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

American Standard Version
Ho Ariel, Ariel, the city where David encamped! add ye year to year; let the feasts come round:

Young's Literal Translation
Woe to Ariel, Ariel, The city of the encampment of David! Add year to year, let festivals go round.

Isaiah 29:1 Additional Translations
Keil and Delitzsch Biblical Commentary on the Old Testament

The prophecy here passes from the fall of Samaria, the crown of flowers (Isaiah 28:1-4), to its formal parallel. Jerusalem takes its place by the side of Samaria, the crown of flowers, and under the emblem of a hearth of God. 'Arı̄'ēl might, indeed, mean a lion of God. It occurs in this sense as the name of certain Moabitish heroes (2 Samuel 23:20; 1 Chronicles 11:22), and Isaiah himself used the shorter form אראל for the heroes of Judah (Isaiah 33:7). But as אריאל (God's heart, interchanged with הראל htiw degna, God's height) is the name given in Ezekiel 43:15-16, to the altar of burnt-offering in the new temple, and as Isaiah could not say anything more characteristic of Jerusalem, than that Jehovah had a fire and hearth there (Isaiah 31:9); and, moreover, as Jerusalem the city and community within the city would have been compared to a lioness rather than a lion, we take אריאל in the sense of ara Dei (from ארה, to burn). The prophet commences in his own peculiar way with a grand summary introduction, which passes in a few gigantic strides over the whole course from threatening to promise. Isaiah 29:1 "Woe to Ariel, to Ariel, the castle where David pitched his tent! Add year to year, let the feasts revolve: then I distress Ariel, and there is groaning and moaning; and so she proves herself to me as Ariel." By the fact that David fixed his headquarters in Jerusalem, and then brought the sacred ark thither, Jerusalem became a hearth of God. Within a single year, after only one more round of feasts (to be interpreted according to Isaiah 32:10, and probably spoken at the passover), Jehovah would make Jerusalem a besieged city, full of sighs (vahătsı̄qōthı̄, perf. cons., with the tone upon the ultimate); but "she becomes to me like an Arı̄el," i.e., being qualified through me, she will prove herself a hearth of God, by consuming the foes like a furnace, or by their meeting with their destruction at Jerusalem, like wood piled up on the altar and then consumed in flame. The prophecy has thus passed over the whole ground in a few majestic words. It now starts from the very beginning again, and first of all expands the hoi. Isaiah 29:3, Isaiah 29:4 "And I encamp in a circle round about thee, and surround thee with watch-posts, and erect tortoises against thee. And when brought down thou wilt speak from out of the ground, and thy speaking will sound low out of the dust; and thy voice cometh up like that of a demon from the ground, and thy speaking will whisper out of the dust." It would have to go so far with Ariel first of all, that it would be besieged by a hostile force, and would lie upon the ground in the greatest extremity, and then would whisper with a ghostlike softness, like a dying man, or like a spirit without flesh and bones. Kaddūr signifies sphaera, orbis, as in Isaiah 22:18 and in the Talmud (from kâdar equals kâthar; cf., kudur in the name Nabu-kudur-ussur, Nebo protect the crown, κίδαριν), and is used here poetically for סביב. Jerome renders it quasi sphaeram (from dūr, orbis). מצּב (from נצב, יצב) might signify "firmly planted" (Luzzatto, immobilmente; compare shūth, Isaiah 2:7); but according to the parallel it signifies a military post, like מצּב, נציב. Metsurōth (from mâtsōr, Deuteronomy 20:20) are instruments of siege, the nature of which can only be determined conjecturally. On 'ōbh, see Isaiah 8:19;

(Note: The 'akkuubh mentioned there is equivalent to anbûb, Arab. a knot on a reed stalk, then that part of such a reed which comes between two knots, then the reed stalk itself; root נב, to rise up, swell, or become convex without and concave within (Fl.). It is possible that it would be better to trace 'ōbh back to this radical and primary meaning of what is hollow (and therefore has a dull sound), whether used in the sense of a leather-bag, or applied to a spirit of incantation, and the possessor of such a spirit.)

there is no necessity to take it as standing for ba‛al 'ōbh.

Isaiah 29:1 Parallel Commentaries
Add Ah Ariel Camped City Cycle David David's Dwelt Encamped Feasts Festivals Ho Kill Observe Once Round Run Sacrifices Settled War Wo WoeAdd Ah Ariel Camped City Cycle David David's Dwelt Encamped Feasts Festivals Ho Kill Observe Once Round Run Sacrifices Settled War Wo WoeThe ESV® Bible (The Holy Bible, English Standard Version®) copyright © 2001 by Crossway Bibles, a publishing ministry of Good News Publishers.

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