Sophonias
Prophetia SophoniæIntroductions
Enciclopedia Cattolica
SOPHONIAS (Heb. Şēphanjāh "Yahweh Protects"). - One of the "minor prophets," ninth in the series, who carried on his activity in the time of Josiah (ca. 638-609 B.C.), probably already before the reform (622), since he laments the existence of idolatrous practices (Soph. 1:4-6, 12). He was therefore a contemporary of Jeremiah ("called" to the prophetic office in the 13th year of Josiah, ca. 627-26) and with him inaugurated the new life of prophecy, which for fifty years, since the time of Manasseh, had been lacking.
The memory of King Manasseh (ca. 689-641), Ashurbanipal of Assyria (ca. 669-626), Amon, father of Josiah (641-639), and
Haydock
Sophonias, whose name, saith St. Jerome, signifies "the watchman of the Lord," or "the hidden of the Lord," prophesied in the beginning of the reign of Josias. He was a native of Sarabatha, and of the tribe of Simeon, according to the more general opinion. He prophesied the punishments of the Jews, for their idolatry and other crimes; also the punishments that were to come on divers nations; the coming of Christ, the conversion of the Gentiles, the blindness of the Jews, and their conversion towards the end of the world. (Challoner) --- Some editions read, Ezechias. (Haydock) --- But this opinion is not well grounded no more than that of the Jews, who assert (Calmet) that all the ancestors mentioned by the prophets were endued with the prophetic spirit, for which reason Amos specifies none, as he was not the son of a prophet, Amos 7:14. (St. Jerome) --- Sophonias appeared a little before Jeremias, Ezechiel, Baruch, and Daniel, foretelling the captivity and return of the two tribes, the destruction of various nations, the conversion of the Gentiles, and of the Jews also towards the end of the world. (Worthington) --- Many of the promises regard only the Christian Church. (Calmet)
Douay 1582/1609
SOPHONIAS the sonne of Chusi borne in Sarabatha of the tribe of Sophonias prophecied the captiuitie of the tvvo tribes: their relaxation. And Mysteries of Christ. Simeon, in the reigne of Iosias king of Iuda, somewhat before Ieremie (who beganne in the 13. yeare of the same Iosias. After whom folowed Ezechiel, in the fift yeare of the transmigration of king Ioachin, and Baruch in the fift yeare after the destruction of Ierusalem: then Daniel three yeares after him) prophecied the captiuitie of the two tribes, and their relaxation; likewise the ruine of diuers Gentiles, the coming of Christ; conuersion of Gentiles, excecation of the Iewes, with their general conuersion towards the end of the world.
Cornely
S 98. — De Prophetia Sophoniae.
315. — I. DE PROPHETAE GENERE ET AETATE. — Ultimus inter prophetas minores, qui ante exsilium babylonicum a Deo populo electo missi sunt, est « SopAonias! filius Chusi, filii Godoliae, filii Amariae, filii Ezechiae » (1,1). Ex longa, quam praeter prophetarum morem affert, maiorum eius serie « oóx &cnpov 70 xav& coxa yévoz », immo « gloriosa srpe generatum » eum fuisse concludunt SS. Cyrillus Alex. et Hieronymus; atque moderni interpretes haud pauci, quum 1ado Ezechiae nomine posito prophetam suam familiam ab aliis distinguere voluisse viderent, Ezechiam non tantum virum quendam insignem sed celebrem illum fuisse regem Iuda arbitrati sunt, « cui non fuit similis de cunctis regibus luda »; cui opinioni locus quoque, in quo vaticinatus est, tempusque favent; lerosolymis enim tempore Iosiae, qui integro fere saeculo ab Ezechia distat, munere prophetico functus est (1,1. *)?.
Continue reading 23 paragraphs
Quum a. 13. losiae leremias quoque ad munus propheticum sit vocatus ac proin Sophoniae fuerit coyypovos, mirum non est, quod haud parva sit affinitas inter libellum nostrum et primas conciones libri leremiae, quas ad losiae regnum pertinere diximus (264. p. 378 n.). Uterque in idololatriam invehitur (SopA. 1,4. 5; Jer. 7,9. 17. 18), castigat eosqui per Dominum et per idola iurant (SopA. 1,5 b; Ier. 5,7; 12,16), qui Legem Dei pervertunt (SopA. 3,&; Ier. 8,8 sq.), omnibus monitis divinis resistunt (Soph. 3,2; Ier. 1,28; 2,30; 5,2 etc.); eandem ambo omnium ordinum, principum, prophetarum, sacerdotum, corruptionem supponunt (SopA. 1,5. 8 sq. ; 3.3. 5; Jer. 3,3; 6,15; 8,12). Hinc eandem quoque comminantur poenam, quam ab aquilone esse venturam innuit Sophonias (1,10), clare docet Ieremias (1,14), quae velut ignis a furore Domini procedens (Soph. 1,18; Ier. 4, ; 7,20) integram terram usque ad volatilia coeli et pisces maris sit devastatura (SopA. 1,2. 3; Ier. 4,95; 9.9) , omnes civitates munitas et oppida destruetura (SopA. 1,13. 16; Ier. 5,2), populos vicinos visitatura (SopA. 9,1 sqq. ; fer. 9,94. 25). immo ad omnes omnino gentes sese extensura (SopA. 3,8; ler. 10,25) etc. Tanta profecto est duorum librorum affinitas, ut inscriptionum testimonia confirmare recte dicatur?.
Verum losias uno et triginta annis regnavit, atque in eius regno tres periodi apte distinguuntur : etenim a. 12. regni iuvenis viginti annos natus idolelatriam a patre suo Amon iterum invectam impugnare excelsaque destruere coepit; a. 18. regni, quum liber Legis manu Moysis exaratus in templi aerario esset repertus, maiore cum ardore restaurationem morum continuavit et foedere sollemniter renovato ad felicem finem perduxit. Quapropter inquirunt interpretes, utrum Sophonias cirea Iosiae primordia i. e. ante inchoatam reformationem, an post inchoatam sed ante terminatam, an demum post terminatam morum restaurationem foedusque renovatum munere suo sit functus. Omnes sententiae suos invenerunt fautores : qui primam tenent, ad acerrimas illas increpationes provocant, quibus propheta effrenatam idololalriam , impios ritus, corruptos mores persequitur. Contra quae alii monent, de reliquiis dumtaxat idololatrici cultus esse sermonem (1,4), quae procul dubio non tantum post inchoatam , sed etiam post terminatam restaurationem remanserint; Legem quoque cognitam i.m fuisse, licet populus eam male sit interpretatus (3,4), immo non paucas claras allusiones ad Deuteronomium legi (1,13; 2,7 etc.); de filiis quoque regis loqui prophetam , qui propter scelera sua sint puniendi (1,8 , losiae autem filium primogenitum natum esse a. 6. regni eius ac proin eo tempore, quo terminata est reformatio, vix duodecim annos natum nec gravium criminum reum fuisse*. Quae sententiae omnes in eo videntur peccare , quod non tam integrum librum, quam unum alterumve eius textum respiciant atque nonnulla supponant, quae procul dubio sunt erronea. Legem enim, etsi exemplar Moysis manu conscriptum deperditum esset, oblivioni non plane esse datam omnes ad unum antiquiores prophetae docent, qui satis frequenter ad illam alludunt atque etiam Deuteronomium cognitum fuisse ostendunt. Neque minus certum est, Dominum etiam sub impiissimis regibus, quorum tempore idololatria omnino praevaluit, suos habuisse adoratores, atque idololatriam post Iosiae reformationem non plane esse exstinctam elucet ex eo, quod Iosia mortuo statim revixerit nullo praeter prophetas resistente. Quae quum ita sint, quaestionem, utrum ante an post Iosiae reformationem Sophonias vaticinatus sit, non recte proponi arbitramur, sed rectius illos sentire, qui « Sophoniam et ante morum instaurationem praedicasse tenent, et post eam, vel eum regi opitulatum esse et in praeparanda et in exsequenda illa reformatione, et demum summam concionum , minarum , promissionum hoc suo comprehendisse libello »,.qui « non unam aliquam exhibet concionem, sed ea, quae propheta saepe et variis occasionibus populo proposuit, ad breve argumentum redacta » et novo ordine apte digesta nobis refert 5.
1. TWDY « Dominus tuetur » eum; duplicem etymologiam S. Hieronymus indicat, aut & rad. |DY in primaria sua significatione occultandi, unde vult Zephanja idem esse ac arcanum Domini (In Soph. 1,1. M. 25,1103), aut a rad. nox speculari, unde specula Domini (l. c.) aut « speculator et arcanorum Domini cognitor » (ad Paul. ep. 53,7. M. 22,541).
qui ceteris accuratius sententiae huius argumenta explicat. Rcliqui acatholici unam ex tribus prioribus sententiis praeferunt.
316. — 1I. DE LIBRI ARGUMENTO, INDOLE, AUCTORITATE. — Uti fere omnes prophetae, Sophonias quoque populi scelera acerbissime increpat, futuram poenam comminatur, sed simul per poenam populum ad salutem messianicam perventurum esse promittit. In eo autem a minoribus omnibus discrepat, quod libellum suum simili ratione, qua tres maiores prophetae antiquiores, disposuerit. Tres enim apte distinguuntur partes, quarum prima et terlia (1,2-2,3 et 3,1-20) de populo electo agunt, media autem (2,&-15) aliis gentibus divinam poenam annuntiat; prima vero peccantes ludaeos poenis praediclis ad poenitentiam invitat, tertia poenitentibus salutem praedicit! Haec igitur est libelli ANALYsis.
Pans PRnDIA (1,2-2,3) peccantes Iudaeos annuntiatis poenis ad poenitentiam
1. Exordium ex abrupto iudicium universale annuntiat toti terrae (1,2. 3); at iudicium hoc praeprimis attinget Iudam et Ierusalem propter eius idololatriam (1,4-6).
8.) secundum eius extensionem (1,7 - 13). In iudicio enim illo velut victimae caeduntur magnates, qui gentilium more vivunt aliosque opprimunt (1,7 -9), divites mercatores, qui usuras quaerunt (1,10. 11), illusores, qui Dei poenas non curant et voluptatibus inhiant (4,12. 13).
b.) secundum eius intensionem (1,14-18). Prope est iam dies Domini et quam maxime horrendus (1,14- 16), atque frustra homines perterriti effugium opibus suis quaerent (1,17. 48).
3. Exhortatio ad poenitentiam. Quapropter omnes, antequam dies ille adveniat, poenitentiam agere iubentur (2,1. 2), atque pii quoque quaerant, quomodo divinam protectionem in illa die mereantur (2,3).
PARS ALTERA (2,4- 15) gentibus iudicium annuntiat ,
1. atque primum quidem gentibus vicinis (2,4-11) : a.) Philisthaeis (2,4-7), quorum urbes vastabuntur (2,4. 5) et quorum terra dabitur domui Iuda (2,6. 7); b.) Moabitis et Ammonitis (2,8-11), quibus sors Sodomae et Gomorrhae annuntiatur (2,8. 9) propter eorum superbiam et idololatriam (2,10). Fructus autem terribilis huius iudicii erit, ut omnibus deletis idolis undique verus Deus adoretur (2,11).
a.) Aethiopibus, qui divino gladio interficientur (2,12), b.) Assyriis, quorum terra et civitas speciosa superbaque (Ninive) in extremam solitudinem redigentur (2,13-15).
TERTIA PARS (3,1-20) praesenti statui civitatis sanctae, quae divinam iram
1. ludicium contra lerusalem est necessarium (3,1 -8).
2a.) Contumax enim est Ierusalem, cuius ordines omnes divinis monitis non obstantibus sunt corrupti (3,1-4); b.) Deus autem iustus, qui gentes peccantes disperdidit (3,5. 8), contumacem civitatem iudicio visitabit (3,7. 8).
2. Sed finis huius iudicii est salus messianica (3,9 - 20).
8.) Tunc enim undique omnes populi verum Deum agnoscent (3,9. 10), atque Iuda omni fastu abiecto velut populus pauper et humilis in Deo spem suam ponet atque reliquiae illae sanctae erunt et pace fruentur (3,41 -13).
b.) Hinc Ierusalem laetari iubetur (3,14), nam hostibus devictis Deus erit protector populi sui (3,15-17), lugentium * consolator et oppressorum vindex (3,18. 19), atque prae omnibus exaltabit populum suum (3,20).
Quam arcte tres vaticinii partes cohaereant, facile apparet : Deus iustus puntt , ut salvet , haec est idea, qua integer libellus ad perfectam unitatem redigitur. Iudicium toti mundo annuntiat Sophonias illudque per partes describit, quomodo in regnum luda et quomodo in gentes sese sit manifestaturum ; at tota descriptio eo tendit, ut magnificos fructus, qui ex hoc iudicio exorientur, clarius patefaciat : ex gentibus (2,11; 3,9. 10) et ex reliquiis populi electi (3,11 sqq.) Deus sibi congregabit populum novum, qui non opibus et externa gloria sed
' vera sanctitate erit insignis (3,12 sq.)?. Recte autem monent interpretes, vaticinium nostrum descriptionibus salutis messianicae unum addidisse, quod omni consideratione sit dignum , quatenus scilicet populum messianicum fore pauperem et humilem doceat atque ita moneat, ne illa, quae ab aliis prophetis de splendore et divitiis regni messianici magnifica sunt annuntiata, sensu mundano et terreno intelligamus.
Sophoniae dicendi genus a nonnullis modernis haud parum deprimitur; languidum illud esse ac frigidum , omni vi poetica destitutum, haud raro obscurum; paronomasias eius esse studiose quaesitas, atque abundare expressiones ab antiquioribus prophetis mutuatas?. Qua in assertione multis erroneis pauca vera sunt admixta. Ad sublimitatem enim [Isaiae non pertingit Sophonias atque satis longe abest a vi poetica Nahum aut Habacuc; at vividum et vere poeticum eius sermonem iure vocamus, et cur paronomasiae eius (2,4) inferiores sint similibus illis, quibus utitur Michaeas (1,10 sqq.), nemo facile dixerit. Diligenter sine dubio legit antiquiora vaticinia, atque ideo eorum expressionibus eadem fere cum frequentia utitur, qua cóy7povo; eius leremias, at ita illas adhibet, ut eas amplificet ac vere novas faciat *.
(a) Deserendam esse 3,18 lectionem Vulgatae (« nugas, qui a lege recesserant, congregabo ») et legendum : Lugentes propter sollemnitatem congregabo; ex te (eniin! sunt et onerati sunt opprobrio », cfr Knabenbauer Proph. Min. 1I. p. 166.
Cornelius a Lapide
Argument 4 paragraphs
Sophonias in Hebrew is the same as Watcher of the Lord. For the root צפה tsapa signifies to watch: יה ia is the name of God, namely by crasis the same as Jehova: or the Hidden One of the Lord, from the root צפן tsaphan, that is, he hides. For those who wish to watch divine things, as the Prophets do, it is necessary that they turn away their mind and eyes from the earth, and hide them in God. "Sophonias," says St. Jerome to Paulinus, "watcher and knower of the mysteries of God, hears a cry from the Fish Gate, and a wailing from the Second, and a breaking from the hills. He also indicates an ululation to the inhabitants of the Mortar: because all the people of Chanaan have become silent, all those who were wrapped in silver have perished." The same here: "Sophonias," he says, "the Prophet, born by a name (so to speak) prophetic, and of the glorious stock of his ancestors. For he had a father Chusi, a grandfather Godoliah, a great-grandfather Amariah, an ancestor Hezekiah, and he himself completed such a team as it were the last charioteer. Some have translated the name Sophonias as Mirror, others as the Secret of the Lord. Whether therefore it be interpreted as Mirror or as the Hidden One of the Lord, both befit the Prophet. For it is said to Ezekiel: Son of man, I have made thee a watchman to the house of Israel. This Prophet therefore, who was placed in a watch and in high places, and knew the mysteries of the Lord, was the son of Chusi," etc. Moreover St. Epiphanius in the Life of Sophonias: "Sophonias," he says, "the prophet from Mount Sarabatha, was of the tribe and lineage of Simeon. He also prophesied concerning Jerusalem, namely that it would be much better if it were built far and wide: also concerning the consummation of the nations, and also concerning the confusion of the impious, and concerning the coming of the Lord. He exchanged life for death in the apocalypse of the Lord; and was buried alone in his field." The same things are found in St. Dorotheus and Isidore concerning Sophonias. Finally, Sophonias is read to be inscribed in the catalogue of Saints in the Roman Martyrology on the 3rd of December.
He prophesied in the time of Josias king of Judah, as he himself says cap. 1, 1, who was a most pious king, and restored the faith and worship of the true God in Jerusalem, having destroyed the high places and idols. At the same time Jeremias prophesied, as he himself says cap. 1, 1, and the prophetess Holda, IV Kings XXII, 14. The Hebrews relate, and from them Arias, Vatablus and a Castro, that Jeremias prophesied publicly in the streets, Sophonias in the synagogues, Holda in the assemblies of women: although Ribera considers this ridiculous, and laughs at it. Sophonias therefore preceded Ezekiel and Daniel, who under Joachin the grandson of Josias, as is evident from their beginning, prophesied. Hence it follows that Sophonias prophesied after Samaria was laid waste and the captivity of the ten tribes (for these were carried away into Assyria in the sixth year of Hezekiah, who was the ancestor of Josias), and consequently that he prophesied for the two remaining tribes alone, namely Judah and Benjamin. These therefore he exhorts to penance, especially that, having abandoned idolatry, they return to the worship of God: if they do not do this, he threatens them with inevitable destruction through Nabuchodonosor, as well as the Ammonites, Moabites, Ethiopians and Assyrians. Finally he consoles them with the hope of liberation and return from Babylon, and more with the promise of Christ the liberator, who through his incarnation will bring salvation to all nations, says Theodoret, giving the Evangelical law, in which both Gentiles and Jews shall live holily and happily until the end of the world and the day of judgment, when Jews and other infidels, who refused to receive Christ, shall be condemned, and shall be subjected to the eternal punishments of hell. Ribera thinks that Sophonias prophesied in the first eighteen years of Josias: for in the 18th year Josias cleansed the temple and people from idols, and reconciled them to God, so that thereafter the people under him did not worship the idols which Sophonias here reproves. But this reasoning does not conclude with certainty. For Jeremias began to prophesy in the 13th year of Josias, and continued constantly under him to thunder against idols: because although they were publicly abolished by Josias, yet privately they were still retained and worshipped by many. Thus St. Jerome. Sophonias therefore from the high watch-tower of divine revelation, from afar beholds the day of the destruction of the city of Jerusalem, and allegorically of the whole world. Whence he cries out that that day shall be a day of tribulation and anguish, a day of calamity and misery, a day of darkness and gloom, a day of cloud and whirlwind, a day of trumpet and clamor, so that by its terror and horror he may impel all to penance, tears and prayers, as also Joel does, to whom Sophonias is similar in style and pathos, and Jeremias, of whom Sophonias is as it were the compendium and abbreviator, says Isidore. Let the preacher imitate both, who does not wish to tickle ears, but to be the hammer of the Lord breaking stones, namely the stony hearts of sinners. He will do this if he learns to be Sophonias, if he dwells in the watch-tower with God: for there he will see who and how great God is, and will despise this point of earth, and will spit upon whatever little points are in it.
Excellently Seneca in epistle 41: "Just as," he says, "the rays of the sun touch the earth indeed, but they are where they are sent from; so a great and holy soul, sent down into this place that we might know divine things more closely, dwells indeed with us, but clings to its origin: it hangs from there; it looks there and strives there."
The most excellent St. Gregory in homily 11 on Ezekiel: "To him, he says, to whom the care of others is entrusted, is given the name watchman, so that he may sit in the height of mind, and draw the meaning of his name from the virtue of his action. For he is not a watchman who is in the depths. A watchman indeed always stands in the heights, so that he may foresee from afar whatever is to come. And whoever is placed as watchman of the people must stand on high throughout his life, so that he may be able to benefit through providence. Hence another Prophet admonishes the watchman, saying: Get thee up upon a high mountain, thou that bringest good tidings to Sion, Isaiah XL: namely, so that he who undertakes the office of preaching may pass to the height of good action, may ascend to the heights, and may transcend the works of those committed to him."
Machine translation from the Latin, not reviewed.