In this earthly existence, the prophet yearns for adversity and brokenness of spirit, with the hope that he may be included among those who triumph alongside Christ in the life to come. This illustrates that here there is conflict and effort, culminating in ultimate victory later on.
The Vulgate presents the phrase, ‘My,’ ‘that I may unite with my people who are prepared for departure.’ Currently, we will examine only one Hebrew text, while we will address the translation provided by the Seventy later, as it considerably diverges from others. The text states, “You have placed a curse upon their scepters,” referring to his dominion, quite certainly, the wicked, about whom it was previously said: ‘You have struck down the head of the wicked; you have laid bare the foundation down to the neck.’ The term “wicked” can denote Nebuchadnezzar or any adversary of God’s people. Not only have you cast a curse upon his scepters, but you have also afflicted the foremost of the warriors, those who charged in like a whirlwind intent on scattering me, that is, defeating Israel and spreading them into captivity. Thus, those who consumed and subdued the vulnerable people of Israel took joy in doing so, as if hidden from you, while they tormented us in their ignorance. Nevertheless, you have taken up arms for your people, guiding your chariots through turbulent waters—symbolic of numerous nations—creating a path in the depths of many waters, trampling upon them as one would muddle the ground with the hoofs of horses and the wheels of chariots. In the subsequent words: ‘I heard, and my insides trembled at the sound of your voice,’ it is as if he implies: ‘My mouth quaked; let destruction invade my bones, and let decay loom beneath me, so that I may remain at peace during the time of trial, and that I may join my people prepared for departure.’ This explains: For now, we willingly bear various trials, trembling deeply at your admonitions; with my mouth shaken and fear evident upon me, I not only wish for this, but I seek something further: let destruction infiltrate my bones, and let decay infest me. I willingly endure what Job experienced; I desire that not only my flesh but the marrow of my bones be subjected to decay, that my resting place be covered in filth and countless worms, so that after bearing these trials, I may find rest during times of hardship, affliction, and dire necessity, and that I may journey to my people, ready and courageous. The phrase ‘that I may go out’ is quite meaningful, as one goes to the assembly of a people prepared for a journey; the use of ‘our’ people is beautifully spoken of, referring to those who have encountered suffering and steadfastly endured hardship, securing for themselves future rewards through present tribulations. He expresses his intention to join those like Abraham, Isaac, and Jacob, at an old age of fulfillment and to associate with his forebears.
However, if someone contends that when one lacks clarity in the presentation of history, they become ensnared in convoluted language and add to the history embellished interpretations, let them understand that such historical depictions are not invariably convoluted. Often, history itself is expressed through recognized images; thus, it is said in relation to an entire nation, seen as either a woman or a husband. Accordingly, we can speak on behalf of the people: ‘I willingly yield to captivity, I bear with tranquility the weighty oppression of the Babylonians, and I cheerfully endure whatever constitutes extreme need, if only to attain peace at the moment you will curse the scepters of the wicked and when your horses trample the depth of many waters, to subsequently return to the land of promise with your saints Zerubbabel, Jesus the son of Josedech, Ezra the priest, and Nehemiah.’
To avoid seeming neglectful of history, I have somewhat strained reasoning, diverting into the captivity of ideas unrelated to this matter; now we turn our attention to the Seventy interpreters and the mystical interpretation. LXX: “You have dismayed the heads of the mighty.” Just as Christ is the head of the entire Church and every man (1 Cor. 11:3), Beelzebub, the prince of demons, represents the head of all the demonic forces in this age, each legion retaining their own leaders. For instance, spirits related to idolatry have their heads, as do spirits of greed, arrogance, lies, and disbelief. The merciful God, who orchestrates death upon the heads of the wicked, ultimately cleaves the heads of the mighty, creating confusion that first separates the rulers from their subordinates, as though decapitating a body, and then positions the head of the righteous where once the head of the wicked existed.
Consider this example: When a tyrant is defeated, their images and statues are overturned, and after disfiguring them and decapitating their likeness, they place the countenance of the victor upon the remains, effectively placing another head atop the old one. I relate this to the assemblies of heretics, for upon the removal of heretical leaders from the nations, Christ starts to assume the headship in their stead. It is noteworthy that the sacred texts do not say, “You have severed” or “cut off the heads of the mighty,” but rather “divided.” What is divided is not merely removed but partitioned. Just as at Babel (Gen. 11) linguistic unity was shattered through division, these heads, seemingly in harmony with their bodies or amongst themselves (as many heretical leaders, despite differing views, unite in a singular blasphemy against the Church), are fragmented and separated from the deceived bodies, making way for the Good Head.
This interpretation may be applied when observing powerful figures shedding Christian blood, which is often followed by divine retribution. Recent instances like Julian’s downfall, or previously with Maximian, Valerian, Decius, Domitian, and Nero, serve as a reminder of this phenomenon; thus, we may joyfully proclaim to the Lord, ‘You have dismayed the heads of the mighty,’ which signifies astonishment among the faithful or across nations, who had not yet anticipated such swift punishment. In my youth, while still engaged in my studies amid cities stained with the blood of victims, the announcement of Julian’s demise during fierce persecution prompted a crafty pagan to remark: ‘How can Christians claim their God is patient? There is nothing more vengeful and overtly furious than this: He could not even momentarily delay the avenging of His offense.’ He voiced this in jest. However, the Church of Christ rejoiced: ‘You have dismayed the heads of the mighty.’ Allow me to analogously express: ‘O Lord, you have disbanded Ahab and Jezebel, evoking amazement’ (1 Kings 21:18). Indeed, I am not Elijah the prophet, yet these figures led to Nebuchadnezzar’s downfall, seizing his vineyard and transforming it into a site of indulgence for themselves. May there arise a servant of yours, Abijah, to care for the needy; may the harlot’s blood be fed to the dogs, and may the wicked and greed-driven Ahab fall before your arrow.
LXX: “They shall be shaken.” When the heads are severed from the bodies in bewilderment—indicated in Greek by the term ἐν ἐχστάσει—it corresponds with opening the bridles, as a beggar who eats in secret. When the heads are disjoined from the bodies, a stupor will denote them opening their bridles, or their governance; thus, abandoning their authority under which they once ruled those subjected to them, they yield to a superior rider and driver. They will act like beggars seeking food hidden away, lacking abundance. Alternatively, when severed in their lethargy, they may open their mouths, bound by judgment, lusting to consume but unable to do so because they have become impotent after Christ’s coming.
These heads, although now possessing the same power as arrows, will want to regain their former authority over previously subjugated peoples. Yet since they are severed from their bodies, they lack the full capacity to devour: they will eat as the impoverished do, not merely poor, but in secret; their poverty results from their lost wealth. They attempt to consume in hiddenness as predators stalking the innocent.
I recognize the Hebrew text varies significantly from the above. However, I must address both the Hebrew and globally accepted Scriptures. LXX: “And over the sea You led Your horses, stirring up many waters.” After God inflicted death upon the heads of the wicked, and cleaved the mighty in astonishment, He brought destruction to the sea, for it is written in the Psalms, ‘You have crushed the heads of the dragon’ (Ps. 73:14). After vanquishing the princes, an invasion occurs upon the dragon’s lair, plundering all its treasures (Mark 8:2). The 'precious things' and the 'house of the strong' signify this age’s abyss where the dragon resides. Thus, the Lord, the most excellent and commanding rider, guides His horses—angels and superior powers—into the turbulent waters of this age to disturb the numerous demonic entities.
Should we choose to comprehend this passage in light of Christ’s return, referencing Revelation (Rev. 19:11-15), where the Word of God rides upon a white horse surrounded by an army on white steeds, we will grasp how Christ ascended through the Apostles, instructing them, ‘Behold, I am with you always, even unto the end of the age,’ and ‘Go forth, baptize all nations,’ etc. (Matt. 28:19-20). At that moment, He mounts a white horse—symbolizing the Apostle Paul—through whom He traversed the globe. The Word of God will ride on His horses, inciting the tumult among the many nations that formerly dwelt in servitude to the dragon. The path that leads to death (Matt. 7:13) will first be bewildered, abandoning their long-held ignorance; then amidst this crisis, they will call upon the advancing Horseman, causing the demonic legions to relinquish their grip over the waters, retreating in fear of the wounds inflicted by the Horseman of war.
Would that the Word of God had likewise visited me and struck down the tyrant that reigns over the waters, so in due time of his downfall; may those waters once under his dominion yield their heads to my Horseman in chaos, and may we, united in one chariot, become the Cherubim of the Lord, an embodiment of wisdom. This grand rider emerges solely among those tightly bound by expansive knowledge. LXX: “I stood watch, and my insides quaked at the sound of the prayer from my lips, and trembling seized me within my bones, and my strength wavered.”
Although we encounter variations, which cannot be translated merely as ‘the position of my body,’ here it may be articulated as the prophet shares his fear, concerned about sinning; overwhelmed by the audible supplication from his lips, trembling took root in his very being, as fear of impending disasters loomed. His expression, ‘A trembling entered my bones,’ is an emphatic phrase indicating the overwhelming nature of his fear of God surging through his entire being, compelling him to refrain from any act displeasing to God. Given that the biblical members often refer to the aspects of the soul, the trembling ‘womb’ signifies the soul’s capacity to receive spiritual sustenance, and by ‘lips,’ the internal dialogue of the mind—by ‘bones,’ the foundational truths that support the entirety of one’s spiritual existence.
THEOSIS