A prophecy of destruction and salvation presents a sharp transition from deep distress to a fundamental change in Jerusalem's character and fate. Facing an existential threat and severe crisis, the city experiences profound mourning, yet from this brokenness, its ultimate destiny emerges. The primary approach among commentators identifies the historical background as the siege imposed on Jerusalem by Sennacherib, King of Assyria. God declares that He will bring trouble, pressure, and siege upon the city [מצודת ציון, מצודת דוד, שד״ל]. This distress is directed at Jerusalem, which is given a title reflecting the altar that stands within it [רד״ק, מצודת ציון, אבן עזרא].
As a result of the siege, the city will be filled with sorrow, mourning, and wailing [מצודת ציון, ביאור שטיינזלץ]. The residents will weep for their brothers killed in neighboring cities while fearing for their own survival [רד״ק]. Another perspective suggests a state of complete desolation, where nothing will remain of the city except its physical location [אבן עזרא].
The most complex element of the prophecy is the declaration that the city will become to God like the altar itself. The primary approach among commentators views this as tragic imagery. Just as the altar is surrounded by animal sacrifices, the city will be surrounded by the fallen victims of its own people [רש״י, מצודת דוד, אבן עזרא]. God views the blood of these casualties as sacrifices offered to Him, since the destruction is carried out by His will through the King of Assyria, who acts as the rod of His anger [רד״ק]. A related view of the destruction suggests the city will resemble a desolate altar where burnt offerings have entirely ceased [אבן עזרא].
Conversely, some interpret the altar imagery as a reference to the downfall of the enemies rather than the people of Jerusalem. According to this view, the Assyrian camp besieging the city will be destroyed by an angel of God, and the enemy soldiers will die around the city like sheep slaughtered on the altar [אברבנאל בשם אבן עזרא].
A third approach completely rejects the description of mass casualties among the residents of Judah. Historically, the people did not fight and die against Sennacherib but rather yielded out of deep terror. Therefore, the comparison to an altar is understood in a positive light. After the period of distress, God will treat Jerusalem as a holy place and save it from the enemy [שד״ל]. The psychological pressure and despair will lead the people to reflect on their sins and repent. Once they return to Him, the city will resume serving God as a true holy city [מלבי״ם], once again worthy of its original title, which represents bravery and the resting of the Divine presence [ביאור שטיינזלץ].