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We have here the first alphabet of this lamentation, twenty-two stanzas, in which the miseries of Jerusalem are bitterly bewailed and her present deplorable condition is aggravated by comparing it with her former prosperous state; all along, sin is acknowledged and complained of as the procuring cause of all these miseries; and God is appealed to for justice against their enemies and applied to for compassion towards them. The chapter is all of a piece, and the several remonstrances are interwoven; but here is, I. A complaint made to God of their calamities, and his compassionate consideration desired (Lam 1:1-11). II. The same complaint made to their friends, and their compassionate consideration desired (Lam 1:12-17). III. An appeal to God and his righteousness concerning it (Lam 1:18-22), in which he is justified in their affliction and is humbly solicited to justify himself in their deliverance.

This chapter contains a complaint of the miseries of the city of Jerusalem, and the nation of the Jews; first by the Prophet Jeremiah, then by the Jewish people; and is concluded with a prayer of theirs. The prophet deplores the state of the city, now depopulated and become tributary, which had been full of people, and ruled over others; but now in a very mournful condition, and forsaken and ill used by her lovers and friends, turned her enemies, Lam 1:1; and next the state of the whole nation; being carried captive for their sins among the Heathens; having no rest, being overtaken by their persecutors, Lam 1:3; but what most of all afflicted him was the state of Zion; her ways mourning; her solemn feasts neglected; her gates desolate; her priests sighing, and virgins afflicted; her adversaries prosperous; her beauty departed; her sabbaths mocked; her nakedness seen; and all her pleasant things in the sanctuary seized on by the adversary; and all this because of her many transgressions, grievous sins, and great pollution and vileness, which are confessed, Lam 1:4; then the people themselves, or the prophet representing them, lament their case, and call upon others to sympathize with them, Lam 1:12; observing the sad desolation made by the hand of the Lord upon them for their iniquities, Lam 1:13; on account of which great sorrow is expressed; and their case is represented as the more distressing, that they had no comforter, Lam 1:16; then follows a prayer to God, in which his righteousness in doing or suffering all this is acknowledged, and mercy is entreated for themselves, and judgments on their enemies, Lam 1:18.

From above hath he sent fire into my bones,.... Which the Targum interprets of her fortified cities, towns, or castles; as Jerusalem, more especially the temple, and the palaces of the king and nobles in it; which, though burnt by the fire of the Chaldeans, yet, this being according to the determination and by the direction of the Lord, is said to be sent from above, from heaven; so that they seemed to be as it were struck with lightning from heaven; unless it should be thought rather to be understood of the fire of divine wrath, of which the people of the Jews had a quick sense, and was like a burning fever in them: and it prevails against them; or "it" (z); that is, the fire prevails against or rules over everyone of the bones, to the consumption of them: or rather, "he rules over it" (a); that is, God rules over the fire; directs it, and disposes of it, according to his sovereign will and pleasure, to the destruction of the strength of the Jewish nation: he hath spread a net for my feet; in which she was entangled, so that she could not flee from the fire, and escape it, if she would. The allusion is to the taking of birds and wild beasts in nets; if God had not spread a net for the Jews, the Chaldeans could never have taken them; see Eze 12:13; he hath turned me back; her feet being taken in the net, she could not go forward, but was obliged to turn back, or continue in the net, not being able to extricate her feet: or, "turned me upon my back"; as the Arabic version; laid me prostrate, and so an easy prey to the enemy; or, as the Targum, "he hath caused me to turn the back to mine enemies:'' he hath made me desolate and faint all the day; the cities being without inhabitants; the land uncultivated; the state in a sickly and languishing condition; and which continued so to the end of the seventy years' captivity. (z) "et desaeviit in ea", Munster, Tigurine version; "et contrivit ipsum"; so some in Vatablus. (a) "Et dominatus est ea", Montanus, Vatablus, Piscator.

FROM ABOVE: the fifth topic of complaint. Historical interpretation FROM ABOVE HE HAS SENT FIRE, of heavenly revenge, of which it is said in the Book of Job: The fire of God fell from heaven &c. FIRE, namely the aerial powers, who until this day have the power of tormenting the Jews. INTO MY BONES, so that the forces, namely, afflict and chastise them within and without, who would not hear God soothing, whence he adds: AND HE HAS CHASTISED ME. HE HAS SPREAD A NET FOR MY FEET, so that they should not go after pleasures and vain desires all the way to the end. HE HAS TURNED ME BACK through anguish and tribulations. HE HAS MADE ME DESOLATE: the Jews are desolate until the end of the world, and WASTED WITH SORROW. Allegorical interpretation FROM ABOVE HE HAS SENT FIRE &c: those of the Jews, or of the gentiles, who believed and became one Church, rightly say: FROM ABOVE HE HAS SENT FIRE, that is the Holy Ghost from heaven, through whom every force of virtue is invigorated, and the Church is chastised from above, for it not any more to serve idols and look for the pleasures of the world, which the letter MEN signifies, that is interpreted ‘from them’, namely the gifts of the Holy Ghost. Congratulating herself for which the Church calls herself chastised, to love chastely and to fear chastely, and she feels ashamed on account of those vices, to which she had zealously been devoted: ‘HE HAS SPREAD A NET, of preaching, that is, so that I should not go after errors of vanity and pleasures. HE HAS TURNED ME BACK, for me to go after him, and not before.’ This NET is entrusted to the apostles, for them to draw out fishes from the sea of this world. ‘FOR MY FEET, whence: I have restrained my feet from every evil way. HE HAS MADE ME DESOLATE of present goods, that previously were of comfort to me. WASTED WITH SORROW ALL THE DAY LONG: of pain, namely, for present tribulations and of love for the goods to come.’ Moral interpretation FROM ABOVE HE HAS SENT FIRE &c: while the soul is blamed by God for her sins, but coming to herself she is salubriously goaded by the stings of conscience and testifies that fire has come from the Lord INTO her BONES, that is into the marrow of her thoughts. Hence she is corrected from above and chastised and, as she senses the nets of God’s doctrines spread before her feet, she is TURNED BACK. She abstains from things unlawful, she turns concupiscence and debauchery of pleasure into tears and, WASTED WITH SORROW, the stronger she laments and receives no comfort from the present life, the more earnestly she considers herself to have erred through various desires.

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

The prophet begins with lamenting the dismal reverse of fortune that befell his country, confessing at the same time that her calamities were the just consequence of her sins, Lam 1:1-6. Jerusalem herself is then personified and brought forward to continue the sad complaint, and to solicit the mercy of God, vv. 7-22. In all copies of the Septuagint, whether of the Roman or Alexandrian editions, the following words are found as a part of the text: Και εγενετο μετα το αιχμαλωτισθηναι τον Ισραηλ, και Ιερουσαλημ ερημωθηναι, εκαθισεν Ιερεμιας κλαιων, και εθρηνησεν τον θρηνον τουτον επι Ιερουσαλημ, και ειπεν· - And it came to pass after Israel had been carried away captive, and Jerusalem was become desolate, that Jeremiah sat weeping: and he lamented with this lamentation over Jerusalem; and he said." The Vulgate has the same, with some variations: - "Et factum est, postquam in captivitatem redactus est Israel, et Jerusalem deserta est, sedit Jeremias propheta fiens, et planxit lamentations hac in Jerusalem, et amaro animo suspirans et ejulans, digit." The translation of this, as given in the first translation of the Bible into English, may be found at the end of Jeremiah, taken from an ancient MS. in my own possession. I subjoin another taken from the first Printed edition of the English Bible, that by Coverdale, 1535. "And it came to passe, (after Israel was brought into captyvitie, and Jerusalem destroyed); that Jeremy the prophet sat weeping, mournynge, and makinge his mone in Jerusalem; so that with an hevy herte he sighed and sobbed, sayenge." Matthew's Bible, printed in 1549, refines upon this: "It happened after Israell was brought into captyvite, and Jerusalem destroyed, that Jeremy the prophet sate wepyng, and sorrowfully bewayled Jerusalem; and syghynge and hewlynge with an hevy and wooful hert, sayde." Becke's Bible of the same date, and Cardmarden's of 1566, have the same, with a trifling change in the orthography. On this Becke and others have the following note: - "These words are read in the lxx. interpreters: but not in the Hebrue." All these show that it was the ancient opinion that the Book of Lamentations was composed, not over the death of Josiah, but on account of the desolations of Israel and Jerusalem. The Arabic copies the Septuagint. The Syriac does not acknowledge it; and the Chaldee has these words only: "Jeremiah the great priest and prophet said."

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, Gen 15:18; Kg1 4:21; Ch2 9:26; Ezr 4:20) become tributary!" [MAURER]. sit--on the ground; the posture of mourners (Lam 2:10; Ezr 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, JudÃ&brvbra 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.

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-- (Eze 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.

Sorrow and Wailing over the Fall of Jerusalem and Judah (Note: Keil has attempted, in his German translation of this and the next three chapters, to reproduce something of the alphabetic acrosticism of the original (see above, p. 466); but he has frequently been compelled, in consequence, to give something else than a faithful reproduction of the Hebrew. It will be observed that his example has not been followed here; but his peculiar renderings have generally been given, except where these peculiarities were evidently caused by the self-imposed restraint now mentioned. He himself confesses, in two passages omitted from the present translation (pp. 591 and 600 of the German original), that for the sake of reproducing the alphabeticism, he has been forced to deviate from a strict translation of the ideas presented in the Hebrew. - Tr.) 1 Alas! how she sits alone, the city that was full of people! She has become like a widow, that was great among the nations; The princess among provinces has become a vassal. 2 She weeps bitterly through the night, and her tears are upon her cheek; She has no comforter out of all her lovers: All her friends have deceived her; they have become enemies to her. 3 Judah is taken captive out of affliction, and out of much servitude; She sitteth among the nations, she hath found no rest; All those who pursued her overtook her in the midst of her distresses. 4 The ways of Zion mourn, for want of those who went up to the appointed feast; All her gates are waste; her priests sigh; Her virgins are sad, and she herself is in bitterness. 5 Her enemies have become supreme; those who hate her are at ease; For Jahveh hath afflicted her because of the multitude of her transgressions: Her young children have gone into captivity before the oppressor. 6 And from the daughter of Zion all her honour has departed; Her princes have become like harts [that] have found no pasture, And have gone without strength before the pursuer. 7 In the days of her affliction and her persecutions, Jerusalem remembers all her pleasant things which have been from the days of old: When her people fell by the hand of the oppressor, and there was none to help her, Her oppressors saw her, - they laughed at her times of rest. 8 Jerusalem hath sinned grievously, therefore she hath become an abomination: All those who honoured her despise her, because they have seen her nakedness; And she herself sighs, and turns backward. 9 Her filth is on her flowing skirts; she remembered not her latter end; And so she sank wonderfully: she has no comforter. "O Jahveh, behold my misery!" for the enemy hath boasted. 10 The oppressor hath spread out his hand upon all her precious things; For she hath seen [how] the heathen have come into her sanctuary, [Concerning] whom Thou didst command that they should not enter into Thy community. 11 All her people [have been] sighing, seeking bread; They have given their precious things for bread, to revive their soul. See, O Jahveh, and consider that I am become despised. 12 [Is it] nothing to you, all ye that pass along the way? Consider, and see if there be sorrow like my sorrow which is done to me, Whom Jahveh hath afflicted in the day of the burning of His anger. 13 From above He sent fire in my bones, so that it mastered them; He hath spread a net for my feet, He hath turned me back; He hath made me desolate and ever languishing. 14 The yoke of my transgressions hath been fastened to by His hand; They have interwoven themselves, they have come up on my neck; it hath made my strength fail: The Lord hath put me into the hands of [those against whom] I cannot rise up. 15 The Lord hath removed all my strong ones in my midst; He hath proclaimed a festival against me, to break my young men in pieces: The Lord hath trodden the wine-press for the virgin daughter of Judah. 16 Because of these things I weep; my eye, my eye runneth down [with] water, Because a comforter is far from me, one to refresh my soul; My children are destroyed, because the enemy hath prevailed. 17 Zion stretcheth forth her hands, [yet] there is none to comfort her; Jahveh hath commanded concerning Jacob; his oppressors are round about him: Jerusalem hath become an abomination among them. 18 Jahveh is righteous, for I have rebelled against His mouth. Hear now, all ye peoples, and behold my sorrow; My virgins and my young men are gone into captivity. 19 I called for my lovers, [but] they have deceived me; My priests and my elders expired in the city, When they were seeking bread for themselves, that they might revive their spirit. 20 Behold, O Jahveh, how distressed I am! my bowels are moved; My heart is turned within me, for I was very rebellious: Without, the sword bereaveth [me]; within, [it is] like death. 21 They have heard that I sigh, I have no comforter: All mine enemies have heard of my trouble; they are glad because Thou hast done it. Thou bringest the day [that] Thou hast proclaimed, that they may be like me. 22 Let all their wickedness come before Thee, And do to them as Thou hast done to me because of all my transgressions; For my sighs are many and my heart is faint. Lamentations 1:1-22 The poem begins with a doleful meditation on the deeply degraded state into which Jerusalem has fallen; and in the first half (Lam 1:1-11), lament is made over the sad condition of the unhappy city, which, forsaken by all her friends, and persecuted by enemies, has lost all her glory, and, finding no comforter in her misery, pines in want and disesteem. In the second half (Lam 1:12-22), the city herself is introduced, weeping, and giving expression to her sorrow over the evil determined against her because of her sins. Both portions are closely connected. On the one hand, we find, even in Lam 1:9 and Lam 1:11, tones of lamentation, like signs from the city, coming into the description of her misery, and preparing the way for the introduction of her lamentation in Lam 1:12-22; on the other hand, her sin is mentioned even so early as in Lam 1:5 and Lam 1:8 as the cause of her misfortune, and the transition thus indicated from complaint to the confession of guilt found in the second part. This transition is made in Lam 1:17 by means of a kind of meditation on the cheerless and helpless condition of the city. The second half of the poem is thereby divided into two equal portions, and in such a manner that, while in the former of these (Lam 1:12-16) it is complaint that prevails, and the thought of guilt comes forward only in Lam 1:14, in the latter (Lam 1:18-22) the confession of God's justice and of sin in the speaker becomes most prominent; and the repeated mention of misery and oppression rises into an entreaty for deliverance from the misery, and the hope that the Lord will requite all evil on the enemy.