Isaiah 10:29Meaning & Commentary from the Church Fathers

The prophetic message illustrates the route and victory of the Assyrian king returning from Egypt to Jerusalem and the sounds and directions of his approach to besiege the city. Initially, it states that he will arrive at Aioth (or Aiath, according to some) and, in his great haste, will not linger there but will swiftly move to Magron, demonstrating such confidence in capturing that locale that he will store provisions in Mahmas, as if he plans to return promptly after its destruction. Having stored supplies, he would pass quickly through, halting briefly at Gava; during this short pause to rest his fatigued forces, the neighboring city of Ramah will be terrified, and Gava, once the home of Saul, will flee in panic. The daughter of Gallim, referred to as Beth Gallim in Hebrew, will weep so loudly that her cries will be likened to the sounds of horses neighing. Therefore, you, Laisa, and you, humble Anathoth—interpreted as poor or obedient—pay close attention and resist, if possible, the assault of the one advancing, for the city of Medemen has already shifted from its foundation. And you who reside in the highlands, known as Gevim, fortified by the elevation, strengthen yourselves, arming for defense. Only one more day remains before he raises his hand threateningly over the city of Zion, either in scorn or in anger and amazement, that such a seemingly insignificant city dares to stand against the power that has subdued the entire east. We summarize this from the Hebrew text tradition. Let us now include the beliefs of the Church regarding this passage as reflected in the LXX. When the tyranny of the Assyrian king, or, as some incorrectly opine, of Babylon, is lifted from your shoulders or decays away, the fleeing Assyrian Sennacherib, with the few who remain, will arrive at Aggai, a detail absent in the Hebrew. His fright will be so great that he will not dare tarry there but will make his way to Maggedo, which also does not appear in Scripture. Thus, while unable to escape swiftly under the burden of his load, he will store his provisions at Mahmas and hurriedly traverse the valley, a detail also not present in the Hebrew, returning to Aggai, mentioned here twice and not in the Hebrew Text. At the sound of his flight, Ramah, the city associated with Saul, will tremble, although this seems unlikely since the city linked with Saul is Gaba, as stated in Hebrew. Then he will proceed to Galdim; Laisa will receive news, and Anathon will hear of it, while Medemen will be seized with fear. Yet, the residents of Gavin and those in the hills surrounding Jerusalem—meaning all who are of high standing—are called to comfort Jerusalem—not later but on the very day the Assyrian arrives—urging them to remain steadfast and not flee in terror. This understanding aligns with a literal interpretation. However, some, unable to discover the meanings of the unfamiliar names in the LXX translation, refer us to an outsider, suggesting that when the last plagues strike at the end of time, the mind of the great Assyrian prince will turn to flight, seeking to evade God’s wrath through various means. When he flees, the inhabitants of Gebim are prophetically asked to comfort him, urging him not to flee but to stay on the path and await God’s mercy. They are not only called to provide comfort to the fleeing individual but also through good deeds, to deter the daughter of Zion from lamenting and to invite repentance unto salvation, paralleling the hills of Jerusalem referenced in the concluding passages of this prophet: comfort my people, speak tenderly to the heart of Jerusalem (Isaiah 40:1). This was articulated due to the truth of the circumstance, leaving no other words to offer.