​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:
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