LAM (Lamentations)
LAM.1 • LAM.2 • LAM.3 • LAM.4 • LAM.5
LAM.1
[LAM.1.1] How does the city sit alone, once full of people? It has become like a widow, once abundant among the nations, once a ruler in the lands, now humbled. [§]
Eikah yashvah badad hair rabbati am hayetah ke'almanah rabbati bagoyim sarati bammedinot hayetah lamas.
'Eikah' means 'how', 'yashvah' means 'sits' or 'dwells', 'badad' means 'alone' or 'solitary', 'hair' means 'the city', 'rabbati' (from rabbah) means 'great' or 'abounding', here 'full of many', 'am' means 'people', 'hayetah' means 'was' (feminine), 'ke'almanah' means 'like a widow', 'bagoyim' means 'among the nations', 'sarati' is a form of 'to be a ruler' meaning 'she was a ruler' or 'she ruled', 'bammedinot' means 'in the kingdoms' or 'in the lands', 'lamas' means 'humiliated' or 'shamed'. The verse poetically asks how the once‑crowded city now sits by itself, comparing it to a widow and noting its loss of status among the nations.
[LAM.1.2] In weeping you will weep at night and her tear upon her life; there is no comfort for her from all her lovers; all her friends have betrayed her; they became her enemies. [§]
bako tivke balailah vedimatah al lechiayah einlah menachem mikol oaveyah kolree bah bagdu bah hayu leoyvim.
'bako' means 'in weeping', 'tivke' means 'you will weep', 'balailah' means 'at night', 'vedimatah' means 'and her tear', 'al' means 'upon', 'lechiayah' means 'her life', 'einlah' means 'there is no', 'menachem' means 'comfort', 'mikol' means 'from all', 'oaveyah' means 'her lovers', 'kolree' means 'all her friends', 'bah' means 'against her', 'bagdu' means 'they betrayed', 'hayu' means 'they became', 'leoyvim' means 'enemies'.
[LAM.1.3] Judah has fled from anguish and from much labor; she has dwelt among the nations, found no rest; all her pursuers have overtaken her between the straits. [§]
Gal'ta Yehudah me'oni u'me'rov avodah hi yashva bagoyim lo matz'ah manoch kol-rodp'ehah hisiguha bein ha-metzarim.
'Gal'ta' means 'has fled', 'Yehudah' means 'Judah', 'me'oni' means 'from grief' or 'from anguish', 'u'me'rov' means 'and from much', 'avodah' means 'labor' or 'work', 'hi' means 'she', 'yashva' means 'has dwelt' or 'has settled', 'bagoyim' means 'among the nations', 'lo' means 'not', 'matz'ah' means 'found', 'manoch' means 'rest', 'kol-rodp'ehah' means 'all her pursuers', 'hisiguha' means 'have seized her' or 'have overtaken her', 'bein' means 'between', 'ha-metzarim' means 'the straits' or 'tight places'.
[LAM.1.4] The paths of Zion are lamentations, without the gates of the appointed time; all her gates are despoiled, her priests are humbled, her virgins are stripped, and she is bitter to herself. [§]
Darchei tziyon avlot mibilei ba'ei mo'ed kol-she'arayah shomemin kohaneha ne'enachim betuloteyha nugot vehi mar-la.
'Darchei' means 'paths of', 'tziyon' means 'Zion', 'avlot' means 'mourning' or 'lamentations', 'mibilei' means 'without', 'ba'ei' means 'the gates of', 'mo'ed' means 'appointed time' or 'festival', 'kol-she'arayah' means 'all her gates', 'shomemin' means 'those who despoil' or 'destroyers', 'kohaneha' means 'her priests', 'ne'enachim' means 'are humbled' or 'sorrowful', 'betuloteyha' means 'her virgins', 'nugot' means 'stripped' or 'bare', 'vehi' means 'and she', 'mar-la' means 'bitter to her'.
[LAM.1.5] Her enemies were at her head, her foes were humbled, because Yahveh humbled her because of the many iniquities of her, her children went away before the enemy. [§]
Hayu tzareha le'rosh oyveha shalu ki Yahveh hogah al rov-peshaeyha olaleha halchu shevi lifnei tzar.
'Hayu' means 'they were', 'tzareha' means 'her enemies', 'le'rosh' means 'to the head' or 'over', 'oyveha' means 'her foes', 'shalu' means 'were humbled' or 'fell', 'ki' means 'because', 'Yahveh' is the literal translation of YHWH, 'hogah' means 'has humbled', 'al' means 'upon', 'rov-peshaeyha' means 'the many iniquities of her', 'olaleha' means 'her children', 'halchu' means 'went', 'shevi' means 'away', 'lifnei' means 'before', 'tzar' means 'the enemy'.
[LAM.1.6] And went out from the daughter of Zion all her glory; her princes were like deer who found no pasture, and they went without strength before the pursuer. [§]
Vayetse min bat tzion kol hadarah hayu sareha keayalim lo matzu mireh vayelchu belo koach lifnei rodef.
'Vayetse' means 'and went out', 'min' means 'from', 'bat' means 'daughter', 'tzion' means 'Zion', 'kol' means 'all', 'hadarah' means 'her splendor' or 'glory', 'hayu' means 'they were', 'sareha' means 'her princes' or 'leaders', 'keayalim' means 'like deer', 'lo' means 'not', 'matzu' means 'found', 'mireh' means 'pasture', 'vayelchu' means 'and they went', 'belo' means 'without', 'koach' means 'strength', 'lifnei' means 'before', 'rodef' means 'pursuer' or 'chaser'.
[LAM.1.7] Remember, Jerusalem, the days of your affliction and humiliation, all the delights that were from ancient times when its people fell into the hand of the enemy, and there was no one to help her; the oppressors saw her, they mocked her over her downfall. [§]
Zachrah Yerushalem yemei aniyah umerudehah kol machamudehah asher hayu miyemei kedem binfal ammah b yad tzar ve eyn ozer lah ra uhah tzarim sahaku al mishbatah.
'Zachrah' means 'Remember', 'Yerushalem' means 'Jerusalem', 'yemei' means 'days of', 'aniyah' means 'affliction', 'umerudehah' means 'and humiliation', 'kol' means 'all', 'machamudehah' means 'the delights', 'asher' means 'that which', 'hayu' means 'were', 'miyemei' means 'from the days of', 'kedem' means 'ancient', 'binfal' means 'when fell', 'ammah' means 'its people', 'b yad' means 'in the hand of', 'tzar' means 'the enemy', 've eyn' means 'and there is no', 'ozer' means 'helper', 'lah' means 'for her', 'ra uhah' means 'they saw her', 'tzarim' means 'the oppressors', 'sahaku' means 'mocked', 'al' means 'over', 'mishbatah' means 'her downfall'.
[LAM.1.8] Sin has sinned Jerusalem, because she was shaken; all her honor they cast away, for they saw her nakedness, even she is humbled and she turned backward. [§]
chet chatta Yerushalem al-ken le-nidah hayetah kol-mechabdeha hiziluha ki-rau eruvatah gam-hi neenchah va-tashav achor.
'chet' means 'sin', 'chatta' means 'has sinned', 'Yerushalem' means 'Jerusalem', 'al-ken' means 'because', 'le-nidah' means 'for trembling' or 'to be shaken', 'hayetah' means 'was', 'kol-mechabdeha' means 'all her honor' (literally 'all her dignities'), 'hiziluha' means 'they poured it out' or 'they cast it away', 'ki-rau' means 'for they saw', 'eruvatah' means 'her nakedness' or 'her shame', 'gam-hi' means 'also she', 'neenchah' means 'is humbled' or 'is brought low', 'va-tashav' means 'and she turned back', 'achor' means 'behind' or 'backward'.
[LAM.1.9] Her impurity in her shame she did not remember her latter end and she went down wonders there is no comforter for her see Yahveh my afflictions for he has increased enemy. [§]
tumatah beshuleha lo zakrah achriatah vatered pelaim ein menachem lah re'eh Yahveh et-aniy ki higdal oyev.
'tumatah' means 'her impurity', 'beshuleha' means 'in her shame', 'lo' means 'not', 'zakrah' means 'she remembered', 'achriatah' means 'her latter end', 'vatered' means 'and she went down', 'pelaim' means 'wonders', 'ein' means 'there is no', 'menachem' means 'comforter', 'lah' means 'for her', 're'eh' means 'see', 'Yahveh' is the literal name for YHVH, 'et-aniy' means 'my afflictions', 'ki' means 'for', 'higdal' means 'he has increased', 'oyev' means 'enemy'.
[LAM.1.10] His hand stretched the enemy upon all her delights because she saw nations came to her sanctuary, which you commanded would not come into the assembly to you. [§]
Yado parash tzar al kol machmaddeha ki raatah goyim bau mikdasha asher tsivita lo yavohu bakahal lach.
'Yado' means 'his hand', 'parash' means 'stretched', 'tzar' means 'enemy', 'al' means 'upon', 'kol machmaddeha' means 'all her delights', 'ki' means 'because', 'raatah' means 'she saw', 'goyim' means 'nations', 'bau' means 'came', 'mikdasha' means 'her sanctuary', 'asher' means 'that/which', 'tsivita' means 'you commanded', 'lo' means 'not', 'yavohu' means 'they will come', 'bakahal' means 'in the assembly', 'lach' means 'to you'.
[LAM.1.11] All the people groaning, seeking bread, they gave their gifts with food to restore a soul. See Yahveh and look, for I was shaken. [§]
Kol-ammah neenachim mevakkshim lechem natnu machamodehem beokhel lehasiv nefesh reeh Yahveh vehabita ki hayiti zolelah.
'Kol' means 'all', 'ammah' means 'people' (a collective noun), together 'Kol-ammah' means 'all the people'. 'Neenachim' (from the root n-ʿ-n-ḥ) means 'groaning' or 'lamenting'. 'Mevakkshim' means 'seeking' or 'asking for'. 'Lechem' means 'bread'. 'Natnu' is the verb 'they gave' or 'they will give'. 'Machamodehem' (from machmad) means 'their gifts' or 'their offerings'. 'Beokhel' means 'in food' or 'with food'. 'Lehasiv' means 'to restore' or 'to return'. 'Nefesh' means 'soul' or 'life'. 'Reeh' is the imperative 'see!'. 'Yahveh' is the literal rendering of the divine name YHWH. 'Vehabita' is the imperative 'and look!'. 'Ki' means 'because' or 'for'. 'Hayiti' means 'I was'. 'Zolelah' (from the root zolal) means 'shaken', 'trembling', or 'confused'.
[LAM.1.12] Not to you, all who pass the way; look and see if there is suffering like my suffering, which has been brought upon me, which Yahveh has caused on the day of his fierce anger. [§]
Lo aleikhem kol-ovrei derekh habitu uru im yesh makav kemakobi asher olal li asher hoga Yahveh beyom charon apo.
'Lo' means 'not', 'aleikhem' means 'to you (plural)', 'kol' means 'all', 'ovrei' means 'those who pass', 'derekh' means 'the way', 'habitu' means 'look', 'uru' means 'see', 'im' means 'if', 'yesh' means 'there is', 'makav' means 'pain' or 'suffering', 'kemakobi' means 'like my suffering', 'asher' means 'that' or 'which', 'olal' means 'has arisen' or 'has been brought', 'li' means 'to me', 'hoga' means 'has brought', 'Yahveh' is the literal translation of the divine name YHVH, 'beyom' means 'in the day', 'charon' means 'fierce' or 'stern', and 'apo' means 'his anger'.
[LAM.1.13] From on high he sent fire into my bones, and it descended, spreading a net over my feet; he turned me back, left me in oppression, all day the end. [§]
mimmarom shalah-esh beatzmotai vayirdenah parash reshet leraglai heshibani achor netarni shomemah kolhayom davah s
'mimmarom' means 'from on high', 'shalah-esh' means 'sent fire', 'beatzmotai' means 'in my bones', 'vayirdenah' means 'and it descended', 'parash' means 'spread', 'reshet' means 'a net', 'leraglai' means 'upon my feet', 'heshibani' means 'he turned me back', 'achor' means 'back', 'netarni' means 'he left me', 'shomemah' means 'oppressive' or 'despairing', 'kolhayom' means 'all day', 'davah' likely means 'the end' or 'the final', 's' is a section marker.
[LAM.1.14] I shall be shamed upon my sins in his hand they will be slain upon my cheek I am weary my strength He gave me my Lord in my hands I cannot rise. [§]
Niskad ol pesha'i b'yado yishtargu al-tzavari hikshil kochi natanani Adonai bidei lo-ukhal kum.
'Niskad' means 'I shall be shamed', 'ol' means 'upon', 'pesha'i' means 'my sins', 'b'yado' means 'in his hand', 'yishtargu' means 'they will be slain', 'al-tzavari' means 'upon my cheek', 'hikshil' means 'I am weary', 'kochi' means 'my strength', 'natanani' means 'He gave me', 'Adonai' means 'my Lord', 'bidei' means 'in my hands', 'lo-ukhal' means 'I cannot', 'kum' means 'stand' or 'rise'.
[LAM.1.15] Forgiveness of all my mighty ones, my Lord, in my midst, called upon me a covenant to break my youths; a winepress my Lord has prepared for the virgin daughter of Judah. [§]
silah kol-abirayi adonai beqirbi kara alai moed lishbor bachuray gat darach adonai livtulat bat-yehudah.
'silah' means 'forgiveness' (or 'has forgiven'), 'kol-abirayi' means 'all my mighty ones', 'adonai' means 'my Lord', 'beqirbi' means 'in my midst', 'kara' means 'called', 'alai' means 'upon me', 'moed' means 'a covenant' or 'appointment', 'lishbor' means 'to break', 'bachuray' means 'my youths', 'gat' means 'winepress', 'darach' means 'has prepared' or 'tread', 'adonai' again means 'my Lord', 'livtulat' means 'to the virgin', 'bat-yehudah' means 'the daughter of Judah'.
[LAM.1.16] Upon these I weep; my eye, my eye goes down like water, because far from me the comforter restores my soul. My children were silenced because the enemy overcame. [§]
al eleh ani bokhiyah eini eini yordah mayim ki rachaq mimeni menachem meshib nafshi hayu bani shomemim ki gavar oyev.
'al' means 'upon', 'eleh' means 'these', 'ani' means 'I', 'bokhiyah' means 'weeping' or 'crying', 'eini' means 'my eye', repeated for emphasis, 'yordah' means 'goes down', 'mayim' means 'water', 'ki' means 'because', 'rachaq' means 'far', 'mimeni' means 'from me', 'menachem' means 'comforter', 'meshib' means 'restorer' or 'one who returns', 'nafshi' means 'my soul', 'hayu' means 'were', 'bani' means 'my children', 'shomemim' means 'silencing' or 'stunned', 'gavar' means 'overcame', 'oyev' means 'enemy'.
[LAM.1.17] Zion was spread out by her hand; there is no comfort for her. Yahveh commanded Jacob, his surrounding foes; Jerusalem was for separation among them. [§]
Peresha Tziyon beyadeha ein menachem lah tzivah Yahveh leyaakov svivav tzarav hayetah yerushalayim lenidda beinayhem.
'Peresha' means 'he/she divided or spread out', 'Tziyon' means 'Zion', 'beyadeha' means 'by her hand', 'ein' means 'there is no', 'menachem' means 'comfort', 'lah' means 'for her', 'tzivah' means 'commanded', 'Yahveh' is the divine name, 'leyakov' means 'to Jacob', 'svivav' means 'around him', 'tzarav' means 'his foes', 'hayetah' means 'was', 'yerushalayim' means 'Jerusalem', 'lenidda' means 'for separation or divorce', 'beinayhem' means 'among them'.
[LAM.1.18] Yahveh is righteous, for his mouth is bitter. Please, listen, all peoples, and see my pain; my virgins and my youths have gone into captivity. [§]
Tzaddik hu Yahveh ki pihu mariti shim'u na kol haamim u-reu makovi betulotai u-bachurai halchu ba-shevi.
'Tzaddik' means 'righteous', 'hu' means 'he' (referring to Yahveh), 'Yahveh' is the literal rendering of YHVH, 'ki' means 'because' or 'for', 'pihu' means 'his mouth', 'mariti' means 'is bitter', 'shim'u' means 'listen', 'na' is an emphatic particle 'please', 'kol' means 'all', 'haamim' means 'the peoples', 'u-reu' means 'and see', 'makovi' means 'my pain', 'betulotai' means 'my virgins', 'u-bachurai' means 'and my youths', 'halchu' means 'they went', 'ba-shevi' means 'into captivity' or 'in exile'. The divine name YHWH is rendered as 'Yahveh' per the given rule.
[LAM.1.19] I called to my beloved ones, they reproached me, my priests and my elders in the city were proud because they sought food for them and they will return their souls. [§]
Karati lamahavay hemmah rimmuni kohanei vzekenei ba'ir gavau ki bikshu okhel lammo veyashivu et nafsham.
'Karati' means 'I called', 'lamahavay' means 'to my beloved ones', 'hemmah' means 'they', 'rimmuni' means 'reproached me', 'kohanei' means 'my priests', 'vzekenei' means 'and my elders', 'ba'ir' means 'in the city', 'gavau' means 'they were proud', 'ki' means 'because', 'bikshu' means 'they sought', 'okhel' means 'food', 'lammo' means 'for them', 'veyashivu' means 'and they will return', 'et' is an accusative particle, 'nafsham' means 'their souls'.
[LAM.1.20] See Yahveh, for I am in distress, out of bitterness I have turned, my heart within me, for the bitterness I have become bitter, outside a crushing sword in the house like death. [§]
Re'eh Yahveh ki tzar li mei chomar maru nehefakh libi beqirbi ki maro mariti michutz shikla-cherav babait kammavet.
'Re'eh' means 'see' or 'look'. 'Yahveh' is the literal translation of the divine name YHVH. 'Ki' means 'because' or 'for'. 'Tzar li' means 'tightness is upon me' or 'I am in distress'. 'Mei' is a preposition meaning 'from' or 'out of'. 'Chomar maru' appears to be a corrupted form; it is taken as 'bitterness' or 'burning' (literal sense unclear). 'Nehfakh' means 'has turned' or 'has become'. 'Libi' means 'my heart'. 'Beqirbi' means 'within me' or 'in my inner being'. 'Maro' means 'bitter'. 'Mariti' means 'I have become bitter'. 'Michutz' means 'outside' or 'from the outside'. 'Shikla-cherav' combines 'shikla' (a stumbling or crushing) with 'cherav' (sword). 'Babait' means 'in the house'. 'Kammavet' means 'like death' or 'as death'. The verse therefore expresses a lament of distress, bitterness, and a sense of death looming within the house.
[LAM.1.21] Listen, for I am humbled; I have no comfort for me; all my enemies heard my distress, they did because you did; you have brought a day you called, and they will be like me. [§]
Shamu ki ne'enacha ani ein menachem li kol-oyevai shamu ra'ati sasu ki attah asita heveita yom-qara'ta veyihyu kamoni.
'Shamu' means 'listen' (imperative plural). 'Ki' means 'for' or 'because'. 'Ne'enacha' means 'I am humbled' (from the root for humility). 'Ani' means 'I'. 'Ein' means 'there is not' or 'none'. 'Menachem' means 'comforter' or 'comfort'. 'Li' means 'to me' or 'for me'. 'Kol-oyevai' means 'all my enemies' (kol = all, oyev = enemy, -ai = my). 'Shamu' again means 'heard' (past plural). 'Ra'ati' means 'my distress' or 'my evil'. 'Sasu' means 'they did' or 'they have done'. 'Ki' again means 'because'. 'Attah' means 'you'. 'Asita' means 'you did' or 'you made'. 'Heveita' means 'you brought' or 'you caused'. 'Yom-qara'ta' means 'the day you called' (yom = day, qara'ta = you called). 'Veyihyu' means 'and they will be'. 'Kamoni' means 'like me'.
[LAM.1.22] You will bring all their evil before you, and you cause it to rise as you have raised me for all my transgressions, because many are my sorrows and my heart is troubled. [§]
tavo kolraatam lefanekha ve'olel lammo kaasher olalta li al kolpesha'i ki rabbot ankhotai ve'libi davvai
'tavo' means 'you will come', 'kolraatam' means 'all their evil', 'lefanekha' means 'before you', 've'olel' means 'and causing or raising', 'lammo' means 'to him', 'kaasher' means 'as', 'olalta' means 'you raised', 'li' means 'to me', 'al' means 'upon', 'kolpesha'i' means 'all my transgressions', 'ki' means 'because', 'rabbot' means 'many', 'ankhotai' is rendered here as 'my sorrows' (a plausible reading of a rare form), 've'libi' means 'and my heart', 'davvai' is taken as 'is troubled' (a contextual sense).
LAM.2
[LAM.2.1] How will my Lord be angry in his anger, casting down from heaven the earth, the splendor of Israel, and not remembering the blood of his feet on the day of his anger. [§]
Eicha yaiv beapo Adonai et bat Tziyon hislikh mishamayim eretz tipheret Yisrael velo zakar hadom raglav beyom apo
'Eicha' means 'how', 'yaiv' means 'will he be angry', 'beapo' means 'in his anger', 'Adonai' means 'my Lord', 'et' is a grammatical marker with no direct English translation, 'bat' means 'daughter', 'Tziyon' means 'Zion', 'hislikh' means 'cast down', 'mishamayim' means 'from heaven', 'eretz' means 'earth', 'tipheret' means 'splendor' or 'beauty', 'Yisrael' means 'Israel', 'velo' means 'and not', 'zakar' means 'remembered', 'hadom' means 'blood', 'raglav' means 'of his feet', 'beyom' means 'in the day', 'apo' means 'of his anger'.
[LAM.2.2] My Lord does not have mercy on all the offspring of Jacob; he destroyed by his crossing from the towers of the daughter of Judah, arrived to the land, defiled the kingdom and its princes. [§]
billa Adonai lo chamal et kol-neot Yaakov haras be-evrato mi-btzrei bat-yehuda higi'a la-aretz chillel mamlacha ve-sarei-hu.
'billa' means 'to waste or destroy'; 'Adonai' means 'my Lord'; 'lo' means 'not'; 'chamal' means 'to have mercy' or 'to be merciful'; 'et' is a direct‑object marker with no English equivalent; 'kol-neot' means 'all the offspring' (kol = all, neot = offspring or descendants); 'Yaakov' is the name Jacob; 'haras' means 'destroyed' or 'ruined'; 'be-evrato' means 'by his crossing' (be‑ = by, evra = crossing, ‑to = his); 'mi-btzrei' means 'from the towers of' (mi‑ = from, btzrei = towers); 'bat-yehuda' means 'daughter of Judah' (a poetic name for the region of Judah); 'higi'a' means 'arrived' or 'came'; 'la-aretz' means 'to the land'; 'chillel' means 'defiled' or 'profane'; 'mamlacha' means 'kingdom'; 've-sarei-hu' means 'and its princes' (ve‑ = and, sarei = princes, ‑hu = its).
[LAM.2.3] He knew, in the early and all the horn of Israel will return back his right hand because of the enemy, and he burned Jacob like a flaming fire, he ate around. [§]
gadad bahori-af kol keren yisrael heshiv achar yemino mipnei oyev vayivar beyaakov keesh lehavah akhla saviv.
'gadad' means 'he knew', 'bahori-af' means 'in the early/selection and', 'kol' means 'all', 'keren' means 'horn' (often figuratively 'radiance' or 'strength'), 'yisrael' means 'Israel', 'heshiv' means 'will return' or 'will bring back', 'achar' means 'back' or 'behind', 'yemino' means 'his right hand', 'mipnei' means 'because of' or 'in front of', 'oyev' means 'enemy', 'vayivar' means 'and he burned', 'beyakov' means 'in Jacob', 'keesh' means 'like fire', 'lehavah' means 'flame', 'akhla' means 'he ate', 'saviv' means 'around' or 'surrounding'.
[LAM.2.4] He stretched his bow like an enemy; his right hand stands like a rock, and he slew all the delights of the eye in the tent of the daughter of Zion, pouring out his fury like fire. [§]
darach kanshato ke'oyev nitzav yeminoto ke'tsar vayaroch kol machamde-ayin be'ohel bat-tzion shafach ka'esh chamatoh.
'darach' means 'stretched', 'kanshato' means 'his bow', 'ke'oyev' means 'like an enemy', 'nitzav' means 'stands', 'yeminoto' means 'his right hand', 'ke'tsar' means 'like a rock', 'vayaroch' means 'and he slew', 'kol' means 'all', 'machamde-ayin' means 'delights of the eye', 'be'ohel' means 'in the tent', 'bat-tzion' means 'daughter of Zion', 'shafach' means 'poured out', 'ka'esh' means 'like fire', 'chamatoh' means 'his fury'.
[LAM.2.5] It was my Lord like an enemy to Israel, an enemy to all her forts, destroying its strongholds, and he multiplied in the daughter of Judah: Taaniyah and Aniayah. [§]
Hayah Adonai keoyev bila Yisrael bila kol armnoteyha sichat mibtsarayv vayereb bebat-yehuda taaniyah vaaniyah.
'Hayah' means 'was', 'Adonai' means 'my Lord', 'keoyev' means 'like an enemy', 'bila' is a construct meaning 'to the ruin' or 'in destruction', 'Yisrael' means 'Israel', the second 'bila' repeats the same idea, 'kol' means 'all', 'armnoteyha' means 'her forts' (armot = forts, -eyha = her), 'sichat' means 'destroyed', 'mibtsarayv' means 'its strongholds', 'vayereb' means 'and he multiplied' or 'and he increased', 'bebat-yehuda' means 'in the daughter of Judah' (bat = daughter, Yehuda = Judah), 'taaniyah' is a proper name possibly meaning 'my suffering', and 'vaaniyah' is another proper name meaning 'and Aniayah'.
[LAM.2.6] He humbled his branch like a garden, corrupting his appointed time, forgetting Yahveh in Zion concerning the appointed time and Sabbath, and he raged in his wrath, king and priest. [§]
vayachmos kagan sucko shichat moedoh shikach Yahveh betziyon moed veshabbat vayinnatz bezamapho melech vekohen.
'vayachmos' means 'and he humbled', 'kagan' means 'like a garden', 'sucko' means 'his branch', 'shichat' means 'to corrupt', 'moedoh' means 'his appointed time', 'shikach' means 'to forget', 'Yahveh' is the literal translation of YHVH, 'betziyon' means 'in Zion', 'moed' means 'appointed time', 'veshabbat' means 'and Sabbath', 'vayinnatz' means 'and he became angry', 'bezamapho' means 'in his wrath', 'melech' means 'king', and 'veko hen' means 'and priest'. The verse speaks of someone who humbles his own branch like a garden, corrupts his appointed time, forgets Yahveh in Zion regarding appointed time and Sabbath, and is angry in his wrath, being both king and priest.
[LAM.2.7] My Lord abandoned his altar, his sanctuary shone; he shut by the hand of an enemy the walls of its ramparts. A voice they gave in the house of Yahveh as on an appointed day. [§]
Zanach Adonai mizbecho niver mikdasho hisgir beyad oyev chomot armnoteyha kol natnu beveit Yahveh keyom moed.
'Zanach' means 'abandoned' or 'let go', 'Adonai' means 'my Lord', 'mizbecho' means 'his altar', 'niver' means 'shone' or 'was lit', 'mikdasho' means 'his sanctuary', 'hisgir' means 'he shut' or 'closed', 'beyad' means 'by the hand of', 'oyev' means 'an enemy', 'chomot' means 'walls', 'armnoteyha' means 'its ramparts', 'kol' means 'a voice', 'natnu' means 'they gave' or 'they uttered', 'beveit' means 'in the house of', 'Yahveh' is the literal translation of the Divine Name YHVH, 'keyom' means 'as on a day', and 'moed' means 'appointed time' or 'festival'.
[LAM.2.8] The LORD considered to destroy the wall of the daughter of Zion; He stretched out a bow, and He will not turn back his hand from the ruin, and He caused grief and the wall together were humbled. [§]
chashav Yahveh lehashchit chomat bat-tziyon nata kav lo-cheshiv yado mibalea vayaaavel-chel vechoma yachdav umelalu.
'chashav' means 'considered' or 'thought', 'Yahveh' is the literal rendering of the divine name YHVH, 'lehashchit' means 'to destroy', 'chomat' means 'wall of', 'bat-tziyon' means 'daughter of Zion', 'nata' means 'stretched out' or 'raised', 'kav' means 'bow', 'lo-cheshiv' means 'will not return' or 'will not turn back', 'yado' means 'his hand', 'mibalea' means 'from the spoil' or 'from the ruin', 'vayaaavel-chel' means 'and He caused grief', 'vechoma' means 'and the wall', 'yachdav' means 'together', 'umelalu' means 'were humbled' or 'were brought low'.
[LAM.2.9] They have made pits in the land, its gates are ruined, its cracks are broken, its king and its princes are among the nations; there is no law, even its prophets did not find a vision from Yahveh. [§]
tav'u ba'aretz she'areha ibbad veshivar bericheha malkeha vesareha bagoyim ein tora gam-nevi'eha lo-matzu chazon meYahveh.
'tav'u' means 'they have made pits', 'ba'aretz' means 'in the land', 'she'areha' means 'its gates', 'ibbad' means 'ruined' or 'lost', 'veshivar' means 'and broken', 'bericheha' means 'its cracks', 'malkeha' means 'its king', 'vesareha' means 'and its princes', 'bagoyim' means 'among the nations', 'ein' means 'there is no', 'tora' means 'law or instruction', 'gam-nevi'eha' means 'even its prophets', 'lo-matzu' means 'did not find', 'chazon' means 'a vision or revelation', 'meYahveh' means 'of Yahveh'.
[LAM.2.10] They will sit on the earth; the elders of the daughter of Zion will be humbled, they lift dust onto their heads, they gird sacks, they lower their heads to the earth, the virgins of Jerusalem. [§]
Yeshvu la'aretz yidmu ziknei bat-Tziyon he'elu afar al-rosham chagru sakim horidu la'aretz roshan betulot Yerushalayim.
'Yeshvu' means 'they will sit', 'la'aretz' means 'on the earth', 'yidmu' means 'they will be humbled or faint', 'ziknei' means 'elders of', 'bat-Tziyon' means 'daughter of Zion', 'he'elu' means 'they lifted', 'afar' means 'dust', 'al-rosham' means 'upon their heads', 'chagru' means 'they girded', 'sakim' means 'bags or sacks', 'horidu' means 'they lowered', 'la'aretz' again means 'to the earth', 'roshan' means 'their heads', 'betulot' means 'virgins', 'Yerushalayim' means 'Jerusalem'. The verse contains no divine name, so the translation follows a literal wording without theological interpretation.
[LAM.2.11] They have dried in tears, my eyes became bitter; from me it was poured to the earth my weight upon the breaking daughter of my people, in a swelling roar and humbled in the streets of the city. [§]
kalu badmaot einai chomarmru meai nishpak laaretz kveidi al-shever bat-ami beatef olel veyonak birchavot kiryah.
'kalu' means 'they have dried', 'badmaot' means 'in tears', 'einai' means 'my eyes', 'chomarmru' means 'became bitter', 'meai' means 'from me', 'nishpak' means 'was poured', 'laaretz' means 'to the earth', 'kveidi' means 'my weight', 'al-shever' means 'upon the breaking', 'bat-ami' means 'daughter of my people', 'beatef' means 'in a swelling', 'olel' means 'that roars', 'veyonak' means 'and is humbled', 'birchavot' means 'in the streets', 'kiryah' means 'the city'.
[LAM.2.12] To their mothers they will say, 'Where is grain and wine when they are entangled as spoils in the streets of the city, when their souls pour into the bosom of their mothers?' [§]
Leimmotam yoamru aye dagan vayin behitatafam kechalal birchovot ir behishtafekh nafsham el cheik immotam.
'Leimmotam' means 'to their mothers', 'yoamru' means 'they will say', 'aye' means 'where', 'dagan' means 'grain', 'vayin' means 'and wine', 'behitatafam' means 'in their entanglement' or 'when they are wrapped up', 'kechalal' means 'as spoil' or 'like a carcass', 'birchovot' means 'in the streets', 'ir' means 'city', 'behishtafekh' means 'when they pour out' or 'in sharing', 'nafsham' means 'their souls', 'el' means 'to', 'cheik' means 'bosom' or 'embrace', 'immotam' means 'their mothers'.
[LAM.2.13] What shall I testify to you, what shall I paint for you, O daughter Jerusalem? What shall I do for you and I will comfort you, virgin daughter of Zion, for great as the sea is your brokenness, who will heal you? Selah. [§]
ma a'idekh ma adammeh-lakh habat yerushalam ma ashveh-lakh va-anachemek betulat bat-tsiyon ki gadol kayam shivrekh mi yirpa' lakh selah
'ma' means 'what', 'a'idekh' means 'I will testify to you', 'adammeh' means 'I will paint', 'lakh' means 'to you' (feminine), 'habat' means 'the daughter', 'yerushalam' means 'Jerusalem', 'ashveh' means 'I will do', 'va-anachemek' means 'and I will comfort you', 'betulat' means 'virgin', 'bat' means 'daughter', 'tsiyon' means 'Zion', 'ki' means 'because' or 'for', 'gadol' means 'great', 'kayam' means 'as the sea', 'shivrekh' means 'your brokenness' or 'your shattering', 'mi' means 'who', 'yirpa'' means 'will heal', 'lakh' means 'you' (feminine), 'selah' is a liturgical marking indicating a pause.
[LAM.2.14] Your prophets saw for you vain things and they will fall, and they did not reveal on your iniquity to restore your captivity, and they saw for you empty burdens and dismissed ones. [§]
neviayich chazu lakh shav ve tafel ve lo gillu al avonekh lehashiv sheviyatekh vayechazu lakh masot shav u maduchim.
'neviayich' means 'your prophets', 'chazu' means 'saw' (past plural), 'lakh' means 'to you' (feminine), 'shav' means 'vain' or 'empty', 've' is a conjunction meaning 'and', 'tafel' means 'they will fall' or 'they will be broken', 've' again 'and', 'lo' means 'not', 'gillu' means 'they revealed', 'al' means 'on' or 'concerning', 'avonekh' means 'your iniquity', 'lehashiv' means 'to restore' or 'to return', 'sheviyatekh' means 'your captivity', 'vayechazu' means 'they saw', 'masot' means 'burdens' or 'loads', 'u' means 'and', 'maduchim' means 'dismissed' or 'cast away'.
[LAM.2.15] They placed their palms upon you, all the travelers of the road; they bowed and lifted their heads over the daughter of Jerusalem, this city which they call a beautiful jest, a delight to all the earth. [§]
safku alayich kappayim kol-ovrei derekh sharku vayanu'u rosham al-bat yerushalam hazot ha'ir sheyomru kelilat yofi mashosh lekol-haaretz.
'safku' means 'they placed', 'alayich' means 'upon you (feminine)', 'kappayim' means 'palms', 'kol-ovrei' means 'all those who pass', 'derekh' means 'the road', 'sharku' means 'they bowed', 'vayanu\'u' means 'and they lifted', 'rosham' means 'their heads', 'al-bat' means 'over the daughter', 'yerushalam' means 'Jerusalem', 'hazot' means 'this', 'ha'ir' means 'the city', 'sheyomru' means 'that they say', 'kelilat' means 'beautiful jest', 'yofi' means 'beauty', 'mashosh' means 'delight', 'lekol-haaretz' means 'to all the earth'. No divine name appears in this verse.
[LAM.2.16] They burst upon you with their mouths, all your enemies; they are silent and they scorched the tooth, they said we are accursed, only this day that we have brought him we found, we saw. [§]
patsu alayich piham kol-oyevayich sharaku vayacharqu-shen amru bilalanu ach ze hayom shekivinuhu matzanu rainu.
'patsu' means 'they burst' or 'they opened', 'alayich' means 'upon you', 'piham' means 'their mouths', 'kol-oyevayich' means 'all your enemies', 'sharaku' means 'they are silent' or 'they are deafened', 'vayacharqu' means 'and they scorched', 'shen' means 'the tooth', 'amru' means 'they said', 'bilalanu' means 'we have been cursed' or 'we are accursed', 'ach' means 'only', 'ze' means 'this', 'hayom' means 'the day', 'shekivinuhu' means 'that we have brought him' or 'that we have invited him', 'matzanu' means 'we found', 'rainu' means 'we saw'.
[LAM.2.17] Yahveh did what he was angry about in the fury of his word, which he commanded from the waters of the east; he destroyed and showed no mercy, and he made the enemy glad upon you, the mountains, the horn of your enemies. [§]
asah Yahveh asher zamam bi-tssa emrato asher tzivah mi-mei kedem haras velo chamal vayeshammach alayich oyev harim keren tzarayich.
'asah' means 'made' or 'did', 'Yahveh' is the proper name of God, 'asher' means 'that' or 'which', 'zamam' means 'was angry' or 'became angry', 'bi-tssa' means 'in anger' or 'in fury', 'emrato' means 'his word' or 'his utterance', 'tzivah' means 'he commanded', 'mi-mei kedem' means 'from the waters of the east', 'haras' means 'he destroyed' or 'he ruined', 'velo' means 'and not', 'chamal' means 'show mercy' or 'be merciful', 'vayeshammach' means 'and he made glad' or 'and he pleased', 'alayich' means 'upon you' (feminine), 'oyev' means 'enemy', 'harim' means 'mountains', 'keren' means 'horn' or 'peak', 'tzarayich' means 'your enemy' or 'your adversaries'.
[LAM.2.18] Shout of their heart to my Lord, the wall of the daughter of Zion, bring down like a river of tears day and night; do not give me a flood to you, do not be silent, daughter of your eye. [§]
Tsa'ak libbam el-Adonai chomat bat-Tzion horidi kanachal dim'ah yomam valayla al-tit'ni pugat lakh al-tiddom bat-einekh.
'Tsa'ak' means 'shout' or 'cry'; 'libbam' means 'their heart'; 'el-Adonai' means 'to my Lord' (Adonai is rendered as 'my Lord'); 'chomat' means 'wall' (the wall of); 'bat-Tzion' means 'daughter of Zion'; 'horidi' is an imperative meaning 'bring down'; 'kanachal' means 'like a river'; 'dim'ah' means 'tear' (singular); 'yomam' means 'day'; 'valayla' means 'and night'; 'al-tit'ni' means 'do not give me'; 'pugat' means 'flood' or 'torrent'; 'lakh' means 'to you' (feminine); 'al-tiddom' means 'do not be silent'; 'bat-einekh' means 'daughter of your eye', a poetic way of saying 'pupil'.
[LAM.2.19] Rise, rejoice at night to the head of the exiles; pour like water your heart before my Lord; lift to Him your hands upon the soul of your infants, the afflicted by hunger at the head of all corners. [§]
Kumi roni balaila lerosh ashmurot shifki kamayim livvekh nokhach penei Adonai sei elav kappayikh al-nephesh olalayikh haatupim b'raav b'rosh kol-chutzot.
'Kumi' means 'rise' (imperative feminine); 'Roni' means 'rejoice' (imperative feminine); 'balaila' means 'at night'; 'lerosh' means 'to the head'; 'ashmurot' means 'exiles' or 'the exiled ones'; 'shifki' means 'pour' (imperative feminine); 'kamayim' means 'like water'; 'livvekh' means 'your heart'; 'nokhach' means 'openly' or 'directly'; 'penei' means 'before the presence of'; 'Adonai' means 'my Lord'; 'sei' means 'lift' (imperative feminine); 'elav' means 'to Him'; 'kappayikh' means 'your hands'; 'al-nephesh' means 'upon the soul'; 'olalayikh' means 'your infants'; 'haatupim' means 'the afflicted' or 'the oppressed'; 'b'raav' means 'by hunger'; 'b'rosh' means 'at the head'; 'kol-chutzot' means 'all corners'.
[LAM.2.20] See Yahveh and look at whom you have offered thus; if women will eat their fruit, the offspring of the young, if he kills in the sanctuary of my Lord, priest and prophet. [§]
rehe Yahveh vehabita lemi olalta koh imtochalna nashim piryam ollei tifuchim imeyhareg bemikdash Adonai kohen venavi.
'rehe' means 'see', 'Yahveh' means the divine name YHVH, 'vehabita' means 'and look', 'lemi' means 'to whom', 'olalta' means 'you have offered/raised', 'koh' means 'thus', 'imtochalna' means 'if they will eat', 'nashim' means 'women', 'piryam' means 'their fruit', 'ollei' means 'those who bring up', 'tifuchim' means 'young ones', 'imeyhareg' means 'if he/she will kill', 'bemikdash' means 'in the sanctuary', 'Adonai' means 'my Lord', 'kohen' means 'priest', 'venavi' means 'and prophet'.
[LAM.2.21] They lay down to the earth crosswise, a youth and an old man, my virgins and my youths fell by the sword; you killed in a day of your anger, you slaughtered, you did not show mercy. [§]
Shekvu laaretz hutzot na'ar vezaken betulotai u'vachurai naf'lu becharev haragta beyom apekha tavakhta lo chamalta.
'Shekvu' means 'they lay down', 'laaretz' means 'to the earth', 'hutzot' means 'crosswise' or 'opposite sides', 'na'ar' means 'a youth', 'vezaken' means 'and an old man', 'betulotai' means 'my virgins', 'u'vachurai' means 'and my youths', 'naf'lu' means 'they fell', 'becharev' means 'by the sword', 'haragta' means 'you killed', 'beyom' means 'in a day', 'apekha' means 'of your anger', 'tavakhta' means 'you slaughtered', 'lo' means 'not', 'chamalta' means 'you showed mercy'.
[LAM.2.22] You shall call as the day of the appointed time, my dwelling around, and not was on the day indeed Yahveh fled and exposed, which I have breathed and multiplied my enemies, they are finished. [§]
tiqra keyom moed meguray misaviv velo hayah beyom af-yahveh palit vesarid asher-tippachti veribiti oyvi kilam
'tiqra' means 'you will call', 'keyom' means 'as the day', 'moed' means 'appointed time', 'meguray' means 'my dwelling', 'misaviv' means 'around', 'velo' means 'not', 'hayah' means 'was', 'beyom' means 'on the day', 'af-yahveh' means 'indeed Yahveh', 'palit' means 'fled', 'vesarid' means 'and exposed', 'asher-tippachti' means 'which I have breathed', 'veribiti' means 'and multiplied', 'oyvi' means 'my enemies', 'kilam' means 'they are finished'
LAM.3
[LAM.3.1] I, the man, saw poverty in his labor. [§]
Ani hagever raah oni be'shevet avrato.
'Ani' means 'I', 'hagever' means 'the man', 'raah' means 'saw', 'oni' means 'poverty' or 'affliction', 'be'shevet' means 'in the rod/ staff/ scepter', 'avrato' means 'his labor' or 'his service'.
[LAM.3.2] My sign I will lead, and it walked in darkness and not light. [§]
Oti nahag vayolach choshech velo-or.
'Oti' means 'my sign' (ot + i), 'nahag' means 'I will conduct' or 'I will lead', 'vayolach' means 'and (he/it) walked', 'choshech' means 'darkness', 've' is the conjunction 'and', 'lo' means 'not', and 'or' means 'light'.
[LAM.3.3] Only in me shall Yahveh turn his hand all day. [§]
Ach bi yashuv yahapoch yado kol-hayom.
'Ach' means 'only', 'bi' means 'in me' or 'with me', 'yashuv' means 'will return' or 'will turn back', 'yahapoch' is a verb formed with the divine name 'Yah' (short for YHVH) plus the verb 'hapoch' meaning 'to turn', thus 'Yahveh will turn', 'yado' means 'his hand', 'kol-hayom' means 'all the day' (the whole day). The divine name YHVH is rendered as 'Yahveh' per the given translation rule.
[LAM.3.4] My flesh and my skin broke my bones. [§]
billa beshari veori shivar atzmotay.
'billa' is the Hebrew word בִּלָּה, here understood as a possessive form meaning 'my' (referring to the speaker's body). 'beshari' comes from בְשָׂרִי, meaning 'my flesh'. 'veori' is וְעוֹרִי, meaning 'and my skin'. 'shivar' is שִׁבַּר, a verb meaning 'break' or 'broke'. 'atzmotay' is עַצְמוֹתָי, meaning 'my bones'. Putting the words together gives a literal sense of the speaker describing his own bodily parts being broken.
[LAM.3.5] He built upon me and lifted his head and hung. [§]
bana alai vayakaf rosh uteleah.
'bana' means 'he built', 'alai' means 'upon me' or 'over me', 'vayakaf' means 'and he lifted' or 'and he turned', 'rosh' means 'head', 'uteleah' means 'and he hung'.
[LAM.3.6] In darkness he has laid me down among the dead. [§]
b'machashkim hoshivani kemeitei olam.
'b'' means 'in', 'machashkim' means 'darkness', together forming 'b'machashkim' = 'in darkness'. 'hoshivani' is the verb 'has laid me down' or 'has caused me to lie'. 'kemeitei' combines the prefix 'ke' meaning 'like' with 'meitei' meaning 'the dead', so it means 'like the dead'. 'olam' means 'everlasting' or 'world', here used to convey 'of the world' or 'eternal', reinforcing the sense of the dead. The whole phrase therefore expresses a state of being laid down in darkness among those who are dead.
[LAM.3.7] He grew in my presence and I will not go out; he burdens my snake. [§]
gadar baadi velo etse hichbid nehashti.
'gadar' means 'he grew' or 'he became great', 'baadi' means 'in my presence', 'velo' means 'and not', 'etse' means 'I will go out' (first person future negative context), 'hichbid' means 'he burdens' or 'makes heavy', 'nehashti' means 'my snake' (from 'nachash' = snake plus first person possessive).
[LAM.3.8] Even if I cry out and I plead, I will set my prayer. [§]
Gam ki ez'aq va'ashave satam tefillati.
'Gam' means 'also' or 'even'; 'ki' means 'because' or 'if'; 'ez'aq' is the first person singular verb 'I will cry out'; 'va'ashave' is a conjunction plus verb 'and I will plead'; 'satam' is a verb meaning 'I will set' or 'place'; 'tefillati' means 'my prayer'.
[LAM.3.9] My ways are enlarged with a blade; my paths are crooked. [§]
gadar derakhai begazit netivotai ivah.
'gadar' means 'enlarged' or 'made wide', 'derakhai' means 'my ways', 'begazit' means 'with a blade' or 'with a scabbard', 'netivotai' means 'my paths', 'ivah' means 'crooked' or 'perverse'. The sentence conveys that the speaker's ways are expanded by a weapon, yet the speaker's paths are twisted.
[LAM.3.10] A bear, a raven; it is my lion in secret. [§]
Dov orev hu li aryeh be-mistarim.
'Dov' means 'bear', 'orev' means 'raven', 'hu' means 'he' or 'it', 'li' means 'to me' or 'my', 'aryeh' means 'lion', 'be-mistarim' means 'in hidden places' or 'in secrecy'.
[LAM.3.11] My ways are crooked, and he confounded me; he placed me in the heavens. [§]
derachai sorer ve-yefashcheyni samani shomem.
'derachai' means 'my ways', 'sorer' means 'crooked' or 'perverse', 've-yefashcheyni' means 'and he caused me to stumble' or 'confounded me', 'samani' means 'he set me' or 'he placed me', 'shomem' means 'in the heavens' or 'heavenly'.
[LAM.3.12] He extended his bow and set me like a missile to the point. [§]
Darakh kash-to vayatziveni kamatara lahets.
'Darakh' means 'he stretched' or 'he extended'. 'Kash-to' means 'his bow' (the word 'kash' is bow, with the suffix '-to' meaning his). 'Vayatziveni' means 'and he set me' or 'and he placed me'. 'Kamatara' is a compound meaning 'like a missile' or 'like a spear', from the root 'matar' (to strike) used poetically for a swift projectile. 'Lahets' means 'to the point' or 'to the tip', indicating a precise aim.
[LAM.3.13] He brought in my vessels the sons of Ashpato. [§]
Hevi bekhilyotai bnei ashpato.
'Hevi' means 'he brought', 'bekhilyotai' means 'in my vessels' (be- = in/with, khilyot = vessels, -ai = my), 'bnei' means 'sons of', 'ashpato' is a proper name referring to Ashpato.
[LAM.3.14] I was a joke to all my people, their music all day. [§]
hayiti sechok lechol ami neginatam kol hayom.
'hayiti' means 'I was', 'sechok' means 'a joke' or 'scorn', 'lechol' means 'to all', 'ami' means 'my people', 'neginatam' means 'their music' or 'their chant', 'kol' means 'all', 'hayom' means 'the day'.
[LAM.3.15] He satisfied me with bitterness; He made me rejoice in suffering. [§]
Hisbi'i-ni bam merorim hirvani la'ana.
'Hisbi'i' means 'He satisfied', '-ni' means 'me', 'bam' means 'with', 'merorim' means 'bitterness', 'hirvani' means 'He made me rejoice', 'la'ana' means 'in suffering' or 'in affliction'.
[LAM.3.16] And he crushed my teeth with a grinding stone; he humbled me in ash. [§]
vayagres bechatatz shinnay hichpishani baefer.
'vayagres' means 'and he crushed', 'bechatatz' means 'with a grinding stone', 'shinnay' means 'my teeth', 'hichpishani' means 'he humbled me', 'baefer' means 'in ash'.
[LAM.3.17] And she abandoned from peace my soul; I married good. [§]
va-tiznach mishalom nafshi nashiti tovah.
'va-tiznach' means 'and she abandoned', 'mishalom' means 'from peace', 'nafshi' means 'my soul', 'nashiti' means 'I married', 'tovah' means 'good' (feminine).
[LAM.3.18] And I said, My eternity is lost, and I will endure from Yahveh. [§]
va'omar avad nitzchi ve'tochalti meiYahveh
'va'omar' means 'and I said', 'avad' means 'lost', 'nitzchi' means 'my eternity' (the word for 'eternal' with a first‑person possessive suffix), 've'tochalti' means 'and I will endure' (from the verb to endure or be patient), 'meiYahveh' means 'from Yahveh' (the divine name YHVH rendered as Yahveh). The final samekh (ס) is a scribal mark indicating a brief pause and is not rendered in the translation.
[LAM.3.19] Remember my rebel for an answer and head. [§]
Zekhar-ani umerudi la'ana varosh.
'Zekhar' means 'remember' (imperative). 'ani' is a possessive suffix meaning 'my'. 'umerudi' means 'and my rebel' (from the root merod, rebel). 'la'ana' means 'to answer' or 'for an answer'. 'varosh' means 'and head'.
[LAM.3.20] Remember, you will remember, and rejoice over me, my soul. [§]
Zachor tizkor ve-tashoch alai nafshi.
'Zachor' means 'remember' (imperative). 'tizkor' means 'you will remember' (future). 've' is the conjunction 'and'. 'tashoch' means 'you will rejoice' or 'you will be glad'. 'alai' means 'over me' or 'upon me'. 'nafshi' means 'my soul', with the first person singular possessive suffix.
[LAM.3.21] This I will answer to my heart, therefore I hope. [§]
Zot ashiv el libbi al ken ochil.
'Zot' means 'this', 'ashiv' means 'I will answer' or 'I will speak back', 'el' means 'to', 'libbi' means 'my heart', 'al ken' means 'because of that' or 'therefore', 'ochil' means 'I hope' or 'I look forward'. The phrase 'el libbi' is a poetic way of saying 'to my inner self' or 'to my heart'.
[LAM.3.22] The mercies of Yahveh are that they do not cease, and his compassion does not end. [§]
Hasdei Yahveh ki lo-tamu ki lo-kalu rachamav.
'Hasdei' means 'mercies' (grace, kindness), 'Yahveh' is the literal translation of the divine name YHVH, 'ki' means 'for' or 'because', 'lo-tamu' means 'they are not finished' or 'they do not cease', 'lo-kalu' means 'they are not exhausted', 'rachamav' means 'his compassion' (literally 'his love/mercy').
[LAM.3.23] New to the cattle, great is your faithfulness. [§]
Chadashim labbeqaarim rabbah emunatekha.
'Chadashim' means 'new' (plural), 'labbeqaarim' means 'to/for the cattle', 'rabbah' means 'great' or 'abundant', and 'emunatekha' means 'your faithfulness' (with the suffix -kha indicating 'your'). The phrase places the adjective 'rabbah' before the noun phrase, which in Hebrew can convey 'great is ...'.
[LAM.3.24] My portion is Yahveh, says my soul; therefore I hope for him. [§]
Chelki Yahveh amrah nafshi al-ken ocheil lo.
'Chelki' means 'my portion', 'Yahveh' is the literal translation of YHVH, 'amrah' means 'said' (used here as 'says'), 'nafshi' means 'my soul', 'al-ken' means 'therefore' or 'for that reason', 'ocheil' means 'I hope' or 'I trust', 'lo' means 'him' (objective pronoun).
[LAM.3.25] Good is Yahveh for the one who calls; the soul will seek him. [§]
Tov Yahveh le-kore le-nefesh tidreshenu.
'Tov' means 'good', 'Yahveh' is the literal translation of YHVH, 'le-kore' means 'to the one who calls', 'le-nefesh' means 'for the soul' or 'to the soul', 'tidreshenu' means 'you will seek him' (future 2nd person singular).
[LAM.3.26] Good and daring and silent for the salvation of Yahveh. [§]
tov ve-yachil ve-dumam li-tshuat Yahveh.
'tov' means 'good', 've-' means 'and', 'yachil' means 'daring' or 'brave', 've-' again means 'and', 'dumam' means 'silence' or 'quiet', 'li-' means 'for', 'tshuat' means 'salvation', 'Yahveh' is the literal translation of the divine name YHVH.
[LAM.3.27] It is good for a man because he will bear a burden in his youth. [§]
Tov lagaver ki yissa ol bin'uarav.
'Tov' means 'good', 'lagaver' means 'for the man', 'ki' means 'because', 'yissa' means 'will bear', 'ol' means 'burden', 'bin'uarav' means 'in his youth'.
[LAM.3.28] He will sit alone and be silent because he has taken it upon himself. [§]
Yesev badad ve-yidom ki natel alav.
'Yesev' means 'will sit', 'badad' means 'alone', 've' means 'and', 'yidom' means 'will be silent', 'ki' means 'because', 'natel' means 'has borne' or 'has taken upon himself', 'alav' means 'upon him'.
[LAM.3.29] May his mouth be given in dust; perhaps there is hope. [§]
Yitten beafar pihu, ulay yesh tikvah.
'Yitten' means 'will give' or 'may give' (3rd person singular imperfect), 'beafar' means 'in dust', 'pihu' means 'his mouth', 'ulay' means 'perhaps' or 'maybe', 'yesh' means 'there is', 'tikvah' means 'hope'.
[LAM.3.30] He will give to his striker to his cheek; he will be satisfied in mockery. [§]
yitten lemakkehu lechi yisba becherpah.
'yitten' means 'he will give', 'lemakkehu' means 'to his striker' (the one who strikes), 'lechi' means 'to his cheek' (le- is the preposition 'to' and chi denotes 'cheek'), 'yisba' means 'will be satisfied' or 'will be sated', 'becherpah' means 'in mockery' (be- is the preposition 'in' and cherpah denotes 'mockery' or 'derision').
[LAM.3.31] For my Lord will never abandon forever. [§]
Ki lo yiznach leolam Adonai.
'Ki' means 'for', 'lo' means 'not', 'yiznach' means 'he will abandon' or 'he will forsake', 'leolam' means 'ever' or 'forever', 'Adonai' means 'my Lord'.
[LAM.3.32] Because if guilt and mercy are as great as His lovingkindness. [§]
Ki im-hogah ve-richam kerov chasadav.
'Ki' means 'because', 'im' means 'if', 'hogah' means 'guilt' or 'injustice', 've' means 'and', 'richam' means 'mercy' or 'compassion', 'kerov' means 'as many as' or 'in great number', 'chasadav' means 'His lovingkindness' (the suffix '-av' indicates possession).
[LAM.3.33] Because he did not answer from his heart, and he struck the sons of man. [§]
Ki lo inna milibo vayagge b'nei ish.
"Ki" means "because", "lo" means "not", "inna" (from the verb *anan*) means "he answered" or "he replied", "milibo" means "from his heart", "vayagge" (from the verb *gagah*) means "and he struck" or "and he smote", "b'nei" means "sons of", and "ish" means "man". The final character "S" is a scribal notation and does not affect the meaning.
[LAM.3.34] to crush under his foot all the prisoners of the earth. [§]
le-dake tachat raglav kol asirei arets
'le-dake' means 'to crush', 'tachat' means 'under', 'raglav' means 'his foot', 'kol' means 'all', 'asirei' means 'prisoners (of)', 'arets' means 'the earth'. The phrase is a verb phrase expressing the action of crushing, with the objects placed in a construct state indicating the prisoners belong to the earth.
[LAM.3.35] to set the judgment of a man before the face of the Most High. [§]
lehatot mishpat-gever neged penei Elyon.
'lehatot' means 'to set down' or 'to bring before'; 'mishpat' means 'judgment' or 'law'; 'gever' means 'man' (so 'mishpat-gever' means 'the judgment of a man'); 'neged' means 'in front of' or 'against'; 'penei' means 'the face of' or 'before'; 'Elyon' means 'the Most High', a title for God.
[LAM.3.36] When a man is perverted in his dispute, my Lord does not see. [§]
Le'avet adam be'rivo Adonai lo ra'ah.
'Le'avet' means 'to cause to go astray' or 'to pervert', 'adam' means 'man' or 'a person', 'be'rivo' means 'in his dispute' or 'in his contention', 'Adonai' means 'my Lord' (according to the literal name translation rule), 'lo' means 'not', and 'ra'ah' means 'has seen' (past tense of 'to see').
[LAM.3.37] Who is this that said, and it happened, my Lord did not command. [§]
Mi zeh amar vattehi Adonai lo tzivah.
'Mi' means 'who', 'zeh' means 'this', 'amar' means 'said', 'vattehi' is a conjunction meaning 'and it became' or 'and it happened', 'Adonai' means 'my Lord', 'lo' means 'not', and 'tzivah' means 'ordered' or 'commanded'.
[LAM.3.38] From the mouth of the Most High, the evils and the good shall not go out. [§]
mi pi Elyon lo tetse ha raot ve ha tov.
'mi' means 'from', 'pi' means 'mouth', 'Elyon' means 'the Most High', 'lo' means 'not', 'tetse' means 'shall go out' or 'shall issue', 'ha raot' means 'the evils', 've' means 'and', 'ha tov' means 'the good'.
[LAM.3.39] What will make a living man, a strong one, weak over his sin. [§]
Mah-yit'onen adam chai gever al chatav.
'Mah' means 'what', 'yi-toh-nen' (yit'onen) is a verb meaning 'will cause to become weak' or 'will make feeble', 'adam' means 'man' or 'human', 'chai' means 'living' or 'alive', 'gever' means 'strong one' or 'mighty man', 'al' means 'over' or 'concerning', 'chatav' means 'his sin' (the suffix -av indicates 'his').
[LAM.3.40] Let us search our ways and investigate and return to Yahveh. [§]
Nachpesa dracheinu ve-nachkora ve-nashuva ad-Yahveh.
'Nachpesa' means 'let us search' or 'we shall seek', 'dracheinu' means 'our ways', 've' means 'and', 'nachkora' means 'let us investigate' or 'we will examine', another 've' means 'and', 'nashuva' means 'let us return' or 'we will return', 'ad' means 'to' or 'until', and 'Yahveh' is the literal translation of YHVH.
[LAM.3.41] Let us lift our hearts to the palms, to God in the heavens. [§]
Nissa levaveinu el-kappayim el El ba-shamayim.
'Nissa' means 'let us lift', 'levaveinu' means 'our hearts', 'el' (first) means 'to', 'kappayim' means 'palms', 'el' (second) means 'to', 'El' means 'God', 'ba-shamayim' means 'in the heavens'.
[LAM.3.42] We have sinned and become angry; you have not forgiven. [§]
Nachnu pashanu umarinu atah lo salachta.
'Nachnu' means 'we', 'pashanu' means 'we have transgressed or sinned', 'umarinu' means 'and we have become angry', 'atah' means 'you', 'lo' means 'not', 'salachta' means 'you have forgiven'.
[LAM.3.43] She plotted in anger and pursued us; you killed, you showed no mercy. [§]
sakotah baaf vatirdefenu haragta lo chamalta.
'sakotah' means 'she plotted', 'baaf' means 'in anger', 'vatirdefenu' means 'and pursued us', 'haragta' means 'you killed', 'lo' means 'not', 'chamalta' means 'you showed mercy' or 'you were merciful'.
[LAM.3.44] Covering in a cloud to you from passing prayer. [§]
Sakkotah be'anan lakh me'avor tefilah.
'Sakkotah' means 'covering' or 'she/he/it covers', 'be'anan' means 'in a cloud', 'lakh' means 'to you' (feminine singular), 'me'avor' means 'from passing' or 'to pass over', 'tefilah' means 'prayer'.
[LAM.3.45] You will make us a drag and a burden in the midst of the peoples. [§]
sechi u-maos teshimenu bekerav haamim.
'sechi' means 'drag' (imperative verb), 'u-maos' means 'and a burden', 'teshimenu' means 'you will place us', 'bekerav' means 'in the midst', 'haamim' means 'the peoples'.
[LAM.3.46] They have broken [scattered] their mouths against us, all our enemies. [§]
patsu aleinu pihem kol-oyveinu.
'patsu' means 'they have broken' or 'they have scattered', 'aleinu' means 'against us' or 'on us', 'pihem' means 'their mouths', 'kol' means 'all', 'oyveinu' means 'our enemies'.
[LAM.3.47] Fear and terror were for us the lifting and the breaking. [§]
pachad vafachat hayah lanu hashayet vashaver.
'pachad' means 'fear' or 'terror', 'vafachat' means 'and terror' (a repeated form for emphasis), 'hayah' means 'was' or 'became', 'lanu' means 'to us' or 'for us', 'hashayet' means 'the lifting' or 'the raising', and 'vashaver' means 'the breaking'.
[LAM.3.48] The streams of water will fall from my eye upon the broken daughter of my people. [§]
Palgei-mayim terad eini al shever bat ami.
'Palgei' means 'streams', 'mayim' means 'water', together 'streams of water'. 'Terad' means 'will descend' or 'will fall'. 'Eini' means 'my eye' (possessive). 'Al' means 'upon' or 'on'. 'Shever' means 'broken' or 'shattered', here used as a noun 'the broken [one]'. 'Bat' means 'daughter'. 'Ami' means 'my people'. The phrase thus depicts tears falling upon the broken daughter of my people.
[LAM.3.49] My eye is twisted, and it will not resemble anything from without fissures. [§]
Eyni nigrah velo tidmeh meeynn hafugot.
'Eyni' means 'my eye', 'nigrah' means 'is twisted' or 'is wry', 'velo' means 'and not', 'tidmeh' means 'you will resemble' in the negative sense 'will not resemble', 'meeynn' means 'from without' or 'from nothing', 'hafugot' is a plural noun meaning 'breaks', 'splits' or 'fissures'.
[LAM.3.50] Until he looks and is seen Yahveh from the heavens. [§]
ad yashkif ve yera Yahveh mishamayim
'ad' means 'until', 'yashkif' means 'he will look' or 'he will gaze', 've' means 'and', 'yera' means 'he will be seen' or 'appear', 'Yahveh' is the literal translation of YHVH, 'mi' means 'from', 'shamayim' means 'the heavens'.
[LAM.3.51] My eye is weary for my soul from all the daughters of my city. [§]
Eyni ol'lah le-nafshi mikol benot iri.
'Eyni' means 'my eye', 'ol'lah' means 'is weary' or 'is exhausted', 'le-nafshi' means 'for my soul', 'mikol' means 'from all', 'benot' means 'daughters' (female inhabitants), 'iri' means 'of my city'.
[LAM.3.52] Hunter, my hunter, like a bird, my enemies are worthless. [§]
Tsod tsoduni ka-tzippor oyvai chinam.
'Tsod' means 'hunter' or the imperative 'hunt'. 'Tsoduni' means 'my hunter' (possessive form of 'hunter'). 'Ka' is the preposition 'like' or 'as'. 'Tzippor' means 'bird'. 'Oyvai' means 'my enemies' (plural of 'enemy' with first‑person possessive). 'Chinam' comes from the root ח‑נ‑ם meaning 'worthless' or 'in vain', used here to describe the enemies as having no value. The phrase strings these ideas together in a poetic way.
[LAM.3.53] They have pierced my life in the pit and they have thrown a stone at me. [§]
Tsametu babbor chayai vayadu even bi.
'Tsametu' means 'they have cut' or 'they have pierced', 'babbor' means 'in the pit', 'chayai' means 'my life', 'vayadu' means 'and they have thrown', 'even' means 'stone', 'bi' means 'against me' or 'in me'.
[LAM.3.54] Look, water upon my head; I said, I was cut. [§]
tzapu-mayim al-roshi amarti nigzarti
'tzapu-mayim' means 'look water' (imperative 'look!' followed by 'water'), 'al-roshi' means 'upon my head', 'amarti' means 'I said', 'nigzarti' means 'I was cut off' or 'I was cut', the final letter 'samekh' (s) is a scribal notation and does not affect the meaning.
[LAM.3.55] I called your name, Yahveh, from the depths. [§]
Karati shimeka Yahveh mibbor tachtiyot.
"Karati" means "I called", "shimeka" means "your name", "Yahveh" is the literal translation of YHVH, "mibbor" means "from a pit", "tachtiyot" means "lower places" or "depths".
[LAM.3.56] My voice you have heard; do not conceal your ear from my consolation and my lament. [§]
Qoli shamata al-ta'lem oznekha le-ravchati le-shavati.
'Qoli' means 'my voice', 'shamata' means 'you have heard' (second person masculine singular), 'al-ta'lem' means 'do not conceal', 'oznekha' means 'your ear', the prefix 'le-' adds the sense of 'to' or 'for', 'ravchati' means 'my consolation', and 'shavati' means 'my lament' or 'my complaint'.
[LAM.3.57] You approached on the day I will call you, you said, do not be afraid. [§]
Karavta be yom ekra'ekha amarta al-tira.
'Karavta' means 'you drew near' or 'you approached', 'be' means 'in' or 'on', 'yom' means 'day', 'ekra'ekha' means 'I will call you', 'amarta' means 'you said', 'al-tira' means 'do not be afraid'.
[LAM.3.58] You have increased, my Lord, my disputes of my soul; you have redeemed my life. [§]
Ravta Adonai ribei nafshi gaalta chayai.
'Ravta' means 'you have increased' or 'you are great', 'Adonai' means 'my Lord', 'ribei' means 'my disputes' or 'the quarrels', 'nafshi' means 'my soul', 'gaalta' means 'you have redeemed', 'chayai' means 'my life'.
[LAM.3.59] Yahveh saw my iniquity; judge my judgment. [§]
raita Yahveh avvatati shafatah mishpati.
'raita' means 'you saw' (second person masculine past), used here with the subject Yahveh to mean 'Yahveh saw'. 'Yahveh' is the literal rendering of the divine name YHWH. 'avvatati' means 'my iniquity' (the noun avva with the first‑person singular possessive suffix). 'shafatah' means 'judge' (imperative feminine singular, a command to the LORD). 'mishpati' means 'my judgment' (the noun mishpat with the first‑person singular possessive suffix).
[LAM.3.60] You have seen all their vengeance; all their thoughts are mine. [§]
Ra'itah kol-nikmatam kol-machshavotam li.
'Ra'itah' means 'you have seen' (feminine singular), 'kol' means 'all', 'nikmatam' means 'their vengeance', the second 'kol' again means 'all', 'machshavotam' means 'their thoughts' or 'their schemes', and 'li' means 'to me' or 'mine'.
[LAM.3.61] You have heard their scorn, Yahveh, all their thoughts against me. [§]
Shamarta cherpatam Yahveh kol-machshavotam alai.
'Shamarta' means 'you have heard', 'cherpatam' means 'their scorn' or 'their contempt', 'Yahveh' is the literal name of God (YHVH), 'kol' means 'all', 'machshavotam' means 'their thoughts' or 'their plans', and 'alai' means 'against me' or 'upon me'.
[LAM.3.62] The lips of my mouth and their sighs are upon me all day. [§]
Siftei kamai vehegyonam alai kol-hayom.
'Siftei' means 'the lips of', 'kamai' means 'my mouth', 'vehegyonam' means 'and their sighs', 'alai' means 'upon me' or 'on me', 'kol' means 'all', 'hayom' means 'the day'. Together the phrase reads: "the lips of my mouth and their sighs are upon me all day".
[LAM.3.63] They sat and rose, behold, I am their player. [§]
shivtam v'kimotam habitta ani manginatam.
'shivtam' means 'they sat', 'v'kimotam' means 'and they rose/stood', 'habitta' means 'look!' (imperative), 'ani' means 'I', 'manginatam' means 'their playing' or 'my playing of them' (from the root for music or instrument).
[LAM.3.64] Yahveh will repay them according to the work of their hands. [§]
Tashiv lahem gemul Yahveh ke maaseh yedeihem.
'Tashiv' means 'he will repay', 'lahem' means 'to them', 'gemul' means 'recompense', 'Yahveh' is the literal translation of the divine name YHWH, 'ke' means 'according to', 'maaseh' means 'the work', 'yedeihem' means 'of their hands'.
[LAM.3.65] You will give them a heart shield, your offering to them. [§]
Titten lahem meginnat-lev ta'alatkha lahem.
'Titten' means 'you will give', 'lahem' means 'to them', 'meginnat-lev' means 'shield of heart', 'ta'alatkha' means 'your offering', the second 'lahem' repeats 'to them'.
[LAM.3.66] You will pursue with anger and eradicate them from beneath the heavens of Yahveh. [§]
tirdef be'af ve-tashmidem mitachat shmei Yahveh
'tirdef' means 'you will pursue', 'be'af' means 'with anger', 've-tashmidem' means 'and (you) will eradicate them', 'mitachat' means 'from beneath', 'shmei' means 'the heavens of', 'Yahveh' is the literal translation of YHVH, and 'pe' is a paragraph marker that carries no lexical meaning.
LAM.4
[LAM.4.1] How will gold be brought forth, melted the copper the good, will be poured out holy stones at the top of all corners. [§]
Eichah yuam zahav yishne ha-kettem ha-tov tishtapeknah avnei-kodesh be-rosh kol-chutzot.
'Eichah' means 'how', 'yuam' is a verb meaning 'will be brought forth' or 'will arise', 'zahav' means 'gold', 'yishne' means 'will be melted', 'ha-kettem' means 'the copper' (or a metal alloy), 'ha-tov' means 'the good', 'tishtapeknah' means 'will be poured out', 'avnei-kodesh' means 'stones of holiness' (holy stones), 'be-rosh' means 'at the head' or 'on the top', 'kol-chutzot' means 'all corners'.
[LAM.4.2] The precious sons of Zion, the chosen ones in the field, how are they counted among the artisans of the Creator's work. [§]
Bnei Zion haikarim hamesulaim bapaz eikha necheshu lenivlei-cheresh maaseh ydei yotser.
'Bnei Zion' means 'sons of Zion', 'haikarim' means 'the precious', 'hamesulaim' means 'the appointed' or 'chosen', 'bapaz' means 'in the field' (paz can mean a field or a place of activity), 'eikha' means 'where' or 'how', 'necheshu' means 'they were counted' or 'considered', 'lenivlei-cheresh' combines 'lenivlei' (for the workers) with 'cheresh' (craft; here rendered as 'the craftspersons' or 'the artisans'), 'maaseh' means 'work' or 'deed', 'ydei' means 'of the hand' (hands of), and 'yotser' means 'Creator'. The verse therefore speaks of the valued sons of Zion, the chosen ones in their field, questioning how they are regarded among the artisans who work at the Creator's handiwork.
[LAM.4.3] Even the sea monster has been split; they have cast out its residents, the daughter of my people to the cruel, like goats in the desert. [§]
gam-tannin chaltzu shad heyniku gureihen bat-ami leachzar kayenim bamidbar.
'gam-tannin' means 'also the sea monster' (gam = also, tannin = sea monster). 'chaltzu' is the verb 'they have cut' or 'they have split'. 'shad' is a noun meaning 'field' or 'plain'. 'heyniku' is a verb form meaning 'they have cast out' or 'they have driven'. 'gureihen' is the plural noun 'their residents' (guri = resident, -ehen = their). 'bat-ami' means 'the daughter of my people' (bat = daughter, ami = my people). 'leachzar' is a prepositional phrase meaning 'to the cruel' or 'to harshness' (le = to, achzar = cruelty). 'kayenim' is a comparative noun 'like the goats' (ka = like, yenim = goats). 'bamidbar' means 'in the desert' (ba = in, midbar = desert). The verse is rendered literally, preserving the imagery of a sea monster, the scattering of peoples, and the comparison to goats in a desert setting.
[LAM.4.4] It clung to the tongue of the young bird to its throat in the dry; children asked for bread, there was none for them. [§]
davak le'shon yonk el-chiko batzama olalim sha'alu lechem poresh ein lahem.
'davak' means 'clung', 'le'shon' means 'to the tongue', 'yonk' means 'a young bird or pigeon', 'el-chiko' means 'to its throat', 'batzama' means 'in the dry (place)', 'olalim' means 'children', 'sha'alu' means 'they asked', 'lechem' means 'bread', 'poresh' means 'there is', 'ein' means 'not', 'lahem' means 'for them'.
[LAM.4.5] The eaters for the feasts breathed in the outskirts; the faithful, upon the tola, embraced the spreads. [§]
haokhlim lemaadanim nashamu bachutzot haemunim alei tola chibbu ashpatttot samekh
'haokhlim' means 'the eaters', 'lemaadanim' means 'for feasts' or 'to the banquets', 'nashamu' means 'they breathed', 'bachutzot' means 'in the outskirts', 'haemunim' means 'the faithful', 'alei' means 'upon' or 'over', 'tola' is a difficult word that may mean 'shag' or a lowly thing, 'chibbu' means 'they embraced', 'ashpatttot' means 'spreads' or 'blankets', 'samekh' is a scribal marker indicating the end of the line.
[LAM.4.6] And the iniquity of the daughter of my people grew larger than the sin of Sodom, the overturning as swift as a moment, and no hands entered it. [§]
Vayyigdal avon bat-ami mechatat Sedom hahafukah kemo-reg'a velo-chalu bah yadayim.
'Vayyigdal' means 'and (it) grew great', 'avon' means 'iniquity' or 'sin', 'bat-ami' means 'the daughter of my people', 'mechatat' means 'from the sin of', 'Sedom' is the name 'Sodom', 'hahafukah' means 'the overturning' or 'the disaster', 'kemo-reg'a' means 'like a moment' (an idiom for something happening swiftly), 'velo-chalu' means 'and (they) have not entered', 'bah' means 'in it', 'yadayim' means 'hands'. The phrase 'hahafukah kemo-reg'a' is an idiom describing a sudden turning or collapse that occurs as quickly as a breath.
[LAM.4.7] Purify her Nazirite from snow; shine from milk; they redden bone from pearls, sapphire their edge. [§]
Zakku nezier'eha misheleg tsachu mehalav admu etzem mipninim sappir gizratam.
'Zakku' means 'purify' (imperative plural), 'nezier' means 'Nazirite' (one who has taken a vow of separation), '-eha' is the suffix 'her', so 'nezier'eha' = 'her Nazirite', 'misheleg' means 'from snow', 'tsachu' means 'shine' or 'be bright', 'mehalav' means 'from milk', 'admu' means 'they redden' or 'they become red', 'etzem' means 'bone', 'mipninim' means 'from pearls', 'sappir' means 'sapphire', and 'gizratam' means 'their cutting' or 'their edge'.
[LAM.4.8] Darkness from black became bright, they were not cut outside; the guard of their skin upon their bone was dry, it was like a tree. [§]
chashek mishchor ta'arom lo nikru bachutzot tzafad oram al-atsmam yavesh haya ka'etz.
'chashek' means 'darkness', 'mishchor' means 'from black', 'ta'arom' means 'they became bright', 'lo' means 'not', 'nikru' means 'they were cut', 'bachutzot' means 'outside', 'tzafad' means 'the guard', 'oram' means 'their skin', 'al-atsmam' means 'upon their bone', 'yavesh' means 'dry', 'haya' means 'was', 'ka'etz' means 'like a tree'.
[LAM.4.9] Good were the sword cutters more than the famine cutters, that they will become honored from the fields. [§]
Tovim hayu challei-cherev me challei raav shehem yazuvu medukkarem mitnuvot sadei.
'Tovim' means 'good' or 'beneficial', 'hayu' means 'they were', 'challei-cherev' means 'cutters of sword' (literally those who cut with a sword), 'me' is a comparative particle meaning 'more than', 'challei raav' means 'cutters of famine' (those who cut or cause famine), 'shehem' means 'that they', 'yazuvu' means 'will return' or 'will turn back', 'medukkarem' means 'honored' or 'distinguished', 'mitnuvot' means 'from the (plural) fields' (literally 'of the fields'), and 'sadei' means 'fields'.
[LAM.4.10] The hands of compassionate women, in slaying their children, were to make them barren in the breaking of the daughter of my people. [§]
Ydei nashim rachamniyot bishlu yaldeihen hayu levarot lamo beshever bat-ami
'Ydei' means 'hands of', 'nashim' means 'women', 'rachamniyot' means 'compassionate' or 'merciful' (feminine plural), 'bishlu' means 'in their killing' (from a verb meaning to slay), 'yaldeihen' means 'their children', 'hayu' means 'were', 'levarot' means 'to become barren' or 'to cause to be barren', 'lamo' means 'for them', 'beshever' means 'in breaking' or 'in the destruction', 'bat-ami' means 'the daughter of my people'.
[LAM.4.11] Yahveh finished his anger, poured out the fury of his wrath, and kindled a fire in Zion, and it ate its foundations. [§]
Killa Yahveh et-chamatoyo shaphach charon apo vayyatset esh be-Tzion vato'chel yesodoteha.
'Killa' means 'finished' or 'ended', 'Yahveh' is the literal translation of YHVH, 'et-chamatoyo' means 'his anger' (et is the direct object marker, chamat = anger, yo = his), 'shaphach' means 'poured out', 'charon' means 'fury' or 'wrath', 'apo' means 'of his breath' (apo = his nostrils/anger), 'vayyatset' means 'and he kindled', 'esh' means 'fire', 'be-Tzion' means 'in Zion', 'vato'chel' means 'and it ate', 'yesodoteha' means 'its foundations' (yesod = foundation, -oteha = its).
[LAM.4.12] We have not believed the kings of the earth and all the dwellers of the world, because a foe and an enemy will come at the gates of Jerusalem. [§]
Lo he'eminu malchei eretz vechol yoshve tevel ki yavo tzar veoyev be'sha'arei Yerushalayim.
'Lo' means 'not', 'he'eminu' means 'we have believed' (negated here as 'we have not believed'), 'malchei' means 'kings', 'eretz' means 'earth' or 'land', 'vechol' means 'and all', 'yoshve' means 'dwellers' or 'inhabitants', 'tevel' means 'the world', 'ki' means 'because' or 'that', 'yavo' means 'will come', 'tzar' means 'foe' or 'enemy', 'veoyev' means 'and opponent' or 'enemy', 'be'sha'arei' means 'at the gates of', and 'Yerushalayim' means 'Jerusalem'.
[LAM.4.13] From the sin of her prophets, the sins of her priests, those who pour in her midst the blood of the righteous. [§]
Mechatat neviyeha avonot kohaneha hashofkim bekirbah dam tzadikim.
'Mechatat' means 'from the sin', 'neviyeha' means 'her prophets', 'avonot' means 'sins', 'kohaneha' means 'her priests', 'hashofkim' means 'those who pour', 'bekirbah' means 'in her midst', 'dam' means 'blood', 'tzadikim' means 'the righteous'.
[LAM.4.14] The blind have moved in the outskirts; they will redeem in blood, and without being able they will touch in their garments. [§]
Na'u ivrim bachutzot nega'alu ba dam belo yuchlu yiggu bilvusheihem.
'Na\'u' means 'they moved' or 'they have been shaken', 'ivrim' means 'the blind', 'bachutzot' means 'in the outskirts' or 'in the outer places', 'nega'alu' (from the root ga'al) means 'they will redeem' or 'they will bring vengeance', 'ba dam' means 'in blood' or 'with blood', 'belo' means 'without', 'yuchlu' means 'they can' or 'they are able', 'yiggu' means 'they will touch', 'bilvusheihem' means 'in their clothing' or 'in their garments'.
[LAM.4.15] Turn away, unclean, they called him: turn away, turn away, do not touch, because they fled, also they fled; they said among the nations they will not dwell. [§]
suru tame karu lamo suru suru al-tigagu ki natsu gam-nau amru bagoyim lo yosifu lagur
'suru' means 'turn away', 'tame' means 'impure', 'karu' means 'call', 'lamo' means 'to him or them', 'al-tigagu' means 'do not touch', 'ki' means 'because', 'natsu' means 'they fled', 'gam-nau' means 'also they fled', 'amru' means 'they said', 'bagoyim' means 'among the nations', 'lo' means 'not', 'yosifu' means 'they will add/continue', 'lagur' means 'to dwell'
[LAM.4.16] The face of Yahveh, their portion, will not be increased; He will not look upon them. The face of priests will not be lifted; elders will not show mercy. [§]
p'nei Yahveh chilkam lo yoshif lehabitam p'nei kohanim lo nasu zeqenim lo chananu.
'p'nei' means 'the face of', 'Yahveh' is the literal name for YHVH, 'chilkam' means 'their portion', 'lo' means 'not', 'yoshif' means 'will add', 'lehabitam' means 'to look upon them', 'p'nei' again 'the face of', 'kohanim' means 'priests', 'lo' again 'not', 'nasu' means 'they will lift/raise', 'zeqenim' means 'elders', 'lo' again 'not', 'chananu' means 'they showed grace/mercy'.
[LAM.4.17] Our eyes are still weary, looking toward our help in vain; we have watched in our gazing toward a nation that has no savior. [§]
Odenu tichlena einenu el ezrateinu havel be-tzipiyatenu tzippinu el goy lo yosha.
'Odenu' means 'still', 'tichlena' means 'will be exhausted', 'einenu' means 'our eyes', 'el' means 'toward', 'ezrateinu' means 'our help', 'havel' means 'vanity' or 'emptiness', 'be-tzipiyatenu' means 'in our gazing', 'tzippinu' means 'we have watched', 'el' again means 'toward', 'goy' means 'nation', 'lo' means 'not', 'yosha' means 'savior' or 'deliverer'.
[LAM.4.18] Our steps are swift, our walking in our broad places; our end has drawn near, they have filled our days because our end has come. [§]
tsadu tzeadenu milechet birchovoteinu karav kitsenu malu yamenu ki-ba kitsenu.
'tsadu' means 'our steps are swift', 'tzeadenu' means 'our walking', 'milechet' means 'in walking', 'birchovoteinu' means 'in our broad places', 'karav' means 'has drawn near', 'kitsenu' means 'our end', 'malu' means 'they have filled', 'yamenu' means 'our days', 'ki-ba' means 'because', 'kitsenu' again means 'our end'.
[LAM.4.19] Things were pursuing us from the heavens; upon the mountains they burned us, and in the desert they gathered for us. [§]
Kalim hayu rodfeinu minisheri shamayim al-heharim delaknu bamidbar arvu lanu.
'Kalim' means 'things' or 'words', plural of kal. 'Hayu' means 'they were'. 'Rodfeinu' means 'pursuing us' (rod-fah with first person plural object). 'Minisheri' is a construct meaning 'from the shining ones' or 'from the light', here understood as 'from the heavens'. 'Shamayim' means 'heavens'. 'Al-heharim' means 'upon the mountains' (al = on/upon, ha-harim = the mountains). 'Delaknu' means 'they burned us' or 'they kindled us' (from dalak, to scorch). 'Bamidbar' means 'in the desert'. 'Arvu' means 'they gathered' or 'they assembled'. 'Lanu' means 'to us' or 'for us'.
[LAM.4.20] The spirit of our breath, the anointed Yahveh, is captured in their destruction, which we said we will live in its shade among the nations. [§]
Ruach apeinu meshiah Yahveh nilkad bishchitotam asher amarnu betzilo nichye bagoyim.
'Ruach' means 'spirit' or 'breath', 'apeinu' means 'our breath' (literally 'of our nostrils'), 'meshiah' means 'the anointed one', 'Yahveh' is the literal translation of the divine name YHWH, 'nilkad' means 'is captured' or 'is seized', 'bishchitotam' means 'in their destruction', 'asher' means 'that' or 'which', 'amarnu' means 'we said', 'betzilo' means 'in its shade', 'nichye' means 'we shall live', and 'bagoyim' means 'among the nations'.
[LAM.4.21] Rejoice and be glad, daughter of Edom, I have dwelt in the land of Uz; also over you a cup will pass, you will become drunk and you will become angry. [§]
sisi ve-simchi bat-Edom yosheveti be-eretz u tz gam alayich ta'aver-kos tishkri ve-titar'i.
'sisi' means 'rejoice', 've-simchi' means 'and be glad', 'bat-Edom' means 'daughter of Edom', 'yosheveti' means 'I have dwelt' (first person singular perfect), 'be-eretz' means 'in the land', 'utz' is a proper name 'Uz', 'gam' means 'also', 'alayich' means 'upon you' or 'over you', 'ta'aver-kos' means 'a cup will pass', 'tishkri' means 'you will become drunk' (from shakar), 've-titar'i' means 'and you will become angry' (from taar).
[LAM.4.22] Your sin is complete, O daughter of Zion; it will not add to your exposure. He punished your sin, O daughter of Edom; it was revealed concerning your sins. [§]
tam avonekh bat tzion lo yosif lehaglotakh pakad avonekh bat edom gilla al chatotayikh.
'tam' means 'complete' or 'finished', 'avonekh' means 'your sin' (feminine singular), 'bat' means 'daughter', 'tzion' means 'Zion', together 'bat tzion' is 'daughter of Zion'. 'lo' means 'not', 'yosif' means 'will add' or 'will increase', 'lehaglotakh' means 'to expose you' or 'to reveal you'. 'pakad' means 'he punished' or 'he avenged', 'avonekh' again 'your sin'. 'bat' means 'daughter', 'edom' means 'Edom', so 'bat edom' is 'daughter of Edom'. 'gilla' means 'revealed' or 'made known', 'al' means 'upon' or 'concerning', 'chatotayikh' means 'your sins' (plural). The verse therefore speaks of the completed sin of the daughter of Zion, which will not be further exposed, and of punishment of the sin of the daughter of Edom, which is revealed concerning her sins.
LAM.5
[LAM.5.1] Remember, Yahveh, what has become of us; look and see our shame. [§]
Zekhor Yahveh meh hayah lanu habita u're'eh et cherpatenu.
'Zekhor' means 'remember', 'Yahveh' is the literal translation of YHVH, 'meh' means 'what', 'hayah' means 'was' or 'has become', 'lanu' means 'to us' or 'for us', 'habita' is the imperative 'look', 'u're'eh' means 'and see', 'et' is a direct‑object marker with no English equivalent, 'cherpatenu' means 'our shame' or 'our disgrace'.
[LAM.5.2] Our inheritance has been turned over to foreigners; our houses to foreigners. [§]
Nachalateinu nehefkah lezarim bateinu lenachrim.
'Nachalateinu' means 'our inheritance', 'nehefkah' means 'has been turned' or 'is turned over', 'lezarim' means 'to foreigners', 'bateinu' means 'our houses', 'lenachrim' means 'to foreigners' (again). The verse states that the people's inheritance and homes have been given over to outsiders.
[LAM.5.3] We are orphans; there is no father, and our mothers are like widows. [§]
Yetomim hayinu ein av imoteinu ke'almanot.
'Yetomim' means 'orphans', 'hayinu' means 'we have become' or 'we are', 'ein' means 'there is none', 'av' means 'father', 'imoteinu' means 'our mothers', 'ke'almanot' means 'like widows'.
[LAM.5.4] We drank our waters with silver; our wood will come for a price. [§]
meymeinu bekesef shatinu etseinu bimchir yavohu.
'meymeinu' means 'our waters', 'bekesef' means 'with silver', 'shatinu' means 'we drank', 'etseinu' means 'our wood' or 'our rods', 'bimchir' means 'for a price', 'yavohu' means 'they will come'.
[LAM.5.5] Upon our necks we were pursued, we were weary, no relief for us. [§]
Al tsavareinu nirdapnu yaganu lo hunach-lanu.
'Al' means 'upon' or 'on'; 'tsavareinu' is the plural construct of 'tsavar' meaning 'neck', with the first person plural suffix, so 'our necks'; 'nirdapnu' is a passive form of the verb 'radaph' meaning 'to chase' or 'to pursue', thus 'we were pursued' or 'we were chased'; 'yaganu' comes from the verb 'yage' meaning 'to be tired' or 'to be weary', hence 'we were weary'; 'lo' means 'no' or 'not'; 'hunach-lanu' is from the verb 'hanach' meaning 'to rest' or 'to find relief', with the suffix '-lanu' meaning 'for us', so together 'no relief for us'.
[LAM.5.6] Egypt gave Assyria a hand to fill (its) bread. [§]
Mitzrayim natannu yad Ashur li'svo lechem.
'Mitzrayim' means 'Egypt', 'natannu' means 'they gave', 'yad' means 'hand' (often idiom for help or power), 'Ashur' means 'Assyria', 'li'svo' means 'to satisfy' or 'to fill', 'lechem' means 'bread'.
[LAM.5.7] Our fathers sinned; they are not; we have borne their sins. [§]
Avoteinu chatu einam anachnu avonoteihem savalnu.
'Avoteinu' means 'our fathers', 'chatu' means 'they sinned', 'einam' means 'they are not', 'anachnu' means 'we', 'avonoteihem' means 'their sins', 'savalnu' means 'we have borne'.
[LAM.5.8] Servants have ruled us, a breaker, there is none from their hand. [§]
Avadim mashlu banu porek ein miyadam.
'Avadim' means 'servants' or 'slaves', 'mashlu' is a verb meaning 'have ruled' or 'have dominated', 'banu' is a verb meaning 'we built' or 'we have made', 'porek' is a verb meaning 'breaks' or 'splits', 'ein' means 'there is no' or 'none', and 'miyadam' means 'from their hand' (mi = from, yad = hand, -am = their).
[LAM.5.9] In our soul a prophet for our bread because of the desert sword. [§]
B'nafsheinu navi lachmenu mip'nei cherav hamidbar.
'B'nafsheinu' means 'in our soul', 'navi' means 'prophet', 'lachmenu' means 'for our bread', 'mip'nei' means 'because of' or 'in front of', 'cherav' means 'sword', 'hamidbar' means 'the desert'.
[LAM.5.10] Our skin, like a furnace, is scorched because of the burning of hunger. [§]
Oreinu ke-tannur nikhmru mipnei zal'afot ra'av.
'Oreinu' means 'our skin', 'ke-tannur' means 'like a furnace', 'nikhmru' means 'they are burned' or 'are scorched', 'mipnei' means 'because of' or 'on account of', 'zal'afot' is a rare noun meaning 'scorchings' or 'burning', and 'ra'av' means 'hunger' or 'famine'.
[LAM.5.11] Women of Zion, be afflicted in veils in the cities of Judah. [§]
Nashim beTziyon innu beTulot beArei Yehudah.
'Nashim' means 'women', 'beTziyon' means 'in Zion' or 'of Zion', 'innu' is a second‑person plural imperative of the verb 'to afflict' meaning 'be afflicted' or 'be distressed', 'beTulot' means 'in veils' or 'in wrapped garments', and 'beArei Yehudah' means 'in the cities of Judah'.
[LAM.5.12] Princes were hung by their hands; the faces of the elders were not honored. [§]
sarim beyadam nitlu penei zekenim lo nehdaru.
"sarim" means "princes", "beyadam" means "by their hands", "nitlu" means "were hung", "penei" means "the faces of", "zekenim" means "elders", "lo" means "not", "nehdaru" means "were honored".
[LAM.5.13] Young men lifted the grindstone, and youths fell in the wood. [§]
Bachurim tchon nasu u-ne'arim ba-etz kashlu.
'Bachurim' means 'young men', 'tchon' means 'grindstone' (a stone used for grinding), 'nasu' means 'they lifted' or 'they bore', 'u-ne'arim' means 'and youths', 'ba-etz' means 'in the tree' or 'in the wood', 'kashlu' means 'they fell' or 'they were trampled'.
[LAM.5.14] The elders rested at the gate; the youths with their music. [§]
Zekenim mis'shaar shavtu, bachurim min'ginatam.
'Zekenim' means 'elders', 'mis'shaar' means 'from the gate', 'shavtu' means 'they rested', 'bachurim' means 'youths', 'min'ginatam' means 'from their music' or 'with their music'.
[LAM.5.15] Our joy has ceased, our heart has turned to mourning, our suffering. [§]
Shavat mesos libenu nehpach le'evil mecholenu.
'Shavat' means 'ceased' or 'has rested', 'mesos' means 'joy' (the noun for gladness), 'libenu' means 'our heart', 'nehpach' means 'has turned' or 'is turned', 'le'evil' means 'to mourning' (the state of lament), 'mecholenu' derives from the root meaning 'affliction' or 'pain' and is rendered here as 'our suffering' or 'our grief'.
[LAM.5.16] Our crown has fallen from our head, woe to us because we have sinned. [§]
Naflah ateret roshenu oy na lanu ki chatanu.
'Naflah' means 'has fallen', 'ateret' means 'crown', 'roshenu' means 'our head', 'oy na' means 'woe indeed', 'lanu' means 'to us', 'ki' means 'because', 'chatanu' means 'we have sinned'.
[LAM.5.17] On this, David was our heart; on these, our eyes grew dark. [§]
Al zeh hayah David libenu al elleh hashchu einenu.
'Al' means 'upon/about', 'zeh' means 'this', 'hayah' means 'was', 'David' is a personal name, 'libenu' means 'our hearts', 'al' means 'upon/about' again, 'elleh' means 'these', 'hashchu' means 'they became dark', 'einenu' means 'our eyes'.
[LAM.5.18] Upon the mountain of Zion, the heavens, foxes walked there. [§]
Al har-Tzion sheshames shualim hillu-bo.
'Al' means 'upon', 'har-Tzion' means 'the mountain of Zion', 'sheshames' means 'the heavens', 'shualim' means 'foxes', 'hillu-bo' means 'walked in it' or 'walked there'.
[LAM.5.19] You Yahveh forever will sit on your throne for generation after generation. [§]
Ata Yahveh leolam teshev kisacha ledor vador.
'Ata' means 'you', 'Yahveh' is the literal translation of the divine name YHWH, 'leolam' means 'forever', 'teshev' means 'will sit', 'kisacha' means 'your throne', 'ledor' means 'for a generation', 'vador' means 'and a generation' (together indicating 'for generation after generation').
[LAM.5.20] Why forever you forget us, you abandon us for a length of days. [§]
Lamah lanetzach tishkachenu ta'azveinu leorekh yamim.
'Lamah' means 'why', 'lanetzach' means 'forever', 'tishkachenu' means 'you forget us', 'ta'azveinu' means 'you abandon us', 'leorekh' means 'for a length', 'yamim' means 'days'.
[LAM.5.21] Turn us back, Yahveh, to you, and we will renew our days as of old. [§]
Hashiveinu Yahveh elaykha ve-nashuv chadash yameinu ke-kedem
'Hashiveinu' means 'turn us back' (from the verb shuv 'return'), 'Yahveh' is the literal name of God (YHVH), 'elaykha' means 'to you' (addressing God), 've-nashuv' means 'and we will return', 'chadash' means 'renew' or 'make new', 'yameinu' means 'our days', and 'ke-kedem' means 'as before' or 'as of old'.
[LAM.5.22] For if you have hated us, you have become angry against us greatly. [§]
Ki im maos meastanu katsaf-ta alenu ad meod.
'Ki' means 'for' or 'because', 'im' means 'if', 'maos' means 'hatred', 'meastanu' means 'you have hated us', 'katsaf-ta' means 'you have become angry', 'alenu' means 'against us', 'ad' means 'to' or 'until', 'meod' means 'greatly' or 'exceedingly'.