Lamentations 5:11
They ravished the women in Zion, and the maids in the cities of Judah.
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5:1-16 Is any afflicted? Let him pray; and let him in prayer pour out his complaint to God. The people of God do so here; they complain not of evils feared, but of evils felt. If penitent and patient under what we suffer for the sins of our fathers, we may expect that He who punishes, will return in mercy to us. They acknowledge, Woe unto us that we have sinned! All our woes are owing to our own sin and folly. Though our sins and God's just displeasure cause our sufferings, we may hope in his pardoning mercy, his sanctifying grace, and his kind providence. But the sins of a man's whole life will be punished with vengeance at last, unless he obtains an interest in Him who bare our sins in his own body on the tree.They ravished - They humbled. 11. So in just retribution Babylon itself should fare in the end. Jerusalem shall for the last time suffer these woes before her final restoration (Zec 14:2). Usual outrages of barbarous soldiers. The Hebrew is, They humbled, a modest term to express these actions by. They ravished the women in Zion,.... Or "humbled" them (w); an euphemism; the women that were married to men in Zion, as the Targum; and if this wickedness was committed in the holy mountain of Zion, it was still more abominable and afflicting, and to be complained of; and if by the servants before mentioned, as Aben Ezra interprets it, it is another aggravating circumstance of it; for this was done not in Babylon when captives there; but at the taking of the city of Jerusalem, and by the common soldiers, as is too often practised:

and the maids in the cities of Judah; in all parts of the country, where the Chaldean army ravaged, there they ravished the maids. The Targum is,

"the women that were married to men in Zion were humbled by strangers; (the Targum in the king of Spain's Bible is, by the Romans;) and virgins in the cities of Judah by the Chaldeans;''

suggesting that this account has reference to both destructions of the city, and the concomitants and consequences thereof.

(w) Sept. "humiliaverunt", V. L. Munster.

They ravished the women in Zion, and the maids in the cities of Judah.
11, 12. We notice the sudden harking back to incidents connected immediately with the capture of the city."On our necks we are persecuted," i.e., our persecutors are at our necks, - are always close behind us, to drive or hunt us on. It is inadmissible to supply any specific mention of the yoke (imposito collo gravi servitutis jugo, Raschi, Rosenmller, Vaihinger, etc.); and we must utterly reject the proposal to connect "our neck" with Lamentations 5:4 (lxx, Syriac, J. D. Michaelis), inasmuch as the symmetry of the verses is thereby destroyed, nor is any suitable meaning obtained. "We are jaded: no rest is granted us." הוּנח is Hophal of הניח, to give rest to. The Qeri ולא instead of לא is quite as unnecessary as in the case of אין, Lamentations 5:3, and אינם and אנחנוּ in Lamentations 5:7. The meaning of the verse is not, "we are driven over neck and head," according to which the subject treated of would be the merciless treatment of the prisoners, through their being driven on (Ngelsbach); still less is it meant to be stated that the company to which the writer of the poem belonged was always tracked out, and hunted about in the waste places where they wished to hide themselves (Thenius). Neither of these interpretations suits the preceding and succeeding context. Nor does the mention of being "persecuted on the neck" necessarily involve a pursuit of fugitives: it merely indicates incessant oppression on the side of the enemy, partly through continually being goaded on to hard labour, partly through annoyances of different kinds, by which the victors made their supremacy and their pride felt by the vanquished nation. In רדף there is contained neither the notion of tracking fugitives nor that of driving on prisoners.
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