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1. “And seven women will take hold of one man on that day and say: “We will eat our own bread and wear our own clothes, only let us be called by your name - take away the shame from us.”” (Is. 4:1). The prophet wants to show the impoverishment that has occurred in people from the war, how the Jewish people have become small in number. We (women) said that we do not need the protection that is typical for wives to receive from their husbands, but let the husband remain completely free from such a duty, to caress and love, if only we could somehow get rid of the name of widowhood. This means the words: “take away the shame from us,” since in ancient times widowhood was considered shameful. “On that day the branch of the Lord will appear in beauty and honor, and the fruit of the earth in greatness and glory, for the surviving children of Israel” (“On that day God will rise up in council with glory on the earth, to exalt and glorify.” the remnant of Israel") (Is. 4:2). Having greatly touched their souls with the threat of disasters, having sufficiently described the misfortunes and offering a lengthy speech about terrible events, the prophet finally moves on to more comforting subjects. An excellent method of healing is not only to cut and cauterize, but also to relieve the resulting pain with emollient drugs. This is exactly what he does too. All this, he says, is not resolved by sorrows, but after the end of the disasters, more comforting events will follow, and there will be not only deliverance from sorrows, but also great glory and great triumph. He calls the “radiance” of God that which dispels the darkness of sorrow, brings forth a bright day and makes people glorious. And the expression “in council” means that God will arrange everything wisely, with His characteristic wisdom. “Then those who remain in Zion and those who survive in Jerusalem will be called holy, all who are written in the book for living in Jerusalem” (“And there will be a remnant of Israel in Zion and a remnant in Jerusalem; all that is written will be called holy for the life in Jerusalem”) (Is. 4:3). So that you are not convinced that it was not by some chance that the salvation of those who escaped danger was accomplished, but with the help of a higher definition they, being in the midst of disasters, were not suppressed by them, for this purpose he says: “all those who are written in the book for living in Jerusalem will be called saints” (“all those who are written for life in Jerusalem will be called holy”) - those, he says, who are set apart, provided for, appointed not to endure anything bad. He rightly calls them “saints,” expressing that it is not in vain that they are separated and that this is God’s definition not without reason, but their virtuous lifestyle, either previous or subsequent, contributed somewhat to this. Although there were kind and meek people among them, he and they became even better and more serviceable from the events that happened. Just as gold thrown into the fire is cleansed from all impurity, so zealous people become even more zealous during temptations, cleansing themselves from all carelessness. "When the Lord will wash away the filthiness of the daughters of Zion and cleanse the blood of Jerusalem from among her with the spirit of judgment and the spirit of fire" ("for the Lord will wash away the filthiness of the sons and daughters of Zion, and the blood 63 will cleanse from among them with the spirit of judgment and the spirit of heat") (this reference is at odds with the modern text) (Isaiah 4:4). Here, it seems to me, he means a double cleansing - both the fact that they will receive punishment for their sins, and the fact that this will make them more zealous in the future. By “the blood of Jerusalem” (in St. I. Chrysostoms – Jerusalem) he means mortification, unjust murders. Then, wanting to show their guilt more strongly, he says: “from among him” (“from among them”). They did not secretly and without hiding dare to commit murder, but they are worse than robbers and attackers on the highways. These, hiding in the darkness and in empty places, perform their usual deeds; and those, among the squares, among the city, in the very courts of justice, committed their iniquities. But even this, he says, the uncleanness that has arisen from here will be destroyed by the coming war. Thus, under consoling circumstances, he justifies himself in the formerly sorrowful, explaining that everything that happened before happened so that they would be washed, so that they would be cleansed, so that they would, as it were, burn out in fire, so that they would put aside all uncleanness, so that they would be removed from themselves the dishonor of sins and murders. What does it mean: “by the spirit of judgment and the spirit of fire”? He continues the allegory borrowed from substances subject to melting. Just as there the air entering the smelting furnace, fanning the flame and making the coals hotter, destroys all impurities, so here the wrath of God and the raid of enemies became for the city instead of fire, a fire that does not destroy, but burns, cleanses, punishes, and corrects. The expression “by the spirit of judgment” means: through torment, punishment, retribution. "And the Lord will come." The prophet calls His action His coming. “And the Lord will make over every place of Mount Zion and over its congregations a cloud and smoke during the day, and a flash of blazing fire during the night; for there will be a veil over everything that is honored. And it will be... for shade during the day from the heat and for refuge and protection from bad weather and rain" ("and the whole place of Mount Zion, and all that is around it, will be overshadowed by a cloud in the days, and like smoke and light of fire burning in the night, it will be covered with all glory: and it will be in the hay of the day 64 from the heat and as a cover and concealment from harshness and rain") (Is. 4: 5, 6). By “cloud” here he means peace from disasters; and under the “fire” is the appearance of God, combined with consolation. What is a cloud during heat, is like a fire burning brightly during darkness and deep night; this one pacifies the heat, and this one drives away the darkness. Thus, he likens the appearance of God to the light of fire, and tranquility to the shadow of a cloud. Further, wanting to show that disasters will be destroyed little by little, but suddenly, with the very dominance of sorrows, a change will occur, so that from here they will be convinced that the revolution for the better did not occur due to circumstances and on some occasion, but everything was accomplished by a higher power, he says: “the brilliance of a blazing fire during the night” (“like ... a fiery light burning in the night”) - this is how the change will take place! “And there will be a tent for shade by day” (“and it will be in the hay by day”) What will happen? Help, he says, and the assistance of God. Just as a shadow during the heat, and just as a roof or shelter in some cave keeps those who take refuge in it safe when heavy rain falls, so God’s help, even during such a formidable war, will not allow those whom He determined to save at the beginning to suffer any harm. In ts.-sl. per., according to some. gr. sp. lane LXX: "blood of Jerusalem". The word ήμερας “day” in the c.-sl., according to Vat. code, unreadable. You might be interested in: