Verse 1 א
"How the Lord in his anger has set the daughter of Zion under a cloud! He has cast down from heaven to earth the splendor of Israel; he has not remembered his footstool in the day of his anger."
The destruction of the city, (Jerusalem), the people, and the entire city is lamented.
So, this Verse 1 is divided into two parts. First is deplored destruction itself, second the desperation of the people becomes exclusive. As later expressed in Chapter 3:1: "1 am the.man who has seen affliction under the rod of his wrath
The idea of destruction itself has two views. First, misery from destruction is lamented, second, the inward destruction to oneself beseeches divine mercy. As the later Verse 18 says: "Cry aloud to the Lord! O daughter of Zion."
On the misery from inward destruction to oneself two more notions are presented. First is lamented destruction in general, second in particular. As Verse 2 states: "The Lord has destroyed without mercy all the habitations of Jacob."
Regarding destruction in general it is wondered at, due to the multiple glory that preceeded it. First the prerogative as to divine knowledge. Since, Psalm (147):20: "He has not dealt thus with any other nation; they donot know his ordinances. Praise the Lord!"
The contrary is within Verse 1: "How the Lord in his anger has set the daughter of Zion under a cloud!" Namely, within ignorance and sadness. As Isaiah 59:9 declares: "We look for light, and behold darkness, and for brightnes, but we walk in gloom."
Second is the particular destruction in relation to the power of royal dignity. The Book of I Esdras 4:20 so states: "And mighty kings have been over Jerusalem, who ruled over the whole province Beyond the River, to whom trubute, custom, and toll were paid." Thus, Verse 1 continues: He hast cast down from heaven to earth the splendor of Israel."
Such is the end of royal dignity and power, or heavenly conversation. As Revelation 6:13 declares: "and the stars of the sky fell to the earth as the fig tree sheds its winter fruit when shaken by a gale."
Third is the destruction in reference to the cult of divine instruction, or religion. So Psalm l44(l43):15 claims: "Happy the people to whom such blessings fall! Happy the people whose God is the Lord."
In contrary, Verse 1 records: "he has not remembered his footstool in the day of his anger." That is, not remembered in goodness, the footstool of his footstool, within which he (the Lord) is adored, like a king is reverenced around the footstool beneath his feet.
As the prophet Ezekiel 43:7 states: "and he said to me, 'Son of man, this is the place of my throne and the place of the soles of my feet, where I will dwell in the midst of the people of Israel for ever'".
Verse 2 ב
"The Lord has destroyed without mercy all the habitations of Jacob; in his wrath he has broken down the strongholds of the daughter of Judah; he has brought down to the ground in dishonor the kingdom of its rulers."
Those events occurring around destruction are viewed here in particular. First, are lamented those events conjoined to the destruction, second, those events following. Onward in Verse 13 such is expressed: "What can I say for you, to what compare you, O daughter of Jerusalem?" etc.
As to events joined to destruction two ideas are advanced. First is bewailed the destruction of common edifices, second, the eminent edifices. As later Verse 6 comments: "He has broken down his booth like that of a garden, laid in ruins the place of his appointed feasts."
Regarding destruction of common edifices two further ideas are proposed. First is bewailed destruction itself, that pertains to the king's might, second, what pertains to the people's use. As further on Verse 4 says: "He has bent his bow like an enemy; with his right hand set like a foe; and he has slain all the pride of our eyes in the tent of the daughter of Zion; he has poured out his fury like fire."
To the very destruction itself of edifices two more notions are set forth. First is bewailed destruction itself, second, the unavailing resistence. As Verse 3 states: "He has cut down in fierce anger all the might of Israel; he has withdrawn from them his right hand in the face of the enemy."
Three more ideas are again proposed as to destruction itself. First is lamented events that relate to decorum and dignity. Verse 2 thus says: "The Lord has destroyed without mercy all the habitations of Jacob." And, the prophet Joel 1:19 declares: "Unto thee, O Lord, I cry. For fire has devoured the pastures of the wilderness."
Second is lamented events pertaining to fortitude and courage. As Verse 2 continues: "in his wrath he has broken down the strongholds of the daughter of Judah. While the prophet Isaiah 25:12 says: "And the high fortifications of his walls he will bring down, lay low, and cast to the ground, even to the dust." Also, Jeremiah 33:4 records: "For thus says the Lord, the God of Israel, concerning the houses of this city and the houses of the kings of Judah which were torn down to make siege mounds and before the sword."
Third, the violent detriment of the kingdom is ended.
As Verse 2 concludes: "he has brought down to the ground in dishonor the kingdom and its rulers." The prophet Ezekiel 28:8 exclaims: "They shall thrust you down into the Pit, and you shall die the death of the slain in the heart of the seas."
Verse 3 ג
"He has cut down in fierce anger all the might of Israel; he has withdrawn from them his right hand in the face of the enemy; he has burned like a flaming fire in Jacob, consuming all around."
Herein Verse 3 is expressed the impotency for resisting. First is excluded human strength, or power. As said: "all the might of Israel." For, Psalm 75(74):10 claims: "All the horns of the wicked he will cut off, but the horns of the righteous shall be exalted."
Second is excluded any divine power. As Verse 3 continues: "he has withdrawn from them his right hand in the face of the enemy." That is, like any defense by which (the Lord God) came down upon them. Psalm 74(73):ll so refers: "Why dost thou hold back thy hand, why dost thou keep thy right hand in thy bosom?"
Third, Verse 3 concludes regarding the fire of Jacob on the earth. It says: "he has burned like a flaming fire in Jacob, consuming all around." Also Isaiah 42:25 records: "it set him on fire round about, but he did not understand; it burned him, but he did not take it to heart."
Verse 4 ד
"He has bent his bow like an enemy, with, his right hand set like a foe; and he has slain all the pride of our eyes in the tent of the daughter of Zion; he has poured out his fury like fire."
Verse 4 laments destruction of possessions pertaining to people's use. First are those things that refer to defense. As Verse 5 later states: "The Lord has become like an enemy, he has destroyed Israel; he has destroyed all its palaces, laid in ruins its strongholds."
Regarding those possessions pertaining to their dignity, or decorum, three more notions are exposed. First is indicated the divine indignation. As said at the beginning of Verse 4: "He has bent his bow like an enemy." That is like to a judgment, or the army of the Chaldeans, as if borne from afar.
And: "set like a foe: in order to strike with his right hand, as he presses near." As Psalm 7:12 asserts: "If a man does not repent, God will whet his sword; he has bent and strung his bow."
Second, the infliction of punishment is considered. So, Verse 4 continues: "and he has slain all the pride of our eyes." Namely, people's edifices, and other possessions. As Book of Numbers 24:5 asserts: "How fair are your tents, O Jacob, your encampments, O Israel!"
Third, the magnitude of the punishment is shown, insofar to the extent without limits. As Verse 4 continues: "in the tent of the daughter of Zion; he has poured out his fury like fire," That is, like harassment. Or, as Deuteronomy 32:22 says: "For a fire is kindled
by my anger, and it burns to the depths of Sheol, devours the earth and its increase, and sets on fire the foundations of the mountains." Also, Psalm 69(68):24: "Pour out thy indignation upon them, and let thy burning anger overtake them."
Verse 5 ה
"The Lord has become like an enemy, he has destroyed Israel; he has destroyed all his palaces, laid in ruins its strongholds; and he has multiplied in the daughter of Judah mourning and lamentation."
Here is bewailed the destruction of edifices relating to defense. About this idea three further aspects are expressed. First is touched upon the indignation of the Lord God. As asserted: "The Lord has become like an enemy And Isaiah 63:10: "therefore he turned to be their enemy, and himself fought against them." Also, Psalm 44(43): "For our soul is bowed down to the dust; our body cleaves to the ground."
He has broken down his booth like that of a garden, laid in ruins the place of his appointed feasts; the Lord has brought to an end in Zion appointed feast and sabboth, and in his fierce indignation has spurned king and priest."
Verse 6 ו
Verse 6 bemoaned the destruction of principal edifices. The first is the temple, second, the royal house or palace. As Verse 8 later says: "The Lord determined to lay in ruins the wall of the daughter of Zion; he marked it off by the line." Regarding the temple two views are set forth. The first views the destruction of the very temple, second, is viewed those possessions within the temple. As Verse 7 states: "The Lord has scorned his altar, disowned his sanctuary."
Three notions are proposed as to the destruction of the temple itself. First is inferred the very destruction of the temple. As Verse 6 begins: "He has broken down his booth": that was made in the desert. In Silah had been placed the tabernacle which Solomom had constructed.
Then, "like that of a garden." That is, what is easily destroyed. As Psalm 78(77):60 states: "He forsook his dwelling at Shiloh, the tent where he dwelt among men." And, Jeremiah 26:6: "Then I will make this house like Shiloh, and I will make this city a curse for all the nations of the earth."
Second, the ending of temple feasts is touched upon. As said: "laid in ruins the place of his appointed feasts; the Lord has brought to an end in Zion appointed feast and sabboth." (Verse 6). As if said: a feast acceptable before. And as Isaiah 1:14 says: "Your new moons and your appointed feasts my soul hates."
Third, is indicated reprobation of ministries. As stated in conclusion: "and in his fierce indignation has spurned king and priest." Namely, such indignation aims at the king, to whom pertains the defense of the temple, or sanctuary.
Also, aimed at the priest to whom the administration of temple and sanctuary relates. For, Job 12:19 says: "He leads priests away stripped, and overthrows the mighty."
Verse 7 ז
"The Lord 'has scouned his altar, disowned his sanctuary; he has delivered into the hand of the enemy the walls of her palaces; a clamor was raised in the house of the Lord as on the day of an appointed feast."
Here is described the destruction of edifices inside the temple. First as to religion regarding the altar. For, the altar of holocausts: "The Lord has scorned his altar", Namely, handing over the altar for emenies to profane.
Second: "disowned his sanctuary." That is, regarding pleasing sacrifices that were formerly offered. As I Maccabees: 4:38 declares: "And they saw the sanctuary desolate, the altar profaned, and the gates burned."
Then: "he has delivered into the hand of the enemy the walls of her palaces". So, I Maccabees 2:7 states: "and to dwell there when it was given over to the enemy, the sanctuary given over to aliens?"
Third is indicated the burning of the sanctuary, or temple, by men. As finally Verse 7 says: "a clamor was raised in the house of the Lord as on the day of an appointed feast." Namely, a clamor akin to a blasphemy, or tumult as warlike, that came: "on the day of an appointed feast."
Also, like when temple priests were accustomed to praise the Lord God. As the prophet Isaiah 66:6 proclaims: "Hark an uproar from the city! A voice from the temple! The voice of the Lord, rendering recompense to his enemies!"
Verse 8 ח
"The Lord determined to lay in ruins the wall of the daughter of Zion, he marked it off by the line; he restrained not his hand from destroying; he caused rampart and wall to lament, they languish together."
The destruction of the ark of Zion is here considered. First it is viewed as a divine revelation."The Lord determined to lay in ruins the wall": Namely, as if the Lord, so considering, determines not to fulfill immediately.
Then: "the wall of the daughter of Zion" - That is, as relates to the tabernacle, the ark, or Jerulalem itself. As Isaiah 14:26 says: "This is the purpose that is purposed concerning the whole earth; and this is the hand that is stretched out over all the nations."
Second, a last judgment is considered. As: "he marked it off by the line." As if, in order to measure out a just judgment. So that, the penalty would equate with the fault, or sin.
Then: "he restrained not his hand from destroying", Since, nothing is dismissed regarding a just punishment. So, Isaiah 34:11-12 claims: "He shall stretch the line of confusion over it, and the plummet of chaos over its nobles. They shall name it No Kingdom There, and all its princes shall be nothing."
Third, the effect of such divine justice is evaluated. As: "he caused rampart and wall to lament, they languish together." That is, he foresaw destruction that led to such lamentation. As Chapter 1:4 states: "The roads to Zion mourn, for none come to the appointed feasts; all the gates are desolate.
Verse 9 ט
Verse 9 thus refers: "Her gates have sunk into the ground", That is, the ground filled with tribulations, and so unable to be torn up. Psalm 69(68):2 thus states: I sink in deep mire, where there is no foothold." Again: "her gates", That is, the kings for whom there is the power of a judge who is exercised at the gates, (of the city, Jerusalem). Also: "he has ruined and broken her bars." That is by capturing and leading her into captivity. So: "her bars", namely princes in whom the kingdom is entrusted regarding its gates and bars.
Then is declared: "her king and princes are among the nations." For, Psalm l07(106):l6 claims: "For he shatters the doors of bronze, and cuts into the bars of iron." Besides, Isaiah 3:26 asserts: "And her gates shall lament and mourn; ravaged, she shall sit upon the ground."
Second, regarding humankind's dignity, spiritual princes like priests, are referred to. Then is said: "the law is no more". That is, through the teachings of priests. Like the prophet Malachi 2:7 proclaims: "For the lips of a priest should guard knowledge, and men should seek instruction from his mouth, for he is the messenger of the Lord of hosts."
Finally Verse 9 states: "and her prophets obtain no vision from the Lord." And as Psalm 74(73):9 declares: "We do not see our signs; there is no longer any prophet, and there is none among us who knows how long."
Verse 10 י
"The elders of the daughter of Zion sit on the ground in silence; they have cast dust on their heads and put on sackcloth; the maidens of Jerusalem have bowed their heads to the ground."
The destruction of the miserable is mouxtned, due to reverence for their status. First, regarding elders who: "sit on the ground in silence." Namely, as signs of great sadness. Like Job: 2:13: "And they set with him on the ground seven days and nights and no one spoke a word for him, for they saw thatt his suffering was very great."
Second, the destruction of virgins is mourned. As Verse 10 finally claims: "the maidens of Jerusalem have bowed their heads to the ground." That is, the maidens around the ark of the covenant, or tabernacle, as daughters of the temple priests. Again: "have bowed their heads to the ground." That is, as a sign of sadness. And as "maidens of Jerusalem": insofar as they dwell in this city. Also: "They have cast dust on their heads and put on sackcloth," That is, in their confusion and fear.
Then: "the maidens of Jerusalem". Namely, and those maidens who dwell elsewhere throughout the kingdom. For Isaiah 3:24 states: "Instead of perfume there will be rottenness; and instead of a girdle, a rope; and instead of well-set hair, baldness."
Verse 11 כ
"My eyes are spent with weeping; my soul is in tumult; my heart is poured out in grief because of the destruction of the daughter of my people, because infants and babes daint in the streets of the city."
Here, miserable persons, due to defect of age, are mourned. First is indicated the death of such persons, second, the order of their death. As verse 12 says: "They cry to their mothers, 'Where is bread and wine?" And as Jeremiah 9:1 expresses it: "O that my head were waters, and my eyes a fountain of tears." Namely, from a commotion of vital parts, around the heart.
Then: "my heart is poured out in grief," As if, only I grieve, like the heart's commotion within grief. Or, as if one arrives to the very intimacies of the heart. Jeremiah 31:20 so saying: "Therefore my heart yearns for him; I will surely have mercy on him, says the Lord."
Regarding effusion of the human liver on human passions, Verse 11 refers: "because of the destruction of the daughter of my people," That is, as I grieve, as if the city would be destroyed.
Or, since my love for the plight (of the city) within destruction. That is, as if thrown to the earth, those prostrate, whom I loved. The prophet Hosea 13:8 thus states: "and there I will devour them like a lion, as a wild beast would rend them."
Second, (as to the death of such persons) mercy is from compassion. As Verse 11 concludes: "because infants and babies faint in the streets of the city." Namely, the city of Jerusalem, since it has become vile, or from any other condition. As Jeremiah 51:22 says: "with you I break in pieces the old man and the youth; with you I break in pieces the old man and the youth; with you I break in pieces the young man and the maiden."
Verse 12 ל
"They cry to their mothers, 'Where is bread and wine?' as they faint like wounded men in the streets of the city, as their life is poured out on their mothers' bosom."
The order of death is here exposed,as it excites mercy. First is a prayer to mothers as said: "They cry to theri mothers, 'Where is bread and wine?'". As if wine is lacking, so give to us bread. For Lamentations 4:4 claims: "the children beg for food, but no one gives to them."
Second, there is the necessity for praying. As Verse 12 continues: "as they faint like wounded men in the streets of the city." That is, they perish by the famine: "in the streets of the city". As if by avoiding everything, since they are unable to render any aid or remedy. For Jeremiah 21:7 says: "and the people in this city who survive the pestilence, sword, and famine."
Third, is the most bitter death. Verse 12 thus concludes: "as their life is poured out on their mothers' bosom." Thus the Book of Kings: "And when, he had lifted him, and brought him to his mother, the child sat on her lap till noon, and then died." (2 Kings (4 Kings): 4:20).
Verse 13 מ
"What can I say for you, to what compare you, O daughter of Jerusalem? What can I liken to you, that I may comfort you, O virgin daughter of Zion? For vast as the sea is your ruin; who can restore you?"
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 similiar, 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 confort 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 announded, 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."
Verse 14 נ
"Your prophets have seen for you false and deceptive Visions; they have not exposed your iniquity to restore your fortunes, but have seen for you oracles false and misleading."
A reason for the incurable pain is here assigned. For, doctors, in their practice, neglect to cure, just as do prophets. So, first is shown the falseness of prophets, while they foretell false ideas. As Verse 14 states: "Your prophets have seen for you false and deceptive visions." That is they claim seeing what are proven," false and deceptive visions.
Now, it had been stupid to believe the Lord God would not punish sinners. As the prophet Ezekiel 22:28 declares: "And her prophets have daubed for them with whitewash, seeing false visions and divining lies for them." And, St Peter, the Apostle writes: "But false prophets also arose among the people, just as there will be false teachers among you" (2 Peter 2:1).
Then, as to the above ideas prophets were silent. So Verse 14 continues: "they have not exposed your iniquities to restore your fortunes". Just like the prophet Isaiah 58:1 exclaims: "Cry aloud, spare not, lift up your voice like a trumpet; declare to my people their transgression, to the house of Jacob their sins."
Second, false visions, prophets see and are exposed. As Verse 14 concludes;"but have seen for you oracles false and misleading". Namely, like pressing burdens, like any burden from on high quite restricts anyone. For, Michah, the prophet states: "Thus says the Lord concerning the prophets who lead my people astray, who cry 'Peace' when they have something to eat." (Mic 3:5).
Regarding."oracles false and misleading" are false freedoms. As Jeremiah 28:11 says: "And Hananiah spoke in the presence of all the people, saying, 'Thus says the Lord: Even so will I break the yoke of Nebuchadnezzar king of Babylon from the neck of all the nations within two years'." Or: "oracles": that the Lord God will bring you to himself, "misleading", that he will cast your enemies aside.
Verse 15 ס
"All who pass along the way clap their hands at you; they hiss and wag their heads at the daughter of Jerusalem. 'Is this the city which was called the perfection of beauty, the joy of all the earth?'
The wonders of seeing are here exposed. First, as to seeing friends, second as to enemies. There: "All your enemies rail against you; they hiss, they gnash their teeth, they cry: 'We have destroyed her'" (Verse 16).
Regarding friends their compassion is expressed by four signs. First, by the clap of hands: "all who pass along the way clap their hands at you." Namely, along the way upon the earth, seeing the earth's vastness.
Then,"they hiss" by a movement of their head. And,"wag their heads at the daughter of Jerusalem".
Then so, by word: "Is this the city which was called the perfection of beauty, the joy of all the earth?"
Because, in both spiritualities and temporalities (Jerusalem) was: "the joy of all the earth". For peoples assembled there in solemnities. And Psalm 48(47):2 declares: "beautiful in elevation is the joy of all the earth, Mount Zion, in the far north, the city of the great king."
Verse 16 פ
"All your enemies rail against you; they hiss, they gnash their teeth, they cry: 'We have destroyed her! Ah, this is the day we longed for; now we have it; we see it!".
Here a reviling from enemies is exposed. There: "All your enemies rail against you." That is, the Idumeans, the Moabites, and other enemies rail by accusing.
Then: "they hiss" by detracting. "they gnash their teeth" by threatening. Also: "they cry: 'We have destroyed her!'" by insulting her. As Psalm 22 (21):13 states: "They open wide their mouths at me, like a ravening and roaring lion." Also, Jeremiah 51:34 asserts: "Nebuchadnezzar the king of Babylon has devoured me, he has crushed me." And Psalm 35 (34): 21 reports: "They open wide their mouths against me; they say, 'Aha, Aha! our eyes have seen it'."
Verse 17 ע
"The Lord has done what he purposed, has carried out his threat; as he ordained long ago, he has demolished without pity; he has made the enemy rejoice over you, and exalted the might of your foes."
The condemnation of the divine judge (the Lord God), is considered. First is exposed the constancy of the proposal. As said: "The Lord has done what he purposed." And as Isaiah 14:24 states: "and as I have purposed, so shall it stand!"
Second, is shown what is true in words. As: "he carried out his threat". For, the Lord God prescribed destruction of his people: "as he ordained long ago" (cf Deuteronomy, Chapter 28: "Consequences of Disobedience").
Or, such is even exposed by the very first prophets. As said in Numbers 23:19: "Has he said, and will not do it? Or has he spoken, and will he not fulfil it?"
Then, the condemnation itself is indeed shown. So Verse 17 ends: "he has demolished without pity, he has made the enemy rejoice over you and exalted the might of your foes". For, Psalm 89 (88): 43 declares: "and thou hast not made him stand in battle."
"Cry aloud to the Lord! O daughter of Zion! Let tears stream down like a torrent day and night! Give yourself no rest, your eyes no respite!"
Here one turns toward seeking divine justice through prayer. First, one is invited to pray, second to consider the prayer itself. As Verse 20 says: "Look, O Lord, and see! With whom hast thou dealt thus?"
Regarding an invitation to pray, two notions are proposed. First, one is taught to prepare a place for prayer through tears; second, one will be taught a manner of praying. As Verse 19 states: "Arise, cry out in the night, at the beginning of the watches."
Around the place prepared for prayer three ideas are set forth. First, the reason for wailing, or lementing is exposed. As said: "Cry aloud to the Lord! O daughter of Zion!" Namely, regarding enemies.
Verse 18 צ
Then also: "Cry aloud" like blaspheming the Lord. That is, against the Lord God and against the walls. As if the destruction of the city (Jerusalem) could be an occasion for blasphemy. Also, as if the Lord God was not powerful enough to defend (such walls). As Exodus: 16:8 asserts: "Your murmurings are not against us but against the Lord."
Again: "Cry aloud to the Lord! O daughter of Zion!" Namely, the Jewish people, just like one is taught to set forth their grief of heart in tearful prayer. Like Psalm 119 (118):145 declares: "With my whole heart I cry; answer me, O Lord!"
Second, one is invited to a multitude of tears. As Verse 18 continues: "Let tears stream down like a torrent day and night!" For, Jeremiah 9:1 says: "O that my head were waters, and my eyes a fountain of tears."
Third, one is invited to a continuance of the struggle. As: "day and night! Give yourself no rest, your eyes no respite!" That is, both within prosperities and adversities. Or, literally, at all times in action, or habit. Since Jeremiah 14:17 states: "You:shall say to them this word: "Let my eyes run down with tears night and day, and let them not cease".
Verse 19 ק
"Arise, cry out in the night, at the beginning of the watches! Pour out your heart like water before the presence of the Lord! Lift your hands to him for the lives of your children, who faint for hunger at the head of every street."
A manner of prayer is here taught, and about this two notations are proposed. First, the manner is taught, as to time. As expressed: "Arise, cry out in the night": that is, from sleep. "Cry out ": namely, praise the Lord God. Then: "in the night ": whence time is rather vacant and quiet, due to nighttime.
Also: "at the beginning of the watches". As vigils, or watches, within nighttime are so divided as to the guard of watchmen over the city. For, the Song of Solomon: 3:3 declares: "The watchmen found me, as they went about the city."
Now, there were four watches during the nighttime. The first watch: "Canticunium" (between cock-crowing and the dawn of day) is when the fire nightlamp is extinguished.
The second watch is termed: "Intempestum". It refers to the middle of the night. Such time is not opportune for action. For, among the ancients: "what is 'timely', is a opportunely'."
The third watch is called the "Crow", or song of the cock. Finally, the fourth watch Is: "Antehicanum". That is, at the first vigil or watch, or at the beginning of any of the four watches. For Isaiah claims: "My soul yearns for thee in the night, my spirit within me earnestly seeks thee." (Is: 26;9).
To devotion to one's heart Verse 19 declares: "pour out your heart like water before the presence of the Lord!" Namely, as one's heart liquifies thru love and devotion, as if once congealed, or frozen. As Psalm 42 (41):4 says: "These things I remember, as I pour out my soul".
Moreover, there is another sign of devotion as Verse 19 continues: "lift your hands to him". Because, as I Timothy 2:8 says: "I desire then that in every place the men should pray, lifting holy hands without anger or quarreling."
Second, the matter of prayer is viewed, as said: "for the lives of your children", That is, like to a separation of souls from bodies, as life itself in concerned.
Then, Verse 19 concludes: "at the head of every street." That is, like to the four ways of prayer that concur in one way. For, Chapter 2:11 Lamentations states: "because infants and babes faint in the streets of the city."
Verse 20 ר
"Look, O Lord, and see! With whom hast thou dealt thus? Should women eat their offspring, the children of their tender care?"
Prayer in itself here is viewed. First, divine mercy is called forth, as to an inhumanity in punishment; second, as to its universality. Verse 21 later so states: "In the dust of the streets lie the young and the old."
Third, prayer is called forth regarding possibility of escape. Thus, Verse 22 says: "Thou didst invite as to the day of an appointed feast my terrors on every side."
Regarding inhumanity in punishment two more ideas are proposed. First, is the attention: "with whom thou hast dealt thus?" This states, as if, no other person except me, for they are elected from the fathers, or elders. For Chapter 1:12 says: "which the Lord inflicted on the day of his fierce anger."
Second is considered inhumanity of punishment counter to national piety. Since, Verse 20 asks: "should women eat their offspring, the children of their tender care?" This asks, as if, will you (O Lord) ever sustain this (situation). For, it is read that such a situation is fulfilled in the blockade of the Romans against Joseph (son of Jacob and Rachel) of Egypt. (cf: Also, Chapters 5-7, Book of 2 Kings (4 Kings), ("The Siege of Samaria by the Syrians."). Also, it is stated in Chapter 4:10: "The hands of compassionate women have boiled their own children; they became their food in the destruction of the daughter of my people."
Then, there is inhumanity even counter to honesty, and integrity of religion itself. So expressed in Verse 20: "Should priest and prophet be slain in the sanctuary of the Lord?" Which states, as if: Will you ever sustain what is murdered? And, as the prophet Ezekiel 9:6 declares: "but touch no one upon whom is the mark. And begin at my sanctuary."
Verse 21 ש
In the dust of the streets die the young and the old; my maidens and my young men have fallen by the sword; in the day of thy anger thou hast slain them, slaughtering without mercy."
Here is proclaimed a universality of punishment. About this three more views are advanced. First is viewed common punishment for everyone. As said: "in the dust of the streets", That is, the dead: "the young and the old," Namely, the strong ones, inside and outside the city. For, Jeremiah 51:22 declares: "with you I break in pieces man and woman; with you I break in pieces the old man and the youth; with you I break in pieces the young man and the maiden."
Second, the indignation of the person punishing is reckoned. For, it says: "In the day of thy anger thou hast slain them, slaughtering without mercy." Namely, by thy authority, yet by the ministry of the Chaldeans. Since, Isaiah 63:3 says: "I trod them in my anger and trampled them in my wrath."
Third, any idea of mercy, or pity, is excluded. As stated: "slaughtering without mercy." And as Deuteronomy 32:39 states: "See now that I, even I, am he, and there is no god besides me; I kill and I make alive; I wound and I heal; and there is none that can deliver out of my hand." Also, Job 5:19 says: "He will deliver you from six troubles; in seven there shall no evil touch you."
Verse 22 ת
"Thou didst invite as to the day of an appointed feast my terrors on every side; and on the day of the anger of the Lord none escaped or survived; those whom I dandled and reared my enemy destroyed."
The impossibility of escaping is set forth here. To this idea three more notions are presented. First, is the siege, as Verse 22 begins: "Thou didst invite as to the day of an appointed feast my terrors on every side." Namely, like to the Jewish people accustomed to come to a solemn feast day. So, that, by you, (Lord) inspiring, they come to obey you. For, Isaiah 29:3 declares: "And I will encamp against you round about, and I will besiege you with towers and I will raise siegeworks against you."
Second, the impossibility of escaping is noticed. As stated: "and on the day of the anger of the Lord none escaped or survived." And Isaiah 41:25 declares: "I stirred up one from the north, and he has come, from the rising of the sun, and he shall call on my name."
Third, the destruction of those persons understanding is evaluated. Since Verse 22 concludes (this Chapter II): "those whom I dandled and reared my enemy destroyed." For, Baruch: 4:11 claims: "With joy I nurtured them, but I sent them away with weeping and sorrow."