Verse 1 א

"How the gold has grown dim, how the pure gold is changed! The holy stones lie scattered at the head of every street."

Here the misery of the siege is principally lamented, which is considered in two ways. In the first way the misery of the people is bewailed, in the second way the joy of those deriding is laid bare. As said in Verse 21: "Rejoice and be glad, O daughter of Edom, dweller in the land of Uz; but to you also the cup shall pass; you shall become drunk and strip yourself bare."

As to the misery of the people there are two further notions. First the affliction of the people themselves is bewailed, second their lack of power to resist. As said in Verse 17: "Our eyes failed, ever watching vainly for help; in our watching we watched for a nation which could not save."

The first notion (the people's affliction bewailed) has two more ideas. in the first idea is bewailed the misery of people in general, and this idea is followed out twofold. As said in Verse 3: "Even the jackals give the breast and suckle their young, but 'the daughter of my people has become cruel, like the ostriches in the wilderness."

As to the misery of people in general there are two ideas. First is expressed a metaphor, second, it is explained. As there in Verse 2: "The precious sons of Zion, worth their weight in fine gold, how they are reckoned as earthen pots, the work of a potter's hands!" Since, there were eminent Jews in certain tribes with subtle knowledge of the divine. As Psalm (l47):20: "He has not dwelt thus with any other nation; they do not know his ordinances. Praise the Lord!" Thus is said in Verse 1: "How the gold has grown dim, how the pure gold is changed!" And as Proverbs: 20:15 says: "There is gold, and abundance of costly stones; but the lips of knowledge are a precious jewel." Again: "How the gold has grown dim". Namely, by the shame of infidelity. As Isaiah 5:13 states: "Therefore my people go into exile for want of knowledge."

Secondly, 'some persons were eminent in the beauty of their honesty. As Sirach 44:6 states: "rich men furnished with resources, living peaceably in their habitation". Thus is said in Verse 1: "how the pure gold is changed!" That is, as if it is changed like to a blackness of sin, and sadness. As 2 Maccabees 3:16 says: "for his face and the change in his color disclosed the anguish of his soul."

Thirdly, some persons were eminent in the cult of their religion. As Verse 1 concludes: "The holy stones lie scattered at the head of every street." That is, the precious sons of different tribes, or nations. As I Maccabees: 4:43 states: "And they cleansed the sanctuary and removed the defiled stones to an unclean place."

Verse 2 ב

"The precious sons of Zion, worth their weight in fine gold, how they are reckoned as earthen pots, the work of a potter's hands!"

Here is exposed what was said above in Verse 1. So, "The precious Sons": since, as a kind of saints. And "worth their weight in fine gold." That is, of the best, like to wisdom. As Wisdom 7:9 says: "Because all gold is but a little sand in her sight ('Wisdom) and silver will be accounted as clay before her."

Then in Verse 2: "How they are reckoned as earthen pots, the work of a potter's hands." Namely, the fragile and vile people. As Isaiah 64:8 says: "Yet, O Lord, thou art our Father; we are the clay, and thou art our potter; we are all the work of thy hand."

Verse 3 ג

"Even the jackals give the breast and suckle their young, but the daughter of my people has become cruel, like the ostriches in the wilderness."

Here is set forth the peoples' misery in parts. First is viewed the affliction of thei~siege, as to their famine, second, as to the capture and destruction of their city. As said in Verse 11: "The Lord cave full vent to his wrath, he poured out his hot anger; and he kindled a fire in Zion, which consumed its foundations." Thirdly is viewed the derision toward the captured citizens as said in Verse 15: "Away! Unclean! men cried at them; 'Away! Away! Touch not!'"

As to the first view (affliction from their famine) there are four notions. First is indicated the famine among the youth, second, among the delicate and weak. As expressed in Verse 5: "Those who feasted on dainties perish in the streets; those who were brought up in purple lie on ash heaps."

Thirdly is viewed the famine of those consecrated to the Lord God. As said in Verse 7: "Her princes were purer than snow, whiter than milk; their bodies were more ruddy than coral, the beauty of their form was like sapphire."

Fourthly, is viewed the immense famine among mothers, as expressed in Verse 10: "The hands of compassionate women have boiled their own children; they 'became their food in the destruction of the daughter of my people."

As to the first, (famine among the youth) are two further ideas. First is the famine among nursing babies, second among the youth, or adolescents. As there in Verse 4: "the children beg for food, but no one gives to them."

Around the first notion (famine among nursing babies) are two more ideas. First is a deficiency of milk, second the effect of such deficiency. As there: "The tongue of the nursling cleaves to the roof of its mouth for thirst" (Verse 4).

"Even the jackals" (Verse 3) display certain possessions from famine bodies; horselike feet, said to be from laceration, since, they lacerate their own offspring. Concerning which Job 39:16 declares: "She deals cruelly with her young, as if they were not hers; though her labor be in vain, yet she has no fear." So, to such women are the women of Jerusalem compared, not due to cruelty of the affection, but due to the similarity of their action, which was from a deficiency of nutrition.

Verse 4 ד

"The tongue of the nursling cleaves to the roof of its mouth for thirst; the children beg for food, but no one gives to them."

Here in Verse 4 is considered an effect, namely, the thirst of children. As said here in Verse 4: "The tongue of the nursling cleaves to the roof of its mouth for thirst; the children be~ for food but no one gives to them." That is, due to dryness. And,"the children beg for food". Namely, those who are growing could use solid food. As the prophet Amos claims: "In that day fair virgins and the young men shall faint for thirst." And also above in Chapter 2:12: "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" (Amos: 8:13)

Verse 5 ה

"Those who feasted on dainties perish in the street, those who were brought up in purple lie on ash heaps."

Here is considered famine as to dainties of nutritions. First is noticed the affliction from that famine, second, the comparison. As there in Verse 6: "For the chastisement of the daughter of my people has been greater than the punishment of Sodom, which was overthrown in a moment, on hand being laid on it."

Such famine is indicated by two signs. One sign is death, as expressed in Verse 5: "Those perish in the streets." And by vile foods by those who were brought up in purple." As by expelling foods from their mouth: "lie on ash heaps." That is, they avidly devour vile foodstuffs. As literally expressed in 4 Kings, Chapter 7 (The Syrians flee). As said in Job 6:7: "My appetite refuses to touch them; they are as food that is loathsome to me."

Verse 6 ו

"For the chastisement of the daughter of my people has been greater than the punishment of Sodom, which was overthrown in a moment, no hand being laid on it."

Here is exaggerated a punishment in comparison to the punishment of the Sodomites. As said in Verse 6: "For the chastisement of the daughter of my people has been greater than the punishment of Sodom." And greater their fault was, due to their ingratitude, and the profanation of holy things. So, greater the punishment was, since the city is no longer. As the prophet Ezekiel says: "And your younger sister, who lived to the south of you, is Sodom with her daughters." (Ezek: 16:46). And the Apostle Matthew reports: "But I tell you that it shall be more tolerable on the day of judgment for the land of Sodom than for you." (Matt: 11:24). And also Job 9:23: "When disaster brings sudden death, he mocks at the calamity of the innocent."

The "Gloss" has: "Morally this concerns the sin of simulation, because it is a sin far greater than the Sodomites." And the opposite is claimed in Chapter 3, Isaiah; (The Lord's Judgrnent). As said in Isaiah: 3:9: "they proclaim their sin like Sodom, they do not hide it." Also, in the"Gloss" it says: "A second plank to hide a sin, after a shipwreck."

Now, as to this situation, it is claimed there is an alleviating condition to sin secretly. Indeed, a sin of simulation is the greater, since in this way deception and glory regarding others is sought out. So, such a situation is regarded the greater sin, not just simply, but even insofar as the effect of deception. Or, insofar as the matter a persons' sins: sins as to spiritualities. For such a person, who invents a falsehood, is much more blameable than one who counterfeits a coin. The philosopher (Aristotle) claims such.

Verse 7 ז

"Her princes were purer than snow, whiter than milk; their bodies were more ruddy than coral, the beauty of their form was like sapphire."

Here is viewed the knowledge of those consecrated to God, namely, the Nazarites, concerning whose consecration Numbers 6:13, and following, reports.

So, first is spoken of their beauty, second, their knowledge and subsequent shame. As said in Verse 8: "Now their visage is blacker than soot, they are not recognised in the streets; their skin has shriveled upon their bones, it has become as dry as wood." Thirdly, a comparison is considered as to punishment, as next said in Verse 9: "Happier were the victims of the sword than the victims of hunger, who pined away, stricken by want of the fruits of the field."

As to corporal beauty, a decent appearance is required, by which is a countenance of joyulness. As Verse 7 says: "Her princes were purer than snow, whiter than milk; their bodies were more ruddy than coral, the beauty of their form was like sapphire."

Also, an old dual color is required, namely,"red". As Verse 7 says: "their bodies were more ruddy than coral." And also as "white". Again, as Verse 7 states: "Her princes were purer than snow, whiter than milk". Now, the philosopher (Aristotle) claims, the color "white" is exceedingly receptive to other colors. It is befitting that "white" be minus any stain. As Verse 7 refers to this idea: "whiter than milk".

So, such are extreme statements, howsoever false. For, they are figures of speech in which another idea is referred to, as sigiified. So literally such persons were adorned, due to cleanness, and abstinences of their life. As reported of the prophet Daniel, and his ssociates. Also as reported in Deuteronomy: 33:16: "with the best gifts of the earth and its fulness, and the favor of him that dwelt in the bush. Let these come upon the head of Joseph, and upon the crown of the head of him that is prince among his brothers."

Verse 8 ח

"Now their visage is blacker than soot, they are not recognized in the streets; their skin has shriveled upon their bones, it has become as dry as wood."

Here is considered the shame following from their knowledge, as to a change of color, or complexion. As expressed in Verse 8: "Now their visage is blacker than soot, they are not reco~ized in the streets; their skin has shriveled upon their bones, it has become as dry as wood." That is, due to a deprivation as to a shriveling of their skin, as said: "their skin has shriveled upon their bones."

As the prophet Nahum declares: "anguish is on all loins, all faces grow pale! Where is the lions' den, the cave of the young lions where the lion brought his prey, where his cubs were, with none to disturb?" (Nah: 2:10-11). And Job says: "my skin hardens, then breaks out afresh." (Job: 7:5).

Verse 9 ט

"Happier were the victims of the sword than the victims of hunger, who pined away, stricken by want of the fruits of the field."

Here in Verse 9 is considered a comparison. As said: "Happier were the victims of the sword than the victims of hunger, who pined away, stricken by want of the fruits of the field." That is, they were cast down, as soon as they were afflicted. As the Book of Sirach says: "Death is better than a miserable life, and eternal rest than chronic sickness" (Sir 30:17).

Verse 10 י

"The hands of compassionate women have boiled their own children; they became 'their food in the destruction of the daughter of my people."

Here is considered the immense hunger of mothers, who eat their own children, through an excessive hunger. As said above in Chapter 2:20: "Should women eat their offspring, the children of their tender care?"

Verse 11 כ

"The Lord gave full vent to his wrath, he poured out his hot anger; and he kindled a fire in Zion, which consumed its foundations."

Here is bewailed the captivity, and destruction of the city, (Jerusalem). So, first is considered the destruction itself, second,'the wonder from this fact. As said in Verse 12: "The kings of the earth did not believe, or any of the inhabitants of the world, that foe or enemy could enter the gates of Jerusalem."

Thirdly, is assigned the reason for such destruction. As said in Verse 13: "This was for the sins of her prophets and the iniquities of her priests, who shed in the midst of her the blood of the righteous." That is, leading toward the punishment: "the Lord gave full vent to his wrath." (Verse 11). And: "he poured out his hot anger", due to a determination for a punishment. For, the city, (Jerusalem) was "burnt" in fire which consumed its foundations." That is, evensoever by force, or even up to the very foundations each house was destroyed. As said in Deuteronomy 32:22: "For a fire is kindled by my anger, and it burns to the depths of Sheol."

Verse 12 ל

"The kings of the earth did not believe, or any of the inhabitants of the world, that foe or enemy could enter the gates of Jerusalem."

Here is shown the fact (of the destruction) to be awesome. Since, first it was incredible. As said: "The kings of the earth did not believe or any of the inhabitants of the world," That is, since there had been powerful kings over this city, (Jerusalem). And: "that foe": openly violent, or "enemy": falsely hidden. As Isaiah 23:1 states: "The oracle concerning Tyre. 'Wail, O ships of Tarshish, for Tyre is laid waste, without house or haven! From the land of Cyprus it is revealed to them." And also Isaiah 30:13: "whose crash comes suddenly, in an instant."

Verse 13 מ

"This was for the sins of her prophets and the iniquities of her priests, who shed in the midst of her the blood of the righteous."

Here is assigned a reason for the destruction. As a result, wonder would cease. And first, as to fault of prelates: "for the sins of prophets and the iniquities of her priests." Namely, those who ought to govern the people. As the Prophet Daniel 13:5 says: "In that year two elders from the people were appointed as judges.

Concerning them the Lord had said: "Iniquity came forth from Babylon, from elders who were judges, who were supposed to govern the people."

Verse 14 נ

"They wandered, blind, through the streets, so defiled with blood that none could touch their garments."

Here is secondly considered the insufficient correction. For, abstaining only from an entering into the temple, they believed themselves to make satisfaction. As said: "They wandered, blind, through the streets," That is, scattering through the streets blindly. As Wisdom 2:21 records: "for their wickedness blinded them." And: "so defiled with blood that none could touch their garments." Namely, the temple (like their garments), being cut garments, (in the manner of mirthful persons, as clowns), and repeatedly torn into strips. By this is shown that they did not cease from their pleasures, or non-sensible human behavior.

Or, according to another literal sense, "as lascivorous", which is plainer. As said in Isaiah 59:3: "For your hands are defiled with blood and your fingers with iniquity."

Moreover, such can be explained as to those persons corporeally blinded, when captured by enemies. Such were unable to enter dwellings by themselves, unless they attach themselves to the garments of a leader, as they follow.

Verse 15 ס

"'Away! Unclean!' men cried at them; 'Away! Away! Touch not!' So they' became fugitives and iwanderers; men said among the nations, 'They shall stay with us no longer."

Here is considered the derision of captured citizens by their enemies. So, first the profanation of holy things was blamed on these enemies. As said: "Away! Unclean!' men cried out to them." Namely, enemies cried out against the Jews, as ones unclean from their own places.

Then: "Away! Away! Touch not!" That is, you Jews, unclean as to holy things. As Leviticus 21:16-17 states: "And the Lord said to Moses, 'Say to Aaron, none of your descendants throughout their generations who has a blemish may approach to offer the bread of his God.'"

Secondly, was blamed on the Jews the indignation of their Lord God, insofar as to a destruction of divine aid.

So Verse 15 continues: "so they became fugitives and wanderers." Namely, as enemies blaming each other (as Jews); and by chiding and grieving among themselves.

As Verse 15 concludes: "Men said among the nations, 'They shall stay with us no longer'." That is, as if, God depended on the Jews. As Psalm 71 (70):ll states: "And say, 'God has forsaken him; pursue and seize him; for there is none to deliver him.'"

Verse 16 פ

"The Lord himself has scattered them, he will regard them no more; no honor was shown to the priests, no favor to the elders."

So, as far as the infliction of punishment Verse 16 states: '"The Lord himself", by his fore-knowledge, "has scattered them." That is, he disperses (Jews) among nations. As Psalm 55 (54):22 says: "Cast your burden on the Lord, and he will sustain you; he will never permit the righteous to be moved."

Thirdly, an irreverence for their elders was blamed on them (the Jews), and their enemies regarded such irreverence. As said: "No honor was shown to the priests, no favor to the elders." As Isaiah 3:5 says: "the youth will be insolent to the elder, and the base fellow to the honorable." Or these can be words of the prophet against enemies (of the Jews).

Verse 17 ע

"Our eyes failed, ever watching vainly for help; in our watching we watched for a nation which could not save."

Here is excluded a tendency for excluding four things which could be evaded. First, is the aid of friends. As was said: "Our eyes failed, ever watching": as we would expect,"vainly for help": from the Egyptians. As Isaiah 30:3 says: "Therefore shall the protection of Pharoh turn to your shame, and the shelter in the shadow of Egypt to your humiliation."

Verse 18 צ

"Men dogged our steps so that we could not walk in our streets; our end drew near; our days were numbered; for our end had come."

Secondly is excluded their own strengths. As said: "Men dogged our steps, so that we could not walk in the streets a" That is, as if we were unable to stand upright, due to our weakness, as if the streets were dark and slippery. As Psalm 35 (34): 6 says: "Let their way he dark and slippery, with the angel of the Lord pursuing them." And Jeremiah 23:12: says: "Therefore their way shall be to them like slippery paths in the darkness

Then, Verse 18 concludes: "Our end drew near; our days were numbered; for our end had come." Namely, our end within captivity and our death, since"our days were numbered, for our end had come." As Exekiel 7:6 says: "An end has come, the end has come; it has awakened against you. Behold, it comes."

Verse 19 ק

"Our pursuers were swifter than the vultures in the heavens; they chased us on the mountains, they lay in wait for us in the wilderness."

Here thirdly a remedy in flight is excluded. Here is touched upon the account in the last part of Jeremiah: (Chapter 52: "Judah Taken Captive at Babylon"). Then the Chaldeans captured Zedekiah (King of Judah) fleeing on a path to a wilderness, or solitude. As in the hyperbolic langage of Habakkuk 1:8 states: "they fly like an eagle swift to devour."

Verse 20 ר

"The breath of our nostrils, the Lord's anointed, was taken in their pits, he of whom we said, 'Under his shadow we shall live among the nations."

Fourthly, is excluded a protection from kings. As said: "The breath of our nostrils, the Lord's anointed That is, by which we were breathed through narrow places; as: "the Lord's anointed". Like Josiah (16th King of Judah, son of Amon and Jedidah: 2 Kings 22:1): "was taken in their pits." That is, was killed by the Egptians (cf. 2 Kings, Chapter 24,"Nebuchhadnezzar Conquers Judah"), Namely, while that king Josiah was a just king.

Such also can be exposed as to King Zedekiah (of Judah), as to the consequence of his reign. Or it even can be referred to Christ. As the prophet Isaiah foretold: "But he was wounded for our transgressions, he was bruised for our iniquities." (Is: 53:5).

Then, as Verse 20 concluded: "he of whom was said, "Under his shadow we shall live among the nations." Namely, under the Lord's protection. As the Song of Solomon 2:3 expresses it: "With great delight I sat in his shadow, and his fruit was sweet to my taste."

Verse 21 ש

"Rejoice and be glad, O daughter of Edom, dweller in the land of Uz. But to you also the cup shall pass; you shall become drunk and strip yourself bare."

Here those isolated, and principally the Edomites, are threatened first. Then second, the Jews are comforted. As said in Verse 22: "The punishment of your iniquity, O daughter of Zion, is accomplished, he will keep you in exile no longer."

As to the first (the Edomites), joy is excluded. As said in Verse 21: "Rejoice and be glad, O daughter of Edom." That is, be laughingly. As 2 Samuel (2 Kings) 1:20 records: "Tell it not in oath, publish it not in the streets of Ashkelon." And: "O daughter of Edom". Namely, the people of Edom, dwellers" in the land of Uz".

On the contrary Deuteronomy 2:5 states: "because I have given Mount Seir to Esau as a possession." And also: Hus, (viz, land of Job; located around the Arabian desert, near Edom) was the first born of Nahor (from Milcah). (cf. Genesis: 22:21). Moreover, it must he mentioned that there is no notice as to a person named "Hus", but rather to a land called "Hus";(i.e., near Edom). Such is termed "Ausitides", as another name in the "interlenear Gloss". And also Jeremiah 25:24 says: "All the kings of Arabia and all the kings of the mixed tribes that dwell in the desert." That is, within the boundaries of the Edomites, around the Arabian desert.

Secondly, punishment is threatened. As expressed in Verse 21: "But to you also the cup shall pass." Namely, the wrath of the Lord God.

Then: "you shall become drunk." That is: you will become full of misery. A-nd: "strip yourself bare." Namely, you will be despoiled of all your goods. As Jeremiah 49:12 says: "For thus says the Lord: 'If those who did not deserve to drink the cup must drink it, will you go unpunished?"

Verse 22 ת

"The punishment of your iniquity, O daughter of Zion, is accomplished, he will keep you in exile no longer, but your iniquity, O daughter of Edom, he will punish, he will uncover your sins."

Here in Verse 22 the Jews are consoled. And first, as to their liberation. As said: "The punishment of your iniquity, O daughter of Zion": as purged by punishment.

Then: "he will keep you in exile no longer." That is, for past sins, providin~.. you do not repeat such sins. As Isaiah 40:2 declares: "Speak tenderly to Jerusalem, and cry to her that her warfare is ended, that her iniquity is pardoned."

Secondly, (the Jews are Comforted) by even the punishment of their enemies. As Verse 22 concludes: "but your iniquity, O daughter of Edom, he will punish ." That is, like a judge, or as one questioning- the very claims: "He will uncover your sins." Namely, showing them through punishments. As Jeremiah 49:8 says: "for I will bring, the calarnnity of Esau upon him, the time when I will punish him."