Thomas Aquinas

In his own words on Lamentations

• Lamentations 1:1

  As this opening verse states: "She that was great among the nations," that is, once subject to her. As Ezekiel 5:5 declares: "This is Jerusalem; I have set her in the center of the nations." Then is displayed that the people's glory was once distinguished by their tributes. For: "she that was a princess among the cities has become a vassal" Because, once tributes were made to her. As 2 Samuel 8:2 declares: "and he (David) defeated Moab." And the Moabites became servants to David and brought tribute. And, King Solomon had divided his kingdom within such glories, as setting forth distinctive projects to single cities. As recorded in I Kings 4:21: "Solomon ruled over all the kingdom from the Euphrates to the land of the Philistines and to the border of Egypt; they brought tribute and served Solomon all the days of his life." Also Proverbs 12:21 states: "The hand of the diligent will rule, while the slothful will be put to forced labor." Now to this Verse 1 is applied the first letter of the Hebrew, "Aleph", since doctrine is indicated. This Verse 1 points out to the Hebrew people the exact doctrine from God that lacks their observance, within their own knowledge, as people within captivity. This fact the prophet Isaiah 5:13 underscores: "Therefore my people go into exile for want of knowledge; their honored men are dying of hunger, and their multitude is parched with thirst." It must be also known that a fourth place of conquest is applicable in many colors, and in parched places: within this first lamentation. Now, allegorically, "the city", in Verse 1 is the present church. The phrase: "that was full of people!" is indicative of the various tributes. And: "she was great among the nations" denotes obedience to the faith. Finally: "she what was a princess among the cities has become a vassal". This can refer to diversity within the Church, as discerned by a life-style prevailing. Then again "How lonely sits the city that was full of people." This can indicate a loss of protection and aid from angels. And, "How like a widow has she become". Namely, as she is taken away from her present spouse. Finally: "has become a vassal". That is, exposed to tyrants. Morally, the phrase: "sits the city", connotes the human soul. And, the phrase, "that was full of people", indicates people of good affection. Then, the saying, "great among the nations". Namely, regards corruptions. Also: "princess among the cities". That is, as to the human senses. Then again: "How lonely": away from suffrages of goods. And, "like a widow". As to embraces of a husband. Finally: "has become a vassal": to corruptions.

  Commentary on Lamentations

• Lamentations 1:2

  Verse 2 laments the violation of friendship. So, first is indicated the need for friends. As expressed: "She weeps bitterly": as if continuously: Jerusalem. And, "in the night": privately, due to fear of enemies, or as one in adversity. Also: "tears on her cheeks": since there are none who would wipe them away. As Psalm 6:6 states: "every night I flood my bed with tears" Secondly, as to lack of aid: "among all her lovers she has none to comfort her". That is, offering any aid against her enemies. For: "all her friends have dwelt treacherously with her". Namely, the Egyptians and all joining with them. As Ecclesiastes 4:1 claims: "Again I saw all the oppressions that are practiced under the sun. And behold, the tears of the oppressed and they had no one to comfort them." Thirdly, all affection is changeable. As said: "all her friends have dwelt treacherously with her, they have become her enemies." To this second Verse is applied the Hebrew alphabet letter "Beth". This letter can symbolize a "House". For the house of Jacob now weeps, as a third situation for lamenting is pointed out. Allegorically, the Church weeps over her enemies. As Verse 2 expresses: "tears on her cheek": on Church prelates. And: "among her lovers": as the holy angels. Also: "she has none to comfort her" as one person consoling with divine justice. Morally, the human soul laments. As said: "she weeps bitterly in the night." That is, for sins. Then: "tears on her cheek", the conscience by which action of one speaks. And: "among all her lovers": in her private affections. Also: "she has none to comfort her" with any pleasures of perverted affection.

  Commentary on Lamentations

• Lamentations 1:3

  Here in Verse 3 the misery throughout the captivity's periods is exposed, as to its magnitude. Such is twofold: first, the servitude itself is lamented regarding suppression of human kind, second as to its possessions. As expressed further on in Verse 7: "When her people fell into the hand of the foe, and there was none to help her, the foe gloated over her, mocking at her downfall." The first part, (servitude itself) is divided twofold. First, misery from oppression is loudly bewailed. Secondly, the reason for this misery is shown. As Verse 8 declares: "Jerusalem sinned grievously, therefore she became filthy; all who honored her despise her, for they have seen her nakedness; yea, she herself groans, and turns her face away." As to misery from oppression there are two more notions: First this misery is bewailed as to a present affliction sustained, second, as to an affliction recalled. As Verse 7 states: "Jerusalem remembers in the days of her affliction and bitterness all the precious things that were hers from days of old." Regarding present affliction there sustained, three further ideas are also presented. First, is the misery itself as to persons fleeing, second as to those remaining. As expressed in Verse 4: "The roads to Zion mourn, for none come to the appointed feasts; all her gates are desolate, her priests groan; her maidens have been dragged away, and she herself suffers bitterly." Thirdly are those captives, as pointed out in Verse 5: "Her foes have become the head, her enemies prosper, because, the Lord has made her suffer for the multitude of her transgressions; her children have gone away, captives before the foe." Regarding the misery of those fleeing three notes are made. First, as to the flight itself, as Verse 3 says: "Judah has gone into exile because of affliction and hard servitude." That is, regarding persons fleeing from the land of Judah to the lands of their neighbors. And: "because of affliction" (on the people) "and hard servitude": through taxes, or tributes. For these persons did suffer on the lands of the Chaldaeans. The prophet Isaiah 16:3 states: "Hide the outcasts, betray not the fugitive; let the outcast of Moab sojourn among you." Again: Isaiah 21:15 declares: "To the thirsty bring water, meet the fugitive with bread, O inhabitants of the land of Tema. For, they have fled from the swords, from the drawn sword, from the bent bow, and from the press of battle." Secondly, the imminent straits of those fleeing is bewailed. As Verse 3 says: "she dwells among the nations". That is, among the Moabites and the Ishmaelites. Then, "but finds no resting place". For, even there an obstacle was suffered by them. Also, in Deuteronomy 28:65 is asserted: "And among these nations you shall find no ease, and there shall be no rest for the sole of your foot." Thirdly, is predicted obstacles in overcoming the power of enemies. As stated in Verse 3: "her pursuers (the Chaldaeans) have all overtaken her in the midst of her distress". This distress was experienced even towards whom the people fled to, just like in Egypt. As Jeremiah 12:16 declares: "Then the sword which you fear shall overtake you there in the land of Egypt; and the famine of which you are afraid shall follow hard after you to Egypt; and there you shall die." To this Verse 3 the Hebrew letter "Ghimel" is set forth, which is interpreted as "a plentitude". Because, for a plentitude of their sins the people suffer a plentitude of miseries. As Matthew 23:32 expresses this: "Fill up then the measure of your father". And Luke declares: "For the measure you give will be the measure you get back" (Lk 6:38). Allegorically, the word "Judah" in Verse 3 refers to the Church, as joined to Christ. The words also in Verse 3: "has gone into exile because of affliction", connote hostages. And there are hostages among whom one seeks peace. Then: "but finds no resting place": like one oppressed at will by everyone. Moreover, the word "Judah" in Verse 3 may mean a soul that ought to believe in God. Then, Verse 3 continues: "has gone into exile." Namely, into corruptions and demons. And: "but finds no resting place": by fleeing such corruptions and demons. Then is said: "her pursuers". That is, such demons "have all overtaken her in the midst of her distress": in death.

  Commentary on Lamentations

• Lamentations 1:4

  Here in Verse 4 is loudly lamented the misery of persons remaining. First, regarding such persons who frequent pilgrimages. As expressed: "The roads to Zion mourn, for none come to the appointed feasts". That is, while they arouse contentions during three feasts: (Pesach, Pentecost, and Scenopegia). To such the prophet Isaiah 33:8 refers: "The highways lie waste, the wayfaring man ceases. Covenants are broken, witnesses are despised, there is no regard for man". Second, as to those persons remaining, like the leaders, or priests, the city honors. As said: "all her gates are desolate". And the prophet Isaiah states: "And her gates shall lament and mourn; ravaged, she shall sit upon the ground." (Is 3:26) Then: "her priests groan". As the minor prophet Joel discloses: "Between the vestibule and the altar let the priests, the ministers of the Lord, weep" (Joel 2:17). Also, regarding maidens and virgins, Verse 4 says: "Their maidens have been dragged away". Namely, they are violated. As Job remarks: "Through want and hard hunger they gnaw the dry and desolate ground; they pick mallow and the leaves of bushes, and to warm themselves the roots of the broom" (Job 30:3). And: I Maccabees 1:11: "He gathered a very strong army and ruled over countries, nations, and princes, and they became tributary to him". Third, is stated the people who comprise the city: "And she herself (Jerusalem) suffers bitterly". As the Book of Ruth 1:20 declares: "Do not call me Naomi, call me Mara, for the Almighty has dealt bitterly with me". To Verse 4 is applied the Hebrew letter "Daleth", meaning "troubled". For, the destruction of the Temple (at Jerusalem) is loudly lamented. That is, due to its cedared and gold tablets. As recorded in I Kings, Chapter 6 ("Building the House of the Lord") where is listed the eighth period of the people's captivity. Allegorically, the word "roads" in Verse 4 connotes those ways leading to heaven. And: "to Zion", the place of prophets, and preachers. Then: "to the appointed feasts". That is, as if within the celestial fatherland, heaven. And: "all her gates are desolate". Namely, the prelates of the Church. Also: "her priests groan": those who administer sacred functions. And: "her maidens have been dragged away, and she herself suffers bitterly". Namely, those who obtain pre-eminent status within the Church. All such persons are agitated through sin, as they unite their people together, subdued and filled with bitterness. Hence, the Book of Exodus claims: "And as soon as he came near the camp and saw the calf and the dancing, Moses' anger burned hot, and he threw the tablets out of his hands and broke them at the foot of the mountain." (Ex 32:19). Morally, the word "roads" connotes the virtues or powers, of the human soul. And: "the appointed feasts": for contemplation. Also: "all her gates are desolate": morally, the (internal and external) senses. Verse 4 then concludes: "her priests groan". Namely, those human souls with the sanctity of a divine religion. And: "her maidens have been dragged away, and she herself suffers bitterly". That is, morally, when purity of conscience is broken, leaving human soul troubled, filled with bitterness.

  Commentary on Lamentations

• Lamentations 1:5

  Here in Verse 5 is loudly lamented oppression, insofar as to the captives. So, first is bewailed captivity of minor persons, second, of major persons. As further on is said in Verse 6: "From the daughter of Zion has departed all her majesty." Regarding minor captives three ideas are advanced. First, is the exaltation of enemies' power like: "Her foes", Namely, the Chaldaeans. And: "have become the head". That is, as if lording over them. Then, to possessions it refers: "her enemies prosper". As Deuteronomy 28:13 declares: "And the Lord will make you the head, and not the tail; and you shall tend upward only, and not downward." Secondly is assigned from these possessions an exaltation of the enemies' power. As expressed: "because the Lord has made her suffer for the multitude of her transgressions". Namely, as if such sentences against herself (Jerusalem) inspire tribes to come forward as Moses foretold. Again: "for the multitude of her transgressions". So, Jeremiah declares: "And if at any time I declare concerning a nation or a kingdom that I will build and plant it." (Jer 18:9). Third, is a setting forth of this captivity: "her children have gone away, captives before the foe". Namely, as children of the chosen people. Hence Isaiah 5:13 states: "Therefore my people go into exile for want of knowledge." To this Verse 5 is applied the Hebrew letter "He". That is, "judgments", that God spoke to Moses, in the eighth period of the people's captivity. Hence Verse 5 concludes: "for the multitude of her transgressions; her children have gone away, captives before the foe." And such is a first period of an assumed general situation, termed as a "concession". Allegorically the phrase, "her foes" in Verse 5 denotes "heretics", lacking due knowledge of the Church. So: "have become the head": prevailing over contentions. And: "her enemies prosper": allegorically, by their eloquence. Also, allegorically "because the Lord has made her suffer" permissively. And "her children have gone away": going forth while, "captives before the foe": abducted from the Church. Morally, the phrase, "her foes" connote demons. And: "have become the head": corrupting all the people's intentions. So, "her enemies prosper": from their many sins. Again: "because the Lord has made her suffer for the multitude of her transgressions". That is, the Lord permitting this. And: "her children have gone away": both moved and effected. "captives before the foe". Thus, Psalm 13:5: "lest my enemy say, 'I have prevailed over him'; lest my foes rejoice because I am shaken".

  Commentary on Lamentations

• Lamentations 1:6

  Here is loudly lamented the captivity of major persons. Around this idea three notations are made. First is set forth an omission of ornamentations. As stated: "From the daughter of Zion has departed all her majesty." For instance, like vases taken away, and treasures from both leaders and priests around Jehoiachin, nephew of Josiah. (cf. II Kings Chapter 24, "Nebuchadnezzar Conquers Judah"). So, the prophet Ezekiel declares: "They shall also strip you of your clothes and take away your fine jewels." (Ez 23:26). Secondly, is the necessity for supplies. As said: "Her princes have become like harts that find no pasture". That is, neither for themselves, or for their people. For, even bread is lacking within the city, when besieged at the time of Zedekiah. (cf. Jeremiah, Chapter 31, "The Lord is Our Righteousness"). And the prophet Isaiah records: "And the nobility of Jerusalem and her multitude go down, her throng and he who exults her." (Is 5:14). Thirdly, the captivity of leaders is considered. As stated: "They fled without strength before the pursuers." Namely, they are powerless to resist, as recorded by Jeremiah, Chapter 52. And as said in Psalm 38:10: "My heart throbs, my strength fails me." Now to this Verse 6 is applied the Hebrew letter "Vau", and interpreted as: "And". That is, as if also these ideas are related to leaders, within a vindication by the Lord God, and within the fifth period of the captivity. Allegorically, "the daughter of Zion" can refer to the Church, as a celestial Zion. This is exemplified whensoever the phrase is set forth as an ornament of the faith. And: "Her princes" can refer to prelates who fall into error before a pursuer. For instance, as the devil, or demon, likened to a heretic perverting the faith. Also: "that find no pasture," as within the Sacred Scriptures. And: "become like harts": in reference to words of God, Our Lord Jesus Christ.

  Commentary on Lamentations

• Lamentations 1:7

  Here in Verse 7 is recounted the misery within a memory of past events. First is touched upon the very memory of events in past afflictions. Such, when recalled, excite a weariness. As said: "Jerusalem remembers in the days of her affliction and bitterness". That is, during those sins that excite a remorse of conscience. Then: "all the precious things that were hers from days of old". Namely, as to prosperities causing an arousal of concupiscences. As the prophet Isaiah states: "But what can I say? For he has spoken to me, and he himself has done it. All my sleep has fled because of the bitterness of my soul" (Is 38:15). Secondly is pointed out the sufferings from present evils. As is said: "When her people fell into the hand of the foe, and there was none to help her". And as Psalm 22:1 says: "Be not far from me, for trouble is near and there is none to help." Thirdly is set forth a contempt of the foe. As expressed: "The foe gloated over her, mocking at her downfall." Namely, as to things pertaining to the cult of religion. And as I Maccabees 1:39 says: "her feasts were turned into mourning, her sabbaths into a reproach, her honor into contempt." The expositions of the rhetorical position and the mystical sense of the remaining fifteen Hebrew alphabet letters: "Zain" to "Tau" are touched upon in the "Glosses".

  Commentary on Lamentations

• Lamentations 1:8

  Here in Verse 8 is shown the cause of the misery: Jerusalem. First is indicated its very sinning, secondly, its progress. As said: "she became filthy." There are two further notions. First sin is referred to as "filthy". Namely, as expressed, "antonomastically", within infidelity and idolatry. As Proverbs 14:34 declares: "Righteousness exalts a nation, but sin is a reproach to any people." Secondly, the effect of sin is set forth. First, is the misery, plus an instability. As said: "all who honored her despise her". Namely, at the time of Jerusalem's prosperity: "despise her, for they have seen her nakedness". That is, her adversity. As Job 29:11 claims: "When the ear heard, it called me blessed, and when the eye saw, it approved." Thirdly, there results a sadness of heart. As said: "yea, she herself groans, and turns her face away." That is, from the prosperity perfected by the Lord God. As Psalm 40:11 states: "Let them be turned back and brought to dishonor who desire my hurt!"

  Commentary on Lamentations

• Lamentations 1:9

  Here is viewed the process for sinning. So, first sin is viewed: "her uncleanness", namely, "was in her skirts", similar to one's affection, if progressing within sin. Then: "she took no thought of her doom" as to her death, or the divine judgment. As the Book of Sirach 7:36 admonishes: "In all you do, remember the end of your life, and then you will never sin." Secondly, is considered the penalty for sinning. As stated: "therefore her fall is terrible". That is, from a dignified status into an extreme misery. As Psalm 59:11 declares: "make them totter by thy power, and bring them down, O Lord, our shield!" Thirdly, divine mercy is displayed. As Verse 9 finally says: "O Lord, behold my affliction for the enemy has triumphed!" And, as Psalm 119:153 declares: "Look on my affliction and deliver me, for I do not forget thy law".

  Commentary on Lamentations

• Lamentations 1:10

  Here is considered captivity, and servitude, relating to the taking of possessions suffered from victorious foes. First is viewed exploitation of possessions relating to what foes had taken. Second, is calculated the possessions destroyed. As declared: "all her people groan as they search for bread" (Verse 11). About the above idea two notions are proposed. First is the regard for plundered possessions. As said: "The enemy has stretched out his hands over all her precious things". Namely, the Chaldeans, the victors, stretched out their hands. That is, for the treasures of the house of God, of the royal house, and of all other houses. As the prophet Isaiah reminds: "and all our pleasant places have become ruins" (Is 64:11). Secondly is considered the very profanation of the people. As stated: "yea, she has seen the nations invade her sanctuary". Namely, in such an order, so that it can happen that all possessions are taken away, even things within the sanctuary, or temple. As I Maccabees 2:8-9: "Her temple has become like a man without honor; her glorious vessels have been carried into captivity." Or, otherwise: "yea, she has seen the nations invade her sanctuary." That is, by the Lord God. Also: "the nations invade her sanctuary". Namely, sanctuary priests invade by word, though living nicely, as they possess an idol within their sanctuary. Again: "those whom thou didst forbid to enter thy congregation". The Book of Leviticus records that mankind, even from Aaron's root in whom is a stain, may not utilize holy things from the Lord God (cf. Leviticus Chapter 22, "Priests Shall be Holy to God"). So since sanctuary priests utilized holy things, they also were led into captivity and servitude. As a result, their fault, or sin, is cause for punishment.

  Commentary on Lamentations

• Lamentations 1:11

  Here is noticed the spoiling of possessions taken away from the people. First is observed the need for withdrawing, as to a deficiency of things needed. As expressed: "All her people groan as they search for bread". Psalm 102:4 thus remarks: "My heart is smitten like grass, and withered; I forget to eat my bread." Second is noticed the distraction itself: "they trade their treasures for food". Namely, not to satiate themselves, but, "to revive their strength". That is, from the vile life among the Egyptians. (cf. Genesis Chapter 48: "Israel's Last Days") Third, is noticed that this vile life moves the Lord God to divine pity. As expressed: "Look, O Lord, and behold, for I am despised." To which the prophet Jeremiah 2:36 refers: "How lightly you (Israel) gad about, changing your way! You shall be put to shame by Egypt as you were put to shame by Assyria." This final notice is from the legal personality of the city (Jerusalem). Or, this tribe which, as if, proposes its own misery. Thus, here one is unable to refrain any further. So, he (the prophet) personally breaks forth in words of lamentation.

  Commentary on Lamentations

• Lamentations 1:12

  Here is exposed the captivity of the city Jerusalem, and the tribe of Judah. First is interpreted these people enduring a severity of judgment, second, the judgment of the enemy's cruelty. As said in Verse 11: "Look, O Lord, and behold, for I am despised." Regarding a severity of judgment, two further ideas are advanced. First is set forth the severity of judgment in general, second in particular. As beyond said in Verse 15: "The Lord flouted all my mighty men in the midst of me, he summoned an assembly against me to crush my young men." Regarding the general severity of judgment three more notions are conveyed. First is exposed the very indignation of the Lord God, as to how He vindicates through judgment. Second is the severity of divine discipline regarding the Lord God educating through punishment. Like the next Verse 13 points out: "From on high he sent fire; into my bones he made it descend; he spread a net at my feet; he turned me back; he has left me stunned, faint all the day long." Third is proposed the rigor of divine justice, insofar as the office of judge is exercised in punishing. As Verse 14 states: "My transgressions were bound into a yoke; by his hand they were fastened together." To the first idea (indignation of the Lord God) three further notions are advanced. First, an invocation is considered. As said in Verse 12: "Is it nothing to you, all you who pass by? Look and see if there is any sorrow like to my sorrow which was brought upon me." That is, along this region of the desert. So Jeremiah says: "And many nations will pass by this city, and every man will say to his neighbor, 'Why has the Lord dealt thus with this great city?'" (Jer 22:8) Second the magnitude of their grief is viewed. Verse 12 says: "Look and see". For, while one considers their grief one does not view anything similar. Also, it was greatest, since everything was taken away. As Jeremiah 8:21 says: "For the wound of the daughter of my people is my heart wounded, I mourn, and dismay has taken hold of me." Third, such indignation of the Lord God is viewed as to a reason for such grief. For, one will vindicate captivity, as you (the enemy) destroy inhabitants like a stalk of grape clusters in a vineyard. For the prophet Isaiah 5:7 states: "For the vineyard of the Lord of hosts is the house of Israel, and the men of Judah are his pleasant planting." And Psalm 80:12 says: "Why then hast thou broken down its walls, so that all who pass along the way pluck its fruit?" Then, Verse 12 concludes: "which the Lord inflicted on the day of his fierce anger". That is, which the Lord threatens through his prophets.

  Commentary on Lamentations

• Lamentations 1:13

  Here is considered the severity of a divine discipline, as the divine master teaches by hard lessons. This severity is done within corrections. As expressed: "From on high he sent fire." That is from a loftiness of counsel, "he sent fire": as an affliction, or by which a city is literally burnt. Then, "into my bones": into our strengths, and fortifications. And, through heavy blows "he made it descend". As Isaiah declares: "and it will be sheer terror to understand the message" (Is 28:19). Second, this severity is displayed in the bewaring of future events. As said: "he spread a net for my feet". That is, as an impediment by which sin is prevented. As Hosea, the prophet, claims: "Therefore I will hedge up her way with thorns" (Hos 2:6). Third is shown this severity by the taking away of the benefits within consolations. As said: "he turned me back; he has left me stunned, faint all the day long." Which states, as if: there is granted no consolation after blows, like a schoolmaster does after punishing school boys. For, as the prophet Baruch exclaims: "God has brought great sorrow upon me" (Bar 4).

  Commentary on Lamentations

• Lamentations 1:14

  Here is indicated the rigor in justice of the Lord God, insofar as a divine judge. Around this idea three further notions are proposed. First is considered a diligent concern about sin. As said: "My transgressions were bound into a yoke." That is, as one diligently considers a yoke of affliction, that must be interpreted as from effects of many sins. For, the prophet Jeremiah declares: "And the word of the Lord came to me, saying, 'Jeremiah, what do you see?' and I said, 'I see a rod of almond'" (Jer 1:11). Second is noticed the severe effect from the punishment. As expressed: "by his hand they were fastened together". Namely, such evils were like a chain, and unbreakable like a bond. Then: "they were set upon my neck". That is, while one suffers punishments for sins. As Psalm 38:4 exclaims: "For my iniquities have gone over my head; they weigh like a burden too heavy for me." Third, an evasion of time is excluded, due to a weakness. As: "he caused my strength to fail". And, at another time, it was due to the enemy's power. For, "the Lord gave me into the hands of those whom I cannot understand." Namely, the Chaldeans. Thus, Psalm 31:10 states: "My strength fails because of my misery, and my bones waste away."

  Commentary on Lamentations

• Lamentations 1:15

  Here is exposed the misery from servitude in particular. First is such servitude under Jehoiachin, King of Judah. (cf. 2 Kings, Chapter 25, "The Exile of Judah"). Second is exposed in particular the captivity of Judah under Zedekiah. And in Jeremiah Chapter 52, "Judah Taken Captive at Babylon". As expressed in Verse 17: "Zion stretches out her hands but there is none to comfort her." Regarding the first captivity under King Jehoiachin, two further ideas are exposed. First is lamented the servitude of the people, second, a taking away of consolation. As further on exposed in Verse 16: "For these things I weep; my eyes flow with tears; for a comforter is far from me." To lamentations over the people's servitude, three notions are advanced. First, servitude of people concerning those eminent in dignity. As expressed: "The Lord flouted all my mighty men in the midst of me". Namely, those leaders who do great deeds. For, to other men remaining, these were indeed captives. Hence, Isaiah 3:1 declares: "For behold, the Lord of hosts, is taken away from Jerusalem and from Judah stay and staff, the whole stay of bread, and the whole stay of water." Second, are taken away persons eminent in virtue. As said: "he summoned an assembly against me": those apt for destruction. Also: "to crush my young men". That is, young men eminent in virtue. Thus, Psalm 75:2 states: "At the set time which I appoint I will judge with equity." And Exodus 32:34 says: "Nevertheless, in the day when I visit, I will visit their sin upon them." Also, Ecclesiastes 3:1 claims: "For everything there is a season." Third, are taken into captivity persons eminent for purity and piety. As said: "The Lord has trodden me as in a wine press, the virgin daughter of Judah." Namely, a literal affliction of a virgin-daughter. Or, of a tribe (of Judah) which, up until then, had been like a captured virgin-daughter. So, Jeremiah exclaims: "The clamor will resound to the ends of the earth, for the Lord has an indictment against the nations." (Jer 25:31). Thus, this Verse 15 ought to be literally prescribed, as the "Interlinear Gloss" so asserts. Yet, what is prescribed in the following Verse 16 seems better, as it is divided into three parts.

  Commentary on Lamentations

• Lamentations 1:16

  Here in Verse 16 a taking away of consolation is lamented. So first is the bewailing within grief. As stated: "For these things I weep, my eyes flow with tears." And Jeremiah 9:1: "O that my head were waters, and my eyes a fountain of tears." Second is the matter of grief itself. As said: "for a comforter is far from me, one to revive my courage." That is, as one, like Egypt, to revive my soul; from the grief itself. Since, I (Jerusalem) suffer away from my pristine prosperity. As Psalm 88:8 discloses: "Thou hast caused my companions to shun me." Third, is the effect upon the city (Jerusalem). As said: "my children are desolate for the enemy has prevailed". For, due to a deficiency of aid, the power of the enemy prevails, and then the captivity of the people. As Jeremiah 50:6 declares: "My people have been lost sheep; their shepherds have led them astray".

  Commentary on Lamentations

• Lamentations 1:17

  Here is first a loud lamentation, second, it is due to a captivity during the reign of Zedekiah, the last king of Judah, when the people were totally captive. As to this situation three more ideas are proposed. First, is the siege, or blockade, as bewailed, second the captivity itself. As further on said: "The Lord is in the right for I have rebelled against his word." (Verse 18). Third, is the corruption, due to a famine. As further on declared: "I called to my lovers but they deceived me, my priests and elders perished in the city, while they sought food to revive their strength." (Verse 19). Regarding the siege, or blockade, three further notions are made. First is reckoned a lack of friends, who could be of aid in preventing the siege. As declared: "Zion stretches out her hands, but there is none to comfort her". That is, as if, seeking aid from the Egyptians. As finally expressed in Chapter 5:6: "We have given the hand to Egypt, and to Assyria, to get bread enough." Or, also aid from the Lord God. As the prophet Isaiah expresses: "When you spread forth your hands, I will hide my eyes from you" (Is 1:15). Second, as to the captivity itself, the arrival of the enemy is considered in Verse 17: "the Lord has commanded against Jacob that his neighbors should be his foes." Namely, like the Chaldeans. As Isaiah 10:6 proclaimed: "and against the people of my wrath I commanded him to take spoil and seize plunder." Third, the consumption, due to famine, considers the management of the siege. As Verse 17 says finally: "Jerusalem has become a filthy thing among them." That is, against Jerusalem, no one advances in order to defend it. As Jeremiah 2:2 declares: "None who seek her need weary themselves; in her mouth they will find her."

  Commentary on Lamentations

• Lamentations 1:18

  Here is lamented the captivity itself, and around this idea three propositions are advanced. First is proposed an acknowledgment of the justice from a judge. As expressed: "The Lord is in the right, for I have rebelled against his word." And as the prophet Daniel declares: "for the Lord our God is righteous in all the works which he has done" (Dan 9:14). Secondly, the benevolence of hearers is viewed, provoking them into compassion. As said: "but hear, all you peoples, and behold my suffering." That is: "But hear: cities of Zion, (Judah)." As Jeremiah exclaims: "they shout against the cities of Judah." (Jer 4:16). Thirdly, the misery during captivity is lamented. As Verse 18 concludes: "my maidens and my young men have gone into captivity." That is, due to the strength of their age they evade death through famine, as they have gone into captivity. And as Jeremiah 51:34 states: "he has filled his belly with my delicacies, he has rinsed me out."

  Commentary on Lamentations

• Lamentations 1:19

  Here is the consumption of health of those ones killed by the famine during the siege. So, first is indicated deception from friends: "I called to my lovers but they deceived me". That is, just like the Egyptians, since they did not help me, as I (Jerusalem) hoped for. As Isaiah, the prophet declares: "For Egypt's help is worthless and empty, therefore I have called her 'Rahab who sits still'" (Is 30:7). Secondly, the consumption from the fact of the situation is considered. As expressed: "my priests and elders." Namely, as regarding the consumption they are considered as an indignity. Also: "perished in the city." As the prophet Isaiah 5:13 states: "Their honored men are dying of hunger, and their multitude is parched with thirst." Thirdly, a reason for this consumption of health is assigned. As Verse 19 concludes: "while they sought food." That is: "to revive their strength". Namely, to revive themselves, while they cannot find any food. Again, a reason for their need is assigned. For they (priests and elders) sought food for themselves, and not for their people. As the prophet Ezekiel 34:2 declares: "O shepherds of Israel who have been feeding yourselves! Should not shepherds feed the sheep?"

  Commentary on Lamentations

• Lamentations 1:20

  Jerusalem begins to be captured by the divine king himself. About this notion three further views are proposed. First is expressed the precise distress, second, Judah (Jerusalem) is accused of faults by enemies. As Verse 21 later declares: "Hear how I groan; there is none to comfort me." Third, Judah (Jerusalem) seeks vindication. As Verse 22 later on says: "Let all their evil-doing come before thee; and deal with them as thou hast dealt with me because of all my transgressions." About the precise distress during the captivity there is excited attention. For, this Verse 20 says: "Behold, O Lord, for I am in distress, my soul is in tumult." In reference, Psalm 51:1 declares: "Have mercy on me, O God, according to thy steadfast love; according to thy abundant mercy blot out my transgressions." As to the accusation of faults by enemies, there is metaphorically expressed a grief that is interior, and a nearness to one's heart. So, Verse 20 says: "my heart is wrung within me because I have been very rebellious." Such is already exposed above. But elsewhere Jeremiah 4:31 says: "For I heard the cry of a woman in travail, anguish as of one bringing forth her first child." Also, the Book of Ruth 1:20 declares: "She said to them 'Do not call me Naomi, call me Mara, for the Almighty has dealt very bitterly with me!'" And, Deuteronomy 32:14 says: "If I whet my glittering sword, and my hand takes hold on judgment."

  Commentary on Lamentations

• Lamentations 1:21

  One is here accused of faults towards others. First, one is faulted for lack of aid. As said: "Hear how I groan; there is none to comfort me." Namely, like the Egyptians, or others in whom I can trust. Like the utterance of Jeremiah 31:15: "Thus says the Lord: 'A voice is heard in Ramah, lamentation and bitter weeping.'" Second, Judah (Jerusalem) is pointed out as a delight to her enemies. As Verse 21 continues: "all my enemies have heard of my trouble; they are glad that thou hast done it." And Psalm 13:4 states: "Lest my enemy say, 'I have prevailed over him'; lest my foes rejoice because I am shaken." Third, Judah (Jerusalem) is, as if, secure within divine justice. As Verse 21 concludes: "Bring thou the day thou hast announced, and let them be as I am." Namely, you (O Lord) lend them to their destruction, as a surety of comfort to me Judah (Jerusalem), now having like griefs and afflictions. As Isaiah 65:13 states: "Behold my servant shall eat, but you shall be hungry."

  Commentary on Lamentations

• Lamentations 1:22

  Here a vindicated Judah (Jerusalem) is sought. First is recalled the fault within memory. As expressed: "Let all their evil-doing come before thee." That is, from their sins. For, Psalm 109:14 exclaims: "May the iniquity of his fathers be remembered before the Lord, and let not the sin of his mother be blotted out!" Second, a penalty is sought. As said: "and deal with them as thou hast dealt with me because of my transgressions." And, as said above in Verse 12: "which the Lord inflicted on the day of his fierce anger." Third, a cause is assigned. As Verse 22 concludes: "for my groans are many and my heart is faint." Namely, due to the evils that I (Judah, Jerusalem), suffer from such enemies. As Jeremiah 8:18 declares: "My grief is beyond healing, my heart is sick within me."

  Commentary on Lamentations

• Lamentations 2:1

  The destruction of the city, (Jerusalem), the people, and the entire city is lamented. So, this Verse 1 is divided into two parts. First is deplored destruction itself, second the desperation of the people becomes exclusive. As later expressed in Chapter 3:1: "I am the man who has seen affliction under the rod of his wrath." The idea of destruction itself has two views. First, misery from destruction is lamented, second, the inward destruction to oneself beseeches divine mercy. As the later Verse 18 says: "Cry aloud to the Lord! O daughter of Zion." On the misery from inward destruction to oneself two more notions are presented. First is lamented destruction in general, second in particular. As Verse 2 states: "The Lord has destroyed without mercy all the habitations of Jacob." Regarding destruction in general it is wondered at, due to the multiple glory that preceeded it. First the prerogative as to divine knowledge. Since, Psalm 147:20: "He has not dealt thus with any other nation; they do not know his ordinances. Praise the Lord!" The contrary is within Verse 1: "How the Lord in his anger has set the daughter of Zion under a cloud!" Namely, within ignorance and sadness. As Isaiah 59:9 declares: "We look for light, and behold darkness, and for brightness, but we walk in gloom." Second is the particular destruction in relation to the power of royal dignity. The Book of I Esdras 4:20 so states: "And mighty kings have been over Jerusalem, who ruled over the whole province Beyond the River, to whom tribute, custom, and toll were paid." Thus, Verse 1 continues: "He hast cast down from heaven to earth the splendor of Israel." Such is the end of royal dignity and power, or heavenly conversation. As Revelation 6:13 declares: "and the stars of the sky fell to the earth as the fig tree sheds its winter fruit when shaken by a gale." Third is the destruction in reference to the cult of divine instruction, or religion. So Psalm 144:15 claims: "Happy the people to whom such blessings fall! Happy the people whose God is the Lord." In contrary, Verse 1 records: "he has not remembered his footstool in the day of his anger." That is, not remembered in goodness, the footstool of his footstool, within which he (the Lord) is adored, like a king is reverenced around the footstool beneath his feet. As the prophet Ezekiel 43:7 states: "and he said to me, 'Son of man, this is the place of my throne and the place of the soles of my feet, where I will dwell in the midst of the people of Israel for ever'".

  Commentary on Lamentations

• Lamentations 2:2

  Those events occurring around destruction are viewed here in particular. First, are lamented those events conjoined to the destruction, second, those events following. Onward in Verse 13 such is expressed: "What can I say for you, to what compare you, O daughter of Jerusalem?" etc. As to events joined to destruction two ideas are advanced. First is bewailed the destruction of common edifices, second, the eminent edifices. As later Verse 6 comments: "He has broken down his booth like that of a garden, laid in ruins the place of his appointed feasts." Regarding destruction of common edifices two further ideas are proposed. First is bewailed destruction itself, that pertains to the king's might, second, what pertains to the people's use. As further on Verse 4 says: "He has bent his bow like an enemy; with his right hand set like a foe; and he has slain all the pride of our eyes in the tent of the daughter of Zion; he has poured out his fury like fire." To the very destruction itself of edifices two more notions are set forth. First is bewailed destruction itself, second, the unavailing resistence. As Verse 3 states: "He has cut down in fierce anger all the might of Israel; he has withdrawn from them his right hand in the face of the enemy." Three more ideas are again proposed as to destruction itself. First is lamented events that relate to decorum and dignity. Verse 2 thus says: "The Lord has destroyed without mercy all the habitations of Jacob." And, the prophet Joel 1:19 declares: "Unto thee, O Lord, I cry. For fire has devoured the pastures of the wilderness." Second is lamented events pertaining to fortitude and courage. As Verse 2 continues: "in his wrath he has broken down the strongholds of the daughter of Judah." While the prophet Isaiah 25:12 says: "And the high fortifications of his walls he will bring down, lay low, and cast to the ground, even to the dust." Also, Jeremiah 33:4 records: "For thus says the Lord, the God of Israel, concerning the houses of this city and the houses of the kings of Judah which were torn down to make siege mounds and before the sword." Third, the violent detriment of the kingdom is ended. As Verse 2 concludes: "he has brought down to the ground in dishonor the kingdom and its rulers." The prophet Ezekiel 28:8 exclaims: "They shall thrust you down into the Pit, and you shall die the death of the slain in the heart of the seas."

  Commentary on Lamentations

• Lamentations 2:3

  Herein Verse 3 is expressed the impotency for resisting. First is excluded human strength, or power. As said: "all the might of Israel." For, Psalm 75:10 claims: "All the horns of the wicked he will cut off, but the horns of the righteous shall be exalted." Second is excluded any divine power. As Verse 3 continues: "he has withdrawn from them his right hand in the face of the enemy." That is, like any defense by which (the Lord God) came down upon them. Psalm 74:11 so refers: "Why dost thou hold back thy hand, why dost thou keep thy right hand in thy bosom?" Third, Verse 3 concludes regarding the fire of Jacob on the earth. It says: "he has burned like a flaming fire in Jacob, consuming all around." Also Isaiah 42:25 records: "it set him on fire round about, but he did not understand; it burned him, but he did not take it to heart."

  Commentary on Lamentations

• Lamentations 2:4

  Verse 4 laments destruction of possessions pertaining to people's use. First are those things that refer to defense. As Verse 5 later states: "The Lord has become like an enemy, he has destroyed Israel; he has destroyed all its palaces, laid in ruins its strongholds." Regarding those possessions pertaining to their dignity, or decorum, three more notions are exposed. First is indicated the divine indignation. As said at the beginning of Verse 4: "He has bent his bow like an enemy." That is like to a judgment, or the army of the Chaldeans, as if borne from afar. And: "set like a foe: in order to strike with his right hand, as he presses near." As Psalm 7:12 asserts: "If a man does not repent, God will whet his sword; he has bent and strung his bow." Second, the infliction of punishment is considered. So, Verse 4 continues: "and he has slain all the pride of our eyes." Namely, people's edifices, and other possessions. As Book of Numbers 24:5 asserts: "How fair are your tents, O Jacob, your encampments, O Israel!" Third, the magnitude of the punishment is shown, insofar to the extent without limits. As Verse 4 continues: "in the tent of the daughter of Zion; he has poured out his fury like fire," That is, like harassment. Or, as Deuteronomy 32:22 says: "For a fire is kindled by my anger, and it burns to the depths of Sheol, devours the earth and its increase, and sets on fire the foundations of the mountains." Also, Psalm 69:24: "Pour out thy indignation upon them, and let thy burning anger overtake them."

  Commentary on Lamentations

• Lamentations 2:5

  Here is bewailed the destruction of edifices relating to defense. About this idea three further aspects are expressed. First is touched upon the indignation of the Lord God. As asserted: "The Lord has become like an enemy." And Isaiah 63:10: "therefore he turned to be their enemy, and himself fought against them." Also, Psalm 44:25: "For our soul is bowed down to the dust; our body cleaves to the ground."

  Commentary on Lamentations

• Lamentations 2:6

  Verse 6 bemoaned the destruction of principal edifices. The first is the temple, second, the royal house or palace. As Verse 8 later says: "The Lord determined to lay in ruins the wall of the daughter of Zion; he marked it off by the line." Regarding the temple two views are set forth. The first views the destruction of the very temple, second, is viewed those possessions within the temple. As Verse 7 states: "The Lord has scorned his altar, disowned his sanctuary." Three notions are proposed as to the destruction of the temple itself. First is inferred the very destruction of the temple. As Verse 6 begins: "He has broken down his booth": that was made in the desert. In Silah had been placed the tabernacle which Solomon had constructed. Then, "like that of a garden." That is, what is easily destroyed. As Psalm 78:60 states: "He forsook his dwelling at Shiloh, the tent where he dwelt among men." And, Jeremiah 26:6: "Then I will make this house like Shiloh, and I will make this city a curse for all the nations of the earth." Second, the ending of temple feasts is touched upon. As said: "laid in ruins the place of his appointed feasts; the Lord has brought to an end in Zion appointed feast and sabbath." As if said: a feast acceptable before. And as Isaiah 1:14 says: "Your new moons and your appointed feasts my soul hates." Third, is indicated reprobation of ministries. As stated in conclusion: "and in his fierce indignation has spurned king and priest." Namely, such indignation aims at the king, to whom pertains the defense of the temple, or sanctuary. Also, aimed at the priest to whom the administration of temple and sanctuary relates. For, Job 12:19 says: "He leads priests away stripped, and overthrows the mighty."

  Commentary on Lamentations

• Lamentations 2:7

  Here is described the destruction of edifices inside the temple. First as to religion regarding the altar. For, the altar of holocausts: "The Lord has scorned his altar", Namely, handing over the altar for enemies to profane. Second: "disowned his sanctuary." That is, regarding pleasing sacrifices that were formerly offered. As I Maccabees 4:38 declares: "And they saw the sanctuary desolate, the altar profaned, and the gates burned." Then: "he has delivered into the hand of the enemy the walls of her palaces". So, I Maccabees 2:7 states: "and to dwell there when it was given over to the enemy, the sanctuary given over to aliens?" Third is indicated the burning of the sanctuary, or temple, by men. As finally Verse 7 says: "a clamor was raised in the house of the Lord as on the day of an appointed feast." Namely, a clamor akin to a blasphemy, or tumult as warlike, that came: "on the day of an appointed feast." Also, like when temple priests were accustomed to praise the Lord God. As the prophet Isaiah 66:6 proclaims: "Hark an uproar from the city! A voice from the temple! The voice of the Lord, rendering recompense to his enemies!"

  Commentary on Lamentations

• Lamentations 2:8

  The destruction of the ark of Zion is here considered. First it is viewed as a divine revelation. "The Lord determined to lay in ruins the wall": Namely, as if the Lord, so considering, determines not to fulfill immediately. Then: "the wall of the daughter of Zion" - That is, as relates to the tabernacle, the ark, or Jerusalem itself. As Isaiah 14:26 says: "This is the purpose that is purposed concerning the whole earth; and this is the hand that is stretched out over all the nations." Second, a last judgment is considered. As: "he marked it off by the line." As if, in order to measure out a just judgment. So that, the penalty would equate with the fault, or sin. Then: "he restrained not his hand from destroying", Since, nothing is dismissed regarding a just punishment. So, Isaiah 34:11-12 claims: "He shall stretch the line of confusion over it, and the plummet of chaos over its nobles. They shall name it No Kingdom There, and all its princes shall be nothing." Third, the effect of such divine justice is evaluated. As: "he caused rampart and wall to lament, they languish together." That is, he foresaw destruction that led to such lamentation. As Chapter 1:4 states: "The roads to Zion mourn, for none come to the appointed feasts; all the gates are desolate."

  Commentary on Lamentations

• Lamentations 2:9

  Verse 9 thus refers: "Her gates have sunk into the ground", That is, the ground filled with tribulations, and so unable to be torn up. Psalm 69:2 thus states: "I sink in deep mire, where there is no foothold." Again: "her gates", That is, the kings for whom there is the power of a judge who is exercised at the gates, (of the city, Jerusalem). Also: "he has ruined and broken her bars." That is by capturing and leading her into captivity. So: "her bars", namely princes in whom the kingdom is entrusted regarding its gates and bars. Then is declared: "her king and princes are among the nations." For, Psalm 107:16 claims: "For he shatters the doors of bronze, and cuts into the bars of iron." Besides, Isaiah 3:26 asserts: "And her gates shall lament and mourn; ravaged, she shall sit upon the ground." Second, regarding humankind's dignity, spiritual princes like priests, are referred to. Then is said: "the law is no more". That is, through the teachings of priests. Like the prophet Malachi 2:7 proclaims: "For the lips of a priest should guard knowledge, and men should seek instruction from his mouth, for he is the messenger of the Lord of hosts." Finally Verse 9 states: "and her prophets obtain no vision from the Lord." And as Psalm 74:9 declares: "We do not see our signs; there is no longer any prophet, and there is none among us who knows how long."

  Commentary on Lamentations

• Lamentations 2:10

  The destruction of the miserable is mourned, due to reverence for their status. First, regarding elders who: "sit on the ground in silence." Namely, as signs of great sadness. Like Job 2:13: "And they sat with him on the ground seven days and nights and no one spoke a word for him, for they saw that his suffering was very great." Second, the destruction of virgins is mourned. As Verse 10 finally claims: "the maidens of Jerusalem have bowed their heads to the ground." That is, the maidens around the ark of the covenant, or tabernacle, as daughters of the temple priests. Again: "have bowed their heads to the ground." That is, as a sign of sadness. And as "maidens of Jerusalem": insofar as they dwell in this city. Also: "They have cast dust on their heads and put on sackcloth," That is, in their confusion and fear. Then: "the maidens of Jerusalem". Namely, and those maidens who dwell elsewhere throughout the kingdom. For Isaiah 3:24 states: "Instead of perfume there will be rottenness; and instead of a girdle, a rope; and instead of well-set hair, baldness."

  Commentary on Lamentations

• Lamentations 2:11

  Here, miserable persons, due to defect of age, are mourned. First is indicated the death of such persons, second, the order of their death. As verse 12 says: "They cry to their mothers, 'Where is bread and wine?'" And as Jeremiah 9:1 expresses it: "O that my head were waters, and my eyes a fountain of tears." Namely, from a commotion of vital parts, around the heart. Then: "my heart is poured out in grief," As if, only I grieve, like the heart's commotion within grief. Or, as if one arrives to the very intimacies of the heart. Jeremiah 31:20 so saying: "Therefore my heart yearns for him; I will surely have mercy on him, says the Lord." Regarding effusion of the human liver on human passions, Verse 11 refers: "because of the destruction of the daughter of my people," That is, as I grieve, as if the city would be destroyed. Or, since my love for the plight (of the city) within destruction. That is, as if thrown to the earth, those prostrate, whom I loved. The prophet Hosea 13:8 thus states: "and there I will devour them like a lion, as a wild beast would rend them." Second, (as to the death of such persons) mercy is from compassion. As Verse 11 concludes: "because infants and babies faint in the streets of the city." Namely, the city of Jerusalem, since it has become vile, or from any other condition. As Jeremiah 51:22 says: "with you I break in pieces the old man and the youth; with you I break in pieces the young man and the maiden."

  Commentary on Lamentations

• Lamentations 2:12

  The order of death is here exposed, as it excites mercy. First is a prayer to mothers as said: "They cry to their mothers, 'Where is bread and wine?'". As if wine is lacking, so give to us bread. For Lamentations 4:4 claims: "the children beg for food, but no one gives to them." Second, there is the necessity for praying. As Verse 12 continues: "as they faint like wounded men in the streets of the city." That is, they perish by the famine: "in the streets of the city". As if by avoiding everything, since they are unable to render any aid or remedy. For Jeremiah 21:7 says: "and the people in this city who survive the pestilence, sword, and famine." Third, is the most bitter death. Verse 12 thus concludes: "as their life is poured out on their mothers' bosom." Thus the Book of Kings: "And when he had lifted him, and brought him to his mother, the child sat on her lap till noon, and then died." (2 Kings 4:20).

  Commentary on Lamentations

• Lamentations 2:13

  The consequences of destruction is accounted for. Namely the events accustomed to occur after prolonged negotiation. So, first is excluded cure for the plague, second, the wonders of witnessing the plague are considered. Thus, Verse 15 declares: "All who pass along the way clap their hands at you; they hiss and wag their heads at the daughter of Jerusalem." Third, is the condemnation of the divine judge, who instituted a vindication. As Verse 17 says: "The Lord has done what he purposed, has carried out his threat." On the cure for this plague, two more ideas are proposed. First is shown the incurable plague itself, second, a cause is assigned. As Verse 14 states: "Your prophets have seen for you false and deceptive visions; they have not exposed your iniquity to restore your fortunes." On the incurable plague itself two further notions are advanced. First is shown what cannot be lessened by human compassion with mere comparison to other plagues. For instance, human consolation for those afflicted. Verse 13 thus states: "What can I say for you, to what compare you, O daughter of Jerusalem?" Here a similitude is more than just a comparison. For, whatsoever distances of such reason are comparable, they are not distant "ad infinitum". Nor, are such distances similar, if contained within a like quality. Or, that all things have qualities, but only of those things of which one participating does not exceed the quality of another thing. Now, pains within other situations exceed in the fact regarding what is missing in both temporal and spiritual glory, that other nations, or peoples lack. As Verse 13 continues: "What can I liken to you, that I may comfort you, O Virgin daughter of Zion?" This states, as if: there is nothing worse, or similar to other persons, to what things suffered by you. For Chapter 1:21 says in conclusion: "Bring thou the day thou has announced, and let them be as I am." Second, is shown what cannot be cured medicinally, due to its magnitude. As verse 13 concludes: "For vast as the sea is your ruin; who can restore you?" Namely, the sea which is most wide and restless. For, Jeremiah 30:15 says: "Why do you cry out over your hurt? Your pain is incurable."

  Commentary on Lamentations

• Lamentations 2:14

  A reason for the incurable pain is here assigned. For, doctors, in their practice, neglect to cure, just as do prophets. So, first is shown the falseness of prophets, while they foretell false ideas. As Verse 14 states: "Your prophets have seen for you false and deceptive visions." That is they claim seeing what are proven, "false and deceptive visions." Now, it had been stupid to believe the Lord God would not punish sinners. As the prophet Ezekiel 22:28 declares: "And her prophets have daubed for them with whitewash, seeing false visions and divining lies for them." And, St Peter, the Apostle writes: "But false prophets also arose among the people, just as there will be false teachers among you" (2 Peter 2:1). Then, as to the above ideas prophets were silent. So Verse 14 continues: "they have not exposed your iniquities to restore your fortunes". Just like the prophet Isaiah 58:1 exclaims: "Cry aloud, spare not, lift up your voice like a trumpet; declare to my people their transgression, to the house of Jacob their sins." Second, false visions, prophets see and are exposed. As Verse 14 concludes: "but have seen for you oracles false and misleading". Namely, like pressing burdens, like any burden from on high quite restricts anyone. For, Micah, the prophet states: "Thus says the Lord concerning the prophets who lead my people astray, who cry 'Peace' when they have something to eat." (Micah 3:5). Regarding "oracles false and misleading" are false freedoms. As Jeremiah 28:11 says: "And Hananiah spoke in the presence of all the people, saying, 'Thus says the Lord: Even so will I break the yoke of Nebuchadnezzar king of Babylon from the neck of all the nations within two years'." Or: "oracles": that the Lord God will bring you to himself, "misleading", that he will cast your enemies aside.

  Commentary on Lamentations

• Lamentations 2:15

  The wonders of seeing are here exposed. First, as to seeing friends, second as to enemies. There: "All your enemies rail against you; they hiss, they gnash their teeth, they cry: 'We have destroyed her'" (Verse 16). Regarding friends their compassion is expressed by four signs. First, by the clap of hands: "all who pass along the way clap their hands at you." Namely, along the way upon the earth, seeing the earth's vastness. Then, "they hiss" by a movement of their head. And, "wag their heads at the daughter of Jerusalem". Then so, by word: "Is this the city which was called the perfection of beauty, the joy of all the earth?" Because, in both spiritualities and temporalities (Jerusalem) was: "the joy of all the earth". For peoples assembled there in solemnities. And Psalm 48:2 declares: "beautiful in elevation is the joy of all the earth, Mount Zion, in the far north, the city of the great king."

  Commentary on Lamentations

• Lamentations 2:16

  Here a reviling from enemies is exposed. There: "All your enemies rail against you." That is, the Idumeans, the Moabites, and other enemies rail by accusing. Then: "they hiss" by detracting. "they gnash their teeth" by threatening. Also: "they cry: 'We have destroyed her!'" by insulting her. As Psalm 22:13 states: "They open wide their mouths at me, like a ravening and roaring lion." Also, Jeremiah 51:34 asserts: "Nebuchadnezzar the king of Babylon has devoured me, he has crushed me." And Psalm 35:21 reports: "They open wide their mouths against me; they say, 'Aha, Aha! our eyes have seen it'."

  Commentary on Lamentations

• Lamentations 2:17

  The condemnation of the divine judge (the Lord God), is considered. First is exposed the constancy of the proposal. As said: "The Lord has done what he purposed." And as Isaiah 14:24 states: "and as I have purposed, so shall it stand!" Second, is shown what is true in words. As: "he carried out his threat". For, the Lord God prescribed destruction of his people: "as he ordained long ago" (cf Deuteronomy, Chapter 28: "Consequences of Disobedience"). Or, such is even exposed by the very first prophets. As said in Numbers 23:19: "Has he said, and will not do it? Or has he spoken, and will he not fulfil it?" Then, the condemnation itself is indeed shown. So Verse 17 ends: "he has demolished without pity, he has made the enemy rejoice over you and exalted the might of your foes". For, Psalm 89:43 declares: "and thou hast not made him stand in battle."

  Commentary on Lamentations

• Lamentations 2:18

  Here one turns toward seeking divine justice through prayer. First, one is invited to pray, second to consider the prayer itself. As Verse 20 says: "Look, O Lord, and see! With whom hast thou dealt thus?" Regarding an invitation to pray, two notions are proposed. First, one is taught to prepare a place for prayer through tears; second, one will be taught a manner of praying. As Verse 19 states: "Arise, cry out in the night, at the beginning of the watches." Around the place prepared for prayer three ideas are set forth. First, the reason for wailing, or lamenting is exposed. As said: "Cry aloud to the Lord! O daughter of Zion!" Namely, regarding enemies. Then also: "Cry aloud" like blaspheming the Lord. That is, against the Lord God and against the walls. As if the destruction of the city (Jerusalem) could be an occasion for blasphemy. Also, as if the Lord God was not powerful enough to defend (such walls). As Exodus 16:8 asserts: "Your murmurings are not against us but against the Lord." Again: "Cry aloud to the Lord! O daughter of Zion!" Namely, the Jewish people, just like one is taught to set forth their grief of heart in tearful prayer. Like Psalm 119:145 declares: "With my whole heart I cry; answer me, O Lord!" Second, one is invited to a multitude of tears. As Verse 18 continues: "Let tears stream down like a torrent day and night!" For, Jeremiah 9:1 says: "O that my head were waters, and my eyes a fountain of tears." Third, one is invited to a continuance of the struggle. As: "day and night! Give yourself no rest, your eyes no respite!" That is, both within prosperities and adversities. Or, literally, at all times in action, or habit. Since Jeremiah 14:17 states: "You shall say to them this word: 'Let my eyes run down with tears night and day, and let them not cease'".

  Commentary on Lamentations

• Lamentations 2:19

  A manner of prayer is here taught, and about this two notations are proposed. First, the manner is taught, as to time. As expressed: "Arise, cry out in the night": that is, from sleep. "Cry out": namely, praise the Lord God. Then: "in the night": whence time is rather vacant and quiet, due to nighttime. Also: "at the beginning of the watches". As vigils, or watches, within nighttime are so divided as to the guard of watchmen over the city. For, the Song of Solomon 3:3 declares: "The watchmen found me, as they went about the city." Now, there were four watches during the nighttime. The first watch: "Canticunium" (between cock-crowing and the dawn of day) is when the fire nightlamp is extinguished. The second watch is termed: "Intempestum". It refers to the middle of the night. Such time is not opportune for action. For, among the ancients: "what is 'timely', is 'opportunely'." The third watch is called the "Crow", or song of the cock. Finally, the fourth watch is: "Antehicanum". That is, at the first vigil or watch, or at the beginning of any of the four watches. For Isaiah claims: "My soul yearns for thee in the night, my spirit within me earnestly seeks thee." (Isaiah 26:9). To devotion to one's heart Verse 19 declares: "pour out your heart like water before the presence of the Lord!" Namely, as one's heart liquifies thru love and devotion, as if once congealed, or frozen. As Psalm 42:4 says: "These things I remember, as I pour out my soul". Moreover, there is another sign of devotion as Verse 19 continues: "lift your hands to him". Because, as I Timothy 2:8 says: "I desire then that in every place the men should pray, lifting holy hands without anger or quarreling." Second, the matter of prayer is viewed, as said: "for the lives of your children", That is, like to a separation of souls from bodies, as life itself is concerned. Then, Verse 19 concludes: "at the head of every street." That is, like to the four ways of prayer that concur in one way. For, Chapter 2:11 Lamentations states: "because infants and babes faint in the streets of the city."

  Commentary on Lamentations

• Lamentations 2:20

  Prayer in itself here is viewed. First, divine mercy is called forth, as to an inhumanity in punishment; second, as to its universality. Verse 21 later so states: "In the dust of the streets lie the young and the old." Third, prayer is called forth regarding possibility of escape. Thus, Verse 22 says: "Thou didst invite as to the day of an appointed feast my terrors on every side." Regarding inhumanity in punishment two more ideas are proposed. First, is the attention: "with whom thou hast dealt thus?" This states, as if, no other person except me, for they are elected from the fathers, or elders. For Chapter 1:12 says: "which the Lord inflicted on the day of his fierce anger." Second is considered inhumanity of punishment counter to national piety. Since, Verse 20 asks: "should women eat their offspring, the children of their tender care?" This asks, as if, will you (O Lord) ever sustain this (situation). For, it is read that such a situation is fulfilled in the blockade of the Romans against Joseph (son of Jacob and Rachel) of Egypt. (cf. also Chapters 5-7, Book of 2 Kings (4 Kings), "The Siege of Samaria by the Syrians.") Also, it is stated in Chapter 4:10: "The hands of compassionate women have boiled their own children; they became their food in the destruction of the daughter of my people." Then, there is inhumanity even counter to honesty, and integrity of religion itself. So expressed in Verse 20: "Should priest and prophet be slain in the sanctuary of the Lord?" Which states, as if: Will you ever sustain what is murdered? And, as the prophet Ezekiel 9:6 declares: "but touch no one upon whom is the mark. And begin at my sanctuary."

  Commentary on Lamentations

• Lamentations 2:21

  Here is proclaimed a universality of punishment. About this three more views are advanced. First is viewed common punishment for everyone. As said: "in the dust of the streets", That is, the dead: "the young and the old," Namely, the strong ones, inside and outside the city. For, Jeremiah 51:22 declares: "with you I break in pieces man and woman; with you I break in pieces the old man and the youth; with you I break in pieces the young man and the maiden." Second, the indignation of the person punishing is reckoned. For, it says: "In the day of thy anger thou hast slain them, slaughtering without mercy." Namely, by thy authority, yet by the ministry of the Chaldeans. Since, Isaiah 63:3 says: "I trod them in my anger and trampled them in my wrath." Third, any idea of mercy, or pity, is excluded. As stated: "slaughtering without mercy." And as Deuteronomy 32:39 states: "See now that I, even I, am he, and there is no god besides me; I kill and I make alive; I wound and I heal; and there is none that can deliver out of my hand." Also, Job 5:19 says: "He will deliver you from six troubles; in seven there shall no evil touch you."

  Commentary on Lamentations

• Lamentations 2:22

  The impossibility of escaping is set forth here. To this idea three more notions are presented. First, is the siege, as Verse 22 begins: "Thou didst invite as to the day of an appointed feast my terrors on every side." Namely, like to the Jewish people accustomed to come to a solemn feast day. So, that, by you, (Lord) inspiring, they come to obey you. For, Isaiah 29:3 declares: "And I will encamp against you round about, and I will besiege you with towers and I will raise siegeworks against you." Second, the impossibility of escaping is noticed. As stated: "and on the day of the anger of the Lord none escaped or survived." And Isaiah 41:25 declares: "I stirred up one from the north, and he has come, from the rising of the sun, and he shall call on my name." Third, the destruction of those persons understanding is evaluated. Since Verse 22 concludes: "those whom I dandled and reared my enemy destroyed." For, Baruch 4:11 claims: "With joy I nurtured them, but I sent them away with weeping and sorrow."

  Commentary on Lamentations

• Lamentations 3:1

  After an enumeration of many penalties (in Chapter 2) the despair of the people is excluded. Such exclusion is divided twofold. First, despair is considered by appeals, second, is the argument for a fidelity that must be acceptable. Third, an assumed faithfulness turns the people to prayer for (divine) mercy. On despair on appeals three ideas are conveyed. First is set forth affliction itself, second a reprobation is assumed. Third, despair is concluded. To the first idea (affliction itself) two further notions are added. First, the affliction is considered which people sustained through pressure of their hands. And second, the manner of this very affliction is viewed. Third, a remedy for their escape is left out. To the affliction sustained by the pressure of hands, three more ideas are advanced. First indignation is noticed of the person pressing hands. "I am the man who has seen affliction under the rod of his wrath." Jeremiah himself here is speaking in his own person, for he himself has been afflicted like other persons, concerning whom he repudiates their misery. For, Revelations 3:17 claims: "For you say, I am rich, I have prospered, and I need nothing; not knowing that you are wretched, piteable, poor, blind and naked." Thus allegorically such can be expressed about Christ and his Church. Morally, it can refer to human souls.

  Commentary on Lamentations

• Lamentations 3:2

  Second, a subtraction of consolation is viewed. "He has driven and brought me into darkness without any light." Since, after blows, no consolation is offered in the accustomed manner. Thus, Job 3:23 asks: "Why is light given to a man whose way is hid, whom God has hedged in?"

  Commentary on Lamentations

• Lamentations 3:3

  Third is the condition for the blows: "Surely against me he turns his hand again and again the whole day long." Namely, there follows a sequence of affliction that considers such blows alone. "Surely against me he turns his hand again and again the whole day long." That is, striking blows again and again. Hence, Isaiah 9:12: "For all this, his anger is not turned away and his hand is stretched out still."

  Commentary on Lamentations

• Lamentations 3:4

  Here is viewed the effect of divine blows. It is like a livid spot on a person's body, the effect from a rod inflicting blows. First is the weakening of powers of an entire people. For: "He has made my flesh": by which people eternally existing: and "my skin waste away": in which are delicate bones. Also: "my bones": in which are a strong warrior people. So, the Book of Baruch 3:10 says: "Why is it, O Israel, why is it that you are in the land of your enemies that you are growing old in a foreign country?"

  Commentary on Lamentations

• Lamentations 3:4-5

  Verse 4 views the effect of divine blows. It is like a livid spot on a person's body, the effect from a rod inflicting blows. So, about this are three more views. Second is the siege of those people already weakening. Since Verse 5 reports: "He has besieged and enveloped me," Namely, the besieging army: "with bitterness and tribulation." That is, by an army that inflicts labor and bitterness on me. As Job 7:12 asks: "Am I the sea, or a sea monster, that thou settest a guard over me?"

  Commentary on Lamentations

• Lamentations 3:6

  Third, the imprisonment of those persons captured is considered. "He has made me dwell in darkness like the dead of long ago." And Psalm 143:3 says: "he has made me sit in darkness like those long dead." Thus, these ideas can be referred to the prophet Jeremiah himself. Since, he himself has been confined by many obstacles, and also against his own body, and hidden in a prison.

  Commentary on Lamentations

• Lamentations 3:7

  A remedy for an escape from enemies' siege is cut off. "He has walled me about so that I cannot escape." That is, by the besieging army. "He has put heavy chains on me." This indicates that I (Jeremiah) am besieged just like those persons who are sent to prison and cannot escape. Thus, Psalm 88:8 claims: "I am shut in so that I cannot escape." And Job 13:27 says: "Thou puttest my feet in the stocks, and watchest all my paths."

  Commentary on Lamentations

• Lamentations 3:8

  Second, is cut off a remedy for escape, due to an exclusion of prayer. "Though I call and cry for help, he shuts out my prayer." And, as Psalm 22:2 says: "O my God, I cry by day, but thou dost not answer; and by night, but find no rest."

  Commentary on Lamentations

• Lamentations 3:9

  Third, a remedy for escape is cut off due to a hindrance in counselling. "He has blocked my ways with hewn stones, he has made my paths crooked." Namely, he has blocked counsels for escaping: "with hewn stones": like to heavy impediments. The prophet Hosea thus claims: "Therefore I will hedge up her way with thorns; and I will build a wall against her so that she cannot find her paths." (Hosea 2:6).

  Commentary on Lamentations

• Lamentations 3:10

  The manner for afflicting is stated here. First the manner is insidious, second, it is open. Regarding the insidious manner for afflicting two more ideas are presented. First is the insidious action of enemies. "He is to me like a bear lying in wait, like a lion in hiding." Just like Nabuchodonosor fighting against me (Jeremiah), from ambush. "He is to me like a bear": cruel, and "like a lion": in which is designated the above ruler (Nabuchodonosor). As the prophet Hosea relates: "So I will be to them like a lion, like a leopard I will lurk beside the way" (Hosea 13:7).

  Commentary on Lamentations

• Lamentations 3:11

  The manner for afflicting is stated here. First the manner is insidious, second, it is open. Regarding the insidious manner for afflicting two more ideas are presented. First is the insidious action of enemies. "He is to me like a bear lying in wait, like a lion in hiding." Just like Nabuchodonosor fighting against me (Jeremiah), from ambush. "He is to me like a bear": cruel, and "like a lion": in which is designated the above ruler (Nabuchodonosor). As the prophet Hosea relates: "So I will be to them like a lion, like a leopard I will lurk beside the way" (Hos 13:7). Second, ambushes, or plots of such enemies whom they would repel. "He led me off my way and tore me to pieces." As expressed in Chapter 1:13 "he has left me stunned, faint all the day long."

  Commentary on Lamentations

• Lamentations 3:12

  "He bent his bow and set me as a mark for his arrow." Here is displayed what is publicly and openly added to the very manner. About this above idea three more notions are added. First is exposed the proposal: "He bent his bow and set me." Namely, like to a judgment, or to an army of enemies. For Psalm 7:12 states: "he has bent and strung his bow." And Job 16:12: "he seized me by the neck and dashed me to pieces; he set me up as his target."

  Commentary on Lamentations

• Lamentations 3:13

  Here secondly the affliction of penalty says: "He drove into my heart." Namely, by which the luxury of a people is indicated. Then: "the arrows of his quiver." That is, difference of penalties issuing forth from his governance. As Job 30:11 states: "Because God has loosed my cord and humbled me, they have cast off restraint in my presence."

  Commentary on Lamentations

• Lamentations 3:14

  Third, the delusion of those persons punished is exposed: "I have become the laughing stock of all peoples, the burden of their songs all day long." As elsewhere said: "I have become a laughing stock all the day; every one mocks me." (Jeremiah 20:7). That is, just as people are accustomed to be derided by others.

  Commentary on Lamentations

• Lamentations 3:15

  "He has filled me with bitterness, he has sated me with wormwood." Thus is shown how wide is such, and first as to the multitude of penalties. Namely, "he has filled me with bitterness": by different obstacles which is afflicted abundantly. Then, secondly: "he has sated me with wormwood." That is, regarding the number punished.

  Commentary on Lamentations

• Lamentations 3:16

  The afflictions are here pursued. "He has made my teeth grind on gravel, and made me cower in ashes." That is, like to the warriors by whom defended, and like to teeth of beasts on gravel. So, nothing remains except in ashes as if worthless. And since Psalm 102:9 declares: "For I eat ashes like bread, and mingle tears with my drink."

  Commentary on Lamentations