Lamentations 1
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Lamentations 1
How Doth the City Sit Solitary
1How doth the city sit solitary, that was full of people! how is she become as a widow! she that was great among the nations, and princess among the provinces, how is she become tributary!
Jamieson-Fausset-Brown
INTRODUCTION
In the Hebrew Bible these Elegies of Jeremiah, five in number, are placed among the Chetuvim, or "Holy Writings" ("the Psalms," &c., Lu 24:44), between Ruth and Ecclesiastes. But though in classification of compositions it belongs to the Chetuvim, it probably followed the prophecies of Jeremiah originally. For thus alone can we account for the prophetical books being enumerated by Josephus [Against Apion, 1.1.8] as thirteen: he must have reckoned Jeremiah and Lamentations as one book, as also Judges and Ruth, the two books of Samuel, &c., Ezra and Nehemiah. The Lamentations naturally follow the book which sets forth the circumstances forming the subject of the Elegies. Similar lamentations occur in 2Sa 1:19, &c.; 3:33. The Jews read it in their synagogues on the ninth of the month Ab, which is a fast for the destruction of their holy city. As in 2Ch 35:25, "lamentations" are said to have been "written" by Jeremiah on the death of Josiah, besides it having been made "an ordinance in Israel" that "singing women" should "speak" of that king in lamentations; Josephus [Antiquities, 10.5.1], Jerome, &c., thought that they are contained in the present collection. But plainly the subject here is the overthrow of the Jewish city and people, as the Septuagint expressly states in an introductory verse to their version. The probability is that there is embodied in these Lamentations much of the language of Jeremiah's original Elegy on Josiah, as 2Ch 35:25 states; but it is now applied to the more universal calamity of the whole state, of which Josiah's sad death was the forerunner. Thus La 4:20, originally applied to Josiah, was "written," in its subsequent reference, not so much of him, as of the throne of Judah in general, the last representative of which, Zedekiah, had just been carried away. The language, which is true of good Josiah, is too strong in favor of Zedekiah, except when viewed as representative of the crown in general. It was natural to embody the language of the Elegy on Josiah in the more general lamentations, as his death was the presage of the last disaster that overthrew the throne and state.
The title more frequently given by the Jews to these Elegies is, "How" (Hebrew, Eechah), from the first word, as the Pentateuch is similarly called by the first Hebrew word of Ge 1:1. The Septuagint calls it "Lamentations," from which we derive the name. It refers not merely to the events which occurred at the capture of the city, but to the sufferings of the citizens (the penalty of national sin) from the very beginning of the siege; and perhaps from before it, under Manasseh and Josiah (2Ch 33:11; 35:20-25); under Jehoahaz, Jehoiakim, and Zedekiah (2Ch 36:3, 4, 6, 7, 10, 11, &c.). Lowth says, "Every letter is written with a tear, every word the sound of a broken heart." The style is midway between the simple elevation of prophetic writing and the loftier rhythm of Moses, David, and Habakkuk. Terse conciseness marks the Hebrew original, notwithstanding Jeremiah's diffuseness in his other writings. The Elegies are grouped in stanzas as they arose in his mind, without any artificial system of arrangement as to the thoughts. The five Elegies are acrostic: each is divided into twenty-two stanzas or verses. In the first three Elegies the stanzas consist of triplets of lines (excepting La 1:7; 2:19, which contain each four lines) each beginning with the letters of the Hebrew alphabet in regular order (twenty-two in number). In three instances (La 2:16, 17; 3:46-51; 4:16, 17) two letters are transposed. In the third Elegy, each line of the three forming every stanza begins with the same letter. The stanzas in the fourth and fifth Elegies consist of two lines each. The fifth Elegy, though having twenty-two stanzas (the number of letters in the Hebrew alphabet), just as the first four, yet is not alphabetical; and its lines are shorter than those of the others, which are longer than are found in other Hebrew poems, and contain twelve syllables, marked by a cæsura about the middle, dividing them into two somewhat unequal parts. The alphabetical arrangement was adopted originally to assist the memory. Grotius thinks the reason for the inversion of two of the Hebrew letters in La 2:16, 17; 3:46-51; 4:16, 17, is that the Chaldeans, like the Arabians, used a different order from the Hebrews; in the first Elegy, Jeremiah speaks as a Hebrew, in the following ones, as one subject to the Chaldeans. This is doubtful.
CHAPTER (ELEGY) 1
La 1:1-22.
Aleph.
1. how is she ... widow! she that was great, &c.--English Version is according to the accents. But the members of each sentence are better balanced in antithesis, thus, "how is she that was great among the nations become as a widow! (how) she who was princess among the provinces (that is, she who ruled over the surrounding provinces from the Nile to the Euphrates, Ge 15:18; 1Ki 4:21; 2Ch 9:26; Ezr 4:20) become tributary!" [Maurer].
sit--on the ground; the posture of mourners (La 2:10; Ezr 9:3). The coin struck on the taking of Jerusalem by Titus, representing Judea as a female sitting solitary under a palm tree, with the inscription, Judæa Capta, singularly corresponds to the image here; the language therefore must be prophetical of her state subsequent to Titus, as well as referring retrospectively to her Babylonian captivity.
Beth.
INTRODUCTION
In the Hebrew Bible these Elegies of Jeremiah, five in number, are placed among the Chetuvim, or "Holy Writings" ("the Psalms," &c., Lu 24:44), between Ruth and Ecclesiastes. But though in classification of compositions it belongs to the Chetuvim, it probably followed the prophecies of Jeremiah originally. For thus alone can we account for the prophetical books being enumerated by Josephus [Against Apion, 1.1.8] as thirteen: he must have reckoned Jeremiah and Lamentations as one book, as also Judges and Ruth, the two books of Samuel, &c., Ezra and Nehemiah. The Lamentations naturally follow the book which sets forth the circumstances forming the subject of the Elegies. Similar lamentations occur in 2Sa 1:19, &c.; 3:33. The Jews read it in their synagogues on the ninth of the month Ab, which is a fast for the destruction of their holy city. As in 2Ch 35:25, "lamentations" are said to have been "written" by Jeremiah on the death of Josiah, besides it having been made "an ordinance in Israel" that "singing women" should "speak" of that king in lamentations; Josephus [Antiquities, 10.5.1], Jerome, &c., thought that they are contained in the present collection. But plainly the subject here is the overthrow of the Jewish city and people, as the Septuagint expressly states in an introductory verse to their version. The probability is that there is embodied in these Lamentations much of the language of Jeremiah's original Elegy on Josiah, as 2Ch 35:25 states; but it is now applied to the more universal calamity of the whole state, of which Josiah's sad death was the forerunner. Thus La 4:20, originally applied to Josiah, was "written," in its subsequent reference, not so much of him, as of the throne of Judah in general, the last representative of which, Zedekiah, had just been carried away. The language, which is true of good Josiah, is too strong in favor of Zedekiah, except when viewed as representative of the crown in general. It was natural to embody the language of the Elegy on Josiah in the more general lamentations, as his death was the presage of the last disaster that overthrew the throne and state.
The title more frequently given by the Jews to these Elegies is, "How" (Hebrew, Eechah), from the first word, as the Pentateuch is similarly called by the first Hebrew word of Ge 1:1. The Septuagint calls it "Lamentations," from which we derive the name. It refers not merely to the events which occurred at the capture of the city, but to the sufferings of the citizens (the penalty of national sin) from the very beginning of the siege; and perhaps from before it, under Manasseh and Josiah (2Ch 33:11; 35:20-25); under Jehoahaz, Jehoiakim, and Zedekiah (2Ch 36:3, 4, 6, 7, 10, 11, &c.). Lowth says, "Every letter is written with a tear, every word the sound of a broken heart." The style is midway between the simple elevation of prophetic writing and the loftier rhythm of Moses, David, and Habakkuk. Terse conciseness marks the Hebrew original, notwithstanding Jeremiah's diffuseness in his other writings. The Elegies are grouped in stanzas as they arose in his mind, without any artificial system of arrangement as to the thoughts. The five Elegies are acrostic: each is divided into twenty-two stanzas or verses. In the first three Elegies the stanzas consist of triplets of lines (excepting La 1:7; 2:19, which contain each four lines) each beginning with the letters of the Hebrew alphabet in regular order (twenty-two in number). In three instances (La 2:16, 17; 3:46-51; 4:16, 17) two letters are transposed. In the third Elegy, each line of the three forming every stanza begins with the same letter. The stanzas in the fourth and fifth Elegies consist of two lines each. The fifth Elegy, though having twenty-two stanzas (the number of letters in the Hebrew alphabet), just as the first four, yet is not alphabetical; and its lines are shorter than those of the others, which are longer than are found in other Hebrew poems, and contain twelve syllables, marked by a cæsura about the middle, dividing them into two somewhat unequal parts. The alphabetical arrangement was adopted originally to assist the memory. Grotius thinks the reason for the inversion of two of the Hebrew letters in La 2:16, 17; 3:46-51; 4:16, 17, is that the Chaldeans, like the Arabians, used a different order from the Hebrews; in the first Elegy, Jeremiah speaks as a Hebrew, in the following ones, as one subject to the Chaldeans. This is doubtful.
CHAPTER (ELEGY) 1
La 1:1-22.
Aleph.
1. how is she ... widow! she that was great, &c.--English Version is according to the accents. But the members of each sentence are better balanced in antithesis, thus, "how is she that was great among the nations become as a widow! (how) she who was princess among the provinces (that is, she who ruled over the surrounding provinces from the Nile to the Euphrates, Ge 15:18; 1Ki 4:21; 2Ch 9:26; Ezr 4:20) become tributary!" [Maurer].
sit--on the ground; the posture of mourners (La 2:10; Ezr 9:3). The coin struck on the taking of Jerusalem by Titus, representing Judea as a female sitting solitary under a palm tree, with the inscription, Judæa Capta, singularly corresponds to the image here; the language therefore must be prophetical of her state subsequent to Titus, as well as referring retrospectively to her Babylonian captivity.
Beth.
The Pulpit Commentary
A WAIL OF DISTRESS FOR JERUSALEM.
Lam_1:1, Lam_1:2
The fate of Jerusalem is described in language which resembles here and there that used in Isaiah of fallen Babylon (Isa_47:1, Isa_47:8). It is probably the finest passage in the whole bock, and has inspired some grand lines in Mr. Swinburne's picture of the republican mater dolorosa—
"Who is she that sits by the way, by the wild wayside,
In a rust-stained garment, the robes of a cast-off bride,
In the dust, in the rainfall, sitting with soiled feet bare,
With the night for a garment upon her, with torn, wet hair," etc.?
How. The characteristic introductory word of an elegy (comp. Isa_1:21; Isa_14:4, Isa_14:12), and adopted by the early Jewish divines as the title of the Book of Lamentations. It is repeated at the opening of Lam_2:1-22 and Lam_4:1-22. Sit solitary. Jerusalem is poetically personified and distinguished from the persons who accidentally compose her population. She is "solitary," not as having retired into solitude, but as deserted by her inhabitants (same word as in first clause of Isa_27:10). How is she become as a widow! etc. Rather, She is become a widow that was great among the nations; a princess among the provinces, she is become a vassal. The alteration greatly conduces to the effect of the verse, which consists of three parallel lines, like almost all the rest of the chapter. We are not to press the phrase, "a widow," as if some. earthly or heavenly husband were alluded to; it is a kind of symbol of desolation and misery (comp. Isa_47:8). "The provinces" at once suggests the period of the writer, who must have been a subject of the Babylonian empire. The term is also frequently used of the countries under the Persian rule (e.g. Est_1:1, Est_1:22), and in Ezr_2:1 and Neh_7:6 is used of Judah itself. Here, however, the "provinces," like the "nations," must be the countries formerly subject to David and Solomon (comp. Ecc_2:8).
A WAIL OF DISTRESS FOR JERUSALEM.
Lam_1:1, Lam_1:2
The fate of Jerusalem is described in language which resembles here and there that used in Isaiah of fallen Babylon (Isa_47:1, Isa_47:8). It is probably the finest passage in the whole bock, and has inspired some grand lines in Mr. Swinburne's picture of the republican mater dolorosa—
"Who is she that sits by the way, by the wild wayside,
In a rust-stained garment, the robes of a cast-off bride,
In the dust, in the rainfall, sitting with soiled feet bare,
With the night for a garment upon her, with torn, wet hair," etc.?
How. The characteristic introductory word of an elegy (comp. Isa_1:21; Isa_14:4, Isa_14:12), and adopted by the early Jewish divines as the title of the Book of Lamentations. It is repeated at the opening of Lam_2:1-22 and Lam_4:1-22. Sit solitary. Jerusalem is poetically personified and distinguished from the persons who accidentally compose her population. She is "solitary," not as having retired into solitude, but as deserted by her inhabitants (same word as in first clause of Isa_27:10). How is she become as a widow! etc. Rather, She is become a widow that was great among the nations; a princess among the provinces, she is become a vassal. The alteration greatly conduces to the effect of the verse, which consists of three parallel lines, like almost all the rest of the chapter. We are not to press the phrase, "a widow," as if some. earthly or heavenly husband were alluded to; it is a kind of symbol of desolation and misery (comp. Isa_47:8). "The provinces" at once suggests the period of the writer, who must have been a subject of the Babylonian empire. The term is also frequently used of the countries under the Persian rule (e.g. Est_1:1, Est_1:22), and in Ezr_2:1 and Neh_7:6 is used of Judah itself. Here, however, the "provinces," like the "nations," must be the countries formerly subject to David and Solomon (comp. Ecc_2:8).
2She weepeth sore in the night, and her tears are on her cheeks: among all her lovers she hath none to comfort her: all her friends have dealt treacherously with her, they are become her enemies.
Jamieson-Fausset-Brown
2. in the night--even in the night, the period of rest and oblivion of griefs (Job 7:3).
lovers ... friends--the heathen states allied to Judah, and their idols. The idols whom she "loved" (Jr 2:20-25) could not comfort her. Her former allies would not: nay, some "treacherously" joined her enemies against her (2Ki 24:2, 7; Psa 137:7).
Gimel.
2. in the night--even in the night, the period of rest and oblivion of griefs (Job 7:3).
lovers ... friends--the heathen states allied to Judah, and their idols. The idols whom she "loved" (Jr 2:20-25) could not comfort her. Her former allies would not: nay, some "treacherously" joined her enemies against her (2Ki 24:2, 7; Psa 137:7).
Gimel.
The Pulpit Commentary
In the night. Not only by day, but even in the season of rest and unconsciousness. Her lovers … her friends; i.e. the neighbouring peoples, with which Judah had formed alliances, such as Egypt (Jer_2:36), Edom, Moab, Ammon, Tyre and Sidon (Jer_27:3). This is a favourite phrase of Jeremiah's (comp. Jer_3:1; Jer_4:30; Jer_22:20, Jer_22:22; Jer_30:14), but also of Hosea (Hos_2:5, Hos_2:7, Hos_2:10, Hos_2:12, Hos_2:13; Hos_8:9) and Ezekiel (Eze_16:33, Eze_16:36, Eze_16:37; Eze_23:5, Eze_23:9, Eze_23:22). The national God was conceived of as the Husband of the nation; and the prophets retained this idea and elevated it, just as they did circumcision and many other Eastern traditions.
In the night. Not only by day, but even in the season of rest and unconsciousness. Her lovers … her friends; i.e. the neighbouring peoples, with which Judah had formed alliances, such as Egypt (Jer_2:36), Edom, Moab, Ammon, Tyre and Sidon (Jer_27:3). This is a favourite phrase of Jeremiah's (comp. Jer_3:1; Jer_4:30; Jer_22:20, Jer_22:22; Jer_30:14), but also of Hosea (Hos_2:5, Hos_2:7, Hos_2:10, Hos_2:12, Hos_2:13; Hos_8:9) and Ezekiel (Eze_16:33, Eze_16:36, Eze_16:37; Eze_23:5, Eze_23:9, Eze_23:22). The national God was conceived of as the Husband of the nation; and the prophets retained this idea and elevated it, just as they did circumcision and many other Eastern traditions.
3Judah is gone into captivity because of affliction, and because of great servitude: she dwelleth among the heathen, she findeth no rest: all her persecutors overtook her between the straits.
Jamieson-Fausset-Brown
3. (Jr 52:27).
because of great servitude--that is, in a state "of great servitude," endured from the Chaldeans. "Because" is made by Vatablus indicative of the cause of her captivity; namely, her having "afflicted" and unjustly brought into "servitude" the manumitted bond-servants (Jr 34:8-22). Maurer explains it, "Judah has left her land (not literally 'gone into captivity') because of the yoke imposed on it by Nebuchadnezzar."
no rest--(De 28:64, 65).
overtook her between ... straits--image from robbers, who in the East intercept travellers at the narrow passes in hilly regions.
Daleth.
3. (Jr 52:27).
because of great servitude--that is, in a state "of great servitude," endured from the Chaldeans. "Because" is made by Vatablus indicative of the cause of her captivity; namely, her having "afflicted" and unjustly brought into "servitude" the manumitted bond-servants (Jr 34:8-22). Maurer explains it, "Judah has left her land (not literally 'gone into captivity') because of the yoke imposed on it by Nebuchadnezzar."
no rest--(De 28:64, 65).
overtook her between ... straits--image from robbers, who in the East intercept travellers at the narrow passes in hilly regions.
Daleth.
The Pulpit Commentary
Is gone into captivity because of affliction; rather, is gone into exile, etc. The poet is not thinking of the deportation of the captives, but of those Jews who sought refuge for themselves in foreign lands (comp. Jer_40:11). An objection has been raised to this view that the number of fugitive Jews would not be large enough to warrant their being called "Judah." But we might almost as well object on a similar ground to the application of the term "Judah" to the Jews who were carried to Babylon. The truth may, perhaps, be that, after the fall of Jerusalem, the Jewish nation became split up into three parts:
(1) the Jews who succeeded in escaping into Egypt or elsewhere;
(2) those who were carried captive;
(3) the mass of the common people, who remained on their native soil, Keil, however, retains the view of the Authorized Version, only substituting "out of" for "because of." "Out of" the misery into which the Jews had been brought by the invasions of Necho and Nebuchadnezzar they passed into the new misery of captivity. Among the heathen; rather, among the nations. Between the straits. The phrase is peculiar, and reminds us of Psa_118:5, "Out of the strait I called unto thee." "A strait," or narrow place, clearly means adversity, just as "a large place" (Psa_118:5) means prosperity.
Is gone into captivity because of affliction; rather, is gone into exile, etc. The poet is not thinking of the deportation of the captives, but of those Jews who sought refuge for themselves in foreign lands (comp. Jer_40:11). An objection has been raised to this view that the number of fugitive Jews would not be large enough to warrant their being called "Judah." But we might almost as well object on a similar ground to the application of the term "Judah" to the Jews who were carried to Babylon. The truth may, perhaps, be that, after the fall of Jerusalem, the Jewish nation became split up into three parts:
(1) the Jews who succeeded in escaping into Egypt or elsewhere;
(2) those who were carried captive;
(3) the mass of the common people, who remained on their native soil, Keil, however, retains the view of the Authorized Version, only substituting "out of" for "because of." "Out of" the misery into which the Jews had been brought by the invasions of Necho and Nebuchadnezzar they passed into the new misery of captivity. Among the heathen; rather, among the nations. Between the straits. The phrase is peculiar, and reminds us of Psa_118:5, "Out of the strait I called unto thee." "A strait," or narrow place, clearly means adversity, just as "a large place" (Psa_118:5) means prosperity.
4The ways of Zion do mourn, because none come to the solemn feasts: all her gates are desolate: her priests sigh, her virgins are afflicted, and she is in bitterness.
Jamieson-Fausset-Brown
4. feasts--the passover, pentecost (or the feast of weeks), and the feast of tabernacles.
gates--once the place of concourse.
He.
4. feasts--the passover, pentecost (or the feast of weeks), and the feast of tabernacles.
gates--once the place of concourse.
He.
The Pulpit Commentary
The ways of Zion do mourn. The reads leading to Jerusalem, usually so thronged with pilgrims, are desolate and "mourn" (comp. Lam_2:8 and Isa_3:26; Isa_14:31). All her gates are desolate. No one goes in or out of Jerusalem, and there is no concourse of citizens in the shady recess of the gates. The virgins are afflicted. So Zep_3:18. The sorrow was on account of the cessation of the festival, in the music of which they took a leading part (comp. Psa_68:25).
The ways of Zion do mourn. The reads leading to Jerusalem, usually so thronged with pilgrims, are desolate and "mourn" (comp. Lam_2:8 and Isa_3:26; Isa_14:31). All her gates are desolate. No one goes in or out of Jerusalem, and there is no concourse of citizens in the shady recess of the gates. The virgins are afflicted. So Zep_3:18. The sorrow was on account of the cessation of the festival, in the music of which they took a leading part (comp. Psa_68:25).
5Her adversaries are the chief, her enemies prosper; for the LORD hath afflicted her for the multitude of her transgressions: her children are gone into captivity before the enemy.
Jamieson-Fausset-Brown
5. the chief--rule her (De 28:43, 44).
adversaries ... prosper; for the Lord--All the foes' attempts would have failed, had not God delivered His people into their hands (Jr 30:15).
Vau.
5. the chief--rule her (De 28:43, 44).
adversaries ... prosper; for the Lord--All the foes' attempts would have failed, had not God delivered His people into their hands (Jr 30:15).
Vau.
The Pulpit Commentary
Are the chief; rather, are become the head. Comp. Deu_28:44, where, as a part of the curse of Israel's rebellion, it is foretold that "he [the stranger] shall become the head, and thou shalt become the tail." Before the enemy. Like a herd of cattle.
Are the chief; rather, are become the head. Comp. Deu_28:44, where, as a part of the curse of Israel's rebellion, it is foretold that "he [the stranger] shall become the head, and thou shalt become the tail." Before the enemy. Like a herd of cattle.
6And from the daughter of Zion all her beauty is departed: her princes are become like harts that find no pasture, and they are gone without strength before the pursuer.
Jamieson-Fausset-Brown
6. beauty ... departed--her temple, throne, and priesthood.
harts that find no pasture--an animal timid and fleet, especially when seeking and not able to "find pasture."
Zain.
6. beauty ... departed--her temple, throne, and priesthood.
harts that find no pasture--an animal timid and fleet, especially when seeking and not able to "find pasture."
Zain.
The Pulpit Commentary
Beauty; rather, glory. Like harts that find no pasture; and therefore have no strength left to flee. An allusion to the attempted flight of Zedekiah and his companions (Jer_39:4, Jer_39:5).
Beauty; rather, glory. Like harts that find no pasture; and therefore have no strength left to flee. An allusion to the attempted flight of Zedekiah and his companions (Jer_39:4, Jer_39:5).
7Jerusalem remembered in the days of her affliction and of her miseries all her pleasant things that she had in the days of old, when her people fell into the hand of the enemy, and none did help her: the adversaries saw her, and did mock at her sabbaths.
Jamieson-Fausset-Brown
7. remembered--rather, "remembers," now, in her afflicted state. In the days of her prosperity she did not appreciate, as she ought, the favors of God to her. Now, awakening out of her past lethargy, she feels from what high privileges she has fallen.
when her people fell, &c.--that is, after which days of prosperity "her people fell."
mock at her sabbaths--The heathen used to mock at the Jews' Sabbath, as showing their idleness, and term them Sabbatarians [Martial, 4.4]. Now, said they ironically, ye may keep a continuous Sabbath. So God appointed the length of the captivity (seventy years) to be exactly that of the sum of the Sabbaths in the four hundred ninety years in which the land was denied its Sabbaths (Le 26:33-35). Maurer translates it "ruin." But English Version better expresses the point of their "mocking," namely, their involuntary "Sabbaths," that is, the cessation of all national movements. A fourth line is added in this stanza, whereas in all the others there are but three. So in La 2:19.
Cheth.
7. remembered--rather, "remembers," now, in her afflicted state. In the days of her prosperity she did not appreciate, as she ought, the favors of God to her. Now, awakening out of her past lethargy, she feels from what high privileges she has fallen.
when her people fell, &c.--that is, after which days of prosperity "her people fell."
mock at her sabbaths--The heathen used to mock at the Jews' Sabbath, as showing their idleness, and term them Sabbatarians [Martial, 4.4]. Now, said they ironically, ye may keep a continuous Sabbath. So God appointed the length of the captivity (seventy years) to be exactly that of the sum of the Sabbaths in the four hundred ninety years in which the land was denied its Sabbaths (Le 26:33-35). Maurer translates it "ruin." But English Version better expresses the point of their "mocking," namely, their involuntary "Sabbaths," that is, the cessation of all national movements. A fourth line is added in this stanza, whereas in all the others there are but three. So in La 2:19.
Cheth.
The Pulpit Commentary
Remembered; rather, remembereth. Miseries. The Hebrew is difficult, and perhaps means wanderings. At her sabbaths; rather, at her extinguishment. The word has nothing to do with the sabbaths; indeed, a reference to these would have been rather misplaced; it was no subject of wonder to the Babylonians that the Jews celebrated a weekly day of rest, as they had one of their own (sabattu).
Remembered; rather, remembereth. Miseries. The Hebrew is difficult, and perhaps means wanderings. At her sabbaths; rather, at her extinguishment. The word has nothing to do with the sabbaths; indeed, a reference to these would have been rather misplaced; it was no subject of wonder to the Babylonians that the Jews celebrated a weekly day of rest, as they had one of their own (sabattu).
Jerusalem Hath Grievously Sinned
8Jerusalem hath grievously sinned; therefore she is removed: all that honoured her despise her, because they have seen her nakedness: yea, she sigheth, and turneth backward.
Jamieson-Fausset-Brown
8. (1Ki 8:46).
is removed--as a woman separated from the congregation of God for legal impurity, which is a type of moral impurity. So La 1:17; Le 12:2; 15:19, &c.
her nakedness--They have treated her as contumeliously as courtesans from whom their clothes are stripped.
turneth backward--as modest women do from shame, that is, she is cast down from all hope of restoration [Calvin].
Teth.
8. (1Ki 8:46).
is removed--as a woman separated from the congregation of God for legal impurity, which is a type of moral impurity. So La 1:17; Le 12:2; 15:19, &c.
her nakedness--They have treated her as contumeliously as courtesans from whom their clothes are stripped.
turneth backward--as modest women do from shame, that is, she is cast down from all hope of restoration [Calvin].
Teth.
The Pulpit Commentary
Therefore she is removed; rather, she is become an abomination (literally, an impurity; comp. Le 15:19). The poet leaves out the preliminary clause, "therefore she is grievously punished." It was the humiliation of Jerusalem, rather than her sin, which brought upon her the contempt of her neighbours. The destruction of a city is often compared to the ill treatment of a defenceless woman (Isa_47:3; Nah_3:5).
Therefore she is removed; rather, she is become an abomination (literally, an impurity; comp. Le 15:19). The poet leaves out the preliminary clause, "therefore she is grievously punished." It was the humiliation of Jerusalem, rather than her sin, which brought upon her the contempt of her neighbours. The destruction of a city is often compared to the ill treatment of a defenceless woman (Isa_47:3; Nah_3:5).
9Her filthiness is in her skirts; she remembereth not her last end; therefore she came down wonderfully: she had no comforter. O LORD, behold my affliction: for the enemy hath magnified himself.
Jamieson-Fausset-Brown
9. Continuation of the image in La 1:8. Her ignominy and misery cannot be concealed but are apparent to all, as if a woman were suffering under such a flow as to reach the end of her skirts.
remembereth not ... last end--(De 32:29; Is 47:7). She forgot how fatal must be the end of her iniquity. Or, as the words following imply: She, in despair, cannot lift herself up to lay hold of God's promises as to her "latter end" [Calvin].
wonderfully--Hebrew, "wonders," that is, with amazing dejection.
O Lord, behold--Judah here breaks in, speaking for herself.
for the enemy hath magnified himself--What might seem ground for despair, the elated insulting of the enemy, is rather ground for good hope.
Jod.
9. Continuation of the image in La 1:8. Her ignominy and misery cannot be concealed but are apparent to all, as if a woman were suffering under such a flow as to reach the end of her skirts.
remembereth not ... last end--(De 32:29; Is 47:7). She forgot how fatal must be the end of her iniquity. Or, as the words following imply: She, in despair, cannot lift herself up to lay hold of God's promises as to her "latter end" [Calvin].
wonderfully--Hebrew, "wonders," that is, with amazing dejection.
O Lord, behold--Judah here breaks in, speaking for herself.
for the enemy hath magnified himself--What might seem ground for despair, the elated insulting of the enemy, is rather ground for good hope.
Jod.
The Pulpit Commentary
She remembereth not, etc.; rather, she thought not upon, etc. An allusion to Isa_47:7. O Lord, behold, etc. This is the language in which the "sigh" (Isa_47:8) finds expression.
She remembereth not, etc.; rather, she thought not upon, etc. An allusion to Isa_47:7. O Lord, behold, etc. This is the language in which the "sigh" (Isa_47:8) finds expression.
10The adversary hath spread out his hand upon all her pleasant things: for she hath seen that the heathen entered into her sanctuary, whom thou didst command that they should not enter into thy congregation.
Jamieson-Fausset-Brown
10. for--surely she hath seen, &c.
heathen ... command ... not enter ... congregation--for instance, the Ammonites and Moabites (De 23:3; Ne 13:1, 2). If the heathen, as such, were not allowed to enter the sanctuary for worship, much less were they allowed to enter in order to rob and destroy.
Caph.
10. for--surely she hath seen, &c.
heathen ... command ... not enter ... congregation--for instance, the Ammonites and Moabites (De 23:3; Ne 13:1, 2). If the heathen, as such, were not allowed to enter the sanctuary for worship, much less were they allowed to enter in order to rob and destroy.
Caph.
The Pulpit Commentary
Her pleasant things; or, her precious things; that is, the treasures of the palaces of Jerusalem (2Ch_36:19), and still more those of the temple (2Ch_36:10); comp. Isa_64:11). For she hath seen; rather, yea, she hath seen. The heathen entered, etc. In Deu_23:3 only the Ammonites and Moabites are excluded from religious privileges; but in Eze_44:9 the prohibition is extended to all foreigners.
Her pleasant things; or, her precious things; that is, the treasures of the palaces of Jerusalem (2Ch_36:19), and still more those of the temple (2Ch_36:10); comp. Isa_64:11). For she hath seen; rather, yea, she hath seen. The heathen entered, etc. In Deu_23:3 only the Ammonites and Moabites are excluded from religious privileges; but in Eze_44:9 the prohibition is extended to all foreigners.
11All her people sigh, they seek bread; they have given their pleasant things for meat to relieve the soul: see, O LORD, and consider; for I am become vile.
Jamieson-Fausset-Brown
11. (Jr 37:21; 38:9; 52:6).
given ... pleasant things for meat--(2Ki 6:25; Job 2:4).
relieve ... soul--literally, "to cause the soul or life to return."
for I am become vile--Her sins and consequent sorrows are made the plea in craving God's mercy. Compare the like plea in Psa 25:11.
Lamed.
11. (Jr 37:21; 38:9; 52:6).
given ... pleasant things for meat--(2Ki 6:25; Job 2:4).
relieve ... soul--literally, "to cause the soul or life to return."
for I am become vile--Her sins and consequent sorrows are made the plea in craving God's mercy. Compare the like plea in Psa 25:11.
Lamed.
The Pulpit Commentary
All her people sigh, etc. The sufferings of Jerusalem did not come to an end at the capture of the city. Some think that this verse relates solely to the miserable survivors. This is possible; at any rate, it includes the contemporaries of the writer. "Sigh" and "seek" are participles in the Hebrew. To relieve the soul; literally, to bring back the soul. The "soul," i.e. the principle of life, is conceived of as having for a time deserted the fainting frame. See, O Lord, etc. Another piteous cry of Jerusalem, preparing the way for the second half of the elegy.
All her people sigh, etc. The sufferings of Jerusalem did not come to an end at the capture of the city. Some think that this verse relates solely to the miserable survivors. This is possible; at any rate, it includes the contemporaries of the writer. "Sigh" and "seek" are participles in the Hebrew. To relieve the soul; literally, to bring back the soul. The "soul," i.e. the principle of life, is conceived of as having for a time deserted the fainting frame. See, O Lord, etc. Another piteous cry of Jerusalem, preparing the way for the second half of the elegy.
Is It Nothing to You, All Ye That Pass By?
12Is it nothing to you, all ye that pass by? behold, and see if there be any sorrow like unto my sorrow, which is done unto me, wherewith the LORD hath afflicted me in the day of his fierce anger.
Jamieson-Fausset-Brown
12. The pathetic appeal of Jerusalem, not only to her neighbors, but even to the strangers "passing by," as her sorrow is such as should excite the compassion even of those unconnected with her. She here prefigures Christ, whom the language is prophetically made to suit, more than Jerusalem. Compare Israel, that is, Messiah, Is 49:3. Compare with "pass by," Mt 27:39; Mr 15:29. As to Jerusalem, Da 9:12. M AURER, from the Arabic idiom, translates, "do not go off on your way," that is, stop, whoever ye are that pass by. English Version is simpler.
Mem.
12. The pathetic appeal of Jerusalem, not only to her neighbors, but even to the strangers "passing by," as her sorrow is such as should excite the compassion even of those unconnected with her. She here prefigures Christ, whom the language is prophetically made to suit, more than Jerusalem. Compare Israel, that is, Messiah, Is 49:3. Compare with "pass by," Mt 27:39; Mr 15:29. As to Jerusalem, Da 9:12. M AURER, from the Arabic idiom, translates, "do not go off on your way," that is, stop, whoever ye are that pass by. English Version is simpler.
Mem.
The Pulpit Commentary
The same subject; Jerusalem the speaker.
Is it nothing to you? The Hebrew is very difficult, and the translation therefore insecure. Keil, however, adopts a rendering very near that of the Authorized Version "(Cometh it) not unto you?" i.e. "Do ye not heed it?" Ewald supposes the phrase to be abbreviated from "Do I not call unto you?" (comp. Pro_8:4); but this would be a very harsh construction. The Septuagint has Οἱ πρὸς ὑμᾶς; the Targum, "I adjure you;" the Vulgate, O vos;—all apparently pronouncing lū instead of lō. At any rate, the object of the words is to heighten the force of the appeal which follows.
The same subject; Jerusalem the speaker.
Is it nothing to you? The Hebrew is very difficult, and the translation therefore insecure. Keil, however, adopts a rendering very near that of the Authorized Version "(Cometh it) not unto you?" i.e. "Do ye not heed it?" Ewald supposes the phrase to be abbreviated from "Do I not call unto you?" (comp. Pro_8:4); but this would be a very harsh construction. The Septuagint has Οἱ πρὸς ὑμᾶς; the Targum, "I adjure you;" the Vulgate, O vos;—all apparently pronouncing lū instead of lō. At any rate, the object of the words is to heighten the force of the appeal which follows.
13From above hath he sent fire into my bones, and it prevaileth against them: he hath spread a net for my feet, he hath turned me back: he hath made me desolate and faint all the day.
Jamieson-Fausset-Brown
13. bones--a fire which not only consumes the skin and flesh, but penetrates even to my "bones" (that is, my vital powers).
prevaileth against--not as Rosenmuller, "He (Jehovah) hath broken them"; a sense not in the Hebrew.
net--(Eze 12:13); image from hunting wild beasts. He has so entangled me in His judgments that I cannot escape.
turned me back--so that I cannot go forward and get free from His meshes.
Nun.
13. bones--a fire which not only consumes the skin and flesh, but penetrates even to my "bones" (that is, my vital powers).
prevaileth against--not as Rosenmuller, "He (Jehovah) hath broken them"; a sense not in the Hebrew.
net--(Eze 12:13); image from hunting wild beasts. He has so entangled me in His judgments that I cannot escape.
turned me back--so that I cannot go forward and get free from His meshes.
Nun.
The Pulpit Commentary
Three figures—fire, a net, sickness, for the calamities which have come upon Jerusalem. From above; i.e. from heaven. Spread a net for my feet, as though I were a wild beast (comp. Jer_18:22). Turned me back. The consequence of being entangled in the net was that he could go no further, but fell into the hands of his pursuers.
Three figures—fire, a net, sickness, for the calamities which have come upon Jerusalem. From above; i.e. from heaven. Spread a net for my feet, as though I were a wild beast (comp. Jer_18:22). Turned me back. The consequence of being entangled in the net was that he could go no further, but fell into the hands of his pursuers.
14The yoke of my transgressions is bound by his hand: they are wreathed, and come up upon my neck: he hath made my strength to fall, the LORD hath delivered me into their hands, from whom I am not able to rise up.
Jamieson-Fausset-Brown
14. yoke ... is bound by his hand--(De 28:48). Metaphor from husbandmen, who, after they have bound the yoke to the neck of oxen, hold the rein firmly twisted round the hand. Thus the translation will be, "in His hand." Or else, "the yoke of my transgressions" (that is, of punishment for my transgressions) is held so fast fixed on me "by" God, that there is no loosening of it; thus English Version, "by His hand."
wreathed--My sins are like the withes entwined about the neck to fasten the yoke to.
into their hands, from whom--into the hands of those, from whom, &c. Maurer translates, "before whom I am not able to stand."
Samech.
14. yoke ... is bound by his hand--(De 28:48). Metaphor from husbandmen, who, after they have bound the yoke to the neck of oxen, hold the rein firmly twisted round the hand. Thus the translation will be, "in His hand." Or else, "the yoke of my transgressions" (that is, of punishment for my transgressions) is held so fast fixed on me "by" God, that there is no loosening of it; thus English Version, "by His hand."
wreathed--My sins are like the withes entwined about the neck to fasten the yoke to.
into their hands, from whom--into the hands of those, from whom, &c. Maurer translates, "before whom I am not able to stand."
Samech.
The Pulpit Commentary
Is bound …are wreathed. The transgressions of Jerusalem are likened to a heavy yoke. So numerous are they that they are said to be "wreathed," or twisted together, like ropes. Into their hands. The Hebrew has simply "into hands;" following a suggestion of the Septuagint. Budde would read, "Into the hands of adversaries."
Is bound …are wreathed. The transgressions of Jerusalem are likened to a heavy yoke. So numerous are they that they are said to be "wreathed," or twisted together, like ropes. Into their hands. The Hebrew has simply "into hands;" following a suggestion of the Septuagint. Budde would read, "Into the hands of adversaries."
15The LORD hath trodden under foot all my mighty men in the midst of me: he hath called an assembly against me to crush my young men: the LORD hath trodden the virgin, the daughter of Judah, as in a winepress.
Jamieson-Fausset-Brown
15. trodden, &c.--Maurer, from Syriac root, translates, "cast away"; so 2Ki 23:27. But Psa 119:118, supports English Version.
in ... midst of me--They fell not on the battlefield, but in the heart of the city; a sign of the divine wrath.
assembly--the collected forces of Babylon; a very different "assembly" from the solemn ones which once met at Jerusalem on the great feasts. The Hebrew means, literally, such a solemn "assembly" or feast (compare La 2:22).
trodden ... virgin ... in a wine-press--hath forced her blood to burst forth, as the red wine from the grapes trodden in the press (Is 63:3; Re 14:19, 20; 19:15).
Ain.
15. trodden, &c.--Maurer, from Syriac root, translates, "cast away"; so 2Ki 23:27. But Psa 119:118, supports English Version.
in ... midst of me--They fell not on the battlefield, but in the heart of the city; a sign of the divine wrath.
assembly--the collected forces of Babylon; a very different "assembly" from the solemn ones which once met at Jerusalem on the great feasts. The Hebrew means, literally, such a solemn "assembly" or feast (compare La 2:22).
trodden ... virgin ... in a wine-press--hath forced her blood to burst forth, as the red wine from the grapes trodden in the press (Is 63:3; Re 14:19, 20; 19:15).
Ain.
The Pulpit Commentary
Hath trodden under foot; rather, hath rejected; i.e. hath punished. Comp. Psa_119:118, Psa_119:119, where "thou rejectest [same verb as here] all them that wander from thy statutes" is followed by "thou puttest away all the ungodly of the earth like dross," Hath called an assembly; rather, hath proclaimed a festival. When Jehovah summons the instruments of his vengeance, the prophets describe it as the "proclaiming a festival." The Persians or Chaldeans, as the case may be, obey the summons with a holy glee, and destroy the enemies of the true God (comp. Isa_13:3). Hath trodden, etc.; rather, hath trodden the winepress for (i.e. to the ruin of) the virgin daughter of Zion. The poet. carries on the figure of the festival. It is a vintage which is to be celebrated, such a vintage as is described in Isa_63:3 (comp. Joe_3:13). The choicest youth of Judah are to be cut off like grapes from the vine. "Virgin daughter" is a frequent figure to express inviolate security (so Jer_14:17).
Hath trodden under foot; rather, hath rejected; i.e. hath punished. Comp. Psa_119:118, Psa_119:119, where "thou rejectest [same verb as here] all them that wander from thy statutes" is followed by "thou puttest away all the ungodly of the earth like dross," Hath called an assembly; rather, hath proclaimed a festival. When Jehovah summons the instruments of his vengeance, the prophets describe it as the "proclaiming a festival." The Persians or Chaldeans, as the case may be, obey the summons with a holy glee, and destroy the enemies of the true God (comp. Isa_13:3). Hath trodden, etc.; rather, hath trodden the winepress for (i.e. to the ruin of) the virgin daughter of Zion. The poet. carries on the figure of the festival. It is a vintage which is to be celebrated, such a vintage as is described in Isa_63:3 (comp. Joe_3:13). The choicest youth of Judah are to be cut off like grapes from the vine. "Virgin daughter" is a frequent figure to express inviolate security (so Jer_14:17).
16For these things I weep; mine eye, mine eye runneth down with water, because the comforter that should relieve my soul is far from me: my children are desolate, because the enemy prevailed.
Jamieson-Fausset-Brown
16. (Jr 13:17; 14:17). Jerusalem is the speaker.
mine eye, mine eye--so La 4:18, "our end ... our end"; repetition for emphasis.
Pe.
16. (Jr 13:17; 14:17). Jerusalem is the speaker.
mine eye, mine eye--so La 4:18, "our end ... our end"; repetition for emphasis.
Pe.
The Pulpit Commentary
For these things, etc. After the reflections of Lam_1:13-15, the poet gives vent anew to his hitter grief. Mine eye, mine eye. A repetition quite in Jeremiah's manner; comp. Jer_4:19; Jer_6:14 (repeated Jer_8:11); Jer_22:29; Jer_23:25. The Septuagint and Vulgate, however, have "mine eye" only once. Relieve my soul (see on Jer_23:11).
For these things, etc. After the reflections of Lam_1:13-15, the poet gives vent anew to his hitter grief. Mine eye, mine eye. A repetition quite in Jeremiah's manner; comp. Jer_4:19; Jer_6:14 (repeated Jer_8:11); Jer_22:29; Jer_23:25. The Septuagint and Vulgate, however, have "mine eye" only once. Relieve my soul (see on Jer_23:11).
17Zion spreadeth forth her hands, and there is none to comfort her: the LORD hath commanded concerning Jacob, that his adversaries should be round about him: Jerusalem is as a menstruous woman among them.
Jamieson-Fausset-Brown
17. Like a woman in labor-throes (Jr 4:31).
menstruous woman--held unclean, and shunned by all; separated from her husband and from the temple (compare La 1:8; Le 14:19, &c.).
Tzaddi.
17. Like a woman in labor-throes (Jr 4:31).
menstruous woman--held unclean, and shunned by all; separated from her husband and from the temple (compare La 1:8; Le 14:19, &c.).
Tzaddi.
The Pulpit Commentary
Again the poet passes into the tone of reflection, thus relieving the strain upon the feelings of the reader. Spreadeth forth her hands. The gesture of supplication and entreaty (comp. Psa_28:2; Psa_63:4; Isa_65:2). That his adversaries, etc.; rather, those who are about him are his adversaries. The neighbouring peoples, who ought to be sympathetic and friendly, gloat over the spectacle of his calamities. They both hate and (comp. Lam_1:8) despise the fallen city.
People; render, peoples.
For my lovers; render, to my lovers (see on Lam_1:2).
Again the poet passes into the tone of reflection, thus relieving the strain upon the feelings of the reader. Spreadeth forth her hands. The gesture of supplication and entreaty (comp. Psa_28:2; Psa_63:4; Isa_65:2). That his adversaries, etc.; rather, those who are about him are his adversaries. The neighbouring peoples, who ought to be sympathetic and friendly, gloat over the spectacle of his calamities. They both hate and (comp. Lam_1:8) despise the fallen city.
People; render, peoples.
For my lovers; render, to my lovers (see on Lam_1:2).
The LORD Is Righteous
18The LORD is righteous; for I have rebelled against his commandment: hear, I pray you, all people, and behold my sorrow: my virgins and my young men are gone into captivity.
Jamieson-Fausset-Brown
18. The sure sign of repentance; justifying God, condemning herself (Ne 9:33; Psa 51:4; Da 9:7-14).
his commandment--literally, "mouth"; His word in the mouth of the prophets.
Koph.
18. The sure sign of repentance; justifying God, condemning herself (Ne 9:33; Psa 51:4; Da 9:7-14).
his commandment--literally, "mouth"; His word in the mouth of the prophets.
Koph.
19I called for my lovers, but they deceived me: my priests and mine elders gave up the ghost in the city, while they sought their meat to relieve their souls.
Jamieson-Fausset-Brown
19. lovers--(La 1:2; Jr 30:14).
elders--in dignity, not merely age.
sought ... meat--Their dignity did not exempt them from having to go and seek bread (La 1:11).
Resh.
19. lovers--(La 1:2; Jr 30:14).
elders--in dignity, not merely age.
sought ... meat--Their dignity did not exempt them from having to go and seek bread (La 1:11).
Resh.
20Behold, O LORD; for I am in distress: my bowels are troubled; mine heart is turned within me; for I have grievously rebelled: abroad the sword bereaveth, at home there is as death.
Jamieson-Fausset-Brown
20. bowels ... troubled--(Job 30:27; Is 16:11; Jr 4:19; 31:20). Extreme mental distress affects the bowels and the whole internal frame.
heart ... turned--(Ho 11:8); is agitated or fluttered.
abroad ... sword ... at home ... as death--(De 32:25; Eze 7:15). The "as" does not modify, but intensifies. "Abroad the sword bereaveth, at home as it were death itself" (personified), in the form of famine and pestilence (2Ki 25:3; Jr 14:18; 52:6). So Ha 2:5, "as death" [Michaelis].
Schin.
20. bowels ... troubled--(Job 30:27; Is 16:11; Jr 4:19; 31:20). Extreme mental distress affects the bowels and the whole internal frame.
heart ... turned--(Ho 11:8); is agitated or fluttered.
abroad ... sword ... at home ... as death--(De 32:25; Eze 7:15). The "as" does not modify, but intensifies. "Abroad the sword bereaveth, at home as it were death itself" (personified), in the form of famine and pestilence (2Ki 25:3; Jr 14:18; 52:6). So Ha 2:5, "as death" [Michaelis].
Schin.
The Pulpit Commentary
My bowels. The vital parts, especially the heart, as the seat of the affections, like σπλάγχνα. Are troubled; literally, are made to boil. So Job_30:27, "My bowels boil" (a different word, however). Is turned; or, turns itself; i.e. palpitates violently. At home there is as death. So Jer_9:21, "For death is come up into our windows, and is entered into our palaces." By "death," when distinguished, as here, from "the sword," pestilence is meant; so e.g. in Jer_15:2; Jer_43:11. But the poet says here, not that "there is death," but merely "as death," i.e. a mild form of pestilence, not the famine typhus itself. Or, perhaps, he means "every form of death" (Virgil's "plurima mortis imago").
My bowels. The vital parts, especially the heart, as the seat of the affections, like σπλάγχνα. Are troubled; literally, are made to boil. So Job_30:27, "My bowels boil" (a different word, however). Is turned; or, turns itself; i.e. palpitates violently. At home there is as death. So Jer_9:21, "For death is come up into our windows, and is entered into our palaces." By "death," when distinguished, as here, from "the sword," pestilence is meant; so e.g. in Jer_15:2; Jer_43:11. But the poet says here, not that "there is death," but merely "as death," i.e. a mild form of pestilence, not the famine typhus itself. Or, perhaps, he means "every form of death" (Virgil's "plurima mortis imago").
21They have heard that I sigh: there is none to comfort me: all mine enemies have heard of my trouble; they are glad that thou hast done it: thou wilt bring the day that thou hast called, and they shall be like unto me.
Jamieson-Fausset-Brown
21. they are glad that thou hast done it--because they thought that therefore Judah is irretrievably ruined (Jr 40:3).
the day ... called--(but) thou wilt bring on them the day of calamity which thou hast announced, namely, by the prophets (Jr 50:1-46; 48:27).
like ... me--in calamities (Psa 137:8, 9; Jr 51:25, &c.).
Tau.
21. they are glad that thou hast done it--because they thought that therefore Judah is irretrievably ruined (Jr 40:3).
the day ... called--(but) thou wilt bring on them the day of calamity which thou hast announced, namely, by the prophets (Jr 50:1-46; 48:27).
like ... me--in calamities (Psa 137:8, 9; Jr 51:25, &c.).
Tau.
The Pulpit Commentary
Thou wilt bring. The Hebrew has, "Thou hast brought;" it is the perfect of prophetic certitude, which represents an event certainly foreseen as if it had already taken place. Ewald, however, takes this to be the precative, a variety of the perfect which certainly exists in Arabic, but has not been quite satisfactorily shown to exist in Hebrew. But very probably we should read, with the Septuagint," Thou wilt bring the day; thou wilt call the fit time."
Thou wilt bring. The Hebrew has, "Thou hast brought;" it is the perfect of prophetic certitude, which represents an event certainly foreseen as if it had already taken place. Ewald, however, takes this to be the precative, a variety of the perfect which certainly exists in Arabic, but has not been quite satisfactorily shown to exist in Hebrew. But very probably we should read, with the Septuagint," Thou wilt bring the day; thou wilt call the fit time."
22Let all their wickedness come before thee; and do unto them, as thou hast done unto me for all my transgressions: for my sighs are many, and my heart is faint.
Jamieson-Fausset-Brown
22. Such prayers against foes are lawful, if the foe be an enemy of God, and if our concern be not for our own personal feeling, but for the glory of God and the welfare of His people.
come before thee--so Re 16:19, "Babylon came in remembrance before God" (compare Psa 109:15).
22. Such prayers against foes are lawful, if the foe be an enemy of God, and if our concern be not for our own personal feeling, but for the glory of God and the welfare of His people.
come before thee--so Re 16:19, "Babylon came in remembrance before God" (compare Psa 109:15).
The Pulpit Commentary
For my sighs are many. This is not mentioned as the reason why God should punish Jerusalem's enemies; we ought rather to understand, either from Lam_1:20, "Behold, my distress;" or simply, "Deliver me."
For my sighs are many. This is not mentioned as the reason why God should punish Jerusalem's enemies; we ought rather to understand, either from Lam_1:20, "Behold, my distress;" or simply, "Deliver me."
THE HOLY BIBLE
Lamentations
Chapter 1
Translated out of the original tongues, and with the former translations diligently compared and revised.
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