In the text, the term often translated as woe corresponds to the Hebrew word oi, which in Jewish contexts can be used in a call to exclaim rather than to mourn, though here it is intended to convey lamentation. The term Ariel, meaning the lion of God, is contrasted with the word translated as city, which Aquila rendered as πολίχνην, indicating a town or a village, while the Hebrew denotes cariath, signifying a village. In Syriac, it is referred to as cartha, and it is noteworthy that a forest village bears the name Cariath iarim. Moreover, in the question posed, How has the faithful city of Zion become like a harlot (Isaiah 1:21)?, the term utilized is cariath, implying a village, which we may interpret simply as town, aligning with Aquila's literal translation. Consequently, Ariel, which refers to God's presence, can be identified with Jerusalem—a stronghold that was once formidable, or as some scholars suggest, the temple and altar located there.
When the text refers to what David conquered, the alternative translations by Symmachus and Theodotion describe it as David's camp or encampment; however, the Hebrew term hana is understood by Jewish scholars to mean dwelling. Interpreting this suggests a connection to the moment when David seized the stronghold of Zion, overcoming the blind and the lame, with Joab being the first to ascend the heights for conquest (1 Chr. 11). Symmachus and Theodotion might indicate that David restored and fortified it instead. The reiteration of years, as translated by Aquila, reflects a diminishing of the festivals, for following the temple's destruction and the cessation of Jewish worship, all festivals ceased. The Lord also proclaims that He will encircle Ariel with the Babylonian army, which will experience anguish upon its defeat.
In the days of high priest Joshua, son of Josedech, and Zerubbabel, son of Salathiel—during the prophecies of Haggai and Zechariah—Ariel will resemble the ancient temple but lack its previous glory. Additionally, the Lord warns that He will besiege Ariel, fortifying against it, fulfilling the lament found in the Gospel: If only you had known what would bring you peace; the days will come upon you when your enemies will lay siege to you, and you will be humbled to the ground (Luke 19:42, 43). Jerusalem will be trampled by the Gentiles until the time of the nations reaches its completion. The prophet echoes these sentiments, expressing that his voice will resonate from the earth, reminiscent of a ventriloquist, softly whispering from the ground like a sparrow—an indication of the necromantic practices of magicians, who claim to summon souls, leading to faint echoes from shadows, or perhaps demons.
In this context, Aquila translated it as charmer, a Hebrew term known as cheb, whereas the LXX renders it as speaking from the earth. These expressions indicate that the temple’s ruin will endure until the end of time and will remain in ruins, never to be resurrected. Yet, Ariel will be besieged by a powerful Roman army, likened to an endless cloud of dust and ashes. The comparison made with dust and ashes does not pertain to the frailty of those who resisted them but rather to the sheer number akin to countless grains of sand. This will transpire swiftly, with a sudden conflict igniting the world under Nero, as the Lord of Hosts prepares to confront Jerusalem with thunder, earthquake, tempest, and consuming fire—symbolic of the temple's destruction.
The Romans, victorious over the Jews and responsible for the ruin of Jerusalem under Titus and Vespasian, carried off the sacred vessels as spoils to the Capitol, crediting their success to their prowess and the might of their deities, rather than recognizing the fury of the Lord. They will dominate the entire populace as if experiencing a dream or night vision. Much like a famished man who dreams he is eating, or a thirsty soul drinking deeply from streams only to awaken more parched, so too will the multitude of nations subject to Roman authority wage war against Mount Zion in shadows, clouds, and visions, securing wealth that will quickly vanish due to untimely destruction.
In places where we refer to all who confronted and besieged it, the LXX translated it as all who fought against Jerusalem, a phrase absent in the Hebrew text. At the chapter's beginning, the expression regarding adding or taking away years translates to gathering the harvest from year to year; esh'esh indicates enjoyment with Moab. This signifies the time before the Lord's favorable proclamation arrives, or two years prior, as noted in Habakkuk’s song, denoting a period where sowing with sorrow leads to joyful reaping (Ps. 125:5). John’s Gospel notes that after three Passovers, the Lord visited Jerusalem, corresponding to two years. The latter part regarding eating with Moab is not found in the Hebrew. Thus, it can be said that without the harvest of repentance, such souls will partake with those forever excluded from the Lord’s Church.
The other differences are clear and can be explained by what has been elaborated. The term Ariel is read as the light of my God, though in this context, it does not hold true. The first syllable is spelled with aleph and resh, while the word meaning light in Hebrew, or, includes the letter vav, absent in the present name. All accusations against Ariel pertain to heretics claiming their teachings to be the light of God, needing to be subdued by the true David, their festivities dismantled, and their current joy transformed into future despair. The Lord urges them toward repentance to prevent dining with the Moabites and mimicking the Gentiles, for He will wage war against Moab, encircling its might and wealth with His forces. Through the towers, signifying the teachers of the Church, He will humble their voices, ensuring they do not speak from the heavens but remain earthbound, likened to dust stirred by a wheel, expecting the fleeting wealth of the wicked to be but a momentary illusion when He reveals His splendor, descending amidst whirlwinds, storms, and cleansing fire. Those that rose against Jerusalem, confronting Ariel—the mighty lion—ultimately contend against Mount Zion, where the Church's city cannot be concealed.
THEOSIS