If these prophecies have yet to come to fruition, then our faith in the Savior’s coming would be in vain; likewise, if we do not believe, we acknowledge in vain the unveiling of the mystery hidden since eternity, now revealed through the prophetic scriptures and the advent of our Lord Jesus Christ (Colossians 1:26).
Let us concentrate on the flow of the reading, recognizing that the message pertains not to the Jewish people but to the Church of Christ. After the preceding verses—including references to the nations and the Lord's name, which all may call upon—followed by the mention of the remnant of Israel who believe in Christ, where it states that they shall revere the Lord's name without fear (Zephaniah 3:13), the Holy Spirit announces the ultimate conclusion of the age: “Hail, O daughter of Zion, proclaim, O daughter of Jerusalem! Rejoice and be glad in your entirety, O daughter of Jerusalem.” Each soul belonging to the Church, vigilant and watchful, rejoices as their transgressions are removed and they are redeemed by Him, who bought all with His precious blood. For “Christ Jesus has been made unto us wisdom, righteousness, sanctification, and redemption” (1 Corinthians 1:30). The King of Israel, who resides among us, has redeemed us, for He states, “I and my Father will come and make our abode with him” (John 14:23) and “I will dwell among them and walk among them” (Leviticus 26:12), ensuring that we encounter no further strife, focusing instead on righteousness.
On that day—when we achieve a vision of the heavenly and are exalted—do not let your hands falter, for the Lord, through the voice of Isaiah, has also proclaimed, “Strengthen the hands of those who are weak; make firm the feeble knees” (Isaiah 35:3). For the Lord is strong, and none can withstand Him. Your Savior will restore the joy that you have lost; having shed the old self, He will guide you to walk in newness of life, carrying this out not for your merit but out of His mercy. He will rejoice over you as if receiving your finest offering on a holy day; He will gather your broken members, for “the Lord will not despise a broken and contrite heart” (Psalm 51:19), and “He will not crush the bruised reed” (Isaiah 42:3). Such is the interpretation should we relate this passage to the second coming of the Savior.
Considering that Zechariah invites Zion and Jerusalem to a similar joy, and as Matthew affirms that this prophecy found fulfillment at Christ's first coming (Matthew 21:5), we are compelled, by necessity and the true order of events, to connect the message of the prophet Zephaniah not to future occurrences but to those already realized. Zechariah declares: “Rejoice greatly, O daughter of Zion, proclaim, O daughter of Jerusalem! Behold, your King comes to you; He is righteous and brings salvation—gentle and riding upon a young donkey” (Zechariah 9:9), according to the Septuagint version.
In the Hebrew text, the Church is instructed to sing praises, and Israel, who beholds God spiritually, is called to rejoice fully in peace, as it is noted, “My peace I give to you, My peace I leave with you” (John 14:27). At the ultimate judgment of the world, He did not execute His judgment nor continue in correction, but brought salvation and dispelled His adversaries, the multitude of demons. The Lord, the King of Israel, will be among His people, instilling no fear of evil. On that day, the liberated Jerusalem—unlike the one that was in bondage—known as the mother of saints (Galatians 4:25-26), will hear, “Fear not, O Zion, nor let your hands grow weak; for your God, who brings salvation, is mighty; He shall dwell in your midst and will rejoice over you with gladness. He will rest in His love; He will exult over you with singing.” The exiled, those spirited away from you due to sin, will be gathered, as they belong to you; those who have strayed will return, and you shall no longer endure the shame of your lost children.
The Hebrew term nugas (נוגי) is taken into Latin, preserving its essence to remind us that Hebrew serves as the foundation for all languages, although that topic is not our focus here. I find it curious that Aquila and the Septuagint chose to translate the term for “were” in the phrase “I will gather, for they were of you” not as “were,” but as “woe” (οἵ), which Aquila uses not as a lament but more as an exclamation or an address. Indeed, for haia (היו), which conveys the past tense meaning of “were.” I recognize that this may not please all, as my aim is not to engage in disputes, nor to pursue rhetorical flourishes, but to provide clear interpretations of the Prophets.
THEOSIS