Lamentations2
English Standard Version
1 the in his has the of under a ! He has to the of ; he has his in the of his .
2The has the of ; in his he has the of the of ; he has to the in the and its .
3He has in the of ; he has them his in the of the ; he has like a in , all .
4He has his like an , with his like a ; and he has who were in our in the of the of ; he has his like .
5The has become like an ; he has ; he has its ; he has laid in its , and he has in the of and .
6He has his like a , laid in his ; the Lord has and , and in his has and .
7The has his , his ; he has into the of the the of her ; they a in the of the Lord as on the of .
8The Lord to lay in the of the of ; he the ; he did his ; he and to ; they .
9Her have into the ; he has and her ; her and are ; the is more, her the Lord.
10The of the of on the in ; they have their and ; the of have their to the .
11My are with ; my ; my is to the of the of the of my , because and in the of the .
12They to their , is and ? as they like a in the of the , as their is on their ’ .
13 can I say for , to you, O of ? can I to you, that I may you, O of ? your is as the ; can you?
14Your have for you and ; they have your to your , but have for you that are and .
15 who the their you; they and their the of : Is the was the of , the of all the ?
16 your you; they , they their , they : We have ! , is the we ; now we it; we it!
17The Lord has he ; he has his , he ; he has ; he has the you and the of your .
18Their to the . O of the of , let like a and ! yourself , your !
19 , in the , at the of the ! your like the of the ! your to him the of your , who for at the of .
20 , O Lord, and ! With have you ? Should the fruit of their , the of their ? Should and be in the of the ?
21In the of the the and the ; my and my have by the ; you have them in the of your , .
22You as if to a my every , and on the of the of the Lord or ; those I and my .
Study Guide
Public-domain commentary and original-language notes for Lamentations 2.
Chapter Summary
In this chapter: Lamentation for the misery of Jerusalem. (1-22).
vv1-9
A sad representation is here made of the state of God's church, of Jacob and Israel; but the notice seems mostly to refer to the hand of the Lord in their calamities. Yet God is not an enemy to his people, when he is angry with them and corrects them. And gates and bars stand in no stead when God withdraws his protection. It is just with God to cast down those by judgments, who debase themselves by sin; and to deprive those of the benefit and comfort of sabbaths and ordinances, who have not duly valued nor observed them. What should they do with Bibles, who make no improvement of them? Those who misuse God's prophets, justly lose them. It becomes necessary, though painful, to turn the thoughts of the afflicted to the hand of God lifted up against them, and to their sins as the source of their miseries.
vv10-22
Causes for lamentation are described. Multitudes perished by famine. Even little children were slain by their mother's hands, and eaten, according to the threatening, Deut. 28:53. Multitudes fell by the sword. Their false prophets deceived them. And their neighbours laughed at them. It is a great sin to jest at others' miseries, and adds much affliction to the afflicted. Their enemies triumphed over them. The enemies of the church are apt to take its shocks for its ruins; but they will find themselves deceived. Calls to lamentation are given; and comforts for the cure of these lamentations are sought. Prayer is a salve for every sore, even the sorest; a remedy for every malady, even the most grievous. Our business in prayer is to refer our case to the Lord, and leave it with him. His will be done. Let us fear God, and walk humbly before him, and take heed lest we fall.
Key Words
אֵיךְ: how? or how!; also where
אֲדֹנָי: the Lord (used as a proper name of God only)
אַף: properly, the nose or nostril; hence, the face, and occasionally a person; also (from the rapid breathing in passion) ire
עוּב: to be dense or dark, i.e. to becloud
בַּת: a daughter (used in the same wide sense as other terms of relationship, literally and figuratively)
צִיּוֹן: Tsijon (as a permanent capital), a mountain of Jerusalem
שָׁלַךְ: to throw out, down or away (literally or figuratively)
מִן: properly, a part of; hence (prepositionally), from or out of in many senses
שָׁמַיִם: the sky (as aloft; the dual perhaps alluding to the visible arch in which the clouds move, as well as to the higher ether where the celestial bodies revolve)
אֶרֶץ: the earth (at large, or partitively a land)
Cross References
Lamentations 2Poole, Calvin, and JFB identify God's 'footstool' as the Temple or Ark, citing this key passage.
Supported by Matthew Poole, John Calvin, JFB
Fulfills the horrific curse of mothers eating their children due to extreme famine in the siege.
Supported by Matthew Henry
Establishes the temple/ark as the earthly footstool of God where Israel was commanded to worship.
Supported by Matthew Poole, John Calvin, JFB
Direct parallel of the Lord actively turning to fight against His own people as their enemy.
Supported by JFB
Vivid verbal echo of God breaking down his vineyard hedge or tabernacle like a temporary garden booth.
Supported by Matthew Poole, JFB
The 'measuring line' used not for construction, but as a metaphor for methodical, complete destruction.
Supported by JFB
Further defines the theological concept of worshipping at God's footstool under the Old Covenant.
Supported by Matthew Poole, John Calvin, JFB
The historical execution of Poole's reference: the Chaldeans burning the literal house of the Lord.
Supported by Matthew Poole
Parallels the profaning of the kingly crown and casting down of Judah's strongholds.
Supported by JFB
Fulfillment of the warning that Israel's king would be carried away captive among the Gentiles.
Supported by JFB
Daniel's confirmation that Jerusalem's unique, vast judgment has no equal under the whole heaven.
Supported by JFB
Sion left desolate like a temporary cottage or booth in a garden.
Supported by John Calvin, JFB
Highlights the literal breaking of the bars of the city gates during its destruction.
Supported by JFB
Parallels the silent grief of the elders sitting on the ground with dust on their heads.
Supported by JFB
Connects the cessation of the law under theocracy to times of national apostasy and exile.
Supported by JFB