Isaiah 29:3

Translation
King James Version
And I will camp against thee round about, and will lay siege against thee with a mount, and I will raise forts against thee.
Ask
KJV (with Strong's)
And I will camp H2583 against thee round about H1754, and will lay siege H6696 against thee with a mount H4674, and I will raise H6965 forts H4694 against thee.
Ask
Complete Jewish Bible
I will encamp all around you, besiege you with towers and mount siege-works against you.
Ask
Berean Standard Bible
I will camp in a circle around you; I will besiege you with towers and set up siege works against you.
Ask
American Standard Version
And I will encamp against thee round about, and will lay siege against thee with posted troops, and I will raise siege works against thee.
Ask
World English Bible Messianic
I will encamp against you all around you, and will lay siege against you with posted troops. I will raise siege works against you.
Ask
Geneva Bible (1599)
And I wil besiege thee as a circle, and fight against thee on a mount, and will cast vp ramparts against thee.
Ask
Young's Literal Translation
And I encamped, O babbler, against thee, And I laid siege against thee--a camp. And I raised up against thee bulwarks.
Ask
See also
Luke 19:43Luke 19:44Ezekiel 21:222 Kings 25:12 Kings 25:42 Kings 24:112 Kings 24:12
See on the biblical-era map
God’s Coming Judgement
God’s Coming Judgement View full PDF

Map © Biblica Open Bible Maps · CC BY-SA 4.0

In the KJVVerse 18,197 of 31,102

Study This Verse

SUMMARY

Isaiah 29:3 presents a stark prophetic declaration from the Lord concerning Jerusalem, here called "Ariel," detailing the comprehensive and inescapable nature of divine judgment to be brought upon the city. Through vivid and precise military imagery, the verse portrays God Himself as the sovereign orchestrator of a devastating siege, employing tactics of complete encirclement, the construction of formidable siege mounds, and the erection of fortified positions, thereby emphasizing His absolute control over historical events and His people's ultimate destiny.

CONTEXT

  • Literary Context: This verse is an integral and pivotal part of Isaiah's "Woe to Ariel" oracle, which encompasses Isaiah 29. The preceding verses, particularly Isaiah 29:1-2, introduce Jerusalem by the enigmatic name "Ariel," a term potentially signifying "lion of God" (suggesting strength or a fierce altar hearth) or "altar hearth" (alluding to its sacrificial role and perhaps its eventual consumption by fire). The chapter opens with a lament over Jerusalem's profound spiritual dullness, hypocrisy, and ritualism, despite its rich religious heritage and covenantal standing. Verse 3 then immediately shifts from the declaration of impending distress to a detailed and terrifying description of the precise mechanism of that distress: a thorough and divinely orchestrated military siege. This intense imagery sets the stage for the subsequent verses, which describe the city's humiliation, the spiritual blindness of its people, and ultimately, God's promise of future restoration and spiritual revival for a faithful remnant. The detailed siege imagery underscores the severity of the judgment that must precede any true repentance and renewal, highlighting the depth of Jerusalem's spiritual malady.

  • Historical & Cultural Context: Isaiah prophesied during a profoundly turbulent period in Judah's history, primarily in the latter half of the 8th century BCE, when the formidable Assyrian Empire was the undisputed regional superpower. Jerusalem had faced numerous threats and actual sieges from various enemies, most notably the Assyrian King Sennacherib's siege around 701 BCE, an event dramatically recounted in Isaiah 36-37. While that particular siege was miraculously averted by divine intervention, the imagery in Isaiah 29:3 draws upon common and brutal ancient Near Eastern siege warfare tactics that would have been intimately familiar to the prophet's audience. These tactics included surrounding a city to cut off supplies and escape routes ("camp against thee round about"), building a massive siege ramp or mound (a "mount") to elevate attackers to wall height or to facilitate the use of battering rams, and constructing temporary forts or towers ("raise forts against thee") to provide cover for attackers, launch projectiles, or establish elevated positions for archers. The prophet's vivid description of these means of warfare would have evoked immediate and visceral fear, making the portrayal of divine judgment through such means particularly potent and terrifying. The prophecy also serves as a chilling foreshadowing of the later, successful Babylonian siege and utter destruction of Jerusalem in 586 BCE, an event extensively detailed in books like 2 Kings 25.

  • Key Themes: Isaiah 29:3 powerfully contributes to several overarching themes within the book of Isaiah and broader biblical theology. Firstly, it highlights Divine Sovereignty and Judgment, emphasizing that God is not a passive observer but the active, decisive agent behind historical events, even using human armies as instruments of His will. The repeated "I will" underscores His direct, personal involvement and control over the unfolding crisis. Secondly, it vividly illustrates the Consequences of Spiritual Apostasy and Hypocrisy. The impending siege is presented as a direct, just, and necessary response to Jerusalem's profound spiritual blindness, ritualism without true heart devotion, and persistent rebellion, as further detailed in passages like Isaiah 29:9-16. This demonstrates God's unwavering commitment to justice and His covenant faithfulness, which includes severe discipline for disobedience. Thirdly, the verse masterfully employs God's Use of Military Imagery to Describe Spiritual Realities, translating the abstract concept of divine wrath and judgment into concrete, understandable, and terrifying terms of devastating warfare. This serves as a potent warning that God's judgment, while often spiritual in its root, can manifest in tangible, physical consequences, underscoring the gravity and seriousness of His dealings with humanity.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • camp (Hebrew, chânâh', H2583): From the primitive root H2583, this word properly signifies "to incline," and by implication, "to decline" (as in the slanting rays of evening). More specifically, it means "to pitch a tent" and, generally, "to encamp" for abode or siege. In Isaiah 29:3, its use conveys the deliberate, organized, and sustained establishment of a military presence around Jerusalem. It implies a complete encirclement, indicating a methodical operation designed to cut off the city from outside aid and any possibility of escape, thus ensuring its complete isolation.
  • lay siege (Hebrew, tsûwr', H6696): This primitive root (H6696) means "to cramp," "confine," or "beset." In a hostile sense, it denotes "to besiege," "assault," or "bind up." The application of this verb here emphasizes the act of constricting and enclosing the city, thereby limiting its movement, resources, and freedom. It speaks to the oppressive and suffocating nature of a siege, where the objective is to wear down the inhabitants and force surrender through deprivation, constant threat, and psychological pressure.
  • forts (Hebrew, mᵉtsûwrâh', H4694): This feminine noun (H4694) is derived from a word meaning "hemming in." It refers to a mound of siege, a rampart, or a fortification. It can denote siege towers, temporary fortified positions, or even circumvallation walls built by the besieging army to prevent the besieged from escaping or receiving relief. The plural form in this verse suggests the construction of multiple such structures, indicating a comprehensive and technologically advanced siege operation designed for maximum effectiveness and overwhelming force against the city's defenses.

Verse Breakdown

  • "And I will camp against thee round about": This opening clause immediately establishes God's active and personal role ("I will") as the primary agent of the impending judgment. To "camp against" a city implies a strategic, organized encirclement, cutting off all avenues of supply, communication, and escape. The addition of "round about" (from the Hebrew dûwr, meaning circle or turn) powerfully reinforces the idea of complete isolation and inescapable confinement, leaving the city no way out and no hope of external relief. This signifies the beginning of a relentless and comprehensive divine assault.
  • "and will lay siege against thee with a mount": This clause details a specific, devastating tactic of ancient siege warfare. To "lay siege" (Hebrew: tsûwr) means to confine or distress, while a "mount" (Hebrew: mutstsâb) refers to a siege ramp or mound built up against the city walls. Such a ramp allowed attackers to ascend to the height of the walls, bring heavy siege engines closer, or provide a stable platform for direct assault. This signifies a direct, physical assault designed to overcome the city's formidable defenses, making a breach imminent and inevitable.
  • "and I will raise forts against thee": This final clause further elaborates on the overwhelming military might to be deployed by God. "Raise forts" (Hebrew: qûwm for "raise" and mᵉtsûwrâh for "forts") refers to the construction of temporary fortifications, siege towers, or other defensive/offensive structures by the besieging army. These "forts" would provide elevated positions for archers, slingers, or battering rams, intensifying the pressure on the city's defenders and ensuring a sustained, multi-pronged attack from various angles. The cumulative effect of these actions paints a chilling picture of an utterly inescapable and devastating assault, leaving Jerusalem no means of defense or reprieve.

Literary Devices

Isaiah 29:3 employs several powerful literary devices to convey its message of impending divine judgment with visceral impact. Most prominently, it uses Anthropomorphism, attributing human military actions and intentions ("I will camp," "I will lay siege," "I will raise forts") directly to God. This device makes God's judgment tangible, personal, and relatable, portraying Him not as an abstract force but as a decisive and active commander orchestrating a precise and overwhelming assault. The verse is rich in Military Imagery, drawing on the familiar and terrifying realities of ancient Near Eastern siege warfare. Terms like "camp," "siege," "mount," and "forts" create a vivid and visceral picture of impending destruction, emphasizing the inescapable and comprehensive nature of God's judgment. Furthermore, the repeated use of the first-person pronoun "I" ("I will camp," "I will lay siege," "I will raise") constitutes Anaphora, a form of Repetition that powerfully underscores God's personal agency, unwavering resolve, and absolute sovereignty in bringing about this judgment. This emphatic repetition leaves no doubt that the siege is divinely ordained and executed, not merely a consequence of human conflict.

THEOLOGICAL AND THEMATIC CONNECTIONS

Isaiah 29:3 serves as a profound theological statement on God's active and sovereign involvement in human history, particularly His role in judgment and discipline. It underscores that even His chosen people, covenantally bound to Him, are not exempt from the severe consequences of spiritual rebellion, hypocrisy, and unfaithfulness. This divinely orchestrated "siege" against Jerusalem is not an act of arbitrary wrath but a just and necessary response to their deep-seated spiritual blindness and ritualism without genuine heart-change, as detailed elsewhere in Isaiah 29. The severity of the military imagery highlights the seriousness with which God views unfaithfulness and His unwavering commitment to upholding His covenant, which includes bringing His people to a point of utter desperation to prompt genuine repentance, purification, and ultimately, restoration. It reveals a God who is both holy in His justice and loving in His discipline.

REFLECTION AND APPLICATION

Isaiah 29:3, while describing a specific historical judgment against ancient Jerusalem, carries profound and timeless implications for believers today. It serves as a sobering reminder that God's justice is real, and He takes spiritual complacency, hypocrisy, and a lack of genuine devotion seriously. Just as Jerusalem relied on its outward religious observances and physical security rather than a vibrant, authentic relationship with God, we too can fall into the trap of spiritual apathy, mistaking religious activity or even theological knowledge for true, transformative faith. This verse calls us to a deep and honest self-examination: are we truly walking in faith, obedience, and heartfelt devotion, or are we merely going through the motions, relying on external forms of piety? God's discipline, though often painful and unsettling, is ultimately an expression of His profound love and faithfulness, designed to bring us to repentance, purify our faith, and draw us into a deeper, more authentic, and dependent relationship with Him. It encourages us to cultivate spiritual vigilance, to heed God's warnings, and to seek genuine transformation of heart and life rather than relying on superficial religiosity.

Questions for Reflection

  • In what areas of my life might I be experiencing spiritual complacency or hypocrisy, similar to the ancient inhabitants of Jerusalem?
  • How do I typically respond when God's discipline feels like a "siege" or a period of intense pressure in my own life? Do I resist, or do I seek to understand His purposes and allow Him to refine me?
  • What does this verse teach me about the seriousness of God's character, His unwavering commitment to justice and holiness, and His desire for genuine relationship?

FAQ

What is the significance of God saying "I will" so many times in this verse?

Answer: The repeated use of "I will" ("I will camp," "I will lay siege," "I will raise forts") is a powerful literary and theological device known as anaphora. It emphasizes God's direct agency, personal involvement, and absolute sovereignty over the events described. It communicates unequivocally that this impending judgment is not merely a natural consequence of human actions or a random human conflict, but a deliberate, orchestrated act of divine will. It underscores that God is in complete control of history and uses nations and circumstances as instruments of His purposes, even in bringing about severe discipline upon His own people. This divine declaration leaves no doubt that the siege is divinely ordained and executed, demonstrating God's ultimate authority.

Did this prophecy of siege against Jerusalem come true?

Answer: Yes, this prophecy found its fulfillment in multiple historical events, demonstrating the unwavering accuracy and reliability of God's prophetic word. While the Assyrian siege of Jerusalem by Sennacherib in 701 BCE (recorded in Isaiah 37) was miraculously averted, it served as a terrifying precursor and partial fulfillment of the imagery. The prophecy was more completely and devastatingly fulfilled in the Babylonian siege and destruction of Jerusalem in 586 BCE. The Babylonian siege, described in detail in books like Jeremiah 52:4-11, perfectly matches the military tactics described in Isaiah 29:3—encirclement, the construction of siege mounds, and fortified positions were all employed, leading to the city's fall, the temple's destruction, and the exile of its people.

CHRIST-CENTERED FULFILLMENT

While Isaiah 29:3 speaks of a literal siege against ancient Jerusalem, its profound imagery finds rich Christ-centered fulfillment, both in the person of Jesus and in the spiritual realities He inaugurated. Just as Jerusalem faced a divinely ordained siege for its unfaithfulness and spiritual rebellion, humanity stood under the relentless "siege" of sin, its consequences, and the righteous wrath of God. However, in Christ, God's judgment was perfectly satisfied. Jesus, the true Lamb of God who takes away the sin of the world, became the ultimate target of this divine "siege" on the cross, bearing the full weight of sin's consequences and fulfilling the demands of divine justice on our behalf. His agonizing cry from the cross, "My God, my God, why have you forsaken me?" (quoting Psalm 22:1), echoes the desolation and utter abandonment of a city under an inescapable siege. Furthermore, Jesus Himself lamented over Jerusalem, foretelling its future destruction in Luke 19:41-44, acknowledging that their rejection of Him would lead to a final, devastating siege. Yet, through His triumphant victory over sin, death, and the powers of darkness, Christ has broken the spiritual siege of the enemy, establishing a new covenant where believers are no longer under condemnation but find eternal refuge and security in Him. Ultimately, the prophetic imagery of siege is beautifully inverted and transcended in the New Jerusalem, the heavenly city, which is depicted in Revelation 21 as a place of perfect peace and security, where there is no more curse, no more sorrow, and no need for walls against external threats, because God Himself dwells eternally among His people, and Christ is its light and defense.

Copy as

Commentary on Isaiah 29 verses 1–8

That it is Jerusalem which is here called Ariel is agreed, for that was the city where David dwelt; that part of it which was called Zion was in a particular manner the city of David, in which both the temple and the palace were. But why it is so called is very uncertain: probably the name and the reason were then well known. Cities, as well as persons, get surnames and nicknames. Ariel signifies the lion of God, or the strong lion: as the lion is king among beasts, so was Jerusalem among the cities, giving law to all about her; it was the city of the great King (Psa 48:1, Psa 48:2); it was the head-city of Judah, who is called a lion's whelp (Gen 49:9) and whose ensign was a lion; and he that is the lion of the tribe of Judah was the glory of it. Jerusalem was a terror sometimes to the neighbouring nations, and, while she was a righteous city, was bold as a lion. Some make Ariel to signify the altar of burnt-offerings, which devoured the beasts offered in sacrifice as the lion does his prey. Woe to that altar in the city where David dwelt; that was destroyed with the temple by the Chaldeans. I rather take it as a woe to Jerusalem, Jerusalem; it is repeated here, as it is Mat 23:37, that it might be the more awakening. Here is,

I. The distress of Jerusalem foretold. Though Jerusalem be a strong city, as a lion, though a holy city, as a lion of God, yet, if iniquity be found there, woe be to it. It was the city where David dwelt; it was he that brought that to it which was its glory, and which made it a type of the gospel church, and his dwelling in it was typical of Christ's residence in his church. This mentioned as an aggravation of Jerusalem's sin, that in it were set both the testimony of Israel and the thrones of the house of David. 1. Let Jerusalem know that her external performance of religious services will not serve as an exemption from the judgments of God (Isa 29:1): "Add year to year; go on in the road of your annual feasts, let all your males appear there three times a year before the Lord, and none empty, according to the law and custom, and let them never miss any of these solemnities: let them kill the sacrifices, as they used to do; but, as long as their lives are unreformed and their hearts unhumbled, let them not think thus to pacify an offended God and to turn away his wrath." Note, Hypocrites may be found in a constant track of devout exercises, and treading around in them, and with these they may flatter themselves, but can never please God nor make their peace with him. 2. Let her know that God is coming forth against her in displeasure, that she shall be visited of the Lord of hosts (Isa 29:6); her sins shall be enquired into and punished: God will reckon for them with terrible judgments, with the frightful alarms and rueful desolations of war, which shall be like thunder and earthquakes, storms and tempests, and devouring fire, especially upon the account of the great noise. When a foreign enemy was not in the borders, but in the bowels of their country, roaring and ravaging, and laying all waste (especially such an army as that of the Assyrians, whose commanders being so very insolent, as appears by the conduct of Rabshakeh, the common soldiers, no doubt, were much more rude), they might see the Lord of those hosts visiting them with thunder and storm. Yet, this being here said to be a great noise, perhaps it is intimated that they shall be worse frightened than hurt. Particularly, (1.) Jerusalem shall be besieged, straitly besieged. He does not say, I will destroy Ariel, but I will distress Ariel; and she is therefore brought into distress, that, being thereby awakened to repent and reform, she may not be brought to destruction. I will (Isa 29:3) encamp against thee round about. It was the enemy's army that encamped against it; but God says that he will do it, for they are his hand, he does it by them. God had often and long, by a host of angels, encamped for them round about them for their protection and deliverance; but now he was turned to be their enemy and fought against them. The siege laid against them was of his laying, and the forts raised against them were of his raising. Note, When men fight against us we must, in them, see God contending with us. (2.) She shall be in grief to see the country laid waste and all the fenced cities of Judah in the enemies' hand: There shall be heaviness and sorrow (Isa 29:2), mourning and lamentation - so these two words are sometimes rendered. Those that are most merry and jovial are commonly, when they come to be in distress, most overwhelmed with heaviness and sorrow; their laughter is then turned into mourning. "All Jerusalem shall then be unto me as Ariel, as the altar, with fire upon it and slain victims about it:" so it was when Jerusalem was destroyed by the Chaldeans; and many, no doubt, were slain when it was besieged by the Assyrians. "the whole city shall be an altar, in which sinners, falling by the judgments that are abroad, shall be as victims to divine justice." Or thus: - "There shall be heaviness and sorrow; they shall repent, and reform, and return to God, and then it shall be to me as Ariel. Jerusalem shall be like itself, shall become to me a Jerusalem again, a holy city," Isa 1:26. (3.) She shall be humbled, and mortified, and made submissive (Isa 29:4): "Thou shalt be brought down from the height of arrogancy and insolence to which thou hast arrived: the proud looks and the proud language shall be brought down by one humbling providence after another." Those that despise God's judgments shall be humbled by them; for the proudest sinners shall either bend or break before him. They had talked big, had lifted up the horn on high, and had spoken with a stiff neck (Psa 75:5); but now thou shalt speak out of the ground, out of the dust, as one that has a familiar spirit, whispering out of the dust. This intimates, [1.] That they should be faint and feeble, not able to speak up, nor to say all they would say; but as those who are sick, or whose spirits are ready to fail, their speech shall be low and interrupted. [2.] That they should be fearful, and in consternation, forced to speak low as being afraid lest their enemies should overhear them and take advantage against them. [3.] That they should be tame, and obliged to submit to the conquerors. When Hezekiah submitted to the king of Assyria, saying, I have offended, that which thou puttest on me I will bear (Kg2 18:14), then his speech was low, out of the dust. God can make those to crouch that have been most daring, and quite dispirit them.

II. The destruction of Jerusalem's enemies is foretold, for the comfort of all that were her friends and well-wishers in this distress (Isa 29:5, Isa 29:7): "Thou shalt be brought down (Isa 29:4), to speak out of the dust; so low thou shalt be reduced. But" (so it may be rendered) "the multitude of thy strangers and thy terrible ones, the numerous armies of the enemy, shall themselves be like small dust, not able to speak at all, or as much as whisper, but as chaff that passes away. Thou shalt be abased, but they shall be quite dispersed, smitten and slain after another manner (Isa 27:7); they shall pass away, yea it shall be in an instant, suddenly: the enemy shall be surprised with the destruction, and you with the salvation." The army of the Assyrians was by an angel laid dead upon the spot, in an instant, suddenly. Such will be the destruction of the enemies of the gospel Jerusalem. In one hour shall their judgment come, Rev 18:10. Again (Isa 29:6), "Thou shalt be visited, or (as it used to be rendered) She shall be visited with thunder and a great noise. Thou shalt be put into a fright which thou shalt soon recover. But (Isa 29:7) the multitude of the nations that fight against her shall be as a dream of a night-vision; they and their prosperity and success shall soon vanish past recall." The multitude of the nations that fight against Zion shall be as a hungry man who dreams that he eats, but still is hungry; that is, 1. Whereas they hoped to make a prey of Jerusalem, and to enrich themselves with the plunder of that opulent city, their hopes shall prove vain dreams, with which their fancies may please and sport themselves for a while, but they shall be disappointed. They fancied themselves masters of Jerusalem, but shall never be so. 2. They themselves, and all their pomp, and power, and prosperity, shall vanish like a dream when one awakes, shall be of as little value and as short continuance. Psa 73:20. He shall fly away as a dream Job 20:8. The army of Sennacherib vanished and was gone quickly, though it had filled the country as a dream fills a man's head, especially as a dream of meat fills the head of him that went to bed hungry. Many understand these verses as part of the threatening of wrath, when God comes to distress Jerusalem, and lay siege to her. (1.) The multitude of her friends, whom she relies upon for help shall do her no good; for, though they are terrible ones, they shall be like the small dust, and shall pass away. (2.) The multitude of her enemies shall never think they can do her mischief enough; but, when they have devoured her much, still they shall be but like a man who dreams he eats, hungry, and greedy to devour her more.

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 1–8. Public domain.
Copy as
JeromeAD 420
Commentary on Isaiah
(Chapter 19, verse 1, and following) Woe to Ariel, Ariel the city that David besieged. Year after year is added, the appointed feasts have come to an end. I will besiege Ariel, and she will be sad and mournful; she will be like an Ariel to me. I will encircle you like a sphere, and I will throw up a mound against you, and I will set up siege works against you. You will be brought low, and your speech will come from the ground, and your voice will be like that of a python from the earth, and your speech will mumble from the dust. And it will be like the fine dust of those who blow against you, and like the passing smoke of those who have prevailed against you. And suddenly, immediately, it will be visited by the Lord of hosts, with thunder and earthquake, and with a great voice of whirlwind and tempest, and with the flame of devouring fire. And it will be like the dream of a night vision, the multitude of all the nations that have fought against Ariel, and all who have warred against her and besieged her and prevailed against her. As a hungry person dreams and eats, and when he has awakened, his soul is empty; and as a thirsty person dreams and drinks, and when he has awakened, he is still thirsty, and his soul is empty: so will be the multitude of all the nations that have fought against Mount Zion. Woe to Ariel, Ariel, the city that David besieged! Gather together year after year, eat, for you will eat with Moab; for I will oppress Ariel, and her strength and wealth will be mine, and I will encamp around you like David, and I will send a rampart around you, and set up towers all around you, and your words will be humbled on the ground, and your words will be brought down to the ground. And your voice will be like that of those who speak from the earth, and your voice will weaken to the ground. And the wealth of the wicked will be like dust from a wheel, and like ashes that are carried away, the multitude of those who oppressed you; it will be sudden from the Lord of hosts. For there will be a visitation with thunder, and a great shaking, a powerful storm, and a devouring flame of fire. And they will be like a dreamer at night, the wealth of all the nations that have fought against Ariel, and all who have fought against Jerusalem and gathered against it, and afflicted it. And they shall be like those who hunger and eat in dreams: when they wake up, their dream is in vain, and like one who thirsts and drinks in a dream, when he wakes up, he will still be thirsty, and his soul will have hoped in vain. So shall be the riches of all the nations that have fought against Mount Zion. Because we have interpreted, Woe, in Hebrew it is written Oi (), which is sometimes used in the vocative case, so that Ariel may not mourn, but call out; although in the current context it should be understood as mourning. Ariel is also interpreted as the lion of God; and for the city which Aquila interpreted, πολίχνην, that is, a small town or village, is read in Hebrew as Cariath, which properly means a village, and in Syriac it is called Cartha, hence it is also called a village of forests Cariath Jarim. Finally, in the earlier passage (Isaiah 1:21) where we read: How has the faithful city Zion become a prostitute? for city, Cariath is written, that is, a village: which we can express as a translation of Aquila literally, as a little city. Therefore, Ariel, which means the lion of God, was once called the strongest Jerusalem: or, as others believe, the temple and altar of God that was in Jerusalem. And what follows: Which David conquered, as Symmachus interpreted it, the stronghold of David, and Theodotion, the encampment of David, is read in Hebrew as Hana, which the most learned Hebrews wanted to signify as dwelling place. So if we read: which David conquered, let us refer to that time when David captured the fortress of Zion, while the blind and lame resisted, and Joab, the first, ascended the heights. But according to Symmachus and Theodotion, it should be understood that David restored and fortified it, and a year was added to the year, or subtracted, as Aquila interpreted; and the festivals have passed. For when the temple was destroyed and the Jewish religion abolished, all their festivities perished. And the Lord says that He will encamp around Ariel with the army of Babylon, and it will be sad and mournful when it is destroyed by them. And again under Jesus, the son of Josedech, the high priest, and Zorobabel, the son of Salathiel, were Ezra and Nehemiah, when Haggai and Zechariah prophesied that it would be like Ariel, having the appearance of the ancient temple, but without its magnificence and adornment. Moreover, the Lord threatens that He will surround Ariel with a sphere, and cast a rampart against it, and set up fortifications for its siege, and fulfill what He Himself laments concerning Jerusalem in the Gospel: 'If thou hadst known, even thou, at least in this thy day, the things which belong unto thy peace! But now they are hid from thine eyes. For the days shall come upon thee, that thine enemies shall cast a trench about thee, and compass thee round, and keep thee in on every side, and shall lay thee even with the ground' (Luke 19:42-44). And Jerusalem will be trampled by the nations until the time of the Gentiles is fulfilled. In other words, the same prophet now says that she who was humiliated will speak from the earth, and her voice will be heard from the dust. Her voice will be like that of a python from the earth, and it will murmur like sparrows, so that through these words he may signify the necromancy of the magi, by which they are said to summon souls and hear the voices of thin shades, or rather, of demons. Finally, regarding the python, Aquila interpreted the great one, which is called in Hebrew Cheb (), which the 70 interpreters translated as speaking of the earth. With these words, it is indicated that the ruin of the temple will last until the end of the world, collapsed into ashes and never to be raised again. And so, O Ariel, the army of Roman power will surround you, and they will be compared to an innumerable dust that flies through the air. Therefore, it is not the weakness of their opponents that the dust and ashes are compared to, but the multitude that is equal to countless grains of sand. And this will happen suddenly and quickly, so that in the midst of peace, wars will rise up under Nero, and the Lord of hosts will visit Jerusalem with thunder and earthquake, and whirlwind and devouring fire, which signifies the burning of the temple. But the Romans, after the Jews were defeated and Jerusalem was destroyed under Titus and Vespasian, offered the plundered vessels of God to the Capitol; and they thought that their own power and the favor of the gods, rather than the anger of God, was the reason for what they had done, as if in a dream and in a nightly vision, they will possess all riches. And just as someone who is hungry thinks in their dreams that they are eating, and someone who is thirsty drinks from dry throats, and when they wake up their thirst becomes even stronger, deceived by the empty drink: so the multitude of all nations, who fought against the power of Rome and subjugated to it, will have wealth like a shadow, and a cloud, and a dream of the night, which they will leave behind with their untimely destruction. In the place where we have been placed, all who have waged war and besieged and prevailed against it have been translated to seventy, and all who have fought against Jerusalem, which is not found in Hebrew. In this beginning of the chapter, where we said, 'A year is added to a year, or subtracted,' they are interpreted as 'gather the fruits or produce, year upon year;' 'eat, for you will eat with Moab.' And the meaning is, before the acceptable year of the Lord's preaching comes, indeed two years, of which we read in the Song of Habakkuk according to the Hebrew: 'In the midst of two times you will be known' (Habakkuk 3), 'sow for yourselves in tears so that you may reap in joy' (Psalm 126). It is written in the Gospel according to John that the Lord came to Jerusalem three times during the Passover, which makes two years (John 2:13). However, what follows, 'For you shall eat with Moab,' is not found in Hebrew. We can say that unless the fruits of repentance are gathered for themselves, they will begin to eat with those who do not enter the Church of the Lord forever. The other things in which they seem to disagree are obvious, and from what we have explained, their interpretation is easy. I know that I have read Ariel's interpretation, my light is God's, which is far different. Here the first syllable is written with Aleph and Res: lux autem quae Hebraice dicitur Or, inter Aleph et Res mediam habet litteram Vau, quae in praesenti nomine non habetur. And everything that is now said against Ariel refers to heretics, who consider their doctrine to be the light of God, and they must be fought by the true David: all their solemnities must be taken away, and present joy must be turned into future sorrow: to whom God commands to repent, lest they begin to eat with the Moabites, and be similar to the Gentiles. For he will attack Ariel himself, and he will surround all their power and wealth with his army. And with the towers, that is, the leaders of the Church, he will humble their words on the earth, so that they may not raise their mouth to heaven, but be written on the earth, speak of the earth, and be like dust scattered by the wind. And all the wealth of the wicked will appear in an instant, when he visits them in his majesty, descending in a whirlwind, storm, and fire of punishment; and they will understand that all their wealth, the pomp of their words, and the arguments of their verses, are compared in vain to a dream of someone eating and drinking: those who fight against Jerusalem, the vision of peace; or against Ariel, the strongest lion, and ultimately against Mount Zion, where the city of the Church cannot be hidden.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
Copy as

Continue studying Isaiah 29:3 across the web’s major study libraries — every link below opens this exact verse, chapter, or book on the destination site.

Read & Compare

Commentaries

Original Language & Research

Sermons, Hymns & Audio

TrulyRandomVerse is not affiliated with these sites and doesn’t control their content. They’re linked because they’re genuinely useful.