House of Israel, traverse all of Halan, which is now known as Ctesiphon, and observe everything. Who are these? Those mentioned earlier, ‘the nobles, leaders of the nations, and the wealthy in Zion, those who find hope in the mountain of Samaria.’ Therefore, go to the heart of Jerseia and survey diligently, then travel on to Emath the great, now identified as Antioch. The term great is used in contrast to the lesser Emath, which is associated with the Epiphany. For those journeying to Mesopotamia, the first stop is called ‘Emmas,’ a name that, despite its modification, retains traces of its original designation, while the nearby region is known as ‘Reblatha,’ where the sons of Zedekiah, king of the Jews, met their demise in the presence of Nebuchadnezzar, and his own eyes were blinded (4 Sam. 25).
‘And go down,’ it continues, ‘to Geth of the Philistines.’ You who dwell on Mount Zion and Mount Samaria, descend to the Philistines situated in the plains, and to all their finest kingdoms, which include notable cities such as Gaza, Ascalon, Azotus, and Akkaron, and ascertain whether their boundaries are greater than yours. Are you of the people of Israel, set apart for a day of suffering—specifically the day of captivity—and are you approaching the throne of lawlessness, the king of Babylon? While this fate approaches, you remain reclined on beds of ivory, comfortably ensconced in indulgence.
Your feasting is not to quell hunger but to indulge in pleasure, extravagantly preparing the tenderest cuts from herds for your gluttony; it seems never enough for your lasciviousness. You take delight in the music from flutes and lyres, and where David served God (1 Chron. 23-26) by organizing choirs of Levites, you partake only for your own enjoyment. You drink wine not to quench your thirst, but to satiate your spiritual cravings, and you adorn yourselves with the richest ointments, neglecting the sufferings of those around you.
The prophet Ezekiel expresses this sentiment with the metaphor of shepherds who consume the milk of the sheep, clothe themselves in wool, and devour the best parts, yet they do not heal the broken or seek out the lost (Ezekiel 34:3-4). Let us apply what has been discussed in a historical context to the darker allegorical interpretation.
O house of Israel, you who have strayed from Me and placed your faith in the mountain of Samaria, regard the many fortified walls, for this signifies Emath Rabbah. From there, quietly descend into the pit of those who, inebriated, collapse—Geth and the Philistines symbolize this pit. Consider all the best cities in all kingdoms and reflect on whether their limitations surpass your own.
If we contemplate the philosophy of nations such as the Egyptians, Indians, and Persians, we observe that their borders are already within the scope of Scripture, for ‘their voice has gone out into all the earth, and their words to the ends of the world’ (Psalm 18:5). From what vices are those instructed above—‘house of Israel, pass over all and see’—commanded to advance to better things? This is clarified in the following words: ‘you who come to the evil day,’ preparing for a day of reckoning through your sins—not in the sense that an evil day exists outside of one's own making, but that each individual cultivates their own misfortune, in line with Ecclesiastes, “Do not say, ‘Why were the former days better than these?’ For you do not inquire wisely concerning this” (Eccl. 7:11); it is folly to reference times when you have the power to shape the day into good or ill.
These are those who approach and touch the false Sabbaths. Just as there are both physical and spiritual circumcisions among Jews, with one being rejected and the other embraced, there are Sabbaths that are pure and grounded in truth, and there are other Sabbaths—false Sabbaths, steeped in emptiness. The subsequent phrase, ‘sleep on beds of ivory,’ illustrates that a true servant of the Lord, preparing for the battle against adversaries, sleeps on the bare ground, following the example of Jacob (Gen. 28), using a stone—once rejected by builders, but now the cornerstone (Luke 20:17)—as a pillow.
In contrast, those who indulge in sensual pleasures, who act solely for the gratification of their desires, rest on beds made of ivory, their comfort derived from the remains of unclean creatures, becoming entrapped by the allure of their vices that seem beautiful in this moment. They do not consume simple and nutritious fare characteristic of wrestlers, which strengthens those committed to the fight; instead, they indulge in delicacies—lambs and tender calves, oftentimes fattened on milk, as inferred from the word μοσχάρια γαλαθηνά.
They become entranced by music from the psaltery, pursuing pleasure alone, neglecting any undertaking that does not serve their desires. Yet let not the discerning reader rush to dismiss our interpretation by referencing Scripture’s praises of creation and unity in worship (Psalms 98:7, 46:2, 80:1); these affirm not applause for mere entertainment but collective glorification of God. The subsequent remark, ‘they thought them as steady, not as fleeing,’ contrasts with the original Hebrew, which speaks of them believing they had instruments like those of David.
It appears that the translators added this nuance while illustrating pleasure, inferring judgment on such vices, rather than providing a straightforward translation of the original.
THEOSIS