Teks -- Isaiah 29:1-3 (NET)

Ariel is Besieged

29:1 Ariel is as good as dead– Ariel, the town David besieged! Keep observing your annual rituals, celebrate your festivals on schedule. 29:2 I will threaten Ariel, and she will mourn intensely and become like an altar hearth before me. 29:3 I will lay siege to you on all sides; I will besiege you with troops; I will raise siege works against you.

Tafsiran/Catatan -- Catatan Kata/Frasa (per frasa)

Wesley: Isa 29:1 - The city

The royal city, and seat of David and his posterity.

Wesley: Isa 29:1 - Set them

Go on in killing sacrifices from time to time, one year after another, whereby you think to appease me, but all shall be in vain.

JFB: Isa 29:1 - Ariel

Jerusalem; Ariel means "Lion of God," that is, city rendered by God invincible: the lion is emblem of a mighty hero (2Sa 23:20). Otherwise "Hearth of God," that is, place where the altar-fire continually burns to God (Isa 31:9; Eze 43:15-16).

JFB: Isa 29:1 - add . . . year to year

Ironically; suffer one year after another to glide on in the round of formal, heartless "sacrifices." Rather, "add yet another year" to the one just closed [MAURER]. Let a year elapse and a little more (Isa 32:10, Margin).

JFB: Isa 29:1 - let . . . kill sacrifices

Rather, "let the beasts (of another year) go round" [MAURER]; that is, after the completion of a year "I will distress Ariel."

JFB: Isa 29:2 - Yet

Rather, "Then."

JFB: Isa 29:2 - heaviness . . . sorrow

Rather, preserving the Hebrew paronomasia, "groaning" and "moaning."

JFB: Isa 29:2 - as Ariel

Either, "the city shall be as a lion of God," that is, it shall emerge from its dangers unvanquished; or "it shall be as the altar of burnt offering," consuming with fire the besiegers (Isa 29:6; Isa 30:30; Isa 31:9; Lev 10:2); or best, as Isa 29:3 continues the threat, and the promise of deliverance does not come till Isa 29:4, "it shall be like a hearth of burning," that is, a scene of devastation by fire [G. V. SMITH]. The prophecy, probably, contemplates ultimately, besides the affliction and deliverance in Sennacherib's time, the destruction of Jerusalem by Rome, the dispersion of the Jews, their restoration, the destruction of the enemies that besiege the city (Zec 14:2), and the final glory of Israel (Isa 29:17-24).

JFB: Isa 29:3 - I

Jehovah, acting through the Assyrian, &c., His instruments (Isa 10:5).

JFB: Isa 29:3 - mount

An artificial mound formed to out-top high walls (Isa 37:33); else a station, namely, of warriors, for the siege.

JFB: Isa 29:3 - round about

Not fully realized under Sennacherib, but in the Roman siege (Luk 19:43; Luk 21:20).

JFB: Isa 29:3 - forts

Siege-towers (Deu 20:20).

Clarke: Isa 29:1 - Ariel

Ariel - That Jerusalem is here called by this name is very certain: but the reason of this name, and the meaning of it as applied to Jerusalem, is very obscure and doubtful. 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, אור אל ur el which should issue from thence to consume his enemies: compare Isa 31:9. Some, according to the common derivation of the word, ארי אל ari el , 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. Τινες δε φασι την πολιν οὑτως ειρησθαι· επει, δια Θεου, λεοντος δικην εσπαραττε τους ανταιροντας. Procop. in loc. There are other explanations of this name given: but none that seems to be perfectly satisfactory. - Lowth

From Eze 43:15, we learn that Ari-el was the name of the altar of burnt-offerings, put here for the city itself in which that altar was. In the second verse it is said, I will distress Ari-el, and it shall be unto me as Ari-el. The first Ari-el here seems to mean Jerusalem, which should be distressed by the Assyrians: the second Ari-el seems to mean the altar of burntofferings. But why is it said, "Ari-el shall be unto me as Ari-el?"As the altar of burntofferings was surrounded daily by the victims which were offered: so the walls of Jerusalem shall be surrounded by the dead bodies of those who had rebelled against the Lord, and who should be victims to his justice. The translation of Bishop Lowth appears to embrace both meanings: "I will bring distress upon Ari-el; and it shall be to me as the hearth of the great altar.

Clarke: Isa 29:1 - Add ye year to year

Add ye year to year - Ironically. Go on year after year, keep your solemn feasts; yet know, that God will punish you for your hypocritical worship, consisting of mere form destitute of true piety. Probably delivered at the time of some great feast, when they were thus employed.

Clarke: Isa 29:2

There shall be heaviness and sorrow "There shall be continual mourning and sorrow"- Instead of your present joy and festivity

And it shall be unto me as Ariel "And it shall be unto me as the hearth of the great altar"- That is, it shall be the seat of the fire of God; which shall issue from thence to consume his enemies. See note on Isa 29:1 (note). Or, perhaps, all on flame; as it was when taken by the Chaldeans; or covered with carcasses and blood, as when taken by the Romans: an intimation of which more distant events, though not immediate subjects of the prophecy, may perhaps be given in this obscure passage.

Clarke: Isa 29:3

And I will camp against thee round about "And I will encamp against thee like David"- For כדור caddur , some kind of military engine, כדוד kedavid , like David, is the reading of the Septuagint, two MSS. of Kennicott’ s, if not two more: but though Bishop Lowth adopts this reading, I think it harsh and unnecessary

Forts "Towers"- For מצרת metsuroth , read מצדות metsudoth : so the Septuagint and five MSS. of Dr. Kennicott’ s, one of them ancient, and four of De Rossi’ s.

Calvin: Isa 29:1 - The city where David dwelt // Add year to year

1. This appears to be another discourse, in which Isaiah threatens the city of Jerusalem. He calls it “Altar,” ²⁵¹ because the chief defense of the city was in the “Altar;” ²⁵² for although the citizens relied on other bulwarks, of which they had great abundance, still they placed more reliance on the Temple (Jer 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 (Eze 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.

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.” (2Sa 7:13; Psa 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.” (Psa 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,” ²⁵³ 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.

Calvin: Isa 29:2 - But I will bring Ariel into distress // And it shall be to me as Ariel

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 (ă nīāh) is viewed by some as an adjective, ²⁵⁴ but improperly; for it is used in the same manner by Jeremiah. ²⁵⁵ (Lam 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.

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; ²⁵⁶ 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.

Calvin: Isa 29:3 - And I will camp against thee round about // And will lay siege against thee

3.And I will camp against thee round about By the word כדור ( kāddūr) ²⁵⁷ 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.

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.

Defender: Isa 29:1 - Ariel

"Ariel," meaning "lion of God" is indicated as Jerusalem, the city of David. The name probably stems from Jacob's dying prophecy concerning Judah, David's ancestor (Gen 49:9-10)."

TSK: Isa 29:1 - woe // the city // add // kill

am 3292, bc 712

woe : etc. or, O Ariel, that is, the lion of God, Isa 31:9; Eze 43:15, Eze 43:16

the city : or, of the city, 2Sa 5:9

add : Isa 1:11-15; Jer 7:21; Hos 5:6, Hos 8:13, Hos 9:4; Amo 4:4, Amo 4:5; Heb 10:1

kill : Heb. cut off the heads, Isa 66:3; Mic 6:6, Mic 6:7

TSK: Isa 29:2 - I will // and it shall

I will : Isa 5:25-30, Isa 10:5, Isa 10:6, Isa 10:32, Isa 17:14, Isa 24:1-12, Isa 33:7-9, Isa 36:22, Isa 37:3; Jer 32:28-32, Jer 39:4, Jer 39:5

and it shall : Or, as Bp. Lowth renders, ""and it shall be unto me as the hearth of the great altar;""that is, it shall be the seat of the fire of God, which shall issue from thence to consume his enemies. The hearth of the altar is expressly called ariel by Ezekiel, Eze 43:15; which is put, in the former part of the verse, for Jerusalem, the city in which the altar was. The subject of this and the four following chapters, says Bp. Lowth, is the invasion of Sennacherib; the great distress of the Jews while it continued; their sudden and unexpected deliverance by God’ s immediate and miraculous interposition on their behalf; the subsequent prosperous state of the kingdom under Hezekiah; interspersed with severe reproofs and threats of punishment for their hypocrisy, stupidity, infidelity, their want of trust in God, and their vain reliance on the assistance of Egypt; and with promises of better times, both immediately to succeed, and to be expected in the future age. Isa 34:6; Eze 22:31, Eze 24:3-13, Eze 39:17; Zep 1:7, Zep 1:8; Rev 19:17, Rev 19:18

TSK: Isa 29:3

2Ki 18:17, 2Ki 19:32, 2Ki 24:11, 2Ki 24:12, 2Ki 25:1-4; Eze 21:22; Mat 22:7; Luk 19:43, Luk 19:44

Tafsiran/Catatan -- Catatan Kata/Frasa (per Ayat)

Poole: Isa 29:1 - Woe to Ariel! // Woe to Ariel, to Ariel // The city where David dwelt // Add ye year to year; let them kill sacrifices

Woe to Ariel! this word signifies a strong lion , or the lion of God ; and is used concerning lion-like men, as it is rendered, 1Ch 11:22 ; and of God’ s altar, as it is rendered, Eze 43:15,16 , which seems to be thus called, because it devoured and consumed the sacrifices put upon it, as greedily and as irresistibly as the lion doth his prey. If the altar be here meant, it is put synecdochically for the temple, and the words may be rendered, Woe to Ariel, to Ariel of or in the city ! or, and the city ; for that conjunction is sometimes understood, as Isa 22:6 Hab 3:11 . And so the threatening is denounced both against the temple and against Jerusalem. But he seems rather to understand it of Jerusalem, as may be gathered,

1. From the next words, which seem to be added by way of apposition, to explain what he meant by that obscure and ambiguous term,

Woe to Ariel, to Ariel even to the city !

2. From the following verses, which plainly declare that this Ariel is the place which God threatens that he would distress and fill with heaviness, Isa 29:2 ; and lay siege against her, Isa 29:3 ; and that the nations should fight against her , Isa 29:7 ; all which expressions agree much better to Jerusalem than to the altar. And this city might be called Ariel , or the strong lion , either,

1. For its eminent strength in regard of its situation and fortifications, by reason whereof it was thought almost impregnable, both by themselves and others, Lam 4:12 . Or,

2. For its lionlike fierceness and cruelty, for which she is called the bloody city, Eze 7:23 22:2 , and, in effect, Isa 1:15 59:3 Jer 19:4 ; and for which her princes are called lions , Eze 19:2 Zep 3:3 . Or,

3. In respect of the altar of God, which was erected in and confined to that city, and in which the strength and glory of that city did chiefly consist.

The city where David dwelt the royal city, and seat of David and his posterity; which is here mentioned as the ground of their confidence; and withal, it is implied that their relation to David, and their supposed interest in the promises made to him and to his seed, should not secure them from the destruction here threatened.

Add ye year to year; let them kill sacrifices go on in killing sacrifices from time to time, one year after another, whereby you think to appease me, and to secure yourselves; but all shall be in vain.

Poole: Isa 29:2 - Yet // I will distress Ariel // It shall be unto me as Ariel

Yet notwithstanding all your sacrifices,

I will distress Ariel by bringing and strengthening her enemies against her.

It shall be unto me as Ariel: the sense is either,

1. I will treat her like a strong and fierce lion, which, the people among whom it is endeavour by nets, or pits, and all other ways, to take and to destroy; or,

2. I will make Ariel the city like Ariel the altar, filling it with sacrifices, even with men, whom I will slay in my anger; which act of God’ s is called his sacrifice , Eze 39:17,19 .

Poole: Isa 29:3

By those enemies whom I will assist and enable to destroy thee. This was fulfilled either,

1. By Sennacherib, as some learned men think. But what is here affirmed of these enemies is expressly denied concerning Sennacherib, Isa 37:3 . Or rather,

2. By the Chaldeans, 2Ki 25:1 , &c.

Haydock: Isa 29:1 - Ariel // Took

Ariel. This word signifies the lion of God, and here is taken for the strong city of Jerusalem. (Challoner) ---

It was destroyed by the Chaldeans, (4 Kings xxv.) and still more by the Romans, 40 years after. (Calmet) (Worthington) ---

Ezechiel (xliii. 15.) styles the altar of holocausts Ariel. ---

Took. Septuagint. The Hebrew means also "inhabited." (Haydock) ---

Sion was called the city of David. (Calmet) ---

The invasion (Haydock) of Sennacherib is here foretold (Forcr.[Forerius?]) two years before, chap. xxxi. 10.

Haydock: Isa 29:2 - Trench

Trench. Sennacherib did not besiege the city, chap. xxxvii. 33. But he made preparations for it, and his sentiments are expressed, (Calmet) together with the fatal consequences which he felt, when his army was offered up (Haydock) as a victim on the altar of holocausts, ver. 1.

Haydock: Isa 29:3 - Circle

Circle. Thus provisions were cut off. (Calmet)

Gill: Isa 29:1 - Woe to Ariel, to Ariel, the city where David dwelt // add ye year to year // let them kill sacrifices

Woe to Ariel, to Ariel, the city where David dwelt,.... Many Jewish writers by "Ariel" understand the altar of burnt offerings; and so the Targum,

"woe, altar, altar, which was built in the city where David dwelt;''

and so it is called in Eze 43:15 it signifies "the lion of God"; and the reason why it is so called, the Jews say ⁱ, is, because the fire lay upon it in the form of a lion; but rather the reason is, because it devoured the sacrifices that were laid upon it, as a lion does its prey; though others of them interpret it of the temple, which they say was built like a lion, narrow behind and broad before ^k; but it seems better to understand it of the city of Jerusalem, in which David encamped, as the word ^l signifies; or "encamped against", as some; which he besieged, and took from the Jebusites, and fortified, and dwelt in; and which may be so called from its strength and fortifications, natural and artificial, and from its being the chief city of Judah, called a lion, Gen 49:9 whose standard had a lion on it, and from whence came the Messiah, the Lion of the tribe of Judah; or rather from its cruelty in shedding the blood of the prophets, and was, as the Lord says, as a lion unto him that cried against him, Jer 12:8 and so the words may be considered as of one calling to Jerusalem, and lamenting over it, as Christ did, "O Jerusalem, Jerusalem, thou that killest the prophets", &c. Mat 23:37 and the mention of David's name, and of his dwelling in it, is not only to point out what city is meant, and the greatness and glory of it; but to show that this would not secure it from ruin and destruction ^m:

add ye year to year; which some understand of two precise years, at the end of which Jerusalem should be besieged by the army of Sennacherib; but that is not here meant. Cocceius thinks that large measure of time is meant, that one year is the length of time from David's dwelling in Jerusalem to the Babylonish captivity; and the other year from the time of Zerubbabel and Nehemiah to the destruction by the Romans, which is more likely; but rather the sense is, go on from year to year in your security and vain confidence; or keep your yearly feasts, and offer your yearly sacrifices; as follows:

let them kill sacrifices; the daily and yearly sacrifices; let the people bring them, and the priests offer them, for the time is coming when an end will be put to them; "the feasts shall be cut off": so the words may be rendered; the festivals shall cease, and be no more observed; and so the Targum,

"the festivities shall cease;''

or, feasts being put for lambs, so in Psa 118:27 as Ben Melech observes, the sense is, their heads should be cut off ⁿ.

Gill: Isa 29:2 - Yet I will distress Ariel // and there shall be heaviness and sorrow // and it shall be unto me as Ariel

Yet I will distress Ariel,.... Or "straiten" it, by causing it to be besieged; and this he would do, notwithstanding their yearly sacrifices, and their observance of their solemn feasts, and other ceremonies of the law, in which they placed their confidence, and neglected weightier matters:

and there shall be heaviness and sorrow; on account of the siege; by reason of the devastations of the enemy without, made on all the cities and towns in Judea round about; and because of the famine and bloodshed in the city:

and it shall be unto me as Ariel; the whole city shall be as the altar; as that was covered with the blood and carcasses of slain beasts, so this with the blood and carcasses of men; and so the Targum,

"and I will distress the city where the altar is, and it shall be desolate and empty; and it shall be surrounded before me with the blood of the slain, as the altar is surrounded with the blood of the holy sacrifices on a solemn feast day all around;''

so Jarchi and Kimchi.

Gill: Isa 29:3 - And I will camp against thee round about // and will lay siege against thee with a mount // and I will raise forts against thee

And I will camp against thee round about,.... Or as a "ball" or "globe" ^o; a camp all around; the Lord is said to do that which the enemy should do, because it was by his will, and according to his order, and which he would succeed and prosper, and therefore the prophecy of it is the more terrible; and it might be concluded that it would certainly be fulfilled, as it was; see Luk 19:43,

and will lay siege against thee with a mount: raised up for soldiers to get up upon, and cast their arrows into the city from, and scale the walls; Kimchi and Ben Melech interpret it a wooden tower. This cannot be understood of Sennacherib's siege, for he was not suffered to raise a bank against the city, nor shoot an arrow into it, Isa 37:33 but well agrees with the siege of Jerusalem by the Romans, as related by Josephus ^p:

and I will raise forts against thee; from whence to batter the city; the Romans had their battering rams.