Lamentations 1 - Wikipedia
Scripture texts in this work are taken from the New Revised Standard Version Bible,. © , Division of Christian Lamentations 1 “Is There Any Sorrow Like My Sorrow” 1 . historical specificity that would identify dates, important persons, or .. professional mourners (Jer ; 2 Sam ; Ezek ) opens up. title for Lamentations, literally, "the book of how") during the Ninth of Ab. This date In the rest of Chapter 1 (verse 11c), the personified city is the primary voice, though the narrator interrupts her in verse Zion makes her lament first to passersby (verse 12), addressing them directly in verse 18 as "all you peoples. The graphic immediacy of Lamentations argues for an earlier date, probably In the first and second laments each verse contains three poetic lines; in the It was God himself who had destroyed the city and temple (–15; –8,17,22; 4 ). Although weeping (; ,18; –51) is to be expected and cries for .
Commentary on Lamentations 1:1-6
In three instances La 2: In the third Elegy, each line of the three forming every stanza begins with the same letter. The stanzas in the fourth and fifth Elegies consist of two lines each. The alphabetical arrangement was adopted originally to assist the memory. Grotius thinks the reason for the inversion of two of the Hebrew letters in La 2: But the members of each sentence are better balanced in antithesis, thus, "how is she that was great among the nations become as a widow!
Jeremiah lamenteth the former excellency and present misery of Jerusalem for her sin, Lam 1: She complaineth of her grief, Lam 1: The interrogative particle how, once expressed and twice more understood in this verse, doth not so much inquire the cause or reason of the effect, as express admiration or lamentation.
The prophet admires the miserable state of the city, which was full of people beyond the proportion of other cities, and now was solitary, so thin of people that scarce any could be seen in her streets. She that had a king, or rather a god, that was a husband to her, now was forsaken of God, her king taken from her, and she like a poor widow. How doth the city sit solitary, that was full of people! These are the words of Jeremiah; so the Targum introduces them, "Jeremiah the prophet and high priest said;'' and began thus, "how"; not inquiring the reasons of this distress and ruin; but as amazed and astonished at it; and commiserating the sad case of the city of Jerusalem, which a little time ago was exceeding populous; had thousands of inhabitants in it; besides those that came from other parts to see it, or trade with it: Jarchi h observes, that it is not said a widow simply, but as a widow, because her husband would return again; and therefore only during this state of captivity she was like one; but Broughton takes the "caph" not to be a note of similitude, but of reality; and renders it, "she is become a very widow".
Vespasian, when he had conquered Judea, struck a medal, on one side of which was a woman sitting under a palm tree in a plaintive and pensive posture, with this inscription, "Judea Capta", as Grotius observes: The point is that her condition resembles that of a widow inasmuch as she is exposed to penury and oppression in the absence of any to protect her.
Lamentations 1 NASB - The Sorrows of Zion - How lonely sits - Bible Gateway
Here apparently it is simply equivalent to countries, nations. The original word implies bond-service. Text of Samuel, p. Pulpit Commentary Verse 1. The characteristic introductory word of an elegy comp. It is repeated at the opening of ch. Jerusalem is poetically personified and distinguished from the persons who accidentally compose her population.
She is "solitary," not as having retired into solitude, but as deserted by her inhabitants same word as in first clause of Isaiah How is she become as a widow! Rather, She is become a widow that was great among the nations; a princess among the provinces, she is become a vassal. The alteration greatly conduces to the effect of the verse, which consists of three parallel lines, like almost all the rest of the chapter.
We are not to press the phrase, "a widow," as if some. The term is also frequently used of the countries under the Persian rule e.
Here, however, the "provinces," like the "nations," must be the countries formerly subject to David and Solomon comp. Keil and Delitzsch Biblical Commentary on the Old Testament The account given regarding the arrest of the chief officers of the temple and of the city, and concerning their transportation to Riblah, where Nebuchadnezzar caused them to be executed, agrees with 2 Kings In 2 Kings, the account of the appointment of Gedaliah as the governor of Judah, together with that of his assassination by Ishmael, which follows the narrative just referred to, is here omitted, because the matter has bee already more fully stated in the passage Jeremiah Instead of this, there follows here, in Jeremiah The correctness of these data is vouched for by the exactness of the separate numbers, and the agreement of the sum with the individual items.
In other respects, however, they present various difficulties. There is, first, the chronological discrepancy that the second deportation is here placed in the eighteenth year of Nebuchadnezzar, in contradiction with Jeremiah This difference can be settled only by assuming that this list of deportations was derived from another source than the preceding notice regarding the destruction of Jerusalem, in which the years of Nebuchadnezzar's reign were reckoned in some other way than elsewhere in Jeremiah and in the books of Kings, probably from the date of the actual commencement of his reign, which followed a year after he first appeared in Judah, from which his reign is dated elsewhere; see Comm.
According to this mode of computation, the seventh year would correspond to the eighth of the common reckoning, and be the year in which Jehoiachin was carried away to Babylon, together with a large number of the people.
But this does not agree withwhich is given as the number of those who were carried away; for, at that time, according to 2 Kings This difference does not permit of being explained in any way. Ewald History of the People of Israel, iii. This supposition is favoured not merely by the small number of those who are said to have been carried away, but also by the context of the narrative, inasmuch as, in what precedes, it is only the capture of Jerusalem and the deportation of the people in Zedekiah's time that is treated of.
Ngelsbach has objected to this supposition, that it was not likely the great mass of the people would be carried away during the war, at a time when the approach of the Egyptian army cf. In response, people often gather to sing songs, pray, light candles, and mourn together. Poetry and songs, in the context of ritual, become vehicles for humans to express their sorrow. It is in this rehearsal of mourning a community finds its voice in the midst of suffering.
Thus, in response to catastrophe, people gather at places of worship, even transforming public squares into sites of prayer.
Likewise, in the Christian tradition, communities of faith turn to biblical poems and hymns such as Psalm 23 and Amazing Grace during times of mourning in order express their loss. In the Hebrew Bible this ritual of grief is most profoundly expressed in the lament Psalms and in the book of Lamentations. In this week's Hebrew Bible reading, the lectionary departs from the book of Jeremiah and turns to a selection from Lamentations.
Traditionally, Lamentations is attributed to Jeremiah; however, firm authorship cannot be confidently established.
In the Christian canon this collection of dirge-like poems is located among the prophetic books. In the Jewish scriptures, it is found in the Writings or kethubim with the other megillot or festival scrolls. These five scrolls are associated with specific occasions in the Jewish calendar. This date commemorates five catastrophes in Jewish history, including the destruction of the First and Second Temples by the Babylonians and Romans respectively.
The book of Lamentations shares many features with ancient Mesopotamian city laments, including the personification of the city, the theme of divine abandonment, and the use of multiple speakers throughout the book, each giving particular voice to the devastation.
One of the more poignant examples of the interplay of these features is found through the personification of the city in the character of Daughter Zion, who laments her suffering as a victim of trauma e.
Lamentations contains five poems. The first four are acrostics, poems that begin each line with letters from the Hebrew alphabet in succession. The poems are, for the most part, in the qinah meter, a rhythm scheme common in funeral dirges. To understand today's passage, it is important to see the movement of the whole chapter.
In this first section, the primary speaker is an unnamed narrator, with the exception of verse 9c, where Daughter Zion cries out: Themes overlap between the two voices including: Daughter Zion's desolation with no one to comfort her versesverse 16 ; the deceit of her lovers who have now abandoned her verse 2a, verse 19 ; and the triumph of her enemies verse 5, verse 7, verse While the narrator addresses an unidentified audience, Daughter Zion makes her lament first to passersby verse 12addressing them directly in verse 18 as "all you peoples.