Captive Jerusalem’s sorrows

1:1b Aleph. How does the city sit solitary that was full of people! The mistress of the gentiles has become as a widow: the princes of provinces made tributary!

1. This book is divided into two parts.

In the first part, the prophet deplores the misfortune of the people;

in the second, he turns in prayer toward the divine mercy: remember, O Lord, what is come upon us (Lam 5:1).

The first part is divided into three.

In the first, he weeps over the misfortune of their slavery;

in the second, over the misfortune of their destruction: how has the Lord covered with obscurity the daughter of Zion in his wrath (Lam 2:1);

in the third, over the misfortune of the siege: how has the gold become dim (Lam 4:1).

The first is in two parts.

In the first, the prophet deplores the abasement of his people;

in the second, he introduces the complaint of the people or of the conquered city, at O all you that pass by (Lam 1:12).

The first is in two parts.

In the first, he laments their servitude;

in the second, he describes in detail the greatness of their slavery, at Judah has removed her dwelling place (Lam 1:3).

Concerning the first, he does two things.

First, he shows the servitude of the people or their abjection as regards the loss of glory (Lam 1:1);

second, as regards the violation of friendship, at weeping she has wept (Lam 1:2).

He shows her loss of glory from three things.

First, because of the populousness of her citizens: how does the city sit, debased and dejected, solitary, forsaken by her inhabitants. For I am left alone. I have put off the robe of peace (Bar 4:19–20). That was full of people, in former times. Judah and Israel were innumerable (1 Kgs 4:20). A populous city, a joyous city (Isa 22:2).

Second, because of the honor of her princes, for she was a royal and priestly city: the mistress of the gentiles become as a widow in regard to the rulers or priests. These two things will come upon you suddenly in one day, barrenness and widowhood (Isa 47:9). The mistress of the gentiles, who were formerly subject to her. This is Jerusalem, I have set her in the midst of the nations (Ezek 5:5).

Third, because she was enriched with tributes: the princes of provinces, which rendered tributes. And Moab, and Syria, was made to serve David under tribute (2 Sam 8:2, 6). Or amongst whom Solomon had divided his kingdom, putting one governor in charge of each province (1 Kgs 4:7). Made tributary, to the Chaldeans. The hand of the valiant will bear rule: but that which is slothful, will be under tribute (Prov 12:24).

At the top of this verse is placed the letter, aleph, which is interpreted as “doctrine” in order to show that it is because the people failed in the observance of the doctrine of God, of which they had knowledge, that they were placed in captivity. Therefore is my people led away captive, because they had not knowledge (Isa 5:13).

It should also be known that, since he frequently uses rhetorical topics and colors in this lamentation, this is the fourth topic of complaint.¹

Allegorically, the city signifies the present Church; full of people: gathered from diverse nations; mistress of the gentiles: obedient to the faith; princes of provinces: of diverse churches, for which she decrees the way of living; has become . . . solitary: deprived of the protection or aid of the angels; a widow: because the presence of her spouse has been taken away; made tributary: exposed to tyrants.

Morally, the city signifies the soul; full of people: of good affections; mistress of the gentiles: of vices; princes of provinces, the senses; forsaken,¹ by the judgments of the good; a widow, from the embrace of her spouse; made tributary, of vices.

1:2 Beth. Weeping she has wept in the night, and her tears are on her cheeks: there is none to comfort her among all them that were dear to her: all her friends have despised her, and are become her enemies.

2. Here he weeps over the violation of friendship.

And first, he shows the necessity of friends: weeping, as if Jerusalem were continually pressed by various adversaries; in the night, in private for fear of enemies, or in adversity; on her cheeks, because there was no one to wipe her tears away. Every night I will wash my bed: I will water my couch with my tears (Ps 6:7).

Second, the withdrawal of aid: there is none to comfort her, by offering help against her enemies; among all them that were dear to her, the Egyptians and her other allies. I saw the oppressions that are done under the sun, and the tears of the innocent, and they had no comforter (Eccl 4:1).

Third, the change of affections: all her friends. He has put my brethren far from me, and my acquaintance like strangers have departed from me (Job 19:13).

At the top of this verse is placed the letter, beth, which is translated “house,” because the house of Jacob is weeping.

This is the thirteenth topic of complaint.¹

Allegorically, the Church weeps over her adversities, on her cheeks: the prelates; among all them that were dear to her: the holy angels; have despised her: for complying with divine justice.

Morally, the soul weeps, in the night: her sins; on her cheeks: conscience, in which the action of man speaks; among all them that were dear to her: private affections; have despised the affections of depraved enjoyment.

1:3 Ghimel. Judah has removed her dwelling place because of her affliction, and the greatness of her bondage: she has dwelt among the nations, and she has found no rest: all her persecutors have taken her in the midst of straits.

3. Here he writes in detail about the misfortune of their servitude in order to show its greatness.

And this is divided in two parts.

In the first, he deplores this misfortune as regards the oppression of men;

in the second, as regards the pillage of their goods, at the enemy has put out his hand to all her desirable things (Lam 1:10).

The first is divided in two.

In the first, he deplores the misfortune of oppression;

in the second, he shows the reason for their misfortune, at Jerusalem has grievously sinned (Lam 1:8).

Concerning the first, he does two things.

First, he deplores their misfortune as regards things they were enduring in the present;

second, as regards past events which they brooded over, at Jerusalem has remembered the days of her affliction (Lam 1:7).

Concerning the first, he makes three points.

First, the misfortune of servitude for those who fled;

second, for those who remained, at the ways of Zion mourn (Lam 1:4);

third, for the captives, at her adversaries are become her lords (Lam 1:5).

Concerning the first, he makes three points.

First, the flight: removed her dwelling place, fleeing her land to neighboring countries, because of her affliction, amongst the people, and the greatness of her bondage, in the tributes that they endured in their own land from the Chaldeans. My fugitives shall dwell with you: O Moab, be a covert to them (Isa 16:4). You that inhabit the land of the south, meet with bread him that flees. For they are fled from before the swords, from the sword that hung over them (Isa 21:14–15).

Second, he deplores the anguish that threatens the fugitives: she has dwelt among the nations, Moabites and Ishmaelites, and has found no rest, because here too she suffered anguish on their account. Neither shall you be quiet, even in those nations, nor shall there be any rest for the sole of your foot (Deut 28:65).

Third, he predicts their anxiety at the arrival of the enemy’s power: all her persecutors, the Chaldeans, have taken her in the midst of straights, which they suffered from those to whom they had fled, as in Egypt. The sword which you fear, shall overtake you there in the land of Egypt: and the famine, whereof you are afraid, shall cleave to you (Jer 42:16). All that seek her shall not fail: in her menstruation they shall find her (Jer 2:24).

At the top of this verse is placed the letter, ghimel, which means “fullness,” since because of the multitude of their sins they have suffered the fullness of misfortune. Fill you up then the measure of your fathers (Matt 23:32). With the same measure with which you measure shall it be measured to you again (Luke 6:38).

This is the tenth topic of complaint.¹

Allegorically, Judah: the Church, which is united with Christ; has removed her dwelling place: from enemies to enemies, among whom she seeks rest; and she has found no rest: but is oppressed by all at will.

Morally, Judah: the soul which ought to confess to God; has removed her dwelling place: towards vices; among the nations: vices or demons; no rest: because of the mockery of vices or demons; her persecutors: the demons; have taken her: in death.

1:4 Daleth. The ways of Zion mourn, because there are none that come to the solemn feast: all her gates are broken down; her priests sigh: her virgins are in affliction, and she is oppressed with bitterness.

4. Here he deplores the misery of those who remain.

First, with regard to the pilgrims who used to visit her. The ways of Zion mourn: they arouse mourning; to the solemn feast, which is three-fold: Passover, Pentecost, and Tabernacles. The ways are made desolate, no one passes by the road, the covenant is made void (Isa 33:8).

Second, with regard to the people who ornamented the city, namely, her princes: all her gates are broken down, because judgments were given at the gates. And her gates shall lament and mourn, and she shall sit forsaken on the ground (Isa 3:26). Her priests: her priests sigh. Between the porch and the altar the priests shall weep (Joel 2:17). Her virgins: her virgins are in affliction, and defiled. Disfigured with calamity and misery. And they ate grass (Job 30:3–4). And the princes, and the ancients mourned, and the virgins and the young men were made feeble, and the beauty of the women was changed (1 Macc 1:27).

Third, with regard to the people who filled it: and she, the people, or the city, is oppressed with bitterness. For the Almighty has quite filled me with bitterness (Ruth 1:20).

At the top of this verse is placed the letter, daleth, that is, “troubled,” because he weeps over the destruction of the temple, which was paneled with cedar and covered with gold (1 Chron 6:16–20).

This is the eighth topic of complaint.¹

Allegorically, the ways: leading to heaven; of Zion: the prophets and preachers; to the solemn feast: of the heavenly homeland; gates: the prelates of the Church, who bring people in; priests: who attend to sacred things; virgins: who in the Church have the first rank. All these are shaken for sins, and as they are shaken, the people who are below them are filled with bitterness. Hence Moses broke the tablets (Exod 32:19).

Morally, the ways are the virtues of the soul; to the solemn feast: of contemplation; gates: the senses; priests: souls in the sanctity of divine religion; virgins: souls in purity of conscience; when these are shaken, the soul itself is oppressed by the bitterness of vices.

1:5 He. Her adversaries are become her lords, her enemies are enriched: because the Lord has spoken against her for the multitude of her iniquities: her children are led into captivity: before the face of the oppressor.

5. Here he weeps over the oppression with regard to the captives.

And first, he weeps over the captivity of the children;

second, of the adults, at and from the daughter of Zion all her beauty is departed (Lam 1:6).

Concerning the first, he makes three points.

First, the exaltation of her enemies in power: her adversaries, namely, the Chaldeans, are become her lords, as if dominating over them. And as for riches: her enemies are enriched. He shall be as the head, and you shall be the tail (Deut 28:44).

Second, he gives the reason for this exaltation: because the Lord has spoken, pronouncing, as it were, judgments against her, either by inspiring nations to come or by making predictions through Moses. And this is for the multitude of her iniquities. I will suddenly speak against a nation, and against a kingdom, to root out, and to pull down, and to destroy it (Jer 18:7).

Third, he presents the captivity: her children, that is, the little children of the people. Therefore is my people led away captive, because they had not knowledge (Isa 5:13).

At the top of this verse is placed the letter, he, that is, these are the judgments which the Lord spoke through Moses.

This is the eighth topic of complaint.¹ Where it is said, for the multitude, this is the first part of the assumed general condition, which is called concession.²

Allegorically, her adversaries, heretics, extinguishing knowledge in the Church; are become her lords: prevailing in contentions; they are enriched: by their eloquence; the Lord has spoken: permissively; her children: beginners; are led into captivity: separated from the Church.

Morally, her adversaries, the demons, are become her lords, corrupting the intention; they are enriched by the multiplicity of sins; the Lord has spoken, permitting her children, the motions and affections of the soul; the oppressor: the demon. They that trouble me will rejoice when I am moved (Ps 12:5).

1:6 Vau. And from the daughter of Zion all her beauty is departed: her princes are become like rams that find no pastures: and they are gone away without strength before the face of the pursuer.

6. Here he weeps over the captivity of the adults; and concerning this, he does three things.

First, he presents the loss of ornaments: from the daughter of Zion, that is to say, of Jerusalem, all her beauty is departed: the vessels that were taken away, and the treasures, and the princes, and the priests with Jekoniah, the grandson of Josiah (2 Kings 24:12–14).¹ They shall take away the vessels of your beauty (Ezek 16:39).

Second, the lack of food: her princes are become like rams that find no pastures, neither for themselves nor for the people; for even bread was lacking in the city when it was besieged in the time of Zedekiah (Jer 34:1–3, 17, 2 Kgs 25:1–3). Their nobles have perished with famine, and their multitude were dried up with thirst (Isa 5:13).

Third, he presents the captivity of the princes: and they are gone away without strength, not able to resist, before the face of the pursuer, fleeing, as one reads in Jeremiah (Jer 52:8). The princes fled into the plains of Jericho: my strength has left me (Ps 37:11).

At the beginning of this verse is placed the letter, vau, which means “and”; in other words, even these things are joined by the Lord to higher things for our vengeance.

And this is the fifth topic of complaint.¹

Allegorically, the Church, the daughter of the heavenly Zion, after whose pattern she was made, whenever the beauty of faith departs from her, and her princes, the prelates, go into various errors, before the face of the pursuer: the devil or heretics who pervert the faith; that find, in the Scriptures, no pastures, of the word of God and of the Lord Jesus Christ.

1:7 Zain. Jerusalem has remembered the days of her affliction, and prevarication of all her desirable things which she had from the days of old, when her people fell in the enemy’s hand, and there was no helper: the enemies have seen her, and have mocked at her sabbaths.

7. Here he weeps over the misfortune from memory of past things.

And first, he touches upon the memory of past things, that is, of past affliction, which, when one remembers it, arouses disgust; prevarication, that is, sins, which arouse remorse of conscience; of all her desirable things, that is, the prosperities that cause and enkindle desires of concupiscence. I will recount to you all my years in the bitterness of my soul (Isa 38:15).

Second, he presents the suffering of present evils: when her people fell in the enemy’s hand. Tribulation is very near: for there is none to help me (Ps 21:12).

Third, the contempt of her enemies: the enemies have seen her, and have mocked at her sabbaths, and all those things that pertained to religious worship. Her festival days were turned into mourning, her sabbaths into reproach, her honors were brought to nothing (1 Macc 1:41).

The explanations of the rhetorical topics of the literal and mystical senses are sufficiently addressed in the Glosses.

1:8 Heth. Jerusalem has grievously sinned, therefore is she become unstable: all that honored her have despised her, because they have seen her shame: but she sighed and turned backward.

8. Here he shows the cause of so great a misfortune.

And first, he presents the sin itself;

second, the progression of the sin, at her filthiness is on her feet (Lam 1:9).

Concerning the first, he does two things.

First, he presents the sin: sin, substituting this word¹ for infidelity and idolatry. Sin makes nations miserable (Prov 14:34).

Second, he presents the effect of sin.

First, the misery of instability: therefore is she become unstable, that is, she does not stand on her land but was taken captive and fled into foreign regions. The wicked are like the raging sea, which cannot rest (Isa 57:20).

Second, the shame of confusion: all that honored her—they blessed her at the time of her prosperity; have despised her, because they have seen her shame, of adversity. The ear that heard me blessed me, and the eye that saw me gave witness to me (Job 29:11).

Third, the sadness of the heart: but she sighed and turned backward, away from the prosperity which she had enjoyed in God. Let them be turned backward and be ashamed that desire evils to me (Ps 39:15).

1:9 Teth. Her filthiness is on her feet, and she has not remembered her end: she is wonderfully cast down, not having a comforter: behold, O Lord, my affliction, because the enemy is lifted up.

9. Here he puts forward the progression of sin.

And first, he presents the blame: her filthiness, namely, of sins; is on her feet: namely, in her affections, as if for advancing in sin; her end: namely, of death or divine judgment. In all your works remember your last end, and you shall never sin (Sir 7:40).

Second, he presents the punishment: she is cast down, from her state of dignity, wonderfully, that is, into extreme misery. Scatter them by your power; and bring them down (Ps 58:12).

Third, he begs for mercy: behold, O Lord, namely, a feeling of pity. See my humiliation and deliver me: for I have not forgotten your law (Ps 118:153).

1:10 Jod. The enemy has put out his hand to all her desirable things: for she has seen the gentiles enter into her sanctuary, of whom you gave commandment that they should not enter into your church.

10. Here he weeps over their servitude as regards the looting of their goods, which they endured from their victorious enemies.

And first, he presents the looting of goods as regards those things which their enemies carried away.

Second, as regards those things which they themselves destroyed, at all her people sigh (Lam 1:11).

Concerning the first, he does two things.

First, the plunder of goods: the enemy, the Chaldean conqueror, all her desirable things, namely, the treasures of the house of God and the house of the king and of all the others. All our lovely things are turned into ruins (Isa 64:11).

Second, he presents the desecration of these things: for she, namely, the people of Judah, has seen, as if he were to say, “In this way, it has been possible for everything to be carried away, even that which was in the temple.” The holy places are come into the hands of strangers (1 Macc 2:8).

Or else: he, namely, the Lord, has seen the gentiles, priests in name but living like gentiles, when they set up an idol in the temple, of whom you gave commandment that they should not enter into your church. No one, even of the offspring of Aaron, on whom there is a stain, may eat what has been consecrated to the Lord (Lev 22:4). And so, because they acted against this law, they were taken captive, since fault is the cause of punishment.

1:11 Caph. All her people sigh, they seek bread: they have given all their precious things for food to revive the soul: see, O Lord, and consider, for I am become vile.

11. Here he presents the plunder of their goods as regards those things of which they deprived themselves.

And first, he presents the necessity of depriving themselves, because of the lack of necessary things: ​​they seek bread. I am smitten as grass, and my heart is withered: because I forgot to eat my bread (Ps 101:5).

Second, he presents this same deprivation: they have given all their precious things to revive, not to satiate, the soul, a life of little worth. This is what we read of the Egyptians (Gen 47:13–21).

Third, he provokes God to pity: see, O Lord. How exceedingly base you are become, going the same ways over again! (Jer 2:36).

And this last word is presented as coming from the personified city or from the people who, as a prophet exhibiting her misfortune, unable to bear hearing any more, burst into lamentations and sobs.

1:12 Lamed. O all you that pass by the way, attend, and see if there be any sorrow like to my sorrow: for he has made a vintage of me, as the Lord spoke in the day of his fierce anger.

12. Here he presents the complaint on the part of the city herself and of the people.

And first, she complains to those present about the severity of the judge;

second, she complains to the judge about the cruelty of her enemy, at behold, O Lord, for I am in distress (Lam 1:20).

Concerning the first, he does two things.

First, he presents the severity of the judge in general;

second, he describes it in particular, at the Lord has taken away all my mighty men (Lam 1:15).

Concerning the first, he does three things.

First, he presents the indignation of God, inasmuch as by punishing he took vengeance;

second, he presents the severity of the divine discipline, inasmuch as by punishing he educated, at from above he has sent fire (Lam 1:13);

third, he presents the rigor of justice, inasmuch as by punishing he exercised the office of a judge, at the yoke of my iniquities has watched (Lam 1:14).

Concerning the first, he does three things.

First, he presents an invocation: O all you who pass by the way, of this deserted region. And many nations shall pass by this city: and they shall say every man to his neighbor: why has the Lord done so to this great city? (Jer 22:8).

Second, he presents the magnitude of the pain: attend, because while she considers her pain, she thinks there is nothing similar to it. For this was very great because of her very great losses, spiritual and temporal. For the affliction of Jerusalem I am afflicted (Jer 8:21).

Third, he presents the indignation of God, which is the reason for the pain, because he has made a vintage of me: the inhabitants taken captive and killed, like a grape vine. For the vineyard of the Lord of hosts is the house of Israel (Isa 5:7). So that all they who pass by the way do pluck it (Ps 79:13). As the Lord spoke, by threatening through the prophets.

1:13 Mem. From above he has sent fire into my bones, and has chastised me: he has spread a net for my feet, he has turned me back: he has made me forsaken, wasted with sorrow all the day long.

13. Here he presents the severity of the discipline, inasmuch as he educated them like a schoolmaster by harsh punishments.

And first, he presents the severity in correcting sins committed: from above, that is, in his high council; he has sent fire of affliction, or literal fire, by which the city and camp were burned; into my bones, that is, in her strong places and fortifications; and so by painful lashes he has chastised me. And vexation alone shall make you understand what you hear (Isa 28:19).

Second, he shows severity in caring for the future: he has spread a net, that is, an obstacle by which he diverted them from sin. I will hedge up your way with thorns (Hos 2:6).

Third, he shows severity in suppressing the benefits of consolation: he has made me forsaken, as if to say, “He gave no consolation after the lashes,” as a schoolmaster usually does with children. God has brought upon me great mourning (Bar 4:9).

1:14 Nun. The yoke of my iniquities has watched: they are folded together in his hand, and put upon my neck: my strength is weakened: the Lord has delivered me into a hand out of which I am not able to rise.

14. Here he shows the rigor of God’s justice, inasmuch as he is a judge; and concerning this, he does three things.

First, he presents the careful consideration of the sins: watched, that is, he considered vigilantly; the yoke, of affliction, to lay hands on me for my sins. What do you see, Jeremiah? And I said, I see a rod watching (Jer 1:11).

Second, he presents the hard affliction of punishment: they are folded together, namely, my iniquities, like a chain, in an indissoluble bond; and put upon my neck, while I suffer punishment for them. For my iniquities are gone over my head: and as a heavy burden are become heavy upon me (Ps 37:5).

Third, he excludes deliverance, sometimes because of weakness: my strength is weakened; sometimes because of the power of the enemy: the Lord has delivered me into a hand, namely, of the Chaldeans. My strength is weakened through poverty (Ps 30:11).

1:15 Samech. The Lord has taken away all my mighty men out of the midst of me: he has called against me the time, to destroy my chosen men: the Lord has trodden the winepress for the virgin daughter of Judah.

15. Here he describes in detail the misery of servitude.

And first, as regards the first captivity under Jekoniah, the grandson of Josiah (2 Kgs 24:13–14).

Second, as regards the last captivity, which was under Zedekiah (2 Kgs 25:1, 20–21, and Jer 52:28–30), at Zion has spread forth her hands (Lam 1:17).

Concerning the first, he does two things.

Because first, he weeps over the captivity of men;

second, over the withdrawal of consolation, at therefore am I weeping, and my eyes run down with water (Lam 1:16).

Concerning the first, he does three things.

First, he presents the captivity of those who were eminent in dignity: mighty men, princes, to whom it belongs to do great things; because, with the others remaining behind, these were taken away into captivity. The Lord of hosts shall take away from Jerusalem, and from Judah the valiant and the strong (Isa 3:1).

Second, those who were eminent in virtue: he has called against me the time, apt for destruction, to destroy my chosen men, pre-eminent in virtue. When I shall take a time, I will judge justices (Ps 74:3). In the day of revenge I will visit this sin also of theirs (Exod 32:34). All things have their season (Eccl 3:1).

Third, the affliction of those who were pre-eminent in purity, or even in piety; the winepress, that is, affliction, for the virgin daughter, either literally or for the people themselves, who were until then like a virgin, who were also made captive. The shout, as it were, of them that tread grapes shall be given out against all the inhabitants of the earth (Jer 25:30).

Here is where the letter¹ ought to be prefixed according to the Gloss; but it is better that it is prefixed in what follows, because it proceeds by threes.

1:16 Ain. Therefore am I weeping, and my eyes run down with water: because the comforter is far from me, changing my soul: my children are desolate because the enemy has prevailed.

16. Here he weeps over the withdrawal of consolation.

And first, he speaks of the mourning of sorrow, weeping. Who will give water to my head? (Jer 9:1).

Second, the matter of the sorrow: because the comforter is far from me, the Egyptian; changing, from the misery which I now suffer, into my original prosperity. You have put away my acquaintance far from me (Ps 87:9).

Third, he speaks of the effect of this: my children are desolate. For the consequence of the lack of help is the power of the enemy and the captivity of the people. My people have been a lost flock (Jer 50:6).

1:17 Phe. Zion has spread forth her hands, there is none to comfort her: the Lord has commanded against Jacob, his enemies are round about him: Jerusalem is as a woman polluted with menstruating among them.

17. Here he weeps over the second captivity, which took place under Zedekiah, when all the people were taken captive; and concerning this, he does three things.

First, he weeps over the siege;

second, he weeps over the captivity, at the Lord is just (Lam 1:18);

third, he weeps over the wasting away by starvation, at I called for my friends (Lam 1:19).

Concerning the first, he does three things.

First, he presents the defection of her friends who should have come to her rescue and prevented the siege: Zion has spread forth her hands, as if calling for help from the Egyptians. We have given our hand to Egypt, and to the Assyrians (Lam 5:6). Or from God. When you stretch forth your hands, I will turn away my eyes (Isa 1:15).

Second, he presents the arrival of his enemies: the Lord commanded, in dispensing justice; round about him, to besiege; his enemies, the Chaldeans. I will give him a charge against the people of my wrath, to take away the spoils (Isa 10:6).

Third, the vileness of the besieged: Jerusalem is as a woman polluted—no one goes to her to defend her. All that seek her shall not fail (Jer 2:24).

1:18 Sade. The Lord is just, for I have provoked his mouth to wrath: hear, I pray you, all you people, and see my sorrow: my virgins, and my young men are gone into captivity.

18. Here he weeps over captivity; and concerning this, he does three things.

First, he confesses the justice of the judge: the Lord is just. The Lord our God is just in all his works which he has done (Dan 9:14).

Second, he captures the benevolence of his hearers, provoking them to be compassionate: hear, I pray you. Give ear, all you that dwell near Zion (Bar 4:9).

Third, he weeps over the misery of captivity: my virgins and my young men, who, thanks to the robustness of their age, were able to escape death from hunger, are gone into captivity. He has filled his belly with my delicate meats, and he has cast me out (Jer 51:34).

1:19 Coph. I called for my friends, but they deceived me: my priests and my ancients wasted away from hunger in the city: because they sought their food to revive their souls.

19. Here he laments the wasting away of those who have starved to death during the siege.

And first, he places the disappointment caused by friends, my friends, the Egyptians, because they have not helped, as I had hoped. For Egypt shall help in vain, and to no purpose: therefore have I cried concerning this (Isa 30:7).

Second, he sets forth the wasting away occasioned by this: priests, for whom it seems more unbecoming, wasted away from hunger. Their nobles have perished with famine (Isa 5:13).

Third, he gives the reason for this wasting away: because they sought simply to be revived, not to be filled, and they did not find it. Or he assigns here the reason for their fault: because they searched for themselves and not for the people. Woe to the shepherds of Israel, that fed themselves (Ezek 34:2).

1:20 Res. Behold, O Lord, for I am in distress, my bowels are troubled: my heart is turned within me, for I am full of bitterness: without, the sword destroys, and at home, there is death alike.

20. Here he begins to complain to the judge himself; and concerning this, he does three things.

First, he exposes his own misery;

second, he denounces the fault of his enemies, at they have heard that I sigh (Lam 1:21);

third, he seeks vengeance, at let all their evil be present before you (Lam 1:22).

Concerning the first, he does three things.

First, he draws attention: behold, O Lord. Have mercy on me, O Lord, for I am afflicted (Ps 30:10).

Second, he presents his sorrow under the metaphor of internal pain and anguish of heart: troubled, which he explains: for I am full of bitterness. My bowels are in pain (Jer 4:19). For the Almighty has quite filled me with bitterness (Ruth 1:20).

Third, he gives the reason for this sorrow: without, the sword destroys. Without, the sword shall lay them waste, and terror within (Deut 32:25).

1:21 Sin. They have heard that I sigh, and there is none to comfort me: all my enemies have heard of my evil, they have rejoiced that you have done it: you have brought a day of consolation, and they shall be like unto me.

21. Here he denounces the fault of others; and concerning this, he does three things.

First, he denounces the failure of her allies: they have heard, namely, the Egyptians and others, in whom I had trust, have heard. A voice was heard on high of lamentation, of mourning, and weeping (Jer 31:15).

Second, he denounces the joy of her enemies: all my enemies have heard of my evil, they have rejoiced that you have done it. They that trouble me will rejoice when I am moved (Ps 12:5).

Third, as if secure of divine justice, he predicts their ruin: you have brought, that is, you will bring, on account of his certitude, a day of consolation; they will be like me, sorrowful and afflicted. Behold my servants shall eat, and you shall be hungry (Isa 65:13).

1:22 Thau. Let all their evil be present before you: and make vintage of them, as you have made vintage of me for all my iniquities: for my sighs are many, and my heart is sorrowful.

22. Here he seeks vengeance.

And first, he recalls their fault to mind: let all their evil, their sin, be present before you. May the iniquity of his fathers be remembered in the sight of the Lord: and let not the sin of his mother be blotted out (Ps 108:14).

Second, he demands punishment: make a vintage of them. Above: for he has made a vintage of me, as the Lord spoke in the day of his fierce anger (Lam 1:12).

Third, he assigns the cause: for my sighs are many, because of the evils that I suffer from them. My sorrow is above sorrow (Jer 8:18).

Israel’s destruction

2:1 Aleph. How has the Lord covered with obscurity the daughter of Zion in his wrath! How has he cast down from heaven to the earth the glorious one of Israel, and has not remembered his footstool in the day of his anger!

23. Here he weeps over the destruction of the city, the people, and the whole region.

And this is divided in two parts.

In the first, he deplores the destruction;

in the second, he excludes the despair of the people, at I am the man that sees my poverty (Lam 3:1).

The first is in two parts.

First, he weeps over the misery of destruction;

second, he turns himself to implore divine mercy, at their heart cried to the Lord (Lam 2:18).

Concerning the first, he does two things.

First, he weeps over the destruction in general;

second, in particular, at the Lord has cast down headlong (Lam 2:2).

Concerning the first point, he is astonished at the destruction because of the manifold glory that preceded.

And first of all, with regard to the prerogative of divine knowledge, of which, he has not done in like manner to every nation (Ps 147:9); and against this, he says: how has the Lord covered with obscurity, of ignorance or sadness. We have stumbled at noonday as in darkness, we are in dark places as dead men (Isa 59:10).

Second, with regard to the power of the royal dignity; against which, there have been powerful kings in Jerusalem, who have had dominion over all the country that is beyond the river (Ezra 4:20). Against this, he says: he has cast down from heaven, that is, from the summit of dignity and power, or from heavenly attendance. The stars of heaven fell from heaven (Rev 6:13).

Third, with regard to the worship of divine religion. Blessed is that people whose God is the Lord (Ps 143:15). Against which he says: he has not remembered, thought well of, his footstool, the temple, where he was worshiped, like a king at the footstool of his feet. The place of my throne, and the place of the soles of my feet, where I dwell in the midst of the children of Israel forever (Ezek 43:7).

2:2 Beth. The Lord has cast down headlong, and has not spared, all that was beautiful in Jacob: he has destroyed in his wrath the strongholds of the virgin of Judah, and brought them down to the ground: he has made the kingdom unclean, and the princes thereof.

24. Here he describes in particular what happened concerning the destruction.

And first, he weeps over the things connected to the destruction;

second, over what followed the destruction, at to what shall I compare you? (Lam 2:13).

Concerning the first, he does two things.

First, he weeps over the destruction of ordinary buildings;

second, of eminent buildings, at he has destroyed his tent as a garden (Lam 2:6).

Concerning the first, he does two things.

First, he weeps over the destruction of buildings relating to the strength of the king;

second, over the destruction of those pertaining to the use of the people, at he has bent his bow (Lam 2:4).

Concerning the first, he does two things.

First, he weeps over the destruction;

second, over the impotence of the defenders, at he has broken in his fierce anger (Lam 2:3).

Concerning the first, he does three things.

First, he weeps over the destruction of those things which are for beauty: all that was beautiful. Fire has devoured the beautiful places of the wilderness (Joel 1:19).

Second, over the destruction of those things pertaining to strength: he has destroyed the strongholds. And the bulwarks of your high walls shall fall and be brought low and shall be pulled down to the ground, even to the dust (Isa 25:12). For thus says the Lord the God of Israel to the houses of this city, and to the houses of the king of Judah, which are destroyed (Jer 33:4).

Third, he concludes by weeping over the defilement of the kingdom: he has made the kingdom unclean. They shall defile your beauty. They shall kill you, and bring you down: and you shall die the death of them that are slain in the heart of the sea (Ezek 28:7–8).

2:3 Ghimel. He has broken in his fierce anger all the horn of Israel: he has drawn back his right hand from before the enemy: and he has kindled in Jacob, as it were, a flaming fire devouring round about.

25. Here he shows the impossibility of resisting.

And first, he excludes human strength: the horn, that is, power. And I will break all the horns of sinners (Ps 74:11).

Second, he excludes divine help: he has drawn back, as it were, from the defense by which he had previously defended them. Why do you turn away your hand even your right hand? (Ps 73:11).

Third, he concludes by showing the burning of the earth: and he has kindled. He set him on fire, and he understood not (Isa 42:25).

2:4 Daleth. He has bent his bow as an enemy, he has fixed his right hand as an adversary: and he has killed all that was fair to behold in the tabernacle of the daughter of Zion, he has poured out his indignation like fire.

26. Here he weeps over the destruction of those things which pertain to the use of the people.

And first, over what pertains to beauty;

second, over what pertains to defense, at the Lord has become as an enemy (Lam 2:5).

Concerning the first, he does three things.

First, he shows the divine indignation: he has bent his bow, that is, his judgment, or the army of the Chaldaeans, in order to strike, as it were, from afar; he has fixed, for striking a blow, his right hand, in order to strike from close by. Except you will be converted, he will brandish his sword: he has bent his bow and made it ready (Ps 7:13).

Second, he presents the infliction of the punishment: he has killed, destroyed, all that was fair: men, buildings, and the like. How beautiful are your tabernacles, O Jacob! (Num 24:5).

Third, he shows the greatness of the punishment. As regards its immeasurable abundance: he has poured out; and as regards its severity: like fire; or this in regard to the kind of punishment, because the city was burned. A fire is kindled in my wrath, and shall burn even to the lowest hell (Deut 32:22). Pour out your indignation upon them (Ps 68:25).

2:5 He. The Lord has become as an enemy: he has cast down Israel headlong, he has overthrown all the walls thereof: he has destroyed his strongholds, and has filled the humiliated, both men and women, in the daughter of Judah.

27. Here he weeps over the destruction of the buildings pertaining to defense; and concerning this, he does three things.

First, he touches upon the indignation of God: he has become as an enemy, as if God were helping their enemies in the fight. He was turned to be their enemy, and he fought against them (Isa 63:10).

Second, the destruction of the buildings: he has overthrown all the walls. You have broken down all his hedges (Ps 88:41).

Third, he concludes with the humiliation of the people: he has filled, that is, multiplied, the humiliation. Our soul is humbled down to the dust: our belly cleaves to the earth (Ps 43:25).

2:6 Vau. And he has destroyed his tent as a garden, he has thrown down his tabernacle: the Lord has caused feasts and sabbaths to be forgotten in Zion; and has delivered up king and priest to reproach, and to the indignation of his wrath.

28. Here he weeps over the destruction of the principal buildings.

And first, of the temple;

second, of the house of the king, at the Lord has purposed to destroy the wall of the daughter of Zion (Lam 2:8).

The first is divided in two parts.

First, he touches upon the destruction of the temple itself;

second, that of the objects that were in the temple, at the Lord has cast off his altar (Lam 2:7).

Concerning the first, he does three things.

First, he touches upon the destruction of the temple: his tent, which had been made in the desert and was installed at Shiloh; his tabernacle, which was built by Solomon; as a garden, which is easy to destroy. And he put away the tabernacle of Shiloh, his tabernacle where he dwelt among men (Ps 77:60). I will make this house like Shiloh: and I will make this city a curse (Jer 26:6).

Second, the cessation of the festivals of the temple: the Lord has caused feasts and sabbaths to be forgotten in Zion, as if they do not please him as before. My soul hates your new moons, and your solemnities (Isa 1:14).

Third, the reprobation of its ministers: and has to reproach, that is, he delivered up, king, to whom pertained the defense of the temple, and priest, to whom pertained its administration. He leads away priests without glory, and overthrows nobles (Job 12:19).

2:7 Zain. The Lord has cast off his altar, he has cursed his sanctuary: he has delivered the walls of the towers thereof into the hand of the enemy: they have made a noise in the house of the Lord, as in the day of a solemn feast.

29. Here he touches on the destruction of the structures that were in the temple.

And first, of the altar for worship: his altar, of holocausts, the Lord has cast off, handing it over to their enemies to be profaned; his sanctuary, the sacrifices of propitiation that were offered there. They saw the sanctuary desolate, and the altar profaned (1 Macc 4:38). The holy places are come into the hands of strangers (1 Macc 2:8).

Third, the burning of the temple by men: they have made a noise, of blasphemies or cries of war; as in the day of a solemn feast, as the priests were accustomed to use in praising God. A voice of the people from the city, a voice from the temple, the voice of the Lord that renders recompense to his enemies (Isa 66:6).

2:8 Heth. The Lord has purposed to destroy the wall of the daughter of Zion: he has stretched out his line, and has not withdrawn his hand from destroying: and the bulwark has mourned, and the wall has been destroyed together.

30. Here he touches upon the destruction of the citadel of Zion.

And first, he presents the divine deliberation: the Lord has purposed, as if he has decided meditatively, without acting immediately; of the daughter of Zion, her citadel or Jerusalem herself. This is the counsel, that I have purposed upon all the earth (Isa 14:26).

Second, he presents the just judgment: he has stretched out his line, as if to measure his justice, so that the punishment would equal the fault; he has not withdrawn his hand, for he has lessened nothing of the just punishment. A line shall be stretched out upon it, to bring it to nothing (Isa 34:11).

Third, he shows the effect of justice: and the bulwark has mourned, that is, the ruins provoked mourning, as above: the ways of Zion mourn (Lam 1:4). The earth mourned, and faded away, and is weakened: the world faded away (Isa 24:4).

2:9 Teth. Her gates are sunk into the ground: he has destroyed, and broken her bars: her king and her princes are in the gentiles: the law is no more, and her prophets have found no vision from the Lord.

31. Here he weeps over the destruction of men.

And first of all, of those whose misfortune is more intensely miserable according to the degree of their dignity;

second, of those whose misfortune is miserable because of reverence for their condition, at the ancients sit upon the ground, they have held their peace (Lam 2:10);

third, of those whose misfortune is miserable because of their lack of years, at my eyes have failed with weeping (Lam 2:11).

Concerning the first, he makes two points.

First, as regards the temporal princes, he uses a parable or metaphor: her gates are sunk into the ground, that is, they have been so wrapped up in tribulations that they cannot easily escape. I stick fast in the mire of the deep: and there is no sure standing (Ps 68:3). Her gates represents kings, to whom belonged the power of judgment, which was exercised at the gates; he has destroyed, by capturing, and broken, by leading into captivity, her bars, the princes, by whom the kingdom was strengthened, as a door by its bars. And he explains: her king and her princes are in the gentiles, that is, among the gentiles. He has broken gates of brass, and burst the iron bars (Ps 106:16). Her gates shall lament and mourn, and she shall sit forsaken on the ground (Isa 3:26).

Second, as regards the spiritual princes, namely, the priests: the law is no more, to be taught by the priests. The lips of the priest shall keep knowledge, and they shall seek the law at his mouth (Mal 2:7). And the prophets: and her prophets have found no vision from the Lord. There is now no prophet: and he will know us no more (Ps 73:9).

2:10 Jod. The ancients sit upon the ground, they have held their peace; the daughters of Zion have sprinkled their heads with ashes; the virgins of Jerusalem are girded with haircloth; the virgins of Judah hang down their heads to the ground.¹

32. Here he weeps over the destruction of those who are miserable on account of their reverend condition.

First, the elders: the ancients sit upon the ground, they have held their peace, which are signs of great sadness. And they sat with him on the ground for six days, and no man spoke to him a word: for they saw that his grief was very great (Job 2:13).

Second, as regards the virgins: the daughters of Zion, who were in the citadel, or, adjoining the temple, the daughters of the priests; have sprinkled, in sign of sorrow; the virgins of Jerusalem, those who lived in the city, are girded with haircloth; the virgins of Judah, those who lived all over the kingdom, hang down their heads to the ground, for shame and fear. And instead of a sweet smell there shall be stench, and instead of a girdle, a cord, and instead of curled hair, baldness (Isa 3:24).

2:11 Caph. My eyes have failed with weeping, my bowels are troubled: my liver is poured out upon the earth, for the destruction of the daughter of my people, when the children and the sucklings fainted away in the streets of the city.

33. Here he weeps over those who are miserable because of their lack of years.

And first, he touches upon their death;

second, the course of their death, at they said to their mothers (Lam 2:12).

Concerning the first, he does two things.

First, he shows his compassion by his shedding of tears: my eyes have failed, as if they could not cry anymore. Who will give water to my head, and a fountain of tears to my eyes? (Jer 9:1). By the turbulence of his innards: my bowels are troubled, as if to say, “I suffer so much, it is like the pain of turbulent innards,” or because the pain penetrated even to the bottom of his heart. Therefore are my bowels troubled for him (Jer 31:20). As regards the pouring out of the liver: my liver is poured out upon the earth: that is, I suffer as if it had been poured out, or because my love, whose seat is in the liver, has been thrown to the ground, laying prostrate with those whom I love. I will rend the inner parts of their liver (Hos 13:8).

Second, he shows the mercy of his compassion: for the destruction of the city, that is, of Jerusalem, because she was made vile, or of any other. And with you I will break in pieces the old man and the child, the young man and the virgin (Jer 51:22).

2:12 Lamed. They said to their mothers: ‘Where is corn and wine,’ when they fainted away as the wounded in the streets of the city: when they breathed out their souls in the bosoms of their mothers.

34. Here he exposes the course of their death, in order to excite greater mercy.

And first, the petition they make to their mothers: where is corn and wine, as if dying: “Give us food to eat.” The little ones have asked for bread, and there was none to break it unto them (Lam 4:4).

Second, their need for asking: when they fainted away, because they were dying of hunger; in the streets, as if in the sight of all, and nobody could remedy it. He that shall abide in this city, shall die by the sword, and by the famine, and by the pestilence (Jer 21:9).

Third, their most bitter death: when they breathed out their souls in the bosoms of their mothers. She set him on her knees until noon, and then he died (2 Kgs 4:20).

2:13 Mem. To what shall I compare you? Or to what shall I liken you, O daughter of Jerusalem? To what shall I equal you, that I may comfort you, O virgin daughter of Zion? For great as the sea is your destruction: who shall heal you?

35. Here is presented what followed the destruction, namely, those things which usually happen after the work has been accomplished.

And first, he excludes the healing of the wound;

second, he presents the astonishment of the spectators, at all they that passed by the way have clapped their hands at you (Lam 2:15);

third, the approval of the judge who brought such a vengeance, at the Lord has done that which he purposed (Lam 2:17).

Concerning the first, he does two things.

First, he shows the incurable wound;

second, he assigns the cause, at your prophets have seen false and foolish things for you (Lam 2:14).

Concerning the first, he does two things.

First, he shows that it cannot be softened by consolations drawn from a comparison with others, which is usually a kind consolation for the afflicted: to what shall I compare you? A similarity is more than just a comparison, for any differences of the same nature are comparable, provided the difference is not infinite; neither are they similar just because they participate in the same quality, nor because they have everything equally. But only those differences are similar in which one does not exceed the other in participating in the quality. But her wounds exceed those of others in that she has lost the temporal and spiritual glory that other nations did not have. That I may comfort you, as if to say, “Others have not suffered anything like or worse than you.” You have brought a day of consolation, and they shall be like unto me (Lam 1:21).

Second, he shows that this wound cannot be cured by medication, because of its size: great as the sea, which is very wide and restless. Your wound is incurable (Jer 30:12).

2:14 Nun. Your prophets have seen false and foolish things for you: and they have not laid open your iniquity, to excite you to penance: but they have seen for you false assumptions and banishments.

36. Here he assigns the cause of its incurability, because the physicians of the time, namely, the prophets, neglected to treat her.

And first, he shows the falsity of the prophets as regards the false things they predicted: your prophets have seen, that is, they said they had seen; false and foolish things: because it was foolish to believe that God would not punish sinners. Her prophets have daubed them without tempering the mortar (Ezek 22:28). But there were also false prophets among the people, even as there shall be among you lying teachers (2 Pet 2:1). And as regards the things they did not say, and they have not laid open your iniquity. Cry, cease not, lift up your voice like a trumpet, and show my people their wicked doings (Isa 58:1).

Second, he explains the kind of things seen in their false visions: but they have seen for you false assumptions, namely, overwhelming burdens, as a burden carried higher weighs one down the more. Thus says the Lord concerning the prophets that make my people err (Micah 3:5). Banishments, liberations. Even so will I break the yoke of Nebuchadnezzar the king of Babylon after two full years of days (Jer 28:11). Or assumptions, that God would take you to himself; banishments, that their enemies would be expelled.

2:15 Samech. All they that passed by the way have clapped their hands at you: they have hissed and wagged their heads at the daughter of Jerusalem, saying, ‘Is this the city of perfect beauty, the joy of all the earth?’

37. Here he presents the astonishment of the spectators.

And first, of friends;

second, of enemies, at all your enemies have opened their mouth against you (Lam 2:16).

Concerning the first, he presents the astonishment of compassionate friends, which is expressed by four signs. By the clapping of hands: all they that passed by the way, of your land, seeing the devastation of the land, have clapped their hands. By hissing: they have hissed. By shaking their heads: and wagged their heads. By words: saying, ‘Is this the city of perfect beauty,’ because in things spiritual and temporal (for it was a royal and priestly city), it was ‘the joy of all the earth,’ for they came to her from everywhere for the solemn feasts. With the joy of the whole earth is mount Zion founded, on the sides of the north, the city of the great king (Ps 47:3). A populous city, a joyous city (Isa 22:2). And many nations shall pass by this city: and they shall say every man to his neighbor: why has the Lord done so to this great city? (Jer 22:8).

2:16 Phe. All your enemies have opened their mouth against you: they have hissed, and gnashed with the teeth, and have said: we will swallow her up: lo, this is the day which we looked for: we have found it, we have seen it.

38. Here he presents the insults of their enemies: your enemies have opened their mouth, by accusing; your enemies, Idumeans, Moabites, and others; they have hissed, by disparaging; and gnashed with the teeth, by threatening; we will swallow her up, by insulting. They have opened their mouths against me, as a lion ravening and roaring (Ps 21:14). Nebuchadnezzar king of Babylon has eaten me up, he has devoured me (Jer 51:34). They said, well done, well done, our eyes have seen it (Ps 34:21).

2:17 Ain. The Lord has done that which he purposed, he has fulfilled his word, which he commanded in the days of old: he has destroyed, and has not spared, and he has caused the enemy to rejoice over you, and has set up the horn of your adversaries.

39. Here he presents the approval of the judge.

And first, there is his consistency in doing what he proposed: the Lord has done that which he purposed. This is the counsel, that I have purposed (Isa 14:26).

Second, there is shown the veracity of his speech, he has fulfilled his word: for he decreed the destruction of the people in the days of old (Deut 28:20). Or also by previous prophets. Has he said then, and will he not do? Has he spoken, and will he not fulfill? (Num 23:19).

Third, there is shown what is just in the action: he has destroyed, Judea; and has not spared, as if abandoning the rigor of justice; the horn, that is, power. You have set up the right hand of them that oppress him (Ps 88:43).

2:18 Sade. Their heart cried to the Lord upon the walls of the daughter of Zion: let tears run down like a torrent day and night: give yourself no rest, and let not the apple of your eye cease.

40. Here he turns to imploring the mercy of the judge through prayer).

And first, he summons to prayer;

second, he presents the prayer, at behold, O Lord, and consider (Lam 2:20).

Concerning the first, he does two things.

First, he teaches to prepare the place of prayer by tears;

second, he teaches how to pray, at arise, praise God (Lam 2:19).

Concerning the first, he does three things.

First, he presents the reason for mourning: their heart, that of their enemies; cried, in blaspheming; to the Lord, that is, against him; upon the walls, as if the destruction of the city were an opportunity for blasphemy, as if God had not been able to defend it. Your murmuring is not against us, but against the Lord (Exod 16:8). Or their heart refers to that of the Jews: that he might teach them to express the sorrow of their hearts in tearful prayer. I cried with my whole heart, hear me, O Lord (Ps 118:145).

Second, he invites them to shed an abundance of tears: let tears run down like a torrent. Let our eyes shed tears, and our eyelids run down with waters (Jer 9:18).

Third, he invites them to mourn continuously: day and night, that is, in prosperity and in adversity: or literally, at all times, actually or habitually. Let my eyes shed down tears night and day (Jer 14:17).

2:19 Coph. Arise, praise God in the night, in the beginning of the watches: pour out your heart like water before the face of the Lord: lift up your hands to him for the souls of your little children, that have fainted for hunger at the top of all the streets.

41. Here he teaches how to pray; and concerning this, he does two things.

First, he teaches how to pray as regards the time: arise, from sleep; praise God, by prayer; in the night, when the time is less occupied, and because of the tranquility of the time; in the beginning of the watches. The night watches differed according to the guard of those who guarded the city, as is said in the Song of Songs 3:3: the watchmen who keep the city found me. There were four watches. The first is called, conticinium, when the fire is covered.¹ The second is called, intempestum, which is around midnight, because that time is unsuitable for doing anything, for indeed, among the ancients, tempestum means “suitable.” The third watch is called, galli cantus, “the crowing of the cock.” The fourth is called, antelucanum, “before dawn.” So he says to arise in the beginning of the watches, that is, either in the first watch or in the beginning of any of the watches. My soul has desired thee in the night: yea, and with my spirit within me in the morning early I will watch to thee (Isa 26:9).

And as regards the devotion of the heart, he says: pour out your heart like water, as if it were melted by love and devotion, as water that had been frozen. These things I remembered, and poured out my soul in me (Ps 41:5).

And as regards the sign of devotion, he says: lift up your hands to him. I will therefore that men pray in every place, lifting up pure hands, without anger and contention (1 Tim 2:8).

Second, he presents the subject of prayer: for the souls, that is, for the separation of souls from bodies, or soul stands for life itself; at the top of the streets, that is, at the crossroads where four roads meet. When the children and the sucklings fainted away in the streets of the city (Lam 2:11).

2:20 Res. Behold, O Lord, and consider whom you have thus made a vintage of: shall women then eat their own fruit, their children of a span long? Shall the priest and the prophet be slain in the sanctuary of the Lord?

42. Here he presents the prayer.

And first, he calls forth mercy because of the cruelty of the punishment;

second, because of its universality, at the child and the old man lie without on the ground (Lam 2:21);

third, because of the impossibility of escape, at you have called as to a festival (Lam 2:22).

For the first, he does two things.

First, he gets his attention: whom have you thus made a vintage of, as if to say, “No one other than me”; or, “Who is there like as I am,” because I was chosen from among my fathers. The Lord has made a vintage of me in the day of his fierce anger (Lam 1:12).

Second, he presents the cruelty of the punishment against natural piety: shall women then eat their own fruit, as if to say, “Can you really allow this?” We read in Josephus and Hegesippus that this was done at the siege of the Romans, and in 2 Kings 5 and 7 at the siege of Samaria. The hands of the pitiful women have boiled their own children (Lam 4:10).

And also against good religion: shall the priest and the prophet be slain in the sanctuary of the Lord, as if to say, “Can you really allow them to be killed?” Begin at my sanctuary (Ezek 9:6).

2:21 Sin. The child and the old man lie without on the ground: my virgins and my young men are fallen by the sword: you have slain them in the day of your wrath: you have killed, and shown them no pity.

43. Here he presents the universality of the punishment; and concerning this, he does three things.

First, he presents the punishment common to all: the child and the old man lie, dead or fallen; without, that is, in the streets, or outside the city. With you I will break in pieces the old man and the child, the young man and the virgin (Jer 51:22).

Second, the indignation of the one who punishes: you have slain, by your authority, although by the hand of the Chaldeans. I have trampled on them in my indignation, and have trodden them down in my wrath (Isa 63:3).

Third, he excludes mercy: you have killed, and shown them no pity. I will kill and I will make to live (Deut 32:39). He strikes, and his hands shall heal; in six troubles he shall deliver you, and in the seventh, evil shall not touch you (Job 5:18–9).

2:22 Thau. You have called as to a festival, those that should terrify me round about, and there was none in the day of the wrath of the Lord that escaped and was left: those that I brought up, and nourished, my enemy has consumed them.

44. Here he sets forth the impossibility of escape; and concerning this, he does three things.

First, he speaks of the siege: as to a festival, that is, just as the Jews used to come to the solemn festivals, so now, inspired by you, their enemies come to besiege them. I will make a circle round about you, and will cast up a rampart against you, and raise up bulwarks to besiege you (Isa 29:3).

Second, the impossibility of escape: there was none that escaped. I have raised up one from the north, and he shall come from the rising of the sun (Isa 41:25).

Third, the destruction of those surrounded: those that I brought up, and nourished, my enemy has consumed them. I nourished them with joy (Bar 4:11).

Jeremiah’s pleas for mercy

3:1 Aleph. I am the man that sees my poverty by the rod of his indignation.

3:2 Aleph. He has led me, and brought me into darkness, and not into light.

3:3 Aleph. Only against me he has turned, and turned again his hand all the day.

45. Here, after the enumeration of many punishments, he excludes the despair of the people.

And this is divided into three parts.

In the first, he presents the causes leading to despair;

in the second, arguments for taking confidence, at remember my poverty (Lam 3:19);

in the third, having gained confidence, he turns to petition for mercy, at let us search our ways (Lam 3:40).

Concerning the first, he does three things.

First, he sets forth their affliction;

second, he takes up the condemnation, at and my soul is removed (Lam 3:17);

third, he concludes with despair, at I said: I am cut off (Lam 3:54).

Concerning the first, he does two things.

First, he presents the affliction they endured from the blows of the hand that struck them;

second, the mode of inflicting them, at a bear lying in wait (Lam 3:10).

Concerning the first, he does three things.

First, he presents the scourge of divine passion (Lam 3:1);

second, the effect of the flogging, at my skin he has made old (Lam 3:4);

third, he excludes the remedy of escape, at he has built against me round about (Lam 3:7).

Concerning the first, he does three things.

First, he presents the indignation of the one striking: I am the man that sees my poverty. Jeremiah speaks in his own person, because he also was afflicted together with the others, or he speaks in the name of the people, whose misery he considered as his own. And know not, that you are wretched, and miserable, and poor, and blind (Rev 3:17). In the allegorical sense, this represents Christ and the Church; in the moral sense, it represents the soul.

Second, he presents the withdrawal of consolation: he has led me, and brought me into darkness, of tribulation, and not into light, of consolation; because after the scourging he did not apply consolation as he usually does. God has surrounded me with darkness (Job 3:23).

Third, the condition of the lashes: only against me—he follows the custom of the afflicted, who consider only their own wounds—he has turned, and turned again, striking, and striking again. He has taught me, with a strong arm (Isa 8:11).

In this chapter, the same letter is written before three verses individually in order.

3:4 Beth. My skin and my flesh he has made old, he has broken my bones.

3:5 Beth. He has built round about me, and he has compassed me with gall and labor.

3:6 Beth. He has set me in dark places as those that are dead forever.

46. Here he presents the effect of the divine scourging, as a bruise is the effect of the rod; and concerning this, he does three things.

First, the wasting away of the men in the whole people: because the skin, in which the people are signified, standing as if toward the outside; and the flesh, in which are signified those who are delicate and frail; the bones, in which are signified the strong men and warriors of the people—that is, the whole people—dries up with age. How does it happen, O Israel, that you are in your enemies’ land? You are grown old in a strange country (Bar 3:10–11).

Second, the siege of an already debilitated people: he has built round about me, that is, an army of besiegers; gall, that is, an army which has brought me labor and bitterness. Am I a sea, or a whale, that you have enclosed me in a prison? (Job 7:12).

Third, the captivity of those already imprisoned: he has set me in dark places, to imprison; as those that are dead, those who have been sentenced to death. He has made me to dwell in darkness as those that have been dead of old (Ps 142:3).

These can also be understood of Jeremiah himself, who was wasted away in body and because of many difficulties, and who was locked up in prison.

3:7 Ghimel. He has built against me round about, that I may not get out: he has made my fetters heavy.

3:8 Ghimel. Yea, and when I cry, and entreat, he has shut out my prayer.

3:9 Ghimel. He has shut up my ways with square stones, he has turned my paths upside down.

47. Here he excludes the remedy of escape.

First, because of the siege of the enemy: he has built against me round about, that is, an army of besiegers; fetters, which signifies the same thing as the siege, as those who are thrown into prison so that they are unable to flee. I was delivered up, and came not forth (Ps 87:9). You have put my feet in the stocks, and have observed all my paths (Job 13:27).

Second, because of the shutting out of their prayer: yea, and when I cry, and entreat, he has shut out my prayer. I shall cry by day, and you will not hear (Ps 21:3).

Third, because of the impediment to their plans: he has shut up my ways, my plans for escape; with square stones, serious obstacles. I will hedge up your way with thorns (Hos 2:6).

3:10 Daleth. He has become to me as a bear lying in wait: as a lion in a secret place.

3:11 Daleth. He has turned aside my paths, and has broken me in pieces, he has made me forsaken.

3:12 Daleth. He has bent his bow, and set me as a mark for his arrows.

48. Here he shows the mode of their affliction.

And first, that it is done deceitfully;

second, that it is done openly, at he has bent his bow (Lam 3:12).

third, that it is done abundantly, at he has filled me (Lam 3:15).

Concerning the first, he does two things.

First, he presents the deceit of their enemies: he, that is, Nebuchadnezzar, who fights against me with ambushes, has become to me as a bear, in which his cruelty is signified, and as a lion, in which is designated his power. And I will be to them as a lioness, as a leopard in the way of the Assyrians (Hos 13:7).

Second, he excludes ambushes, or their plans for them, in which they repel the ambushes of their enemies: he has turned aside my paths. Above: he has made me forsaken, wasted with sorrow all the day long (Lam 1:13).

He has bent his bow. Here he shows that he afflicted him publicly and openly; and concerning this, he does three things.

First, he presents the proposition: bow, the judgment, or the army of their enemies; as a mark, towards which all publicly shoot arrows. He has bent his bow (Ps 7:13). He has broken me, and has set me up to be his mark (Job 16:13).

3:13 He. He has shot into my reins the daughters of his quiver.

3:14 He. I am made a derision to all my people, their song all the day long.

3:15 He. He has filled me with bitterness, he has inebriated me with wormwood.

49. Here, in the second place, he presents the affliction of the punishment: into my reins, which signifies the wantonness of the people; the daughters, arrows, or the various punishment coming forth from his providence. He has opened his quiver, and has afflicted me (Job 30:11).

Third, he presents the delusion of the one punished: I am made a derision to all my people. This is fulfilled in Jeremiah: I am become a laughing-stock all the day, all scoff at me (Jer 20:7); likewise, the people were also derided by others.

He has filled me. Here he shows that it is done abundantly.

And first, as regards the multitude of pains: he has filled me with bitterness, with various anxieties; he has inebriated me, brought it upon me abundantly (Jer 41:3–10).

Second, at and he has broken (Lam 3:16), as regards the number of people punished.

3:16 Vau. And he has broken my teeth one by one, he has fed me with ashes.

3:17 Vau. And my soul is removed far off, I have forgotten good things.

3:18 Vau. And I said: my end and my hope is perished from the Lord.

50. Here he describes the afflictions: teeth, the warriors by whom they were defended, as a beast is defended by his teeth; one by one, so that nothing would remain; with ashes, humiliation. The teeth of the whelps of lions are broken (Job 4:10). For I did eat ashes like bread (Ps 101:10).

And my soul is removed far off. Here he takes up the reprobation. Removed far off, from the mercy of God. But you have rejected and despised (Ps 88:39). I have forgotten good things, through the experience of evils. The affliction of an hour makes one forget great extravagances (Sir 11:29).

And I said. Here he concludes with despair, as if saying: “Because I am in anguish, and the Lord has rebuffed me in order not to help me,” I said, in my heart, in the person of those despairing. My end is perished, as if saying: “I will not receive that for which I was waiting.” I have lost all hope, I will not do it (Jer 2:25). You have said: he labors in vain that serves God (Mal 3:14).

3:19 Zain. Remember my poverty, and transgression, the wormwood, and the gall.

3:20 Zain. I will be mindful and remember, and my soul shall languish within me.

3:21 Zain. These things I shall think over in my heart, I shall hope in God.

51. Here he puts forward arguments to exclude despair.

And first, from the divine mercy;

second, from the divine justice, at to crush under his feet all the prisoners of the land (Lam 3:34);

third, from the divine power, at who is he that has said a thing should be done, when the Lord commands it not? (Lam 3:37);

Concerning the first, he does two things.

First, he shows the divine mercy as regards a comparison of benefits;

second, as regards the relaxation of punishments, at for the Lord will not cast off forever (Lam 3:31);

Concerning the first, he sets forth three things.

First, the memory of past blessings;

second, the experience of present blessings, at the mercies of the Lord that we are not consumed (Lam 3:22);

third, the expectation of future blessings, at the Lord is good to them that hope in him (Lam 3:25).

Concerning the first, he does three things.

First, the prophet leads God to consider the misfortunes they have endured, saying, “O Lord, you who appear to hide and forget us,” remember, freeing us; my poverty, as to the plundering of our goods; and transgression, our fault, which is the cause of so much misfortune; the wormwood, as to the bitterness and affliction of men. Below: remember, O Lord, what is come upon us (Lam 5:1).

Second, he encourages himself to remember the benefits they have received: I will be mindful and remember, namely, the benefits; and my soul shall languish within me, fainting from admiration or from desire. These things I remembered, and poured out my soul in me (Ps 41:5).

Third, he concludes with confidence: these things I shall think over, namely, these benefits. I remembered your mercy, O Lord (Sir 51:11).

3:22 Heth. The mercies of the Lord that we are not consumed: because his mercies have not ceased.¹

3:23 Heth. I know¹ every morning, great is your faithfulness.

3:24 Heth. The Lord is my portion, said my soul: therefore will I wait for him.

52. Here he sets forth the experience of divine mercy in the present.

And first is the recognition of this: the mercies of the Lord; as it were, he is not punishing as one who is unmerciful, because he punishes less than what is deserved, not reducing us to nothing. Correct me, O Lord, but yet with judgment: and not in fury, lest you bring me to nothing (Jer 10:24).

Second is the Lord’s approval of this: I, I the Lord, know every morning, that is, clearly. Great is your faithfulness, that is, the faithfulness of Jeremiah, who in the midst of suffering recognizes his blessings. Great is your faith: be it done to you as you will (Matt 15:28).

Third, he puts the intended conclusion: the Lord is my portion, because unlike others who despise him, I have chosen him as my portion. The Lord is the portion of my inheritance and of my cup (Ps 15:5).

3:25 Teth. The Lord is good to them that hope in him, to the soul that seeks him.

3:26 Teth. It is good to wait with silence for the salvation of the Lord.

3:27 Teth. It is good for a man, when he has borne the yoke from his youth.

53. Here he shows the divine mercy from the expectation of future benefits.

And first, he puts the expectation;

second, the condition of the one waiting, at he shall sit solitary, and hold his peace (Lam 3:28).

Concerning the first, he does three things.

First, he presents the fruit of waiting: the Lord is good, as it were, spreading his own goodness. How good is God to Israel, to them that are of a right heart! (Ps 72:1).

Second, he presents the manner of waiting: it is good to wait with silence, patiently, without murmuring. In silence and in hope shall your strength be (Isa 30:15).

Third, he presents the time of waiting: it is good for a man, when he has borne the yoke, of the fear of the Lord and of love, from his youth, so that the age of turbulence be calmed and more easily accustomed to good. A young man according to his way, even when he is old he will not depart from it (Prov 22:6).

3:28 Jod. He shall sit solitary and hold his peace, because he has raised himself above himself.¹

3:29 Jod. He shall put his mouth in the dust, if so be there may be hope.

3:30 Jod. He shall give his cheek to him that strikes him: he shall be filled with reproaches.

54. Here he puts the condition of the one who waits.

And first, as regards the depth of his contemplation: solitary, so as not to be disturbed; he shall hold his peace, away from the tumult of thoughts and desires; because, by this, he has raised himself above himself, to contemplate divine things. I will lead her into the wilderness: and I will speak to her heart (Hos 2:14). Or in this he shows the abasement of the one who waits, because he remains in expectation: he shall sit solitary and hold his peace, because humiliated, and he shall raise himself, in pride.

Second, as regards the humility of his speech: he shall put his mouth in the dust, by speaking humbly. Your speech shall be heard out of the ground (Isa 29:4).

Third, as regards his endurance of tribulation: he shall give his cheek to him that strikes him, or at least be ready to give it. If one strike you on your right cheek, turn to him also the other (Matt 5:39). He shall be filled, he will delight in it, as it were, hoping for this favor. Not only so: but we glory also in tribulations (Rom 5:3). I have given my body to the strikers, and my cheeks to them that plucked them (Isa 50:6).

3:31 Caph. For the Lord will not cast off forever.

3:32 Caph. For if he has cast off, he will also have mercy, according to the multitude of his mercies.

3:33 Caph. For he has not humbled from his heart, nor cast off the children of men.

55. Here he shows the divine mercy as regards the relaxation of punishment.

And first, he presents the release from punishments: the Lord will not cast off, because he will not always punish. The Lord will not cast off his people (Ps 93:14). The thresher shall not thresh it forever, neither shall the cart wheel hurt it (Isa 28:28).

Second, he makes an argument from the divine tenderness: for if he has cast off, he will also have mercy, for it belongs to a tender father, after striking for the sake of correction, to offer consolation. If it be under correction, it shall be allowed to come to your mercy (Tob 3:21). And from his love for men: for he has not humbled from his heart, that is, driven by his love. The children of men shall put their trust under the covert of your wings (Ps 35:8).

3:34 Lamed. To crush under his feet all the prisoners of the land.

3:35 Lamed. To turn aside the judgment of a man before the face of the Most High.

3:36 Lamed. To destroy a man wrongfully in his judgment, the Lord has not known.

56. Here he takes an argument from divine justice.

And first, he excludes from it tyrannical oppression: the Lord has not known, in practice, to crush under his feet, like a tyrant, who unjustly oppresses prisoners, the afflicted. The Lord has heard the poor: and has not despised his prisoners (Ps 68:34).

Second, he denies the perversity of the judge: to turn aside, namely, from rectitude; here supply: the Lord has not known. In very deed God will not condemn without cause, neither will the Almighty pervert judgment (Job 34:12).

Third, he denies a perverse intention in the judgment, as it is among those who intend to oppress others under the mantle of justice: to destroy a man wrongfully in his judgment, that is, by a judgment, the Lord has not known. The Lord knows the ways that are on the right hand (Prov 4:27).

3:37 Mem. Who is he that has said a thing should be done, when the Lord commands it not?

3:38 Mem. Shall not both evil and good proceed out of the mouth of the Most High?

3:39 Mem. Why has a living man murmured, a man suffering for his sins?

57. Here he takes an argument from the divine power, by which he governs and provides for all things.

And first, against those who insult divine providence by faithlessly blaspheming: who is he that has said a thing should be done, something, even if not all things, without the providence of God? By this, he excludes the heresy of those who say that, although the providence of God extends to universal and incorporeal things (such as the celestial bodies), and even to men (because of the conformity of human nature to God, as Rabbi Moses said), yet God does know other particular things. Out of the mouth of the Most High, that is, by his judgment, both good, favorable things, and evil, adverse things; by this, he excludes the error of those who say that everything happens by chance and also of those who say that punishment does not come from God, as Cicero says.¹ All things were made by him: and without him was made nothing that was made (John 1:3). I make peace and create evil: I the Lord that do all these things (Isa 45:7).

Second, he speaks against those who insult him by murmuring impatiently: why, that is, for what reason, has a living man murmured; for his sins, that is, for these things which he suffers for his sins? Keep yourselves therefore from murmuring, which profits nothing, and refrain your tongue from detraction (Wis 1:11).

3:40 Nun. Let us search our ways, and let us seek and return to the Lord.

3:41 Nun. Let us lift up our hearts with our hands to the Lord in the heavens.

3:42 Nun. We have done wickedly, and provoked you to wrath: therefore you are inexorable.

58. Here now, having taken confidence, he begins to implore the divine mercy; and concerning this, he does two things.

First, he presents the preparation for prayer;

second, there is the prayer, at we have done wickedly (Lam 3:42).

Concerning the first, he does two things.

First, a place for prayer is prepared through the amendment of life: let us search our ways, by inspecting our past sins; and let us seek, the Lord, by the desire of the heart; and asking for help and having received it, let us return, by acting well. See your ways in the valley, know what you have done (Jer 2:23).

Second, the place is prepared by devotion: let us lift up our hearts. I will therefore that men pray in every place, lifting up pure hands (1 Tim 2:8).

We have done wickedly. Here begins the prayer:

and first, he seeks to capture good will;

second, he denounces their fault, at you have seen, O Lord, their iniquity (Lam 3:59);

third, he claims vengeance, at you shall render them a recompense (Lam 3:64).

Concerning the first, he does three things.

First, he captures good will in his own person and that of the lamenting people;

second, in the person of their adversaries, at all our enemies have opened their mouths against us (Lam 3:46);

third, from the person of the judge, at I have called upon your name, O Lord (Lam 3:55).

He captures good will in his own person and in the name of the people by setting forth their misfortunes: whence concerning the first, he does two things.

First, he sets forth the affliction of the people;

second, his own compassion, at my eye is afflicted (Lam 3:49).

Concerning the first, he does two things.

First, he confesses their fault, lest the punishment to follow should incline toward the cruelty of the judge: wickedly, by sinning against neighbor; provoked you to wrath, by sinning against God; you are inexorable, because you are not turning toward our prayers. Therefore, do you not pray for this people, and do not take up praise and prayer for them: for I will not hear them (Jer 11:14). God does not hear sinners: but if a man be a server of God, him he hears (John 9:31).

Second, he sets forth their sin.

3:43 Samech. You have covered in your wrath, and have struck us: you have killed and have not spared.

3:44 Samech. You have set a cloud before you, that our prayer may not pass through.

3:45 Samech. You have made me as an outcast, and refuse in the midst of the people.

59. You have struck us, first, by various tribulations, and then finally you have killed. Because the jealousy and rage of the husband will not spare in the day of revenge (Prov 6:34).

Second, by rejecting the prayer of sinners, you have set a cloud before you, that is, our sins, putting them against our prayer. But your iniquities have divided between you and your God (Isa 59:2).

Third, by dispersing them, an outcast, torn, as it were, from the constancy of your protection, and filled with your indignation. Through the force of winds they shall be rooted out. For the branches not being perfect, shall be broken (Wis 4:4–5).

3:46 Phe. All our enemies have opened their mouths against us.

3:47 Phe. Prophecy has become to us a fear, and a snare, and destruction.

3:48 Phe. My eye has run down with streams of water, for the destruction of the daughter of my people.

60. Here he captures good will on the part of his adversary, by provoking indignation against him because of the evils that he has brought upon them.

And first, there is the preparation for capture;

second, the captivity itself, at my enemies have chased me (Lam 3:52).

Concerning the first, he does three things.

First, the preparation of their enemies: enemies have opened, as if ready to devour. They have opened their mouths against me, as a lion ravening and roaring (Ps 21:14).

Second, the deception of the prophets is presented, by whom they should have been fortified against their enemies: a fear, the cause of fear before captivity; and a snare, in being captured; destruction, after being captured; prophecy, of false prophets. Fear, and the pit, and the snare are upon you, O you inhabitant of the earth (Isa 24:17).

Third, his compassion is presented: streams, as if crying over each and every misfortune. My eyes have sent forth springs of water (Ps 118:136).

But it should be known that the next three verses, according to some, ought to be placed before these preceding ones, since it is contrary to the usual custom for the letter, phe, to be before the letter, ain.

3:49 Ain. My eye is afflicted, and has not been quiet, because there was no rest:

3:50 Ain. Till God regarded and looked down from the heavens.

3:51 Ain. My eye has wasted my soul because of all the daughters of my city.

61. Here the compassion of the prophet is presented.

And first, as regards external mourning: my eye is afflicted, crying; and has not been quieted, from tears; rest, from tribulations for the people. Let my eyes shed tears, for a voice of wailing is heard out of Zion (Jer 9:19–20).

And the end of mourning, till God regarded, with an eye of mercy. Because he has looked forth from his high sanctuary (Ps 101:20).

Second, as regards the spur of inner pain: my eye, seeing the pillaging of the earth; has wasted my soul, depriving it of joy, or weeping, he has pulled all the pain out of his heart.

3:52 Sade. My enemies have chased me and caught me like a bird, without cause.

3:53 Sade. My life has fallen into the pit, and they have laid a stone over me.

3:54 Sade. Waters have flowed over my head; I said: I am cut off.

62. Here is presented the affliction in which they have fallen.

And first is presented the capture itself: have chased, as if working by ambushes, stratagems, and force; enemies, namely, the Chaldeans; without cause, for I had not offended them in anything, nor had they been useful to me. The Assyrian has oppressed them without any cause at all (Isa 52:4). After this I will send them many hunters, and they shall hunt them (Jer 16:16).

Second is presented the imprisonment of the captives: my life has fallen into the pit, of prison and captivity. They have laid me in the lower pit: in dark places, and in the shadow of death (Ps 87:7).

Third, the affliction of the prisoners: have flowed over, they have multiplied; the waters, of tribulations; I said, despairing and impatient. All your billows, and your waves have passed over me (Jonah 2:4).

3:55 Coph. I have called upon your name, O Lord, from the lowest pit.

3:56 Coph. You have heard my voice: turn not away your ear from my sighs, and cries.

3:57 Coph. You drew near in the day, when I called upon you; you said: fear not.

63. Here he seeks to capture goodwill from the person of the judge.

And first, he shows his mercy towards the unfortunate;

second, he shows his justice, at you have judged, O Lord, the cause of my soul (Lam 3:58).

Concerning the first, he sets forth three things.

First, the prayer of the unfortunate: I have called upon your name, others being in distress; from the lowest pit, from the greatest tribulations, as in Egypt and often in the book of Judges. I called upon the Lord, the father of my Lord, that he would not leave me (Sir 51:14).

Second, he presents the merciful hearing of the prayer: you have heard my voice, so too, now, turn not away. The Lord has heard my supplication: he has received my prayer (Ps 6:10).

Third, he recalls comfort after the prayer has been heard: you drew near in the day, strengthening me by your help; so too now. Set me beside you (Job 17:3). Fear not, my servant, for I am with you: turn not aside (Isa 41:10).

3:58 Res. You have judged, O Lord, the cause of my soul, the Redeemer of my life.

3:59 Res. You have seen, O Lord, their iniquity against me: judge you my judgment.

3:60 Res. You have seen all their fury, and all their thoughts against me.

64. Here he commends justice to the judge: you have judged, in past times; do so also now. Judge me, O God, and distinguish my cause (Ps 42:1).

You have seen. Here, having captured the goodwill of the judge, he sets forth his accusation against his enemy.

And first, he denounces the iniquity of their works: you have seen, O Lord, as if to say, “They cannot deny what is known to you.” Above: let all their evil be present before you: and make vintage of them, as you have made vintage of me (Lam 1:22).

Second, he denounces the fury of their hearts: you have seen all their fury. Come, and let us invent devices against Jeremiah (Jer 18:18).

Third, he denounces the sin of their mouths: you have heard their reproach (Lam 3:61).

3:61 Sin. You have heard their reproach, O Lord, all their imaginations against me.

3:62 Sin. The lips of them that rise up against me: and their devices against me all the day.

3:63 Sin. Behold their sitting down, and their rising up; I am their song.

65. Here he denounces his enemy’s sin.

And first, as regards the infliction of reproaches: you have heard their reproach, as if to say, “There is no need for proof.” Jerusalem, and your people are a reproach to all that are round about us (Dan 9:16).

Second, as regards their threats: the lips of them that rise up. They that sought evils to me spoke vain things (Ps 37:13).

Third, as regards their mockery and insults: their sitting down, because they sit in the assembly to ruin me; their rising up, in exaltation; their song, because they make songs to mock me.

And all this can be understood to be said in the person of the prophet or of the people, as was said above. Now I am turned into their song, and am become their byword (Job 30:9). They that drank wine made me their song (Ps 68:13).

3:64 Thau. You shall render them a recompense, O Lord, according to the works of their hands.

3:65 Thau. I shall give them a buckler of heart, your labor.

3:66 Thau. You shall persecute them in anger, and shall destroy them from under the heavens, O Lord.

66. Here he asks for revenge against his enemies. And because of his confidence in his prayer being heard, he sets forth more a prediction than a prayer; whence, he does two things.

First, he predicts the just retribution of sinners: you shall render them, namely, punishments. According to the works of their hands give to them: render to them their reward (Ps 27:4).

Second, he sets forth the determination of their punishment:

and first, as to its duration: I will give them your labor, that is, the sin in which they made you suffer. I am weary of bearing them (Isa 1:14): a buckler of heart, that is, for their sins you will reward them by putting on their hearts a shield, namely, a hardness, so that they are not penetrated by the arrows of your grace, in the sword of your word. His body is like molten shields (Job 41:6).

Second, as to the punishment of the body: you shall persecute them, with various afflictions, and then, you shall destroy, by death and eternal damnation; under the heavens, those who wanted to be in the heavens. Bring upon them the day of affliction, and with a double destruction, destroy them (Jer 17:18). So shall you pursue them with your tempest: and shall trouble them in your wrath (Ps 82:16).

The misery of the siege

4:1 Aleph. How has the gold become dim, the finest color is changed, the stones of the sanctuary are scattered in the top of every street?

67. Here he weeps especially over the misery of the siege.

And this is divided into two parts.

In the first, he weeps over the misery of the people;

in the second, he complains of the joy of those who insult them: rejoice, and be glad, O daughter of Edom (Lam 4:21).

Concerning the first, he does two things.

First, he weeps over the affliction of the people;

second, their helplessness to resist, at while we were yet standing, our eyes failed (Lam 4:17).

The first point is divided in two.

In the first, he weeps over the misery of the people in general;

second, he describes it in detail: even the sea monsters have drawn out (Lam 4:3).

Concerning the first, he does two things.

In the first, he presents a metaphor (Lam 4:1);

in the second, he explains it, at the noble sons of Zion (Lam 4:2).

The Jews were eminent in three things:

in the subtlety of their knowledge of God. He has not done in like manner to every nation: and his judgments he has not made manifest to them (Ps 147:20). Therefore he says, gold. There is gold, and a multitude of jewels: but the lips of knowledge are a precious vessel (Prov 20:15). And this has become dim, by the shame of infidelity. Therefore is my people led away captive, because they had not knowledge (Isa 5:13).

Second, they were eminent in moral beauty. Rich men in virtue, studying beauty: living at peace in their homes (Sir 44:6). And therefore he says, the finest color, is corrupted, as it were, into the blackness of sin and sorrow. For his face, and the changing of his color (2 Macc 3:16).

Third, they were eminent in religious worship: therefore he says, the stones of the sanctuary are scattered in the top of every street, among the various nations. They took away the stones that had been defiled into an unclean place (1 Macc 4:43).

4:2 Beth. The noble sons of Zion, and they that were clothed with the first gold: how are they esteemed as earthen vessels, the work of the potter’s hands?

68. Here he explains what he said above: noble, because from a holy race; with the first, that is, best, gold, namely, wisdom. All gold in comparison of her is as a little sand (Wis 7:9). As earthen vessels, that is, a weak and lowly people. And now, O Lord, you are our father, and we are clay (Isa 64:8).

4:3 Ghimel. Even the sea monsters have drawn out the breast, they have given suck to their young. The daughter of my people is cruel, like the ostrich in the desert.

69. Here he describes their misery in detail.

And first, he presents the affliction of the siege as regards their hunger;

second, the capture and destruction of the city, at the Lord has accomplished his wrath (Lam 4:11);

third, the mockery of their captors against the citizens, at depart you that are defiled (Lam 4:15).

Concerning the first, he does four things.

First, he touches upon the hunger of the children;

second, the hunger of refined people, at they that were fed delicately have died in the streets (Lam 4:5);

third, the hunger of those consecrated to God, at her Nazarites were whiter than snow (Lam 4:7);

fourth, the immense hunger of mothers, at the hands of the pitiful women have boiled their own children (Lam 4:10).

Concerning the first, he touches on two things.

First, the hunger of infants;

second, that of young children and adolescents, at the little ones have asked for bread (Lam 4:4).

Concerning the first, he touches on two things.

First, the lack of milk;

second, the effect of this lack, at the tongue of the sucking child has stuck to the roof of his mouth (Lam 4:4).

Sea monsters (lamiae), monsters having the body of a woman and the feet of a horse, whose name comes from laniando,¹ because they tore to pieces (laniant) their children.

Cruel like the ostrich, of which Job speaks: She is hardened against her young ones, as though they were not hers, she has labored in vain, no fear constraining her (Job 39:16). And the women of Jerusalem are compared to ostriches not for cruelty of feeling but because of their similarity in acting: because they did not give milk to their children, which was from a lack of nourishment.

4:4 Daleth. The tongue of the sucking child has stuck to the roof of his mouth for thirst: the little ones have asked for bread, and there was none to break it unto them.

70. Here he sets forth the effect, namely, the thirst of the children: the tongue of the sucking child has stuck to the roof of his mouth, because of its dryness. Little ones, those who were old enough to eat solid food and did not need milk. Fair virgins, and the young men shall faint for thirst (Amos 8:13). Above: they said to their mothers: where is corn and wine? (Lam 2:12).

4:5 He. They that were fed delicately have died in the streets; they that were brought up in scarlet have embraced the dung.

71. Here he presents the hunger of those who ate luxuriously.

And first, he presents the affliction of their hunger;

second, he presents a comparison, at and the iniquity of the daughter of my people is made greater than the sin of Sodom (Lam 4:6).

Their hunger is shown by two signs: death, they have died; and the consumption of coarse foods: they that were brought up in scarlet, when the food was withdrawn from their mouths, have embraced the dung, that is, they threw themselves on coarse food. Or literally (2 Kgs 6:24–29). Or as a simile: a soul that is hungry shall take even bitter for sweet (Prov 27:7).

4:6 Vau. And the iniquity of the daughter of my people is made greater than the sin of Sodom, which was overthrown in a moment, and hands took nothing in her.

72. Here he magnifies the punishment by comparing it to the punishment of Sodom; is made greater: its greatness is shown in the punishment. And the fault was greater because of their ingratitude and because of the desecration of holy things; and the punishment was greater because more long-lasting. Your sister Sodom herself, and her daughters, have not done as you have done, and your daughters (Ezek 16:48). It shall be more tolerable for the land of Sodom in the day of judgment, than for you (Matt 11:24). If he scourge, let him kill at once, and not laugh at the pains of the innocent (Job 9:23). In the Gloss: morally, it concerns the sin of simulation, which is a greater sin than the sin of the men of Sodom.¹

This is contrary to what is said in Isaiah: they have proclaimed abroad their sin as Sodom (Isa 3:9), upon which the Gloss comments: the second plank after shipwreck is to hide the sin.¹

To which it is said that to sin secretly is a mitigating circumstance. But the sin of simulation is more vicious when we seek, by this means, deception and glory from others. And certainly this sin is said to be greater not in itself but as regards the effect of the deception, or it is greater as regards the matter of the sin, because this sin concerns spiritual things, in which whoever makes a falsehood is guiltier than one who makes counterfeit money, as says the Philosopher.¹

4:7 Zain. Her Nazarites were whiter than snow, purer than milk, more ruddy than the old ivory, fairer than the sapphire.

73. Here he describes the hunger of those consecrated to God, namely, the Nazarites, whose consecration is described in Numbers 6.

And first, their beauty;

second, their ugliness following from their hunger: their face is now made blacker than coals (Lam 4:8);

third, he presents a comparison of punishments, at it was better with them that were slain by the sword, than with them that died with hunger (Lam 4:9).

But a seemly appearance that makes the face cheerful is required for the physical beauty of a human being, and regarding this, he says: fairer than the sapphire, which indeed, being the color of the sky, delights the mind. There is also required the right two colors: namely, ​​red, and regarding this, he says, more ruddy than the old ivory, and white, and regarding this, he says, whiter than snow. And because, as the Philosopher says, the color white is especially receptive to others, it is necessary that whiteness be without stain, and regarding this, he says, purer than milk.¹

And these expressions are hyperbolic and yet not false, because they are figures, which say one thing and signify another. And literally: they were beautiful because of the purity and abstinence of their lives, as we read of Daniel and his companions (Dan 1:15). The blessing of him that appeared in the bush, come upon the head of Joseph, and upon the crown of the Nazarite among his brethren (Deut 33:16).

4:8 Heth. Their face is now made blacker than coals, and they are not known in the streets: their skin has stuck to their bones, it is withered and has become like wood.

74. Here he presents the disfigurement following upon their hunger. As regards their change of color, their face is now made blacker than coals, and they are not known, on account of their disfigurement; and as regards the drying out of their fatness, their skin has stuck to their bones. The faces of them all are as the blackness of a kettle. Where is now the dwelling of the lions, and the feeding place of the young lions (Nah 2:10–11). My skin is withered and drawn together (Job 7:5).

4:9 Teth. It was better with them that were slain by the sword, than with them that died with hunger: for these pined away being consumed for want of the fruits of the earth.

75. Here he presents a comparison: these pined away, they languished in a long affliction. Better is death than a bitter life (Sir 30:17).

4:10 Jod. The hands of the pitiful women have boiled their own children: they were their meat in the destruction of the daughter of my people.

76. Here he presents the immense hunger of mothers, who, in the excess of their hunger, ate their own children. Above: shall women then eat their own fruit, their children? (Lam 2:20).

4:11 Caph. The Lord has accomplished his wrath, he has poured out his fierce anger: and he has kindled a fire in Zion, and it has devoured the foundations thereof.

77. Here he weeps over the captivity and destruction of the city.

And first, he presents the destruction;

second, the astonishment at this event, at the kings of the earth would not have believed (Lam 4:12);

third, he gives the reason for the destruction, at for the sins of her prophets (Lam 4:13).

The Lord has accomplished, bringing punishment; he has poured out, on account of its abundance; he has kindled a fire, on account of the kind of punishment, because the city was burned; the foundations—either this is a chance example, or it is said because the houses were destroyed even to their foundations. A fire is kindled in my wrath, and shall burn even to the lowest hell (Deut 32:22).

4:12 Lamed. The kings of the earth, and all the inhabitants of the world would not have believed, that the adversary and the enemy should enter in by the gates of Jerusalem.

78. Here he shows that the event was astonishing because previously it would have been incredible; kings and inhabitants would not have believed, when powerful kings and ramparts with divine protection were in the city; the adversary, openly violent; and the enemy, deceitfully hidden. Who has taken this counsel against Tyre, that was formerly crowned? (Isa 23:8). The destruction thereof shall come on a sudden, when it is not looked for (Isa 30:13).

4:13 Mem. For the sins of her prophets, and the iniquities of her priests, that have shed the blood of the just in the midst of her.

79. Here he gives the reason for the destruction, so that the astonishment would cease.

And first, there is the fault of the prelates: of her prophets and priests, who should have governed the people. Iniquity came out from Babylon from the ancient judges, that seemed to govern the people (Dan 13:5).

4:14 Nun. They have wandered as blind men in the streets, they were defiled with blood: and when they could not help walking in it, they held up their skirts.¹

80. Second, he presents their lack of amendment, because they thought they were doing enough only by keeping away from the entrance of the temple: they have wandered, roving through the streets; as blind men: these things they thought, and were deceived: for their own malice blinded them (Wis 2:21); walking in it, the temple; their skirts (lacinias), cut in the style of jesters, which is called “lacerated” from lacero: in which it is shown that they did not give up their pleasures.

Or, according to a variant text, their wantonness (lascivias), and this is clearer. For your hands are defiled with blood, and your fingers with iniquity (Isa 59:3).

Or it can be explained concerning those captives who were physically blinded by their enemies, who could not enter their homes by themselves without holding the end of the garment of a guide; and this fits with what follows.

4:15 Samech. Depart you that are defiled, they cried out to them: depart, get ye hence, touch not: for they quarreled, and being removed, they said among the gentiles: he will no more dwell among them.

81. Here he presents the mockery of their enemies against the captive citizens.

And first, he reproaches them for the profanation of the holy places: they cried out, namely, their enemies, to them, namely, the Jews; depart, from the holy place into captivity; touch not, the sacred things, you impure. Whoever of the seed of Aaron the priest has a blemish, he shall not approach to offer sacrifices to the Lord (Lev 21:21).

Second, he reproaches them for God’s indignation, in regard to the deprivation of divine help: they quarreled, their enemies against the Jews; and being removed, on both sides, some by quarreling, others by sorrowing; he will no more dwell, God defending you. Saying: God has forsaken him (Ps 70:11).

4:16 Phe. The face of the Lord has divided them, he will no more regard them: they respected not the persons of the priests, neither had they pity on the ancient.

82. And as regards the infliction of punishment, when he says: the face of the Lord, his foreknowledge; has divided them, scattered among the nations. They are divided by the wrath of his countenance (Ps 54:22).

Third, he reproaches them for their lack of respect towards the elders, and these are words of their enemies against the Jews: they respected not the persons of the priests. The child shall make it tumult against the ancient, and the base against the honorable (Isa 3:5). Or they can be the words of the prophet about their enemies.

4:17 Ain. While we were yet standing, our eyes failed, expecting help for us in vain, when we looked attentively towards a nation that was not able to save us.

83. Here he excludes the possibility of escape, excluding four ways of possible escape.

First, the help of friends: while we were yet standing, we were waiting, expecting help for us in vain, namely, the Egyptians. For Egypt shall help in vain, and to no purpose (Isa 30:7).

4:18 Sade. Our steps have slipped in the way of our streets, our end draws near: our days are fulfilled, for our end is come.

84. Second, he excludes help from their own forces: our steps have slipped, as if from weakness we could not stand firmly, and as if the roads were dark and slippery. Let their way become dark and slippery; and let the angel of the Lord pursue them (Ps 34:6). Their way shall be as a slippery way in the dark (Jer 23:12). And therefore, our end draws near, namely, our captivity, or death; and finally, our days are fulfilled. The end is come, the end is come (Ezek 7:2).

4:19 Coph. Our persecutors were swifter than the eagles of the air: they pursued us upon the mountains, they lay in wait for us in the wilderness.

85. Third, he excludes the remedy of flight. Here he touches upon the history that is told in Jeremiah 52, when the Chaldeans surrounded Zedekiah fleeing upon a solitary road. Note the hyperbolic expression: they shall fly as an eagle (Hab 1:8).

4:20 Res. The breath of our mouth, Christ the Lord, is taken for our sins: to whom we said: under thy shadow we shall live among the gentiles.

86. Fourth, he excludes the protection of kings: the breath of our mouth, by which we breathed in the midst of our anguish; Christ the Lord, Josiah; is taken, he was killed by the Egyptians (2 Kgs 23:29); for our sins, because he himself was just. Or it can be expounded of Zedekiah, according to what follows in this history. Or better, of Christ. He was wounded for our iniquities (Isa 53:5). Under thy shadow, protection. I sat down under his shadow, whom I desired (Song 2:3).

4:21 Sin. Rejoice, and be glad, O daughter of Edom, who dwells in the land of Hus: to thee also shall the cup come, you shall be made drunk, and naked.

87. Here he threatens those insulting them, and especially the Edomites.

First, he threatens them;

second, he consoles the Jews: your iniquity is accomplished (Lam 4:22).

Concerning the first, he does two things.

First, he excludes joy, saying mockingly: rejoice. Tell it not in Geth, publish it not in the streets of Ascalon (2 Sam 1:20). Daughter of Edom, people of the Edomites; in the land of Hus.

But it should be said that it is not spoken about the man called Hus, but about the land called Hus, which is also called Ausitis, as the Gloss says.¹ All the kings of the land of Ausitis (Jer 25:20), which is on the border of the Edomites and the Arabs.

Second, he threatens punishment: to you also shall the cup come, the wrath of God; you shall be made drunk, you will be filled with misery; and naked, stripped of all your goods. Behold they whose judgment was not to drink of the cup, shall certainly drink (Jer 49:12).

4:22 Thau. Your iniquity is accomplished, O daughter of Zion, he will no more carry you away into captivity. He will visit your iniquity, O daughter of Edom, he will discover your sins.

88. Here he comforts the Jews.

And first, with their liberation: your iniquity is accomplished, purged by punishment; he will no more carry you away, for past sins, unless you repeat them. Her evil is come to an end, her iniquity is forgiven (Isa 40:2).

Second, with the punishment of their enemies: he will visit, like a judge or someone pursuing vengeance; he will discover, your sins, making them manifest through punishment. I have made Esau bare, I have revealed his secrets (Jer 49:10).

The prayer of Jeremiah the prophet

5:1 Remember, O Lord, what is come upon us: consider and behold our reproach.

5:2 Our inheritance is turned to foreigners: our houses to strangers.

5:3 We are become orphans without a father: our mothers are as widows.

5:4 We have drunk our water for money: we have bought our wood.

5:5 We were dragged by the necks, we were weary and no rest was given us.

5:6 We have given our hand to Egypt, and to the Assyrians, that we might be satisfied with bread.

5:7 Our fathers have sinned, and are not: and we have borne their iniquities.

5:8 Servants have ruled over us: there was none to redeem us out of their hand.

5:9 We fetched our bread at the peril of our souls, because of the sword in the desert.

5:10 Our skin was burnt as an oven, by reason of the violence of the famine.

5:11 They humiliated the women in Zion, and the virgins in the cities of Judah.

5:12 The princes were hanged up by their hand: they did not respect the persons of the ancient.

5:13 They abused those who were young indecently: and the children fell under the wood.

5:14 The ancients have ceased from the gates: the young men from the choir of the singers.

5:15 The joy of our heart is ceased, our dancing is turned into mourning.

5:16 The crown is fallen from our head: woe to us, because we have sinned.

5:17 Therefore is our heart sorrowful, therefore are our eyes become dim.

5:18 For mount Zion, because it is destroyed, foxes have walked upon it.

5:19 But you, O Lord, shall remain forever, your throne from generation to generation.

5:20 Why will you forget us forever? Why will you forsake us for a long time?

5:21 Convert us, O Lord, to you, and we shall be converted: renew our days, as from the beginning.

5:22 But you have utterly rejected us, you are exceedingly angry against us.

89. Here the prophet, after many lamentations, turns to the remedy of prayer.

And first, he expresses the misery of the people;

second, he petitions for mercy, at but you, O Lord (Lam 5:19);

The first is in two parts.

First, he expresses the misery of the people as regards the evils which occurred;

second, as regards the good things which they lost: the ancients have ceased from the gates (Lam 5:14).

Concerning the first, he does two things.

First, he arouses attention: remember, be attentive to my miseries. Above: remember my poverty, and transgression (Lam 3:19). Remember, as if to say, “Hold in your notice”; consider, that is, with your notice held, focus your consideration; behold, by reflecting and scrutinizing.

90. Second, at our inheritance is turned to foreigners, he presents the affliction of the people:

and first, in general;

second, he descends to particular people, at they humiliated the women in Zion (Lam 5:11).

Concerning the first, he does two things.

First, he excludes those things by which they were sustained against misfortune, namely, personal possessions, which passed into the power of their enemies: our inheritance is turned to foreigners. Above: the enemy has put out his hand to all her desirable things (Lam 1:10). And their houses shall be turned over to others, with their lands and wives together (Jer 6:12).

91. And divine protection: we are become orphans, because deprived of divine—as it were, paternal—consolation. Our mothers, the synagogues, are as widows, whose God was called her spouse. Neither shall he have mercy on their fatherless, and widows: for everyone is a hypocrite and wicked (Isa 9:16).

92. Second, at we have drunk our water for money, he describes the particular woes they suffered:

and first, their servitude;

second, their affliction, at we fetched our bread at the peril of our souls (Lam 5:9).

Concerning the first, he does two things.

First, he presents the servitude of the people;

second, he amplifies it, at our fathers have sinned, and are not (Lam 5:7).

Concerning the first, he does two things.

First, he presents the servitude they endured as regards their property: we have drunk our water for money, because the enemies oppress us tyrannically. You shall draw waters for money, and shall drink (Deut 2:6).

Second, he presents their servitude as regards individual persons:

93. and first, the force used: we were dragged by the necks, as if we did not want to keep getting beaten on the neck along the way; or they were bound by the neck. Neither shall you be quiet, even in those nations, nor shall there be any rest for the sole of your foot (Deut 28:65).

94. Second, he presents their voluntary personal servitude, because they were compelled to sell themselves into slavery to others, either absolutely or for a time; and this is: we have given our hand to Egypt, as if subjecting ourselves to them. They that were full before have hired out themselves for bread (1 Sam 2:5). Or we have given our hand, in asking for help. And now what have you to do in the way of Egypt, to drink the troubled water? (Jer 2:18).

95. Our fathers have sinned. Here he amplifies their servitude.

And first, from the condition of those who are slaves, because they are punished for the sins of others: and they are not, because they are dead. We have borne, enduring their punishment.

Solution: I am the Lord your God, jealous, visiting the iniquity of the fathers upon the children, unto the third and fourth generation of them that hate me (Exod 20:5). I will repay them that hate me (Deut 32:41).

96. Second, he magnifies their servitude from the condition of their rulers: servants have ruled over us, just as the Moabites, the Edomites, and other neighbors, whom they had previously ruled over. By three things the earth is disturbed . . . by a slave when he reigns, by a fool when he is filled with meat, by an odious woman when she is married (Prov 30:21–23).

97. We fetched our bread. Here he presents the affliction of their hunger:

and first, he shows the scarcity: our souls, that is, in peril of our souls, namely, of our life, fleeing into the desert from before the sword of Babylon; or that loading themselves with food they exposed themselves to dangers, so that they fled into the desert from the pursuing enemy; or because they wore out their bodies by excessive labor in searching for food. Meeting the thirsty bring him water, meet with bread him that flees (Isa 21:14).

98. Second, he presents the effect of their hunger: our skin was burnt, dried out by hunger; violence, because besieged and fleeing they suffered hunger for a long time. They are all adulterers, like an oven heated by the baker (Hos 7:4). The flesh being consumed, my bone has cleaved to my skin (Job 19:20).

99. They humiliated the women. Here he descends to individual persons:

and first, the women: they humiliated, by seducing them. May you take a wife, and another sleep with her: may your daughters be given to another people, your eyes looking on (Deut 28:30, 32).

100. Second, as regards the princes: the princes were hanged up by their hand, as if being tortured to make them reveal their riches. The Lord will bring upon you a nation from afar, and from the uttermost ends of the earth, like an eagle that flies swiftly, whose tongue you cannot understand, a most insolent nation, that will show no regard to the ancients, nor have pity on the infant (Deut 28:49–50).

101. Third, as regards those who were young: they abused the young indecently. The boy they have put in the brothel, and the girl they have sold for wine, that they might drink (Joel 3:3).

102. The ancients have ceased from the gates. Here he presents their misery as regards goods they lacked.

And first, as regards the offices of persons: have ceased from the gates, as if from the exercise of justice at the gates; from the choir, as if no longer singing, which was the office of the nobles. Her old men are murdered in the streets, and her young men are fallen by the sword of the enemies (1 Macc 2:9).

103. Second, as regards the exercise of rejoicing: the joy of our heart is ceased. And I will turn your feasts into mourning, and all your songs into lamentation (Amos 8:10).

Third, as regards the glory of honorable things.

104. And first, as regards the glory of the kingdom: the crown is fallen. He has stripped me of my glory and has taken the crown from my head (Job 19:9).

105. Second, as regards the glory of the temple, covering it with sorrow. Therefore is our heart sorrowful, therefore are our eyes become dim, from a multitude of tears. My sorrow is above sorrow (Jer 8:18).

106. And the cause of sorrow: for mount Zion, where the temple was; foxes have walked upon it, as if in deserted places. Zion shall be ploughed as a field, and Jerusalem shall be as a heap of stones, and the mountain of the temple as the high places of the forests (Micah 3:12).

107. But you, O Lord. Here he turns to begin imploring.

And first, he confesses the majesty itself as regards the eternity of its substance: shall remain forever; and as regards the duration of its royal glory: your throne from generation to generation. But you, O Lord, endure forever: and your memorial from generation to generation (Ps 101:13).

108. Second, he wonders at the indignation: why will you forget us forever? Can a woman forget her infant, so as not to have pity on the son of her womb? (Isa 49:15).

109. Third, he proffers his petition: convert us, O Lord. Convert me, O Lord, and I shall be converted, for you are the Lord my God (Jer 31:18).

And it should be said that both are true because for a meritorious work there is required both the preparation of the free will and the infusion of grace.

Renew our days. Who will grant me, that I might be according to the months past, according to the days in which God kept me? (Job 29:2).

110. Fourth, he presents the need for his petition: but you have utterly rejected us. Have you utterly cast away Judah, or has your soul abhorred Zion? Why then have you struck us, so that there is no healing for us? (Jer 14:19).