Isaias 29:1
Woe to Ariel, to Ariel the city which David took: year is added to year: the solemnities are at an end.
The verse in its languages
- Vulgate (Clementine)
- Væ Ariel, Ariel civitas, quam expugnavit David ! additus est annus ad annum : solemnitates evolutæ sunt.
- Septuagint (Swete)
- Οὐαὶ Ἀριὴλ πόλις, ἣν ἐπολέμησεν Δαυείδ. συναγάγετε γενήματα ἐνιαυτὸν ἐπὶ ἐνιαυτόν· φάγεσθε, φάγεσθε γὰρ σὺν Μωάβ.
- Hebrew (WLC)
- ה֚וֹי אֲרִיאֵ֣ל אֲרִיאֵ֔ל קִרְיַ֖ת חָנָ֣ה דָוִ֑ד סְפ֥וּ שָׁנָ֛ה עַל שָׁנָ֖ה חַגִּ֥ים יִנְקֹֽפוּ
Haydock's commentary
Ariel. This word signifies the lion of God, and here is taken for the strong city of Jerusalem. (Challoner)
It was destroyed by the Chaldeans, (4 Kings xxv.) and still more by the Romans, 40 years after. (Calmet) (Worthington)
Ezechiel (xliii. 15.) styles the altar of holocausts Ariel.
Took. Septuagint. The Hebrew means also "inhabited." (Haydock)
Sion was called the city of David. (Calmet)
The invasion (Haydock) of Sennacherib is here foretold (Forcr.[Forerius?]) two years before, chap. xxxi. 10.
From Haydock's Catholic Bible Commentary, 1859, in the transcription made by Todd Easton and kept online by John Paul Wohlschied at johnblood.gitlab.io/haydock.
The Fathers on this verse
St Jerome The Letters of St. Jerome, To Eustochium
9. To make a long story short, leaving on her left the mausoleum of Helena queen of Adiabene who in time of famine had sent corn to the Jewish people, Paula entered Jerusalem, Jebus, or Salem, that city of three names which after it had sunk to ashes and decay was by Ælius Hadrianus restored once more as Ælia. And although the proconsul of Palestine, who was an intimate friend of her house, sent forward his apparitors and gave orders to have his official residence placed at her disposal, she chose a humble cell in preference to it. Moreover, in visiting the holy places so great was the passion and the enthusiasm she exhibited for each, that she could never have torn herself away from one had she not been eager to visit the rest. …
The Fathers are given as they wrote. Where a passage lays the Passion on the Jewish people, the Church teaches that it cannot be charged against all the Jews then living, nor against the Jews of today, and that all sinners were its authors (CCC 597, 598).