Rather than saying "I trampled down the grindstone," it has been rendered as "completely trampled down," which fits more appropriately with the preceding segment than as the beginning of a new thought. Among the nations, there was no one with Me, and I trod them under in My rage, shattering them to dust and pouring their blood upon the earth, staining all My vestments. The day of recompense has arrived for them; the year of liberation is at hand. I searched, but found no helper; I contemplated, yet there was no one to assist. My strength delivered them, and My fury fell upon them; I trampled them in My indignation, pouring their blood upon the earth.
The term "phura," which Theodotion uses for sharpening—a concept found in Hebrew as "geth"—can be more suitably translated by Simmachus in this context. The Hebrew word "phura" is multifaceted, signifying both a sharpening vessel and a container for wine. Hence, it can symbolize the winepress, which in Holy Scriptures often represents vengeance and the punishment of sin, and at other times signifies the gathering of new fruit. It stands in for punishment and torment, as reflected in Jeremiah's lament in Lamentations, "The Lord hath trodden down the winepress of the virgin daughter of Judah; for these I weep" (Lamentations 1:15). The Psalms, particularly the eighth and eighty-third, express similar thoughts in a favorable light.
This winepress, where the Savior Himself treads both punishments of the wicked and rewards of the righteous, He alone traversed without assistance. For no angel, archangel, throne, dominion, or any other celestial being took upon themselves human form and suffered for us, or pierced through adversarial forces, except He who cries in the Psalm, "Save me, O Lord, for the wretchedness of the godly" (Psalm 11:1). Even the boldest, like the apostle Peter, fled in fear and denied the Lord (Matthew 26).
When it states "sprinkled with their blood my clothes and I stained all my garments," this should not be interpreted literally as if demons and opposing forces possess blood; rather, it is meant figuratively. The most gracious God, striving to teach His people and liberate them from captivity, is compelled to punish His enemies. For He declares, "the day of vengeance is in My heart; the year of My deliverance has come." This aligns with the proclamation of the day of the Lord’s favor and the day of vengeance for our God (Isaiah 61:2), illustrating both our adversary's judgment and our opportunity for redemption.
Indeed, the day of vengeance is in My heart; yet the year of deliverance is at hand. While adversaries face punishment, God's people shall be set free—redeemed by the precious blood of the Lamb, who is referred to as the slain in the Revelation of John. Moses also foretold this recompensing day through the Holy Spirit, declaring that God would avenge His foes and repay those who despise Him (Deuteronomy 32).
I looked for a helper but found none; I sought a supporter but was without. The One who also lamented in the Psalm, "I waited for the mourner, and there was none; and for those who comforted, but I found none" (Psalm 68:21), is He who, being the image of God, did not consider it a robbery to be equal with God. Instead, He humbled Himself (Philippians 2:6), taking on the form of a servant and being obedient unto death, even the ignominious death of the cross. Therefore, God exalted Him and bestowed upon Him a name above every name, that He might save those who believe in Him with His right hand, and that His wrath against His adversaries might liberate His people. He delivered the faithful with His power, ending His delay in fury, and poured forth their blood upon the earth—whether that of demons or perhaps the blood of the Jews—while other translators opted for "effort," indicative of those striving diligently to rescue the captive.
THEOSIS