Isaiah 29
29
Ariel is Besieged
1 Ariel is as good as dead#tn Heb “Woe [to] Ariel.” The meaning of the name “Ariel” is uncertain. The name may mean “altar hearth” (see v. 2) or, if compound, “lion of God.” The name is used here as a title for Mount Zion/Jerusalem (see v. 8). –
Ariel, the town David besieged!#tn Heb “the town where David camped.” The verb חָנָה (khanah, “camp”) probably has the nuance “lay siege to” here. See v. 3. Another option is to take the verb in the sense of “lived, settled.”
Keep observing your annual rituals,
celebrate your festivals on schedule.#tn Heb “Add year to year, let your festivals occur in cycles.” This is probably a sarcastic exhortation to the people to keep up their religious rituals, which will not prevent the coming judgment. See J. N. Oswalt, Isaiah (NICOT), 1:527.
2 I will threaten Ariel,
and she will mourn intensely
and become like an altar hearth#tn The term אֲרִיאֵל (’ari’el, “Ariel”) is the word translated “altar hearth” here. The point of the simile is not entirely clear. Perhaps the image likens Jerusalem’s coming crisis to a sacrificial fire. before me.
3 I will lay siege to you on all sides;#tc The Hebrew text has כַדּוּר (khadur, “like a circle”), i.e., “like an encircling wall.” Some emend this phrase to כְּדָוִד (kÿdavid, “like David”), which is supported by the LXX (see v. 1). However, the rendering in the LXX could have arisen from a confusion of the dalet (ד) and resh (ר).
I will besiege you with troops;#tn The meaning of מֻצָּב (mutsav) is not certain. Because of the parallelism (note “siege works”), some translate “towers.” The noun is derived from נָצַב (natsav, “take one’s stand”) and may refer to the troops stationed outside the city to prevent entrance or departure.
I will raise siege works against you.
4 You will fall;
while lying on the ground#tn Heb “from the ground” (so NIV, NCV). you will speak;
from the dust where you lie, your words will be heard.#tn Heb “and from the dust your word will be low.”
Your voice will sound like a spirit speaking from the underworld;#tn Heb “and your voice will be like a ritual pit from the earth.” The Hebrew אוֹב (’ov, “ritual pit”) refers to a pit used by a magician to conjure up underworld spirits. See the note on “incantations” in 8:19. Here the word is used metonymically for the voice that emerges from such a pit.
from the dust you will chirp as if muttering an incantation.#tn Heb “and from the dust your word will chirp.” The words “as if muttering an incantation” are supplied in the translation for clarification. See the parallelism and 8:19.
5 But the horde of invaders will be like fine dust,
the horde of tyrants#tn Or “violent men”; cf. NASB “the ruthless ones.” like chaff that is blown away.
It will happen suddenly, in a flash.
6 Judgment will come from the Lord who commands armies,#tn Heb “from the Lord who commands armies [traditionally, the Lord of hosts] there will be visitation.” The third feminine singular passive verb form תִּפָּקֵד (tippaqed, “she/it will be visited”) is used here in an impersonal sense. See GKC 459 §144.b.
accompanied by thunder, earthquake, and a loud noise,
by a strong gale, a windstorm, and a consuming flame of fire.
7 It will be like a dream, a night vision.
There will be a horde from all the nations that fight against Ariel,
those who attack her and her stronghold and besiege her.
8 It will be like a hungry man dreaming that he is eating,
only to awaken and find that his stomach is empty.#tn Or “that he [or “his appetite”] is unsatisfied.”
It will be like a thirsty man dreaming that he is drinking,
only to awaken and find that he is still weak and his thirst unquenched.#tn Or “that he is faint and that he [or “his appetite”] longs [for water].”
So it will be for the horde from all the nations
that fight against Mount Zion.
God’s People are Spiritually Insensitive
9 You will be shocked and amazed!#tn The form הִתְמַהְמְהוּ (hitmahmÿhu) is a Hitpalpel imperative from מָהַהּ (mahah, “hesitate”). If it is retained, one might translate “halt and be amazed.” The translation assumes an emendation to הִתַּמְּהוּ (hittammÿhu), a Hitpael imperative from תָּמַה (tamah, “be amazed”). In this case, the text, like Hab 1:5, combines the Hitpael and Qal imperatival forms of תָּמַה (tamah). A literal translation might be “Shock yourselves and be shocked!” The repetition of sound draws attention to the statement. The imperatives here have the force of an emphatic assertion. On this use of the imperative in Hebrew, see GKC 324 §110.c and IBHS 572 §34.4c.
You are totally blind!#tn Heb “Blind yourselves and be blind!” The Hitpalpel and Qal imperatival forms of שָׁעַע (sha’a’, “be blind”) are combined to draw attention to the statement. The imperatives have the force of an emphatic assertion.
They are drunk,#tc Some prefer to emend the perfect form of the verb to an imperative (e.g., NAB, NCV, NRSV), since the people are addressed in the immediately preceding and following contexts. but not because of wine;
they stagger,#tc Some prefer to emend the perfect form of the verb to an imperative (e.g., NAB, NCV, NRSV), since the people are addressed in the immediately preceding and following contexts. but not because of beer.
10 For the Lord has poured out on you
a strong urge to sleep deeply.#tn Heb “a disposition [or “spirit”] of deep sleep.” Through this mixed metaphor (sleep is likened to a liquid which one pours and in turn symbolizes spiritual dullness) the prophet emphasizes that God himself has given the people over to their spiritual insensitivity as a form of judgment.
He has shut your eyes (the prophets),
and covered your heads (the seers).
11 To you this entire prophetic revelation#tn Heb “vision” (so NASB, NIV, NRSV). is like words in a sealed scroll. When they hand it to one who can read#tn Heb “one who knows a/the scroll.” and say, “Read this,” he responds, “I can’t, because it is sealed.” 12 Or when they hand the scroll to one who can’t read#tn Heb “and if the scroll is handed to one who does not know a scroll.” and say, “Read this,” he says, “I can’t read.”#tn Heb “I do not know a scroll.”
13 The sovereign master#tn The Hebrew term translated “sovereign master” here is אֲדֹנָי (’adonai). says,
“These people say they are loyal to me;#tn Heb “Because these people draw near to me with their mouth.”
they say wonderful things about me,#tn Heb “and with their lips they honor me.”
but they are not really loyal to me.#tn Heb “but their heart is far from me.” The heart is viewed here as the seat of the will, from which genuine loyalty derives.
Their worship consists of
nothing but man-made ritual.#tn Heb “their fear of me is a commandment of men that has been taught.”
14 Therefore I will again do an amazing thing for these people –
an absolutely extraordinary deed.#tn Heb “Therefore I will again do something amazing with these people, an amazing deed, an amazing thing.” This probably refers to the amazing transformation predicted in vv. 17-24, which will follow the purifying judgment implied in vv. 15-16.
Wise men will have nothing to say,
the sages will have no explanations.”#tn Heb “the wisdom of their wise ones will perish, the discernment of their discerning ones will keep hidden.”
15 Those who try to hide their plans from the Lord are as good as dead,#tn Heb “Woe [to] those who deeply hide counsel from the Lord.” This probably alludes to political alliances made without seeking the Lord’s guidance. See 30:1-2 and 31:1.
who do their work in secret and boast,#tn Heb “and their works are in darkness and they say.”
“Who sees us? Who knows what we’re doing?”#tn The rhetorical questions suggest the answer, “no one.” They are confident that their deeds are hidden from others, including God.
16 Your thinking is perverse!#tn Heb “your overturning.” The predicate is suppressed in this exclamation. The idea is, “O your perversity! How great it is!” See GKC 470 §147.c. The people “overturn” all logic by thinking their authority supersedes God’s.
Should the potter be regarded as clay?#tn The expected answer to this rhetorical question is “of course not.” On the interrogative use of אִם (’im), see BDB 50 s.v.
Should the thing made say#tn Heb “that the thing made should say.” about its maker, “He didn’t make me”?
Or should the pottery say about the potter, “He doesn’t understand”?
Changes are Coming
17 In just a very short time#tn The Hebrew text phrases this as a rhetorical question, “Is it not yet a little, a short [time]?”
Lebanon will turn into an orchard,
and the orchard will be considered a forest.#sn The meaning of this verse is debated, but it seems to depict a reversal in fortunes. The mighty forest of Lebanon (symbolic of the proud and powerful, see 2:13; 10:34) will be changed into a common orchard, while the common orchard (symbolic of the oppressed and lowly) will grow into a great forest. See J. N. Oswalt, Isaiah (NICOT), 1:538.
18 At that time#tn Or “In that day” (KJV). the deaf will be able to hear words read from a scroll,
and the eyes of the blind will be able to see through deep darkness.#tn Heb “and out of gloom and darkness the eyes of the blind will see.”sn Perhaps this depicts the spiritual transformation of the once spiritually insensitive nation (see vv. 10-12, cf. also 6:9-10).
19 The downtrodden will again rejoice in the Lord;
the poor among humankind will take delight#tn Or “will rejoice” (NIV, NCV, NLT). in the Holy One of Israel.#sn See the note on the phrase “the Holy One of Israel” in 1:4.
20 For tyrants will disappear,
those who taunt will vanish,
and all those who love to do wrong will be eliminated#tn Heb “and all the watchers of wrong will be cut off.” –
21 those who bear false testimony against a person,#tn Heb “the ones who make a man a sinner with a word.” The Hiphil of חָטָא (khata’) here has a delocutive sense: “declare a man sinful/guilty.”
who entrap the one who arbitrates at the city gate#sn Legal disputes were resolved at the city gate, where the town elders met. See Amos 5:10.
and deprive the innocent of justice by making false charges.#tn Heb “and deprive by emptiness the innocent.”
22 So this is what the Lord, the one who delivered Abraham, says to the family of Jacob:#tn Heb “So this is what the Lord says to the house of Jacob, the one who ransomed Abraham.” The relative pronoun must refer back to “the Lord,” not to the immediately preceding “Jacob.” It is uncertain to what event in Abraham’s experience this refers. Perhaps the name “Abraham” stands here by metonymy for his descendants through Jacob. If so, the Exodus is in view.
“Jacob will no longer be ashamed;
their faces will no longer show their embarrassment.#tn Heb “and his face will no longer be pale.”
23 For when they see their children,
whom I will produce among them,#tn Heb “for when he sees his children, the work of my hands in his midst.”
they will honor#tn Or “treat as holy” (also in the following line); NASB, NRSV “will sanctify.” my name.
They will honor the Holy One of Jacob;#sn Holy One of Jacob is similar to the phrase “Holy One of Israel” common throughout Isaiah; see the sn at Isa 1:4.
they will respect#tn Or “fear,” in the sense of “stand in awe of.” the God of Israel.
24 Those who stray morally will gain understanding;#tn Heb “and the ones who stray in spirit will know understanding.”
those who complain will acquire insight.#tn Heb “will learn instruction”; cf. NASB, NIV, NRSV, NLT “will accept instruction.”
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Isaiah 29: NET
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Isaiah 29
29
Woe to David’s City
(Luke 19:41–44)
1Woe to you, O Ariel,#29:1 Or Altar Hearth or Lion of God; probably a nickname for Jerusalem; twice in this verse, twice in verse 2, and once in verse 7
the city of Ariel where David camped!
Year upon year
let your festivals recur.
2And I will constrain Ariel,
and there will be mourning and lamentation;
she will be like an altar hearth #29:2 Or like Ariel; see the footnote for verse 1. before Me.
3I will camp in a circle around you;
I will besiege you with towers
and set up siege works against you.
4You will be brought low,
you will speak from the ground,
and out of the dust
your words will be muffled.
Your voice will be like a spirit from the ground;
your speech will whisper out of the dust.
5But your many foes will be like fine dust,
the multitude of the ruthless like blowing chaff.
Then suddenly, in an instant,
6you will be visited by the Lord of Hosts
with thunder and earthquake and loud noise,
with windstorm and tempest and consuming flame of fire.
7All the many nations
going out to battle against Ariel—
even all who war against her,
laying siege and attacking her—
will be like a dream,
like a vision in the night,
8as when a hungry man dreams he is eating,
then awakens still hungry;
as when a thirsty man dreams he is drinking,
then awakens faint and parched.
So will it be for all the many nations
who go to battle against Mount Zion.
9Stop and be astonished;
blind yourselves and be sightless;
be drunk, but not with wine;
stagger, but not from strong drink.
10For the Lord has poured out on you
a spirit of deep sleep.
He has shut your eyes, O prophets;
He has covered your heads, O seers.
11And the entire vision will be to you like the words sealed in a scroll. If it is handed to someone to read, he will say, “I cannot, because it is sealed.” 12Or if the scroll is handed to one unable to read, he will say, “I cannot read.”
13Therefore the Lord said:
“These people draw near to Me with their mouths
and honor Me with their lips,
but their hearts are far from Me.
Their worship of Me is but rules taught by men.#29:13 Hebrew; LXX They worship Me in vain; they teach as doctrine the precepts of men. Cited in Matthew 15:8–9 and Mark 7:6–7
14Therefore I will again confound these people
with wonder upon wonder.
The wisdom of the wise will vanish,
and the intelligence of the intelligent will be hidden.#29:14 Hebrew; LXX I will destroy the wisdom of the wise, and will hide the intelligence of the intelligent. Cited in 1 Corinthians 1:19”
15Woe to those who dig deep
to hide their plans from the Lord.
In darkness they do their works and say,
“Who sees us, and who will know?”
16You have turned things upside down,
as if the potter were regarded as clay.
Shall what is formed say to him who formed it,
“He did not make me”?#29:16 Cited in Romans 9:20
Can the pottery say of the potter,
“He has no understanding”?
Sanctification for the Godly
17In a very short time,
will not Lebanon become an orchard,
and the orchard seem like a forest?
18On that day the deaf will hear the words of the scroll,
and out of the deep darkness the eyes of the blind will see.
19The humble will increase their joy in the Lord,
and the poor among men will rejoice in the Holy One of Israel.
20For the ruthless will vanish,
the mockers will disappear,
and all who look for evil
will be cut down—
21those who indict a man with a word,
who ensnare the mediator at the gate,
and who with false charges
deprive the innocent of justice.
22Therefore the Lord who redeemed Abraham says of the house of Jacob:
“No longer will Jacob be ashamed
and no more will his face grow pale.
23For when he sees his children around him,
the work of My hands,
they will honor My name,
they will sanctify the Holy One of Jacob,
and they will stand in awe
of the God of Israel.
24Then the wayward in spirit will come to understanding,
and those who grumble will accept instruction.”
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The Holy Bible, Berean Standard Bible, BSB is produced in cooperation with Bible Hub, Discovery Bible, OpenBible.com, and the Berean Bible Translation Committee. This text of God's Word has been dedicated to the public domain.