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YOU ARE HERE: Study Programs >> Perek Yomi (A Chapter a Day) >> Questions to Guide You

Perek Yomi - Zephaniah

by Rabbi Robert Layman

Unlike so many of the other Prophets for whom we have little or no biographical data, Zephaniah (Tzefanyah in Hebrew) is introduced in the opening chapter with his genealogy. He was a descendant of Hezekiah, a king of Judah who receives rare commendation from the narrator of the Book of Kings. We are told, also, that Zephaniah prophesied during the reign of Josiah, placing him in the second half of the Seventh Century B.C.E.

Despite his royal lineage, the aristocracy is one of the main objects of his contempt. He also decries the moral corruption and the syncretistic religious practices of his time which combine the worship of the God of Israel with pagan ritual. These pronouncements had to be uttered before the sweeping reforms enacted by King Josiah who was noted for his efforts to eradicate idolatry and to restore obedience to God's Torah. It is quite possible that Zephaniah played an influential role in those reforms.

The Prophet warns of an impending attack by an unnamed foreign power as God's retribution for the transgressions of the people. It is unlikely that he was referring to Assyria, which was already in a state of decline, or to Babylonia, for that matter, which was not yet seen as a threat. His reference may be to the Scythians who invaded Judah around the year 630 B.C.E.

After warning about the doom of Jerusalem, Zephaniah foresees the preservation of Judah by a small cadre of people who remain unequivocally faithful to God.

Chapter 1

  1. The prophet's lineage is traced back four generations and in the fourth generation who is listed as the ancestor?
  2. Would "kushi" indicate any Ethiopian background?
  3. What is the apocalyptical message of verses 2 and 3; will there be universal destruction?
  4. And, specifically, will this destruction focus on the Jew and, if so, where?
  5. Would verse 4 indicate that there were pagan practices in Jerusalem and the Temple?
  6. Verse 5 indicates some pagan practices but, as well, those who "genuflect and bow to God" and, at the same time also swear by Malcam -- what is the concern with this mélange?
  7. Verse 6 describes a different religious constituency; what is it?
  8. Verse 7 refers to a concept that has appeared in other prophets -- "God's day"; is this a day of joy or a day of judgment and "punishment"?
  9. In that day (verses 8 and 9) who, specifically, will be singled out for punitive action?
  10. Verse 12 speaks of a "particular search" of those who relate to God in what fashion -- vengeful? merciful? or fais-neant?
  11. According to the prophet (verse 14) is "God's day" distant in time or imminent?
  12. What word in the Hebrew text of chapter 15 has been used to describe a major tragic event in modern Jewish history?
  13. Will those who are economically secure find that their wealth will enable them to escape (verse 18)?

Chapter 2

  1. What might be done in order to avoid "God's wrath"?
  2. According to verse 4 what will become of Philistia?
  3. And, in verse 5 who are the "cretim"?
  4. Will the "sea peoples" escape "God's wrath"?
  5. According to verses 8 and 9 why will Moav and Amon be destroyed?
  6. In verse 9 reference is made to "God's nation"; to which group is this reference?
  7. As to Assyria, the major imperium, what is to become of it (verse 13)?
  8. How does verse 15, in some respects (especially its conclusion) recall the kinot of Tisha B'Av, albeit it does not refer either to Israel or Judea?

Chapter 3

  1. In a description of Jerusalem/Judea, what does the prophet observe as to the attitude towards Divinity, the practice of the leadership, the action of the judges, and the conduct of the prophets?
  2. In verse 5, how is God "compared" to the transgressive city?
  3. In verses 6 and 7 reference is made to the destruction of various nations in the expectation that what lesson would be learned by Jerusalem?
  4. However, instead, what was the conduct of the "pupil"?
  5. According to verses 8 and 9 is the description of Divinity limited to a power only in Israel or Judea or is it universal?
  6. And, at the appropriate time (verse 11), what will become of the "proud" and the haughty?
  7. Who shall, then, remain (verses 12 and 13)?
  8. Where that remnant is concerned, how will it conduct itself?
  9. Then, what will be the "relationship" between God and Jerusalem?
  10. The concluding verses (16-20) predict a time for Jerusalem which will have a series of delightful prospects; what are they?
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