Chapter 5

A Pitiful complaint of Zion in prayer unto God.

1. Remember. This final poem in the book of Lamentations is a prayer for restoration. The conditions it portrays are apparently those of Judah and her people in the period after the fall of Jerusalem.

This poem forms a contrast to the poems of chs. 1–4 in several ways: it is not an acrostic, though it does have 22 verses, the same number as the letters of the Hebrew alphabet; and it is not written in the meter characteristic of the Hebrew lament (see p. 544). Nevertheless, this chapter has remarkable poetic qualities. Each verse consists of two parts, which are parallel, reiteration being a well-known device of Hebrew poetry (see Vol. III, pp. 23–28). The poet has also paid an unusual amount of attention to sound, which fact is remarkable, as rhyme and assonance are not generally characteristic of Hebrew poetry.

2. Strangers. See on ch. 1:10.

Widows. See on ch. 1:1. Both figurative and literal widowhood are to be understood here, as many men died in the fighting, while doubtless numbers of others were taken into captivity, but their wives and children were left behind.

4. Water. Even the most common necessities of life can now be had only for a price.

5. Our necks. Literally this clause reads, “upon our necks we are chased.” The meaning may be that they were pursued hotly. Some consider it better to understand the reference to be to the cruelty of the slavery forced upon them: “by our necks we are driven.” In Egyptian inscriptions prisoners are shown tied together by the neck.

Given the hand. That is, “submitted to” (see Ezra 10:19; Jer. 50:15; Eze. 17:18).

Egyptians. Judah had also previously been under the Egyptian domination during the earlier part of Jehoiakim’s reign (see p. 347).

Assyrians See on Ezra 6:22.

Our fathers. See 2 Kings 21:11–15; 23:26, 27).

Servants. In OT usage this term, when applied to government officials, did not necessarily indicate a lesser station in life, but may refer to officials of high rank (see on Neh. 2:10).

9. Sword of the wilderness. This unique expression probably refers to desert marauders who preyed upon the people as they sought food in their denuded and defenseless country.

10. Was black. Literally, “grew hot.” A graphic figure representing the fever that was brought on by the terrible famine of Jerusalem’s final siege (see chs. 2:20; 4:10).

12. Hanged up by their hand. A common method of torture in all ages.

Fell under the wood. Small children were forced to carry excessively heavy loads of wood. Grinding grain and carrying wood were considered menial tasks (see Judges 16:21; see on Joshua 9:21).

14. Gate. See on Gen. 19:1; Joshua 8:29; Lam. 1:4.

15. Dance. Dancing was considered by the Hebrews as a particular expression of joy and praise (Ps. 30:11; 149:3; 150:4; Jer. 31:4, 13; see on 2 Sam. 6:14).

16. Crown. The downfall of national sovereignty becomes symbolic of all that Judah has lost with it.

17. Dim. Either actually from excessive weeping, or figuratively because of the appalling sights beheld (see on ch. 3:51).

18. Mountain of Zion. That is, Jerusalem (see on Ps. 48:1, 2). Mt. Zion was particularly thought of as the dwelling place of the Lord (see Ps. 74:2; 76:2), but now the presence of the Lord has departed.

Foxes. Heb. shuФalim. Also used of jackals (see on Judges 15:4). The presence of foxes, and especially jackals, emphasizes the wildness and desolation of what had once been the heart of a great city. Evidently the setting of this poem is some time after the destruction of the city.

Remainest. No matter what may happen to man, God is over all forever; therefore His promises are sure.

For ever. Heb. leФolam (see on Ex. 12:14; 21:6; 2 Kings 5:27).

20. For ever. Heb. lanesach (see on 1 Sam. 15:29).

21. Turn. Literally, “bring back,” “cause to return,” hence, “restore.” This is much more, however, than a prayer for release from captivity. Jeremiah repeatedly used the same language for both temporal and spiritual restoration (Jer. 3:1, 12; 31:16–21). Here is emphasized the fact that only God can restore the lost sinner to divine favor, only He can bestow the grace that makes it possible for a sinner to repent, to “return” to Him (see Acts 5:31; Rom. 2:4).

22. Utterly rejected. The Hebrew may also be translated here as a plaintive question, “But hast thou utterly rejected us?” Jehovah has not utterly rejected Judah. Many are the promises of restoration that Jeremiah himself proclaimed (Jer. 16:13–15; 27:21, 22; 30:5–24; 33:7–9; Lam. 3:22, 31, 32).

Ellen G. White comments

1–3, 7, 8, 17, 19–21PK 463

The World of Ezekiel, 593 B.C.