Isaiah 29

The Siege of David’s City

1“Woe to Ariel # 29:1 Ariel is a name for the altar in the temple (see Ezek. 43:13–27, including footnote on 43:18). It is used as a metonymy for the entire city of Jerusalem. The meaning of Ariel is “lion of God” or “altar hearth.” —Ariel, the town where David encamped! # 29:1 Or “the town David besieged.”

Go ahead—keep your annual feasts,

and year after year celebrate your annual festivals.

2I will bring distress to Ariel and there will be great mourning.

Jerusalem will be to me as the meaning of the name Ariel—a burning altar hearth.

3I will lay siege to you on all sides, # 29:3 Or “Like David I will encamp against you” (LXX). encircling you with towers

and raising up my siege works against you.

4Brought low, you will speak from the dust of the earth.

Your voice will be heard speaking from the ground,

and like the voice of a ghost, you will whisper out of the dust. # 29:4 Isaiah is using a series of metaphors to describe Israel’s defeated condition, as though Israel is speaking out of the dust of defeat.

5Then suddenly, in an instant, your ruthless enemies

will become nothing more than dust in the wind

and your vile tyrants like wind-driven chaff!

6She will be visited by the Lord Yahweh,

Commander of Angel Armies,

with thunder, earthquake, and deafening noise,

with whirlwind, tempest, and the blaze of a consuming fire!

7As quickly as a fading dream or as fleeting as a vision of the night,

so will all the vast hordes of all the nations fade away

and all who war against Ariel # 29:7 Or “attack her and besiege her.” and her fortress disappear.

8Just as a hungry man dreams that he is eating

but wakes up still hungry, # 29:8 Or “Empty is his soul.”

or as a thirsty man dreams that he is drinking

but wakes up weak and still longing for water, # 29:8 Or “His soul is craving.”

so it will be for the vast hordes of all the nations

that fight against Mount Zion.”

Insensitive to God

9Be totally shocked and amazed by what I am about to say to you:

“Blind yourselves—and be totally blind!

(They are drunk but not from wine.

They stagger but not from hard liquor.)

10For Yahweh has poured out over you

the spirit of a deep, deep sleep # 29:10 See Rom. 11:8. —

putting the covers over your slumbering seers # 29:10 Or “He has covered the heads of the seers.”

and rocking all your prophets to sleep.”

11This entire prophetic revelation will become to you like the words of a sealed book. If it’s given to one who can read it with the command “Read this,” he responds, “I can’t because it is sealed.” 12Or if it’s given to one who is illiterate with the command “Read this,” he responds, “I can’t because I cannot read.”

13This is what the Lord says about these people:

“They come near to me with hollow words

and honor me superficially with their lips;

all the while their hearts run far away from me!

Their worship is nothing more than man-made rules. # 29:13 Or “Their fear of me is motivated by man’s teaching [of a fear of punishment].” The Hebrew word for “teaching” is lamed, which traced back to its Semitic roots means “an oxgoad,” something used to punish or prod. It is teaching motivated by the fear of punishment.

14So therefore, I will again jolt this people awake

with astonishing wonders upon wonders!

And the wisdom of their wise ones will fail,

and the intelligent know-it-alls will have no explanations. # 29:14 Or “the discernment of the discerning ones will be kept hidden.” See 1 Cor. 1:18–31.

15Woe to you who think you can hide

your plan from the Lord Yahweh.

Ha! Do you actually think your secret schemes are so hidden

that you say, ‘Who sees us doing this?

No one knows what we’re doing!’

16Oh, how great is your perversion!

Who is more intelligent—the potter or the clay?

Should a created thing say to its creator,

‘You didn’t make # 29:16 Or “imagine” (Hb. yêtser). The root word of yêtser is yâtsar and has the primary meaning of “to form, fashion, frame, or make, especially as a potter.” Before you can form or frame something, it has to be imagined. The first use of yâtsar in the Bible is Yahweh forming man from the dust of the ground (see Gen. 2:7). me’?

Should a clay pot say to the potter, ‘You don’t understand’?”

Our Future Hope

17Before you know it, Lebanon will be transformed

into a fruitful field, and the fruitful field will seem like a forest. # 29:17 Isaiah frequently used Lebanon as a metaphor for mighty ones and those with great influence (see Isa. 2:13; 10:34; 35:2). This phrase refers to a restoration of God’s people who have experienced humiliation.

18In that day the deaf will begin to hear

the words that have been written, # 29:18 That is, their hearts are now open and tender toward God.

and out of the darkness and gloom,

the eyes of the blind will be opened to see.

19The meek will overflow with fresh joy in the Lord Yahweh,

and the poor will shout their praises

to the Holy One of Israel!

20For the terrible one # 29:20 See 2 Thess. 2:3–8. will be no more,

the scornful jester will not be found,

and all the lovers of evil # 29:20 Or “all the watchers of wrong [those diligent to do evil].” This would include those who use their political power or influence to harm others. will be cut off.

21Those who make the innocent appear guilty,

those who ensnare others with deceitful tactics,

and those who lie to keep the innocent from getting justice

will likewise be destroyed.

22So now, listen to what Yahweh, the God of Israel, who redeemed Abraham, has to say to Jacob’s tribes:

“My people # 29:22 Or “Jacob,” a metonymy for God’s people, Israel. will no longer be disgraced,

and their shame-faces will disappear.

23For when they see the miracle of the many children

that I give them, they will see me as holy and honor me. # 29:23 Or “they will sanctify my name.”

Yes, they will honor the Holy One of Jacob

and stand in awe of the God of Israel.

24Those who are in spiritual error

will come to understanding,

and those who are always complaining

will be glad to accept instruction.”

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Isaiah 29: TPT

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Isaiah 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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