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Text -- Lamentations 2:1-5 (NET)

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Context
The Prophet Speaks:
2:1 א (Alef) Alas! The Lord has covered Daughter Zion with his anger. He has thrown down the splendor of Israel from heaven to earth; he did not protect his temple when he displayed his 2:2 ב(Bet) The Lord destroyed mercilessly all the homes of Jacob’s descendants. In his anger he tore down the fortified cities of Daughter Judah. He knocked to the ground and humiliated the kingdom and its rulers. 2:3 ג(Gimel) In fierce anger he destroyed the whole army of Israel. He withdrew his right hand as the enemy attacked. He was like a raging fire in the land of Jacob; it consumed everything around it. 2:4 ד(Dalet) He prepared his bow like an enemy; his right hand was ready to shoot. Like a foe he killed everyone, even our strong young men; he has poured out his anger like fire on the tent of Daughter Zion. 2:5 ה(He) The Lord, like an enemy, destroyed Israel. He destroyed all her palaces; he ruined her fortified cities. He made everyone in Daughter Judah mourn and lament.
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Names, People and Places, Dictionary Themes and Topics

Names, People and Places:
 · Israel a citizen of Israel.,a member of the nation of Israel
 · Jacob the second so of a pair of twins born to Isaac and Rebeccaa; ancestor of the 12 tribes of Israel,the nation of Israel,a person, male,son of Isaac; Israel the man and nation
 · Judah the son of Jacob and Leah; founder of the tribe of Judah,a tribe, the land/country,a son of Joseph; the father of Simeon; an ancestor of Jesus,son of Jacob/Israel and Leah; founder of the tribe of Judah,the tribe of Judah,citizens of the southern kingdom of Judah,citizens of the Persian Province of Judah; the Jews who had returned from Babylonian exile,"house of Judah", a phrase which highlights the political leadership of the tribe of Judah,"king of Judah", a phrase which relates to the southern kingdom of Judah,"kings of Judah", a phrase relating to the southern kingdom of Judah,"princes of Judah", a phrase relating to the kingdom of Judah,the territory allocated to the tribe of Judah, and also the extended territory of the southern kingdom of Judah,the Province of Judah under Persian rule,"hill country of Judah", the relatively cool and green central highlands of the territory of Judah,"the cities of Judah",the language of the Jews; Hebrew,head of a family of Levites who returned from Exile,a Levite who put away his heathen wife,a man who was second in command of Jerusalem; son of Hassenuah of Benjamin,a Levite in charge of the songs of thanksgiving in Nehemiah's time,a leader who helped dedicate Nehemiah's wall,a Levite musician who helped Zechariah of Asaph dedicate Nehemiah's wall
 · Zion one of the hills on which Jerusalem was built; the temple area; the city of Jerusalem; God's people,a town and citidel; an ancient part of Jerusalem


Dictionary Themes and Topics: War | Stool | SIEGE | Poetry | PITY | Horn | Footstool | Earth | Doubting | Church | CLOUD | Bow | Ark | Anger | Afflictions and Adversities | more
Table of Contents

Word/Phrase Notes
Wesley , JFB , Clarke , Calvin , TSK

Word/Phrase Notes
Barnes , Poole , Haydock , Gill

Verse Notes / Footnotes
NET Notes , Geneva Bible

Verse Range Notes
TSK Synopsis , MHCC , Matthew Henry , Keil-Delitzsch , Constable

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Commentary -- Word/Phrase Notes (per phrase)

Wesley: Lam 2:1 - -- His temple; but suffered the Chaldeans to destroy it.

His temple; but suffered the Chaldeans to destroy it.

Wesley: Lam 2:1 - -- That is, thrown them down from the highest glory and honour, to the meanest degree of servitude.

That is, thrown them down from the highest glory and honour, to the meanest degree of servitude.

Wesley: Lam 2:2 - -- Dealt with them as with a polluted thing; cast them off, brake them in pieces.

Dealt with them as with a polluted thing; cast them off, brake them in pieces.

Wesley: Lam 2:3 - -- All their beauty and strength.

All their beauty and strength.

Wesley: Lam 2:3 - -- God hath drawn back his assistance which he was wont to give the Jews against their enemies.

God hath drawn back his assistance which he was wont to give the Jews against their enemies.

Wesley: Lam 2:3 - -- God consumed them, not in this or that part, but round about, as a fire seizing an house at once on all sides.

God consumed them, not in this or that part, but round about, as a fire seizing an house at once on all sides.

Wesley: Lam 2:4 - -- That is, God, (whom by their sins they had provoked and made their enemy) behaved himself as an enemy.

That is, God, (whom by their sins they had provoked and made their enemy) behaved himself as an enemy.

Wesley: Lam 2:4 - -- All their young men, and maidens who were pleasant to look upon.

All their young men, and maidens who were pleasant to look upon.

JFB: Lam 2:1 - -- (Lam. 2:1-22)

(Lam. 2:1-22)

JFB: Lam 2:1 - -- The title of the collection repeated here, and in Lam 4:1.

The title of the collection repeated here, and in Lam 4:1.

JFB: Lam 2:1 - -- That is, with the darkness of ignominy.

That is, with the darkness of ignominy.

JFB: Lam 2:1 - -- (Mat 11:23); dashed down from the highest prosperity to the lowest misery.

(Mat 11:23); dashed down from the highest prosperity to the lowest misery.

JFB: Lam 2:1 - -- The beautiful temple (Psa 29:2; Psa 74:7; Psa 96:9, Margin; Isa 60:7; Isa 64:11).

The beautiful temple (Psa 29:2; Psa 74:7; Psa 96:9, Margin; Isa 60:7; Isa 64:11).

JFB: Lam 2:1 - -- The ark (compare 1Ch 28:2, with Psa 99:5; Psa 132:7). They once had gloried more in the ark than in the God whose symbol it was; they now feel it was ...

The ark (compare 1Ch 28:2, with Psa 99:5; Psa 132:7). They once had gloried more in the ark than in the God whose symbol it was; they now feel it was but His "footstool," yet that it had been a great glory to them that God deigned to use it as such.

JFB: Lam 2:2 - -- By delivering it into the hands of the profane foe. Compare Psa 89:39, "profaned . . . crown."

By delivering it into the hands of the profane foe. Compare Psa 89:39, "profaned . . . crown."

JFB: Lam 2:3 - -- Worn in the East as an ornament on the forehead, and an emblem of power and majesty (1Sa 2:10; Psa 132:17; see on Jer 48:25).

Worn in the East as an ornament on the forehead, and an emblem of power and majesty (1Sa 2:10; Psa 132:17; see on Jer 48:25).

JFB: Lam 2:3 - -- (Psa 74:11). God has withdrawn the help which He before gave them. Not as HENDERSON, "He has turned back his (Israel's) right hand" (Psa 89:43).

(Psa 74:11). God has withdrawn the help which He before gave them. Not as HENDERSON, "He has turned back his (Israel's) right hand" (Psa 89:43).

JFB: Lam 2:4 - -- (Isa 63:10).

JFB: Lam 2:4 - -- He took His stand so as to use His right hand as an adversary. HENDERSON makes the image to be that of an archer steadying his right hand to take aim....

He took His stand so as to use His right hand as an adversary. HENDERSON makes the image to be that of an archer steadying his right hand to take aim. Not only did He withdraw His help, but also took arms against Israel.

JFB: Lam 2:4 - -- (Eze 24:25). All that were conspicuous for youth, beauty, and rank.

(Eze 24:25). All that were conspicuous for youth, beauty, and rank.

JFB: Lam 2:4 - -- The dwellings of Jerusalem.

The dwellings of Jerusalem.

JFB: Lam 2:5 - -- (Jer 30:14).

JFB: Lam 2:5 - -- There is a play of similar sounds in the original, "sorrow and sadness," to heighten the effect (Job 30:3, Hebrew; Eze 35:3, Margin).

There is a play of similar sounds in the original, "sorrow and sadness," to heighten the effect (Job 30:3, Hebrew; Eze 35:3, Margin).

Clarke: Lam 2:1 - -- How hath the Lord covered the daughter of Zion with a cloud - The women in the eastern countries wear veils, and often very costly ones. Here, Zion ...

How hath the Lord covered the daughter of Zion with a cloud - The women in the eastern countries wear veils, and often very costly ones. Here, Zion is represented as being veiled by the hand of God’ s judgment. And what is the veil? A dark cloud, by which she is entirely obscured

Instead of אדני Adonai , lord, twenty-four of Dr. Kennicott’ s MSS., and some of the most ancient of my own, read יהוה Yehovah , Lord, as in Lam 2:2

Clarke: Lam 2:1 - -- The beauty of Israel - His Temple

The beauty of Israel - His Temple

Clarke: Lam 2:1 - -- His footstool - The ark of the covenant, often so called. The rendering of my old MS. Bible is curious: - And record not of his litil steging-stole ...

His footstool - The ark of the covenant, often so called. The rendering of my old MS. Bible is curious: -

And record not of his litil steging-stole of his feet, in the dai of his woodnesse

To be wood signifies, in our ancient language, to be mad.

Clarke: Lam 2:2 - -- The Lord hath swallowed up - It is a strange figure when thus applied: but Jehovah is here represented as having swallowed down Jerusalem and all th...

The Lord hath swallowed up - It is a strange figure when thus applied: but Jehovah is here represented as having swallowed down Jerusalem and all the cities and fortifications in the land: that is, he has permitted them to be destroyed. See Lam 2:6.

Clarke: Lam 2:3 - -- The horn of Israel - His power and strength. It is a metaphor taken from cattle, whose principal strength lies in their horns

The horn of Israel - His power and strength. It is a metaphor taken from cattle, whose principal strength lies in their horns

Clarke: Lam 2:3 - -- Hath drawn back his right hand - He did not support us when our enemies came against us.

Hath drawn back his right hand - He did not support us when our enemies came against us.

Clarke: Lam 2:4 - -- He hath bent his bow - he stood with his right hand - This is the attitude of the archer. He first bends his bow; then sets his arrow upon the strin...

He hath bent his bow - he stood with his right hand - This is the attitude of the archer. He first bends his bow; then sets his arrow upon the string; and, lastly, placing his right hand on the lower end of the arrow, in connection with the string, takes his aim, and prepares to let fly.

Calvin: Lam 2:1 - -- The Prophet again exclaims in wonder, that an incredible thing had happened, which was like a prodigy; for at the first sight it seemed very unreason...

The Prophet again exclaims in wonder, that an incredible thing had happened, which was like a prodigy; for at the first sight it seemed very unreasonable, that a people whom God had not only received into favor, but with whom he had made a perpetual covenant, should thus be forsaken by him. For though men were a hundred times perfidious, yet God never changes, but remains unchangeable in his faithfulness; and we know that his covenant was not made to depend on the merits of men. Whatsoever, then, the people might be, yet it behooved God to continue in his purpose, and not to annul the promise made to Abraham. Now, when Jerusalem was reduced to desolation, there was as it were all abolition of God’s covenant. There is, then, no wonder that the Prophet here exclaims, as on account of some prodigy, How can it be that God hath clouded or darkened, etc.

We must, however, observe at the same time, that the Prophet did not mean here to invalidate the fidelity or constancy of God, but thus to rouse the attention of his own nation, who had become torpid in their sloth; for though they were pressed down under a load of evils, yet they had become hardened in their perverseness. But it was impossible that any one should really call on God, except he was humbled in mind, and brought the sacrifice of which we have spoken, even a humble and contrite spirit. (Psa 51:19.) It was, then, the Prophet’s object to soften the hardness which he knew prevailed in almost the whole people. This was the reason why he exclaimed, in a kind of astonishment, How has God clouded, etc. 148

Some render the words, “How has God raised up,” etc., which may be allowed, provided it be not taken in a good sense, for it is said, in his wrath; but in this case the words to raise up and to cast down ought to be read conjointly; for when one wishes to break in pieces an earthen vessel, he not only casts it on the ground, but he raises it up, that it may be thrown down with greater force. We may, then, take this meaning, that God, in order that he might with greater violence break in pieces his people, had raised them up, not to honor them, but in order to dash them more violently on the ground. However, as this sense seems perhaps too refined, I am content with the first explanation, that God had clouded the daughter of Zion in his wrath; and then follows an explanation, that he had cast her from heaven to the earth. So then God covered with darkness his people, when he drew them down from the high dignity which they had for a time enjoyed. He had, then, cast on the earth all the glory of Israel, and remembered not his footstool

The Prophet seems here indirectly to contend with God, because he had not spared his own sanctuary; for God, as it has been just stated, had chosen Mount Sion for himself, where he designed to be prayed to, because he had placed there the memorial of his name. As, then, he had not spared his own sanctuary, it did not appear consistent with his constancy, and he also seemed thus to have disregarded his own glory. But the design of the Prophet is rather to shew to the people how much God’s wrath had been kindled, when he spared not even his own sanctuary. For he takes this principle as granted, that God is never without reason angry, and never exceeds the due measure of punishment. As, then, God’s wrath was so great that he destroyed his own Temple, it was a token of dreadful wrath; and what was the cause but the sins of men? for God, as I have said, always preserves moderation in his judgments. He, then, could not have better expressed to the people the heinousness of their sins, than by laying before them this fact, that God remembered not his footstool

And the Temple, by a very suitable metaphor, is called the footstool of God. It is, indeed, called his habitation; for in Scripture the Temple is often said to be the house of God. It was then the house, the habitation, and the rest of God. But as men are ever inclined to superstition, in order to raise up their thoughts above earthly elements, we are reminded, on the other hand, in Scripture, that the Temple was the footstool of God. So in the Psalms,

“Adore ye before his footstool,” (Psa 99:5;)

and again,

“We shall adore in the place where his feet stand.”
(Psa 132:7.)

We, then, see that the two expressions, apparently different, do yet well agree, that the Temple was the house of God and his habitation, and that yet it was only his footstool. It was the house of God, because the faithful found by experience that he was there present; as, then, God gave tokens of his presence, the Temple was rightly called the house; of God, his rest and habitation. But that the faithful might not fix their minds on the visible sanctuary, and thus by indulging a gross imagination, fall into superstition, and put an idol in the place of God, the Temple was called the footstool of God. For as it was a footstool, it behooved the faithful to rise up higher and to know that God was really sought, only when they raised their thoughts above the world. We now perceive what was the purpose of this mode of speaking.

God is said not to have remembered his Temple, not because he had wholly disregarded it, but because the destruction of the Temple could produce no other opinion in men. All, then, who saw that the Temple had been burnt by profane hands, and pulled down after it had been plundered, thought that the Temple was forsaken by God; and so also he speaks by Ezekiel, (Eze 10:18.) Then this oblivion, or not remembering, refers to the thoughts of men; for however God may have remembered the Temple, yet he seemed for a time to have disregarded it. We must, at the same time, bear in mind what I have said, that the Prophet here did not intend to dispute with God, or to contend with him, but, on the contrary, to shew what the people deserved; for God was so indignant on account of their sins, that he suffered his own Temple to be profaned. The same thing also follows respecting the kingdom, —

Calvin: Lam 2:2 - -- He pursues the same subject, but in other words. He first says, that God had without pardon destroyed all the habitations of Jacob; some read, “al...

He pursues the same subject, but in other words. He first says, that God had without pardon destroyed all the habitations of Jacob; some read, “all the beauty (or the ornament) of Jacob.” But the other rendering is more suitable, that he had destroyed all the habitations of Jacob; and then that he had demolished in his indignation, etc. The word is derived from what means excess; but we know that all words signifying wrath are transferred to God, but they do not properly belong to him. God, then, in his violent wrath had demolished all fortresses, and cast them to the ground; and afterwards, that he had profaned, etc.

This profanation of the kingdom, and of the princes, corresponds with the former verse, where he said that God had not remembered his footstool for we know that the kingdom was sacerdotal and consecrated to God. When, therefore, it was polluted, it follows that God in a manner exposed his name to reproach, because the mouth of all the ungodly was thus opened, so that they insolently poured forth their slanders. That God, then, spared not the kingdom nor the Temple, it hence followed that his wrath against the Jews was dreadful. Now, as he is a righteous judge, it follows, that such was the greatness of the sins of the Jews, that they sustained the blame for this extreme sacrilege; for it was through their sins that God’s name was exposed to reproach both as to the Temple and the kingdom.

Calvin: Lam 2:3 - -- Jeremiah expresses the same thing in various ways; but all that he says tends to shew that it was an evidence of God’s extreme vengeance, when the ...

Jeremiah expresses the same thing in various ways; but all that he says tends to shew that it was an evidence of God’s extreme vengeance, when the people, the city, and the Temple, were destroyed. But it ought to be observed, that God is here represented as the author of that calamity: the Prophet would have otherwise lamented in vain over the ruin of his own country; but as in all adversities he acknowledged the hand of God, he afterwards added, that God had a just reason why he was so grievously displeased with his own people.

He then says, that every horn had been broken by God. We know that by horn is meant strength as well as excellency or dignity and I am disposed to include both here, though the word breaking seems rather to refer to strength or power. But the whole clause must be noticed, that God had broken every horn of Israel in the indignation of his wrath. The Prophet intimates that God had not been angry with his people as though he had been offended by slight transgressions, but that the measure of his wrath had been unusual, even because the impiety of the people had so burst forth, that the offense given to God could not have been slight. Then, by indignation of wrath the Prophet does not mean an excess, as though God had through a violent impulse rushed forth to take vengeance; but he rather intimates that the people had become so wicked, that it did not behoove God to punish in an ordinary way an impiety so inveterate.

He then adds, that God had withdrawn, his right hand from before the enemy, and that at the same time he had burned like a fire, the flame of which had devoured all around. The Prophet here refers to two things; the first is, that though God had been accustomed to help his people, and to oppose their enemies, as they had experienced his aid in the greatest dangers, yet now his people were forsaken and left destitute of all hope. The first clause, then, declares, that God would not be the deliverer of his people as formerly, because they had forsaken him. But he speaks figuratively, that God had drawn back his right hand; and God’s right hand means his protection, as it is well known. But the Prophet’s meaning is by no means obscure, even that there was hereafter no hope that God would meet the enemies of his people, and thus preserve them in safety, for he had drawn back his hand. 149 But there is a second thing added, even that God’s hand burned like fire. Now it was in itself a grievous thing that the people had been so rejected by God, that no help could be expected from him; but it was still a harder thing, that he went forth armed to destroy his people. And the metaphor of fire ought to be noticed; for had he said that God’s right hand was against his people, the expression would not have been so forcible; but when he compared God’s right hand to fire which burned, and whose flame consumed all Israel, it was a much more dreadful thing. 150

Moreover, by these words the Israelites were reminded that they were not to lament their calamities in an ordinary way, but ought, on the contrary, to have seriously considered the cause of all their evils, even the provoking of God’s wrath against themselves; and not only so, but that God was angry with them in an unusual degree, and yet justly, so that they had no reason to complain. It follows, —

Calvin: Lam 2:4 - -- He employs now another metaphor, that God, who was wont to defend his people, now took up arms against them; for stating a part for the whole, he inc...

He employs now another metaphor, that God, who was wont to defend his people, now took up arms against them; for stating a part for the whole, he includes in the bow every other weapon. When, therefore, he says that God had bent his bow, it is the same as though he said that he was fully armed. The bow, then, as we have before seen, means every kind of weapon. He then adds, that his right hand stood as an adversary. Here he more plainly describes what he had before touched upon, even that God had not only given up his people to the will of their enemies, but that he himself had held up a banner to their enemies, and went before them with an armed hand. Nor is there a doubt but that by the right hand of God he means all their enemies; for it was necessary carefully to impress this fact on the minds of the people, that the war had not been brought by the Chaldeans, but that God had resolved thereby to punish the wickedness of the people, and especially their desperate obstinacy, for he had omitted nothing to restore the people to the right way.

Whenever, then, there is mention made here of God, let us know that the people are reminded, as I have already said, that they had to do with God, lest. they should forget this, or think that it was adverse fortune, or dream of some other causes of evils, as men are wont in this respect to be very ingenious in deceiving themselves. And we shall see this more clearly hereafter, where it is said, that God had thought to destroy the wall of Jerusalem; but this thought was the same as his decree. Then the Prophet explains there more fully what is yet here substantially found, even that God was brought forward thus before the people, that they might learn to humble themselves under his mighty hand. The hand of God was not indeed visible, but the Prophet shews that the Chaldeans were not alone to be regarded, but rather that the hidden hand of God, by which they were guided, ought to have been seen by the eyes of faith. It was, then, this hand of God that stood against the people.

It then follows, He slew all the chosen men; some read, “all things desirable;” but it seems more suitable to consider men as intended, as though he had said, that the flower of the people perished by the hand of God in the tabernacle of the daughter of Sion; though the last clause would unite better with the end of the verse, that on the tabernacle of the daughter of Sion God had poured forth his wrath, or his anger, as fire

He repeats the metaphor which he had used in the last verse; and this is what we ought carefully to notice; for God threatens by Isaiah that he would be a fire to devour his enemies:

“The light of Israel shall be a fire, and his Holy One a flame of fire, and it shall devour all briers and all kinds of wood.”
(Isa 10:7.)

There God threatened the Chaldeans, as though he had said that his vengeance would be dreadful, when as a patron and defender of his people he would contend with the Chaldeans. He there calls himself the light of Israel and the Holy One; and hence he said that he would be a fire and a flame as to the Chaldeans. But what does he say here? even that God had poured forth lt is wrath as fire, that its flame had devoured all around whatever was fair to be seen in Israel. We hence see that the people had provoked against themselves the vengeance of God, which would have been otherwise poured forth on their enemies; and thus the sin of the people was doubled. It follows, —

Calvin: Lam 2:5 - -- These words might seem superfluous, since the Prophet has often repeated, that God was become an enemy to his own people; but we shall hereafter see,...

These words might seem superfluous, since the Prophet has often repeated, that God was become an enemy to his own people; but we shall hereafter see, that though they were extremely afflicted, they yet did not rightly consider whence their calamity arose. As, then, they had become so stupified by their evils, that they did not turn their eyes to God, they were on this account often urged and stimulated, that they might at length understand by their evils that God was a judge. Now, as it was difficult to convince them of this truth, the Prophet did not think it enough briefly to touch on it, but found it necessary to dwell on it at large, so that the people might at length be roused from their insensibility.

He then says that God himself was to them as an enemy, lest the Israelites should fix their eyes on the Chaldeans, and thus think that they had been the chief movers of the war. He therefore says, that they had undertaken that war through the secret influence of God, and had carried it on successfully, because God endued them with his own power. And hence the faithful ought to have concluded, that nothing could have been more grievous than to have God as their adversary; for as long as they had suffered themselves to be defended by the hand of God, they were victorious, we know, over all their enemies, so that they could then brave all dangers with impunity. The Prophet now reminds them, that as they had been successful and prosperous under the defense and protection of God, so now they were miserable, for no other reason but that God fought against them. But we ought at the same time to bear in mind the truth, which we have noticed, that God is never angry with men without reason; and since he was especially inclined to shew favor to his people, we must understand that he would not have been thus indignant, had not necessity constrained him.

He has destroyed Israel, he says; he has destroyed all his palaces; and afterwards, he has dissipated or demolished all his fortresses; and finally, he has increased in the daughter of Judah mourning and lamentation; תאניה ואניה tanie veanie, words derived from the same root, but joined together for the sake of amplifying, not only in this place, but also in the twenty-ninth chapter of Isaiah, and in other places. The meaning is, that God had not put an end to his vengeance, because the people had not resolved to put an end to their obstinate wickedness. He afterwards adds, —

TSK: Lam 2:1 - -- How : Lam 1:1, Lam 4:1 covered : Lam 3:43, Lam 3:44; Eze 30:18, Eze 32:7, Eze 32:8; Joe 2:2 and cast : Isa 14:12-15; Eze 28:14-16; Mat 11:23; Luk 10:1...

TSK: Lam 2:2 - -- swallowed : Lam 2:17, Lam 2:21, Lam 3:43; Job 2:3 *marg. Psa 21:9; Isa 27:11; Jer 13:14, Jer 21:7; Eze 5:11, Eze 7:4, Eze 7:9, Eze 8:18, Eze 9:10; Zec...

TSK: Lam 2:3 - -- the horn : Job 16:15; Psa 75:5, Psa 75:10, Psa 89:24, Psa 132:17; Jer 48:25; Luk 1:69 he hath : Psa 74:11 he burned : Deu 32:22; Psa 79:5, Psa 89:46; ...

TSK: Lam 2:4 - -- bent : Lam 2:5, Lam 3:3, Lam 3:12, Lam 3:13; Job 6:4, Job 16:12-14; Isa 63:10; Jer 21:5, Jer 30:14 that were pleasant to the eye : Heb. the desirable ...

TSK: Lam 2:5 - -- was : Lam 2:4; Jer 15:1, Jer 30:14 he hath swallowed up Israel : Lam 2:2; 2Ki 25:9; 2Ch 36:16, 2Ch 36:17; Jer 52:13 mourning : Eze 2:10

was : Lam 2:4; Jer 15:1, Jer 30:14

he hath swallowed up Israel : Lam 2:2; 2Ki 25:9; 2Ch 36:16, 2Ch 36:17; Jer 52:13

mourning : Eze 2:10

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Commentary -- Word/Phrase Notes (per Verse)

Barnes: Lam 2:1 - -- How ... - Or, "How"doth " אדני 'ădonāy cover."He hath east down etc. By God’ s footstool seems to be meant the ark. See Psa ...

How ... - Or, "How"doth " אדני 'ădonāy cover."He hath east down etc. By God’ s footstool seems to be meant the ark. See Psa 99:5 note.

Barnes: Lam 2:2 - -- Habitations - The dwellings of the shepherds in the pastures Jer 49:19. These are described as swallowed up by an earthquake, while the storm i...

Habitations - The dwellings of the shepherds in the pastures Jer 49:19. These are described as swallowed up by an earthquake, while the storm itself throws down the fortified cities of Judah.

Polluted - i. e. profaned it, made common or unclean what before was holy.

Barnes: Lam 2:3 - -- Since the horn is the symbol of power, the cutting off of every horn means the depriving Israel of all power of resistance. The drawing back of God&...

Since the horn is the symbol of power, the cutting off of every horn means the depriving Israel of all power of resistance. The drawing back of God’ s right hand signifies the withdrawal of that special Providence which used to protect the chosen people.

And he burned ... - Or, "and"he kindled a fire in Jacob: as the active enemy of "Jacob,"Himself applying the torch.

Barnes: Lam 2:4 - -- He stood with his right hand ... - i. e. that right hand so often stretched out to help now grasped a weapon ready for Judah’ s destructio...

He stood with his right hand ... - i. e. that right hand so often stretched out to help now grasped a weapon ready for Judah’ s destruction.

Were pleasant - Or, was "pleasant."Put full stop after "eye."Begin the third distich thus:

In the tabernacle - (or, tent) of the daughter of Zion.

Barnes: Lam 2:5 - -- Literally, אדני 'ădonāy has become "as an enemy."

Literally, אדני 'ădonāy has become "as an enemy."

Poole: Lam 2:1 - -- How hath the Lord covered the daughter of Zion with a cloud in his anger? It hath been formerly observed that great states and kingdoms are often in...

How hath the Lord covered the daughter of Zion with a cloud in his anger? It hath been formerly observed that great states and kingdoms are often in Scripture expressed under the notion of daughters, Psa 137:8 Isa 10:30 47:1,5 Jer 46:11 Lam 4:21,22 : the meaning is, How hath God obscured all the beauty and glory of the church and state of the Jews!

And cast down from heaven unto the earth the beauty of Israel that is, thrown them down from the highest pitch of glory and honour, to the meanest degree of baseness and servitude.

And remembered not his footstool in the day of his anger: the earth is called the Lord’ s footstool, Isa 66:1 Mat 5:35 Act 7:49 , but here plainly the temple is understood, called God’ s footstool, 1Ch 28:2 ; and the whole temple seems rather to be understood than the ark, for we read of no indignity offered to the ark by the Chaldeans, more than to any other part of the temple; God had suffered the Chaldeans to burn the whole temple, and it may justly be doubted whether those other texts that mention a worshipping at God’ s footstool, Psa 99:5 132:7 , be not to be understood of worshipping in the temple, for it was not the privilege of all the Jews to come so near the ark as to worship before that. The reason of the complaint is God’ s permission of the Chaldeans to burn the temple. See Jer 52:13 .

Poole: Lam 2:2 - -- The Lord hath swallowed up all the habitations of Jacob, and hath not pitied as he hath had no respect to his own house, so he hath had much less res...

The Lord hath swallowed up all the habitations of Jacob, and hath not pitied as he hath had no respect to his own house, so he hath had much less respect to the common habitations of the Jews.

He hath thrown down in his wrath the strong holds of the daughter of Judah their military fortifications have been of no use to them, he hath made them to touch the ground, i.e. suffered the enemies to batter them to the earth.

He hath polluted the kingdom and the princes thereof that is, either delivered them into the hands of pagans, whom to touch they judged a legal pollution, or else dealt with them as with a polluted thing, east them off, or brake them in pieces. All this is made the effect of God’ s wrath, and his work; for as a man is said to do that which he encourageth others to do, and assists them in doing; so God is said to have done this, because he did not only suffer the Chaldeans to do it, but used them as a rod in his hand, inclining them to do it, and assisting them in the execution of his wrath.

Poole: Lam 2:3 - -- He hath cut off in his fierce anger all the horn of Israel that is, the beauty and strength of Israel, so horn signifieth by a usual metaphor in Scri...

He hath cut off in his fierce anger all the horn of Israel that is, the beauty and strength of Israel, so horn signifieth by a usual metaphor in Scripture, Psa 74:4 Jer 48:25 , &c., the horn being much the beauty of the beast, as also that member by which the beast puts forth its strength in assaulting its adversary.

He hath drawn back his right hand from before the enemy either God hath drawn back his assistance which he was wont to give the Jews against their enemies; or Israel, through God’ s leaving of them, hath drawn back his right hand; but it seems rather to be understood of God’ s weakening the Israelites’ right hands, so as they were not able to hold them up (as before) against their enemies.

He burned against Jacob like a flaming fire, which devoureth round about God had consumed them, not in this or that part, but round about, as a fire seizing a house or heap of combustible matter at once, on all sides.

Poole: Lam 2:4 - -- That is, God (whom by their sins they had provoked and made their enemy) behaved himself as an enemy, bending his bow, and stretching out his right ...

That is, God (whom by their sins they had provoked and made their enemy) behaved himself as an enemy, bending his bow, and stretching out his right hand, and slew their young men and maidens, who were pleasant to look upon; and had brought judgments upon them like fire, which devours without any discrimination.

Poole: Lam 2:5 - -- See Lam 2:2 . Several pathetical expressions signifying the same things, properly imitating the dialect of mourners, whose passion suffers them not ...

See Lam 2:2 . Several pathetical expressions signifying the same things, properly imitating the dialect of mourners, whose passion suffers them not to speak according to art, but frequently they say the same things over and over.

Haydock: Lam 2:1 - -- About. The troops of the enemy resemble those multitudes, which come from all parts to Jerusalem. Many kings could not raise such an army. (Calmet...

About. The troops of the enemy resemble those multitudes, which come from all parts to Jerusalem. Many kings could not raise such an army. (Calmet)

Haydock: Lam 2:1 - -- Obscurity. He continues to bewail the misery of Jerusalem. --- Heaven, the highest glory, Isaias xiv. 12. --- Stool; the temple, and the land. ...

Obscurity. He continues to bewail the misery of Jerusalem. ---

Heaven, the highest glory, Isaias xiv. 12. ---

Stool; the temple, and the land. The ark fell not into the hands of the enemy. (Calmet) ---

The punishment which the Lord permits, is justly ascribed to Him. (Worthington)

Haydock: Lam 2:2 - -- Unclean, or treated it as such. (Calmet) --- Septuagint, "he hath accounted profane the kings." (Haydock) --- Joakim, Jechonias, Sedecias, and th...

Unclean, or treated it as such. (Calmet) ---

Septuagint, "he hath accounted profane the kings." (Haydock) ---

Joakim, Jechonias, Sedecias, and the royal family, were exposed to the greatest ignominy and sufferings. (Calmet)

Haydock: Lam 2:3 - -- Horn: beauty and power, (Haydock) the two kingdoms, the fortresses, (Calmet) and all their strength, denoted by horns. (Worthington) --- Hand; ref...

Horn: beauty and power, (Haydock) the two kingdoms, the fortresses, (Calmet) and all their strength, denoted by horns. (Worthington) ---

Hand; refusing us protection, and aiding the Chaldeans.

Haydock: Lam 2:5 - -- Women, suffering them to be abused, chap. v. 11, 13.

Women, suffering them to be abused, chap. v. 11, 13.

Gill: Lam 2:1 - -- How hath the Lord covered the daughter of Zion with a cloud in his anger,.... Not their persons for protection, as he did the Israelites at the Red se...

How hath the Lord covered the daughter of Zion with a cloud in his anger,.... Not their persons for protection, as he did the Israelites at the Red sea, and in the wilderness; nor their sins, which he blots out as a thick cloud; or with such an one as he filled the tabernacle and temple with when dedicated; for this was "in his anger", in the day of his anger, against Jerusalem; but with the thick and black clouds of calamity and distress; he "beclouded" r her, as it may be rendered, and is by Broughton; he drew a veil, or caused a cloud to come over all her brightness and glory, and surrounded her with darkness, that her light and splendour might not be seen. Aben Ezra interprets it, "he lifted her up to the clouds": that is, in order to cast her down with the greater force, as follows:

and cast down from heaven unto the earth the beauty of Israel; all its glory, both in church and state; this was brought down from the highest pitch of its excellency and dignity, to the lowest degree of infamy and reproach; particularly this was true of the temple, and service of God in it, which was the beauty and glory of the nation, but now utterly demolished:

and remembered not his footstool in the day of his anger; to spare and preserve that; meaning either the house of the sanctuary, the temple itself, as the Targum and Jarchi; or rather the ark with the mercy seat, on which the Shechinah or divine Majesty set his feet, when sitting between the cherubim; and is so called, 1Ch 28:2.

Gill: Lam 2:2 - -- The Lord hath swallowed up all the habitations of Jacob, and hath not pitied,.... As he regarded not his own habitation the temple, nor the ark his fo...

The Lord hath swallowed up all the habitations of Jacob, and hath not pitied,.... As he regarded not his own habitation the temple, nor the ark his footstool, it is no wonder he should be unconcerned about the habitations of others; as of the inhabitants of the land of Judea and of Jerusalem, particularly of the king, his nobles, and the great men; these the Lord swallowed up, or suffered to be swallowed up, as houses in an earthquake, and by an inundation, so as to be seen no more; and this he did without showing the least reluctance, pity, and compassion; being so highly incensed and provoked by their sins and transgressions:

he hath thrown down in his wrath the strong holds of the daughter of Judah; not only the dwelling houses of the people, but the most fortified places, their castles, towers, and citadels:

he hath brought them down to the ground; and not only battered and shook them, but beat them down, and laid them level with the ground; and all this done in the fury of his wrath, being irritated to it by the sins of his people; even the daughter of Judah, or the congregation thereof, as the Targum:

he hath polluted the kingdom, and the princes thereof; what was reckoned sacred, the kingdom of the house of David, and the kings and princes of it, the Lord's anointed; these being defiled with sin, God cast them away, as filth to the dunghill, and gave them up into the hands of the Gentiles, who were reckoned unclean; and thus they were profaned. Jarchi interprets these princes of the Israelites in common, who were called a kingdom of priests; and makes mention of a Midrash, that explains them of the princes above, or of heaven.

Gill: Lam 2:3 - -- He hath cut off in his fierce anger all the horn of Israel,.... All its power and strength, especially its kingly power, which is often signified by ...

He hath cut off in his fierce anger all the horn of Israel,.... All its power and strength, especially its kingly power, which is often signified by a horn in Scripture; see Dan 7:24; this the Lord took away in his fierce anger, and left the land destitute of all relief, help, defence and protection; whether from its king and princes, or from its men of war or fortified places; all being cut off and destroyed:

he hath drawn back his right hand from before the enemy; either his own right hand, with which he had used to fight for his people, and protect them, but now withdrawing it, left them to the mercy of their enemies; or Israel's right hand, which he so weakened, that they had no power to resist the enemy, and defend themselves:

and he burned against Jacob like a flaming fire which devoureth round about; that is, his wrath was like a burning flaming fire, which consumes all around, wherever it comes; thus the Lord in his anger consumed Jacob, and left neither root nor branch.

Gill: Lam 2:4 - -- He hath bent his bow like an enemy,.... God sometimes appears as if he was an enemy to his people, when he is not, by his conduct and behaviour; by th...

He hath bent his bow like an enemy,.... God sometimes appears as if he was an enemy to his people, when he is not, by his conduct and behaviour; by the dispensations of his providence they take him to be so, as Job did, Job 16:9; he bends his bow, or treads it, for the bending or stretching the bow was done by the foot; and as the Targum,

"and threw his arrows at me:''

he stood with his right hand as an adversary; with arrows in it, to put into his bow or with his sword drawn, as an adversary does. The Targum is,

"he stood at the right hand of Nebuchadnezzar and helped him, when he distressed his people Israel:''

and slew all that were pleasant to the eye; princes and priests, husbands and wives, parents and children, young men and maids; desirable to their friends and relations, and to the commonwealth:

in the tabernacle of the daughter of Zion he poured out his fury like fire; that is, either in the temple, or in the city of Jerusalem, or both, which were burnt with fire, as the effect of divine wrath and fury; and which itself is comparable to fire; like a burning lamp of fire, as the Targum; or rather like a burning furnace or mountain; see Nah 1:6.

Gill: Lam 2:5 - -- The Lord was as an enemy,.... Who formerly was on their side, their God and guardian, their protector and deliverer, but now against them; and a terri...

The Lord was as an enemy,.... Who formerly was on their side, their God and guardian, their protector and deliverer, but now against them; and a terrible thing it is to have God for an enemy, or even to be as one; this is repeated, as being exceeding distressing, and even intolerable. Mr. Broughton renders it, "the Lord is become a very enemy"; taking "caph" for a note of reality, and not of similitude;

he hath swallowed up Israel; the ten tribes, or the Jewish nation in general; as a lion, or any other savage beast, swallows its prey, and makes nothing of it, and leaves none behind:

he hath swallowed up all her palaces: the palaces of Zion or Jerusalem; the palaces of the king, princes, nobles, and great men; as an earthquake or inundation swallows up whole streets and cities at once; See Gill on Lam 2:2;

he hath destroyed his strong holds: the fortified places of the land of Israel, the towers and castles:

and hath increased in the daughter of Judah mourning and lamentation; exceeding great lamentation, for the destruction of its cities, towns, villages, and the inhabitants of them.

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Commentary -- Verse Notes / Footnotes

NET Notes: Lam 2:1 Heb “in the day of His anger.” As a temporal reference this phrase means “when he displayed his anger.” The Hebrew term “...

NET Notes: Lam 2:2 Heb “He brought down to the ground in disgrace the kingdom and its princes.” The verbs חִלֵּל…&#...

NET Notes: Lam 2:3 Or “He burned against Jacob, like a raging fire consumes all around.”

NET Notes: Lam 2:4 The singular noun אֹהֶל (’ohel, “tent”) may function as a collective, referring to all tents in Judah....

NET Notes: Lam 2:5 Heb “He increased in Daughter Judah mourning and lamentation.”

Geneva Bible: Lam 2:1 How hath the Lord ( a ) covered the daughter of Zion with a cloud in his anger, [and] cast down from ( b ) heaven to the earth the beauty of Israel, a...

Geneva Bible: Lam 2:3 He hath cut off in [his] fierce anger all the ( d ) horn of Israel: he hath drawn back his ( e ) right hand from before the enemy, and he burned again...

Geneva Bible: Lam 2:4 He ( f ) hath bent his bow like an enemy: he stood with his right hand as an adversary, and slew all [that were] pleasant to the eye in the tabernacle...

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Commentary -- Verse Range Notes

TSK Synopsis: Lam 2:1-22 - --1 Jeremiah laments the misery of Jerusalem.20 He complains thereof to God.

MHCC: Lam 2:1-9 - --A sad representation is here made of the state of God's church, of Jacob and Israel; but the notice seems mostly to refer to the hand of the Lord in t...

Matthew Henry: Lam 2:1-9 - -- It is a very sad representation which is here made of the state of God's church, of Jacob and Israel, of Zion and Jerusalem; but the emphasis in the...

Keil-Delitzsch: Lam 2:2 - -- The Lord has destroyed not merely Jerusalem, but the whole kingdom. בּלּע , "to swallow up," involves the idea of utter annihilation, the fury o...

Keil-Delitzsch: Lam 2:3-4 - -- In Lam 2:3 and Lam 2:4, the writer describes the hostile conduct of the Lord towards Israel, by which the kingdom of Judah was destroyed. Thenius ut...

Keil-Delitzsch: Lam 2:5 - -- The Lord has become like an enemy. כּאויב is not separated from היה by the accents (Pesik and Mahpak before, and Kadma after); so that the...

Constable: Lam 2:1-22 - --II. The divine punishment of Jerusalem (the second lament) ch. 2 One of the striking features of this lament is ...

Constable: Lam 2:1-10 - --A. God's anger 2:1-10 "There are about forty descriptions of divine judgment, which fell upon every aspect of the Jews' life: home, religion, society,...

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Introduction / Outline

JFB: Lamentations (Book Introduction) In the Hebrew Bible these Elegies of Jeremiah, five in number, are placed among the Chetuvim, or "Holy Writings" ("the Psalms," &c., Luk 24:44), betwe...

JFB: Lamentations (Outline) THE SAD CAPTURE OF JERUSALEM, THE HOPE OF RESTORATION, AND THE RETRIBUTION AWAITING IDUMEA FOR JOINING BABYLON AGAINST JUDEA. (Lam. 4:1-22) EPIPHONEM...

TSK: Lamentations 2 (Chapter Introduction) Overview Lam 2:1, Jeremiah laments the misery of Jerusalem; Lam 2:20, He complains thereof to God.

Poole: Lamentations (Book Introduction) LAMENTATIONS OF JEREMIAH THE ARGUMENT This book in Greek, Latin, and English hath its name from the subject matter of it, which is lamentation; s...

Poole: Lamentations 2 (Chapter Introduction) CHAPTER 2 Jeremiah lamenteth the misery of Jerusalem, and its causes, and their enemies’ derision, Lam 2:1-17 . In exhortation to true sorrow...

MHCC: Lamentations (Book Introduction) It is evident that Jeremiah was the author of the Lamentations which bear his name. The book was not written till after the destruction of Jerusalem b...

MHCC: Lamentations 2 (Chapter Introduction) Lamentation for the misery of Jerusalem.

Matthew Henry: Lamentations (Book Introduction) An Exposition, with Practical Observations, of The Lamentations of Jeremiah Since what Solomon says, though contrary to the common opinion of the worl...

Matthew Henry: Lamentations 2 (Chapter Introduction) The second alphabetical elegy is set to the same mournful tune with the former, and the substance of it is much the same; it begins with Ecah, as t...

Constable: Lamentations (Book Introduction) Introduction Title and Position The English title of this book comes from the Talmud (...

Constable: Lamentations (Outline) Outline I. The destruction and misery of Jerusalem (the first lament) ch. 1 A. An observer's...

Constable: Lamentations Lamentations Bibliography Archer, Gleason L., Jr. A Survey of Old Testament Introduction. Revised ed. Chicago: ...

Haydock: Lamentations (Book Introduction) THE LAMENTATIONS OF JEREMIAS. INTRODUCTION. In these Jeremias laments in a most pathetic manner the miseries of his people, and the destructio...

Gill: Lamentations (Book Introduction) INTRODUCTION TO LAMENTATIONS This book very properly follows the prophecy of Jeremiah, not only because wrote by him, but because of the subject ma...

Gill: Lamentations 2 (Chapter Introduction) INTRODUCTION TO LAMENTATIONS 2 This chapter contains another alphabet, in which the Prophet Jeremiah, or those he represents, lament the sad condit...

Advanced Commentary (Dictionaries, Hymns, Arts, Sermon Illustration, Question and Answers, etc)


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