In this earthly existence, the prophet yearns for hardship and trials, along with a contrite spirit, so that he may ultimately join the multitude of those who reign alongside Christ. This indicates that there is a contest and a struggle now, leading to a future triumph.
The Vulgate presents the phrase, "My," that I might reunite with my people who are prepared to depart. - Here we have introduced only one Hebrew text, and will discuss the translation of the Seventy separately, as it diverges significantly from others. "You have put a curse upon the scepters," referring to his dominion, undoubtedly amidst the wicked, represented above: "You have struck down the head of the wicked; you have exposed the foundation even to the neck." By "the wicked," we may interpret either Nebuchadnezzar or any adversary of the people of God. You have not merely cursed his scepters but also the greatest of the warriors you have defeated, those who came like a whirlwind to disperse Israel, intending to carry them into captivity. Thus those who preyed upon the afflicted and conquered Israel rejoiced, feeling hidden from God as they tormented us. Yet, you have come to battle for your people, leading your chariots into the waters, symbolizing the midst of many nations, paving a path through the depths, trampling them down as if they were merely mud beneath the horses' hooves and the wheels of chariots. The following phrase, "I heard, and my inner being trembled at the sound of the voice," suggests a deep, personal lamentation: "I tremble within. Let destruction pervade my bones, and let decay encroach upon my frame, so that I may remain still in the day of tribulation, that I may rise among our people prepared for the journey." This denotes a willingness to endure every affliction and tremble in response to Your threats; my mouth quivers, and the dread of trembling thoughts marks my visage. Not only do I desire peace amidst these calamities but I also long for destruction to invade my bones, and for decay to enact its toll upon me. I willingly accept the suffering akin to Job’s, wishing my flesh and even the marrow in my bones to face decay, desiring my bed to be infested with decay and countless worms; through this endurance, I hope to find peace in the day of sorrow, affliction, intense need, allowing me to rejoin our kin, equipped for the journey - that is, to be a valiant and fearless individual ready for conflict. He eloquently states, "that I may go out," as they always proceed among the people poised to depart; he beautifully refers to "our" people, who have endured tribulation and willingly suffered oppression, securing future rewards through their current trials. He boldly expresses the aspiration to join our ancestors, like Abraham, Isaac, and Jacob, resting in a good old age after many years. However, should one assert: “You entangle yourself in elaboration when the historical accounts do not align with your interpretations,” it must be understood that historical imagery does not always equate to mere circumlocution. Often history itself is portrayed through recognized symbols, such as conveying the nation through the image of a woman and her husband. Thus, we can articulate on behalf of the people: "I willingly succumb to captivity; I endure the deep distress and oppression inflicted by the burdensome yoke of the Babylonians, happily accepting whatever constitutes extreme need, so that I may find peace when you curse the scepters of the wicked, when your horses trample the depths of myriad waters, and that I may ultimately return to the promised land alongside your saints, Zerubbabel, Joshua son of Jehozadak, Ezra the scribe, and Nehemiah.”
To avoid being entirely dismissive of history, we have previously lacked logical clarity, leading thoughts astray; now, let us turn to the Seventy interpreters and their figurative understanding. LXX: "You have divided in consternation the heads of the mighty." As Christ is the head of the entire Church and each individual (1 Cor. 11:3), likewise, Beelzebub, the prince of demons, reigns as the head of all malevolent spirits, who each possess their captains, including the spirits of immorality, greed, deception, and unbelief, each with their chief of wickedness. The most merciful God, who has decreed death upon the heads of the wicked and raised bonds to their necks, subsequently divides the heads of the mighty, bringing them to confusion. First, he separates the leaders from the led, metaphorically decapitating the body, thus placing the head of the righteous where the head of the wicked once rested. For example, when a tyrant is overthrown, his statues and images are also destroyed; it is common to replace the former leader's head with that of the victor. This applies to the assemblies of heretics, for once their leaders are severed from other nations, Christ becomes their head in their place. Note the significance of the Scripture's wording. It does not declare, "You have cut off the heads of the mighty," but rather "You have divided," signifying that separation into parts rather than mere discarding. Just as at the Tower of Babel (Gen. 11), where disunity of language resulted in a healing division, so these heads, appearing to be in harmony, will be divided among themselves, giving way to the Good Head.
We may recollect this passage when witnessing kings and their leaders spilling Christian blood, followed swiftly by God’s judgment. As exemplified in Julian, Maximian, Valerian, Decius, Domitian, and Nero, we can jubilantly declare to the Lord, "You have divided in astonishment the heads of the mighty," signifying astonishment among the faithful or nations, who never anticipated such swift retribution. In my adolescent days, while still pursuing my studies, I watched cities defiled with blood sacrifices, and during the most severe persecutions, the downfall of Julian was announced. One of the pagans cunningly declared: "How can Christians claim their God is merciful and patient? His fury is more evident than ever: He could not delay His vengeance for the slightest moment." Though spoken mockingly, the Church of Christ rejoiced, singing, "You have divided the heads of the mighty in fear." Allow me to express something similar: "O Lord, You have divided Ahab and Jezebel to the astonishment of all" (1 Kings 21:18). Though I am not the prophet Elijah, these Ahab and Jezebel executed Nebuchadnezzar, seized his vineyard, and transformed their garden into their amusement. May a servant of Yours, Abijah, be found ministering to the downtrodden, let the blood of the harlot be cast to dogs, and may the wicked Ahab fall by Your divine arrow.
LXX: "They shall be shaken in her," or "in him," as beggars eating in secret. When the heads become detached in stupor, signified by the Greek term ἐν ἐχστάσει - with this expression aligning with ἐν αὐτῇ or "in her," they will loosen their restraints, abandoning the authority through which they once reigned over their subjects, yielding their place to a superior rider. They will act as beggars surreptitiously consuming the smallest morsels, unnoticed and lacking an abundance of provisions, indicating they no longer possess their former riches. This can also denote that when the heads are rendered weak, separated from their bodies, they will open their mouths, previously constrained as if by the bridle of judgment, eager to consume but confined by their limitations. Realize that following Christ's arrival, the ruling heads of demons will still attempt to reclaim their power over the nations previously under their control. However, since they are severed from their bodies, their full might to ensnare will be lost; they will consume like the impoverished, seeking nourishment in secrecy, unpredictable as they lurk to attack the innocent. These heads, having retained the same detrimental intents, will merely attempt to consume in secret. Once declaring, "I will ascend higher than the stars of heaven, I will take my throne on high, and I will seize the world like an egg in my palm," yet they will be cast down from their heights, losing all their previous glory, attempting only in secret to devour. Acknowledging that the Hebrew text is greatly at odds with these statements, I find myself compelled to interpret both the Hebrew and the widely accepted Scriptures concurrently.
LXX: "And over the sea You led Your horses, stirring up the waters." After God had decreed death upon the wicked and the mighty heads had cleaved in fear, their defeat was accomplished at sea. It is written in the Psalms, "You have crushed the heads of the dragon" (Psalms 73:14), following the defeat of the princes and the overcoming of the mighty, thus breaches the house of the adversary, plundering all his treasures (Mark 8:2). The precious treasures and the stronghold symbolize the chaos of this age, in which the dragon resides. Thus, the preeminent God, as the magnificent Rider, directs His horses, i.e., angels, into the depths of this world, agitating the waters of many, i.e., demons and opposing forces. Should we wish to relate this to Christ's coming, as depicted in the Apocalypse (Rev. 19:11-15), we see the Word of God astride a white horse, accompanied by an army of white horses, illustrating how Christ ascended upon the Apostles, commissioning them, "Lo, I am with you always, even unto the end of the age," and, "Go, baptize all nations," etc. (Matthew 28:19-20). He mounts the white horse, being none other than the Apostle Paul, through whom He traversed the world. The Word of God rides upon His horses to stir the nations that had previously dwelt in subjugation under the dragon. The broad and spacious path leading to destruction (Matthew 7:13) will first find its followers confounded, abandoning their long-standing delusion, and consequently in their bewilderment will acknowledge the Horseman’s approach; the legions of evil will no longer command the sea but will retreat in fear of the wounds inflicted by the warring Horseman.
May the Word of God have descended upon me to strike down him who reigns over the depths, compelling the waters that once served him to surrender in confusion unto my Horseman, ensuring that we may unite in a single chariot and become as the Cherubim of the Lord, leading in wisdom. Such an embellished Rider can only be borne by those of extensive understanding. LXX: "I stood firm, and my inner being trembled at the voice of my prayer, and fear entered my bones, and my fortress was shaken beneath me." Here, ῆ ἓξις μου cannot simply be translated to "the position of my body," as terms vary depending on context. However, one may consider this from a prophetic perspective, relating back to the preceding statements: "O Lord, since You have sent death upon the heads of the wicked, raised their bonds to their necks, and caused the heads of the mighty to be divided in dread, and positioned Your horses upon the sea, disturbing the multitude of waters; I have preserved my heart with utmost reverence, and my innermost parts trembled, as my whole foundation has been thrown into disarray, apprehensive of incurring such misfortunes."
We might interpret this as an independent sentiment, where the prophet expresses his fright, fearing he could sin, overwhelmed by the sound of his prayer, trembling at God's greatness to the extent that fear infiltrated his bones, rendering him shaken and unsettled in body and soul. The phrase, "trembling entered into my bones," conveys the prophet’s heightened reverence for God's might, resonating deeply throughout his being, pressing him toward holiness and wary of displeasing God. The Scriptures sometimes reference members of the body to describe the soul's faculties; thus, the trembling womb represents the soul's capacity for receiving spiritual nourishment, the lips signify the mind's internal dialogue, and the bones reflect the foundational truths upon which the soul's life thrives. This overview suffices. Should anyone present a more reasonable and truthful interpretation, one is encouraged to accept that perspective.
THEOSIS