Isaiah 29:1-24

Isaiah 29:1-24

Isaiah 29:1-24

1. Woe to Ariel, to Ariel, the city where David dwelt! add ye year to year; let them kill sacrifices.

1. Heus Ariel, Ariel, urbs quam incoluit David. Addite annum ad annum, quibus jugulentur agni.

2. Yet I will distress Ariel, and there shall be heaviness and sorrow: and it shall be unto me as Ariel.

2. Atqui in angustum redigam Ariel, et erit mœror et tristitia, eritque mihi tanquam Ariel.

3. And I will camp against thee round about, and will lay siege against thee with a mount, and I will raise forts against thee.

3. Et castrametabor adversum te in circuitu, et oppugnabo te in statione, et erigam contra te aggeres.

4. And thou shalt be brought down, and shalt speak out of the ground, and thy speech shall be low out of the dust, and thy voice shall be, as of one that hath a familiar spirit, out of the ground, and thy speech shall whisper out of the dust.

4. Tum humiliaberis, e terra loqueris, et e pulvere exibit eloquium tuum, et erit quasi Pythonis e terra vox tua, et e pulvere eloquium tuum mussitabit.

5. Moreover, the multitude of thy strangers shall be like small dust, and the multitude of the terrible ones shall be as chaff that passeth away; yea, it shall be at an instant suddenly.

5. Et erit quasi pulvisculus sonitus extraneorum tuorum, et quasi stipula transiens multitudo fortium, et erit ad momentum repente.

6. Thou shalt be visited of the Lord of hosts with thunder, and with earthquake, and great noise, with storm and tempest, and the flame of devouring fire.

6. Ab Iehova exercituum visitaberis, in tonitru, et tumultu, et fragore magno, in turbine, et tempestate, et flamma ignis vorantis.

7. And the multitude of all the nations that fight against Ariel, even all that fight against her and her munition, and that distress her, shall be as a dream of a night-vision.

7. Et erit quasi somnium visionis nocturnæ multitudo omnium gentium pugnantium adversus Ariel; omnis, inquam, pugnantis, et munitiones erigentis in eam, et constringentium eam.

8. It shall even be as when an hungry man dreameth, and, behold, he eateth; but he awaketh, and his soul is empty; or as when a thirsty man dreameth, and, behold, he drinketh; but he awaketh, and, behold, he is faint, and his soul hath appetite: so shall the multitude of all the nations be that fight against mount Zion.

8. Fiet ergo quemadmodum famelicus somniat, et ecce comedit; cum autem evigilat, inanis est anima ejus; et quemadmodum sitiens somniat, et ecce bibit; cum autem evigilat, lassus est, et anima ejus appetens; sic erit multitudo omnium gentium pugnantium adversus montem Sion.

9. Stay yourselves, and wonder; cry ye out, and cry: they are drunken, but not with wine; they stagger, but not with strong drink.

9. Immoremini, et admiremini. Excæcati sunt et excæcant; ebrii sunt, et non vino; concussi sunt, et non sicera.

10. For the Lord hath poured out upon you the spirit of deep sleep, and hath closed your eyes: the prophets and your rulers, the seers hath he covered.

10. Quia obtexit super vos Iehova spiritu soporis, obstruxit oculos vestros: Prophetas vestros et præcipuos Videntes caligine obduxit.

11. And the vision of all is become unto you as the words of a book that is sealed, which men deliver to one that is learned, saying, Read this, I pray thee: and he saith, I cannot; for it is sealed.

11. Itaque facta est vobis omnis visio quasi verba libri obsignati; quem si tradant scienti literas, ac dicant, Lege, quæso, in eo; tum dicet, Non possum, quia est obsignatus:

12. And the book is delivered to him that is not learned, saying, Read this, I pray thee: and he saith, I am not learned.

12. Quod si detur ei liber qui non didicit literas, ac dicatur, Lege, quæso, in eo; tum dicet, Nescio literas.

13. Wherefore the Lord said, Forasmuch as this people draw near me with their mouth, and with their lips do honour me, but have removed their heart far from me, and their fear toward me is taught by the precept of men:

13. Ergo dicit Dominus: propterea quod appropinquat populus iste ore suo, et labiis suis honorat me, ac cor suum longè a me removit, et fuit timor eorum erga me præcepto hominum doctus;

14. Therefore, behold, I will proceed to do a marvellous work among this people, even a marvellous work and a wonder; for the wisdom of their wise men shall perish, and the understanding of their prudent men shall be hid.

14. Propterea ecce adjicio ut faciam rem mirandam in populo hoc, miraculum, inquam, et portentum; nam peribit sapienta sapientum ejus, et prudentia prudentum ejus evanescet.

15. Woe unto them that seek deep to hide their counsel from the Lord, and their works are in the dark, and they say, Who seeth us? and who knoweth us.

15. Væ latitantibus ab Iehova, ut abscondant consilium; nam sunt in tenebris opera eorum, ac dicunt, Quis videt nos? et, Quis scit nos?

16. Surely your turning of things upside down shall be esteemed as the potter’s clay: for shall the work say of him that made it, He made me not? Or shall the thing framed say of him that framed it, He had no understanding?

16. Vestra concersio an sicut lutum figuli reputatur? nempe, dicit opus de auctore suo, Non fecit me; et figmentum de fictore suo, Non intellexit?

17. Is it not yet a very little while, and Lebanon shall be turned into a fruitful field, and the fruitful field shall be esteemed as a forest?

17. Nonne adhuc paululum, paululum, et redigetur Libanus in Carmelum, et Carmelus in sylvam reputabitur.

18. And in that day shall the deaf hear the words of the book, and the eyes of the blind shall see out of obscurity, and out of darkness.

18. Et audient in die illa surdi verba libri, et de caligine et tenebris oculi cæcorum videbunt.

19. The meek also shall increase their joy in the Lord, and the poor among men shall rejoice in the Holy One of Israel.

19. Tunc repentent humiles in Iehova lætitiam, et pauperes hominum exultabunt in Sancto Israelis.

20. For the terrible one is brought to nought, and the scorner is consumed, and all that watch for iniquity are cut off:

20. Quoniam in nihilum redactus est violentus, contemptus est derisor; perierunt qui manè festinabant ad iniquitatem.

21. That make a man an offender for a word, and lay a snare for him that reproveth in the gate, and turn aside the just for a thing of nought.

21. Facientes hominem peccare in verbo, qui arguentem in porta illaquearunt, et justum flexerunt ad nihilum.

22. Therefor thus saith the Lord, who redeemed Abraham, concerning the house of Jacob, Jacob shall not now be ashamed, neither shall his face now wax pale.

22. Propterea sic dicit Iehova ad domun Iacob, qui redemit Abraham: Non confundetur nunc Iacob, neque pallescet nunc facies ejus.

23. But when he seeth his children, the work of mine hands, in the midst of him, they shall sanctify my name, and sanctify the Holy One of Jacob, and shall fear the God of Israel.

23. Nam ubi viderit natos suos, opus manuum mearum, in medio sui, sanctificabunt nomen meum, sanctificabunt Sanctum Iacob, Deum Israel timebunt.

24. They also that erred in spirit shall come to understanding, and they that murmured shall learn doctrine.

24. Tum errantes spiritu discent intelligentiam; et murmuratores discent doctrinam.

1. This appears to be another discourse, in which Isaiah threatens the city of Jerusalem. He calls it “Altar,” because the chief defense of the city was in the “Altar;” for although the citizens relied on other bulwarks, of which they had great abundance, still they placed more reliance on the Temple (Jeremiah 7:4) and the altar than on the other defences. While they thought that they were invincible in power and resources, they considered their strongest and most invincible fortress to consist in their being defended by the protection of God. They concluded that God was with them, so long as they enjoyed the altar and the sacrifices. Some think that the temple is here called “Ariel,” from the resemblance which it bore to the shape of a lion, being broader in front and narrower behind; but I think it better to take it simply as denoting “the Altar,” since Ezekiel also (Ezekiel 43:15) gives it this name. This prediction is indeed directed against the whole city, but we must look at the design of the Prophet; for he intended to strip the Jews of their foolish confidence in imagining that God would assist them, so long as the altar and the sacrifices could remain, in which they falsely gloried, and thought that they had fully discharged their duty, though their conduct was base and detestable.

Note 251. “Il l’appelle Ariel, c’est à dire, autel de Dieu;” — “He calls it Ariel, that is, Altar of God.” FT509 “Some, with the Chaldee, suppose it to be taken from the hearth of the great altar of burnt-offerings, which Ezekiel plainly calls by the same name; and that Jerusalem is here considered as the seat of the fire of God, la אור אל (ōr ēl,) which should issue from thence to consume his enemies. Compare chap. Isaiah 31:9. Some, according to the common derivation of the word, ארי אל (ărīēl,) the lion of God, or the strong lion, suppose it to signify the strength of the place, by which it was enabled to resist and overcome all its enemies.” — Lowth. “Jonathan interprets it the altar of the Lord, and Ezekiel also (Ezekiel 43:15) gives it this name. It is so called, on account of the fire of God, which couched like ארי (ărī,) a lion on the altar. Our Rabbins explain אריאל (ărīēl) to denote the temple of Jerusalem, which was narrow behind, and broad in front.” — Jarchi. “The greater part of interpreters are agreed, that אריאל (ărīēl) compounded of ארי (ărī) and אל (ēl,) denotes the lion of God, or, as Castalio renders it, The Lion — God. But they differ in explaining the application of this name to Jerusalem.” — Rosenmüller. “The meaning of the Prophet, in my opinion, is, that ‘God will make Jerusalem the heart of his anger, which shall consume not only the enemies but the obstinate rebellious Jews.’ This meaning is elegant and emphatic, and agrees well with the wisdom of the prophet Isaiah. Ariel is here taken, in its true signification, not for the altar, but for the hearth of the altar, as in Ezekiel. The import of the name lies here. The hearth of the altar sustained the symbol of the most holy and pure will of God, by which all the sacrifices offered to God must be tried; and to this applies the justice of God, burning like a fire, and consuming the sinner, if no atonement be found. Jerusalem would become the theater of the divine judgments.” — Vitringa. “Isaiah foresees that the city will, in a short time, be besieged by a very numerous army of the Assyrians, and will be reduced to straits, and yet will not be vanquished by those multitudes, but, like a lion, will rise by divine power out of the severest encounters.” — Doederlein FT510 Instead of “Let them kill sacrifices,” Vitringa’s rendering, in which he has been followed by Lowth, Stock, and Alexander, is, “Let the feasts revolve.” — Ed FT511 Symmachus, on whom Montfaucon bestows the exaggerated commendation of having adhered closely to the Hebrew text, wherever it differed from the Septuagint, renders the clause, καὶ ἐσταὶ κατώδυνος καὶ ὀδυνωμένη, which has been closely followed by Jerome’s version, “Et erit tristis ac moerens;” — “And she shall be sad and sorrowful.” — Ed FT512 In both cases there are two synonyms, תאניה ואניה (thăănīāh văănīāh,) which are derived from the same root. This peculiarity is imitated by the version of Symmachus quoted above, κατώδυνος καὶ ὀδυνωμένη, and by that of Vitringa, (“mœstitia et mœror,”) who remarks: “It is somewhat unusual to bring together words of the same termination and derived from the same root, but in this instance it produces an agreeable echo, which convinces me that it must have been frequently employed in poetical writings.” — Ed FT513 “Que les ennemis feront en Jerusalem;” — “Which the enemies shall make in Jerusalem.” FT514 “Like a circle of tents. נדור, (kăddūr,) like a Dowar; so the Arabs call a circular village of tents, such as they still live in.” — Stock FT515 “Qu’ils parleront bas, et comme du creux de la terre;” — “That they will speak low, and as out of the heart of the earth.” FT516 “And from the dust thou shalt chirp thy words, or, utter a feeble, stridulous sound, such as the vulgar supposed to be the voice of a ghost. This sound was imitated by necromancers, who had also the art of pitching their voice in such a manner as to make it appear to proceed out of the ground, or from what place they chose.” — Stock FT517 The Septuagint renders it, καὶ ἔσται ὡς κονιορτὸς ἀπὸ τροχοὺ ὁ πλοῦτος τῶν ἀσεβῶν, “and as the small dust from the wheel shall be the multitude of the wicked.” Here it is necessary to attend to the distinction between τρόχος and τροχὸς — Ed FT518 The military forces of Sennacherib, which shall be fuel for the fire, and shall be reduced to powder.” — Jarchi FT519 “They shall be destroyed by the pestilential blast Simoom, whose effects are instantaneous. Thevenot describes this wind with all the circumstances here enumerated, with thunder and lightning, insufferable heat, and a whirlwind of sand. By such an ‘angel of Jehovah,’ as it is called below, (Isaiah 37:36,) was the host of Assyria destroyed.” — Stock FT520 “As a dream, when one thinks that he sees, and yet does not in reality see, so shall be the multitude of nations; they will indeed think that they are subduing the city of Jerusalem, but they shall be disappointed of that hope, they shall not succeed in it.” — Jarchi FT521 The comparison is elegant and beautiful in the highest degree, well wrought up, and perfectly suited to the end proposed: the image is extremely natural, but not obvious; it appeals to our inward feelings, not to our outward senses, and is applied to an event in its concomitant circumstances exactly similar, but in its nature totally different. For beauty and ingenuity it may fairly come in competition with one of the most elegant of Virgil, (greatly improved from Homer, Iliad, 22:199,) where he has applied to a different purpose, but not so happily, the same image of the ineffectual working of imagination in a dream. Virg. Æn. 12:908. Lucretius expresses the very same image with Isaiah, (iv. 1091.)” — Lowth FT522 “Cry ye out, and cry, or, Take your pleasure and riot.” — Eng. Ver. “Turn yourselves and stare around.” — Stock. Lowth’s rendering resembles this, but is somewhat paraphrastic, “They stare with a look of stupid surprise.” Professor Alexander’s comes nearer that of Calvin, “Be merry and blind!” — Ed FT523 “Your prophets, and your rulers (Heb. heads).” — Eng. Ver. Our translators very correctly state that the literal meaning of רשיכם (rāshēchĕm) is, “your heads.” Calvin treats it as an adjective, “your principal seers.” — Ed

Note 252. {Bogus footnote}

The city where David dwelt. He now proceeds to the city, which he dignifies with the commendation of its high rank, on the ground of having been formerly inhabited by David, but intending, by this admission, to scatter the smoke of their vanity. Some understand by it the lesser Jerusalem, that is, the inner city, which also was surrounded by a wall; for there was a sort of two-fold Jerusalem, because it had increased, and had extended its walls beyond where they originally stood; but I think that this passage must be understood to relate to the whole city. He mentions David, because they gloried in his name, and boasted that the blessing of God continually dwelt in his palace; for the Lord had promised that “the kingdom of David would be for ever.” (2 Samuel 7:13; Psalm 89:37.)

Hence we may infer how absurdly the Papists, in the present day, consider the Church to be bound to Peter’s chair, as if God could nowhere find a habitation in the whole world but in the See of Rome. We do not now dispute whether Peter was Bishop of the Church of Rome or not; but though we should admit that this is fully proved, was any promise made to Rome such as was made to Jerusalem? “This is my rest for ever: here will I dwell, for I have chosen it.” (Psalm 132:14.) And if even this were granted, do not we see what Isaiah declares about Jerusalem? That God is driven from it, when there is no room for doctrine, when the worship of God is corrupted. What then shall be said of Rome, which has no testimony? Can she boast of anything in preference to Jerusalem? If God pronounces a curse on the most holy city, which he had chosen in an especial manner, what must we say of the rest, who have overturned his holy laws and all godly institutions.

Add year to year. This was added by the Prophet, because the Jews thought that they had escaped punishment, when any delay was granted to them. Wicked men think that God has made a truce with them, when they see no destruction close at hand; and therefore they promise to themselves unceasing prosperity, so long as the Lord permits them to enjoy peace and quietness. In opposition to this assurance of their safety the Prophet threatens that, though they continue to “offer sacrifices,” and though they renew them year by year, still the Lord will execute his vengeance. We ought to learn from this, that, when the Lord delays to punish and to take vengeance, we ought not, on that account, to seize the occasion for delaying our repentance; for although he spares and bears with us for a time, our sin is not therefore blotted out, nor have we any reason to promise that we shall make a truce with him. Let us not then abuse his patience, but let us be more eager to obtain pardon.

Note 253. {Bogus footnote}

2. But I will bring Ariel into distress. I think that ו (vau) should here be taken for a disjunctive conjunction: “And yet I will execute my judgments and take vengeance, though, by delaying them for a time, it may seem as if I had forgiven.” He next threatens that he will give them grief and mourning, instead of the joy of the festivals. אניה (ănīāh) is viewed by some as an adjective, but improperly; for it is used in the same manner by Jeremiah. (Lamentations 2:5.) He declares that the Lord will reduce that city to straits, that the Jews might know that they had to contend with God, and not with men, and that, though the war was carried on by the Assyrians, still they might perceive that God was their leader.

Note 254. {Bogus footnote}

Note 255. {Bogus footnote}

And it shall be to me as Ariel. This clause would not apply to the Temple alone; for he means that everything shall be made bloody by the slaughter which shall take place at Jerusalem; and therefore he compares it to an “Altar,” on which victims of all kinds are slain, in the same manner as wicked men destined for slaughter are frequently compared to a sacrifice. In short, by alluding here to the word “Altar,” he says, that the whole city shall be “as Ariel,” because it shall overflow with the blood of the slain. Hence it is evident that the outward profession of worship, ceremonies, and the outward demonstrations of the favor of God, are of no avail, unless we sincerely obey him. By an ironical expression he tells hypocrites, (who with an impure heart present sacrifices of beasts to God, as if they were the offerings fitted to appease his anger,) that their labor is fruitless, and that, since they had profaned the Temple and the Altar, it was impossible to offer a proper sacrifice to God without slaying victims throughout the whole city, as if he had said, “There will be carnage in every part.” He makes use of the word “Sacrifice” figuratively, to denote the violent slaughter of those who refused to offer themselves willingly to God.

Note 256. {Bogus footnote}

3. And I will camp against thee round about. By the word כדור (kāddūr) he alludes to the roundness of a ball; and the expression corresponds to one commonly used, (“Je l’environneray,”) “I shall surround it.” Thus he shews that all means of escape will be cut off.

Note 257. {Bogus footnote}

And will lay siege against thee. This alludes to another method of invading the city; for either attacks are made at various points, or there is a regular siege. He confirms the doctrine of the former verse, and shews that this war will be carried on under God’s direction, and that the Assyrians, though they are hurried on by their passions and by the lust of power, will undertake nothing but by the command of God. He reckoned it to be of great importance to carry full conviction to the minds of the Jews, that all the evils which befell them were sent by God, that they might thus be led to enter into an examination of their crimes. As this doctrine is often found in the Scriptures, it ought to be the more carefully impressed on our minds; for it is not without good reason that it is so frequently repeated and inculcated by the Holy Spirit.

4. Then shalt thou be laid low. He describes scornfully that arrogance which led the Jews to despise all threatenings and admonitions, so long as they enjoyed prosperity, as is customary with all hypocrites. He says therefore, that, when their pride has been laid aside, they will afterwards be more submissive; not that they will change their dispositions, but because shame will restrain that wantonness in which they formerly indulged. We ought therefore to supply here an implied contrast. He addresses those who were puffed up by ambition, carried their heads high, and despised every one, as if they had not even been subject to God; for they ventured to curse and insult God himself, and to mock at his holy word. “This pride,” says Isaiah, “shall be laid low, and this arrogance shall cease.”

And thy voice shall be out of the ground. What he had formerly said he expresses more fully by a metaphor, that they will utter a low and confused noise as out of caverns. The voice of those who formerly were so haughty and fierce is compared by him to the speech of soothsayers, who, in giving forth their oracles out of some deep and dark cave under ground, uttered some sort of confused muttering; for they did not speak articulately, but whispered. He declares that these boasters (ἀλάζονες) shall resemble them. Some interpret this expression as if the Prophet meant that they will derive no benefit from the chastisement; but the words do not convey this meaning, and he afterwards says that the Jews will be brought to repentance. Yet he first strikes terror, in order to repress their insolence; for they arrogantly and rebelliously scorned all the threatenings of the Prophet. By their being “brought down,” therefore, he means nothing else than that they shall be covered with disgrace, so that they will not dare to utter, as from a lofty place, their proud and idle boastings.

Note 258. {Bogus footnote}

Note 259. {Bogus footnote}

5. And as the small dust. I shall first state the opinions of others, and afterwards I shall bring forward what I consider to be more probable. Almost all the commentators think that this expression denotes the enemies of the Jews; for they consider “foreigners” to mean “enemies,” and allege that the multitude of those who shall oppress the Jews shall be “like dust;” that is, it shall be innumerable. But when I examine closely the whole passage, I am more disposed to adopt a contrary opinion. I think that the Prophet speaks contemptuously of the garrisons on which the Jews foolishly relied, for they had in their pay foreign soldiers who were strong men.

Note 260. {Bogus footnote}