Lamentations 1:21
They have heard that I sigh: there is none to comfort me: all my enemies have heard of my trouble; they are glad that you have done it: you will bring the day that you have called, and they shall be like to me.
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(21) They are glad that thou hast done it . . .—Historically the words refer to the conduct of nations like the Edomites, as described in Psalm 137:7.

Thou wilt bring the day that thou hast called.—Better, proclaimed. By some commentators the first verb is taken as a perfect, “Thou hast brought,” and the “day” is that of vengeance upon Judah. With the rendering of the Authorised version the clause coheres better with that which follows, and the “day” is that of the punishment of the exulting foes.

Lamentations 1:21-22. They have heard that I sigh — The nations contiguous to me, Egypt and others, that before pretended to be my friends and allies, have been no strangers to my bitter afflictions, which have forced sighs from me; but there is none to comfort me — None of them can or will relieve my distress, but abandon me as in a desperate situation. They are glad that thou hast done it — They have even expressed gladness at the calamities that have befallen me; and they please themselves with the thought that thou our God, of whose favour and protection we used to boast, shouldst forsake us, and give us up as a prey to our enemies. Thou wilt bring the day that thou hast called, &c. — The day when thou wilt execute thy judgments upon the Babylonians, and our other enemies and false friends, will certainly come at the time thou hast determined for that purpose. “We have here again the like turn of phrase as in the first line of this period; for the meaning evidently is, that the enemies of Jerusalem would in the end find little cause for their triumph, since the same Almighty Being, who had caused her evil day to come, had declared that, after a while, they should also suffer the like fate. Thou that hast brought the day [of adversity upon me] hast pronounced, that they shall become even as I.” — Blaney. Let all their wickedness come before thee — Let it appear that though thou hast chastened us for our sins, our enemies have still greater ones to answer and be punished for. 1:12-22 Jerusalem, sitting dejected on the ground, calls on those that passed by, to consider whether her example did not concern them. Her outward sufferings were great, but her inward sufferings were harder to bear, through the sense of guilt. Sorrow for sin must be great sorrow, and must affect the soul. Here we see the evil of sin, and may take warning to flee from the wrath to come. Whatever may be learned from the sufferings of Jerusalem, far more may be learned from the sufferings of Christ. Does he not from the cross speak to every one of us? Does he not say, Is it nothing to you, all ye that pass by? Let all our sorrows lead us to the cross of Christ, lead us to mark his example, and cheerfully to follow him.They have heard ... - Or, "They heard that I sigh," that I have "no comforter."

Thou wilt bring the day ... - literally, thou hast brought "the day thou hast proclaimed, and they shall be like unto me." The day of Judah's punishment was the proof that the nations now triumphing over Jerusalem's fall would certainly be visited.

21. they are glad that thou hast done it—because they thought that therefore Judah is irretrievably ruined (Jer 40:3).

the day … called—(but) thou wilt bring on them the day of calamity which thou hast announced, namely, by the prophets (Jer 50:1-46; 48:27).

like … me—in calamities (Ps 137:8, 9; Jer 51:25, &c.).


The nations contiguous to me, Egypt, &c., those that before courted me, as pretended friends, have been no strangers to my bitter afflictions, that have brought forth sighs from me; but there is none of them can or will comfort me, but give me over as in a desperate case. The Edomites, Ob 1, &c., and Moabites, and other heathen nations, with whom I have had hostility, they are glad at the great misery that hath befallen me. But thou hast declared thy pleasure for their destruction also, and hast by me proclaimed it, Jeremiah 49:1, and thou shalt in that day bring them into as sad a condition as the church of the Jews are now in. As they seldom in themselves feel those miseries which they have felt and compassionated in others; so men hardly escape their own share at last in those evils which they have rejoiced to see brought upon God’s people. They have heard that I:sigh: there is none to comfort me,.... That is, the nations, as the Targum; the neighbouring ones, those that were her confederates and allies; the same with her lovers, as before, as Aben Ezra observes; these being near her, knew full well her sorrowful and distressed condition, being as it were within the hearing of her sighs and groans; and yet none of them offered to help her, or so much as to speak a comfortable word to her:

all mine enemies have heard of my trouble; not only her friends, but foes; meaning the Tyrians, Edomites, Moabites, and Ammonites, and as the following description of them shows; for it must design others from the Chaldeans, that were the immediate cause of it:

they are glad that thou hast done it; brought all this ruin and destruction on Jerusalem, which could never have been done, if the Lord had not willed it; and at this the above mentioned nations rejoiced; see Ezekiel 25:3; there being a considerable stop on the word glad, it may be rendered, as by some, "they are glad; but thou hast done it" (n); not they, but thou; and therefore must be patiently bore, and quietly submitted to, it being the Lord's doing:

thou wilt bring the day that thou hast called; the time of, he destruction of, he Chaldeans, who had the chief hand in the ruin of the Jewish nation, and of those that rejoiced at it; which time was fixed by the Lord, and proclaimed and published by his prophets, and would certainly and exactly come, as and when it was pointed out: some (o) take it to be a wish or prayer, that God would bring it, as he had declared; though others interpret it in a quite different sense, "thou hast brought the day" (p); meaning on herself, the determined destruction; so the Targum,

"thou hast brought upon me the day of vengeance; thou hast called a time upon me to my desolation:''

and they shall be like unto me; in the same distressed, desolate, and sorrowful condition, being brought to ruin and destruction; which afterwards was the case of the Chaldeans, and all the other nations.

(n) "laetati sunt; sed tu fecisti", Grotius. (o) "Utinam induceres diem", so some in Vatablus. (p) "adduxisti diem", V. L. Pagninus, Montanus; "induxisti aut inducis", Vatablus.

They have heard that I sigh: there is none to comfort me: all mine enemies have heard of my trouble; they are glad that thou hast done it: thou wilt bring the day that thou hast called, and they shall be like unto me.
21. The second and third lines are metrically irregular, as failing to fulfil the conditions of the “limping rhythm” of the Ḳinah. (See Intr. p. 321 f.) Löhr accordingly transposes “They are glad … done it” and “Thou wilt bring … proclaimed.”

They have heard] This verb has perhaps been assimilated to the “have heard” of the next line. If so, by a very slight change in MT., we get an imperative, Hear thou. Cp. the imperative “Behold” at the commencement of Lamentations 1:20.

Thou wilt bring] lit. Thou hast brought (a prophetic perfect). The day here spoken of is the day of retribution for Judah’s enemies. Cp. Jeremiah 25:17-26, in which passage Jerusalem and the neighbouring nations are all united in the same figure, as drinking in common of the cup of God’s wrath. For the use of “day” in the sense of destined time Greenup quotes Chaucer, Channones Yemannes Tale, II. I5 f.

The arrangement of the second and third lines of the v. in MT. is metrically irregular. Löhr is probably right in transposing two clauses, and thus reading,

“All mine enemies have heard of my trouble, thou hast brought the day that thou didst proclaim;

They are glad that thou hast done it, let them be like unto me.”

He thus makes “the day” to be that of Judah’s fall as foretold by the prophets, and makes the last clause expressive of a wish. It has also been suggested that for “Thou wilt bring” we should read the imperative, Bring thou.Verse 21. - Thou wilt bring. The Hebrew has, "Thou hast brought;" it is the perfect of prophetic certitude, which represents an event certainly foreseen as if it had already taken place. Ewald, however, takes this to be the precative, a variety of the perfect which certainly exists in Arabic, but has not been quite satisfactorily shown to exist in Hebrew (see Driver, 'Hebrew Tenses,' § 20 [13]. The day that thou hast called; i.e. foretold by the prophets (comp. Jeremiah 25:17-26). But very probably we should read, with the Septuagint," Thou wilt bring the day; thou wilt call the fit time." In Lamentations 1:15 this thought is further carried out. סלּה and סלה, "to lift up," is only used in poetry; in Psalm 119:118 it takes the Aramaic meaning vilipendere, as if in reference to things that can be lifted easily; here it means tollere, to lift up, take away (lxx ἐξῇρε, Vulgate abstulit), tear away forcibly, just as both meanings are combined in נשׂא: it does not mean to outweigh, or raise with a jerk, - the warriors being regarded as weighty things, that speedily were raised when the Chaldean power was thrown into the scale (Thenius, and Bttcher in his Aehrenl. S. 94). This meaning is not confirmed for the Piel by Job 28:16, Job 28:19. קתא מועד does not mean to summon an assembly, i.e., the multitude of foes (Raschi, Rosenmller, Gesenius, Neumann), but to proclaim a festival (cf. Lamentations 2:22), because in Lamentations 1:4 and Lamentations 2:6 (cf. Leviticus 23:4) מועד denotes the feast-day, and in Lamentations 1:21 קתא יום means to proclaim a day. עלי means "against me;" for those invited to the feast are the nations that God has invited to destroy the youths, i.e., the young troops of Jerusalem. These celebrate a feast like that of the vintage, at which Jahveh treads the wine-press for the daughter of Judah, because her young men are cut off like clusters of grapes (Jeremiah 6:9), and thrown into the wine-press (Joel 3:13). The last judgment also is set forth under this figure, Isaiah 63:2.; Revelation 14:19., Revelation 19:15. לבּתוּלת יהוּדה, "to (for) the virgin of Judah;" her young men are regarded as a mass of grapes, whose life-sap (blood) is trodden out in the wine-press. As to the expression 'בּתוּלת בּת י, see on Jeremiah 14:17. "The addition of the word 'virgin' brings out the contrast between this fate, brought on through the enemy, at God's command, and the peculiar privilege of Judah as the people of God, in being free from the attacks of enemies" (Gerlach).
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