Isaiah 29:2–13

Footnotes

1. 4 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.
2. 5 The Hebrew text has כַדּוּר (khadur, “like a circle”), i.e., “like an encircling wall.” Some emend this phrase to כְּדָוִד (kédavid, “like David”), which is supported by the (see v. 1). However, the rendering in the could have arisen from a confusion of the dalet (ד) and resh (ר).
3. 6 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.
4. 7 Heb “from the ground” (so , ).
5. 8 Heb “and from the dust your word will be low.”
6. 9 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 . Here the word is used metonymically for the voice that emerges from such a pit.
7. 10 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.
8. 11 Or “violent men”; cf. “the ruthless ones.”
9. 12 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 §144.b.
10. 13 Or “that he [or “his appetite”] is unsatisfied.”
11. 14 Or “that he is faint and that he [or “his appetite”] longs [for water].”
12. 15 The form הִתְמַהְמְהוּ (hitmahméhu) 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 (hittamméhu), 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 §110.c and §34.4c.
13. 16 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.
14. 17 Some prefer to emend the perfect form of the verb to an imperative (e.g., , , ), since the people are addressed in the immediately preceding and following contexts.
15. 18 Some prefer to emend the perfect form of the verb to an imperative (e.g., , , ), since the people are addressed in the immediately preceding and following contexts.
16. 19 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.
17. 20 Heb “vision” (so , , ).
18. 21 Heb “one who knows a/the scroll.”
19. 22 Heb “and if the scroll is handed to one who does not know a scroll.”
20. 23 Heb “I do not know a scroll.”
21. 24 The Hebrew term translated “sovereign master” here is אֲדֹנָי (’adonai).
22. 25 Heb “Because these people draw near to me with their mouth.”
23. 26 Heb “and with their lips they honor me.”
24. 27 Heb “but their heart is far from me.” The heart is viewed here as the seat of the will, from which genuine loyalty derives.
25. 28 Heb “their fear of me is a commandment of men that has been taught.”