The prophetic message illustrates the route and triumph of the Assyrian king as he returns from Egypt to Jerusalem, detailing the noise and direction of his approach for the siege. He states that he will first reach Aioth (or Aiath according to some), and in his haste, he will not linger but move on to Magron, confident of conquering that city to the extent that he will store his supplies in Mahmas, anticipating a swift return after its devastation. After securing his supplies, he will pass through swiftly and pause at Gava; during this brief respite for his fatigued forces, the neighboring city of Ramah will be stricken with fear, causing Gava, once the city of Saul, to flee. The daughter of Gallim, referred to as Beth Gallim in Hebrew, will wail so intensely that her cries resemble the sounds of neighing horses. Thus, Laisa, and you who are humble or obedient, or perhaps poor Anathoth, pay close attention and strive, if possible, to repel the advance of the one approaching, for Medemen has already shifted from its place. And you who dwell in the hilly regions, meaning Gevim, safeguarded by the elevation, gather your strength, take up arms. Only one more day remains for him to raise his hand and shake it over Zion, either in contempt and disdain or in wrath and astonishment, as he reflects that while all of the east has yielded to him, such a small city dares to oppose his power. This summary is drawn from the Hebrew text as preserved by tradition.
Now let us add what the Church leaders interpret regarding this passage, based on the LXX version. When the oppressive burden of the Assyrian king, or, as some mistakenly believe, that of Babylon, is lifted from your shoulders or decays away, the fleeing Assyrian king Sennacherib, with the few who remain, will arrive at Aggai, although this is not mentioned in the Hebrew. He will be so terror-stricken that he will not dare to pause there but will proceed to Maggedo, which is also absent in the Scriptures. Due to the weight he bears, he will struggle to flee swiftly, thus he will stash his supplies at Mahmas, quickly rushing through the valley—a detail also not found in the Hebrew text—and will come back to Aggai, which appears twice here and is also absent in the Hebrew texts. The clamor of his flight will terrify Ramah, the city of Saul, although this appears incorrect since Saul's city is identified as Gaba in Hebrew. He will then proceed to Galdim; Laisa and Anathoth will hear of it, and Medemen will be seized with fear. Meanwhile, the residents of Gevim and the hills surrounding Jerusalem, meaning all the noblemen, are urged to comfort Jerusalem—not in some distant future, but right now, on the very day when the Assyrian approaches—to reassure them to remain steadfast and not flee from fear. This corresponds to the straightforward interpretation. However, some, finding no meanings for the incorrect names in the LXX translation and unable to locate them in the Hebrew Names book, redirect us to an unbeliever. They suggest that as plagues descend in the last days of the world, and at the end of the age, the mind of the mighty Assyrian prince will be overcome with terror, prompting him to seek refuge from God's wrath in various places and ways. As he escapes, the residents of Gevim are prophetically called upon to comfort the fleeing individual and encourage him not to flee but to remain on the path and await the mercy of God. They are not only to provide solace to the fugitive but also to engage in good deeds that would uplift the daughter of Zion, steering her away from sorrow, and call for repentance that leads to salvation—these hills concerning which we read in the latter part of this prophecy: comfort my people, speak tenderly to the heart of Jerusalem (Isaiah 40:1). This was conveyed because, driven by the truth of the matter, he had nothing further to add.
THEOSIS