The Hebrew text often diverges from the translation provided by the Septuagint, presenting numerous challenges that cloud both my rendition and theirs. It is during such times, when clarity in the exposition of Scripture is particularly needed, that we earnestly seek the guidance of the Holy Spirit to unveil the messages conveyed by the prophets. This is reminiscent of the promise stated, “Open your mouth, and I will fill it.” Geth, mentioned in the historical accounts of Kings, is one of the notable cities of Palestine, situated near the borders of Judah along the route from Eleutheropolis to Gaza; even today, it remains a significant settlement. It was from Geth that Goliath, the fierce warrior, emerged, whom David faced in battle.
If the prophet, speaking on behalf of the Lord, says, “I will weep and wail; I will walk naked and barefoot; I will howl like the jackals and mourn like the ostriches, for the plague of Samaria is incurable and has reached Judah, it has touched the gates of my people Jerusalem,” then we are compelled to start with the lament of the sorrowful: “Do not announce in Geth,” lest your adversaries hear and take delight; do not weep, for your grief might erupt into loud cries. Conceal your sorrow so that your foes do not welcome it or find joy in your despair; though your visage may be stained with tears, let not your heart be overcome by anguish. Instead of venturing out, seek the refuge of the dust, and don the ashes of your ruin. Depart, or as it is noted, “let the inhabitants of Saphir,” which means “beauty,” distance themselves from you. Samaria was undeniably located in one of the most beautiful and fruitful regions of Judea, a fact still evident today. Therefore, it is said to her: “O inhabitant of the fertile land, processions of disgrace cover you; flee, be taken captive, lest a nearby foreigner, witnessing your calamities, hears your cries.”
The succeeding words, “the inhabitants of Sennan have not departed,” which suggest an exodus—or as Simmachus interprets, “the numerous population has not left”—also pertain to Samaria, which stood at the threshold of Assyrian captivity. After being violently uprooted, it entered into enemy territory. The “numerous” population should be understood in the same manner as the “beautiful” population mentioned earlier; they were not willing participants but were forcibly taken by the Assyrians. Moreover, the neighboring kingdom of Judah—symbolized by Azel—still stands, under God’s protection, grieving for you.
The people of Maroth, not robust in their righteousness, tremble in anguish, or as Simmachus notes, “a population that burdens itself with sorrows,” due to the captivity endured by nearby tribes, for calamity descended upon the gates of Jerusalem. The Assyrian came to Jerusalem following the fall of Samaria when Rabshekah was sent on a plundering mission, elaborated upon in the Fourth Book of Kings and the Book of Isaiah. It recounts how the king of Assyria sent forces from Lachish to Jerusalem, and after taking Lachish, besieged Lobnah. O Lachish, city ensnared by idols, the rider and horse of Assyria shall come upon you, for the offenses of Israel are present within you, and you have been the catalyst for Judah’s idolatry; through you, the evil of the ten tribes entered Jerusalem. Disarray and horsemen will no longer only spread in Lachish but in Geth, the principal city of Palestine, as previously stated, “Do not boast in Geth.” The Assyrian will dispatch those he refers to as spies to seize the house of idolatry and the city of deceit that has raised itself under the kings of Israel.
Next, it is written, “And I will bring an heir upon you who resides in Mareshah,” aptly corresponding to the city's name, as “Mareshah” implies “heritage.” The invasion of enemies is called heirs, and even unto Odollam, a city in Judah, the heritage shall extend. Thus, as Simmachus translates, “I will yet bring an heir to thee that dwelleth in Mareshah, and reach unto Odollam, which symbolizes the glory of Israel.” As the term “glory” appears in the singular genitive case; referring to “these glories,” and not the nominative plural. Therefore, we may interpret this as meaning that the captivity of Israel, which is to reach Lachish, Geth, and Mareshah, shall also extend to Odollam—and it may be stated even more emphatically, “to the glories of Israel,” in order that the enormity and all the dishonor may be fully perceived.
Then the reader should note that the interpretation we previously assigned to the name of the prophet Morasfi's native land, as heritage, reappears in the verse quoted above, “therefore he shall send spies over the heritage of Geth,” whereas the Hebrew form reads “maraseth Geth.” Thus far, we have navigated our vessel through the treacherous cliffs and perilous waters, guided by our understanding of the Hebrew text and what has been conveyed by Jewish tradition; whether we arrive at the port or continue adrift will be determined by the reader. Now, with your prayers, we shall change our course and strive to avoid misunderstandings in this exposition.
Geth (גת) is described as a place for pressing grapes; those who dwell there, believing they have gathered the fruits of life from the vineyard of Sorek, may take pride in their harvest, unaware that the grapevines of Judah now lie beyond the reach of foreign lands. “Do not be proud,” He warns, “you who dwell in the grape-presses, for your vineyard comes from Sodom and your growth from Gomorrah; your grapes are filled with bitterness; they are poison to you; your wine is the fury of dragons and uncontrollable madness.” Thus, even if you bear fruit—since your grapes derive not only from Sodom and Gomorrah but also from Egypt and other hostile tribes—the Lord shall surrender your harvest to decay, your efforts to the locusts, your vineyards to hail, and your mulberry trees to frost. Do not let the appealing façade of your wine deceive you; do not call what is bitter sweet. Test your wine carefully, and you will discover that instead of Sorek’s wine, you have the madness of dragons and asp’s poison. Hence, do not be proud; rather humble yourselves beneath the mighty hand of the Lord and seek the genuine place of grape pressing, from which He who comes from Edom, dyed red from Bosra, declares through Isaiah, “I trampled the winepress alone, and no one from the nations was with me.”
Moreover, others among the foreign cultures, who through their wickedness defy God, may say, “Though we are defeated, we will rebuild what is destroyed.” The prophet clearly defines both the bounds of iniquity and the people upon whom the Lord's wrath falls: “Those who dwell in Bakhim shall not make their houses an object of mockery.” Bakhim translates to mean “woe and lamentation,” and the majority, excluding the LXX, interpret it as lamentation (χλαυθμός). Therefore, you who have engaged in actions and thoughts deserving of lamentation, do not reconstruct the edifice of the wicked; do not mistake your reasoning for divine works; do not construct a building on sand lest the approaching storms cause your house to collapse, rendering your efforts an object of mockery for onlookers. Oh, how much better would it be if you recognized the foolishness of your structure, sprinkled dust and ashes upon your heads, and repented for having misguidedly sought to establish a house destined to fall.
The subsequent words, “she who dwells well in her cities shall not escape from the one dwelling in Sennan,” suggest: O proud individuals of Cephas and Bahima, your attempts to build a house deserving of ridicule are in vain. Instead, cover yourselves in ashes and repent, for you have sought to tread the vile wine and erect structures contrary to God. The Church of Christ, flourishing within her cities and holding her parts across the world, is united in the Spirit’s bond and fortified by law, prophecy, gospel, and apostolic teachings; she has not drifted from her boundaries, that is, from the Holy Scriptures; she finds her posture secure since she abides in Sennan—interpreted by Symmachus, as previously noted, to mean “abundance.” She is embraced by the Father, the Son, and the Holy Spirit, in whom all spiritual gifts and the abundance of virtues are harmonized. Therefore, it is proclaimed regarding her: “May peace be in your fortifications and abundance in your towers.”
However, you heretics dwelling near Sennan, the bounteous church, you who espouse perverse doctrines, lament for yourselves, for you have constructed a home for mockery, pressing grapes in pride; not on Scripture, but on its semblance, you build your dwelling, one deserving of tears rather than laughter. Hence the statement: “Weep over the house that is near her, Sennan.” Additionally, the phrase “shall receive from you the plagues of affliction” pertains to those heretics commanded to mourn over their houses adjacent to the Church. They will be handed over to the adversary and accuser, the devil, who will himself bring plagues upon them, transforming their unholy structures into the suffering of their afflictions. These afflictions aim that they may recognize their sins, leading them to repentance, with the house of calamity transitioning into a source of good. Alternatively, this may indicate the sorrow of the Church, which will one day mourn for her children and herself become an avenue of salvation for those heretics who wish to return to their grieving mother.
The following declaration, “For calamity came from the Lord upon the gates of Jerusalem,” is frequently cited by both Marcionites and Manichaeans as evidence that the God of the Old Testament serves as an architect of evil. In response, we assert that calamities descended from the Lord just as the Savior notes, “I beheld Satan falling from heaven like lightning” (Luke 10:18). Indeed, a falling star descended from heaven at dawn (Isaiah 14:12), thrust down to the earth by Him who was sent among the nations; likewise, the calamities descending from God to the gates of Jerusalem were not calamities in essence but became so merely because they came from God. The subtlety of enemies is noted when it is said: “they came to the gates of Jerusalem,” since these gates are firmly constructed, akin to diamonds, and are secured by the apostles, to whom the keys of heaven have been entrusted. The enemies breach these gates to slay those desiring to exit.
He who resides in Jerusalem and lives righteously within its confines does not depart, for he thrives in abundance; he consistently remains within, not venturing outside the gates, as those who do shall encounter death. Death awaits those who pridefully boast in Geth, dwell in Bahima, and forge houses of mockery. The calamities that have descended from the Lord upon the gates of Jerusalem will create a tumult of chariots and horsemen, producing such a din that it will slay those fleeing with the sound of its voice. Following this, it is proclaimed: “the inhabitant of Lachish is the beginning of the sin of the daughter of Zion.” Lachish means “a pathway,” signifying the way they tread. These pursuing on chariots and procuring horses raise a fearsome clamor, to whom she that dwells righteously in her cities can say, “Behold, they are mounted on chariots, and these mount horses; but we will call upon the name of the Lord our God” (Psalms 19:8). Since they have taken to foot with every gust of false doctrine (Ephesians 4:14) and seek to stray from the Church, which signifies heights or Zion, they become the genesis of the sin of the daughter of Zion. Deliverance was also lost in the Romans, where the iniquities of Israel were found, separating the people from the former reign of God.
THEOSIS