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Selected Verse: Isaiah 29:1 - King James

Verse	Translation	Text
Isa 29:1	King James	Woe to Ariel, to Ariel, the city where David dwelt! add ye year to year; let them kill sacrifices.

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A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]
COMING INVASION OF JERUSALEM: ITS FAILURE: UNBELIEF OF THE JEWS. (Isa. 29:1-24) Ariel--Jerusalem; Ariel means "Lion of God," that is, city rendered by God invincible: the lion is emblem of a mighty hero (Sa2 23:20). Otherwise "Hearth of God," that is, place where the altar-fire continually burns to God (Isa 31:9; Eze 43:15-16). 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). 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."

A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]

COMING INVASION OF JERUSALEM: ITS FAILURE: UNBELIEF OF THE JEWS. (Isa. 29:1-24)

Ariel--Jerusalem; Ariel means "Lion of God," that is, city rendered by God invincible: the lion is emblem of a mighty hero (Sa2 23:20). Otherwise "Hearth of God," that is, place where the altar-fire continually burns to God (Isa 31:9; Eze 43:15-16).

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).

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."

Notes on the Bible, by Albert Barnes, [1834]
Wo - (compare the note at Isa 18:1). To Ariel - There can be no doubt that Jerusalem is here intended. The declaration that it was the city where David dwelt, as well as the entire scope of the prophecy, proves this. But still, it is not quiet clear why the city is here called "Ariel." The margin reads, 'O Ariel, that is, the lion of God.' The word (אריאל 'ărı̂y'ēl) is compounded of two words, and is usually supposed to be made up of ארי 'ărı̂y, "a lion," and אל 'ēl, God; and if this interpretation is correct, it is equivalent to a strong, mighty, fierce lion - where the word 'God' is used to denote greatness in the same way as the lofty cedars of Lebanon are called cedars of God; that is, lofty cedars. The "lion" is an emblem of strength, and a strong lion is an emblem of a mighty warrior or hero. Sa2 23:20 : 'He slew two "lion-like" אריאל 'ărı̂y'êl men of Moab' Ch1 11:22. This use of the word to denote a hero is common in Arabic (see Bachart, "Hieroz.," i. 3. 1). If this be the sense in which it is used here, then it is applied to Jerusalem under the image of a hero, and particularly as the place which was distinguished under David as the capital of a kingdom that was so celebrated for its triumphs in war. The word 'Ariel' is, however, used in another sense in the Scriptures, to denote an "altar" Eze 43:15-16, where in the Hebrew the word is "Ariel." This name is given to the altar, Bachart supposes ("Hieroz.," i. 3. 1), because the altar of burnt-offering "devours" as it were the sacrifices as a lion devours its prey. Gesenius, however, has suggested another reason why the word is given to the altar, since he says that the word ארי 'ărı̂y is the same as one used in Arabic to denote a fire-hearth, and that the altar was so called because it was the place of perpetual burnt-offering. The name "Ariel," is, doubtless, given in Ezekiel to an altar; and it may be given here to Jerusalem because it was the place of the altar, or of the public worship of God. The Chaldee renders it, 'Wo to the altar, the altar which was constructed in the city where David dwelt.' It seems to me that this view better suits the connection, and particularly Isa 29:2 (see Note), than to suppose that the name is given to Jerusalem because it was like a lion. If this be the true interpretation, then it is so called because Jerusalem was the place of the burnt-offering, or of the public worship of God; the place where the fire, as on a hearth, continually burned on the altar. The city where David dwelt - David took the hill of Zion from the Jebusites, and made it the capital of his kingdom Sa2 5:6-9. Lowth renders this, 'The city which David besieged.' So the Septuagint: Ἐπολέμησε Epolemēse; and so the Vulgate, Expugnavit. The word חנה chânâh properly means "to encamp, to pitch one's tent" Gen 26:17, "to station oneself." It is also used in the sense of encamping "against" anyone, that is, to make war upon or to attack (see Isa 29:3, and Psa 27:3; Sa2 12:28); and Jerome and others have supposed that it has this meaning here in accordance with the interpretation of the Septuagint and the Vulgate. But the more correct idea is probably that in our translation, that David pitched his tent there; that is, that he made it his dwelling-place. Add ye year to year - That is, 'go on year after year, suffer one year to glide on after another in the course which you are pursuing.' This seems to be used ironically, and to denote that they were going on one year after another in the observance of the feasts; walking the round of external ceremonies as if the fact that David had dwelt there, and that that was the place of the great altar of worship, constituted perfect security. One of the sins charged on them in this chapter was "formality" and "heartlessness" in their devotions Isa 29:13, and this seems to be referred to here. Let them kill sacrifices - Margin, 'Cut off the heads.' The word here rendered 'kill' (נקף nâqaph) may mean to smite; to hew; to cut down Isa 10:34; Job 19:26. But it has also another signification which better accords with this place. It denotes to make a circle, to revolve; to go round a place Jos 6:3, Jos 6:11; to surround Kg1 7:24; Kg2 6:14; Psa 17:9; Psa 22:17; Psa 88:18. The word rendered 'sacrifices' (חגים chagiym) may mean a sacrifice Exo 23:18; Psa 118:27; Mal 2:3, but it more commonly and properly denotes feasts or festivals Exo 10:9; Exo 12:14; Lev 23:39; Deu 16:10, Deu 16:16; Kg1 8:2, Kg1 8:65; Ch2 7:8-9; Neh 8:14; Hos 2:11, Hos 2:13. Here the sense is, 'let the festivals go round;' that is, let them revolve as it were in a perpetual, unmeaning circle, until the judgments due to such heartless service shall come upon you. The whole address is evidently ironical, and designed to denote that all their service was an unvarying repetition of heartless forms.

Notes on the Bible, by Albert Barnes, [1834]

Wo - (compare the note at Isa 18:1).

To Ariel - There can be no doubt that Jerusalem is here intended. The declaration that it was the city where David dwelt, as well as the entire scope of the prophecy, proves this. But still, it is not quiet clear why the city is here called "Ariel." The margin reads, 'O Ariel, that is, the lion of God.' The word (אריאל 'ărı̂y'ēl) is compounded of two words, and is usually supposed to be made up of ארי 'ărı̂y, "a lion," and אל 'ēl, God; and if this interpretation is correct, it is equivalent to a strong, mighty, fierce lion - where the word 'God' is used to denote greatness in the same way as the lofty cedars of Lebanon are called cedars of God; that is, lofty cedars. The "lion" is an emblem of strength, and a strong lion is an emblem of a mighty warrior or hero. Sa2 23:20 : 'He slew two "lion-like" אריאל 'ărı̂y'êl men of Moab' Ch1 11:22. This use of the word to denote a hero is common in Arabic (see Bachart, "Hieroz.," i. 3. 1).

If this be the sense in which it is used here, then it is applied to Jerusalem under the image of a hero, and particularly as the place which was distinguished under David as the capital of a kingdom that was so celebrated for its triumphs in war. The word 'Ariel' is, however, used in another sense in the Scriptures, to denote an "altar" Eze 43:15-16, where in the Hebrew the word is "Ariel." This name is given to the altar, Bachart supposes ("Hieroz.," i. 3. 1), because the altar of burnt-offering "devours" as it were the sacrifices as a lion devours its prey. Gesenius, however, has suggested another reason why the word is given to the altar, since he says that the word ארי 'ărı̂y is the same as one used in Arabic to denote a fire-hearth, and that the altar was so called because it was the place of perpetual burnt-offering. The name "Ariel," is, doubtless, given in Ezekiel to an altar; and it may be given here to Jerusalem because it was the place of the altar, or of the public worship of God. The Chaldee renders it, 'Wo to the altar, the altar which was constructed in the city where David dwelt.' It seems to me that this view better suits the connection, and particularly Isa 29:2 (see Note), than to suppose that the name is given to Jerusalem because it was like a lion. If this be the true interpretation, then it is so called because Jerusalem was the place of the burnt-offering, or of the public worship of God; the place where the fire, as on a hearth, continually burned on the altar.

The city where David dwelt - David took the hill of Zion from the Jebusites, and made it the capital of his kingdom Sa2 5:6-9. Lowth renders this, 'The city which David besieged.' So the Septuagint: Ἐπολέμησε Epolemēse; and so the Vulgate, Expugnavit. The word חנה chânâh properly means "to encamp, to pitch one's tent" Gen 26:17, "to station oneself." It is also used in the sense of encamping "against" anyone, that is, to make war upon or to attack (see Isa 29:3, and Psa 27:3; Sa2 12:28); and Jerome and others have supposed that it has this meaning here in accordance with the interpretation of the Septuagint and the Vulgate. But the more correct idea is probably that in our translation, that David pitched his tent there; that is, that he made it his dwelling-place.

Add ye year to year - That is, 'go on year after year, suffer one year to glide on after another in the course which you are pursuing.' This seems to be used ironically, and to denote that they were going on one year after another in the observance of the feasts; walking the round of external ceremonies as if the fact that David had dwelt there, and that that was the place of the great altar of worship, constituted perfect security. One of the sins charged on them in this chapter was "formality" and "heartlessness" in their devotions Isa 29:13, and this seems to be referred to here.

Let them kill sacrifices - Margin, 'Cut off the heads.' The word here rendered 'kill' (נקף nâqaph) may mean to smite; to hew; to cut down Isa 10:34; Job 19:26. But it has also another signification which better accords with this place. It denotes to make a circle, to revolve; to go round a place Jos 6:3, Jos 6:11; to surround Kg1 7:24; Kg2 6:14; Psa 17:9; Psa 22:17; Psa 88:18. The word rendered 'sacrifices' (חגים chagiym) may mean a sacrifice Exo 23:18; Psa 118:27; Mal 2:3, but it more commonly and properly denotes feasts or festivals Exo 10:9; Exo 12:14; Lev 23:39; Deu 16:10, Deu 16:16; Kg1 8:2, Kg1 8:65; Ch2 7:8-9; Neh 8:14; Hos 2:11, Hos 2:13. Here the sense is, 'let the festivals go round;' that is, let them revolve as it were in a perpetual, unmeaning circle, until the judgments due to such heartless service shall come upon you. The whole address is evidently ironical, and designed to denote that all their service was an unvarying repetition of heartless forms.

The Scofield Bible Commentary, by Cyrus Ingerson Scofield, [1917]
Ariel "Lion of God", signifies Jerusalem.

Commentary on the Old Testament, by Carl Friedrich Keil and Franz Delitzsch [1857-78]
The prophecy here passes from the fall of Samaria, the crown of flowers (Isa 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 (Sa2 23:20; Ch1 11:22), and Isaiah himself used the shorter form אראל for the heroes of Judah (Isa 33:7). But as אריאל (God's heart, interchanged with הראל htiw degna, God's height) is the name given in Eze 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 (Isa 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. Isa 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 Isa 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. Isa 29:3, Isa 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 Isa 22:18 and in the Talmud (from kâdar = 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, Isa 2:7); but according to the parallel it signifies a military post, like מצּב, נציב. Metsurōth (from mâtsōr, Deu 20:20) are instruments of siege, the nature of which can only be determined conjecturally. On 'ōbh, see Isa 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.

Commentary on the Old Testament, by Carl Friedrich Keil and Franz Delitzsch [1857-78]

The prophecy here passes from the fall of Samaria, the crown of flowers (Isa 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 (Sa2 23:20; Ch1 11:22), and Isaiah himself used the shorter form אראל for the heroes of Judah (Isa 33:7). But as אריאל (God's heart, interchanged with הראל htiw degna, God's height) is the name given in Eze 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 (Isa 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. Isa 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 Isa 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. Isa 29:3, Isa 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 Isa 22:18 and in the Talmud (from kâdar = 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, Isa 2:7); but according to the parallel it signifies a military post, like מצּב, נציב. Metsurōth (from mâtsōr, Deu 20:20) are instruments of siege, the nature of which can only be determined conjecturally. On 'ōbh, see Isa 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.

Explanatory Notes on the Whole Bible, by John Wesley [1754-65]
The city - The royal city, and seat of David and his posterity. 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.

Adam Clarke Commentary on the Whole Bible - Published 1810-1826
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." 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.

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¹⁰ Many days and years shall ye be troubled, ye careless women: for the vintage shall fail, the gathering shall not come.

¹⁵ So the altar shall be four cubits; and from the altar and upward shall be four horns.
¹⁶ And the altar shall be twelve cubits long, twelve broad, square in the four squares thereof.

⁹ And he shall pass over to his strong hold for fear, and his princes shall be afraid of the ensign, saith the LORD, whose fire is in Zion, and his furnace in Jerusalem.

²⁰ And Benaiah the son of Jehoiada, the son of a valiant man, of Kabzeel, who had done many acts, he slew two lionlike men of Moab: he went down also and slew a lion in the midst of a pit in time of snow:

¹³ And I will visit upon her the days of Baalim, wherein she burned incense to them, and she decked herself with her earrings and her jewels, and she went after her lovers, and forgat me, saith the LORD.

¹¹ I will also cause all her mirth to cease, her feast days, her new moons, and her sabbaths, and all her solemn feasts.

¹⁴ And they found written in the law which the LORD had commanded by Moses, that the children of Israel should dwell in booths in the feast of the seventh month:

⁸ Also at the same time Solomon kept the feast seven days, and all Israel with him, a very great congregation, from the entering in of Hamath unto the river of Egypt.
⁹ And in the eighth day they made a solemn assembly: for they kept the dedication of the altar seven days, and the feast seven days.

⁶⁵ And at that time Solomon held a feast, and all Israel with him, a great congregation, from the entering in of Hamath unto the river of Egypt, before the LORD our God, seven days and seven days, even fourteen days.

² And all the men of Israel assembled themselves unto king Solomon at the feast in the month Ethanim, which is the seventh month.

¹⁶ Three times in a year shall all thy males appear before the LORD thy God in the place which he shall choose; in the feast of unleavened bread, and in the feast of weeks, and in the feast of tabernacles: and they shall not appear before the LORD empty:

¹⁰ And thou shalt keep the feast of weeks unto the LORD thy God with a tribute of a freewill offering of thine hand, which thou shalt give unto the LORD thy God, according as the LORD thy God hath blessed thee:

³⁹ Also in the fifteenth day of the seventh month, when ye have gathered in the fruit of the land, ye shall keep a feast unto the LORD seven days: on the first day shall be a sabbath, and on the eighth day shall be a sabbath.

¹⁴ And this day shall be unto you for a memorial; and ye shall keep it a feast to the LORD throughout your generations; ye shall keep it a feast by an ordinance for ever.

⁹ And Moses said, We will go with our young and with our old, with our sons and with our daughters, with our flocks and with our herds will we go; for we must hold a feast unto the LORD.

³ Behold, I will corrupt your seed, and spread dung upon your faces, even the dung of your solemn feasts; and one shall take you away with it.

²⁷ God is the LORD, which hath shewed us light: bind the sacrifice with cords, even unto the horns of the altar.

¹⁸ Thou shalt not offer the blood of my sacrifice with leavened bread; neither shall the fat of my sacrifice remain until the morning.

¹⁸ Lover and friend hast thou put far from me, and mine acquaintance into darkness.

¹⁷ I may tell all my bones: they look and stare upon me.

⁹ From the wicked that oppress me, from my deadly enemies, who compass me about.

¹⁴ Therefore sent he thither horses, and chariots, and a great host: and they came by night, and compassed the city about.

²⁴ And under the brim of it round about there were knops compassing it, ten in a cubit, compassing the sea round about: the knops were cast in two rows, when it was cast.

¹¹ So the ark of the LORD compassed the city, going about it once: and they came into the camp, and lodged in the camp.

³ And ye shall compass the city, all ye men of war, and go round about the city once. Thus shalt thou do six days.

²⁶ And though after my skin worms destroy this body, yet in my flesh shall I see God:

³⁴ And he shall cut down the thickets of the forest with iron, and Lebanon shall fall by a mighty one.

¹³ Wherefore the Lord said, Forasmuch as this people draw near me with their mouth, and with their lips do honour me, but have removed their heart far from me, and their fear toward me is taught by the precept of men:

²⁸ Now therefore gather the rest of the people together, and encamp against the city, and take it: lest I take the city, and it be called after my name.

³ Though an host should encamp against me, my heart shall not fear: though war should rise against me, in this will I be confident.

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.

¹⁷ And Isaac departed thence, and pitched his tent in the valley of Gerar, and dwelt there.

⁶ And the king and his men went to Jerusalem unto the Jebusites, the inhabitants of the land: which spake unto David, saying, Except thou take away the blind and the lame, thou shalt not come in hither: thinking, David cannot come in hither.
⁷ Nevertheless David took the strong hold of Zion: the same is the city of David.
⁸ And David said on that day, Whosoever getteth up to the gutter, and smiteth the Jebusites, and the lame and the blind, that are hated of David's soul, he shall be chief and captain. Wherefore they said, The blind and the lame shall not come into the house.
⁹ So David dwelt in the fort, and called it the city of David. And David built round about from Millo and inward.

² Yet I will distress Ariel, and there shall be heaviness and sorrow: and it shall be unto me as Ariel.

¹⁵ So the altar shall be four cubits; and from the altar and upward shall be four horns.
¹⁶ And the altar shall be twelve cubits long, twelve broad, square in the four squares thereof.

²² Benaiah the son of Jehoiada, the son of a valiant man of Kabzeel, who had done many acts; he slew two lionlike men of Moab: also he went down and slew a lion in a pit in a snowy day.

¹ Woe to the land shadowing with wings, which is beyond the rivers of Ethiopia:

¹⁹ And when they shall say unto you, Seek unto them that have familiar spirits, and unto wizards that peep, and that mutter: should not a people seek unto their God? for the living to the dead?

²⁰ Only the trees which thou knowest that they be not trees for meat, thou shalt destroy and cut them down; and thou shalt build bulwarks against the city that maketh war with thee, until it be subdued.

⁷ Their land also is full of silver and gold, neither is there any end of their treasures; their land is also full of horses, neither is there any end of their chariots:

¹⁸ He will surely violently turn and toss thee like a ball into a large country: there shalt thou die, and there the chariots of thy glory shall be the shame of thy lord's house.

⁴ And thou shalt be brought down, and shalt speak out of the ground, and thy speech shall be low out of the dust, and thy voice shall be, as of one that hath a familiar spirit, out of the ground, and thy speech shall whisper out of the dust.

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.

¹⁰ Many days and years shall ye be troubled, ye careless women: for the vintage shall fail, the gathering shall not come.

¹ Woe to Ariel, to Ariel, the city where David dwelt! add ye year to year; let them kill sacrifices.

⁹ And he shall pass over to his strong hold for fear, and his princes shall be afraid of the ensign, saith the LORD, whose fire is in Zion, and his furnace in Jerusalem.

¹⁵ So the altar shall be four cubits; and from the altar and upward shall be four horns.
¹⁶ And the altar shall be twelve cubits long, twelve broad, square in the four squares thereof.

⁷ Behold, their valiant ones shall cry without: the ambassadors of peace shall weep bitterly.

²² Benaiah the son of Jehoiada, the son of a valiant man of Kabzeel, who had done many acts; he slew two lionlike men of Moab: also he went down and slew a lion in a pit in a snowy day.

¹ Woe to the crown of pride, to the drunkards of Ephraim, whose glorious beauty is a fading flower, which are on the head of the fat valleys of them that are overcome with wine!
² Behold, the Lord hath a mighty and strong one, which as a tempest of hail and a destroying storm, as a flood of mighty waters overflowing, shall cast down to the earth with the hand.
³ The crown of pride, the drunkards of Ephraim, shall be trodden under feet:
⁴ And the glorious beauty, which is on the head of the fat valley, shall be a fading flower, and as the hasty fruit before the summer; which when he that looketh upon it seeth, while it is yet in his hand he eateth it up.

¹⁵ So the altar shall be four cubits; and from the altar and upward shall be four horns.

⁹ And he shall pass over to his strong hold for fear, and his princes shall be afraid of the ensign, saith the LORD, whose fire is in Zion, and his furnace in Jerusalem.