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The second alphabetical elegy is set to the same mournful tune with the former, and the substance of it is much the same; it begins with Ecah, as that did, "How sad is our case! Alas for us!" I. Here is the anger of Zion's God taken notice of as the cause of her calamities (Lam 2:1-9). II. Here is the sorrow of Zion's children taken notice of as the effect of her calamities (Lam 2:10-19). III. The complaint is made to God, and the matter referred to his compassionate consideration (Lam 2:20-22). The hand that wounded must make whole.

INTRODUCTION TO LAMENTATIONS 2 This chapter contains another alphabet, in which the Prophet Jeremiah, or those he represents, lament the sad condition of Jerusalem; the destruction of the city and temple, and of all persons and things relative to them, and to its civil or church state; and that as being from the hand of the Lord himself, who is represented all along as the author thereof, because of their sins, Lam 2:1; and then the elders and virgins of Zion are represented as in great distress, and weeping for those desolations; which were very much owing to the false prophets, that had deceived them, Lam 2:10; and all this occasioned great rejoicing in the enemies of Zion, Lam 2:15; but sorrow of heart to Zion herself, who is called to weeping, Lam 2:18; and the chapter is concluded with an address to the Lord, to take this her sorrowful case into consideration, and show pity and compassion, Lam 2:20.

What thing shall I take to witness for thee?.... What argument can be made use of? what proof or evidence can be given? what witnesses can be called to convince thee, and make it a clear case to time, that ever any people or nation was in such distress and calamity, what with sword, famine, pestilence, and captivity, as thou art? what thing shall I liken thee to, O daughter of Jerusalem? what kingdom or nation ever suffered the like? no example can be given, no instance that comes up to it; not the Egyptians, when the ten plagues were inflicted on them; not the Canaanites, when conquered and drove out by Joshua; not the Philistines, Moabites, Edomites, and Syrians, when subdued by David; or any other people: what shall I equal to thee, that I may comfort thee, O virgin daughter of Zion? for this is one way that friends comfort the afflicted, by telling them that such an one's case was as bad, and worse, than theirs; and therefore bid them be of good heart; bear their affliction patiently; before long it will be over; but nothing of this kind could be said here; no, nor any hope given it would be otherwise; they could not say their case was like others, or that it was not desperate: for thy breach is great like the sea; as large and as wide as that: Zion's troubles were a sea of trouble; her afflictions as numerous and as boisterous as the waves of the sea; and as salt, as disagreeable, and as intolerable, as the waters of it: or her breach was great, like the breach of the sea; when it overflows its banks, or breaks through its bounds, there is no stopping it, but it grows wider and wider: who can heal thee? it was not in the power of man, in her own power, or of her allies, to recover her out of the hands of the enemy; to restore her civil or church state; her wound was incurable; none but God could be her physician. The Targum is, "for thy breach is great as the greatness of the breach of the waves of the sea in the time of its tempest; and who is the physician that can heal thee of thy infirmity?''

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

The prophet shows the dire effects of the Divine anger in the miseries brought on his country; the unparalleled calamities of which he charges, on a great measure, on the false prophets, Lam 2:1-14. In thus desperate condition, the astonishment and by-word of all who see her, Jerusalem is directed to sue earnestly for mercy and pardon, Lam 2:15-22.

What thing shall I take - Or, rather, as Dr. Blayney, "What shall I urge to thee?" How shall I comfort thee? Thy breach is great like the sea - Thou hast a flood of afflictions, a sea of troubles, an ocean of miseries.

(Lam. 2:1-22) How--The title of the collection repeated here, and in Lam 4:1. covered . . . with a cloud--that is, with the darkness of ignominy. cast down from heaven unto . . . earth-- (Mat 11:23); dashed down from the highest prosperity to the lowest misery. beauty of Israel--the beautiful temple (Psa 29:2; Psa 74:7; Psa 96:9, Margin; Isa 60:7; Isa 64:11). his footstool--the ark (compare Ch1 28:2, with Psa 99:5; Psa 132:7). They once had gloried more in the ark than in the God whose symbol it was; they now feel it was but His "footstool," yet that it had been a great glory to them that God deigned to use it as such.

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

Lamentation over the Judgment of Destruction That Has Come on Zion and the Desolation of Judah 1 Alas! how the Lord envelopes the daughter of Zion in His wrath! He hath cast down the glory of Israel from heaven to earth; Nor hath He remembered His footstool in the day of His wrath. 2 The Lord hath swallowed up all the habitations of Jacob, He hath not spared: He hath broken down, in His anger, the strongholds of the daughter of Judah; He hath smitten [them] down to the earth. He hath profaned the kingdom and its princes. 3 He hath cut off, in the burning of wrath, every horn of Israel; He hath drawn back His right hand from before the enemy, And hath burned among Jacob like a flaming fire, [which] devours round about. 4 He hath bent His bow like an enemy, standing [with] His right hand like an adversary, And He slew all the desires of the eye; On the tent of the daughter of Zion hath He poured out His fury like fire. 5 The Lord hath become like an enemy; He hath swallowed up Israel. He hath swallowed up all her palaces, He hath destroyed his strongholds, And hath increased on the daughter of Judah groaning and moaning. 6 And He hath violently treated His own enclosure, like a garden; He hat destroyed His own place of meeting: Jahveh hath caused to be forgotten in Zion the festival and the Sabbath, And in the fierceness of His wrath He hath rejected king and priest. 7 The Lord hath spruned His own altar, He hath abhorred His own sanctuary; He hath delivered into the hand of the enemy the walls of her palaces; They have made a noise in the house of Jahvey, as [on] the day of a festival. 8 Jahveh hath purposed to destroy the walls of the daughter of Zion: He hath stretched out a line, He hath not drawn back His hand from demolishing; And He hath made the rampart and the [city] wall to mourn; they sorrow together. 9 Her gates have sunk into the earth; He hath destroyed and broken her bars: Her king and her princces are among the nations; there is no law. Her prophets also find no vision from Jahveh. 10 The elders of the daughter of Zion sit upon the ground, they silent; They have cast up dust upon their head, they have clothed themselves with sackcloth garments: The virgins of Jerusalem have brought down their head to the earth. 11 Mine eyes waste away with tears, My bowels glow, My liver is poured out on the earth, because of the destruction of the daughter of my people; Because the young child and the suckling pine away in the streets of the city. 12 They said to their mothers, Where is corn and wine? When they were fainting like one wounded in the streets of the city, When their soul was poured out into the bosom of their mothers. 13 What slall I testify against thee? what shall I compare to thee, O daughter of Jerusalem? What shall I liken to thee, that I may comfort thee, O virgin daughter of Zion? For thy destruction is great, like the sea; who can heal thee? 14 Thy prophets have seen for thee vanity and absurdity, And have not revealed thine iniquity, to turn thy captivity; But they have seen for thee burdens of vanity, and expulsion. 15 All that pass by the way clap [their] hands against thee; They hiss and shake their head against the daughter of Jerusalem [saying, "Is] this the city that they call "The perfection of beauty, a joy of the whole earth?'" 16 All thine enemies have opened their mouth against thee: They hiss and gnash the teeth; they say, "We have swallowed [her]; Assuredly this is the day that we have expected; we have found [it], we have seen [it]." 17 Jahveh hath done what He hath purposed: He hath executed His word which He commanded from the days of yore: He hath broken down, and hath not spared: And He hath made the enemy rejoice over thee; He hath raised up the horn of thine adversaries. 18 Their heart crieth out unto the Lord. O wall of the daughter of Zion, let tears run down like a stream by day and by night: Give thyself no rest; let not the apple of thine eye cease. 19 Arise, wail in the night; at the beginning of the watches, Pour out thy heart like water before the face of the Lord: Lift up thine hands to Him for the soul of thy young children, That faint for hunger at the head of every street. 20 See, O Jahveh, and consider to whom Thou hast acted thus! Shall women eat their [body's] fruit, the children of their care? Or shall priest and prophet be slain in the sanctuary of the Lord? 21 The boy and the old man lie without, on the ground; My virgins and my young men have fallen by the sword: Thou hast slain in the day of Thy wrath, Thou hast slaughtered, Thou hast not spared. 22 Thou summonest, as on a feast-day, my terrors round about; And in the day of wrath of Jahveh there was no fugitive or survivor Whom I would have nursed and brought up; mine enemy destroyed them. This second poem contains a new and more bitter lamentation regarding the fall of Jerusalem and the kingdom of Judah; and it is distinguished from the first, partly by the bitterness of the complaint, but chiefly by the fact that while, in the first, the oppressed, helpless, and comfortless condition of Jerusalem is the main feature, - here, on the other hand, it is the judgment which the Lord, in His wrath, has decreed against Jerusalem and Judah, that forms the leading thought in the complaint, as is shown by the prominence repeatedly given to the wrath, rage, burning wrath, etc. (Lam 2:1.). The description of this judgment occupies the first part of the poem (Lam 2:1-10); then follows, in the second part (Lam 2:11-19), the lamentation over the impotency of human consolation, and over the scoffing of enemies at the misfortunes of Jerusalem (Lam 2:11-16). It was the Lord who sent this judgment; and it is He alone who can give comfort and help in this distress. To Him must the daughter of Zion betake herself with her complaint (Lam 2:17-19); and this she actually does in the concluding portion (Lam 2:20-22). Lamentations 2:1-22 Description of the judgment. - Lam 2:1. The lamentation opens with signs for the destruction of Jerusalem and the temple. The first member of the verse contains the general idea that the Lord (אדני, the Lord κατ ̓ ἐξοχὴν, very suitably used instead of יהוה) has, in His wrath, enveloped Jerusalem with clouds. This thought is particularized in the two members that follow, and is referred to the overthrow of Jerusalem and the temple. יעיב, from עוּב (which is ἅπ. λεγ. as a verb, and is probably a denominative from עב, a cloud), signifies to cover or surround with clouds. בּאפּו does not mean "with His wrath" (Ewald, Thenius), but "in His wrath," as is shown by Lam 2:3, Lam 2:6, Lam 2:21, Lam 2:22. "The daughter of Zion" here means the city of Jerusalem, which in the second member is called "the glory (or ornament) of Israel," by which we are to understand neither res Judaeorum florentissimae in general (Rosenmller), nor the temple in special, as the "splendid house," Isa 64:10 (Michaelis, Vaihinger). Jerusalem is called the glory or ornament of Israel, in the same way as Babylon in Isa 64:10 is called "the glory of the splendour of the Chaldeans" (Thenius, Gerlach). In the figurative expression, "He cast down from heaven to earth," we are not to think there is any reference to a thunderbolt which knocks down an object, such as a lofty tower that reaches to heaven (Thenius); "from heaven" implies that what is to be thrown down was in heaven, as has been already remarked by Raschi in his explanation, postquam sustulisset eos (Judaeos) usque ad coelum, eosdem dejecit in terram, where we have merely to substitute "Jerusalem," for eos, which is too vague. Gerlach has rightly remarked that the expression "cast down from heaven" is to be accounted for by the fact that, in the first member of the verse, Jerusalem is compared to a star, in the same way as Babylon is expressly called a tar in Isa 14:12; nay, what is more, Jerusalem is here compared to a star that has fallen from heaven; the reference to that passage thus becomes unmistakeable. Moreover, the casting down from heaven means something more than deprivation of the glory that had come on the city in consequence of God's dwelling in the midst of it (Gerlach); it signifies, besides, the destruction of the city, viz., that it would be laid in ashes. In all this, the Lord has not been thinking of, i.e., paid any regard to, His footstool, i.e., the ark of the covenant (Ch1 28:2; Psa 99:5), - not the temple (Ewald), although we cannot think of the ark without at the same thinking of the temple as the house in which it was kept. The ark, and not the temple, is named, because the temple became a habitation of the Lord, and a place where He revealed Himself, only through the ark of the covenant, with which the Lord had graciously connected His presence among His people. It is further implied, in the fact that God does not think of His footstool, that the ark itself was destroyed along with the temple and the city.

Against such terrible misery, human power can give neither comfort nor help. "What shall I testify to you?" the Kethib אעודך is a mistake in transcription for אעידך (Qeri), because עוּד is not commonly used in the Kal. העיד, to bear witness, is mostly construed with בּ, against or for any one, but also with acc., Kg1 21:10, Kg1 21:13, in malam, and Job 29:11, in bonam partem. Here it is used in the latter sense: "give testimony to thee" for the purpose of instruction and comfort, - not of a calamity that has happened elsewhere, as Calvin and Thenius explain, though against the construction of the verb with the accus.; still less "to make one swear" (Gesenius, Ewald). That the prophetic witness is meant here in the sense of encouragement by instruction, warning, and comfort, is evident from the mention of the testimony of the false prophets in Lam 2:14. "What shall I compare to thee?" i.e., what kind of misfortune shall I mention as similar to yours? This is required by the principle derived from experience: solamen miseris socios habuisse malorum. ואנחמך, "that I may comfort thee." The reason assigned, viz., "for thy destruction is great, like the sea" (i.e., immense), follows the answer, understood though not expressed, "I can compare nothing to thee." The answer to the last question, "Who can heal thee?" (רפא with ל) is, "no man;" cf. Jer 30:12. Reasons are assigned for this in Lam 2:14-16.