Scholars propose various dates of composition; some scholars argue that the book was probably composed during the reign ofJosiah (late-seventh century BCE),[5][6] while others hold that an original core of oracles was expanded and edited inexilic or later times.[7][8]
A 13th-century Latin Bible, possibly fromToulouse, with part of the Book of Zephaniah (LatinSophonias)
The book's superscription attributes its authorship to "Zephaniah son of Cushi son of Gedaliah son of Amariah son of Hezekiah, in the days ofKing Josiah son ofAmon of Judah".[9] All that is known ofZephaniah comes from within the text.[2]
The name "Cushi," Zephaniah's father, means "Cushite" or "Ethiopian", and the text of Zephaniah mentions the sin and restoration ofCushim.[10] While some have concluded from this that Zephaniah was dark-skinned or African,[3]Ehud Ben Zvi maintains that, based on the context, "Cushi" must be understood as a personal name rather than an indicator of nationality.[11]Abraham ibn Ezra interpreted the name Hezekiah in the superscription asKing Hezekiah of Judah, though that is not a claim advanced in the text of Zephaniah.[11]
As with many of the other prophets,[12] there is no external evidence to directly associate composition of the book with a prophet by the name of Zephaniah.[2] Some scholars, such as Kent Harold Richards and Jason DeRouchie, consider the words in Zephaniah to reflect a time early in the reign ofKing Josiah (640–609 BC) before his reforms of 622 BC took full effect,[13][3] in which case the prophet may have been born during the reign ofManasseh[13] (698/687–642 BC).[14] Others argue that some portion of the book is postmonarchic,[15] that is, dating to later than 586 BC when theKingdom of Judah fell in theSiege of Jerusalem.[14] Some who consider the book to have largely been written by a historical Zephaniah have suggested that he may have been a disciple of the prophetIsaiah, because of the two books' similar focus on rampant corruption and injustice in Judah.[13] TheJerusalem Bible links Zephaniah 2:11 and 3:9-10 with theBook of Consolation (Isaiah 40-55).[16]
If Zephaniah was largely composed during the monarchic period, then its composition was occasioned by Judah's refusal to obey itscovenant obligations toward Yahweh despite having seennorthern Israel'sexile a generation or two previously,[2] an exile which the Judahite literary tradition attributed to Yahweh's anger aroused by Israel's disobedience to the covenant.[17][18] In this historical context, Zephaniah urges Judah to obedience to Yahweh, saying that "perhaps"[19] he will forgive them if they do.[2]
More consistently than any other prophetic book, Zephaniah focuses on "the day of the Lord",[2] developing this tradition from its first appearance inAmos.[21][22][23] The day of the Lord tradition also appears inIsaiah,Ezekiel,Obadiah,Joel, andMalachi.[24][25]
The book begins by describing Yahweh's judgement. With a triple repetition of "I will sweep away" in Zephaniah 1:2–3,[26] Zephaniah emphasizes the totality of the destruction,[27] as the number three often signifies perfection in the Bible.[28] The order of creatures in Zephaniah 1:2 ("humans and animals ... the birds ... the fish") is the opposite of the creation order in Genesis 1:1–28, signifying an undoing of creation.[29] This is also signified by the way that "from the face of the earth" forms aninclusio around Zephaniah 1:2-3, hearkening back to how the phrase is used in theGenesis flood narrative in Genesis 6:7, Genesis 7:4, and Genesis 8:8,[27] where it also connotes an undoing of creation.[30]
As is common in prophetic literature in the Bible, a "remnant" survives Yahweh's judgement,[31][32] by humbly seeking refuge in Yahweh.[33][34] The book concludes with an announcement of hope and joy,[35][36] as Yahweh "bursts forth in joyful divine celebration"[37] over his people.[38]
