Chapter 1: Captive Zion's Sorrows

Verse 1 א

"How lonely sits the city that was full of people! How like a widow has she become, she that was great among the nations! She that was a princess among the cities has become a vassal."

As this opening verse states: "She that was great among the nations," that is, once subject to her. As Ezekiel 5:5 declares: "This is Jerusalem; I have set her in the center of the nations."

Then is displayed that the people's glory was once distinguished by their tributes. For: "she that was a princess among the cities has become a vassal" Because, once tributes were made to her. As 2 Samuel 8:2 declares: "and he (David) defeated Moab." And the Moabites became servants to David and brought tribute.

And, King Solomon had divided his kingdom within such glories, as setting forth distinctive projects to single cities. As recorded in I Kings 4:21: "Solomon ruled over all the kingdom from the Euphrates to the land of the Philistines and to the border of Egypt; they brought tribute and served Solomon all the days of his life." Also Proverbs l2:21 states: "The hand of the diligent will rule, while the slothful will be put to forced labor."

Now to this Verse 1 is applied the first letter of the Hebrew, "Aleph", since doctrine is indicated. This Verse 1 points out to the Hebrew people the exact doctrine from God that lacks their observance, within their own knowledge, as people within captivity. This fact the prophet Isaiah 5:13 underscores: "Therefore my people go into exile for want of knowledge; their honored men are dying of hunger, and their multitude is parched with thirst."

It must be also known that a fourth place of conquest is applicable in many colors, and in parched places: within this first lamentation.

Now, allegorically, "the city", in Verse 1 is the present church. The phrase: "that was full of people!" is indicative of the various tributes. And: "she was great among the nations" denotes obedi ence to the faith. Finally: "she what was a princess among the cities has become a vassal". This can refer to diversity within the Church, as discerned by a life-style prevailing.

Then again "How lonely sits the city that was full of people." This can indicate a loss of protection and aid from angels. And, "How like a widow has she become ". Namely, as she is taken away from her present spouse. Finally: "has become a vassal". That is, exposed to tyrants.

Morally, the phrase: "sits the city", connotes the human soul. And, the phrase, "that was full of people, indicates people of good affection.

Then, the saying, "great among the nations". Namely, regards corruptions. Also: "princess among the cities". That is, as to the human senses.

Then again: "How lonely": away from suffrages of goods. And, "like a widow". As to embraces of a husband. Finally : "has become a vassal": to corruptions.

Verse 2 ב

"She weeps bitterly in the night, tears on her cheek; among all her lovers she has none to comfort her; all her friends have dealt treacherously with her, they have become her enemies."

Verse 2 laments the violation of friendship. So, first is indicated the need for friends. As expressed: "She weeps bitterly": as if continuously: Jerusalem. And, "in the night": privately, due to fear of enemies, or as one in adversity. Also: "tears on her cheeks": since there are none who would wipe them away. As Psalm 6:6 states: "every night I flood my bed with tears"

Secondly, as to lack of aid: "among all her lovers she has none to comfort her". That is, offering any aid against her enemies.

For: "all her friends have dwelt treacherously with her". Namely, the Egyptians and all joining with them. As Ecclesiastes 4:1 claims: "Again I saw all the oppressions that are practiced under the sum. And behold, the tears of the oppressed and they had no one to comfort them."

Thirdly, all affection is changeable. As said: "all her friends have dwelt treacherously with her, they have become her enemies."

To this second Verse is applied the Hebrew alphabet letter "Beth". This letter can symbolize a "House". For the house of Jacob now weeps, as a third situation for lamenting is pointed out.

Allegorically, the Church weeps over her enemies.

As Verse 2 expresses: "tears on her cheek": on Church prelates. And: "among her lovers": as the holy angels. Also: "she has none to comfort her as one person consoling with divine justice.

Morally, the human soul laments. As said: "she weeps bitterly in the night. That is, for sins.

Then: "tears on her cheek", the conscience by which action of one speaks.

And: "among all her lovers": in her private affections. Also: "she has none to comfort her with any pleasures of perverted affection.

Verse 3 ג

"Judah has gone into exile because of affliction and hard servitude; she dwells now among the nations, but finds no resting place; her pursuers have all overtaken her in the midst of her distress."

Here in Verse 3 the misery throughout the captivity's periods is exposed, as to its magnitude. Such is twofold: first, the servitude itself is lamented regarding suppression of human kind, second as to its possessions. As expressed further on in Verse 7 ("Zain"): "When her people fell into the hand of the foe, and there was none to help her, the foe gloated over her, mocking at her downfall."

The first part, (servitude itself) is divided twofold. First, misery from oppression is loudly bewailed. Secondly, the reason for this misery is shown. As Verse 8 "Heth", declares: "Jerusalem sinned grievously, therefore she became filthy; all who honored her despise her, for they have seen her nakedness; yea, she herself groans, and turns her face away."

As to misery from oppression there are two more notions: First this misery is bewailed as to a present affliction sustained, second, as to an affliction recalled. As Verse 7 "'Zain" states: "Jerusalem remembers in the days of her affliction and bitterness all the precious things that were hers from days of old" etc..

Regarding present affliction there sustained, three further ideas are also presented. First, is the misery itself as to persons fleeing, second as to those remaining. As expressed in Verse 24' "Daleth": "The roads to Zion mourn, for none come to the appointed feasts; all her gates are desolate, her priests groan; her maidens have been dragged away, and she herself suffers bitterly."

Thirdly are those captives, as pointed out in Verse 5: "He": "Her foes have become the head, her enemies prosper, because, the Lord has made her suffer for the multitude of her transgressions; her children have gone away, captives before the foe."

Regarding the misery of those fleeing three notes are made. First, as to the flight itself, as Verse 3 says: "Judah has gone into exile because of affliction and hard servitude." That is, regarding persons fleeing from the land of Judah to the lands of their neighbors.

And: "because of affliction" (on the people) and hard servitude": through taxes, or tributes. For these persons did suffer on the lands of the Chaldaeans. The prophet Isaiah 16:3 states: "Hide the outcasts, betray not the fugitive; let the outcast of Moab sojourn among you;". Again: Isaiah 2l:l5 declares: "To the thirsty bring water, meet the fugitive with bread, O in habitants of the land of Tema. For, they have fled from the swords, from the drawn sword, from the bent bow, and from the press of battle."

Secondly, the imminent straits of those fleeing is bewailed. As Verse 3 says: "she dwells among the nations". That is, among the Moabites and the Ismahelites. Then, "but finds no resting place". For, even there an obstacle was suffered by them. Also, in Deuteronomy 28:65 is asserted: "And among these nations you shall find no ease, and there shall be no rest for the sole of sour foot.

Thirdly, is predicted obstacles in overcoming the power of enemies. As stated in Verse 3: "her pursuers (the Chaldaeans)have all overtaken her in the midst of her distress".

This distress was experienced even towards whom the people fled to, just like in Egypt. As Jeremiah 12:l6 declares: "Then the sword which you fear shall overtake you there in the land of Egypt; and the famine of which you are afraid shall follow hard after you to Egypt; and there you shall die."

To this Verse 3 the Hebrew letter "Ghimel" is set forth, which is interpreted as "a plentitude". Because, for a plentitude of their sins the people suffer a plentitude of miseries. As Matthew 23:32 expresses this: "Fill up then the measure of your father". And Luke declares: "For the measure you give will be the measure you get back" (Lk 6:38).

Allegorically, the word "Judah" in Verse 3 refers to the Church, as joined to Christ. The words also in Verse 3: " has gone into exile

because of affliction", connote hostages. And there are hostages among hostages among whom one seeks peace. Then: "but finds no resting place": like one oppressed at will by everyone. Moreover, the word "Judah" in Verse 3 may mean a soul that ought to believe in God.

Then, Verse 3 continues: "has gone into exile," Namely , into corruptions and demons. And: "but finds no resting place": by fleeing such corruptions and demons.

Then is said: "her pursuers". That is, such demons "have all overtaken her in the midst of her distress": in death.

Verse 4 ד

"The roads to Zion mourn, for none come to the appointed feasts; all her gates are desolate, her priests groan; her maidens have been dragged away, and she herself bitterly suffers."

Here in Verse 4 is loudly lamented the misery of persons remaining. First, regarding such persons who frequent pilgrimages. As expressed: "The roads to Zion mourn, for none come to the appointed feasts". That is, while they arouse contentions during three feasts: (Psach, Pentecost, and Scenopegia). To such the prophet Isaiah 33:8 refers: "The highways lie waste, the wayfaring man ceases. Covenants are broken, witnessess are despised, there is no regard for man".

Second, as to those persons remaining, like the leaders, or priests, the city honors. As said: "all her gates are desolate". And the propher Isaiah states: "And her gates shall lament and mourn; ravaged, she shall sit upon the ground." (Is 3:26)

Then: "her priests groan". As the minor propher Joel discloses: "Between the vestibule and the altar let the priests, the ministers of the Lord, weep" (Jo 2:17).

Also, regarding maidens and virgins, Verse 4 says: "Their maidens have been dragged away". Namely, they are violated. As Job remarks: "Through want and hard hunger they gnaw the dry and desolate ground; they pick mallow and the leaves of bushes, and to warm themselves the roots of the broom" (Job: 30:3). And: I Maccabees l:11: "He gathered a very strong army and ruled over countries, nations, and princes, and they became tributary to him".

Third, is stated the people who comprise the city: "And she herself (Jerusalem) suffers bitterly". As the Book of Ruth 1:20 declares: Do not call me Naomi, call me Mara, for the Almighty has dealt bitterly with me".

To Verse 4 is applied the Hebrew letter "Daleth", meaning "troubled". For, the destruction of the Temple (at Jerusalem) is loudly lamented. That is, due to its cedared and gold tablets. As recorded in I Kings, Chapter 6 (Building the House of the Lord") where is listed the eighth period of the people's captivity.

Allegorically, the word "roads" in Verse 4 connotes those ways leading to heaven. And: "to Zion". the place of prophets, and preachers.

Then: "to the appointed feasts". That is, as if within the celestial fatherland, heaven. And: "all her gates are desolate. Namely, the prelates of the Church.

Also: "her priests groan":those who administer sacred functions. And: "her maidens have been dragged away, and she herself suffers bitterly". Namely, those who obtain pre-eminent status within the Church.

All such persons are agitated through sin, as they unite their people together, subdued and filled with bitterness. Hence, the Book of Exodus claims: "And as soon as he came near the camp and saw the calf and the dancing, Moses' anger burned hot, and he threw the tablets out of his hands and broke them at the foot of the mountain." (Ex: 32:19).

Morally, the word "roads" connotes the virtues or powers, of the human soul. And: "the appointed feasts": for contemplation. Also: "all her gates are desolate": morally, the (internal and external) senses.

Verse 4 then concludes: "her priests groan", Namely, those human souls with the sanctity of a divine religion. And: "her maidens have been dragged away, and she herself suffers bitterly". That is, morally, when purity of conscience is broken, leaving human soul troubled, filled with bitterness.

Verse 5 ה

"Her foes have become the head, her enemies prosper, because the Lord has made her suffer for the multitude of her transgressions; her children have gone away, captives before the foe."

Here in Verse 5 is loudly lamented oppression, insofar as to the captives. So, first is bewailed captivity of minor persons, second, of major persons. As further on is said in Verse 6 ("Vau"): "From the daughter of Zion has departed all her majesty."

Regarding minor captives three ideas are advanced. First, is the exaltation of enemies' power like: "Her foes", Namely, the Chaldaeans. And: "have become the head". That is, as if lording over them.

Then, to possessions it refers: "her enemies prosper". As Deuteronomy 28:13 declares: "And the Lord will make you the head, and not the tail; and you shall tend upward only, and not downward.

Secondly is assigned from these possessions an exaltation of the enemies' power. As expressed: "because the Lord has made her suffer for the multitude of her transgressions", Namely, as if si~ch sentences against herself (Jerusalem) inspire tribes to come forward as Moses foretold. Again: "for the multitude of her transgressions", So, Jeremiah declares: "And if at any time I declare concerning a nation or a kingdom that I will build and plant it." (Jer: 18:9).

Third, is a setting forth of this captivity: "her children have gone away, captives before the foe". Namely, as children of the chosen people. Hence Isaiah 5:13 states: "Therefore my people go into exile for want of knowledge."

To this Verse 5 is applied the Hebrew letter "He". That is, "judgments", that God spoke to Moses, in the eighth period of the people's captivity.

Hence Verse 5 concludes: "for the multitude of her transgressions; her children have gone away, captives before the foe." And such is a first period of an assumed general situation, termed as a "concession".

Allegorically the phrase, "her foes" in Verse 5 denotes "heretics", lacking due knowledge of the Church. So: "have become the head": prevailing over contentions. And: "her enemies prosper": allegorically, by their eloquence. Also, allegorically "because the Lord has made her suffer" permissively. And "her children have gone away": going forth while, "captives before the foe": abducted from the Church.

Morally, the phrase, "her foes" connote demons. And: "have become the head": corrupting all the people's intentions. So, "her enemies prosper": from their many sins.

Again: "because the Lord has made her suffer for the multitude of her transgressions". (Verse 5). That is, the Lord permitting this. And: "her children have gone away": both moved and effected. "captives before the foe". Thus, Psalm l3(12):5: "lest my enemy say, 'I have prevailed over him'; lest my foes rejoice because I am shaken".

Verse 6 ו

"From the daughter of Zion has departed all her majesty. Her princes have become like harts that find no pasture; they fled without strength before the pursuer".

Here is loudly lamented the captivity of major persons. Around this idea three notations are made. First is set forth an omission of ornamentations. As stated: "From the daughter of Zion has departed all her majesty." For instance, like vases taken away, and treasures from both leaders and priests around Jehoiachin, nephew of Josiah. (cf: II Kings Chapter 24 ("Nebuchadnezzar Conquers Judah"). So, the prophet Ezekiel declares: "They shall also strip you of your clothes and take away your fine jewels." (Ez 23:26).

Secondly, is the necessity for supplies. As said: "Her princes have become like harts that find no pasture". That is, neither for themselves, or for their people. For, even bread is lacking within the city, when besieged at the time of Zedekiah. (cf. Jeremiah, Chapter 31 ("The Lord is Our Righteousness"). And the prophet Isaiah records: "And the nobility of Jerusalem and her multitude go down, her throng and he who exults her." (Is 5:l4).

Thirdly, the captivity of leaders is considered. As stated: "They fled without strength before the pursuers." Namely, they are powerless to resist, as recorded by Jeremiah, Chapter 52. ("The leaders fled into the camp of Jehoiachin, king of Judah". And as said in Psalm 38(37):lO: "My heart throbs, my strength fails me."

Now to this Verse 6 is applied the Hebrew letter "Vau", and interpreted as: "And". That is, as if also these ideas are related to leaders, within a vindication by the Lord God, and within the fifth period of the captivity.

Allegorically, "the daughter of Zion" can refer to the Church, as a celestial Zion. This is exemplified whensoever the phrase is set forth as an ornament of the faith.

And: "Her princes" can refer to prelates who fall into error before a pursuer. For instance, as the devil, or demon, likened to a heretic perverting the faith.

Also: "that find no pasture," as within the Sacred Scriptures. And: "become like harts": in reference to words of God, Our Lord Jesus Christ.

Verse 5 ז

"Jerusalem remembers in the days of her affliction and bitterness all the precious things that were hers from days of old. When her people fell into the hand of the foe, and there was none to help her, the foe gloated over her, mocking at her downfall."

Here in Verse 7 is recounted the misery within a memory of past events. First is touched upon the very memory of events in past afflictions. Such, when recalled, excite a weariness. As said: "Jerusalem remembers in the days of her affliction and bitterness". That is, during those sins that excite a remorse of conscience.

Then: "all the precious things that were hers from days of old". Namely, as to prosperities causing an arousal of concupiscences. As the prophet Isaiah states: "But what can I say? For he has spoken to me, and he himself has done it. All my sleep has fled because of the bitterness of my soul" (Is: 38:15).

Secondly is pointed out the sufferings from present evils. As is said: "When her people fell into the hand of the foe, and there was none to help her". And as Psalm 22[2]:l says: "Be not far from me, for trouble is near and there is none to help."

Thirdly is set forth a contempt of the foe. As expressed: "The foe gloated over her, mocking at her downfall." Namely, as to things pertaining to the cult of religion. And as I Maccabees 1:39 says: "her feasts were turned into mourning, her sabboths into a reproach, her honor into contempt."

The expositions of the rhetorical position and the mystical sense (of the remaining fifteen Hebrew alphabet letters: "Zain"to "Tau" are touched upon in the "Glosses".

Verse 8 ח

"Jerusalem sinned grievously, therefore she became filthy; all who honored her despise her, for they have seen her nakedness; yea, she herself groans, and turns her face away."

Here in Verse 8 is shown the cause of the misery: Jerusalem. First is indicated its very sinning, secondly, its progress. As said: "she became filthy.

There are two further notions. First sin is referred to as "filthy". Namely, as expressed, "anthonomastically", within infidelity and idolatry. As Proverbs l4:34 declares: "Righteousness exalts a nation, but sin is a reproach to any people."

Secondly, the effect of sin is set forth. First, is the misery, plus an instability. As said: "all who honored her despise her". Namely, at the time of Jerusalem's prosperity: "despise her, for they have seen her nakedness". That is, her adversity. As Job 29:11 claims: "When the ear heard, it called me blessed, and when the eye saw, it approved."

Thirdly, there results a sadness of heart. As said: "yea, she herself groans, and turns her face away." That is, from the prosperity perfected by the Lord God. As Psalm 40 (39):l1 states: "Let them be turned back and brought to dishonor who desire my hurt!"

Verse 9 ט

"Her uncleanness was in her skirts; she took no thought of her doom; therfore her fall is terrible, she has no comforter. 'O Lord, behold my affliction', for the enemy has triumphed!" Here is viewed the process for sinning. So, first sin is viewed: "her uncleanness", namely, "was in her skirts", namely, similiar to one°s affection, if progressing within sin.

Then: "she took no thought of her doom as to her death, or the divine judgment. As the Book of Sirach 7:36 admonishes: "In all you do, remember the end of your life, and then you will never sin."

Secondly, is considered the penalty for sinning. As stated: "therefore her fall is terrible". That is, from a dignified status into an extreme misery. As Psalm 59(58):ll declares: "make them totter by thy power, and bring them down, O Lord, our shield!"

Thirdly, divine mercy is displayed. As Verse 9 finally says: "O Lord, behold my affliction for the enemy has triumphed!" And, as Psalm ll9(ll8):l53 declares: "Look on my affliction and deliver me, for I do not forget thy law".

Verse 10 י

"The enemy has stretched out his hands over all her precious things; yea, she has seen the nations invade her sanctuary, those whom thou didst forbid to enter thy congregation."

Here is considered captivity, and servitude, relating to the taking of possessions suffered from victorious foes.

First is viewed exploitation of possessions relating to what foes had taken. Second, is calculated the possessions destroyed. As declared: "all her people groan as they search for bread". (Verse 11).

About the above idea two notions are proposed. First is the regard for plundered possessions. As said: "The enemy has stretched out his hands over all her precious things". Namely, the Chaldeans, the victors, stretched out their hands. That is, for the treasures of the house of God, of the royal house, and of all other houses. As the prophet Isaiah reminds: "and all our pleasant places have become ruins". (Is 64:ll).

Secondly is considered the very profanation of the people. As stated: "yea, she has seen the nations invade her sanctuary". Namely, in such an order, so that it can happen that all possessions are taken away, even things within the sanctuary, or temple. As I Maccabees 2:8-9: "Her temple has become like a man without honor; her glorious vessels have been carried into captivity."

Or, otherwise: "yea, she has seen the nations invade her sanctuary." That is, by the Lord God. Also: "the nations invade her sanctuary". Namely, sanctuary priests invade by word, though living nicely, as they possess an idol within their sanctuary.Again: "those whom thou didst forbid to enter thy congregation". The Book of Leviticus records that mankind, even from Aaron's root in whom is a stain, may

not utilize holy things from the Lord God (cf. Leviticus Chapter 22, "Priests Shall be Holy to God"). So since sanctuary priests utilized holy things, they also were led into captivity and servitude. As a result, their fault, or sin, is cause for punishment.

Verse 11 כ

"All her people groan as they search for bread; they trade their treasures for food to revive their strength. Look, O Lord, and behold, for I am despised."

Here is noticed the spoiling of possessions taken away from the people. First is obs~erved the need for withdrawing, as to a deficiency of things needed. As expressed: "All her people groan as they search for bread". Psalm l02(lOl):4 thus remarks: "My heart is smitten like grass, and withered; I forget to eat my bread."

Second is noticed the distraction itself: "they trade their treasures for food". Namely, not to satiate themselves, but, "to revive their strength". That is, from the vile life among the Egyptians. (cf. Genesis Chapter 48: "Israel's Last Days")

Third, is noticed that this vile life moves the Lord God to divine pity. As expressed: "Look, O Lord, and behold, for I am despised." To which the prophet Jeremiah 2:36 refers: "How lightly you (Israel) gad about, changing your way! You shall be put to shame by Egypt as you were put to shame by Assyria."

This final notice is from the legal personality of the city (Jerusalem).

Or, this tribe which, as if, proposes its own misery. Thus, here one is unable to refrain any further. So, he (the prophet) personally breaks forth in words of lamentation.

Verse 12 ל

"Is it nothing to you, all you who pass by? Look and see if there is any sorrow like my sorrow which was brought upon me, which the Lord inflicted on the day of his fierce anger."

Here is exposed the captivity of the city. Jerusalem, and the tribe of Judah. First in interpreted these people enduring a severity of judgment, second, the judgment of the enemy's cruelty. As said in Verse 11: "Look, O Lord, and behold, for I am despised."

Regarding a severity of judgment, two further ideas are advanced. First is set forth the severity of judgment in general, second in particular. As beyond said in Verse 15: "The Lord flouted all my mighty men in the midst of me, he summoned an assembly against me to crush my young men.

Regarding the general severity of judgment three more notions are conveyed. First is exposed the very indignation of the Lord God, as to how He vindicates through judgment.

Second is the severity of divine discipline regarding the Lord God educating through punishment. Like the next Verse 13 ("Mem") points out. "From on high he sent fire; into my bones he made it descend; he spread a net at my feet; he turned me back; he has left me stunned, faint all the day long."

Third is proposed the rigor of divine justice, insofar as the office of judge is exercised in punishing. As Verse l~4' states: "My transgressions were bound into a yoke; by his hand they were fastened together.

To the first idea (indignation of the Lord God) three further notions are advanced. First, an invocation is considered. As said in Verse 12: "Is it nothing to you, all you who pass by? Look and see if there is any sorrow like to my sorrow which was brought upon me." That is, along this region of the desert. So Jeremiah says: "And many nations will pass by this city, and every man will say to his neighbor, 'Why has the Lord dealt thus with this great city?'" (Jer: 22:8)

Second the magnitude of their grief is viewed. Verse 12 says: "Look and see". For, while one considers their grief one does not view anything similar. Also, it was greatest, since everything was taken away. As Jeremiah 8:21 says: "For the wound of the daughter of my people is my heart wounded, I mourn, and dismay has taken hold of me."

Third, such indignation of the Lord God is viewed as to a reason for such grief. For, one will vindicate captivity, as you (the enemy) destroy inhabitants like a sta]k of grape clusters in a vineyard.

For the prophet Isaiah 5:7 states: "For the vineyard of the Lord of hosts is the house of Israel, and the men of Judah are his pleasant planting." And Psalm 80(79):12 says: "Why then hast thou broken down its walls, so that all who pass along the way pluck its fruit?"

Then, Verse 12 concludes: "which the Lord inflicted on the day of his fierce anger". That is, which the Lord threatens through his prophets.

Verse 13 מ

From on high he sent fire; into my bones he made it descend; he spread a net for my feet; he turned me back;he has left me stunned, all the day long."

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 understnad 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 exclains: "God has brought great sorrow upon me" (Bar 4)

Verse 14 נ

"My transgressions were bound into a yoke; by his hand they were fastened together; they were set upon my neck; he caused my strength to fail, the Lord gave me into the hands of those whom I cannot understand."

Here is indicated the rigor in justice of the Lord God, insofar as a divine judge. Around this idea three further notions are proposed.

First is considered a diligent concorn about sin. As said""My transgressions were bound into a yoke. That is, as one diligently considers a yoke of affliction, that must be interpreted as from effects of many sins. For, the prophet Jeremiah declares: "And the word of the Lord came to me, saying, 'Jeremiah, what do you see?' and I said, 'I see a rod of almond" (Jer l:ll).

Second is noticed the severe effect from the punishment. As expressed: "by his hand they were fastened together", Namely, such evils were like a chain, and unbreakable like a bond.

Then: "they were set upon my neck". That is, while one suffers punishments for sins. As Psalm 38(37):4 exclaims: "For my iniquities have gone over my head; they weigh like a burden too heavy for me."

Third, an evasion of time is excluded, due to a weakness. As: "he caused my strength to fail". And, at another time, it was due to the enemy's power. For,"the Lord gave me into the hands of those whom I cannot understand." Namely, the Chaldeans. Thus, Psalm 3l(30):l0 states: "My strength fails because of my misery, and my bones waste away."

Verse 15 ס

"The Lord flouted all my mighty men in the midst of me; he summoned an assembly against me to crush my young men; the Lord has trodden as in a winepress, the virgin daughter of Judah."

Here is exposed the misery from servitude in particular. First is such servitude under Jehoiachin, King of Judah. (cf Last part, 2 Kings (4 Kings), Chapter 25, "The Exile of Judah").

Second is exposed in particular the captivity of Judah under Sedecias, (Zedekiah, recorded in last chapter, 4 Kings). And in Jeremiah Chapter 52, ("Judah Taken Captive at Babylon"). As expressed in Verse 17 ("Pe"):l: "Zion stretches out her hands but there is none to comfort her.

Regarding the first captivity under King Jehoiachin, two further ideas are exposed. First is lamented the servitude of the people, second, a taking away of consolation. As further on exposed in Verse 16 ("Ain"):l: "For these things I weep; my eyes flow with tears; for a comforter is far from me."

To lamentations over the people's servitude, three notions are advanced. First, servitude of people concerning those eminent in dignity. As expressed: "The Lord flouted all my mighty men in the midst of me". Namely, those leaders who do great deeds. For, to other men remaining, these were indeed captives. Hence, Isaiah 3:1 declares: "For behold, the Lord of host, is taken away from Jerusalem and from Judah stay and staff, the whole stay of bread, and the whole stay of water."

Second, are taken away persons eminent in virtue. As said: "he summoned an assembly against me": those apt for destruction. Also: "to crush my young men". That is, young men eminent in virtue. Thus, Psalm 75(74):2 states: "At the set time which I appoint I will judge with equity." And Exodus 32:34 says: "Nevertheless, in the day when I visit, I will visit their sin upon them." Also, Ecclesiastes 3:1. claims: "For everything there is a season ."

Third, are taken into captivity persons eminent for purity and piety. As said: "The Lord has trodden me as in a wine press, the virgin daughter of Judah." Namely, a literal affliction of a virgin-daughter. Or, of a tribe (of Judah) which, up until then, had been like a captured virgin-daughter. So, Jeremiah exclaims: "The clamor will resound to the ends of the earth, for the Lord has an indictment against the nations." (Jer:25:3l).

Thus, this Verse 15 ought to be literally prescribed, as the "Interlinear Gloss" so asserts. Yet, what is prescribed in the following Verse 16 ("Am") seems better, as it is divided into three parts.

Verse 16 ע

"For these things I weep; my eyes flow with tears; for a comforter is far from me, one to revive my courage; my children are desolate, for the enemy has prevailed."

Here in Verse 16 a taking away of consolation is lamented. So first is the bewailing within grief. As stated: "For these things I weep, my eyes flow with tears." And Jeremiah 9:1: "O that my head were waters, and my eyes a fountain of tears."

Second is the matter of grief itself. As said: "for a comforter is far from me, one to revive my courage That is, as one, like Egypt, to revive my soul; from the grief itself. Since, I (Jerusalem) suffer away from my pristine prosperity. As Psalm 88(87):8 discloses: "Thou hast caused my companions to shun me."

Third, is the effect upon the city (Jerusalem). As said: "my children are desolate for the enemy has prevailed". For, due to a deficiency of aid, the power of the enemy prevails, and then the captivity of the people. As Jeremiah: 50:6 declares: "My people have beeh last sheep; their shepherdshave led them astray".

Verse 17 פ

"Zion stretches out her hands, but there is none to comfort her; the Lord has commanded against Jacob that his neighbors should be his foes, Jerusalem has become a filthy thing among them."

Here is first a loud lamentation, second, it is due to a captivity during the reign of Sedecias, (Zedekiah, the last king of Judah), when the people were totally captive.

As to this situation three more ideas are proposed. First, is the siege, or blockade, as bewailed, second the captivity itself. As further on said: "The Lord is in the right for I have rebelled against his word." (Verse 18 "Sade").

Third, is the corruption, due to a famine. As further on declared: "I called to my lovers but they deceived me, my priests and elders perished in the city, while they sought food to revive their strength." (Verse 19 "Coph")

Regarding the siege, or blockade, three further notions are made. First is reckoned a lack of friends, who could be of aid in preventing the siege. As declared: "Zion stretches out her hands, but there is none to comfort her" (V 17). That is, as if, seeking aid from the Egyptians. As finally expressed in Chapter 5:6: "We have given the hand to Egypt, and to Assyris, to get bread enough." Or, also aid from the Lord God. As the prophet Isaiah expresses: "When you spread forth your hands, I will hide my eyes from you" (Is 1:15).

Second, as to the captivity itself, the arrival of the enemy is considered in Verse 17: "the Lord has commanded against Jacob that his neighbors should be his foes." Namely, like the Chaldeans. As Isaiah 10:6 proclaimed: "and against the people of my wrath I commanded him to take spoil and seize plunder.

Third, the consumption, due to famine, considers the management of the siege. As Verse 17 says finally: "Jerusalem has become a filthy thing among them." That is, against Jerusalem, no one advances in order to defend it. As Jeremiah 2:2 declares: "None who seek her need weary themselves; in her mouth they will find her."

Verse 18 צ

"The Lord is in the right, for I have rebelled against his word; but hear, all you peoples; and behold my suffering; my maidens and my young men have gone into captivity.

Here is lamented the captivity itself, and around this idea three propositions are advanced. First is proposed an acknowledgment of the justice from a judge. As expressed: "The Lord is in the right, for I have rebelled against his word." And as the prophet Daniel declares: "for the Lord our God is righteous in all the works which he has done" (Dan 9:14).

Secondly, the benevolence of hearers is viewed, provoking them into compassion. As said: "but hear, all you peoples, and behold my suffering." That is: "But hear: cities of Zion, (Judah)." As Jeremiah exclaims: "they shout against the cities of Judah." (Jer 4:l6).

Thirdly, the misery during captivity is lamented. As Verse 18 concludes: "my maidens and my young men have gone into captivity." That is, due to the strength of their age they evade death through famine, as they have gone into captivity." And as Jeremiah 51:34 states: "he has filled his belly with my delicacies, he has rinsed me out."

Verse 19 ק

"I called to my lovers but they deceived me; my priests and elders perished in the city, while they sough food to revive their strength."

Here is the consumption of health of those ones killed by the famine during the siege. So, first is indicated deception from friends: "I called to my lovers but they deceived me". That is, just like the Egyptians, since they did not help me, as I (Jerusalem) hoped for. As, Isaiah, the prophet declares: "For Egypt's help is worthless and empty, therefore I have called her 'Rahab who sits still'" (Is:30:7).

Secondly, the consumption from the fact of the situation is considered. As expressed: "my priests and elders," Namely, as regarding the consumption they are considered as an indignity. Also: "perished in the city." As the prophet Isaiah 5:13 states: "Their honored men are dying of hunger, and their multitude is parched with thirst."

Thirdly, a reason for this consumption of health is assigned. As Verse 19 concludes: "while they sought food." That is: " to revive their strength". Namely, to revive themselves, while they cannot find any food.

Again, a reason for their need is assigned. For they (priests and elders) sought food for themselves, and not for their people. As the prophet Ezekiel 3L1':2 declares: "O shepherds of Israel who have been feeding yourselves! Should not shepherds feed the sheep?"

Verse 20 ר

"Behold, O Lord, for I am in distress, my soul is in tumult, my heart is wrung within me, because I have been very rebellious. In the street the sword bereaves; in the house it is like death."

Jerusalem begins to be captured by the divine king himself. About this notion three further views are proposed. First is expressed the precise distress, second, Judah (Jerusalem) is accused of faults by enemies. As Verse 21 later declares: "Hear how I groan; there is none to comfort me."

Third, Judah (Jerusalem) seeks vindication. As Verse 2? later on says: "Let all their evil-doing come before thee; and deal with them as thou hast dealt with me because of all my transgressions.

About the precise distress during the captivity there is excited attention. For, this Verse 20 says: "Behold, O Lord, for I am in distress, my soul is in tumult. In reference, Psalm 5l(50):l declares: "Have mercy on me, O God, according to thy steadfast love; according to thy abundant mercy blot out my transgressions."

As to the accusation of faults by enemies, there is metaphorically expressed a grief that is interior, and a nearness to one's heart. So, Verse 20 says: "my heart is wrung within me because I have been very rebellious." Such is already exposed above. But elsewhere Jeremiah 4:3l says: "For I heard the cry of a woman in travail, anguish as of one bringing forth her first child."

Also, the Book of Ruth 1:20 declares: "She said to them 'Do not call me Naomi, call me Mara, for the Almighty has dealt very bitterly with me!". And, Deuteronomy 32:14 says: "If I whet my glittering sword, and my hand takes hold on judgment.

Verse 21 ש

"Hear how I groan; there is none to comfort me. All my enemies have heard of my trouble; they are glad that thou hast done it. Bring thou the day thou hast announced, and let them be as I am."

One is here accused of faults towards others. First, one is faulted for each of aid. As said: "Hear how I groan; there is none to comfort me." Namely, like the Egyptians, or others in whom I can trust. Like the utterance of Jeremiah 31:15: "Thus says the Lord; 'A voice is heard in Ramah, lamentat ion and bitter weeping."

Second, Judah (Jerusalem) is pointed out as a delight to her enemies. As Verse 21 continues: "all my enemies have heard of my trouble; they are glad that thou hast done it." And Psalm l3(l2):4 states: "Lest my enemy say, 'I have prevailed over him'; lest my foes rejoice because I am shaken."

Third, Judah (Jerusalem) is, as if, secure within divine justice. As Verse 21 concludes: "Bring thou the day thou hast announced, and let them be as I am." Namely, you (O Lord) lend them to their destruction, as a surety of comfort to me Judah (Jerusalem), now having like griefs and afflictions. As Isaiah 65:13 states: "Behold my servant shall eat, but you shall be hungry."

Verse 22 ת

"Let all their evil-doing come before thee; and deal with them as thou hast dealt with me because of all my transgressions; for my groans are many and my heart is faint."

Here a vindicated Judah (Jerusalem) is sought. First is recalled the fault within memory. As expressed: "Let all their evil-doing come before thee." That is, from their sins. For, Psalm l09(l08):l4: exclains: "May the iniquity of his fathers be remembered before the Lord, and let not the sin of his mother be blotted out!"

Second, a penalty is sought. As said: "and dealwith them as thou hast dealt with me because of my transgressions." And, as said above in Verse 12: "which the Lord inflicted on the day of his fierce anger."

Third, a cause is assigned. As Verse 22 concludes: I, for my groans are many and my heart is faint." Namely, due to the evils that I (Judah, Jerusalem), suffer from such enemies. As Jeremiah 8:18: declares: "My grief is beyond healing, my heart is sick within me."