Isaiah 29:1 — Word Study
WLCה֚וֹי אֲרִיאֵ֣ל אֲרִיאֵ֔ל קִרְיַ֖ת חָנָ֣ה דָוִ֑ד סְפ֥וּ שָׁנָ֛ה עַל־ שָׁנָ֖ה חַגִּ֥ים יִנְקֹֽפוּ׃
BSAWoe to youhôwy [a cry of sorrow, deep distress] O ArielʼĂrîyʼêl [lion of God] the cityqiryâh [of] ArielʼĂrîyʼêl [where God is the lion, a name for Jerusalem] where DavidDâvid [the youngest son of Jesse, a king of Israel] campedchânâh■ [pitched his tent, encamped] Yearshâneh [a period of time, a cycle] uponʻal yearshâneh [a recurring cycle, annually] ◂let your festivalschag [appointed times, feasts] recurnâqaph▸ [come around, be celebrated]
| Greek | English | Parsing |
|---|---|---|
| ה֚וֹי | woe to! | Particle |
| אֲרִיאֵ֣ל | Ariel | Noun proper |
| אֲרִיאֵ֔ל | Ariel | Noun proper |
| קִרְיַ֖ת | [the] town | Noun common, feminine singular construct |
| חָנָ֣ה | [where] he camped | Verb, Qal, perfect third person masculine singular |
| דָוִ֑ד | David | Noun proper masculine |
| סְפ֥וּ | add | Verb, Qal, imperative second person masculine plural |
| שָׁנָ֛ה | year | Noun common, feminine singular absolute |
| עַל־ | to | Preposition |
| שָׁנָ֖ה | year | Noun common, feminine singular absolute |
| חַגִּ֥ים | festivals | Noun common, masculine plural absolute |
| יִנְקֹֽפוּ׃ | let them go around | Verb, Qal, imperfect third person masculine plural |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Woe to you, O Ariel, the city of Ariel where David camped! Year upon year let your festivals recur. |
| KJV | Woe to Ariel, to Ariel, the city where David dwelt! add ye year to year; let them kill sacrifices. |
| ASV | Ho Ariel, Ariel, the city where David encamped! add ye year to year; let the feasts come round: |
| YLT | Woe [to] Ariel, Ariel, The city of the encampment of David! Add year to year, let festivals go round. |
| WEB | Woe to Ariel! Ariel, the city where David encamped! Add year to year; let the feasts come around; |
| BBE | Ho! Ariel, Ariel, the town against which David made war; put year to year, let the feasts come round: |
The translations agree on the meaning of Ariel, with slight differences in how they express the recurrence of the festivals.
The verse has a main clause followed by two noun phrases and a verb phrase, creating a clear structure that emphasizes the lament and the cyclical nature of the festivals.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectדָּוִד
verbחָנָה
The sentence as the grammar sees it Open the tree ›
Every word here is used elsewhere in the Old Testament.
Bars are logarithmic — אֵת, the commonest word in the Hebrew Bible, stands about 11,000 times, so a linear scale would leave everything else invisible. Click a row to open that word.
Deep Study — Isaiah 29:1
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — The Prophecy Against Arielgenerated
Isaiah 29:1 expresses a woe to Ariel, a term for Jerusalem, indicating a time of sorrow and reflection. The verse emphasizes the significance of the city's festivals, which are to recur year after year, suggesting a rhythm of worship and remembrance despite impending challenges. The following verses expand on the consequences that Ariel will face, highlighting the tension between celebration and lamentation.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Isaiah 31:9 | Their rock will pass away for fear, and their princes will panic at the sight of the battle standard,” declares the LORD, whose fire is in Zion, whose furnace is in Jerusalem. |
| 2 | Ezekiel 43:15–16 | The altar hearth shall be four cubits high, and four horns shall project upward from the hearth. |
| 3 | 2 Samuel 5:9 | So David took up residence in the fortress and called it the City of David. He built it up all the way around, from the supporting terraces inward. |
| 4 | Isaiah 1:11–15 | “What good to Me is your multitude of sacrifices?” says the LORD. “I am full from the burnt offerings of rams and the fat of well-fed cattle; I take no delight in the blood of bulls and lambs and goats. |
| 5 | Jeremiah 7:21 | This is what the LORD of Hosts, the God of Israel, says: Add your burnt offerings to your other sacrifices and eat the meat yourselves! |
The Treasury of Scripture Knowledge — 12 references, hung on the phrase they belong to
The Key Word — אֲרִיאֵל, 'a.ri.'Elgenerated
The word אֲרִיאֵל (Ari'el) means 'lion of God' and serves as a name for Jerusalem, symbolizing its strength and divine connection. This name emphasizes the city's importance in the biblical narrative, particularly in the context of God's presence and protection.
In this verse, אֲרִיאֵל is repeated, underscoring the city's dual identity as both a place of strength and a subject of lament. The use of the name here evokes a sense of both pride and sorrow, as the city faces challenges while retaining its significance.
How Translations Differ — measured against the Berean Standard Biblegenerated
The translations generally agree on the meaning of אֲרִיאֵל as 'Ariel' or 'lion of God', with the BSB, KJV, ASV, YLT, WEB, and BBE all reflecting this understanding.
Sentence Structuregenerated
The verse consists of a main clause, הוֹי, Woe to, followed by a series of noun phrases that describe Ariel, and concludes with a verb phrase indicating the recurrence of festivals. The structure emphasizes the lament and the cyclical nature of the festivals.
The finite verb יִנְקֹֽפוּ governs the action of the festivals, while the preceding phrases set the context for who is being addressed and the significance of the festivals in relation to the city.
Septuagint Backgroundgenerated
In the Septuagint, אֲרִיאֵל is rendered as Ἀριὴλ, maintaining the connection to the lion imagery. This choice reflects the translators' intent to preserve the symbolic meaning of strength associated with Jerusalem.
The Greek translation also emphasizes the city's importance in the context of God's plans, aligning with the Hebrew text's focus on lamentation and the call for ongoing festivals.
In plain words — the whole versegenerated
Isaiah 29:1 begins with a lament for Ariel, the city of Jerusalem, where David camped. The verse calls for the festivals to continue year after year, emphasizing the importance of remembrance and celebration in the face of challenges.
Frequently Asked Questionsgenerated
Ariel means 'lion of God' and is used as a name for Jerusalem, symbolizing its strength and divine connection.
The lament reflects the challenges and impending judgment faced by the city, despite its significance in the biblical narrative.
The recurring festivals highlight the rhythm of worship and remembrance, serving as a reminder of God's faithfulness even in difficult times.
Translations differ in phrasing, particularly in how they express the recurrence of the festivals, but they agree on the meaning of Ariel.
Reflection Questionsgenerated
- How can I reflect on the significance of my own city or community in relation to God's presence?
- What are some ways I can participate in the cycle of remembrance and celebration in my faith?
- In what areas of my life do I feel a tension between joy and lament, and how can I bring those to God?
- How does understanding the context of Ariel deepen my appreciation for the festivals in my own tradition?
The early church on this verse — how the Fathers read it
Early Church Fathers, such as Jerome, referenced this verse to discuss the significance of Jerusalem and its festivals, highlighting the city's historical context.
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.Early Church Fathers on Isaiah 29 →
[Zion] formed the city that David formerly stormed and afterwards rebuilt. Of its storming it is written, “Woe to Ariel, to Ariel”—that is, God’s lion2 (and indeed in those days it was extremely strong).Early Church Fathers on Isaiah 29 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Isaiah 29:1 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleWoe to Ariel, to Ariel, the city [where] David dwelt,.... Many Jewish writers by "Ariel" understand the altar of burnt offerings; and so the Targum, "woe, altar, altar, which was built in the city
Read John Gill on Isaiah 29 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryWoe to Ariel, to Ariel, the city where David dwelt! add ye year to year; let them kill sacrifices. This chapter opens the series of prophecies as to the invasion of Judea under Sennacherib, and its deliverance.
Read Robert Jamieson on Isaiah 29 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleISAIAH CHAPTER 29. The temple and city of Jerusalem destroyed, . Her enemies unsatiable, ,8; their senselessness, , and deep hypocrisy, . The scorner and oppressor being cut off, the rest shall be converted, . Woe to Ariel! this word signifies a strong lion, or the lion of God; and is used concerning lion-like men, as it is rendered, ; and of God’ s altar, as it is rendered, ,16, which seems to be thus called, because it devoured and consumed the sacrifices put upon it, as greedily and as irresistibly as the lion doth his prey. If the altar be here meant, it is put synecdochically for the temple, and the words may be rendered, Woe to Ariel, to Ariel of or in the city! or, and the city; for…
Read Matthew Poole on Isaiah 29 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsIsaiah 29:1 Woe to Ariel, to Ariel, the city [where] David dwelt! add ye year to year; let them kill sacrifices.Ver. 1. Woe to Ariel, to Ariel,] i.e., To the brazen altar, called here Ariel, or God’ s lion, because it seemed as a lion to devour the sacrifices daily burnt upon it. Here it is put for the whole temple, which, together with the city wherein it stood, is threatened with destruction. The city where David dwelt.] Both Mount Moriah, whereon stood the temple, and Mount Zion, whereon stood the palace. Both Church and State are menaced with judgments, temporal in the eight first verses, and spiritual in the eight next. The rest of the chapter is no less consolatory than this is…
Read John Trapp on Isaiah 29 →Charles John Ellicott1819–1905Ellicott's Commentary for English ReadersXXIX. (1) Woe to Ariel, to Ariel.—The name belongs to the same group of poetic synonyms as Rahab (Psalms 87:4; Psalms 89:10) and the Valley of Vision (Psalms 22:1). It may have been coined by Isaiah himself. It may have been part of the secret language of the prophetic schools, as Sheshach stood for Babel (Jeremiah 25:26), Rahab for Egypt (Isaiah 51:9), and in the language of later Rabbis, Edom, and in that of the Apocalypse, Babel, for Rome (Revelation 17:5). Modern language has, it will be remembered, like names of praise and scorn for England and France, though these (John Bull, the British Lion, Crapaud, and the Gallic Cock) scarcely rise to the level of poetry. “Ariel” has been…
Read Charles John Ellicott on Isaiah 29 →AdamClarkeAdam Clarke's Commentary on the BibleCHAPTER XXIX Distress of Ariel, or Jerusalem, on Sennacherib's invasion, with manifest allusion, however, to the still greater distress which it suffered from the Romans, 1-4. Disappointment and fall of Sennacherib described in terms, like the event, the most awful and terrible, 5-8. Stupidity and hypocrisy of the Jews, 9-16. Rejection of the Jews, and calling of the Gentiles, 17. The chapter concludes by a recurrence to the favourite topics of the prophet, viz., the great extension of the Messiah's kingdom in the latter days, and the future restoration of Israel, 18-24. The subject of this and the four following chapters is the invasion of Sennacherib; the great distress of the Jews while…
Read AdamClarke on Isaiah 29 →CambridgeThe Cambridge Bible for Schools and Collegesch. Isaiah 29:1-14. The announcement of Jehovah’s wonderful purpose regarding Jerusalem, and its reception on the part of the peopleUnder the second “Woe” (Isaiah 29:1) are grouped two oracles, which may have been originally independent; or they may be intimately connected, the second describing the effect of the first on the minds of Isaiah’s hearers. i. Isaiah 29:1-8. The impending humiliation and deliverance of Jerusalem. Jerusalem, apostrophised by the mystic name of “Ariel,” is at present gay and careless and secure, the festal calendar follows its accustomed course, and this state of things may endure for a short time longer (1). But already in vision the prophet sees her beset by…
Read Cambridge on Isaiah 29 →Albert Barnes1798–1870Barnes' Notes on the BibleWo - (compare the note at Isaiah 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.
Read Albert Barnes on Isaiah 29 →The verse in English, compared — 17 translations, and where they part company
Every translation on this page is a decision someone had to make and commit to. Read down a column and you see one translator's judgement; read across a row and you see the range the Greek actually allows. The BSB is the wording the rest of this page is measured against, so it is listed first.
Modern formal
Woe to you, O Ariel, the city of Ariel where David camped! Year upon year let your festivals recur.
Woe to Ariel! Ariel, the city where David encamped! Add year to year; let the feasts come around;
Woe to you, O Ariel, the city of Ariel where David camped! Year upon year let your festivals recur.
Ariel is as good as dead – Ariel, the town David besieged! Keep observing your annual rituals, celebrate your festivals on schedule.
Tyndale line
Woe to Ariel, to Ariel, the city where David dwelt! add ye year to year; let them kill sacrifices.
Ho Ariel, Ariel, the city where David encamped! add ye year to year; let the feasts come round:
Ho Ariel, Ariel, the city where David encamped! add ye year to year; let the feasts come round:
Woe to Ariel, to Ariel, the city where David dwelt! add ye year to year; let them kill sacrifices.
Ah altar, altar of the citie that Dauid dwelt in: adde yere vnto yere: let them kill lambs.
Strictly literal
Woe to Ariel, to Ariel, the city of David's encampment! Add ye year to year; let the feasts come round.
Woe [to] Ariel, Ariel, The city of the encampment of David! Add year to year, let festivals go round.
Woe [to] Ariel, Ariel, || The city of the encampment of David! Add year to year, let festivals go around.
Woe to Ariel, to Ariel, the town where David dwelt! add ye year to year; let the festivals come round in order;
Woe to Ariel, Ariel, the city where David encamped! Add year to year; let the festivals come round.
From the Latin
Woe to Ariel, to Ariel the city which David took: year is added to year: the solemnities are at an end.
Simplified
Tragedy is coming to you Ariel, Ariel the city where David lived! Year after year you have your festivals.
Ho! Ariel, Ariel, the town against which David made war; put year to year, let the feasts come round:
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text and the Dead Sea Scrolls largely agree on the wording of this verse, with minor variations in the restoration of certain words. The Septuagint matches some terms but presents them in a different order, reflecting a distinct translation approach.
ה֚וֹי אֲרִיאֵ֣ל אֲרִיאֵ֔ל קִרְיַ֖ת חָנָ֣ה דָוִ֑ד סְפ֥וּ שָׁנָ֛ה עַל־ שָׁנָ֖ה חַגִּ֥ים יִנְקֹֽפוּ׃
6 of the 12 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
הוי ארואל ארואל קרית חנה דויד ספי שנה על שנה חגים ינקפו
12 words on the leather.
[הוי] [אריאל] [אריאל] קרית חנה דוד [ספו] [שנה] [על] [שנה] [חגים] [ינקפו]
2 words on the leather — 1 partly restored, 9 supplied entire by an editor.
[הוי] [אריאל] [אריאל] [קרית] [חנה] דוד סופי שנה [על] [שנה] [חגים] [ינקפו]
1 word on the leather — 2 partly restored, 9 supplied entire by an editor.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Isaiah 29:1
One dossier per word, with every reference work grouped by kind — Hebrew lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. On the Hebrew: Brown-Driver-Briggs entire and its gloss set, Strong's Hebrew Dictionary, and Tyndale House's Translators Brief lexicon. Where a cell says a work has no entry, that work genuinely has none for this word.
הוֹי (hoy) is an interjection expressing dissatisfaction and pain, often translated as 'ah,' 'alas,' or 'woe.' It is used in lamentations and conveys a sense of sorrow or distress. The word is a prolonged form of another Hebrew term, indicating its emotional weight.
הוֹי 81 interj. expressing usually dissatisfaction and pain, Ah, Alas, Ha (not distinctly Woe!) used in lamentations
base
H1945 הוֹי expressing usually dissatisfaction and pain, Ah, Alas, Ha (not distinctly Woe!) used in lamentations
1945 howy hoh'ee
a prolonged form of 1930 (akin to 188); oh!:--ah, alas, ho,
O, woe.
see HEBREW for 01930
see HEBREW for 0188
הוֹי (hoy) — woe!.
ah!, alas!, ha!, ho!, O!, woe!
Part — ParticleHTj
Is sometimes used in our Bibles where a softer expression would be at least equally proper: "Woe to such a one!" is in our language a threat or imprecation of some calamity, natural or judicial, to befall a person; but this is not always the meaning of the word in Scripture. We find the expression, "Woe is me!" that is, Alas for my sufferings! And, "Woe to the women with child, and those who give suck!" that is, Alas for their redoubled sufferings in times of distress! If in the denunciatory language of Christ, we should read, "Alas for thee, Chorazin! Alas for thee, Bethsaida!" we should do not injustice to the general sentiments of the passage.
Yet in many cases the word woe is used in a fuller and more awful sense, expressing an inspired denunciation and foreshadowing of God’s wrath upon sinners; as when we read, "Woe to those who build houses by unrighteousness, and cities by blood;"…
The Hebrew word אֲרִיאֵל (Ari'el) means 'lion of God' or 'lioness of God' and is used as a name for Jerusalem. It also refers to a chief among the returning exiles and two sons of Ariel from Moab. The entries indicate its symbolic significance and historical context, particularly during the Exile and Return.
אֲרִיאֵל
n. pr. f. (prob., v. Ew) Ariel (lioness of Ēl) name applied to Jerusalem
n. pr. m. a chief man among returning exiles
two sons of Ariel of Moab
& Qr
base
H740 אֲרִיאֵל . n. pr. f. (prob., v. Ew) Ariel (lioness of Ēl) name applied to Jerusalem
. n. pr. m. a chief man among returning exiles
. two sons of Ariel of Moab
. & Qr
740 'Ari'el ar-ee-ale'
the same as 739; Ariel, a symbolical name for Jerusalem, also
the name of an Israelite:--Ariel.
see HEBREW for 0739
אֲרִיאֵל (a.ri.el) — Ariel.
A man living at the time of Exile and Return, only mentioned at Ezr.8.16
§ Ariel = "lion of God" or "lioness of God"
1) a name applied to Jerusalem
2) the name of a chief of the returning exiles
אֲרִיאֵל (a.ri.el) — Ariel.
Ariel = "lion of God" or "lioness of God"
Another name of ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
N-proper — Noun properHNpl
a'-ri-el ('ariy'el or 'ari'el, "lioness of God"): But the word occurs in Eze 43:15,16, and is there translated in the Revised Version (British and American) "ALTAR HEARTH."
(1) According to the Revised Version (British and American) a man of Moab whose two sons were slain by David's warrior Benaiah the son of Jehoiada (2Sa 23:20; 1Ch 11:22). Here the King James Version translates "two lionlike men of Moab."
(2) A name applied to Jerusalem (Isa 29:1,2,7). The many explanations of the name are interesting, but mainly conjectural.
(3) One of the members of the delegation sent by Ezra to the place Casiphia, to secure temple ministers for his expedition to Jerusalem (
Ariel
The lion of God. (1.) One of the chief men sent by Ezra to procure Levites for the sanctuary (Ezra 8:16).
(2.) A symbolic name for Jerusalem (Isa. 29:1, 2, 7) as “victorious under God,” and in Ezek. 43:15, 16, for the altar (marg., Heb. ‘ariel) of burnt offerings, the secret of Israel’s lion-like strength.
(lion of God). One of the "chief men" who under Ezra directed the caravan which he led back from Babylon to Jerusalem. (Ezra 8:16) (B.C. 459.) The word occurs also in reference to two Moabites slain by Benaiah. (2 Samuel 23:20; 1 Chronicles 11:22) Many regard the word as an epithet, "lion-like;" but it seems better to look upon it as a proper name, and translate "two [sons] of Ariel." A designation given by Isaiah to the city of Jerusalem. (Isaiah 29:1,2,7) We must understand by it either "lion of God," as the chief city, or "hearth of God," a synonym for the altar of burnt offering. On the whole it seems most probable that, as a name given to Jerusalem, Ariel means "lion of God," whilst the word used by Ezekiel, (
The lion of God, one of Ezra’s chief men, Ezr 8:16. This word is used, in 2Sa 24:25; 1Ch 11:22, as a descriptive or perhaps a family name of two lion-like men of Moab. In another sense, Ezekiel applies it to the altar of God, Eze 43:15, and Isaiah to Jerusalem, as the hearth on which both the burnt offerings and the enemies of God should be consumed, Isa 29:1,2,7. See also Ge 49:9.
The Hebrew word אֲרִיאֵל (Ari'el) means 'lion of God' or 'lioness of God' and is used as a name for Jerusalem. It also refers to a chief among the returning exiles and two sons of Ariel from Moab. The entries indicate its symbolic significance and historical context, particularly during the Exile and Return.
אֲרִיאֵל
n. pr. f. (prob., v. Ew) Ariel (lioness of Ēl) name applied to Jerusalem
n. pr. m. a chief man among returning exiles
two sons of Ariel of Moab
& Qr
base
H740 אֲרִיאֵל . n. pr. f. (prob., v. Ew) Ariel (lioness of Ēl) name applied to Jerusalem
. n. pr. m. a chief man among returning exiles
. two sons of Ariel of Moab
. & Qr
740 'Ari'el ar-ee-ale'
the same as 739; Ariel, a symbolical name for Jerusalem, also
the name of an Israelite:--Ariel.
see HEBREW for 0739
אֲרִיאֵל (a.ri.el) — Ariel.
A man living at the time of Exile and Return, only mentioned at Ezr.8.16
§ Ariel = "lion of God" or "lioness of God"
1) a name applied to Jerusalem
2) the name of a chief of the returning exiles
אֲרִיאֵל (a.ri.el) — Ariel.
Ariel = "lion of God" or "lioness of God"
Another name of ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
N-proper — Noun properHNpl
a'-ri-el ('ariy'el or 'ari'el, "lioness of God"): But the word occurs in Eze 43:15,16, and is there translated in the Revised Version (British and American) "ALTAR HEARTH."
(1) According to the Revised Version (British and American) a man of Moab whose two sons were slain by David's warrior Benaiah the son of Jehoiada (2Sa 23:20; 1Ch 11:22). Here the King James Version translates "two lionlike men of Moab."
(2) A name applied to Jerusalem (Isa 29:1,2,7). The many explanations of the name are interesting, but mainly conjectural.
(3) One of the members of the delegation sent by Ezra to the place Casiphia, to secure temple ministers for his expedition to Jerusalem (
Ariel
The lion of God. (1.) One of the chief men sent by Ezra to procure Levites for the sanctuary (Ezra 8:16).
(2.) A symbolic name for Jerusalem (Isa. 29:1, 2, 7) as “victorious under God,” and in Ezek. 43:15, 16, for the altar (marg., Heb. ‘ariel) of burnt offerings, the secret of Israel’s lion-like strength.
(lion of God). One of the "chief men" who under Ezra directed the caravan which he led back from Babylon to Jerusalem. (Ezra 8:16) (B.C. 459.) The word occurs also in reference to two Moabites slain by Benaiah. (2 Samuel 23:20; 1 Chronicles 11:22) Many regard the word as an epithet, "lion-like;" but it seems better to look upon it as a proper name, and translate "two [sons] of Ariel." A designation given by Isaiah to the city of Jerusalem. (Isaiah 29:1,2,7) We must understand by it either "lion of God," as the chief city, or "hearth of God," a synonym for the altar of burnt offering. On the whole it seems most probable that, as a name given to Jerusalem, Ariel means "lion of God," whilst the word used by Ezekiel, (
The lion of God, one of Ezra’s chief men, Ezr 8:16. This word is used, in 2Sa 24:25; 1Ch 11:22, as a descriptive or perhaps a family name of two lion-like men of Moab. In another sense, Ezekiel applies it to the altar of God, Eze 43:15, and Isaiah to Jerusalem, as the hearth on which both the burnt offerings and the enemies of God should be consumed, Isa 29:1,2,7. See also Ge 49:9.
קִרְיָה (qiryah) means 'town' or 'city' and is derived from the root associated with building. It covers general, specific, collective, and indefinite uses of the term. The Aramaic equivalent is also קִרְיָה (qir.yah).
קִרְיָה n.f. town, city
base
H7151 קִרְיָה town, city
7151 qiryah kir-yaw'
from 7136 in the sense of flooring, i.e. building; a
city:--city.
see HEBREW for 07136
קִרְיָה (qir.yah) — town.
1) city, town
1a) in general
1b) in specific
1c) collective
1d) indefinite
Aramaic equivalent: qir.yah (קִרְיָה "town" H7149)
N-fs — Noun common · feminine singular constructHNcfsc
toun: This word is used to represent a number of different Hob terms in the Old Testament.
(1) When any explanatory word or attendant circumstances show that a "city" was unwalled, and sometimes in the contrary case (1Sa 23:7), the Hebrew `ir is translated "town" by the King James Version, and the Revised Version (British and American) generally agrees with it (De 3:5; 1Sa 27:5; Es 9:19).
(2) Both the King James Version and the Revised Version (British and American) translate chawwoth by "towns" (Nu 32:41; Jos 13:30; 1Ki…
→ See CITY
חָנָה (chanah) is a Hebrew verb meaning to decline, bend down, or encamp. It conveys the idea of inclining or settling, particularly in the context of pitching a tent or establishing a temporary dwelling. The word appears in various forms, including the act of encamping or laying siege. It is associated with the imagery of the evening's slanting rays and the conclusion of a day's journey.
חָנָה 143 vb. decline, bend down, encamp
Qal
decline, of day drawing to its close
encamp (prop. verge toward, incline to, settle at, of goal of day’s march)
base
H2583 חָנָה decline, bend down, encamp
2583 chanah khaw-naw'
a primitive root (compare 2603); properly, to incline; by
implication, to decline (of the slanting rays of evening);
specifically, to pitch a tent; gen. to encamp (for abode or
siege):--abide (in tents), camp, dwell, encamp, grow to an
end, lie, pitch (tent), rest in tent.
see HEBREW for 02603
חָנָה (cha.nah) — to camp.
1) to decline, incline, encamp, bend down, lay siege against
1a) (Qal)
1a1) to decline
1a2) to encamp
V-Qal-Perf-3ms — Verb · Qal · perfect third person masculine singularHVqp3ms
דָּוִד (David) refers to the second king of Israel, known as the youngest son of Jesse. The name means 'beloved' and is associated with a significant lineage, including many siblings and notable descendants like Solomon. The entries highlight his familial connections and historical context, with no significant disagreement among the lexicons.
דָּוִד, דָּוִיד 1066 n.pr.m. David
base
H1732 דָּוִד, דָּוִיד David
1732 David daw-veed'
rarely (fully); Daviyd {daw-veed'}; from the same as 1730;
loving; David, the youngest son of Jesse:--David.
see HEBREW for 01730
דָּוִד (da.vid) — David.
A king of the tribe of Judah living at the time of United Monarchy, first mentioned at Rut.4.17;
son of: Jesse (H3448) and Nahash (H5176I);
brother of: Eliab (H0446I), Abinadab (H0041I), Shimeah (H8093), Zeruiah (H6870), Abigail (H0026H)(?), Nethanel (H5417H), Raddai (H7288), Ozem (H0684) and Elihu (H0453J); married to Michal (H4324), Abigail (H0026), Ahinoam (H0293H), Maacah (H4601I), Haggith (H2294), Abital (H0037), Eglah (H5698) and Bathsheba (H1339);
father of: Amnon (H0550), Chileab (H3609), Absalom (H0053), Adonijah (H0138), Shephatiah (H8203), Ithream (H3507), Shammua (H8051H), Shobab (H7727), Nathan (H5416), Solomon (H8010), Ibhar (H2984), Elishua (H0474), Nepheg (H5298H), Japhia (H3309I), Elishama (H0476H), Eliada (H0450), Eliphelet (H0467), Tamar (H8559H), Elpelet (H0467I), Nogah (H5052) and Jerimoth (H3406N)
N-proper — Noun proper masculineHNpm
da'-vid (dawidh, or dawidh, "beloved"; Daueid, also in New Testament, Dauid, Dabid; see Thayer's Lexicon):
I. NAME AND GENEALOGY
II. EARLY YEARS
1. Shepherd
2. Slinger
3. Harpist
4. Poet
5. Psalmist
6. Tribesman
III. IN THE SERVICE OF SAUL
1. David First Meets Saul
2. His First Exploit
3. Envy of Saul and Flight of David
4. Jonathan and David
IV. DAVID IN EXILE
1. David as Outlaw
2. David Joins the Philistines
V. DAVID AS KING
1. Civil War
2. Conquests Abroad
3. Political Situation
4. The Ark
VI. DOMESTIC LIFE
1. His Wives and Children
2. Domestic Troubles
VII. HIS OFFICIALS
1. Prophets
2. Priests
3. Military Officers
4. Other Officials
5. Mutual Rivalry
VIII. PERSONAL CHARACTER OF DAVID
1. Chronicles
2. Psalms
3. Complex Character
4. Physical Courage
5. Moral Courage
6. Prudence
7. Strategy
8. Nobility
9. David in Relation to His Family
10. David in Relation to His Friends
11. His Success
12. His Foreign Friends
13. Nemesis
David
Beloved, the eighth and youngest son of Jesse, a citizen of Bethlehem. His father seems to have been a man in humble life. His mother’s name is not recorded. Some think she was the Nahash of 2 Sam. 17:25. As to his personal appearance, we only know that he was red-haired, with beautiful eyes and a fair face (1 Sam. 16:12; 17:42).
His early occupation was that of tending his father’s sheep on the uplands of Judah. From what we know of his after history, doubtless he frequently beguiled his time, when thus engaged, with his shepherd’s flute, while he drank in the many lessons taught him by the varied scenes spread around him. His first recorded exploits were his encounters with the wild beasts of the field. He mentions that with his own unaided hand he slew a lion and also a…
(well-beloved), the son of Jesse. His life may be divided into three portions: His youth before his introduction to the court of Saul; His relations with Saul; His reign. The early life of David contains in many important respects the antecedents of his future career. It appears that David was the youngest son, probably the youngest child, of a family of ten, and was born in Bethlehem B.C. 1085. The first time that David appears in history at once admits us to the whole family circle. The annual sacrificial feast is being held when Samuel appears, sent by God to anoint one of Jesse’s sons as they pass before him, (1 Samuel 16:6-10) Samuel sends for the youngest, David, who was "keeping the sheep," and anoints him. (1 Samuel 16:11-13) As David stood before Samuel we are enabled to…
Beloved, the youngest son of Jesse, of the tribe of Judah, born in Bethlehem B. C. 1085; one of the most remarkable men in either sacred of secular history. His life is fully recorded in 1Sa 16:1 1Ki 2:46. He was "the Lord’s anointed," chosen by God to be king of Israel instead of Saul, and consecrated to that office by the venerable prophet Samuel long before he actually came to the throne, 1Sa 16:1-13, for which God prepared him by the gift of his Spirit, and a long course of vicissitudes and dangers. In his early pastoral life he distinguished himself by his boldness, fidelity, and faith in God; and while yet a youth was summoned to court, as one expert in music, valiant, prudent in behavior, and comely in person. He…
יָסַף (yacaph) is a Hebrew verb meaning to add or increase. It can denote actions like joining oneself to something or continuing to do a task. The entries indicate its use in various forms, including Qal, Niphal, and Hiphil, with nuances of doing something again or augmenting an amount.
יָסַף 214 vb. add
Qal add
Niph.
join (intr.), join oneself to
be joined, added to
Hiph.
add
sq. inf. add to do = do again or more
sq. Impf.
sq. Impf. asynd.
base
H3254 יָסַף add . add
. . join (intr.), join oneself to
. be joined, added to
. . add
. . sq. inf. add to do = do again or more
. sq. Impf.
. sq. Impf. asynd.
3254 yacaph yaw-saf'
a primitive root; to add or augment (often adverbial, to
continue to do a thing):--add, X again, X any more, X cease, X
come more, + conceive again, continue, exceed, X further, X
gather together, get more, give more-over, X henceforth,
increase (more and more), join, X longer (bring, do, make,
much, put), X (the, much, yet) more (and more), proceed
(further), prolong, put, be (strong-) er, X yet, yield.
יָסַף (ya.saph) — to add: again.
: again/continue/more[instances]
1) to add, increase, do again
1a) (Qal) to add, increase, do again
1b) (Niphal)
1b1) to join, join oneself to
1b2) to be joined, be added to
1c) (Hiphil)
1c1) to cause to add, increase
1c2) to do more, do again
יָסַף (ya.saph) — to add.
: add/more[amount]
1) to add, increase, do again
1a) (Qal) to add, increase, do again
1b) (Niphal)
1b1) to join, join oneself to
1b2) to be joined, be added to
1c) (Hiphil)
1c1) to cause to add, increase
1c2) to do more, do again
HVqv2mp — Verb · Qal · imperative second person masculine pluralHVqv2mp
(1) epidiatassomai, "to add to," "to arrange in addition": Found only in Ga 3:15, which may thus be paraphrased: "To take a familiar illustration: even a man's will, when ratified, no third party may annul or supplement" (Dummelow, in the place cited.).
(2) epitithemi, "to put upon," "If any man shall add unto them, God shall add unto him the plagues" (Re 22:18). The book is not to be falsified by addition or excision (see BOOK) by the interpolation of unauthorized doctrines or the neglect of essential ones (compare De 4:2; 12:32).
See also IMPART; SUPPLY.
M. O. Evans
שָׁנָה (shaneh) means 'year' and is derived from the root meaning to change or revolve. It encompasses various aspects of time, including divisions of time, measures of age, and even a lifetime. The Aramaic equivalent is שְׁנָה (she.nah), also meaning 'year'.
שָׁנָה 877 n.f. year (etym. v. √[v.ek.aa])
base
H8141 שָׁנָה year (etym. v. √[8138a])
8141 shaneh shaw-neh'
(in plura or (feminine) shanah {shaw-naw'}; from 8138; a year
(as a revolution of time):--+ whole age, X long, + old,
year(X -ly).
see HEBREW for 08138
שָׁנָה (sha.neh) — year.
1) year
1a) as division of time
1b) as measure of time
1c) as indication of age
1d) a lifetime (of years of life)
Aramaic equivalent: she.nah (שְׁנָה "year" H8140)
N-fs — Noun common · feminine singular absoluteHNcfsa
yer (shanah, Aramaic shenah, "a return" (of the sun), like the Greek eniautos; yamim, "days," is also used for "year," and the Greek hemerai, corresponds to it (Jos 13:1; Lu 17,18); etos, is also employed frequently in the New Testament; for the difference between etos and eniautos, see Grimm-Thayer, under the word): The Hebrew year was solar, although the month was lunar, the adjustment being made in intercalation.
See ASTRONOMY; TIME.
Year
Heb. shanah, meaning “repetition” or “revolution” (Gen. 1:14; 5:3). Among the ancient Egyptians the year consisted of twelve months of thirty days each, with five days added to make it a complete revolution of the earth round the sun. The Jews reckoned the year in two ways, (1) according to a sacred calendar, in which the year began about the time of the vernal equinox, with the month Abib; and (2) according to a civil calendar, in which the year began about the time of the autumnal equinox, with the month Nisan. The month Tisri is now the beginning of the Jewish year.
the highest ordinary division of time. Two years were known to, and apparently used by, the Hebrews. A year of 360 days appears to have been in use in Noah’s time. The year used by the Hebrews from the time of the exodus may: be said to have been then instituted, since a current month, Abib, on the 14th day of which the first Passover was kept, was then made the first month of the year. The essential characteristics of this year can be clearly determined, though we cannot fix those of any single year. It was essentially solar for the offering of productions of the earth, first-fruits, harvest produce and ingathered fruits, was fixed to certain days of the year, two of which were in the periods of great feasts, the third itself a feast reckoned from one of the former days. But it is certain that the months were lunar, each commencing with a new moon. There must therefore have been some…
The Hebrews always had years of twelve months. But at the beginning, as some suppose, they were solar years of twelve months, each month having thirty days, excepting the twelfth, which had thirty-five days. We see, by the enumeration of the days of the deluge, Ge 7:1-8:22, that the original year consisted of three hundred and sixtyfive days. It is supposed that they had an intercalary month at the end of one hundred and twenty years, at which time the beginning of their year would be out of its place full thirty days. Subsequently, however, and throughout the history of the Jews, the year was wholly lunar, having alternately a full month of thirty days, and a defective month of twenty-nine days, thus completing their year in three hundred and fifty-four days. To accommodate this lunar year to the solar year, (365 days, 5 hours, 48…
The Hebrew word עַל (*al*) is a preposition meaning 'upon' and encompasses a wide range of meanings, including 'on account of,' 'beside,' 'above,' and 'against.' It can indicate physical placement, emotional burdens, or duties imposed on a person. The entries also note its use in idiomatic expressions and with verbs of motion. There is a mention of its function as a conjunction in certain contexts.
כִּי עַל כֵּן forasmuch as
base
עַל, עָ֑ל
subst. height
As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
Upon, of the substratum upon which an object in any way rests, or on which an action is performed
—
of clothing, etc., which any one wears
With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
Of what rests heavily upon a person, or is a burden to him
Of a duty, payment, care, etc., imposed upon a person, or devolving on him
על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
חָיָה עַל to live upon (as upon a foundation or support)
H5921a עַל, עָ֑ל . As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against . Upon, of the substratum upon which an object in any way rests, or on which an action is performed . — . of clothing, etc., which any one wears
. With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
. Of what rests heavily upon a person, or is a burden to him
. Of a duty, payment, care, etc., imposed upon a person, or devolving on him
. על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
. חָיָה עַל to live upon (as upon a foundation or support)
5921 `al al
properly, the same as 5920 used as a preposition (in the
singular or plural often with prefix, or as conjunction with a
particle following); above, over, upon, or against (yet always
in this last relation with a downward aspect) in a great
variety of applications (as follow):--above, according
to(-ly), after, (as) against, among, and, X as, at, because
of, beside (the rest of), between, beyond the time, X both
and, by (reason of), X had the charge of, concerning for, in
(that), (forth, out) of, (from) (off), (up-)on, over, than,
through(-out), to, touching, X with.
see HEBREW for 05920
עַל (al) — upon.
prep
1) upon, on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
1a) upon, on the ground of, on the basis of, on account of, because of, therefore, on behalf of, for the sake of, for, with, in spite of, notwithstanding, concerning, in the matter of, as regards
1b) above, beyond, over (of excess)
1c) above, over (of elevation or pre-eminence)
1d) upon, to, over to, unto, in addition to, together with, with (of addition)
1e) over (of suspension or extension)
1f) by, adjoining, next, at, over, around (of contiguity or proximity)
1g) down upon, upon, on, from, up upon, up to, towards, over towards, to, against (with verbs of motion)
1h) to (as a dative)
[כִּי] עַל [כֵּן] ([ki] al [ken]) — as.
conj
Prep — PrepositionHR
שָׁנָה (shaneh) means 'year' and is derived from the root meaning to change or revolve. It encompasses various aspects of time, including divisions of time, measures of age, and even a lifetime. The Aramaic equivalent is שְׁנָה (she.nah), also meaning 'year'.
שָׁנָה 877 n.f. year (etym. v. √[v.ek.aa])
base
H8141 שָׁנָה year (etym. v. √[8138a])
8141 shaneh shaw-neh'
(in plura or (feminine) shanah {shaw-naw'}; from 8138; a year
(as a revolution of time):--+ whole age, X long, + old,
year(X -ly).
see HEBREW for 08138
שָׁנָה (sha.neh) — year.
1) year
1a) as division of time
1b) as measure of time
1c) as indication of age
1d) a lifetime (of years of life)
Aramaic equivalent: she.nah (שְׁנָה "year" H8140)
N-fs — Noun common · feminine singular absoluteHNcfsa
yer (shanah, Aramaic shenah, "a return" (of the sun), like the Greek eniautos; yamim, "days," is also used for "year," and the Greek hemerai, corresponds to it (Jos 13:1; Lu 17,18); etos, is also employed frequently in the New Testament; for the difference between etos and eniautos, see Grimm-Thayer, under the word): The Hebrew year was solar, although the month was lunar, the adjustment being made in intercalation.
See ASTRONOMY; TIME.
Year
Heb. shanah, meaning “repetition” or “revolution” (Gen. 1:14; 5:3). Among the ancient Egyptians the year consisted of twelve months of thirty days each, with five days added to make it a complete revolution of the earth round the sun. The Jews reckoned the year in two ways, (1) according to a sacred calendar, in which the year began about the time of the vernal equinox, with the month Abib; and (2) according to a civil calendar, in which the year began about the time of the autumnal equinox, with the month Nisan. The month Tisri is now the beginning of the Jewish year.
the highest ordinary division of time. Two years were known to, and apparently used by, the Hebrews. A year of 360 days appears to have been in use in Noah’s time. The year used by the Hebrews from the time of the exodus may: be said to have been then instituted, since a current month, Abib, on the 14th day of which the first Passover was kept, was then made the first month of the year. The essential characteristics of this year can be clearly determined, though we cannot fix those of any single year. It was essentially solar for the offering of productions of the earth, first-fruits, harvest produce and ingathered fruits, was fixed to certain days of the year, two of which were in the periods of great feasts, the third itself a feast reckoned from one of the former days. But it is certain that the months were lunar, each commencing with a new moon. There must therefore have been some…
The Hebrews always had years of twelve months. But at the beginning, as some suppose, they were solar years of twelve months, each month having thirty days, excepting the twelfth, which had thirty-five days. We see, by the enumeration of the days of the deluge, Ge 7:1-8:22, that the original year consisted of three hundred and sixtyfive days. It is supposed that they had an intercalary month at the end of one hundred and twenty years, at which time the beginning of their year would be out of its place full thirty days. Subsequently, however, and throughout the history of the Jews, the year was wholly lunar, having alternately a full month of thirty days, and a defective month of twenty-nine days, thus completing their year in three hundred and fifty-four days. To accommodate this lunar year to the solar year, (365 days, 5 hours, 48…
חַג (chag) refers to a festival or feast, often associated with a gathering or pilgrimage. It can denote both a celebratory occasion and the sacrifices made during such festivals. The term is linked to the root word for a solemn feast day or sacrifice, indicating its significance in religious contexts.
חַג n.m. festival-gathering, feast, pilgrim-feast
feast
festival sacrifice
base
H2282 חַג festival-gathering, feast, pilgrim-feast
2282 chag khag
or chag {khawg}; from 2287; a festival, or a victim
therefor:--(solemn) feast (day), sacrifice, solemnity.
see HEBREW for 02287
חַג (chag) — feast.
1) festival, feast, festival-gathering, pilgrim-feast
1a) feast
1b) festival sacrifice
N-mp — Noun common · masculine plural absoluteHNcmpa
I. The religious times ordained int he law fall under three heads: Those formally connected with the institution of the Sabbath; This historical or great festivals; The day of atonement. Immediately connected with the institution of the Sabbath are-- a. The weekly Sabbath itself. b. The seventh new moon, or feast of trumpets. c. The sabbatical year. d. The year of jubilee. The great feasts are-- a. The passover. b. The feast of pentecost, of weeks, of wheat-harvest or of the first-fruits. c. The feast of tabernacles or of ingathering. On each of these occasions every male Israelite was commanded to "appear before the Lord," that is, to attend in the court of the tabernacle or the temple, and to make his offering with a joyful heart. (27:7; Nehemiah 8:9-12) The attendance of women was voluntary, but the zealous often went up to the…
→ See FEASTS
נָקַף (naqaph) is a Hebrew verb with meanings related to striking and surrounding. It can denote striking off or going around, encompassing, or completing a circuit. The entries suggest it covers both violent actions, like cutting down, and more passive ones, like surrounding or encompassing. There is no significant disagreement among the lexicons.
[נָקַף] vb. strike off
Niph. and the thickets of the forest shall be struck away
Pi. after my skin, which they have struck off
base
[נָקַף] vb. go around (intrans.)
Qal let feasts go around
Hiph.
go around, surround, encompass
make the round, i.e. complete the circuit
make round, round off (lit.)
base
H5362a נָקַף strike off H5362b נָקַף go around (intrans.) .let feasts go around
. . go around, surround, encompass
. make the round, i.e. complete the circuit
. make round, round off (lit.)
5362 naqaph naw-kaf'
a primitive root; to strike with more or less violence (beat,
fell, corrode); by implication (of attack) to knock together,
i.e. surround or circulate:--compass (about, -ing), cut down,
destroy, go round (about), inclose, round.
נָקַף (na.qaph) — to strike.
1) to strike, strike off
1a) (Piel) to strike off skin
Aramaic equivalent: ne.qash (נְקַשׁ "to knock" H5368)
נָקַף (na.qaph) — to surround.
1) to go around, compass, round
1a) (Qal) to go around
1b) (Hiphil)
1b1) to go around, surround, encompass, enclose
1b2) to make the round, complete the circuit
1b3) to make round, round off
V-Qal-Juss-3mp — Verb · Qal · imperfect third person masculine pluralHVqi3mp