Ratapan 1:4

Bahasa Indonesia Sehari-hari

Jalan-jalan ke Sion diliputi dukacita, karena pengunjung-pengunjung perayaan tiada; sunyi senyaplah segala pintu gerbangnya, berkeluh kesahlah imam-imamnya; bersedih pedih dara-daranya; dan dia sendiri pilu hatinya.

Parallel Translations

Alkitab Terjemahan Baru
Jalan-jalan ke Sion diliputi dukacita, karena pengunjung-pengunjung perayaan tiada; sunyi senyaplah segala pintu gerbangnya, berkeluh kesahlah imam-imamnya; bersedih pedih dara-daranya; dan dia sendiri pilu hatinya.

Alkitab Terjemahan Lama
Bahwa segala jalan Sion itu muramlah, karena seorangpun tiada yang datang memuliakan masa raya; segala pintu gerbangnya sudah rusak, segala imamnya berkeluh kesah, segala anak daranya berdukacita dan ia sendiripun dalam kepahitan hatinya.

Contextual Overview

¹ Alas] howe sitteth the citie so desolate, that sometime was full of people? Howe is she become lyke a widow which was great among nations? Howe is she brought vnder tribute that ruled landes? ² She weepeth sore in the nyght, so that the teares runne downe her cheekes: for among all her louers there is none that geueth her any comfort, yea her next friendes transgresse agaynst her, and are become her enemies. ³ Iuda went away by reason of the affliction and great bondage: she dwelleth among the heathen, she findeth no rest, all they that persecuted her, toke her in strayte places [where she coulde not escape.] ⁴ The streetes of Sion mourne, because no man cometh no more to the solempne feastes: all her gates are desolate, her priestes make lamentatio, her maydens are carefull, and she her selfe is in great heauinesse. ⁵ Her enemies haue ben rulers ouer her, and her enemies haue prospered, because the Lorde hath chastened her for her great wickednesse: her children are led away captiue before their enemies. ⁶ All the beautie of the daughter of Sion is away, her princes are become lyke hartes that fynde no pasture, they are driuen away before their enemie, so that they haue no more power. ⁷ Nowe Hierusalem remembred in the tyme of her miserie and bare estate all her ioy & pleasure that she hath had in tymes past, seyng her people is brought downe vnder the power of their enemies, and there is no man for to helpe her: her enemies stande lokyng at her, and laugh her Sabbath daies to scorne. ⁸ Hierusalem hath sinned greeuouslye, therfore is she come in decay: all they that had her in honour dispise her, for they haue seene her filthinesse, yea she sigheth and is ashamed of her selfe. ⁹ Her skirtes are defiled, she remembred not her last ende, therfore is her fall so wonderfull, and there is no man to comfort her: O Lorde consider my trouble, for myne enemie hath the vpper hande. ¹⁰ The enemie hath put his hande to all the precious thinges that she had, yea euen before her eyes came the heathen in and out of the sanctuarie, whom thou [neuerthelesse] hast forbidden to come within thy congregation.

Bible Verse Review
  from Treasury of Scripure Knowledge

ways: Lamentations 2:6, Lamentations 2:7, Lamentations 5:13, Isaiah 24:4-6, Jeremiah 14:2, Micah 3:12

all her gates: Lamentations 2:9, Jeremiah 9:11, Jeremiah 10:22, Jeremiah 33:10-12

her priests: Lamentations 1:11, Lamentations 1:12, Lamentations 1:18-20, Lamentations 2:10, Lamentations 2:11, Lamentations 2:19-21, Isaiah 32:9-14, Joel 1:8-13

Reciprocal: Leviticus 23:2 - the feasts Leviticus 26:22 - your high Judges 5:6 - the highways Psalms 144:14 - no breaking in Isaiah 3:26 - her gates Isaiah 24:12 - General Isaiah 27:10 - the defenced Isaiah 33:8 - highways Lamentations 1:8 - she sigheth Lamentations 3:47 - desolation Lamentations 5:14 - elders Ezekiel 5:14 - I will Joel 1:9 - the priests Zephaniah 3:18 - sorrowful

Cross-References

Genesis 1:10
And God called the drie lande ye earth, and the gatheryng together of waters called he the seas: and God sawe that it was good.

Genesis 1:12
And the earth brought forth [both] bud and hearbe apt to seede after his kynde, and tree yeeldyng fruite, whiche hath seede in it selfe, after his kynde.

Genesis 1:18
And to rule the day and nyght, and to make difference betweene the lyght and the darknesse: and God saw that it was good.

Genesis 1:25
God made the beast of the earth after his kynde, and cattell after his kynde, and euery thyng that creepeth vpon the earth after his kynde: and God sawe that it was good.

Genesis 1:31
And God sawe euery thyng that he had made: and beholde, it was exceedyng good. And the euenyng & the mornyng were the sixth day.

Ecclesiastes 2:13
And I sawe that wisdome excelleth foolishnesse, as farre as light doth darknesse.

Ecclesiastes 11:7
The light is sweete, and a pleasaunt thing is it for the eyes to looke vpon the sunne.

Gill's Notes on the Bible

The ways of Zion do mourn,.... Being unoccupied, as in Judges 5:6; or unfrequented: this is said by a rhetorical figure; as ways may be said to rejoice, or look pleasant and cheerful, when there are many passengers in them, going to and fro; so they may be said to mourn, or to look dull and melancholy, when no person is met with, or seen in them; thus Jerusalem and the temple being destroyed, the ways which led from the one to the other, and in which used to be seen great numbers going up to the worship of God, which was pleasant to behold,

Psalms 42:4; now not one walking in them, and all overgrown with grass; and those roads which led from the several parts of the land to Jerusalem, whither the ten tribes went up to worship three times in the year, and used to travel in companies, which made it delightful and comfortable, and pleasant to look at, now none to be seen upon them; which was matter of grief to those that wished well to Zion; as it is to all truly godly persons to observe that the ways and worship of God are not frequented; that there are few inquiring the way to Zion above, or travelling in the road to heaven; as also when there are few that worship God in Zion below, or ask the way unto it, or walk in the ordinances of it:

because none come to the solemn feasts. Aben Ezra understands this of the sanctuary itself; which sense Abendana mentions; expressed by the word here used; and so called, because all Israel were convened here; but the Targum and Jarchi more rightly interpret it of the feasts, the three solemn feasts of the passover, pentecost, and tabernacles, at which all the males in Israel were obliged to appear; but now, the temple and city being in ruins, none came to them, which was a very distressing case; as it is to good men, when upon whatever occasion, either through persecution, or through sloth and negligence, the ministry of the word, and the administration of ordinances, particularly the Lord's supper, the solemn feasts under the Gospel dispensation, are not attended to:

all her gates are desolate; the gates of the temple; none passing through them into it to worship God, pray unto him, praise him, or offer sacrifice; or the gates of the city, none going to and fro in them; nor the elders sitting there in council, as in courts of judicature, to try causes, and do justice and judgment:

her priests sigh; the temple burnt; altars destroyed, and no sacrifices brought to be offered; and so no employment for them, and consequently no bread; but utterly deprived of their livelihood, and had good reason to sigh. The Targum adds,

"because the offerings ceased:''

her virgins are afflicted; or, "are sorrowful" m; are in grief and mourning, that used to be brisk and gay, and to play with timbrels at their festivals; so the Targum paraphrases it,

"the virgins mourn because they cease to go out on the fifteenth of Ab, and on the day of atonement, which was the tenth of Tisri, to dance in the dances:''

and she [is] in bitterness; that is, Zion; or the congregation of Israel is in bitterness of spirit, in great affliction and distress; her name might be rightly called Marah; see Ruth 1:20.

m נוגות "moestae", Junius Tremellius, Michaelis "moerent", Piscator; "moestitia affectae sunt", Cocceius.

Barnes' Notes on the Bible

Zion, as the holy city, is the symbol of the religious life of the people, just as Judah in the previous verse represents their national life. The “virgins” took a prominent part in all religious festivals Jeremiah 31:13; Exodus 15:20.

Clarke's Notes on the Bible

Verse Lamentations 1:4. The ways of Zion do mourn — A fine prosopopoeia. The ways in which the people trod coming to the sacred solemnities, being now no longer frequented, are represented as shedding tears; and the gates themselves partake of the general distress. All poets of eminence among the Greeks and Romans have recourse to this image. So Moschus, in his Epitaph on Bion, ver. 1-3: -

Αιλινα μοι στροναχειτε ναπαι, και Δωριον ὑδωρ

Και ποταμοι κλαιοιτε τον ἱμεροεντα Βιωνα.

Νυν φυτα μοι μυρεσθε, και αλσεα νυν γοαοισθε, κ. τ. λ.

"Ye winds, with grief your waving summits bow,

Ye Dorian fountains, murmur as ye flow;

From weeping urns your copious sorrows shed,

And bid the rivers mourn for Bion dead.

Ye shady groves, in robes of sable hue,

Bewail, ye plants, in pearly drops of dew;

Ye drooping flowers, diffuse a languid breath,

And die with sorrow, at sweet Bion's death."

FAWKES.

So Virgil, AEn. vii., ver. 759: -

Te nemus Anguitiae, vitrea te Fucinus unda

Te liquidi flevere lacus.

"For thee, wide echoing, sighed th' Anguitian woods;

For thee, in murmurs, wept thy native floods."

And more particularly on the death of Daphnis, Eclog. v. ver. 24: -

Non ulli pastos illis egere diebus

Frigida, Daphni, boves ad flumina: nulla neque amnem

Libavit quadrupes, nec graminis attigit herbam.

Daphni, tuum Poenos etiam ingemuisse leones

Interitum, montesque feri, sylvaeque loquuntur.

"The swains forgot their sheep, nor near the brink

Of running waters brought their herds to drink:

The thirsty cattle of themselves abstained

From water, and their grassy fare disdained.

The death of Daphnis woods and hills deplore;

The Libyan lions hear, and hearing roar."

DRYDEN.