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Highlights from the Book of Lamentations Treasures from God's Word Summaries

WT Library References

Table of Contents

Source Material ............................................................................... 3

An Introduction to the Book of Lamentations ............................. 4

Summary of the Highlights of Lamentations ............................... 5

Lamentations - Outline of Contents .............................................. 6

Why Beneficial ............................................................................. 6

Make Jehovah Your Confidence ................................................ 7

Scriptural Questions Answered ................................................. 7

Lessons for Us ............................................................................. 7

Treasures from God's Word .......................................................... 9

Chapters 1-5 A Waiting Attitude Helps Us to Endure ............... 9

WT Library References................................................................. 11

Chapters 1-5 ............................................................................... 11

Highlights from the Book of Lamentations

Index - Lamentations

Source Material

This material has been sourced from the 2016 Watchtower Library disk.

Scriptures Included. Only verses that are explained in some way are included in the Scripture Index. Hence, if the material explains the meaning of the text, gives its background, tells why the text was written, or clarifies an original-language word and its implications, the text would be indexed, since the verse or part of it is explained.

Scriptures that are used as proof texts but that are not explained are omitted. For example, Ezekiel 18:4 may be used merely to show that the soul dies. In this instance the scripture would not be indexed, since no explanation of the text is given.

Note: In some verses material from the WTLibrary is duplicated.

Additional personal research is encouraged.



An Introduction to the Book of Lamentations

The Prophet Jeremiah composed the Book of Lamentations shortly after witnessing the siege and destruction of Jerusalem by Babylon in 607 B.C.E.

Jeremiah expresses deep sadness over the catastrophe that befell Jerusalem.

The book is organized into five chapters, or poems.

In Chapter 1, the city of Jerusalem is described as a princess who is desolated by her enemies, and becomes an abandoned Widow and slave on account of her many sins.

Chapter 2 reveals that it was Jehovah himself who brought about Jerusalem's destruction. Those who pass by its ruined walls are amazed at the complete devastation.

In Chapter 3, Jeremiah speaks of the desolate nation as an afflicted man who pleads with Jehovah to remember his pitiable and homeless state. However, Jeremiah shows a waiting attitude and expresses hope that Jehovah will, in his loyal love and mercy, restore the nation.

Chapter 4 shifts attention to Jehovah's temple. Although it was once the glorious centre of true worship, it was now devastated.

Jeremiah relates the horrific conditions, deprivation, famine and death that existed in Jerusalem during its final siege.

Did you know? The first four chapters are acrostic poems. In each one successive verses, or groups of verses, begin with a different letter of the Hebrew alphabet.

Chapter 5 is written from the perspective of Jerusalem's former inhabitants who have lost their homes and freedom. Jeremiah likens them to orphans without a father who humbly beg Jehovah for mercy and salvation.

As you consider the five poems of Lamentations notice how rebellion brings divine judgment; how repentance leads to divine mercy; and how sorrow will give way to rejoicing under the rule of God's Kingdom.



Summary of the Highlights of Lamentations

HIGHLIGHTS OF LAMENTATIONS

Five poems lamenting the tragedy that befell Jerusalem and its inhabitants in 607 B.C.E. at the hands of the Babylonians.

Written by Jeremiah immediately after the destruction of Jerusalem.

Jerusalem is personified as a widow bereaved of her children, with no one to give

comfort (1:1-22)

She acknowledges that her sin against Jehovah is the reason for her distress

She prays for the Almighty to punish those who rejoice over her suffering

Jehovah has acted in anger against Jerusalem (2:1-22)

He has thrown Jerusalem down “from heaven to earth”

He has spurned his sanctuary and shown no respect for king and priest

As a result, passersby are amazed at what has happened to the city that was “the perfection of prettiness”

The “able-bodied man,” representing the nation, speaks of his affliction, yet expresses

hope (3:1-66)

He describes his present desperate situation

Nevertheless, he is confident that Jehovah will hear his people’s prayers and show mercy

Terrible effects of the siege of Jerusalem (4:1-22)

Death by the sword was better than death from the famine; women even ate their own children

Fleeing survivors were relentlessly pursued in mountainous and wilderness regions

Jehovah is petitioned to note the people’s suffering and to restore them to favor (5:1-22)

His people’s hereditary possession has been given to strangers

They have been shamed and debased

They pray for Jehovah to bring them back to himself even though he rejected them with indignation

http://wol.jw.org/en/wol/bc/r1/lp-e/1200002675/29/0







Lamentations - Outline of Contents

THE prophet Jeremiah sees the fulfillment of the judgment message that he has been uttering for 40 years. How does the prophet feel when he personally witnesses the destruction of his beloved city? “Jeremiah sat down weeping and lamented with this lamentation over Jerusalem,” says the Greek Septuagint in its introduction to the book of Lamentations. Composed in 607 B.C.E. while the memory of the 18-month-long siege followed by the burning of Jerusalem is still fresh in the prophet’s mind, the book of Lamentations vividly expresses Jeremiah’s heartfelt anguish. (Jeremiah 52:3-5, 12-14) No other city in history has been lamented in expressions so touching and heartrending.

The book of Lamentations is a collection of five lyrical poems. The first four are laments, or dirges; the fifth is a petition, or prayer. The first four songs are acrostics, successive verses beginning with a different letter in the order of the 22-character Hebrew alphabet. Although the fifth song has 22 verses to correspond to the number of letters of the Hebrew alphabet, it is not arranged alphabetically- Lamentations 5:1, footnote.

In Biblical days lamentations, or dirges, were composed and chanted for deceased friends (2Sa 1:17-27), devastated nations (Am 5:1, 2), and ruined cities (Eze 27:2, 32-36). The book of Lamentations furnishes an inspired example of such mournful composition. It consists of five lyrical poems (in five chapters) lamenting the destruction of Jerusalem at Babylonian hands in 607 B.C.E.

The book acknowledges that Jehovah justly brought punishment upon Jerusalem and Judah because of the error of his people. (La 1:5, 18) It also highlights God’s loving-kindness and mercy and shows that Jehovah is good to the one hoping in him - La 3:22, 25.

Why Beneficial

The book of Lamentations expresses Jeremiah’s complete confidence in God. In the very depths of sorrow and crushing defeat, with absolutely no hope of comfort from any human source, the prophet looks forward to salvation by the hand of the great God of the universe, Jehovah. Lamentations should inspire obedience and integrity in all true worshipers, while at the same time providing a fearsome warning concerning those who disregard the greatest name and what it stands for. History does not show another ruined city lamented in such pathetic and touching language. It is certainly of benefit in describing the severity of God toward those who continue to be rebellious, stiff-necked, and unrepentant.

Lamentations is also beneficial in showing the fulfillment of a number of divine warnings and prophecies. (Lam. 1:2—Jer. 30:14; Lam. 2:15—Jer. 18:16; Lam. 2:17—Lev. 26:17; Lam. 2:20—Deut. 28:53) Also note that Lamentations provides vivid testimony to the fulfillment of Deuteronomy 28:63-65. Moreover, the book contains a number of references to other parts of the sacred Scriptures. (Lam. 2:15—Ps. 48:2; Lam. 3:24—Ps. 119:57) Daniel 9:5-14 corroborates Lamentations 1:5 and 3:42 in showing that the calamity came on account of the people’s own transgressions.



Make Jehovah Your Confidence

The Bible book of Lamentations reveals how Jehovah viewed Jerusalem and the land of Judah after the Babylonians burned the city and laid the land desolate. The expressions of acknowledgment of sin recorded therein make it clear that from Jehovah’s standpoint, the reason for the calamity was the error of the people. This book’s inspired songs also contain lyrics that express hope in Jehovah and the desire to turn to the right course. While these were not the sentiments of most people in Jeremiah’s day, they represented those of Jeremiah and the repentant remnant.

Jehovah’s evaluation of Jerusalem’s situation as expressed in the book of Lamentations

teaches us two vital lessons. First, Jerusalem’s destruction and the desolation of Judah urge obedience to Jehovah and serve as a warning not to ignore the divine will. (1 Corinthians 10:11) The second lesson is from Jeremiah’s example. (Romans 15:4) Even in a seemingly hopeless situation, the deeply grieved prophet looked to Jehovah for salvation. How vital that we place our complete trust in Jehovah and his Word and make him our confidence! -Hebrews 4:12.

Scriptural Questions Answered

3:16—What is suggested by the expression: “With gravel he makes my teeth get broken”? One reference work states: “The Jews, on their way into exile, were compelled to bake their bread in pits dug in the ground, so that their bread was mixed with grit.” Eating such bread could break off part of one’s teeth.

4:3, 10—Why does Jeremiah compare “the daughter of [his] people” to “ostriches in the wilderness”? The ostrich “does treat her sons roughly, as if not hers,” states Job 39:16. After the eggs are hatched, for example, the hen goes off with other hens while the male assumes the responsibility of caring for the young. And what happens when they come face-to-face with danger? Both male and female birds flee from the nest, abandoning their young. During the Babylonian siege, the famine in Jerusalem became so severe that mothers who would normally have been compassionate became cruel to their own offspring, like ostriches in the wilderness. This was in stark contrast to the maternal care exhibited by jackals.

5:7—Does Jehovah hold people accountable for the errors of their forefathers? No, Jehovah does not directly punish people for the sins of their ancestors. “Each of us will render an account for himself to God,” says the Bible. (Romans 14:12) However, consequences of errors can linger on and be experienced by later generations. For example, ancient Israel’s turning to idolatry made it difficult even for the faithful Israelites of later times to adhere to the course of righteousness.—Exodus 20:5.

Lessons for Us

3:8, 43, 44. During the calamity that befell Jerusalem, Jehovah refused to listen to the cry for help of the city’s inhabitants. Why? Because the people had been disobedient, and they remained unrepentant. If we want Jehovah to answer our prayers, we must obey him.—Proverbs 28:9.

3:20. Jehovah, “the Most High over all the earth,” is so exalted that he condescends in order “to look on heaven and earth.” (Psalm 83:18; 113:6) Yet, Jeremiah was well-aware of the Almighty’s willingness to bow low over the people, that is, to come down to their level in order to encourage them. How glad we can be that the true God is not only all-powerful and all-wise but also humble!



3:21-26, 28-33. How can we endure even intense suffering? Jeremiah tells us. We should not forget that Jehovah is abundant in acts of loving-kindness and that many are his mercies. We should also remember that our being alive is reason enough not to give up hope and that we need to be patient and wait silently, without complaining, upon Jehovah for salvation. Moreover, we should “put [our] mouth in the very dust,” that is, humbly submit to trials, recognizing that what God allows to happen is permitted for good reason.

3:27. Facing up to tests of faith during youth may mean enduring hardship and ridicule. But it is ‘good for an able-bodied man to carry the yoke during his youth.’ Why? Because learning to bear a yoke of suffering while young prepares a person to deal with challenges in his later years.

3:39-42. ‘Indulging in complaints’ when suffering for our sins is not wise. Rather than complain about reaping the consequences of wrongdoing, “let us search out our ways and explore them, and do let us return clear to Jehovah.” We are wise to repent and correct our ways.



Treasures from God's Word

Chapters 1-5 A Waiting Attitude Helps Us to Endure What helped Jeremiah to endure with a good attitude despite intense suffering?

• He was confident that Jehovah would “bow low” over repentant ones among His people and lift them out of their sad condition

• He had learned “to carry the yoke during his youth.” Enduring tests of faith while young prepares a person to deal successfully with challenges later in life

How can I prepare for future challenges?

How can I show a waiting attitude?

1 Jerusalem personified as a widow

She sits all alone and abandoned (1)

Zion’s great sins (8, 9)

Zion rejected by God (12-15)

No one to comfort Zion (17)

2 Jehovah’s anger against Jerusalem

No compassion shown (2)

Jehovah like an enemy to her (5)

Tears over Zion (11-13)

Passersby scorn the once beautiful city (15)

Enemies rejoice over Zion’s downfall (17)

3 Jeremiah expresses his feelings and hope

“I will show a waiting attitude” (21)

God’s mercies new every morning (22, 23)

God is good to those hoping in him (25)

Good for youths to carry the yoke (27)

God blocked approach to himself by a cloud (43, 44)

4 Terrible effects of Jerusalem’s siege

Lack of food (4, 5, 9)

Women boil their own children (10)

Jehovah has poured out his anger (11)



5 People’s prayer for restoration

‘Remember what has befallen us’ (1)

‘Woe to us; we have sinned’ (16)

‘Bring us back, O Jehovah’ (21)

“Renew our days” (21)



WT Library References

Chapters 1-5

(Lamentations 1:1) How she now sits all alone, the city that was full of people! How she has become like a widow, she who was populous among the nations! How she who was a princess among the provinces has been put to forced labor!

*** w88 9/1 p. 26 Jehovah Gives Hope Amid Sorrow ***

Sin brings no joy. Look! Sinful Jerusalem, once Judah’s teeming capital, sits solitary. Judah herself is like a weeping, widowed princess because she has been devastated.

(Lamentations 1:2) She weeps profusely during the night, and her tears cover her cheeks. Not one of all her lovers is there to comfort her. All her own companions have betrayed her; they have become her enemies.


Sin brings no joy. Look! Sinful Jerusalem, once Judah’s teeming capital, sits solitary. Judah herself is like a weeping, widowed princess because she has been devastated. Such “lovers” as Egypt did not save her from Babylonian conquest in 607 B.C.E.

(Lamentations 1:12) Is it nothing to all of you who pass along the road? Look and see! Is there any pain like the pain that was dealt out to me, Which Jehovah made me suffer in the day of his burning anger?

*** w07 6/1 p. 8 par. 4 Highlights From the Book of Lamentations ***

Personified as a widow bereaved of husband and children, Jerusalem asks: “Does there exist any pain like my pain?”


Jehovah is righteous in punishing wrongdoers. This is admitted as Jerusalem herself speaks. She asks if there is any sorrow like the pain that God has caused her.



(Lamentations 1:14) My transgressions are bound as a yoke, fastened together by his hand. They have been placed on my neck, and my strength has failed. Jehovah has given me into the hand of those whom I cannot resist.


The city’s sins became a yoke,

(Lamentations 1:15) Jehovah has tossed aside all the powerful men in my midst. He has summoned an assembly against me to crush my young men. Jehovah has trodden the virgin daughter of Judah in the winepress.

*** it-2 p. 1158 Virgin ***

Cities, Places, and Peoples. Often the term “virgin” is used in connection with cities, places, or peoples. Reference is made to the “virgin” or “virgin daughter” of “my people” (Jer 14:17), as well as of Israel (Jer 31:4, 21; Am 5:2), Judah (La 1:15), Zion (2Ki 19:21; La 2:13), Egypt (Jer 46:11), Babylon (Isa 47:1), and Sidon (Isa 23:12). The sense of this figurative use appears to be that the various peoples or locations thus referred to either had not been seized and ravished by foreign conquerors or at one time enjoyed an unsubdued state like a virgin.


1:15—How had Jehovah “trodden the very winepress belonging to the virgin

daughter of Judah”? In destroying the city, described as a virgin, the Babylonians shed blood in such quantity that it was comparable to the squeezing of grapes in a winepress. Jehovah foretold this and allowed it to happen, so it can be said that he had ‘trodden the winepress.’

*** w88 9/1 p. 27 Jehovah Gives Hope Amid Sorrow *** □ 1:15—‘Jehovah had trodden the very winepress belonging to the virgin daughter of Judah’ because he had decreed and allowed what happened. “The virgin daughter of Judah” was Jerusalem, thought to be like an inviolate woman. When the Babylonians destroyed that capital city of Judah in 607 B.C.E., there was great bloodshed, comparable to the squeezing of juice from grapes in a winepress. Jehovah will see to it that Christendom, antitypical Jerusalem, is similarly crushed.


The city’s sins became a yoke, and blood flowed like juice as God tread her “winepress.”



(Lamentations 1:17) Zion has spread out her hands; she has no one to comfort her. Jehovah has given an order against Jacob to all his adversaries around him. Jerusalem has become to them an abhorrent thing.

*** it-1 p. 17 Abhorrent Thing ***

Thus, at Lamentations 1:17 Jeremiah says that Jerusalem in her desolation “has become an abhorrent thing [“as a menstruous woman,” KJ; “objeto de abominación,” NC (Spanish); “abhorrent,” AT] in among them [that is, among the surrounding nations].”


Zion spread out hands in sorrow and entreaty but found no comforter,

(Lamentations 1:18) Jehovah is righteous, for it is against his commands that I have rebelled. Listen, all you peoples, and see my pain. My virgins and my young men have gone into captivity.


Jehovah was righteous in punishing rebellious Jerusalem. May he deal as severely with her exulting enemies.—1:12-22.

(Lamentations 2:1) How Jehovah has covered the daughter of Zion in the cloud of his anger! He has thrown down the beauty of Israel from heaven to earth. He has not remembered his footstool in the day of his anger.

*** it-1 p. 1062 Heaven ***

Abasement of That Which Is Exalted. Because the heavens represent that which is elevated, the abasement of those things that are exalted is at times represented by the overthrow or the ‘rocking’ or ‘agitating’ of the heavens. Jehovah is said to have “thrown down from heaven to earth the beauty of Israel” at the time of its desolation. That beauty included its kingdom and princely rulers and their power, and such beauty was devoured as by fire. (La 2:1-3)

*** w07 6/1 p. 9 pars. 1-2 Highlights From the Book of Lamentations ***

2:1—How was ‘the beauty of Israel thrown down from heaven to earth’? Since “the heavens are higher than the earth,” the abasement of exalted things is at times represented by their being “thrown down from heaven to earth.” “The beauty of Israel”—the glory and power it enjoyed while Jehovah’s blessing was upon it—was thrown down with the destruction of Jerusalem and the desolation of Judah.—Isaiah 55:9.



2:1, 6—What is Jehovah’s “footstool” and his “booth”? The psalmist sang: “Let us come into his grand tabernacle; let us bow down at his footstool.” (Psalm 132:7) Hence, the “footstool” of Lamentations 2:1 refers to Jehovah’s house of worship, or his temple.


God cast Jerusalem “from heaven to earth,” allowing her destruction and that of his “footstool,” the temple. (Psalm 132:7)

(Lamentations 2:2) Jehovah has swallowed up without compassion all the dwellings of Jacob. In his fury he has torn down the fortified places of the daughter of Judah. He has brought down to the ground and profaned the kingdom and her princes.


God cast Jerusalem “from heaven to earth,” allowing her destruction and that of his “footstool,” the temple. (Psalm 132:7) He thus “profaned the kingdom” of Judah.

(Lamentations 2:4) He has bent his bow like an enemy; his right hand is poised as an adversary; He kept killing all those desirable to the eyes. And he poured out his wrath like a fire into the tent of the daughter of Zion.

*** it-2 p. 1084 Tent ***

When the Babylonians destroyed Jerusalem, the city as a former collection of dwellings could be described as “the tent of the daughter of Zion” into which God had poured his rage.—La 2:4.

(Lamentations 2:6) He treats his booth violently, like a hut in a garden. He has put an end to his festival. Jehovah has caused festival and sabbath to be forgotten in Zion, And in his fierce indignation he shows no regard for king and priest.


The Babylonians ‘burned the house of Jehovah’ as if it were a booth, or a mere hut, in a garden.—Jeremiah 52:12, 13.

*** w88 9/1 p. 27 Jehovah Gives Hope Amid Sorrow *** □ 2:6—God’s “booth” was the temple in Jerusalem. When that sanctuary was devastated by the Babylonians, he was allowing it to be ‘treated violently,’ like a mere hut in a garden. Such a temporary shelter from the hot sun is torn down.




As a mere booth, the temple was destroyed by foes whose triumphant shouts were like festal cries.

(Lamentations 2:8) Jehovah has resolved to destroy the wall of the daughter of Zion. He has stretched out the measuring line. He has not held back his hand from bringing destruction. And he causes rampart and wall to mourn. Together they have been made weak.

*** re chap. 25 p. 162 par. 5 Reviving the Two Witnesses ***

In the Hebrew Scripture prophecies, such measuring provided a guarantee that justice would be rendered on the basis of Jehovah’s perfect standards. In the days of wicked King Manasseh, the prophetic measuring of Jerusalem testified to an unalterable judgment of destruction on that city. (2 Kings 21:13; Lamentations 2:8)

(Lamentations 2:9) Her gates have sunk down into the earth. He has destroyed and broken her bars. Her king and her princes are among the nations. There is no law; even her prophets find no vision from Jehovah.

*** jr chap. 6 p. 73 “Obey, Please, the Voice of Jehovah” ***

[Box on page 73]

LIVING WITHOUT LAW What was life like among the Jews after Jerusalem’s destruction? Jeremiah provides us with a partial description at Lamentations 2:9. The walls of the city were broken down, perhaps including the gates that formerly protected the city. But worse than that, there was “no law.” Did Jeremiah mean that the survivors had become an uncontrollable mob? More likely he was referring to the loss of the spiritual security and comfort that the Jews had once enjoyed when faithful priests and prophets instructed them in God’s Law. The false prophets who now had their attention were offering no real ‘vision,’ or direction, from Jehovah; what they “visioned” was worthless.—Lam. 2:14.

(Lamentations 2:11) My eyes are worn out from shedding tears. My insides are churning. My liver has been poured out on the ground, because of the downfall of the daughter of my people, Because of the children and infants fainting away in the public squares of the town.

*** it-2 p. 259 Liver ***

The liver’s vital role to life is acknowledged in that it is used figuratively in depicting profound sorrow.—La 2:11.

(Lamentations 2:13) What can I use as a witness, Or to what can I liken you, O daughter of Jerusalem? To what can I compare you, to comfort you, O virgin daughter of Zion? For your breakdown is as vast as the sea. Who can heal you?



*** it-2 p. 1158 Virgin ***

Cities, Places, and Peoples. Often the term “virgin” is used in connection with cities, places, or peoples. Reference is made to the “virgin” or “virgin daughter” of “my people” (Jer 14:17), as well as of Israel (Jer 31:4, 21; Am 5:2), Judah (La 1:15), Zion (2Ki 19:21; La 2:13), Egypt (Jer 46:11), Babylon (Isa 47:1), and Sidon (Isa 23:12). The sense of this figurative use appears to be that the various peoples or locations thus referred to either had not been seized and ravished by foreign conquerors or at one time enjoyed an unsubdued state like a virgin.

(Lamentations 2:14) The visions your prophets saw for you were false and empty, And they did not expose your error in order to turn away your captivity, But they kept visioning for you false and misleading pronouncements.


But who chiefly bore guilt? False prophets who made misleading pronouncements instead of condemning Jerusalem’s sin. (Jeremiah 14:13)

(Lamentations 2:15) At you all those passing by on the road scornfully clap their hands. They whistle in amazement and shake their heads at the daughter of Jerusalem, saying: “Is this the city about which they said, ‘It is perfect in beauty, the joy of all the earth’?”

*** it-1 p. 218 Attitudes and Gestures ***

Clapping the hands might be a gesture merely to command attention, as at Joshua 15:18. More often it was a sign of anger (Nu 24:10), contempt or ridicule (Job 27:23; La 2:15), sorrow (Eze 6:11), or animosity, rejoicing at bad that befell a rival, a hated enemy, or an oppressor; it was sometimes accompanied by stamping of the feet.—Eze 25:6; Na 3:19.

*** it-2 p. 602 Perfection ***

The city of Jerusalem with its hill of Zion was called “the perfection of prettiness.” (La 2:15; Ps 50:2) This does not mean that every minute aspect of the city’s physical appearance was supremely attractive, but rather, it relates to its use by God, the city’s beauty resulting from the splendor that he conferred upon it, making it the capital of his anointed kings and the site of his temple. (Eze 16:14)



(Lamentations 2:16) At you all your enemies have opened their mouth. They whistle and grind their teeth and say: “We have swallowed her down. This is the day we were waiting for! It has arrived, and we have seen it!”

*** it-2 pp. 193-194 Lamentations, Book of ***

In chapters 2, 3, and 4 there is a reversal of the letters ʽaʹyin and peʼ (there they are not in the same order as in Lamentations 1 and Ps 119). But this does not mean that the inspired writer of Lamentations made a mistake. It has been observed in a consideration of this matter: “Still less does the irregularity in question permit of being attributed to an oversight on the part of the composer . . . , for the irregularity is repeated in three poems. It is rather connected with another circumstance. For we find in other alphabetic poems also, especially the older ones, many deviations from the rule, which undeniably prove that the composers bound themselves rigorously by the order of the alphabet only so long as it fitted in to the course of thought without any artificiality.” (Commentary on the Old Testament, by C. F. Keil and F. Delitzsch, 1973, Vol. VIII, The Lamentations of Jeremiah, p. 338) Among examples then cited are Psalm 34, where the waw verse is lacking, and Psalm 145, which omits the nun verse. The fact that strict adherence to the alphabetic arrangement of Hebrew letters is not present in these inspired writings should cause no concern. While the use of acrostics undoubtedly served as a memory aid, the message was of primary importance, and thought content took precedence over any literary device.


2:16, 17—Should not the 16th verse begin with the Hebrew letter ayin and the 17th

begin with pe to follow the order of the Hebrew alphabet? While composing poems in this style, inspired writers usually followed the alphabetical order. However, they did not do so at the cost of sounding artificial or unnatural. The matter of thought content was considered more important than the adherence to a literary device that merely served as a memory aid. The reversal of the same two characters is also found in songs 3 and 4 of Lamentations.—Lamentations 3:46, 49; 4:16, 17.

(Lamentations 2:17) Jehovah has done what he intended; he has carried out his saying, What he commanded long ago. He has torn down without compassion. He has let the enemy rejoice over you; he has exalted the strength of your adversaries.


In chapters 2, 3, and 4 there is a reversal of the letters ʽaʹyin and peʼ (there they are not in the same order as in Lamentations 1 and Ps 119). But this does not mean that the inspired writer of Lamentations made a mistake. It has been observed in a consideration of this matter: “Still less does the irregularity in question permit of being attributed to an oversight on the part of the composer . . . , for the irregularity is repeated in three poems. It is rather connected with another circumstance. For we find in other alphabetic poems also,



especially the older ones, many deviations from the rule, which undeniably prove that the composers bound themselves rigorously by the order of the alphabet only so long as it fitted in to the course of thought without any artificiality.” (Commentary on the Old Testament, by C. F. Keil and F. Delitzsch, 1973, Vol. VIII, The Lamentations of Jeremiah, p. 338) Among examples then cited are Psalm 34, where the waw verse is lacking, and Psalm 145, which omits the nun verse. The fact that strict adherence to the alphabetic arrangement of Hebrew letters is not present in these inspired writings should cause no concern. While the use of acrostics undoubtedly served as a memory aid, the message was of primary importance, and thought content took precedence over any literary device.

*** jr chap. 13 p. 154 “Jehovah Has Done What He Had in Mind” ***

“Jehovah Has Done What He Had in Mind”

JERUSALEM lay in ruins. Smoke still rose from the fires the conquering Babylonians had lit. Jeremiah could recall the ghastly shrieks of those being slain. He had been told what was to happen, and events unfolded exactly as God had said. “Jehovah has done what he had in mind,” sighed the prophet. What a tragedy Jerusalem’s downfall had been!—Read Lamentations 2:17.

*** w07 6/1 p. 9 pars. 3-4 Highlights From the Book of Lamentations ***

2:16, 17—Should not the 16th verse begin with the Hebrew letter ayin and the 17th

begin with pe to follow the order of the Hebrew alphabet? While composing poems in this style, inspired writers usually followed the alphabetical order. However, they did not do so at the cost of sounding artificial or unnatural. The matter of thought content was considered more important than the adherence to a literary device that merely served as a memory aid. The reversal of the same two characters is also found in songs 3 and 4 of Lamentations.—Lamentations 3:46, 49; 4:16, 17.

2:17—What particular “saying” did Jehovah accomplish in connection with

Jerusalem? The reference here is apparently to Leviticus 26:17, which states: “I shall indeed set my face against you, and you will certainly be defeated before your enemies; and those who hate you will just tread down upon you, and you will actually flee when no one is pursuing you.”



(Lamentations 2:20) See, O Jehovah, and look upon the one with whom you have dealt so harshly. Should women keep eating their own offspring, their own fully formed children, Or should priests and prophets be killed in the sanctuary of Jehovah?


2:20. The Israelites were warned that if they did not listen to the voice of Jehovah, they would experience maledictions, which included eating ‘the flesh of their sons and daughters.’ (Deuteronomy 28:15, 45, 53) How unwise to choose a course of disobedience to God!

*** w89 8/1 p. 29 Questions From Readers ***

At Lamentations 4:10 the prophet Jeremiah drew upon the well-known fact that a mother is naturally tenderhearted, compassionate, and protective toward her children. (1 Kings 3:26, 27; 1 Thessalonians 2:7) Yet, the famine in besieged Jerusalem was so extreme and the resulting starvation so compelling that mothers who would normally be compassionate boiled and cannibalistically ate their offspring.—Compare Lamentations 2:20.

*** w88 9/1 p. 27 Jehovah Gives Hope Amid Sorrow *** Because of great food shortages in besieged Jerusalem, famished Jewish women became cruel in that they had no milk to give their offspring and actually ate their own children to stay alive. (Lamentations 2:20)

(Lamentations 3:1) I am the man who has seen affliction because of the rod of his fury.


In Lamentations chapter 3, the nation of Israel is spoken of as “the able-bodied man.”


Jeremiah makes this point as he speaks representatively for the afflicted people.

*** w87 2/15 p. 22 Is There Any Benefit in Suffering? ***

The book itself consists of five poems lamenting or mourning the terrible destruction that came upon Jerusalem at the hands of the Babylonians. In the third of these poems, the prophet Jeremiah, impelled by God’s spirit, pours out his intense feelings, transferring them to the whole nation under the figure of an able-bodied man. (Lamentations 3:1)

(Lamentations 3:16) He breaks my teeth with gravel; He makes me cower in the ashes.



*** it-1 p. 995 Gravel ***

Also, the severe treatment Jehovah meted out to unfaithful Jerusalem by means of the Babylonians is likened to ‘breaking teeth with gravel.’ (La 3:16) According to traditional Jewish thought, this was actually experienced by those taken into Babylonian exile. The tradition claims that they were forced to bake bread in pits dug in the ground and that, as a result, the bread contained grit.


3:16—What is suggested by the expression: “With gravel he makes my teeth get

broken”? One reference work states: “The Jews, on their way into exile, were compelled to bake their bread in pits dug in the ground, so that their bread was mixed with grit.” Eating such bread could break off part of one’s teeth.

*** w88 9/1 p. 27 Jehovah Gives Hope Amid Sorrow *** □ 3:16—One calamity that Jehovah allowed to come upon unfaithful Jerusalem as a consequence of the city’s fall to the Babylonians is described in the words, “With gravel he makes my teeth get broken.” Apparently, when the Israelites were on their way into exile, they had to bake bread in pits dug in the ground. Therefore, the bread came to contain grit, and a person eating such bread could break off part of his teeth.

(Lamentations 3:18) So I say: “My splendor has perished, as well as my expectation in Jehovah.”


His hope, or “expectation from Jehovah,” seems to have perished. But he will have “a waiting attitude” because “good is Jehovah to the one hoping in him.”—3:1-27.

(Lamentations 3:20) You will surely remember and bow low over me.

*** cl chap. 20 p. 199 “Wise in Heart”—Yet Humble ***

The ancient scribes, or Sopherim, changed this verse to say that Jeremiah, not Jehovah, is the one bowing low. They evidently thought it unfitting to attribute to God such a humble act. As a result, many translations miss the point of this beautiful verse. However, The New English Bible accurately has Jeremiah saying to God: “Remember, O remember, and stoop down to me.”

*** cl chap. 20 p. 199 par. 3 “Wise in Heart”—Yet Humble ***

Further, note what the prophet Jeremiah said to Jehovah: “Without fail your soul [Jehovah himself] will remember and bow low over me.” (Lamentations 3:20) Imagine! Jehovah, the Sovereign Lord of the universe, was willing to “bow low,” or come down to



Jeremiah’s level, in order to give that imperfect human favorable attention.

*** w12 6/1 p. 14 “Your Soul Will . . . Bow Low Over Me” ***

Draw Close to God

“Your Soul Will . . . Bow Low Over Me”

HUMILITY attracts. We usually feel drawn to those who have a humble spirit. Sadly, though, genuine humility is hard to find in today’s world—especially in those who have power or authority over others. What about Jehovah God, the most powerful Personage in the universe? Is he humble? Let us examine the prophet Jeremiah’s words found at Lamentations 3:20, 21.—Read.

Jeremiah wrote Lamentations at a low point in Israel’s history. He had just witnessed something that pained him deeply—the destruction of his beloved Jerusalem by the Babylonians. The anguished prophet knew that the calamity was a just execution of divine judgment upon the Israelites because of their sinful ways. But was Jeremiah left with no hope? Did he feel that Jehovah was too remote or aloof to notice repentant ones and lift them out of despair? Listen as Jeremiah speaks representatively for his people.

Amid the sorrow, Jeremiah is filled with hope. He cries out to Jehovah: “Without fail your soul [Jehovah himself] will remember and bow low over me.” (Verse 20) Jeremiah has no doubt. He knows that Jehovah will not forget him—or repentant ones among His people. What, though, will the almighty God do?—Revelation 15:3.

Jeremiah is certain that Jehovah will “bow low” over those who truly repent. Another translation says: “O remember, and stoop down to me.” Those words evoke a tender mental picture. Jehovah, “the Most High over all the earth,” will stoop down, so to speak, and lift his worshippers up out of their debased condition and restore them to his favor. (Psalm 83:18) Anchored by this hope, Jeremiah finds true comfort for his wounded heart. The faithful prophet is determined to wait patiently until Jehovah’s due time to deliver His repentant people.—Verse 21.

The words recorded by Jeremiah really teach us two things about Jehovah. First, he is humble. (Psalm 18:35) Although he is “exalted in power,” Jehovah is willing to come down to our level, as it were, to help us when we are low. (Job 37:23; Psalm 113:5-7) Is that not a comforting thought? Second, Jehovah is merciful; he is “ready to forgive” repentant sinners and welcome them back into his favor. (Psalm 86:5) Those two qualities—humility and mercy—go hand in hand.

How thankful we are that Jehovah is not like human rulers, whose pride makes them stubborn and insensitive! Are you moved to learn more about the humble God who is willing to “stoop down” in order to lift his worshippers from despair to hope?



[Footnote]

Ancient scribes changed this verse to say “my soul,” as if referring to Jeremiah. They evidently believed that it was irreverent to speak of God as being a soul, a word the Bible uses for earthly creatures. But the Bible often describes God in human terms to help us comprehend him. Since the term “soul” can mean “the life that we possess,” the phrase “your soul” means “you.”

[Blurb on page 14] Jehovah is willing to come down to our level, as it were, to help us when we are low


3:20. Jehovah, “the Most High over all the earth,” is so exalted that he condescends in order “to look on heaven and earth.” (Psalm 83:18; 113:6) Yet, Jeremiah was well-aware of the Almighty’s willingness to bow low over the people, that is, to come down to their level in order to encourage them. How glad we can be that the true God is not only all-powerful and all-wise but also humble!


The hope of future deliverance sustained Jeremiah. We read: “Without fail your soul [Jehovah himself] will remember and bow low over me. This is what I shall bring back to my heart. That is why I shall show a waiting attitude.” (Lamentations 3:20, 21) There was no doubt in Jeremiah’s mind that Jehovah would eventually look with favor upon His repentant people. True, they had been brought very low in utter defeat. But Jehovah would, as it were, stoop down from his heaven-high position, lifting them up from their debased state. With this thought, Jeremiah could comfort his heart and patiently wait until Jehovah would act in behalf of His repentant people.

So, when undergoing a distressing experience, we should not give up hope. We should call to mind the fact that trials have a beginning and also an end. Never will the Most High allow his faithful servants to suffer indefinitely along with those who are not his devoted people. That is why we should patiently wait until Jehovah brings certain relief.

(Lamentations 3:21) I recall this in my heart; that is why I will show a waiting attitude.

*** w12 6/1 p. 14 par. 1 “Your Soul Will . . . Bow Low Over Me” ***

Let us examine the prophet Jeremiah’s words found at Lamentations 3:20, 21.

*** w12 6/1 p. 14 par. 4 “Your Soul Will . . . Bow Low Over Me” ***

Anchored by this hope, Jeremiah finds true comfort for his wounded heart. The faithful prophet is determined to wait patiently until Jehovah’s due time to deliver His repentant people.—Verse 21.




The hope of future deliverance sustained Jeremiah. We read: “Without fail your soul [Jehovah himself] will remember and bow low over me. This is what I shall bring back to my heart. That is why I shall show a waiting attitude.” (Lamentations 3:20, 21) There was no doubt in Jeremiah’s mind that Jehovah would eventually look with favor upon His repentant people. True, they had been brought very low in utter defeat. But Jehovah would, as it were, stoop down from his heaven-high position, lifting them up from their debased state. With this thought, Jeremiah could comfort his heart and patiently wait until Jehovah would act in behalf of His repentant people.

So, when undergoing a distressing experience, we should not give up hope. We should call to mind the fact that trials have a beginning and also an end. Never will the Most High allow his faithful servants to suffer indefinitely along with those who are not his devoted people. That is why we should patiently wait until Jehovah brings certain relief.

(Lamentations 3:22) It is because of Jehovah’s loyal love that we have not come to our finish, For his mercies never end.

*** jr chap. 10 pp. 122-123 par. 19 Are You Daily Asking, “Where Is Jehovah?” ***

19 Jeremiah also learned from his own experience of being used by Jehovah to warn His people. In the fourth year of King Jehoiakim, Jehovah told Jeremiah to write down all the words that He had spoken from Josiah’s day to that time. What was the reason for this divine direction? It was to encourage individuals to turn from doing bad and be forgiven. (Read Jeremiah 36:1-3.) Jeremiah, who got up early to give warning messages from God, even pleaded with the people to end their detestable practices. (Jer. 44:4) Is it not clear that Jeremiah must have realized from his own experience that God had sent the prophets out of compassion for His people? And would that not have engendered compassion in Jeremiah himself? (2 Chron. 36:15) You can understand, then, that when Jeremiah survived Jerusalem’s destruction, he could say: “It is the acts of loving-kindness of Jehovah that we have not come to our finish, because his mercies will certainly not come to an end. They are new each morning.”—Lam. 3:22, 23.

*** w87 2/15 pp. 22-23 Is There Any Benefit in Suffering? ***

The very fact that a person is still alive should give him reason for hope. Back in the time of Jeremiah, the city of Jerusalem and the land of Judah were desolated, and many Israelites perished. Still, there were survivors. This gave assurance of God’s continued mercy toward his people. We read: “It is the acts of loving-kindness of Jehovah that we have not come to our finish, because his mercies will certainly not come to an end. They are new each morning. Your faithfulness is abundant. ‘Jehovah is my share,’ my soul has said, ‘that is why I shall show a waiting attitude for him.’”—Lamentations 3:22-24.



If it had not been for God’s loving-kindness, his compassionate concern for his people, there would have been no survivors among the Israelites. But Jehovah God did show mercy. So his expressions of mercy would continue to flow toward his people, being renewed each morning. The fact that Jehovah’s faithfulness is abundant made certain that his mercies could be depended upon. They would be constant, never weak or ineffectual. Since the Most High remained the share, or inheritance, of his people, there was good reason for them to continue waiting for a reversal of the trying circumstances into which he had permitted them to come because of their unfaithfulness.

(Lamentations 3:23) They are new each morning; your faithfulness is abundant.




(Lamentations 3:24) “Jehovah is my share,” I have said, “that is why I will show a waiting attitude for him.”

*** w11 9/15 p. 8 Jehovah Is My Share ***

Individuals Had Jehovah as Their Share

8 The Levites as a tribe were to have Jehovah as their share. It is noteworthy, though, that individual Levites used the phrase “Jehovah is my share” to express devotion to God and reliance on him. (Lam. 3:24)

*** w11 9/15 pp. 9-10 pars. 11-13 Jehovah Is My Share ***

11 The prophet Jeremiah was another Levite who recognized Jehovah as his share. Let us consider what he meant when using that expression. Jeremiah lived in Anathoth, a Levite city near Jerusalem. (Jer. 1:1) At one point, Jeremiah became perplexed: Why were



the wicked prospering while the righteous suffered? (Jer. 12:1) After observing what was taking place in Jerusalem and Judah, he felt compelled to ‘complain’ about what he saw. Jeremiah knew that Jehovah is righteous. What Jehovah thereafter inspired Jeremiah to prophesy and how He fulfilled those prophetic words gave a solid answer to the prophet’s question. In harmony with divine prophecies, those who obeyed Jehovah’s direction ‘received their souls as spoil,’ whereas the prosperous wicked ones ignored the warning and perished.—Jer. 21:9.

12 As Jeremiah later looked over his devastated homeland, he felt as though he were walking in darkness. It was as if Jehovah had made him “sit like men dead for a long time.” (Lam. 1:1, 16; 3:6) Jeremiah had told the wayward nation to return to their heavenly Father, but their badness had reached the point where God had to let Jerusalem and Judah be destroyed. That caused Jeremiah pain, though he was not at fault. Amid his afflictions, the prophet remembered God’s mercies. “We have not come to our finish,” he said. Indeed, Jehovah’s mercies are new each morning! It was then that Jeremiah declared: “Jehovah is my share.” He continued having the privilege of serving Jehovah as a prophet.—Read Lamentations 3:22-24.

13 For 70 years, the Israelites would lack a homeland. It would lie desolate. (Jer. 25:11) But Jeremiah’s expression “Jehovah is my share” revealed his confidence in divine mercy, and it gave him reason for showing “a waiting attitude.” All the tribes of Israel had lost their inheritance, so they needed to cultivate the same attitude as the prophet. Jehovah was their only hope. After 70 years, God’s people were restored to their homeland and had the privilege of serving him there.—2 Chron. 36:20-23.






(Lamentations 3:25) Good is Jehovah to the one hoping in him, to the person who keeps seeking him.


How to Wait Patiently

What should characterize such waiting? The book of Lamentations answers: “Good is Jehovah to the one hoping in him, to the soul that keeps seeking for him. Good it is that one should wait, even silently, for the salvation of Jehovah. Good it is for an able-bodied man that he should carry the yoke during his youth. Let him sit solitary and keep silent, because he has laid something upon him. Let him put his mouth in the very dust. Perhaps there exists a hope. Let him give his cheek to the very one striking him. Let him have his sufficiency of reproach.”—Lamentations 3:25-30.

Note that during such a time of affliction, one should continue looking hopefully to God for relief and draw closer to him. A person should want to be patient, waiting silently or without complaining until the Almighty has brought deliverance, or salvation. For a person to learn thus to bear a yoke of suffering in youth is most beneficial. Why? Because it makes it much easier for him to undergo such an experience later in life without losing hope. Knowing that he has passed through great hardships before, he has a basis for hope that he will be able to do so again.

Now, when a person has a yoke of affliction put upon him, he should not be running about voicing his complaints. No, he should sit solitary, as does a person in mourning, and remain silent. He should lie prostrate, with his mouth touching the very dust. This means that he should humbly submit to the trials that God is permitting him to bear, and he should look hopefully to the coming deliverance. He should not rise up in revolt against his persecutors but patiently put up with physical and verbal abuse. This reminds us of the way Jesus Christ conducted himself. The Bible record reports: “When he was being reviled, he did not go reviling in return. When he was suffering, he did not go threatening, but kept on committing himself to the one who judges righteously.”—1 Peter 2:23.

Another vital point to remember when experiencing suffering is that God is not giving his approval to the hateful things that men may do. The Most High does, however, permit certain things to happen with a good purpose in view.

(Lamentations 3:26) Good it is to wait in silence for the salvation of Jehovah.

*** w07 3/1 pp. 18-19 Happy to Wait for Jehovah ***

Waiting to Benefit From Discipline

God’s prophet Jeremiah wrote: “Good it is that one should wait, even silently, for the salvation of Jehovah.” (Lamentations 3:26) Jeremiah meant that it would be good for God’s people not to complain about the way Jehovah had disciplined them when he allowed Jerusalem to be destroyed. Rather, they should benefit from the experience by



contemplating their disobedience and their need for a change of attitude.—Lamentations 3:40, 42.







(Lamentations 3:27) Good it is for a man to carry the yoke during his youth.

*** it-2 p. 1216 Yoke ***

When the city of Jerusalem fell to King Nebuchadnezzar, the inhabitants came under the heavy yoke of submission to Babylon. This yoke was especially hard on the old men, who had not endured such a thing earlier in life. (Compare Isa 47:6.) Evidently alluding to this in his lamentation over the destruction of Jerusalem, Jeremiah said: “Good it is for an able-bodied man that he should carry the yoke during his youth.” By learning to bear a yoke of suffering while young, an individual will find it much easier to bear a yoke in later



life, and that without losing hope.—La 3:25-30.


3:27. Facing up to tests of faith during youth may mean enduring hardship and ridicule. But it is ‘good for an able-bodied man to carry the yoke during his youth.’ Why? Because learning to bear a yoke of suffering while young prepares a person to deal with challenges in his later years.

*** w97 5/1 p. 32 Bearing the Yoke in Youth ***

Bearing the Yoke in Youth

IN THESE “critical times hard to deal with,” young people face heavy pressures. (2 Timothy 3:1) They are daily barraged with propaganda encouraging immorality, smoking, and other forms of destructive behavior. Those who follow Bible standards may be ridiculed for refusing to go along with the crowd, and some Christians may feel that it would be easier to give in.

Toward the end of the seventh century B.C.E., Jeremiah wrote: “Good it is for an able-bodied man that he should carry the yoke during his youth.” (Lamentations 3:27) What did he mean? That learning to cope with trials while young helps prepare one to meet the challenges of adulthood. Adversities, though unpleasant, are inevitable for both Christian youths and adults. (2 Timothy 3:12) But the benefits of faithfulness far outweigh any temporary relief that compromise might bring.

If you are a youth, face up to tests of faith squarely. When tempted to engage in wrong conduct, refuse to compromise. Though at the moment it may be difficult to do this, in the long run, you will have fewer anxieties. Jesus promised: “Take my yoke upon you . . . , and you will find refreshment for your souls. For my yoke is kindly and my load is light.”—Matthew 11:29, 30.

Accept the challenge of living by Bible principles. Doing so will give you the best way of life now and a sure hope for the future. As the Bible states, “the world is passing away and so is its desire, but he that does the will of God remains forever.”—1 John 2:17.









*** w86 11/1 pp. 19-20 pars. 13-15 Youths—Your Part in a Happy, United Family ***

“Good it is for an able-bodied man that he should carry the yoke during his youth.” (Lamentations 3:27) But how could the carrying of a yoke of adversity be considered beneficial? The example of Joseph well illustrates this.

14 At the age of 17, Joseph received in a dream a divine promise that he would hold a prominent position. But, alas, his jealous brothers sold him into slavery! He ended up in Egypt and was later bound with chains in a dungeon on a trumped-up charge of attempted rape. (Genesis 37:2, 4-11, 28; 39:20) This exemplary youth and heir of a glorious promise was confined within the dreary walls of a prison hole. As a stranger in a foreign land, he was without a friend to sympathize with or to intercede for him.

15 “With fetters they afflicted his [Joseph’s] feet, into irons his soul came; until the time that his word came, the saying of Jehovah itself refined him.” (Psalm 105:17-19) For 13 years, Joseph suffered as a slave and a prisoner until Jehovah’s promise came true. By this experience he was refined. Jehovah, though not causing the troubles, allowed them for a purpose. Would Joseph preserve his hope in “the saying of Jehovah” despite being in the crucible of adversity? Would he bring to maturity his fine qualities, and develop the needed patience, humility, spiritual strength, and determination to handle a difficult assignment? Well, Joseph came out as gold from the refiner’s fire—purer and even more precious to God, who used him wonderfully thereafter.—Genesis 41:14, 38-41, 46; 42:6, 9.



(Lamentations 3:28) Let him sit alone and keep silent when He lays it upon him.







(Lamentations 3:29) Let him put his mouth in the very dust; there may yet be hope.


Moreover, we should “put [our] mouth in the very dust,” that is, humbly submit to trials, recognizing that what God allows to happen is permitted for good reason.









(Lamentations 3:30) Let him give his cheek to the one striking him; let him have his fill of insults.









(Lamentations 3:31) For Jehovah will not cast us off forever.


Another vital point to remember when experiencing suffering is that God is not giving his approval to the hateful things that men may do. The Most High does, however, permit certain things to happen with a good purpose in view. This is nicely expressed in the following words from the book of Lamentations: “For not to time indefinite will Jehovah keep on casting off. For although he has caused grief, he will also certainly show mercy according to the abundance of his loving-kindness. For not out of his own heart has he afflicted or does he grieve the sons of men. For crushing beneath one’s feet all the prisoners of the earth, for turning aside the judgment of an able-bodied man before the face of the Most High, for making a man crooked in his legal case, Jehovah himself has had no countenance.”—Lamentations 3:31-36.

In the case of the unfaithful Israelites, Jehovah God permitted them to undergo a terrible experience at the hands of the Babylonians. He cast them off to the extent of allowing them to be taken into exile. Yet, this was with a good purpose in view, namely, to produce a repentant remnant among the survivors and their offspring. It was toward this remnant that Jehovah would show mercy. The Almighty had no pleasure in punishing the Israelites. It was not his heart’s desire to cause them grief and affliction by giving them into the hands of their enemies. Jehovah did not countenance the terrible treatment these gave to his people. He did not look approvingly upon men who oppressed prisoners of war, those who denied a man his God-given rights, and those who refused to render justice in a



legal case.

Accordingly, when we suffer at the hands of men, we should not blame God for the wrongs that men commit. The Most High does not approve of their oppression and violence. Eventually they will have to answer to him for their wrong deeds.

(Lamentations 3:32) Although he has caused grief, he will also show mercy according to his abundant loyal love.



In the case of the unfaithful Israelites, Jehovah God permitted them to undergo a terrible experience at the hands of the Babylonians. He cast them off to the extent of allowing them to be taken into exile. Yet, this was with a good purpose in view, namely, to produce a repentant remnant among the survivors and their offspring. It was toward this remnant that Jehovah would show mercy. The Almighty had no pleasure in punishing the Israelites. It was not his heart’s desire to cause them grief and affliction by giving them into the hands of their enemies. Jehovah did not countenance the terrible treatment these gave to his people. He did not look approvingly upon men who oppressed prisoners of war, those who denied a man his God-given rights, and those who refused to render justice in a legal case.


(Lamentations 3:33) For it is not in his heart to afflict or grieve the sons of men.


Another vital point to remember when experiencing suffering is that God is not giving his approval to the hateful things that men may do. The Most High does, however, permit certain things to happen with a good purpose in view. This is nicely expressed in the following words from the book of Lamentations: “For not to time indefinite will Jehovah keep on casting off. For although he has caused grief, he will also certainly show mercy according to the abundance of his loving-kindness. For not out of his own heart has he



afflicted or does he grieve the sons of men. For crushing beneath one’s feet all the prisoners of the earth, for turning aside the judgment of an able-bodied man before the face of the Most High, for making a man crooked in his legal case, Jehovah himself has had no countenance.”—Lamentations 3:31-36.



(Lamentations 3:34) To crush beneath one’s feet all the prisoners of the earth,







(Lamentations 3:35) To deprive a man of justice in the presence of the Most High,





(Lamentations 3:36) To defraud a man in his legal case —Jehovah does not tolerate such things.


Another vital point to remember when experiencing suffering is that God is not giving his approval to the hateful things that men may do. The Most High does, however, permit certain things to happen with a good purpose in view. This is nicely expressed in the following words from the book of Lamentations: “For not to time indefinite will Jehovah keep on casting off. For although he has caused grief, he will also certainly show mercy according to the abundance of his loving-kindness. For not out of his own heart has he afflicted or does he grieve the sons of men. For crushing beneath one’s feet all the



prisoners of the earth, for turning aside the judgment of an able-bodied man before the face of the Most High, for making a man crooked in his legal case, Jehovah himself has had no countenance.”—Lamentations 3:31-36.



(Lamentations 3:39) Why should a living person complain about the consequences of his sin?


3:39-42. ‘Indulging in complaints’ when suffering for our sins is not wise. Rather than complain about reaping the consequences of wrongdoing, “let us search out our ways and explore them, and do let us return clear to Jehovah.” We are wise to repent and correct our ways.


Then, again, people may bring suffering upon themselves. The faithless Israelites turned their backs on Jehovah God, rejecting his protective care. Rightly, then, he abandoned them to their enemies. So they had no basis for complaint regarding what had befallen them. This is stressed in the question: “How can a living man indulge in complaints, an able-bodied man on account of his sin?” (Lamentations 3:39) Instead of complaining, the Israelites should have repentantly returned to Jehovah, imploring him for mercy. We read: “Do let us search out our ways and explore them, and do let us return clear to Jehovah. Let us raise our heart along with our palms to God in the heavens: ‘We ourselves have transgressed, and we have behaved rebelliously.’”—Lamentations 3:40-42.

Yes, it was no time for grumbling and complaining. It was a time to look carefully at their ways, their course of life or conduct, and to consider what had been the result. Instead of continuing in their own ways to their hurt, they should return to Jehovah and conform to his



commands. Outward expressions of repentance, the mere raising of the palms in prayer, were not enough. Heartfelt repentance over transgressions was needed.

So when undergoing suffering, we should look at our course of life. Have we brought troubles upon ourselves by ignoring God’s law? If so, we have no basis for blaming the Most High. Rather, we should show that we have profited from the painful discipline by forsaking the wrong course and repentantly turning to God. If we have tried to lead an upright life and yet experience affliction, we should not forget that what wicked men may do to us is not what God approves. Meanwhile, we should humbly submit to our trials, waiting patiently and without complaint until Jehovah God brings relief. If we apply the counsel of God’s Word when faced with suffering, we will benefit. We will learn patience, endurance, and total reliance on Jehovah. Never will we imitate the hateful ways of oppressive men, but we will continue to be kind and compassionate toward fellow humans.

(Lamentations 3:40) Let us examine and scrutinize our ways, and let us return to Jehovah.



Yes, it was no time for grumbling and complaining. It was a time to look carefully at their ways, their course of life or conduct, and to consider what had been the result. Instead of continuing in their own ways to their hurt, they should return to Jehovah and conform to his commands. Outward expressions of repentance, the mere raising of the palms in prayer, were not enough. Heartfelt repentance over transgressions was needed.




(Lamentations 3:41) Let us lift up our hearts along with our hands to God in the heavens:



Yes, it was no time for grumbling and complaining. It was a time to look carefully at their ways, their course of life or conduct, and to consider what had been the result. Instead of continuing in their own ways to their hurt, they should return to Jehovah and conform to his commands. Outward expressions of repentance, the mere raising of the palms in prayer, were not enough. Heartfelt repentance over transgressions was needed.


(Lamentations 3:43) With anger you have blocked our approach; You have pursued and killed us without compassion.


As with a cloud mass of anger, God has blocked approach in prayer because of the people’s sins.



(Lamentations 3:44) You have blocked approach to yourself with a cloud, so that our prayer may not pass through.


As with a cloud mass of anger, God has blocked approach in prayer because of the people’s sins.

(Lamentations 3:46) All our enemies open their mouths against us.



(Lamentations 3:49) My eyes weep without ceasing, without pausing,


In chapters 2, 3, and 4 there is a reversal of the letters ʽaʹyin and peʼ (there they are not in the same order as in Lamentations 1 and Ps 119). But this does not mean that the inspired writer of Lamentations made a mistake. It has been observed in a consideration of this matter: “Still less does the irregularity in question permit of being attributed to an oversight on the part of the composer . . . , for the irregularity is repeated in three poems. It is rather connected with another circumstance. For we find in other alphabetic poems also, especially the older ones, many deviations from the rule, which undeniably prove that the composers bound themselves rigorously by the order of the alphabet only so long as it fitted in to the course of thought without any artificiality.” (Commentary on the Old Testament, by C. F. Keil and F. Delitzsch, 1973, Vol. VIII, The Lamentations of Jeremiah, p. 338) Among examples then cited are Psalm 34, where the waw verse is lacking, and Psalm 145, which omits the nun verse. The fact that strict adherence to the alphabetic arrangement of Hebrew letters is not present in these inspired writings should cause no



concern. While the use of acrostics undoubtedly served as a memory aid, the message was of primary importance, and thought content took precedence over any literary device.

(Lamentations 4:2) As for the precious sons of Zion, who were weighed against refined gold, How they have been regarded as earthenware jars, The work of a potter’s hands!


Because of Judah’s sin, “precious sons of Zion” were viewed as worthless broken pottery.

(Lamentations 4:3) Even jackals offer the udder to nurse their young, But the daughter of my people has become cruel, like ostriches in the wilderness.

*** it-1 p. 1242 Jackal ***

Babylon’s siege of Jerusalem in 607 B.C.E. brought the stress of famine, with the result that mothers treated their own offspring cruelly. Thus Jeremiah appropriately contrasted the cruelty “of my people” with the jackals’ maternal care.—La 4:3, 10.

*** it-2 p. 562 Ostrich ***

‘Treats Sons Roughly.’ The statement that the ostrich “does treat her sons roughly, as if not hers” (Job 39:16) and reference to ostriches as being “cruel” with respect to their offspring (La 4:3) have been objected to by some who claim that parent ostriches are quite solicitous in caring for their young. While it is true that the Hebrew term (rena·nimʹ) used at Job 39:13 may grammatically apply to either male or female ostriches, some lexicographers understand it to refer to the female birds. This would seem to be the case in view of the connection with the eggs laid, obviously, by the hen bird. When understood as applying to the female, there is certainly good basis for this poetic expression concerning the ‘cruelty’ of the bird in the fact that, once the young are hatched, the male “assumes all their care while the hens generally go off together.” (All the Birds of the Bible, by Alice Parmelee, 1959, p. 207) It is also true that these powerful birds, both male and female, quickly abandon the nest and their young when sensing danger, and even though they may use diversionary tactics to draw enemies away from the nest, this is still ‘rough’ treatment for the unprotected young. Only the protective coloration given by the Creator is what may save the undefended and abandoned chicks, causing the enemy beasts to overlook them and chase after the fleeing parents. The ostrich may properly be termed “cruel,” then, as compared with many other birds and particularly in contrast with the stork, whose affectionate attention and constant concern for its young are proverbial.


4:3, 10—Why does Jeremiah compare “the daughter of [his] people” to “ostriches



in the wilderness”? The ostrich “does treat her sons roughly, as if not hers,” states Job 39:16. After the eggs are hatched, for example, the hen goes off with other hens while the male assumes the responsibility of caring for the young. And what happens when they come face-to-face with danger? Both male and female birds flee from the nest, abandoning their young. During the Babylonian siege, the famine in Jerusalem became so severe that mothers who would normally have been compassionate became cruel to their own offspring, like ostriches in the wilderness. This was in stark contrast to the maternal care exhibited by jackals.

*** w88 9/1 p. 27 Jehovah Gives Hope Amid Sorrow *** □ 4:3—The cruelty of mothers toward their children is here contrasted with the maternal care provided by jackals. Though jackals may be considered savage beasts, even they ‘present the udder and suckle their cubs.’ Because of great food shortages in besieged Jerusalem, famished Jewish women became cruel in that they had no milk to give their offspring and actually ate their own children to stay alive. (Lamentations 2:20) Thus, the women also became like ostriches that lay their eggs and abandon them.

(Lamentations 4:6) The punishment of the daughter of my people is greater than the punishment for the sin of Sodʹom, Which was overthrown in a moment, with no hand to help her.

*** jr chap. 9 p. 107 par. 9 Avoid “Seeking Great Things for Yourself” ***

9 Well, imagine the state of Jerusalem during the Babylonian siege. Jerusalem was slowly seared in the heat of that siege. In contrast, Sodom was overthrown in a moment, so to speak. In a sense, Sodom’s destruction might be said to have been easier to bear. (Lam. 4:6)

(Lamentations 4:10) The hands of compassionate women have boiled their own children. They have become their food of mourning during the breakdown of the daughter of my people.

*** jr chap. 13 p. 155 par. 2 “Jehovah Has Done What He Had in Mind” ***

Moses warned—and Jeremiah later repeated—that those ignoring and opposing Jehovah would even “eat the flesh of their sons and the flesh of their daughters.” (Deut. 30:19, 20; Jer. 19:9; Lev. 26:29) ‘Could such an awful thing actually happen?’ some may have wondered. Well, during the Babylonian siege, when food was not to be found, that did occur. “The very hands of compassionate women have boiled their own children,” Jeremiah reported. “They have become as bread of consolation to one during the breakdown of the daughter of my people.” (Lam. 4:10) What a tragedy!



*** w89 8/1 p. 29 Questions From Readers ***

Questions From Readers

▪ Why does Lamentations 4:10 refer to mothers who ate their own children as

“compassionate women”?

Describing the desperate situation of the Jews during the Babylonian siege of Jerusalem in 607 B.C.E., Jeremiah wrote: “The very hands of compassionate women have boiled their own children. They have become as bread of consolation to one during the breakdown of the daughter of my people.”—Lamentations 4:10.

Centuries before, Moses had alerted the Israelites that their future would be marked by either “blessing” or “malediction.” They would enjoy blessings if they kept God’s commandments, but they would bring suffering upon themselves if they rejected his righteous ways. One of the terrible consequences was that the Israelites would be reduced to eating their own children. (Deuteronomy 28:1, 11-15, 54, 55; 30:1; Leviticus 26:3-5, 29) This actually occurred after Jehovah abandoned the faithless, disobedient nation into the hand of the Babylonians.

At Lamentations 4:10 the prophet Jeremiah drew upon the well-known fact that a mother is naturally tenderhearted, compassionate, and protective toward her children. (1 Kings 3:26, 27; 1 Thessalonians 2:7) Yet, the famine in besieged Jerusalem was so extreme and the resulting starvation so compelling that mothers who would normally be compassionate boiled and cannibalistically ate their offspring.—Compare Lamentations 2:20.

A similar situation occurred after the Jews rejected the Messiah, who had warned about a coming siege of Jerusalem. (Matthew 23:37, 38; 24:15-19; Luke 21:20-24) Historian Josephus described one of the horrors of the siege in 70 C.E.: “Mary the daughter of Eleazar . . . killed her son, then roasted him and ate one half, concealing and saving up the rest.”—The Jewish War, translated by G. A. Williamson, chapter 20, page 319.

Truly, abandoning God’s laws and ways is not the course of wisdom.

(Lamentations 4:11) Jehovah has expressed his wrath; He has poured out his burning anger. And he starts a fire in Zion that consumes her foundations.

*** si p. 164 par. 4 Bible Book Number 36—Zephaniah ***

Zephaniah warns of the need for repentance “before there comes upon you people the burning anger of Jehovah,” whereas Jeremiah refers to something that has already happened when he says, “Jehovah . . . has poured out his burning anger.” (Zeph. 2:2; Lam. 4:11)



(Lamentations 4:14) They have wandered blindly in the streets. They are polluted with blood, So that none are able to touch their garments.

*** si p. 164 par. 4 Bible Book Number 36—Zephaniah ***

Zephaniah foretells that Jehovah “will cause distress to mankind, and they will certainly walk like blind men . . . And their blood will actually be poured out like dust.” (Zeph. 1:17) Jeremiah speaks of this as an accomplished fact: “They have wandered about as blind in the streets. They have become polluted with blood.”—Lam. 4:14; compare also Zephaniah 1:13—Lamentations 5:2; Zephaniah 2:8, 10—Lamentations 1:9, 16 and 3:61.

(Lamentations 4:16) The face of Jehovah has scattered them; He will no longer look favorably on them. Men will show no respect for the priests, no favor to the elders.”



(Lamentations 4:17) Even now our eyes are worn out from looking in vain for help. We looked and looked for help from a nation that could not save us.


In chapters 2, 3, and 4 there is a reversal of the letters ʽaʹyin and peʼ (there they are not in the same order as in Lamentations 1 and Ps 119). But this does not mean that the inspired writer of Lamentations made a mistake. It has been observed in a consideration of this matter: “Still less does the irregularity in question permit of being attributed to an oversight on the part of the composer . . . , for the irregularity is repeated in three poems. It is rather connected with another circumstance. For we find in other alphabetic poems also, especially the older ones, many deviations from the rule, which undeniably prove that the composers bound themselves rigorously by the order of the alphabet only so long as it



fitted in to the course of thought without any artificiality.” (Commentary on the Old Testament, by C. F. Keil and F. Delitzsch, 1973, Vol. VIII, The Lamentations of Jeremiah, p. 338) Among examples then cited are Psalm 34, where the waw verse is lacking, and Psalm 145, which omits the nun verse. The fact that strict adherence to the alphabetic arrangement of Hebrew letters is not present in these inspired writings should cause no concern. While the use of acrostics undoubtedly served as a memory aid, the message was of primary importance, and thought content took precedence over any literary device.

(Lamentations 4:19) Our pursuers were swifter than the eagles of the sky. They chased us on the mountains; they ambushed us in the wilderness.

*** w96 6/15 pp. 9-10 Mounting Up With Wings Like Eagles ***

The eagle’s swiftness is alluded to at Lamentations 4:19, where the Babylonian soldiers are described: “Swifter than the eagles of the heavens our pursuers have proved to be. Upon the mountains they have hotly pursued us.” When an eagle circling overhead spots its prey, it angles its wings and goes into a steep dive, during which it can attain speeds of up to 80 miles [130 km/hr] an hour, according to some reports.

(Lamentations 4:20) The breath of our nostrils, the anointed one of Jehovah, has been captured in their large pit, The one of whom we said: “In his shade we will live among the nations.”


Polluted prophets and priests were wandering blindly, and King Zedekiah—“the anointed one of Jehovah”—had been captured.

(Lamentations 4:21) Exult and rejoice, O daughter of Eʹdom, living as you do in the land of Uz. But to you also the cup will be passed, and you will become drunk and expose your nakedness.

*** it-1 p. 680 Edom ***

Lamentations 4:21 does speak of Edom as ‘dwelling in the land of Uz,’ but this text, written many centuries after the probable time of Job’s life, does not equate Uz with Edom, especially since, at Jeremiah 25:20, 21, “the kings of the land of Uz” are distinct from Edom. The text may rather indicate an extension of the Edomite domain.—See UZ No. 4.

(Lamentations 5:1) Remember, O Jehovah, what has befallen us. Look and see our disgrace.




The fifth poem portrays the inhabitants of Jerusalem as speaking. They say: “Remember, O Jehovah, what has happened to us. Do look and see our reproach.”


Lamentations 5:1,

(Lamentations 5:7) Our forefathers who sinned are no more, but we must bear their errors.


5:7—Does Jehovah hold people accountable for the errors of their forefathers? No, Jehovah does not directly punish people for the sins of their ancestors. “Each of us will render an account for himself to God,” says the Bible. (Romans 14:12) However, consequences of errors can linger on and be experienced by later generations. For example, ancient Israel’s turning to idolatry made it difficult even for the faithful Israelites of later times to adhere to the course of righteousness.—Exodus 20:5.

*** w88 9/1 p. 27 Jehovah Gives Hope Amid Sorrow *** □ 5:7—The Jews of Jeremiah’s day had to bear the errors of their forefathers, but this does not mean that Jehovah directly punishes children for the sins of their parents. Actually, the bad consequences of wrongdoing are felt by later generations. (Jeremiah 31:29, 30) We therefore do well to remember that we must personally render an account to God.—Romans 14:12.

(Lamentations 5:21) Bring us back to yourself, O Jehovah, and we will readily return to you. Renew our days as in those of old.

*** si p. 132 par. 15 Bible Book Number 25—Lamentations ***

It expresses hope in “new days” like the days of long ago when Kings David and Solomon reigned in Jerusalem. There is still Jehovah’s covenant with David for an everlasting kingdom! “His mercies will certainly not come to an end. They are new each morning.” And they will continue toward those who love Jehovah until, under his righteous Kingdom rule, every creature that lives will exclaim in thankfulness: “Jehovah is my share.”—5:21; 3:22-24.

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