How the Nations View the God of Israel, ישעיהו לז:ז-יב / Isaiah 37:7-12

Introduction to Isaiah 37:7-12

Here Isaiah provides a direct and emphatic response to Rabshakeh’s words in Isaiah 36:1-22. The Lord God will drive the Assyrian army back from where it originated. There are many examples in the Tanakh of the God of Israel bringing a Messiah to lead and deliver His people from the enemy. 

Some examples of God sending a משיח 

• Moses, who was sent by God to deliver the Israelites from slavery in Egypt and lead them to the promised land of Canaan (Shemot / Exodus 5:22-6:12).
• David, who was anointed by Samuel as the king of Israel and who defeated Goliath and other enemies of God’s people (1 Samuel 16:1-13, 17:1-58).
• Cyrus, who was called by God to free the Jews from exile in Babylon and allow them to return and rebuild Jerusalem and the temple (Isaiah 44:28-45:13, Ezra 1:1-4).
• The Messianic King, who was prophesied by various prophets such as Isaiah, Jeremiah, Daniel, Micah, and Zechariah to be a descendant of David and who would establish God’s kingdom of justice and peace on earth (Isaiah 9:6-7, 11:1-10, Jeremiah 23:5-6, Daniel 7:13-14, Micah 5:2-5, Zechariah 9:9-10).

These are only a few examples of the many messianic figures that are spoken of in the Scriptures. According to typology we considered these messianic figures as types or foreshadows of the Messiah in whom God would bring into this world. The NT text describes this Mashiach (משיח) as the One whom God would bring to fulfill the prophetic expectations to deliver God’s people from sin, death, this world, and Satan by His death and resurrection (Luke 24:25-27; Acts 3:18; Romans 11:26-27) Let’s look at some of these Messianic prophecies according to Isaiah 9:6-7, 11:1-10, Jeremiah 23:5-6, Daniel 7:13-14, Micah 5:2-5, Zechariah 9:9-10.

Messianic Prophecies

Isaiah 9:6–7  
9:6 For unto us a child is born, unto us a son is given: And the government shall be upon his shoulder: And his name shall be called Wonderful, Counseller, The mighty God, The everlasting Father, The Prince of Peace. 9:7 Of the increase of his government and peace there shall be no end, Upon the throne of David, and upon his kingdom, To order it, and to establish it with judgment and with justice From henceforth even for ever. The zeal of the LORD of hosts will perform this. (KJV 9:6 לַם רַבָּה הַמִּשְׂרָ֜ה וּלְשָׁל֣וֹם אֵֽין־קֵ֗ץ עַל־כִּסֵּ֤א דָוִד֙ וְעַל־מַמְלַכְתּ֔וֹ לְהָכִ֤ין אֹתָהּ֙ וּֽלְסַעֲדָ֔הּ בְּמִשְׁפָּ֖ט וּבִצְדָקָ֑ה מֵעַתָּה֙ וְעַד־עוֹלָ֔ם קִנְאַ֛ת יְהוָ֥ה צְבָא֖וֹת תַּעֲשֶׂה־זֹּֽאת׃ 9:7 דָּבָ֛ר שָׁלַ֥ח אֲדֹנָ֖י בְּיַעֲקֹ֑ב וְנָפַ֖ל בְּיִשְׂרָאֵֽל׃)

Isaiah 11:1–10  
11:1 And there shall come forth a rod out of the stem of Jesse, And a Branch shall grow out of his roots: 11:2 And the spirit of the LORD shall rest upon him, The spirit of wisdom and understanding, The spirit of counsel and might, The spirit of knowledge and of the fear of the LORD; 11:3 And shall make him of quick understanding in the fear of the LORD: And he shall not judge after the sight of his eyes, Neither reprove after the hearing of his ears: 11:4 But with righteousness shall he judge the poor, And reprove with equity for the meek of the earth: And he shall smite the earth with the rod of his mouth, And with the breath of his lips shall he slay the wicked. 11:5 And righteousness shall be the girdle of his loins, And faithfulness the girdle of his reins. 11:6 The wolf also shall dwell with the lamb, And the leopard shall lie down with the kid; And the calf and the young lion and the fatling together; And a little child shall lead them. 11:7 And the cow and the bear shall feed; Their young ones shall lie down together: And the lion shall eat straw like the ox. 11:8 And the sucking child shall play on the hole of the asp, And the weaned child shall put his hand on the cockatrice’ den. 11:9 They shall not hurt nor destroy in all my holy mountain: For the earth shall be full of the knowledge of the LORD, As the waters cover the sea. 11:10 And in that day there shall be a root of Jesse, Which shall stand for an ensign of the people; To it shall the Gentiles seek: And his rest shall be glorious. (KJV 11:1 וְיָצָ֥א חֹ֖טֶר מִגֵּ֣זַע יִשָׁ֑י וְנֵ֖צֶר מִשָּׁרָשָׁ֥יו יִפְרֶֽה׃ 11:2 וְנָחָ֥ה עָלָ֖יו ר֣וּחַ יְהוָ֑ה ר֧וּחַ חָכְמָ֣ה וּבִינָ֗ה ר֤וּחַ עֵצָה֙ וּגְבוּרָ֔ה ר֥וּחַ דַּ֖עַת וְיִרְאַ֥ת יְהוָֽה׃ 11:3 וַהֲרִיח֖וֹ בְּיִרְאַ֣ת יְהוָ֑ה וְלֹֽא־לְמַרְאֵ֤ה עֵינָיו֙ יִשְׁפּ֔וֹט וְלֹֽא־לְמִשְׁמַ֥ע אָזְנָ֖יו יוֹכִֽיחַ׃ 11:4 וְשָׁפַ֤ט בְּצֶ֙דֶק֙ דַּלִּ֔ים וְהוֹכִ֥יחַ בְּמִישׁ֖וֹר לְעַנְוֵי־אָ֑רֶץ וְהִֽכָּה־אֶ֙רֶץ֙ בְּשֵׁ֣בֶט פִּ֔יו וּבְר֥וּחַ שְׂפָתָ֖יו יָמִ֥ית רָשָֽׁע׃ 11:5 וְהָ֥יָה צֶ֖דֶק אֵז֣וֹר מָתְנָ֑יו וְהָאֱמוּנָ֖ה אֵז֥וֹר חֲלָצָֽיו׃ 11:6 וְגָ֤ר זְאֵב֙ עִם־כֶּ֔בֶשׂ וְנָמֵ֖ר עִם־גְּדִ֣י יִרְבָּ֑ץ וְעֵ֨גֶל וּכְפִ֤יר וּמְרִיא֙ יַחְדָּ֔ו וְנַ֥עַר קָטֹ֖ן נֹהֵ֥ג בָּֽם׃ 11:7 וּפָרָ֤ה וָדֹב֙ תִּרְעֶ֔ינָה יַחְדָּ֖ו יִרְבְּצ֣וּ יַלְדֵיהֶ֑ן וְאַרְיֵ֖ה כַּבָּקָ֥ר יֹֽאכַל־תֶּֽבֶן׃ 11:8 וְשִֽׁעֲשַׁ֥ע יוֹנֵ֖ק עַל־חֻ֣ר פָּ֑תֶן וְעַל֙ מְאוּרַ֣ת צִפְעוֹנִ֔י גָּמ֖וּל יָד֥וֹ הָדָֽה׃ 11:9 לֹֽא־יָרֵ֥עוּ וְלֹֽא־יַשְׁחִ֖יתוּ בְּכָל־הַ֣ר קָדְשִׁ֑י כִּֽי־מָלְאָ֣ה הָאָ֗רֶץ דֵּעָה֙ אֶת־יְהוָ֔ה כַּמַּ֖יִם לַיָּ֥ם מְכַסִּֽים׃ 11:10 וְהָיָה֙ בַּיּ֣וֹם הַה֔וּא שֹׁ֣רֶשׁ יִשַׁ֗י אֲשֶׁ֤ר עֹמֵד֙ לְנֵ֣ס עַמִּ֔ים אֵלָ֖יו גּוֹיִ֣ם יִדְרֹ֑שׁוּ וְהָיְתָ֥ה מְנֻחָת֖וֹ כָּבֽוֹד׃)

Jeremiah 23:5–6  
23:5 Behold, the days come, saith the LORD, that I will raise unto David a righteous Branch, and a King shall reign and prosper, and shall execute judgment and justice in the earth. 23:6 In his days Judah shall be saved, and Israel shall dwell safely: and this is his name whereby he shall be called, THE LORD OUR RIGHTEOUSNESS. (KJV 23:5 הִנֵּ֨ה יָמִ֤ים בָּאִים֙ נְאֻם־יְהוָ֔ה וַהֲקִמֹתִ֥י לְדָוִ֖ד צֶ֣מַח צַדִּ֑יק וּמָ֤לַךְ מֶ֙לֶךְ֙ וְהִשְׂכִּ֔יל וְעָשָׂ֛ה מִשְׁפָּ֥ט וּצְדָקָ֖ה בָּאָֽרֶץ׃ 23:6 בְּיָמָיו֙ תִּוָּשַׁ֣ע יְהוּדָ֔ה וְיִשְׂרָאֵ֖ל יִשְׁכֹּ֣ן לָבֶ֑טַח וְזֶה־שְּׁמ֥וֹ אֲֽשֶׁר־יִקְרְא֖וֹ יְהוָ֥ה׀ צִדְקֵֽנוּ׃)

Daniel 7:13–14  
7:13 I saw in the night visions, and, behold, one like the Son of man came with the clouds of heaven, and came to the Ancient of days, and they brought him near before him. 7:14 And there was given him dominion, and glory, and a kingdom, that all people, nations, and languages, should serve him: his dominion is an everlasting dominion, which shall not pass away, and his kingdom that which shall not be destroyed. (KJV 7:13 חָזֵ֤ה הֲוֵית֙ בְּחֶזְוֵ֣י לֵֽילְיָ֔א וַאֲרוּ֙ עִם־עֲנָנֵ֣י שְׁמַיָּ֔א כְּבַ֥ר אֱנָ֖שׁ אָתֵ֣ה הֲוָ֑ה וְעַד־עַתִּ֤יק יֽוֹמַיָּא֙ מְטָ֔ה וּקְדָמ֖וֹהִי הַקְרְבֽוּהִי׃ 7:14 וְלֵ֨הּ יְהִ֤יב שָׁלְטָן֙ וִיקָ֣ר וּמַלְכ֔וּ וְכֹ֣ל עַֽמְמַיָּ֗א אֻמַיָּ֛א וְלִשָּׁנַיָּ֖א לֵ֣הּ יִפְלְח֑וּן שָׁלְטָנֵ֞הּ שָׁלְטָ֤ן עָלַם֙ דִּֽי־לָ֣א יֶעְדֵּ֔ה וּמַלְכוּתֵ֖הּ דִּי־לָ֥א תִתְחַבַּֽל׃)

Micah 5:2–5  
5:2 But thou, Beth-lehem Ephratah, Though thou be little among the thousands of Judah, Yet out of thee shall he come forth unto me that is to be ruler in Israel; Whose goings forth have been from of old, from everlasting. 5:3 Therefore will he give them up, Until the time that she which travaileth hath brought forth: Then the remnant of his brethren shall return unto the children of Israel. 5:4 And he shall stand and feed in the strength of the LORD, In the majesty of the name of the LORD his God; And they shall abide: For now shall he be great unto the ends of the earth. 5:5 And this man shall be the peace, When the Assyrian shall come into our land: And when he shall tread in our palaces, Then shall we raise against him seven shepherds, And eight principal men. (KJV 5:2 לָכֵ֣ן יִתְּנֵ֔ם עַד־עֵ֥ת יוֹלֵדָ֖ה יָלָ֑דָה וְיֶ֣תֶר אֶחָ֔יו יְשׁוּב֖וּן עַל־בְּנֵ֥י יִשְׂרָאֵֽל׃ 5:3 וְעָמַ֗ד וְרָעָה֙ בְּעֹ֣ז יְהוָ֔ה בִּגְא֕וֹן שֵׁ֖ם יְהוָ֣ה אֱלֹהָ֑יו וְיָשָׁ֕בוּ כִּֽי־עַתָּ֥ה יִגְדַּ֖ל עַד־אַפְסֵי־אָֽרֶץ׃ 5:4 וְהָיָ֥ה זֶ֖ה שָׁל֑וֹם אַשּׁ֣וּר׀ כִּֽי־יָב֣וֹא בְאַרְצֵ֗נוּ וְכִ֤י יִדְרֹךְ֙ בְּאַרְמְנֹתֵ֔ינוּ וַהֲקֵמֹ֤נוּ עָלָיו֙ שִׁבְעָ֣ה רֹעִ֔ים וּשְׁמֹנָ֖ה נְסִיכֵ֥י אָדָֽם׃ 5:5 וְרָע֞וּ אֶת־אֶ֤רֶץ אַשּׁוּר֙ בַּחֶ֔רֶב וְאֶת־אֶ֥רֶץ נִמְרֹ֖ד בִּפְתָחֶ֑יהָ וְהִצִּיל֙ מֵֽאַשּׁ֔וּר כִּֽי־יָב֣וֹא בְאַרְצֵ֔נוּ וְכִ֥י יִדְרֹ֖ךְ בִּגְבוּלֵֽנוּ׃)

Zechariah 9:9–10  
9:9 Rejoice greatly, O daughter of Zion; Shout, O daughter of Jerusalem: Behold, thy King cometh unto thee: He is just, and having salvation; Lowly, and riding upon an ass, And upon a colt the foal of an ass. 9:10 And I will cut off the chariot from Ephraim, And the horse from Jerusalem, And the battle bow shall be cut off: And he shall speak peace unto the heathen: And his dominion shall be from sea even to sea, And from the river even to the ends of the earth. (KJV 9:9 גִּילִ֨י מְאֹ֜ד בַּת־צִיּ֗וֹן הָרִ֙יעִי֙ בַּ֣ת יְרוּשָׁלִַ֔ם הִנֵּ֤ה מַלְכֵּךְ֙ יָ֣בוֹא לָ֔ךְ צַדִּ֥יק וְנוֹשָׁ֖ע ה֑וּא עָנִי֙ וְרֹכֵ֣ב עַל־חֲמ֔וֹר וְעַל־עַ֖יִר בֶּן־אֲתֹנֽוֹת׃ 9:10 וְהִכְרַתִּי־רֶ֣כֶב מֵאֶפְרַ֗יִם וְסוּס֙ מִיר֣וּשָׁלִַ֔ם וְנִכְרְתָה֙ קֶ֣שֶׁת מִלְחָמָ֔ה וְדִבֶּ֥ר שָׁל֖וֹם לַגּוֹיִ֑ם וּמָשְׁלוֹ֙ מִיָּ֣ם עַד־יָ֔ם וּמִנָּהָ֖ר עַד־אַפְסֵי־אָֽרֶץ׃)

These texts from the Hebrew bible are considered messianic prophecies which are predictions in the Hebrew Scriptures about the future Messiah of Israel. They are called messianic because they reveal something about the Messiah that human wisdom could not foresee or guess. These things have been revealed by God, therefore, these are considered divinely inspired. The NT teaches that Yeshua of Nazareth fulfilled these prophecies and performed many signs and wonders to confirm his identity. In Isaiah 9:6-7 (Hebrew 9:5-6) Isaiah predicts that a child will be born who will have a number of titles, wonderful counselor, mighty God, everlasting father, prince of peace and how he will reign on David’s throne and establish an everlasting kingdom. Isaiah 11:1-10 speaks of a shoot that will come out of Jesse David’s father, and he will have a spirit of the Lord resting on him, he will judge in righteousness and truth and be faithful and will bring peace. He will be a rallying point for the nations and for the scattered people of Israel. If we consider history, this is certainly how Yeshua has functioned over time to rally the nations for the righteousness of God, to change lives and to bring peace towards men. Note there are times when history bears out how wicked men have done evil things in the name of Yeshua, but these things stand in contradiction to what the Scriptures say concerning Yeshua and walking in the ways of God. Jeremiah 23:5-6 speaks to the righteous branch from David’s line, paralleling Isaiah 11. The Messiah will reign as king, he will judge wisely and be called the Lord our Righteousness. Daniel 7:13-14 speaks to the one who is like the son of man coming on the clouds in the glory and power of God over all peoples, nations, and languages. Micah 5:2-5 speaks concerning the ruler who will come out of Bethlehem Ephrathah whose ways are ancient who will shepherd the flock in the strength of the Lord. Zechariah 9:9-10 speaks of the messiah coming to Jerusalem riding on a donkey, he will be righteous, humble, and bring salvation and peace to his people. We note the parallels in Yeshua’s life concerning these various things. The NT describes Yeshua as the Prince of Peace who brings peace to those who trust in him, and he is the Lord of all who has been given all authority in heaven and on earth. The NT is a testimony to the life of Yeshua, who he was, and the power of God to raise him from the dead. There are some people who doubt the NT account of Yeshua, believing the NT is a complete fabrication. What this suggests is that faith is always required. We cannot remove faith from the equation of believing who Yeshua is as the Messiah sent by God. We note something about the NT text, that it was written in Greek, and in fact all of the references from the Tanakh are made from the LXX, this is observed simply by comparing the text. The reason being is that in the first century Greek was the common language and so the LXX may have been much more frequently read and memorized and this may be the reason why it is cited in the NT text as compared to the MSS. There are also others who believe that the NT text simply cannot be trusted due there being no fragments or very few fragments for the LXX of which it refers remaining that are pre-first century. So, the argument is that the Tanakh translation to Greek has been nefariously modified to support the idea that Yeshua is the Messiah sent by God. This is the anti-missionary approach starting with the presupposition that Yeshua is not and cannot be the Messiah. It is interesting when surveying the biblical research literature, the fact of the matter is that biblical scholars use the LXX and even the Jewish scholars use the LXX often in their publications. There are countless Jewish peer reviewed biblical articles that use the LXX as a valid text. Therefore, the major conclusion is that it is only the fear and bias against the NT text that comes from the anti-missionaries while the actual scholars continue to use it without prejudice. These things again reveal to us that belief in Yeshua as the Messiah requires faith! This is another reason why we should ask the God of Israel for faith to believe the Scriptures and for understanding! 

Isaiah 37:7-12

Isaiah continues saying the following according to Isaiah 37:7.

ספר ישעיה פרק לז
ז   הִנְנִי נוֹתֵן בּוֹ רוּחַ וְשָׁמַע שְׁמוּעָה וְשָׁב אֶל-אַרְצוֹ וְהִפַּלְתִּיו בַּחֶרֶב בְּאַרְצוֹ: 

Isaiah 37:7 states, “Behold, I will send a blast upon him, and he shall hear a rumour, and return to his own land; and I will cause him to fall by the sword in his own land. (הִנְנִי נוֹתֵן בּוֹ רוּחַ וְשָׁמַע שְׁמוּעָה וְשָׁב אֶל-אַרְצוֹ וְהִפַּלְתִּיו בַּחֶרֶב בְּאַרְצוֹ)” Here we see how something very interesting. Isaiah states, הִנְנִי נוֹתֵן בּוֹ רוּחַ “behold I will give in him a spirit” and וְשָׁמַע שְׁמוּעָה וְשָׁב אֶל-אַרְצוֹ “and will hear and return to his land” and וְהִפַּלְתִּיו בַּחֶרֶב בְּאַרְצוֹ “and he will fall by the sword in his land.” What these things reveal to us is how the God of Israel is in control and how the Lord works using the spirit to move in this ungodly king. We note how the KJV translates this giving of the רוּחַ as hearing a rumor. It is important to note that the רוּחַ that is given is not the Holy Spirit of God, but is the way that we understand how God works in the lives of people, He can influence us by one’s disposition or attitude. The idea is that for us who are God’s people, we submit our lives, our attitudes, our will to His will according to the Word of God, this is a willing thing. On the other hand, wicked men God uses through the predisposition of their pride and rebellion. We note that there is no mention of the destruction of the Assyrian army until Isaiah 37:36-37. The point is that God is going to do a supernatural event of some sort that is spiritual, and this will cause Sennacherib to return to his own country and then be killed by his own sons. So Isaiah is prophesying what the final outcome of Sennacherib would be due to his blaspheme of the God of Israel!

Isaiah goes on saying the following according to Isaiah 37:8-9.

ספר ישעיה פרק לז
ח   וַיָּשָׁב רַבשָׁקֵה וַיִּמְצָא אֶת-מֶלֶךְ אַשּׁוּר נִלְחָם עַל-לִבְנָה כִּי שָׁמַע כִּי נָסַע מִלָּכִישׁ: ט   וַיִּשְׁמַע עַל-תִּרְהָקָה מֶלֶךְ-כּוּשׁ לֵאמֹר יָצָא לְהִלָּחֵם אִתָּךְ וַיִּשְׁמַע וַיִּשְׁלַח מַלְאָכִים אֶל-חִזְקִיָּהוּ לֵאמֹר: 

Isaiah 37:8 states, “So Rabshakeh returned, and found the king of Assyria warring against Libnah: for he had heard that he was departed from Lachish. (וַיָּשָׁב רַבשָׁקֵה וַיִּמְצָא אֶת-מֶלֶךְ אַשּׁוּר נִלְחָם עַל-לִבְנָה כִּי שָׁמַע כִּי נָסַע מִלָּכִישׁ)” Isaiah 37:9 “And he heard say concerning Tirhakah king of Ethiopia, He is come forth to make war with thee. And when he heard it, he sent messengers to Hezekiah, saying, (וַיִּשְׁמַע עַל-תִּרְהָקָה מֶלֶךְ-כּוּשׁ לֵאמֹר יָצָא לְהִלָּחֵם אִתָּךְ וַיִּשְׁמַע וַיִּשְׁלַח מַלְאָכִים אֶל-חִזְקִיָּהוּ לֵאמֹר)” Here we see the path of Assyrian army and what Isaiah is talking about concerning Sennacherib making war with Lachish and then Libnah.

So as Sennacherib was making his way to Jerusalem, destroying the fortified cities of Judah, he sent Rabshakeh to Jerusalem to tell them they needed to simply surrender to Assyria. We are told in Isaiah 37:9 that Tirhakah king of Ethiopia had come to war against Sennacherib. 

King of Ethiopia / Cush and Egypt
TIRHAKAH (תִּרְהָקָה; Θαρακα in the LXX). Also known as Taharqa the third pharaoh of the twenty-fifth (Ethiopian) dynasty of Egypt. Tirhakah appears in the parallel accounts of Hezekiah, king of Judah’s troubles with Assyria in 2 Kings 19:9 and Isaiah 37:9. When Sennacherib was besieging Libnah, he learned that Tirhakah was on his way to battle with him. They apparently fought at Eltekeh, which delayed Sennacherib’s approach to Jerusalem. Tirhakah ruled from 690 to 664 BC. Having usurped the throne, he married the widow of his predecessor, Shebitku. During his reign Tirhakah restored older temples and built new ones. He also constructed the largest pyramid in the Napatan region. Egypt prospered during his years as pharaoh, despite conflicts with Assyria. Esarhaddon, the Assyrian king, repeatedly attacked Egypt. In 677 BC, Esarhaddon invaded Egypt after settling a revolt in Ashkelon, but was held back and retreated. In 671 BC he invaded again, this time capturing and sacking Memphis. He also took several members of the royal family captive, including Tirhakah’s son, Ushankhuru. Tirhakah fled to the south while Esarhaddon established Necho I as king of Sais. After Esarhaddon left, Tirhakah attempted to destabilize Necho I. On his way back to deal with the trouble Tirhakah was causing, Esarhaddon died. His son Ashurbanipal defeated Tirhakah, causing him to flee to Thebes, where he died in 664 BC. (R. P. Nettelhorst, “Tirhakah,” ed. John D. Barry et al., The Lexham Bible Dictionary Bellingham, WA: Lexham Press, 2016).

So historically, scholars’ debate on Tirhaqah becoming king in Egypt and believe that he did not become king of Egypt until after 689 BC. The biblical record mentions when the Egyptian army met at Eltekeh. In addition, the Assyrian records indicate only Eltekeh as well. So the idea here for Isaiah recording these events in Isaiah 37:8-9 are to indicate the dynamics of what is taking place, the Egyptian army coming against Sennacherib and then Sennacherib taking his army to Libnah. Sennacherib sent Rabshakeh to Jerusalem in an attempt to cause them to surrender early, to make the campaign easier in case the Egyptians would cause them more trouble in their engagements against Judah. So Rabshakeh coming to Jerusalem early may have been the Assyrian king’s way of trying to discourage Hezekiah and preventing him from helping Egypt to fight the Assyrian army. A simple war tactic to keep the people ignorant of what is going on in the background. We see a lot of this going on today in the media, to keep people ignorant of what is really going on. There is a lot that could be said about these things!

Isaiah goes on saying the following according to Isaiah 37:10-12.

ספר ישעיה פרק לז
י   כֹּה תֹאמְרוּן אֶל-חִזְקִיָּהוּ מֶלֶךְ-יְהוּדָה לֵאמֹר אַל-יַשִּׁאֲךָ אֱלֹהֶיךָ אֲשֶׁר אַתָּה בּוֹטֵחַ בּוֹ לֵאמֹר לֹא תִנָּתֵן יְרוּשָׁלַם בְּיַד מֶלֶךְ אַשּׁוּר: יא   הִנֵּה | אַתָּה שָׁמַעְתָּ אֲשֶׁר עָשֹוּ מַלְכֵי אַשּׁוּר לְכָל-הָאֲרָצוֹת לְהַחֲרִימָם וְאַתָּה תִּנָּצֵל: יב   הַהִצִּילוּ אוֹתָם אֱלֹהֵי הַגּוֹיִם אֲשֶׁר הִשְׁחִיתוּ אֲבוֹתַי אֶת-גּוֹזָן וְאֶת-חָרָן וְרֶצֶף וּבְנֵי-עֶדֶן אֲשֶׁר בִּתְלַשָּׂר: 

Isaiah 37:10 states, “Thus shall ye speak to Hezekiah king of Judah, saying, Let not thy God, in whom thou trustest, deceive thee, saying, Jerusalem shall not be given into the hand of the king of Assyria. (כֹּה תֹאמְרוּן אֶל-חִזְקִיָּהוּ מֶלֶךְ-יְהוּדָה לֵאמֹר אַל-יַשִּׁאֲךָ אֱלֹהֶיךָ אֲשֶׁר אַתָּה בּוֹטֵחַ בּוֹ לֵאמֹר לֹא תִנָּתֵן יְרוּשָׁלַם בְּיַד מֶלֶךְ אַשּׁוּר)” Isaiah 37:11 “Behold, thou hast heard what the kings of Assyria have done to all lands by destroying them utterly; and shalt thou be delivered? (הִנֵּה | אַתָּה שָׁמַעְתָּ אֲשֶׁר עָשֹוּ מַלְכֵי אַשּׁוּר לְכָל-הָאֲרָצוֹת לְהַחֲרִימָם וְאַתָּה תִּנָּצֵל)” Isaiah 37:12 “Have the gods of the nations delivered them which my fathers have destroyed, as Gozan, and Haran, and Rezeph, and the children of Eden which were in Telassar? (הַהִצִּילוּ אוֹתָם אֱלֹהֵי הַגּוֹיִם אֲשֶׁר הִשְׁחִיתוּ אֲבוֹתַי אֶת-גּוֹזָן וְאֶת-חָרָן וְרֶצֶף וּבְנֵי-עֶדֶן אֲשֶׁר בִּתְלַשָּׂר)”  So the again here Rabshakeh is questioning the power of God to deliver Judah, and the evil one is asking the people to stop trusting in the Lord God of Israel saying that the nation of Assyria is more powerful. Rabshakeh then illustrates his point saying that Assyria has destroyed other nations, even the nations of the children of paradise (Eden). The children of Eden are described as Gozan, Haran, and Rezeph.

GOZAN (גּוֹזָן, gozan). A region on the upper Habor River, to which the Israelites were exiled (2 Kgs 17:6; 18:11; 1 Chr 5:26). When the “Gozan River” is mentioned it is likely the Habor in the region of Gozan. Sennacherib boasts that “the kings of Assyria” had destroyed the people of Gozan, among others (2 Kgs 19:12). Isaiah, when warning of Assyrian destruction, also mentions the demise of “Gozan, Haran, Rezeph, and the people of Eden” (Isaiah 37:12). Today, many scholars understand Gozan to be located at the modern Tell Halâf, east of Haran. This may be the same as the Gauzanitis cited by Ptolemy (Georg 5.18).

HARAN (חָרָן, charan, Χαρράν, Charran, Charran). A city in northern Mesopotamia; the family home of Abraham. Haran was located near the Balikh River, at the crossroads of trade routes between the Mediterranean region and prominent Mesopotamian cities such as Nineveh, Babylon, and Ur (Lloyd and Brice, 80–81). The city was east of Carchemish and north of Mari, in a zone between the Levant and lower Mesopotamia. The name Haran is thought to derive from the Akkadian word ḫarrânu, meaning “road” or “path” (Brown, Driver, & Briggs, 357). This is a fitting name for a city positioned at the crossroads of trade routes. Haran corresponds to the modern city of Harran in southeastern Turkey. Although existing wells within the walls of the old city may date back to ancient times, the main source of drinking water, about a mile to the west, is called “Jacob’s Well,” in reference to the patriarch Jacob and his time at Haran (Lloyd and Brice, “Harran,” 83). While Haran was not the largest of cities in the ancient world, its population in antiquity was estimated at about 20,000 people, indicating that it was a significant city (Lloyd and Brice, “Harran,” 83). The history of Haran is not well-understood due to the lack of extensive archaeological excavations. While Haran was established by at least the middle of the third millennium BC, the city appears to have been unoccupied at times, including a large gap during the middle of the second millennium BC. (T. Michael Kennedy, “Haran,” ed. John D. Barry et al., The Lexham Bible Dictionary Bellingham, WA: Lexham Press, 2016).

REZEPH (רֶצֶף, retseph). A town mentioned in a letter from Sennacherib to King Hezekiah as destroyed by the Assyrians. It is mentioned with Gozan, Haran, and Tel-Assar (2 Kgs 19:12), and was probably in the same area.

So Rabshakeh is making his case through a verbal attack against God Himself. According to Rabshakeh, Hezekiah is deceiving the people by telling them to have faith in the God of Israel. Rabshakeh believes these facts about their conquests are indisputable. Rabshakeh also lays claim to their victories as being superior and considers the God of Israel as merely not different than the many gods of the middle eastern cultures. This is a serious mistake since both Sennacherib and Rabshakeh do not know the God of Israel who works powerfully in history His will for His people. They are soon to find out how powerful the God of Israel really is!

Rabbinic Commentary on Isaiah 37:7-12

The Targum Jonathan is an Aramaic and Rabbinic translation of the book of Isaiah and therefore is a valuable resource for continuing to study the book of Isaiah!

תרגום יונתן בן עוזיאל אל ישעיה פרק לז:ז-יב
ז      הָאְנָא יָהֵיב בֵיה רוּחָא וְיִשמַע בְסֹורָא וִיתוּב לְאַרעֵיה וְאַפְלִינֵיה בְחַרבָא בְאַרעֵיה׃ ח      וְתָב רַב שָקֵי וְאַשכַח יָת מַלכָא דְאַתוּר מְגִיַח קְרָבָא עַל לִבנָה אְרֵי שְמַע אְרֵי נְטַל מִלָכִיש׃ ט      וּשמַע עַל תִרהָק מַלכָא דְכוּש לְמֵימַר נְפַק לַאְגָחָא קְרָבָא עִמָך וּשמַע וּשלַח אִזגַדִין לְוָת חִזקִיָה לְמֵימַר׃ י      כְדֵין תֵימְרוּן לְחִזקִיָה מַלַך שִבטָא דְבֵית יְהוּדָה לְמֵימַר לָא יַטעֵינָך אְלָהָך דְאַת רְחִיץ לְאִשתֵיזָבָא בֵיה לְמֵימַר לָא תִתמְסַר יְרוּשלַם בְיַד מַלכָא דְאַתוּר׃ יא      הָא אַת שְמַעתָא דַעְבַדוּ מַלכֵי אַתוּר לְכָל מְדִינָתָא לְגַמָרוּתְהֹון וְאַת מְדַמֵי לְאִשתֵיזָבָא׃ יב      הְשֵיזִיבָא יָתְהֹון דַחלַת עַמְמַיָא דְחַבִילוּ אְבָהָתִי יָת גֹוזָן וְיָת חָרָן וְרַצַף וּבנֵי עַדַן דְבִתלַסָר׃

Targum Jonathan son of Uziel Isaiah 37:7-12
37:7 Behold, I will put a spirit within him, and he shall hear a rumour, and return to his own land: and I will cause him to fall by the sword in his own land. 37:8 So Rabshakeh returned, and found the king of Assyria waging war against Libnah: for he had heard that he had departed from Lachish. 37:9 And Sennacherib heard say concerning Tirhaka king of Ethiopia, he hath gone forth to wage war against thee. And when he heard it, he sent messengers to Hezekiah, saying, 37:10 Thus shall ye speak to Hezekiah, king of the tribe of the house of Judah, saying, Let not thy God, in whom thou trustest, cause thee to err, saying, Jerusalem shall not be delivered into the hand of the king of Assyria. 37:11 Behold, thou hast heard what the kings of Assyria have done to all lands by destroying them utterly; and dost thou imagine that thou wilt be delivered? 37:12 Have the gods of the nations delivered those whom my fathers have destroyed, as Gozan, and Haran, and Rezeph, and the inhabitants of Eden which were in Telassar? (TgJ)

The Targum Johnathan writes the following concerning Isaiah 37:7-9 saying, ז      הָאְנָא יָהֵיב בֵיה רוּחָא וְיִשמַע בְסֹורָא וִיתוּב לְאַרעֵיה וְאַפְלִינֵיה בְחַרבָא בְאַרעֵיה׃ 37:7 Behold, I will put a spirit within him, and he shall hear a rumor, and return to his own land: and I will cause him to fall by the sword in his own land. ח      וְתָב רַב שָקֵי וְאַשכַח יָת מַלכָא דְאַתוּר מְגִיַח קְרָבָא עַל לִבנָה אְרֵי שְמַע אְרֵי נְטַל מִלָכִיש׃ 37:8 So Rabshakeh returned, and found the king of Assyria waging war against Libnah: for he had heard that he had departed from Lachish. ט      וּשמַע עַל תִרהָק מַלכָא דְכוּש לְמֵימַר נְפַק לַאְגָחָא קְרָבָא עִמָך וּשמַע וּשלַח אִזגַדִין לְוָת חִזקִיָה לְמֵימַר׃ 37:9 And Sennacherib heard say concerning Tirhaka king of Ethiopia, he hath gone forth to wage war against thee. And when he heard it, he sent messengers to Hezekiah, saying, (TgJ) The TgJ interprets Isaiah’s words that God will give Sennacherib a spirit to hear a rumor and then return to his home country and then he will be killed. Isaiah’s words here are based upon 2 Kings 19:7:

2 Kings 19:6–10  
19:6 And Isaiah said unto them, Thus shall ye say to your master, Thus saith the LORD, Be not afraid of the words which thou hast heard, with which the servants of the king of Assyria have blasphemed me. 19:7 Behold, I will send a blast upon him, and he shall hear a rumour, and shall return to his own land; and I will cause him to fall by the sword in his own land. 19:8 So Rab-shakeh returned, and found the king of Assyria warring against Libnah: for he had heard that he was departed from Lachish. 19:9 And when he heard say of Tirhakah king of Ethiopia, Behold, he is come out to fight against thee: he sent messengers again unto Hezekiah, saying, 19:10 Thus shall ye speak to Hezekiah king of Judah, saying, Let not thy God in whom thou trustest deceive thee, saying, Jerusalem shall not be delivered into the hand of the king of Assyria. (KJV וַיֹּ֤אמֶר לָהֶם֙ יְשַֽׁעְיָ֔הוּ כֹּ֥ה תֹאמְר֖וּן אֶל־אֲדֹֽנֵיכֶ֑ם כֹּ֣ה׀ אָמַ֣ר יְהוָ֗ה אַל־תִּירָא֙ מִפְּנֵ֤י הַדְּבָרִים֙ אֲשֶׁ֣ר שָׁמַ֗עְתָּ אֲשֶׁ֧ר גִּדְּפ֛וּ נַעֲרֵ֥י מֶֽלֶךְ־אַשּׁ֖וּר אֹתִֽי׃ הִנְנִ֨י נֹתֵ֥ן בּוֹ֙ ר֔וּחַ וְשָׁמַ֥ע שְׁמוּעָ֖ה וְשָׁ֣ב לְאַרְצ֑וֹ וְהִפַּלְתִּ֥יו בַּחֶ֖רֶב בְּאַרְצֽוֹ׃ וַיָּ֙שָׁב֙ רַב־שָׁקֵ֔ה וַיִּמְצָא֙ אֶת־מֶ֣לֶךְ אַשּׁ֔וּר נִלְחָ֖ם עַל־לִבְנָ֑ה כִּ֣י שָׁמַ֔ע כִּ֥י נָסַ֖ע מִלָּכִֽישׁ׃ וַיִּשְׁמַ֗ע אֶל־תִּרְהָ֤קָה מֶֽלֶך־כּוּשׁ֙ לֵאמֹ֔ר הִנֵּ֥ה יָצָ֖א לְהִלָּחֵ֣ם אִתָּ֑ךְ וַיָּ֙שָׁב֙ וַיִּשְׁלַ֣ח מַלְאָכִ֔ים אֶל־חִזְקִיָּ֖הוּ לֵאמֹֽר׃ כֹּ֣ה תֹאמְר֗וּן אֶל־חִזְקִיָּ֤הוּ מֶֽלֶךְ־יְהוּדָה֙ לֵאמֹ֔ר אַל־יַשִּׁאֲךָ֣ אֱלֹהֶ֔יךָ אֲשֶׁ֥ר אַתָּ֛ה בֹּטֵ֥חַ בּ֖וֹ לֵאמֹ֑ר לֹ֤א תִנָּתֵן֙ יְר֣וּשָׁלִַ֔ם בְּיַ֖ד מֶ֥לֶךְ אַשּֽׁוּר׃)

The Targum Jonathan adds some details to the original text, such as specifying the nature of the spirit and the source of the rumor. Here in Isaiah 37:7 and 2 kings 19:7 we read הִנְנִ֨י נֹתֵ֥ן בּוֹ֙ ר֔וּחַ וְשָׁמַ֥ע שְׁמוּעָ֖ה וְשָׁ֣ב לְאַרְצ֑וֹ “behold I will give in him a spirit he will hear a rumor and return to his land.” This directs us to understand how God is going to motivate Sennacherib to return home. The Aramaic text uses idioms and expressions that are different from the Hebrew ones. Some possible Aramaic idioms and interpretations that are different from the original text are as follows:

Aramaic Idioms and Interpretations

• The word for “spirit” (רוּחָא) can also mean “wind” or “breath” in Hebrew, but in Aramaic it is more likely to mean a disposition or mood, such as fear or courage..
• The word for “rumor” (וְיִשמַע בְסֹורָא) can also mean “news” or “revelation” in Hebrew, but in Aramaic it may imply something uncertain or false.
• The phrase “return to his land” (וִיתוּב לְאַרעֵיה) in Hebrew, but in Aramaic it may imply a final judgment or punishment.

So according to the Targum translation the Lord will give Sennacherib a spirit which changes his disposition or mood such that he will return to his own land where he will die by the sword. The information of the king of Assyria waging war with Libnah and the king of Ethiopia according to Isaiah 37:8-9 are not the events that caused him to return to his own land. It was the angel that God had sent later on that killed a large portion of the men in his army that led to his return. So, he returns in defeat and not just simply having a desire to return home. The interesting point is how the Lord works to put within a man to do something. To have a spirit that seeks to please God and live in His holy ways, or one that turns from and seeks to live in one’s own ways of sinfulness and disobedience. We note how Paul describes the reasons why this happens in Romans 1. A false prophet or a false spirit can lead one away from truth and life that is found by faith in the Lord God of Israel! The Scriptures speak a lot about false spirits and false prophets, all of which can deceive and lead people away from the Lord. 

Examples of False Spirits and False Prophets

• Matthew 7:15 states: “Beware of false prophets, who come to you in sheep’s clothing but inwardly are ravenous wolves.”
• 1 John 4:1 states: “Beloved, do not believe every spirit, but test the spirits to see whether they are from God, for many false prophets have gone out into the world.”
• 2 Peter 2:1 states: “But false prophets also arose among the people, just as there will be false teachers among you, who will secretly bring in destructive heresies, even denying the Master who bought them, bringing upon themselves swift destruction.”

Here Yeshua warns in Matthew 7:15 that false prophets are led by those having a false spirit. Both John and Peter write about testing the spirits to know whether one is from God or not. These are important comments since it is important to discern whether one is from God or simply a false teacher which brings destructive heresies. The NT text provides criteria for testing the spirits so that we can discern whether the prophet or teacher is from God or not, to discern the truth or a lie, etc. 

Criteria for Testing the Spirits and Discerning the Truth

• 1 John 4:2-3 states: “By this you know the Spirit of God: every spirit that confesses that Jesus Christ has come in the flesh is from God, and every spirit that does not confess Jesus is not from God. This is the spirit of the antichrist, which you heard was coming and now is in the world already.”
• Matthew 7:16-20 states: “You will recognize them by their fruits. Are grapes gathered from thornbushes, or figs from thistles? So, every healthy tree bears good fruit, but the diseased tree bears bad fruit. A healthy tree cannot bear bad fruit, nor can a diseased tree bear good fruit. Every tree that does not bear good fruit is cut down and thrown into the fire. Thus you will recognize them by their fruits.”

We note that the spirit of the antichrist has already been in the world at this point of John writing his epistle. This means that there were people involved as antimissionaries to turn people from faith in Yeshua as the Messiah of God from the beginning. This is significant because today this same spirit is here amongst many who reject the NT account that Yeshua is the Messiah sent of God. The enemy comes up with many reasons to justify their rejection of Yeshua. It is important to observe how the spirit within such people is always filled with anger and hatred towards others. Note the disposition of those who do not believe in Yeshua and try to get others to do the same. Note what they say and how they say it. It becomes clear the disposition, mood, and attitudes are not from God. I feel this is an easy way to discern whether one is being led by God or not.

Rashi goes on explaining these verses saying the following: 

Rashi on Isaiah 37:9 Parts 1-4
וישמע. מלך אשור:
And he heard i.e., the king of Assyria.
על תרהקה. לאמר יצא תרהקה להלחם אתך:
about Tirhakah…saying Tirhakah went out to wage war against you.
וישמע וישלח מלאכים. אין וישמע השני כמו וישמע הראשון הראשון ל’ שמוע’ והשני ל’ קבל’ קבל דברי השלוחי’ וייטבו בעיניו לתת לב להסתלק מעל ירושלי’ להלחם תחלה עם כוש:
And he heard, and he sent emissaries The second “and he heard” is not like the first “and he heard.” The first is an expression of hearing, and the second is an expression of accepting. He accepted the report of the messengers, and it appealed to him to give thought to withdraw from Jerusalem to fight first with Cush.
וישלח מלאכים אל חזקיהו. להודיעו שאינו מסתלק לגמרי אלא ע”מ לשוב:
and he sent emissaries to Hezekiah to notify [him] that he was not withdrawing completely, but with the intention of returning.

Here Sennacherib sent messengers to inform Hezekiah to not get his hopes up that he was not turning away from Jerusalem, he was only going to fight another city or king and then return. Note again how Rabshakeh had said to the people that if they come out, they will be spared and later they will return to take them to another country. This could have been the situation that the king of Assyria was going to fight another city or the king of Ethiopia and then return. The point of return to Jerusalem would likely be the moment in which they would then export the people. 

Isaiah goes on saying, י      כְדֵין תֵימְרוּן לְחִזקִיָה מַלַך שִבטָא דְבֵית יְהוּדָה לְמֵימַר לָא יַטעֵינָך אְלָהָך דְאַת רְחִיץ לְאִשתֵיזָבָא בֵיה לְמֵימַר לָא תִתמְסַר יְרוּשלַם בְיַד מַלכָא דְאַתוּר׃ 37:10 Thus shall ye speak to Hezekiah, king of the tribe of the house of Judah, saying, Let not thy God, in whom thou trustest, cause thee to err, saying, Jerusalem shall not be delivered into the hand of the king of Assyria. יא      הָא אַת שְמַעתָא דַעְבַדוּ מַלכֵי אַתוּר לְכָל מְדִינָתָא לְגַמָרוּתְהֹון וְאַת מְדַמֵי לְאִשתֵיזָבָא׃ 37:11 Behold, thou hast heard what the kings of Assyria have done to all lands by destroying them utterly; and dost thou imagine that thou wilt be delivered? יב      הְשֵיזִיבָא יָתְהֹון דַחלַת עַמְמַיָא דְחַבִילוּ אְבָהָתִי יָת גֹוזָן וְיָת חָרָן וְרַצַף וּבנֵי עַדַן דְבִתלַסָר׃37:12 Have the gods of the nations delivered those whom my fathers have destroyed, as Gozan, and Haran, and Rezeph, and the inhabitants of Eden which were in Telassar? (TgJ) So Rabshakeh continues with questioning the power of God to save them. He claims that Hezekiah is deceiving the people to follow the Lord. This again is how the evil one works, when there is the appearance of failure, the evil one will use this as a way to discourage faith. Rashi writes the following concerning Isaiah 37:12.

Rashi on Isaiah 37:12 Part 1
עדן. שם מלכות כמה דאת אמר (יחזק’ כז) חרן וכנה ועדן:
Eden the name of a kingdom, as it is stated (Ezekiel 27:23): “Haran and Canneh and Eden.”

The kingdom of Eden in Isaiah 37:12 is not a metaphor, but a literal place that was conquered by the king of Assyria. It was located in Telassar, a region in Mesopotamia. The children of Eden were probably descendants of Eden, a son of Joctan, who was a son of Shem, who was a son of Noah (see Bereshit / Genesis 10:2-3, 10:21-30). Sennacherib boasted that he had destroyed Eden and other nations, and that their gods could not save them. He challenged Hezekiah, the king of Judah, to trust in his God, implying that he would also fail to deliver him from the Assyrian invasion. The word Eden reminds us of creation in Bereshit / Genesis 1-3 and the beginning of man and civilization. The ancient Near East, which includes Mesopotamia, Egypt, and other regions, is often called the cradle of civilization because it is where the first urban centers, writing systems, and complex societies emerged. Byblos, a city in Lebanon, is also connected to the word “Bible” because this is where we indirectly derive the name “Bible” from the Greek word “biblia,” which means “books” and was derived from the Phoenician port of Byblos where papyrus was exported. The point is that the God of Israel provided us with this book (the Bible) to guide us in His holy ways, to provide historical narrative to show us how He has worked in the lives of men, women, and children throughout the history of mankind. These are important points in regard to the love that God has for us from the sense of His not leaving us without a way to know these things. We see the love of God for His people through the various ways in which He delivered His people again and again throughout history. We also see how He sent his son Yeshua to die for the forgiveness of sins. What the history of Israel is teaching us is how we are to remain faithful regardless of the situations that we find ourselves in, even to the point of death. We lay our lives down for God’s glory, living our lives for His glory, and taking a stand upon God’s word not wavering, for His glory!