The word שפחום has been interpreted by the seventy translators as related to משפחים from Genesis 49:14, carrying the sense of boundaries. However, in Ezekiel, שפח denotes the setting of the konob, while שפחום refers to the two rows of stones that support it, as seen in Ezekiel 40:43. The term יונה typically signifies a dove. Tirin suggests that this dove symbolizes the Babylonian empire, inspired by Semiramis, potentially drawing from references in Jeremiah (e.g., Jeremiah 25:38; Jeremiah 46:16; Jeremiah 50:16). However, others interpret it to mean bitterness, as in the book of Zephaniah (Zeph. 3:1).
The word כצלמון has led Theodotion to propose the meaning "in the shadow," while most interpreters take it as a reference to Mount Selmon, located in the heart of the promised land near Shechem (Judges 9:48). Aben-Ezra describes it as covered with snow and surrounded by trees. Bashan, known for its fertile lands and strong livestock, lies east of the Jordan and was conquered from King Og by the Israelites (Numbers 21:33, 35), which is why the young men of Bashan (Psalm 21:13,14) refer to it as a land of strength. The term ןבנכים has been confused with the word ןבינח in translations, which means cheese (Job 10:10). The latest interpretations suggest that the first term refers to ridges.
From the varying interpretations that emerge from such words, each carries significance for the overall message; a comparative analysis might lend support to the most credible understanding. According to the interpretation by Eusebius and other ancient writers, if one examines the two covenants—Old and New Testaments—they will discover the cry of the dove, signifying the words of the Holy Spirit. In their most straightforward literal sense, these words shimmer like silver (Isaiah 11:7), while in their most profound hidden essence, they shine with the richness of gold. When the Heavenly King imparts these dove-like utterances to the earthly inhabitants of His Kingdom—prophets, apostles, and disciples—they are transformed, appearing as pure as the snow atop Mount Selmon.
The Church of Christ is likened to this mountain—God's mountain, filled with His presence, abundant in nourishing pastures for His followers, and rich in the fruitful works of their mission. Why, then, do you seek to claim numerous mountains of abundance? Why do the Jews long to elevate Moses above Christ? Why do those of you who err believe you can establish multiple churches? There is but one mountain where God desires to reside (Isaiah 2:2,3; 2 Corinthians 6:6), and one Head of that mountain, in whom the fullness of Divinity will dwell eternally (Colossians 1:18).
In the interpretation suggested by Tirin, the victorious children of the Church, though they may face foreign lands and challenges, will become as a dove adorned with silver feathers and golden hues, symbolizing the opulence of the kingdom reminiscent of Semiramis. Yet, when the Most High scatters kings over this dominion and judges the kings of Babylon, delivering their reign to the Persian sovereigns, you shall emerge as snow upon the darkened slopes of Selmon, liberated from captivity, cleansed from the world's impurities, radiant with the joy of deliverance. Mount Zion will once again stand as God's holy mountain.
According to the most sound interpretations of the Hebrew words and the structured elements within this prophetic song, it is essential to recognize that it is not solely visible success and triumphs over external foes that should inspire Israel's praises to God. Recognition of past divine miracles must be accompanied by faith in God's ongoing preservation, establishment, and expansion of the Church. Even in times when you, children of victorious Israel, may find yourselves in trial by fire, resembling the servants in the konob, know that from the depths of adversity—be it Babylonian captivity, Egyptian flight, or Syrian persecution—you will rise in purity and magnificence, like the dove dressed in silver and adorned with golden feathers.
When the Almighty scatters the kings from His inheritance, dismissing the fruitless rulers of Judah and Israel and breaking off the oppressive kings of the Gentiles, He will establish a kingdom of priests (Revelation 1:6) drawn from fishermen and tax collectors. The Church shall then shine above the tumult and darkness of this world, reflecting heavenly purity, as snow gracing the peaks of gloomy Selmon. It will manifest as the holy city of God, majestic and exalted like Selmon, powerful and abundant like Bashan. The Church will stand as the heart of Bashan, extending far beyond the Jordan, giving rise to a new Zion within the realm of the pagans.
Why, therefore, do you maliciously gaze upon this Lord's mountain, ye towering mountains and mighty powers? (Jeremiah 51:24, 25). The Church, in its journey through various lands, remains the singular mountain in all the world where God yearns to dwell. The Lord, the Sustainer of all existence, who revealed Himself on Mount Horeb and Sinai and who is destined to reign on Mount Zion, will reside on this sacred mountain of His Church until the close of the age, steadfastly preserving it and multiplying its reach despite all opposition aimed at its destruction.
THEOSIS