The Book of Wisdom, traditionally attributed to Solomon, states that He created all things to exist, and the origins of the world are intended for salvation, with no deadly poison among them (Wisdom 1:14). Just as the Lord came to seek the lost and save humankind, so too will He devastate the nations only in the context of their hostility. Following this, He will bestow upon the house of David and the residents of Jerusalem the Spirit of grace and compassion. The Apostle Paul also speaks of this grace, declaring that God's grace has been poured into our hearts through the Holy Spirit given to us (Romans 5:5). Furthermore, Wisdom reminds us: Who can explore what is in heaven, unless You grant Wisdom and send down Your Holy Spirit, correcting the paths of those who dwell on earth, teaching men what pleases You (Wisdom 9:16-18). Isaiah reminds us that God states: I have put My Spirit upon you (Isaiah 42:1) and similarly reiterates: I have placed My Spirit upon him (Isaiah 42:1). The outpouring conveys a sense of abundance, which is evident from our understanding that God’s grace has been abundantly bestowed in your hearts. In another passage, God proclaims: I will pour out My Spirit upon all flesh (Joel 2:28). The Apostle to the Hebrews highlights the significance of the Spirit of grace when he warns of the severe punishment for those who trample upon the Son of God and consider His sanctifying blood defiled, thus bringing reproach upon the Spirit of grace (Hebrews 10:29). Consequently, the gifts of the Holy Spirit’s grace are seen as manifold. In his greeting, the apostle expresses: Grace to you and peace be multiplied (1 Peter 1:2), emphasizing that, following the forgiveness of sins, peace accompanies His mercy. The Jewish tradition asserts that this prophecy has begun to be fulfilled, awaiting completion at the end of time. We affirm that since the coming of Christ, this fulfillment occurs daily. The Scripture states: They shall look upon Me whom they have pierced and mourn for Him, as one mourns for an only son, grieving as one grieves for the death of a firstborn (Zechariah 12:10). The readings in the Septuagint articulate: They shall look upon Me because they have attacked, and shall mourn deeply for Him, as for a beloved one, mourning greatly for Him like the firstborn.
The Hebrew characters dalet and resh resemble each other closely, differing only by a small mark at the top, causing variations in translations. For instance, the term "bad" signifies laziness but also refers to linen. Both Hebrew and Latin texts have variants due to this similarity of letters. An example illustrates this: The word דקרו if read as dacaru means "pierced," while a misreading could transform it to a different word entirely. John the Evangelist, a Hebrew of Hebrews and beloved by the Savior, was focused not on the Greek text's exact words but on faithfully translating what he read in the Hebrew, which he claims was fulfilled during the Lord's Passion (John 19:37). Any skeptic should identify the specific scriptural reference from which John cites this, and an absence will compel acceptance of this truth. The Jews will grieve for the Lord as if mourning an only son or firstborn, which also refers to the Savior – both the only-begotten and the firstborn. He is called only-begotten due to His divine nature, while the Apostle refers to Him as the firstborn from the dead (Colossians 1:18). The Seventy translate "only begotten" as "the most beloved," echoing the Gospel's proclamation: This is My beloved Son, in whom I am well pleased (Matthew 3:17). They will lament for Him whom they crucified, realizing His reign in glory. The Greek term κατωρχήσαντο suggests not only desecration but also mocks riding, as they taunted Him with derision, saying, "He who destroys the temple and rebuilds it in three days, save Yourself by coming down from the cross" (Matthew 27:40). Such mocking expressions indicate a frenzied ridicule.
THEOSIS