Глава 3

1–7. Turning from the pagan peoples again to the Jews and mainly to their capital and religious center - Jerusalem, the prophet finds it stained with many vices and completely deaf to the suggestions of Jehovah and His law. 8. Therefore, on the day of Jehovah’s wrath, Jerusalem will perish like Nineveh and other cities and entire kingdoms of the world. 9–10. But the day of God’s judgment over the wicked will be the beginning of the renewal of all mankind, and the pagans of different countries will be the first to turn to the veneration of Jehovah. 11–13. Then, evil and sin will disappear from the environment of the theocratic community, which, having decreased in quantity, will qualitatively consist of righteous people. 14–20. The consequence of the moral correction of the chosen people will be a change in God's attitude towards them and an improvement in their external fate: Jehovah will cancel the sentence of their death, will again begin to gracefully dwell among His people, fulfilling them with the benefits of His mercy and protection from all nations; now the former sufferings of the people of God will be replaced for them by peace, prosperity and glory throughout the entire earth. Zeph.3:1. Woe to the unclean and defiled city, the oppressor! Hebrew text of the verse: goy mora venigala gair gayona, Russian. synod.: “Woe to the unclean and defiled city, the oppressor” - and the Greek translation of the LXX: περιστερὰ; glor.: “O Bright and delivered city, dove!” - have opposite meaning and significance, since the Hebrew text gives a gloomy description of the moral state of Jerusalem, and the Greek text, on the contrary, extols Jerusalem as a city of Divine reverence and glory. The Vulgate in this case follows more than LXX, approaching the Masoretic text only in the second word: vae provocatrix et redempta civitas, columba. However, the Masoretic text of Art. 1st, and therefore this text deserves preference in the whole composition of the words of the verse. So, first of all, with the general characteristics of the people inhabiting Jerusalem and Judea (vv. 2-4), the name of Jerusalem as a rebellious, rebellious city, Heb. morea; unsuccessfully rendered by the LXX: επιφανής, this word comes from ch. mayor, the main meaning of which is: to be disobedient, to persist (Deut. 21.18–20), very often in relation to people towards God (for example, Numbers 20.24; 1 Kings 12.15; 1 Kings 13.21, etc.). This is exactly how the blessed one conveys the meaning of this word. Jerome in his interpretation: “Woe to the city of Zadorny, which is more clearly expressed by the Hebrew word taga, i.e. παραπικραίνουσα and which we can express in words: he who grieves God, that is, by his vice he turns the merciful Lord to grief, so that he who wants to be merciful is prompted to punishment” (p. 293). Equally to the verb gaal, from which the participle f. nif. forms the word nigala, in this place one should give not the meaning to ransom, to deliver (which is inherent in it in other cases), as is done in LXX in Vulg., slav., but the meaning: to defile, to defile (as in Mal 1.7, 12), of course in a moral sense (cf. also Isa 59.3). Finally, the rendering of the word “gayona” by the word “dove” is completely inconsistent with this place (a dove in the Bible is usually a symbol of kindness and chastity). It is fair, therefore, that new researchers derive this word from Ch. yana to oppress (cf. Jer 22.3; Ezekiel 18.7, 12, 16), so the word gayon can be translated: city of oppression, or: city-oppressor, which is fully confirmed by the indication of Art. 3rd on flagrant violations of justice on the part of the aristocracy of Jerusalem. Zeph.3:2. He does not listen to voices, does not accept instructions, does not trust in the Lord, does not draw closer to his God. Zeph.3:3. Its princes in its midst are roaring lions, its judges are wolves of the evening, not leaving a single bone until the morning: Zeph.3:4. His prophets are frivolous and treacherous people; its priests desecrate the shrine and trample the law. The opening verse of the department, art. 2, contains a general, dismal characterization of the population of Jerusalem in moral terms. The religious and moral life of the Jerusalemites contemporary to the prophet is in complete decline: the people “do not listen to the voice”, - do not heed the commandments of Jehovah’s law (see Ps 94.7) and do not fulfill them in life (cf. Deut. 28.1–2), “do not accept instruction” - all kinds of moral and educational means: the word or the action of teaching ( Proverbs 1.2, 8, 4.1, 13.1, 15.1 ). Divine admonishment of people by various kinds of phenomena (Job 5.17; Isaiah 26.16; Proverbs 3.11), also reproof and admonition of the chosen people through the prophets (Jer 7.21–28); this is not enough: the people seem to have lost all faith in Jehovah and His power - “they do not trust in the Lord”, - relying solely on the strength and significance of their material wealth (cf. Zeph. 1.12), “and do not resort to their God” - turning to various kinds of false cults (fn. Zeph. 1:4-6). The next two verses, 3–4, give a more specific description of the ruling classes of the population of Jerusalem, namely: civil rulers - princes and judges (v. 3) and spiritual, religious leaders of the people: prophets and priests (v. 4). The entire characterization of these leading members of the people closely resembles that later given by the prophet Ezekiel (Ezekiel 22.25–28). In Art. 3 are separately called "princes", Heb. sarim - administratively high-ranking persons in the state, here - members of the royal house along with important court dignitaries - judges, Shafetim - persons in charge of court in the state. The first are compared to roaring lions, greedily rushing at their prey - a common image in relation to strong rapists in the Old Testament (Proverbs 28.15; Ezek 19.2; Am 3.4); like lions roaring towards their prey (Isa 5.29; Ps 103.21), the Jerusalem nobility constantly strives for arbitrariness, theft and violence and, like lions, remain completely unpunished. Likewise, the people's judges, who, having forgotten about truth and law, turned their service into a craft for profit (see. Micah 3.11) and in the pursuit of self-interest are likened to greedy wolves, busy all night catching prey, but due to their greed manage to devour it before dawn, “his judges are predators, leaving nothing for others to plunder” (Blessed Jerome, p. 293). The expression “evening wolves”, Heb. zeeve-erev in the LXX is unsuccessfully rendered (as if in the original text it would have been: e. arav): λύκοι Αραβίας, as in Hab 1.8. In both cases, according to the general opinion of researchers and interpreters, the truth is on the side of the Masoretic text. Along with the bodies of secular power - nobles and judges (v. 3), the spiritual representatives of the Jewish people, who were supposed to actually be intermediaries between God and His people - prophets and priests, do not stand high in moral terms. The prophets are accused (Heb. pokhazim) of the criminal frivolity with which they take their own opinions and dreams for revelations of God (cf. Jer. 23.32); LXX: πνευματοφοροι, glor.: “wind bearers” (cf. Ezekiel 22.28). By acting in this way, they deceived God and people, committing in the proper sense deceit and treachery, Heb. bogedot, in religion. Priests act no less criminally. Appointed by God to serve the sanctification of God’s people (Lev.11:44), the priests themselves first of all had to strictly distinguish between the sacred (Heb. kodesh) and the unholy, profane (kol), and then teach others ritual and moral purity (Lev.10:10–11; Exodus 29.23). But instead, the priests themselves desecrated the shrine (cf. Ezekiel 22.26) and deliberately violated the law even at the site of the sacred rite - “at the site of the sanctuary they committed sacrilege and, acting against the law, made sacrifices according to the prescriptions of the law” (Blessed Jerome, p. 293). Zeph.3:5. The Lord is righteous in the midst of it, He does no unrighteousness, He shows His judgment every morning without fail; but the wicked knows no shame. Zeph.3:6. I have destroyed the nations, their strongholds have been destroyed; He made their streets empty, so that no one walked on them anymore; Their cities are devastated: there is not a single person, there are no inhabitants. Zeph.3:7. I said: “Fear only Me, accept instruction!” and his habitation shall not be destroyed, nor shall the evil befall him, which I have decreed concerning him; and they diligently tried to spoil all their actions. “Now the perfect truth and faithfulness of Jehovah are depicted in contrast to the depravity of the chosen people - those properties of God that determine Jehovah’s attitude towards violators of His theocratic commands. Since they acted unrighteously, the righteous Lord will not commit unrighteousness, but will reward the most wicked city according to its deserts. In the morning, that is, completely openly and without any relaxation, He will carry out righteous judgment on him, and nothing will be hidden from Him. The Lord will do this so that the corrupt city will turn to the better. But wicked Israel did not feel the confusion, did not understand the plagues inflicted on them to such an extent as to bring repentance.” (Blessed Jerome, p. 294). “Soon the Lord will impose punishment on those who dared to do so much bad... And the Lord will do this, overthrowing the insolence of unrighteousness, and not allowing it to prevail to the end” (Blessed Theodoret, p. 52). From Art. 6 the speaker is Jehovah Himself, and above all to prove that He “shows His judgment every morning without fail” (v. 5), indicates the constant manifestation of Divine Justice over wicked peoples; instructive examples are numerous historical cases of the death of entire peoples with all their culture (Canaanites, etc.); entire once densely populated countries were completely desolate (cf. Jer 2.15, 9.10–11). However, all these examples of God’s judgment over sinners passed without a trace for the people of God. “After such threats, the Lover of Mankind again exhorts and advises them to be afraid of what was said and to accept this lesson that is appropriate for them - to avoid the threatening death that lawlessness gave rise to, not to hesitate or put off, but rather to bring repentance” (Blessed Theodoret, p. 52). Text LXX and glory. Art. 7 contain a lot of incomprehensible things and in interpreting it it is better to stick to the Hebrew text and the Latin translation of the Vulgate and Russian that agrees with it. synod. Zeph.3:8. Wait therefore for Me, says the Lord, until the day when I arise to desolate, for I have determined to gather the nations, to call together kingdoms, to pour out on them My indignation, all the fury of My wrath; for the whole earth will be consumed by the fire of My jealousy. Verse eight represents an unusual transition in prophetic speeches from threats to comforting promises (cf. Is 10.24, 27.9; Jer 16.14; Eze 39.25). The content of this preliminary consolation to the people of God is the final act of the world court according to prophetic eschatology (cf. Joel 3.1 (Heb. IV), Eze 38.1 - 39:1; cf. Micah 4.12): the final meeting of all pagan nations before Jerusalem and their final defeat in a decisive struggle. If earlier, Zeph 2.4, the prophet spoke about the coming punishment on individual foreign peoples, and precisely in the territories of their habitat, now in his thoughts he draws all the nations of the world to Jerusalem, proclaiming on behalf of Jehovah that “the whole earth will be consumed by the fire of His jealousy.” Of course, the expression “all the earth”, Heb. Kol-Haaretz, a restrictive interpretation must be allowed here: only elements that are contrary to God in His religion in paganism and Judaism will be destroyed - “everything earthly will be destroyed throughout the entire earth - everything related to the affairs of the earth, that is, the flesh; the flame of My jealousy will finally devour all its thorns and thorny bushes” (Blessed Jerome, p. 303). The prophet's gaze is by no means limited to the gloomy picture of Jehovah's judgment on a sinful world; on the contrary, he penetrates much further and in the long term sees the dawn of a better future not only for Israel, but for all humanity: after the judgment, evil, first moral, and then physical, will disappear from the earth, and the true Kingdom of God will come. The first good and immeasurably important consequence of God's judgment will be the complete conversion of the pagans to the faith of Jehovah (vv. 9-10). Zeph.3:9. Then again I will give clean lips to the nations, so that everyone will call on the name of the Lord and serve Him with one accord. Zeph.3:10. From the countries beyond the rivers of Ethiopia, My worshipers, the children of My scattered ones, will bring Me gifts. The prophet represents this event of greatest importance - the transition of countless masses of people from the darkness of evil to the light of true knowledge of God, from lies to eternal truth - as an extraordinary act of a special creative act of God’s deliberate cleansing of the lips of countless people: az egpoh el ammim safa berurah, then again “I will give clean lips to the peoples.” By “my pure lips,” Heb.: Safa Berura, Vulg.: labium electum, many Jewish rabbis meant the Hebrew language, which, as it were, all nations would speak upon turning to God: “just as it was before the pandemonium, when all nations spoke one language, so after everyone has turned to the worship of the true God, everyone will speak Hebrew, and the whole world will serve Lord” (Blessed Jerome, p. 301). In fact, the prophet, speaking about God’s gift of pure lips to the people (Aquila and Theodotus. “chosen lips”), thoughts are the work of God by analogy with that cleansing act, which, according to Isaiah 6.5–7, was performed, at the command of God, by one of the Seraphim over the lips of the prophet Isaiah, as a result of his complaint about the uncleanness of his lips and the lips of his people: Seraphim took a burning coal from the altar with tongs and, touching the lips of the prophet with it, said: “thy iniquity has been removed from you, and your sin is cleansed." Purity of lips here presupposes purity of thoughts, feelings - the entire spiritual content of a person. By analogy with this, one must understand the collective cleansing of the lips that the prophet Zephaniah proclaims to the peoples on behalf of God: he means the blessed purity of religious faith. The lips of the pagans were defiled and unclean by invoking false gods (Hosea 2.19; Ps. 115.4); “The prophet calls pure lips the lips that name not gods, but God” (Blessed Theodoret, p. 53). “To give pure lips” means: to bring about such a change in the internal mood of the pagans, so that they all sacredly honor God and express their feelings in speech full of true piety and free from any trace of pagan superstitions, as well as in the corresponding religious and moral life - “so that everyone calls on the name of the Lord and serves Him with one accord.” God spoke something similar to this through the mouth of Isaiah: the silent nations will soon learn to speak peace (Isaiah 32.4), and again: and the tongue of the wicked will be clear (Isaiah 35.6). Therefore, these nations, taught polytheism, will convert and make chosen and pure, so that everyone will call on the name of the Lord and all nations will work “under one yoke” (Blessed Theodoret, p. 53). This universality of the future spread of true knowledge of God and reverence for God among all peoples in Art. 10 is confirmed by the example of the inhabitants of Ethiopia - the farthest country in the south known in the geography of that time (fn. Soph 2.12; Is 18.1), irrigated by the Negarim “rivers” - the White and Blue Nile. “Those who dwell in the extreme reaches” of the earth, having accepted the teaching of the preachers I have scattered everywhere, will bring me a sacrifice of praise. This is how Simmachus translated: from the ends of the Ethiopian rivers, praying to me, the children of those scattered by me will bring me a gift; that is, having become children of the preachers of piety scattered by Me to all nations, they will bring Me spiritual gifts (Blessed Theodoret, pp. 53–54). The idea of ​​verses 9 and 10 was already hinted at earlier in vv. Zeph 2.11 is now only being revealed more fully and further (cf. Isa 66.20; Mal 1.11). Here it is shown that the beneficial effect of God’s judgment on the pagans will have an equally beneficial effect on the Jews. Namely, then, first, Zeph.3:11-13, the moral change of the Jewish community is depicted, and then, Zeph.3:14-20, a majestic picture is drawn of those great mercies that Jehovah has to pour out on the remnant of His people, cleansed by the misfortunes of captivity. Zeph.3:11. On that day you will not disgrace yourself by all your deeds with which you have sinned against Me, for then I will remove from among you those who are vain of your nobility, and you will no longer exalt yourself on My holy mountain. Zeph.3:12. But I will leave among you a humble and simple people, and they will trust in the name of the Lord. Zeph.3:13. The remnant of Israel will not commit iniquity, they will not speak lies, and no deceitful tongue will be found in their mouth, for they themselves will feed and rest, and no one will disturb them. After God's judgment, a better future will come for the Jews. “When this is accomplished, the pagans will also be worthy of salvation; then you, who live in Jerusalem, having accepted salvation by faith, will be freed from your former wickedness, you will not despise My commandments and boast of the Old Testament temple” - this is how Art paraphrases. 11 blessed Theodoret (p. 54). The means of cleansing the moral and social state of the modern Jewish community from its moral ailments, the prophet here, as before, Zeph.1:4–6, 4–6, 8–9, 12, indicates the extermination of the wicked, the removal of everything that does not meet the ideals of theocracy, especially pride and conceit. On the contrary, the best part of the people will be saved from destruction, namely those humble and humiliated (v. 12), whom even earlier, Zeph. 2:2, the prophet singled out from the general sinful mass of the people and called to a life worthy of the people of God. These pious people from the harsh school of misfortunes of the time of captivity will bear the experienced consciousness of the powerlessness of captivity and the complete dependence of its good on God; therefore, they will be completely devoted to the will of God, placing their hope in God in everything (12b.). At the same time, the community formed from them will be a community of people in the proper sense of the righteous: lies, untruth, injustice and, in general, any kind of moral evil will not take place among the members of this community. And such a moral height of the community will correspond to its external, carefree and safe life (Art. 13). Of course, all the features of moral perfection indicated here in the post-exilic Jewish community were only partially realized, and they are fully applicable only to the times of the Gospel. Blessed Theodoret to Art. 12–13 notes: “this is clearly indicated to us by the face of the apostle, in appeasing Whom the Master said: [_“blessed are the meek, for they will inherit the earth” (Matthew 5.5); and also: “learn from Me, for I am meek and humble in heart! and you will find rest for your souls” (Matthew 11.29). and blessed Zephaniah calls “a meek and humble people,” because the Israelites are not like that, but “a violent and unwise people” (Deut. 32.6) and in the words of another prophet: “Your neck is iron, and your forehead is copper” (Isaiah 48.4) (p. 54). Zeph.3:14. Rejoice, daughter of Zion! rejoice, Israel! rejoice and rejoice with all your heart, daughter of Jerusalem! Zeph.3:15. The Lord has canceled the sentence over you and driven away your enemy! The Lord, the king of Israel, is in your midst: you will see no more evil. Zeph.3:16. On that day they will say to Jerusalem, “Do not be afraid,” and to Zion, “Let not your hands fail!” Zeph.3:17. The Lord your God is in your midst, He is able to save you; He will rejoice over you with joy, He will be merciful in His love, He will triumph over you with jubilation. Zeph.3:18. I will gather those who mourn the solemn festivals: they are yours, reproach is upon them. Zeph.3:19. Behold, I will afflict all your oppressors at that time, and I will save what is lame, and I will gather what is scattered, and I will bring them into honor and eminence in all this land of their reproach. Zeph.3:20. At that time I will bring you and then I will gather you, for I will make you famous and honored among all the nations of the earth, when I bring back your captivity before your eyes, says the Lord. Already in the second half of Art. 13, the prophet indicated that the internal righteousness of the new community of Israel would correspond to its serene external life. In the final verses of ch. III and the entire book, the prophet is entirely focused on the thought of the complete and undisturbed well-being of the holy city and the people of God, and this thought fills his soul with high delight, arising from a living consciousness and direct experience of the actions of God’s love. The delight and jubilation of the people, expressed through the lips of the prophet, appear already in the opening words of the section under consideration: “Rejoice, daughter of Zion, triumph, Israel! rejoice and rejoice with all your heart, daughter of Jerusalem!” (v. 14). These words, closely reminiscent of passages from the book of the prophet Isaiah (Isaiah 62.11), and the prophet. Zechariah (Zechariah 9.9), as is known, is reproduced in meaning in the Gospel narrative about the triumphal entry of the Lord Jesus Christ into Jerusalem (Matt. 21.5; John 12.15). All the generally sublime and enthusiastic speech of the prophet about Jehovah’s new favor towards His people, v. 14–19, in all its power and accuracy, refers only to the times of the Gospel, Christian. “I know,” says the blessed one. Theodoret - that others understood this about the return from Babylon and the renewal of Jerusalem, and I do not contradict what they said, because the prophecy befits what happened then. But the exact event can be found in the incarnation of our Savior; for then the Lord healed the brokenhearted by the washing of rebirth, then He renewed human nature, loving us so much that He gave His soul for us.”... Like the section Zechariah 9.9–15, the section in question Zeph 3.14–19 is read as a parimia at the vespers of the feast of the Lord’s Entry into Jerusalem. You might be interested in: