1Ach, město tak lidné, jakť jest samotné zůstalo, a učiněno jako vdova! Nejznamenitější mezi národy, přední mezi krajinami pod plat uvedeno. 2Ustavičně pláče v noci, a slzy jeho na lících jeho, ze všech milovníků svých nemá žádného potěšitele; všickni přátelé jeho nevěrně se k němu mají, obrátili se mu v nepřátely. 3Zastěhoval se Juda, proto že byl trápen a u veliké porobě, však osadiv se mezi pohany, nenalézá odpočinutí; všickni, kteříž jej honí, postihají jej v těsně. 4Cesty Siona kvílí, že žádný nepřichází k slavnosti. Všecky brány jeho zpustly, kněží jeho vzdychají, panny jeho smutné jsou, on pak sám pln jest hořkosti. 5Nepřátelé jeho jsou hlavou, odpůrcům jeho šťastně se vede; nebo jej Hospodin zarmoutil pro množství přestoupení jeho. Maličcí jeho odešli do zajetí před oblíčejem nepřítele. 6A tak odňata od dcery Sionské všecka okrasa její. Knížata její jsou podobná jelenům, kteříž nenalézají pastvy, a ucházejí bez moci před tím, kdož je honí. 7Rozpomínáť se dcera Jeruzalémská ve dnech trápení svého a kvílení svého na všecka svá utěšení, kteráž mívala ode dnů starodávních, když padá lid její od ruky nepřítele, nemajíc žádného, kdo by ji retoval. Protivníciť se jí dívajíce, posmívají se klesnutí jejímu. 8Těžce hřešila dcera Jeruzalémská, protož jako nečistá odloučena jest. Všickni, kteříž ji v poctivosti mívali, neváží jí sobě, proto že vidí nahotu její; ona pak vzdychá, obrácena jsuci zpět. 9Nečistota její na podolcích jejích; nepamatovala na skončení své, protož patrně klesá, nemajíc žádného, kdo by ji potěšil. Popatřiž, Hospodine, na trápení mé, neboť se vyvýšil nepřítel. 10Sáhl rukou svou nepřítel na všecky drahé věci její; nebo musí se dívati pohanům, an chodí do svatyně její, o čemž jsi byl přikázal, aby tobě nevcházeli do shromáždění. 11Všecken lid její vzdychajíce, hledají chleba, vynakládají nejdražší věci své za pokrm k očerstvení života. Vzezřiž, Hospodine, a popatřiž, neboť jsem v nevážnosti. 12Nic-liž vám do toho, ó všickni, kteříž tudyto jdete? Pohleďte a vizte, jest-li bolest podobná bolesti mé, kteráž jest mi učiněna, jak mne zámutkem naplnil Hospodin v den prchlivosti hněvu svého. 13Seslal s výsosti oheň do kostí mých, kterýž opanoval je; roztáhl sít nohám mým, obrátil mne zpět, obrátil mne v pustinu, celý den neduživá jsem. 14Tuze svázáno jest rukou jeho jho přestoupení mých, tuze spletené houžve připadly na hrdlo mé, porazilo sílu mou; vydal mne Pán v ruku nepřátel, nemohuť povstati. 15Pošlapal Pán všecky mé silné u prostřed mne, svolal proti mně zástupy, aby potřel mládence mé, tlačil Pán presem pannu dceru Judskou. 16Pro tyť věci já pláči, z očí mých, z očí mých tekou vody, a že jest vzdálen ode mne potěšitel, kterýž by očerstvil duši mou; synové moji jsou pohubeni, nebo ssilil se nepřítel. 17Rozprostírá dcera Sionská ruce své, nemá žádného, kdo by ji potěšil; vzbudil tě Hospodin proti Jákobovi všudy vůkol něho nepřátely jeho, mezi nimiž jest dcera Jeruzalémská jako pro nečistotu oddělená. 18Spravedlivý jest Hospodin, neboť jsem na odpor činila ústům jeho. Slyšte medle všickni lidé, a vizte bolest mou; panny mé i mládenci moji odebrali se do zajetí. 19Volala jsem na milovníky své, oni oklamali mne; kněží moji a starci moji v městě pomřeli, hledajíce pokrmu, aby posilnili života svého. 20Popatřiž, ó Hospodine, neboť mi úzko; vnitřnosti mé zkormouceny jsou, srdce mé svadne ve mně, proto že jsem na odpor velice činila. Vně meč na sirobu přivodí, v domě pouhá smrt. 21Slýchajíť, že já vzdychám, ale není žádného, kdo by mne potěšil. Všickni nepřátelé moji slyšíce o mých bídách, radují se, že jsi to učinil, a přivedl den předohlášený, ale budouť mně podobní. 22Nechť přijde všecka nešlechetnost jejich před oblíčej tvůj, a učiň jim, jakož jsi učinil mně pro všecka přestoupení má; neboť jsou mnohá úpění má, a srdce mé neduživé.
Jamieson Fausset Brown Bible Commentary 1 (Lam. 1:1-22)
how is she . . . widow! she that was great, &c.--English Version is according to the accents. 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! (how) she who was princess among the provinces (that is, she who ruled over the surrounding provinces from the Nile to the Euphrates,
Γέν. 15:18;
1Βασ. 4:21;
2Χρ. 9:26;
Εσδ. 4:20) become tributary!" [MAURER].
sit--on the ground; the posture of mourners (
Θρ. 2:10;
Εσδ. 9:3). The coin struck on the taking of Jerusalem by Titus, representing Judea as a female sitting solitary under a palm tree, with the inscription, Judća Capta, singularly corresponds to the image here; the language therefore must be prophetical of her state subsequent to Titus, as well as referring retrospectively to her Babylonian captivity.
2 in the night--even in the night, the period of rest and oblivion of griefs (
Ιώβ 7:3).
lovers . . . friends--the heathen states allied to Judah, and their idols. The idols whom she "loved" (
Ιερ. 2:20-
Ιερ. 2:25) could not comfort her. Her former allies would not: nay, some "treacherously" joined her enemies against her (
2Βασ. 24:2,
2Βασ. 24:7;
Ψαλ. 137:7).
3 (
Ιερ. 52:27).
because of great servitude--that is, in a state "of great servitude," endured from the Chaldeans. "Because" is made by VATABLUS indicative of the cause of her captivity; namely, her having "afflicted" and unjustly brought into "servitude" the manumitted bond-servants (
Ιερ. 34:8-
Ιερ. 34:22). MAURER explains it, "Judah has left her land (not literally 'gone into captivity') because of the yoke imposed on it by Nebuchadnezzar."
no rest-- (
Δευτ. 28:64-
Δευτ. 28:65).
overtook her between . . . straits--image from robbers, who in the East intercept travellers at the narrow passes in hilly regions.
4 feasts--the passover, pentecost (or the feast of weeks), and the feast of tabernacles.
gates--once the place of concourse.
5 the chief--rule her (
Δευτ. 28:43-
Δευτ. 28:44).
adversaries . . . prosper; for the Lord--All the foes' attempts would have failed, had not God delivered His people into their hands (
Ιερ. 30:15).
6 beauty . . . departed--her temple, throne, and priesthood.
harts that find no pasture--an animal timid and fleet, especially when seeking and not able to "find pasture."
7 remembered--rather, "remembers," now, in her afflicted state. In the days of her prosperity she did not appreciate, as she ought, the favors of God to her. Now, awakening out of her past lethargy, she feels from what high privileges she has fallen.
when her people fell, &c.--that is, after which days of prosperity "her people fell."
mock at her sabbaths--The heathen used to mock at the Jews' Sabbath, as showing their idleness, and term them Sabbatarians [MARTIAL, 4.4]. Now, said they ironically, ye may keep a continuous Sabbath. So God appointed the length of the captivity (seventy years) to be exactly that of the sum of the Sabbaths in the four hundred ninety years in which the land was denied its Sabbaths (
Λευ. 26:33-
Λευ. 26:35). MAURER translates it "ruin." But English Version better expresses the point of their "mocking," namely, their involuntary "Sabbaths," that is, the cessation of all national movements. A fourth line is added in this stanza, whereas in all the others there are but three. So in
Θρ. 2:19.
8 (
1Βασ. 8:46).
is removed--as a woman separated from the congregation of God for legal impurity, which is a type of moral impurity. So
Θρ. 1:17;
Λευ. 12:2;
Λευ. 15:19, &c.
her nakedness--They have treated her as contumeliously as courtesans from whom their clothes are stripped.
turneth backward--as modest women do from shame, that is, she is cast down from all hope of restoration [CALVIN].
9 Continuation of the image in
Θρ. 1:8. Her ignominy and misery cannot be concealed but are apparent to all, as if a woman were suffering under such a flow as to reach the end of her skirts.
remembereth not . . . last end-- (
Δευτ. 32:29;
Ησ. 47:7). She forgot how fatal must be the end of her iniquity. Or, as the words following imply: She, in despair, cannot lift herself up to lay hold of God's promises as to her "latter end" [CALVIN].
wonderfully--Hebrew, "wonders," that is, with amazing dejection.
O Lord, behold--Judah here breaks in, speaking for herself.
for the enemy hath magnified himself--What might seem ground for despair, the elated insulting of the enemy, is rather ground for good hope.
10 for--surely she hath seen, &c.
heathen . . . command . . . not enter . . . congregation--for instance, the Ammonites and Moabites (
Δευτ. 23:3;
Νεεμ. 13:1-
Νεεμ. 13:2). If the heathen, as such, were not allowed to enter the sanctuary for worship, much less were they allowed to enter in order to rob and destroy.
11 (
Ιερ. 37:21;
Ιερ. 38:9;
Ιερ. 52:6).
given . . . pleasant things for meat-- (
2Βασ. 6:25;
Ιώβ 2:4).
relieve . . . soul--literally, "to cause the soul or life to return."
for I am become vile--Her sins and consequent sorrows are made the plea in craving God's mercy. Compare the like plea in
Ψαλ. 25:11.
12 The pathetic appeal of Jerusalem, not only to her neighbors, but even to the strangers "passing by," as her sorrow is such as should excite the compassion even of those unconnected with her. She here prefigures Christ, whom the language is prophetically made to suit, more than Jerusalem. Compare Israel, that is, Messiah,
Ησ. 49:3. Compare with "pass by,"
Ματθ. 27:39;
Μάρκ. 15:29. As to Jerusalem,
Δαν. 9:12. M AURER, from the Arabic idiom, translates, "do not go off on your way," that is, stop, whoever ye are that pass by. English Version is simpler.
13 bones--a fire which not only consumes the skin and flesh, but penetrates even to my "bones" (that is, my vital powers).
prevaileth against--not as ROSENMULLER, "He (Jehovah) hath broken them"; a sense not in the Hebrew.
net-- (
Ιεζ. 12:13); image from hunting wild beasts. He has so entangled me in His judgments that I cannot escape.
turned me back--so that I cannot go forward and get free from His meshes.
14 yoke . . . is bound by his hand-- (
Δευτ. 28:48). Metaphor from husbandmen, who, after they have bound the yoke to the neck of oxen, hold the rein firmly twisted round the hand. Thus the translation will be, "in His hand." Or else, "the yoke of my transgressions" (that is, of punishment for my transgressions) is held so fast fixed on me "by" God, that there is no loosening of it; thus English Version, "by His hand."
wreathed--My sins are like the withes entwined about the neck to fasten the yoke to.
into their hands, from whom--into the hands of those, from whom, &c. MAURER translates, "before whom I am not able to stand."
15 trodden, &c.--MAURER, from Syriac root, translates, "cast away"; so
2Βασ. 23:27. But
Ψαλ. 119:118, supports English Version.
in . . . midst of me--They fell not on the battlefield, but in the heart of the city; a sign of the divine wrath.
assembly--the collected forces of Babylon; a very different "assembly" from the solemn ones which once met at Jerusalem on the great feasts. The Hebrew means, literally, such a solemn "assembly" or feast (compare
Θρ. 2:22).
trodden . . . virgin . . . in a wine-press--hath forced her blood to burst forth, as the red wine from the grapes trodden in the press (
Ησ. 63:3;
Αποκ. 14:19-
Αποκ. 14:20;
Αποκ. 19:15).
16 (
Ιερ. 13:17;
Ιερ. 14:17). Jerusalem is the speaker.
mine eye, mine eye--so
Θρ. 4:18, "our end . . . our end"; repetition for emphasis.
17 Like a woman in labor-throes (
Ιερ. 4:31).
menstruous woman--held unclean, and shunned by all; separated from her husband and from the temple (compare
Θρ. 1:8;
Λευ. 14:19, &c.).
18 The sure sign of repentance; justifying God, condemning herself (
Νεεμ. 9:33;
Ψαλ. 51:4;
Δαν. 9:7-
Δαν. 9:14).
his commandment--literally, "mouth"; His word in the mouth of the prophets.
19 lovers-- (
Θρ. 1:2;
Ιερ. 30:14).
elders--in dignity, not merely age.
sought . . . meat--Their dignity did not exempt them from having to go and seek bread (
Θρ. 1:11).
20 bowels . . . troubled-- (
Ιώβ 30:27;
Ησ. 16:11;
Ιερ. 4:19;
Ιερ. 31:20). Extreme mental distress affects the bowels and the whole internal frame.
heart . . . turned-- (
Ωσ. 11:8); is agitated or fluttered.
abroad . . . sword . . . at home . . . as death-- (
Δευτ. 32:25;
Ιεζ. 7:15). The "as" does not modify, but intensifies. "Abroad the sword bereaveth, at home as it were death itself" (personified), in the form of famine and pestilence (
2Βασ. 25:3;
Ιερ. 14:18;
Ιερ. 52:6). So
Αββ. 2:5, "as death" [MICHAELIS].
21 they are glad that thou hast done it--because they thought that therefore Judah is irretrievably ruined (
Ιερ. 40:3).
the day . . . called--(but) thou wilt bring on them the day of calamity which thou hast announced, namely, by the prophets (Jer. 50:1-46;
Ιερ. 48:27).
like . . . me--in calamities (
Ψαλ. 137:8-
Ψαλ. 137:9;
Ιερ. 51:25, &c.).
22 Such prayers against foes are lawful, if the foe be an enemy of God, and if our concern be not for our own personal feeling, but for the glory of God and the welfare of His people.
come before thee--so
Αποκ. 16:19, "Babylon came in remembrance before God" (compare
Ψαλ. 109:15).