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Add year to year, observe your feasts on schedule.</title><link rel="stylesheet" href="/newcom.css" type="text/css" media="Screen" /><link rel="stylesheet" href="/print.css" type="text/css" media="Print" /><script type="application/javascript" src="https://scripts.webcontentassessor.com/scripts/8a2459b64f9cac8122fc7f2eac4409c8555fac9383016db59c4c26e3d5b8b157"></script><script src='https://qd.admetricspro.com/js/biblehub/biblehub-layout-loader-revcatch.js'></script><script id='HyDgbd_1s' src='https://prebidads.revcatch.com/ads.js' type='text/javascript' async></script><script>(function(w,d,b,s,i){var cts=d.createElement(s);cts.async=true;cts.id='catchscript'; cts.dataset.appid=i;cts.src='https://app.protectsubrev.com/catch_rp.js?cb='+Math.random(); document.head.appendChild(cts); }) (window,document,'head','script','rc-anksrH');</script></head><body><div id="fx"><table width="100%" border="0" cellspacing="0" cellpadding="0" id="fx2"><tr><td><iframe width="100%" height="30" scrolling="no" src="../vmenus/isaiah/29-1.htm" align="left" frameborder="0"></iframe></td></tr></table></div><div id="blnk"></div><div align="center"><table width="100%" border="0" cellspacing="0" cellpadding="0" class="maintable"><tr><td><div id="fx5"><table width="100%" border="0" cellspacing="0" cellpadding="0" id="fx6"><tr><td><iframe width="100%" height="245" scrolling="no" src="/bmcom/isaiah/29-1.htm" frameborder="0"></iframe></td></tr></table></div></td></tr></table></div><div align="center"><table width="100%" border="0" cellspacing="0" cellpadding="0" class="maintable3"><tr><td><table width="100%" border="0" cellspacing="0" cellpadding="0" align="center" id="announce"><tr><td><div id="l1"><div id="breadcrumbs"><a href="http://biblehub.com">Bible</a> > <a href="http://biblehub.com/commentaries/">Commentaries</a> > Isaiah 29:1</div><div id="anc"><iframe src="/anc.htm" width="100%" height="27" scrolling="no" frameborder="0"></iframe></div><div id="anc2"><table width="100%" border="0" cellspacing="0" cellpadding="0" align="center"><tr><td><iframe src="/anc2.htm" width="100%" height="27" scrolling="no" frameborder="0"></iframe></td></tr></table></div></div></td></tr></table><div id="movebox2"><table border="0" align="center" cellpadding="0" cellspacing="0"><tr><td><div id="topheading"><a href="../isaiah/28-29.htm" title="Isaiah 28:29">◄</a> Isaiah 29:1 <a href="../isaiah/29-2.htm" title="Isaiah 29:2">►</a></div></td></tr></table></div><div align="center" class="maintable2"><table border="0" cellspacing="0" cellpadding="0" align="center"><tr><td><div id="topverse">Woe to Ariel, to Ariel, the city <i>where</i> David dwelt! add ye year to year; let them kill sacrifices.</div><div id="jump">Jump to: <a href="/commentaries/barnes/isaiah/29.htm" title="Barnes' Notes">Barnes</a> • <a href="/commentaries/benson/isaiah/29.htm" title="Benson Commentary">Benson</a> • <a href="/commentaries/illustrator/isaiah/29.htm" title="Biblical Illustrator">BI</a> • <a href="/commentaries/calvin/isaiah/29.htm" title="Calvin's Commentaries">Calvin</a> • <a href="/commentaries/cambridge/isaiah/29.htm" title="Cambridge Bible">Cambridge</a> • <a href="/commentaries/clarke/isaiah/29.htm" title="Clarke's Commentary">Clarke</a> • <a href="/commentaries/darby/isaiah/29.htm" title="Darby's Bible Synopsis">Darby</a> • <a href="/commentaries/ellicott/isaiah/29.htm" title="Ellicott's Commentary for English Readers">Ellicott</a> • <a href="/commentaries/expositors/isaiah/29.htm" title="Expositor's Bible">Expositor's</a> • <a href="/commentaries/edt/isaiah/29.htm" title="Expositor's Dictionary">Exp Dct</a> • <a href="/commentaries/gaebelein/isaiah/29.htm" title="Gaebelein's Annotated Bible">Gaebelein</a> • <a href="/commentaries/gsb/isaiah/29.htm" title="Geneva Study Bible">GSB</a> • <a href="/commentaries/gill/isaiah/29.htm" title="Gill's Bible Exposition">Gill</a> • <a href="/commentaries/gray/isaiah/29.htm" title="Gray's Concise">Gray</a> • <a href="/commentaries/guzik/isaiah/29.htm" title="Guzik Bible Commentary">Guzik</a> • <a href="/commentaries/haydock/isaiah/29.htm" title="Haydock Catholic Bible Commentary">Haydock</a> • <a href="/commentaries/hastings/isaiah/12-3.htm" title="Hastings Great Texts">Hastings</a> • <a href="/commentaries/homiletics/isaiah/29.htm" title="Pulpit Homiletics">Homiletics</a> • <a href="/commentaries/jfb/isaiah/29.htm" title="Jamieson-Fausset-Brown">JFB</a> • <a href="/commentaries/kad/isaiah/29.htm" title="Keil and Delitzsch OT">KD</a> • <a href="/commentaries/kelly/isaiah/29.htm" title="Kelly Commentary">Kelly</a> • <a href="/commentaries/king-en/isaiah/29.htm" title="Kingcomments Bible Studies">King</a> • <a href="/commentaries/lange/isaiah/29.htm" title="Lange Commentary">Lange</a> • <a href="/commentaries/maclaren/isaiah/29.htm" title="MacLaren Expositions">MacLaren</a> • <a href="/commentaries/mhc/isaiah/29.htm" title="Matthew Henry Concise">MHC</a> • <a href="/commentaries/mhcw/isaiah/29.htm" title="Matthew Henry Full">MHCW</a> • <a href="/commentaries/parker/isaiah/29.htm" title="The People's Bible by Joseph Parker">Parker</a> • <a href="/commentaries/poole/isaiah/29.htm" title="Matthew Poole">Poole</a> • <a href="/commentaries/pulpit/isaiah/29.htm" title="Pulpit Commentary">Pulpit</a> • <a href="/commentaries/sermon/isaiah/29.htm" title="Sermon Bible">Sermon</a> • <a href="/commentaries/sco/isaiah/29.htm" title="Scofield Reference Notes">SCO</a> • <a href="/commentaries/teed/isaiah/29.htm" title="Teed Bible Commentary">Teed</a> • <a href="/commentaries/ttb/isaiah/29.htm" title="Through The Bible">TTB</a> • <a href="/commentaries/wes/isaiah/29.htm" title="Wesley's Notes">WES</a> • <a href="#tsk" title="Treasury of Scripture Knowledge">TSK</a></div><div id="leftbox"><div class="padleft"><div class="comtype">EXPOSITORY (ENGLISH BIBLE)</div><div class="vheading2"><a href="/commentaries/ellicott/isaiah/29.htm">Ellicott's Commentary for English Readers</a></div>XXIX.</span><p>(1) <span class= "bld">Woe to Ariel, to Ariel.</span>—The name belongs to the same group of poetic synonyms as Rahab (<a href="/psalms/87-4.htm" title="I will make mention of Rahab and Babylon to them that know me: behold Philistia, and Tyre, with Ethiopia; this man was born there.">Psalm 87:4</a>; <a href="/psalms/89-10.htm" title="You have broken Rahab in pieces, as one that is slain; you have scattered your enemies with your strong arm.">Psalm 89:10</a>) and the Valley of Vision (<a href="/psalms/22-1.htm" title="My God, my God, why have you forsaken me? why are you so far from helping me, and from the words of my roaring?">Psalm 22:1</a>). 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 (Jer ), Rahab for Egypt (<a href="/isaiah/51-9.htm" title="Awake, awake, put on strength, O arm of the LORD; awake, as in the ancient days, in the generations of old. Are you not it that has cut Rahab, and wounded the dragon?">Isaiah 51:9</a>), and in the language of later Rabbis, Edom, and in that of the Apocalypse, Babel, for Rome (<a href="/revelation/17-5.htm" title="And on her forehead was a name written, MYSTERY, BABYLON THE GREAT, THE MOTHER OF HARLOTS AND ABOMINATIONS OF THE EARTH.">Revelation 17:5</a>). 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 variously interpreted as “the lion of God,” or “the hearth of God.” The first meaning has in its favour the use of the same word for men of special heroism in <a href="/2_samuel/23-20.htm" title="And Benaiah the son of Jehoiada, the son of a valiant man, of Kabzeel, who had done many acts, he slew two lion like men of Moab: he went down also and slew a lion in the middle of a pit in time of snow:">2Samuel 23:20</a> (“ lion-like men,” as in the margin, “lions of God”), and perhaps in <a href="/isaiah/33-7.htm" title="Behold, their valiant ones shall cry without: the ambassadors of peace shall weep bitterly.">Isaiah 33:7</a> (see Note). The “lion” was, it may be noted, the traditional symbol of Judah (<a href="/revelation/5-5.htm" title="And one of the elders said to me, Weep not: behold, the Lion of the tribe of Juda, the Root of David, has prevailed to open the book, and to loose the seven seals thereof.">Revelation 5:5</a>). In the words that follow, “the city where David dwelt,” the prophet interprets the mystic name for the benefit of his readers. The verb for “dwelt” conveys the sense of “encamping.” David had dwelt securely in the rock-fortress of Zion.<p><span class= "bld">Add ye year to year.</span>—The word implies the solemn keeping of the New Year festival. The people might keep that festival and offer many sacrifices, but this would not avail to ward off the tribulation which they deserved, and at which the prophet had hinted in the last verse of the preceding chapter.<p><div class="vheading2"><a href="/commentaries/benson/isaiah/29.htm">Benson Commentary</a></div><span class="bld"><a href="/isaiah/29-1.htm" title="Woe to Ariel, to Ariel, the city where David dwelled! add you year to year; let them kill sacrifices.">Isaiah 29:1</a></span>. <span class="ital">Wo to Ariel </span>— This word signifies <span class="ital">a strong lion, </span>or <span class="ital">the lion of God, </span>and is used concerning lion-like men, as it is rendered <a href="/1_chronicles/11-22.htm" title="Benaiah the son of Jehoiada, the son of a valiant man of Kabzeel, who had done many acts; he slew two lion like men of Moab: also he went down and slew a lion in a pit in a snowy day.">1 Chronicles 11:22</a>; and of God’s altar, as it is translated <a href="/context/ezekiel/43-15.htm" title="So the altar shall be four cubits; and from the altar and upward shall be four horns....">Ezekiel 43:15-16</a>; 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. “That Jerusalem is here called by this name,” says Bishop Lowth, “is very certain; but the reason of this name, and the meaning of it, as applied to Jerusalem, are 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, <span class="greekheb">אור אל</span>, which should issue from thence to consume his enemies: compare <a href="/isaiah/31-9.htm" title="And he shall pass over to his strong hold for fear, and his princes shall be afraid of the ensign, said the LORD, whose fire is in Zion, and his furnace in Jerusalem.">Isaiah 31:9</a>. Some, according to the common derivation of the word, suppose that it is called <span class="ital">the lion of God, </span>or <span class="ital">the strong lion, </span>on account of the strength of the place, by which it was enabled to resist and overcome all its enemies. There are other explanations of this name given, but none that seems to be perfectly satisfactory.” <span class="ital">The city where David dwelt </span>— The royal city, and seat of David and his posterity, which is probably here mentioned, because this was the ground of their confidence, and also to intimate that their relation to David, and their supposed interest in the promises made to him and to his seed, should not secure them from the destruction here threatened. <span class="ital">Add ye year to year, </span>&c. — The prophet speaks ironically: Go on year after year, and <span class="ital">kill sacrifices </span>at the appointed times, whereby you think to appease me; but all shall be in vain. For know, that God will punish you for your hypocritical worship, consisting of mere form, destitute of true piety. As the latter clause, <span class="greekheb">חגים ינקפו</span>, is literally, <span class="ital">Let the feasts go round, </span>it is probable this discourse was delivered at the time of some great feast.<span class="p"><br /><br /></span><a name="mhc" id="mhc"></a><div class="vheading2"><a href="/commentaries/mhc/isaiah/29.htm">Matthew Henry's Concise Commentary</a></div>29:1-8 Ariel may signify the altar of burnt-offerings. Let Jerusalem know that outward religious services will not make men free from judgements. Hypocrites never can please God, nor make their peace with him. God had often and long, by a host of angels, encamped round about Jerusalem for protection and deliverance; but now he fought against it. Proud looks and proud language shall be brought down by humbling providences. The destruction of Jerusalem's enemies is foretold. The army of Sennacherib went as a dream; and thus the multitudes, that through successive ages fight against God's altar and worship, shall fall. Speedily will sinners awake from their soothing dreams in the pains of hell.<a name="bar" id="bar"></a><div class="vheading2"><a href="/commentaries/barnes/isaiah/29.htm">Barnes' Notes on the Bible</a></div>Wo - (compare the note at <a href="/isaiah/18-1.htm">Isaiah 18:1</a>).<p>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. <a href="/2_samuel/23-20.htm">2 Samuel 23:20</a> : 'He slew two "lion-like" אריאל 'ărı̂y'êl men of Moab' <a href="/1_chronicles/11-22.htm">1 Chronicles 11:22</a>. This use of the word to denote a hero is common in Arabic (see Bachart, "Hieroz.," i. 3. 1).<p>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" <a href="http://biblehub.com/ezekiel/43-15.htm">Ezekiel 43:15-16</a>, 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 <a href="/isaiah/29-2.htm">Isaiah 29:2</a> (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.<p>The city where David dwelt - David took the hill of Zion from the Jebusites, and made it the capital of his kingdom <a href="http://biblehub.com/2_samuel/5-6.htm">2 Samuel 5:6-9</a>. 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" <a href="http://biblehub.com/genesis/26-17.htm">Genesis 26:17</a>, "to station oneself." It is also used in the sense of encamping "against" anyone, that is, to make war upon or to attack (see <a href="http://biblehub.com/isaiah/29-3.htm">Isaiah 29:3</a>, and <a href="/psalms/27-3.htm">Psalm 27:3</a>; <a href="/2_samuel/12-28.htm">2 Samuel 12:28</a>); 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.<p>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 <a href="http://biblehub.com/isaiah/29-13.htm">Isaiah 29:13</a>, and this seems to be referred to here.<p>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 <a href="/isaiah/10-34.htm">Isaiah 10:34</a>; <a href="/job/19-26.htm">Job 19:26</a>. 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 <a href="http://biblehub.com/joshua/6-3.htm">Joshua 6:3</a>, <a href="/joshua/6-11.htm">Joshua 6:11</a>; to surround <a href="/1_kings/7-24.htm">1 Kings 7:24</a>; <a href="/2_kings/6-14.htm">2 Kings 6:14</a>; <a href="/psalms/17-9.htm">Psalm 17:9</a>; <a href="/psalms/22-17.htm">Psalm 22:17</a>; <a href="/psalms/88-18.htm">Psalm 88:18</a>. The word rendered 'sacrifices' (חגים chagiym) may mean a sacrifice <a href="/exodus/23-18.htm">Exodus 23:18</a>; <a href="/psalms/118-27.htm">Psalm 118:27</a>; <a href="http://biblehub.com/malachi/2-3.htm">Malachi 2:3</a>, but it more commonly and properly denotes feasts or festivals <a href="/exodus/10-9.htm">Exodus 10:9</a>; <a href="/exodus/12-14.htm">Exodus 12:14</a>; <a href="/leviticus/23-39.htm">Leviticus 23:39</a>; <a href="http://biblehub.com/deuteronomy/16-10.htm">Deuteronomy 16:10</a>, <a href="/deuteronomy/16-16.htm">Deuteronomy 16:16</a>; <a href="http://biblehub.com/1_kings/8-2.htm">1 Kings 8:2</a>, <a href="/1_kings/8-65.htm">1 Kings 8:65</a>; <a href="http://biblehub.com/2_chronicles/7-8.htm">2 Chronicles 7:8-9</a>; <a href="/nehemiah/8-14.htm">Nehemiah 8:14</a>; <a href="http://biblehub.com/hosea/2-11.htm">Hosea 2:11</a>, <a href="/hosea/2-13.htm">Hosea 2:13</a>. 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. <a name="jfb" id="jfb"></a><div class="vheading2"><a href="/commentaries/jfb/isaiah/29.htm">Jamieson-Fausset-Brown Bible Commentary</a></div>CHAPTER 29<p>Isa 29:1-24. Coming Invasion of Jerusalem: Its Failure: Unbelief of the Jews.<p>This chapter opens the series of prophecies as to the invasion of Judea under Sennacherib, and its deliverance.<p>1. Ariel—Jerusalem; Ariel means "Lion of God," that is, city rendered by God invincible: the lion is emblem of a mighty hero (2Sa 23:20). Otherwise "Hearth of God," that is, place where the altar-fire continually burns to God (Isa 31:9; Eze 43:15, 16).<p>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).<p>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."<div class="vheading2"><a href="/commentaries/poole/isaiah/29.htm">Matthew Poole's Commentary</a></div><span class="bld">ISAIAH CHAPTER 29</span>. <span class="p"><br /><br /></span>The temple and city of Jerusalem destroyed, <span class="bld"><a href="/context/isaiah/29-1.htm" title="Woe to Ariel, to Ariel, the city where David dwelled! add you year to year; let them kill sacrifices....">Isaiah 29:1-6</a></span>. Her enemies unsatiable, <span class="bld"><a href="/isaiah/29-7.htm" title="And the multitude of all the nations that fight against Ariel, even all that fight against her and her fortification, and that distress her, shall be as a dream of a night vision.">Isaiah 29:7</a>,8</span>; their senselessness, <span class="bld"><a href="/context/isaiah/29-9.htm" title="Stay yourselves, and wonder; cry you out, and cry: they are drunken, but not with wine; they stagger, but not with strong drink....">Isaiah 29:9-12</a></span>, and deep hypocrisy, <span class="bld"><a href="/context/isaiah/29-13.htm" title="Why the Lord said, For as much as this people draw near me with their mouth, and with their lips do honor me, but have removed their heart far from me, and their fear toward me is taught by the precept of men:...">Isaiah 29:13-17</a></span>. The scorner and oppressor being cut off, the rest shall be converted, <span class="bld"><a href="/context/isaiah/29-18.htm" title="And in that day shall the deaf hear the words of the book, and the eyes of the blind shall see out of obscurity, and out of darkness....">Isaiah 29:18-24</a></span>. <span class="p"><br /><br /></span> <span class="bld">Woe to Ariel!</span> this word signifies <span class="ital">a strong lion</span>, or <span class="ital">the lion of God</span>; and is used concerning lion-like men, as it is rendered, <span class="bld"><a href="/1_chronicles/11-22.htm" title="Benaiah the son of Jehoiada, the son of a valiant man of Kabzeel, who had done many acts; he slew two lion like men of Moab: also he went down and slew a lion in a pit in a snowy day.">1 Chronicles 11:22</a></span>; and of God’s altar, as it is rendered, <span class="bld"><a href="/ezekiel/43-15.htm" title="So the altar shall be four cubits; and from the altar and upward shall be four horns.">Ezekiel 43:15</a>,16</span>, 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, <span class="ital">Woe to Ariel, to Ariel of or in the city</span>! or, <span class="ital">and the city</span>; for that conjunction is sometimes understood, as <span class="bld"><a href="/isaiah/22-6.htm" title="And Elam bore the quiver with chariots of men and horsemen, and Kir uncovered the shield.">Isaiah 22:6</a> <a href="/habakkuk/3-11.htm" title="The sun and moon stood still in their habitation: at the light of your arrows they went, and at the shining of your glittering spear.">Habakkuk 3:11</a></span>. And so the threatening is denounced both against the temple and against Jerusalem. But he seems rather to understand it of Jerusalem, as may be gathered, <span class="p"><br /><br /></span>1. From the next words, which seem to be added by way of apposition, to explain what he meant by that obscure and ambiguous term, <span class="p"><br /><br /></span><span class="bld">Woe to Ariel, to Ariel, </span> even <span class="ital">to the city</span>! <span class="p"><br /><br /></span>2. From the following verses, which plainly declare that this Ariel is the place which God threatens that he would distress and fill with heaviness, <span class="bld"><a href="/isaiah/29-2.htm" title="Yet I will distress Ariel, and there shall be heaviness and sorrow: and it shall be to me as Ariel.">Isaiah 29:2</a></span>; and <span class="ital">lay siege</span> against her, <span class="bld"><a href="/isaiah/29-3.htm" title="And I will camp against you round about, and will lay siege against you with a mount, and I will raise forts against you.">Isaiah 29:3</a></span>; and that <span class="ital">the nations</span> should <span class="ital">fight against her</span>, <span class="bld"><a href="/isaiah/29-7.htm" title="And the multitude of all the nations that fight against Ariel, even all that fight against her and her fortification, and that distress her, shall be as a dream of a night vision.">Isaiah 29:7</a></span>; all which expressions agree much better to Jerusalem than to the altar. And this city might be called <span class="ital">Ariel</span>, or <span class="ital">the strong lion</span>, either, <span class="p"><br /><br /></span>1. For its eminent strength in regard of its situation and fortifications, by reason whereof it was thought almost impregnable, both by themselves and others, <span class="bld"><a href="/lamentations/4-12.htm" title="The kings of the earth, and all the inhabitants of the world, would not have believed that the adversary and the enemy should have entered into the gates of Jerusalem.">Lamentations 4:12</a></span>. Or, <span class="p"><br /><br /></span>2. For its lionlike fierceness and cruelty, for which she is called the bloody city, <span class="bld"><a href="/ezekiel/7-23.htm" title="Make a chain: for the land is full of bloody crimes, and the city is full of violence.">Ezekiel 7:23</a> 22:2</span>, and, in effect, <span class="bld"><a href="/isaiah/1-15.htm" title="And when you spread forth your hands, I will hide my eyes from you: yes, when you make many prayers, I will not hear: your hands are full of blood.">Isaiah 1:15</a> 59:3 <a href="/jeremiah/19-4.htm" title="Because they have forsaken me, and have estranged this place, and have burned incense in it to other gods, whom neither they nor their fathers have known, nor the kings of Judah, and have filled this place with the blood of innocents;">Jeremiah 19:4</a></span>; and for which her princes are called <span class="ital">lions</span>, <span class="bld"><a href="/ezekiel/19-2.htm" title="And say, What is your mother? A lioness: she lay down among lions, she nourished her whelps among young lions.">Ezekiel 19:2</a> <a href="/zephaniah/3-3.htm" title="Her princes within her are roaring lions; her judges are evening wolves; they gnaw not the bones till the morrow.">Zephaniah 3:3</a></span>. Or, <span class="p"><br /><br /></span>3. In respect of the altar of God, which was erected in and confined to that city, and in which the strength and glory of that city did chiefly consist. <span class="p"><br /><br /></span><span class="bld">The city where David dwelt; </span> the royal city, and seat of David and his posterity; which is here mentioned as the ground of their confidence; and withal, it is implied that their relation to David, and their supposed interest in the promises made to him and to his seed, should not secure them from the destruction here threatened. <span class="p"><br /><br /></span><span class="bld">Add ye year to year; let them kill sacrifices; </span> go on in killing sacrifices from time to time, one year after another, whereby you think to appease me, and to secure yourselves; but all shall be in vain. <span class="p"><br /><br /></span><a name="gil" id="gil"></a><div class="vheading2"><a href="/commentaries/gill/isaiah/29.htm">Gill's Exposition of the Entire Bible</a></div>Woe to Ariel, to Ariel, the city where David dwelt,.... Many Jewish writers by "Ariel" understand the altar of burnt offerings; and so the Targum, <p>"woe, altar, altar, which was built in the city where David dwelt;'' <p>and so it is called in <a href="/ezekiel/43-15.htm">Ezekiel 43:15</a> it signifies "the lion of God"; and the reason why it is so called, the Jews say (i), is, because the fire lay upon it in the form of a lion; but rather the reason is, because it devoured the sacrifices that were laid upon it, as a lion does its prey; though others of them interpret it of the temple, which they say was built like a lion, narrow behind and broad before (k); but it seems better to understand it of the city of Jerusalem, in which David encamped, as the word (l) signifies; or "encamped against", as some; which he besieged, and took from the Jebusites, and fortified, and dwelt in; and which may be so called from its strength and fortifications, natural and artificial, and from its being the chief city of Judah, called a lion, <a href="/genesis/49-9.htm">Genesis 49:9</a> whose standard had a lion on it, and from whence came the Messiah, the Lion of the tribe of Judah; or rather from its cruelty in shedding the blood of the prophets, and was, as the Lord says, as a lion unto him that cried against him, <a href="/jeremiah/12-8.htm">Jeremiah 12:8</a> and so the words may be considered as of one calling to Jerusalem, and lamenting over it, as Christ did, "O Jerusalem, Jerusalem, thou that killest the prophets", &c. <a href="/matthew/23-37.htm">Matthew 23:37</a> and the mention of David's name, and of his dwelling in it, is not only to point out what city is meant, and the greatness and glory of it; but to show that this would not secure it from ruin and destruction (m): <p>add ye year to year; which some understand of two precise years, at the end of which Jerusalem should be besieged by the army of Sennacherib; but that is not here meant. Cocceius thinks that large measure of time is meant, that one year is the length of time from David's dwelling in Jerusalem to the Babylonish captivity; and the other year from the time of Zerubbabel and Nehemiah to the destruction by the Romans, which is more likely; but rather the sense is, go on from year to year in your security and vain confidence; or keep your yearly feasts, and offer your yearly sacrifices; as follows: <p>let them kill sacrifices; the daily and yearly sacrifices; let the people bring them, and the priests offer them, for the time is coming when an end will be put to them; "the feasts shall be cut off": so the words may be rendered; the festivals shall cease, and be no more observed; and so the Targum, <p>"the festivities shall cease;'' <p>or, feasts being put for lambs, so in <a href="/psalms/118-27.htm">Psalm 118:27</a> as Ben Melech observes, the sense is, their heads should be cut off (n). <p>(i) Yoma apud Jarchi in loc. (k) T. Bab. Middot, fol. 37. 1.((l) "castrametatus est", Vatablus, Junius & Tremellius; "castra habuit", Piscator. (m) The words are rendered by Noldius, "woe to Ariel, to Ariel: to the city in which David encamped"; and he observes, that some supply the copulative "and; woe to Ariel, and to the city", &c.; So making them distinct, which seems best to agree with the accents, and may respect the destruction both of their ecclesiastic and civil state; the temple being designed by "Ariel", and "Jerusalem" by the city. See Concord. Ebr. Part. p. 183. No. 842. (n) "agni excervicabuntur", Montanus; "excidentur", Vatablus; "jugulentur", Munster. <a name="gsb" id="gsb"></a><div class="vheading2"><a href="/commentaries/gsb/isaiah/29.htm">Geneva Study Bible</a></div><span class="cverse2">Woe to <span class="cverse3">{a}</span> Ariel, to Ariel, the city <i>where</i> David dwelt! add ye year to year; <span class="cverse3">{b}</span> let them kill sacrifices.</span><p>(a) Or Ariel: the Hebrew word Ariel signifies the Lion of God, and signifies the Altar, because the altar seemed to devour the sacrifice that was offered to God, as in Eze 43:16.<p>(b) Your vain confidence in your sacrifices will not last long.</div></div><div id="centbox"><div class="padcent"><div class="comtype">EXEGETICAL (ORIGINAL LANGUAGES)</div><div class="vheading2"><a href="/commentaries/cambridge/isaiah/29.htm">Cambridge Bible for Schools and Colleges</a></div><span class="bld">1</span>. Jerusalem’s time of joyous security shall speedily come to an end. <span class="bld">Ho Ariel, Ariel, city where David encamped!</span> (R.V.). Of the word “Ariel” two explanations (both ancient) are given. (<span class="ital">a</span>) That which renders it “Lion of God” is undoubtedly the one most naturally suggested by the form of the word. It is also thought to be confirmed by the proper name <span class="ital">’ar’çlî</span> in <a href="/genesis/46-16.htm" title="And the sons of Gad; Ziphion, and Haggi, Shuni, and Ezbon, Eri, and Arodi, and Areli.">Genesis 46:16</a>; <a href="/numbers/26-17.htm" title="Of Arod, the family of the Arodites: of Areli, the family of the Arelites.">Numbers 26:17</a>; and the “lion-like men” (<span class="ital">’ǎrîçl</span>) of <a href="/2_samuel/23-20.htm" title="And Benaiah the son of Jehoiada, the son of a valiant man, of Kabzeel, who had done many acts, he slew two lion like men of Moab: he went down also and slew a lion in the middle of a pit in time of snow:">2 Samuel 23:20</a>; <a href="/1_chronicles/11-22.htm" title="Benaiah the son of Jehoiada, the son of a valiant man of Kabzeel, who had done many acts; he slew two lion like men of Moab: also he went down and slew a lion in a pit in a snowy day.">1 Chronicles 11:22</a>; although all these analogies are very doubtful (cf. ch. <a href="/isaiah/33-7.htm" title="Behold, their valiant ones shall cry without: the ambassadors of peace shall weep bitterly.">Isaiah 33:7</a>). But is it suitable in the present context? Hardly, unless we take <span class="ital"><a href="/isaiah/29-2.htm" title="Yet I will distress Ariel, and there shall be heaviness and sorrow: and it shall be to me as Ariel.">Isaiah 29:2</a></span> to mean that Jerusalem when driven to bay, will exhibit a prowess worthy of her mystic appellation; which is not at all the idea of the passage. The name is in any case a strange one for a city, and it would be difficult to account for its selection by Isaiah. (<span class="ital">b</span>) The other (and preferable) explanation is given by the Targum, and is supported by a word which occurs in two forms (<span class="ital">har’çl</span> and <span class="ital">’ǎrî’êl</span>) in <a href="/ezekiel/43-15.htm" title="So the altar shall be four cubits; and from the altar and upward shall be four horns.">Ezekiel 43:15</a> f. It appears to mean “altar-hearth”; and occurs, probably in the same sense, in the inscription of the Moabite Stone. The translation here will be either “hearth of God” or (better) simply “altar-hearth.” How Isaiah was led to such a designation we shall see from <span class="ital"><a href="/isaiah/29-2.htm" title="Yet I will distress Ariel, and there shall be heaviness and sorrow: and it shall be to me as Ariel.">Isaiah 29:2</a></span>.<span class="p"><br /><br /></span>where <span class="ital">David dwelt</span>] R.V. <span class="bld">encamped</span>. Not “against which” David encamped, as the LXX. fancied (see on <span class="ital"><a href="/isaiah/29-3.htm" title="And I will camp against you round about, and will lay siege against you with a mount, and I will raise forts against you.">Isaiah 29:3</a></span>), but which he occupied and fortified.<span class="p"><br /><br /></span><span class="ital">add ye year to year</span>] i.e. “let a year or two more come and go”: cf. <a href="/isaiah/32-10.htm" title="Many days and years shall you be troubled, you careless women: for the vintage shall fail, the gathering shall not come.">Isaiah 32:10</a>. The discourse was probably delivered at the leading festival, the Feast of Tabernacles, which was the “turn of the year” (<a href="/exodus/34-22.htm" title="And you shall observe the feast of weeks, of the first fruits of wheat harvest, and the feast of ingathering at the year's end.">Exodus 34:22</a>) in ancient Israel.<span class="p"><br /><br /></span><span class="ital">let them kill sacrifices</span>] R.V. has the true rendering: <span class="bld">let the feasts come round</span>; “run their round”—but only a few times more.<span class="p"><br /><br /></span>ch. <a href="/context/isaiah/29-1.htm" title="Woe to Ariel, to Ariel, the city where David dwelled! add you year to year; let them kill sacrifices....">Isaiah 29:1-14</a>. The announcement of Jehovah’s wonderful purpose regarding Jerusalem, and its reception on the part of the people<span class="p"><br /><br /></span>Under the second “Woe” (<span class="ital"><a href="/isaiah/29-1.htm" title="Woe to Ariel, to Ariel, the city where David dwelled! add you year to year; let them kill sacrifices.">Isaiah 29:1</a></span>) 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.<span class="p"><br /><br /></span>i. <span class="ital"><a href="/context/isaiah/29-1.htm" title="Woe to Ariel, to Ariel, the city where David dwelled! add you year to year; let them kill sacrifices....">Isaiah 29:1-8</a></span>. 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 hosts of enemies, and reduced to the lowest depths of despair (2–4) when suddenly the Lord Himself, arrayed in the terrors of earthquake and tempest, appears in judgment (6), and in a moment the scene is changed. In the very hour of their triumph, the enemies of Zion are disappointed of their expectation, and vanish like a vision of the night (7, 8).<span class="p"><br /><br /></span>ii. <span class="ital"><a href="/context/isaiah/29-9.htm" title="Stay yourselves, and wonder; cry you out, and cry: they are drunken, but not with wine; they stagger, but not with strong drink....">Isaiah 29:9-14</a></span>. A rebuke of the spiritual blindness and unbelief, and the hollow formal religion prevalent amongst all classes of the people.<span class="p"><br /><br /></span>(1) <span class="ital"><a href="/context/isaiah/29-9.htm" title="Stay yourselves, and wonder; cry you out, and cry: they are drunken, but not with wine; they stagger, but not with strong drink....">Isaiah 29:9-12</a></span>. Jehovah has visited the leaders of the people with judicial blindness (9 f.); the consequence is that neither among the cultured nor the unlettered can the word of the Lord find entrance (11 f.).<span class="p"><br /><br /></span>(2) <span class="ital"><a href="/context/isaiah/29-13.htm" title="Why the Lord said, For as much as this people draw near me with their mouth, and with their lips do honor me, but have removed their heart far from me, and their fear toward me is taught by the precept of men:...">Isaiah 29:13-14</a></span>. Because the popular religion has degenerated into a mechanical routine of traditional observances (13) it is necessary for Jehovah to adopt startling measures, transcending all human calculation and insight (14).<span class="p"><br /><br /></span><a name="pul" id="pul"></a><div class="vheading2"><a href="/commentaries/pulpit/isaiah/29.htm">Pulpit Commentary</a></div><span class="cmt_sub_title">Verses 1-4.</span> - A WARNING TO JERUSALEM. Expostulation is followed by threats. The prophet is aware that all his preaching to the authorities in Jerusalem (<a href="/isaiah/28-14.htm">Isaiah 28:14-22</a>) will be of no avail, and that their adoption of measures directly antagonistic to the commands of God will bring on the very evil which they are seeking to avert, and cause Jerusalem to be actually besieged by her enemies. In the present passage he distinctly announces the siege, and declares that it will commence within a year. <span class="cmt_sub_title">Verse 1.</span> - <span class="cmt_word">Woe to Ariel, to Ariel, the city where David dwelt</span>! "Ariel' is clearly a mystic name for Jerusalem, parallel to "Sheshach" as a name for Babylon (<a href="/jeremiah/25-26.htm">Jeremiah 25:26</a>) and "'Ir-ha-heres" as a name for Heliopolis (<a href="/isaiah/19-18.htm">Isaiah 19:18</a>). It is generally explained as equivalent to Art-El, "lion of God;" but Delitzsch suggests the meaning of "hearth of God," or "altar of God," a signification which "Ariel" seems to have in <a href="/ezekiel/43-15.htm">Ezekiel 43:15, 16</a>. But there is no evidence that "Ariel" was ever employed in this sense before the time of Ezekiel. Etymologically, "Ariel" can only mean "lion of God," and the name would in this sense be sufficiently descriptive of the Jewish capital, which had always hitherto been a sort of champion of Jehovah - a warrior fighting his battles with a lion's courage and fierceness. <span class="cmt_word">Dwelt</span>; literally, <span class="accented">pitched his</span> tent - an expression recalling the old tent-life of the Hebrews (comp. <a href="/1_kings/12-16.htm">1 Kings 12:16</a>). <span class="cmt_word">And ye year to year</span>; rather, a <span class="accented">year to a year</span>; <span class="accented">i.e.</span> the coming year to the present one. The intention is to date the commencement of the siege. It will fall within the year next ensuing. <span class="cmt_word">Let them kill sacrifices</span>. The best modern authorities translate, "Let <span class="accented">the feasts run their round"</span> (Kay, Cheyne, Delitzsch); <span class="accented">i.e.</span> let there be one more round of the annual festival-times, and then let the enemy march in and commence the siege. Isaiah 29:1<a name="kad" id="kad"></a><div class="vheading2"><a href="/commentaries/kad/isaiah/29.htm">Keil and Delitzsch Biblical Commentary on the Old Testament</a></div>The prophecy here passes from the fall of Samaria, the crown of flowers (<a href="http://biblehub.com/isaiah/28-1.htm">Isaiah 28:1-4</a>), 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 (<a href="/2_samuel/23-20.htm">2 Samuel 23:20</a>; <a href="/1_chronicles/11-22.htm">1 Chronicles 11:22</a>), and Isaiah himself used the shorter form אראל for the heroes of Judah (<a href="/isaiah/33-7.htm">Isaiah 33:7</a>). But as אריאל (God's heart, interchanged with הראל htiw degna, God's height) is the name given in <a href="http://biblehub.com/ezekiel/43-15.htm">Ezekiel 43:15-16</a>, 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 (<a href="/isaiah/31-9.htm">Isaiah 31:9</a>); 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. <a href="/isaiah/29-1.htm">Isaiah 29:1</a> "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 <a href="http://biblehub.com/isaiah/32-10.htm">Isaiah 32:10</a>, 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. <a href="http://biblehub.com/isaiah/29-3.htm">Isaiah 29:3</a>, <a href="/isaiah/29-4.htm">Isaiah 29:4</a> "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 <a href="/isaiah/22-18.htm">Isaiah 22:18</a> 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, <a href="/isaiah/2-7.htm">Isaiah 2:7</a>); but according to the parallel it signifies a military post, like מצּב, נציב. Metsurōth (from mâtsōr, <a href="/deuteronomy/20-20.htm">Deuteronomy 20:20</a>) are instruments of siege, the nature of which can only be determined conjecturally. On 'ōbh, see <a href="/isaiah/8-19.htm">Isaiah 8:19</a>;<p>(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.)<p>there is no necessity to take it as standing for ba‛al 'ōbh. <div class="vheading2">Links</div><a href="/interlinear/isaiah/29-1.htm">Isaiah 29:1 Interlinear</a><br /><a href="/texts/isaiah/29-1.htm">Isaiah 29:1 Parallel Texts</a><br /><span class="p"><br /><br /></span><a href="/niv/isaiah/29-1.htm">Isaiah 29:1 NIV</a><br /><a href="/nlt/isaiah/29-1.htm">Isaiah 29:1 NLT</a><br /><a href="/esv/isaiah/29-1.htm">Isaiah 29:1 ESV</a><br /><a href="/nasb/isaiah/29-1.htm">Isaiah 29:1 NASB</a><br /><a href="/kjv/isaiah/29-1.htm">Isaiah 29:1 KJV</a><span class="p"><br /><br /></span><a href="http://bibleapps.com/isaiah/29-1.htm">Isaiah 29:1 Bible Apps</a><br /><a href="/isaiah/29-1.htm">Isaiah 29:1 Parallel</a><br /><a href="http://bibliaparalela.com/isaiah/29-1.htm">Isaiah 29:1 Biblia Paralela</a><br /><a href="http://holybible.com.cn/isaiah/29-1.htm">Isaiah 29:1 Chinese Bible</a><br /><a href="http://saintebible.com/isaiah/29-1.htm">Isaiah 29:1 French Bible</a><br /><a href="http://bibeltext.com/isaiah/29-1.htm">Isaiah 29:1 German Bible</a><span class="p"><br /><br /></span><a href="/">Bible Hub</a><br /></div></div></td></tr></table></div><div id="mdd"><div align="center"><div class="bot2"><table align="center" width="100%"><tr><td align="center"><div align="center"> <script id="3d27ed63fc4348d5b062c4527ae09445"> (new Image()).src = 'https://capi.connatix.com/tr/si?token=51ce25d5-1a8c-424a-8695-4bd48c750f35&cid=3a9f82d0-4344-4f8d-ac0c-e1a0eb43a405'; </script> <script id="b817b7107f1d4a7997da1b3c33457e03"> (new Image()).src = 'https://capi.connatix.com/tr/si?token=cb0edd8b-b416-47eb-8c6d-3cc96561f7e8&cid=3a9f82d0-4344-4f8d-ac0c-e1a0eb43a405'; </script><br /><br />  <div id='div-gpt-ad-1529103594582-2'> </div><br /><br />  <div id='div-gpt-ad-1529103594582-0' style='max-width: 300px;'> </div><br /><br />  <div id='div-gpt-ad-1529103594582-3'> </div><br /><br />  <div id='div-gpt-ad-1529103594582-1' style='max-width: 300px;'> </div><br /><br />  <div align="center" id='div-gpt-ad-1531425649696-0'> </div><br /><br /> <ins class="adsbygoogle" style="display:inline-block;width:200px;height:200px" data-ad-client="ca-pub-3753401421161123" data-ad-slot="3592799687"></ins> <script> (adsbygoogle = window.adsbygoogle || []).push({}); </script><br /><br /> </div> <div id="left"><a href="../isaiah/28-29.htm" onmouseover='lft.src="/leftgif.png"' onmouseout='lft.src="/left.png"' title="Isaiah 28:29"><img src="/left.png" name="lft" border="0" alt="Isaiah 28:29" /></a></div><div id="right"><a href="../isaiah/29-2.htm" onmouseover='rght.src="/rightgif.png"' onmouseout='rght.src="/right.png"' title="Isaiah 29:2"><img src="/right.png" name="rght" border="0" alt="Isaiah 29:2" /></a></div><div id="botleft"><a href="#" onmouseover='botleft.src="/botleftgif.png"' onmouseout='botleft.src="/botleft.png"' title="Top of Page"><img src="/botleft.png" name="botleft" border="0" alt="Top of Page" /></a></div><div id="botright"><a href="#" onmouseover='botright.src="/botrightgif.png"' onmouseout='botright.src="/botright.png"' title="Top of Page"><img src="/botright.png" name="botright" border="0" alt="Top of Page" /></a></div> <div id="bot"><iframe width="100%" height="1500" scrolling="no" src="/botmenubhnew2.htm" frameborder="0"></iframe></div></td></tr></table></div></body></html>