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jg▾ kad▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1–10. Молитва пророка Иеремии, в которой он сначала изображает бедственное состояние Сиона, 19–22. а потом просит у Бога помилования многострадальному иудейскому народу.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
This chapter, though it has the same number of verses with the 1st, 2nd, and 4th, is not alphabetical, as they were, but the scope of it is the same with that of all the foregoing elegies. We have in it, I. A representation of the present calamitous state of God's people in their captivity, ver. 1-16. II. A protestation of their concern for God's sanctuary, as that which lay nearer their heart than any secular interest of their own, ver. 17, 18. III. A humble supplication to God and expostulation with him, for the returns of mercy (ver. 19-22); for those that lament and do not pray sin in their lamentations. Some ancient versions call this chapter, "The Prayer of Jeremiah."
Adam Clarke: Commentary on the Bible - 1831
This chapter is, as it were, an epiphonema, or conclusion to the four preceding, representing the nation as groaning under their calamities, and humbly supplicating the Divine favor, vv. 1-22.
Albert Barnes: Notes on the Bible - 1834
5:0: This final chapter Lam. 5 consists of the same number of verses as there are letters in the Hebrew alphabet, but they no longer begin with the letters in regular order. Strict care is shown in the form and arrangement of the poem, each verse being compressed into a very brief compass, consisting of two members which answer to one another both in idea and expression. It is mainly occupied with the recapitulation of sufferings Lam. 5:2-18, and finally closes with earnest prayer.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Lam 5:1, A pitiful complaint of Zion in prayer unto God.
Carl Friedrich Keil and Franz Delitzsch

A Prayer to the Lord by the Church, Languishing in Misery, for the Restoration of Her Former State of Grace
1 Remember, O Jahveh, what hath happened to us; consider, and behold our reproach.
2 Our inheritance is turned to strangers, our houses to foreigners.
3 We are orphans, without a father; our mothers are as widows.
4 Our own water we drink for money, our own wood cometh to us in return for payment.
5 On our necks are we persecuted; we are jaded, - there is no rest for us.
6 [Towards] Egypt we reach our hand, - [towards] Assyria, to satisfy ourselves [with] bread.
7 Our fathers sinned, they are not; we bear their iniquities.
8 Servants rule us; there is none to deliver us out of their hand.
9 At the risk of our life we bring in our bread, because of the sword of the wilderness.
10 Our skin gloweth with heat like a furnace, because of the fever-heat of hunger.
11 They have forced women in Zion, virgins in the cities of Judah.
12 Princes are hung up by their hand; the face of the elders is not honoured.
13 Young men carry millstones, and lads stagger under [loads of] wood.
14 Elders cease from the gate, young men from their instrumental music.
15 The joy of our heart hath ceased, our dancing has turned into mourning.
16 The crown of our head is fallen; woe unto us, that we have sinned!
17 Because of this our heart became sick; because of these [things] our eyes became dark.
18 Upon Mount Zion, which is laid waste, jackals roam through it.
19 Thou, O Jahveh, dost sit [enthroned] for ever; They throne is for generation and generation.
20 Why dost thou forget us for ever, - forsake us for a length of days?
21 Lead us back, O Jahveh, to thyself, that we may return; renew our days, as of old.
22 Or, hast Thou indeed utterly rejected us? art thou very wroth against us?
This poem begins (Lam 5:1) with the request addressed to the Lord, that He would be pleased to think of the disgrace that has befallen Judah, and concludes (Lam 5:19-22) with the request that the Lord may not forsake His people for ever, but once more receive them into favour. The main portion of this petition is formed by the description of the disgrace and misery under which the suppliants groan, together with the acknowledgment (Lam 5:7 and Lam 5:16) that they are compelled to bear the sins of their fathers and their own sins. By this confession, the description given of their misery is divided into two strophes (Lam 5:2-7 and Lam 5:8-16), which are followed by the request for deliverance (Lam 5:19-22), introduced by Lam 5:17 and Lam 5:18. The author of this prayer speaks throughout in the name of the people, or, to speak more correctly, in the name of the congregation, laying their distress and their supplication before the Lord. The view of Thenius, - that this poem originated among a small company of Jews who had been dispersed, and who, in the mist of constant persecution, sought a place of refuge from the oppression of the Chaldeans, - has been forced upon the text through the arbitrary interpretation of detached figurative expressions.
John Gill
INTRODUCTION TO LAMENTATIONS 5
In this chapter are reckoned up the various calamities and distresses of the Jews in Babylon, which the Lord is desired to remember and consider, Lam 5:1; their great concern for the desolation of the temple in particular is expressed, Lam 5:17; and the chapter is concluded with a prayer that God would show favour to them, and turn them to him, and renew their prosperity as of old, though he had rejected them, and been wroth with them, Lam 5:19.
5:05:0: ԱՂՕԹՔ ԵՐԵՄԻԱՅ ՄԱՐԳԱՐԷԻ[11972]։[11972] Ոմանք. Աղօթք սրբոյն Երեմիայի։
1 Երեմիա մարգարէի աղօթքը

Աղօթք Երեմեայ մարգարէի:

5:0: ԱՂՕԹՔ ԵՐԵՄԻԱՅ ՄԱՐԳԱՐԷԻ[11972]։
[11972] Ոմանք. Աղօթք սրբոյն Երեմիայի։
1 Երեմիա մարգարէի աղօթքը
zohrab-1805▾ eastern-1994▾ western am▾
5:0
5:1 μνήσθητι μναομαι remember; mindful κύριε κυριος lord; master ὅ ος who; what τι τις anyone; someone ἐγενήθη γινομαι happen; become ἡμῖν ημιν us ἐπίβλεψον επιβλεπω look on καὶ και and; even ἰδὲ οραω view; see τὸν ο the ὀνειδισμὸν ονειδισμος disparaging; reproach ἡμῶν ημων our
5:1 זְכֹ֤ר zᵊḵˈōr זכר remember יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH מֶֽה־ mˈeh- מָה what הָ֣יָה hˈāyā היה be לָ֔נוּ lˈānû לְ to הַבִּ֖יטָההביט *habbˌîṭā נבט look at וּ û וְ and רְאֵ֥ה rᵊʔˌē ראה see אֶת־ ʔeṯ- אֵת [object marker] חֶרְפָּתֵֽנוּ׃ ḥerpāṯˈēnû חֶרְפָּה reproach
5:1. recordare Domine quid acciderit nobis intuere et respice obprobrium nostrumRemember, O Lord, what is come upon us: consider and behold our reproach.
1. Remember, O what is LORD, come upon us: behold, and see our reproach.
5:1. Remember, O Lord, what has befallen us. Consider and look kindly upon our disgrace.
5:1. Remember, O LORD, what is come upon us: consider, and behold our reproach.
missing verse:

5:1
μνήσθητι μναομαι remember; mindful
κύριε κυριος lord; master
ος who; what
τι τις anyone; someone
ἐγενήθη γινομαι happen; become
ἡμῖν ημιν us
ἐπίβλεψον επιβλεπω look on
καὶ και and; even
ἰδὲ οραω view; see
τὸν ο the
ὀνειδισμὸν ονειδισμος disparaging; reproach
ἡμῶν ημων our
5:1
זְכֹ֤ר zᵊḵˈōr זכר remember
יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH
מֶֽה־ mˈeh- מָה what
הָ֣יָה hˈāyā היה be
לָ֔נוּ lˈānû לְ to
הַבִּ֖יטָההביט
*habbˌîṭā נבט look at
וּ û וְ and
רְאֵ֥ה rᵊʔˌē ראה see
אֶת־ ʔeṯ- אֵת [object marker]
חֶרְפָּתֵֽנוּ׃ ḥerpāṯˈēnû חֶרְפָּה reproach
5:1. recordare Domine quid acciderit nobis intuere et respice obprobrium nostrum
Remember, O Lord, what is come upon us: consider and behold our reproach.
5:1. Remember, O Lord, what has befallen us. Consider and look kindly upon our disgrace.
5:1. Remember, O LORD, what is come upon us: consider, and behold our reproach.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1-18: Положение Иудеи крайне печально. Иноплеменники завладели землею иудейскою и народ иудейский стал похож на сирот. Ему приходится обращаться за куском хлеба или к египтянам или к ассирийцам. За грехи отцов своих иудеи должны терпеть всякие мучения и унижения, и нет на Сионе уже никаких признаков жизни.
Adam Clarke: Commentary on the Bible - 1831
5:1: Remember, O Lord - In the Vulgate, Syriac, and Arabic, this is headed, "The prayer of Jeremiah." In my old MS. Bible: Here bigynneth the orison of Jeremye the prophete.
Though this chapter consists of exactly twenty-two verses, the number of letters in the Hebrew alphabet, yet the acrostic form is no longer observed. Perhaps any thing so technical was not thought proper when in agony and distress (under a sense of God's displeasure on account of sin) they prostrated themselves before him to ask for mercy. Be this as it may, no attempt appears to have been made to throw these verses into the form of the preceding chapters. It is properly a solemn prayer of all the people, stating their past and present sufferings, and praying for God's mercy.
Behold our reproach - הביט hebita. But many MSS. of Kennicott's, and the oldest of my own, add the ה he paragogic, הביטה hebitah, "Look down earnestly with commiseration;" for paragogic letters always increase the sense.
Albert Barnes: Notes on the Bible - 1834
5:1: What is come upon us - literally, "what" has happened "to us:" our national disgrace.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:1: Remember: Lam 1:20, Lam 2:20, Lam 3:19; Neh 1:8; Job 7:7, Job 10:9; Jer 15:15; Hab 3:2; Luk 23:42
behold: Lam 2:15, Lam 3:61; Neh 1:3, Neh 4:4; Psa 44:13-16, Psa 74:10, Psa 74:11, Psa 79:4, Psa 79:12, Psa 89:50, Psa 89:51; Psa 123:3, Psa 123:4
Carl Friedrich Keil and Franz Delitzsch
5:1
Supplication and statement regarding the distress. The quest made in Lam 5:1 refers to the oppression depicted in what follows. The words, "Remember, O Lord, what hath happened (i.e., befallen) us," are more fully explained in the second member, "Look and behold our disgrace." It is quite arbitrary in Thenius to refer the first member to the past, the second to the present, described in what follows, Lam 5:12-16. The Qeri הבּיטה is an unnecessary alteration, after Lam 1:11; Lam 3:63. - With Lam 5:2 begins the description of the disgrace that has befallen them. This consists, first of all, in the fact that their inheritance has become the possession of strangers. Rosenm׬ller rightly explains נחלה to mean, terra quae tuo nobis dono quandam est concessa. נחפך is used of the transference of the property to others, as in Is 60:5. Many expositors would refer בּתּינוּ to the houses in Jerusalem which the Chaldeans had not destroyed, on the ground that it is stated, in 4Kings 25:9 and Jer 52:13, that the Chaldeans destroyed none but large houses. There is no foundation, however, for this restriction; moreover, it is opposed by the parallel נחלתנוּ. Just as by נחלה we are to understand, not merely the possession of Jerusalem, but of the whole country, so also בּתּינוּ are the dwelling-houses of the country in towns and villages; in this case, the question whether any houses still remained standing in Jerusalem does not demand consideration at all. Ngelsbach is wrong in his remark that נחלה and בּתּים respectively mean immovable and portable property, for houses are certainly not moveable property.
Lam 5:3
Lam 5:3 is very variously interpreted by modern expositors. Ewald and Vaihinger understand "father" as meaning the king, while Thenius refers it specially to Zedekiah; the "mothers," according to Ewald and Vaihinger, are the cities of Judah, while Thenius thinks they are the women of Zedekiah's harem. But to call the women of the royal harem "mothers" of the nation, would be as unexampled as the attribution of the title to the cities of Judah. The second clause, "our mothers are like widows," contains a simile: they are not really widows, but like widows, because they have lost the protection which the mother of a family has in her husband. In like manner, the first clause also is to be understood as a comparison. "We are fatherless orphans," i.e., we are like such, as the Chaldee has paraphrased it. Accordingly, C. B. Michaelis, Pareau, Rosenmller, Kalkschmidt, and Gerlach have rightly explained the words as referring to the custom of the Hebrews: hominies omni modo derelictos omnibusque praesidiis destitutos, pupillos et viduas dicere; cf. Ps 94:6; Is 1:17; Jas 1:27.
Lam 5:4
And not merely are the inhabitants of Judah without land and property, and deprived of all protection, like orphans and widows; they are also living in penury and want, and (Lam 5:5) under severe oppression and persecution. Water and wood are mentioned in Lam 5:4 as the greatest necessities of life, without which it is impossible to exist. Both of these they must buy for themselves, because the country, with its waters and forests, is in the possession of the enemy. The emphasis lies on "our water...our wood." What they formerly had, as their own property, for nothing, they must now purchase. We must reject the historical interpretations of the words, and their application to the distress of the besieged (Michaelis); or to the exiles who complained of the dearness of water and wood in Egypt (Ewald); or to those who fled before the Chaldeans, and lived in waste places (Thenius); or to the multitudes of those taken prisoner after the capture of Jerusalem, who were so closely watched that they could not go where they liked to get water and wood, but were obliged to go to their keepers for permission, and pay dearly for their services (Ngelsbach). The purchase of water and wood can scarcely be taken literally, but must be understood as signifying that the people had to pay heavy duties for the use of the water and the wood which the country afforded.
Lam 5:5
"On our necks we are persecuted," i.e., our persecutors are at our necks, - are always close behind us, to drive or hunt us on. It is inadmissible to supply any specific mention of the yoke (imposito collo gravi servitutis jugo, Raschi, Rosenmller, Vaihinger, etc.); and we must utterly reject the proposal to connect "our neck" with Lam 5:4 (lxx, Syriac, J. D. Michaelis), inasmuch as the symmetry of the verses is thereby destroyed, nor is any suitable meaning obtained. "We are jaded: no rest is granted us." הוּנח is Hophal of הניח, to give rest to. The Qeri ולא instead of לא is quite as unnecessary as in the case of אין, Lam 5:3, and אינם and אנחנוּ in Lam 5:7. The meaning of the verse is not, "we are driven over neck and head," according to which the subject treated of would be the merciless treatment of the prisoners, through their being driven on (Ngelsbach); still less is it meant to be stated that the company to which the writer of the poem belonged was always tracked out, and hunted about in the waste places where they wished to hide themselves (Thenius). Neither of these interpretations suits the preceding and succeeding context. Nor does the mention of being "persecuted on the neck" necessarily involve a pursuit of fugitives: it merely indicates incessant oppression on the side of the enemy, partly through continually being goaded on to hard labour, partly through annoyances of different kinds, by which the victors made their supremacy and their pride felt by the vanquished nation. In רדף there is contained neither the notion of tracking fugitives nor that of driving on prisoners.
Lam 5:6
The meaning of נתן is more exactly defined by the superadded לשׂבּע לחם, which belongs to both members of the verse. "In order to satisfy ourselves with bread (so as to prolong our lives), we give the hand to Egypt, to Assyria." מצרים and אשּׁוּר are local accusatives. To give the hand is a sign of submission or subjection; see on Jer 50:15. Pareau has correctly given the meaning thus: si victum nobis comparare velimus, vel Judaea nobis relinquenda est atque Aegyptii sunt agnoscendi domini, vel si hic manemus, Chaldaeis victoribus nos subjiciamus necesse est; quocunque nos vertamus, nihil superest nisi tristissima servitus. This complaint shows, moreover, that it is those in Judea who are speaking. נתנּוּ, "we give the hand," shows that the assumption of Thenius, - that the writer here brings to remembrance the fate of two other companies of his fellow-countrymen who were not carried away into exile, - -is an arbitrary insertion. Asshur, as the name of the great Asiatic empire, stands for Babylon, as in Ezra 6:22, cf. Jer 2:18.
Lam 5:7
"We suffer more than we are guilty of; we are compelled to bear the iniquities of our fathers," i.e., to atone for their guilt. There is a great truth contained in the words, "Our fathers have sinned; they are no more; we bear their iniquities (or guilt)." For the fall of the kingdom had not been brought about by the guilt of that generation merely, and of none before; it was due also to the sins of their fathers before them, in previous generations. The same truth is likewise expressed in Jer 16:11; Jer 32:18; and in 4Kings 23:26 it is stated that God did not cease from His great wrath because of the sins of Manasseh. But this truth would be perverted into error, if we were to understand the words as intimating that the speakers had considered themselves innocent. This false view, however, they themselves opposed with the confession in Lam 5:16, "for we have sinned;" thereby they point out their own sins as the cause of their misfortune. If we compare this confession with the verse now before us, this can only mean the following: "The misfortune we suffer has not been incurred by ourselves alone, but we are compelled to atone for the sins of our fathers also." In the same way, too, Jeremiah (Jer 16:11) threatens the infliction of a penal judgment, not merely "because your fathers have forsaken me (the Lord)," but he also adds, "and ye do still worse than your fathers." God does not punish the sins of the fathers in innocent children, but in children who continue the sins of the fathers; cf. Is 65:7, and the explanation given of Jer 31:29 and Ezek 18:2. The design with which the suffering for the sins of the fathers is brought forward so prominently, and with such feeling, is merely to excite the divine compassion for those who are thus chastised.
Geneva 1599
5:1 Remember, O LORD, what is come upon us: (a) consider, and behold our reproach.
(a) This prayer as is thought, was made when some of the people were carried away captive, others such as the poorest remained, and some went into Egypt and other places for comfort, though it seems that the prophet foreseeing their miseries to come, thus prayed.
John Gill
5:1 Remember, O Lord, what is come upon us,.... This chapter is called, in some Greek copies, and in the Vulgate Latin, Syriac, and Arabic versions, "the prayer of Jeremiah". Cocceius interprets the whole of the state of the Christian church after the last destruction of Jerusalem; and of what happened to the disciples of Christ in the first times of the Gospel; and of what Christians have endured under antichrist down to the present times: but it is best to understand it of the Jews in Babylon; representing their sorrowful case, as represented by the prophet; entreating that the Lord would remember the affliction they were under, and deliver them out of it, that which he had determined should come upon them. So the Targum,
"remember, O Lord, what was decreed should be unto us;''
and what he had long threatened should come upon them; and which they had reason to fear would come, though they put away the evil day far from them; but now it was come, and it lay heavy upon them; and therefore they desire it might be taken off:
consider, and behold our reproach: cast upon them by their enemies; and the rather the Lord is entreated to look upon and consider that, since his name was concerned in it, and it was for his sake, and because of the true religion they professed; also the disgrace they were in, being carried into a foreign country for their sins; and so were in contempt by all the nations around.
Robert Jamieson, A. R. Fausset and David Brown
5:1 EPIPHONEMA, OR A CLOSING RECAPITULATION OF THE CALAMITIES TREATED IN THE PREVIOUS ELEGIES. (Lam. 5:1-22)
(Ps 89:50-51).
5:15:1: Յիշեա՛ Տէր որ ինչ անցք անցին ընդ մեզ. նայեա՛ց եւ տե՛ս զնախատինս մեր։
1 Յիշի՛ր, Տէ՛ր, թէ ինչե՜ր կատարուեցին մեզ հետ,նայի՛ր եւ տե՛ս մեր կրած նախատինքները:
5 Մեզի եղածը յիշէ՛, ո՛վ Տէր, նայէ՛ ու մեր նախատինքը տե՛ս։
Յիշեա, Տէր, որ ինչ անցք անցին ընդ մեզ, նայեաց եւ տես զնախատինս մեր:

5:1: Յիշեա՛ Տէր որ ինչ անցք անցին ընդ մեզ. նայեա՛ց եւ տե՛ս զնախատինս մեր։
1 Յիշի՛ր, Տէ՛ր, թէ ինչե՜ր կատարուեցին մեզ հետ,նայի՛ր եւ տե՛ս մեր կրած նախատինքները:
5 Մեզի եղածը յիշէ՛, ո՛վ Տէր, նայէ՛ ու մեր նախատինքը տե՛ս։
zohrab-1805▾ eastern-1994▾ western am▾
5:15:1 Вспомни, Господи, что над нами совершилось; призри и посмотри на поругание наше.
5:2 κληρονομία κληρονομια inheritance ἡμῶν ημων our μετεστράφη μεταστρεφω reverse ἀλλοτρίοις αλλοτριος another's; stranger οἱ ο the οἶκοι οικος home; household ἡμῶν ημων our ξένοις ξενος alien; foreigner
5:2 נַחֲלָתֵ֨נוּ֙ naḥᵃlāṯˈēnû נַחֲלָה heritage נֶֽהֶפְכָ֣ה nˈehefᵊḵˈā הפך turn לְ lᵊ לְ to זָרִ֔ים zārˈîm זָר strange בָּתֵּ֖ינוּ bāttˌênû בַּיִת house לְ lᵊ לְ to נָכְרִֽים׃ noḵrˈîm נָכְרִי foreign
5:2. hereditas nostra versa est ad alienos domus nostrae ad extraneosOur inheritance is turned to aliens: our houses to strangers.
2. Our inheritance is turned unto strangers, our houses unto aliens.
5:2. Our inheritance has been turned over to foreigners; our houses to outsiders.
5:2. Our inheritance is turned to strangers, our houses to aliens.
Remember, O LORD, what is come upon us: consider, and behold our reproach:

5:1 Вспомни, Господи, что над нами совершилось; призри и посмотри на поругание наше.
5:2
κληρονομία κληρονομια inheritance
ἡμῶν ημων our
μετεστράφη μεταστρεφω reverse
ἀλλοτρίοις αλλοτριος another's; stranger
οἱ ο the
οἶκοι οικος home; household
ἡμῶν ημων our
ξένοις ξενος alien; foreigner
5:2
נַחֲלָתֵ֨נוּ֙ naḥᵃlāṯˈēnû נַחֲלָה heritage
נֶֽהֶפְכָ֣ה nˈehefᵊḵˈā הפך turn
לְ lᵊ לְ to
זָרִ֔ים zārˈîm זָר strange
בָּתֵּ֖ינוּ bāttˌênû בַּיִת house
לְ lᵊ לְ to
נָכְרִֽים׃ noḵrˈîm נָכְרִי foreign
5:2. hereditas nostra versa est ad alienos domus nostrae ad extraneos
Our inheritance is turned to aliens: our houses to strangers.
5:2. Our inheritance has been turned over to foreigners; our houses to outsiders.
5:2. Our inheritance is turned to strangers, our houses to aliens.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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Matthew Henry: Concise Commentary on the Whole Bible - 1706
1 Remember, O LORD, what is come upon us: consider, and behold our reproach. 2 Our inheritance is turned to strangers, our houses to aliens. 3 We are orphans and fatherless, our mothers are as widows. 4 We have drunken our water for money; our wood is sold unto us. 5 Our necks are under persecution: we labour, and have no rest. 6 We have given the hand to the Egyptians, and to the Assyrians, to be satisfied with bread. 7 Our fathers have sinned, and are not; and we have borne their iniquities. 8 Servants have ruled over us: there is none that doth deliver us out of their hand. 9 We gat our bread with the peril of our lives because of the sword of the wilderness. 10 Our skin was black like an oven because of the terrible famine. 11 They ravished the women in Zion, and the maids in the cities of Judah. 12 Princes are hanged up by their hand: the faces of elders were not honoured. 13 They took the young men to grind, and the children fell under the wood. 14 The elders have ceased from the gate, the young men from their music. 15 The joy of our heart is ceased; our dance is turned into mourning. 16 The crown is fallen from our head: woe unto us, that we have sinned!
Is any afflicted? let him pray; and let him in prayer pour out his complaint to God, and make known before him his trouble. The people of God do so here; being overwhelmed with grief, they give vent to their sorrows at the footstool of the throne of grace, and so give themselves ease. They complain not of evils feared, but of evils felt: "Remember what has come upon us, v. 1. What was of old threatened against us, and was long in the coming, has now at length come upon us, and we are ready to sink under it. Remember what is past, consider and behold what is present, and let not all the trouble we are in seem little to thee, and not worth taking notice of," Neh. ix. 32. Note, As it is a great comfort to us, so it ought to be a sufficient one, in our troubles, that God sees, and considers, and remembers, all that has come upon us; and in our prayers we need only to recommend our case to his gracious and compassionate consideration. The one word in which all their grievances are summer up is reproach: Consider, and behold our reproach. The troubles they were in compared with their former dignity and plenty, were a greater reproach to them than they would have been to any other people, especially considering their relation to God and dependence upon him, and his former appearances for them; and therefore this they complain of very sensibly, because, as it was a reproach, it reflected upon the name and honour of that God who had owned them for his people. And what wilt thou do unto thy great name?
I. They acknowledge the reproach of sin which they bear, the reproach of their youth (which Ephraim bemoans himself for, Jer. xxxi. 19), of the early days of their nation. This comes in in the midst of their complaints (v. 7), but may well be put in the front of them: Our fathers have sinned and are not; they are dead and gone, but we have borne their iniquities. This is not here a peevish complaint, nor an imputation of unrighteousness to God, like that which we have, Jer. xxxi. 29, Ezek. xviii. 2. The fathers did eat sour grapes, and the children's teeth are set on edge, and therefore the ways of the Lord are not equal. But it is a penitent confession of the sins of their ancestors, which they themselves also had persisted in, for which they now justly suffered; the judgments God brought upon them were so very great that it appeared that God had in them an eye to the sins of their ancestors (because they had not been remarkably punished in this world) as well as to their own sins; and thus God was justified both in his connivance at their ancestors (he laid up their iniquity for their children) and in his severity with them, on whom he visited that iniquity, Matt. xxiii. 35, 36. Thus they do here, 1. Submit themselves to the divine justice: "Lord, thou art just in all that is brought upon us, for we are a seed of evil doers, children of wrath, and heirs of the curse; we are sinful, and we have it by kind." Note, The sins which God looks back upon in punishing we must look back upon in repenting, and must take notice of all that which will help to justify God in correcting us. 2. They refer themselves to the divine pity: "Lord, our fathers have sinned, and we justly smart for their sins; but they are not; they were taken away from the evil to come; they lived not to see and share in these miseries that have come upon us, and we are left to bear their iniquities. Now, though herein God is righteous, yet it must be owned that our case is pitiable, and worthy of compassion." Note, If we be penitent and patient under what we suffer for the sins of our fathers, we may expect that he who punishes will pity, and will soon return in mercy to us.
II. They represent the reproach of trouble which they bear, in divers particulars, which tend much to their disgrace.
1. They are disseised of that good land which God gave them, and their enemies have got possession of it, v. 2. Canaan was their inheritance; it was theirs by promise. God gave it to them and their seed, and they held it by grant from his crown, (Ps. cxxxvi. 21, 22); but now, "It is turned to strangers; those possess it who have no right to it, who are strangers to the commonwealth of Israel and aliens from the covenants of promise; they dwell in the houses that we built, and this is our reproach." It is the happiness of all God's spiritual Israel that the heavenly Canaan is an inheritance that they cannot be disseised of, that shall never be turned to strangers.
2. Their state and nation are brought into a condition like that of widows and orphans (v. 3): "We are fatherless (that is, helpless); we have none to protect us, to provide for us, to take any care of us. Our king, who is the father of the country, is cut off; nay, God our Father seems to have forsaken us and cast us off; our mothers, our cities, that were as fruitful mothers in Israel, are now as widows, are as wives whose husbands are dead, destitute of comfort, and exposed to wrong and injury, and this is our reproach; for we who made a figure are now looked on with contempt."
3. They are put hard to it to provide necessaries for themselves and their families, whereas once they lived in abundance and had plenty of every thing. Water used to be free and easily come by, but now (v. 4), We have drunk our water for money, and the saying is no longer true, Usus communis aquarum--Water is free to all. So hardly did their oppressors use them that they could not have a draught of fair water but they must purchase it either with money or with work. Formerly they had fuel too for the fetching; but now, "Our wood is sold to us, and we pay dearly for every faggot." Now were they punished for employing their children to gather wood for fire with which to bake cakes for the queen of heaven, Jer. vii. 18. They were perfectly proscribed by their oppressors, were forbidden the use both of fire and water, according to the ancient form, Interdico tibi aqua et igni--I forbid thee the use of water and fire. But what must they do for bread? Truly that was as hard to come at as any thing, for (1.) Some of them sold their liberty for it (v. 6): "We have given the hand to the Egyptians and to the Assyrians, have made the best bargain we could with them, to serve them, that we might be satisfied with bread. We were glad to submit to the meanest employment, upon the hardest terms, to get a sorry livelihood; we have yielded ourselves to be their vassals, have parted with all to them, as the Egyptians did to Pharaoh in the years of famine, that we might have something for ourselves and families to subsist on." The neighbouring nations used to trade with Judah for wheat (Ezek. xxvii. 17), for it was a fruitful land; but now it eats up the inhabitants, and they are glad to make court to the Egyptians and Assyrians. (2.) Others of them ventured their lives for it (v. 9): We got our bread with the peril of our lives; when, being straitened by the siege and all provisions cut off, they either sallied or stole out of the city, to fetch in some supply, they were in danger of falling into the hands of the besiegers and being put to the sword, the sword of the wilderness it is called, or of the plain (for so the word signifies), the besiegers lying dispersed every where in the plains that were about the city. Let us take occasion hence to bless God for the plenty that we enjoy, that we get our bread so easily, scarcely with the sweat of our face, much less with the peril of our lives; and for the peace we enjoy, that we can go out, and enjoy not only the necessary productions, but the pleasures of the country, without any fear of the sword of the wilderness.
4. Those are brought into slavery who were a free people, and not only their own masters, but masters of all about them, and this is as much as any thing their reproach (v. 5): Our necks are under the grievous and intolerable yoke of persecution (the iron yoke which Jeremiah foretold should be laid upon them, Jer. xxviii. 14); we are used like beasts in the yoke, that wholly serve their owners, and are at the command of their drivers. That which aggravated the servitude was, (1.) That their labours were incessant, like those of Israel in Egypt, who were daily tasked, nay, overtasked: We labour and have no rest, neither leave nor leisure to rest. The oxen in the yoke are unyoked at night and have rest; so they have, by a particular provision of the law, on the sabbath day; but the poor captives in Babylon, who were compelled to work for their living, laboured and had no rest, no night's rest, no sabbath-rest; they were quite tired out with continual toil. (2.) That their masters were insufferable (v. 8): Servants have ruled over us; and nothing is more vexatious than a servant when he reigns, Prov. xxx. 22. They were not only the great men of the Chaldeans that commanded them, but even the meanest of their servants abused them at pleasure, and insulted over them; and they must be at their beck too. The curse of Canaan had now become the doom of Judah: A servant of servants shall he be. They would not be ruled by their God, and by his servants the prophets, whose rule was gentle and gracious, and therefore justly are they ruled with rigour by their enemies and their servants. (3.) That they saw no probable way for the redress of their grievances: "There is none that doth deliver us out of their hand; not only none to rescue us out of our captivity, but none to check and restrain the insolence of the servants that abuse us and trample upon us," which one would think their masters should have done, because it was a usurpation of their authority; but, it should seem, they connived at it and encouraged it, and, as if they were not worthy of the correction of gentlemen, they are turned over to the footmen to be spurned by them. Well might they pray, Lord, consider and behold our reproach.
5. Those who used to be feasted are now famished (v. 10): Our skin was black like an oven, dried and parched too, because of the terrible famine, the storms of famine (so the word is); for, though famine comes gradually upon a people, yet it comes violently, and bears down all before it, and there is no resisting it; and this also is their disgrace; hence we read of the reproach of famine, which in captivity their received among the heathen, Ezek. xxxvi. 30.
6. All sorts of people, even those whose persons and characters were most inviolable, were abused and dishonoured. (1.) The women were ravished, even the women in Zion, that holy mountain, v. 11. The committing of such abominable wickednesses there is very justly and sadly complained of. (2.) The great men were not only put to death, but put to ignominious deaths. Princes were hanged, as if they had been slaves, by the hands of the Chaldeans (v. 12), who took a pride in doing this barbarous execution with their own hands. Some think that the dead bodies of the princes, after they were slain with the sword, were hung up, as the bodies of Saul's sons, in disgrace to them, and as it were to expiate the nation's guilt. (3.) No respect was shown to magistrates and those in authority: The faces of elders, elders in age, elders in office, were not honoured. This will be particularly remembered against the Chaldeans another day. Isa. xlvii. 6, Upon the ancient hast thou very heavily laid thy yoke. (4.) The tenderness of youth was no more considered than the gravity of old age (v. 13): They took the young men to grind at the hand-mills, nay, perhaps at the horse-mills. The young men have carried the grist (so some), have carried the mill, or mill-stones, so others. They loaded them as if they had been beasts of burden, and so broke their backs while they were young, and made the rest of their lives the more miserable. Nay, they made the little children carry their wood home for fuel, and laid such burdens upon them that they fell down under them, so very inhuman were these cruel taskmasters!
7. An end was put to all their gladness, and their joy was quite extinguished (v. 14): The young men, who used to be disposed to mirth, have ceased from their music, have hung their harps upon the willow-trees. It does indeed well become old men to cease from their music; it is time to lay it by with a gracious contempt when all the daughters of music are brought low; but it speaks some great calamity upon a people when their young men are made to cease from it. It was so with the body of the people (v. 15): The joy of their heart ceased; they never knew what joy was since the enemy came in upon them like a flood, for ever since deep called unto deep, and one wave flowed in upon the neck of another, so that they were quite overwhelmed: Our dance is turned into mourning, instead of leaping for joy, as formerly, we sink and lie down in sorrow. This may refer especially to the joy of their solemn feasts, and the dancing used in them (Judg. xxi. 21), which was not only modest, but sacred, dancing; this was turned into mourning, which was doubled on their festival days, in remembrance of their former pleasant things.
8. An end was put to all their glory. (1.) The public administration of justice was their glory, but that was gone: The elders have ceased from the gate (v. 14); the course of justice, which used to run down like a river, is now stopped; the courts of justice, which used to be kept with so much solemnity, are put down; for the judges are slain, or carried captive. (2.) The royal dignity was their glory, but that also was gone: The crown has fallen from our head, not only the king himself fallen into disgrace, but the crown; he has no successor; the regalia are all lost. Note, Earthly crowns are fading falling things; but, blessed be God, there is a crown of glory that fades not away, that never falls, a kingdom that cannot be moved. Upon this complaint, but with reference to all the foregoing complaints, they make that penitent acknowledgment, "Woe unto us that we have sinned! Alas for us! Our case is very deplorable, and it is all owing to ourselves; we are undone, and, which aggravates the matter, we are undone by our own hands. God is righteous, for we have sinned." Note, All our woes are owing to our own sin and folly. If the crown of our head be fallen (for so the words run), if we lose our excellency and become mean, we may thank ourselves, we have by our own iniquity profaned our crown and laid our honour in the dust.
Adam Clarke: Commentary on the Bible - 1831
5:2: Our inheritance is turned to strangers - The greater part of the Jews were either slain or carried away captive; and even those who were left under Gedaliah were not free, for they were vassals to the Chaldeans.
Albert Barnes: Notes on the Bible - 1834
5:2: Turned - "transferred." The inheritance was the land of Canaan Lev 20:24.
Aliens - Or, "foreigners:" i. e. the Chaldaeans upon their conquest of the country.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:2: Deut. 28:30-68; Psa 79:1, Psa 79:2; Isa 1:7, Isa 5:17, Isa 63:18; Jer 6:12; Eze 7:21, Eze 7:24; Zep 1:13
John Gill
5:2 Our inheritance is turned to strangers,.... The land of Canaan in general, which was given to Abraham and his seed to be their inheritance; and their field, and vineyards in particular, which came to them by inheritance from their fathers, were now in the hands of the Chaldeans, strangers to God, and aliens from the commonwealth of Israel, as all Gentiles were, Eph 2:12;
our houses to aliens; which they had built or purchased, or their fathers had left them, were now inhabited by those of another country.
Robert Jamieson, A. R. Fausset and David Brown
5:2 Our inheritance--"Thine inheritance" (Ps 79:1). The land given of old to us by Thy gift.
5:25:2: Ժառանգութիւն մեր դարձաւ յօտարութիւն, եւ բնակութիւն մեր ՚ի նշդեհութիւն[11973]։ [11973] Այլք. ՚Ի նժդեհութիւն։
2 Մեր ժառանգութիւնն անցաւ օտար ազգերին,մեր տները՝ օտարականներին:
2 Մեր ժառանգութիւնը օտարներուն անցաւ, Մեր տուները՝ օտարազգիներուն։
Ժառանգութիւն մեր դարձաւ [124]յօտարութիւն, եւ բնակութիւն մեր [125]ի նշդեհութիւն:

5:2: Ժառանգութիւն մեր դարձաւ յօտարութիւն, եւ բնակութիւն մեր ՚ի նշդեհութիւն[11973]։
[11973] Այլք. ՚Ի նժդեհութիւն։
2 Մեր ժառանգութիւնն անցաւ օտար ազգերին,մեր տները՝ օտարականներին:
2 Մեր ժառանգութիւնը օտարներուն անցաւ, Մեր տուները՝ օտարազգիներուն։
zohrab-1805▾ eastern-1994▾ western am▾
5:25:2 Наследие наше перешло к чужим, домы наши к иноплеменным;
5:3 ὀρφανοὶ ορφανος orphaned ἐγενήθημεν γινομαι happen; become οὐχ ου not ὑπάρχει υπαρχω happen to be; belong πατήρ πατηρ father μητέρες μητηρ mother ἡμῶν ημων our ὡς ως.1 as; how αἱ ο the χῆραι χηρα widow
5:3 יְתֹומִ֤ים yᵊṯômˈîm יָתֹום orphan הָיִ֨ינוּ֙ hāyˈînû היה be וְ† *wᵊ וְ and אֵ֣יןאין *ʔˈên אַיִן [NEG] אָ֔ב ʔˈāv אָב father אִמֹּתֵ֖ינוּ ʔimmōṯˌênû אֵם mother כְּ kᵊ כְּ as אַלְמָנֹֽות׃ ʔalmānˈôṯ אַלְמָנָה widow
5:3. pupilli facti sumus absque patre matres nostrae quasi viduaeWe are become orphans without a father: our mothers are as widows.
3. We are orphans and fatherless, our mothers are as widows.
5:3. We have become orphans without a father; our mothers are like widows.
5:3. We are orphans and fatherless, our mothers [are] as widows.
Our inheritance is turned to strangers, our houses to aliens:

5:2 Наследие наше перешло к чужим, домы наши к иноплеменным;
5:3
ὀρφανοὶ ορφανος orphaned
ἐγενήθημεν γινομαι happen; become
οὐχ ου not
ὑπάρχει υπαρχω happen to be; belong
πατήρ πατηρ father
μητέρες μητηρ mother
ἡμῶν ημων our
ὡς ως.1 as; how
αἱ ο the
χῆραι χηρα widow
5:3
יְתֹומִ֤ים yᵊṯômˈîm יָתֹום orphan
הָיִ֨ינוּ֙ hāyˈînû היה be
וְ
*wᵊ וְ and
אֵ֣יןאין
*ʔˈên אַיִן [NEG]
אָ֔ב ʔˈāv אָב father
אִמֹּתֵ֖ינוּ ʔimmōṯˌênû אֵם mother
כְּ kᵊ כְּ as
אַלְמָנֹֽות׃ ʔalmānˈôṯ אַלְמָנָה widow
5:3. pupilli facti sumus absque patre matres nostrae quasi viduae
We are become orphans without a father: our mothers are as widows.
5:3. We have become orphans without a father; our mothers are like widows.
5:3. We are orphans and fatherless, our mothers [are] as widows.
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Albert Barnes: Notes on the Bible - 1834
5:3: Our mothers are as widows - The particle "as" suggests that the whole verse is metaphorical. Our distress and desolation is comparable only to that of fatherless orphans or wives just bereaved of their husbands.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:3: Exo 22:24; Jer 18:21; Hos 14:3
John Gill
5:3 We are orphans and fatherless,.... In every sense; in a natural sense, their fathers having been cut off by the sword, famine, or pestilence; in a civil sense, their king being taken from them; and in a religious sense, God having forsaken them for their sins:
our mothers are as widows; either really so, their husbands being dead; or were as if they had no husbands, they not being able to provide for them, protect and deferred them. The Targum adds,
"whose husbands are gone to the cities of the sea, and it is doubtful whether they are alive.''
Some understand this politically, of their cities being desolate and defenceless.
John Wesley
5:3 We - We are all of us without a king, (our common father) we are deprived of thy fatherly protection, and many young children among us are left without an earthly parent.
Robert Jamieson, A. R. Fausset and David Brown
5:3 fatherless--Our whole land is full of orphans [CALVIN]. Or, "we are fatherless," being abandoned by Thee our "Father" (Jer 3:19), [GROTIUS].
5:35:3: Ո՛րբ մնացաք մեք՝ եւ ո՛չ գոյր մեր հայր. մարք մեր իբրեւ այրիք ՚ի ժամանակաց մերոց։
3 Որբ մնացինք մենք, հայր չկար մեզ համար,մեր մայրերը մեր աչքի առաջ այրիացան:
3 Հայր չունեցող որբեր եղանք, Մեր մայրերը որբեւայրիներու պէս են։
Որբ մնացաք մեք, եւ ոչ գոյր մեր հայր. մարք մեր իբրեւ այրիք [126]ի ժամանակաց մերոց:

5:3: Ո՛րբ մնացաք մեք՝ եւ ո՛չ գոյր մեր հայր. մարք մեր իբրեւ այրիք ՚ի ժամանակաց մերոց։
3 Որբ մնացինք մենք, հայր չկար մեզ համար,մեր մայրերը մեր աչքի առաջ այրիացան:
3 Հայր չունեցող որբեր եղանք, Մեր մայրերը որբեւայրիներու պէս են։
zohrab-1805▾ eastern-1994▾ western am▾
5:35:3 мы сделались сиротами, без отца; матери наши как вдовы.
5:4 ἐξ εκ from; out of ἡμερῶν ημερα day ἡμῶν ημων our ξύλα ξυλον wood; timber ἡμῶν ημων our ἐν εν in ἀλλάγματι αλλαγμα come; go
5:4 מֵימֵ֨ינוּ֙ mêmˈênû מַיִם water בְּ bᵊ בְּ in כֶ֣סֶף ḵˈesef כֶּסֶף silver שָׁתִ֔ינוּ šāṯˈînû שׁתה drink עֵצֵ֖ינוּ ʕēṣˌênû עֵץ tree בִּ bi בְּ in מְחִ֥יר mᵊḥˌîr מְחִיר price יָבֹֽאוּ׃ yāvˈōʔû בוא come
5:4. aquam nostram pecunia bibimus ligna nostra pretio conparavimusWe have drunk our water for money: we have bought our wood.
4. We have drunken our water for money; our wood is sold unto us.
5:4. We paid for our drinking water. We acquired our wood for a price.
5:4. We have drunken our water for money; our wood is sold unto us.
We are orphans and fatherless, our mothers [are] as widows:

5:3 мы сделались сиротами, без отца; матери наши как вдовы.
5:4
ἐξ εκ from; out of
ἡμερῶν ημερα day
ἡμῶν ημων our
ξύλα ξυλον wood; timber
ἡμῶν ημων our
ἐν εν in
ἀλλάγματι αλλαγμα come; go
5:4
מֵימֵ֨ינוּ֙ mêmˈênû מַיִם water
בְּ bᵊ בְּ in
כֶ֣סֶף ḵˈesef כֶּסֶף silver
שָׁתִ֔ינוּ šāṯˈînû שׁתה drink
עֵצֵ֖ינוּ ʕēṣˌênû עֵץ tree
בִּ bi בְּ in
מְחִ֥יר mᵊḥˌîr מְחִיר price
יָבֹֽאוּ׃ yāvˈōʔû בוא come
5:4. aquam nostram pecunia bibimus ligna nostra pretio conparavimus
We have drunk our water for money: we have bought our wood.
5:4. We paid for our drinking water. We acquired our wood for a price.
5:4. We have drunken our water for money; our wood is sold unto us.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
4: Нашу собственную воду, из нам принадлежащих рек и водоемов, мы должны оплачивать известной пошлиной, вносимой в кассу наших победителей. Точно также и дров порубить мы не смеем, не внесши известной пошлины.
Adam Clarke: Commentary on the Bible - 1831
5:4: We have drunken our water for money - I suppose the meaning of this is, that every thing was taxed by the Chaldeans, and that they kept the management in their own hands, so that wood and water were both sold, the people not being permitted to help themselves. They were now so lowly reduced by servitude, that they were obliged to pay dearly for those things which formerly were common and of no price. A poor Hindoo in the country never buys fire-wood, but when he comes to the city he is obliged to purchase his fuel, and considers it as a matter of great hardship.
Albert Barnes: Notes on the Bible - 1834
5:4: Better as in the margin cometh to us for price. The rendering of the the King James Version spoils the carefully studied rhythm of the original. The bitterness of the complaint lies in this, that it was their own property which they had to buy.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:4: have: Deu 28:48; Isa 3:1; Eze 4:9-17
is sold: Heb. cometh for price
Geneva 1599
5:4 We have drank our (b) water for money; our wood is sold to us.
(b) Meaning their extreme servitude and bondage.
John Gill
5:4 We have drunken our water for money,.... They who in their own land, which was a land of brooks of water, of fountains and depths, had wells of water of their own, and water freely and in abundance, now were obliged to pay for it, for drink, and other uses:
our wood is sold unto us; or, "comes to us by a price" (r); and a dear one; in their own land they could have wood out of the forest, for cutting down and bringing home; but now they were forced to give a large price for it.
(r) "in pretio venerunt", Pagninus, Montanus; "caro nobis pretio veniunt", Michaelis.
John Wesley
5:4 Sold - Whereas at other times there was abundance of wood and water throughout Judea.
Robert Jamieson, A. R. Fausset and David Brown
5:4 water for money--The Jews were compelled to pay the enemy for the water of their own cisterns after the overthrow of Jerusalem; or rather, it refers to their sojourn in Babylon; they had to pay tax for access to the rivers and fountains. Thus, "our" means the water which we need, the commonest necessary of life.
our wood--In Judea each one could get wood without pay; in Babylon, "our wood," the wood we need, must be paid for.
5:45:4: Զջուր մեր գնո՛յ արբաք. եւ փայտն մեր առանց փոխանակի[11974] [11974] Ոմանք. Զջուրս մեր... եւ փայտ մեր։
4 Մեր ջուրը փողով խմեցինք,եւ մեր փայտը գնելու հոգսը միշտ մեր վզին է ծանրացած:
4 Մեր ջուրը ստակով խմեցինք, Մեր փայտը ծախու կ’առնենք։
Զջուր մեր գնոյ արբաք, եւ փայտն մեր [127]առանց փոխանակի:

5:4: Զջուր մեր գնո՛յ արբաք. եւ փայտն մեր առանց փոխանակի[11974]
[11974] Ոմանք. Զջուրս մեր... եւ փայտ մեր։
4 Մեր ջուրը փողով խմեցինք,եւ մեր փայտը գնելու հոգսը միշտ մեր վզին է ծանրացած:
4 Մեր ջուրը ստակով խմեցինք, Մեր փայտը ծախու կ’առնենք։
zohrab-1805▾ eastern-1994▾ western am▾
5:45:4 Воду свою пьем за серебро, дрова наши достаются нам за деньги.
5:5 ἐπὶ επι in; on τὸν ο the τράχηλον τραχηλος neck ἡμῶν ημων our ἐδιώχθημεν διωχω not ἀνεπαύθημεν αναπαυω have respite; give relief
5:5 עַ֤ל ʕˈal עַל upon צַוָּארֵ֨נוּ֙ ṣawwārˈēnû צַוָּאר neck נִרְדָּ֔פְנוּ nirdˈāfᵊnû רדף pursue יָגַ֖עְנוּ yāḡˌaʕnû יגע be weary וְ† *wᵊ וְ and לֹ֥אלא *lˌō לֹא not הֽוּנַֽח־ hˈûnˈaḥ- נוח settle לָֽנוּ׃ lˈānû לְ to
5:5. cervicibus minabamur lassis non dabatur requiesWe were dragged by the necks, we were weary and no rest was given us.
5. Our pursuers are upon our necks: we are weary, and have no rest.
5:5. We were dragged by our necks. Being weary, no rest was given to us.
5:5. Our necks [are] under persecution: we labour, [and] have no rest.
We have drunken our water for money; our wood is sold unto us:

5:4 Воду свою пьем за серебро, дрова наши достаются нам за деньги.
5:5
ἐπὶ επι in; on
τὸν ο the
τράχηλον τραχηλος neck
ἡμῶν ημων our
ἐδιώχθημεν διωχω not
ἀνεπαύθημεν αναπαυω have respite; give relief
5:5
עַ֤ל ʕˈal עַל upon
צַוָּארֵ֨נוּ֙ ṣawwārˈēnû צַוָּאר neck
נִרְדָּ֔פְנוּ nirdˈāfᵊnû רדף pursue
יָגַ֖עְנוּ yāḡˌaʕnû יגע be weary
וְ
*wᵊ וְ and
לֹ֥אלא
*lˌō לֹא not
הֽוּנַֽח־ hˈûnˈaḥ- נוח settle
לָֽנוּ׃ lˈānû לְ to
5:5. cervicibus minabamur lassis non dabatur requies
We were dragged by the necks, we were weary and no rest was given us.
5:5. We were dragged by our necks. Being weary, no rest was given to us.
5:5. Our necks [are] under persecution: we labour, [and] have no rest.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
5:5: Our necks are under persecution - We feel the yoke of our bondage; we are driven to our work like the bullock, which has a yoke upon his neck.
Albert Barnes: Notes on the Bible - 1834
5:5: Our necks ... - i. e. we were pursued so actively that our enemies seemed to be leaning over our necks ready to seize us.
We labor - We were wearied, "there was no rest for us:" being chased incessantly.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:5: Our necks are under persecution: Heb. On our necks are we persecuted, Lam 1:14, Lam 4:19; Deu 28:48, Deu 28:65, Deu 28:66; Jer 27:2, Jer 27:8, Jer 27:11, Jer 27:12, Jer 28:14; Mat 11:29; Act 15:10
labour: Neh 9:36, Neh 9:37
John Gill
5:5 Our necks are under persecution,.... A yoke of hard servitude and bondage was put upon their necks, as Jarchi interprets it; which they were forced to submit unto: or, "upon our necks we are pursued" (s); or, "suffer persecution": which Aben Ezra explains thus, in connection with the Lam 5:4; if we carry water or wood upon our necks, the enemy pursues us; that is, to take it away from us. The Targum relates a fable here, that when Nebuchadnezzar saw the ungodly rulers of the children of Israel, who went empty, he ordered to sow up the books of the law, and make bags or wallets of them, and fill them with the stones on the banks of the Euphrates, and loaded them on their necks:
we labour, and have no rest; night nor day, nor even on sabbath days; obliged to work continually till they were weary; and, when they were, were not allowed time to rest themselves, like their forefathers in Egypt.
(s) "super colla nostra persecutionem passi sumus", Pagninus, Montanus, Calvin; "vel patimur", Vatablus, Junius & Tremellius, Piscator.
Robert Jamieson, A. R. Fausset and David Brown
5:5 Literally, "On our necks we are persecuted"; that is, Men tread on our necks (Ps 66:12; Is 51:23; compare Josh 10:24). The extremest oppression. The foe not merely galled the Jews face, back, and sides, but their neck. A just retribution, as they had been stiff in neck against the yoke of God (2Chron 30:8, Margin; Neh 9:29; Is 48:4).
5:55:5: եկն ՚ի վերայ պարանոցի մերոյ։ Հալածակա՛ն եղեաք, եւ ո՛չ գտաք հանգիստ։
5 Հալածական եղանք եւ հանգստութիւն չգտանք:
5 Լուծը մեր պարանոցին վրայ ըլլալով կը հալածուինք, Կ’աշխատինք ու հանգստութիւն չունինք։
Եկն ի վերայ պարանոցի մերոյ, հալածական եղեաք``, եւ ոչ գտաք հանգիստ:

5:5: եկն ՚ի վերայ պարանոցի մերոյ։ Հալածակա՛ն եղեաք, եւ ո՛չ գտաք հանգիստ։
5 Հալածական եղանք եւ հանգստութիւն չգտանք:
5 Լուծը մեր պարանոցին վրայ ըլլալով կը հալածուինք, Կ’աշխատինք ու հանգստութիւն չունինք։
zohrab-1805▾ eastern-1994▾ western am▾
5:55:5 Нас погоняют в шею, мы работаем, {и} не имеем отдыха.
5:6 Αἴγυπτος αιγυπτος Aigyptos; Eyiptos ἔδωκεν διδωμι give; deposit χεῖρα χειρ hand Ασσουρ ασσουρ into; for πλησμονὴν πλησμονη repletion; satisfaction αὐτῶν αυτος he; him
5:6 מִצְרַ֨יִם֙ miṣrˈayim מִצְרַיִם Egypt נָתַ֣נּוּ nāṯˈannû נתן give יָ֔ד yˈāḏ יָד hand אַשּׁ֖וּר ʔaššˌûr אַשּׁוּר Asshur לִ li לְ to שְׂבֹּ֥עַֽ śᵊbbˌōₐʕ שׂבע be sated לָֽחֶם׃ lˈāḥem לֶחֶם bread
5:6. Aegypto dedimus manum et Assyriis ut saturaremur paneWe have given our hand to Egypt, and to the Assyrians, that we might be satisfied with bread.
6. We have given the hand to the Egyptians, and to the Assyrians, to be satisfied with bread.
5:6. We have given our hand to Egypt and to the Assyrians, so that we may be satisfied with bread.
5:6. We have given the hand [to] the Egyptians, [and to] the Assyrians, to be satisfied with bread.
Our necks [are] under persecution: we labour, [and] have no rest:

5:5 Нас погоняют в шею, мы работаем, {и} не имеем отдыха.
5:6
Αἴγυπτος αιγυπτος Aigyptos; Eyiptos
ἔδωκεν διδωμι give; deposit
χεῖρα χειρ hand
Ασσουρ ασσουρ into; for
πλησμονὴν πλησμονη repletion; satisfaction
αὐτῶν αυτος he; him
5:6
מִצְרַ֨יִם֙ miṣrˈayim מִצְרַיִם Egypt
נָתַ֣נּוּ nāṯˈannû נתן give
יָ֔ד yˈāḏ יָד hand
אַשּׁ֖וּר ʔaššˌûr אַשּׁוּר Asshur
לִ li לְ to
שְׂבֹּ֥עַֽ śᵊbbˌōₐʕ שׂבע be sated
לָֽחֶם׃ lˈāḥem לֶחֶם bread
5:6. Aegypto dedimus manum et Assyriis ut saturaremur pane
We have given our hand to Egypt, and to the Assyrians, that we might be satisfied with bread.
5:6. We have given our hand to Egypt and to the Assyrians, so that we may be satisfied with bread.
5:6. We have given the hand [to] the Egyptians, [and to] the Assyrians, to be satisfied with bread.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
6: Нам остается спасаться от голодной смерти или у египтян, которые были не прочь приютить иудеев, или же идти в плен к Ассуру, т. е. в Вавилон, если бы даже наши победители и оставили нас в Палестине. Здесь, в нашей стране, нам грозит голодная смерть.
Adam Clarke: Commentary on the Bible - 1831
5:6: We have given the hand to the Egyptians - We have sought alliances both with the Egyptians and Assyrians, and made covenants with them in order to get the necessaries of life. Or, wherever we are now driven, we are obliged to submit to the people of the countries in order to the preservation of our lives.
Albert Barnes: Notes on the Bible - 1834
5:6: "To give the hand" means to submit oneself. Absolutely it was Babylon that had just destroyed their national existence, but Jeremiah means that all feelings of patriotism were crushed, and the sole care that remained was the desire for personal preservation. To secure this the people would readily have submitted to the yoke either of Egypt or Assyria, the great powers from which in their past history they had so often suffered.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:6: given: Gen 24:2; Kg2 10:15; Jer 50:15; Eze 17:18
to the Egyptians: Isa 30:1-6, Isa 31:1-3, Isa 57:9; Jer 2:18, Jer 2:36, Jer 44:12-14; Hos 5:13, Hos 7:11, Hos 9:3; Hos 12:1
Geneva 1599
5:6 We have given the (c) hand [to] the Egyptians, [and to] the Assyrians, to be satisfied with bread.
(c) We are joined in league and amity with them, or have submitted ourselves to them.
John Gill
5:6 We have given our hand to the Egyptians,.... Either by way of supplication, to beg bread of them; or by way of covenant and agreement; or to testify subjection to them, in order to be supplied with food: many of the Jews went into Egypt upon the taking of the city, Jer 43:5;
and to the Assyrians, to be satisfied with bread; among whom many of the captives were dispersed; since from hence they are said to be returned, as well as from Egypt, Is 11:16.
John Wesley
5:6 We - The ten tribes were all carried captives into Assyria, and many of the kingdom of Judah fled into Egypt. Giving the hand may signify labouring for them: or, yielding up themselves to their power.
Robert Jamieson, A. R. Fausset and David Brown
5:6 given . . . hand to--in token of submission (see on Jer 50:15).
to . . . Egyptians--at the death of Josiah (2Chron 36:3-4).
Assyrians--that is, the Chaldeans who occupied the empire which Assyria had held. So Jer 2:18.
to be satisfied with bread-- (Deut 28:48).
5:65:6: Ձեռնաձի՛գ եղեն Եգիպտացիքն՝ եւ ոչ Ասորեստանեայքն յագեցուցանել հացիւ[11975]։ [11975] Յոմանս պակասի. Եւ ոչ Ասորեստանեայք։
6 Եգիպտացիներն ու ասորաստանցիները ձեռք մեկնեցին՝մեզ հացով կշտացնելու համար[8]: [8] 8. Եբրայերէն՝ Մենք ձեռք մեկնեցինք եգիպտացիներին եւ ասորեստանցիներին՝ հացով կշտանալու համար:
6 Հացով կշտանալու համար Դէպի Եգիպտոս ու Ասորեստան ձեռք երկնցուցինք*։
Ձեռնաձիգ [128]եղեն Եգիպտացիքն եւ Ասորեստանեայքն`` յագեցուցանել հացիւ:

5:6: Ձեռնաձի՛գ եղեն Եգիպտացիքն՝ եւ ոչ Ասորեստանեայքն յագեցուցանել հացիւ[11975]։
[11975] Յոմանս պակասի. Եւ ոչ Ասորեստանեայք։
6 Եգիպտացիներն ու ասորաստանցիները ձեռք մեկնեցին՝մեզ հացով կշտացնելու համար[8]:
[8] 8. Եբրայերէն՝ Մենք ձեռք մեկնեցինք եգիպտացիներին եւ ասորեստանցիներին՝ հացով կշտանալու համար:
6 Հացով կշտանալու համար Դէպի Եգիպտոս ու Ասորեստան ձեռք երկնցուցինք*։
zohrab-1805▾ eastern-1994▾ western am▾
5:65:6 Протягиваем руку к Египтянам, к Ассириянам, чтобы насытиться хлебом.
5:7 οἱ ο the πατέρες πατηρ father ἡμῶν ημων our ἥμαρτον αμαρτανω sin οὐχ ου not ὑπάρχουσιν υπαρχω happen to be; belong ἡμεῖς ημεις we τὰ ο the ἀνομήματα ανομημα he; him ὑπέσχομεν υπεχω undergo
5:7 אֲבֹתֵ֤ינוּ ʔᵃvōṯˈênû אָב father חָֽטְאוּ֙ ḥˈāṭᵊʔû חטא miss וְ† *wᵊ וְ and אֵינָ֔םאינם *ʔênˈām אַיִן [NEG] וַ† *wa וְ and אֲנַ֖חְנוּאנחנו *ʔᵃnˌaḥnû אֲנַחְנוּ we עֲוֹנֹתֵיהֶ֥ם ʕᵃwōnōṯêhˌem עָוֹן sin סָבָֽלְנוּ׃ sāvˈālᵊnû סבל bear
5:7. patres nostri peccaverunt et non sunt et nos iniquitates eorum portavimusOur fathers have sinned, and are not: and we have borne their iniquities.
7. Our fathers have sinned, and are not; and we have borne their iniquities.
5:7. Our fathers have sinned, and are not. And we have carried their iniquities.
5:7. Our fathers have sinned, [and are] not; and we have borne their iniquities.
We have given the hand [to] the Egyptians, [and to] the Assyrians, to be satisfied with bread:

5:6 Протягиваем руку к Египтянам, к Ассириянам, чтобы насытиться хлебом.
5:7
οἱ ο the
πατέρες πατηρ father
ἡμῶν ημων our
ἥμαρτον αμαρτανω sin
οὐχ ου not
ὑπάρχουσιν υπαρχω happen to be; belong
ἡμεῖς ημεις we
τὰ ο the
ἀνομήματα ανομημα he; him
ὑπέσχομεν υπεχω undergo
5:7
אֲבֹתֵ֤ינוּ ʔᵃvōṯˈênû אָב father
חָֽטְאוּ֙ ḥˈāṭᵊʔû חטא miss
וְ
*wᵊ וְ and
אֵינָ֔םאינם
*ʔênˈām אַיִן [NEG]
וַ
*wa וְ and
אֲנַ֖חְנוּאנחנו
*ʔᵃnˌaḥnû אֲנַחְנוּ we
עֲוֹנֹתֵיהֶ֥ם ʕᵃwōnōṯêhˌem עָוֹן sin
סָבָֽלְנוּ׃ sāvˈālᵊnû סבל bear
5:7. patres nostri peccaverunt et non sunt et nos iniquitates eorum portavimus
Our fathers have sinned, and are not: and we have borne their iniquities.
5:7. Our fathers have sinned, and are not. And we have carried their iniquities.
5:7. Our fathers have sinned, [and are] not; and we have borne their iniquities.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
5:7: Our fathers have sinned, and are not - Nations, as such, cannot be punished in the other world; therefore national judgments are to be looked for only in this life. The punishment which the Jewish nation had been meriting for a series of years came now upon them, because they copied and increased the sins of their fathers, and the cup of their iniquity was full. Thus the children might be said to bear the sins of the fathers, that is, in temporal punishment, for in no other way does God visit these upon the children. See Eze 18:1, etc.
Albert Barnes: Notes on the Bible - 1834
5:7: And are not; and we ... - Or, they are not; "we have borne their iniquities." Our fathers who began this national apostasy died before the hour of punishment.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:7: fathers: Exo 20:5; Jer 16:12, Jer 31:29; Eze 18:2; Mat 23:32-36
and are: Gen 42:13, Gen 42:36; Job 7:8, Job 7:21; Jer 31:15; Zac 1:5
Geneva 1599
5:7 Our fathers have sinned, [and are] not; and we have borne (d) their iniquities.
(d) As our fathers have been punished for their sins: so we that are guilty of the same sins are punished.
John Gill
5:7 Our fathers have sinned, and are not,.... In the world, as the Targum adds; they were in being, but not on earth; they were departed from hence, and gone into another world; and so were free from the miseries and calamities their children were attended with, and therefore more happy:
and we have borne their iniquities; the punishment of them, or chastisement for them: this is not said by way of complaint, much less as charging God with injustice, in punishing them for their fathers' sins, or to excuse theirs; for they were ready to own that they had consented to them, and were guilty of the same; but to obtain mercy and pity at the hands of God.
John Wesley
5:7 Their iniquities - The punishment of them.
Robert Jamieson, A. R. Fausset and David Brown
5:7 (Jer 31:29).
borne their iniquities--that is, the punishment of them. The accumulated sins of our fathers from age to age, as well as our own, are visited on us. They say this as a plea why God should pity them (compare Ezek 18:2, &c.).
5:75:7: Հարքն մեր մեղան, եւ չի՛ք ուրեք ՚ի միջի. եւ մեղք հարցն այն ընդ մեզ ելին[11976]։ [11976] ՚Ի բազումս պակասի. Հարցն այն ընդ մեզ ե՛՛։
7 Մեր հայրերը մեղք գործեցին,նրանցից ոչ ոք հիմա չկայ,եւ հայրերի մեղքը մենք ենք քաշում:
7 Մեր հայրերը մեղք գործեցին եւ չկան Ու անոնց անօրէնութիւններուն պատիժը մենք կը կրենք։
Հարքն մեր մեղան, եւ [129]չիք ուրեք`` ի միջի. եւ մեղք հարցն այն ընդ մեզ ելին:

5:7: Հարքն մեր մեղան, եւ չի՛ք ուրեք ՚ի միջի. եւ մեղք հարցն այն ընդ մեզ ելին[11976]։
[11976] ՚Ի բազումս պակասի. Հարցն այն ընդ մեզ ե՛՛։
7 Մեր հայրերը մեղք գործեցին,նրանցից ոչ ոք հիմա չկայ,եւ հայրերի մեղքը մենք ենք քաշում:
7 Մեր հայրերը մեղք գործեցին եւ չկան Ու անոնց անօրէնութիւններուն պատիժը մենք կը կրենք։
zohrab-1805▾ eastern-1994▾ western am▾
5:75:7 Отцы наши грешили: их уже нет, а мы несем наказание за беззакония их.
5:8 δοῦλοι δουλος subject ἐκυρίευσαν κυριευω lord; master ἡμῶν ημων our λυτρούμενος λυτροω ransom οὐκ ου not ἔστιν ειμι be ἐκ εκ from; out of τῆς ο the χειρὸς χειρ hand αὐτῶν αυτος he; him
5:8 עֲבָדִים֙ ʕᵃvāḏîm עֶבֶד servant מָ֣שְׁלוּ mˈāšᵊlû משׁל rule בָ֔נוּ vˈānû בְּ in פֹּרֵ֖ק pōrˌēq פרק tear away אֵ֥ין ʔˌên אַיִן [NEG] מִ mi מִן from יָּדָֽם׃ yyāḏˈām יָד hand
5:8. servi dominati sunt nostri non fuit qui redimeret de manu eorumServants have ruled over us: there was none to redeem us out of their hand.
8. Servants rule over us: there is none to deliver us out of their hand.
5:8. Servants have become rulers over us. There was no one to redeem us from their hand.
5:8. Servants have ruled over us: [there is] none that doth deliver [us] out of their hand.
Our fathers have sinned, [and are] not; and we have borne their iniquities:

5:7 Отцы наши грешили: их уже нет, а мы несем наказание за беззакония их.
5:8
δοῦλοι δουλος subject
ἐκυρίευσαν κυριευω lord; master
ἡμῶν ημων our
λυτρούμενος λυτροω ransom
οὐκ ου not
ἔστιν ειμι be
ἐκ εκ from; out of
τῆς ο the
χειρὸς χειρ hand
αὐτῶν αυτος he; him
5:8
עֲבָדִים֙ ʕᵃvāḏîm עֶבֶד servant
מָ֣שְׁלוּ mˈāšᵊlû משׁל rule
בָ֔נוּ vˈānû בְּ in
פֹּרֵ֖ק pōrˌēq פרק tear away
אֵ֥ין ʔˌên אַיִן [NEG]
מִ mi מִן from
יָּדָֽם׃ yyāḏˈām יָד hand
5:8. servi dominati sunt nostri non fuit qui redimeret de manu eorum
Servants have ruled over us: there was none to redeem us out of their hand.
5:8. Servants have become rulers over us. There was no one to redeem us from their hand.
5:8. Servants have ruled over us: [there is] none that doth deliver [us] out of their hand.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
8: Рабы, т. е. халдеи, которые бы нам должны служить, как рабы (ср. Пс LXXI:11).
Adam Clarke: Commentary on the Bible - 1831
5:8: Servants have ruled over us - To be subject to such is the most painful and dishonorable bondage: -
Quio domini faciant,
audent cum talia fures?
Virg. Ecl. 3:16.
"Since slaves so insolent are grown,
What may not masters do?"
Perhaps he here alludes to the Chaldean soldiers, whose will the wretched Jews were obliged to obey.
Albert Barnes: Notes on the Bible - 1834
5:8: Servants - i. e. Slaves. A terrible degradation to a high-spirited Jew.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:8: Servants: Gen 9:25; Deu 28:43; Neh 2:19, Neh 5:15; Pro 30:22
there: Job 5:4, Job 10:7; Psa 7:2, Psa 50:22; Isa 43:13; Hos 2:10; Zac 11:6
Carl Friedrich Keil and Franz Delitzsch
5:8
Further description of the miserable condition under which the congregation languishes. Lam 5:8. "Servants rule over us," etc. עבדים are not the Chaldean soldiers, who are in 4Kings 24:10 designated the servants of Nebuchadnezzar (Pareau, Rosenmller, Maurer); still less the Chaldeans, in so far as they, till shortly before, had been the subjects of the Assyrians (Kalkschmidt); nor the Chaldean satraps, as servants of the king of Babylon (Thenius, Ewald); nor even "slaves who had been employed as overseers and taskmasters of the captives while on the march" (Ngelsbach); but the Chaldeans. These are called servants, partly because of the despotic rule under which they were placed, partly in the sense already indicated by C. B. Michaelis, as being those qui nobis potius, si pii fuissemus, servire debuissent, in accordance with the analogous designation of Jerusalem as a princess among the countries of the world, Lam 1:1.
Lam 5:9
And in addition to this humiliation under dishonourable servitude, we can get our daily bread only at the risk of our life. Thus there is fulfilled to them the threatening in Deut 28:28, "Ye shall be servants among your enemies, in hunger and thirst, in nakedness and want of everything." בּנפשׁנוּ, "for the price of our soul," i.e., with our life at stake, we bring in our bread. The danger is more exactly described by what is added: "before the sword of the wilderness." By this expression are meant the predatory Bedouins of the desert, who, falling upon those that were bringing in the bread, plundered, and probably even killed them. The bringing of the bread is not, however, to be referred (with Rosenmller, Maurer, and Kalkschmidt) to the attempts made to procure bread from the neighbouring countries; still less is it to be referred (with Thenius, Ewald, and Ngelsbach) to the need for "wringing the bread from the desert and its plunderers;" but it refers to the ingathering of the scanty harvest in the country devastated by war and by the visitations of predatory Bedouins: הביא is the word constantly employed in this connection; cf. 2Kings 9:10; Hag 1:6.
Lam 5:10
The bread which we are thus obliged to struggle for, at the risk of our life, is not even sufficient to allay hunger, which consumes our bodies. נכמר does not mean to be blackened (Chaldee, Kimchi, C. B. Michaelis, Maurer), but in Gen 43:30; 3Kings 3:26, and Hos 11:8, to be stirred up (of the bowels, compassion), hence to kindle, glow. This last meaning is required by the comparison with תּנּוּר, oven, furnace. This comparison does not mean cutis nostra tanquam fornace adusta est (Gesenius in Thes., Kalkschmidt), still less "black as an oven" (Dietrich in Ges. Lex.), because תּנּוּר does not mean the oven viewed in respect of its blackness, but (from נוּר) in respect of the fire burning in it. The meaning is, "our skin glows like a baker's oven" (Vaihinger, Thenius, Ngelsbach, Gerlach), - a strong expression for the fever-heat produced by hunger. As to זלעפות, glowing heat, see on Ps 11:6.
Lam 5:11-12
With this must further be considered the maltreatment which persons of every station, sex, and age have to endure. Lam 5:11. Women and virgins are dishonoured in Jerusalem, and in the other cities of the land. Lam 5:12. Princes are suspended by the hand of the enemy (Ewald, contrary to the use of language, renders "along with" them). To hang those who had been put to death was something superadded to the simple punishment by death (Deut 21:22.), and so far as a shameful kind of execution. "The old men are not honoured," i.e., dishonoured; cf. Lam 4:16; Lev 19:32. The words are not to be restricted to the events mentioned in Jer 39:6, but also apply to the present condition of those who are complaining,
Lam 5:13-14
Youths and boys are forced to engage in heavy servile work. טחון נשׂאוּ does not mean "they take them for the mill," ad molendum sumpserunt (Ewald, Rosenmller). Apart from the consideration that there is no ground for it in the language employed, such a view of the words does not accord with the parallelism. נשׂא, construed with a simple infinitive or accusative (without ל), does not mean "to take for something." טחון is a substantive, "the mill." "To bear (carry) the mill" signifies to work at and with the mill. We must think of the hand-mill, which was found in every household, and which could thus be carried from one place to another. Grinding was the work of salves; see on Judg 16:21. The carrying of the mill (not merely of the upper millstone) is mentioned as the heaviest portion of the work in grinding. "Boys stagger (fall down) on the wood laid on them to be carried," i.e., under the burden of it. כּשׁל with בּ means to stumble on something; here בּ denotes the cause of the stumbling; cf. Jer 6:21; Lev 26:37. It is arbitrary to understand עץ as meaning the wooden handle of the mill (Aben Ezra, and Bochart in Hieroz. i. 157, ed. Rosenmller); the same must also be said regarding the opinion of Thenius and Ngelsbach, who refer the words to the dragging of the hand-mills, and of the wood necessary for baking bread for the comfort of the soldiers, on the march of the captives to Babylon.
Lam 5:15-16
Under the pressure of such circumstances, all public meetings and amusements have ceased. "The elders cease from the fate." The gate was the place of assembly for the people, not merely for deliberating upon public affairs (Ruth 4:15; Josh 20:4), but also "for social entertainment (since there were no refreshment-rooms, coffeehouses, and public baths, such as are now to be found in the East), or even for quiet enjoyment in looking at the motley multitude of passers-by; Gen 19:1; 1Kings 4:18; 1Kings 9:18; Job 29:7" (Winer's Bibl. R.W.B. s.v. Thor). That the gate is here to be regarded as a place of entertainment and amusement, is shown by the parallel member, "young men cease from their instrumental music;" cf. Lam 1:4. On Lam 5:15, cf. Jer 7:34; Jer 16:9, and Jer 31:13; Ps 30:12. Lastly, in Lam 5:16, the writer sums up the whole of the misery in the complaint, "The crown of our head is fallen! woe unto us, for we have sinned," i.e., we suffer the punishment for our sins. "The fallen crown can only be a figurative expression for the honourable position of the people in its entirety, but which is now lost." Such is the view which Ewald rightly takes; on the other hand, the interpretation of Thenius, that "the 'crown of our head' is nothing else than Zion, together with its palaces, placed on Jerusalem, as it were on the head [of the country], and adorning it," deserves mention simply as a curious specimen of exegetical fancy. Ngelsbach has gone too far in restricting the figurative expression to the crown of Jerusalem, which consists in her being mistress among the nations, a princess among the regions of the earth (Lam 1:1), the perfection of beauty, and the joy of the whole earth (Lam 2:15); for "our crown" is not equivalent to Jerusalem, or a crown on the head of Jerusalem.
John Gill
5:8 Servants have ruled over us,.... The Targum is,
"the sons of Ham, who were given to be servants to the sons of Shem, they have ruled over us;''
referring to the prophecy of Noah, Gen 9:26; or such as had been tributary to the Jews, as the Edomites; so Aben Ezra; the Babylon, an, are meant; and not the nobles and principal inhabitants only, but even their servants, had power and authority over the Jews and they were at their beck and command; which made their servitude the more disagreeable and intolerable:
there is none that doth deliver us out of their hand; out of the hand of these servants.
Robert Jamieson, A. R. Fausset and David Brown
5:8 Servants . . . ruled . . . us--Servants under the Chaldean governors ruled the Jews (Neh 5:15). Israel, once a "kingdom of priests" (Ex 19:6), is become like Canaan, "a servant of servants," according to the curse (Gen 9:25). The Chaldeans were designed to be "servants" of Shem, being descended from Ham (Gen 9:26). Now through the Jews' sin, their positions are reversed.
5:85:8: Ծառայք տիրեցին մեզ. եւ այն որ փրկէրն զմեզ ՚ի ձեռաց նոցա՝ չի՛ք ՚ի միջի[11977]։ [11977] Ոմանք. Չի՛ք ուրեք ՚ի միջի։
8 Մեզ վրայ տիրեցին ծառաները,եւ այլեւս նրանց ձեռքից մեզ փրկող չկայ:
8 Ծառաներ տիրեցին մեր վրայ, Անոնց ձեռքէն մեզ ազատող չկայ։
Ծառայք տիրեցին մեզ, եւ այն որ փրկէրն զմեզ ի ձեռաց նոցա` չիք ի միջի:

5:8: Ծառայք տիրեցին մեզ. եւ այն որ փրկէրն զմեզ ՚ի ձեռաց նոցա՝ չի՛ք ՚ի միջի[11977]։
[11977] Ոմանք. Չի՛ք ուրեք ՚ի միջի։
8 Մեզ վրայ տիրեցին ծառաները,եւ այլեւս նրանց ձեռքից մեզ փրկող չկայ:
8 Ծառաներ տիրեցին մեր վրայ, Անոնց ձեռքէն մեզ ազատող չկայ։
zohrab-1805▾ eastern-1994▾ western am▾
5:85:8 Рабы господствуют над нами, и некому избавить от руки их.
5:9 ἐν εν in ταῖς ο the ψυχαῖς ψυχη soul ἡμῶν ημων our εἰσοίσομεν εισφερω bring in ἄρτον αρτος bread; loaves ἡμῶν ημων our ἀπὸ απο from; away προσώπου προσωπον face; ahead of ῥομφαίας ρομφαια broadsword τῆς ο the ἐρήμου ερημος lonesome; wilderness
5:9 בְּ bᵊ בְּ in נַפְשֵׁ֨נוּ֙ nafšˈēnû נֶפֶשׁ soul נָבִ֣יא nāvˈî בוא come לַחְמֵ֔נוּ laḥmˈēnû לֶחֶם bread מִ mi מִן from פְּנֵ֖י ppᵊnˌê פָּנֶה face חֶ֥רֶב ḥˌerev חֶרֶב dagger הַ ha הַ the מִּדְבָּֽר׃ mmiḏbˈār מִדְבָּר desert
5:9. in animabus nostris adferebamus panem nobis a facie gladii in desertoWe fetched our bread at the peril of our lives, because of the sword in the desert.
9. We get our bread with the peril of our lives because of the sword of the wilderness.
5:9. We obtained our bread at the risk of our lives, before the face of the sword, in the wilderness.
5:9. We gat our bread with [the peril of] our lives because of the sword of the wilderness.
Servants have ruled over us: [there is] none that doth deliver [us] out of their hand:

5:8 Рабы господствуют над нами, и некому избавить от руки их.
5:9
ἐν εν in
ταῖς ο the
ψυχαῖς ψυχη soul
ἡμῶν ημων our
εἰσοίσομεν εισφερω bring in
ἄρτον αρτος bread; loaves
ἡμῶν ημων our
ἀπὸ απο from; away
προσώπου προσωπον face; ahead of
ῥομφαίας ρομφαια broadsword
τῆς ο the
ἐρήμου ερημος lonesome; wilderness
5:9
בְּ bᵊ בְּ in
נַפְשֵׁ֨נוּ֙ nafšˈēnû נֶפֶשׁ soul
נָבִ֣יא nāvˈî בוא come
לַחְמֵ֔נוּ laḥmˈēnû לֶחֶם bread
מִ mi מִן from
פְּנֵ֖י ppᵊnˌê פָּנֶה face
חֶ֥רֶב ḥˌerev חֶרֶב dagger
הַ ha הַ the
מִּדְבָּֽר׃ mmiḏbˈār מִדְבָּר desert
5:9. in animabus nostris adferebamus panem nobis a facie gladii in deserto
We fetched our bread at the peril of our lives, because of the sword in the desert.
5:9. We obtained our bread at the risk of our lives, before the face of the sword, in the wilderness.
5:9. We gat our bread with [the peril of] our lives because of the sword of the wilderness.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
9: Правильнее перевести: «с опасностью для жизни мы достаем себе хлеб, полные ужаса пред мечом и пред чумою».
Adam Clarke: Commentary on the Bible - 1831
5:9: We gat our bread with the peril of our lives - They could not go into the wilderness to feed their cattle, or to get the necessaries of life, without being harassed and plundered by marauding parties, and by these were often exposed to the peril of their lives. This was predicted by Moses, Deu 28:31.
Albert Barnes: Notes on the Bible - 1834
5:9: We gat - Or, We get "our bread at the peril of our lives." This verse apparently refers to those who were left in the land, and who in gathering in such fruits as remained, were exposed to incursions of the Bedouin, here called "the sword of the desert."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:9: Jdg 6:11; Sa2 23:17; Jer 40:9-12, Jer 41:1-10, Jer 41:18, Jer 42:14, Jer 42:16; Eze 4:16, Eze 4:17, Eze 12:18, Eze 12:19
Geneva 1599
5:9 We procured our bread with [the peril of] our lives because of the sword (e) of the wilderness.
(e) Because of the enemy that came from the wilderness and would not suffer us to go and seek our necessary food.
John Gill
5:9 We gat our bread with the peril of our lives,.... This seems to refer to the time of the siege when they privately went out of the city to get in some provision, but went in danger of their lives:
because of the sword of the wilderness: or, "of the plain" (t); because of the, word of the Chaldean army, which lay in the plain about Jerusalem into whose hand there was danger of falling, and of being cut to pieces.
(t) "propter gladium in deserto, sive plano", Gataker.
John Wesley
5:9 The sword - The enemies lay encamped in all the plains, so that they could stir out no way but the sword of the Chaldeans was upon them.
Robert Jamieson, A. R. Fausset and David Brown
5:9 We gat our bread with . . . peril--that is, those of us left in the city after its capture by the Chaldeans.
because of . . . sword of . . . wilderness--because of the liability to attack by the robber Arabs of the wilderness, through which the Jews had to pass to get "bread" from Egypt (compare Lam 5:6).
5:95:9: Եկա՛յք համբարս ՚ի ներքս արասցուք յերեսաց սրոյն անապատի։
9 Անապատի սրի ահից եկէք մեր պաշարները ներս տանենք:
9 Անապատի սուրին երեսէն Մեր հացը՝ մեր կեանքը վտանգելով ձեռք բերինք
[130]Եկայք համբարս ի ներքս արասցուք`` յերեսաց սրոյն անապատի:

5:9: Եկա՛յք համբարս ՚ի ներքս արասցուք յերեսաց սրոյն անապատի։
9 Անապատի սրի ահից եկէք մեր պաշարները ներս տանենք:
9 Անապատի սուրին երեսէն Մեր հացը՝ մեր կեանքը վտանգելով ձեռք բերինք
zohrab-1805▾ eastern-1994▾ western am▾
5:95:9 С опасностью жизни от меча, в пустыне достаем хлеб себе.
5:10 τὸ ο the δέρμα δερμα skin ἡμῶν ημων our ὡς ως.1 as; how κλίβανος κλιβανος oven ἐπελειώθη πελιοομαι from; away προσώπου προσωπον face; ahead of καταιγίδων καταιγις famine; hunger
5:10 עֹורֵ֨נוּ֙ ʕôrˈēnû עֹור skin כְּ kᵊ כְּ as תַנּ֣וּר ṯannˈûr תַּנּוּר furnace נִכְמָ֔רוּ niḵmˈārû כמר grow hot מִ mi מִן from פְּנֵ֖י ppᵊnˌê פָּנֶה face זַלְעֲפֹ֥ות zalʕᵃfˌôṯ זַלְעָפָה irritation רָעָֽב׃ rāʕˈāv רָעָב hunger
5:10. pellis nostra quasi clibanus exusta est a facie tempestatum famisOur skin was burnt as an oven, by reason of the violence of the famine.
10. Our skin is black like an oven because of the burning heat of famine.
5:10. Our skin was burned, as if by an oven, before the face of the tempest of the famine.
5:10. Our skin was black like an oven because of the terrible famine.
We gat our bread with [the peril of] our lives because of the sword of the wilderness:

5:9 С опасностью жизни от меча, в пустыне достаем хлеб себе.
5:10
τὸ ο the
δέρμα δερμα skin
ἡμῶν ημων our
ὡς ως.1 as; how
κλίβανος κλιβανος oven
ἐπελειώθη πελιοομαι from; away
προσώπου προσωπον face; ahead of
καταιγίδων καταιγις famine; hunger
5:10
עֹורֵ֨נוּ֙ ʕôrˈēnû עֹור skin
כְּ kᵊ כְּ as
תַנּ֣וּר ṯannˈûr תַּנּוּר furnace
נִכְמָ֔רוּ niḵmˈārû כמר grow hot
מִ mi מִן from
פְּנֵ֖י ppᵊnˌê פָּנֶה face
זַלְעֲפֹ֥ות zalʕᵃfˌôṯ זַלְעָפָה irritation
רָעָֽב׃ rāʕˈāv רָעָב hunger
5:10. pellis nostra quasi clibanus exusta est a facie tempestatum famis
Our skin was burnt as an oven, by reason of the violence of the famine.
5:10. Our skin was burned, as if by an oven, before the face of the tempest of the famine.
5:10. Our skin was black like an oven because of the terrible famine.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
5:10: Our skin was black - because of the terrible famine - Because of the searching winds that burnt up every green thing, destroying vegetation, and in consequence producing a famine.
Albert Barnes: Notes on the Bible - 1834
5:10: Our skin ... - Or, is fiery red like an oven because of the fever-blast "of famine."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:10: skin: Lam 3:4, Lam 4:8; Job 30:30; Psa 119:83
terrible famine: or, terrors, or storms, of famine
John Gill
5:10 Our skin was black like an oven, because of the terrible famine. Or "terrors and horrors of famine"; which are very dreadful and distressing: or, "the storms of famine"; see Ps 11:6; or, "burning winds" (u); such as are frequent in Africa and Asia; to which the famine is compared that was in Jerusalem, at the siege of it, both by the Chaldeans and Romans; and as an oven, furnace, or chimney becomes black by the smoke of the fire burnt in it, or under it; so the skins of the Jews became black through these burning winds and storms, or burnings of famine; see Lam 4:8. So Jarchi says the word has the signification of "burning"; for famine as it were burns up the bodies of men when most vehement.
(u) "horrorum famis", Montanus; "terrores, vel tremores", Vatablus; "procellas famis", Junius & Tremellius, Piscator; "exustiones", Pagninus, Calvin; "adustiones famis", Stockius, p. 281.
Robert Jamieson, A. R. Fausset and David Brown
5:10 As an oven is scorched with too much fire, so our skin with the hot blast of famine (Margin, rightly, "storms," like the hot simoom). Hunger dries up the pores so that the skin becomes like as if it were scorched by the sun (Job 30:30; Ps 119:83).
5:105:10: Մորթք մեր կարկամեցա՛ն իբրեւ զթոնիր հնացեալ յերեսաց բարկութեան սովոյն։
10 Սոսկալի սովի երեսից մեր կաշին հնացած թոնրի նման ճաք է տուել:
10 Սովին սաստկութեանը պատճառով Մեր մորթը փուռի պէս տաքցաւ։
Մորթք մեր [131]կարկամեցան իբրեւ զթոնիր հնացեալ յերեսաց բարկութեան`` սովոյն:

5:10: Մորթք մեր կարկամեցա՛ն իբրեւ զթոնիր հնացեալ յերեսաց բարկութեան սովոյն։
10 Սոսկալի սովի երեսից մեր կաշին հնացած թոնրի նման ճաք է տուել:
10 Սովին սաստկութեանը պատճառով Մեր մորթը փուռի պէս տաքցաւ։
zohrab-1805▾ eastern-1994▾ western am▾
5:105:10 Кожа наша почернела, как печь, от жгучего голода.
5:11 γυναῖκας γυνη woman; wife ἐν εν in Σιων σιων Siōn; Sion ἐταπείνωσαν ταπεινοω humble; bring low παρθένους παρθενος virginal; virgin ἐν εν in πόλεσιν πολις city Ιουδα ιουδα Iouda; Iutha
5:11 נָשִׁים֙ nāšîm אִשָּׁה woman בְּ bᵊ בְּ in צִיֹּ֣ון ṣiyyˈôn צִיֹּון Zion עִנּ֔וּ ʕinnˈû ענה be lowly בְּתֻלֹ֖ת bᵊṯulˌōṯ בְּתוּלָה virgin בְּ bᵊ בְּ in עָרֵ֥י ʕārˌê עִיר town יְהוּדָֽה׃ yᵊhûḏˈā יְהוּדָה Judah
5:11. mulieres in Sion humiliaverunt virgines in civitatibus IudaThey oppressed the women in Sion, and the virgins in the cities of Juda.
11. They ravished the women in Zion, the maidens in the cities of Judah.
5:11. They humiliated the women in Zion and the virgins in the cities of Judah.
5:11. They ravished the women in Zion, [and] the maids in the cities of Judah.
Our skin was black like an oven because of the terrible famine:

5:10 Кожа наша почернела, как печь, от жгучего голода.
5:11
γυναῖκας γυνη woman; wife
ἐν εν in
Σιων σιων Siōn; Sion
ἐταπείνωσαν ταπεινοω humble; bring low
παρθένους παρθενος virginal; virgin
ἐν εν in
πόλεσιν πολις city
Ιουδα ιουδα Iouda; Iutha
5:11
נָשִׁים֙ nāšîm אִשָּׁה woman
בְּ bᵊ בְּ in
צִיֹּ֣ון ṣiyyˈôn צִיֹּון Zion
עִנּ֔וּ ʕinnˈû ענה be lowly
בְּתֻלֹ֖ת bᵊṯulˌōṯ בְּתוּלָה virgin
בְּ bᵊ בְּ in
עָרֵ֥י ʕārˌê עִיר town
יְהוּדָֽה׃ yᵊhûḏˈā יְהוּדָה Judah
5:11. mulieres in Sion humiliaverunt virgines in civitatibus Iuda
They oppressed the women in Sion, and the virgins in the cities of Juda.
5:11. They humiliated the women in Zion and the virgins in the cities of Judah.
5:11. They ravished the women in Zion, [and] the maids in the cities of Judah.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
5:11: They ravished the women in Zion, and the maids in the cities of Judah - The evil mentioned here was predicted by Moses, Deu 28:30, Deu 28:32, and by Jeremiah, Jer 6:12.
Albert Barnes: Notes on the Bible - 1834
5:11: They ravished - They humbled.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:11: Deu 28:30; Isa 13:16; Zac 14:2
John Gill
5:11 They ravished the women in Zion,.... Or "humbled" them (w); an euphemism; the women that were married to men in Zion, as the Targum; and if this wickedness was committed in the holy mountain of Zion, it was still more abominable and afflicting, and to be complained of; and if by the servants before mentioned, as Aben Ezra interprets it, it is another aggravating circumstance of it; for this was done not in Babylon when captives there; but at the taking of the city of Jerusalem, and by the common soldiers, as is too often practised:
and the maids in the cities of Judah; in all parts of the country, where the Chaldean army ravaged, there they ravished the maids. The Targum is,
"the women that were married to men in Zion were humbled by strangers; (the Targum in the king of Spain's Bible is, by the Romans;) and virgins in the cities of Judah by the Chaldeans;''
suggesting that this account has reference to both destructions of the city, and the concomitants and consequences thereof.
(w) Sept. "humiliaverunt", V. L. Munster.
Robert Jamieson, A. R. Fausset and David Brown
5:11 So in just retribution Babylon itself should fare in the end. Jerusalem shall for the last time suffer these woes before her final restoration (Zech 14:2).
5:115:11: Զկանայս խայտառակեցին ՚ի Սիոն, եւ զկուսանս ՚ի քաղաքս Յուդայ։
11 Կանանց խայտառակեցին Սիոնում,իսկ կոյսերին՝ Յուդայի երկրի քաղաքներում:
11 Կիները Սիօնի մէջ խայտառակուեցան Ու կոյսերը՝ Յուդայի քաղաքներուն մէջ։
Զկանայս խայտառակեցին ի Սիոն եւ զկուսանս ի քաղաքս Յուդայ:

5:11: Զկանայս խայտառակեցին ՚ի Սիոն, եւ զկուսանս ՚ի քաղաքս Յուդայ։
11 Կանանց խայտառակեցին Սիոնում,իսկ կոյսերին՝ Յուդայի երկրի քաղաքներում:
11 Կիները Սիօնի մէջ խայտառակուեցան Ու կոյսերը՝ Յուդայի քաղաքներուն մէջ։
zohrab-1805▾ eastern-1994▾ western am▾
5:115:11 Жен бесчестят на Сионе, девиц в городах Иудейских.
5:12 ἄρχοντες αρχων ruling; ruler ἐν εν in χερσὶν χειρ hand αὐτῶν αυτος he; him ἐκρεμάσθησαν κρεμαννυμι hang πρεσβύτεροι πρεσβυτερος senior; older οὐκ ου not ἐδοξάσθησαν δοξαζω glorify
5:12 שָׂרִים֙ śārîm שַׂר chief בְּ bᵊ בְּ in יָדָ֣ם yāḏˈām יָד hand נִתְל֔וּ niṯlˈû תלה hang פְּנֵ֥י pᵊnˌê פָּנֶה face זְקֵנִ֖ים zᵊqēnˌîm זָקֵן old לֹ֥א lˌō לֹא not נֶהְדָּֽרוּ׃ nehdˈārû הדר honour
5:12. principes manu suspensi sunt facies senum non erubueruntThe princes were hanged up by their hand: they did not respect the persons of the ancients.
12. Princes were hanged up by their hand: the faces of elders were not honoured.
5:12. The leaders were suspended by their hand. They were not ashamed before the faces of the elders.
5:12. Princes are hanged up by their hand: the faces of elders were not honoured.
They ravished the women in Zion, [and] the maids in the cities of Judah:

5:11 Жен бесчестят на Сионе, девиц в городах Иудейских.
5:12
ἄρχοντες αρχων ruling; ruler
ἐν εν in
χερσὶν χειρ hand
αὐτῶν αυτος he; him
ἐκρεμάσθησαν κρεμαννυμι hang
πρεσβύτεροι πρεσβυτερος senior; older
οὐκ ου not
ἐδοξάσθησαν δοξαζω glorify
5:12
שָׂרִים֙ śārîm שַׂר chief
בְּ bᵊ בְּ in
יָדָ֣ם yāḏˈām יָד hand
נִתְל֔וּ niṯlˈû תלה hang
פְּנֵ֥י pᵊnˌê פָּנֶה face
זְקֵנִ֖ים zᵊqēnˌîm זָקֵן old
לֹ֥א lˌō לֹא not
נֶהְדָּֽרוּ׃ nehdˈārû הדר honour
5:12. principes manu suspensi sunt facies senum non erubuerunt
The princes were hanged up by their hand: they did not respect the persons of the ancients.
5:12. The leaders were suspended by their hand. They were not ashamed before the faces of the elders.
5:12. Princes are hanged up by their hand: the faces of elders were not honoured.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
5:12: Princes are hanged up by their hand - It is very probable that this was a species of punishment. They were suspended from hooks in the wall by their hands till they died through torture and exhaustion. The body of Saul was fastened to the wall of Bethshan, probably in the same way; but his head had already been taken off. They were hung in this way that they might be devoured by the fowls of the air. It was a custom with the Persians after they had slain, strangled, or beheaded their enemies, to hang their bodies upon poles, or empale them. In this way they treated Histiaeus of Miletum, and Leonidas of Lacedaemon. See Herodot. lib. 6 c. 30, lib. 7 c. 238.
Albert Barnes: Notes on the Bible - 1834
5:12: After the princes had been put to death their bodies were hung up by the hand to expose them to public contumely. Old age, again, no more availed to shield men from shameful treatment than the high rank of the princes. Such treatment of conquered enemies was not uncommon in ancient warfare.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:12: Lam 2:10, Lam 2:20, Lam 4:16; Isa 47:6; Jer 39:6, Jer 39:7, Jer 52:10, Jer 52:11, Jer 52:25-27
Geneva 1599
5:12 Princes were hung up by (f) their hand: the faces of elders were not honoured.
(f) That is, by the enemies hand.
John Gill
5:12 Princes are hanged up by their hand,.... According to some, as Aben Ezra observes, by the hand of the servants before mentioned; however, by the hand of the Chaldeans or Babylonians; see Jer 52:10. Some understand it of their own hands, as if they laid violent hands upon themselves, not being able to bear the hardships and disgrace they were subjected to but I should rather think this is to be understood of hanging them, not by the neck, but by the hand, could any instance be given of such a kind of punishment so early used, and by this people; which has been in other nations, and in more modern times:
the faces of elders were not honoured; no reverence or respect were shown to elders in age or office, or on account of either; but were treated with rudeness and contempt.
Robert Jamieson, A. R. Fausset and David Brown
5:12 hanged . . . by their hand--a piece of wanton cruelty invented by the Chaldeans. GROTIUS translates, "Princes were hung by the hand of the enemy"; hanging was a usual mode of execution (Gen 40:19).
elders--officials (Lam 4:16).
5:125:12: Զծերս կախեցին զբութաց, եւ ՚ի պառաւունս ո՛չ խնայեցին։
12 Ծերերին կախեցին իրենց բութ մատներից[9],չխնայեցին նաեւ պառաւներին: [9] 9. Եբրայերէն՝ իշխաններին կախեցին ձեռքերից:
12 Իշխանները անոնց ձեռքով* կախուեցան. Ծերերուն պատիւ չըրին։
[132]Զծերս կախեցին զբութաց, եւ ի պառաւունս ոչ խնայեցին:

5:12: Զծերս կախեցին զբութաց, եւ ՚ի պառաւունս ո՛չ խնայեցին։
12 Ծերերին կախեցին իրենց բութ մատներից[9],չխնայեցին նաեւ պառաւներին:
[9] 9. Եբրայերէն՝ իշխաններին կախեցին ձեռքերից:
12 Իշխանները անոնց ձեռքով* կախուեցան. Ծերերուն պատիւ չըրին։
zohrab-1805▾ eastern-1994▾ western am▾
5:125:12 Князья повешены руками их, лица старцев не уважены.
5:13 ἐκλεκτοὶ εκλεκτος select; choice κλαυθμὸν κλαυθμος weeping ἀνέλαβον αναλαμβανω take up; take along καὶ και and; even νεανίσκοι νεανισκος young man ἐν εν in ξύλῳ ξυλον wood; timber ἠσθένησαν ασθενεω infirm; ail
5:13 בַּחוּרִים֙ baḥûrîm בָּחוּר young man טְחֹ֣ון ṭᵊḥˈôn טְחֹון hand-mill נָשָׂ֔אוּ nāśˈāʔû נשׂא lift וּ û וְ and נְעָרִ֖ים nᵊʕārˌîm נַעַר boy בָּ bā בְּ in † הַ the עֵ֥ץ ʕˌēṣ עֵץ tree כָּשָֽׁלוּ׃ kāšˈālû כשׁל stumble
5:13. adulescentibus inpudice abusi sunt et pueri in ligno corrueruntThey abused the young men indecently: and the children fell under the wood.
13. The young men bare the mill, and the children stumbled under the wood.
5:13. They have sexually abused the adolescents, and the children were corrupted in the wood.
5:13. They took the young men to grind, and the children fell under the wood.
Princes are hanged up by their hand: the faces of elders were not honoured:

5:12 Князья повешены руками их, лица старцев не уважены.
5:13
ἐκλεκτοὶ εκλεκτος select; choice
κλαυθμὸν κλαυθμος weeping
ἀνέλαβον αναλαμβανω take up; take along
καὶ και and; even
νεανίσκοι νεανισκος young man
ἐν εν in
ξύλῳ ξυλον wood; timber
ἠσθένησαν ασθενεω infirm; ail
5:13
בַּחוּרִים֙ baḥûrîm בָּחוּר young man
טְחֹ֣ון ṭᵊḥˈôn טְחֹון hand-mill
נָשָׂ֔אוּ nāśˈāʔû נשׂא lift
וּ û וְ and
נְעָרִ֖ים nᵊʕārˌîm נַעַר boy
בָּ בְּ in
הַ the
עֵ֥ץ ʕˌēṣ עֵץ tree
כָּשָֽׁלוּ׃ kāšˈālû כשׁל stumble
5:13. adulescentibus inpudice abusi sunt et pueri in ligno corruerunt
They abused the young men indecently: and the children fell under the wood.
5:13. They have sexually abused the adolescents, and the children were corrupted in the wood.
5:13. They took the young men to grind, and the children fell under the wood.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
13: Жерновами были тяжелые камни, с которыми было очень трудно управляться юношам.
Adam Clarke: Commentary on the Bible - 1831
5:13: They took the young men to grind - This was the work of female slaves. See the note on Isa 47:2.
Albert Barnes: Notes on the Bible - 1834
5:13: They took the young men to grind - Or, "The young men" have borne the mill, a menial and laborious task usually performed by slaves (compare Isa 47:2).
The children fell under the wood - Or, lads have stumbled under burdens of wood. By lads are meant youths up to the age of military service; another form of menial labor.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:13: the young: Exo 11:5; Jdg 16:21; Job 31:10; Isa 47:2
fell: Exo 1:11, Exo 2:11, Exo 23:5; Neh 5:1-5; Isa 58:6; Mat 23:4
Geneva 1599
5:13 They took the young men to grind, and the children fell under (g) the wood.
(g) Their slavery was so great, that they were not able to abide it.
John Gill
5:13 They took the young men to grind,.... In the mill, which was laborious service; and which persons were sometimes put to, by way of punishment; and was the punishment of servants; see Judg 16:21. Some render it, "the young men bore the grist" (x); carried the corn, the meal ground, from place to place. The Targum is,
"the young men carried the millstones;''
and so Jarchi, they put millstones upon their shoulders, and burdens so as to weary them. Ben Melech, from their Rabbins, relates, that there were no millstones in Babylon; wherefore the Chaldeans put them upon the young men of Israel, to carry them thither. The Vulgate Latin version is,
"they abused the young men in an unchaste manner;''
suggesting something obscene intended by grinding; see Job 31:10; but the context will not admit of such a sense:
and the children fell under the wood; such loads of wood were laid upon them, that they could not bear them, but fell under them. Aben Ezra understands it of moving the wood of the mill, of turning the wooden handle of it; or the wooden post, the rider or runner, by which the upper millstone was turned: this their strength was not equal to, and so failed. The Targum interprets it of a wooden gibbet, or gallows; some wooden engine seems to be had in view, used as a punishment, which was put upon their necks, something like a pillory; which they were not able to stand up under, but fell.
(x) "juvenes farinam portaverunt"; so some in Gataker; "juvenes molam tulerunt", Cocceius; "juvenes ad molendum portant", Junius & Tremellius.
John Wesley
5:13 Fell - Not being able to stand under the burdens laid upon them.
Robert Jamieson, A. R. Fausset and David Brown
5:13 young men . . . grind--The work of the lowest female slave was laid on young men (Judg 16:21; Job 31:10).
children fell under . . . wood--Mere children had to bear burdens of wood so heavy that they sank beneath them.
5:135:13: Ընտիր ընտիրքն զձայն բարձեալ կականէին, եւ երիտասարդքն զփայտի հարեալ տկարացան[11978]։ [11978] Ոմանք. Եւ ընտիր ընտիրքն։
13 Ընտիր ու պատուական մարդիկ ողբում էին բարձրաձայն,իսկ երիտասարդները, փայտածեծ արուելով, ուժասպառ եղան:
13 Երիտասարդները երկանաքարեր վերցուցին Ու տղաքը փայտի տակ ինկան։
Ընտիր ընտիրքն զձայն բարձեալ կականէին, եւ երիտասարդքն զփայտի հարեալ տկարացան:

5:13: Ընտիր ընտիրքն զձայն բարձեալ կականէին, եւ երիտասարդքն զփայտի հարեալ տկարացան[11978]։
[11978] Ոմանք. Եւ ընտիր ընտիրքն։
13 Ընտիր ու պատուական մարդիկ ողբում էին բարձրաձայն,իսկ երիտասարդները, փայտածեծ արուելով, ուժասպառ եղան:
13 Երիտասարդները երկանաքարեր վերցուցին Ու տղաքը փայտի տակ ինկան։
zohrab-1805▾ eastern-1994▾ western am▾
5:135:13 Юношей берут к жерновам, и отроки падают под ношами дров.
5:14 καὶ και and; even πρεσβῦται πρεσβυτης old one ἀπὸ απο from; away πύλης πυλη gate κατέπαυσαν καταπαυω rest ἐκλεκτοὶ εκλεκτος select; choice ἐκ εκ from; out of ψαλμῶν ψαλμος psalm αὐτῶν αυτος he; him κατέπαυσαν καταπαυω rest
5:14 זְקֵנִים֙ zᵊqēnîm זָקֵן old מִ mi מִן from שַּׁ֣עַר ššˈaʕar שַׁעַר gate שָׁבָ֔תוּ šāvˈāṯû שׁבת cease בַּחוּרִ֖ים baḥûrˌîm בָּחוּר young man מִ mi מִן from נְּגִינָתָֽם׃ nnᵊḡînāṯˈām נְגִינָה music
5:14. senes de portis defecerunt iuvenes de choro psallentiumThe ancients have ceased from the gates: the young men from the choir of the singers.
14. The elders have ceased from the gate, the young men from their music.
5:14. The elders have ceased from the gates, the youths from the choir of the psalms.
5:14. The elders have ceased from the gate, the young men from their musick.
They took the young men to grind, and the children fell under the wood:

5:13 Юношей берут к жерновам, и отроки падают под ношами дров.
5:14
καὶ και and; even
πρεσβῦται πρεσβυτης old one
ἀπὸ απο from; away
πύλης πυλη gate
κατέπαυσαν καταπαυω rest
ἐκλεκτοὶ εκλεκτος select; choice
ἐκ εκ from; out of
ψαλμῶν ψαλμος psalm
αὐτῶν αυτος he; him
κατέπαυσαν καταπαυω rest
5:14
זְקֵנִים֙ zᵊqēnîm זָקֵן old
מִ mi מִן from
שַּׁ֣עַר ššˈaʕar שַׁעַר gate
שָׁבָ֔תוּ šāvˈāṯû שׁבת cease
בַּחוּרִ֖ים baḥûrˌîm בָּחוּר young man
מִ mi מִן from
נְּגִינָתָֽם׃ nnᵊḡînāṯˈām נְגִינָה music
5:14. senes de portis defecerunt iuvenes de choro psallentium
The ancients have ceased from the gates: the young men from the choir of the singers.
5:14. The elders have ceased from the gates, the youths from the choir of the psalms.
5:14. The elders have ceased from the gate, the young men from their musick.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
5:14: The elders have ceased from the gate - There is now no more justice administered to the people; they are under military law, or disposed of in every sense according to the caprice of their masters.
Albert Barnes: Notes on the Bible - 1834
5:14: The gate - The gate was the place for public gatherings, for conversation, and the music of stringed instruments.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:14: elders: Lam 1:4, Lam 1:19, Lam 2:10; Deu 16:18; Job 29:7-17, Job 30:1; Isa 3:2, Isa 3:3
the young: Job 30:31; Isa 24:7-11; Jer 7:34, Jer 16:9, Jer 25:10; Eze 26:13; Rev 18:22
Geneva 1599
5:14 The elders have ceased from the (h) gate, the young men from their music.
(h) There were no more laws nor form of commonwealth.
John Gill
5:14 The elders have ceased from the gate,.... Of the sanhedrim, or court of judicature, as the Targum; from the gate of the city, where they used to sit and try causes; but now there was nothing of this kind done:
the young men from their music; vocal and instrumental; the latter is more particularly specified, though both may be intended; neither were any more heard; their harps were hung upon the willows on the banks of Euphrates, which ran through the city of Babylon, Ps 137:1.
Robert Jamieson, A. R. Fausset and David Brown
5:14 Aged men in the East meet in the open space round the gate to decide judicial trials and to hold social converse (Job 29:7-8).
5:145:14: Ծերք ՚ի գրոց մեկնեցան, եւ ընտիրքն յօրհնութեանցն լռեցին[11979]։ [11979] ՚Ի լուս՛՛. Ծերք ՚ի դպրացն մեկնեցան։ Ուր ոմանք. ՚Ի դրանցն մեկնեցան. եւ ոմանք. ՚Ի գրոց դրացն մեկնեցան, եւ յընտիր ընտիրքն յօրհն՛՛։
14 Ծերերն այլեւս չէին նստում դարպասների մօտ,իսկ ընտրեալ մարդիկ դադարեցին օրհնութիւններ երգելուց:
14 Ծերերը դադարեցան դուռը նստելէն Ու երիտասարդները՝ իրենց երաժշտութենէն։
Ծերք ի դրանց մեկնեցան, եւ ընտիրքն յօրհնութեանցն լռեցին:

5:14: Ծերք ՚ի գրոց մեկնեցան, եւ ընտիրքն յօրհնութեանցն լռեցին[11979]։
[11979] ՚Ի լուս՛՛. Ծերք ՚ի դպրացն մեկնեցան։ Ուր ոմանք. ՚Ի դրանցն մեկնեցան. եւ ոմանք. ՚Ի գրոց դրացն մեկնեցան, եւ յընտիր ընտիրքն յօրհն՛՛։
14 Ծերերն այլեւս չէին նստում դարպասների մօտ,իսկ ընտրեալ մարդիկ դադարեցին օրհնութիւններ երգելուց:
14 Ծերերը դադարեցան դուռը նստելէն Ու երիտասարդները՝ իրենց երաժշտութենէն։
zohrab-1805▾ eastern-1994▾ western am▾
5:145:14 Старцы уже не сидят у ворот; юноши не поют.
5:15 κατέλυσεν καταλυω dislodge; lodge χαρὰ χαρα joy καρδίας καρδια heart ἡμῶν ημων our ἐστράφη στρεφω turn; turned around εἰς εις into; for πένθος πενθος sadness ὁ ο the χορὸς χορος dancing ἡμῶν ημων our
5:15 שָׁבַת֙ šāvˌaṯ שׁבת cease מְשֹׂ֣ושׂ mᵊśˈôś מָשֹׂושׂ joy לִבֵּ֔נוּ libbˈēnû לֵב heart נֶהְפַּ֥ךְ nehpˌaḵ הפך turn לְ lᵊ לְ to אֵ֖בֶל ʔˌēvel אֵבֶל mourning rites מְחֹלֵֽנוּ׃ mᵊḥōlˈēnû מָחֹול round dance
5:15. defecit gaudium cordis nostri versus est in luctu chorus nosterThe joy of our heart is ceased, our dancing is turned into mourning
15. The joy of our heart is ceased; our dance is turned into mourning.
5:15. The gladness of our heart has failed, our singing has been turned into mourning.
5:15. The joy of our heart is ceased; our dance is turned into mourning.
The elders have ceased from the gate, the young men from their musick:

5:14 Старцы уже не сидят у ворот; юноши не поют.
5:15
κατέλυσεν καταλυω dislodge; lodge
χαρὰ χαρα joy
καρδίας καρδια heart
ἡμῶν ημων our
ἐστράφη στρεφω turn; turned around
εἰς εις into; for
πένθος πενθος sadness
ο the
χορὸς χορος dancing
ἡμῶν ημων our
5:15
שָׁבַת֙ šāvˌaṯ שׁבת cease
מְשֹׂ֣ושׂ mᵊśˈôś מָשֹׂושׂ joy
לִבֵּ֔נוּ libbˈēnû לֵב heart
נֶהְפַּ֥ךְ nehpˌaḵ הפך turn
לְ lᵊ לְ to
אֵ֖בֶל ʔˌēvel אֵבֶל mourning rites
מְחֹלֵֽנוּ׃ mᵊḥōlˈēnû מָחֹול round dance
5:15. defecit gaudium cordis nostri versus est in luctu chorus noster
The joy of our heart is ceased, our dancing is turned into mourning
5:15. The gladness of our heart has failed, our singing has been turned into mourning.
5:15. The joy of our heart is ceased; our dance is turned into mourning.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:15: our dance: Psa 30:11; Amo 6:4-7, Amo 8:10; Jam 4:9, Jam 4:10
John Gill
5:15 The joy of our heart is ceased,.... ward joy was gone, as well as the external signs of it: it "sabbatized" (y), as it may be rendered; alluding perhaps to the cordial joy expressed formerly on their sabbaths and other festivals, now not observed; at least, not with that joy, inward and outward, they formerly were:
our dance is turned into mourning; which also was used at their solemn feasts, as well as at their common diversions, Judg 21:21; but now no more of that; but, instead of it, mourning at the calamities they were oppressed with; and at the remembrance of mercies and privileges, civil and religious, they were deprived of.
(y) "sabbatizat".
5:155:15: Լքան յուրախութենէ սիրտք մեր, եւ դարձան ՚ի սուգ օրհնութիւնք պարուց մերոց[11980]։ [11980] Ոմանք. Լքան սիրտք մեր յուրա՛՛։
15 Մեր սրտերը զրկուեցին ուրախութիւնից,եւ մեր օրհներգութիւններն ու պարերը փոխուեցին սգի:
15 Մեր սրտին ուրախութիւնը դադարեցաւ, Մեր կաքաւելը սուգի փոխուեցաւ։
Լքան յուրախութենէ սիրտք մեր, եւ դարձան ի սուգ օրհնութիւնք պարուց մերոց:

5:15: Լքան յուրախութենէ սիրտք մեր, եւ դարձան ՚ի սուգ օրհնութիւնք պարուց մերոց[11980]։
[11980] Ոմանք. Լքան սիրտք մեր յուրա՛՛։
15 Մեր սրտերը զրկուեցին ուրախութիւնից,եւ մեր օրհներգութիւններն ու պարերը փոխուեցին սգի:
15 Մեր սրտին ուրախութիւնը դադարեցաւ, Մեր կաքաւելը սուգի փոխուեցաւ։
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5:155:15 Прекратилась радость сердца нашего; хороводы наши обратились в сетование.
5:16 ἔπεσεν πιπτω fall ὁ ο the στέφανος στεφανος.1 wreath; laurel τῆς ο the κεφαλῆς κεφαλη head; top ἡμῶν ημων our οὐαὶ ουαι woe δὴ δη in fact ἡμῖν ημιν us ὅτι οτι since; that ἡμάρτομεν αμαρτανω sin
5:16 נָֽפְלָה֙ nˈāfᵊlā נפל fall עֲטֶ֣רֶת ʕᵃṭˈereṯ עֲטֶרֶת wreath רֹאשֵׁ֔נוּ rōšˈēnû רֹאשׁ head אֹֽוי־ ʔˈôy- אֹוי woe נָ֥א nˌā נָא yeah לָ֖נוּ lˌānû לְ to כִּ֥י kˌî כִּי that חָטָֽאנוּ׃ ḥāṭˈānû חטא miss
5:16. cecidit corona capitis nostri vae nobis quia peccavimusThe crown is fallen from our head: woe to us, because we have sinned.
16. The crown is fallen from our head: woe unto us! for we have sinned.
5:16. The crown has fallen from our head. Woe to us, for we have sinned.
5:16. The crown is fallen [from] our head: woe unto us, that we have sinned!
The joy of our heart is ceased; our dance is turned into mourning:

5:15 Прекратилась радость сердца нашего; хороводы наши обратились в сетование.
5:16
ἔπεσεν πιπτω fall
ο the
στέφανος στεφανος.1 wreath; laurel
τῆς ο the
κεφαλῆς κεφαλη head; top
ἡμῶν ημων our
οὐαὶ ουαι woe
δὴ δη in fact
ἡμῖν ημιν us
ὅτι οτι since; that
ἡμάρτομεν αμαρτανω sin
5:16
נָֽפְלָה֙ nˈāfᵊlā נפל fall
עֲטֶ֣רֶת ʕᵃṭˈereṯ עֲטֶרֶת wreath
רֹאשֵׁ֔נוּ rōšˈēnû רֹאשׁ head
אֹֽוי־ ʔˈôy- אֹוי woe
נָ֥א nˌā נָא yeah
לָ֖נוּ lˌānû לְ to
כִּ֥י kˌî כִּי that
חָטָֽאנוּ׃ ḥāṭˈānû חטא miss
5:16. cecidit corona capitis nostri vae nobis quia peccavimus
The crown is fallen from our head: woe to us, because we have sinned.
5:16. The crown has fallen from our head. Woe to us, for we have sinned.
5:16. The crown is fallen [from] our head: woe unto us, that we have sinned!
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
5:16: The crown is fallen from our head - At feasts, marriages, etc., they used to crown themselves with garlands of flowers; all festivity of this kind was now at an end. Or it may refer to their having lost all sovereignty, being made slaves.
Albert Barnes: Notes on the Bible - 1834
5:16: Literally, "The crown of our head is fallen," i. e. what was our chief ornament and dignity is lost; the independence of the nation, and all that gave them rank and honor.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:16: The crown: Lam 1:1; Job 19:9; Psa 89:39; Jer 13:18; Eze 21:26; Rev 2:10, Rev 3:11
is fallen from our head: Heb. of our head is fallen
woe: Lam 1:8, Lam 1:18, Lam 2:1, Lam 4:13; Pro 14:34; Isa 3:9-11; Jer 2:17, Jer 2:19, Jer 4:18; Eze 7:17-22, Eze 22:12-16; Pe2 2:4-6
John Gill
5:16 The crown is fallen from our head,.... Or, "the crown of our head is fallen" (a); all their honour and glory as a nation were gone; the glory of their kingdom and priesthood, to both which a crown or mitre belonged; the glory of church and state. Aben Ezra interprets it of the temple, the place of the divine Majesty. Sanctius thinks there is an allusion to the crowns they wore upon their heads at their feasts and festivals; and so the words have a close connection with what goes before:
woe unto us that we have sinned! which had brought all these evils upon them: this is not to be considered as an imprecation or denunciation of misery; but as a commiseration of their case; calling upon others to it, and particularly God himself, to have mercy upon them; for, alas for them! they had sinned, and justly deserved what was come upon them; and therefore throw themselves at the feet of mercy, and implore divine compassion.
(a) "cecidit corona capitis nostri", V. L. Pagninus, Montanus, Calvin, Junius & Tremellius, Piscator.
John Wesley
5:16 The crown - All our honour, splendor and dignity.
Robert Jamieson, A. R. Fausset and David Brown
5:16 The crown--all our glory, the kingdom and the priesthood (Job 19:9; Ps 89:39, Ps 89:44).
5:165:16: Անկաւ պսակն ՚ի գլխոց մերոց. վա՛յ մեզ վա՛յ մեզ՝ զի աղքատացաք[11981]։ [11981] Բազումք. Վայ մեզ՝ զի մեղաք։
16 Պսակը վայր ընկաւ մեր գլուխներից.վա՜յ մեզ, վա՜յ մեզ, քանզի մենք մեղք գործեցինք:
16 Մեր գլխուն թագը ինկաւ. Հիմա վա՜յ մեզի, վասն զի մեղք գործեցինք։
Անկաւ պսակն ի գլխոց մերոց. վա՜յ մեզ, վա՜յ մեզ, զի մեղաք:

5:16: Անկաւ պսակն ՚ի գլխոց մերոց. վա՛յ մեզ վա՛յ մեզ՝ զի աղքատացաք[11981]։
[11981] Բազումք. Վայ մեզ՝ զի մեղաք։
16 Պսակը վայր ընկաւ մեր գլուխներից.վա՜յ մեզ, վա՜յ մեզ, քանզի մենք մեղք գործեցինք:
16 Մեր գլխուն թագը ինկաւ. Հիմա վա՜յ մեզի, վասն զի մեղք գործեցինք։
zohrab-1805▾ eastern-1994▾ western am▾
5:165:16 Упал венец с головы нашей; горе нам, что мы согрешили!
5:17 περὶ περι about; around τούτου ουτος this; he ἐγενήθη γινομαι happen; become ὀδυνηρὰ οδυνηρος the καρδία καρδια heart ἡμῶν ημων our περὶ περι about; around τούτου ουτος this; he ἐσκότασαν σκοταζω the ὀφθαλμοὶ οφθαλμος eye; sight ἡμῶν ημων our
5:17 עַל־ ʕal- עַל upon זֶ֗ה zˈeh זֶה this הָיָ֤ה hāyˈā היה be דָוֶה֙ ḏāwˌeh דָּוֶה unwell לִבֵּ֔נוּ libbˈēnû לֵב heart עַל־ ʕal- עַל upon אֵ֖לֶּה ʔˌēlleh אֵלֶּה these חָשְׁכ֥וּ ḥāšᵊḵˌû חשׁך be dark עֵינֵֽינוּ׃ ʕênˈênû עַיִן eye
5:17. propterea maestum factum est cor nostrum ideo contenebrati sunt oculi nostriTherefore is our heart sorrowful, therefore are our eyes become dim.
17. For this our heart is faint; for these things our eyes are dim;
5:17. Because of this, our heart became gloomy; for this reason, our eyes have been darkened:
5:17. For this our heart is faint; for these [things] our eyes are dim.
The crown is fallen [from] our head: woe unto us, that we have sinned:

5:16 Упал венец с головы нашей; горе нам, что мы согрешили!
5:17
περὶ περι about; around
τούτου ουτος this; he
ἐγενήθη γινομαι happen; become
ὀδυνηρὰ οδυνηρος the
καρδία καρδια heart
ἡμῶν ημων our
περὶ περι about; around
τούτου ουτος this; he
ἐσκότασαν σκοταζω the
ὀφθαλμοὶ οφθαλμος eye; sight
ἡμῶν ημων our
5:17
עַל־ ʕal- עַל upon
זֶ֗ה zˈeh זֶה this
הָיָ֤ה hāyˈā היה be
דָוֶה֙ ḏāwˌeh דָּוֶה unwell
לִבֵּ֔נוּ libbˈēnû לֵב heart
עַל־ ʕal- עַל upon
אֵ֖לֶּה ʔˌēlleh אֵלֶּה these
חָשְׁכ֥וּ ḥāšᵊḵˌû חשׁך be dark
עֵינֵֽינוּ׃ ʕênˈênû עַיִן eye
5:17. propterea maestum factum est cor nostrum ideo contenebrati sunt oculi nostri
Therefore is our heart sorrowful, therefore are our eyes become dim.
5:17. Because of this, our heart became gloomy; for this reason, our eyes have been darkened:
5:17. For this our heart is faint; for these [things] our eyes are dim.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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Albert Barnes: Notes on the Bible - 1834
5:17: Is faint ... - Or, has become "faint" - have become "dim." "For this," i. e. for the loss of our crown etc.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:17: our heart: Lam 1:13, Lam 1:22; Lev 26:36; Isa 1:5; Jer 8:18, Jer 46:5; Eze 21:7, Eze 21:15; Mic 6:13
our eyes: Lam 2:11; Deu 28:65; Job 17:7; Psa 6:7, Psa 31:9, Psa 69:3; Isa 38:14
Carl Friedrich Keil and Franz Delitzsch
5:17
The request that the judgment of wrath may be averted, and that the former gracious condition may be restored. Lam 5:17 and Lam 5:18 form the transition to the request in Lam 5:19-22. "Because of this" and "because of these [things]" refer mainly to what precedes, yet not in such a way as that the former must be referred to the fact that sin has been committed, and the latter to the suffering. The two halves of the verse are unmistakeably parallel; the sickening of the heart is essentially similar to the dimness coming on the eyes, the former indicating the sorrow of the soul, while the latter is the expression of this sorrow in tears. "Because of this (viz., because of the misery hitherto complained of) the heart has become sick," and the grief of the heart finds vent in tears, in consequence of which the eyes have become dim; cf. Lam 2:11. But this sorrow culminates in the view taken of the desolation of Mount Zion, which receives consideration, not because of its splendid palaces (Thenius), but as the holy mountain on which the house of God stood, for "Zion" comprehended Moriah; see on Ps 2:6; Ps 9:12; Ps 76:3. The glory formerly attaching to Mount Zion (Ps 48:3; Ps 50:2) is departed; the mountain has been so much laid waste, that jackals roam on it. שׁוּעלים are not properly foxes, but jackals (as in Ps 63:11), which lodge among the ruins. הלּך is an intensive form, meaning to rove or roam about.
Geneva 1599
5:17 For this our heart is faint; for these [things] our (i) eyes are dim.
(i) With weeping.
John Gill
5:17 For this our heart is faint,.... Our spirits sink; we are ready to swoon and die away; either for this, that we have sinned; because of our sins, they are so many, so great, and so aggravated; or for those distresses and calamities they have brought upon us before mentioned; or for the desolation of Zion, more especially, after expressed; and so the Targum,
"for this house of the sanctuary, which is desolate, our heart is weak:''
for these things our eyes are dim; or "darkened" (b) almost blinded with weeping; can scarcely see out of them; or as persons in a swoon; for dimness of sight usually attends faintness of spirit.
(b) "contenebrati sunt", V. L. "obtenebrati", Pagninus, Montanus, Calvin, Cocceius.
Robert Jamieson, A. R. Fausset and David Brown
5:17 (Lam 1:22; Lam 2:11).
5:175:17: Վասն այսորիկ տուաւ մեզ սիրտ ցաւագին. վասն այսորիկ եւ խաւարեցան աչք մեր
17 Ահա թէ ինչու ցաւն առաւ մեր սրտերը,ահա թէ ինչու մեր աչքերին խաւարը պատեց Սիոնի լերան վրայ,
17 Ասոր համար մեր սիրտը նուաղած է, Ասոնց պատճառով աչքերնիս խաւարեցան։
Վասն այսորիկ [133]տուաւ մեզ սիրտ ցաւագին``, վասն այսորիկ եւ խաւարեցան աչք մեր:

5:17: Վասն այսորիկ տուաւ մեզ սիրտ ցաւագին. վասն այսորիկ եւ խաւարեցան աչք մեր
17 Ահա թէ ինչու ցաւն առաւ մեր սրտերը,ահա թէ ինչու մեր աչքերին խաւարը պատեց Սիոնի լերան վրայ,
17 Ասոր համար մեր սիրտը նուաղած է, Ասոնց պատճառով աչքերնիս խաւարեցան։
zohrab-1805▾ eastern-1994▾ western am▾
5:175:17 От сего-то изнывает сердце наше; от сего померкли глаза наши.
5:18 ἐπ᾿ επι in; on ὄρος ορος mountain; mount Σιων σιων Siōn; Sion ὅτι οτι since; that ἠφανίσθη αφανιζω obscure; hide ἀλώπεκες αλωπηξ fox διῆλθον διερχομαι pass through; spread ἐν εν in αὐτῇ αυτος he; him
5:18 עַ֤ל ʕˈal עַל upon הַר־ har- הַר mountain צִיֹּון֙ ṣiyyôn צִיֹּון Zion שֶׁ še שַׁ [relative] שָּׁמֵ֔ם ššāmˈēm שָׁמֵם desolate שׁוּעָלִ֖ים šûʕālˌîm שׁוּעָל fox הִלְּכוּ־ hillᵊḵû- הלך walk בֹֽו׃ פ vˈô . f בְּ in
5:18. propter montem Sion quia disperiit vulpes ambulaverunt in eoFor mount Sion, because it is destroyed, foxes have walked upon it.
18. For the mountain of Zion, which is desolate; the foxes walk upon it.
5:18. because of mount Zion, because it was ruined. Foxes have wandered upon it.
5:18. Because of the mountain of Zion, which is desolate, the foxes walk upon it.
For this our heart is faint; for these [things] our eyes are dim:

5:17 От сего-то изнывает сердце наше; от сего померкли глаза наши.
5:18
ἐπ᾿ επι in; on
ὄρος ορος mountain; mount
Σιων σιων Siōn; Sion
ὅτι οτι since; that
ἠφανίσθη αφανιζω obscure; hide
ἀλώπεκες αλωπηξ fox
διῆλθον διερχομαι pass through; spread
ἐν εν in
αὐτῇ αυτος he; him
5:18
עַ֤ל ʕˈal עַל upon
הַר־ har- הַר mountain
צִיֹּון֙ ṣiyyôn צִיֹּון Zion
שֶׁ še שַׁ [relative]
שָּׁמֵ֔ם ššāmˈēm שָׁמֵם desolate
שׁוּעָלִ֖ים šûʕālˌîm שׁוּעָל fox
הִלְּכוּ־ hillᵊḵû- הלך walk
בֹֽו׃ פ vˈô . f בְּ in
5:18. propter montem Sion quia disperiit vulpes ambulaverunt in eo
For mount Sion, because it is destroyed, foxes have walked upon it.
5:18. because of mount Zion, because it was ruined. Foxes have wandered upon it.
5:18. Because of the mountain of Zion, which is desolate, the foxes walk upon it.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ab▾ ac▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
17 For this our heart is faint; for these things our eyes are dim. 18 Because of the mountain of Zion, which is desolate, the foxes walk upon it. 19 Thou, O LORD, remainest for ever; thy throne from generation to generation. 20 Wherefore dost thou forget us for ever, and forsake us so long time? 21 Turn thou us unto thee, O LORD, and we shall be turned; renew our days as of old. 22 But thou hast utterly rejected us; thou art very wroth against us.
Here, I. The people of God express the deep concern they had for the ruins of the temple, more than for any other of their calamities; the interests of God's house lay nearer their hearts than those of their own (v. 17, 18): For this our heart is faint, and sinks under the load of its own heaviness; for these things our eyes are dim, and our sight is gone, as is usual in a deliquium, or fainting fit. "It is because of the mountain of Zion, which is desolate, the holy mountain, and the temple built upon that mountain. For other desolations our hearts grieve and our eyes weep; but for this our hearts faint and our eyes are dim." Note, Nothing lies so heavily upon the spirits of good people as that which threatens the ruin of religion or weakens its interests; and it is a comfort if we can appeal to God that that afflicts us more than any temporal affliction to ourselves. "The people have polluted the mountain of Zion with their sins, and therefore God has justly made it desolate, to such a degree that the foxes walk upon it as freely and commonly as they do in the woods." It is sad indeed when the mountain of Zion has become a portion for foxes (Ps. lxiii. 10); but sin had first made it so, Ezek. xiii. 4.
II. They comfort themselves with the doctrine of God's eternity, and the perpetuity of his government (v. 19): But thou, O Lord! remainest for ever. This they are taught to do by that psalm which is entitled, A prayer of the afflicted, Ps. cii. 27, 28. When all our creature-comforts are removed from us, and our hearts fail us, we may then encourage ourselves with the belief, 1. Of God's eternity: Thou remainest for ever. What shakes the world gives no disturbance to him who made it; whatever revolutions there are on earth there is no change in the Eternal Mind; God is still the same, and remains for ever infinitely wise and holy, just and good; with him there is no variableness nor shadow of turning. 2. Of the never-failing continuance of his dominion: Thy throne is from generation to generation; the throne of glory, the throne of grace, and the throne of government, are all unchangeable, immovable; and this is matter of comfort to us when the crown has fallen from our head. When the thrones of princes, that should be our protectors, are brought to the dust, and buried in it, God's throne continues still; he still rules the world, and rules it for the good of the church. The Lord reigns, reigns for ever, even thy God, O Zion!
III. They humbly expostulate with God concerning the low condition they were now in, and the frowns of heaven they were now under (v. 20): "Wherefore dost thou forsake us so long time, as if we were quite deprived of the tokens of thy presence? Wherefore dost thou defer our deliverance, as if thou hadst utterly abandoned us? Thou art the same, and, though the throne of thy sanctuary is demolished, thy throne in heaven is unshaken. But wilt thou not be the same to us?" Not as if they thought God had forgotten and forsaken them, much less feared his forgetting and forsaking them for ever; but thus they express the value they had for his favour and presence, which they thought it long that they were deprived of the evidence and comfort of. The last verse may be read as such an expostulation, and so the margin reads it: "For wilt thou utterly reject us? Wilt thou be perpetually wroth with us, not only not smile upon us and remember us in mercy, but frown upon us and lay us under the tokens of thy wrath, not only not draw nigh to us, but cast us out of thy presence and forbid us to draw nigh unto thee? How ill this be reconciled with thy goodness and faithfulness, and the stability of thy covenant?" We read it, "But thou hast rejected us; thou hast given us cause to fear that thou hast. Lord, how long shall we be in this temptation?" Note, Thou we may not quarrel with God, yet we may plead with him; and, though we may not conclude that he has cast off, yet we may (with the prophet, Jer. xii. 1) humbly reason with him concerning his judgments, especially the continuance of the desolations of his sanctuary.
IV. They earnestly pray to God for mercy and grace: "Lord, do not reject us for ever, but turn thou us unto thee; renew our days," v. 21. Though these words are not put last, yet the Rabbin, because they would not have the book to conclude with those melancholy words (v. 22), repeat this prayer again, that the sun may not set under a cloud, and so make these the last words both in writing and reading this chapter. They here pray, 1. For converting grace to prepare and qualify them for mercy: Turn us to thee, O Lord! They had complained that God had forsaken and forgotten them, and then their prayer is not, Turn thou to us, but, Turn us to thee, which implies an acknowledgment that the cause of the distance was in themselves. God never leaves any till they first leave him, nor stands afar off from any longer than while they stand afar off from him; if therefore he turn them to him in a way of duty, no doubt but he will quickly return to them in a way of mercy. This agrees with that repeated prayer (Ps. lxxx. 3, 7, 19), Turn us again, and then cause thy face to shine. Turn us from our idols to thyself, by a sincere repentance and reformation, and then we shall be turned. This implies a further acknowledgment of their own weakness and inability to turn themselves. There is in our nature a proneness to backslide from God, but no disposition to return to him till his grace works in us both to will and to do. So necessary is that grace that we may truly say, Turn us or we shall not be turned, but shall wander endlessly; and so powerful and effectual is that grace that we may as truly say, Turn us, and we shall be turned; for it is a day of power, almighty power, in which God's people are made a willing people, Ps. cx. 3. 2. For restoring mercy: Turn us to thee, and then renew our days as of old, put us into the same happy state that our ancestors were in long ago and that they continued long in; let it be with us as it was at the first, and at the beginning, Isa. i. 26. Note, If God by his grace renew our hearts, he will be his favour renew our days, so that we shall renew our youth as the eagle, Ps. ciii. 5. Those that repent, and do their first works, shall rejoice, and recover their first comforts. God's mercies to his people have been ever of old (Ps. xxv. 6); and therefore they may hope, even then when he seems to have forsaken and forgotten them, that the mercy which was from everlasting will be to everlasting.
Adam Clarke: Commentary on the Bible - 1831
5:18: The foxes walk upon it - Foxes are very numerous in Palestine, see on Jdg 15:4 (note). It was usual among the Hebrews to consider all desolated land to be the resort of wild beasts; which is, in fact, the case every where when the inhabitants are removed from a country.
Albert Barnes: Notes on the Bible - 1834
5:18: The foxes - Or, jackals. As these animals live among ruins, and shun the presence of man, it shows that Zion is laid waste and deserted.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:18: of the: Lam 2:8, Lam 2:9; Kg1 9:7, Kg1 9:8; Psa 74:2, Psa 74:3; Jer 17:3, Jer 26:9, Jer 52:13; Mic 3:12
the foxes: Isa 32:13, Isa 32:14; Jer 9:11
John Gill
5:18 Because of the mountain of Zion, which is desolate,.... Meaning either the city of Jerusalem in general, or the temple in particular, which both lay in ruins: but the latter gave the truly godly the greatest concern; that the seat of divine Majesty should be in such a condition; that the public exercises of religion should cease, and there be no more opportunities of waiting upon God, and worshipping him as heretofore; their civil interest, and the loss of that did not so much affect them as the interest of religion, and what that suffered:
the foxes walk upon it: as they do in desolate places, shunning the company of men; but here they walked in common, and as freely as in the woods and deserts: this was fulfilled in the destruction of the second temple, as well as the first. R. Akiba (c) and his companions were walking together; they saw a fox come out of the holy of holies; they wept, but he laughed or rejoiced; they wept, that in the place where the stranger that drew near should die, now foxes walked upon it; he laughed or rejoiced, because, as this prophecy was fulfilled, so would others that predicted good things.
(c) T. Bab. Maccot, fol. 24. 1. 2.
Robert Jamieson, A. R. Fausset and David Brown
5:18 foxes--They frequent desolate places where they can freely and fearlessly roam.
5:185:18: ՚ի վերայ լերին Սիովնի, զի դարձաւ յապականութիւն. եւ աղուէսք մուտ եւ ել առնէին ՚ի սրահս նորա[11982]։ [11982] Ոմանք. Զի դարձան յապականութիւն։
18 որն աւերակ է դարձել,եւ աղուէսներն են ելումուտ անում նրա սրահներում:
18 Սիօն՝ լերանը պատճառով, որ ամայի եղաւ։Անոր վրայ աղուէսներ կը պտըտին։
ի վերայ լերին Սիոնի, զի դարձաւ յապականութիւն, եւ աղուեսք մուտ եւ ել առնէին [134]ի սրահս նորա:

5:18: ՚ի վերայ լերին Սիովնի, զի դարձաւ յապականութիւն. եւ աղուէսք մուտ եւ ել առնէին ՚ի սրահս նորա[11982]։
[11982] Ոմանք. Զի դարձան յապականութիւն։
18 որն աւերակ է դարձել,եւ աղուէսներն են ելումուտ անում նրա սրահներում:
18 Սիօն՝ լերանը պատճառով, որ ամայի եղաւ։Անոր վրայ աղուէսներ կը պտըտին։
zohrab-1805▾ eastern-1994▾ western am▾
5:185:18 Оттого, что опустела гора Сион, лисицы ходят по ней.
5:19 σὺ συ you δέ δε though; while κύριε κυριος lord; master εἰς εις into; for τὸν ο the αἰῶνα αιων age; -ever κατοικήσεις κατοικεω settle ὁ ο the θρόνος θρονος throne σου σου of you; your εἰς εις into; for γενεὰν γενεα generation καὶ και and; even γενεάν γενεα generation
5:19 אַתָּ֤ה ʔattˈā אַתָּה you יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH לְ lᵊ לְ to עֹולָ֣ם ʕôlˈām עֹולָם eternity תֵּשֵׁ֔ב tēšˈēv ישׁב sit כִּסְאֲךָ֖ kisʔᵃḵˌā כִּסֵּא seat לְ lᵊ לְ to דֹ֥ר ḏˌōr דֹּור generation וָ wā וְ and דֹֽור׃ ḏˈôr דֹּור generation
5:19. tu autem Domine in aeternum permanebis solium tuum in generatione et generationeBut thou, O Lord, shalt remain for ever, thy throne from generation to generation.
19. Thou, O LORD, abidest for ever; thy throne is from generation to generation.
5:19. But you, O Lord, shall remain for eternity, your throne from generation to generation.
5:19. Thou, O LORD, remainest for ever; thy throne from generation to generation.
Because of the mountain of Zion, which is desolate, the foxes walk upon it:

5:18 Оттого, что опустела гора Сион, лисицы ходят по ней.
5:19
σὺ συ you
δέ δε though; while
κύριε κυριος lord; master
εἰς εις into; for
τὸν ο the
αἰῶνα αιων age; -ever
κατοικήσεις κατοικεω settle
ο the
θρόνος θρονος throne
σου σου of you; your
εἰς εις into; for
γενεὰν γενεα generation
καὶ και and; even
γενεάν γενεα generation
5:19
אַתָּ֤ה ʔattˈā אַתָּה you
יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH
לְ lᵊ לְ to
עֹולָ֣ם ʕôlˈām עֹולָם eternity
תֵּשֵׁ֔ב tēšˈēv ישׁב sit
כִּסְאֲךָ֖ kisʔᵃḵˌā כִּסֵּא seat
לְ lᵊ לְ to
דֹ֥ר ḏˌōr דֹּור generation
וָ וְ and
דֹֽור׃ ḏˈôr דֹּור generation
5:19. tu autem Domine in aeternum permanebis solium tuum in generatione et generatione
But thou, O Lord, shalt remain for ever, thy throne from generation to generation.
5:19. But you, O Lord, shall remain for eternity, your throne from generation to generation.
5:19. Thou, O LORD, remainest for ever; thy throne from generation to generation.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
19-22: Пророк недоумевает по поводу того, что Господь оставил Свой народ, и молит Бога снова обратить к Себе сердца иудеев.
19: Указывая на неизменяемость Иеговы, пророк, очевидно, хочет сказать, что и милость Господня к Израилю должна быть неизменяемою.
Adam Clarke: Commentary on the Bible - 1831
5:19: Thou, O Lord, remainest for ever - Thou sufferest no change. Thou didst once love us, O let that love be renewed towards us!
Albert Barnes: Notes on the Bible - 1834
5:19: Remainest - Or, reignest. The earthly sanctuary is in ruins, but the heavenly throne in unchangeable glory.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:19: remainest: Deu 33:27; Psa 9:7, Psa 10:16, Psa 29:10, Psa 90:2, Psa 102:12, Psa 102:25-27; Hab 1:12; Ti1 1:17, Ti1 6:15, Ti1 6:16; Heb 1:10-12, Heb 13:8; Rev 1:4, Rev 1:8, Rev 1:17, Rev 1:18
thy throne: Psa 45:6, Psa 145:13, Psa 146:10; Dan 2:44, Dan 7:14, Dan 7:27; Heb 1:8, Heb 1:9
Carl Friedrich Keil and Franz Delitzsch
5:19
The glory of Zion, the earthly habitation of the Lord, is at an end, but the throne of the Lord endures eternally. Through this thought, the lamentation rises to the prayer that the Lord may not forsake His people for ever, but re-establish His kingdom on the earth. "Thou, O Jahveh, art enthroned eternally." This thought is expressed as the ground of hope, in nearly the same words as are found in Ps 102:13. Jahveh is the God of salvation. Since His throne endures eternally in heaven, He cannot let His kingdom perish on the earth. On this is founded the request, "Why wilt Thou forget us for ever, forsake us for a length of days (i.e., through life, always, Ps 23:6)?" This the Lord cannot do, because of His grace. From this is developed the further request (Lam 5:21), "Lead us back to Thyself, that we may return." We must not restrict השׁיב and שׁוּב to conversion to the Lord (Kalkschmidt, Ewald, Vaihinger, Gerlach); they signify the re-establishment of the gracious relation, which is, of course, impossible without repentance and conversion on the part of Israel. It is wrong to refer the words to the restoration of the people to their native land, or to the re-establishment of the theocracy (Dathe, Thenius), because it is not the exiles who address this petition to the Lord. The mode in which we are to understand the "bringing back to Jahveh" is shown in the second hemistich, "renew our days, as they were in former times," i.e., vouchsafe to us again the life (or state of grace) which we enjoyed in former times. In Lam 5:22 this request is based on an argument introduced in a negative form. כּי אם, after a negative clause, signifies nisi, but (Ger. sondern). This meaning developed into that of a strong limitation (cf. Ewald, 356), unless = provided that. Thus literally here: "unless Thou hast utterly rejected us, - art very wroth against us." This case, however, is merely stated as a possibility, the actual occurrence of which is out of the question. The idea is the same as that expressed by Jeremiah (Jer 14:19) in the form of a question, in order to give greater emphasis to his intercession for his nation. The Lord cannot have utterly rejected His people Israel, because He would thereby make His name to be despised in the eyes of the nations (Jer 14:21). Thus terminates this lamentation, with a request for whose fulfilment faith can hope with confidence.
Geneva 1599
5:19 Thou, O LORD, remainest for (k) ever; thy throne from generation to generation.
(k) And therefore your covenant and mercies can never fail.
John Gill
5:19 Thou, O Lord, remainest for ever,.... The same in his nature and perfections; in his grace and goodness; in his power and faithfulness; in his purposes and promises; though all things else change, are fickle and inconstant, he changes not, but abides the same, without any variableness or shallow of turning; whatever revolutions there are in the world, or alterations in the course of Providence, yet he remains firm and unalterable in his counsel and covenant; though all material things are subject to decay, and even his own sanctuary lay in ruins, yet he himself continued just as he ever was. The eternity and unchangeableness of God are of great use and comfort to his people in times of distress, and to be regarded and observed:
thy throne from generation to generation; though his throne on earth, in Jerusalem, in the temple, was thrown down, yet his throne in heaven remained unshaken; there he sits, and reigns, and rules, and overrules all things here below to his own glory and the good of his people; and this is the saints' comfort in the worst of times, that Zion's King reigns; he has reigned, and will reign, throughout all generations. The Targum is,
"the house of thine habitation in the high heavens; the throne of thy glory to the generations of generations?''
John Wesley
5:19 Thy throne - Altho' for our sins thou sufferest our throne to be cast down, yet thou art the same, thy power is not diminished, nor thy goodness abated.
Robert Jamieson, A. R. Fausset and David Brown
5:19 (Ps 102:12). The perpetuity of God's rule over human affairs, however He may seem to let His people be oppressed for a time, is their ground of hope of restoration.
5:195:19: Եւ դու Տէր յաւիտեան կաս, եւ աթոռ քո ազգէ մինչեւ յազգ[11983]։ [11983] Ոմանք. Եւ աթոռ քո ազգէ յազգ։
19 Տէ՛ր, դու կաս յաւիտեան,եւ քո աթոռը մնում է սերնդից սերունդ:
19 Դո՛ւն, ո՛վ Տէր, յաւիտեան կը մնաս. Քու աթոռդ դարէ դար պիտի տեւէ։
Եւ դու, Տէր, յաւիտեան կաս, եւ աթոռ քո ազգէ մինչեւ յազգ:

5:19: Եւ դու Տէր յաւիտեան կաս, եւ աթոռ քո ազգէ մինչեւ յազգ[11983]։
[11983] Ոմանք. Եւ աթոռ քո ազգէ յազգ։
19 Տէ՛ր, դու կաս յաւիտեան,եւ քո աթոռը մնում է սերնդից սերունդ:
19 Դո՛ւն, ո՛վ Տէր, յաւիտեան կը մնաս. Քու աթոռդ դարէ դար պիտի տեւէ։
zohrab-1805▾ eastern-1994▾ western am▾
5:195:19 Ты, Господи, пребываешь во веки; престол Твой в род и род.
5:20 ἵνα ινα so; that τί τις.1 who?; what? εἰς εις into; for νεῖκος νεικος forget ἡμῶν ημων our καταλείψεις καταλειπω leave behind; remain ἡμᾶς ημας us εἰς εις into; for μακρότητα μακροτης day
5:20 לָ֤מָּה lˈāmmā לָמָה why לָ lā לְ to נֶ֨צַח֙ nˈeṣaḥ נֵצַח glory תִּשְׁכָּחֵ֔נוּ tiškāḥˈēnû שׁכח forget תַּֽעַזְבֵ֖נוּ tˈaʕazᵊvˌēnû עזב leave לְ lᵊ לְ to אֹ֥רֶךְ ʔˌōreḵ אֹרֶךְ length יָמִֽים׃ yāmˈîm יֹום day
5:20. quare in perpetuum oblivisceris nostri derelinques nos in longitudinem dierumWhy wilt thou forget us for ever? why wilt thou forsake us for a long time?
20. Wherefore dost thou forget us for ever, forsake us so long time?
5:20. Why would you forget us forever? Why would you forsake us for a long time?
5:20. Wherefore dost thou forget us for ever, [and] forsake us so long time?
Thou, O LORD, remainest for ever; thy throne from generation to generation:

5:19 Ты, Господи, пребываешь во веки; престол Твой в род и род.
5:20
ἵνα ινα so; that
τί τις.1 who?; what?
εἰς εις into; for
νεῖκος νεικος forget
ἡμῶν ημων our
καταλείψεις καταλειπω leave behind; remain
ἡμᾶς ημας us
εἰς εις into; for
μακρότητα μακροτης day
5:20
לָ֤מָּה lˈāmmā לָמָה why
לָ לְ to
נֶ֨צַח֙ nˈeṣaḥ נֵצַח glory
תִּשְׁכָּחֵ֔נוּ tiškāḥˈēnû שׁכח forget
תַּֽעַזְבֵ֖נוּ tˈaʕazᵊvˌēnû עזב leave
לְ lᵊ לְ to
אֹ֥רֶךְ ʔˌōreḵ אֹרֶךְ length
יָמִֽים׃ yāmˈîm יֹום day
5:20. quare in perpetuum oblivisceris nostri derelinques nos in longitudinem dierum
Why wilt thou forget us for ever? why wilt thou forsake us for a long time?
5:20. Why would you forget us forever? Why would you forsake us for a long time?
5:20. Wherefore dost thou forget us for ever, [and] forsake us so long time?
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:20: dost: Psa 13:1, Psa 44:24, Psa 74:1, Psa 77:7-10, Psa 79:5, Psa 85:5, Psa 89:46, Psa 94:3, Psa 94:4; Isa 64:9-12; Jer 14:19-21
so long time: Heb. for length of days
John Gill
5:20 Wherefore dost thou, forget us for ever,.... Since thou art firm, constant, and unchangeable, and thy love and covenant the same. God seems to forget his people when he afflicts them, or suffers them to be oppressed, and does not arise immediately for their help; which being deferred some time, looks like an eternity to them, or they fear it will ever be so; at least this they say to express their eager desire after his gracious presence, and to show how much they prize it:
and forsake us so long time? or, "to length of days" (d)? so long as the seventy years' captivity; which to be forsaken of God, or to seem to be forsaken of him, was with them a long time.
(d) "in longitudinem dierum", Pagninus, Montanus.
Robert Jamieson, A. R. Fausset and David Brown
5:20 for ever--that is, for "so long a time."
5:205:20: Ընդէ՞ր մինչեւ ՚ի սպառ մոռացար զմեզ. հարեր թողեր եւ լքցե՛ս զմեզ մինչեւ յերկար ժամանակս[11984]։ [11984] Յօրինակին պակասէր. Հարեր թողեր եւ։ Ուր ոմանք. Հարցես թողցես։ ՚Ի լուս՛՛. Եւ լքեր զմեզ։
20 Ինչո՞ւ իսպառ մոռացար մեզ,պատժեցիր, թողեցիր ու երկար ժամանակով լքեցիր մեզ:
20 Ինչո՞ւ համար յաւիտեան մեզ կը մոռնաս Ու երկար ժամանակ մեզ կը թողուս։
Ընդէ՞ր մինչեւ ի սպառ մոռացար զմեզ, [135]հարեր թողեր եւ`` լքցե՞ս զմեզ մինչեւ յերկար ժամանակս:

5:20: Ընդէ՞ր մինչեւ ՚ի սպառ մոռացար զմեզ. հարեր թողեր եւ լքցե՛ս զմեզ մինչեւ յերկար ժամանակս[11984]։
[11984] Յօրինակին պակասէր. Հարեր թողեր եւ։ Ուր ոմանք. Հարցես թողցես։ ՚Ի լուս՛՛. Եւ լքեր զմեզ։
20 Ինչո՞ւ իսպառ մոռացար մեզ,պատժեցիր, թողեցիր ու երկար ժամանակով լքեցիր մեզ:
20 Ինչո՞ւ համար յաւիտեան մեզ կը մոռնաս Ու երկար ժամանակ մեզ կը թողուս։
zohrab-1805▾ eastern-1994▾ western am▾
5:205:20 Для чего совсем забываешь нас, оставляешь нас на долгое время?
5:21 ἐπίστρεψον επιστρεφω turn around; return ἡμᾶς ημας us κύριε κυριος lord; master πρὸς προς to; toward σέ σε.1 you καὶ και and; even ἐπιστραφησόμεθα επιστρεφω turn around; return καὶ και and; even ἀνακαίνισον ανακαινιζω renew ἡμέρας ημερα day ἡμῶν ημων our καθὼς καθως just as / like ἔμπροσθεν εμπροσθεν in front; before
5:21 הֲשִׁיבֵ֨נוּ hᵃšîvˌēnû שׁוב return יְהוָ֤ה׀ [yᵊhwˈāh] יְהוָה YHWH אֵלֶ֨יךָ֙ ʔēlˈeʸḵā אֶל to וְֽו *wᵊˈ וְ and נָשׁ֔וּבָהנשׁוב *nāšˈûvā שׁוב return חַדֵּ֥שׁ ḥaddˌēš חדשׁ be new יָמֵ֖ינוּ yāmˌênû יֹום day כְּ kᵊ כְּ as קֶֽדֶם׃ qˈeḏem קֶדֶם front
5:21. converte nos Domine ad te et convertemur innova dies nostros sicut a principioConvert us, O Lord, to thee, and we shall be converted: renew our days, as from the beginning.
21. Turn thou us unto thee, O LORD, and we shall be turned; renew our days as of old.
5:21. Convert us, O Lord, to you, and we shall be converted. Renew our days, as from the beginning.
5:21. Turn thou us unto thee, O LORD, and we shall be turned; renew our days as of old.
Wherefore dost thou forget us for ever, [and] forsake us so long time:

5:20 Для чего совсем забываешь нас, оставляешь нас на долгое время?
5:21
ἐπίστρεψον επιστρεφω turn around; return
ἡμᾶς ημας us
κύριε κυριος lord; master
πρὸς προς to; toward
σέ σε.1 you
καὶ και and; even
ἐπιστραφησόμεθα επιστρεφω turn around; return
καὶ και and; even
ἀνακαίνισον ανακαινιζω renew
ἡμέρας ημερα day
ἡμῶν ημων our
καθὼς καθως just as / like
ἔμπροσθεν εμπροσθεν in front; before
5:21
הֲשִׁיבֵ֨נוּ hᵃšîvˌēnû שׁוב return
יְהוָ֤ה׀ [yᵊhwˈāh] יְהוָה YHWH
אֵלֶ֨יךָ֙ ʔēlˈeʸḵā אֶל to
וְֽו
*wᵊˈ וְ and
נָשׁ֔וּבָהנשׁוב
*nāšˈûvā שׁוב return
חַדֵּ֥שׁ ḥaddˌēš חדשׁ be new
יָמֵ֖ינוּ yāmˌênû יֹום day
כְּ kᵊ כְּ as
קֶֽדֶם׃ qˈeḏem קֶדֶם front
5:21. converte nos Domine ad te et convertemur innova dies nostros sicut a principio
Convert us, O Lord, to thee, and we shall be converted: renew our days, as from the beginning.
5:21. Convert us, O Lord, to you, and we shall be converted. Renew our days, as from the beginning.
5:21. Turn thou us unto thee, O LORD, and we shall be turned; renew our days as of old.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
21: Человек только тогда обращается всем сердцем к Богу, когда Бог будет призывать его к этому. Ср. Иер XXX:21.
Adam Clarke: Commentary on the Bible - 1831
5:21: Renew our days as of old - Restore us to our former state. Let us regain our country, our temple, and all the Divine offices of our religion; but, more especially, thy favor.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:21: Turn: Kg1 18:37; Psa 80:3, Psa 80:7, Psa 80:19, Psa 85:4; Jer 31:18, Jer 32:39, Jer 32:40; Eze 11:19, Eze 11:20; Eze 36:25-27, Eze 36:37; Hab 3:2
renew: Jer 31:4, Jer 31:23-25, Jer 33:10, Jer 33:13; Zac 8:3-6; Mal 3:4
Carl Friedrich Keil and Franz Delitzsch
5:21
In many Hebrew MSS Lam 5:21 is found repeated after Lam 5:22, to make the whole more suitable for public reading in the synagogue, that the poem may not end with the mention of the wrath of God, as is the case also at the close of Isaiah, Malachi, and Ecclesiastes: the intention is, to conclude with words of comfort. But v. 22, rightly understood, did not require this repetition: for, as Rhabanas has already remarked in Ghisleri commentar. on v. 22: non haec quasi desperando de salute populi sui locutus est, sed ut dolorem suum nimium de contritione et objectione diutina gentis suae manifestaret. This conclusion entirely agrees with the character of the Lamentations, in which complaint and supplication should continue to the end, - not, however, without an element of hope, although the latter may not rise to the heights of joyful victory, but, as Gerlach expresses himself, "merely glimmers from afar, like the morning star through the clouds, which does not indeed itself dispel the shadows of the night, though it announces that the rising of the sun is near, and that it shall obtain the victory."
Geneva 1599
5:21 (l) Turn thou us to thee, O LORD, and we shall be turned; renew our days as of old.
(l) By which is declared that it is not in man's power to turn to God, but is only his work to convert us, and thus God works in us before we can turn to him, (Jer 31:18).
John Gill
5:21 Turn thou us unto thee, O Lord, and we shall be turned,.... This prayer expresses the sense they had of their backslidings from God, and distance from him; of their inability to turn themselves to the Lord, or convert themselves; and of their need of divine grace, and of the efficacy of that to effect it; see Jer 31:18; for this is to be understood not only of returning them to their own land, and to the external worship of God in it; but of turning them to the Lord by true and perfect repentance, as the Targum; of the conversion of their hearts and the reformation of their lives:
renew our days as of old; for good, as the Targum adds. The request is, that their good days might be renewed; that they might enjoy the same peace and prosperity, and all good things in their own land, as they had done in days and years past: first they pray for repentance; then restoration.
John Wesley
5:21 Renew - Restore us to our former estate.
Robert Jamieson, A. R. Fausset and David Brown
5:21 (Ps 80:3; Jer 31:18). "Restore us to favor with Thee, and so we shall be restored to our old position" [GROTIUS]. Jeremiah is not speaking of spiritual conversion, but of that outward turning whereby God receives men into His fatherly favor, manifested in bestowing prosperity [CALVIN]. Still, as Israel is a type of the Church, temporal goods typify spiritual blessings; and so the sinner may use this prayer for God to convert him.
5:215:21: Դարձո՛ զմեզ Տէր՝ եւ դարձցուք. նորոգեա՛ զմեզ Տէր իբրեւ զաւուրսն զառաջինս[11985]։ [11985] Բազումք. Իբրեւ զաւուրսն առաջինս։
21 Ե՛տ դարձրու մեզ, ո՛վ Տէր,եւ մենք կը վերադառնանք,նորոգի՛ր մեզ, Տէ՛ր,ինչպէս վաղնջական ժամանակներում:
21 Քեզի դարձո՛ւր մեզ, ո՛վ Տէր ու դառնանք. Մեր օրերը առաջուան պէս նորոգէ՛։
Դարձո զմեզ, Տէր, [136]եւ դարձցուք. նորոգեա զմեզ, Տէր, իբրեւ զաւուրսն զառաջինս:

5:21: Դարձո՛ զմեզ Տէր՝ եւ դարձցուք. նորոգեա՛ զմեզ Տէր իբրեւ զաւուրսն զառաջինս[11985]։
[11985] Բազումք. Իբրեւ զաւուրսն առաջինս։
21 Ե՛տ դարձրու մեզ, ո՛վ Տէր,եւ մենք կը վերադառնանք,նորոգի՛ր մեզ, Տէ՛ր,ինչպէս վաղնջական ժամանակներում:
21 Քեզի դարձո՛ւր մեզ, ո՛վ Տէր ու դառնանք. Մեր օրերը առաջուան պէս նորոգէ՛։
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5:215:21 Обрати нас к Тебе, Господи, и мы обратимся; обнови дни наши, как древле.
5:22 ὅτι οτι since; that ἀπωθούμενος απωθεω thrust away; reject ἀπώσω απωθεω thrust away; reject ἡμᾶς ημας us ὠργίσθης οργιζω impassioned; anger ἐφ᾿ επι in; on ἡμᾶς ημας us ἕως εως till; until σφόδρα σφοδρα vehemently; tremendously
5:22 כִּ֚י ˈkî כִּי that אִם־ ʔim- אִם if מָאֹ֣ס māʔˈōs מאס retract מְאַסְתָּ֔נוּ mᵊʔastˈānû מאס retract קָצַ֥פְתָּ qāṣˌaftā קצף be angry עָלֵ֖ינוּ ʕālˌênû עַל upon עַד־ ʕaḏ- עַד unto מְאֹֽד׃ mᵊʔˈōḏ מְאֹד might
5:22. sed proiciens reppulisti nos iratus es contra nos vehementerBut thou hast utterly rejected us, thou art exceedingly angry with us.
22. But thou hast utterly rejected us, thou art very wroth against us.
5:22. But you have utterly rejected us; you are vehemently angry against us.
5:22. But thou hast utterly rejected us; thou art very wroth against us.
Turn thou us unto thee, O LORD, and we shall be turned; renew our days as of old:

5:21 Обрати нас к Тебе, Господи, и мы обратимся; обнови дни наши, как древле.
5:22
ὅτι οτι since; that
ἀπωθούμενος απωθεω thrust away; reject
ἀπώσω απωθεω thrust away; reject
ἡμᾶς ημας us
ὠργίσθης οργιζω impassioned; anger
ἐφ᾿ επι in; on
ἡμᾶς ημας us
ἕως εως till; until
σφόδρα σφοδρα vehemently; tremendously
5:22
כִּ֚י ˈkî כִּי that
אִם־ ʔim- אִם if
מָאֹ֣ס māʔˈōs מאס retract
מְאַסְתָּ֔נוּ mᵊʔastˈānû מאס retract
קָצַ֥פְתָּ qāṣˌaftā קצף be angry
עָלֵ֖ינוּ ʕālˌênû עַל upon
עַד־ ʕaḏ- עַד unto
מְאֹֽד׃ mᵊʔˈōḏ מְאֹד might
5:22. sed proiciens reppulisti nos iratus es contra nos vehementer
But thou hast utterly rejected us, thou art exceedingly angry with us.
5:22. But you have utterly rejected us; you are vehemently angry against us.
5:22. But thou hast utterly rejected us; thou art very wroth against us.
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Adam Clarke: Commentary on the Bible - 1831
5:22: But thou hast utterly rejected us - It appears as if thou hadst sealed our final reprobation, because thou showest against us exceeding great wrath. But convert us, O Lord, onto thee, and we shall be converted. We are now greatly humbled, feel our sin, and see our folly: once more restore us, and we shall never again forsake thee! He heard the prayer; and at the end of seventy years they were restored to their own land.
This last verse is well rendered in the first printed edition of our Bible, 1535: - Renue our daies as in olde tyme, for thou hast now banished us longe ynough, and bene sore displeased at us.
My old MS. Bible is not less nervous: Newe thou our dais as fro the begynnyng: bot castand aweie thou put us out: thou wrathedist ugein us hugely.
Dr. Blayney translates, "For surely thou hast cast us off altogether:" and adds, "כי ki ought certainly to be rendered as causal; God's having rejected his people, and expressed great indignation against them, being the cause and ground of the preceding application, in which they pray to be restored to his favor, and the enjoyment of their ancient privileges."
Pareau thinks no good sense can be made of this place unless we translate interrogatively, as in Jer 14:19 : -
"Hast thou utterly rejected Judah?
Hath thy soul loathed Sion?"
On this ground he translates here,
An enim prorsus nos rejecisses?
Nobis iratus esses usque adeo?
"Hast thou indeed utterly cast us off?
Wilt thou be angry with us for ever?"
Wilt thou extend thy wrath against us so as to show us no more mercy? This agrees well with the state and feelings of the complainants.
Masoretic Notes
Number of verses in this Book, 154.
Middle verse, Lam 3:34.
In one of my oldest MSS., the twenty-first verse is repeated at the conclusion of the twenty-second verse. In another, yet older, there is only the first word of it, השיבנו hashibenu, Convert us!
Having given in the preceding preface and notes what I judge necessary to explain the principal difficulties in this very fine and affecting poem, very fitly termed The Lamentations, as it justly stands at the head of every composition of the kind, I shall add but a few words, and these shall be by way of recapitulation chiefly.
The Hebrews were accustomed to make lamentations or mourning songs upon the death of great men, princes, and heroes, who had distinguished themselves in arms; and upon any occasion or public miseries and calamities. Calmet thinks they had collections of these sorts of Lamentations: and refers in proof to Ch2 35:25 : "And Jeremiah lamented for Josiah; and all the singing men and the singing women spake of Josiah in their lamentations, to this day; and made them an ordinance in Israel: and, behold, they are written in the Lamentations."
From this verse it is evident, that Jeremiah had composed a funeral elegy on Josiah: but, from the complexion of this Book, it is most evident that it was not composed on the death of Josiah, but upon the desolations of Jerusalem, etc., as has already been noted. His lamentation for Josiah is therefore lost. It appears also, that on particular occasions, perhaps anniversaries, these lamentations were sung by men and women singers, who performed their several parts; for these were all alternate or responsive songs. And it is very likely, that this book was sung in the same way; the men commencing with א aleph, the women responding with ב beth and so on. Several of this sort of songs are still extant. We have those which David composed on the death of his son Absalom, and on the death of his friend Jonathan. And we have those made by Isaiah, Jeremiah, and Ezekiel, on the desolation of Egypt, Tyre, Sidon, and Babylon. See Isa 14:4, Isa 14:5; Isa 15:1-9; Isa 16:1-14; Jer 7:29; Jer 9:10; Jer 48:32; Eze 19:1; Eze 28:11; Eze 32:2; Jer 9:17. Besides these, we have fragments of others in different places; and references to some, which are now finally lost.
In the two first chapters of this book, the prophet describes, principally, the calamities of the siege of Jerusalem.
In the third, he deplores the persecutions which he himself had suffered; though he may in this be personifying the city and state; many of his own sufferings being illustrative of the calamities that fell generally upon the city and people at large.
The fourth chapter is employed chiefly on the ruin and desolation of the city and temple; and upon the misfortunes of Zedekiah, of whom he speaks in a most respectful, tender, and affecting manner: -
"The anointed of Jehovah,
the breadth of our nostrils,
was taken in their toils,
Under whose shadow we said,
We shall live among the nations."
At the end he speaks of the cruelty of the Edomites, who had insulted Jerusalem in her miseries, and contributed to its demolition. These he threatens with the wrath of God.
The fifth chapter is a kind of form of prayer for the Jews, in their dispersions and captivity. In the conclusion of it, he speaks of their fallen royalty; attributes all their calamities to their rebellion and wickedness; and acknowledges that there can be no end to their misery, but in their restoration to the Divine favor.
This last chapter was probably written some considerable time after the rest: for it supposes the temple to be so deserted, that the foxes walked undisturbed among its ruins, and that the people were already in captivity.
The poem is a monument of the people's iniquity and rebellion; of the displeasure and judgment of God against them; and of the piety, eloquence, and incomparable ability of the poet.
Albert Barnes: Notes on the Bible - 1834
5:22: Literally, "Unless thou hast utterly rejected us," unless "thou art very wroth against us." This is stated as a virtual impossibility. God's anger can be but temporary Psa 30:5, and therefore the very supposition is an indirect expression of hope.
This verse speaks of the possibility of an utter rejection through God's wrath. Therefore, to remove so painful a thought, and to make the book more suited for public reading, Lam 5:21 is repeated in many manuscripts intended for use in the synagogue. The same rule is observed in the synagogue with the two last verses of Ecclesiastes, Isaiah, and Malachi.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:22: But thou hast utterly rejected us: or, For wilt thou utterly reject us, Psa 44:9, Psa 60:1, Psa 60:2; Jer 15:1-5; Eze 37:11; Hos 1:6
Next: Ezekiel Introduction
John Gill
5:22 But thou hast utterly rejected us,.... That looks as if they had no hope, and were in despair of having their petitions granted; since God had entirely rejected them from being his people, and would never more have mercy on them; but the words may be rendered, "though thou hast in rejecting rejected us" (e); or else, "unless thou hast utterly rejected us" (f); or rather by an interrogation, "for wilt thou utterly reject", or "despise us?" (g) surely thou wilt not; such is thy grace and goodness:
thou art very wroth against us; thou hast been, and still continuest to be: or, "wilt thou be exceeding wroth against us?" (h) or continue thy wrath to extremity, and for ever? thou wait not; it is not consistent with, thy mercy and grace, truth and faithfulness; and so it is an argument of faith in prayer, and not an expression of despondency; though the Jews, because they would not have the book end in what is sorrowful and distressing, repeat the foregoing verse; and the like method they take at the end of Ecclesiastes, and the prophecies of Isaiah and Malachi, as Jarchi observes.
(e) "quamvis detestatione detestatus es nos", Targ. (f) "Nisi forte repudiando repudiasti nos", Calvin. (g) "Nam an omnino sperneres nos?" Junius & Tremellius. (h) "effervesceres contra nos admodum?" Junius & Tremellius.
Robert Jamieson, A. R. Fausset and David Brown
5:22 Rather, "Unless haply Thou hast utterly rejected us, and art beyond measure wroth against us," that is, Unless Thou art implacable, which is impossible, hear our prayer [CALVIN]. Or, as Margin, "For wouldest Thou utterly reject us?" &c.--No; that cannot be. The Jews, in this book, and in Isaiah and Malachi, to avoid the ill-omen of a mournful closing sentence, repeat the verse immediately preceding the last [CALVIN].
5:225:22: Զի մերժելո՛վ մերժեցեր զմեզ. բարկացաւ սրտմտութիւն բարկութեան քոյ ՚ի վերայ մեր մինչեւ ՚ի սպառ։Կատարումն ՚ի Տէր Մարգարէութեանն Երեմիայ[11986]։[11986] ՚Ի վախճանի ոմանք. Կատարումն ՚ի Տէր Երեմիայ մարգարէի. եւ ոմանք. Կատարեցաւ Երեմիա մարգարէ։
22 Դու մերժելով մերժեցիր մեզ,քո ցասումն ու բարկութիւնն անչափ բորբոքուեց մեզ վրայ:
22 Սակայն դուն բոլորովին մեզ մերժեցիր, Մեր վրայ խիստ շատ բարկացար։
Զի մերժելով մերժեցեր զմեզ, [137]բարկացաւ սրտմտութիւն բարկութեան քո`` ի վերայ մեր մինչեւ ի սպառ:

5:22: Զի մերժելո՛վ մերժեցեր զմեզ. բարկացաւ սրտմտութիւն բարկութեան քոյ ՚ի վերայ մեր մինչեւ ՚ի սպառ։Կատարումն ՚ի Տէր Մարգարէութեանն Երեմիայ[11986]։
[11986] ՚Ի վախճանի ոմանք. Կատարումն ՚ի Տէր Երեմիայ մարգարէի. եւ ոմանք. Կատարեցաւ Երեմիա մարգարէ։
22 Դու մերժելով մերժեցիր մեզ,քո ցասումն ու բարկութիւնն անչափ բորբոքուեց մեզ վրայ:
22 Սակայն դուն բոլորովին մեզ մերժեցիր, Մեր վրայ խիստ շատ բարկացար։
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5:225:22 Неужели Ты совсем отверг нас, прогневался на нас безмерно?
But thou hast utterly rejected us; thou art very wroth against us:

5:22 Неужели Ты совсем отверг нас, прогневался на нас безмерно?
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