Wednesday in Easter Week
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Complete Jewish Bible
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?
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 hast utterly rejected us, thou art 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
In all, Adam lived 930 years, and then he died.
Shet lived 105 years and fathered Enosh.
Hanokh walked with God, and then he wasn't there, because God took him.
But Noach found grace in the sight of Adonai . Haftarah B'resheet: Yesha‘yahu (Isaiah) 42:5–43:10 (A); 42:5–21 (S) B'rit Hadashah suggested readings for Parashah B'resheet: Mattityahu (Matthew) 1:1–17; 19:3–9; Mark 10:1–12; Luke 3:23–38; Yochanan (John) 1:1–18; 1 Corinthians 6:15–20; 15:35–58; Romans 5:12–21; Ephesians 5:21–32; Colossians 1:14–17; 1 Timothy 2:11–15; Messianic Jews (Hebrews) 1:1–3; 3:7–4:11; 11:1–7; 2 Kefa (2 Peter) 3:3–14; Revelation 21:1–5; 22:1–5 Here is the history of Noach. In his generation, Noach was a man righteous and wholehearted; Noach walked with God.
When Avram was 99 years old Adonai appeared to Avram and said to him, "I am El Shaddai [God Almighty]. Walk in my presence and be pure-hearted.
Avraham answered me, ‘ Adonai , in whose presence I live, will send his angel with you to make your trip successful; and you are to pick a wife for my son from my kinsmen in my father's house;
Then he blessed Yosef: "The God in whose presence my fathers Avraham and Yitz'chak lived, the God who has been my own shepherd all my life long to this day,
Adonai said to Moshe, "Here, I will cause bread to rain down from heaven for you. The people are to go out and gather a day's ration every day. By this I will test whether they will observe my Torah or not.
but I will walk among you and be your God, and you will be my people.
(A: iv, S: iii) Then Moshe called to all Isra'el and said to them, "Listen, Isra'el, to the laws and rulings which I am announcing in your hearing today, so that you will learn them and take care to obey them. Adonai our God made a covenant with us at Horev. Adonai did not make this covenant with our fathers, but with us — with us, who are all of us here alive today. Adonai spoke with you face to face from the fire on the mountain. At that time I stood between Adonai and you in order to tell you what Adonai was saying; because, on account of the fire, you were afraid and wouldn't go up onto the mountain. He said, א "‘I am Adonai your God, who brought you out of the land of Egypt, where you lived as slaves. ב "‘You are to have no other gods before me. You are not to make for yourselves a carved image or any kind of representation of anything in heaven above, on the earth beneath or in the water below the shoreline — you are not to bow down to them or serve them; for I, Adonai your God, am a jealous God, punishing the children for the sins of the parents, also the third and fourth generation of those who hate me, but displaying grace to the thousandth generation of those who love me and obey my mitzvot. ג "‘You are not to misuse the name of Adonai your God, because Adonai will not leave unpunished someone who misuses his name. ד "‘Observe the day of Shabbat, to set it apart as holy, as Adonai your God ordered you to do. You have six days to labor and do all your work, but the seventh day is a Shabbat for Adonai your God. On it you are not to do any kind of work — not you, your son or your daughter, not your male or female slave, not your ox, your donkey or any of your other livestock, and not the foreigner staying with you inside the gates to your property — so that your male and female servants can rest just as you do. You are to remember that you were a slave in the land of Egypt, and Adonai your God brought you out from there with a strong hand and an outstretched arm. Therefore Adonai your God has ordered you to keep the day of Shabbat. ה "‘Honor your father and mother, as Adonai your God ordered you to do, so that you will live long and have things go well with you in the land Adonai your God is giving you. ו "‘Do not murder. ז "‘Do not commit adultery. ח "‘Do not steal. ט "‘Do not give false evidence against your neighbor. י "‘Do not covet your neighbor's wife; do not covet your neighbor's house, his field, his male or female slave, his ox, his donkey or anything that belongs to your neighbor.' (A: v, S: iv) "These words Adonai spoke to your entire gathering at the mountain from fire, cloud and thick mist, in a loud voice; then it ceased. But he wrote them on two stone tablets, which he gave to me. When you heard the voice coming out of the darkness, as the mountain blazed with fire, you came to me, all the heads of your tribes and your leaders, and said, ‘Here, Adonai our God has shown us his glory and his greatness! We have heard his voice coming from the fire, and we have seen today that God does speak with human beings, and they stay alive. But why should we keep risking death? This great fire will consume us! If we hear the voice of Adonai our God any more, we will die! For who is there of all humanity that has heard the voice of the living God speaking from the fire, as we have, and stayed alive? You, go near; and hear everything Adonai our God says. Then you will tell us everything Adonai our God says to you; and we will listen to it and do it.' " Adonai heard what you were saying when you spoke to me, and Adonai said to me, ‘I have heard what this people has said when speaking to you, and everything they have said is good. Oh, how I wish their hearts would stay like this always, that they would fear me and obey all my mitzvot; so that it would go well with them and their children forever. Go, tell them to return to their tents. But you, stand here by me; and I will tell you all the mitzvot, laws and rulings which you are to teach them, so that they can obey them in the land I am giving them as their possession.' "Therefore you are to be careful to do as Adonai your God has ordered you; you are not to deviate either to the right or the left. You are to follow the entire way which Adonai your God has ordered you; so that you will live, things will go well with you, and you will live long in the land you are about to 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.
