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Teks -- Lamentations 2:1-22 (NET)

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Konteks
The Prophet Speaks:
2:1 א (Alef) Alas! The Lord has covered Daughter Zion with his anger. He has thrown down the splendor of Israel from heaven to earth; he did not protect his temple when he displayed his 2:2 ב(Bet) The Lord destroyed mercilessly all the homes of Jacob’s descendants. In his anger he tore down the fortified cities of Daughter Judah. He knocked to the ground and humiliated the kingdom and its rulers. 2:3 ג(Gimel) In fierce anger he destroyed the whole army of Israel. He withdrew his right hand as the enemy attacked. He was like a raging fire in the land of Jacob; it consumed everything around it. 2:4 ד(Dalet) He prepared his bow like an enemy; his right hand was ready to shoot. Like a foe he killed everyone, even our strong young men; he has poured out his anger like fire on the tent of Daughter Zion. 2:5 ה(He) The Lord, like an enemy, destroyed Israel. He destroyed all her palaces; he ruined her fortified cities. He made everyone in Daughter Judah mourn and lament. 2:6 ו(Vav) He destroyed his temple as if it were a vineyard; he destroyed his appointed meeting place. The Lord has made those in Zion forget both the festivals and the Sabbaths. In his fierce anger he has spurned both king and priest. 2:7 ז(Zayin) The Lord rejected his altar and abhorred his temple. He handed over to the enemy her palace walls; the enemy shouted in the Lord’s temple as if it were a feast day. 2:8 ח(Khet) The Lord was determined to tear down Daughter Zion’s wall. He prepared to knock it down; he did not withdraw his hand from destroying. He made the ramparts and fortified walls lament; together they mourned their ruin. 2:9 ט(Tet) Her city gates have fallen to the ground; he smashed to bits the bars that lock her gates. Her king and princes were taken into exile; there is no more guidance available. As for her prophets, they no longer receive a vision from the Lord. 2:10 י(Yod) The elders of Daughter Zion sit on the ground in silence. They have thrown dirt on their heads; They have dressed in sackcloth. Jerusalem’s young women stare down at the ground. 2:11 כ(Kaf) My eyes are worn out from weeping; my stomach is in knots. My heart is poured out on the ground due to the destruction of my helpless people; children and infants faint in the town squares. 2:12 ל(Lamed) Children say to their mothers, “Where are food and drink?” They faint like a wounded warrior in the city squares. They die slowly in their mothers’ arms. 2:13 מ(Mem) With what can I equate you? To what can I compare you, O Daughter Jerusalem? To what can I liken you so that I might comfort you, O Virgin Daughter Zion? Your wound is as deep as the sea. Who can heal you? 2:14 נ(Nun) Your prophets saw visions for you that were worthless lies. They failed to expose your sin so as to restore your fortunes. They saw oracles for you that were worthless lies. 2:15 ס(Samek) All who passed by on the road clapped their hands to mock you. They sneered and shook their heads at Daughter Jerusalem. “Ha! Is this the city they called ‘The perfection of beauty, the source of joy of the whole earth!’?” 2:16 פ(Pe) All your enemies gloated over you. They sneered and gnashed their teeth; they said, “We have destroyed her! Ha! We have waited a long time for this day. We have lived to see it!” 2:17 ע(Ayin) The Lord has done what he planned; he has fulfilled his promise that he threatened long ago: He has overthrown you without mercy and has enabled the enemy to gloat over you; he has exalted your adversaries’ power. 2:18 צ(Tsade) Cry out from your heart to the Lord, O wall of Daughter Zion! Make your tears flow like a river all day and all night long! Do not rest; do not let your tears stop! 2:19 ק(Qof) Get up! Cry out in the night when the night watches start! Pour out your heart like water before the face of the Lord! Lift up your hands to him for your children’s lives; they are fainting at every street corner.
Jerusalem Speaks:
2:20 ר (Resh) Look, O Lord! Consider! Whom have you ever afflicted like this? Should women eat their offspring, their healthy infants? Should priest and prophet be killed in the Lord’s 2:21 ש(Sin/Shin) The young boys and old men lie dead on the ground in the streets. My young women and my young men have fallen by the sword. You killed them when you were angry; you slaughtered them without mercy. 2:22 ת(Tav) As if it were a feast day, you call enemies to terrify me on every side. On the day of the Lord’s anger no one escaped or survived. My enemy has finished off those healthy infants whom I bore and raised.
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Nama Orang, Nama Tempat, Topik/Tema Kamus

Nama Orang dan Nama Tempat:
 · Israel a citizen of Israel.,a member of the nation of Israel
 · Jacob the second so of a pair of twins born to Isaac and Rebeccaa; ancestor of the 12 tribes of Israel,the nation of Israel,a person, male,son of Isaac; Israel the man and nation
 · Jerusalem the capital city of Israel,a town; the capital of Israel near the southern border of Benjamin
 · Judah the son of Jacob and Leah; founder of the tribe of Judah,a tribe, the land/country,a son of Joseph; the father of Simeon; an ancestor of Jesus,son of Jacob/Israel and Leah; founder of the tribe of Judah,the tribe of Judah,citizens of the southern kingdom of Judah,citizens of the Persian Province of Judah; the Jews who had returned from Babylonian exile,"house of Judah", a phrase which highlights the political leadership of the tribe of Judah,"king of Judah", a phrase which relates to the southern kingdom of Judah,"kings of Judah", a phrase relating to the southern kingdom of Judah,"princes of Judah", a phrase relating to the kingdom of Judah,the territory allocated to the tribe of Judah, and also the extended territory of the southern kingdom of Judah,the Province of Judah under Persian rule,"hill country of Judah", the relatively cool and green central highlands of the territory of Judah,"the cities of Judah",the language of the Jews; Hebrew,head of a family of Levites who returned from Exile,a Levite who put away his heathen wife,a man who was second in command of Jerusalem; son of Hassenuah of Benjamin,a Levite in charge of the songs of thanksgiving in Nehemiah's time,a leader who helped dedicate Nehemiah's wall,a Levite musician who helped Zechariah of Asaph dedicate Nehemiah's wall
 · Zion one of the hills on which Jerusalem was built; the temple area; the city of Jerusalem; God's people,a town and citidel; an ancient part of Jerusalem


Topik/Tema Kamus: Poetry | Church | Afflictions and Adversities | War | Doubting | Famine | Nation | Anger | Day | SWADDLE; SWADDLING-BAND | CRY, CRYING | TEARS | HEAD | GESTURE | GARDEN | Footstool | SIEGE | CLOUD | GNASH | Sanctuary | selebihnya
Daftar Isi

Catatan Kata/Frasa
Wesley , JFB , Clarke , Calvin , Defender , TSK

Catatan Kata/Frasa
Poole , Haydock , Gill

Catatan Ayat / Catatan Kaki
NET Notes , Geneva Bible

Catatan Rentang Ayat
MHCC , Matthew Henry , Keil-Delitzsch , Constable

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Tafsiran/Catatan -- Catatan Kata/Frasa (per frasa)

Wesley: Lam 2:1 - His footstool His temple; but suffered the Chaldeans to destroy it.

His temple; but suffered the Chaldeans to destroy it.

Wesley: Lam 2:1 - Cast down That is, thrown them down from the highest glory and honour, to the meanest degree of servitude.

That is, thrown them down from the highest glory and honour, to the meanest degree of servitude.

Wesley: Lam 2:2 - Polluted Dealt with them as with a polluted thing; cast them off, brake them in pieces.

Dealt with them as with a polluted thing; cast them off, brake them in pieces.

Wesley: Lam 2:3 - The horn All their beauty and strength.

All their beauty and strength.

Wesley: Lam 2:3 - Drawn back God hath drawn back his assistance which he was wont to give the Jews against their enemies.

God hath drawn back his assistance which he was wont to give the Jews against their enemies.

Wesley: Lam 2:3 - Round about God consumed them, not in this or that part, but round about, as a fire seizing an house at once on all sides.

God consumed them, not in this or that part, but round about, as a fire seizing an house at once on all sides.

Wesley: Lam 2:4 - He That is, God, (whom by their sins they had provoked and made their enemy) behaved himself as an enemy.

That is, God, (whom by their sins they had provoked and made their enemy) behaved himself as an enemy.

Wesley: Lam 2:4 - And slew All their young men, and maidens who were pleasant to look upon.

All their young men, and maidens who were pleasant to look upon.

Wesley: Lam 2:6 - His tabernacle His temple.

His temple.

Wesley: Lam 2:6 - The places The synagogues.

The synagogues.

Wesley: Lam 2:6 - The king By the king and the priests are meant persons of greatest rank and eminency, though it is thought here is a special reference to Zedekiah the king of ...

By the king and the priests are meant persons of greatest rank and eminency, though it is thought here is a special reference to Zedekiah the king of Judah, and Seraiah who was the high priest; the former of which was miserably handled, the latter slain.

Wesley: Lam 2:7 - They The enemies with their triumphs and blasphemies, made as great a noise, as those that sang holy songs, or played on instruments, were wont to make to ...

The enemies with their triumphs and blasphemies, made as great a noise, as those that sang holy songs, or played on instruments, were wont to make to the glory of God.

Wesley: Lam 2:8 - The wall The strength and security of the Jews.

The strength and security of the Jews.

Wesley: Lam 2:8 - A line Artificers used with lines not only to mark out places for building, but also for destruction, to direct them what to cut off; and such a line is here...

Artificers used with lines not only to mark out places for building, but also for destruction, to direct them what to cut off; and such a line is here meant.

Wesley: Lam 2:9 - Among the Gentiles In miserable captivity.

In miserable captivity.

Wesley: Lam 2:9 - The law Is no more read, opened or observed.

Is no more read, opened or observed.

Wesley: Lam 2:9 - Her prophets They had but very few prophets, from this time to the time of the gospel, and very few of those at this time alive had any revelation from God.

They had but very few prophets, from this time to the time of the gospel, and very few of those at this time alive had any revelation from God.

Wesley: Lam 2:10 - The virgins The whole city is in a mournful posture.

The whole city is in a mournful posture.

Wesley: Lam 2:11 - Mine eyes This whole verse is but expressive of the prophets great affliction for the miseries come upon the Jews. He wept himself almost blind.

This whole verse is but expressive of the prophets great affliction for the miseries come upon the Jews. He wept himself almost blind.

Wesley: Lam 2:11 - Bowels His passion had disturbed his bodily humours, that his bowels were troubled.

His passion had disturbed his bodily humours, that his bowels were troubled.

Wesley: Lam 2:11 - Liver His gall lying under his liver. All these are expressions of great affliction and sorrow.

His gall lying under his liver. All these are expressions of great affliction and sorrow.

Wesley: Lam 2:11 - Swoon During the famine, occasioned by the long siege.

During the famine, occasioned by the long siege.

Wesley: Lam 2:12 - Bosom When they died in their mother's arms.

When they died in their mother's arms.

Wesley: Lam 2:13 - Who There was no people whose condition was in any degree parallel to the misery of the Jews: nor was there any cure for them, their breach was like a sea...

There was no people whose condition was in any degree parallel to the misery of the Jews: nor was there any cure for them, their breach was like a sea breach where the waters come in with such a torrent, that there is no making any defence against them.

Wesley: Lam 2:14 - The prophets False prophets told you vain stories.

False prophets told you vain stories.

Wesley: Lam 2:14 - Not discovered Whereas they ought to have made you sensible of your sins, and this might have prevented your captivity.

Whereas they ought to have made you sensible of your sins, and this might have prevented your captivity.

Wesley: Lam 2:14 - False burdens False stories to encourage you in sin, and so cause your banishment.

False stories to encourage you in sin, and so cause your banishment.

Wesley: Lam 2:18 - O wall That is, those that are upon it.

That is, those that are upon it.

Wesley: Lam 2:20 - Whom Not the Heathen, but to thy own people.

Not the Heathen, but to thy own people.

Wesley: Lam 2:20 - Women Wilt thou suffer women to satisfy their hunger with the fruit of their own bodies?

Wilt thou suffer women to satisfy their hunger with the fruit of their own bodies?

Wesley: Lam 2:22 - My terrors As my people were wont to be called together from all parts in a solemn day, so now my terrible enemies, or terrible things are by thee called togethe...

As my people were wont to be called together from all parts in a solemn day, so now my terrible enemies, or terrible things are by thee called together.

JFB: Lam 2:1 - -- (Lam. 2:1-22)

(Lam. 2:1-22)

JFB: Lam 2:1 - How The title of the collection repeated here, and in Lam 4:1.

The title of the collection repeated here, and in Lam 4:1.

JFB: Lam 2:1 - covered . . . with a cloud That is, with the darkness of ignominy.

That is, with the darkness of ignominy.

JFB: Lam 2:1 - cast down from heaven unto . . . earth (Mat 11:23); dashed down from the highest prosperity to the lowest misery.

(Mat 11:23); dashed down from the highest prosperity to the lowest misery.

JFB: Lam 2:1 - beauty of Israel The beautiful temple (Psa 29:2; Psa 74:7; Psa 96:9, Margin; Isa 60:7; Isa 64:11).

The beautiful temple (Psa 29:2; Psa 74:7; Psa 96:9, Margin; Isa 60:7; Isa 64:11).

JFB: Lam 2:1 - his footstool The ark (compare 1Ch 28:2, with Psa 99:5; Psa 132:7). They once had gloried more in the ark than in the God whose symbol it was; they now feel it was ...

The ark (compare 1Ch 28:2, with Psa 99:5; Psa 132:7). They once had gloried more in the ark than in the God whose symbol it was; they now feel it was but His "footstool," yet that it had been a great glory to them that God deigned to use it as such.

JFB: Lam 2:2 - polluted By delivering it into the hands of the profane foe. Compare Psa 89:39, "profaned . . . crown."

By delivering it into the hands of the profane foe. Compare Psa 89:39, "profaned . . . crown."

JFB: Lam 2:3 - horn Worn in the East as an ornament on the forehead, and an emblem of power and majesty (1Sa 2:10; Psa 132:17; see on Jer 48:25).

Worn in the East as an ornament on the forehead, and an emblem of power and majesty (1Sa 2:10; Psa 132:17; see on Jer 48:25).

JFB: Lam 2:3 - drawn back . . . fight hand (Psa 74:11). God has withdrawn the help which He before gave them. Not as HENDERSON, "He has turned back his (Israel's) right hand" (Psa 89:43).

(Psa 74:11). God has withdrawn the help which He before gave them. Not as HENDERSON, "He has turned back his (Israel's) right hand" (Psa 89:43).

JFB: Lam 2:4 - -- (Isa 63:10).

JFB: Lam 2:4 - stood with . . . right hand He took His stand so as to use His right hand as an adversary. HENDERSON makes the image to be that of an archer steadying his right hand to take aim....

He took His stand so as to use His right hand as an adversary. HENDERSON makes the image to be that of an archer steadying his right hand to take aim. Not only did He withdraw His help, but also took arms against Israel.

JFB: Lam 2:4 - all . . . pleasant to . . . eye (Eze 24:25). All that were conspicuous for youth, beauty, and rank.

(Eze 24:25). All that were conspicuous for youth, beauty, and rank.

JFB: Lam 2:4 - in . . . tabernacle The dwellings of Jerusalem.

The dwellings of Jerusalem.

JFB: Lam 2:5 - an enemy (Jer 30:14).

JFB: Lam 2:5 - mourning and lamentation There is a play of similar sounds in the original, "sorrow and sadness," to heighten the effect (Job 30:3, Hebrew; Eze 35:3, Margin).

There is a play of similar sounds in the original, "sorrow and sadness," to heighten the effect (Job 30:3, Hebrew; Eze 35:3, Margin).

JFB: Lam 2:6 - tabernacle Rather, "He hath violently taken away His hedge (the hedge of the place sacred to Him, Psa 80:12; Psa 89:40; Isa 5:5), as that of a garden" [MAURER]. ...

Rather, "He hath violently taken away His hedge (the hedge of the place sacred to Him, Psa 80:12; Psa 89:40; Isa 5:5), as that of a garden" [MAURER]. CALVIN supports English Version, "His tabernacle (that is, temple) as (one would take away the temporary cottage or booth) of a garden." Isa 1:8 accords with this (Job 27:18).

JFB: Lam 2:6 - places of . . . assembly The temple and synagogues (Psa 74:7-8).

The temple and synagogues (Psa 74:7-8).

JFB: Lam 2:6 - solemn feasts (Lam 1:4).

(Lam 1:4).

JFB: Lam 2:7 - they . . . made a noise in . . . house of . . . Lord, as in . . . feast The foe's shout of triumph in the captured temple bore a resemblance (but oh, how sad a contrast as to the occasion of it!) to the joyous thanksgiving...

The foe's shout of triumph in the captured temple bore a resemblance (but oh, how sad a contrast as to the occasion of it!) to the joyous thanksgivings we used to offer in the same place at our "solemn feasts" (compare Lam 2:22).

JFB: Lam 2:8 - stretched . . . a line The Easterns used a measuring-line not merely in building, but in destroying edifices (2Ki 21:13; Isa 34:11); implying here the unsparing rigidness wi...

The Easterns used a measuring-line not merely in building, but in destroying edifices (2Ki 21:13; Isa 34:11); implying here the unsparing rigidness with which He would exact punishment.

JFB: Lam 2:9 - -- Her gates cannot oppose the entrance of the foe into the city, for they are sunk under a mass of rubbish and earth.

Her gates cannot oppose the entrance of the foe into the city, for they are sunk under a mass of rubbish and earth.

JFB: Lam 2:9 - broken . . . bars (Jer 51:30).

JFB: Lam 2:9 - her king . . . among . . . Gentiles (Deu 28:36).

JFB: Lam 2:9 - law . . . no more (2Ch 15:3). The civil and religious laws were one under the theocracy. "All the legal ordinances (prophetical as well as priestly) of the theocracy, ...

(2Ch 15:3). The civil and religious laws were one under the theocracy. "All the legal ordinances (prophetical as well as priestly) of the theocracy, are no more" (Psa 74:9; Eze 7:26).

JFB: Lam 2:10 - -- (Job 2:12-13). The "elders," by their example, would draw the others to violent grief.

(Job 2:12-13). The "elders," by their example, would draw the others to violent grief.

JFB: Lam 2:10 - the virgins Who usually are so anxious to set off their personal appearances to advantage.

Who usually are so anxious to set off their personal appearances to advantage.

JFB: Lam 2:11 - liver is poured, &c. That is, as the liver was thought to be the seat of the passions, "all my feelings are poured out and prostrated for," &c. The "liver," is here put fo...

That is, as the liver was thought to be the seat of the passions, "all my feelings are poured out and prostrated for," &c. The "liver," is here put for the bile ("gall," Job 16:13; "bowels," Psa 22:14) in a bladder on the surface of the liver, copiously discharged when the passions are agitated.

JFB: Lam 2:11 - swoon Through faintness from the effects of hunger.

Through faintness from the effects of hunger.

JFB: Lam 2:12 - as the wounded Famine being as deadly as the sword (Jer 52:6).

Famine being as deadly as the sword (Jer 52:6).

JFB: Lam 2:12 - soul . . . poured . . . into . . . mothers bosom Instinctively turning to their mother's bosom, but finding no milk there, they breathe out their life as it were "into her bosom."

Instinctively turning to their mother's bosom, but finding no milk there, they breathe out their life as it were "into her bosom."

JFB: Lam 2:13 - What thing shall I take to witness What can I bring forward as a witness, or instance, to prove that others have sustained as grievous ills as thou? I cannot console thee as mourners ar...

What can I bring forward as a witness, or instance, to prove that others have sustained as grievous ills as thou? I cannot console thee as mourners are often consoled by showing that thy lot is only what others, too, suffer. The "sea" affords the only suitable emblem of thy woes, by its boundless extent and depth (Lam 1:12; Dan 9:12).

JFB: Lam 2:14 - Thy prophets Not God's (Jer 23:26).

Not God's (Jer 23:26).

JFB: Lam 2:14 - vain . . . for thee To gratify thy appetite, not for truth, but for false things.

To gratify thy appetite, not for truth, but for false things.

JFB: Lam 2:14 - not discovered thine iniquity In opposition to God's command to the true prophets (Isa 58:1). Literally, "They have not taken off (the veil) which was on thine iniquity, so as to s...

In opposition to God's command to the true prophets (Isa 58:1). Literally, "They have not taken off (the veil) which was on thine iniquity, so as to set it before thee."

JFB: Lam 2:14 - burdens Their prophecies were soothing and flattering; but the result of them was heavy calamities to the people, worse than even what the prophecies of Jerem...

Their prophecies were soothing and flattering; but the result of them was heavy calamities to the people, worse than even what the prophecies of Jeremiah, which they in derision called "burdens," threatened. Hence he terms their pretended prophecies "false burdens," which proved to the Jews "causes of their banishment" [CALVIN].

JFB: Lam 2:15 - clap . . . hands In derision (Job 27:23; Job 34:37).

In derision (Job 27:23; Job 34:37).

JFB: Lam 2:15 - wag . . . head (2Ki 19:21; Psa 44:14).

JFB: Lam 2:15 - perfection of beauty . . . joy of . . . earth (Psa 48:2; Psa 50:2). The Jews' enemies quote their very words in scorn.

(Psa 48:2; Psa 50:2). The Jews' enemies quote their very words in scorn.

JFB: Lam 2:16-17 - -- For the transposition of Hebrew letters (Pe and Ain, Lam 2:16-17) in the order of verses, see Introduction.

For the transposition of Hebrew letters (Pe and Ain, Lam 2:16-17) in the order of verses, see Introduction.

JFB: Lam 2:16-17 - opened . . . mouth As ravening, roaring wild beasts (Job 16:9-10; Psa 22:13). Herein Jerusalem was a type of Messiah.

As ravening, roaring wild beasts (Job 16:9-10; Psa 22:13). Herein Jerusalem was a type of Messiah.

JFB: Lam 2:16-17 - gnash . . . teeth In vindictive malice.

In vindictive malice.

JFB: Lam 2:16-17 - we have seen it (Psa 35:21).

JFB: Lam 2:17 - Lord Let not the foe exult as if it was their doing. It was "the Lord" who thus fulfilled the threats uttered by His prophets for the guilt of Judea (Lev 2...

Let not the foe exult as if it was their doing. It was "the Lord" who thus fulfilled the threats uttered by His prophets for the guilt of Judea (Lev 26:16-25; Deu 28:36-48, Deu 28:53; Jer 19:9).

JFB: Lam 2:18 - wall (Lam 2:8). Personified. "Their heart," that is, the Jews'; while their heart is lifted up to the Lord in prayer, their speech is addressed to the "wa...

(Lam 2:8). Personified. "Their heart," that is, the Jews'; while their heart is lifted up to the Lord in prayer, their speech is addressed to the "wall" (the part being put for the whole city).

JFB: Lam 2:18 - let tears, &c. (Jer 14:17). The wall is called on to weep for its own ruin and that of the city. Compare the similar personification (Lam 1:4).

(Jer 14:17). The wall is called on to weep for its own ruin and that of the city. Compare the similar personification (Lam 1:4).

JFB: Lam 2:18 - apple The pupil of the eye (Psa 17:8).

The pupil of the eye (Psa 17:8).

JFB: Lam 2:19 - cry . . . in . . . night (Psa 119:147).

JFB: Lam 2:19 - beginning of . . . watches That is, the first of the three equal divisions (four hours each) into which the ancient Jews divided the night; namely, from sunset to ten o'clock. T...

That is, the first of the three equal divisions (four hours each) into which the ancient Jews divided the night; namely, from sunset to ten o'clock. The second was called "the middle watch" (Jdg 7:19), from ten till two o'clock. The third, "the morning watch," from two to sunrise (Exo 14:24; 1Sa 11:11). Afterwards, under the Romans, they had four watches (Mat 14:25; Luk 12:38).

JFB: Lam 2:19 - for . . . thy . . . children That God, if He will not spare thee, may at least preserve "thy young children."

That God, if He will not spare thee, may at least preserve "thy young children."

JFB: Lam 2:19 - top of . . . street (Isa 51:20; Nah 3:10).

JFB: Lam 2:20 - women eat . . . fruit As threatened (Lev 26:29; Deu 28:53, Deu 28:56-57; Jer 19:9).

JFB: Lam 2:20 - children . . . span long Or else, "children whom they carry in their arms" [MAURER].

Or else, "children whom they carry in their arms" [MAURER].

JFB: Lam 2:21 - -- (2Ch 36:17).

JFB: Lam 2:22 - Thou hast called as in . . . solemn day . . . terrors Thou hast summoned my enemies against me from all quarters, just as multitudes used to be convened to Jerusalem, on the solemn feast days. The objects...

Thou hast summoned my enemies against me from all quarters, just as multitudes used to be convened to Jerusalem, on the solemn feast days. The objects, for which the enemies and the festal multitude respectively met, formed a sad contrast. Compare Lam 1:15 : "called an assembly against me."

Jeremiah proposes his own experience under afflictions, as an example as to how the Jews should behave under theirs, so as to have hope of a restoration; hence the change from singular to plural (Lam 3:22, Lam 3:40-47). The stanzas consist of three lines, each of which begins with the same Hebrew letter.

Clarke: Lam 2:1 - How hath the Lord covered the daughter of Zion with a cloud How hath the Lord covered the daughter of Zion with a cloud - The women in the eastern countries wear veils, and often very costly ones. Here, Zion ...

How hath the Lord covered the daughter of Zion with a cloud - The women in the eastern countries wear veils, and often very costly ones. Here, Zion is represented as being veiled by the hand of God’ s judgment. And what is the veil? A dark cloud, by which she is entirely obscured

Instead of אדני Adonai , lord, twenty-four of Dr. Kennicott’ s MSS., and some of the most ancient of my own, read יהוה Yehovah , Lord, as in Lam 2:2

Clarke: Lam 2:1 - The beauty of Israel The beauty of Israel - His Temple

The beauty of Israel - His Temple

Clarke: Lam 2:1 - His footstool His footstool - The ark of the covenant, often so called. The rendering of my old MS. Bible is curious: - And record not of his litil steging-stole ...

His footstool - The ark of the covenant, often so called. The rendering of my old MS. Bible is curious: -

And record not of his litil steging-stole of his feet, in the dai of his woodnesse

To be wood signifies, in our ancient language, to be mad.

Clarke: Lam 2:2 - The Lord hath swallowed up The Lord hath swallowed up - It is a strange figure when thus applied: but Jehovah is here represented as having swallowed down Jerusalem and all th...

The Lord hath swallowed up - It is a strange figure when thus applied: but Jehovah is here represented as having swallowed down Jerusalem and all the cities and fortifications in the land: that is, he has permitted them to be destroyed. See Lam 2:6.

Clarke: Lam 2:3 - The horn of Israel The horn of Israel - His power and strength. It is a metaphor taken from cattle, whose principal strength lies in their horns

The horn of Israel - His power and strength. It is a metaphor taken from cattle, whose principal strength lies in their horns

Clarke: Lam 2:3 - Hath drawn back his right hand Hath drawn back his right hand - He did not support us when our enemies came against us.

Hath drawn back his right hand - He did not support us when our enemies came against us.

Clarke: Lam 2:4 - He hath bent his bow - he stood with his right hand He hath bent his bow - he stood with his right hand - This is the attitude of the archer. He first bends his bow; then sets his arrow upon the strin...

He hath bent his bow - he stood with his right hand - This is the attitude of the archer. He first bends his bow; then sets his arrow upon the string; and, lastly, placing his right hand on the lower end of the arrow, in connection with the string, takes his aim, and prepares to let fly.

Clarke: Lam 2:6 - As if it were of a garden As if it were of a garden - "As it were the garden of his own hedging."- Blayney

As if it were of a garden - "As it were the garden of his own hedging."- Blayney

Clarke: Lam 2:6 - The Lord hath caused the solemn feasts The Lord hath caused the solemn feasts - By delivering us up into the hands of the enemy our religious worship is not only suspended, but all Divine...

The Lord hath caused the solemn feasts - By delivering us up into the hands of the enemy our religious worship is not only suspended, but all Divine ordinances are destroyed.

Clarke: Lam 2:7 - They have made a noise in the house of the Lord They have made a noise in the house of the Lord - Instead of the silver trumpets of the sanctuary, nothing but the sounds of warlike instruments are...

They have made a noise in the house of the Lord - Instead of the silver trumpets of the sanctuary, nothing but the sounds of warlike instruments are to be heard.

Clarke: Lam 2:8 - He hath stretched out a line He hath stretched out a line - The line of devastation; marking what was to be pulled down and demolished.

He hath stretched out a line - The line of devastation; marking what was to be pulled down and demolished.

Clarke: Lam 2:9 - Her gates are sunk into the ground Her gates are sunk into the ground - The consequence of their being long thrown down and neglected. From this it appears that the captivity had alre...

Her gates are sunk into the ground - The consequence of their being long thrown down and neglected. From this it appears that the captivity had already lasted a considerable time

Clarke: Lam 2:9 - Her king and her princes are among the Gentiles Her king and her princes are among the Gentiles - Zedekiah and many of the princes were then prisoners in Babylon, another proof that the captivity ...

Her king and her princes are among the Gentiles - Zedekiah and many of the princes were then prisoners in Babylon, another proof that the captivity had endured some time, unless all this be spoken prophetically, of what should be done.

Clarke: Lam 2:10 - Sit upon the ground Sit upon the ground - See the note on Lam 1:1

Sit upon the ground - See the note on Lam 1:1

Clarke: Lam 2:10 - Keep silence Keep silence - No words can express their sorrows: small griefs are eloquent, great ones dumb.

Keep silence - No words can express their sorrows: small griefs are eloquent, great ones dumb.

Clarke: Lam 2:11 - Swoon in the streets of the city Swoon in the streets of the city - Through the excess of the famine.

Swoon in the streets of the city - Through the excess of the famine.

Clarke: Lam 2:12 - When their soul was poured out into their mothers’ bosom When their soul was poured out into their mothers’ bosom - When, in endeavoring to draw nourishment from the breasts of their exhausted mother...

When their soul was poured out into their mothers’ bosom - When, in endeavoring to draw nourishment from the breasts of their exhausted mothers, they breathed their last in their bosoms! How dreadfully afflicting was this!

Clarke: Lam 2:13 - What thing shall I take What thing shall I take - Or, rather, as Dr. Blayney, "What shall I urge to thee?"How shall I comfort thee

What thing shall I take - Or, rather, as Dr. Blayney, "What shall I urge to thee?"How shall I comfort thee

Clarke: Lam 2:13 - Thy breach is great like the sea Thy breach is great like the sea - Thou hast a flood of afflictions, a sea of troubles, an ocean of miseries.

Thy breach is great like the sea - Thou hast a flood of afflictions, a sea of troubles, an ocean of miseries.

Clarke: Lam 2:14 - They have not discovered thine iniquity They have not discovered thine iniquity - They did not reprove for sin, they flattered them in their transgressions; and instead of turning away thy...

They have not discovered thine iniquity - They did not reprove for sin, they flattered them in their transgressions; and instead of turning away thy captivity, by turning thee from thy sins, they have pretended visions of good in thy favor, and false burdens for thy enemies.

Clarke: Lam 2:15 - The perfection of beauty The perfection of beauty - This probably only applied to the temple. Jerusalem never was a fine or splendid city; but the temple was most assuredly ...

The perfection of beauty - This probably only applied to the temple. Jerusalem never was a fine or splendid city; but the temple was most assuredly the most splendid building in the world.

Clarke: Lam 2:16 - This is the day that we looked for This is the day that we looked for - Jerusalem was the envy of the surrounding nations: they longed for its destruction, and rejoiced when it took p...

This is the day that we looked for - Jerusalem was the envy of the surrounding nations: they longed for its destruction, and rejoiced when it took place.

Clarke: Lam 2:17 - The Lord hate done that The Lord hate done that - This and the sixteenth verse should be interchanged, to follow the order of the letters in the Hebrew alphabet; as the six...

The Lord hate done that - This and the sixteenth verse should be interchanged, to follow the order of the letters in the Hebrew alphabet; as the sixteenth has פ phe for its acrostic letter, and the seventeenth has ע ain , which should precede the other in the order of the alphabet.

Clarke: Lam 2:18 - O wall of the daughter of Zion O wall of the daughter of Zion - חומת בת ציון chomath bath tsiyon , wall of the daughter of Zion. These words are probably those of the p...

O wall of the daughter of Zion - חומת בת ציון chomath bath tsiyon , wall of the daughter of Zion. These words are probably those of the passengers, who appear to be affected by the desolations of the land; and they address the people, and urge them to plead with God day and night for their restoration. But what is the meaning of wall of the daughter of Zion? I answer I do not know. It is certainly harsh to say "O wall of the daughter of Zion, let tears run down like a river day and night."Zion’ s ways may lament, and her streets mourn; but how the walls can be said to weep is not so easy to be understood, because there is no parallel for it. One of my most ancient MSS. omits the three words; and in it the text stands thus: "Their heart cried unto the Lord, Let tears run down like a river day and night; give thyself no rest,"etc

Clarke: Lam 2:18 - Let not the apple of thine eye cease Let not the apple of thine eye cease - בת עין bath ayin means either the pupil of the eye, or the tears. Tears are the produce of the eye, a...

Let not the apple of thine eye cease - בת עין bath ayin means either the pupil of the eye, or the tears. Tears are the produce of the eye, and are here elegantly termed the daughter of the eye. Let not thy tears cease. But with what propriety can we say to the apple or pupil of the eye, Do not cease! Tears are most certainly meant.

Clarke: Lam 2:19 - Arise, cry out in the night Arise, cry out in the night - This seems to refer to Jerusalem besieged. Ye who keep the night watches, pour out your hearts before the Lord, instea...

Arise, cry out in the night - This seems to refer to Jerusalem besieged. Ye who keep the night watches, pour out your hearts before the Lord, instead of calling the time of night, etc.; or, when you call it, send up a fervent prayer to God for the safety and relief of the place.

Clarke: Lam 2:20 - Consider to whom thou hast done this Consider to whom thou hast done this - Perhaps the best sense of this difficult verse is this: "Thou art our Father, we are thy children; wilt thou ...

Consider to whom thou hast done this - Perhaps the best sense of this difficult verse is this: "Thou art our Father, we are thy children; wilt thou destroy thy own offspring? Was it ever heard that a mother devoured her own child, a helpless infant of a span long?"That it was foretold that there should be such distress in the siege, - that mothers should be obliged to eat their own children, is evident enough from Lev 26:29; Deu 28:53, Deu 28:56, Deu 28:57; but the former view of the subject seems the most natural and is best supported by the context. The priest and the prophet are slain; the young and old lie on the ground in the streets; the virgins and young men are fallen by the sword. "Thou hast slain them in the day of thine anger; Thou hast killed, and not pitied."See Deu 4:10.

Clarke: Lam 2:22 - Thou hast called as in a solemn day Thou hast called as in a solemn day - It is by thy influence alone that so many enemies are called together at one time; and they have so hemmed us ...

Thou hast called as in a solemn day - It is by thy influence alone that so many enemies are called together at one time; and they have so hemmed us in that none could escape, and none remained unslain or uncaptivated, Perhaps the figure is the collecting of the people in Jerusalem on one of the solemn annual festivals. God has called terrors together to feast on Jerusalem, similar to the convocation of the people from all parts of the land to one of those annual festivals. The indiscriminate slaughter of young and old, priest and prophet, all ranks and conditions, may be illustrated by the following verses from Lucan, which appear as if a translation of the nineteenth, twentieth, and twenty-first verses of this chapter: -

Nobilitas cum plebe perit; lateque vagatu

Ensis, et a nullo revocatum est pectore ferrum

Stat cruor in Templis; multaque rubentia caed

Lubrica saxa madent. Nulli sua profuit aetas

Non senes extremum piguit vergentibus anni

Praecipitasse diem; nec primo in limine vitae

Infanti miseri nascentia rumpere fata

Pharsal. lib. ii., 101

"With what a slide devouring slaughter passed

And swept promiscuous orders in her haste

O’ er noble and plebeian ranged the sword

Nor pity nor remorse one pause afford

The sliding streets with blood were clotted o’ er

And sacred temples stood in pools of gore

The ruthless steel, impatient of delay

Forbade the sire to linger out his day

It struck the bending father to the earth

And cropped the wailing infant at its birth.

Rowe.

||&&$

Calvin: Lam 2:1 - NO PHRASE The Prophet again exclaims in wonder, that an incredible thing had happened, which was like a prodigy; for at the first sight it seemed very unreason...

The Prophet again exclaims in wonder, that an incredible thing had happened, which was like a prodigy; for at the first sight it seemed very unreasonable, that a people whom God had not only received into favor, but with whom he had made a perpetual covenant, should thus be forsaken by him. For though men were a hundred times perfidious, yet God never changes, but remains unchangeable in his faithfulness; and we know that his covenant was not made to depend on the merits of men. Whatsoever, then, the people might be, yet it behooved God to continue in his purpose, and not to annul the promise made to Abraham. Now, when Jerusalem was reduced to desolation, there was as it were all abolition of God’s covenant. There is, then, no wonder that the Prophet here exclaims, as on account of some prodigy, How can it be that God hath clouded or darkened, etc.

We must, however, observe at the same time, that the Prophet did not mean here to invalidate the fidelity or constancy of God, but thus to rouse the attention of his own nation, who had become torpid in their sloth; for though they were pressed down under a load of evils, yet they had become hardened in their perverseness. But it was impossible that any one should really call on God, except he was humbled in mind, and brought the sacrifice of which we have spoken, even a humble and contrite spirit. (Psa 51:19.) It was, then, the Prophet’s object to soften the hardness which he knew prevailed in almost the whole people. This was the reason why he exclaimed, in a kind of astonishment, How has God clouded, etc. 148

Some render the words, “How has God raised up,” etc., which may be allowed, provided it be not taken in a good sense, for it is said, in his wrath; but in this case the words to raise up and to cast down ought to be read conjointly; for when one wishes to break in pieces an earthen vessel, he not only casts it on the ground, but he raises it up, that it may be thrown down with greater force. We may, then, take this meaning, that God, in order that he might with greater violence break in pieces his people, had raised them up, not to honor them, but in order to dash them more violently on the ground. However, as this sense seems perhaps too refined, I am content with the first explanation, that God had clouded the daughter of Zion in his wrath; and then follows an explanation, that he had cast her from heaven to the earth. So then God covered with darkness his people, when he drew them down from the high dignity which they had for a time enjoyed. He had, then, cast on the earth all the glory of Israel, and remembered not his footstool

The Prophet seems here indirectly to contend with God, because he had not spared his own sanctuary; for God, as it has been just stated, had chosen Mount Sion for himself, where he designed to be prayed to, because he had placed there the memorial of his name. As, then, he had not spared his own sanctuary, it did not appear consistent with his constancy, and he also seemed thus to have disregarded his own glory. But the design of the Prophet is rather to shew to the people how much God’s wrath had been kindled, when he spared not even his own sanctuary. For he takes this principle as granted, that God is never without reason angry, and never exceeds the due measure of punishment. As, then, God’s wrath was so great that he destroyed his own Temple, it was a token of dreadful wrath; and what was the cause but the sins of men? for God, as I have said, always preserves moderation in his judgments. He, then, could not have better expressed to the people the heinousness of their sins, than by laying before them this fact, that God remembered not his footstool

And the Temple, by a very suitable metaphor, is called the footstool of God. It is, indeed, called his habitation; for in Scripture the Temple is often said to be the house of God. It was then the house, the habitation, and the rest of God. But as men are ever inclined to superstition, in order to raise up their thoughts above earthly elements, we are reminded, on the other hand, in Scripture, that the Temple was the footstool of God. So in the Psalms,

“Adore ye before his footstool,” (Psa 99:5;)

and again,

“We shall adore in the place where his feet stand.”
(Psa 132:7.)

We, then, see that the two expressions, apparently different, do yet well agree, that the Temple was the house of God and his habitation, and that yet it was only his footstool. It was the house of God, because the faithful found by experience that he was there present; as, then, God gave tokens of his presence, the Temple was rightly called the house; of God, his rest and habitation. But that the faithful might not fix their minds on the visible sanctuary, and thus by indulging a gross imagination, fall into superstition, and put an idol in the place of God, the Temple was called the footstool of God. For as it was a footstool, it behooved the faithful to rise up higher and to know that God was really sought, only when they raised their thoughts above the world. We now perceive what was the purpose of this mode of speaking.

God is said not to have remembered his Temple, not because he had wholly disregarded it, but because the destruction of the Temple could produce no other opinion in men. All, then, who saw that the Temple had been burnt by profane hands, and pulled down after it had been plundered, thought that the Temple was forsaken by God; and so also he speaks by Ezekiel, (Eze 10:18.) Then this oblivion, or not remembering, refers to the thoughts of men; for however God may have remembered the Temple, yet he seemed for a time to have disregarded it. We must, at the same time, bear in mind what I have said, that the Prophet here did not intend to dispute with God, or to contend with him, but, on the contrary, to shew what the people deserved; for God was so indignant on account of their sins, that he suffered his own Temple to be profaned. The same thing also follows respecting the kingdom, —

Calvin: Lam 2:2 - NO PHRASE He pursues the same subject, but in other words. He first says, that God had without pardon destroyed all the habitations of Jacob; some read, “al...

He pursues the same subject, but in other words. He first says, that God had without pardon destroyed all the habitations of Jacob; some read, “all the beauty (or the ornament) of Jacob.” But the other rendering is more suitable, that he had destroyed all the habitations of Jacob; and then that he had demolished in his indignation, etc. The word is derived from what means excess; but we know that all words signifying wrath are transferred to God, but they do not properly belong to him. God, then, in his violent wrath had demolished all fortresses, and cast them to the ground; and afterwards, that he had profaned, etc.

This profanation of the kingdom, and of the princes, corresponds with the former verse, where he said that God had not remembered his footstool for we know that the kingdom was sacerdotal and consecrated to God. When, therefore, it was polluted, it follows that God in a manner exposed his name to reproach, because the mouth of all the ungodly was thus opened, so that they insolently poured forth their slanders. That God, then, spared not the kingdom nor the Temple, it hence followed that his wrath against the Jews was dreadful. Now, as he is a righteous judge, it follows, that such was the greatness of the sins of the Jews, that they sustained the blame for this extreme sacrilege; for it was through their sins that God’s name was exposed to reproach both as to the Temple and the kingdom.

Calvin: Lam 2:3 - NO PHRASE Jeremiah expresses the same thing in various ways; but all that he says tends to shew that it was an evidence of God’s extreme vengeance, when the ...

Jeremiah expresses the same thing in various ways; but all that he says tends to shew that it was an evidence of God’s extreme vengeance, when the people, the city, and the Temple, were destroyed. But it ought to be observed, that God is here represented as the author of that calamity: the Prophet would have otherwise lamented in vain over the ruin of his own country; but as in all adversities he acknowledged the hand of God, he afterwards added, that God had a just reason why he was so grievously displeased with his own people.

He then says, that every horn had been broken by God. We know that by horn is meant strength as well as excellency or dignity and I am disposed to include both here, though the word breaking seems rather to refer to strength or power. But the whole clause must be noticed, that God had broken every horn of Israel in the indignation of his wrath. The Prophet intimates that God had not been angry with his people as though he had been offended by slight transgressions, but that the measure of his wrath had been unusual, even because the impiety of the people had so burst forth, that the offense given to God could not have been slight. Then, by indignation of wrath the Prophet does not mean an excess, as though God had through a violent impulse rushed forth to take vengeance; but he rather intimates that the people had become so wicked, that it did not behoove God to punish in an ordinary way an impiety so inveterate.

He then adds, that God had withdrawn, his right hand from before the enemy, and that at the same time he had burned like a fire, the flame of which had devoured all around. The Prophet here refers to two things; the first is, that though God had been accustomed to help his people, and to oppose their enemies, as they had experienced his aid in the greatest dangers, yet now his people were forsaken and left destitute of all hope. The first clause, then, declares, that God would not be the deliverer of his people as formerly, because they had forsaken him. But he speaks figuratively, that God had drawn back his right hand; and God’s right hand means his protection, as it is well known. But the Prophet’s meaning is by no means obscure, even that there was hereafter no hope that God would meet the enemies of his people, and thus preserve them in safety, for he had drawn back his hand. 149 But there is a second thing added, even that God’s hand burned like fire. Now it was in itself a grievous thing that the people had been so rejected by God, that no help could be expected from him; but it was still a harder thing, that he went forth armed to destroy his people. And the metaphor of fire ought to be noticed; for had he said that God’s right hand was against his people, the expression would not have been so forcible; but when he compared God’s right hand to fire which burned, and whose flame consumed all Israel, it was a much more dreadful thing. 150

Moreover, by these words the Israelites were reminded that they were not to lament their calamities in an ordinary way, but ought, on the contrary, to have seriously considered the cause of all their evils, even the provoking of God’s wrath against themselves; and not only so, but that God was angry with them in an unusual degree, and yet justly, so that they had no reason to complain. It follows, —

Calvin: Lam 2:4 - NO PHRASE He employs now another metaphor, that God, who was wont to defend his people, now took up arms against them; for stating a part for the whole, he inc...

He employs now another metaphor, that God, who was wont to defend his people, now took up arms against them; for stating a part for the whole, he includes in the bow every other weapon. When, therefore, he says that God had bent his bow, it is the same as though he said that he was fully armed. The bow, then, as we have before seen, means every kind of weapon. He then adds, that his right hand stood as an adversary. Here he more plainly describes what he had before touched upon, even that God had not only given up his people to the will of their enemies, but that he himself had held up a banner to their enemies, and went before them with an armed hand. Nor is there a doubt but that by the right hand of God he means all their enemies; for it was necessary carefully to impress this fact on the minds of the people, that the war had not been brought by the Chaldeans, but that God had resolved thereby to punish the wickedness of the people, and especially their desperate obstinacy, for he had omitted nothing to restore the people to the right way.

Whenever, then, there is mention made here of God, let us know that the people are reminded, as I have already said, that they had to do with God, lest. they should forget this, or think that it was adverse fortune, or dream of some other causes of evils, as men are wont in this respect to be very ingenious in deceiving themselves. And we shall see this more clearly hereafter, where it is said, that God had thought to destroy the wall of Jerusalem; but this thought was the same as his decree. Then the Prophet explains there more fully what is yet here substantially found, even that God was brought forward thus before the people, that they might learn to humble themselves under his mighty hand. The hand of God was not indeed visible, but the Prophet shews that the Chaldeans were not alone to be regarded, but rather that the hidden hand of God, by which they were guided, ought to have been seen by the eyes of faith. It was, then, this hand of God that stood against the people.

It then follows, He slew all the chosen men; some read, “all things desirable;” but it seems more suitable to consider men as intended, as though he had said, that the flower of the people perished by the hand of God in the tabernacle of the daughter of Sion; though the last clause would unite better with the end of the verse, that on the tabernacle of the daughter of Sion God had poured forth his wrath, or his anger, as fire

He repeats the metaphor which he had used in the last verse; and this is what we ought carefully to notice; for God threatens by Isaiah that he would be a fire to devour his enemies:

“The light of Israel shall be a fire, and his Holy One a flame of fire, and it shall devour all briers and all kinds of wood.”
(Isa 10:7.)

There God threatened the Chaldeans, as though he had said that his vengeance would be dreadful, when as a patron and defender of his people he would contend with the Chaldeans. He there calls himself the light of Israel and the Holy One; and hence he said that he would be a fire and a flame as to the Chaldeans. But what does he say here? even that God had poured forth lt is wrath as fire, that its flame had devoured all around whatever was fair to be seen in Israel. We hence see that the people had provoked against themselves the vengeance of God, which would have been otherwise poured forth on their enemies; and thus the sin of the people was doubled. It follows, —

Calvin: Lam 2:5 - He has destroyed Israel These words might seem superfluous, since the Prophet has often repeated, that God was become an enemy to his own people; but we shall hereafter see,...

These words might seem superfluous, since the Prophet has often repeated, that God was become an enemy to his own people; but we shall hereafter see, that though they were extremely afflicted, they yet did not rightly consider whence their calamity arose. As, then, they had become so stupified by their evils, that they did not turn their eyes to God, they were on this account often urged and stimulated, that they might at length understand by their evils that God was a judge. Now, as it was difficult to convince them of this truth, the Prophet did not think it enough briefly to touch on it, but found it necessary to dwell on it at large, so that the people might at length be roused from their insensibility.

He then says that God himself was to them as an enemy, lest the Israelites should fix their eyes on the Chaldeans, and thus think that they had been the chief movers of the war. He therefore says, that they had undertaken that war through the secret influence of God, and had carried it on successfully, because God endued them with his own power. And hence the faithful ought to have concluded, that nothing could have been more grievous than to have God as their adversary; for as long as they had suffered themselves to be defended by the hand of God, they were victorious, we know, over all their enemies, so that they could then brave all dangers with impunity. The Prophet now reminds them, that as they had been successful and prosperous under the defense and protection of God, so now they were miserable, for no other reason but that God fought against them. But we ought at the same time to bear in mind the truth, which we have noticed, that God is never angry with men without reason; and since he was especially inclined to shew favor to his people, we must understand that he would not have been thus indignant, had not necessity constrained him.

He has destroyed Israel, he says; he has destroyed all his palaces; and afterwards, he has dissipated or demolished all his fortresses; and finally, he has increased in the daughter of Judah mourning and lamentation; תאניה ואניה tanie veanie, words derived from the same root, but joined together for the sake of amplifying, not only in this place, but also in the twenty-ninth chapter of Isaiah, and in other places. The meaning is, that God had not put an end to his vengeance, because the people had not resolved to put an end to their obstinate wickedness. He afterwards adds, —

Calvin: Lam 2:6 - NO PHRASE Then he says first, that his tabernacle had been overthrown by God. They who render it “cottage” extenuate too much what is spoken of; nor does ...

Then he says first, that his tabernacle had been overthrown by God. They who render it “cottage” extenuate too much what is spoken of; nor does the Prophet simply compare the sanctuary of God to a cottage. Then I take tabernacle in a good sense. With regard to the verb חמם , chemes, as it means to migrate, they properly render it, as I think, who give this version, that God had removed his tabernacle; nor do I disapprove of repeating the word tabernacle. God, then, had removed his tabernacle, as though it were a cottage in a garden. Watchmen, as it appears from the first chapter of Isaiah, had then cottages in their gardens, but only for a time, as is the case at this day with those who watch over their vineyards; they have, until the time of vintage, small chests in which they conceal themselves. The Prophet then says, that though God’s tabernacle was honorable, and of high dignity, it was yet like a cottage in a garden. It is not, however, a simple comparison, as before stated, and therefore I reject the opinion of those who render it cottage, for it is not suitable, and it would be unmeaning. God, then, hath removed his tabernacle as a garden, that is, the sanctuary where he dwelt. And how did he remove it? even as a garden-cottage. And as watchers of gardens were wont to construct their little cots of leaves of trees and slight materials, so the Prophet, in order to increase commiseration, says, that the sacred habitation of God was like a cottage in a garden, because it was removed from one place to another; and thus he intimates that God regarded as nothing what he had previously adorned with singular excellencies. 151

He then adds, that God had destroyed his testimony. By the word, מועד , muod, he means the same throughout; but some confine it to the ark of the covenant, and of this I do not disapprove. We must yet bear in mind the design of the Prophet, which was to shew that by the entire ruin of the Temple the covenant of God was in a manner abolished. It is, indeed, certain, that God had not forgotten his faithfulness and constancy, but this abolition of his covenant refers to what appeared to men. He then says, that the sanctuary which was, as it were, the testimony of God’s favor, had been overthrown. Now, as he repeats again the word מועד , muod, it may be that he thus refers to the Tabernacle, either because the holy assemblies met there, or because it had been solemnly dedicated, that God might there hold intercourse with his people. For מועד , muod, means a fixed time, it means an assembly, it means a festival, and sometimes it means a sacrifice; and all these signification’s are not unsuitable: yet when he says that God had destroyed his testimony, I apply this to the Tabernacle itself, or, if it seems to any preferable, to the ark of the covenant; though the former is the most suitable, because it was a place consecrated, as it has been stated, for mutual intercourse.

He afterwards says, that God had forgotten the assembly, the sacrifice, or the tabernacle; for it is the same word again, but it seems not to be taken in the same sense. Then I think that מועד , muod, is to be taken here for the assembly. As he had previously said, that the place where the holy assemblies met had been overthrown or destroyed, so now he says, that God had no care for all those assemblies, as though they had been buried in perpetual oblivion; for he mentions also the Sabbath, which corresponds with the subject. God, then, had forgotten all the assemblies as well as the Sabbath. There is, again, as to this last word, a part stated for the whole, for this word was no doubt intended to include all the festivals. The meaning of the passage then is, that the impiety of the people had been so great, that God, having, as it were, forgotten his covenant, had inflicted such a dreadful punishment, that religion, for a time, was in a manner trodden under foot.

He says, in the last place, that the king and the priest had been rejected by God. We have already said, that these were as two pledges of God’s paternal favor; for, on the one hand, he who reigned from the posterity of David was a living image of Christ; and on the other hand, there was always a high-priest from the posterity of Aaron to reconcile men to God. It was then the same as though God shewed himself in every way propitious to the chosen people. Then their true happiness was founded on the kingdom and the priesthood; for the kingdom was, as it were, a mark of God’s favor for their defense, and the priesthood was to them the means by which reconciliation with God was obtained. When, therefore, God wholly disregarded the king and the priest, it became hence evident, that he was greatly displeased with his people, having thus, in a manner, obliterated his favors. It follows, —

Calvin: Lam 2:7 - NO PHRASE He proceeds with the same subject, and adopts similar words. He says first, that God had abominated his altar; 152 an expression not strictly proper...

He proceeds with the same subject, and adopts similar words. He says first, that God had abominated his altar; 152 an expression not strictly proper, but the Prophet could not otherwise fully shew to the Jews what they deserved; for had he only spoken of the city, of the lands, of the palaces, of the vineyards, and, in short, of all their possessions, it would have been a much lighter matter; but when he says that God had counted as nothing all their sacred things, — the altar, the Temple, the ark of the covenant, and festive days, — when, therefore, he says, that God had not only disregarded, but had also cast away from him these things, which yet especially availed to conciliate his favor, the people must have hence perceived, except they were beyond measure stupid, how grievously they had provoked God’s wrath against themselves; for this was the same as though heaven and earth were blended together. Had there been an upsetting of all things, had the sun left its place and sunk into darkness, had the earth heaved upwards, the confusion would have hardly been more dreadful, than when God put forth thus his hand against the sanctuary, the altar, the festal days, and all their sacred things. But we must refer to the reason why this was done, even because the Temple had been long polluted by the iniquities of the people, and because all sacred things had been wickedly and disgracefully profaned. We now, then, understand the reason why the Prophet enlarged so much on a subject in itself sufficiently plain.

He afterwards adds, He hath delivered all the palaces, etc.; as though he had said, that the city had not been taken by the valor of enemies, but that the Chaldeans had fought under the authority and banner of God. He, in short, intimates that the Jews had miserably perished, because they perished through their own fault; and that the Chaldeans had proved victorious in battle, and had taken the city, not through their own courage or skill, but because God had resolved to punish that ungodly and wicked people.

It follows in the last place, that the enemies had made a noise in the temple of God as in the day of solemnity. Here also the Prophet shews, that God would have never suffered the enemies insolently to exult and to revel in the very Temple, had not the Israelites deserved all this; for the insolence of their enemies was not unknown to God, and he might have easily checked it if he pleased. Why, then, did he grant so much license to these profane enemies? even because the Jews themselves had previously polluted the Temple, so that he abhorred all their solemn assemblies, as also he declares by Isaiah, that he detested their festivals, Sabbaths, and new moons. (Isa 1:13.) But it was a shocking change, when enemies entered the place which God had consecrated for himself, and there insolently boasted and uttered base and wicked calumnies against God! But the sadder the spectacle, the more detestable appeared the impiety of the people, which had been the cause of so great evils. For we ought ever to remember what I have often stated, that these circumstances were noticed by the Prophet, that the people might at length acknowledge themselves guilty as to all these evils, which they would have otherwise ascribed to the Chaldeans. That, then, the Chaldeans polluted the Temple, that they trod under foot all sacred things, all this the Prophet shews was to be ascribed to the Jews themselves, who had, through their own conduct, opened the Temple to the Chaldeans, who had exposed all sacred things to their will and pleasure. It follows, —

Calvin: Lam 2:8 - NO PHRASE The verb to think, has more force than what is commonly assigned to it; for it would be very flat to say, that God thought to destroy; but to think...

The verb to think, has more force than what is commonly assigned to it; for it would be very flat to say, that God thought to destroy; but to think here means to resolve or to decree. 153 This is one thing. And then we must bear in mind the contrast between this and those false imaginations, by which men are wont to be drawn away, so as not to believe that God is present in adversities as well as prosperity. As, therefore, men go willfully astray through various false thoughts, and thus withdraw themselves, as it were, designedly from God, the Prophet says here that the walls of Jerusalem had not fallen by chance, but had been overthrown through a divine decree, because God had so determined, according to what we have seen in many places throughout the book of Jeremiah: “See, these are the thoughts which God has thought respecting Jerusalem, which he has thought respecting Babylon.” The Prophet, then, in these instances, taught what he now confirms in this place, that when the city Jerusalem was destroyed, it was not what happened by chance; but because God had brought there the Chaldeans, and employed them as his instruments in taking and destroying the city: God, then, has thought to destroy the wall of the daughter of Zion. It is, indeed, true, that the Chaldeans had actively carried on the war, and omitted nothing as to military skill, in order to take the city: but the Prophet calls here the attention of the Jews to a different thought, so that they might acknowledge that they suffered justly for their sins, and that God was the chief author of that war, and that the Chaldeans were to be viewed as hired soldiers.

He afterwards adds, that God had extended a line or a rule, as it is usually done in separating buildings. 154 And then he says, He hath not drawn back his hand from scattering; and so it was, that the ramparts and the walls mourned, and fell down together 155 We now see that what the Prophet had in view was to lead the Jews fully to believe that the destruction was not to be ascribed to the Chaldeans, but, on the contrary, to God. Added at the same time must be another part of what is here taught, that God would not have been so displeased with the holy city which he had chosen, had not the people extremely provoked him with their sins. It now follows, —

Calvin: Lam 2:9 - NO PHRASE He again relates in other words what he had said, that the walls of Jerusalem had fallen. But he now speaks of the gates and says, that they had sun...

He again relates in other words what he had said, that the walls of Jerusalem had fallen. But he now speaks of the gates and says, that they had sunk into the ground, or had become fixed in the ground; for it may be explained in both ways; as though he had said, that the gates had been no hindrance to the enemies so as to prevent them to enter the city. He thus derides the foolish confidence of the people, who relied on their defenses and thought the city impregnable. He then says that the gates had sunk, or had become fixed in the ground

He then says that God had destroyed and broken her bars; for no doubt the gates had firm and strong bars. He then says that neither the gates nor the bars were found sufficient, when God stretched forth his hand to the Chaldeans, to lead them into the city. He afterwards adds, that both the king and the princes had been driven into exile; for when he says, among the nations, or to the nations, he intimates that there was no more a king, for he and the royal seed and the princes were gone into banishment. The rest I defer until tomorrow.

Calvin: Lam 2:10 - NO PHRASE The Prophet here strikingly represents the grievousness of the people’s calamity, when he says, that the elders, as in hopeless despair, were lyin...

The Prophet here strikingly represents the grievousness of the people’s calamity, when he says, that the elders, as in hopeless despair, were lying on the ground, that they cast dust on their heads, that they were clad in sackcloth, as it was usually done in very grievous sorrow, and that the virgins bent their heads down to the ground. The meaning is, that the elders knew not what to do, and led others. to join them in acts of fruitless and abject lamentation. We indeed know that young women are over-careful as to their form and beauty, and indulge themselves in pleasures; and that when they roll themselves with their face and hair on the ground, it is a token of extreme mourning. This is what the Prophet means.

They were wont indeed to put on sackcloth as a token of repentance, and to cast dust on their heads; but their minds were often so confused, that they only thus set forth their mourning and sorrow, and had no regard to God; and hypocrites, when they put on sackcloth, pretended to repent, but it was a false pretense. Now in this place the Prophet does not mean that the elders by adopting these rites professed to repent and humbly to solicit pardon; but refers to them only as tokens of sorrow; as though he had said, that the elders had no resources, and that the young women had no hope nor joy. For the elders did lie down on the ground, as it is usual with those who have no remedy. We now understand the meaning of the Prophet. 157 It follows, —

Calvin: Lam 2:11 - NO PHRASE The Prophet himself now speaks, and says that his eyes were consumed with tears, while weeping on account of the calamities of the people: even in t...

The Prophet himself now speaks, and says that his eyes were consumed with tears, while weeping on account of the calamities of the people: even in the deepest grief tears at length dry up; but when there is no end of weeping, the sorrow, which as it were never ripens, must necessarily be very bitter. Jeremiah then expresses now the vehemence of his grief when he says that his eyes failed through shedding tears. He said in Jer 9:0, “Who will give me eyes for fountains?” that is, who will make my eyes to turn into fountains, that they may continually flow? and this he said, because he saw how dreadful a vengeance of God impended over the obstinate. But now, when he sees accomplished what he had dreaded, he says, that his eyes were consumed with weeping.

To the same purpose is what he adds, that his bowels were disturbed. It is the same verb as we have seen before, חמרמרו , chemermeru; which some render “bound,” as we also said then. I know not why one expositor has changed what he had elsewhere said rightly; he puts here, “swollen have my bowels.” But I see no reason why the verb should be taken here in a different sense, for it immediately follows, my liver is poured forth on the ground. He may, indeed, have included other parts of the intestines by stating a part for the whole. The word here properly means the liver, as when Solomon says,

“He hath pierced my liver.” (Pro 7:23.)

But Jeremiah, in short, shews that all his faculties were so seized with grief, that no part was exempt. He then says that his liver was poured forth, but in the same sense in which he said that his bowels were disturbed. They are indeed hyperbolical expressions; but as to the meaning, Jeremiah simply expresses his feelings; for there is no doubt but that he was incredibly anxious and sorrowful on account of so great a calamity; for he not only lamented the adversity in no ordinary way, but he also considered how wicked was that obstinacy in which the people had hardened themselves for almost fifty years; for he had spent himself in vain, not for a short time, but for nearly fifty years he never ceased to speak to them. He then, no doubt, thought within himself what the people had deserved, so that he had no common dread of God’s vengeance. This, then, was the reason why he said that his bowels were disturbed and his liver poured forth. 158 He, however, mentions the cause of his sorrow, even the breach or destruction of the daughter of his people; and he mentions one thing in particular, because the little one and he who sucked the breasts vanished away in the streets of the city; for so I render the verb עתף , otheph, which properly means to cover; but its secondary meaning is to vanish away, as we shall again presently see. It was, indeed, a miserable sight, when not only men and women were everywhere slain, but when, through famine, little children also fainted. We, indeed, know that infants move our pity, for the tears of a child in hunger penetrate into our inmost souls. When, therefore, little children and those who hung on their mothers’ breasts, cried through the streets of the city, it must have touched the most iron hearts. It was then not without reason that Jeremiah referred to this in particular, that little children and sucklings vanished away, not in a deserted and barren land, but in the very streets of the city. It follows, —

Calvin: Lam 2:12 - NO PHRASE There is either a personification in the words of the Prophet, or he speaks now of another party, for he cannot refer now to children sucking their m...

There is either a personification in the words of the Prophet, or he speaks now of another party, for he cannot refer now to children sucking their mothers’ breasts, for they could not have expressly said, Where is corn and wine? and the use of wine is not allowed to infants. Then the words of the Prophets extend further, for not infants, but children somewhat grown up, could have thus spoken. And in this view there is nothing unreasonable or forced, for he spoke of little children, and to little children he joined infants. 159 And now he refers only to one party, even that children, who could now speak, complained to their mothers that there was no bread nor wine, that is, no means of support, no food.

If, however, any one prefers a personification, I do not object; and this view would not be unsuitable, that even infants by their silence cried for food; for the tears of children speak more efficaciously than when one gives utterance to words.

However this may be, the Prophet intimates that such was the scarcity, that children died in the bosom of their mothers, and in vain sought food and cried that they were without support. He then says that they said to their mothers; 160 by which expression he means that their complaints were the more pitiable, because their mothers could afford them no help. And we know how tender and affectionate are the feelings of mothers, for a mother would willingly nourish her own child, not only with her own milk, but even, if possible, with her life. When, therefore, the Prophet says that children cried to their mothers, he means to represent a sad spectacle, and which ought justly to produce horror in the minds of all. Where is bread and wine? he says, even when they vanished away (some say “fainted,” but I prefer, as I have said, this rendering) as a dead man in the streets; and further, when they poured out, a sadder thing still, — when they poured out their souls into the bosom of their mothers. It now follows, —

Calvin: Lam 2:13 - NO PHRASE When we wish to alleviate grief, we are wont to bring examples which have some likeness to the case before us. For when any one seeks to comfort one ...

When we wish to alleviate grief, we are wont to bring examples which have some likeness to the case before us. For when any one seeks to comfort one in illness, he will say, “Thou art not the first nor the last, thou hast many like thee; why shouldest thou so much torment thyself; for this is a condition almost common to mortals.” As, then, it is an ordinary way of alleviating grief to bring forward examples, the Prophet says, “What examples shall I set before thee? that is, why or to what purpose should I mention to thee this or that man who is like thee? or, What then shall I call thee to witness, or testify to thee?,” But I prefer this rendering, “To what purpose should I bring witnesses to thee, who may say that they have seen something of a like kind? for these things will avail thee nothing.” 161

The Prophet, then, means that comforts commonly administered to those in misery, would be of no benefit, because the calamity of Jerusalem exceeded all other examples, as though he had said, “No such thing had ever happened in the world; God had never before thundered so tremendously against any people; were I, then, to seek to bring examples to thee, I should be utterly at a loss; for when I compare thee with others in misery, I find that thou exceedest them all. “We now, then, perceive the meaning of the Prophet: he wished by this mode of speaking to exaggerate the grievousness of Jerusalem’s calamity, for she had been afflicted in a manner unusual and unheard of before; as though he had said that the Jews had become miserable beyond all other nations. Why then should I bring witnesses before thee? and why should I make any one like thee? why should I make other miserable people equal to thee? He adds the reason or the end (for the ו , vau, here ought to be so rendered) that I might comfort thee, that is, after the usual manner of men. He afterwards adds, because great as the sea is thy breach or breaking; that is, “Thy calamity is the deepest abyss: I cannot then find any in the whole world whom I can compare to thee, for thy calamity exceeds all calamities; nor is there anything like it that can be set before thee, so that thou art become a memorable example for all ages.”

But when we hear the Prophet speaking thus, we ought to remember that we have succeeded in the place of the ancient people. As, then, God had formerly punished with so much severity the sins of his chosen people, we ought to beware lest we in the present day provoke him to an extremity by our perverseness, for he remains ever like himself. But whenever it may happen that we are severely afflicted and broken down by his hand, let us still know that there is yet some comfort remaining for us, even when sunk down in the lowest depth. The Prophet, indeed, exaggerates in this place the evils of the people; but he had previously begun to encourage the faithful to entertain hope; and he will again repeat the same doctrine. But it was necessary for the Prophet to use such words until those who were as yet torpid in their sins, and did not sufficiently consider the design of God’s vengeance, were really humbled. He adds, —

Calvin: Lam 2:14 - NO PHRASE Here the Prophet condemns the Jews for that wantonness by which they had, as it were, designedly destroyed themselves, as though they had willfully d...

Here the Prophet condemns the Jews for that wantonness by which they had, as it were, designedly destroyed themselves, as though they had willfully drunk sweet poison. They had been inebriated with those fallacies which we have seen, when impostors promised them a prosperous condition; for we have seen that false prophets often boldly declared that whatever Jeremiah threatened was of no account. Since, then, the Jews were inebriated with such flatteries, and disregarded God’s judgment, and freely indulged themselves in their vices, the effect was, that God’s wrath had been always and continually kindled by them. Now, then, Jeremiah reproves them for such wantonness, even because they willfully sought to be deceived, and with avidity cast themselves into snares, by seeking for themselves flatterers as teachers. Micah also reproves them for the same thing, that they sought prophets who promised them a fruitful vintage and an abundant harvest. (Mic 2:10.) The meaning of Jeremiah is the same.

He says that prophets had prophesied, or had seen vanity for them; but the verb refers to prophecies, as prophets are called seers. He then says that the prophets had seen vanity and insipidity 162 This availed not to extenuate the fault of the people; and Jeremiah does not here flatter the people, as though they had perished through the fault of others; and yet this was a common excuse, for most, when they had been deceived, complained that they had fallen through being led astray, and also that they had not been sufficiently cautious when subtle men were laying snares for them. But the Prophet here condemns the Jews, because they had been deceived by false prophets, as it was a just reward for their vainglory and ambition. For they had very delicate ears, and free reproofs could not be endured by them; in a word, when they rejected all sound doctrine, the devil must have necessarily succeeded in the place of God, as also Paul says,

“that those were justly punished who were blinded by God so as to believe a lie, because they received not the truth.”
(2Th 2:11.)

We now perceive the design of the Prophet: he says that the Jews had indeed been deceived by the false prophets; but this had happened through their own fault, because they had not submitted to obey God, because they had rejected sound doctrine, because they had been rebellious against all his counsels. At the same time, not only their crime seems to have been thus exaggerated, but also their shame was brought before them, — because they had dared to set up these impostors against Jeremiah as well as other servants of God; for they had boasted greatly of these their false prophets whenever they sought to exult against God. How great was this presumption! When the false prophets had promised them security, they immediately triumphed in an insolent manner over Jeremiah, as though they were victorious. As, then, their wickedness and arrogance had been such against God, the Prophet justly retorts upon them, “Behold now as to your false prophets; for when they lately promised to you prosperity of every kind, I was inhumanly treated, and my calling was disdainfully repudiated by you; let now your false prophets come forward: be wise at length through your evils, and acknowledge what it is to have acted so haughtily against God and against his servants.” We now understand why the Prophet says, “They have seen for you vanity and insipidity.”

He adds, they have not opened, or revealed, &c. The preposition על , ol, is here redundant; the words are, “they have not revealed upon thine iniquity.” There is, indeed, a suitableness in the words in that language, that they had not applied their revelations to the iniquities of the people, for they would have been thus restored to the right way, and would have thus obviated the vengeance of God.

Now, this passage ought to be carefully noticed: Jeremiah spoke of the fallacies of the false prophets, which he said were insipid: he now expresses how they had deceived the people, even because they disclosed not their iniquities. Let us then know that there is nothing more necessary than to be warned, that being conscious of our iniquities we may repent. And this was the chief benefit to be derived from the teaching of the prophets. For the other part, the foretelling of future things would have had but little effect had not the prophets preached respecting the vengeance of God, — had they not exhorted the people to repentance, — had they not bidden them by faith to embrace the mercy of God. Then Jeremiah in a manner detects the false doctrines of those who had corrupted the prophetic doctrine, by saying that they had not disclosed iniquities. Let us then learn by this mark how to distinguish between the faithful servants of God and impostors. For the Lord by his word summons us before his tribunal, and would have our iniquities discovered, that we may loathe ourselves, and thus open an entrance for mercy. But when what is brought before us only tickles our ears and feeds our curiosity, and, at the same time, buries all our iniquities, let us then know that the refined things which vastly please men are insipid and useless. Let, then, the doctrine of repentance be approved by us, the doctrine which leads us to God’s tribunal, so that being cast down in ourselves we may flee to his mercy.

He afterwards adds, that they might turn back thy captivity; some prefer, “thy defection” — and this meaning is not unsuitable; but the Prophet, I have no doubt, refers to punishment rather than to a crime. Then the captivity of the people would have been reversed had the people in time repented; for we obviate God’s wrath by repentance: “If we judge ourselves,” says Paul, “we shall not be judged.” (1Co 11:31.) As, then, miserable men anticipate God’s judgment when they become judges of themselves, the Prophet does not without reason say that the false prophets had not disclosed their iniquities, so that they might remain quiet in their own country, and never be driven into exile. How so? for God would have been thus pacified, that is, had the people willingly turned to him, as it is said in Isaiah,

“And be converted, and I should heal them.” (Isa 6:10.)

Conversion, then, is said there to lead to healing; for as fire when fuel is withdrawn is extinguished, so also when we cease to sin fuel is not supplied to God’s wrath. We now, then, perceive the meaning of the Prophet; he, in short, intimates that people had been destroyed because they sought falsehoods, while the false prophets vainly flattered them; for they would have in due time escaped so great evils, had the prophets boldly exhorted the people to repentance. 163

He then adds, And they saw for thee prophecies of vanity and expulsions. Though the word משאת , meshat, is often taken in a bad sense for a burden, that is, a hard prophecy which shews that God’s vengeance is nigh, yet it is doubtful whether the Prophet takes it now in this sense, since he speaks of prophecies which gave hope of impunity to the people; and these were not משאות , meshaut, that is, they were not grievous and dreadful prophecies. But when all things are well considered, it will be evident that Jeremiah did not without reason adopt this word; for he afterwards adds an explanation. The word, משאה , meshae, is indeed taken sometimes as meaning any kind of prophecy, but it properly means what is comminatory. But now, what does Jeremiah say? They saw for thee burdens which thou hast escaped. For to render odious the doctrine of the holy man, they called whatever he taught, according to a proverbial saying, a burden. Thus, then, they created a prejudice against the holy man by saying that all his prophecies contained nothing but terror and trouble. Now, by way of concession, the Prophet says, “They themselves have indeed been prophets to you, and they saw, but saw at length burdens.”

While, then, the false prophets promised impunity to the people, they were flatterers, and no burden appeared, that is, no trouble; but these prophecies became at length much more grievous than all the threatenings with which Jeremiah had terrified them; and corresponding with this view is what immediately follows, expulsions. For the Prophet, I doubt not, shews here what fruit the vain flatteries by which the people had chosen to be deluded had produced: for hence it happened, that they had been expelled from their country and driven into exile. For if the reason was asked, why the people had been deprived of their own inheritance, the obvious answer would have been this, because they had chosen to be deceived, because they had hardened themselves in obstinacy by means of falsehoods and vain promises. Since, then, their exile was the fruit of false doctrine, Jeremiah says now that these impostors saw burdens of vanity, but which at length brought burdens; and then they saw, מדוחים meduchim, 164 expulsions, even those things which had been the causes of expulsion or exile.

Calvin: Lam 2:15 - NO PHRASE The Prophet here reminds the Jews of the miseries by which they had been already in an extreme measure afflicted, so that these words seem redundant ...

The Prophet here reminds the Jews of the miseries by which they had been already in an extreme measure afflicted, so that these words seem redundant and somewhat unkind; for unseasonable is reproof when one lies down, as it were, worn out with evils. As this was the condition of the people, the Prophet ought not to have made more bitter their grief. But we have already referred to the reason for this, even because the Jews, though they mourned and were extremely sorrowful in their calamities, did not yet consider whence their evils came. It was therefore necessary that they should be more and more awakened; for it is but of little profit for any one to suffer evils, except he has regard to God’s judgment. We hence perceive the design of the Prophet, why he so much at large speaks of the miseries which were seen by all, and could not escape the notice of the Jews, who were almost overwhelmed with them; for it was not enough for them to feel their miseries, except they also considered the cause of them.

He then says, All who have passed by clapped their hands and hissed and moved the head, either in token of mockery, or of abhorrence, which is more probable. He then says, that they moved or shook the head at the daughter of Jerusalem, 165 Is this the city of which they said, It is perfect in beauty, and the joy of the whole earth? I know not why some render כלילת , calibat, a crown; it comes, as it is well known, from כלל calal, which means fullness, or anything solid. He then says, that Jerusalem had been perfect in beauty, because God had adorned it with singular gifts; he had especially favored it with the incomparable honor of being called by his name. Hence Jerusalem was in a manner the earthly palace of God, that is, on account of the Temple; and further, it was there that the doctrine of salvation was to be found; and remarkable was this promise,

“From Sion shall go forth the law,
and rite word of God from Jerusalem.” (Isa 2:3.)

God had also promised to Ezekiel, that this city would be the fountain and origin of salvation to the whole world. (Eze 47:1.) As, then, Jerusalem had been adorned with so remarkable gifts, the Prophet introduces here strangers, who ask, “Could it be that a city so celebrated for beauty had become a desolation?”

He calls it also the joy of the whole earth; for God had poured there his gifts so liberally, that it was a cause of joy to all. For we delight in beautiful things; and wherever God’s gifts appear, we ought to have our hearts filled with joy. Some give a more refined explanation — that Jerusalem had been the joy of the whole earth, because men have no peace except God be propitious to them; and there God had deposited the testimony and pledge of his favor: and thus Jerusalem made glad the whole world, because it invited all nations to God. This, at the first view, is plausible; but it seems to me more refined than solid. I am, therefore, content with this simple view, that Jerusalem was the joy of the whole earth, because God had designed that his favor should appear there, which might justly excite the whole world to rejoice. 166 It afterwards follows, —

Calvin: Lam 2:16 - NO PHRASE Here, also, the Prophet introduces enemies as insolently exulting over the miseries of the people. He first says, that they had opened the mouth, eve...

Here, also, the Prophet introduces enemies as insolently exulting over the miseries of the people. He first says, that they had opened the mouth, even that they might loudly upbraid them; for he is not said to open the mouth who only speaks, but who insolently and freely utters his calumnies. God is, indeed, sometimes said emphatically to open his mouth, when he announces something that deserves special notice; and so Matthew says, that Christ opened his mouth when he spoke of true happiness. (Mat 5:2.) But in this place and in others the enemy is said to open his mouth, who, with a full mouth, so to speak, taunts him whom he sees worn out with evils. Hence, he refers to petulance or insolence, when he says, that enemies had opened their mouth

He then adds, that they had hissed. By hissing he no doubt means scoffing or taunting; for it immediately follows, that they had gnashed with their teeth, as though he had said, that enemies not only blamed and condemned them, but had also given tokens of extreme hatred; for he who gnashes with his teeth thus shews the bitterness of his mind, and even fury; for to gnash the teeth is what belongs to a wild beast. The Prophet then says, that enemies had not only harassed the people with taunts and scoffs, but had also cruelly and even furiously treated them. Now we know that to men of ingenuous minds, such a treatment is harder than death itself: for it is deemed by many a hard thing to fall in battle — and we see how men of war expose themselves to the greatest danger; but a disgraceful death is far more bitter. The Prophet, then, no doubt, amplifies the miseries of the people by this circumstance, that they had been harassed on every side by taunts. And he mentions this on purpose, because reproofs by the prophets had not been received by them; for we know how perversely the Jews had rebelled against the prophets, when they reproved them in God’s name. As, then, they would not have borne the paternal reproofs of God, they were thus constrained to bear the reproaches of enemies, and to receive the just reward of their pride and presumption. Nor is there a doubt, as I have said, but that the Prophet related reproaches of this kind, and the scoffs of enemies, that the people might at length know that they had been exposed to such evils, because they had proudly rejected the reproofs given them by the prophets.

He says, that enemies spoke thus, We have devoured; surely this is the day which we have expected; as though they triumphed when they saw that they got the victory, and that they could do with the people as they pleased. And as I have said, this in itself was a very bitter thing to the people; but. when the Prophet related, as in the person of the enemies, what was already sufficiently known to them, the people ought to have called to mind the reason why they had been so severely afflicted; and this is what the Prophet clearly sets forth in the next verse; for he, adds, —

Calvin: Lam 2:17 - NO PHRASE Had the Prophet related only the boastings of enemies, the people would have probably become more hardened in their sorrow. But now, on the other han...

Had the Prophet related only the boastings of enemies, the people would have probably become more hardened in their sorrow. But now, on the other hand, he assumes a different character. After having represented how insolently the enemies conducted themselves, he now says, Jehovah hath done what he had determined; and thus from the taunts of enemies he calls the attention of the people to the judgment of God. For when enemies insult us, we: indeed feel hurt, but afterwards grief in a manner blunts our feelings. Our best remedy then is, not to have our thoughts fixed on the insolence of men, but to know what the Scripture often reminds us, that the wicked are the scourges of God by which he chastises us. This, then, is the subject which the Prophet now handles. He says that God had done, etc.; as though he had said, that however enemies might exceed moderation, yet if the people attended to God there was a just cause why they should humble themselves.

He says, first, that Jehovah had done what he had determined: for the word to think is improperly applied to God, but yet it is often done, as we have before seen. He then says, that he had fulfilled the word which he had formerly commanded; for had the Prophet touched only on the secret counsel of God, the Jews might have been in doubt as to what it was. And certainly, as our minds cannot penetrate into that deep abyss, in vain would he have spoken of the hidden judgments of God. It was therefore necessary to come down to the doctrine, by which God, as far as it is expedient, manifests to us what would otherwise be not only hidden, but also incomprehensible; for were we to inquire into God’s judgments, we should sink into the deep. But when we direct our minds to what God has taught us, we find that he reveals to us whatever is necessary to be known; and though even by his word, we cannot perfectly know his hidden judgments. yet we may know them in part, and as I have said, as far as it is expedient for us. This, then, is the reason why the Prophet, after having spoken of God’s counsels and decrees, adds the word

Let us then hold to this rule, even to seek from the Law and the Prophets, and the Gospel, whatever we desire to know respecting the secret judgments of God; for, were we to turn aside, even in the smallest degree, from what is taught us, the immensity of God’s glory would immediately swallow up all our thoughts; and experience sufficiently teaches us, that nothing is more dangerous and even fatal than to allow ourselves more liberty in this respect than what behooves us. Let us then learn to bridle all curiosity when we speak of God’s secret judgments, and instantly to direct our minds to the word itself, that they may be in a manner enclosed there. Moreover, the Prophet was also able, in this manner, more easily to check whatever the Jews might have been otherwise ready to object: for we know that they were always wont to murmur, and that as soon as the prophets spake, they brought forward many exceptions, by which they attempted to confute their doctrine.

As, then, they were an unteachable people, Jeremiah did not only speak of God’s hidden judgments, of which some doubt might have been alleged; but, in order to cut off every occasion for disputes and contentions, he mentioned the word itself; and thus he held the Jews as it were convicted; for, as it is said by Moses, they could not have objected and said,

“Who shall ascend into heaven? who shall descend into the deep? who shall pass over the sea?” (Deu 30:12;)

for in their mouth was God’s word, that is, God had sufficiently made known his judgments, so that they could not complain of obscurity. We now then perceive another reason why the Prophet joined the word to God’s judgments and decrees or counsel.

But he says that this word had been published from ancient days; and here he touches on the untameable obstinacy of the people; for had they been admonished a few days or a short time before, they might have expostulated with God; and there might have been some specious appearance that God had as it were made too great haste in his rigor. But as prophets had been sent, one after another, and as he had not ceased for many years, nay, for many ages, to exhort them to repentance, and to threaten them also that they might repent, hence their inveterate impiety more fully betrayed itself. This is the reason why the Prophet now mentions the ancient days, in which God had published his word.

He at length adds, he hath subverted and not spared. He does not here charge God with too much rigor, but rather he reproves the Jews, so that from the grievousness of their punishment they might know how intolerable had been their iniquity. He would then have them to judge of their sins by their punishment, for God does not act unjustly towards men. It hence follows, that when we are severely afflicted by his hand, it is a proof that we have been very wicked.

He then concludes that it was God who had exhilarated their enemies, and raised up their horn 168 By these words he confirms the doctrine, on which I have already touched, that we ought to turn our eyes to God, when men are insolent to us, and exult over our miseries; for such a reproach might otherwise wholly overwhelm us. But when we consider that we are chastised by God, and that the wicked, however petulantly they may treat us, are yet God’s scourges, then we resolve with calm and resigned minds to bear what would otherwise wear us out by its acerbity. It follows, —

Calvin: Lam 2:18 - NO PHRASE He means not that their heart really cried to God, for there was no cry in their heart; but by this expression he sets forth the vehemence of the...

He means not that their heart really cried to God, for there was no cry in their heart; but by this expression he sets forth the vehemence of their grief, as though he had said, that the heart of the people was oppressed with so much sorrow, that their feelings burst forth into crying; for crying arises from extreme grief, and when any one cries or weeps, he has no control over himself. Silence is a token of patience; but when grief overcomes one, he, as though forgetting himself, necessarily bursts out into crying. This is the reason why he says that their heart cried to Jehovah

But we must observe, that the piety of the people is not here commended, as though they complained of their evils to God in sincerity and with an honest heart: on the contrary, the Prophet means that it was a common cry, often uttered even by the reprobate; for nature in a manner teaches this, that we ought to flee to God when oppressed by evils; and even those who have no fear of God exclaim in their extreme miseries, “God be merciful to us.” And, as I have said, such a cry does not flow from a right feeling or from the true fear of God, but from the strong and turbid impulse of nature: and thus God has from the beginning rendered all mortals inexcusable. So, then, now the Prophet says, that the Jews cried to God, or that their heart cried; not that they looked to God as they ought to have done, or that they deposited with him their sorrows and cast them into his bosom, as the Prophet encourages us to do; but because they found no remedy in the world — for as long as men find any comfort or help in the world, with that they are satisfied. Whence, then, was this crying to God? even because the world offered them nothing in which they could acquiesce; for it is indigenous, as it were, in our nature (that is, corrupt nature) to look around here and there, when any evil oppresses us. Now, when we find, as I have said, anything as a help, even an empty specter, to that we cleave, and never raise up our eyes to God. But when necessity forces us, then we begin to cry to God. Then the Prophet means that the people had been reduced to the greatest straits, when he says that their heart cried to God

He afterwards turns to the wall of Jerusalem, and ascribes understanding to an inanimate thing. O wall of Jerusalem, he says, draw down tears as though thou wert a river; or, as a river; for both meanings may be admitted. But by stating a part for the whole, he includes under the word wall, the whole city, as it is well known. And yet there is still a personification, for neither houses, nor walls, nor gates, nor streets, could shed tears; but Jeremiah could not, except by this hyperbolical language, sufficiently express the extent of their cry. This was the reason why he addressed the very wall of the city, and bade it to shed tears like a river 169

There seems to be some allusion to the ruins; for the walls of the city had been broken down as though they were melted. And then the Prophet seems to allude to the previous hardness of the people, for their hearts had been extremely stupified. As, then, they never had been flexible, whether addressed by doctrine, or exhortations, or threatenings, he now by implication brings forward in contrast with them the walls of the city, as though he had said, “Hitherto no one of God’s servants could draw even one tear from your eyes, so great was your hardness; but now the very walls weep, for they dissolve, as though they would send forth rivers of waters. Therefore the very stones turn to tears, because ye have hitherto been hardened against God and all prophetic instruction.”

He afterwards adds, Spare not thyself, give not thyself rest day or night, and let not the daughter of thine eye, or the pupil of thine eye, cease, literally, be silent; but to be silent is metaphorically taken in the sense of ceasing or resting. He intimates that there would be, nay, that there was now, an occasion of continual lamentation; and hence he exhorted them to weep day and night; as though he had said, that sorrow would continue without intermission, as there would be no relaxation as to their evils. But we must bear in mind what we have before said, that the Prophet did not speak thus to embitter the sorrow of the people. We indeed know that the minds of men are very tender and delicate while under evils, and then that they rush headlong into impatience; but as they were not as yet led to true repentance, he sets before them the punishment which God had inflicted, that they might thereby be turned to consider their own sins. It follows, —

Calvin: Lam 2:19 - NO PHRASE The Prophet now explains himself more clearly, and confirms what I have lately said, that he mentioned not the calamities of the people except for th...

The Prophet now explains himself more clearly, and confirms what I have lately said, that he mentioned not the calamities of the people except for this end, that those who were almost stupid might begin to raise up their eyes to God, and also to examine their life, and willingly to condemn themselves, that thus they might escape from the wrath of God.

The Prophet then bids them to rise and to cry. Doubtless they had been by force constrained by their enemies to undertake a long journey: why then does he bid them to rise, who had become fugitives from their own country, and had been driven away like sheep? He regards, as I have said, the slothfulness of their minds, because they were still lying torpid in their sins. It was then necessary to rouse them from this insensibility; and this is what the Prophet had in view by saying, Rise 170 And then he bids them to cry at the beginning of the watches, even when sleep begins to creep on, and the time is quieter; for when men go to bed, then sleep comes on, and that is the main rest. But the Prophet bids here the Jews to cry, and in their uneasiness to utter their complaints at the very time when others take their rest. et he did not wish them heedlessly to pour forth into the air their wailings, but bade them to present their prayers to God. Then as to the circumstances of that time, he repeats what we have already seen, that so great was their mass of evils, that it allowed the people no relaxation; in short, he intimates that it was a continual sorrow.

But, as I have said, he would have the Jews not simply to cry, but after having exhorted them to pour out their hearts like waters, he adds, before the face of Jehovah. For the unbelieving make themselves almost hoarse by crying, but they are only like brute beasts; or if they call on God’s name, they do this, as it has been said, through a rash and indiscriminate impulse. Hence the Prophet here makes a difference between the elect of God and the reprobate, when he bids them to pour forth their hearts and their cries before God, so as to seek alleviation from him, which could not have been done, were they not convinced that he was the author of all their calamities; and hence, also, arises repentance, for there is a mutual relation between God’s judgment and men’s sins. Whosoever, then, acknowledges God as a judge, is at the same time compelled to examine himself and to inquire as to his own sins. We now understand the meaning of the Prophet’s words.

For the same purpose he adds, Raise up to him thy hands. This practice of itself is, indeed, not sufficient; but the Scripture often points out the real thing by external signs. Then the elevation of the hands, in this place and others, means the same thing as prayer; and it has been usual in all ages to raise up the hands to heaven, and the expression often occurs in the Psalms, (Psa 28:2; Psa 134:2;) and when Paul bids prayers to be made everywhere, he says,

“I would have men to raise up pure hands without contention.”
(1Ti 2:8.)

God has no doubt suggested this practice to men, that they may first go beyond the whole world when they seek him; and, secondly, that they may thus stimulate themselves to entertain confidence, and also to divest themselves of all earthly desires; for except this practice were to raise up our minds, (as we are by nature inclined to superstition,) every one would seek God either at his feet or by his side. Then God has planted in men this feeling, even to raise upwards their hands, in order that they may go, as I have said, beyond the whole world, and that having thus divested themselves of all vain superstition, they may ascend above the heavens. This custom, I allow, is indeed common among the unbelieving; and thus all excuse has been taken away from them. Though, then, the unbelieving have been imbued with gross and delirious fantasies, so as to connect God with statues and pictures, yet this habit of raising up the hands to heaven ought to have been sufficient to confute all their erroneous notions. But it would not be enough to seek God beyond this world, so that no superstition should possess our minds, except our minds were also freed from all worldly desires. For we are held entangled in our lusts, and then we seek what pleases the flesh, and thus, for the most part, men strive, to subject God to themselves. Then the elevation of the hands does also shew that we are to deny ourselves, and to go forth, as it were, out of ourselves whenever we call on God. These are briefly the things which may be said of the use of this ceremony or practice.

But we must remember what I have referred to, that the Prophet designates the thing itself by an outward sign, when he bids them to raise up the hands to God. He afterwards shews the necessity of this, because of the soul of thy little ones, who faint in famine; 171 but the ב , beth, is redundant here, — who, then, through famine faint or fail, and that openly. For it might have happened that those who had no food pined away at home, and thus fainted because no one gave them aid, because their want was not known. But when infants in public places breathed out their souls through famine, hence was evident that extreme state of despair, which the Prophet intended here to set forth by mentioning at the head of all the streets. It follows, —

Calvin: Lam 2:20 - NO PHRASE Here, also, Jeremiah dictates words, or a form of prayer to the Jews. And this complaint availed to excite pity, that God had thus afflicted, not str...

Here, also, Jeremiah dictates words, or a form of prayer to the Jews. And this complaint availed to excite pity, that God had thus afflicted, not strangers, but the people whom he had adopted. Interpreters do, indeed, give another explanation, “See, Jehovah, To whom hast thou done this?” that is, Has any people been ever so severely afflicted? But I do not think that the comparison is made here, which they seek to make, but that the people only set before God the covenant which he had made with their fathers, as though they said, “O Lord, hadst thou thus cruelly raged against strangers, there would have been nothing so wonderful; but since we are thine heritage, and the blessed seed of Abraham, since thou hast been pleased to choose us as thy peculiar people, what can this mean, that, thou treatest us with so much severity?”

We now, then, perceive the real meaning of the Prophet, when, in the person of the people, he speaks thus, See, and look on, Jehovah, to whom thou hast done this; for thou hast had to do with thy children: not that the Jews could allege any worthiness; but the gratuitous election of God must have been abundantly sufficient to draw forth mercy. Nor do the faithful here simply ask God to see, but they add another word, Look on. By the two words they more fully express the indignity of what had happened, as though they said, that it was like a prodigy that God’s people should be so severely afflicted, who had been chosen by him: see, then, to whom thou hast done this

And this mode of praying was very common, as we find it said in the Psalms,

“Pour forth thy wrath on the nations which know not thee, and on the kingdoms which call not on thy name.” (Psa 79:6.)

And a similar passage we have before observed in our Prophet. (Jer 10:25.) The sum of what is said is, that there was a just reason why God should turn to mercy, and be thus reconciled to his people, because he had not to do with aliens, but with his own family, whom he had been pleased to adopt. But the rest I shall defer until tomorrow.

Calvin: Lam 2:21 - NO PHRASE Here he relates in the person of the Church another calamity, that the young and the aged were lying prostrate in the streets; and he joins children ...

Here he relates in the person of the Church another calamity, that the young and the aged were lying prostrate in the streets; and he joins children to the old men, to shew that there was no difference as to age. Then he says that dead bodies were lying promiscuously in public places. He adds, that virgins and young men had fallen by the sword; by which he confirms the previous clause, for there is nothing new said here, but only the manner is shewn by which they had been slain; for slain by the sword had been the young men and young women without any distinction; the enemies at the same time had not spared the old, while they killed the very flower of the people.

But the Prophet at the same time shews that all this was to be ascribed to God, not. that the Jews might expostulate with him, but that they might cease vainly to lament their calamities, and in order that they might on the contrary turn to God. Hence he does not say that the young and the old had been slain by the enemies, but by God himself. But it was difficult to convince the Jews of this, for they were so filled with rage against their enemies, that they could not turn their thoughts to the consideration of God’s judgments. This, then, is the reason why the Prophet makes God the author of all their calamities; Thou, he says, hast slain in the day of thy wrath; thou hast killed and not spared. And though the people seem here in a manner to contend with God, we must yet bear in mind the design of the Prophet, even to teach the people to look to God himself, so that they might know that they had to do with him. For there ought to be a passing from one truth to another, so that men, conscious of their sins, should first give glory to God, and then humbly deprecate the wrath which they have deserved. It follows at length, —

Calvin: Lam 2:22 - NO PHRASE Here he uses a most appropriate metaphor, to show that the people had been brought to the narrowest straits; for he says that terrors had on every ...

Here he uses a most appropriate metaphor, to show that the people had been brought to the narrowest straits; for he says that terrors had on every side surrounded them, as when a solemn assembly is called. They sounded the trumpets when a festival was at hand, that all might come up to the Temple. As, then, many companies were wont to come to Jerusalem on feast-days — for when the trumpets were sounded all were called — so the Prophet says that terrors had been sent by God from every part to straiten the miserable people: thou hast, then, called my terrors all around, — how? as to a feast-day, the day of the assembly; for מועד , muod, means the assembly as well as the place and the appointed time. 173

But we must ever bear in mind what I have already referred to, that though enemies terrified the Jews, yet this was to be ascribed to God, so that every one might acknowledge for himself, that the Chaldeans had not come by chance, but through the secret impulse of God. He afterwards adds, in the day of Jehovah’s wrath (he changes the person) there was none alive, or remaining; nay, he says the enemy has consumed those whom I had nursed and brought up. Here he transfers to enemies what he had before said was done by God, but in this sense, that he understood God as the chief author, and the Chaldeans as the ministers; of his vengeance. Now follows, —

Defender: Lam 2:17 - fulfilled his word These terrible afflictions that had come on Israel not only were divine judgments on sin, but were also precise fulfillments of prophecies given some ...

These terrible afflictions that had come on Israel not only were divine judgments on sin, but were also precise fulfillments of prophecies given some 900 years before (Leviticus 26:14-39; Deuteronomy 28:15-62). Thus the events were vindicating the divine authority of the Scriptures even while the people were denying them."

TSK: Lam 2:1 - How // covered // and cast // the beauty // his footstool How : Lam 1:1, Lam 4:1 covered : Lam 3:43, Lam 3:44; Eze 30:18, Eze 32:7, Eze 32:8; Joe 2:2 and cast : Isa 14:12-15; Eze 28:14-16; Mat 11:23; Luk 10:1...

TSK: Lam 2:2 - swallowed // he hath thrown // brought them down to // polluted swallowed : Lam 2:17, Lam 2:21, Lam 3:43; Job 2:3 *marg. Psa 21:9; Isa 27:11; Jer 13:14, Jer 21:7; Eze 5:11, Eze 7:4, Eze 7:9, Eze 8:18, Eze 9:10; Zec...

TSK: Lam 2:3 - the horn // he hath // he burned the horn : Job 16:15; Psa 75:5, Psa 75:10, Psa 89:24, Psa 132:17; Jer 48:25; Luk 1:69 he hath : Psa 74:11 he burned : Deu 32:22; Psa 79:5, Psa 89:46; ...

TSK: Lam 2:4 - bent // that were pleasant to the eye // he poured bent : Lam 2:5, Lam 3:3, Lam 3:12, Lam 3:13; Job 6:4, Job 16:12-14; Isa 63:10; Jer 21:5, Jer 30:14 that were pleasant to the eye : Heb. the desirable ...

TSK: Lam 2:5 - was // he hath swallowed up Israel // mourning was : Lam 2:4; Jer 15:1, Jer 30:14 he hath swallowed up Israel : Lam 2:2; 2Ki 25:9; 2Ch 36:16, 2Ch 36:17; Jer 52:13 mourning : Eze 2:10

was : Lam 2:4; Jer 15:1, Jer 30:14

he hath swallowed up Israel : Lam 2:2; 2Ki 25:9; 2Ch 36:16, 2Ch 36:17; Jer 52:13

mourning : Eze 2:10

TSK: Lam 2:6 - he hath violently // tabernacle // as if // caused // the king he hath violently : ""He hath destroyed the temple, as if it had been no better than a cottage erected in a garden, while the fruit is gathering, and ...

he hath violently : ""He hath destroyed the temple, as if it had been no better than a cottage erected in a garden, while the fruit is gathering, and then removed, or suffered to decay.""Psa 80:12, Psa 89:40; Isa 5:5, Isa 63:18, Isa 64:11

tabernacle : or, hedge

as if : Isa 1:8

caused : Lam 1:4; Zep 3:18

the king : Lam 4:16, Lam 4:20, Lam 5:12; Isa 43:28; Jer. 52:11-27; Eze 12:12, Eze 12:13, Eze 17:18; Mal 2:9

TSK: Lam 2:7 - cast off // given up // they have cast off : Lam 2:1; Lev 26:31, Lev 26:44; Psa 78:59-61; Isa 64:10,Isa 64:11; Jer 7:12-14, Jer 26:6, Jer 26:18; Jer 52:13; Eze 7:20-22, Eze 24:21; Mic ...

TSK: Lam 2:8 - purposed // stretched // he hath not // destroying // he made purposed : Lam 2:17; Isa 5:5; Jer 5:10 stretched : 2Sa 8:2; 2Ki 21:13; Isa 28:17, Isa 34:11; Amo 7:7, Amo 7:8 he hath not : Job 13:21; Eze 20:22 destr...

purposed : Lam 2:17; Isa 5:5; Jer 5:10

stretched : 2Sa 8:2; 2Ki 21:13; Isa 28:17, Isa 34:11; Amo 7:7, Amo 7:8

he hath not : Job 13:21; Eze 20:22

destroying : Heb. swallowing up, Lam 2:2, Lam 2:5

he made : Isa 3:26; Jer 14:2

TSK: Lam 2:9 - gates // her king // the law // her prophets gates : Neh 1:3; Jer 39:2, Jer 39:8, Jer 51:30, Jer 52:14 her king : Lam 1:3, Lam 4:15, Lam 4:20; Deu 28:36; 2Ki 24:12-16, 2Ki 25:7; Jer 52:8, Jer 52:...

TSK: Lam 2:10 - elders // sit // and keep // cast up // they have girded // the virgins elders : Lam 4:5, Lam 4:16, Lam 5:12, Lam 5:14; Job 2:13; Isa 3:26, Isa 47:1, Isa 47:5 sit : Sitting on the ground was a posture of mourning and deep ...

elders : Lam 4:5, Lam 4:16, Lam 5:12, Lam 5:14; Job 2:13; Isa 3:26, Isa 47:1, Isa 47:5

sit : Sitting on the ground was a posture of mourning and deep distress. Hence the coin struck by Vespasian, on the capture of Jerusalem, has on the obverse side a palm tree, the emblem of Judea, and under it a woman, the emblem of Jerusalem, sitting down, with her elbow on her knee, and her head supported by her hand, with the legend Judea capta . Lam 1:1

and keep : Lam 3:28; Jer 8:14; Amo 5:13, Amo 8:3

cast up : Jos 7:6; 2Sa 13:19; Job 2:12; Rev 18:19

they have girded : Isa 15:3, Isa 36:22; Eze 7:18, Eze 27:31; Joe 1:8

the virgins : Lam 1:4; Amo 8:13

TSK: Lam 2:11 - eyes // my bowels // my liver // for // because // swoon eyes : Lam 1:16, Lam 3:48-51; 1Sa 30:4; Psa 6:7, Psa 31:9, Psa 69:3; Isa 38:14 my bowels : Lam 1:20; Jer 4:19 my liver : Job 16:13; Psa 22:14 for : La...

TSK: Lam 2:12 - as the // soul as the : Eze 30:24 soul : Isa 53:12

as the : Eze 30:24

soul : Isa 53:12

TSK: Lam 2:13 - shall I take // for // who can shall I take : Lam 1:12; Dan 9:12 for : 2Sa 5:20; Psa 60:2; Jer 14:17; Eze 26:3, Eze 26:4 who can : Jer 8:22, Jer 30:12-15, Jer 51:8, Jer 51:9

TSK: Lam 2:14 - prophets // they have // false prophets : Isa 9:15, Isa 9:16; Jer 2:8, Jer 5:31, Jer 6:13, Jer 6:14, Jer 8:10,Jer 8:11, Jer 14:13-15, Jer 23:11-17; Jer 27:14-16, Jer 28:15, Jer 29:8...

TSK: Lam 2:15 - that pass // by // clap // they // wag // Is this The combination of scorn, enmity, rage, and exultation, which the conquerors and spectators manifested at the destruction of Jerusalem and the temple,...

The combination of scorn, enmity, rage, and exultation, which the conquerors and spectators manifested at the destruction of Jerusalem and the temple, are here described with peculiar pathos and energy. The whole scene is presented to view as in an exquisitely finished historical painting.

that pass : Deu 29:22-28; 1Ki 9:7-9; 2Ch 7:21; Jer 18:16

by : Heb. by the way

clap : Lam 1:8; Job 27:22, Job 27:23; Eze 25:6; Nah 3:19

they : Lam 2:16; Jer 19:8, Jer 25:9, Jer 25:18, Jer 29:18, Jer 51:37; Mic 6:16; Zep 2:15

wag : 2Ki 19:21; Psa 22:7, Psa 44:14, Psa 44:15; Isa 37:22; Jer 18:16; Mat 27:39; Mar 15:29

Is this : Lam 2:6; Psa 48:2, Psa 50:2; Isa 64:11

TSK: Lam 2:16 - thine // gnash // We have swallowed // we have seen thine : Lam 3:46; Job 16:9, Job 16:10; Psa 22:13, Psa 35:21, Psa 109:2 gnash : Psa 35:16, Psa 37:12, Psa 112:10; Act 7:54 We have swallowed : Psa 56:2...

TSK: Lam 2:17 - done // he hath thrown // he hath caused done : Lam 2:8; Lev. 26:14-46; Deut. 28:15-68, Deu 29:18-23, Deu 31:16, Deu 31:17, Deu 32:15-27; Jer 18:11; Mic 2:3 he hath thrown : Lam 2:1, Lam 2:2;...

done : Lam 2:8; Lev. 26:14-46; Deut. 28:15-68, Deu 29:18-23, Deu 31:16, Deu 31:17, Deu 32:15-27; Jer 18:11; Mic 2:3

he hath thrown : Lam 2:1, Lam 2:2; Eze 5:11, Eze 7:8, Eze 7:9, Eze 8:18, Eze 9:10

he hath caused : Lam 1:5; Deu 28:43, Deu 28:44; Psa 38:16, Psa 89:42

TSK: Lam 2:18 - heart // O wall // let tears // the apple heart : Psa 119:145; Isa 26:16, Isa 26:17; Hos 7:14 O wall : Lam 2:8; Hab 2:11 let tears : Lam 1:2, Lam 1:16, Lam 3:48, Lam 3:49; Psa 119:136; Jer 4:3...

heart : Psa 119:145; Isa 26:16, Isa 26:17; Hos 7:14

O wall : Lam 2:8; Hab 2:11

let tears : Lam 1:2, Lam 1:16, Lam 3:48, Lam 3:49; Psa 119:136; Jer 4:31, Jer 9:1, Jer 9:17, Jer 9:18, Jer 13:17, Jer 14:17

the apple : Bath ayin which sometimes means the pupil of the eye, seems here to denote tears, the produce of the eye; and therefore elegantly termed the daughter of the eye.

TSK: Lam 2:19 - cry out // watches // pour // lift up // that faint cry out : Psa 42:8, Psa 62:8, Psa 119:55, Psa 119:147, Psa 119:148; Isa 26:9; Mar 1:35; Luk 6:12 watches : Jdg 7:19; Mat 14:25; Mar 13:35 pour : 1Sa 1...

TSK: Lam 2:20 - consider // Shall the women // of a span long // shall the priest consider : Exo 32:11; Deu 9:26; Isa 63:16-19, Isa 64:8-12; Jer 14:20-21 Shall the women : Lam 4:10; Lev 26:29; Deu 28:53-57; 2Ki 6:28, 2Ki 6:29; Jer 1...

consider : Exo 32:11; Deu 9:26; Isa 63:16-19, Isa 64:8-12; Jer 14:20-21

Shall the women : Lam 4:10; Lev 26:29; Deu 28:53-57; 2Ki 6:28, 2Ki 6:29; Jer 19:9; Eze 5:10

of a span long : or, swaddled with their hands

shall the priest : Lam 1:19, Lam 4:13, Lam 4:16; Psa 78:64; Isa 9:14-17; Jer 5:31, Jer 14:15-18, Jer 23:11-15; Eze 9:5, Eze 9:6

TSK: Lam 2:21 - young // my virgins // thou hast killed young : Deu 28:50; Jos 6:21; 1Sa 15:3; 2Ch 36:17; Est 3:13; Jer 51:22; Eze 9:6 my virgins : Lam 1:15, Lam 1:18; Psa 78:63; Jer 9:21, Jer 11:22, Jer 18...

TSK: Lam 2:22 - my terrors // those my terrors : Psa 31:13; Isa 24:17, Isa 24:18; Jer 6:25, Jer 20:3, Jer 46:5; Amo 9:1-4 those : Deu 28:18; Jer 16:2-4; Hos 9:12-16; Luk 23:29, Luk 23:30

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Tafsiran/Catatan -- Catatan Kata/Frasa (per Ayat)

Poole: Lam 2:1 - How hath the Lord covered the daughter of Zion with a cloud in his anger? // And cast down from heaven unto the earth the beauty of Israel // And remembered not his footstool in the day of his anger How hath the Lord covered the daughter of Zion with a cloud in his anger? It hath been formerly observed that great states and kingdoms are often in...

How hath the Lord covered the daughter of Zion with a cloud in his anger? It hath been formerly observed that great states and kingdoms are often in Scripture expressed under the notion of daughters, Psa 137:8 Isa 10:30 47:1,5 Jer 46:11 Lam 4:21,22 : the meaning is, How hath God obscured all the beauty and glory of the church and state of the Jews!

And cast down from heaven unto the earth the beauty of Israel that is, thrown them down from the highest pitch of glory and honour, to the meanest degree of baseness and servitude.

And remembered not his footstool in the day of his anger: the earth is called the Lord’ s footstool, Isa 66:1 Mat 5:35 Act 7:49 , but here plainly the temple is understood, called God’ s footstool, 1Ch 28:2 ; and the whole temple seems rather to be understood than the ark, for we read of no indignity offered to the ark by the Chaldeans, more than to any other part of the temple; God had suffered the Chaldeans to burn the whole temple, and it may justly be doubted whether those other texts that mention a worshipping at God’ s footstool, Psa 99:5 132:7 , be not to be understood of worshipping in the temple, for it was not the privilege of all the Jews to come so near the ark as to worship before that. The reason of the complaint is God’ s permission of the Chaldeans to burn the temple. See Jer 52:13 .

Poole: Lam 2:2 - The Lord hath swallowed up all the habitations of Jacob, and hath not pitied // He hath thrown down in his wrath the strong holds of the daughter of Judah // He hath polluted the kingdom and the princes thereof The Lord hath swallowed up all the habitations of Jacob, and hath not pitied as he hath had no respect to his own house, so he hath had much less res...

The Lord hath swallowed up all the habitations of Jacob, and hath not pitied as he hath had no respect to his own house, so he hath had much less respect to the common habitations of the Jews.

He hath thrown down in his wrath the strong holds of the daughter of Judah their military fortifications have been of no use to them, he hath made them to touch the ground, i.e. suffered the enemies to batter them to the earth.

He hath polluted the kingdom and the princes thereof that is, either delivered them into the hands of pagans, whom to touch they judged a legal pollution, or else dealt with them as with a polluted thing, east them off, or brake them in pieces. All this is made the effect of God’ s wrath, and his work; for as a man is said to do that which he encourageth others to do, and assists them in doing; so God is said to have done this, because he did not only suffer the Chaldeans to do it, but used them as a rod in his hand, inclining them to do it, and assisting them in the execution of his wrath.

Poole: Lam 2:3 - He hath cut off in his fierce anger all the horn of Israel // He hath drawn back his right hand from before the enemy // He burned against Jacob like a flaming fire, which devoureth round about He hath cut off in his fierce anger all the horn of Israel that is, the beauty and strength of Israel, so horn signifieth by a usual metaphor in Scri...

He hath cut off in his fierce anger all the horn of Israel that is, the beauty and strength of Israel, so horn signifieth by a usual metaphor in Scripture, Psa 74:4 Jer 48:25 , &c., the horn being much the beauty of the beast, as also that member by which the beast puts forth its strength in assaulting its adversary.

He hath drawn back his right hand from before the enemy either God hath drawn back his assistance which he was wont to give the Jews against their enemies; or Israel, through God’ s leaving of them, hath drawn back his right hand; but it seems rather to be understood of God’ s weakening the Israelites’ right hands, so as they were not able to hold them up (as before) against their enemies.

He burned against Jacob like a flaming fire, which devoureth round about God had consumed them, not in this or that part, but round about, as a fire seizing a house or heap of combustible matter at once, on all sides.

Poole: Lam 2:4 - -- That is, God (whom by their sins they had provoked and made their enemy) behaved himself as an enemy, bending his bow, and stretching out his right ...

That is, God (whom by their sins they had provoked and made their enemy) behaved himself as an enemy, bending his bow, and stretching out his right hand, and slew their young men and maidens, who were pleasant to look upon; and had brought judgments upon them like fire, which devours without any discrimination.

Poole: Lam 2:5 - -- See Lam 2:2 . Several pathetical expressions signifying the same things, properly imitating the dialect of mourners, whose passion suffers them not ...

See Lam 2:2 . Several pathetical expressions signifying the same things, properly imitating the dialect of mourners, whose passion suffers them not to speak according to art, but frequently they say the same things over and over.

Poole: Lam 2:6 - tabernacle // places of the assembly // the king and the priest The word translated tabernacle (say some) signifies a hedge or fence , and they would have it here so translated, and so the phrase should denote...

The word translated

tabernacle (say some) signifies a hedge or fence , and they would have it here so translated, and so the phrase should denote God’ s withdrawing his protection from the Jews; but it is no where so translated. It is another word used Psa 80:12 89:40 . The most judicious interpreters think that the word here signifieth the temple , and the rather because of what followeth. By the

places of the assembly may be understood the synagogues. By

the king and the priest are meant persons of greatest rank and eminency, though it is thought here is a special reference to Zedekiah the king of Judah, and Seraiah who was the high priest, the former of which was miserably handled, the latter slain.

Poole: Lam 2:7 - altar By altar and sanctuary seemeth not to be meant strictly here the places or buildings so called, which are said to be the Lord’ s, because h...

By

altar and

sanctuary seemeth not to be meant strictly here the places or buildings so called, which are said to be the Lord’ s, because he directed the making of them, and they were dedicated to his service, and used for no other use; but the stated worship and communion of the church of the Jews; as altar is taken, 1Co 10:18 . God, by his suffering the place to be destroyed where alone they might sacrifice, seemed to have abhorred his own institutions, as it is said, The prayers of the wicked are an abomination to the Lord . He saith the Lord also had destroyed the most stately of their civil edifices; and the enemies, with their triumphs and blasphemies, had made as great noise, to the reproach and dishonour of God, as before those that sang holy songs, or played on instruments, were wont to make in the temple to the honour and glory of God.

Poole: Lam 2:8 - wall // He hath stretched out a line // He hath not withdrawn his hand from destroying The term wall in this verse seemeth to be taken in a metaphorical sense, for the strength and security of the Jews (the strength and security of a...

The term

wall in this verse seemeth to be taken in a metaphorical sense, for the strength and security of the Jews (the strength and security of a place lying much in ifs walls).

He hath stretched out a line: artificers use with lines not only to mark out places for building, but also for destruction, to direct them what to cut off; such a line is here meant.

He hath not withdrawn his hand from destroying God had gone on in destroying them: and had made their walls and ramparts feeble, and to shake like a man under some languishing distemper, that had no strength left.

Poole: Lam 2:9 - Her gates are sunk into the ground // He hath destroyed and broken her bars // Her king and her princes are among the Gentiles // The law is no more // Her prophets also find no vision from the Lord Her gates are sunk into the ground that is, the gates of Jerusalem are destroyed and covered over with rubbish. He hath destroyed and broken her bar...

Her gates are sunk into the ground that is, the gates of Jerusalem are destroyed and covered over with rubbish.

He hath destroyed and broken her bars the bolts of the gates are broken.

Her king and her princes are among the Gentiles Zedekiah and the nobles of Judah that were not slain were in miserable captivity.

The law is no more the law was no more read and opened, nor was there any more sacrifices offered according to the prescript of it, nor any solemn feasts kept according to the direction of it.

Her prophets also find no vision from the Lord they had but very few prophets amongst them from this time to the time of the gospel, and very few of those at this time alive had any revelations from God; we read only of this prophet, Ezekiel, Daniel, and three after the captivity, Haggai, Zechariah, and Malachi.

Poole: Lam 2:10 - -- Sitting upon the ground, keeping silence, throwing dust on their heads, girding themselves with sackcloth, hanging down the head, were all of them p...

Sitting upon the ground, keeping silence, throwing dust on their heads, girding themselves with sackcloth, hanging down the head, were all of them postures, and actions, and gestures of mourners. The meaning of this whole verse is, that the whole city of Jerusalem was in a very sad state and condition, and all persons in it in a mournful posture; not the common people only, but the gravest of their magistracy and ministry, those who were wont to sit in the chairs of magistracy and of teachers. Their young women also, which used to be most brisk and frolic, those whose condition was furthest off from sorrow, and who were least disposed to it, were now all of them drowned in floods of it.

Poole: Lam 2:11 - For the destination of the daughter of my people // Because the children and the sucklings swoon in the streets of the city This whole verse is but expressive of the prophet’ s great affliction for the miseries come upon the Jews: he wept himself almost blind, his pa...

This whole verse is but expressive of the prophet’ s great affliction for the miseries come upon the Jews: he wept himself almost blind, his passion had disturbed his bodily humours, that his bowels were troubled; his gall lying under his liver, upon this disturbance was vomited up: they are all no more than expressions of very great affliction and sorrow.

For the destination of the daughter of my people for the miseries befallen the Jews: he had mourned for their sins before, and for their plagues too which he had in prospect, Jer 9:1 ; he now mourns for them as being come upon them: which mourning considered only as for their miseries, spake no more than the prophet’ s good nature and love to his country; but considered as the indication of God’ s wrath and displeasure, was also a godly sorrow.

Because the children and the sucklings swoon in the streets of the city the children and sucklings fainted and swooned, either for want of water, or bread, or milk in their mothers’ or nurses’ breasts during the famine, occasioned by the long siege of the city. This appears in the next verse.

Poole: Lam 2:12 - -- The little children, ignorant of the cause of the failure of their usual food, called to their mothers for it as formerly, being ready to faint and ...

The little children, ignorant of the cause of the failure of their usual food, called to their mothers for it as formerly, being ready to faint and die, as men mortally wounded, for want of spirits and blood, use to faint, and died in their mothers’ arms; for so I had rather interpret the phrase poured out their souls , than (as some) understand by souls the desires of their souls, for he is speaking of sucklings as well as more grown children: the phrase is capable of both senses.

Poole: Lam 2:13 - -- The sum of this verse is, that the miserable condition of the people was both incomparable and incurable . There was no people whose miserable co...

The sum of this verse is, that the miserable condition of the people was both incomparable and incurable . There was no people whose miserable condition was in any degree parallel to the misery of the Jews. It is some comfort to persons in misery to consider that others are and have been, as miserable as they, but the prophet had not this topic from whence to fetch an argument of comfort to the Jews; there were none to whom he could liken them, nor was there any present cure for them; their breach was like a sea-breach , where the waters come in with such a torrent, that while the tide abates there is no making any bank of defence against them.

Poole: Lam 2:14 - -- Not the Lord’ s prophets in thee, but those prophets to whom you chose rather to hearken, and whom you believed rather than me and others sent ...

Not the Lord’ s prophets in thee, but those prophets to whom you chose rather to hearken, and whom you believed rather than me and others sent by God to reveal his will unto you, came and told you idle and vain stories, that those who were carried into captivity should after two years return, &c. And by telling you such smooth and pleasant things, tickled your humours instead of discovering your sins, which were bringing these judgments upon you; whereas they ought to have dealt freely and faithfully with you, and have made you sensible of your sins, and this might have prevented your miserable captivity. But they rather spent their breath in telling you false stories to encourage you in your sinful courses, and so proved to you the causes of your banishment; or else they told you false stories, which they pretended to be the causes of the captivity of your brethren, in the mean time concealing the true causes, and suffering you to run on in the same errors, till you came to be more miserable than those that went into captivity before you.

Poole: Lam 2:15 - -- This was according to God’ s threatenings, 1Ki 9:8 Jer 18:16 19:8 . God had poured out all his blessings upon this people, whatsoever might ado...

This was according to God’ s threatenings, 1Ki 9:8 Jer 18:16 19:8 . God had poured out all his blessings upon this people, whatsoever might adorn them, or make them happy, so as all people blessed the Jewish nation; but now the case was so altered, that all people scoffed at them, and hissed, and admired at the change which God had made.

Poole: Lam 2:16 - -- As strangers that had no quarrels with nor prejudices against the Jews, passing by their country, and their great city Jerusalem, despised and scorn...

As strangers that had no quarrels with nor prejudices against the Jews, passing by their country, and their great city Jerusalem, despised and scorned it; so their enemies with whom they had former quarrels, and who had taker up prejudices against them, they reproached and abused them, and triumphed in their ruin, and in the success of their arms against them, and blessed themselves, as having now seen the day they had looked and wished for.

Poole: Lam 2:17 - -- God hath not surprised us by these providences, he gave us notice what he would do, and hath done no more than what he threatened long since, Lev 26...

God hath not surprised us by these providences, he gave us notice what he would do, and hath done no more than what he threatened long since, Lev 26:16 , &c.; Deu 28:15 , &c. It is true lie hath severely punished us, so as in his dispensation there appear no prints of pity, he hath set up our enemies, and hath made them to triumph over his people, but in all this he hath but justified his truth, and fulfilled his word.

Poole: Lam 2:18 - Let not the apple of thine eye cease They cried unto God seriously, though not sincerely; from their heart, though not with their whole heart; either by the wall, or upon the wall, or (...

They cried unto God seriously, though not sincerely; from their heart, though not with their whole heart; either by the wall, or upon the wall, or (which is judged most probable) by occasion of the breaches made in the wall. Upon this he turns his discourse to the wall itself, and calls to it, or to those that were upon it, or near it, incessantly to mourn.

Let not the apple of thine eye cease in the Hebrew it is, let not the daughter of thine eye cease . We call it the apple ; the Latins, the pupil , or babe , of the eye.

Poole: Lam 2:19 - -- The prophet calls upon the Jews not to be slothful in this their very evil day, but to rise up from their beds, and either at the beginning of the f...

The prophet calls upon the Jews not to be slothful in this their very evil day, but to rise up from their beds, and either at the beginning of the four watches, or at the beginning of each watch, at all times in the night, to betake themselves to God by prayer, and that not in a cold, lazy manner, but so as to pour out their hearts with their words; and he moveth them to it, as for their own sake, so for the sake of their young children, who every where were starved to death.

Poole: Lam 2:20 - Consider to whom thou hast done this Consider to whom thou hast done this that is, not to heathen, who never owned thee, nor were called by thy name, but to thine own people, called thy ...

Consider to whom thou hast done this that is, not to heathen, who never owned thee, nor were called by thy name, but to thine own people, called thy portion and thine heritage; let thy former relation to us, and our former acknowledgments of thee, prevail with thee. Wilt thou suffer, or should such a thing be, as for women to satisfy their hunger with the fruit of their own bodies, and that when they are very young? And shall thy ministers be slain, and that in thy sanctuary? Any human blood polluted it; shall not the blood of those that were the ministers of God be judged a pollution and profanation of it?

Poole: Lam 2:21 - -- None of what sex or age soever are spared: though the hands of the Chaldeans have done this, yet they have been set on and assisted by thee, and hav...

None of what sex or age soever are spared: though the hands of the Chaldeans have done this, yet they have been set on and assisted by thee, and have been but the executioners of thy wrath and displeasure.

Poole: Lam 2:22 - -- As my people were wont to be called together from all parts in a solemn day, when they were to meet at Jerusalem from all parts of Judea; so now by ...

As my people were wont to be called together from all parts in a solemn day, when they were to meet at Jerusalem from all parts of Judea; so now by thy providence my terrible enemies, or terrible things, are by thee called together against that holy city, whither thy people were wont to be called to thy solemn worship. Thou hast made me as a great mother to bring Up many inhabitants that were my children, and now the enemy hath consumed the far greater number of them.

Haydock: Lam 2:1 - About About. The troops of the enemy resemble those multitudes, which come from all parts to Jerusalem. Many kings could not raise such an army. (Calmet...

About. The troops of the enemy resemble those multitudes, which come from all parts to Jerusalem. Many kings could not raise such an army. (Calmet)

Haydock: Lam 2:1 - Obscurity // Heaven // Stool Obscurity. He continues to bewail the misery of Jerusalem. --- Heaven, the highest glory, Isaias xiv. 12. --- Stool; the temple, and the land. ...

Obscurity. He continues to bewail the misery of Jerusalem. ---

Heaven, the highest glory, Isaias xiv. 12. ---

Stool; the temple, and the land. The ark fell not into the hands of the enemy. (Calmet) ---

The punishment which the Lord permits, is justly ascribed to Him. (Worthington)

Haydock: Lam 2:2 - Unclean Unclean, or treated it as such. (Calmet) --- Septuagint, "he hath accounted profane the kings." (Haydock) --- Joakim, Jechonias, Sedecias, and th...

Unclean, or treated it as such. (Calmet) ---

Septuagint, "he hath accounted profane the kings." (Haydock) ---

Joakim, Jechonias, Sedecias, and the royal family, were exposed to the greatest ignominy and sufferings. (Calmet)

Haydock: Lam 2:3 - Horn // Hand Horn: beauty and power, (Haydock) the two kingdoms, the fortresses, (Calmet) and all their strength, denoted by horns. (Worthington) --- Hand; ref...

Horn: beauty and power, (Haydock) the two kingdoms, the fortresses, (Calmet) and all their strength, denoted by horns. (Worthington) ---

Hand; refusing us protection, and aiding the Chaldeans.

Haydock: Lam 2:5 - Women Women, suffering them to be abused, chap. v. 11, 13.

Women, suffering them to be abused, chap. v. 11, 13.

Haydock: Lam 2:6 - Tent // Sabbaths // Priest Tent: the temple, with the same indifference as if it had been a hut, built to guard the fruit of a garden, Isaias v. 5., and Psalm lxxix. 13. --- S...

Tent: the temple, with the same indifference as if it had been a hut, built to guard the fruit of a garden, Isaias v. 5., and Psalm lxxix. 13. ---

Sabbaths. The Jews rested, but could offer no sacrifices in captivity. ---

Priest. Saraias was slain, and Sedecias imprisoned, &c., chap. lii. 10. (Calmet)

Haydock: Lam 2:7 - Cursed // Towers // Feast Cursed, or suffered it to be polluted, (Worthington) as he looked on it with horror, after it had been profaned by Achaz, &c. --- Towers. Septuagi...

Cursed, or suffered it to be polluted, (Worthington) as he looked on it with horror, after it had been profaned by Achaz, &c. ---

Towers. Septuagint, "palaces;" Greek: bareon. ---

Feast. What a contrast! The temple used to resound with songs of praise and music: the Chaldeans fill it with insolent shouts of victory.

Haydock: Lam 2:8 - Line // Bulwark Line, to level it with the ground, (Isaias xxxiv. 11.; Calmet) or to treat it with just severity. (Theodoret) --- Bulwark. Literally, "the first ...

Line, to level it with the ground, (Isaias xxxiv. 11.; Calmet) or to treat it with just severity. (Theodoret) ---

Bulwark. Literally, "the first wall," (Haydock) or ditch, lined with palisades. Alexander [the Great] ordered the towers to be levelled, and the horses' manes to be cut, when Hephזstion died, to denote the general sorrow.

Haydock: Lam 2:9 - Among // Law // No vision Among, as slaves, or in prison. --- Law has been neglected; and now it cannot be observed, as to the ceremonial part. There are no public instruct...

Among, as slaves, or in prison. ---

Law has been neglected; and now it cannot be observed, as to the ceremonial part. There are no public instructions. ---

No vision. When Jeremias was consulted, he had to pray for ten days, chap. xlii. 7.

Haydock: Lam 2:10 - Ancients // Canitiem multo deformat pulvere Ancients, even magistrates. (Calmet) --- Canitiem multo deformat pulvere. (Virgil, ֶneid x.)

Ancients, even magistrates. (Calmet) ---

Canitiem multo deformat pulvere. (Virgil, ֶneid x.)

Haydock: Lam 2:11 - Earth Earth, by an overflowing of the bile, occasioned by grief, Job xvi. 14. (Calmet)

Earth, by an overflowing of the bile, occasioned by grief, Job xvi. 14. (Calmet)

Haydock: Lam 2:13 - Sea Sea. This is an hyperbole, to express the greatness of sorrow, as the sea surpasses all other waters. (Worthington)

Sea. This is an hyperbole, to express the greatness of sorrow, as the sea surpasses all other waters. (Worthington)

Haydock: Lam 2:14 - Revelations Revelations. Hebrew Masoth, "burdens" for the enemy. This sentence ought to come before and they, &c., as it is in the Vulgate. (Haydock)

Revelations. Hebrew Masoth, "burdens" for the enemy. This sentence ought to come before and they, &c., as it is in the Vulgate. (Haydock)

Haydock: Lam 2:16 - Mouth Mouth, with scorn, Isaias lvii. 4., and Psalm xxxiv. 21.

Mouth, with scorn, Isaias lvii. 4., and Psalm xxxiv. 21.

Haydock: Lam 2:17 - Old Old, by Moses, (Deuteronomy xxviii. 15, 49., and Leviticus xxvi. 14.) Micheas, (chap. xxvi. 18.) Holda, &c. (Calmet)

Old, by Moses, (Deuteronomy xxviii. 15, 49., and Leviticus xxvi. 14.) Micheas, (chap. xxvi. 18.) Holda, &c. (Calmet)

Haydock: Lam 2:18 - Upon Upon. Hebrew and Septuagint, "O wall," &c., ver. 8. (Haydock)

Upon. Hebrew and Septuagint, "O wall," &c., ver. 8. (Haydock)

Haydock: Lam 2:19 - Watches Watches. Jerusalem is here represented in the midst of danger and misery. (Calmet)

Watches. Jerusalem is here represented in the midst of danger and misery. (Calmet)

Haydock: Lam 2:20 - Dealt // Long Dealt. Literally, "gathered grapes," chap. i. 12. (Haydock) --- Long; quite small, Psalm xxxviii. 9. This has been denounced, chap. xix. 9., and...

Dealt. Literally, "gathered grapes," chap. i. 12. (Haydock) ---

Long; quite small, Psalm xxxviii. 9. This has been denounced, chap. xix. 9., and Deuteronomy xxviii. 53. (Calmet) It took place at Samaria, and in the last siege of Jerusalem, (Josephus, Jewish Wars vii., and viii.; Worthington) as well as at this time. (Haydock)

Haydock: Lam 2:21 - Killed Killed. Literally, "stricken" (Haydock) with unusual severity. (Worthington)

Killed. Literally, "stricken" (Haydock) with unusual severity. (Worthington)

Gill: Lam 2:1 - How hath the Lord covered the daughter of Zion with a cloud in his anger // and cast down from heaven unto the earth the beauty of Israel // and remembered not his footstool in the day of his anger How hath the Lord covered the daughter of Zion with a cloud in his anger,.... Not their persons for protection, as he did the Israelites at the Red se...

How hath the Lord covered the daughter of Zion with a cloud in his anger,.... Not their persons for protection, as he did the Israelites at the Red sea, and in the wilderness; nor their sins, which he blots out as a thick cloud; or with such an one as he filled the tabernacle and temple with when dedicated; for this was "in his anger", in the day of his anger, against Jerusalem; but with the thick and black clouds of calamity and distress; he "beclouded" r her, as it may be rendered, and is by Broughton; he drew a veil, or caused a cloud to come over all her brightness and glory, and surrounded her with darkness, that her light and splendour might not be seen. Aben Ezra interprets it, "he lifted her up to the clouds": that is, in order to cast her down with the greater force, as follows:

and cast down from heaven unto the earth the beauty of Israel; all its glory, both in church and state; this was brought down from the highest pitch of its excellency and dignity, to the lowest degree of infamy and reproach; particularly this was true of the temple, and service of God in it, which was the beauty and glory of the nation, but now utterly demolished:

and remembered not his footstool in the day of his anger; to spare and preserve that; meaning either the house of the sanctuary, the temple itself, as the Targum and Jarchi; or rather the ark with the mercy seat, on which the Shechinah or divine Majesty set his feet, when sitting between the cherubim; and is so called, 1Ch 28:2.

Gill: Lam 2:2 - The Lord hath swallowed up all the habitations of Jacob, and hath not pitied // he hath thrown down in his wrath the strong holds of the daughter of Judah // he hath brought them down to the ground // he hath polluted the kingdom, and the princes thereof The Lord hath swallowed up all the habitations of Jacob, and hath not pitied,.... As he regarded not his own habitation the temple, nor the ark his fo...

The Lord hath swallowed up all the habitations of Jacob, and hath not pitied,.... As he regarded not his own habitation the temple, nor the ark his footstool, it is no wonder he should be unconcerned about the habitations of others; as of the inhabitants of the land of Judea and of Jerusalem, particularly of the king, his nobles, and the great men; these the Lord swallowed up, or suffered to be swallowed up, as houses in an earthquake, and by an inundation, so as to be seen no more; and this he did without showing the least reluctance, pity, and compassion; being so highly incensed and provoked by their sins and transgressions:

he hath thrown down in his wrath the strong holds of the daughter of Judah; not only the dwelling houses of the people, but the most fortified places, their castles, towers, and citadels:

he hath brought them down to the ground; and not only battered and shook them, but beat them down, and laid them level with the ground; and all this done in the fury of his wrath, being irritated to it by the sins of his people; even the daughter of Judah, or the congregation thereof, as the Targum:

he hath polluted the kingdom, and the princes thereof; what was reckoned sacred, the kingdom of the house of David, and the kings and princes of it, the Lord's anointed; these being defiled with sin, God cast them away, as filth to the dunghill, and gave them up into the hands of the Gentiles, who were reckoned unclean; and thus they were profaned. Jarchi interprets these princes of the Israelites in common, who were called a kingdom of priests; and makes mention of a Midrash, that explains them of the princes above, or of heaven.

Gill: Lam 2:3 - He hath cut off in his fierce anger all the horn of Israel // he hath drawn back his right hand from before the enemy // and he burned against Jacob like a flaming fire which devoureth round about He hath cut off in his fierce anger all the horn of Israel,.... All its power and strength, especially its kingly power, which is often signified by ...

He hath cut off in his fierce anger all the horn of Israel,.... All its power and strength, especially its kingly power, which is often signified by a horn in Scripture; see Dan 7:24; this the Lord took away in his fierce anger, and left the land destitute of all relief, help, defence and protection; whether from its king and princes, or from its men of war or fortified places; all being cut off and destroyed:

he hath drawn back his right hand from before the enemy; either his own right hand, with which he had used to fight for his people, and protect them, but now withdrawing it, left them to the mercy of their enemies; or Israel's right hand, which he so weakened, that they had no power to resist the enemy, and defend themselves:

and he burned against Jacob like a flaming fire which devoureth round about; that is, his wrath was like a burning flaming fire, which consumes all around, wherever it comes; thus the Lord in his anger consumed Jacob, and left neither root nor branch.

Gill: Lam 2:4 - He hath bent his bow like an enemy // he stood with his right hand as an adversary // and slew all that were pleasant to the eye // in the tabernacle of the daughter of Zion he poured out his fury like fire He hath bent his bow like an enemy,.... God sometimes appears as if he was an enemy to his people, when he is not, by his conduct and behaviour; by th...

He hath bent his bow like an enemy,.... God sometimes appears as if he was an enemy to his people, when he is not, by his conduct and behaviour; by the dispensations of his providence they take him to be so, as Job did, Job 16:9; he bends his bow, or treads it, for the bending or stretching the bow was done by the foot; and as the Targum,

"and threw his arrows at me:''

he stood with his right hand as an adversary; with arrows in it, to put into his bow or with his sword drawn, as an adversary does. The Targum is,

"he stood at the right hand of Nebuchadnezzar and helped him, when he distressed his people Israel:''

and slew all that were pleasant to the eye; princes and priests, husbands and wives, parents and children, young men and maids; desirable to their friends and relations, and to the commonwealth:

in the tabernacle of the daughter of Zion he poured out his fury like fire; that is, either in the temple, or in the city of Jerusalem, or both, which were burnt with fire, as the effect of divine wrath and fury; and which itself is comparable to fire; like a burning lamp of fire, as the Targum; or rather like a burning furnace or mountain; see Nah 1:6.

Gill: Lam 2:5 - The Lord was as an enemy // he hath swallowed up Israel // he hath swallowed up all her palaces // he hath destroyed his strong holds // and hath increased in the daughter of Judah mourning and lamentation The Lord was as an enemy,.... Who formerly was on their side, their God and guardian, their protector and deliverer, but now against them; and a terri...

The Lord was as an enemy,.... Who formerly was on their side, their God and guardian, their protector and deliverer, but now against them; and a terrible thing it is to have God for an enemy, or even to be as one; this is repeated, as being exceeding distressing, and even intolerable. Mr. Broughton renders it, "the Lord is become a very enemy"; taking "caph" for a note of reality, and not of similitude;

he hath swallowed up Israel; the ten tribes, or the Jewish nation in general; as a lion, or any other savage beast, swallows its prey, and makes nothing of it, and leaves none behind:

he hath swallowed up all her palaces: the palaces of Zion or Jerusalem; the palaces of the king, princes, nobles, and great men; as an earthquake or inundation swallows up whole streets and cities at once; See Gill on Lam 2:2;

he hath destroyed his strong holds: the fortified places of the land of Israel, the towers and castles:

and hath increased in the daughter of Judah mourning and lamentation; exceeding great lamentation, for the destruction of its cities, towns, villages, and the inhabitants of them.

Gill: Lam 2:6 - And he hath violently taken away his tabernacle, as if it were of a garden // he hath destroyed his places in the assembly // the Lord hath caused the solemn feasts and sabbaths to be forgotten in Zion // and hath despised, in the indignation of his anger, the king and the priest And he hath violently taken away his tabernacle, as if it were of a garden,.... The house of the sanctuary or temple, as the Targum; which was demoli...

And he hath violently taken away his tabernacle, as if it were of a garden,.... The house of the sanctuary or temple, as the Targum; which was demolished at once with great force and violence, and as easily done as a tent or tabernacle is taken down; and no more account made of it than of a cottage or lodge in a vineyard or garden, set up while the fruit was, gathering; either to shelter from the heat of the sun in the day, or to lodge in at night; see Isa 1:8;

he hath destroyed his places in the assembly; the courts where the people used to assemble for worship in the temple; or the synagogues in Jerusalem, and other parts of the land:

the Lord hath caused the solemn feasts and sabbaths to be forgotten in Zion; there being neither places to keep them in, nor people to observe them:

and hath despised, in the indignation of his anger, the king and the priest; whose persons and offices were sacred, and ought to be treated by men with honour and respect; but, for the sins of both, the Lord despised them himself, and made them the object of his wrath and indignation, and suffered them to be despised and ill used by others, by the Chaldeans; Zedekiah had his children slain before his eyes, and then they were put out, and he was carried in chains to Babylon, and there detained a captive all his days; and Seraiah the chief priest, or, as the Targum here has it, the high priest, was put to death by the king of Babylon; though not only the persons of the king and priest are meant, but their offices also; the kingdom and priesthood ceased from being exercised for many years.

Gill: Lam 2:7 - The Lord hath cast off his altar // he hath abhorred his sanctuary // he hath given up into the hand of the enemy the walls of her palaces // they have made a noise in the house of the Lord, as in the day of a solemn feast The Lord hath cast off his altar,.... Whether of incense, or of burnt offerings; the sacrifices of which used to be acceptable to him; but now the alt...

The Lord hath cast off his altar,.... Whether of incense, or of burnt offerings; the sacrifices of which used to be acceptable to him; but now the altar being cast down and demolished, there were no more offerings; nor did he show any desire of them, but the reverse:

he hath abhorred his sanctuary; the temple; by suffering it to be profaned, pulled down, and burnt, it looked as if he had an abhorrence of it, and the service in it; as he had, as it was performed without faith in Christ, love to him, or any view to his glory; see Isa 1:13;

he hath given up into the hand of the enemy the walls of her palaces; both the walls of the sanctuary, and the walls of the houses of the kin, and princes; especially thee former are meant, both by what goes before and follows:

they have made a noise in the house of the Lord, as in the day of a solemn feast; that is the enemy, the Chaldeans, made a noise in the temple, blaspheming God, that had dwelt in it; insulting over the people of God, that had worshipped there; rejoicing in their victories over them; singing their "paeans" to their gods, and other profane songs; indulging themselves in revelling and rioting; making as great a noise with their shouts and songs as the priests, Levites, and people of Israel did, when they sung the songs of Zion on a festival day. The Targum is,

"as the voice of the people of the house of Israel, that prayed in the midst of it in the day of the passover.''

Gill: Lam 2:8 - The Lord hath purposed to destroy the wall of the daughter of Zion // he hath stretched out a line // he hath not withdrawn his hand from destroying // therefore he made the rampart and the wall to lament // they languished together The Lord hath purposed to destroy the wall of the daughter of Zion,.... Either the wall of the city, as Aben Ezra; or the wall that encompassed the te...

The Lord hath purposed to destroy the wall of the daughter of Zion,.... Either the wall of the city, as Aben Ezra; or the wall that encompassed the temple, and all the outward courts of it, as Dr. Lightfoot s thinks; this the Lord had determined to destroy, and according to his purposes did destroy it, or suffer it to be demolished; and so all were laid open for the enemy to enter:

he hath stretched out a line; a line of destruction, to mark out how far the destruction should go, and bow much should be laid in ruins; all being as exactly done, according to the purpose and counsel of God, as if it was done by line and rule; see Isa 34:11;

he hath not withdrawn his hand from destroying; till he made a full end of the city and temple, as he first designed:

therefore he made the rampart and the wall to lament: the "chel" and the wall; all that space between the courts of the temple and the wall that surrounded it was called the "chel"; and so the Targum, the circumference or enclosure; and these were laid waste together, and so said to lament: according to others they were two walls, a wall the son of a wall, as Jarchi interprets it; an outward and an inward wall, one higher than another; a low wall over against a high wall; which was as a rampart or bulwark, for the strength and support of it:

they languished together; or fell together, as persons in a fit faint away and full to the ground.

Gill: Lam 2:9 - Her gates are sunk into the ground // he hath destroyed and broken her bars // her king and her princes are among the Gentiles // the law is no more // her prophets also find no vision from the Lord Her gates are sunk into the ground,.... Either the gates of the city or temple, or both; being broke and demolished, and laid level with the ground, a...

Her gates are sunk into the ground,.... Either the gates of the city or temple, or both; being broke and demolished, and laid level with the ground, and covered with rubbish; for as for the Midrash, or exposition, that Jarchi mentions, that the gates sunk into the earth upon the approach of the enemy, that they might not have power over them, through which the ark passed, is a mere fable of their Rabbins; and equally as absurd is the additional gloss of the Targum,

"her gates sunk into the earth, because they sacrificed a hog, and brought of the blood of it to them:''

he hath destroyed and broken her bars; with which the gates were bolted and barred, that so the enemy might enter; it was God that did it, or suffered it to be done, or it would not have been in the power of the enemy:

her king and her princes are among the Gentiles; Zedekiah, and the princes that were not slain by the king of Babylon, were carried captive thither; and there they lived, even among Heathens that knew not God, and despised his worship:

the law is no more; the book of the law was burnt in the temple, and the tables of it carried away with the ark, or destroyed; and though, no doubt, there were copies of the law preserved, yet it was not read nor expounded; nor was worship performed according to the direction of it; nor could it be in a strange land. Mr. Broughton joins this with the preceding clause, as descriptive of the Heathens: "her king and her princes are among Heathen that have no law"; see Rom 2:12;

her prophets also find no vision from the Lord; there was none but Jeremiah left in the land, and none but Ezekiel and Daniel in the captivity; prophets were very rare at this time, as they were afterwards; for we hear of no more after the captivity, till the coming of the Messiah, but Haggai, Zechariah, and Malachi; so that there was very little open vision; the word of the Lord was precious or scarce; there was a famine of hearing it, 1Sa 3:1.

Gill: Lam 2:10 - The elders of the daughter of Zion sit on the ground, and keep silence // they have cast up dust upon their heads // they have girded themselves with sackcloth // the virgins of Jerusalem hang down their heads to the ground The elders of the daughter of Zion sit on the ground, and keep silence,.... Who used to sit in the gate on thrones of judgment, and passed sentence i...

The elders of the daughter of Zion sit on the ground, and keep silence,.... Who used to sit in the gate on thrones of judgment, and passed sentence in causes tried before them; or were wont to give advice and counsel, and were regarded as oracles, now sit on the ground, and dumb, as mourners; see Job 2:13;

they have cast up dust upon their heads; on their white hairs and gray locks, which bespoke wisdom, and made them grave and venerable:

they have girded themselves with sackcloth: after the manner of mourners; who used to be clothed in scarlet and rich apparel, in robes suitable to their office as civil magistrates:

the virgins of Jerusalem hang down their heads to the ground: through shame and sorrow; who used to look brisk and gay, and walk with outstretched necks, and carried their heads high, but now low enough. Aben Ezra interprets it of the hair of their heads, which used to be tied up, but now loosed and dishevelled, and hung down as it were to the ground.

Gill: Lam 2:11 - Mine eyes do fail with tears // my bowels are troubled // my liver is poured upon the earth // for the destruction of the daughter of my people // because the children and sucklings swoon in the streets of the city Mine eyes do fail with tears,.... According to Aben Ezra, everyone of the elders before mentioned said this; but rather they are the words of the Prop...

Mine eyes do fail with tears,.... According to Aben Ezra, everyone of the elders before mentioned said this; but rather they are the words of the Prophet Jeremiah, who had wept his eyes dry, or rather blind, on account of the calamities of his people; though he himself obtained liberty and enlargement by means thereof:

my bowels are troubled; all his inward parts were distressed:

my liver is poured upon the earth; his gall bladder, which lay at the bottom of his liver, broke, and he cast it up, and poured it on the earth; see Job 16:13; and all this was

for the destruction of the daughter of my people; or, the "breach" of them t; their civil and church state being destroyed and broke to shivers; and for the ruin of the several families of them: particularly

because the children and sucklings swoon in the streets of the city; through famine, for want of bread, with those that could eat it; and for want of the milk of their mothers and nurses, who being starved themselves could not give it; and hence the poor infants fainted and swooned away; which was a dismal sight, and heart melting to the prophet.

Gill: Lam 2:12 - They say to their mothers, where is corn and wine // when they swooned as the wounded in the streets of the city // when their soul was poured out into their mothers' bosom They say to their mothers, where is corn and wine?.... Not the sucklings who could not speak, nor were used to corn and wine, but the children more g...

They say to their mothers, where is corn and wine?.... Not the sucklings who could not speak, nor were used to corn and wine, but the children more grown; both are before spoken of, but these are meant, even the young men of Israel, as the Targum; and such as had been brought up in the best manner, had been used to wine, and not water, and therefore ask for that as well as corn; both take in all the necessaries of life; and which they ask of their mothers, who had been used to feed them, and were most tender of them; but now not seeing and having their usual provisions, and not knowing what was the reason of it, inquire after them, being pressed with hunger:

when they swooned as the wounded in the streets of the city; having no food given them, though they asked for it time after time, they fainted away, and died a lingering death; as wounded persons do who are not killed at once, which is the more distressing:

when their soul was poured out into their mothers' bosom; meaning not the desires of their souls for food, expressed in moving and melting language as they sat in their mothers' laps, and lay in their bosoms; which must be piercing unto them, if no more was designed; but their souls or lives themselves, which they gave up through famine, as the Targum; expiring in their mothers' arms.

Gill: Lam 2:13 - What thing shall I take to witness for thee // what thing shall I liken thee to, O daughter of Jerusalem // what shall I equal to thee, that I may comfort thee, O virgin daughter of Zion // for thy breach is great like the sea // who can heal thee What thing shall I take to witness for thee?.... What argument can be made use of? what proof or evidence can be given? what witnesses can be called t...

What thing shall I take to witness for thee?.... What argument can be made use of? what proof or evidence can be given? what witnesses can be called to convince thee, and make it a clear case to time, that ever any people or nation was in such distress and calamity, what with sword, famine, pestilence, and captivity, as thou art?

what thing shall I liken thee to, O daughter of Jerusalem? what kingdom or nation ever suffered the like? no example can be given, no instance that comes up to it; not the Egyptians, when the ten plagues were inflicted on them; not the Canaanites, when conquered and drove out by Joshua; not the Philistines, Moabites, Edomites, and Syrians, when subdued by David; or any other people:

what shall I equal to thee, that I may comfort thee, O virgin daughter of Zion? for this is one way that friends comfort the afflicted, by telling them that such an one's case was as bad, and worse, than theirs; and therefore bid them be of good heart; bear their affliction patiently; before long it will be over; but nothing of this kind could be said here; no, nor any hope given it would be otherwise; they could not say their case was like others, or that it was not desperate:

for thy breach is great like the sea; as large and as wide as that: Zion's troubles were a sea of trouble; her afflictions as numerous and as boisterous as the waves of the sea; and as salt, as disagreeable, and as intolerable, as the waters of it: or her breach was great, like the breach of the sea; when it overflows its banks, or breaks through its bounds, there is no stopping it, but it grows wider and wider:

who can heal thee? it was not in the power of man, in her own power, or of her allies, to recover her out of the hands of the enemy; to restore her civil or church state; her wound was incurable; none but God could be her physician. The Targum is,

"for thy breach is great as the greatness of the breach of the waves of the sea in the time of its tempest; and who is the physician that can heal thee of thy infirmity?''

Gill: Lam 2:14 - Thy prophets have seen vain and foolish things for thee // and they have not discovered thine iniquity // to turn away thy captivity // but have seen for thee false burdens, and causes of banishment Thy prophets have seen vain and foolish things for thee,.... Not the prophets of the Lord; but false prophets, as the Targum; which were of the people...

Thy prophets have seen vain and foolish things for thee,.... Not the prophets of the Lord; but false prophets, as the Targum; which were of the people's choosing, and were acceptable to them; prophets after their own hearts, because they prophesied smooth things, such as they liked; though in the issue they proved "vain" and "foolish", idle stories, impertinent talk, the fictions of their own brains; and yet they pretended to have visions of them from the Lord; as that within two years Jeconiah, and all the vessels of the temple carried away by the king of Babylon, should be returned; and that he would not come against Jerusalem, nor should it be delivered into his hands; see Jer 28:2;

and they have not discovered thine iniquity: they did not tell them of their sins; they took no pains to convince them of them, but connived at them; instead of reproving them for them, they soothed them in them; they did not "remove" the covering that was "over their iniquity" u, as it might be rendered; which they might easily have done, and laid their sirs to open view: whereby they might have been ashamed of them, and brought to repentance for them. The Targum is,

"neither have they manifested the punishment that should come upon thee for thy sins;''

but, on the contrary, told them it should not come upon them; had they dealt faithfully with them, by showing them their transgressions, and the consequences of them, they might have been a means of preventing their ruin: and, as it here follows,

to turn away thy captivity; either to turn them from their backslidings and wanderings about, as Jarchi; or to turn them by repentance, as the Targum; or to prevent their going into captivity:

but have seen for thee false burdens, and causes of banishment; that is, false prophecies against Babylon, and in favour of the Jews; prophecies, even those that are true, being often called "burdens", as the "burden of Egypt", and "the burden of Damascus", &c. and the rather this name is here given to those false prophecies because the prophecies of Jeremiah were reproached by them with it, Jer 23:33, &c. and because these proved in the issue burdensome, sad, and sorrowful ones though they once tickled and pleased; and were the cause of the people's going into exile and captivity they listening to them: or they were "depulsions" or "expulsions" w; drivings, that drove them from the right way; from God and his worship; from his word and prophets; and, at last, the means of driving them out of their own land; of impelling them to sin, and so of expelling them from their own country. The Targum renders it,

"words of error.''

Gill: Lam 2:15 - All that pass by clap their hands at thee // they hiss and wag their head at the daughter of Jerusalem // saying, is this the city that men call the perfection of beauty // the joy of the whole earth All that pass by clap their hands at thee,.... Travellers that passed by, and saw Jerusalem in ruins, clapped their hands at it, by way of rejoicing,...

All that pass by clap their hands at thee,.... Travellers that passed by, and saw Jerusalem in ruins, clapped their hands at it, by way of rejoicing, as well pleased at the sight. This must be understood, not of the inhabitants of the land, but of strangers, who had no good will to it; though they seem to be distinguished from their implacable enemies in Lam 2:16,

they hiss and wag their head at the daughter of Jerusalem; by way of scorn and derision; hereby expressing their contempt of her, and the pleasure and satisfaction they took in seeing her in this condition:

saying, is this the city that men call the perfection of beauty,

the joy of the whole earth? a complete city, a most beautiful one for its situation; for its fortifications by nature and art; for its spacious buildings, palaces, and towers; and especially for the magnificent temple in it, and the residence of the God of heaven there, and that pompous worship of him there performed; on account of all which, and the abundant blessings of goodness bestowed upon the inhabitants, they had reason to rejoice more than all the men of the world besides; as well as they contributed many ways to the good and happiness of all nations; this is what had been said by themselves, Psa 48:2; and had even been owned by others; by the forefathers of those very persons that now insult over it. So the Targum,

"is this the city which our fathers that were of old said? &c.''

nor do they by these words deny, but rather own, that it had been what was said of it; but now the case was otherwise; instead of being a perfect beauty, it was a perfect heap of rubbish; instead of being the joy of the whole earth, it was the offscouring of all things.

Gill: Lam 2:16 - All thine enemies have opened their mouth against thee // they hiss and gnash their teeth // they say, we have swallowed her up // certainly this is the day that we have looked for; we have found, we have seen it All thine enemies have opened their mouth against thee,.... Or "widened" x them; stretched them out as far as they could, to reproach, blaspheme, and ...

All thine enemies have opened their mouth against thee,.... Or "widened" x them; stretched them out as far as they could, to reproach, blaspheme, and insult; or, like gaping beasts, to swallow up and devour:

they hiss and gnash their teeth; hiss like serpents, and gnash their teeth in wrath and fury; all expressing their extreme hatred and abhorrence of the Jews, and the delight they took in their ruin and destruction:

they say, we have swallowed her up; all her wealth and riches were corns into their hands, and were all their own; as well as they thought these were all their own doings, owing to their wisdom and skill, courage and strength; not seeing and knowing the hand of God in all this. These words seem to be the words of the Chaldeans particularly:

certainly this is the day that we have looked for; we have found, we have seen it: this day of Jerusalem's destruction, which they had long looked for, and earnestly desired; and now it was come; and they had what they so much wished for; and express it with the utmost pleasure. In this verse the order of the alphabet is not observed the letter פ, "pe", being set before the letter ע, "ain", which should be first, according to the constant order of the alphabet; and which was so before the times of Jeremiah, even in David's time, as appears by the ninety ninth Psalm, and others. Grotius thinks it is after the manner of the Chaldeans; but the order of the Hebrew and Chaldee alphabets is the same Dr Lightfoot thinks y the prophet, by this charge, hints at the seventy years that Jerusalem should be desolate, which were now begun; the letter ע, "ain", in numbers, denoting seventy. So Mr. Bedford z, who observes, that the transposition of these letters seems to show the confusion in which the prophet was, when he considered that this captivity should last seventy years. Jarchi a says one is put before the other, because they spoke with their mouths what they saw not with their eyes; "pe" signifying the mouth, and "ain" an eye.

Gill: Lam 2:17 - The Lord hath done that which he had devised // he hath fulfilled his word that he had commanded in the days of old // he hath thrown down, and hath not pitied // and he hath caused thine enemy to rejoice over thee // he hath set up the horn of thine adversaries The Lord hath done that which he had devised,.... It was not so much the Chaldeans that did it, though they ascribed it to themselves; but it was the...

The Lord hath done that which he had devised,.... It was not so much the Chaldeans that did it, though they ascribed it to themselves; but it was the Lord's doing, and what he had deliberately thought of, purposed and designed within himself; all whose purposes and devices certainly come to pass:

he hath fulfilled his word that he had commanded in the days of old; not only by the mouth of Jeremiah, years ago, or in the times of Isaiah, long before him; but even in the days of Moses; see Lev 26:17, &c. Deu 28:20, &c. So the Targum,

"which he commanded to Moses the prophet from ancient days, that if the children of Israel would not keep the commands of the Lord, he would take vengeance on them:''

he hath thrown down, and hath not pitied; he hath thrown down, or caused to be thrown down, without any pity, the walls of Jerusalem; and not only the houses and palaces in it, but also his own house, the temple:

and he hath caused thine enemy to rejoice over thee; giving thorn victory, and putting all into their hands; on which they insulted them, and gloried over them:

he hath set up the horn of thine adversaries; increased their strength and power, their kingdom and authority; and which swelled their pride, and made them more haughty and insolent.

Gill: Lam 2:18 - Their heart cried unto the Lord // O wall of the daughter of Zion // let tears run down like a river, day and night // give thyself no rest // let not the apple of thine eye cease Their heart cried unto the Lord,.... Either the heart of their enemies, as Aben Ezra; which cried against the Lord, and blasphemed him; or rather the ...

Their heart cried unto the Lord,.... Either the heart of their enemies, as Aben Ezra; which cried against the Lord, and blasphemed him; or rather the heart of the Jews in their distress, when they saw the walls of the city breaking down, they cried unto the Lord for help and protection, whether sincerely or not; no doubt some did; and all were desirous of preservation:

O wall of the daughter of Zion! this seems to be an address of the prophet to the people of Jerusalem carried captive, which was now without houses and inhabitants, only a broken wall standing, some remains and ruins of that; which is mentioned to excite their sorrow and lamentation:

let tears run down like a river, day and night; incessantly, for the destruction and desolation made:

give thyself no rest; or intermission; but weep continually:

let not the apple of thine eye cease; from pouring out tears; or from weeping, as the Targum; or let it not "be silent" b, or asleep; but be open and employed in beholding the miseries of the nation, and in deploring them.

Gill: Lam 2:19 - Arise, cry out in the night // in the beginning of the watches // pour out thine heart like water before the face of the Lord // lift up thine hands towards him // for the life of thy young children that faint for hunger in the top of every street Arise, cry out in the night,.... That is, O daughter of Zion, or congregation of Israel, as the Targum; who are addressed and called upon by the proph...

Arise, cry out in the night,.... That is, O daughter of Zion, or congregation of Israel, as the Targum; who are addressed and called upon by the prophet to arise from their beds, and shake off their sleep, and sloth, and stupidity, and cry to God in the night season; and be earnest and importunate with him for help and assistance. Aben Ezra rightly observes, that the word used signifies a lifting up of the voice both in singing and in lamentation; here it is used in the latter sense; and denotes great vehemency and earnestness in crying unto God, arising from deep distress and sorrow, which prevents sleep:

in the beginning of the watches; either at the first of them; so Broughton renders it, "at the first watch"; which began at the time of going to bed: or at the beginning of each of them; for with the ancient Jews there were three of them; in later times four: or in the beginning of the morning watch, as the Targum; very early in the morning, before sun rising; as they are called upon to pray late at night, so betimes in the mottling:

pour out thine heart like water before the face of the Lord; use the utmost freedom with him; tell him, in the fullest manner, thy whole case, fit thy complaints; unbosom thyself to him; keep nothing from him; speak out freely all lily soul needs; do all this publicly, and in the most affectionate way and manner, thy soul melted in floods of tears, under a sense of sin, and pressing evils for it. The Targum is,

"pour out as water the perverseness of thine heart, and return by repentance, and pray in the house of the congregation (or synagogue) before the face of the Lord:''

lift up thine hands towards him; in prayer, as the Targum adds; for this is a prayer gesture, as in Lam 3:41;

for the life of thy young children that faint for hunger in the top of every street; pray for them, that they might have food and sustenance, to preserve them alive; who, for want of it, were ready to swoon and die the public streets; in the top of them, where they met, and where was the greatest concourse of people, and yet none able to relieve them.

Gill: Lam 2:20 - Behold, O Lord, and consider to whom thou hast done this // shall the women eat their fruit // and children of a span long // shall the priest and the prophet be slain in the sanctuary of the Lord Behold, O Lord, and consider to whom thou hast done this,.... On whom thou hast brought these calamities of famine and sword; not upon thine enemies, ...

Behold, O Lord, and consider to whom thou hast done this,.... On whom thou hast brought these calamities of famine and sword; not upon thine enemies, but upon thine own people, that are called by thy name, and upon theirs, their young ones, who had not sinned as their fathers had: here the church does not charge God with any injustice, or complain of hard usage; only humbly entreats he would look upon her, in her misery, with an eye of pity and compassion; and consider her sorrowful condition; and remember the relation she stood in to him; and so submits her case, and leaves it with him. These words seem to be suggested to the church by the prophet, as what might be proper for her to use, when praying for the life of her young children; and might be introduced by supplying the word "saying" before "behold, O Lord", &c.

shall the women eat their fruit; their children, the fruit of their womb, as the Targum; their newborn babes, that hung at their breasts, and were carried in their arms; it seems they did, as was threatened they should, Lev 26:29; and so they did at the siege of Samaria, and at the siege of Jerusalem, both by the Chaldeans and the Romans:

and children of a span long? or of a hand's breadth; the breadth of the palms of the hand, denoting very little ones: or "children handled", or "swaddled with the hands" c; of their parents, who are used to stroke the limbs of their babes, to bring them to; and keep them in right form and shape, and swaddle them with swaddling bands in a proper manner; see Lam 2:22; and so the Targum,

"desirable children, who are wrapped in fine linen.''

Jarchi d interprets it of Doeg Ben Joseph, whom his mother slew, and ate:

shall the priest and the prophet be slain in the sanctuary of the Lord? as very probably some were, who fled thither for safety when the city was broken up; but were not spared by the merciless Chaldeans, who had no regard to their office and character; nor is it any wonder they should not, when the Jews themselves slew Zechariah, a priest and prophet, between the porch and the altar; of whom the Targum here makes mention; and to whom Jarchi applies these words.

Gill: Lam 2:21 - The young and the old lie on the ground in the streets // my virgins and my young men are fallen by the sword // thou hast slain them in the day of thine anger: thou hast killed // and not pitied The young and the old lie on the ground in the streets,.... Young men and old men, virgins and aged women; these promiscuously lay on the ground in th...

The young and the old lie on the ground in the streets,.... Young men and old men, virgins and aged women; these promiscuously lay on the ground in the public streets, fainting and dying for want of food; or lay killed there by the sword of the enemy; the Chaldeans sparing neither age nor sex. The Targum interprets it of their sleeping on the ground,

"young men slept on the ground in the villages, and old men who used to lie on pillows of fine wool, and on beds of ivory;''

but the former sense is confirmed by what follows:

my virgins and my young men are fallen by the sword; by the sword of the Chaldeans, when they entered the city:

thou hast slain them in the day of thine anger: thou hast killed,

and not pitied; the Chaldeans were only instruments; it was the Lord's doing; it was according to his will; it was what he had purposed and decreed; what he had solemnly declared and threatened; and now in his providence brought about, for the sins of the Jews, by which he was provoked to anger; and so gave them up into the hands of their enemies, to slay them without mercy; and which is here owned; the church takes notice of the hand of God in all this.

Gill: Lam 2:22 - Thou hast called, as in a solemn day, my terrors round about // so that in the day of the Lord's anger none escaped or remained // those that I have swaddled and brought up hath mine enemy consumed Thou hast called, as in a solemn day, my terrors round about,.... Terrible enemies, as the Chaldeans; these came at the call of God, as soldiers at th...

Thou hast called, as in a solemn day, my terrors round about,.... Terrible enemies, as the Chaldeans; these came at the call of God, as soldiers at the command of their general; and in as great numbers as men from all parts of Judea flocked to Jerusalem on any of the three solemn feasts of passover, pentecost, and tabernacles. The Targum paraphrases it very foreign to the sense;

"thou shall proclaim liberty to thy people, the house of Israel, by the Messiah, as thou didst by Moses and Aaron on the day of the passover:''

so that in the day of the Lord's anger none escaped or remained; in the city of Jerusalem, and in the land of Judea; either they were put to death, or were carried captive; so that there was scarce an inhabitant to be found, especially after Gedaliah was slain, and the Jews left in the land were carried into Egypt:

those that I have swaddled and brought up hath mine enemy consumed; or "whom I could span", as Broughton; or "handled"; whose limbs she had stroked with her hands, whom she had swathed with bands, and had carried in her arms, and had most carefully and tenderly brought up: by those she had "swaddled" are meant the little ones; and by those she had "brought up" the greater ones, as Aben Ezra observes; but both the enemy, the Chaldeans, consumed and destroyed without mercy, without regard to their tender years, or the manner in which they were brought up; but as if they were nourished like lambs for the day of slaughter.

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Tafsiran/Catatan -- Catatan Ayat / Catatan Kaki

NET Notes: Lam 2:1 Heb “in the day of His anger.” As a temporal reference this phrase means “when he displayed his anger.” The Hebrew term “...

NET Notes: Lam 2:2 Heb “He brought down to the ground in disgrace the kingdom and its princes.” The verbs חִלֵּל…&#...

NET Notes: Lam 2:3 Or “He burned against Jacob, like a raging fire consumes all around.”

NET Notes: Lam 2:4 The singular noun אֹהֶל (’ohel, “tent”) may function as a collective, referring to all tents in Judah....

NET Notes: Lam 2:5 Heb “He increased in Daughter Judah mourning and lamentation.”

NET Notes: Lam 2:6 The verb נָאַץ (na’ats, “to spurn, show contempt”) functions as a metonymy of cause (= to spurn king a...

NET Notes: Lam 2:7 Heb “as on the day of an appointed time.” The term מוֹעֵד (mo’ed, “appointed time”) ...

NET Notes: Lam 2:8 Heb “they languished together.” The verbs אָבַּלּ (’aval, “to lament”) and ...

NET Notes: Lam 2:9 Heb “they cannot find.”

NET Notes: Lam 2:10 Heb “have bowed down their heads to the ground.”

NET Notes: Lam 2:11 Heb “the daughter of my people.” Rather than a genitive of relationship (“daughter of X”), the phrase בַּ...

NET Notes: Lam 2:12 Heb “chest, lap.”

NET Notes: Lam 2:13 The rhetorical question implies a denial: “No one can heal you!” The following verses, 14-17, present four potential healers – proph...

NET Notes: Lam 2:14 The nouns שָׁוְא וּמַדּוּחִים (shav’...

NET Notes: Lam 2:15 Heb “the joy of all the earth.” This is similar to statements found in Pss 48:2 and 50:2.

NET Notes: Lam 2:16 Heb “We have attained, we have seen!” The verbs מָצָאנוּ רָאִ•...

NET Notes: Lam 2:17 Heb “He has exalted the horn of your adversaries.” The term “horn” (קֶרֶן, qeren) normally refer...

NET Notes: Lam 2:18 Heb “the daughter of your eye.” The term “eye” functions as a metonymy for “tears” that are produced by the eyes. ...

NET Notes: Lam 2:19 Heb “at the head of every street.”

NET Notes: Lam 2:20 The MT reads אֲדֹנָי (’adonay, “the Lord”) here rather than יהוה (...

NET Notes: Lam 2:21 The MT reads לֹא חָמָלְתָּ (lo’ khamalta, “You showed no mercyR...

NET Notes: Lam 2:22 This entire line is an accusative noun clause, functioning as the direct object of the following line: “my enemy has destroyed the perfectly hea...

Geneva Bible: Lam 2:1 How hath the Lord ( a ) covered the daughter of Zion with a cloud in his anger, [and] cast down from ( b ) heaven to the earth the beauty of Israel, a...

Geneva Bible: Lam 2:3 He hath cut off in [his] fierce anger all the ( d ) horn of Israel: he hath drawn back his ( e ) right hand from before the enemy, and he burned again...

Geneva Bible: Lam 2:4 He ( f ) hath bent his bow like an enemy: he stood with his right hand as an adversary, and slew all [that were] pleasant to the eye in the tabernacle...

Geneva Bible: Lam 2:7 The Lord hath cast off his altar, he hath abhorred his sanctuary, he hath given up into the hand of the enemy the walls of her palaces; they have made...

Geneva Bible: Lam 2:8 The LORD hath purposed to destroy the wall of the daughter of Zion: he hath stretched out a line, he hath not withdrawn his hand from destroying: ther...

Geneva Bible: Lam 2:13 ( i ) What thing shall I take to witness for thee? what thing shall I liken to thee, O daughter of Jerusalem? what shall I equal to thee, that I may c...

Geneva Bible: Lam 2:14 Thy prophets have ( k ) seen vain and foolish things for thee: and they have not revealed thy iniquity, to turn away thy captivity; but have seen for ...

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Tafsiran/Catatan -- Catatan Rentang Ayat

MHCC: Lam 2:1-9 - --A sad representation is here made of the state of God's church, of Jacob and Israel; but the notice seems mostly to refer to the hand of the Lord in t...

MHCC: Lam 2:10-22 - --Causes for lamentation are described. Multitudes perished by famine. Even little children were slain by their mother's hands, and eaten, according to ...

Matthew Henry: Lam 2:1-9 - -- It is a very sad representation which is here made of the state of God's church, of Jacob and Israel, of Zion and Jerusalem; but the emphasis in the...

Matthew Henry: Lam 2:10-22 - -- Justly are these called Lamentations, and they are very pathetic ones, the expressions of grief in perfection, mourning and woe, and nothing else,...

Keil-Delitzsch: Lam 2:2 - -- The Lord has destroyed not merely Jerusalem, but the whole kingdom. בּלּע , "to swallow up," involves the idea of utter annihilation, the fury o...

Keil-Delitzsch: Lam 2:3-4 - -- In Lam 2:3 and Lam 2:4, the writer describes the hostile conduct of the Lord towards Israel, by which the kingdom of Judah was destroyed. Thenius ut...

Keil-Delitzsch: Lam 2:5 - -- The Lord has become like an enemy. כּאויב is not separated from היה by the accents (Pesik and Mahpak before, and Kadma after); so that the...

Keil-Delitzsch: Lam 2:6-7 - -- In Lam 2:6 and Lam 2:7, mention is made of the destruction of the temple and the cessation of public worship. "He treated violently (cruelly)," i.e....

Keil-Delitzsch: Lam 2:8-9 - -- The lament over the destruction of the kingdom concludes, in Lam 2:8, Lam 2:9, by mentioning that the walls of Jerusalem are destroyed; with this th...

Keil-Delitzsch: Lam 2:10 - -- The whole of the people have sunk into deep sorrow over this misfortune. The elders, as the counsellors of the city, sit on the ground in silence, f...

Keil-Delitzsch: Lam 2:11-12 - -- The impotence of human comfort, and the mockery of enemies. Lam 2:11. The misery that has befallen the people is so fearful, that sorrow over it wea...

Keil-Delitzsch: Lam 2:13 - -- Against such terrible misery, human power can give neither comfort nor help. "What shall I testify to you?" the Kethib אעודך is a mistake in ...

Keil-Delitzsch: Lam 2:14 - -- From her prophets, Jerusalem can expect neither comfort nor healing. For they have brought this calamity upon her through their careless and foolish...

Keil-Delitzsch: Lam 2:15 - -- Strangers and enemies have, for the misfortune of Jerusalem, only expressions of scorn and delight over her loss. "Those who pass by the way" are st...

Keil-Delitzsch: Lam 2:16 - -- The enemy in triumph express their joy over the fall of Jerusalem. The opening of the mouth (as in Psa 35:21; Job 16:10), taken in connection with w...

Keil-Delitzsch: Lam 2:17-19 - -- In this calamity, which Jahveh has ordained, it is only He who can bring comfort and help; [and this He will do], if earnest and incessant complaint...

Keil-Delitzsch: Lam 2:20-21 - -- In Lam 2:20 follows the prayer which the city has been commanded to make. The prayer sets before the mind of the Lord the terrible misery under whic...

Keil-Delitzsch: Lam 2:22 - -- The imperf. תּקרא has perhaps bee chosen merely for the sake of the alphabetic arrangement, because the description is still continued, and the...

Constable: Lam 2:1-22 - --II. The divine punishment of Jerusalem (the second lament) ch. 2 One of the striking features of this lament is ...

Constable: Lam 2:1-10 - --A. God's anger 2:1-10 "There are about forty descriptions of divine judgment, which fell upon every aspect of the Jews' life: home, religion, society,...

Constable: Lam 2:11-19 - --B. Jeremiah's grief 2:11-19 This section contains five pictures of Jerusalem's condition.30 2:11-12 Jeremiah had exhausted his capacity for weeping an...

Constable: Lam 2:20-22 - --C. Jerusalem's plea 2:20-22 This last pericope is a prayer to the Lord. 2:20 Jeremiah responded to this call to prayer by asking the Lord to consider ...

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Pendahuluan / Garis Besar

JFB: Lamentations (Pendahuluan Kitab) In the Hebrew Bible these Elegies of Jeremiah, five in number, are placed among the Chetuvim, or "Holy Writings" ("the Psalms," &c., Luk 24:44), betwe...

JFB: Lamentations (Garis Besar) THE SAD CAPTURE OF JERUSALEM, THE HOPE OF RESTORATION, AND THE RETRIBUTION AWAITING IDUMEA FOR JOINING BABYLON AGAINST JUDEA. (Lam. 4:1-22) EPIPHONEM...

TSK: Lamentations 2 (Pendahuluan Pasal) Overview Lam 2:1, Jeremiah laments the misery of Jerusalem; Lam 2:20, He complains thereof to God.

Poole: Lamentations (Pendahuluan Kitab) LAMENTATIONS OF JEREMIAH THE ARGUMENT This book in Greek, Latin, and English hath its name from the subject matter of it, which is lamentation; s...

Poole: Lamentations 2 (Pendahuluan Pasal) CHAPTER 2 Jeremiah lamenteth the misery of Jerusalem, and its causes, and their enemies’ derision, Lam 2:1-17 . In exhortation to true sorrow...

MHCC: Lamentations (Pendahuluan Kitab) It is evident that Jeremiah was the author of the Lamentations which bear his name. The book was not written till after the destruction of Jerusalem b...

MHCC: Lamentations 2 (Pendahuluan Pasal) Lamentation for the misery of Jerusalem.

Matthew Henry: Lamentations (Pendahuluan Kitab) An Exposition, with Practical Observations, of The Lamentations of Jeremiah Since what Solomon says, though contrary to the common opinion of the worl...

Matthew Henry: Lamentations 2 (Pendahuluan Pasal) The second alphabetical elegy is set to the same mournful tune with the former, and the substance of it is much the same; it begins with Ecah, as t...

Constable: Lamentations (Pendahuluan Kitab) Introduction Title and Position The English title of this book comes from the Talmud (...

Constable: Lamentations (Garis Besar) Outline I. The destruction and misery of Jerusalem (the first lament) ch. 1 A. An observer's...

Constable: Lamentations Lamentations Bibliography Archer, Gleason L., Jr. A Survey of Old Testament Introduction. Revised ed. Chicago: ...

Haydock: Lamentations (Pendahuluan Kitab) THE LAMENTATIONS OF JEREMIAS. INTRODUCTION. In these Jeremias laments in a most pathetic manner the miseries of his people, and the destructio...

Gill: Lamentations (Pendahuluan Kitab) INTRODUCTION TO LAMENTATIONS This book very properly follows the prophecy of Jeremiah, not only because wrote by him, but because of the subject ma...

Gill: Lamentations 2 (Pendahuluan Pasal) INTRODUCTION TO LAMENTATIONS 2 This chapter contains another alphabet, in which the Prophet Jeremiah, or those he represents, lament the sad condit...

Advanced Commentary (Kamus, Lagu-Lagu Himne, Gambar, Ilustrasi Khotbah, Pertanyaan-Pertanyaan, dll)


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