Lam 4:1 | KD | STEP | The lamentation over the terrible calamity that has befallen Jerusalem is distinguished in this poem from the lamentations in Lamentations 1 and 2, not merely by the fact that in it the fate of the several classes of the population is contemplated, but chiefly by the circumstance that the calamity is set forth as a well-merited punishment by God for the grievous sins of the inhabitants of Jerusalem. This consideration forms the chief feature in the whole poem, from the beginning to the end of which there predominates the hope that Zion will not perish, but that the appointed punishment will terminate, and then fall on their now triumphant enemies. In this fundamental idea of the poem, compared with the first two, there is plainly an advance towards the due recognition of the suffering as a punishment; from this point it is possible to advance, not merely to the hope regarding the future, with which the poem concludes, but also the prayer for deliverance in Lamentations 5. The contents of the poem are the following: The princes and inhabitants of Zion are sunk into a terrible state of misery, because their guilt was greater than the sin of Sodom ( ). Jerusalem has been delivered into the hands of her enemies on account of her prophets and priests, who have shed the blood of righteous ones ( ), and because the people have placed their trust on the vain help of man ( ). For this they must atone; for the present, however, the enemy may triumph; the guilt of the daughter of Zion will come to an end, and then the judgment will befall her enemies ( , ). The misery that has come on the inhabitants of Jerusalem is a punishment for their deep guilt. The description given of this misery is divided into two strophes: for, first ( ), the sad lot of the several classes of the population is set forth; then ( ) a conclusion is drawn therefrom regarding the greatness of their sin. The first strophe. Lam 4:1. The lamentation begins with a figurative account of the destruction of all that is precious and glorious in Israel: this is next established by the bringing forth of instances. , contain, not a complaint regarding the desolation of the sanctuary and of Zion, as Maurer, Kalkschmidt, and Thenius, with the lxx, assume, but, as is unmistakeably declared in , a lamentation over the fearful change that has taken place in the fate of the citizens of Zion. What is stated in regarding the gold and the precious stones must be understood figuratively; and in the case of the "gold that has become dim," we can as little think of the blackening of the gilding in the temple fabric when it was burnt, as think of bricks (Thenius) when "the holy stones" are spoken of. The בּני ציּון (inhabitants of Zion), , are likened to gold and sacred stones; here Thenius would arbitrarily change בּני into בּתּי (houses, palaces). This change not merely has no critical support, but is objectionable on the simple ground that there is not a single word to be found elsewhere, through all the chapter, concerning the destruction of the temple and the palaces; it is merely the fate of the men, not of the buildings, that is bewailed. "How is gold bedimmed!" יוּעם is the Hophal of עמם, to be dark, , and to darken, Eze 31:8. The second clause, "how is fine gold changed!" expresses the same thing. שׁנא = שׁנה, according to the Chaldaizing usage, means to change (oneself), Mal 3:6. The growing dim and the changing refer to the colour, the loss of brilliancy; for gold does not alter in substance. B. C. Michaelis and Rosenmüller are too specific when they explain that the gold represents populus Judaicus ( or the potior populi Hebraei pars), qui (quae) quondam auri instar in sanctuario Dei fulgebat , and when they see in אבּני קדשׁ an allusion to the stones in the breast-plate of the high priest. Gold is generally an emblem of very worthy persons, and "holy stones" are precious stones, intended for a sacred purpose. Both expressions collectively form a figurative description of the people of Israel, as called to be a holy nation and a kingdom of priests. Analogous is the designation of the children of Israel as אבּני נזר, Zec 9:16 (Gerlach). השׁתּפּך, to be poured out (at all the corners of the streets), is a figurative expression, signifying disgraceful treatment, as in Lam 2:11. In follows the application of the figure to the sons (i.e., the citizens) of Zion, not merely the chief nobles of Judah (Ewald), or the princes, nor children in the narrowest sense of the word (Gerlach); for in what follows mention is made not only of children ( , ), but also of those who are grown up ( ), and princes are not mentioned till Lam 4:7. As being members of the chosen people, all the inhabitants of Jerusalem have been held "dear," and "weighed out with gold," i.e., esteemed as of equal value with gold (cf. , ); but now, when Jerusalem is destroyed, they have become regarded as earthenware pots, i.e., treated as if they were utterly worthless, as "a work of the hands of the potter," whereas Israel was a work of the hands of God, Isa 64:7. סלא = סלה, cf. , to weigh; Pual, be weighed out, as an equivalent.

‏ Lamentations 4:1

The lamentation over the terrible calamity that has befallen Jerusalem is distinguished in this poem from the lamentations in Lamentations 1 and 2, not merely by the fact that in it the fate of the several classes of the population is contemplated, but chiefly by the circumstance that the calamity is set forth as a well-merited punishment by God for the grievous sins of the inhabitants of Jerusalem. This consideration forms the chief feature in the whole poem, from the beginning to the end of which there predominates the hope that Zion will not perish, but that the appointed punishment will terminate, and then fall on their now triumphant enemies. In this fundamental idea of the poem, compared with the first two, there is plainly an advance towards the due recognition of the suffering as a punishment; from this point it is possible to advance, not merely to the hope regarding the future, with which the poem concludes, but also the prayer for deliverance in Lamentations 5. The contents of the poem are the following: The princes and inhabitants of Zion are sunk into a terrible state of misery, because their guilt was greater than the sin of Sodom (Lam 4:1-11). Jerusalem has been delivered into the hands of her enemies on account of her prophets and priests, who have shed the blood of righteous ones (Lam 4:12-16), and because the people have placed their trust on the vain help of man (Lam 4:17-20). For this they must atone; for the present, however, the enemy may triumph; the guilt of the daughter of Zion will come to an end, and then the judgment will befall her enemies (Lam 4:21, Lam 4:22).

The misery that has come on the inhabitants of Jerusalem is a punishment for their deep guilt. The description given of this misery is divided into two strophes: for, first (Lam 4:1-6), the sad lot of the several classes of the population is set forth; then (Lam 4:7-11) a conclusion is drawn therefrom regarding the greatness of their sin.

The first strophe. Lam 4:1. The lamentation begins with a figurative account of the destruction of all that is precious and glorious in Israel: this is next established by the bringing forth of instances.

Lam 4:1-2

Lam 4:1, Lam 4:2 contain, not a complaint regarding the desolation of the sanctuary and of Zion, as Maurer, Kalkschmidt, and Thenius, with the lxx, assume, but, as is unmistakeably declared in Lam 4:2, a lamentation over the fearful change that has taken place in the fate of the citizens of Zion. What is stated in Lam 4:1 regarding the gold and the precious stones must be understood figuratively; and in the case of the "gold that has become dim," we can as little think of the blackening of the gilding in the temple fabric when it was burnt, as think of bricks (Thenius) when "the holy stones" are spoken of. The בּני ציּון (inhabitants of Zion), Lam 4:2, are likened to gold and sacred stones; here Thenius would arbitrarily change בּני into בּתּי (houses, palaces). This change not merely has no critical support, but is objectionable on the simple ground that there is not a single word to be found elsewhere, through all the chapter, concerning the destruction of the temple and the palaces; it is merely the fate of the men, not of the buildings, that is bewailed. "How is gold bedimmed!" יוּעם is the Hophal of עמם, to be dark, Eze 28:3, and to darken, Eze 31:8. The second clause, "how is fine gold changed!" expresses the same thing. שׁנא = שׁנה, according to the Chaldaizing usage, means to change (oneself), Mal 3:6. The growing dim and the changing refer to the colour, the loss of brilliancy; for gold does not alter in substance. B. C. Michaelis and Rosenmüller are too specific when they explain that the gold represents populus Judaicus (or thepotior populi Hebraei pars), qui (quae) quondam auri instar in sanctuario Dei fulgebat, and when they see in אבּני קדשׁ an allusion to the stones in the breast-plate of the high priest. Gold is generally an emblem of very worthy persons, and "holy stones" are precious stones, intended for a sacred purpose. Both expressions collectively form a figurative description of the people of Israel, as called to be a holy nation and a kingdom of priests. Analogous is the designation of the children of Israel as אבּני נזר, Zec 9:16 (Gerlach). השׁתּפּך, to be poured out (at all the corners of the streets), is a figurative expression, signifying disgraceful treatment, as in Lam 2:11. In Lam 4:2 follows the application of the figure to the sons (i.e., the citizens) of Zion, not merely the chief nobles of Judah (Ewald), or the princes, nor children in the narrowest sense of the word (Gerlach); for in what follows mention is made not only of children (Lam 4:3, Lam 4:4), but also of those who are grown up (Lam 4:5), and princes are not mentioned till Lam 4:7. As being members of the chosen people, all the inhabitants of Jerusalem have been held "dear," and "weighed out with gold," i.e., esteemed as of equal value with gold (cf. Job 28:16, Job 28:19); but now, when Jerusalem is destroyed, they have become regarded as earthenware pots, i.e., treated as if they were utterly worthless, as "a work of the hands of the potter," whereas Israel was a work of the hands of God, Isa 64:7. סלא = סלה, cf. Job 28:16, Job 28:19 to weigh; Pual, be weighed out, as an equivalent.