the Week of Proper 8 / Ordinary 13
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English Revised Version
Lamentations 5:22
Bible Study Resources
Concordances:
- Nave'sDictionaries:
- FaussetParallel Translations
unless you have completely rejected usand are intensely angry with us.
But you have utterly rejected us; You are very angry against us.
But thou hast utterly rejected us; thou art very wroth against us.
unless you have utterly rejected us, and you remain exceedingly angry with us.
Unless You have utterly rejected us And are exceedingly angry with us.
or have you completely rejected us? Are you so angry with us?
Unless You have utterly rejected us And are exceedingly angry with us.
But you have utterly rejected us; You are very angry against us.
But thou hast vtterly reiected vs: thou art exceedingly angry against vs.
Unless You have utterly rejected us And are exceedingly angry with us.
Even if You have utterly rejected usAnd are exceedingly angry with us.
unless You have utterly rejected us and remain angry with us beyond measure.
Or do you despise us so much that you don't want us?
unless you have totally rejected us in a fury that knows no limits. [ Adonai , turn us back to you; and we will come back; renew our days, as they were in the past.]
Or is it that thou hast utterly rejected us? Wouldest thou be exceeding wroth against us?
You were very angry with us. Have you completely rejected us?
For thou hast utterly rejected us; thou hast been exceedingly angry against us.
Or have you rejected us forever? Is there no limit to your anger?
Unless you have utterly rejected us, unless you are angry with us beyond measure.
for You have utterly rejected us; You are exceedingly angry against us.
for thou hast now banished vs longe ynough, and bene sore displeased at vs.
But thou hast utterly rejected us; Thou art very wroth against us.
But you have quite given us up; you are full of wrath against us.
Thou canst not have utterly rejected us, and be exceeding wroth against us!
But thou hast vtterly reiected vs: thou art very wroth against vs.
But thou hast banished vs vtterly, and hast ben displeased at vs.
For thou hast indeed rejected us; thou hast been very wroth against us.
But thou castynge awei hast cast awei vs; thou art wrooth ayens vs greetli.
But you have completely rejected us; You are very angry against us.
But thou hast utterly rejected us; thou art very wroth against us.
unless you have utterly rejected us and are angry with us beyond measure.
Unless You have utterly rejected us, And are very angry with us!
Or have you utterly rejected us? Are you angry with us still?
Or have You turned away from us forever? Is there no end to Your anger?
unless you have utterly rejected us, and are angry with us beyond measure.
For though thou hast not, utterly rejected, us, thou art wroth with us - exceedingly!
But thou hast utterly rejected us, thou art exceedingly angry with us.
Or hast thou utterly rejected us? Art thou exceedingly angry with us?
For hast Thou utterly rejected us? Thou hast been wroth against us -- exceedingly?
Contextual Overview
Bible Verse Review
from Treasury of Scripure Knowledge
But thou hast utterly rejected us: or, For wilt thou utterly reject us, Psalms 44:9, Psalms 60:1, Psalms 60:2, Jeremiah 15:1-5, Ezekiel 37:11, Hosea 1:6
Reciprocal: Isaiah 5:25 - the anger Jeremiah 6:30 - the Lord Jeremiah 12:11 - it mourneth Jeremiah 14:19 - utterly Ezekiel 36:3 - they have made Micah 2:4 - a doleful lamentation Matthew 22:11 - which
Cross-References
And all the days that Adam lived were nine hundred and thirty years: and he died.
And Seth lived an hundred and five years, and begat Enosh:
and Enoch walked with God: and he was not; for God took him.
These are the generations of Noah. Noah was a righteous man, and perfect in his generations: Noah walked with God.
And when Abram was ninety years old and nine, the LORD appeared to Abram, and said unto him, I am God Almighty; walk before me, and be thou perfect.
And he said unto me, The LORD, before whom I walk, will send his angel with thee, and prosper thy way; and thou shalt take a wife for my son of my kindred, and of my father's house:
And he blessed Joseph, and said, The God before whom my fathers Abraham and Isaac did walk, the God which hath fed me all my life long unto this day,
Then said the LORD unto Moses, Behold, I will rain bread from heaven for you; and the people shall go out and gather a day's portion every day, that I may prove them, whether they will walk in my law, or no.
And I will walk among you, and will be your God, and ye shall be my people.
Ye shall walk in all the way which the LORD your God hath commanded you, that ye may live, and that it may be well with you, and that ye may prolong your days in the land which ye shall possess.
Gill's Notes on the Bible
But thou hast utterly rejected us,.... That looks as if they had no hope, and were in despair of having their petitions granted; since God had entirely rejected them from being his people, and would never more have mercy on them; but the words may be rendered, "though thou hast in rejecting rejected us" e; or else, "unless thou hast utterly rejected us" f; or rather by an interrogation, "for wilt thou utterly reject", or "despise us?" g surely thou wilt not; such is thy grace and goodness:
thou art very wroth against us; thou hast been, and still continuest to be: or, "wilt thou be exceeding wroth against us?" h or continue thy wrath to extremity, and for ever? thou wait not; it is not consistent with, thy mercy and grace, truth and faithfulness; and so it is an argument of faith in prayer, and not an expression of despondency; though the Jews, because they would not have the book end in what is sorrowful and distressing, repeat the foregoing verse; and the like method they take at the end of Ecclesiastes, and the prophecies of Isaiah and Malachi, as Jarchi observes.
e כי אם מאס מאסתנו "quamvis detestatione detestatus es nos", Targ. f "Nisi forte repudiando repudiasti nos", Calvin. g "Nam an omnino sperneres nos?" Junius & Tremellius. h קצפת עלינו עד-מאד "effervesceres contra nos admodum?" Junius & Tremellius.
Barnes' Notes on the Bible
Literally, “Unless thou hast utterly rejected us,” unless “thou art very wroth against us.” This is stated as a virtual impossibility. God’s anger can be but temporary Psalms 30:5, and therefore the very supposition is an indirect expression of hope.
This verse speaks of the possibility of an utter rejection through God’s wrath. Therefore, to remove so painful a thought, and to make the book more suited for public reading, Lamentations 5:21 is repeated in many manuscripts intended for use in the synagogue. The same rule is observed in the synagogue with the two last verses of Ecclesiastes, Isaiah, and Malachi.
Clarke's Notes on the Bible
Verse Lamentations 5:22. But thou hast utterly rejected us — It appears as if thou hadst sealed our final reprobation, because thou showest against us exceeding great wrath. But convert us, O Lord, unto thee, and we shall be converted. We are now greatly humbled, feel our sin, and see our folly: once more restore us, and we shall never again forsake thee! He heard the prayer; and at the end of seventy years they were restored to their own land.
This last verse is well rendered in the first printed edition of our Bible, 1535: - Renue our daies as in olde tyme, for thou hast now banished us longe ynough, and bene sore displeased at us.
My old MS. Bible is not less nervous: Newe thou our dais as fro the begynnyng: bot castand aweie thou put us out: thou wrathedist ugein us hugely.
Dr. Blayney translates, "For surely thou hast cast us off altogether:" and adds, "כי ki ought certainly to be rendered as causal; God's having rejected his people, and expressed great indignation against them, being the cause and ground of the preceding application, in which they pray to be restored to his favour, and the enjoyment of their ancient privileges."
Pareau thinks no good sense can be made of this place unless we translate interrogatively, as in Jeremiah 14:19: -
"Hast thou utterly rejected Judah?
Hath thy soul loathed Sion?"
On this ground he translates here,
An enim prorsus nos rejecisses?
Nobis iratus esses usque adeo?
"Hast thou indeed utterly cast us off?
Wilt thou be angry with us for ever?"
Wilt thou extend thy wrath against us so as to show us no more mercy? This agrees well with the state and feelings of the complainants.
MASORETIC NOTES
Number of verses in this Book, 154.
Middle verse, Lamentations 3:34.
In one of my oldest MSS., the twenty-first verse is repeated at the conclusion of the twenty-second verse. In another, yet older, there is only the first word of it, השיבנו hashibenu, Convert us!
Having given in the preceding preface and notes what I judge necessary to explain the principal difficulties in this very fine and affecting poem, very fitly termed THE LAMENTATIONS, as it justly stands at the head of every composition of the kind, I shall add but a few words, and these shall be by way of recapitulation chiefly.
The Hebrews were accustomed to make lamentations or mourning songs upon the death of great men, princes, and heroes, who had distinguished themselves in arms; and upon any occasion of public miseries and calamities. Calmet thinks they had collections of these sorts of Lamentations: and refers in proof to 2 Chronicles 35:25: "And Jeremiah lamented for Josiah; and all the singing men and the singing women spake of Josiah in their lamentations, to this day; and made them an ordinance in Israel: and, behold, they are written in the Lamentations."
From this verse it is evident, that Jeremiah had composed a funeral elegy on Josiah: but, from the complexion of this Book, it is most evident that it was not composed on the death of Josiah, but upon the desolations of Jerusalem, c., as has already been noted. His lamentation for Josiah is therefore lost. It appears also, that on particular occasions, perhaps anniversaries, these lamentations were sung by men and women singers, who performed their several parts for these were all alternate or responsive songs. And it is very likely, that this book was sung in the same way; the men commencing with aleph, the women responding with beth and so on. Several of this sort of songs are still extant. We have those which David composed on the death of his son Absalom, and on the death of his friend Jonathan. And we have those made by Isaiah, Jeremiah, and Ezekiel, on the desolation of Egypt, Tyre, Sidon, and Babylon. See Isaiah 14:4-5; Isaiah 15:1-9; Isaiah 16:1-14; Jeremiah 7:29; Jeremiah 9:10; Jeremiah 48:32; Ezekiel 19:1; Ezekiel 28:11; Ezekiel 32:2; Jeremiah 9:17. Besides these, we have fragments of others in different places; and references to some, which are now finally lost.
In the two first chapters of this book, the prophet describes, principally, the calamities of the siege of Jerusalem.
In the third, he deplores the persecutions which he himself had suffered; though he may in this be personifying the city and state; many of his own sufferings being illustrative of the calamities that fell generally upon the city and people at large.
The fourth chapter is employed chiefly on the ruin and desolation of the city and temple; and upon the misfortunes of Zedekiah, of whom he speaks in a most respectful, tender, and affecting manner: -
"The anointed of Jehovah, the breadth of our
nostrils, was taken in their toils,
Under whose shadow we said, We shall live
among the nations."
At the end he speaks of the cruelty of the Edomites, who had insulted Jerusalem in her miseries, and contributed to its demolition. These he threatens with the wrath of God.
The fifth chapter is a kind of form of prayer for the Jews, in their dispersions and captivity. In the conclusion of it, he speaks of their fallen royalty; attributes all their calamities to their rebellion and wickedness; and acknowledges that there can be no end to their misery, but in their restoration to the Divine favour.
This last chapter was probably written some considerable time after the rest: for it supposes the temple to be so deserted, that the foxes walked undisturbed among its ruins, and that the people were already in captivity.
The poem is a monument of the people's iniquity and rebellion; of the displeasure and judgment of GOD against them; and of the piety, eloquence, and incomparable ability of the poet.
