Lamentations 2:13
What can I say for you? To what can I compare you, O Daughter of Jerusalem? To what can I liken you, that I may console you, O Virgin Daughter of Zion? For your wound is as deep as the sea. Who can ever heal you?
What can I say for you?
This phrase reflects the deep anguish and helplessness of the prophet Jeremiah as he contemplates the devastation of Jerusalem. The Hebrew root for "say" (אָמַר, 'amar) often implies not just speaking, but declaring or proclaiming. Here, it underscores the prophet's struggle to find words that could adequately express or alleviate the suffering of the people. In a historical context, this rhetorical question highlights the unprecedented nature of Jerusalem's destruction, leaving even the most eloquent of prophets at a loss for words.

To what can I compare you, O Daughter of Jerusalem?
The term "Daughter of Jerusalem" is a poetic personification of the city and its inhabitants. The Hebrew word for "compare" (דָּמָה, damah) suggests a search for parallels or likenesses. This reflects the unique and unparalleled suffering of Jerusalem, which cannot be easily likened to any other event or city. Historically, Jerusalem was the center of Jewish worship and identity, making its fall not just a political disaster but a spiritual crisis.

To what can I liken you, that I may comfort you, O Virgin Daughter of Zion?
The phrase "Virgin Daughter of Zion" emphasizes purity and innocence, now lost due to the city's destruction. The Hebrew root for "liken" (מָשַׁל, mashal) involves drawing a comparison or creating a metaphor. The prophet's inability to find a suitable comparison underscores the depth of the tragedy. The use of "comfort" (נָחַם, nacham) indicates a desire to provide solace, yet the enormity of the calamity renders such comfort seemingly impossible. Zion, representing the spiritual heart of Israel, is depicted as a violated virgin, highlighting the profound sense of loss and desecration.

For your wound is as deep as the sea
The imagery of a wound "as deep as the sea" conveys the vastness and profundity of Jerusalem's suffering. The Hebrew word for "wound" (שֶׁבֶר, sheber) can also mean "fracture" or "break," suggesting a complete and devastating break in the city's wholeness. The sea, often symbolizing chaos and depth in biblical literature, here represents the overwhelming and unfathomable nature of the city's pain. This metaphor emphasizes that the hurt is not superficial but deeply ingrained and pervasive.

Who can heal you?
This rhetorical question points to the seeming impossibility of finding a remedy for Jerusalem's plight. The Hebrew root for "heal" (רָפָא, rapha) implies restoration and making whole. In the context of Lamentations, it suggests that only divine intervention can truly restore Jerusalem. Historically, this reflects the belief that the city's restoration is beyond human capability and requires God's mercy and power. The question leaves the reader with a sense of hope that, despite the current despair, healing is possible through divine grace.

Persons / Places / Events
1. Daughter of Jerusalem
A poetic term referring to the inhabitants of Jerusalem, often used to personify the city itself.

2. Virgin Daughter of Zion
Another term for Jerusalem, emphasizing purity and the city's special status before God.

3. Jeremiah
Traditionally considered the author of Lamentations, a prophet who witnessed the destruction of Jerusalem.

4. Babylonian Siege
The historical event leading to the destruction of Jerusalem in 586 BC, which is the backdrop of Lamentations.

5. The Wound
Symbolic of the deep suffering and devastation experienced by Jerusalem due to the Babylonian conquest.
Teaching Points
The Depth of Sin's Consequences
The "wound as deep as the sea" illustrates the profound impact of sin and disobedience. Recognize the seriousness of sin in our lives and its potential to cause deep spiritual and emotional wounds.

The Inadequacy of Human Comfort
The rhetorical questions highlight the inability of human efforts to provide true comfort and healing. We must turn to God as the ultimate source of comfort and restoration.

God's Compassionate Heart
Despite the severity of the judgment, God's heart is still moved with compassion for His people. This encourages us to seek His mercy and grace in times of distress.

Hope for Healing
While the wound is deep, the question "Who can heal you?" points to God as the ultimate healer. Trust in God's power to heal and restore, no matter how deep the hurt.

The Call to Repentance
The devastation serves as a call to repentance and turning back to God. Reflect on areas in your life where repentance is needed and seek God's forgiveness and renewal.
Bible Study Questions
1. How does the imagery of a "wound as deep as the sea" help us understand the impact of sin in our lives and communities?

2. In what ways can we seek God's comfort and healing when human efforts fall short?

3. How does the compassionate heart of God, as seen in Lamentations, encourage us in our personal struggles?

4. What are some practical steps we can take to trust in God's healing power in our lives today?

5. How can the call to repentance in Lamentations 2:13 inspire us to examine our own lives and seek spiritual renewal?
Connections to Other Scriptures
Isaiah 1:5-6
This passage also uses the metaphor of a wound to describe the spiritual and moral decay of Israel, highlighting the need for healing.

Jeremiah 8:21-22
Jeremiah laments the lack of healing for his people, asking rhetorically if there is no balm in Gilead, which parallels the deep wound imagery in Lamentations.

Psalm 147:3
This verse speaks of God healing the brokenhearted and binding up their wounds, offering hope for restoration.

Revelation 21:4
The promise of God wiping away every tear and healing all pain in the new creation, providing ultimate comfort and hope.
CommiserationJ.R. Thomson Lamentations 2:13
Compassion for SinnersHartley Aspen.Lamentations 2:11-13
Great GriefJ. Udall.Lamentations 2:11-13
Plain MinistriesJ. Udall.Lamentations 2:11-13
The Miseries of the Church Taken to HeartJ. Udall.Lamentations 2:11-13
People
Jacob, Jeremiah
Places
Jerusalem, Zion
Topics
Able, Admonish, Breach, Comfort, Compare, Comparison, Daughter, Deep, Destruction, Equal, Example, Heal, Healing, Jerusalem, Liken, O, Restore, Ruin, Testify, Vast, Virgin, Witness, Wound, Zion
Dictionary of Bible Themes
Lamentations 2:13

     4266   sea
     5740   virgin

Lamentations 2:13-15

     7241   Jerusalem, significance

Library
Watch-Night Service
"Ye virgin souls, arise! With all the dead awake; Unto salvation wise; Oil in your vessels take: Upstarting at the MIDNIGHT CRY, Behold Your heavenly bridegroom nigh." Two brethren then offered prayer for the Church and the World, that the new year might be clothed with glory by the spread of the knowledge of Jesus.--Then followed the EXPOSITION Psalm 90:1-22 "Lord, thou hast been our dwelling place in all generations. Yea Jehovah, WE, they children, can say that thou hast been our home, our safe
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 2: 1856

Chel. The Court of the Women.
The Court of the Gentiles compassed the Temple and the courts on every side. The same also did Chel, or the Ante-murale. "That space was ten cubits broad, divided from the Court of the Gentiles by a fence, ten hand-breadths high; in which were thirteen breaches, which the kings of Greece had made: but the Jews had again repaired them, and had appointed thirteen adorations answering to them." Maimonides writes: "Inwards" (from the Court of the Gentiles) "was a fence, that encompassed on every side,
John Lightfoot—From the Talmud and Hebraica

Appendix ix. List of Old Testament Passages Messianically Applied in Ancient Rabbinic Writings
THE following list contains the passages in the Old Testament applied to the Messiah or to Messianic times in the most ancient Jewish writings. They amount in all to 456, thus distributed: 75 from the Pentateuch, 243 from the Prophets, and 138 from the Hagiorgrapha, and supported by more than 558 separate quotations from Rabbinic writings. Despite all labour care, it can scarcely be hoped that the list is quite complete, although, it is hoped, no important passage has been omitted. The Rabbinic references
Alfred Edersheim—The Life and Times of Jesus the Messiah

Departure from Ireland. Death and Burial at Clairvaux.
[Sidenote: 1148, May (?)] 67. (30). Being asked once, in what place, if a choice were given him, he would prefer to spend his last day--for on this subject the brothers used to ask one another what place each would select for himself--he hesitated, and made no reply. But when they insisted, he said, "If I take my departure hence[821] I shall do so nowhere more gladly than whence I may rise together with our Apostle"[822]--he referred to St. Patrick; "but if it behoves me to make a pilgrimage, and
H. J. Lawlor—St. Bernard of Clairvaux's Life of St. Malachy of Armagh

That the Ruler Should be Discreet in Keeping Silence, Profitable in Speech.
The ruler should be discreet in keeping silence, profitable in speech; lest he either utter what ought to be suppressed or suppress what he ought to utter. For, as incautious speaking leads into error, so indiscreet silence leaves in error those who might have been instructed. For often improvident rulers, fearing to lose human favour, shrink timidly from speaking freely the things that are right; and, according to the voice of the Truth (Joh. x. 12), serve unto the custody of the flock by no means
Leo the Great—Writings of Leo the Great

Lii. Concerning Hypocrisy, Worldly Anxiety, Watchfulness, and his Approaching Passion.
(Galilee.) ^C Luke XII. 1-59. ^c 1 In the meantime [that is, while these things were occurring in the Pharisee's house], when the many thousands of the multitude were gathered together, insomuch that they trod one upon another [in their eagerness to get near enough to Jesus to see and hear] , he began to say unto his disciples first of all [that is, as the first or most appropriate lesson], Beware ye of the leaven of the Pharisees, which is hypocrisy. [This admonition is the key to the understanding
J. W. McGarvey—The Four-Fold Gospel

Lamentations
The book familiarly known as the Lamentations consists of four elegies[1] (i., ii., iii., iv.) and a prayer (v.). The general theme of the elegies is the sorrow and desolation created by the destruction of Jerusalem[2] in 586 B.C.: the last poem (v.) is a prayer for deliverance from the long continued distress. The elegies are all alphabetic, and like most alphabetic poems (cf. Ps. cxix.) are marked by little continuity of thought. The first poem is a lament over Jerusalem, bereft, by the siege,
John Edgar McFadyen—Introduction to the Old Testament

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