Isa 37:1  And it came to pass, when king Chizkiyahu (Hezekiah: my strength is YHVH, Mercy) heard, he tore his clothes, vayitkas and covered, concealed, hid himself with sackcloth, vayavo and went to the beit house of HaShem (YHVH: Mercy, the LORD).
 
Hezekiah tore his cloths in union with his court and the people of Judah. He tore them in mourning at their predicament and in sorrow over both his personal sin and disbelief, and over that of his people. This is the first step in his symbolic repentance. Second, he put on or “covered” himself with sackcloth. The Hebrew root “kasah” translated “covered” also means to conceal, hide and in a figurative sense to overwhelm. Thus, Hezekiah is overwhelmed by the consequences of both his own sin and that of Judah. While tearing garments is an instantaneous response to the revelation of sin and turmoil, it is none the less over in moments. Putting on sackcloth adds an intentional and ongoing component to repentance by constantly reminding the wearer of the discomfort and distress that sin and its consequences have brought upon him.
 
These acts of repentance do nothing to convince God of a man’s true state of heart, He knows all that is in a man’s heart. Rather, these symbolic actions are a means by which a man might remind himself of his true state before God and his need for the redemption that only God can provide him. Prayerful supplication and practiced repentance are for our benefit, yet another affirmation of God’s grace and mercy toward us. He is all knowing and yet in love He has selflessly engaged us in eternal conversation.
 
Hezekiah went “to” not “into” the house of HaShem. Only priests were allowed to enter the Temple (Court of priests, holy place) and only the High priest, the Holy of holies. The Hebrew reads “vayavo beit YHVH” literally “and he went house YHVH”. If the text were meant to be understood as “and he went into the house of HaShem” it would need to read “vayavo babeit YHVH”.
 
Were we to read the text as most English translations render it “he went into the house of the Lord”, we would also need to presume sin upon Hezekiah for breaking the Temple cult protocol (a sin committed by king Uzziah, who was struck with leprosy as a result [2 Chron. 26:16-22]): this is clearly not what the context conveys. Hezekiah is in no way punished for his genuine pleas to HaShem and is therefore not guilty of breaching Temple protocol or presuming upon himself the role of priest. To the contrary, Hezekiah is shown here as a respecter of protocol and one who honours the God given roles of others. This is one of his noblest traits as king.
 
Hezekiah went up to the house of the Lord (v.14) and certainly entered the court of Israel (men’s courtyard) approaching the court of priests (For priests only) but went no further than the opening to the court of priests.
 
There is much for us to learn from Hezekiah’s actions. At this point in his story he did not presume to take things into his own hands as he had done. Instead he chose to rely on God and the systems set in place for orderly worship and petition. Hezekiah honoured the roles of the priest Eliyakiym, the Torah scribe Shevna and the priests who were fulfilling their allocated period of service in the Temple proper at the time of these events. His patient attention to detail in these matters shows both humility and trust on his part. A trusting man may act promptly but he need not act presumptuously as a result of panic and apprehension.
 
Isa 37:2  And he sent Eleyakiym (God raises, arises), who was over ha-beit the house (Temple), and Shevna (vigour, tender youth) ha-sofeir the scribe, and the ziknei elders (older ones) of ha-cohanim the priests, mitkasiym covered, concealed (overwhelmed) with sackcloth, to Yeshayahu (YHVH, he is salvation: Isaiah) the prophet the son of Amotz (Strong, alert, courageous).
 
We note that Yoach the recorder/historian is missing from the religious retinue sent to Isaiah. The petitioning of God through the prophet is pursued devoid of concern for contemporary secular record. This group of the king’s representatives are those responsible for the spiritual care of Judah and Israel. Thus, it is the elders among the priesthood who go in addition to Eliyakiym and Shevna, as representatives of the entire priesthood and of Judah’s Temple cult practitioners.
 
Isa 37:3  And they said to him, “Thus says Chizkiyahu (Hezekiah: my strength is YHVH, Mercy), ‘This day is a day of tzarah distress, and of tochechah correction, and of ne’atzah blasphemy (contempt): for the baniym children are come to the birth, and there is no strength to bring them forth.
 
Hezekiah calls this day a day of  “tzarah” distress, and of “tochechah” correction, and of “ne’atzah” blasphemy (contempt)”:
 

1. “Tzarah” is the root used to form the proper noun Mitzraim (Egypt, double distress). It infers a correlation between Israel’s distress in Egypt and her present distress in the shadow of the Assyrian invasion. Thus, tzarah denotes distress born of bondage and oppression.
2. “Tochechah” is reproof, correction, rebuke. It is used in regard to the disciplining of sinful Israel.
3. “Ne’atzah” is contempt, blasphemy and scorn born of na’atz which means to spurn, despise and abhor. Thus, it refers not to Hezekiah or Judah (Who are now turning to God in their distress) but to Sennacherib, Rav-Shakeih and the Assyrian Empire, who have wilfully and blatantly shown contempt for the God of Israel and have instead sought to set up their own gods and their king as the King of kings.

 
By using these three specific terms Hezekiah is soberly acknowledging the truth of Judah’s situation. She is being oppressed as God’s people, she is guilty of sinning against God and is deserving of His rebuke and correction, and she is appalled at the blasphemy being levelled against the God of Israel as a result of both Israel’s sin and the arrogance of her enemies, who are ultimately the enemies of God.
 
The idiom “for the children are come to the birth, and there is no strength to bring them forth” (ref. Isa. 66:9) conveys a great deal. In its colloquial form it was probably used in the singular, however, here it is plural “children”. Thus, as Yarchi rightly interprets it refers to Israel (God’s chosen children) and the matriarchs of Israel, her human mothers. In the process of birthing there is sometimes a point at which neither the mother’s contractions nor the child’s movements are able to bring about the final coming forth from the womb. In such cases both mother and child are helpless to deliver themselves, they’re utterly reliant on help received from another, such as a midwife or physician. Thus Hezekiah is making an admission on Judah’s (Israel’s) behalf, confessing her helplessness and complete reliance on deliverance at God’s hand.
 
Isa 37:4  It may be that HaShem (YHVH: Mercy, the LORD) Eloheiycha your God (Judge) will yishma hear, listen to the words of Rav-shakeih (The great cupbearer), whom the king of Ashur (a step: Assyria) his adonav master has sent to taunt the Elohiym Chai living God, and will decide against the words which HaShem (YHVH: Mercy, the LORD) Eloheiycha your God (Judge) has heard: wherefore lift up your prayer for the remnant that is left.”
 
Hezekiah is not necessarily showing his lack of relational understanding of God with the phrase “Your God”. This phrase is often used by Hebrew speakers to challenge the hearer to take ownership of their common bond. Yeshua (Jesus) uses it in this way when he says “Your Torah” (John 8:17; 10:34; 18:31): He does not mean to say that it is not His Torah, rather He means to stir in them a sense of right identity and ownership with regard to the Spirit of the Torah and the bond shared in it by every Jew. Therefore, we may understand the phrase “Your God” in one of two ways: either Hezekiah is yet to enter into personal relationship with God or, he is reminding himself that his God is also the God of Isaiah, and reminding Isaiah that the prophet shares his God with his people Israel.
 
By saying “Maybe Hashem will hear” means, maybe the sin of Assyria will make a louder din in the ears of God than that of our own sin. Hezekiah knows that God has witnessed the blasphemy of Assyria, his question is one of action: Will God act for His own Name’s sake and subsequently for the sake of His people Judah?
 
The phrase “lechareif Elohiym chai” to taunt the living God, seems to be an allusion to the mocking display of Goliath (1 Sam. 17:26; 17:36). Thus, the mocking display of Rav-Shakeih is seen as being an affront to God of similar nature.
 
With regard to the phrase “Your prayer” as it applies to Isaiah. It is true to say that “The prayers of a righteous man are powerful and effective”, not because of a man’s righteousness but because the Righteous One lives in him. Thus, with regard to salvation God has no favourites but with regard to right action God favours the obedient.
 
Isa 37:5  So the servants of king Chizkiyahu (Hezekiah: my strength is YHVH, Mercy) came to Yeshayahu (YHVH, he is salvation: Isaiah). Isa 37:6  And Yeshayahu (YHVH, he is salvation: Isaiah) said to them, “Thus will you say to adoneichem your master, Thus says HaShem (YHVH: Mercy, the LORD), ‘Al-tiyra Be not afraid mipenei of the face (appearance) of ha-devariym the words that you have heard, with which the na’arei young boys of the king of Ashur (a step: Assyria) have blasphemed Me.
 
Isaiah turns Hezekiah’s phrasing toward the servants of the king for much the same reason for which Hezekiah had addressed Isaiah. “Thus will you say to your master/lord…” As priests and keeper of Torah responsible for the mechanisms of worship practice they are being tasked by the prophet to honour the Lord’s chosen king over Judah and to act in a messianic role as communicators to the king. They are both receiving and giving the Word of the Lord.
 
To Hezekiah the message of HaShem begins as it often does with the comforting words “Al-tiyra” no fear! Specifically “Don’t be afraid of the appearance of the words that you’ve heard”. So often we are afraid of how things appear to be because we have lost sight of the unseen and the present work of God in our midst. God calls Hezekiah to return to Him and receive insight so that he might be delivered from appearances and understand the reality of God’s work.
 
There is a beautiful irony in the name Ashur (a step). It’s as if the step had hurled curses at those who will step on it as they ascend to the mountain of the Lord.
 
The prophet uses the Hebrew “na’arei” boys, young men, as a subtle insult toward the messengers of Sennacherib. They are not even wise enough in years to qualify as seasoned servants and are instead called novice children by the prophet Isaiah.
 
Isa 37:7  Hinni Behold, pay attention, I will send a ruach spirit (wind) upon him, and he will hear a rumour, and return to his own land; and I will cause him to fall by the sword in his own land.’”
 
It is a spirit from HaShem that is to come upon Sennacherib. This can be understood as both an angelic messenger that will disquiet him and or a spirit of dread, fear etc. An ill wind as it were.
 
“He will hear a rumour” most likely refers to the rumour of verse 9 concerning the king of Ethiopia. It may also be alluding to the news of the destruction of the Assyrian army which will soon (Within a year’s time) reach Sennacherib, though this is less likely given the seeming immediacy of the qualifying events pursuant to this verse.
 
Isa 37:8  So Rav-shakeih (The great cupbearer) returned, and found the king of Ashur (Assyria: a step) warring against Livnah (white): for he had heard that he was departed from Lachiysh (invincible: south of Jerusalem in the territory of Judah).
 
Rav-Shakeih had heard of Sennacherib’s movements and had journeyed from Lachiysh to Livnah (possibly the Egyptian city but more likely the city of the same name in the territory of Judah [Joshua 10:29]).
 
Isa 37:9  And he heard it said concerning Tirhakah (searched out the pious) king of Ethiopia, “He is come forth to make war with you.” And when he heard it, he sent messengers to Chizkiyahu (Hezekiah: my strength is YHVH, Mercy), saying,
 
The nearest precedent subject is Sennacherib, thus, it is Sennacherib who receives the news concerning Tirhakah and in desperation sends messengers back to Hezekiah to repeat and expand on the threats and intimidations of the previous chapter.
 
Tirhakah was king of both Ethiopia and Egypt at this time.
 
Isa 37:10  “Thus will you speak to Chizkiyahu (Hezekiah: my strength is YHVH, Mercy) king of Yehudah (Judah: praise), saying, ‘Don’t let Eloheicha your God, in Whom you trust, deceive you, saying, “Yerushalayim (Flood of peace: Jerusalem) will not be given into the hand of the king of Ashur (Assyria: a step).”
 
These are the words Sennacherib instructed his messengers to say to Hezekiah. The prophet Isaiah juxtaposes the arrogant actions of the king of Assyria and his messengers against the righteous actions of God and His prophet, messenger to the children of Israel.
 
Sennacherib’s accusation exceeds the blasphemous words previously spoken by Rav-Shakeih. To claim that HaShem (Who cannot lie) has deceived Hezekiah and Israel amounts to likening HaShem’s character to that of the father of lies the Satan.
 
Isa 37:11  Hinei Behold, pay attention, you have heard what the kings of Ashur (Assyria: a step) have done to all lands by destroying them utterly; and will you be delivered? Isa 37:12  Have the elohoheiy gods of the nations delivered those who my fathers have destroyed, Gozan (cutting off), and Charan (Mountaineer), and Rezeph (Hot stone), and the children of Eden (Pleasure, delight) which were in Tel-assar (Hill of Ashur)? Isa 37:13  Where is the king of Chamat (fortress), and the king of Arphad (I will be spread out), and the king of the city of Sepharvaim (two sipparas), Hena (troubling), and Ivah (ruin)?’”
 
It is interesting to note that here Sennacherib attributes to his fathers’ (Sargon and the previous kings of the Derketade dynasty which he had overthrown) that which Rav-shakeih had given Sennacherib himself credit for. This serves to strengthen the indictment against Sennacherib’s generational pride and the pride seeded in the very soil of Assyria and her precedent empires.

While many of the cities mentioned are identifiable a number of them can’t be placed geographically with certainty do to insufficient historical and archaeological information. The Targum understands the last two nouns as a description of Sennacherib’s actions:

"has he not removed them, and carried them captive?'' -Targum Yonatan
The Jewish commentator Yarchi agrees with this interpretation:
"the king of Assyria has moved and overthrown them, and destroyed them, and removed them out of their place;''
What is certain is that Sennacherib was boasting of his prowess and wilfully impugning the character of the God of Israel.
 
Isa 37:14  And Chizkiyahu (Hezekiah: my strength is YHVH) received the letter from the hand of the messengers, and read it: and Chizkiyahu (Hezekiah: my strength is YHVH, Mercy) went up to ha-beit the house of HaShem (YHVH: Mercy, the LORD), and spread it before HaShem (YHVH: Mercy, the LORD).
 
Like the tearing of his cloths and the wearing of sackcloth, the spreading out of the letter before the Lord was a symbolic act done before the people to show that the king was petitioning the God of Israel alone for deliverance. This act is in itself a prayer practice.
 
Hezekiah went up to the Temple and as far as the court of Israel in order to lay out the letter at the opening to the entry to the court of the priests.
 
Isa 37:15  And Chizkiyahu (Hezekiah: my strength is YHVH, Mercy) prayed to the HaShem (YHVH: Mercy, the LORD), saying, Isa 37:16  “HaShem (YHVH: Mercy, the LORD) Tzevaot (Who goes warring, of hosts), Eloheiy God of Yisrael (Israel: overcomes in God), that sits between the ha-kerubim (Angelic beings), You are ha-Elohiym the God, You alone, to all the kingdoms of the earth: You have made ha-shamayim the heavens and ve’et ha-aretz the earth.

Having presented his unspoken prayer to God in the form of the letter, Hezekiah now calls on God using a very specific and significant title “YHVH Tzevaot, Eloheiy Yisrael” Mercy Who goes Warring, God/Judge of Israel (Overcome in God). There are many other names for God that Hezekiah could have used, however, the situation called for the God Who arises to battle, the King over all Who rules the host of the heavens. One does not call on the Prince of Peace when war is needed. Of course, it is one of the mysterious ironies of God’s character, that it is Mercy (YHVH) Who goes warring.
 
Hezekiah adds to the first title by acknowledging God’s intrinsic link to His people Israel “Eloheiy Yisrael” those who overcome in God’s judgement. Ethnic, religious, spiritual: HaShem has placed His Name on the people of Israel.
 
Hezekiah is not done with his identifying of the attributes and person of his God: “Who sits between the Cherubim” is a reference to the Mercy Seat atop the Ark of the Covenant which resides between the fierce Cherubim (Anthropomorphic Angelic beings) and dwells in the Holy of holies (Psa. 18:10; 80:1). This is a description of both the attribute of God’s mercy and the literal manifest (feminine) presence of God known to the rabbis of the Talmud as the Shekhinah.
 
Still Hezekiah continues, the entire prayer thus far being a calling out of some of the many titles and attributes of God. He concludes with two fundamentally important descriptors: Elohiym (Intense God) over all the kingdoms of the earth (A direct affront to the foolish claims of Sennacherib), and Creator of both the heavens (All that exists above and beyond) and the earth (the location of the present crisis).
 
How often we miss out on the comfort that might be afforded us in simply calling on the various attributes and character traits of God. We rush into our petitions with desperate cries for help when much of that help begins in the knowledge of Who we’re petitioning. Hezekiah reminds himself and his people that all prayer is a response to the Greatest of Persons. He calls out to:
 

1. YHVH Tzevaot: Mercy Who goes Warring
2. Eloheiy Yisrael: God of those who overcome in God
3. Shekhinah Between the Cherubim: Present Merciful Comforter made manifest
4. Elohiym El Elyon: King over all the earth
5. Borei Shamayim ve’aretz: Creator of the heavens and the earth (all things)

 
It is in the comfort of reminding himself of Who God is that Hezekiah gains the spiritual strength to continue his petition in hope.
 
Isa 37:17  Incline Your ear, HaShem (YHVH: Mercy, the LORD), and hear; open Your eyes, HaShem (YHVH: Mercy, the LORD), and see: and hear all the words of Sennacherib (Sin [moon deity] sends many brothers), which he has sent to taunt the Elohiym Chaiy living God.
 
God is invisible, immutable, unseen, He has no ears. The poetic language is used to bridge the gap between the seen and the unseen. God has heard, He is all knowing, thus, Hezekiah is asking God to listen and act. God has seen, He is all seeing, thus, Hezekiah is asking God to look with mercy and act.
 
Hezekiah identifies the blasphemous words of Sennacherib not for God’s sake, God has heard them and decided Sennacherib’s fate from before the foundation of the world. Hezekiah is reminding himself of the insult to God and acknowledging to himself and all Israel, that unlike the gods that Sennacherib has alluded to in their defeat, the God of Israel is living, in fact He is the very reason that life exists “Elohiym Chaiy”.
 
Isa 37:18  Amenam Surely, HaShem (YHVH: Mercy, the LORD), the kings of Ashur (Assyria) have laid waste all the nations, and their countries, Isa 37:19  And have naton given their elohiym gods (judges) ba-eish into the fire: for they were not gods, but the work of human hands, wood and stone: therefore they have destroyed them.
 
Hezekiah acknowledges before God the truth of what Sennacherib has said while at the same time discerning the key difference between the defeated non-gods and the God of Creation.
 
Isa 37:20  Now therefore, HaShem (YHVH: Mercy, the LORD) Eloheiynu our God, save us from his hand, that all the kingdoms of the earth may know that You are the HaShem (YHVH: Mercy, the LORD), You only.”
 
Hezekiah ends his prayer by acknowledging the ultimate reason for God’s acting in these circumstances. It is God’s Name and reputation that must be honoured and maintained before all the kingdoms. Why? Because the salvation of humanity is reliant on Him. God is not a narcissist, He lifts Himself up before humanity in order to raise us up from eternal death. His exaltation is our redemption.
 
Hezekiah ends his prayer by acknowledging that Gods Mercy YHVH is firmly established (He uses the Holy Name twice), that YHVH is Eloheiynu is “Our God” (Israel’s God), and that God alone holds the title of Merciful Judge over all things.
 
Isa 37:21  Then Yeshayahu (YHVH, Mercy, He is salvation: Isaiah) the son of Amotz (Strength) sent to Chizkiyahu (Hezekiah: my strength is YHVH, Mercy), saying, “Thus says HaShem (YHVH: Mercy, the LORD) Eloheiy God of Yisrael (Israel: overcomes in God), ‘Whereas You have prayed to me against Sennacherib king of Ashur (Assyria):
 
It is “Mercy He is Salvation” the son of “Strength” who is tasked with sending God’s answer to “My strength is Mercy”. What beauty there is in the names of God’s servants, what majesty there is in the narrative of God’s Word, and what unparalleled mystery is held in the fact that it is the sum of history and eternity woven together.
 
Notice that Isaiah identifies (his God) as YHVH Eloheiy Yisrael. He does this in truth and in solidarity with his Israeli brother Hezekiah. As if to say, “We have called on Him together my brother, and it is He Whom we have called on, the very person Who imparts our identity, Who responds to us”.
 
Isa 37:22  This is ha-d’var the word which HaShem (YHVH: Mercy, the LORD) has spoken concerning him; The virgin, the daughter of Tziyon (Parched land), has despised you, and laughed you to scorn; the daughter of Yerushalayim (Flood of peace) has shaken her head at you.
 
“This is ha-d’var the word” is both literal and literary. It is also transcendent in that this word (essence) is not simply true in the moment or even according to the circumstance but rather it is perpetually true because the Devar Word is Yeshua Himself.
 
We could read “This is the Yeshua Whom Mercy has sent out in response to the taunts of His enemies.”
 
Note that what follows is a future prophetic statement at the time that Hezekiah receives it. After all, Judah the virgin daughter had not yet laughed Sennacherib to scorn, nor had the residents of Jerusalem mocked him with shaking heads. To the contrary, Judah was terrified of him. Thus, HaShem speaks into time and space that which is already complete, though yet future.
 
Isa 37:23  Whom have you taunted and blasphemed? and against Whom have you raised your voice, and lifted up your eyes on high (gazed at with haughty eyes)? Against the kedosh Holy One (holiness) of Yisrael (Israel).
 
The true nature of the subject of Sennacherib’s taunt is revealed “Kedosh Yisrael” Holy One of Israel. “The tribal God of Israel is God over all, tremble you piss-ant!”
 
Isa 37:24  Via your servants you have taunted adonaiy a lord (Hezekiah), and have said, ‘By the multitude of my chariots I have come up to the highest mountains, to the sides of Levanon (witnesses); and I will cut down the tall cedars there, and the choice fir trees there: and I will enter into the height of his border, and the forest of his Carmel (orchard, plantation). Isa 37:25  I have dug, and drunk water; and with the sole of my feet I have dried up all the rivers of the besieged places.’
 
The English reader should be careful not to read “adonaiy” master/lord in this context as referring to God, it does not. It is used here to refer to the king of Judah adonaiy melekh Yehudah, the earthly king Hezekiah.
 
The message from God to Sennacherib is a fundamental challenge to the world view of the heathen king. The indictment cites Sennacherib’s taunting of Hezekiah (God’s chosen king over Judah at this point in history). The boasts of Sennacherib are acknowledged and the truth of at least some of them is affirmed. God does not deny that Sennacherib has had power to do these things, what He does is challenge him by revealing the true source of that power.
 
Isa 37:26  Haven’t you heard long ago, I have asah fashioned it; and of ancient times, that I have yatzar framed it? Now I have brought it to pass, that you should be allowed to lay waste defenced cities turning them into ruinous heaps.
 
God being outside of time and space, knowing the end from the beginning, has seen these events complete and has been in control of the outcome from before the birth of Sennacherib.
“Haven’t you heard?” Sennacherib had all the resources of the known world available to him regarding ancient histories and the words of the prophets of many nations. He had heard of the God of Israel and what had been done for the ancient Israelites. The Targum Yonatan adds,
"what I did to Pharaoh king of Egypt;''
 
Thus king Sennacherib is without excuse. He cannot say “I didn’t realise that the God of Israel was not to be trifled with…”

Isa 37:27  Therefore their inhabitants were of short yad hand (strength), they were shattered and put to shame: they were as the plants of the field, and as the green herb, as the leeks on the housetops, and as crop blasted before it was grown up.
 
God allowed the inhabitants of the cities defeated by Sennacherib to be caught by surprise and made weak in military terms so that the greater purpose of God, the redemption of His people and subsequently of the nations, might come to fruition.
 
Isa 37:28  But I know your abode, your going out, and your coming in, and your rage against Me.
 
This is an interesting turn of phrase. To the Hebrew reader it is a phrase all too familiar, prayed over the mezuzah as we leave and enter our homes “Blessed are you HaShem our God Who guards our going out and our coming in… Who guards our coming in and our going out.” It is a phrase connected to Shaddai (The Shin on the mezuzah) the All Sufficient Protector of Israel. It is a phrase that comforts Israel while at the same time terrifying her enemies.
 
“You say you are King of kings Sennacherib, and that your god is above all others. Wake from your delusion you fool, I know the intimate details of every aspect of your existence and hold your fate in My hands.”
 
Isa 37:29  Because you rage against Me, and your storming, has come up into My ears, therefore I will put my hook in your nose, and my bridle in your lips, and I will turn you back by the way in which you came.
 
The idea that Sennacherib’s rage and boasting has come up into God’s ears is a slight against Sennacherib and his gods. Their taunts and boasts concern a small dominion, one allowed them by God, Who is high above them.
 
The Assyrians were known to lead their captives away with hooks in their noses and pull them along from piercings in their lips. Thus, they are punished according to their own actions.
 
Isa 37:30  And this will be a sign to you, You will eat this year that which grows of itself; and the second year that which springs up on its own: and in the third year you will sow, and reap, and plant vineyards, and eat the fruit of them.
 
Verse 30 begins an inserted word of hope spoken to Judah (Israel). Here the children of Judah are addressed, the sign being one that reveals Judah’s coming deliverance. Notice that the sign will unfold over the course of Judah’s deliverance from Assyria. It will not happen all at once but it will happen.
 
Isa 37:31  And the remnant that has escaped of the house of Yehudah (Praise: Judah) shall again take root downward, and bear fruit upward:
 
“as a tree which sends forth its roots below, and lifts up its branches above.” -Targum Yonatan (2nd Century CE)
 
This remnant is not a “type” as some foolishly suggest, so as to deny ethnic Israel’s identity. To the contrary, the remnant is literal ethnic Judah (Israel): it is literally qualified as such by the words “of the house of Judah”, an ethnic distinction. These are those in Jerusalem joined with those that had escaped out of the cities of Judah, during Sennacherib's invasion of the land, and besieging and taking of the fortified cities. By God’s grace they will again thrive like a tree that takes root downward feeding on the deep mayim chayim living waters of God and bears fruit upward providing healing for the nations.
 
Isa 37:32  For out of Yerushalayim (Flood of peace: Jerusalem) will go forth a remnant, and they that escape out of mount Tziyon (Parched land): the kinat zeal, jealousy of HaShem (YHVH: Mercy, the LORD) Tzevaot (Who goes warring, of hosts) will do this.’
 
“For the remnant of the righteous shall go forth from Jerusalem, and the escaped of them that establish the law from mount Zion: by the Word of the Lord of hosts shall this be done.” -Targum Yonatan
 
It is the “kinat” fervour, zeal, jealousy of the Lord of Mercy Who goes warring, that will do this. It is God in action, arisen, fierce, Who comes to deliver His loved ones.
 
They will go out from Jerusalem to return to their allotted towns and villages within the territory of Judah. They will escape captivity in the mount and be free to go out and come in.
 
The added clause of the Targum rightly concludes that this remnant will (for a time at least historically speaking) be devote in their faith practice and love for HaShem.
 
Nothing either Hezekiah or Judah has done will bring these things about. This will happened based entirely on the “Zeal of The Lord Who goes Warring”!
 
Isa 37:33  Therefore thus says HaShem (YHVH: Mercy, the LORD) concerning the king of Ashur (Assyria), “He shall not come into this city, nor shoot an arrow there, nor come before it with shields, nor cast a siege ramp against it.
 
“Therefore” means, “because I am zealous for My people and My own great Name, and have already established Judah’s deliverance”.
 
God has determined that Sennacherib will not even get the opportunity to approach the city of Jerusalem or plan even the minutest detail of a campaign to proceed against her.
 
Isa 37:34  By the way that he came, by the same he will return, and will not come into this city,’ says HaShem (YHVH: Mercy, the LORD). Isa 37:35  ‘For I will defend this city to save it for My own sake, and for my servant David's sake.’”
 
Nothing is so soul destroying to the man of great conquest as a defeat that forces him to return in the way that he came. All ground gained is lost with each step back, every boast is swallowed, and like the poison of pride it sits festering in the belly. To die in battle is the glory of a warrior, and to return in defeat is his greatest shame. This would be god Sennacherib will suffer the greatest humiliation because he failed to humble himself.
 
“Will not come in to this city” says YHVH. There is a day coming when Hashem will speak these same words to the enemies of Israel and to the great adversary of humanity the Satan “You will not come into this city!”
 
Why does God defend and save the city of Jerusalem (Flood of Peace)? Is it for Judah’s sake? Is it for Israel’s sake? Is it because He wants to build a castle on the hill? Hashem defends and saves Jerusalem “for My own sake, and for my servant David's sake.” “For My Own sake” because without the knowledge of the Glory of the Lord no one can be saved, and “For My servant David’s sake” because the greater son of David the King Messiah brings redemption to Israel and to all humanity.
 
Isa 37:36  Then malakh an angel of HaShem (YHVH: Mercy, the LORD) went forth, and struck in the camp of the Assyrians a hundred and eighty five thousand: and when they arose early in the morning, behold, they were all pegariym corpses meitiym dead on mass.
 
These events are also recorded in 2 Chronicles 32:21-23 and 2 Kings 19:35-37.
 
“Then” seems to infer that these events happened on the same night that Hezekiah had received the correspondence from Isaiah (2 Kings 19:35). However, this is probably not the case, given that the prophecy of 37:30 requires at least a year gap between it and the events of Assyria’s defeat. What took place during that year? Sennacherib was engaged in a conflict with Ethiopia/Egypt. We know this because Isaiah 37:8-9 explains that when he made his second attempt to bring Jerusalem under his power, he had received intelligence of the advance of Tirhakah, and therefore had withdrawn the centre of his army from Lakhiysh, and encamped before Livnah.
 
The seemingly redundant language “they were all corpses dead” is a Hebrew poetic formula that denotes utter defeat.
 
This work of an angel (messenger) of Hashem draws a correlation with Israel’s deliverance from Egypt. It is miraculous, instantaneous, performed at night and beyond the mechanisms of humanity.
 
“And the Lord sent an angel, which cut off all the mighty men of valour, and the leaders and captains in the camp of the king of Assyria. So he returned with shame of face to his own land. And when he was come into the house of his god, they that came forth of his own bowels slew him there with the sword. Thus the Lord saved Hezekiah and the inhabitants of Jerusalem from the hand of Sennacherib the king of Assyria, and from the hand of all other, and guided them on every side. And many brought gifts unto the Lord to Jerusalem, and presents to Hezekiah king of Judah: so that he was magnified in the sight of all nations from thenceforth.” -2 Chronicles 32:21-23
 
The first of Isaiah’s histories concerning Assyria closes here with a short account of the result of the Assyrian drama, in which Isaiah's prophecies were fulfilled: not only the prophecies immediately preceding, but all the prophecies of the Assyrian era since the time of Ahaz, which pointed to the destruction of the Assyrian forces (e.g. Isa. 10:33-34), and to the flight and death of the king of Assyria (Isa. 31:9; 30:33).
 
If we look further forward to chapters 38-39, we see from Isa. 38:6 that it is only by anticipation that the account of these closing events is finished here.
 
Isa 37:37  So Sennacherib king of Ashur (Assyria) departed, and went and returned, and dwelt at Nineveh (Abode of Ninus [possibly Nimrod]).
 
Nineveh was built by the ancient man Ashur of Genesis 10:11. It became synonymous with those who served the sensual gods of created things in opposition to the One true God of Israel. The same spirit is in that land and its people till this very day.
 
Isa 37:38  And it came to pass, as he was worshipping in the house of Nisroch (the great eagle) his god, that Adrammelekh (Majestic king) and Sharetzer (Prince of treasure) his sons struck him with the sword; and they escaped into the land of Ararat (Armenia: curse reversed): and Eisar-chaddon (Ashur has given a brother) his son reigned in his stead.
 
A period of approximately 20 years passed between Sennacherib’s return to Nineveh from Judea and his death (701 – 681 BCE).
 
“Nisroch” is a deity whose exact identity is debated. The Jewish sage Yarchi says, that the name Nisroch is related to "netser", a Hebrew noun referring to a branch or shoot and in Talmudic terms a plank, which may have been from the ark of Noah. This however, is pure conjecture.
 
“Adrammelekh” was also the name of an idol (2 Kings 17:31) to whom children were sacrificed in fire.
 
It is not known for certain what moved Sennacherib’s sons to commit this patricide. Yarchi says that Sennacherib prayed to his god, and vowed, if he would deliver him, that he might not be slain, he would offer up his two sons to him. Apparently his sons had been within hearing of him, therefore they killed him to prevent their own deaths. Again, this is conjecture.
 
 
Copyright 2018 Yaakov Brown

​Compare 2 Kings 18:13-37; 2 Chronicles 32:1-16
 
Introduction
Chapters 36 -39 are an historical supplement to the prophecies of 1 – 35. Beginning at the fourteenth year of Hezekiah’s reign, these chapters record the literal fulfillment of many of the prophecies of the first 35 chapters and act as a link between the first and second prophetic themes.
 
The events of chapter 36 are also recorded in 2 Kings 18:13-37 with some minor additions and textual variations. This period of history is also discussed in 2 Chronicles 32:1-16. Each of these records illuminates the other.
 
It is impossible to know whether the Isaiah account predates the 2 Kings account. However, the prophet’s habit of inserting historical information into his proclamations (e.g. 7:1-6; 8:1-4; 20:1; 22:15) along with the style of Hebrew used and the references in Chronicles 26:22 and 32:32 to Isaiah’s historical and geographical activities, suggest that the present record (perhaps written by Asaph the recorder [v3]) is the original and or was recorded at the same time as the slightly more detailed 2 Kings account. Regardless, the multiple accounts only serve to affirm the historical accuracy of these events which are also attested to by ancient Assyrian records of the invasion of Judea in 701 BCE. Some will say that because the 2 Kings account is slightly more detailed that it must be the original, however, In the example of the repetitious accounts of Jeremiah 52 and 2 Kings 24:18-25:30, we have a proof that the text of a passage may be more faithfully preserved in a second location than it is in its original form. Therefore, as I stated previously, it is impossible to know without doubt which of the texts is the original.
 
One of the strongest themes of this chapter is the arrogance and ignorance of the Assyrian king. This is faced in stark contrast by the vulnerable and frightened religious leaders and the historian sent to parley with the Rav-Shakeih (Great Cupbearer). Verse 3 almost sounds like the beginning of a bad joke “A Priest, a Torah scribe and an historian go out to parley with the leader of a vast army carrying nothing more than some styli and parchment…”
 
Isa 36:1  And it came to pass in the fourteenth year of king Chizkiyahu (Hezekiah: my strength is YHVH), that Sancheiriyv (Sennacherib: Sin (Moon god) send many brothers) king of Ashur (Assyria: a step) came up against all the fortified cities of Yehudah (Judah: praise), and took them.
 
2 Kings 18:13 Now in the fourteenth year of king Hezekiah did Sennacherib king of Assyria come up against all the fortified cities of Judah, and took them.
 
2 Kings 18:14 And Hezekiah king of Judah sent to the king of Assyria to Lachish, saying, I have offended you; turn away from me: that which you have put on me will I bear. And the king of Assyria appointed unto Hezekiah king of Judah three hundred talents of silver and thirty talents of gold.
 
2 Kings 18:15 And Hezekiah gave him all the silver that was found in the house of the Lord, and in the treasures of the king's house.
 
2 Kings 18:16 At that time did Hezekiah cut off the gold from the doors of the temple of the Lord, and from the pillars which Hezekiah king of Judah had overlaid, and gave it to the king of Assyria.
 
As mentioned in the introduction, Assyrian records detail the invasion of Judea in 701 BCE and the conquest of forty six cities but not Jerusalem.
 
It is no coincidence that these things began to happen in Hezekiah’s 14th year. 14 is 2 x 7 which is a number for completion. Thus, twice complete, the prophecies of the former chapters, being firmly established begin to manifest themselves literally before the eyes of all Israel.
 
Prior to the threats of Sennacherib via his messenger the Rav-Shakeih, we are blessed with the promise revealed in the meaning of Hezekiah’s name. “Chizki My strength Yahu He is YHVH Mercy”. Judah has sinned and is worthy of discipline, king Hezekiah, as we will soon see, is no perfect chassid (saint): however, Judah’s deliverance is not reliant on her righteousness but on the righteous strength of Hashem.
 
Against this Jewish king’s wonderful name we have Sancheiriyv, meaning “The moon god sends many brothers”. The Islamic world would do well to heed the warning inferred in this ancient narrative. Allah (feminine moon deity symbolized by the crescent moon) will send many brothers against Jerusalem (The Temple mount, Israel, the Jewish people) but the fate of those who despise the God of Israel and his people will be like that of the Assyrian Empire, they will cease to exist.
 
It is important to note that the additional events given in the 2 Kings account occurred prior to the events of verse 2. It is Hezekiah’s faithlessness toward God that precedes the encounter that follows. Hezekiah had clearly lacked trust in God and or disbelieved the prophecies of Isaiah to some degree until it was almost too late. By giving Sennacherib the silver from the Temple of God Hezekiah would have been seen to be symbolically submitting the God of Israel to the moon deity (and or other gods) of Assyria. By giving the treasures of his own house to Sennacherib he would have been seen to be symbolically submitting the kingship of Judah (and Israel) to Sennacherib, who boasted that he was the “Great King”. Hezekiah even went as far as removing the gold plating from the Temple doors and the pillars, gold that he himself had installed in an act of worship to God.
 
We have much to learn from Hezekiah’s actions. In many ways he was a devoted follower of Hashem but in many other ways he showed that he was prone to focus on temporal things and take his eyes off God’s eternal purposes. We are fools to take back those things that have previously been given over to God in worship and give them to the enemy of our faith. This happens when we take our eyes off eternal Mercy (HaShem) and instead submit our gaze to temporal fear. This is why Yochanan writes:
 
“There is no fear in love; but perfect love casts out fear: because fear has to do with torment. He that fears is not made perfect in love.” -1 John 4:18
 
Isa 36:2  And the king of Ashur (Assyria: a step) sent Rav-shakeih (Rav Great shakah drink giver: Chief Cupbearer) from Lachiysh (invincible: south of Jerusalem in the territory of Judah) to Yerushalayim (Flood of peace: Jerusalem) unto king Chizkiyahu (Hezekiah: my strength is YHVH) with a great army. And he stood by the conduit of the upper ha-bereichah pool (from barak: bless, kneel) by the highway near the field of choveis those who clean clothes by treading them down in water (a fuller).
 
2 Kings 18:17 And the king of Assyria sent the Tartan (General) and the Rab-saris (Great Eunich) and the Rab-shakeh (Great Cupbearer) from Lachish to king Hezekiah with a great host against Jerusalem. And they went up and came to Jerusalem. And when they were come up, they came and stood by the conduit of the upper pool, which is in the highway of the fuller's field.
 
The 2 Kings account adds two officials to the Rab-shakeh’s visit. This creates a balance between parties and sets the scene more thoroughly in order to give a greater sense of the pride of Assyria and the vulnerability of Judah. The plurality of the Assyrian party is presupposed by Isaiah 37:6, 24.
 
We notice that among the representatives of Judah there is no general or men of arms of any kind. As is often the case throughout Jewish history we Jews turn up to war with our Torah and history in hand. It is no wonder then that we are called people of the Book by some. While we don’t necessarily prove the adage “the pen is mightier than the sword”, it is true to say that in the end we trust in the Word that the pen engraves and that along with David the righteous among us proclaim “My heart is stirred with a good matter: I speak of the things which I have made touching the king: my tongue is the pen of a skilful writer.”
 
“Rav-shakeih” is a title rather than a proper noun. It translates literally as great drink giver or great irrigator, which is an idiomatic way of saying that this man is Sennacherib’s wine taster, his cup bearer, a man trusted to ensure that the king is not poisoned by a usurper or an enemy of the state. Thus Sennacherib puts his own words in the mouth of his most trusted subordinate. It is possible, due to his familiarity with the Hebrew language, that Rav-shakeih was an apostate Jew who was now in the service of Sennacherib.
 
“Lachish” is a city within the territory of Judah (Joshua 15:39) 12 hours walk south-west of Jerusalem. It’s known today by the tel (mound/hill) that adorns the landscape, thus Tel Lachish. It was the gateway city to the main trade route south toward Egypt and was thus an extremely important strategic location. Sennacherib was in the midst of besieging Lachish when he sent the Rav-shakeih to Jerusalem (2 Chronicles 32:9).
 
The pool mentioned is obviously close to the city walls given the fact that those on the walls could hear Rav-sakeih’s message spoken in Hebrew. Ben Melekh describes the pool, conduit, and highway:
 
“the pool is a ditch, built with stone and lime, where rainwater was collected, or where they drew water from the fountain, and the waters were gathered into this pool; and there was in this pool a hole, which they stopped, until the time they pleased to fetch water, out of the pool: and the conduit was a ditch near to the pool, and they brought water out of the pool into the conduit, when they chose to drink, or wash garments: the highway was a way paved with stones, so that they could walk upon it in rainy days; and here they stood and washed their garments in the waters of the conduit, and in the field they spread them to the sun.”
 
Isa 36:3  Then came out toward him Eleyakiym (God raises, arises), son of Chilkiyahu (My portion, territory, is YHVH), which was over ha-bayt the house, and Shevna (vigour, tender youth) ha-sofeir the scribe, and Yoach (YHVH a brother), son of Asaph (gatherer), ha-mazekiyr the recorder (from zakar: remember).
 
2 Kings 18:18 And when they had called to the king, there came out to them Eliakim the son of Hilkiah, which was over the household, and Shebna the scribe, and Joah the son of Asaph the recorder.
 
“Came out to him” means that they were sent out by Hezekiah. The Rav-Shakeih’s insolent words tell us that he would not have been above breaking protocol and calling the king of Judah out had he not been met promptly by Hezekiah’s officials.
 
It is interesting to note that the corresponding account in 2 Kings has a Deuteronomic tone, while the account in 2 Chronicles has a more historical sound. It is possible that Shevna was responsible for the 2 Kings account, being a scribe (Theological), while Yoach recorded the 2 Chronicle account in the historical style commonly employed by a recorder, chronicler, historian.
 
“Ha-Bayt” The House, is a title for the Temple. Thus, Eleyakiym was Priest of Hashem.
 
“Ha-Sofeir” The Scribe, is a title given to the chief scribe responsible for maintaining the accurate transmission of the Torah. Thus, Shevna was the keeper of the Torah.
 
“Ha-mazekiyr” The recorder, is a title given to the chronicler of historical events. Thus, Yoach was responsible for the accurate transmission of Israel’s history at the time of Hezekiah.
 
With the titles and roles of these three men in mind we’re able to see a certain prophetic continuity in their names:
 
·      Eleyakiym, God raises up Mount Zion (The House, Har Bayt) above all other mountains (Micah 4:1).
·      Shevna, vigorous and tender the Torah of the Lord goes out from Mount Zion (Micah 4:2).
·      Yoach, Adonai a brother through Yeshua the King Messiah Immanuel [with us God](Hebrews 2:11; Luke 8:21), the living Word Who goes out from Jerusalem (Micah 4:2).
 
Therefore, it isn’t against men that Rav-Shevna (On behalf of Sennacherib) of Assyria has come to speak but against The House of God, The Torah of HaShem, and the promised King Messiah of Israel.
 
Note also the names of the fathers of  these men:
·      Chilkiyahu, HaShem is my portion and territory, He secures His territory.
·      Asaph, gatherer of Israel.
 
During this season (See the following chapters) Hezekiah chooses to humble himself and place his trust in God as his portion, hoping that God will secure the territory of Judah. In addition, those of the tribe of Judah who have fled their ransacked cities and towns are gathered together in Jerusalem so that Hashem might deliver them from Sennacherib.
 
Isa 36:4  And Rav-shakeih (Rav Great shakah drink giver: Chief Cupbearer) said to them, “Say you now to Chizkiyahu (Hezekiah: my strength is YHVH), Thus says ha-gadol melek the great king, the king of Ashur (Assyria: a step), ‘What is ha-bitachon the trust ha-zeh the thing you’re batachta trusting?
 
2 Kings 18:19 And Rabshakeh said unto them, “Speak ye now to Hezekiah, Thus says the great king, the king of Assyria, What confidence is this you trust in?”
 
A portion of the Rav-Sakeih’s address on behalf of Sennacherib is also recorded in 2 Chronicles 32:10-12.
 
In a very real sense king Sennacherib is speaking directly to the three emissaries of Hezekiah as a sort of antithesis to God’s speaking to Israel through His prophet Isaiah.
 
“Ha-gadol Melek” The great king, is another way of saying “King of kings”, a title for God (Psalm 95:3) and thus, blasphemous. “The great king” is the standing royal title attributed to the names of Sargon and Sennacherib upon the Assyrian monuments.
 
“The thing” Rav-shakeih is referring to is Egypt, who he later calls a “broken reed” (v.6).
 
The form of trust referred to is batach, meaning a continued choice.
 
Isa 36:5  I say, ach surely, with devar-sefatayim a word of binding language I have counselled ugevurah and strengthened for war: now on whom do you batachta trust, that you rebel against me?
 
2 Kings 18:20 “You say, (but they are vain words,) ‘I have counsel and strength for the war.’ Now on whom do You trust, that you rebel against me?”
 
Kimchi suggests that the first section is intended to be understood as the mocked words of Hezekiah and the latter part Rav-shakeih’s commentary on them. In other words, Hezekiah says “But I’ve been strengthened by wise counsel and have prepared for war” and Rav-Shakeih mocks saying “Now on whom do you place your trust?”
 
2 Chronicles 32:3 tells us that Hezekiah had taken counsel from his princes and mighty men and had stopped up the water supplies that surrounded the city in preparation for the coming invasion.
 
Isa 36:6  Hinei Now, behold, pay attention, you batachta trust in the staff of this broken reed, on Mitzrayim Egypt (Double distress); which if a man lean on it, it will go into his hand, and pierce it: this is what Pharaoh (great house) king of Mitzrayim Egypt (Double distress) does to all that trust in him.
 
2 Kings 18:21 “Now, behold, you trust upon the staff of this bruised reed, even upon Egypt, on which if a man lean, it will go into his hand, and pierce it: so is Pharaoh king of Egypt to all that trust on him.”
 
It is worth reminding ourselves at this point that Lachish, from where Sennacherib’s emissary had come, was the key city in securing access to the main trading route between Judah and Egypt.
 
The reed is an appropriate figure for Egypt given the rich Nile delta and the prolific number of reeds and other water born vegetation. The Hebrew ratztutz does not mean bruised or fragile but broken. Egypt’s royal family had been literally broken by both the Ethiopians (Isaiah 18:1-7) and by Sargon (Isaiah 20:1-6).
 
Isa 36:7  But if you say to me, “We trust in Hashem (YHVH: Mercy) Eloheiynu our God”: is it not He, whose high places and whose altars Chizkiyahu (Hezekiah: my strength is YHVH) has turned aside, and said to Yehudah (Judah: praise) and to Yerushalayim (Jerusalem: Flood of peace), “lifnei before the face of ha-mizbeiach the altar, ha-zeh this one You will worship”?
 
2 Kings 18:22 “But if you say to me, ‘We trust in the Lord our God’: is it not he, whose high places and whose altars Hezekiah has taken away, and has said to Judah and Jerusalem, ‘You shall worship before this altar in Jerusalem?’”
 
The wording of the 2 Kings account clarifies the fact that the altar that Judah is using is the altar of the Temple mount in Jerusalem by adding the simple phrase “in Jerusalem”.
 
“Ha-mizbeiach” The Altar, is a reference to the altar of HaShem on the Temple Mount in Jerusalem. Hezekiah had restricted the worship of HaShem to Jerusalem by removing the syncretistic and idolatrous altars elsewhere.
 
“He (Hezekiah) removed the high places, and broke the images, and cut down the occult groves, and broke in pieces the brazen serpent that Moses had made: for in those days the children of Israel burned incense to it: and he called it Nechushtan (literally bronze thing from nachash: to practice divination).” -2 Kings 18:4
 
The Rav-shakeih’s words show his ignorance concerning HaShem and the true worship practices of Israel’s righteous ones. He mistakenly links the high places to the worship of HaShem as if HaShem were a local cult deity limited by His attachment to the land. In fact, Hezekiah had done well to tear down the high places and their heathen altars.
 
Hezekiah had even gone so far as to break into pieces the sacred relic of the staff and bronze snake which Moses had used as a call sign in the healing of the nation. Hezekiah did this in order to make a clear distinction between the worship of God (Israel’s healer) and the idolatry of worshipping a symbol used in His healing work. We too are deluded if we think idolatry is confined to the statues and beliefs of foreign religions. To place anyone or anything above God is idolatry.
 
Ironically, by reminding Hezekiah and his officials of their righteous action he was in fact directing them back into the arms of the only One who could truly save them from Sennacherib and his armies.
 
Isa 36:8  Now therefore come and make an exchange with adoniy my lord ha-melek the king of Ashur (Assyria: a step), and I will give you two thousand horses, if you’re able for your part to set riders on them.
 
2 Kings 18:23 “Now therefore, I plead with you, give a pledge to my lord the king of Assyria, and I will deliver you two thousand horses, if you be able on your part to set riders upon them.”
 
This is no more than a taunt. Rav-shakeih knows that Judah doesn’t have the numbers of riders needed to man two thousand horses.
 
The “exchange” was the sending of Judeans to live among the Assyrians and become part of their empire, often meaning that they would become indentured servants, soldiers etc. This was common practice for both the Assyrians and the Babylonians.
 
Isa 36:9  How then will you turn away the face of even one commander of the least of adoniy my lord's servants, va-tivtach lecha and put your trust on Mitzrayim Egypt (double distress) for chariots and horsemen?
 
2 Kings 18:24 “How then will you turn away the face of one captain of the least of my master's servants, and put you trust on Egypt for chariots and for horsemen?”
 
This verse is self-explanatory. Neither Egypt nor Judah had the numbers to man their respective horses and chariots. Therefore, trusting in chariots and horsemen was at best laughable and at worst futile. Both Hezekiah and Judah will do well to place their trust in Hashem instead:
 
“Some trust in chariots, and some in horses: but we will remember the name of the Lord our God.” -Psalm 20:7
 
Isa 36:10  And am I now come up without Hashem (YHVH: Mercy) against ha-aretz the land to destroy it? Hashem (YHVH: Mercy) said to me, “Go up against ha-aretz the land, and destroy it.”
 
2 Kings 18:25 “Am I now come up without the Lord against this place to destroy it? The Lord said to me, ‘Go up against this land, and destroy it.’”
 
While it is true that in a more general sense God did send Assyria against Israel and Judah in order to discipline His chosen people, it is not true that either Rav-shakeih or Sennacherib had any relationship with the God of Israel that might afford them a direct commandment from the mouth of HaShem. This is a blasphemous lie spoken without fear in the name of a God Who will make Himself fearfully known to the Assyrians in due course.
 
Isa 36:11  Then said Eleyakiym (God raises, arises) and Shevna (vigour, tender youth) and Yoach (YHVH a brother) to Rav-shakeih (Rav Great shakah drink giver: Chief Cupbearer), “Daber Speak, I plead with you, to your servants in Aramiyt Aramaic (the Assyrian language); for we understand it: and don’t speak to us Yehudiyt (in the Jews' language), in the ears (in the hearing) of the people that are on the wall.”
 
2 Kings 18:26 Then said Eliakim the son of Hilkiah, and Shebna, and Joah, unto Rabshakeh, “Speak, I beg you, to your servants in Aramaic; for we understand it: and talk not with us in the Jews' language in the ears of the people that are on the wall.”
 
It is likely that Eleyakim spoke on behalf of the others seeing that he was the priest and was responding to what was effectively a blasphemous tirade.
 
The Lingua franca (trading language) of the day was Aramiyt. However, in order to cause panic among the people of Jerusalem Rav-shakeih was intentionally speaking Yehudiyt, another way of saying Ivriyt (Hebrew), the language of the Jews. This was what passed for psychological warfare at the turn of the sixth century BCE.
 
Isa 36:12  But Rav-shakeih (Rav Great shakah drink giver: Chief Cupbearer) said, “Has adoniy my lord sent me to Adoneycha your Lord and to you to speak these words? Has he not sent me to the men that sit upon the wall, that they may eat their own excrement, and drink their own piss with you?”
 
2 Kings 18:27 But the Rab-shakeh said to them, “Has my master sent me to your master, and to you, to speak these words? has he not sent me to the men which sit on the wall, that they may eat their own dung, and drink their own piss with you?”
 
The graphic language concerning excrement and piss is both mocking and tactical. This idiom infers that the city will run out of food and water and become so desperate that the residents will eat their own excrement and drink their own urine.
 
Isa 36:13  Then Rav-shakeih (Rav Great shakah drink giver: Chief Cupbearer) stood, and cried with a loud voice in Yehudiyt (the Jews' language), and said, “Hear you the words of ha-gadol melek the great king, the king of Ashur (Assyria: a step).
 
2 Kings 18:28 Then the Rab-shakeh stood and cried with a loud voice in the Jews' language, and spoke, saying, “Hear the word of the great king, the king of Assyria:”
 
Rav-shakeih intends this as a blatant slight against the request of Eleyakim and the Jews. However, unbeknownst to him he has sealed the fate of Assyria with a blasphemous challenge to the Authority and Kingship of the One true King of the universe Hashem YHVH. Sennacherib is not simply claiming dominion over Israel, he is claiming all dominion. This has been the great mistake of all who throughout history have sought to destroy the Jewish people. They have neglected to pay attention to the fact that God has placed his Name on Israel (Yisra Overcome El in God). Over 360 times in the Tanakh God is referred to either directly or indirectly as El-Elohaiy-YisraEl, “God the God of Israel”.
 
Isa 36:14  Thus says the king, ‘Let not Chizkiyahu (Hezekiah: my strength is YHVH) deceive you: for he will not be able to deliver you.
 
2 Kings 18:29 “Thus says the king, ‘Let not Hezekiah deceive you: for he shall not be able to deliver you out of his hand:’”
 
It is of course true that the man Hezekiah will not be able to save Judah. However, HaShem will deliver her.
 
Isa 36:15  Neither let Chizkiyahu (Hezekiah: my strength is YHVH) yabetach make you trust in Hashem (YHVH: Mercy), saying, ‘Hashem (YHVH: Mercy) will surely deliver us: this city will not be delivered into the hand of the king of Ashur (Assyria: a step).’
 
2 Kings 18:30 “Neither let Hezekiah make you trust in the Lord, saying, ‘The Lord will surely deliver us, and this city shall not be delivered into the hand of the king of Assyria.’”
 
Hezekiah may well have been encouraging the people of Jerusalem with the words already spoken by the prophet Isaiah:
 
“As birds afoot hovering (lighting upon), so will HaShem (YHVH: Mercy) Tzevaot (Goes warring) of hosts be upon Yerushalayim to defend and deliver her, pasakh He will pass over and affect her escape.” -Isaiah 31:5
 
Isa 36:16  Don’t listen to Chizkiyahu (Hezekiah: my strength is YHVH): for thus says the king of Ashur (Assyria), ‘Make an agreement with me by berachah a blessing, and come out to me: and eat you every one of his vine, and every one of his fig tree, and drink you every one the waters of his own cistern;
 
2 Kings 18:31 “Hearken not to Hezekiah: for thus says the king of Assyria, ‘Make an agreement with me by a present, and come out to me, and then eat you every man of his own vine, and every one of his fig tree, and drink ye every one the waters of his cistern:’”
 
While the p’shat plain meaning denotes a peace accord based on Judah’s surrender, there is a rather obvious remez (hint) in the Hebrew text. The Hebrew “berachah” is literally “blessing”. This means that the text can be understood to mean both agreement in a secular sense and blessing in the sense of spiritual approval. Thus Sennacherib is asking the Jews to make an agreement that denies both their ethnic and spiritual identities. The sad reality is that if Judah had accepted this proposal they would soon have discovered that many of them would not benefit in the ways promised.
 
The final clause may also infer an offer of protection from sexual defilement at the hands of the invading army. This due to the fact that drinking from one’s own cistern is a Hebrew euphemism for a man having sexual relations with his wife.
 
“Drink waters out of thine own cistern, and running waters out of thine own well.” -Proverbs 5:15
 
Isa 36:17  Until I come and take you away to a land like your own land, a land of grain and new wine, a land of bread (food) and vineyards.
 
2 Kings 18:32 “Until I come and take you away to a land like your own land, a land of grain and wine, a land of bread and vineyards, a land of oil olive and of honey, that you may live, and not die: and hearken not unto Hezekiah, when he persuades you, saying, ‘The Lord will deliver us.’”
 
Rav-shakeih employs language similar to that of Deuteronomy 8:8, affirming the adage that “the Devil puts a little truth in every lie”.
 
Isa 36:18  lest Chizkiyahu (Hezekiah: my strength is YHVH) persuade you, saying, “Hashem (YHVH: Mercy) will deliver us.” Have any of the gods of the nations delivered his land out of the hand of the king of Ashur (Assyria)?
 
2 Kings 18:33 “Has any of the gods of the nations delivered at all his land out of the hand of the king of Assyria?”
 
Once again Rav-shakeih and by proxy Sennacherib make the mistake of impugning the character of God, likening Him to the gods of other lands. The Assyrians might just have well cut their own throats.
 
“Who is like unto thee, O Lord, among the gods? who is like thee, glorious in holiness, fearful in praises, doing wonders?” -Exodus 15:11
 
“Now I know that the Lord is greater than all gods: for in the thing wherein they dealt proudly he was above them.” -Exodus 18:11
 
“For great is the Lord, and greatly to be praised: he also is to be feared above all gods.” –1 Chronicles 16:35
 
“And the house which I build is great: for great is our God above all gods.” -2 Chronicles 2:5
 
Isa 36:19  Where are the gods of Chamat (Fortress) and Arphad (I will be supported)? where are the gods of Sepharvayim (Two booktowns)? and have they delivered Shomron (Samaria: watch mountain) out of my hand?
 
2 Kings 18:34 “Where are the gods of Hamath, and of Arpad? where are the gods of Sepharvaim, Hena, and Ivah? have they delivered Samaria out of mine hand?”
 
The 2 Kings account adds two cities to the list of places whose gods have failed to defeat the king of Assyria: Hena, meaning troubling, a city once located in what is now modern day Iraq; and Ivah, meaning ruin, another city conquered by the Assyrians which was located on the Euphrates river between Sepharvaim and Hena.
 
Isa 36:20  Who are there among all the gods of these lands, that have delivered their land out of my hand, that Hashem (YHVH: Mercy) could deliver Yerushalayim (Jerusalem: Flood of peace) out of my hand?”
 
2 Kings 18:35 “Who are they among all the gods of the countries, that have delivered their country out of my hand, that the Lord should deliver Jerusalem out of mine hand?”
 
Rav-shakeih hammers the final nail into the Assyrian coffin, claiming in Sennacherib’s name that YHVH cannot deliver Judah out of the Assyrian’s hand.
 
Isa 36:21  vayachariyshu But they were ploughed, silent, speechless, and they didn’t answer a word: for the king's had commanded them, saying, “Don’t answer him.”
 
2 Kings 18:36 But the people held their peace, and answered him not a word: for the king's commandment was, saying, “Answer him not.”
 
The officials’ obedience to Hezekiah’s instruction shows their righteous character. They have clearly been unsettled by the words of Rav-shakeih, however, they remain committed to the king of Judah and to their God. After all, not all in Judah had been guilty of idolatry, and during Hezekiah’s reign it follows that righteous men were given position in the priesthood and in the court of Hezekiah.
 
By keeping silent in the face of the blasphemous challenge of Sennacherib, the leaders of Judah left room for God’s answer to pervade.
 
“Vengeance is Mine, and recompense;
Their foot shall slip in due time;
For the day of their calamity is at hand,
And the things to come hasten upon them.” -Deuteronomy 32:35
 
“Beloved, do not avenge yourselves, but rather give place to wrath; for it is written, “Vengeance is Mine, I will repay,” says the Lord.” -Romans 12:19
 
Isa 36:22  Then Eleyakiym (God raises, arises), son of Chilkiyahu (My portion, territory, is YHVH), which was over ha-bayt the house, and Shevna (vigour, tender youth) ha-sofeir the scribe, and Yoach (YHVH a brother), son of Asaph (gatherer), ha-mazekiyr the recorder (from zakar: remember), went to Chizkiyahu (Hezekiah: my strength is YHVH) with their clothes torn, and told him the words of Rav-shakeih (Rav Great shakah drink giver: Chief Cupbearer).
 
 
2 Kings 18:37 Then came Eliakim the son of Hilkiah, which was over the household, and Shebna the scribe, and Joah the son of Asaph the recorder, to Hezekiah with their clothes rent, and told him the words of Rabshakeh.
 
The tearing of garments was done only at times of great grief. It is also done as a sign of repentance along with the donning of sackcloth and throwing dust on ones’ self. The officials were obviously terrified by what they had heard and returned to Hezekiah looking like men who had just looked death in the face. This is the catalyst for Hezekiah’s response in the following chapter.
 
Copyright 2018 Yaakov Brown

Isa 32:1  Behold, letzedek for righteousness yimelakh will reign melekh a king, ulesariym and princes lemishpat will justly rule.
 
Some of our sages (Rashi, Ibn Ezra) suggest that this verse refers to the coming reign of Hezekiah, who would be a more righteous king than his father Ahaz. However, although Hezekiah was indeed more righteous than his father, he was by no means a king who’s reign was epitomized by righteousness, nor did just princes reign with him. In fact the council of his subordinate rulers was often opposed to that of the Lord. At best Hezekiah might be considered a type for the righteous king to come but neither he nor any subsequent king of Israel has ever qualified to meet the plan meaning of this text. At least not until the first century CE/AD when the greater son of David (Yeshua) was born of Judah and into the kingdom of Israel.
 
This text, when read plainly names the king “Tzedek” righteousness. “Behold! For righteousness will reign a king.” The writer of the book of Hebrews names the righteous king of Salem (Jerusalem, Peace) as a type for the Messiah (Heb. 7). There is a correlation here between the prophetic type Melkhi-tzedek (My king of righteousness) and the coming King Messiah (Gen. 14).
 
Some will say that Yeshua did not reign, and while He has always reigned with HaShem outside of time and space, it is true that at His first coming he did not literally take on the physical throne of David and defeat Israel’s enemies. However, Scripture clearly teaches of a second coming of the King Messiah. When He returns He will reign meta-physically over all creation upon the throne of David and in deference to HaShem.
 
Who are the princes that are qualified by their just rule? Yeshua the King of Righteousness told us who they would be:
 
“Then Kefa (Peter) said to Him (Yeshua), ‘Look, we’ve left everything to follow You! So what will we have?” And Yeshua said to them, “Amen, certainly, I tell you, when the Ben Adam Son of Man sits on His glorious throne in the regeneration, you (Talmidiym) who have followed Me shall also sit on twelve thrones, judging the twelve tribes of Israel.’” -Matthew 19:27-28 [Luke 22:28-30].
 
The princes of Isaiah 32:1 are Jews who dispense justice according to the will of the King of Righteousness. The talmidiym of Yeshua alone qualify for this role. Thus, Yeshua affirms the prophecy of Isaiah in His promise to His disciples.
 
This description of the King of Righteousness is a further illumination of Isaiah’s previous prophecy recorded in chapter 11:1-10.
 
Isa 32:2  And it has come to pass, iysh a man will be as a hiding place from the wind, and a shelter from the rain; as rivers of water in a dry place, as the shadow of a great cliff face in a weary land.
​
The man of the present verse is the Righteous King of the first verse. Verses 1 and 2 give as a beautiful insight into the character of the King Messiah. In verse 1 He is called “Righteousness” and His reign is “Just”. In the present verse He is described as “A man”. He is also poetically referred to as “A hiding place”, “A shelter”, “Streams of water”, and “A shadow”. Each of these similes conveys an aspect of the King Messiah’s character and person.
 
By naming Him “A man” the prophet puts to flight any gnostic or post-modern esoteric view of the Messiah. The King Messiah is literally a man while at the same time being Righteousness Himself, a title that only God qualifies for.
 
He is “A hiding place”. That is an intimate description. Those who hide in Him have drawn near to seek refuge and protection from the harsh winds of life.
 
He is “A shelter”. A hiding place denotes a surrounding protection while a shelter more specifically alludes to covering which is above and protects from that which falls. In this case the rain is seen as a threat that the King Messiah will shelter Israel from. The counterpoint to this is seen in the second to last verse where the raining hail destroys Assyria, Israel’s enemy.
 
He is “Rivers of water in a dry place”. With verse 19 in mind we might consider the rain from above as a symbol of water falling in judgement. The counterpoint is the rivers of water that bring life to the desperately dry land and her people. Israel will quench her desperate thirst with the living waters of the King of Righteousness.
 
He is “A shadow of a great cliff face”. This simile conveys a sense of the immutable and immovable nature of the King’s protection over His people and the relief that it brings. Travellers in the middle east often endure harsh conditions as they journey through arid places. Thus, when they come across a cliff face that shelters, cools and protects them they are filled with a sense of relief and security. The shadow of the righteous brings relief from the hot sun, whereas the shadow of the wicked makes the shivering one colder still.
 
Isa 32:3  And the eyes of roiym seeing ones will not look away, veazneiy and the ears of shomei’iym hearing ones will tiksavenah hear, heed, be attentive.
 
“And the eyes of the righteous shall not be shut, and the ears of those who receive instruction shall hear.” -Targum Yonatan (2nd Century CE/AD) 
 
This is the counterpoint to Isaiah’s earlier prophecy concerning Judah’s inability to see or hear the sound teaching and warnings of Hashem.
 
This seeing and hearing will be upon the entire nation of Israel. The curse of blindness and wilful resistance will be removed by the Righteous King and the renewed nation will be judged with justice, tribe by tribe.
 
Isa 32:4  ulevav And the core being (heart) of nimhariym the hurried (anxious) will understand lada’at knowledge, uleshon and the tongue of those who speak nonsense will hurry to speak clearly.
 
For the Hebrew the lev/levav (heart) is not the seat of emotion. The heart is the point of convergence for all aspects of the human existence, while it manifests emotion it is not the sole domain of emotion. Therefore, we understand “heart” to mean “core being”. Thus when the Scripture says “The heart of man is deceitful above all things and desperately wicked” (Jeremiah 17:9) it does not mean “The emotion of man (alone) is deceitful above all things and desperately wicked”, rather it means “Humanity now has a fallen nature that is manifested within the core of its existence”. In terms of rabbinical nomenclature we would call this sin affected aspect of our nature “Yetzer ha-ra” inclination of the evil.
 
In the present text the core being of the hasty and anxious person will be set free to receive and understand the knowledge that comes from Hashem. In addition, the one who is undecided and speaks nonsense will be set free to speak clearly and relay the righteous paths of Hashem. All this is the fruit of the reign of the King of Righteousness mentioned in verse 1.
 
Isa 32:5  lenaval The vile fool will no longer be called nadiyv generous, nor the scoundrel (withholder) said to be shoa noble, free.
 
"the wicked man shall be no more called just, and they that transgress His word shall not be called mighty.'' – Targum Yonatan (2nd Century CE/AD)
 
The Hebrew naval denotes villainy and foolishness. The fool Nabal is famous for his mistreatment of David and his men (1 Sam. 25). The Hebrew text of verse 5 is a transliterated word play “lo yikarei od naval nadiyv”.
 
This verse is saying that the truth will no longer be made a lie by the upside down nature of the wicked tongue. The vile will be known for who they are and the scoundrel will no longer be seen as noble.
 
Isa 32:6  For naval a vile fool will speak vile, foolish words, ve’libo and his core being (heart) will make wickedness, to practice godless hypocrisy, and to speak error against HaShem (YHVH: Mercy), to make empty nefesh the soul of the hungry, and he will cause the irrigation of the thirsty to fail.
 
This is a vehement denunciation of the ruling class of Jerusalem that explicitly calls out their vile behaviour and hypocrisy. The King of verse 1 will illuminate the truth of their actions and evil will be seen for what it is. It is often true that a soft heart that has been deluded by lies is quick to repent when faced with the realization of evil’s true nature.
 
We note that those being exposed are speaking error against God (YHVH: Mercy)  and that the result is hunger of the soul (nefesh) and not the stomach (beten). In other words the wickedness of Jerusalem’s rulers and priests has produced a spiritual hunger in the unlearned classes and has meant that the irrigation of Biblical teaching has been stopped up, preventing the people from receiving the streams of water that would otherwise have flowed forth to them.
 
However, verse 1 pre-empts this with the promise of the King of Righteousness, Who will come as streams of life giving water.
 
The Targum of Yonatan supports this understanding:
 
"to make the soul of the righteous weary, who desire doctrine, as a hungry man bread; and the words of the law, which are as water to him that is thirsty, they think to cause to cease.''
 
Isa 32:7  Vecheilay And a scoundrel’s (withholder) keilayn instruments, vessels, utensils, are raiym evil, injurious: hu he zimot plans to counsel le’chabeil to bind aniyiym  the humble, afflicted, poor beimreiy with speech of deception, uvdabeir when the words evyon of the needy seek justice.
 
The instruments of the withholder are those of the false shepherd (Zechariah 11:15), sent against Israel by Adonay Himself. These false shepherds, like those of Zechariah’s time, have claimed to worship Adonay but have instead syncretised the faith of Israel and birthed the idolatry of compromise. Their deceptive teaching has severely afflicted those who most needed their care and their words had denied the needy justice. This in complete opposition to the coming King and His just princes.
 
Isa 32:8  venadiyv And the generous one counsels nediyvot generous things; vehu and he, al upon nediyvot generosity yakum arises.
 
Once again Ibn Ezra and others claim that this refers to Hezekiah. Once again, if it does, it is only so in the sense that Hezekiah is a type for the Messiah. However, there is no explicit evidence of Hezekiah acting in this way toward the people of Jerusalem and Judea during his reign. In fact, this verse is referring back to the Righteous King of verse 1 Who’s generous counsel will produce generous outcomes as He arises in Israel and reveals His character to those being redeemed through Him. We note that He arises upon generosity meaning that generosity is an attribute of His character.
 
Isa 32:9  Women of leisure; komenah arise shemanah listen, hear, receive, understand koli my voice, banot daughters botchot trusting; hazeinah give ear to imratiy my speech.
 
From the very beginning of Isaiah’s prophetic ministry he has pointed out that the fruit of moral decay is often made manifest in a care free, flirtatious and selfish lifestyle (Isa. 3:16-26). This had continued to be the case in the lives of Judah’s leading women. Thus, he once again warns those same women of their need to listen to Hashem and repent of their self-idolatry.
 
Isaiah uses a formula that is familiar to the writings of the prophets Moses and Amos (A contemporary of Isaiah).
 
“And Lamech said unto his wives, Adah and Zillah, Hear my voice; ye wives of Lamech, hearken unto my speech:” -Genesis 4:23
 
“Woe to them that are at ease in Zion, and trust in the mountain of Samaria…” -Amos 6:1
 
Notice the use of the Hebrew “botchot” trusting, a feminine plural from the root batach. The point is, “What are you trusting in?”
 
So we see that it is not trust that is important so much as who or what we place our trust in.
 
Ibn Ezra sees these women as allegorical of the towns of Samaria.
 
Isa 32:10  Yamiym Days upon shanah a year will tirgaznah agitate, trouble, perturb you, botechot trusting ones: for the vintage will cease, the gathering will be worn out and be brought in.
 
Ibn Ezra suggests that “yamiym al shanah” equates to “shanah al shanah” year after year. However, this is unlikely given the similar use of shanah elsewhere in Scripture as alluded to by the Scholars Keil & Delitzch:
 
“Shanah is the current year. In an undefined number of days, at the most a year from the present time (which is sometimes the meaning of yamiym).” -Keil & Delitzch
 
Therefore, what seems to be meant here is that “Within the days of the current year, you trusting daughters will be troubled, for the vintage will cease and before you get even a small amount of the harvest collected you will find it to be  devoid of any real value.”
 
This is most likely in reference to the invasion of Sennacherib the Assyrian ruler, who invaded Judea in 704 BCE/BC and brought devastation and ruin to the land causing the harvest to cease and the ingathering to fail. This means that Isaiah prophesied these words approximately 702-703, a year or so prior to the Assyrian invasion of Judea.
 
Isa 32:11 Chirdu Tremble, be afraid, women of leisure; regazah quake, rage, be agitated, botechot trusting ones: veorah make yourself bare, and gird your loins.
 
This is both a warning of the natural outcome of invasion and at the same time a call to repentance. The phrase “veorah” is often linked to the donning of sackcloth and is a symbol and practice of repentance and genuine sorrow for sin as well as a sign of mourning.
 
These words are reminiscent of the words of the prophet Joel:
 
“Gird yourselves, and lament, ye priests: howl, ye ministers of the altar: come, lie all night in sackcloth, ye ministers of my God: for the meat offering and the drink offering is withheld from the house of your God.” -Joel 1:13
 
“Gird your loins” means prepare to flee.
 
Isa 32:12  Upon your shadayim breasts, wail, mourn, upon the shedeiy-chemed field of delight, upon the fruitful vine.
 
Like sackcloth, the beating of the breast is a sign of mourning and repentance. Here it will be done in response to the failing fields of Judea at the coming invasion of the Assyrian army. There is a word play here that links the Hebrew shadayim (breasts) to the shedeiy (field).
 
Isa 32:13  Upon adamat the land ami of my people thorns and sharp stones will come up; for, upon all the houses of masos exaltation in the village jubilant:
 
The sharp stones and thorns are both literal and allegorical. The stones and thorns that burden the soil of the middle east are the bane of the farmers existence. They must be removed constantly or they will cause the crop to fail and the feet of the workers to become bruised and cut. Spiritually speaking Israel’s failure to remove the stones and thorns of idolatry and sin will result in the failing of the spiritual crop, even in that city that has been exalted as holy and celebrated with pilgrimage.
 
“The village Jubilant” is most likely a poetic title for Jerusalem.
 
Both God and the prophet continue to call Israel, and in particular Judah, “My people”. God and the prophet Isaiah are suffering the grief and heartbreak of the suffering of Israel, even when that suffering is the result of the sin choices of the people. Israel, ethnic-religious is always God’s people. Her identity is not measured by her actions.
 
Isa 32:14  Because a palace will be forsaken; a multitude in anguish will leave a ofel vebachan hill fort, and a watch tower will become surrounded by dens ad-olam perpetually forever (in the world), an exaltation of wild asses, a pasture of flocks;
 
“Armon” palace is singular, "the palace", meaning the royal palace. Thus, Iben Ezra and Yarchi interpret it of the king's palace in Jerusalem. The Targum of Yonatan paraphrases armon as “the house of the sanctuary”, or the temple, which was eventually left desolate. Messiah foretold this in Matthew 23:38.
 
“Ofel vebachan” are said by some to be the names of two towers in Jerusalem. “Ofel” is located on the south-eastern fortified slope of the temple mountain (2 Chronicles 27:3).
 
The “watch tower” is translated by some (Rashi) to refer to the ramparts or citadel (Ibn Ezra) of Jerusalem but may also be understood to be the same as the “Tower of the flock” mentioned in Micah 4:8. Migdal Eder (Tower of Eder [flock]), which is located in Bethlehem.
 
The Hebrew “ad-olam” must be understood relative to the “olam” world it refers to. There are essentially two worlds: the olam hazeh, literally “world this one”, and olam haba “world the coming” or “the world to come”, meaning eternity. Thus, in the present passage the context of “ad” perpetually going round “olam” forever, or in the world, refers to the olam hazeh (present world) rather than the olam haba (world to come).
 
Therefore, the desolation being spoken of is repeated over and again throughout Israel’s history until the Righteous King of Isaiah 32:1 returns to deliver Jerusalem and unite it to the heavenly Jerusalem which will exist in the olam haba ad-olam “In the world to come perpetually forever”.
 
Isa 32:15  Ad Until yeiareh naked, uncovered, poured out emptied aleiynu on us ruach spirit, wind, breath, from on high, and it comes to pass that midbar the wilderness will be a fruitful field, vehacarmel and the Carmel (fruitful field) be a forest yeichasheiv of esteem, value, (countless).
 
The theme of verses 15 to 20 is one of restoration, which will come to a repentant Jerusalem. The city being defined by its inhabitants.
 
The plain meaning is that the desolation decreed against Jerusalem will continue throughout history until Israel receives the unveiled Spirit of God and repents of her sin. As a result she will experience fruitfulness both physical and spiritual, even in the barren wilderness.
 
“Ad” until, means, the desolation described in the previous verses will continue to come against Jerusalem, Judah and all Israel until the unveiled Spirit is poured out upon the Jewish people (Israel ethnic, religious) from above. That is until the Spirit of God is poured out upon the repentant Jewish people.
 
The Hebrew “yeiareh” means naked, uncovered, emptied and figuratively, poured out. This is a description of intimacy and relational force. The Spirit is to be revealed unveiled to the people of Israel. We know that this work of redemptive revelation was begun in Jerusalem (Judah, Israel) in the first century CE/AD (Acts 2). Ethnic Jews from throughout the world received the Spirit of God at the aliyot festival celebration of Sukkot (Pentecost) [approximately 33 to 39 CE/AD]. The account of Acts 2 details the Spirit descending like fire, another symbol of naked, unveiled power, and recalls the Jewish tradition that says fire descended upon the elders of Israel at the giving of the Torah at Sinai.
 
We note that this was the inception, the beginning of the full filling of this prophesied promise of Isaiah. While the salvation of the Jewish people has begun and continues as each one turns to God through Yeshua the Messiah (Righteous King of verse 1), it will not be complete until the fullness of the nations have come to Messiah, at which time those Messianic Jews who have already received the Spirit from above will be joined by the remnant of ethnic religious Israel (Romans 11:25-26). When Shaul (Paul) says “a partial hardening has come to Israel” it means that part of ethnic Israel continues to resist Messiah while other ethnic Jews accept Him. When Shaul (Paul) says “in this way all Israel will be saved” it means that following the salvation of the fullness of the nations the remnant of Israel (ethnic) who remain in disbelief will receive Messiah and be joined to those who are already Messianic Jews (ethnic), thus, all Israel (ethnic) will be saved and reunited in Messiah.
 
The Hebrew “midbar” meaning wilderness, pasture, uninhabited land, comes from the root dabar meaning essence, thing, word etc. In fact midbar seems to be a contraction of the Hebrew “me” meaning from, and “davar” meaning word, essence. Therefore, as a remez we can read “from the word will come fruitfulness.” The Word is Messiah, the fruit is right action born of Messiah in us.
 
Isa 32:16 Veshakhan And dwelling bamidbar in the wilderness (ba-in, & mi-from the, d’bar-word), mishpat judgment utzedakah and righteousness bacarmel in the Carmel (fruitful land) teishev will dwell, remain, abide.
 
“And dwelling in and from the Word, right judgements and righteousness we will abide in the fruit of right action.”
 
“shakhan” is the root from which we get “Mishkhan” The Tent of Meeting where the Kadosh HaShem (Glory of YHVH) would presence Himself while Israel camped in the desert.
 
Isa 32:17 And the work of righteousness will be peace; va’avodat and the service (effect) of ha-tzadakah the righteousness, ha-shekheit the shut it (quietness) vavetach and security (trust) ad-olam perpetually forever (in the world).
 
This verse begins with a powerful and timeless statement. “The work of righteousness will be peace”. Peace is not the result of military power or political alliances but of right action. That is, righteous faith that bears right action.
 
In fact the Scripture says “For no one is righteous, not even one” (Psalm 51:4) and “No one living is righteous before You” (Psalm 143:2) and “All have sinned and fallen short of the glory of God” (Daniel 9:11; Romans 3:23) and still further, “Our righteousness is like menstrual rags” (Isaiah 64:6). Therefore, only God and His Messiah are truly righteous. Thus verse 17 draws the reader’s attention back to the first verse of this chapter and the righteousness of the King. Thus, we can read “The work of Righteousness Himself will bring peace.” Not temporal but lasting peace.
 
Yeshua illuminates this truth further:
 
“Then they asked Him, ‘What must we do to do the works God requires?’ Yeshua answered, ‘The work of God is this: to believe in the one he has sent.’” -Yochanan (John) 6:28-29
 
This work of righteousness continues within the present world until it meets the world to come.
 
It is utter nonsense to claim as Iben Ezra does, that the peace born of righteousness described here happened during Hezekiah’s reign. The Scripture itself testifies against this interpretation. Israel did not enjoy any lasting peace during the reign of Hezekiah. One might best describe Hezekiah’s reign as a temporary reprieve, almost ruined completely by Hezekiah’s own compromised faith journey.
 
Isa 32:18  Veyashav And dwelling ami My people in an binevah abode (shepherd shelter)  of peace, uvmishkenot and in dwellings, mivtachiym of trusting, refuge, confidence, uvimnuchot and in resting places shaananot secure, quiet, at ease;
 
Under the reign of the Righteous King Messiah “My people” will dwell in the abode of The Shepherd (God, Yeshua), and in dwellings of trust and refuge. Resting secure.
 
This is a picture of the Mishkhan (Tent of Meeting) and the sukkot (dwellings) of Israel while she wondered the desert. Uvmishkenot uses the feminine plural form of Mishkhan. This poetic image is transferred to the Messianic reign and the city of the New Jerusalem, where there will be no Temple, but God Himself and the Lamb will be its Temple (Revelation 21:22).
 
Isa 32:19  Uvarad And it will hail, coming down on the forest; and the city shall be low in a low place.
 
Having concluded the prophecy concerning the redemption and peace of Israel the prophet now turns back to the coming destruction of Israel’s enemies. Specifically the hail coming against the forest, which is connected to Assyria’s army in Isaiah 10:34, and against the prosperity and pride of Nineveh the capital of Assyria, which is figuratively called a low place and is ironically made lower still.
 
Isa 32:20 Ashreiychem Happily Blessed are you that scatter seed upon all mayim waters, meshalesheiy that send forth the feet of the ox and the ass.
 
As quickly as the prophet had digressed, he now returns to the subject at hand, that of Israel’s future redemption and the conditions she will enjoy under the reign of the King of Righteousness. Seed scattered on many waters is an idiom that conveys fruitfulness and life born of living and abundant water supply. The sending forth of the feet of the ox and ass is a picture of the shore footed path of livestock, from the strong animals used for ploughing and threshing to the domestic animals of burden, all will be readily available to Israel in the Messianic Kingdom. This kingdom will begin in the olam hazeh (present world) and converge with the olam haba (world to come).
 
Copyright 2018 Yaakov Brown

​Isa 31:1  Oy Grief, hope, heart wrenching woe, to hayrediym those descending to Mitzrayim (Egypt: double distress) for help, relying on horses for support, vayivtechu and trusting in rechev chariots because they are many, and in horsemen because they are very strong, but they look not unto the Kedosh Holy One of Yisrael (Overcomes in God), neither do they darashu seek, enquire of, resort to HaShem (YHVH: Mercy)!
 
“but they stay not themselves upon the Word of the Holy One of Israel, neither seek instruction from the Lord.” -Targum Yonatan Isaiah 31:1b (2nd Century CE/AD)
 
Rashi interprets this verse of Hoshea and the ten tribes, who sent emissaries down to Egypt (2 Kings 17). However, this doesn’t fit with the context and geographical language of the prophet’s rebuke, which is focused on Judah and the Holy Mountain in Zion.
 
The main theme of this chapter is a continuation of the previous one, and emphasizes the folly of Judah’s trusting in human strength rather than in God.
 
The phrase “those descending” finds its counterpart in God’s descent upon mount Zion (v.4). Judah descends into distress and God descends to deliver her.
 
The prophet warns of the natural outcome of trusting in fallible human beings and the strength of the fallen world rather than in God Who is infallible and all sufficient (Shadday). The horse and chariot were the armoured vehicles and tanks of their time. The Biblical Hebrew word rechev meaning chariot is also the modern Hebrew word for an armoured vehicle. Not only has Judah put her trust in armament, she has also relied on the great numbers of chariots, and has mis-concluded that numbers equate to true strength.
 
The heartbreak of God for His wayward people comes through strongly in the latter part of the first verse, “but they look not unto the Kedosh Holy One of Yisrael, neither do they darashu seek, enquire of, resort to HaShem (YHVH: Mercy)!” We could read, “They don’t look to the holiness of Israel, neither do they diligently seek Mercy.” Israel’s set apart status, her holiness, her very identity is in God (El).
 
Isa 31:2  And also He is chacham wise, skilful, and will bring ra injury (evil), and will not call back His devarrayu words, things, essence, but will arise against the house of the mereiiym (from ra: evil) evil-ones, and against the help of those who make trouble.
 
The understatement, “And also He is wise” which refers to HaShem, is intended as a stark contrast to the wisdom of the wise ones of Egypt.
 
HaShem is in control of all things, He directs the forces of evil and allows the consequences of fallen actions to unfold. We read elsewhere that God “sent an evil spirit to torment Saul” (1 Sam. 16:14-15 see also Judges 9:23 re: the men of Shechem and Avimelekh). Therefore, it is unwise to presume that the enemy (Ha-Satan) has independent power to do evil. If evil is not under God’s control the alternative is a dualistic view of good and evil that offers only a fifty fifty chance of good overcoming evil. The fact that God is in control of both good and evil is an assurance that He will silence evil forever and that the goodness of this present life will one day be eclipsed by the all surpassing goodness of God’s character. Evil is subject to God but God is not subject to evil!
 
Deuteronomy 28:58-68 details the consequences for Israel if she fails to obey the Torah. The end to those consequences is the promise that she will return again to Egypt and bondage. These words of the Torah are not “called back”, to the contrary, Judah has in fact pursued the very punishment promised her in the Torah. All this as a result of refusing to listen to and obey the “words, essence, things” of God. In terms of both remez (hint) and sod (mystery) this equates to a refusal to accept God’s Davar Word (Messiah: John 1).
 
Notice that God brings evil against evil-ones. This is another way of saying He has given them over to the consequences of their own sinful actions.
 
Isa 31:3  Now the Mitzrayim (Egypt: double distress) are adam human, and not El God (a god); and their horses are bashar flesh, and not ruach spirit, wind: and HaShem (YHVH: Mercy) will stretch out His hand, and he that helps will stumble, and he that is helped will fall, and they will all be consumed together.
 
The Egyptian culture was saturated with spiritual views that allowed for the deification of human beings. In particular the ancient belief that their Pharaohs were gods. Thus, the reminder to Israel that she had already seen the defeat of these so called gods when she was delivered from them during Pesach (Passover). The Egyptians were human, of the fallen sin affected creation and not gods: their horses were flesh, vulnerable to death and not spirit (eternal).
 
“God is spirit, and those who worship Him must worship in spirit and truth.” -Yeshua (John 4:24 NASB)
 
With an ironic turn of phrase Isaiah drives home the message, “God (Who is spirit) will stretch out His hand”. Both Judah and those in whom she has sought security will fall together. Historically this came about when the king of Assyria destroyed Egypt as part of his larger campaign which included his unsuccessful besieging of Jerusalem. Thus, Ben Melekh interprets “spirit” to refer to the Angel of The Lord (Who decimated the Assyrian army overnight as they camped against Jerusalem [2 Kings 19:35]).
 
Isa 31:4  For thus says HaShem (YHVH: Mercy) to me, “As the lion and the young lion growling over his prey, if a multitude of shepherds are called against him, he will not be afraid at their voices, nor be occupied with the noise of them: descending HaShem (YHVH: Mercy) Tzevaot (Goes warring) of hosts litzbo will go to war upon Har-Tziyon mount Zion, and upon her hill.
 
God is likened to both a seasoned older lion and a young lion that growls over its prey. The shepherds are the wicked leaders of both the Judeans and the Egyptians, and further, the Assyrian invaders. God will go to war on, not against (as some foolish Christian scholars suggest) mount Zion in order to destroy the wicked and protect the holy remnant among the ethnic-religious children of Israel. HaShem descends to deliver the righteous from the descent of the wicked.
 
Isa 31:5  As birds afot hovering (lighting upon), so will HaShem (YHVH: Mercy) Tzevaot (Goes warring) of hosts be upon Yerushalayim to defend and deliver her, pasakh He will pass over and affect her escape.
 
First like a roaring lion HaShem fiercely consumes the wicked, and now as a constant guardian He looks down upon, rests upon and keeps lookout over His people (ethnic-religious Israel) for her defence and security. He has purposed to deliver her and will once again pasakh pass over her in protection. That same passing over will be terror to Israel’s enemies just as it was to the Egyptians in the past. Thus, the destruction of the Assyrians by the Angel of The Lord almost certainly occurred during Pesach Passover (2 Kings 19:35).
 
Isa 31:6  Shuvu Turn to Him from Whom you have deeply sarah withdrawn, b’nei children of Yisrael (Overcome in God).
 
In the familiar pattern of his scroll Isaiah speaks an opportunity for returning, deliverance, and reconciliation. Judah and Israel have deeply withdrawn from right relationship with God, in Whom they find their identity. The message is simple, “Return!”
 
Isa 31:7  For bayom in the day hahu that one (the he) they will cast away everyone his idols of silver, and his idols of gold, which your own hands have made bringing you guilt.
 
This speaks of that yet future day when Israel will cast away her idolatry and return to HaShem (Isaiah 30:22; 27:9; 17:8; 2:20).
 
Isa 31:8  And cast down will be the Ashur Assyrian becherev by the sword, lo isyh not of a man; vecherev lo adam and the sword, not of a human, will tochalenu devour him (Assyria), burn him up; and he will flee mipeneiy from the face of a cherev sword, and his young men shall become forced labourers.
 
Only a short time (historically speaking) after Isaiah prophesied these words they literally came to pass (2 Kings 19:35).
 
HaShem did not use a sword of human origin but a sword of the spirit, a sword wielded by His Angel.
 
Sennacherib king of Assyria fled from the face of the sword of the Angel of Hashem and was himself cut down by Adrammelech and Sharezer in Nineveh in the temple of his god Nisroch (2 Kings 19:37).
 
Isa 31:9  vesaleo And his rock mimagor from terror will pass away, and his princes will be shattered mineis by the miracle, sign, banner,” says HaShem (YHVH: Mercy), Whose Or Light (fire) betziyon is in Zion, vetanur and His furnace (stove, cooking pot) is in Yerushalayim (Down pour of Peace).
 
“His rock” means that the strength of Assyria and of all subsequent enemies of God and Israel, will pass away before the terror of Hashem. We note that the princes of Assyria and therefore, symbolically, all future enemies of God and His people, will be shattered by the “neis” miracle whose light is in Zion (Isaiah 30:17).
 
Translating “Or” as fire is more figurative than literal. In fact this same word is used to describe the light of the beginning that issues from the mouth of God prior to the existence of the sun and moon (Genesis 1:3). This light is distinguished as being set apart and is intrinsically connected to our Messiah, Who is the Davar (word essence) of God (John 1). It is no coincidence that the city Ur, the origin of Abram, is spelled with the same Hebrew characters and means “Light”. Thus, figuratively speaking, Abram is born again as Abraham through the same Light that was present at the beginning of creation.
 
Therefore, both the Neis miracle and the Or Light are the manifest work of Messiah Yeshua, Who through the miraculous redeeming work of His death and resurrection, has become a beacon, a standard, a miracle of Israel’s deliverance, not only from physical enemies (yet to be fully filled) but more importantly from the enemy of our souls, Ha-Satan. This miracle of Yeshua has shattered the princes of darkness and has illuminated to all who have walked in darkness the reality that the Or Light of Messiah Yeshua, God with us, has been in Zion all along.
 
The heat of the furnace of God’s wrath is fearful punishment to the enemies of God but it is the warmth of deliverance to His children, purchased with the blood of His Son, our King Yeshua the Messiah. As a result, we receive the Downpour of Peace, the unification of both the Heavenly and earthly Jerusalem. Echad ve’echad asah echad ad olam, one and one made one until forever.
 
Copyright 2018 Yaakov Brown

​Introduction:
The theme of the next two chapters is Judah’s choosing to seek an alliance with Egypt for protection against Assyria rather than relying on the Lord to deliver her.
 
Our Jewish sages are divided on who the recipient is: some say that Isaiah is rebuking king Hezekiah of Judah, others say he is rebuking king Hoshea of Israel. The former is a more reasonable conclusion given the context of the previous chapter and the identifying of Zion and Jerusalem within the current chapter. However, the prophet is far more likely to be rebuking a controlling faction within the king’s retinue. After all, the plural “baniym” is used and given that the prophet doesn’t name any one individual it seems more tenable to suggest that he is rebuking a group of governing leaders and or the people of Judah as a whole.
 
The secret planning begun in Isaiah 29:15 has clearly advanced and is now bearing fruit. Negotiations by ambassadors have already commenced. Therefore, on a personal level, the prophet is warning against something he can no longer prevent.
 
It is interesting to note that throughout this series of rebukes God is named using YHVH, the Holy personal Name which denotes mercy. YHVH is used 13 times, 13 being the number that unites the 1 true God with the 12 tribes: a sacred number that has great significance in Jewish thought, religious practice and culture. It is a number that conveys a new beginning atop fullness. With this in mind we read the indictments in the following verses as the loving discipline of Mercy Himself: once again, God purposes a discipline that concludes with the redemption of Judah and all Israel.
 
Isa 30:1  Oy Grief, hope, heart wrenching woe, baniym offspring (children, sons) of rebellion, declares HaShem (YHVH: Mercy), la’asot that fashion eitzah purpose, but not of Me; velinesokh and that pour out [anoint] maseikhah [a king, molten gods] libations, but not of Ruachi My Spirit, breath, wind: with the intent of being consumed by chatat al chatat sin upon sin:
 
Following Rashi’s interpretation one Jewish English translation reads:
 
‘“Woe to rebellious children," says the Lord, "to take counsel but not from Me, and to appoint a ruler but not of My spirit, in order to add sin upon sin.”’ [Judaica Press]
 
This is the second to last of the “Oy” chapters. Both this chapter and the following one address Judah, the tribe from whom the King Messiah will one day come.
 
The accusation of rebellion is well founded and must have been a difficult one for the prophet to speak against his people. “Rebellion is as the sin of witchcraft” (1 Sam. 15:23), and that is precisely the problem here. Seeking to manipulate forces they don’t understand, both physical and spiritual, the children of Judah have turned their backs on God and His mercy and have instead sought out others in a vain effort to protect themselves from the Assyrians.
 
Judah has made her plans and sought her alliances, and has poured out libations, perhaps even in a syncretised form that was supposed to please HaShem; however, God makes it very clear that her practices are no of His Spirit. To the contrary, it seems that the rulers and people of Judah have intentionally chased after alliances that they knew were contrary to God’s will, and have pursued other gods and sins of the flesh with the full intention of indulging their sensual desires until they’re consumed by them.
 
The reason for the diversity of meaning in the latter clause “that pour out libations” is the phrase “velinesokh maseikah”. Both Hebrew words come from the root nasak which means “to pour” and is used to denote anointing, libations, coverings, molten gods, and by inference, kings, counsellors etc.
 
The Targum Yonatan (2nd Century CE/AD) sees in the phrasing “velinesokh maseikah” an allusion to the seeking of ungodly counsel. It reads as follows:
 
“Woe unto the rebellious children, says the Lord, who take counsel, but not of my Word, who consult a consultation, but do not ask my prophets, that they may add sin unto the sins of their soul.”
 
Isa 30:2  Who walk to descend into Mitzrayim (Egypt: double distress), and of My mouth you have not enquired; to strengthen themselves in the strength of Pharaoh (Great House), and to seek refuge in the shadow of Mitzrayim (Egypt: double distress)!
 
A reading of the text using the meanings of the proper nouns would go something like this:
 
“Who choose the way of descent into double distress, refusing to enquire of Mercy, they strengthen themselves with a great but temporary ruler, seeking refuge in double distress.”
 
This heart breaking account of Judah’s wilful return to the place of her slavery must have caused Isaiah great affliction of soul. Through the prophet HaShem says, “Of My mouth you have not enquired”, meaning that Judah has not only rejected the words proceeding from the mouth of God but have also shunned the intimacy of the mouth of her Husband and deliverer, the King of the Universe (all things).
 
Perhaps the prophet hoped that by describing her actions back to her, he would somehow alert Judah to the obvious: that she had turned her back on the God Who delivered her from double distress in Egypt, and was now returning to the very bondage she had once ached to be freed from. All this in order to make an alliance with her persecutors so as to avoid another enemy who God had already promised to deliver her from.
 
We note that it is on the heels of Judah’s rebellion against HaShem, her reliance on human planning, her anointing of false counsellors, her ignoring of God’s Spirit and her seeking to be consumed by her sinful desires, that she makes the decision to seek refuge in Egypt. Many today act in a similar way, searching for security in the things of this world in spite of the fact that God’s arm is stretched out still, willing, waiting, wanting to redeem us if only we would acquiesce and receive His offer of eternal refuge.
 
Isa 30:3  Therefore it has come to pass for you that the strength of Pharaoh (Great House) is your shame, and the shelter in the shadow of Mitzrayim (Egypt, double distress) likh’limah is confusion, reproach, disgrace, dishonour.
 
Like Judah, when we put our trust in human strength, even the greatest of human strength, we are inevitably put to shame because human strength is always born of human nature (fallen, sin affected). If we choose to return like dogs to vomit, seeking shelter beneath the shadow of our past bondage, we should expect nothing more than confusion and dishonour. Like Judah, many believers today, having been given freedom in Messiah, none the less choose to return to the bondage from which they were delivered. We are like prisoners sitting in cells, the doors flung open, more comfortable in our captivity than we are in His freedom. In order to admit our need for Him, we must first accept that we are prisoners, unable to escape of our own fruition. It is not a question of slavery but one of mastery and masters. Whom will we serve?
 
The price of our freedom has been paid with the imperishable blood of God with us: the door to our eternal freedom can only be opened from the other side. Once the door is opened it is up to us to walk through it. We are predestined and we have freewill. Messiah has set us free from false choices.
 
In the current text Judah has been offered the open door of God’s redemption and has refused it, instead choosing to walk in the opposite direction, returning to her ancient captors Egypt. For the Jew Egypt represents sin and captivity, thus, only the greatest hubris could inspire him to turn to Egypt for help.
 
Isa 30:4  For his (Judah) princes were at Tzoan (Place of departure), and his malachayn messengers (ambassadors) came to Chanes (Grace has fled).
 
“Princes”sarayu, refers to royalty and means that either blood born or royally affiliated rulers from Judah have sought alliance with Egypt. This probably means that the king of Judah has either wilfully or tacitly approved of their undertaking.
 
Tzoan was an ancient city of Egypt known by the Greeks as Tanis and located on the eastern bank of the Tanitic branch of the Nile. It was the capital of the Shepherd dynasty, built seven years after Hebron and existing prior to the birth of Abraham and the time of the exodus. The meaning of Tzoan reflects Israel’s (Judah) “departure” from God’s will.
 
“Messengers” malachayn, is born of the root that we often translate as “angel”. In this context the messengers are political ambassadors, subordinate to royalty in status but powerful in function. They are the ones who would have ensured that the vision of the nation was implemented.
 
The location of Chanes is uncertain but it may be either Tahpanhes, on the eastern frontier, or a town on an Island in the Nile south of Memphis. Once again the name reflects the reality that while Judah has fled from God, God’s grace has fled from her.
 
The highest levels of Judean government are represented here, and as representatives of Judah they make all Judeans complicit in their actions. This is why elsewhere the prophet identifies himself as sharing in the guilt of his people (Isaiah 6:5): not because he is personally guilty but because he is a Jew and is therefore represented by the Jewish leaders, and the people of Israel, righteous or not.
 
Isa 30:5  They all stunk and were shamed on account of a people that could not profit them, and not help, and for no gain, except to be shamed, and taunted.
 
 
The Hebrew text of this verse offers at least one alternate translation due to what some consider scribal error. I have simply included both options in the one translation because I believe the so called error to be intended and a valuable illumination of the message.
 
The clear message of this verse is that Judah, wanting to build an alliance with Egypt, will none the less be treated contemptibly by the Egyptians and will find only the stench and shame associated to the enslavement of her past. She will not profit from any alliance with Egypt, to the contrary, Judah will gain only taunting and humiliation from the Egyptians.
 
Isa 30:6  The masa burden of the beasts of the Negev (south, southern desert): into the land of distress ve’tzukah and constraint, anguish: to the lioness and the lion, the viper vesaraf and fiery serpent meofeif flying (hovering), they will carry their riches upon the shoulders of young asses, and their treasures upon the humps of camels, to a people that shall not profit them.
 
The Hebrew “masa” is used here as a title like the four title headings in chapters 21 to 22. “The Burden” alludes to the fact that the prophetic utterance is a burden upon both the prophet and the people. Thus, the first five verses of chapter 30 are a general indictment and beginning with verse six a more specific indictment is issued. In this case Isaiah speaks of the journey of the princes’ and ambassadors as they travel toward Egypt via the Negev, Israel’s southern desert region.
 
The language of this verse is both literal and figurative in nature, not to mention poetic. The couplet of distress and anguish, finds its poetic counterpart in the lion and the serpent. Likewise, the doubling of riches and treasures coincide with the burdens they place upon the donkey and camel. Thus, masa “the burden of the beasts of the south.” This burden will come upon Judah as a result of her having given away the riches and treasures of God, replacing them with the unreliable riches and treasures of Egypt (human strength).
 
Isa 30:7  And the Mitzrayim Egyptians (double distress) are like hevel vapour (vanity) variyk and emptiness: therefore have I cried out concerning this, “Rahav Arrogant one (proud, storm, sea monster: Egypt) hem who shavet ceases (sits).
 
Egypt, which is symbolic of sin, captivity and double distress, is likened to a fearsome sea monster unable to exert its power, or an arrogant being that sits still incapable of acting. The name Rahav is applied to Egypt elsewhere (Isa. 51:9, Psa. 87:4, 89:10). This is the people who Judah has foolishly placed her hopes upon. They are like an empty vapour in the vastness of eternity, a passing breath that is of no lasting consequence. Judah has given up the strong arms of Hashem and has instead sought to grasp at the wind.
 
Isa 30:8  Now go, chotvah write it al upon liuach a tablet (stone, wood, metal) for them, and al upon seifer a scroll (book), chukah to inscribe it (decree, cut out, engrave) for the day (time) to come ad olam as far as forever:
 
This instruction to write is important because the majority of Isaiah’s words, while spoken by the prophet (in the hearing of the people), were none the less probably recorded by Isaiah’s scribe. The prophets of Israel were often accompanied by scribes who were devoted disciples. For example, Baruch the scribe of Jeremiah. However, Habakkuk was also instructed to write his prophecy on a tablet (Hab. 2:2).
 
Here, Isaiah is specifically directed to write this prophecy down as a perpetual reminder to future generations, even to those as far afield as the last days. The message is to be written on stone and on kosher animal hide, perhaps in part because every matter must be established by two witnesses. These two formats were the means of keeping the permanent records of the time. It is clear from the receipt of the text that Isaiah was obedient to God’s instruction and must certainly have understood his message to be for the future generations of Israel.
 
The words “chotvah” and “chukah” both come from the root katav which refers specifically to the written word. There is a Kabbalistic teaching (from the Zohar) that suggests the ketvi (written word: from katav) is the essence of the universe. While in the strictest sense this is only true of ketvi based on a figurative interpretation, it is none the less very similar to the teaching of Yochanan’s (John) Gospel (John 1). However, there is a marked difference between the two teachings in that the Hebrew “D’var” is not restricted in the way that the Hebrew “ketvi” is. While “ketvi” may proceed from “D’var”, “D’var” cannot proceed from “ketvi”. With regard to the order of the universe “ketvi” is subject to “D’var”.  
 
Isa 30:9  Because this is a rebellious people, baniym children (sons) of kechashiym lies (lying), baniym children (sons) unwilling to hear the Torah (Instruction) of HaShem (YHVH: Mercy):
 
This verse describes the type of people who ask prophets not to speak the truth. These are not just rebellious but also children of lies. They’re not simply ignorant of the Torah, rather they refuse to hear it. Keeping in mind that if we read the inferred meaning of the Holy Name of God, we translate, “children unwilling to hear the Instruction of Mercy”.
 
Yeshua is probably alluding to this verse when He says:
 
“You are of your father the devil, and you want to do the desires of your father. He was a murderer from the beginning and does not stand in the truth, because there is no truth in him. Whenever he speaks lies he is just being himself—for he is a liar and the father of lies.” -Yochanan (John) 8:44 (TLV)
 
Isa 30:10  Who say laroiym to the seers, “See not”; ve’lachoziym and to the visionaries, “Don’t provide visions to us of straight (right) dav’ru essence (words, things), flatter us with what you see, prophesy deceptions:
 
Spiritual blindness is Judah’s problem. Thus, the use of the very specific prophetic title “roiym” Seers.
 
The rebellious children of Judah (Israel), who are children of lies and wilfully refuse God’s Instruction, now demand of their roiym seers that they “See not”, and of the choziym visionaries, that they not provide visions of “straight things” (2 Sam. 15:3). Worse still, and in keeping with their unwillingness to hear the Torah of Mercy, they compel both the seers and the visionaries to flatter the people with the things that they want to hear, even if those things are known to be deceptions. This is one of the greatest of sinful delusions, for “no one is blinder than he who refuses to see.”
 
Speaking of certain elements within the Ecclesia (Church: community of believers), Rav Shaul (Paul) writes to Timothy saying:
 
“For the time will come when they will not put up with sound instruction, but they will pile up for themselves teachers in keeping with their own desires, to have their ears tickled.” -2 Timothy 4:3 (TLV)
 
Isa 30:11  Turn aside from the derech way, thrust aside the orach journey (path), His rest, turn us from His face kedosh the Holy One of Yisrael (overcome in God).”
 
The divine title “Holy One of Israel” is used three times between verses 11 and 15. It is within these verses that we find Israel denying both her God and her own identity. It is because God is the Holy One of Israel that Israel exists at all. In his weakness Jacob was blessed by God and through submission to God with us (the wrestling man) was given the name Israel, which means “Yisra” overcome, “El” God. Thus, Israel are those ethnic children of Jacob who overcome in God. Therefore, in his charge against Israel, the prophet Isaiah uses the title for God that best illuminates the ironic and self-deluded behaviour of the people.
 
The foolish words of the people continue as they tell the nevi’iym prophets, roiym seers, and choziym visionaries of Israel to “turn aside from the way” of God. They have just said, “Don’t tell us straight things”, now they add, “And don’t live straight lives”. In other words, “We don’t want to be reminded of God and His ways by goody two shoes prophets who continue to live for God in the midst of our sin”. The people want to be led away from God by spiritual leaders who are also walking away from God.
 
The Hebrew phrasing “ha-derech” the way, could not be more prophetically relevant to the future disciples of the coming Messiah. It is of course the very title used to describe the Jewish sect who were followers of the Messiah Yeshua in the first century CE/AD (Acts 9:2).
 
The prophets of Israel are not only told to turn aside from “the way” but also from “the journey”, and “the rest” of God. “The way” means knowing which direction to head in, “the journey” means continuing to walk in that direction, and “the rest” is the secure knowledge that it is the right direction.
 
Those who walk in darkness detest light. This is why the people say “Turn us from His face, the glory of Israel”. How heart breaking it must have been for Isaiah to speak these words and how saddened the heart of God. The people to whom He desired to show mercy refusing their own identity in Him. Israel, whose name is born of the “Glory of Israel” (God Himself), refuses her God and her identity, preferring to live a lie.
 
Isa 30:12  Wherefore thus says kedosh the Holy One of Yisrael (overcome in God), “Because you despise, refuse, reject ba’davar this word, essence, thing, and trust in oppression, perversion remains on you:
 
Simply put, “I give you over to the fruit of your own sin”.
 
“This word” literally refers to this specific prophecy of Isaiah. However, it can be understood in more general terms and applied as a drash (comparative teaching), a remez (a hint) and illuminates a sod (mystery).
 
Those who refuse “The Word” (Yeshua) of God inevitably fall victim to their own words.
 
“But My people did not listen to My voice.
Israel was not willing to be Mine.
So I gave them over
to the stubbornness of their heart,
to walk in their own counsels.” -Psalm 81:12-13 (TLV)
 
“24 Therefore God gave them over in the evil desires of their hearts to impurity, to dishonor their bodies with one another. 25 They traded the truth of God for a lie and worshiped and served the creation rather than the Creator, who is blessed forever. Amen. 26 For this reason God gave them up to shameful passions. Even their women exchanged natural relations for what is against nature. 27 Likewise the men abandoned natural relations with women and were burning with passion toward one another—men committing shameful acts with other men[g] and receiving in themselves the due penalty for their error. 28 And just as they did not see fit to recognize God, God gave them over to a depraved mind, to do what is not fitting. 29 They became filled with all unrighteousness, wickedness, greed, evil. They are full of envy, murder, strife, deceit, malice. They are gossips, 30 slanderers, God-haters, insolent, haughty, boastful, inventors of evil, disobedient to parents. 31 They are foolish, faithless, heartless, ruthless. 32 Though they know God’s righteous decree—that those who practice such things deserve death—they not only do them but also approve of others who practice the same.” -Romans 1:24-32
 
“Trust in oppression” is a reference to the people of Israel (Judah) returning to the land of their captivity (Egypt) seeking help. For the modern believer a comparative teaching can be made: to trust in oppression would be to turn back to a sin practice that Messiah has freed us from.
 
Isa 30:13  Therefore it has come to pass this perversity will be to you like a breach ready to fall, swelling out in a high wall, which breaks forth suddenly in an instant.
 
Note that it is Israel’s own perversity that has become a breach in the wall of her protection. It has grown slowly but will fall suddenly. When a broken or swollen breach in a high wall comes down it usually brings down the entire section of wall with it. The rulers of Judah will bring down all of Judah through their perverse leadership.
 
The root “ba’ah” swelling, is used elsewhere to refer to the swelling caused by disease (Exodus 9”9, “boils erupting”). Thus, Israel’s perversity is like a disease that causes boils to erupt suddenly upon her.
 
Isa 30:14  And He (God) will break it like the breaking of a moulded jar that is broken into pieces; He will not show compassion: so that in the bursting of it there will not be found a shard for collecting fire from the hearth, or to draw water out of the cistern (pool).
 
God will use the hostile power Assyria to break up Israel like the breaking of a clay jar. For a time He will withhold compassion so that Israel will realize her need for Him.
 
Fire and water are two of the primary human needs. Thus, the prophet uses the symbolism of the tiny broken pieces unable even to collect fire for warmth or water for life.
 
Isa 30:15  For thus says Adonay the Lord HaShem (YHVH: Mercy), kedosh the Holy One of Yisrael (overcome in God); be’shuvah In returning va’nachat and rest, quietness, comfort you will be saved; behashekeit in quietness (shutting of the mouth) uv’vitechah (from bitchah, betach) and in trusting will be your strength (bravery, mighty deeds): and you are unwilling.
 
God offers a solution to Israel’s self-afflicting sin. We note that three titles for God are used, “Adonay” Lord, “YHVH” Mercy, and “Kedosh Yisrael” Holy One of Israel”. Each title signifies an attribute of God and His relationship to His people Israel. Adonay conveys Lordship over Israel. YHVH denotes mercy and shows God’s willingness to be merciful toward Israel. Kedosh Yisrael reminds Israel that Adonay is her God and that her identity is in Him.
 
God is constantly offering mercy, forgiveness and redemption to those who have rejected Him. However, in order for love to exist freewill must also exist. Therefore, He will not force Himself on anyone.
 
“be’shuvah In returning va’nachat and rest, quietness, comfort you will be saved;”
 
Note that it’s in returning to God (repentance), and by resting in Him, that Israel receives salvation (Yeshua). Many convey the Gospel of our Messiah in complicated terms but the truth is that right standing with God is as simple as admitting our sinfulness and accepting His sacrificial love, outworked through Yeshua our King Messiah. Our salvation comes to us through returning and quiet acceptance.
 
During the weekly Torah service when the Torah is returned to the Aron Ha-kodesh (The Holy Ark), we recite the following words:
“Whenever the ark came to rest, Moses would say: ‘Return, HaShem to the myriad thousands of Israel!’” -Numbers 10:36
We then conclude with the words of Eitz Chayim, which concludes with the words:
“Turn us Lord to You and let us return, renew our days as of old”
Returning and rest have been the building blocks of redemption from the very beginning.
 
“in trusting will be your strength (bravery, mighty deeds):”
 
The root for the word “trusting” is batach, a form of practiced trust that must be perpetuated. Notice that salvation is not reliant on batach but upon returning and rest, whereas strength, bravery, and mighty deeds are reliant on consistent trusting (betach).
 
Sadly, at the time of Isaiah’s prophecy we were unwilling to accept HaShem’s offer of salvation.
 
Isa 30:16  But you said, “No; for upon a horse we will flee;” therefore you will flee: and, “We will ride upon the swift;” therefore those who pursue you will be swift.
 
Israel will be judged by her own words. With pride she says “We will flee” to Egypt for protection. But instead she will “flee” in terror from invading armies. She says “We will ride swiftly” to our protector Egypt. But instead, Egypt will not protect her and she will be swiftly pursued by her enemies.
 
Isa 30:17  One thousand will flee from before the face of the rebuke of one; from the face of the rebuke of five one will flee: until you’re left as a beacon upon the rosh head of ha-har the mountain, ve’caneis and as a banner (signal, sign, miracle) on ha-givah the hill.
 
HaShem answers Judah’s prideful words by fulfilling upon them the curses of the Torah (Lev 26:8, Lev 26:36; Deu 28:25; Deu 32:30). One, or at the most five, of the enemy would put to flight a thousand men of Judah.
 
The verb nus (Isa 30:16), which rhymes with sus is used first in its primary sense of “flying” (related to nutz cf., Exo 14:27), and then in its more usual sense of “fleeing.”
 
Ibn Ezra notes that “The meaning of the whole phrase is: An officer over a thousand men will flee at the threatening of one man.”
 
“until you’re left as a beacon upon the rosh head of ha-har the mountain,”
 
Rosh ha-har “head of the mountain” is a reference to Mount Zion, the Temple mount. Thus, Israel will be afflicted until a mere remnant remains, having retreated to Mount Zion, returning to the place where HaShem had placed His Name.
 
“ve’caneis and as a banner (signal, sign, miracle) on ha-givah the hill.”
 
Ha-givah “the hill” is part of a poetic couplet that also denotes the Temple mount. It is in this location that the remnant of Israel will be seen as a neis miracle, sign, banner, both to her shame and for HaShem’s glory. For He will miraculously deliver His people who He has chosen and loved with an everlasting love. I’m reminded of our Diaspora Chanukah dreidel “neis gadol haya sham” a great miracle happened there.
 
Isa 30:18  And therefore yechakeh await HaShem (YHVH: Mercy), that He may be chanan gracious unto you, and therefore He will be exalted, that He may have racham mercy upon you: for Eloheiy (God: Judge) is mishpat a just HaShem (YHVH: Mercy): ashreiy blessed, happy are all those who wait for Him.
 
In accordance with the rhythm of Isaiah’s scroll the usual pattern of indictment is followed by the promise of restoration.
 
Israel is advised to wait for HaShem’s grace and mercy and reminded that He is a just God Whose Name denotes mercy. Those who wait on Him will be blessed with true happiness.
 
Note that HaShem is not a narcissist. His exaltation is purposed for mercy. He doesn’t exalt Himself for His own sake but rather for the sake of those He loves, that He might show them mercy. He is Judge (Eloheiy), just (mishpat), and merciful (YHVH).
 
HaShem has waited on Israel His wayward wife, His rebellious children. Now they must meet His waiting with their own waiting so as to receive true happiness in Him.
 
Isa 30:19  For the people will yeisheiv remain (dwell) in Tziyon (Parched land: The Mount: The Land: The People) in Yerushalayim (Down pour of Peace): weeping you will weep no more: He will be chanon yach’necha gracious to be gracious unto you at the voice of your outcry; when He hears it, He will answer you.
 
Judah will not lose Zion, she will remain in her. Note the doubling of grace within the Hebrew text: this denotes grace firmly and immutably established for Judah and all Israel. HaShem is ready and willing to act with grace and mercy in the moment that His people cry out to Him for deliverance. This has and will not change: it is the same for you as it is for Israel. He is the God of all.
 
Isa 30:20  And though Adonay the Lord gives you tzar narrow lechem bread (of adversity), and mayim water of lachatz distress (of oppression), yet your moreykha teacher (teachers) will not be hidden any more, but your eyes shall see your moreykha teacher (teachers):
 
This is an allusion to the broken pot shards of verse 14. Although Israel did not even have the tools to collect the basic necessities of life, none the less God will provide what megger rations of food and water they do have. It will be in the consumption of megger amounts of bread and distressfully small amounts of water that Israel will be given sight to see her Teacher HaShem. The Hebrew moreykha can be read as either singular or plural and in any case it is both. HaShem is Israel’s Teacher and He provides her with good teachers, such as the prophets.
 
Isa 30:21  And your ears will hear (receive, understand) d’var a word from behind you, saying, “This is ha-derech the way, you walk in it,” when you turn to the right hand, and when you turn to the left.
 
This verse has been misapplied by many believers. First because it is taken out of context and second because the presumption is made that it offers a type of coin toss as to directing the future path of any given believer.
 
The p’shat plain meaning of the text is clear, “A word from behind you” means, at that time in the future when you realize your error and see your Teacher (God with us), you will remember this prophecy, spoken years prior (behind you). “Saying, ‘This is the way’” means, the way of salvation through Messiah, spoken of by the prophet Isaiah. “Walk in it” means, walk in repentance, the salvation of the Messiah and the freedom of God. “When you turn to the right hand, and when you turn to the left.” Means, wherever you go. It does not mean that the word speaking from behind you will tell you to go right or left, as if to say, you’ll be walking blindly forward and will only know which way to turn at the last minute.
 
Put concisely, in the future you will repent when you remember the d’var word of salvation spoken by Isaiah, and through that word you will be directed to walk in ha-derech “The Way” of God’s Messiah. Thus, you will walk in Messiah wherever you walk, be it right or left.
 
Followers of Yeshua Ha-Mashiyach do not practice blind faith, to the contrary, we practice a faith born of sight. We see Messiah and walk in light, regardless of whether we walk to the right or to the left. We walk with authority and confidence as His brothers and sisters (Hebrews 2:11; Romans 8:29; Mark 3:34) and as sons and daughters of HaShem.
 
We should remind ourselves again that the first Jewish followers of Messiah Yeshua were considered a sect of Judaism and were “Ba-derech” in The Way (Acts 9:2).
 
Isa 30:22  You will defile the silver plating of your idols, and the ephod (mantle) of your molten images of gold: you will cast them away as a davah menstrual cloth; you will say to it, “you, get out, leave!”
 
These abominations of idolatry (which continued even in the first years of Hezekiah's reign: ( Isa 31:7; Mic 1:5; Mic 5:11-13; Mic 6:16) were to be defiled and discarded. Even the gold and silver with which the images were overlaid, would be made unclean.
 
“Davah” is shortened from “keli davah” menstrual cloth. This symbolizes infertility and decay and presents the idols as fruitless, dead, and worthless.
 
“Get out, leave!” Israel must wilfully reject and cast out her idols both physically and mentally. She is to be adamant in her speech in order to affirm her actions and ongoing commitment to turning her back on idolatry.
 
Isa 30:23  Then He will give the rain for your seed, which you will scatter in the ground; ve’lechem and bread (food) of the increase of the ground, and it has come to pass that fat and shamein oil will pasture your livestock bayom in the day (time period) ha-hu that one (the he), kar the basket saddle nirechav will grow wide [the meadow will be enlarged].
 
When Israel decides to uproot her idolatry God will once again bless the land and His people with abundance and prosperity.
 
The rain meets the need for water alluded to previously and the grain becomes bread to meet the hunger born of scant rations. The rain is the water of life, the flood of God’s Spirit and the bread is the sustenance of life, the Torah and living Word of God.
 
This blessing is to follow the defeat of Assyria which is spoken of in verse 25. The prophet pre-empts that victory with the promise of what comes after it.
 
“Bayom” in that day, finds its counterpart in verse 25 and turns the day of God’s destruction of Israel’s enemies into a day of deliverance, repentance, returning, rest and abundance for Israel.
 
Isa 30:24  Both the oxen and the young asses alike, that work ha-adamah the ground will eat seasoned fodder, which has been zoreh winnowed ba-rachat (from ruach) with the winnowing shovel and with the pitchfork/rake.
 
The cattle will not only have feed but will have the salted (seasoned) feed of a prosperous herdsman. This is an image of great abundance.
 
Isa 30:25  And it has come to pass that upon every har mountain high (exalted), and upon every (exalted) giveah hill nisa’ah lifted up, pelagiym rivers (channels), yivleiy streams of mayim water bayom in the day (time period) hereg rav of great slaughter, binefol migdaliym when the towers fall.
 
On every high mountain where idolatrous sacrifices brought judgement and drought to Israel, the refreshing waters of HaShem will flow once more. All this will happen following Hashem’s defeating of the Assyrian army that will surround Jerusalem.
 
Isa 30:26  Moreover the light of the moon will be as the light of the sun, and the light of the sun will be sevenfold, the light of seven days, bayom in the day that HaShem (YHVH: Mercy) binds up the breach of His people, and heals their severe wound.
 
The plain meaning of this verse expresses joy and light at the defeat of Israel’s enemy Assyria and the binding up of the breach suffered as a result of Judah’s wilful sin along with the healing of her wounds of oppression.
 
Ibn Ezra notes that the majority of Jewish commentators associate this verse with the Messianic age following the war of Gog and Magog.
 
The moon is a symbol of the Messiah due to its waning and resurrection each month.
 
Here the remez and sod meanings are attached to creation itself and the days of the creation recorded in Genesis 1 and 2. The sevenfold light is explained by the prophet as the combined light of seven days made manifest in one. The seventh day is of course the Shabbat. Thus in the day (time of the world to come, the Messianic age), redeemed Israel will enter into an eternal Shabbat whose light is so bright that it has no need of sun or moon and is therefore also not subject to the passing of time.
 
The writer of Hebrews explains the Olam Habah (World to come) as being the Shabbat which remains for the people of God (Hebrews 4:9). Thus there is an established understanding within ancient Judaism that the current text refers to a yet future day or time period. That day or time period being the inception of the World to Come, the eternal Shabbat of God’s rest.
 
The commentator Delitzsch puts it beautifully when he writes:
 
“Heaven and earth will then put on their sabbath dress; for it will be the Sabbath of the world's history, the seventh day in the world's week. The light of the seven days of the world's week will be all concentrated in the seventh. For the beginning of creation was light, and its close will be light as well. The darkness all comes between, simply that it may be overcome. At last will come a boqer (morning), after which it will no more be said, “And evening was, and morning was.” 
 
Isa 30:27  Hineih Now, pay attention and behold, Shem the name of HaShem (YHVH: Mercy) comes from a distant place, burning in His nostrils, ve’koved and heavy glory ma’asah is uplifted: segatayn His language (lip) is full of za’am indignation, uleshono and His tongue ke’eish is ochalet a devouring fire:
 
“Pay attention” says the prophet. The Name of the Lord is synonymous with the Malakh HaShem Angel of the Lord and with the Lord Himself. He comes from a distant place, that is, the heavens, from where the Malakh HaShem Angel of the Lord came down to wipe out the Assyrians overnight (2 Kings 19:35; 2 Chronicles 32:21).
 
This picture of HaShem’s fierce wrath against Israel’s enemies is at once both terrifying and comforting. This same fierce God of creation is fierce for all who accept His love.
 
Isa 30:28  Verucho And His breath, Spirit, wind, as an overflowing stream, will reach to the middle of the neck, to sift the goyim nations with the sieve shave of emptiness: and He will put a bridle in the jaws of the amiym peoples (tribes), causing them to go astray.
 
“Goyim” nations are made up of “amiyim” tribes.
 
The “sieve of emptiness” means that all of the crop of the wicked nations will be devoid of grain. It will all be chaff and dust blown away by the wind with not one ear of grain left on the threshing floor. God’s judgement will come against both the wicked goyim nations and against the wicked individual tribes amiym that make up those wicked nations. He will direct them toward their just destruction.
 
Isa 30:29  Ha-shir The song of HaShem (YHVH: Mercy) will come to you in the night hitekadesh chag when the holy convocation (festival, offering) is kept (made); vesimchat and there will be joy leivav of the core being (heart), like walking with a flute to come behar into the mountain of HaShem (YHVH: Mercy), to Tzur the Rock (cliff face) of Yisrael.
 
The Hebrew “chag” means both festival and festival offering. In this case the “chag” is qualified by the fact that it happens at night. The only festival that meets this requirement is Pesach (Passover). Therefore, the prophet is alluding to Passover. Subsequently the sages suggest that the Assyrian army was destroyed during Passover. This helps illuminate the meaning of the song of deliverance that will be given to Israel when God comes first to deliver her from Assyria and then, in that future day ba-yom, to deliver her from all the nations that surround her to destroy her because she bears His Name.
 
Just as the avenging angel came against Israel’s oppressors in Egypt on that first Passover night, so too the Angel of HaShem would come upon the Assyrians during the night, and in the future upon all the enemies of God and His chosen people ethnic-religious Israel.
 
The joy of her core being will be overflowing like one who ascends the Mountain of HaShem with joyous music, secure in the knowledge that the immovable Rock of Israel is her God.
 
Isa 30:30  And the majesty of HaShem’s (YHVH: Mercy) glorious voice will be heard, listened to and understood, ve’nachat and the descending of His arm, with the rage of his nostril, ve’lahav and with the blade eish of fire ocheilah devouring, driving storm and flood of rain, ve’even and stones barad of hail (judgement).
 
HaShem’s voice will be heard and understood by both Israel and her enemies. To Israel it will be the sound of deliverance and security and to her enemies the sound of imminent terror. Likewise the blade of devouring fire will be seen as protection by Israel but by her enemies as judgement and condemnation.
 
Isa 30:31  For mikol from the voice of HaShem (YHVH: Mercy) yeichat shattered, dismayed, broken, abolished will be Asshur (Assyrians: a step), bashevet with the rod, struck down.
 
The plain meaning has been the defeat of Assyria all along. In Isaiah 10:5 Assyria herself is called the “rod of His indignation”. Now wicked Assyria will be wiped out by the rod of His indignation.
 
Isa 30:32  And it has come to pass that col every passing of the mateih the staff (branch) musadah of foundation (appointed), which HaShem (YHVH: Mercy) will lay upon him (Assyria), it will be with tambourine and harps: and in battles of shaking will He wave it.
 
Israel, the victims of Assyrian oppression will celebrate her defeat with tambourine and harp, At every swing of the staff of God’s wrath Israel will celebrate her freedom from her enemies with loud music and the joyous jangling swing of the tambourine.
 
Isa 30:33  For Tofeteh (Place of spitting fire: southeast end of the valley of Ben-Hinnom: just south of Jerusalem) is ordained of old; also, it (he) is prepared lamelekh for the king (of Assyria); He has made it deep and large: the pyre there is eish fire and full of wood; nishmat (from nasham) the breath of HaShem (YHVH: Mercy), a torrent of brimstone, consuming it.
 
Tofeteh is literally located in the valley of Hinnom south of Jerusalem, which has been historically associated with the heathen death cult of molech and with child sacrifice in fire. It has been ordained of old, that is from the fall of Satan, to physically receive the enemies of Israel into its well-stocked fire, blown to life by the breath of God.
 
Spiritually speaking the valley of Hinnom is symbolic of a much worse place, Gehinnom. Yeshua used the physical location of the valley of Hinnom as a representation of a much greater spiritual torment that awaited the wicked beyond this world. Therefore, it would be foolish, as some do, to right off the spiritual interpretation in favour of the idea that Gehinnom was intended as nothing more than an allegory based on the physical location. After all, an allegory is used to describe or convey a reality that cannot be comprehended in literal terms within time and space. Therefore, the allegory of the valley of Hinnom, where Israel’s enemies fell, garbage fires burned perpetually and children were sacrificed to heathen gods, must surely be a prophetic linguistic attempt to warn of something far worse outside of our present reality. Make no mistake, both temporal and eternal punishment await the wicked. But eternal life and perpetual rest await those redeemed in Yeshua the King Messiah.
 
“In returning and rest you will be saved!”
 
Copyright Yaakov Brown 2018

Introduction:
Following destruction of Babylon, God will show mercy to His chosen people ethno-religious Israel and return her to her land, prospering her in peace and subduing her oppressors so that Israel will rule over those who had taken her captive.
 
This chapter contains prophecies of the restoration of the Jews, of the fall of the king of Babylon, and the destruction of the Assyrian empire, and the ruin of the Pilishtiym (immigrants). Proselytes will join the dispersed Jews and even aid their return to the land of Israel. Subsequently those who join themselves to Israel will serve her in the land and in many cases they will be the descendants of her oppressors. Thus Israel will rule over her captors. Israel will find rest in God and freedom from the fear and suffering she experienced under bondage.
 
As a result of her redemption and security in God, Israel will take up a song, share a parable, make a proclamation; concerning the fall of the king of Babylon. Israel’s song will echo throughout the nations and others will rejoice at hearing it. For the tyrant that once oppressed Israel and the nations will be brought down to Sheol, the holding place of the departed.
 
Following the parable spoken against the king of Babylon, prophecies of destruction are issued against Assyria and the Pilishtiym (immigrants) who have come against the people of Israel and their land. It is as if, with the seat of confusion (Babylon) destroyed, the progeny of her wickedness (Assyria and Philistia) are without sustenance from the root of confusion and therefore, perish.
 
Finally, those who ask how all this has come about are given the answer, “HaShem (YHVH: Mercy) has founded Tziyon (Zion: parched land), and the humble of His people will seek refuge in it.”
 
Text:
Isa 14:1  For yeracheim mercy born of love HaShem (YHVH: Mercy) will show to Yaakov (Follower), u-vachar and will decide for, elect, choose od (perpetually going round) be’Yisrael on Israel (Overcomes in God), ve-hiniycham and rest them upon their own ad’matah soil: and join to them ha-geir (foreigners in Israel) the sojourners, and they shall cleave (attach themselves) to the house of Yaakov (Follower).
 
Mercy will show loving mercy to the follower and will choose him perpetually, living in the one who overcomes through God: the follower will rest securely in his own land and people from other tribes will join themselves to his tribe because of what Mercy has done.
 
The Holy Name denotes mercy. Therefore, it is Mercy Himself Who shows mercy to Yaakov the follower. The text doesn’t just say that God will “choose Yaakov” but that He will “perpetually choose Yaakov”. Rather than replace or supersede Yaakov, God will continually choose him throughout time and if other nations wish to be delivered by being chosen, they must attach themselves to Yaakov. It is attachment to and not replacement of Israel, that is the essence of the writings of Rav Shaul in his letter to the Roman believers of the first century CE.
 
Numerous English translations render the Hebrew “od” as “again”, which conveys only a derivative attribute of the word. In fact the Hebrew “od” literally means to go round continually. In short, it is best represented in English by the word “perpetually”. Therefore, while it is true that God chooses Israel again, the greater illumination of that truth is that He consistently and perpetually chooses her.
 
The Hebrew “geir” refers specifically to resident aliens. Meaning those who choose to live peacefully in the land among the community of Israel. Many of the instructions of the Torah make allowances for those who are not ethnically Jewish but live among the Jewish people. There is an important distinction to be made here between those who favour Israel from afar and those who live in the land as aliens who love and support her. The present text is referring to the latter.
 
Jewish commentators such as Kimchi and Ben Melech apply these verses to the times of the Messiah; and Yarchi to the Olam Haba (world to come), when Israel is to be redeemed with a perfect redemption.
 
Isa 14:2  And the amiym peoples shall take hold of them, ve-heviyum and enter together  to mekomam their place: and the house of Yisrael (Overcomes in God) will possess them in adamat the land of HaShem (YHVH: Mercy) for servants and handmaids: and it comes to pass that the captives will capture their captors; and they shall rule over their oppressors.
 
In this verse Isaiah further illuminates his former prophecy regarding the Messianic age when people from the nations will flock to the mountain of the Lord in order to learn to walk in His ways (Isa. 2:2-4).
 
Note that it is “amiym” rather than “goyim” that take hold of Yaakov and help him return to enter into the land of Israel and go up to “mekomam” their place. It is tribal groups from within the nations rather than the nation, who will cleave to Yaakov. More specifically, given the present context of the prophecy, these peoples are residents of Babylon who will help Jews escape and return to the land of Israel. A comparative edict from Cyrus of Persia was later made in fulfilment of what Jeremiah had spoken:
 
“And whosoever remains in any place where he sojourns, let the men of his place help him with silver, and with gold, and with goods, and with beasts, beside the freewill offering for the house of God that is in Jerusalem.” -Ezra 1:4
 
“Mekomam” their place, is a reference to the Temple mount “Makoom”.
 
This aspect of the prophecy has never been fully realized politically speaking. However, it is intrinsically linked to the Messianic theme of Isaiah and the other prophets of the Tanakh (Isa. 2:2-4; 52:10; 54:2-5; 55:5; Mic. 4:1-4; Zech. 8:2-23).
 
In the present chapter we see a concise revelation of what is prophesied in chapters 46-66. That is, “Babylon falls, that Israel may rise!” -Delitzsch
 
Isa 14:3  And it comes to pass beyom in that day, ha-niyach the rest (comfort) of HaShem (YHVH: Mercy) lecha will come to you meiatz’becha from your sorrow (pain, idol), and from ha-avdah your labour and hard bondage under which you were made to work.
 
The hard bondage of the Babylonian exile is likened to that of the bondage Israel suffered in Egypt. Once again the deliverance and rest of Israel rests on Hashem.
 
Notice that the comfort of Hashem will come to Israel both in compensation for and as a result of her bondage and suffering. The text says that the rest and mercy of Hashem will come to Israel “From” her suffering.
 
“…we also glory in tribulations, knowing that tribulation produces perseverance; 4 and perseverance, character; and character, hope.” -Romans 5:3
 
Our rest is born of Messiah’s suffering.
 
Isa 14:4  And all of you will nasa take up, carry, bear ha-mashal the parable, proverb, poem against the king of Bavel (Babylon: confusion), and say, “How has the oppressor ceased? Ceasing Madheivah his boisterous rage!
 
The Hebrew “nasa” carry or take up, is related to “neis” banner, miraculous sign. Thus, Israel is to take up and publically display this parable (mashal) of God’s goodness and redemption in His destruction of Babylon (figuratively, the seat of Satan’s power).
 
Though the text may refer to a specific Babylonian king (possibly Belshazzar), it none the less speaks against any and all satanic rulers of empire in history past, present and future. It is the seat of satanic power that is ultimately being spoken against.
 
We note that in a remez (hint) concerning the name of Bavel, that we read “And all of Israel will take up and proclaim this parable against the king of confusion.”
 
The rhetorical question, “How has the oppressor ceased?” is answered in the power and majesty of God Himself.
 
Isa 14:5  HaShem (YHVH: Mercy) has broken in pieces mateih the staff, branch, tribe of the wicked ones, and sheivet the root, sceptre, tribe, rod of the rulers.
 
God will break the staff of the wicked and their oppressive rule (Specifically Babylon), the branch of their direct progeny and the entire tribe associated to them. He will also remove kingly authority from the seat of Satan’s power, never to allow rulers to come forth from it again.
 
Isa 14:6  He who struck the amiym peoples (tribes) in wrath with a continual striking, he that ruled the goyim nations in anger, is persecuted, and no one prevents it.
 
This verse describes the wicked actions of the king of Babylon and his open hatred for all the tribes (peoples) of the earth. He struck down tribes within nations and continued to strike nations in his unfounded anger. He persecuted many and few had the courage to stop him, nor were the courageous able to. This, though specific to the king of Babylon, is a description of every evil tyrant the world has or will know. It is ultimately a figure for Satan.
 
Isa 14:7  Nachah restful (comforting) shaktah tranquillity (quietness) is over all ha-aretz the land/earth: he breaks out with a ringing cry.
 
“Ha-aretz” can be translated either “Land” or “earth” here.” Land is acceptable because in the context of Israel’s parable against the king of Babylon it makes sense that they are thoughtful of their own land. On the other hand, tribes and nations are mentioned and the reign of the Babylonian Empire engulfed the entire middle east, therefore, it might just as well be translated “earth”.
 
Ultimately, the rest, peace, comfort, tranquillity and quietness over the earth, is the direct result of God’s destruction of the king of Babylon and his empire, both literally and figuratively.
 
“And the beast was taken, and with him the false prophet that wrought miracles before him, with which he deceived them that had received the mark of the beast, and them that worshipped his image. These both were cast alive into a lake of fire burning with brimstone.” -revelation 19:20
 
Thus, the land/earth breaks out in song. This personification denotes the redemption and reconciliation of all things.
 
“For the earnest expectation of the creation eagerly waits for the revealing of the sons of God.” -Romans 8:19
 
Isa 14:8  Also , the fir trees rejoice at you, the cedars of Le’vanon (witness) saying, “Since you are asleep (have been laid down), no one has ascended to cut us down to the ground.”
 
Since the destruction of Babylon and its allies, no armies have entered the land of Israel to besiege its cities. Therefore, the trees of Lebanon to the north have not been cut down for use as siege towers and battering rams etc.
 
Figuratively the towering trees unfelled represent abundance and health in the land. They prosper in times of peace and in personified form they rejoice at the coming redemption of all things. Isaiah is very fond of personifying trees and seems to have had a special love for creation (Isa. 1:29, 30; 2:13; 6:13; 9:10; 10:18; 17:7; 32:15; 41:19; 55:13).
 
The euphemism “laid down” refers to temporal death. Yeshua used this same euphemism to refer to death of the body.
 
“Our friend Lazarus sleeps, but I go that I may wake him up.” -Yochanan (John) 11:11
 
Isa 14:9  Sheol (Holding place of the departed) from beneath quakes for you to meet you as you enter: it stirs up for you the raphaiym spirits, all the he goats (chief ones) of the aretz earth; it has raised up from their thrones all the kings of the goyim nations. Isa 14:10  All of them will speak and say to you, “Have you also become as weak as we are? Have you become like us?
 
The next three verses are an excellent example for distinguishing between the holding place of the departed and the grave, which in Hebrew are two entirely different things. Sheol, the holding place of the departed is far beneath, and is a spiritual place that is cut off from all ties to this world. Ha-kever, the grave, on the other hand is the physical resting place of the body, devoid of but intrinsically linked to, the spirit/soul. Ancient Jews, and in fact many Jewish communities still to this day, inter the bodies of their dead in above ground mausoleums and or box like stone or concrete coverings. There are many examples of this in Scripture, including the interment of Avraham in the cave of Machpelah (Gen. 50:13) and the interment of the bones of Elisha (2 Kings 13:21).
 
In ancient times kings were met by the royalty of the cities they entered, usually with celebration of alliance in the case of allies and with humility and subservience in the case of the conquered. Here however, the king of Babylon will be met in Sheol by the spirits of departed kings who he once ruled over as a tyrant. They will greet him with taunting and mock his mortal frailty.
 
The phrase “He goats” is a metaphor for a chief or tribal ruler, in the sense that the strongest male is usually head of the flock.
 
“Raphayim”, means “feeble ones” or “spirits” as in departed spirits who are no longer inhabiting their earthly bodies. These spirits are bound to the realm of Sheol. Thus, “raised up” is written in the context of Sheol. They are raised up within Sheol from their fallen thrones.
 
Isa 14:11  Descending to Sheol (not the grave [Kever] but the place of the dead) is your majesty, the noise of your nevaleycha skin bag, pitcher, instrument: beneath you is a bed of maggots, and covering you are scarlet female worms.
 
“For when he dies he shall carry nothing away;
His glory shall not descend after him.” -Tehillim (Psalm) 49:17
 
Isa 14:12  How have you fallen from the heavens, heiyleil Shinning one, self-praising one, ben shachar son of the dawn? Cut down la’aretz to the ground, earth, land: choleish prostrated in weakness al-goyim upon the nations!
 
In a literary sense this verse refers to the king of Babylon. The text is figurative and alludes to his pompous pride and arrogant claims. The Babylonians worshipped numerous gods, chief among them being in the heavens. The morning star, that is the brightest star in the morning sky (Venus) was an enviable position for the king of Babylon and in his pride he likened himself to it. However, in the figurative language of the text he is said to be brought down from his high horse and laid prostrate in weakness before the nations he had once ruled over.
 
There are some who see a remez (hint) in this text and make a comparison to Satan being like an angel of light. While this is not the p’shat (plain meaning), it does have some weight to it. Yeshua may be alluding to this text when He says:
 
“I saw Satan fall like lightning from heaven.” -Luke 10:18
 
Isa 14:13  For you have said vile’vavecha in your inner being, heart, “Into the heavens I will ascend, I will exalt my throne above the stars of El (God: Judge): I will sit also upon the mount of the moeid appointed place (place of convocation and gathering), in the sides of the north:
​
Once again with dramatic hyperbole the proud ranting of the king of Babylon sees him exalting himself even above the stars (symbolic of angels) of the Supreme God El-Elyon, the God of all things. The Har-moeid mount of appointed gatherings, is a reference to the Temple mount in Jerusalem. Thus the king of Babylon boasts with the vilest of blasphemes, that he is greater than the God of Israel, Creator of the heavens and the earth.
 
Pride is the fruit of self-deification. Idolatry is the root of all sin. The boast of the king of Babylon is a satanic one. It is the very definition of anti-Messiah. Thus, figuratively speaking this text is alluding to the man of perdition, the anti-Messiah who will come in the latter days.
 
“Let no man deceive you by any means: for except there comes a falling away first, and that man of sin be revealed, the son of perdition. Who opposes and exalts himself above all that is called God, or that is worshipped; so that he as God sits in the temple of God, shewing himself that he is God.” – 2 Thessalonians 2:5
 
In the Targum of Yonatan the last part of the verse reads:
 
"over the people of God I will put the throne of my kingdom;''
 
Isa 14:14  I will ascend upon the high place of the av dark clouds; I will be like le’Elyon the most High.
 
“I will ascend above all people… I will be higher than them all.” -Targum Yonatan         
 
Isa 14:15  Surely to Sheol you will descend, to the extremity of the pit.
 
The plain meaning again refers to the king of Babylon and his literal death. The figure continues to show the demise of satanic power. In which case Sheol becomes a precursor to the second death.
 
“Then the beast was captured, and with him the false prophet who worked signs in his presence, by which he deceived those who received the mark of the beast and those who worshiped his image. These two were cast alive into the lake of fire burning with brimstone.” -Revelation 19:20
 
“The devil, who deceived them, was cast into the lake of fire and brimstone where the beast and the false prophet are. And they will be tormented day and night forever and ever.” -Revelation 20:10
 
Isa 14:16  They that see you will gaze sharply at you, and with discernment say, “Is this ha-iysh the man that made ha-aretz the land, earth to tremble, that shook kingdoms?
 
The man is literally the king of Babylon and figuratively the anti-Messiah (man of perdition).
 
Isa 14:17  Who made the world as a wilderness, and destroyed the cities within; refusing to open the house of his prisoners?”
 
This describes the horrific nature of the destruction that the king of Babylon brought to the cities of the earth. Those he imprisoned suffered a fate worse than death, never to see the light of day again.
 
Isa 14:18  All the kings of the goyim nations, all of them together, lie in glory, each one in his own house.
 
This means that the kings of these nations remained interred in their original burial places within their homelands awaiting the resurrection. “Glory” refers to their memory and their graves being honoured.
 
Isa 14:19  But you are cast out of your kever grave like a weed, and like the clothing of the slain, thrust through with a sword, that go down to the stones of the pit; as a carcase trodden under feet.
 
We notice that the king of Babylon is cast out of his grave (kever), not out of Sheol (Holding place of the departed). This means that his enemies will dig up his grave and desecrate his remains, treading him under foot. This is the ultimate act of desecration over the dead.
 
Isa 14:20  You will not be teichad joined with them in burial, because you have destroyed your land, slain your people: do not recite the seed of evildoers.
 
The king of Babylon will not join the kings of the earth in honourable burial because unlike them he did not honour his own people. Thus his subjects took part in desecrating his body. One is reminded of modern history and the mockery and torture of Gadhafi when he was captured and subsequently killed and his body desecrated, all caught on film for the world to see.
 
The phrase, “Do not recite the seed of the evildoers” means, “Don’t recount the lineage of the wicked”.
 
Isa 14:21  Firmly established is the children’s matbeiach slaughtering place because of the iniquity of their fathers; they will not rise, nor possess the land, nor fill the face of the world with cities.
 
This is an instruction to the Medes and Persians to prepare themselves for the slaughter of the whole royal family, Belshazzar and all his children. 
 
In a figurative sense it means the slaughter of all wickedness born of the seat of Satan’s temporal earthly power.
 
Isa 14:22  “For I will rise up against them”, says HaShem (YHVH: Mercy) Tzevaot (Who goes to war, of hosts), “and cut off from Bavel (Babylon: confusion) the name, and remnant, and offspring, and posterity”, says HaShem (YHVH: Mercy). Isa 14:23  “I will also appoint it a possession for the porcupine, ve-agmei mayim and troubled pools of water: and I will sweep it with the broom of destruction”, says HaShem (YHVH: Mercy) Tzevaot (Who goes to war, of hosts).
 
Here it is not the Medes who rise against Babylon but God Himself. This strengthens the figurative message that HaShem Tzevaot will go to war against evil and annihilate it, removing it forever from the eternal world of the righteous.
 
Isa 14:24  HaShem (YHVH: Mercy) Tzevaot (Who goes to war, of hosts) has sworn, saying, “Surely as I have thought, so shall it come to pass; and as I have purposed, so shall it stand”:
 
What God has firmly established cannot be thwarted.
 
Isa 14:25  “I will break Ashur (a step) the Assyrian in be’artziy My land, and upon My mountains tread him under foot: then shall his yoke depart from off them, and his burden depart from off their shoulders”.
 
Now, having destroyed the root, Hashem turns to the fruit of the seat of evil, the other nations who have come against Israel and her God. The Assyrians who have invaded Israel and sought her destruction will be stamped out on the very mountains they presumed to occupy and as a result the burden of oppression suffered by the Jewish people will be removed.
 
The “yoke” can also refer to false teaching or the yoke of the teaching of foreign religions and spirituality. Thus, false gods and beliefs will be removed from Israel when Assyria is destroyed.
 
Isa 14:26  This is the purpose that is purposed upon col-ha-aretz the whole earth: and this is the hand that is stretched out upon all ha-goyim the nations.
 
All nations who act as Assyria has against Israel and against God will perish in like manner.
 
Isa 14:27  For HaShem (YHVH: Mercy) Tzevaot (Who goes to war, of hosts) has purposed, and who shall frustrate it? and His hand is stretched out, and who shall turn it back?
 
HaShem has perpetually purposed the redemption of Israel and the destruction of her enemies. No one can prevent what He has firmly established outside of time and space.
 
Isa 14:28  In the year that king Achaz (He has grasped) died was ha-masa this burden.
 
Achaz died approximately 715 BCE. The burden is the word against Philistia (immigrants) who dwell in the land of Israel.
 
Isa 14:29  Do not rejoice, you whole Peleshet (Land of immigrants), because the rod of him that struck you is broken: for out of the root of the nachash serpent shall come forth tzepa an adder, and his fruit saraph a fiery flying serpent.
 
The Pilishtiym, according to Genesis 10:14 (1 Chronicles 1:12) were a Hamitic people. Sometime during the second millennium BCE they came into Canaan from Caphtor (Crete) and settled along the southwestern coast of Israel below the territory of Judah.
 
Both historically and because this follows directly after the prophecy against Assyria, it is possible that the “rod of him that struck you” refers to the Assyrians. Another possibility is that it refers to Babylon, which makes more sense in light of the figurative language used regarding the serpent.
 
Whomever the enemy of the Pilishtiym may have been, the point is that from the remnant of that enemy an even deadlier foe will come against them and finally the deadliest of foes, as the progression of snake types shows.
 
Isa 14:30  And the firstborn of the poor will feed, and the needy will lie down in safety: and I will kill your root with famine, and he will slay your remnant.
 
The poor among the Jews who Philistia persecuted will receive food and Israel will lie down in peace while HaShem brings famine on the Pilishtiym and will wipe them out through the fiery serpent of the previous verse. 
 
Isa 14:31  Heiliyliy Howl, O gate; cry, O city; you, whole Peleshet (Land of immigrants), dissolved: for there will come from the north a smoke, and there will be no straggler in his appointed times.
 
The confederacy of Philistia was made up of Ekron, Gath, Ashdod, Ashkelon and Gaza. Thus “the whole of Philistia” will be dissolved. The enemy coming from the north is unknown, but the description is similar to that of the Assyrian army as it approached to invade Israel (Isa. 5:26-27).
 
The Pilishtiym are mentioned for the last time by Zechariah (9:6). Thus Isaiah’s prophecy of their disappearance from history without a trace became a reality.
 
Isa 14:32  What answer will be given to malachiy-goy the messengers of the nation? That HaShem (YHVH: Mercy) has founded Tziyon (Zion: parched land), and the humble of His people will seek refuge in it.
 
Nations will seek answers for the miraculous deliverance and prosperity of Israel. One answer will be given:
 
“HaShem (YHVH: Mercy) has yesad  founded Tziyon (Zion: parched land), and the humble of His people will seek refuge in it.”
 
The Hebrew “yesad” is from the root “yasad”, meaning founded, fixed, established, foundation. It is used in numerous scriptures in reference to the establishing/founding of the earth itself (Psalm 78:69; 119:90; Proverbs 3:19; Isaiah 45:18; Jeremiah 10:12; 51:15).

“The Lord by wisdom founded the earth;
By understanding He established the heavens;” -Proverbs 3:19
 
The founding of Zion (The Holy mountain, Land and people of Israel) rests in YHVH the LORD. The answer is, that the least of peoples (Israel) have been established and find refuge due to the pre-ordained and sacred choice of God. We are who we are because He has loved us with an everlasting love. The answer is that we always have a place of shelter and refuge to return to, He is the Rock of our refuge, the fierce warrior of our protection, the humble King of sacrifice and the resurrection of the dead.
 
But be warned, only “the humble among his people seek refuge in mount Zion”.
 
Without humility, no one can come to God.
 
Copyright 2018 Yaakov Brown

Is.10:1 Alas, woe! To ha-khok’kiym the cutters, inscribers who decree wickedness and record amal wearisome mischief which they have kiteivu written. Is.10:2 Le’hatot To extend, perverted midiyn judgement against the poor and tear away mishpat justice from the humble afflicted of amiy my people, causing the widows to become their plunder so that they can rob the fatherless.​

The first four verses of Isaiah 10 conclude the quadruple rebuking of the people begun in chapter 9. Isaiah rebukes the law makers who are passing wicked laws that are depriving the poor, the helpless, and the needy of justice, in order to gain riches for themselves.
The use of the Hebrew kiteivu meaning he has written, is an ironical counterpoint to the Ketvi Written Devar Word of God. The Writing of God brings mishpat justice, but the writings of wicked men produce injustice.
Notice that the prophet, speaking from the heart of HaShem says, “My people”.

Is.10:3 And what will you accomplish on the day of pekudah accounting, visitation and devastation from a far country entering upon you? To whom will you escape for help? And where will you leave your kevodechem glories, honours, abundance, and dignity? Is.10:4 Without Me they will bow beneath the prisoners and fall under the murderer. For all this His anger is not turned away but His hand is stretched out still.

The probing questions of the prophet illuminate the depths of Israel’s ignorance and wilful disobedience. A devastating invasion is about to come in the form of the expanding Assyrian Empire.

Tragically the prophet asks, “To whom will you escape for help”. In other words, “Your rejection of HaShem has left you without the basic common sense to call upon Him in the face of disaster. This is a picture of a nation scraping the very bottom of the barrel. Israel is so far from faith in Hashem that they seem unable to turn and be delivered. However, His hand is outstretched still.

Is.10:5 Alas, woe! Ashur (Assyrian), sheivet rod of my aphi flaring nostril umateh and he is a branch in the hand of my anger.

Before we go further we should seek to understand the Semitic blood line of Ashur. Ashur the nation is born of Ashur the first born son of Shem (Genesis 10:22). Ashur was the founder of Nineveh, Rehobot and Calah in the land of Shinar (Genesis 10:10-11). Ashur was situated on the banks of the upper Tigris and its tributaries, in ancient Northern Mesopotamia. It is important to note that the Assyrians were Semites, while the Babylonians with whom they shared their language, religion and history, were Hamites (Genesis 10:6-10). The Assyrians were warlike and merciless in their conquests, committing atrocities and relying on abject terror in order to subdue their enemies.

Some have suggested that the Assyrians were one of the first nations in history to use psychological warfare, approaching city walls and speaking to the defenders in their own tongue in order to provoke a response of fearful surrender. One such incident is described in Isaiah 36:4-12.

It is known that when the Assyrians had conquered a population they would march their captives before them with the defeated king or ruler at the forefront. The majority of the captives, men, women and children were killed in inhumane ways: burned alive as sacrifices to the chief Assyrian deity, blinded, flayed alive and decapitated, their heads being placed on sharp stakes. Those who survived the massacre were usually dragged into captivity, pulled along by hooks that were attached to their noses.

At first subject to the Babylonians, the Assyrians eventually carved out their own kingdom which, during the reign of Tiglat-Pileser I, reached from the valley of the Tigris to the Mediterranean Ocean (1115-1077 BCE). However, following the death of Tiglat-Pileser I the Assyrian Empire went into decline and became busy defending its territory from tribal rebels within. It was during this period that Israel under the reigns of David and Solomon, experienced its golden years of expansion and prosperity.

During the ninth century BCE under Ashurnasirpal (885-860 BCE) Assyria begin a resurgence. Her great ambition being to create a vast Empire that would encompass all the territories between the Persian Gulf and the Nile valley. Thus the tiny nations of Israel and Judah were caught between the warring Empires of Assyria and Egypt. The prophets Isaiah, Nahum, Micah and Jeremiah all reflect these events.

With the accession of Tiglat-Pileser III (745-727 BCE) the Assyrian conquest reached Samaria and Judah, aided by the foolish decision of Ahaz, who had invited Assyria to help him fight against the coalition of Damascus and Samaria. The messages of Isaiah convey a first-hand knowledge of the Assyrian invading force and reflect the observations of one who observed the panic of the people and the plight of Judah’s refugees who fled from plundered towns and villages to find shelter in Jerusalem. From his vantage point in Jerusalem Isaiah would have witnessed this tragedy as it began to unfold.

However, Isaiah was also given insight from HaShem regarding the downfall of the Assyrians. In 612 BCE Isaiah’s prophecy concerning Assyria’s destruction was fulfilled. The Babylonians, Medes and Scythians captured Nineveh, the Assyrian capitol, causing it to become a desolate ruin just as Israel’s prophets had said it would long before it came to pass.

Three years later in 609 BCE the Babylonians and Medes attacked what was left of the once mighty Assyrian Empire and divided it up among themselves. The prophet Nahum, a contemporary of Isaiah writes of Assyria’s demise (Nahum 2:12-13; 3:1, 7). In less than a century the prophecies of Israel’s prophets concerning Assyria were completely fulfilled and by 609 BCE Assyria was no more.

Is.10:6 Be-goy Against the nation of hypocrites he will be sent and upon am a people evratiy of my overflowing fury, I will give him charge, to take prey and to seize plunder, and to appoint them for trampling like chomer cement, clay, mire, khutzot going outward, outside, on the street.

The prophet describes Israel as a nation of hypocrites and Ashur as nothing more than a disciplining rod wielded in the hand of God in order to redeem His people.

Is.10:7 And he doesn’t consider what he is doing in his levavu inner person, nor therefore does he think at all because to destroy, exterminate, is bi’levavu in his inner person, and to cut off, kill, (cut covenants with) goyim nations: not just a few.

The arrogant Assyrian invader is unaware that he is a tool in the hand of God. His core being is full of hatred and destruction. His only desire to kill, steal, humiliate and destroy. And for a time, God will allow him to do this to many smaller nations, Israel and Judah included.

Is.10:8 Because he says “Are not sa’ariy my princes yachdav together melakhiym kings?”

During this period in history the kings of Assyria are known to have given themselves the title “King of kings”.

“I am powerful, I am all powerful, I am gigantic, I am colossal, I am honoured, I am magnificent, I am without an equal among all the kings.”
–Esarhaddon ruler of Assyria (681-669)

By claiming to be a King of kings, the Assyrian ruler was prefiguring the anti-Messiah. Anyone who sets himself up on earth as the King of kings is spitting in the face of God’s Messiah.

Is.10:9 “Is not Kecharkemiysh (fortress of chemosh) as Calnu (Fortress of Anu)? Is not Khamat (fortress: city upper Syria) as Arpad (Spread out: city in northern Syria)? Is not Shomeron (Samaria: watch mountain) as Damesek (Damascus: silent sackcloth weaver)?”

The cities mention in this verse help us establish an approximate date for Isaiah’s message. Damascus fell to Assyria in 732 BCE, Samaria in 722, and Carchemish was captured by Sargon in 717 BCE. Since Isaiah delivered his message prior to Sennacherib laid siege to Jerusalem in 701 BCE (v.28-34), this must have occurred sometime between 717-701 BCE. Probably at the end of the reign of Ahaz (735-715 BCE).

Is.10:10 “As my hand has attained the kingdoms ha-eliyl and nothing gods, worthless u’pesileiyhem idols from Yerushalayim (Jerusalem) and from Shomeron (Samaria).” Is.10:11 “Shall I not do as I have done to Shomeron (Samaria: watch mountain) and her eliyleyah nothing gods, to Yerushalayim and her image, idol?”

By comparing the pagan idols and none gods of the other kingdoms with the God of Israel, the Assyrian blasphemed the living God. He lumps YHVH in with the gods of other nations which he calls Eliliym (none entities) and Pesiliym (graven images). In fact this was exactly the reasoning Sennacherib used when he demanded that the inhabitants of Jerusalem surrender to him (2 Kings 19:8-13; 2 Chronicles 32:17-19; Isaiah 36:14-21).

Is.10:12 And it has come to pass, Adonai finished all His work be-har Tziyon in the mountain of Zion (parched land), ube’yerushalayim and in Jerusalem (Pouring out of Peace), epekod He will visit, reckon, bring punishment upon periy the fruit of godel great pride from the levav inner person of the king of Ashur (Assyria), and upon the splendour of his rum haughty, elevated eiynayv eye.

HaShem will only allow the wicked Assyrian nation to succeed for as long as the disciplining of Israel and Judah is necessary. There will be a reckoning for the vile Empire of the Assyrians. Their arrogant scoffing against HaShem will be silenced.

Is.10:13 Because he said, “By the strength of my hand have I done this, and by my own wisdom, for I am discerning: and I have removed the borders of amiym peoples and have stolen their treasures, and have descended as a Kabiyr mighty, valiant man to dwell.” Is.10:14 “And attaining a nest my hand is strengthened, ha-amiym the peoples: and I have gathered the eggs that are left in all ha-atretz the land. I have gathered and none has lifted a wing or set free a mouth to chirp.”

The Assyrian king arrogantly presumes he has been successful in conquest due to his own efforts and the might of his army. As always, HaShem brings down the proud and lifts up the humble. God is just and no injustice will go unpunished.

The Psalmist reminds us:

“Some trust in chariots, and some in horses: but we will remember the name of the HaShem YHVH: Mercy our Elohim (God, Judge).” –Psalm 20:7

“Through You we push back our enemies. Through Your Name we trample those rising up against us. For I do not trust in my bow, nor can my sword save me. For You saved us from our oppressors and put to shame those who hated us.” –Psalm 44:6-8

Is.10:15 Will an axe boast of itself against He Who swings it? Or will a saw magnify itself against He Who uses it? As if sheivet a rod would raise itself to threaten the One Who welds it, or as if the mateh branch would rise up, as if it were not eitz part of a tree.

The rhetorical questions of the prophet have a clear meaning. The Assyrian is nothing more than an axe in the hand of God. The pride of Assyria is as ludicrous as the idea of a tool speaking against the one who uses it, or of a branch severed from a tree being able to sustain itself.

Is.10:16 Therefore, sending out, ha-Adonai the lord HaShem (YHVH: Mercy) Tzevaot of heavens armies, goes to war, into fatness, wasting, and instead of kevodo glory yeikad kindled, yekod kindling  kiykod burning eish fire.

The “Therefore” returns the reader to the plight of Israel in her disciplining.

The phrase “Yeikad, yekod kiykod” emulates the sound of crackling fire. This crackling of fire will find its ultimate fulfillment in the fire unleashed by the Messiah.

Is.10:17 And it has come to pass Or Light of Yisrael (Overcome in God) le’eish for fire ukedosho and his holiness le-lehavah for a flame that will burn ve-achlah and devour his thorns and his briers be’yom echad in one day.

The fire born of the Light of Israel (The Messiah), will burn up the thorns and briers, meaning the wicked who cause her to sin. “In one day” refers to a major event that will result in the purging of the nation.

Is.10:18 U’kevod And the glory of the forest and plantation from nephesh soul and as far as basar flesh, consumed, and it has come to pass it is melted in sickness.

All the glory derived from plantations of trees and the souls of the inhabitants of those forests will be consumed by this fire.

Is.10:19 And the shear remnant eitz branch (of a tree) of his forest, will be few, so that a child might record them.

Sadly the remnant branch of Israel will be few. So few that a young child could record their number. This is a heart breaking message that weighs down the heart of the prophet with grief and mourning over his people.

Is.10:20 And it has come to pass be’yom in that day ha-hu that he not yosef added to: od a perpetual shear remnant of Yisrael Israel will escape, beit Yaakov the house of Jacob will no longer trust on the one striking him and will trust on HaShem (YHVH: Mercy) kedosh holy One of Yisrael Israel be-emet in the truth.

In this section from verse 20-22 the Hebrew shear (Remnant) is used four times, either in combination with Israel (v.20) or with Jacob (v.21), and once in regard to the survivors of the house of Jacob: emphasizing the physical nature of her survival.

Isaiah uses the term Shear-yashub (Remnant returns) twice: this is the name of Isaiah’s first born son.

What is clear from the use of Israel and Jacob, is that the remnant will be of the fullness of Israel and not of Judah alone.

Is.10:21 The shear remnant will shuva return, the remnant of Yaakov Jacob (All Israel) to El Gibor God Almighty.

El Gibor is the name which the Messiah is called in Isaiah 9:6. The corresponding name Kadosh Yisrael (Holy One of Israel) is used in verse 20.

The remnant shall return to El Gibor the Father and through El Gibor the Son, Who is also called Kadosh Yisrael.

Is.10:22 For having become Your people Yisrael Israel, like the sand of the sea, a shear remnant will yashuv return, the destruction that cut will be rinsed, washed, overflowing with tzedakah righteousness.

Sadly, though Israel had become like the sand of the sea, only a remnant would return. It is this remnant that Rav Shaul refers to in Romans 11:26.

The nation that was once disciplined harshly will be washed clean with overflowing righteousness. This is a description of the shed blood of the Mashiyach (Messiah) and its cleansing and restorative power. Israel’s remnant will be tevilah immersed and cleansed in the mikveh gathering waters of her Messiah King.

Is.10:23 For the full end and decree of Adonai HaShem (YHVH: Mercy) Tzevaot of heavens armies will be accomplished in the midst of all ha-aretz the land.

It is true that all the earth will hear of these things, however, it is the Land of Israel that is being referred to here. Israel is the subject of both the disciplining and redemption prophesied. Thus it is in Eretz Yisrael (The land of Israel) that these events will be seen, and it is from the land of Israel that this redemptive message will go out into all the earth.

Is.10:24 Therefore says Adonai HaShem (YHVH: Mercy) Tzevaot of heavens armies “Don’t be afraid amiy My people dwelling in Tziyon Zion (Parched land), of Ashur (a step) be’sheivet in his rod striking and his staff lifted up against you in like manner to Mitzrayim (double distress) Egypt.

In comforting His people (amiy: My people) Hashem reminds them that the Egyptians were equally fierce and oppressive, however, HaShem silenced them and freed His chosen people Israel. He would also do the same for them before the face of the Assyrian army.

Is.10:25 For continuing only a small amount, will cease all My anger and the aphiy flaring of My nostril on their destruction.

With regard to the greater passage of time HaShem’s anger and disciplining against Israel will be for only a short period.

Is.10:26 And awakening upon him, HaShem (YHVH: Mercy) Tzevaot of heavens armies will bring a scourge for him like that of the slaughter of Midiyan (strife) at the cliff of Oreiv (raven), umateihu and His staff upon ha-yam the sea, so He will lift it up as be-derek in the path of Mitzrayim (double distress) Egypt.

This is now the second time that the prophet has referenced the defeat of Midian at the hand of God through Gideon and his three hundred men (Judges 7:16-25). This places emphasis on the fact that the 300 men of Gideon were like the remnant of Israel: completely reliant on God in order to have victory over their enemies and become reunited as a nation drawn together through the fire born of God’s Light.

Added to this is an allusion to Egypt’s demise at the Red Sea. Where by God’s hand Moses performed a great miracle of deliverance as a pre-figure of the coming Messiah. Thus Assyria is to be doubly defeated, a two stage path to utter desolation 1.) 612 BCE 2.) 609 BCE.

The Assyrian rod of oppression will be silence with the staff of God’s redemption.

Is.10:27 And it has come to pass in that day, that He will turn aside his burden from upon your shoulder and his yoke from upon your neck, ve-chubal and will bind, make a pledge mip’neiy from My face shamen oil, anointing.

The burden of God’s discipline will be lifted at the appropriate time and in its place an easy binding (marriage) and pledge will produce an intimate relationship between God and Israel. Thus it will be from the countenance of God’s face that the oil of His Spirit will be poured out on a redeemed people.

Is.10:28 He is come upon Ayat (heap of ruins), to pass over in Migron (precipice), to Mikhmash (hidden) to muster the keilayv implement (for war, hunting). Is.10:29 They have passed over the ford to Geva (Gibeah, hill) for lodging: trembling ha-Ramah (height), Givat (hill) of Shaul (inquirer, desire) has fled. Is.10:30 Lift up your voice daughter of Galeem (springs) cause it to be heard in Layish (lion), poor, afflicted Anatot (answers). Is.10:31 Madmenah (dung hill) is removed, those dwelling in Gebiym (cisterns) take refuge.

The prophet now speaks of the progression of conquest in a figurative way that denotes the conquest of the entire land of Judah beginning with the uppermost city Ayat. In reality Sennacherib approached Jerusalem from the south in 701 BCE having taken the fortress of Lachish and numerous other fortified locals. None the less, the prophet’s intention here is to show the all-encompassing nature of the Lord’s disciplining of Judah and not the literal progression of the invading force.

Ayat was about 68 kilometers northeast of Jerusalem and was the first city within Judah’s borders.

Is.10:32 Od going round perpetually, ha-yom the day at Nob (fruit, a high place): he will shake his hand against the mountain of the daughter of Tziyon Zion (parched land), gevat (hill) of Yerushalayim (Flood of peace).

Nob, a hillside town north of Jerusalem, within sight of the holy city is the final stop on the approach to Jerusalem. It’s at this point of impending doom that HaShem Tzevaot intervenes to deliver Jerusalem from the Assyrian army that shakes its fist against the Holy Mountain of God. It is for the sake of His own great Name that HaShem allows the Assyrian to go no further.

Is.10:33 Hineh Behold, now, see! Ha-Adon the lord HaShem (YHVH: Mercy) Tzevaot of heavens armies going to war, shall cut the purah ornamental branch with awful terror: and high ones of stature shall be chopped down, and the haughty shall be brought low.

The Hebrew Hineh calls the reader to pay careful attention. The threefold title Ha-Adon HaShem Tzevaot denotes absolute sovereignty over all things.

The Hebrew text utterly renounces the pride of the Assyrian blasphemer. He is nothing more than an ornamental branch and in recompense for the vile cutting he has perpetuated against the people of God he will receive a cutting of terror, being chopped down and brought so low as to be completely annihilated.

Is.10:34 He will strike the thicket of the forest with iron: ve-ha-levanon and the Lebanon (witness) before a majestic one, will be cast down.

The Lebanon, known for its mighty cedars is used figuratively to describe the Assyrian army. Just as cedars are cut down, so too the Assyrian army.

Some Jewish commentators understand the phrase “a majestic One” to refer to the Malakh YHVH (Angel of HaShem) Who destroyed the armies of Sennacherib at the walls of Jerusalem.

“Then the Malakh HaShem (YHVH: Mercy) Messenger of the LORD went forth, and struck a hundred and eighty five thousand in the camp of the Assyrians: and when they arose early in the morning, behold, all the corpses of the slain.” 
-Isaiah 37:36
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© Yaakov Brown 2017