Lamentations 5
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Lamentations 5
Remember, O LORD, What Is Come Upon Us
1Remember, O LORD, what is come upon us: consider, and behold our reproach.
Jamieson-Fausset-Brown
CHAPTER (ELEGY) 5
La 5:1-22. Epiphonema, or a Closing Recapitulation of the Calamities Treated in the Previous Elegies.
1. (Psa 89:50, 51).
CHAPTER (ELEGY) 5
La 5:1-22. Epiphonema, or a Closing Recapitulation of the Calamities Treated in the Previous Elegies.
1. (Psa 89:50, 51).
2Our inheritance is turned to strangers, our houses to aliens.
Jamieson-Fausset-Brown
2. Our inheritance--"Thine inheritance" (Psa 79:1). The land given of old to us by Thy gift.
2. Our inheritance--"Thine inheritance" (Psa 79:1). The land given of old to us by Thy gift.
The Pulpit Commentary
INSULT UPON INSULT HAS BEEN HEAPED UPON JERUSALEM.
Our inheritance. The land had been "given" to Abraham (Gen_13:1-18 :25; Gen_17:8), and was consequently inherited by Abraham's posterity. Our houses. Not as it the Chaldeans had actually taken up their abode in some of the houses of Jerusalem. The expressions are forcible, but inexact. The land was seized; the houses were destroyed (Jer_52:13).
INSULT UPON INSULT HAS BEEN HEAPED UPON JERUSALEM.
Our inheritance. The land had been "given" to Abraham (Gen_13:1-18 :25; Gen_17:8), and was consequently inherited by Abraham's posterity. Our houses. Not as it the Chaldeans had actually taken up their abode in some of the houses of Jerusalem. The expressions are forcible, but inexact. The land was seized; the houses were destroyed (Jer_52:13).
3We are orphans and fatherless, our mothers are as widows.
Jamieson-Fausset-Brown
3. fatherless--Our whole land is full of orphans [Calvin]. Or, "we are fatherless," being abandoned by Thee our "Father" (Jr 3:19), [Grotius].
3. fatherless--Our whole land is full of orphans [Calvin]. Or, "we are fatherless," being abandoned by Thee our "Father" (Jr 3:19), [Grotius].
The Pulpit Commentary
We are orphans and fatherless; i.e. "We are like the most desolate of beings," as the Targum already explains it. Hence in the next clause the mothers of Israel ere likened to widows.
We are orphans and fatherless; i.e. "We are like the most desolate of beings," as the Targum already explains it. Hence in the next clause the mothers of Israel ere likened to widows.
4We have drunken our water for money; our wood is sold unto us.
Jamieson-Fausset-Brown
4. water for money--The Jews were compelled to pay the enemy for the water of their own cisterns after the overthrow of Jerusalem; or rather, it refers to their sojourn in Babylon; they had to pay tax for access to the rivers and fountains. Thus, "our" means the water which we need, the commonest necessary of life.
our wood--In Judea each one could get wood without pay; in Babylon, "our wood," the wood we need, must be paid for.
4. water for money--The Jews were compelled to pay the enemy for the water of their own cisterns after the overthrow of Jerusalem; or rather, it refers to their sojourn in Babylon; they had to pay tax for access to the rivers and fountains. Thus, "our" means the water which we need, the commonest necessary of life.
our wood--In Judea each one could get wood without pay; in Babylon, "our wood," the wood we need, must be paid for.
The Pulpit Commentary
We have drunken our water, etc. The Jews were not yet carried away to Babylonia when this was written, but had to pay a dear price to the new lords of the soil for the commonest necessaries of life.
We have drunken our water, etc. The Jews were not yet carried away to Babylonia when this was written, but had to pay a dear price to the new lords of the soil for the commonest necessaries of life.
5Our necks are under persecution: we labour, and have no rest.
Jamieson-Fausset-Brown
5. Literally, "On our necks we are persecuted"; that is, Men tread on our necks (Psa 66:12; Is 51:23; compare Jos 10:24). The extremest oppression. The foe not merely galled the Jews face, back, and sides, but their neck. A just retribution, as they had been stiff in neck against the yoke of God (2Ch 30:8, Margin; Ne 9:29; Is 48:4).
5. Literally, "On our necks we are persecuted"; that is, Men tread on our necks (Psa 66:12; Is 51:23; compare Jos 10:24). The extremest oppression. The foe not merely galled the Jews face, back, and sides, but their neck. A just retribution, as they had been stiff in neck against the yoke of God (2Ch 30:8, Margin; Ne 9:29; Is 48:4).
The Pulpit Commentary
Our necks are under persecution. Persecution is here compared to a yoke. But this rendering and explanation hardly suit the phrase, which rather means, "We are pursued close upon our necks." The harassing conduct of the Babylonian conquerors is compared to the pursuit of a foe fast gaining upon a fugitive.
Our necks are under persecution. Persecution is here compared to a yoke. But this rendering and explanation hardly suit the phrase, which rather means, "We are pursued close upon our necks." The harassing conduct of the Babylonian conquerors is compared to the pursuit of a foe fast gaining upon a fugitive.
6We have given the hand to the Egyptians, and to the Assyrians, to be satisfied with bread.
Jamieson-Fausset-Brown
6. given ... hand to--in token of submission (see on Jr 50:15).
to ... Egyptians--at the death of Josiah (2Ch 36:3, 4).
Assyrians--that is, the Chaldeans who occupied the empire which Assyria had held. So Jr 2:18.
to be satisfied with bread--(De 28:48).
6. given ... hand to--in token of submission (see on Jr 50:15).
to ... Egyptians--at the death of Josiah (2Ch 36:3, 4).
Assyrians--that is, the Chaldeans who occupied the empire which Assyria had held. So Jr 2:18.
to be satisfied with bread--(De 28:48).
The Pulpit Commentary
We have given the hand, etc. Starvation awaits the Jews unless they submit to one or the other of their hereditary foes. Some escape to Egypt and "give the hand" (i.e. surrender, Jer_1:15) to the lords of the fertile Nile valley; others acquiesce in the fate of the majority, and sue for the alms of the Babylonians.
We have given the hand, etc. Starvation awaits the Jews unless they submit to one or the other of their hereditary foes. Some escape to Egypt and "give the hand" (i.e. surrender, Jer_1:15) to the lords of the fertile Nile valley; others acquiesce in the fate of the majority, and sue for the alms of the Babylonians.
Our Fathers Have Sinned, and Are Not
7Our fathers have sinned, and are not; and we have borne their iniquities.
Jamieson-Fausset-Brown
7. (Jr 31:29).
borne their iniquities--that is, the punishment of them. The accumulated sins of our fathers from age to age, as well as our own, are visited on us. They say this as a plea why God should pity them (compare Eze 18:2, &c.).
7. (Jr 31:29).
borne their iniquities--that is, the punishment of them. The accumulated sins of our fathers from age to age, as well as our own, are visited on us. They say this as a plea why God should pity them (compare Eze 18:2, &c.).
The Pulpit Commentary
We have borne their iniquities. The fathers died before the iniquity was fully ripe for punishment, and their descendants have the feeling that the accumulated sins of the nation are visited upon them. This view of national troubles is very clearly endorsed by one important class of passages (Exo_20:5; Exo_34:7; Num_14:18; Jer_32:18). The objection to it is forcibly expressed by Job (Job_21:19), "God [it is said] layeth up his iniquity for his children: [but] let him requite it to himself, that he may feel it!" Hence Jeremiah (Jer_31:30) and Ezekiel (Eze_18:1, etc.) insist on the truth that every man is punished for his own sins. Of course the two views of punishment are reconcilable. The Jews were not only punished, according to Jer_16:11, Jer_16:12, for their fathers' sins, but for their own still more flagrant offences.
We have borne their iniquities. The fathers died before the iniquity was fully ripe for punishment, and their descendants have the feeling that the accumulated sins of the nation are visited upon them. This view of national troubles is very clearly endorsed by one important class of passages (Exo_20:5; Exo_34:7; Num_14:18; Jer_32:18). The objection to it is forcibly expressed by Job (Job_21:19), "God [it is said] layeth up his iniquity for his children: [but] let him requite it to himself, that he may feel it!" Hence Jeremiah (Jer_31:30) and Ezekiel (Eze_18:1, etc.) insist on the truth that every man is punished for his own sins. Of course the two views of punishment are reconcilable. The Jews were not only punished, according to Jer_16:11, Jer_16:12, for their fathers' sins, but for their own still more flagrant offences.
8Servants have ruled over us: there is none that doth deliver us out of their hand.
Jamieson-Fausset-Brown
8. Servants ... ruled ... us--Servants under the Chaldean governors ruled the Jews (Ne 5:15). Israel, once a "kingdom of priests" (Ex 19:6), is become like Canaan, "a servant of servants," according to the curse (Ge 9:25). The Chaldeans were designed to be "servants" of Shem, being descended from Ham (Ge 9:26). Now through the Jews' sin, their positions are reversed.
8. Servants ... ruled ... us--Servants under the Chaldean governors ruled the Jews (Ne 5:15). Israel, once a "kingdom of priests" (Ex 19:6), is become like Canaan, "a servant of servants," according to the curse (Ge 9:25). The Chaldeans were designed to be "servants" of Shem, being descended from Ham (Ge 9:26). Now through the Jews' sin, their positions are reversed.
The Pulpit Commentary
Servants have ruled; rather, slaves. The Babylonians in general might be called slaves, by comparison with the "kingdom of priests" (Exo_19:6), and the "sons" of Jehovah (Isa_45:11; Hos_1:10). Or the expression may mean that even baseborn hangers on of the conquering host assumed the right to command the defenceless captives.
Servants have ruled; rather, slaves. The Babylonians in general might be called slaves, by comparison with the "kingdom of priests" (Exo_19:6), and the "sons" of Jehovah (Isa_45:11; Hos_1:10). Or the expression may mean that even baseborn hangers on of the conquering host assumed the right to command the defenceless captives.
9We gat our bread with the peril of our lives because of the sword of the wilderness.
Jamieson-Fausset-Brown
9. We gat our bread with ... peril--that is, those of us left in the city after its capture by the Chaldeans.
because of ... sword of ... wilderness--because of the liability to attack by the robber Arabs of the wilderness, through which the Jews had to pass to get "bread" from Egypt (compare La 5:6).
9. We gat our bread with ... peril--that is, those of us left in the city after its capture by the Chaldeans.
because of ... sword of ... wilderness--because of the liability to attack by the robber Arabs of the wilderness, through which the Jews had to pass to get "bread" from Egypt (compare La 5:6).
The Pulpit Commentary
We gat our bread; rather, we get our bread. The allusion in the following words is perhaps to murderous attacks of Bedawins (as we should call the Ishmaelites) on the Jews who attempted to gather in the scanty harvest.
We gat our bread; rather, we get our bread. The allusion in the following words is perhaps to murderous attacks of Bedawins (as we should call the Ishmaelites) on the Jews who attempted to gather in the scanty harvest.
10Our skin was black like an oven because of the terrible famine.
Jamieson-Fausset-Brown
10. As an oven is scorched with too much fire, so our skin with the hot blast of famine (Margin, rightly, "storms," like the hot simoom). Hunger dries up the pores so that the skin becomes like as if it were scorched by the sun (Job 30:30; Psa 119:83).
10. As an oven is scorched with too much fire, so our skin with the hot blast of famine (Margin, rightly, "storms," like the hot simoom). Hunger dries up the pores so that the skin becomes like as if it were scorched by the sun (Job 30:30; Psa 119:83).
The Pulpit Commentary
Was black like an oven. The translation is misleading; there is no real parallel to Lam_4:8. Render, gloweth. It is the feverish glow produced by gnawing hunger which is meant. The terrible famine; rather, the burning heat of hunger. Hariri, the humoristic author of the cycle of stories in rhymed Arabic prose and verse, called 'Makamat,' puts into the mouth of his ne'er do well Abu Seid very similar words to describe a famished man—
"Dess Eingeweide brennend nach Erquickung sehrein,
Der nichts gegessen seit zwei Tagen oder drein."
(Ruckert's adaptation, third Makama.)
Was black like an oven. The translation is misleading; there is no real parallel to Lam_4:8. Render, gloweth. It is the feverish glow produced by gnawing hunger which is meant. The terrible famine; rather, the burning heat of hunger. Hariri, the humoristic author of the cycle of stories in rhymed Arabic prose and verse, called 'Makamat,' puts into the mouth of his ne'er do well Abu Seid very similar words to describe a famished man—
"Dess Eingeweide brennend nach Erquickung sehrein,
Der nichts gegessen seit zwei Tagen oder drein."
(Ruckert's adaptation, third Makama.)
11They ravished the women in Zion, and the maids in the cities of Judah.
Jamieson-Fausset-Brown
11. So in just retribution Babylon itself should fare in the end. Jerusalem shall for the last time suffer these woes before her final restoration (Zec 14:2).
11. So in just retribution Babylon itself should fare in the end. Jerusalem shall for the last time suffer these woes before her final restoration (Zec 14:2).
12Princes are hanged up by their hand: the faces of elders were not honoured.
Jamieson-Fausset-Brown
12. hanged ... by their hand--a piece of wanton cruelty invented by the Chaldeans. Grotius translates, "Princes were hung by the hand of the enemy"; hanging was a usual mode of execution (Ge 40:19).
elders--officials (La 4:16).
12. hanged ... by their hand--a piece of wanton cruelty invented by the Chaldeans. Grotius translates, "Princes were hung by the hand of the enemy"; hanging was a usual mode of execution (Ge 40:19).
elders--officials (La 4:16).
The Pulpit Commentary
Princes are hanged up by their hand; i.e. by the hand of the enemy. Impalement after death was a common punishment with the Assyrians and Babylonians. Thus Sennacherib says that, after capturing rebellious Ekron, he hung the bodies of the chief men on stakes all round the city ('Records of the Past,' 1.38). Benomi gives a picture of such an impalement from one of the plates in Botta's great work.
Princes are hanged up by their hand; i.e. by the hand of the enemy. Impalement after death was a common punishment with the Assyrians and Babylonians. Thus Sennacherib says that, after capturing rebellious Ekron, he hung the bodies of the chief men on stakes all round the city ('Records of the Past,' 1.38). Benomi gives a picture of such an impalement from one of the plates in Botta's great work.
13They took the young men to grind, and the children fell under the wood.
Jamieson-Fausset-Brown
13. young men ... grind--The work of the lowest female slave was laid on young men (Jud 16:21; Job 31:10).
children fell under ... wood--Mere children had to bear burdens of wood so heavy that they sank beneath them.
13. young men ... grind--The work of the lowest female slave was laid on young men (Jud 16:21; Job 31:10).
children fell under ... wood--Mere children had to bear burdens of wood so heavy that they sank beneath them.
The Pulpit Commentary
They took the young men to grind; rather, the young men have borne the mill. The lower millstone seems to have been specially hard, and therefore heavy (see Job_41:24), and to carry it about must have required a more severe exertion even than the constant turning of the mill handle. Dr. Thomson "cannot recall an instance in which men were grinding at the mill", and both Exo_11:5 and Mat_24:41 presuppose that it was women's work. The conquered Jewish youths, however, share the fate of Samson—
"Eyeless, in Gaza, at the mill with slaves."
('Samson Agonistes,' 41.)
"Eyeless," indeed, they may some of them have been, as putting out the eyes was a common Oriental punishment (comp. Jer_39:7). The children. This is, perhaps, too strong. The Hebrew na‛ar is applicable, not only to children, but to youths at the age for marriage (Gen_34:19) or war (1Ki_20:15). The wood; not the wooden handle of the mill, but the wood required for fuel.
They took the young men to grind; rather, the young men have borne the mill. The lower millstone seems to have been specially hard, and therefore heavy (see Job_41:24), and to carry it about must have required a more severe exertion even than the constant turning of the mill handle. Dr. Thomson "cannot recall an instance in which men were grinding at the mill", and both Exo_11:5 and Mat_24:41 presuppose that it was women's work. The conquered Jewish youths, however, share the fate of Samson—
"Eyeless, in Gaza, at the mill with slaves."
('Samson Agonistes,' 41.)
"Eyeless," indeed, they may some of them have been, as putting out the eyes was a common Oriental punishment (comp. Jer_39:7). The children. This is, perhaps, too strong. The Hebrew na‛ar is applicable, not only to children, but to youths at the age for marriage (Gen_34:19) or war (1Ki_20:15). The wood; not the wooden handle of the mill, but the wood required for fuel.
14The elders have ceased from the gate, the young men from their musick.
Jamieson-Fausset-Brown
14. Aged men in the East meet in the open space round the gate to decide judicial trials and to hold social converse (Job 29:7, 8).
14. Aged men in the East meet in the open space round the gate to decide judicial trials and to hold social converse (Job 29:7, 8).
The Pulpit Commentary
From the gate. The place where the elders, technically so called, assembled for legal proceedings, and where the citizens in general met together for social concourse (comp. Gen_19:1; Rth_4:11; Psa_69:12; Amo_5:12, Amo_5:15; Dan_2:49). From their music (comp. Jer_7:34; Jer_16:9).
From the gate. The place where the elders, technically so called, assembled for legal proceedings, and where the citizens in general met together for social concourse (comp. Gen_19:1; Rth_4:11; Psa_69:12; Amo_5:12, Amo_5:15; Dan_2:49). From their music (comp. Jer_7:34; Jer_16:9).
The Joy of Our Heart Is Ceased
15The joy of our heart is ceased; our dance is turned into mourning.
16The crown is fallen from our head: woe unto us, that we have sinned!
Jamieson-Fausset-Brown
16. The crown--all our glory, the kingdom and the priesthood (Job 19:9; Psa 89:39, 44).
16. The crown--all our glory, the kingdom and the priesthood (Job 19:9; Psa 89:39, 44).
The Pulpit Commentary
The crown is fallen, etc.; rather, the crown of our head is fallen. The Jewish people is compared to a rich man at a banquet, crowned with a diadem (comp. Isa_28:1). Jeremiah has a similar phrase in his prophecies (Jer_13:18). It evidently expresses figuratively the prosperity and honour formerly enjoyed by the now vanquished people.
Lam_5:17, Lam_5:18
These verses form a transition to the final appeal. The thought of the desolation of Zion overwhelms the spirit of the poet. But he will soon be able to lift himself up again when he recalls the sublime truth of the inviolable security of Israel's God. Foxes; rather, jackals.
The crown is fallen, etc.; rather, the crown of our head is fallen. The Jewish people is compared to a rich man at a banquet, crowned with a diadem (comp. Isa_28:1). Jeremiah has a similar phrase in his prophecies (Jer_13:18). It evidently expresses figuratively the prosperity and honour formerly enjoyed by the now vanquished people.
Lam_5:17, Lam_5:18
These verses form a transition to the final appeal. The thought of the desolation of Zion overwhelms the spirit of the poet. But he will soon be able to lift himself up again when he recalls the sublime truth of the inviolable security of Israel's God. Foxes; rather, jackals.
17For this our heart is faint; for these things our eyes are dim.
Jamieson-Fausset-Brown
17. (La 1:22; 2:11).
17. (La 1:22; 2:11).
18Because of the mountain of Zion, which is desolate, the foxes walk upon it.
Jamieson-Fausset-Brown
18. foxes--They frequent desolate places where they can freely and fearlessly roam.
18. foxes--They frequent desolate places where they can freely and fearlessly roam.
Thou, O LORD, Remainest For Ever
19Thou, O LORD, remainest for ever; thy throne from generation to generation.
Jamieson-Fausset-Brown
19. (Psa 102:12). The perpetuity of God's rule over human affairs, however He may seem to let His people be oppressed for a time, is their ground of hope of restoration.
19. (Psa 102:12). The perpetuity of God's rule over human affairs, however He may seem to let His people be oppressed for a time, is their ground of hope of restoration.
The Pulpit Commentary
FINAL APPEAL TO GOD FOR THE REVERSAL OF THE JUDGMENT.
Remainest; better, art enthroned.
FINAL APPEAL TO GOD FOR THE REVERSAL OF THE JUDGMENT.
Remainest; better, art enthroned.
20Wherefore dost thou forget us for ever, and forsake us so long time?
Jamieson-Fausset-Brown
20. for ever--that is, for "so long a time."
20. for ever--that is, for "so long a time."
The Pulpit Commentary
Wherefore dost thou forget us, etc.? The poet does not say," Wherefore hast thou forgotten us?" One of the psalmists, indeed, does go so far (Psa_74:1); but the poet of this lamentation, with a more tender and trustful reserve, adopts the tense of feeling (the imperfect) in preference to that of fact (the perfect), and asks, "Wherefore dost thou [to my feeling] forget us? Wherefore, if Jehovah's power is still unbroken, does he allow Israel to feel herself forsaken?" The fact is certain, viz. that the land of Israel is desolate, and (the poet seems to imply) desolate for some time already. The interpretation is hypothetical, and, as the last verse will show, the poet cannot bring himself to believe that it can be accurate.
Wherefore dost thou forget us, etc.? The poet does not say," Wherefore hast thou forgotten us?" One of the psalmists, indeed, does go so far (Psa_74:1); but the poet of this lamentation, with a more tender and trustful reserve, adopts the tense of feeling (the imperfect) in preference to that of fact (the perfect), and asks, "Wherefore dost thou [to my feeling] forget us? Wherefore, if Jehovah's power is still unbroken, does he allow Israel to feel herself forsaken?" The fact is certain, viz. that the land of Israel is desolate, and (the poet seems to imply) desolate for some time already. The interpretation is hypothetical, and, as the last verse will show, the poet cannot bring himself to believe that it can be accurate.
Turn Thou Us Unto Thee, O LORD
21Turn thou us unto thee, O LORD, and we shall be turned; renew our days as of old.
Jamieson-Fausset-Brown
21. (Psa 80:3; Jr 31:18). "Restore us to favor with Thee, and so we shall be restored to our old position" [Grotius]. Jeremiah is not speaking of spiritual conversion, but of that outward turning whereby God receives men into His fatherly favor, manifested in bestowing prosperity [Calvin]. Still, as Israel is a type of the Church, temporal goods typify spiritual blessings; and so the sinner may use this prayer for God to convert him.
21. (Psa 80:3; Jr 31:18). "Restore us to favor with Thee, and so we shall be restored to our old position" [Grotius]. Jeremiah is not speaking of spiritual conversion, but of that outward turning whereby God receives men into His fatherly favor, manifested in bestowing prosperity [Calvin]. Still, as Israel is a type of the Church, temporal goods typify spiritual blessings; and so the sinner may use this prayer for God to convert him.
The Pulpit Commentary
Turn thou us, etc. Not "bring us back to thee," i.e. to the sacred land (as Thenius), for it is not a speech of the exiles, but of the Jews left behind, at least for the present, in Judea. "Turn thou us" means "Bring us into a state of reconciliation with thee" The next petition, Renew our days as of old, means, "Restore the old happy mode of life, each man with his own vine and his own fig tree, undisturbed by the fear of invasion, and rejoicing in the sense of the favour of Jehovah." The first petition has the priority because only on repentance and recovered purity of heart and life can Jerusalem rise from her ashes. Isaiah had said this long ago (Isa_1:26, Isa_1:27), and the elegiac poet repeats it (comp. Jer_31:18).
Turn thou us, etc. Not "bring us back to thee," i.e. to the sacred land (as Thenius), for it is not a speech of the exiles, but of the Jews left behind, at least for the present, in Judea. "Turn thou us" means "Bring us into a state of reconciliation with thee" The next petition, Renew our days as of old, means, "Restore the old happy mode of life, each man with his own vine and his own fig tree, undisturbed by the fear of invasion, and rejoicing in the sense of the favour of Jehovah." The first petition has the priority because only on repentance and recovered purity of heart and life can Jerusalem rise from her ashes. Isaiah had said this long ago (Isa_1:26, Isa_1:27), and the elegiac poet repeats it (comp. Jer_31:18).
22But thou hast utterly rejected us; thou art very wroth against us.
Jamieson-Fausset-Brown
22. Rather, "Unless haply Thou hast utterly rejected us, and art beyond measure wroth against us," that is, Unless Thou art implacable, which is impossible, hear our prayer [Calvin]. Or, as Margin, "For wouldest Thou utterly reject us?" &c.--No; that cannot be. The Jews, in this book, and in Isaiah and Malachi, to avoid the ill-omen of a mournful closing sentence, repeat the verse immediately preceding the last [Calvin].
22. Rather, "Unless haply Thou hast utterly rejected us, and art beyond measure wroth against us," that is, Unless Thou art implacable, which is impossible, hear our prayer [Calvin]. Or, as Margin, "For wouldest Thou utterly reject us?" &c.--No; that cannot be. The Jews, in this book, and in Isaiah and Malachi, to avoid the ill-omen of a mournful closing sentence, repeat the verse immediately preceding the last [Calvin].
The Pulpit Commentary
But; rather, unless. The poet wishes to suggest that the idea seems to him inconsistent with the covenant relationship of Jehovah towards Israel. May we not compare a striking passage in Isaiah which should probably be rendered thus: "A wife of one's youth, can she be rejected? saith thy God" (Isa_54:6)? Both passages express, in a most delicate way, the incredulity of the writers with regard to the absolute rejection of Israel. And thus this melancholy Book of Lamentations concludes with a hope, "faint, yet pursuing," of the final realization of the promises to Israel. The interpretation adopted admits of no reasonable doubt, in spite of the fact that ancient doctors of the synagogue thought otherwise when they established the custom of repeating verse 21 after verse 22 had been read, in order to soften the supposed gloomy impression of verse 22.
But; rather, unless. The poet wishes to suggest that the idea seems to him inconsistent with the covenant relationship of Jehovah towards Israel. May we not compare a striking passage in Isaiah which should probably be rendered thus: "A wife of one's youth, can she be rejected? saith thy God" (Isa_54:6)? Both passages express, in a most delicate way, the incredulity of the writers with regard to the absolute rejection of Israel. And thus this melancholy Book of Lamentations concludes with a hope, "faint, yet pursuing," of the final realization of the promises to Israel. The interpretation adopted admits of no reasonable doubt, in spite of the fact that ancient doctors of the synagogue thought otherwise when they established the custom of repeating verse 21 after verse 22 had been read, in order to soften the supposed gloomy impression of verse 22.
THE HOLY BIBLE
Lamentations
Chapter 5
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