Instead of what was previously stated, I effectively subdued them; the translation conveys a more profound sense when read alongside the preceding text, rather than introducing a new thought. Among the nations, there was no one with Me, and in My anger, I ground them to dust, spilling their blood upon the earth, staining all My garments. For the time of reckoning has arrived and the year of redemption has come. I looked, and there was no one to help; I considered, and found no one to save them. My strength was their salvation, and My wrath came upon them as I ground them underfoot, fulfilling justice by spilling their blood on the earth.
The word originally translated as sharpening has been interpreted by Theodotion; however, the rendering favored by Simmachus is preferable here. The Hebrew term is unclear, indicating both sharpening tools and more commonly, a vessel for wine. Thus, it should refer to the winepress, which in Sacred Scripture can symbolize both vengeance for sins and the gathering of new harvests. This also serves as an analogy for punishment and suffering, as illustrated by Jeremiah's lament concerning Jerusalem in Lamentations, where he states, "The Lord hath trodden down the winepress of the virgin daughter of Judah: for these I weep." The expressions in Psalms eight and eighty-third convey good meanings in relation to this context, which will be elaborated upon in due time, should the Lord grant extended life.
The Saviour trod upon the very winepress of justice, administering both punishment for the wicked and blessings for the righteous, without any aid. Neither angel, archangel, nor any of the heavenly authorities took on a human form to suffer or overcome the malevolent forces, except the one who declares in the Psalm, "Save me, O Lord, for the wretchedness of the godly." In that pivotal moment, even Peter, the bold apostle who firmly professed his faith, was driven by fear and denied his Lord.
When it is said, "I stained all my garments with their blood," it should not be interpreted as acknowledging demons or opposing forces having literal blood; rather, it should be understood metaphorically. The most generous God, in His concern for instructing His people and liberating them from bondage, is compelled to punish His enemies. The day of vengeance dwells in His heart; the year of deliverance is upon us. This is descriptive of the time referenced previously in declaring the year of the Lord’s favor and the day of retribution for our God. Thus, for the adverse, the day of vengeance lies in His heart; and for the faithful, the year of redemption has come, where, during the time of judgment upon adversaries, the people of God will be redeemed by the precious blood of the Lamb, who is referred to in Revelation as the slain.
Moses, inspired by the Holy Spirit, foretold this reckoning when he proclaimed that God would take vengeance on His foes and recompense those who detest Him. I looked, and there was no helper; I sought, and found none—He who also said in the Psalm, “I waited for the mourner, and there was none, and for those who comforted, and I found none.” Being the likeness of God, He did not consider it something to cling to, to be equal with God, but humbled Himself by taking on the form of a servant, remaining obedient to His Father unto death, even death on the cross. Therefore, God exalted Him and bestowed upon Him a name above all names, that through His right hand, He might save those who trust in Him and allow His wrath against His adversaries to free His people. In this way, He delivered the faithful with His mighty arm, and no longer withheld His fury, avenging them on the earth, either fulfilling the fate of the demons or, most likely, addressing the blood of those who opposed Him, as other translations have expressed, striving diligently to liberate those in bondage.
THEOSIS