Isaiah 10:29

They are gone over the passage: they have taken up their lodging at Geba; Ramah is afraid; Gibeah of Saul is fled.

EXPOSITORY (ENGLISH BIBLE)

Matthew Henry's Concise Commentary

10:20-34 By our afflictions we may learn not to make creatures our confidence. Those only can with comfort stay upon God, who return to him in truth, not in pretence and profession only. God will justly bring this wasting away on a provoking people, but will graciously set bounds to it. It is against the mind and will of God, that his people, whatever happens, should give way to fear. God's anger against his people is but for a moment; and when that is turned from us, we need not fear the fury of man. The rod with which he corrected his people, shall not only be laid aside, but thrown into the fire. To encourage God's people, the prophet puts them in mind of what God had formerly done against the enemies of his church. God's people shall be delivered from the Assyrians. Some think it looks to the deliverance of the Jews out of their captivity; and further yet, to the redemption of believers from the tyranny of sin and Satan. And this, because of the anointing; for his people Israel's sake, the believers among them that had received the unction of Divine grace. And for the sake of the Messiah, the Anointed of God. Here is, ver. 28-34, a prophetical description of Sennacherib's march towards Jerusalem, when he threatened to destroy that city. Then the Lord, in whom Hezekiah trusted, cut down his army like the hewing of a forest. Let us apply what is here written, to like matters in other ages of the church of Christ. Because of the anointing of our great Redeemer, the yoke of every antichrist must be broken from off his church: and if our souls partake of the unction of the Holy Spirit, complete and eternal deliverances will be secured to us.

Barnes' Notes on the Bible

They are gone over the passage - The word "passage" (מעברה ma‛ebı̂râh) may refer to any passage or ford of a stream, a shallow part of a river where crossing was practicable; or it may refer to any narrow pass, or place of passing in mountains. The Chaldee Paraphrase renders this, 'They have passed the Jordan;' but this cannot be the meaning, as all the transactions referred to here occurred in the vicinity of Jerusalem, and long after they had crossed the Jordan. In 1 Samuel 13:23, the 'passage of Michmash' is mentioned as the boundary of the garrison of the Philistines. Between Jeb'a and Mukhmas there is now a steep, precipitous valley, which is probably the 'passage' here referred to. This wady, or valley, runs into another that joins it on the north, and then issues out upon the plain not far from Jericho. In the valley are two hills of a conical form, having steep rocky sides, which are probably the rocks mentioned, in connection with Jonathan's adventure, as a narrow defile or way between the rock Bozez on the one side, and Seneh on tbe other; 1 Samuel 14:4-5. This valley appears at a later time to have been the dividing line between the tribes of Ephraim and Benjamin, for Geba on the south side of this valley was the northern limit of Judah and Benjamin 2 Kings 23:8; while Bethel on its north side was on the southern border of Ephraim; Judges 16:1-2. - Robinson's "Bib. Researches," ii. p. 116. Of course it was an important place, and could be easily guarded - like the strait of Thermopylae. By his having passed this place is denoted an advance toward Jerusalem, showing that nothing impeded his progress, and that he was rapidly hastening with his army to the city.

They have taken up their lodging at Geba - They have pitched their camp there, being entirely through the defile of Michmash. Hebrew, 'Geba is a lodging place for us;' that is, for the Assyrians. Perhaps, however. there is an error in the common Hebrew text here, and that it should be למו lāmô, 'for them,' instead of לנוּ lānû, 'for us.' The Septuagint and the Chaldee so read it, and so our translators have understood it. "Geba" here is not be confounded with 'Gibeah of Saul,' mentioned just after. It was in the tribe of Benjamin 1 Kings 15:22; and was on the line, or nearly on the line, of Judah, so as to be its northern boundary; 2 Kings 23:8. It was not far from Gibeah, or Gibeon. There are at present no traces of the place known.

Ramah - This city was in the tribe of Benjamin. It was between Geba and Gibea. It was called "Ramah," from its being on elevated ground; compare the note at Matthew 2:18. "Ramah," now called "er-Ram," lies on a high hill a little east of the road from Jerusalem to Bethel. It is now a miserable village, with few houses, and these in the summer mostly deserted. There are here large square stones, and also columns scattered about in the fields, indicating an ancient place of some importance. A small mosque is here with columns, which seems once to have been a church. Its situation is very conspicuous, and commands a fine prospect. It is near Gibeah, about six Roman miles from Jerusalem. So Jerome, "Commentary" in Hosea 5:8 : 'Rama quae est juxta Gabaa in septimo lapide a Jerosolymis sita.' Josephus places it at forty stadia from Jerusalem; "Ant." viii. 12, 3.

Is afraid - Is terrified and alarmed at the approach of Sennacherib - a beautiful variation in the description, denoting his rapid and certain advance on the city of Jerusalem, spreading consternation everywhere.

Gibeah of Saul - This was called 'Gibeah of Saul,' because it was the birthplace of Saul 1 Samuel 11:4; 1 Samuel 15:34; 2 Samuel 21:6; and to distinguish it from Gibea in the tribe of Judah Joshua 15:57; and also a Gibeah where Eleazar was burled; Joshua 24:33. Jerome mentions Gibeah as in his day level with the ground. - "Epis. 86, ad Eustoch." It has been almost wholly, since his time, unnoticed by travelers. It is probably the same as the modern village of Jeba, lying in a direction to the southwest of Mukhmas. This village is small, and is half in ruins. Among these there are occasionally seen large hewn stones, indicating antiquity. There is here the ruin of a small tower almost solid, and a small building having the appearance of an ancient church. It is an elevated place from which several villages are visible. - Robinson's "Bib. Researches," ii. p. 113.

Is fled - That is, the inhabitants have fled. Such was the consternation produced by the march of the army of Sennacherib, that the city was thrown into commotion, and left empty.

Jamieson-Fausset-Brown Bible Commentary

29. passage—the jaws of the wady or defile at Michmash (1Sa 13:23; 14:4, 5).

lodging—their quarters for the night, after having passed the defile which might have been easily guarded against them.

Ramah—near Geba; seven miles from Jerusalem.

Gibeah of Saul—his birthplace and residence, in Benjamin (1Sa 11:4), distinct from Gibeah of Judah (Jos 15:57).

Matthew Poole's Commentary

The passage; some considerable passage then well known, possibly that 1 Samuel 14:4. The people fled to Jerusalem for fear of the Assyrian.

Gill's Exposition of the Entire Bible

They are gone over the passage,.... Or "from the passage" (b); not of Jordan, as the Targum; but rather of Michmash, 1 Samuel 13:23 this to be understood of the king of Assyria with his army:

they have taken up their lodging at Geba; or "Geba was their lodging"; that is, for a night only; not that they continued here for any time, as our version seems to suggest. This was a city in the tribe of Benjamin, Joshua 21:17 called Geba of Benjamin, 1 Kings 15:22.

Ramah is afraid; the inhabitants of it, as the Targum, at the report of the march of the king of Assyria and his army, and their being near to them. Ramah was in the tribe of Benjamin, Joshua 18:25 it is mentioned with Gibeah in Hosea 5:8 upon which place Jerom says it was seven miles from Jerusalem; but elsewhere (c) he says it was but six, and was to the north against Bethel. See Judges 19:13.

Gibeah of Saul is fled; that is, the inhabitants of it fled, upon hearing the king of Assyria with his army was coming that way. This was also a city of Benjamin, and is called Gibeah of Benjamin, 1 Samuel 13:2 and Gibeah of Saul, 1 Samuel 11:4 as here; either because he was born there, as Jerom (d) affirms; and certain it is, that he was of the tribe of Benjamin; or because he built it, or at least a palace in it to dwell in, as Kimchi thinks; and it is plain he dwelt here, for it is called his home, 1 Samuel 10:26 the name of the place with Josephus (e) is Gabathsaoula, which he makes to be thirty furlongs or four miles from Jerusalem, and says it signifies "Saul's hill", and that it was situated in a place called the Valley of Thorns.

(b) "a transitu". (c) De locis Hebraicis, fol. 94. B. (d) Comment. in Hos. v. 8. (e) De Bello Jud. l. 6. c. 2. sect. 1.

Geneva Study Bible

They are gone over the passage: they have taken up their lodging at Geba; Ramah is afraid; Gibeah of Saul is fled.

EXEGETICAL (ORIGINAL LANGUAGES)

Pulpit Commentary

Verse 29. - They are gone over the passage. The "passage of Michmash" (1 Samuel 13:23) - the deeply sunken valley, called now the Wady Sutveinit, between Michmash (Mukkmas) and Geba (Jeba). They have taken up their lodging at Geba; or, at Geba they rest for the night. Having crossed the wady, they bivouac on the crest of the hills enclosing it on the south. Ramah... Gibeah of Saul. Ramah is, no doubt, Er-Ram, a village on an eminence, as the name implies, about six miles north of Jerusalem, and on the direct road from Beitin. Gibeah of Saul is thought to have occupied the site of the modern Tuleil-el-Ful, two miles nearer Jerusalem. It is certainly a distinct place from Geba. The inhabitants evacuate these two places during the night. Isaiah 10:29

Keil and Delitzsch Biblical Commentary on the Old Testament

Professor Schegg travelled by this very route to Jerusalem (cf., p. 560, Anm. 2): From Gifneh he went direct to Tayibeh (which he imagined to be the ancient Ai), and then southwards through Muchmas, Geba, Hizmeh, 'Anata, and el-Isawiye to Jerusalem.

Isaiah 10:28Aesthetically considered, the description is one of the most magnificent that human poetry has ever produced. "He comes upon Ayyath, passes through Migron; in Michmash he leaves his baggage. They go through the pass: let Geba be our quarters for the night! Ramah trembles; Gibeah of Saul flees. Scream aloud, O daughter of Gallim! Only listen, O Laysha! Poor Anathoth! Madmenah hurries away; the inhabitants of Gebim rescue. He still halts in Nob today; swings his hand over the mountain of the daughter of Zion, the hill of Jerusalem. Behold, the Lord, Jehovah of hosts, lops down the branches with terrific force; and those of towering growth are hewn down, and the lofty are humbled. And He fells the thickets of the forest with iron; and Lebanon, it falls by a Majestic One." When the Assyrian came upon Ayyath ( equals Ayyah, 1 Chronicles 7:28 (?), Nehemiah 11:31, generally hâ-‛ai, or 'Ai), about thirty miles to the north-east of Jerusalem, he trod for the first time upon Benjaminitish territory, which was under the sway of Judaea. The name of this 'Ai, which signifies "stone-heap," tallies, as Knobel observes, with the name of the Tell el-hagar, which is situated about three-quarters of an hour to the south-east of Beitn, i.e., Bethel. But there are tombs, reservoirs, and ruins to be seen about an hour to the south-east of Beitin; and these Robinson associates with Ai. From Ai, however, the army will not proceed towards Jerusalem by the ordinary route, viz., the great north road (or "Nablus road"); but, in order to surprise Jerusalem, it takes a different route, in which it will have to cross three deep and difficult valleys. From Ai they pass to Migron, the name of which has apparently been preserved in the ruins of Burg Magrun, situated about eight minutes' walk from Beitn.

(Note: I also find the name written Magrum (read Magrun), which is probably taken from a more correct hearsay than the Machrn of Robinson (ii.127).)

Michmash is still to be found in the form of a deserted village with ruins, under the name of Muchms, on the eastern side of the valley of Migron. Here they deposit their baggage (hiphkid, Jeremiah 36:20), so far as they are able to dispense with it - either to leave it lying there, or to have it conveyed after them by an easier route. For they proceed thence through the pass of Michmash, a deep and precipitous ravine about forty-eight minutes in breadth, the present Wady Suweinit. "The pass" (ma‛bârâh) is the defile of Michmash, with two prominent rocky cliffs, where Jonathan had his adventure with the garrison of the Philistines. One of these cliffs was called Seneh (1 Samuel 14:4), a name which suggests es-Suweinit. Through this defile they pass, encouraging one another, as they proceed along the difficult march, by the prospect of passing the night in Geba, which is close at hand. It is still disputed whether this Geba is the same place as the following Gibeah of Saul or not. There is at the present time a village called Geba' below Muchms, situated upon an eminence. The almost universal opinion now is, that this is not Gibeah of Saul, but that the latter is to be seen in the prominent Tell (Tuleil) el-Fl, which is situated farther south. This is possibly correct.

(Note: This is supported by Robinson in his Later Biblical Researches in Palestine (1857), by Valentiner (pastor at Jerusalem), and by Keil in the Commentary on Joshua, Judges, etc. (Joshua 18:21-28), where all the more recent writings on this topographical question are given.)

For there can be no doubt that this mountain, the name of which signifies "Bean-hill," would be a very strong position, and one very suitable for Gibeah of Saul; and the supposition that there were two places in Benjamin named Geba, Gibeah, or Gibeath, is favoured at any rate by Joshua 18:21-28, where Geba and Gibeath are distinguished from one another. And this mountain, which is situated to the south of er-Rm - that is to say, between the ancient Ramah and Anathoth - tallies very well with the route of the Assyrian as here described; whilst it is very improbable that Isaiah has designated the very same place first of all Geba, and then (for what reason no one can tell) Gibeah of Saul. We therefore adopt the view, that the Assyrian army took up its quarters for the night at Geba, which still bears this name, spreading terror in all directions, both east and west, and still more towards the south. Starting in the morning from the deep valley between Michmash and Geba, they pass on one side of Rama (the present er-Rm), situated half an hour to the west of Geba, which trembles as it sees them go by; and the inhabitants of Gibeath of Saul, upon the "Bean-hill," a height that commands the whole of the surrounding country, take to flight when they pass by. Every halting-place on their route brings them nearer to Jerusalem. The prophet goes in spirit through it all. It is so objectively real to him, that it produces the utmost anxiety and pain. The cities and villages of the district are lost.

He appeals to the daughter, i.e., the population, of Gallim, to raise a far-sounding yell of lamentation with their voice (Ges. 138, 1, Anm. 3), and calls out in deep sympathy to Laysha, which was close by (on the two places, both of which have vanished now, see 1 Samuel 25:44 and Judges 18:29), "only listen," the enemy is coming nearer and nearer; and then for Anathoth (‛Anâtâ, still to be seen about an hour and a quarter to the north of Jerusalem) he utters this lamentation (taking the name as an omen of its fate): O poor Anathoth! There is no necessity for any alteration of the text; ‛anniyâh is an appeal, or rather an exclamation, as in Isaiah 54:11; and ‛anâthoth follows, according to the same verbal order as in Isaiah 23:12, unless indeed we take it at once as an adjective written before the noun - an arrangement of the words which may possibly have been admissible in such interjectional sentences. The catastrophe so much to be dreaded by Jerusalem draws nearer and nearer. Madmenah (dung-hill, see Comm. on Job, at Job 9:11-15) flees in anxious haste: the inhabitants of Gebim (water-pits) carry off their possessions (הּעיז, from עוּז, to flee, related to chush, hence to carry off in flight, to bring in haste to a place of security, Exodus 9:19, cf., Jeremiah 4:6; Jeremiah 6:1; synonymous with hēnı̄s, Exodus 9:20; Judges 6:11; different from ‛âzaz, to be firm, strong, defiant, from which mâ‛oz, a fortress, is derived - in distinction from the Arabic ma‛âdh, a place of refuge: comp. Isaiah 30:2, to flee to Pharaoh's shelter). There are no traces left of either place. The passage is generally understood as implying that the army rested another day in Nob. But this would be altogether at variance with the design - to take Jerusalem by surprise by the suddenness of the destructive blow. We therefore render it, "Even to-day he will halt in Nob" (in eo est ut subsistat, Ges. 132, Anm. 1) - namely, to gather up fresh strength there in front of the city which was doomed to destruction, and to arrange the plan of attack. The supposition that Nob was the village of el-'Isawiye, which is still inhabited, and lies to the south-west of Ant, fifty-five minutes to the north of Jerusalem, is at variance with the situation, as correctly described by Jerome, when he says: "Stans in oppidulo Nob et procul urbem conspiciens Jerusalem." A far more appropriate situation is to be found in the hill which rises to the north of Jerusalem, and which is called Sadr, from its breast-like projection or roundness - a name which is related in meaning to nob, nâb, to rise. From this eminence the way leads down into the valley of Kidron; and as you descend, the city spreads out before you at a very little distance off. It may have been here, in the prophet's view, that the Assyrians halted.

(Note: This is the opinion of Valentiner, who also regards the march of the Assyrians as an "execution-march" in two columns, one of which took the road through the difficult ground to the east, whilst the other inflicted punishment upon the places that stood near the road. The text does not require this, however, but describes a march, which spread alarm both right and left as it went along.)

It was not long, however (as the yenōphēph which follows ἀσυνδέτως implies), before his hand was drawn out to strike (Isaiah 11:15; Isaiah 19:16), and swing over the mountain of the daughter of Zion (Isaiah 16:1), over the city of the holy hill. But what would Jehovah do, who was the only One who could save His threatened dwelling-place in the face of such an army? As far as Isaiah 10:32, the prophet's address moved on at a hurried, stormy pace; it then halted, and seemed, as it were, panting with anxiety; it now breaks forth in a dactylic movement, like a long rolling thunder. The hostile army stands in front of Jerusalem, like a broad dense forest. But it is soon manifest that Jerusalem has a God who cannot be defied with impunity, and who will not leave His city in the lurch at the decisive moment, like the gods of Carchemish and Calno. Jehovah is the Lord, the God of both spiritual and starry hosts. He smites down the branches of this forest of an army: sē‛ēph is a so-called piel privativum, to lop (lit. to take the branches in hand; cf., sikkēl, Isaiah 5:2); and pu'rah equals pe'urah (in Ezekiel pō'rah) is used like the Latin frons, to include both branches and foliage - in other words, the leafy branches as the ornament of the tree, or the branches as adorned with leaves. The instrument He employs is ma‛arâtzâh, his terrifying and crushing power (compare the verb in Isaiah 2:19, Isaiah 2:21). And even the lofty trunks of the forest thus cleared of branches and leaves do not remain; they lie hewn down, and the lofty ones must fall. It is just the same with the trunks, i.e., the leaders, as with the branches and the foliage, i.e., with the great crowded masses. The whole of the forest thicket (as in Isaiah 9:17) he hews down (nikkaph, third pers. piel, though it may also be niphal); and Lebanon, i.e., the army of Asshur which is now standing opposite to Mount Zion, like Lebanon with its forest of cedars, falls down through a Majestic One ('addı̄r), i.e., through Jehovah (Isaiah 33:21, cf., Psalm 76:5; Psalm 93:4). In the account of the fulfilment (Isaiah 37:36) it is the angel of the Lord (mal'ach Jehovah), who is represented as destroying the hundred and eighty-five thousand in the Assyrian camp in a single night. The angel of Jehovah is not a messenger of God sent from afar, but the chosen organ of the ever-present divine power.