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Commentary Index | Return to PrayerRequest.comKeil and Delitzsch Commentary - Lamentations 5:8 - 5:8
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Further description of the miserable condition under which the congregation languishes. Lam 5:8. "Servants rule over us," etc. עֲבָדִים are not the Chaldean soldiers, who are in 2Ki 24:10 designated the servants of Nebuchadnezzar (Pareau, Rosenmüller, Maurer); still less the Chaldeans, in so far as they, till shortly before, had been the subjects of the Assyrians (Kalkschmidt); nor the Chaldean satraps, as servants of the king of Babylon (Thenius, Ewald); nor even "slaves who had been employed as overseers and taskmasters of the captives while on the march" (Nägelsbach); but the Chaldeans. These are called servants, partly because of the despotic rule under which they were placed, partly in the sense already indicated by C. B. Michaelis, as being those qui nobis potius, si pii fuissemus, servire debuissent, in accordance with the analogous designation of Jerusalem as a princess among the countries of the world, Lam 1:1.
Lam 5:9
And in addition to this humiliation under dishonourable servitude, we can get our daily bread only at the risk of our life. Thus there is fulfilled to them the threatening in Deu 28:28, "Ye shall be servants among your enemies, in hunger and thirst, in nakedness and want of everything." בְּנַפְשֵׁנוּ, "for the price of our soul," i.e., with our life at stake, we bring in our bread. The danger is more exactly described by what is added: "before the sword of the wilderness." By this expression are meant the predatory Bedouins of the desert, who, falling upon those that were bringing in the bread, plundered, and probably even killed them. The bringing of the bread is not, however, to be referred (with Rosenmüller, Maurer, and Kalkschmidt) to the attempts made to procure bread from the neighbouring countries; still less is it to be referred (with Thenius, Ewald, and Nägelsbach) to the need for "wringing the bread from the desert and its plunderers;" but it refers to the ingathering of the scanty harvest in the country devastated by war and by the visitations of predatory Bedouins: הֵבִיא is the word constantly employed in this connection; cf. 2Sa 9:10; Hag 1:6.
Lam 5:10
The bread which we are thus obliged to struggle for, at the risk of our life, is not even sufficient to allay hunger, which consumes our bodies. נִכְמַר does not mean to be blackened (Chaldee, Kimchi, C. B. Michaelis, Maurer), but in Gen 43:30; 1Ki 3:26, and Hos 11:8, to be stirred up (of the bowels, compassion), hence to kindle, glow. This last meaning is required by the comparison with תַּנּוּר, oven, furnace. This comparison does not mean cutis nostra tanquam fornace adusta est (Gesenius in Thes., Kalkschmidt), still less "black as an oven" (Dietrich in Ges. Lex.), because תַּנּוּר does not mean the oven viewed in respect of its blackness, but (from נוּר) in respect of the fire burning in it. The meaning is, "our skin glows like a baker's oven" (Vaihinger, Thenius, Nägelsbach, Gerlach), - a strong expression for the fever-heat produced by hunger. As to זַלְעֲפֹות, glowing heat, see on Psa 11:6.
Lam 5:11-12
With this must further be considered the maltreatment which persons of every station, sex, and age have to endure. Lam 5:11. Women and virgins are dishonoured in Jerusalem, and in the other cities of the land. Lam 5:12. Princes are suspended by the hand of the enemy (Ewald, contrary to the use of language, renders "along with" them). To hang those who had been put to death was something superadded to the simple punishment by death (Deu 21:22.), and so far as a shameful kind of execution. "The old men are not honoured," i.e., dishonoured; cf. Lam 4:16; Lev 19:32. The words are not to be restricted to the events mentioned in Jer 39:6, but also apply to the present condition of those who are complaining,
Lam 5:13-14
Youths and boys are forced to engage in heavy servile work. טְחֹון נָֽשְׂאוּ does not mean "they take them for the mill," ad molendum sumpserunt (Ewald, Rosenmüller). Apart from the consideration that there is no ground for it in the language employed, such a view of the words does not accord with the parallelism. נָשָׂא, construed with a simple infinitive or accusative (without לְ), does not mean "to take for something." טְחֹון is a substantive, "the mill." "To bear (carry) the mill" signifies to work at and with the mill. We must think of the hand-mill, which was found in every household, and which could thus be carried from one place to another. Grinding was the work of salves; see on Jdg 16:21. The carrying of the mill (not merely of the upper millstone) is mentioned as the heaviest portion of the work in grinding. "Boys stagger (fall down) on the wood laid on them to be carried," i.e., under the burden of it. כָּשַׁל with בְּ means to stumble on something; here בְּ denotes the cause of the stumbling; cf. Jer 6:21; Lev 26:37. It is arbitrary to understand עֵץ as meaning the wooden handle of the mill (Aben Ezra, and Bochart in Hieroz. i. 157, ed. Rosenmüller); the same must also be said regarding the opinion of Thenius and Nägelsbach, who refer the words to the dragging of the hand-mills, and of the wood necessary for baking bread for the comfort of the soldiers, on the march of the captives to Babylon.
Lam 5:15-16
Under the pressure of such circumstances, all public meetings and amusements have ceased. "The elders cease from the fate." The gate was the place of assembly for the people, not merely for deliberating upon public affairs (Rth 4:15; Jos 20:4), but also "for social entertainment (since there were no refreshment-rooms, coffeehouses, and public baths, such as are now to be found in the East), or even for quiet enjoyment in looking at the motley multitude of passers-by; Gen 19:1; 1Sa 4:18; 1Sa 9:18; Job 29:7" (Winer's Bibl. R.W.B. s.v. Thor). That the gate is here to be regarded as a place of entertainment and amusement, is shown by the parallel member, "young men cease from their instrumental music;" cf. Lam 1:4. On Lam 5:15, cf. Jer 7:34; Jer 16:9, and Jer 31:13; Psa 30:12. Lastly, in Lam 5:16, the writer sums up the whole of the misery in the complaint, "The crown of our head is fallen! woe unto us, for we have sinned," i.e., we suffer the punishment for our sins. "The fallen crown can only be a figurative expression for the honourable position of the people in its entirety, but which is now lost." Such is the view which Ewald rightly takes; on the other hand, the interpretation of Thenius, that "the 'crown of our head' is nothing else than Zion, together with its palaces, placed on Jerusalem, as it were on the head [of the country], and adorning it," deserves mention simply as a curious specimen of exegetical fancy. Nägelsbach has gone too far in restricting the figurative expression to the crown of Jerusalem, which consists in her being mistress among the nations, a princess among the regions of the earth (Lam 1:1), the perfection of beauty, and the joy of the whole earth (Lam 2:15); for "our crown" is not equivalent to Jerusalem, or a crown on the head of Jerusalem.