LAM (Lamentations)
LAM.1 • LAM.2 • LAM.3 • LAM.4 • LAM.5
LAM.1
[LAM.1.1] How does the city sit alone, great of people she was, like a widow? Great among the nations I ruled, in provinces she was for tribute. [§]
‘eykah yashvah badad ha’ir rabati am haytah k’almanah rabati bagoyim sarati bamedinot haytah lamas.
This verse uses several key names for God and describes a lament over a city. ‘eykah is an interrogative, meaning ‘how’. yashvah means ‘sat’, but in this context, expresses a state of being. badad means ‘alone’. ha’ir means ‘the city’. rabati am means ‘great of people’. haytah means ‘was’. k’almanah means ‘like a widow’. bagoyim means ‘among nations’. sarati means ‘I ruled’. bamedinot means ‘in provinces’. lamas means ‘for tribute’.
[LAM.1.2] She weeps, she will weep at night, and her tear is on her cheek. She has no comforter from all her lovers. All her friends betrayed her; they became to her enemies. [§]
bako tivkeh balilah vedim'ataha al lechayah ain-lah menachem mikal-ohaveha kal-re'eyha bagdu bah hayu lah le'oyvim.
This verse describes a woman weeping at night, without comfort from her lovers, because her friends have betrayed her and become her enemies. Each word is translated directly. 'Bako' is an adverb implying a manner of weeping. 'Tivkeh' is a verb meaning 'you will weep'. 'Balilah' means 'at night'. 'Vedim'ataha' means 'and her tear'. 'Al lechayah' means 'on her cheek'. 'Ain-lah' means 'she has no'. 'Menachem' means 'comforter'. 'Mikal-ohaveha' means 'from all her lovers'. 'Kal-re'eyha' means 'all her friends'. 'Bagdu bah' means 'they betrayed her'. 'Hayu lah le'oyvim' means 'they became to her enemies'.
[LAM.1.3] Judah was exiled from affliction and from much servitude. She dwelt among the nations and found no rest, for all her pursuers overtook her in distress. [§]
galta Yehudah me'oni umerov avodah hi yashvah bagoyim lo matza manoch kol rodefeiha hisiguha bein hametzarim.
This verse describes Judah’s exile. ‘Galta’ means ‘exiled’. ‘Yehudah’ is Judah. ‘Me’oni’ means ‘from affliction’. ‘Umerov avodah’ means ‘and from much servitude’. ‘Hi yashvah’ means ‘she dwelt’. ‘Bagoyim’ means ‘among the nations’. ‘Lo matza manoch’ means ‘she found no rest’. ‘Kol rodefeiha’ means ‘all her pursuers’. ‘Hisiguha’ means ‘overtook her’. ‘Bein hametzarim’ means ‘in the straits’ or ‘in distress’.
[LAM.1.4] The ways of Zion mourn, without those who come to the appointed time. All her gates are desolate. Her priests sigh, her virgins are afflicted, and she is bitter to herself. [§]
darkhay tziyon aveilot mibli boei moed kol sheareha shomemim kohaneiha neenachim betuloteha nugot vehi mar lah
This verse describes the lamentable state of Zion. "darkhay tziyon" means "the ways of Zion". "aveilot" means "mourning". "mibli boei moed" means "without those who come to the appointed time". "kol sheareha" means "all her gates". "shomemim" means "desolate". "kohaneiha" means "her priests". "neenachim" means "sigh". "betuloteha" means "her virgins". "nugot" means "are afflicted". "vehi mar lah" means "and she is bitter to her".
[LAM.1.5] Her adversaries became the head of her enemies, for Yahveh has devised against the multitude of her transgressions. Her infants went into captivity before her adversary. [§]
ha-yu tza-rei-ha le-rosh oy-vei-ha sha-lu, ki-ye-ho-vah ho-gah al-rov p’sha-ei-ha, o-la-lei-ha hal-khu sh’vi lif-nei tzar.
This verse describes the fate of a city or people due to their many sins. 'Tza-rei-ha' refers to their adversaries. 'Oy-vei-ha' means their enemies. 'Ye-ho-vah' is the covenant name of God. 'Ho-gah' means to ponder, think, or devise. 'P’sha-ei-ha' are their transgressions. 'O-la-lei-ha' means their infants or young children. 'Sh’vi' means captivity. 'Lif-nei tzar' means before their adversary.
[LAM.1.6] And all the glory departed from the daughter of Zion. Her leaders were like deer who did not find pasture, and they went without strength before the pursuer. [§]
Va-yet-zeh min-bat-tzee-yon kol-ha-dah-rah-ah, ha-yu sa-reh-ahv keh-ah-ya-leem lo-mat-z’u mir-eh, va-yel-khu be-lo-ko-ach lif-nei ro-def.
This verse describes the fall of Zion, likely Jerusalem. It speaks of its glory departing, its leaders failing to find sustenance, and their weakened state as they are pursued. 'Bat-Tzee-yon' literally means 'daughter of Zion,' a poetic way to refer to the city. 'Ha-dah-rah-ah' means 'the glory.' 'Sa-reh-ahv' are 'the leaders'. 'Ke-ah-ya-leem' means 'like deer' or 'like gazelles'. 'Mir-eh' means 'pasture' or 'food'. 'Be-lo-ko-ach' means 'without strength'. 'Lif-nei' means 'before'. 'Ro-def' means 'pursuer'.
[LAM.1.7] Remember, Jerusalem, the days of your affliction and rebellion, all your cherished things that were from ancient times when your people fell into the hand of an adversary, and there was no helper for you. Adversaries saw you and mocked your ruin. [§]
Zakh'rah Yerushalayim yemei 'aniyah umerudeha kol machamudeha asher hayu miyemei kedem binfol 'ammah beyad-tzar ve'ein 'ozer lah rah'ah tzarrim sachaku 'al mishbatteha.
This verse is a lament over the fall of Jerusalem. It begins by calling on Jerusalem to remember the days of its affliction and rebellion. It then details how all its treasured things were lost from ancient times when its people fell into the hand of an adversary and there was no helper for it. Finally, it states that adversaries saw it and mocked its ruin.
[LAM.1.8] Sin, sin committed Jerusalem. Therefore, she became as one set apart. All those who honored her have poured contempt upon her, because they saw her nakedness. Also, she sighs and turned back. [§]
khet-ah kha-ta-ah yer-oo-sha-lim al-ken le-nee-dah ha-ya-tah kol-mekh-av-deh-ha hee-zee-loo-ha ki-ra-oo erva-tah gam-hee ne-e-nah va-ta-shav akh-or.
This verse describes Jerusalem as having committed sin and therefore becoming like a menstruating woman, defiled. Those who honored her have despised her because they have seen her nakedness. She herself sighs and turns away.
[LAM.1.9] Her impurity is in her outskirts; she did not remember her future, and she descended into wonders. There is no comforter for her. See, Yahveh, my affliction, for my enemy has grown great. [§]
toom-ah-tah-ah beh-shoo-leh-hah loh zah-khrah ah-khah-ree-tah-ah va-teh-red pleh-ahm ein men-ah-hem lah-ah reh-eh Yahveh et-ah-nee kee hig-deel oy-ev.
This verse describes a state of profound sorrow and abandonment. It speaks of someone consumed by their own impurity or shame, forgetting their future and descending into wonders (likely meaning a place of astonishment or distress). There is no comforter for her. Then, a direct address to Yahveh, acknowledging her suffering and the increase of her enemy.
[LAM.1.10] God extended God's hand against all that is desired by them, for God saw nations coming into God's sanctuary, which God commanded should not be entered by any in the assembly for God. [§]
ya-do parash tsar al kol-ma-cha-ma-deh-ha ki-ra-ah go-yim bau mik-dash-ah asher tzi-vee-tah lo ya-vo ba-kah-al lach.
This verse describes God extending God's hand against all that is desired by God's people, because God saw nations entering God's sanctuary which God commanded should not be entered into the assembly for God.
[LAM.1.11] All of the people sigh, seeking bread. They gave their valued possessions for food, to restore their lives. See Yahveh, and look, for I have been made insignificant. [§]
kal-ammah ne'enachim mevakshim lechem natnu machmudeihem be'ochel lehashiv nahesh re'eh Yahveh ve'habita ki hayiti zolelah.
This verse describes a people groaning and seeking bread. They give their delights for food, to revive their souls. It then addresses Yahveh, asking him to see and look, as 'I' have been treated with contempt.
[LAM.1.12] Not to you all, all those who pass by. Look and see if there is pain like my pain, that which was done to me, that which Yahveh thought on in the day of his fierce anger. [§]
Lo aleichem kol ovrei derech. Habit’u ure’u im yesh makh’ov kemakh’ovi asher olal li asher huga Yahveh beyom charon apo.
This verse is a rhetorical question directed towards those who pass by. It asks if anyone else has experienced suffering comparable to the suffering the speaker has endured, which Yahveh brought about in a day of fierce anger. 'Aleichem' means 'to you all,' 'ovrei derech' means 'those who pass by,' 'habit’u' means 'look,' 'ure’u' means 'and see,' 'makh’ov' means 'pain' or 'suffering,' 'olal' means 'did to me', 'huga' means 'thought', and 'charon apo' means 'fierce anger'.
[LAM.1.13] From on high, the Gods sent fire into my bones, and it descended. They spread a net for my feet, turned me backward, gave me ruin. All day long I am afflicted. [§]
mi-ma-rom sha-lach-esh be-atz-mo-tai va-yir-de-na; pa-ras reshet le-rag-lai he-shiv-ani a-chor ne-ta-nani sho-me-mah; kol-ha-yom da-vah.
This verse describes a feeling of being attacked and brought low. 'Mi-ma-rom' means 'from on high', suggesting the attack comes from a powerful source. 'Shalach-esh' means 'sent fire', likely a metaphor for a painful or destructive force. 'Be-atzmotai' means 'in my bones', indicating the pain is deeply felt. 'Va-yirdeh-na' means 'and it descended', referring to the fire or destructive force. 'Pa-ras reshet le-raglai' means 'spread a net for my feet', a metaphor for being trapped or ensnared. 'He-shiv-ani a-chor' means 'turned me backward', meaning defeated or forced to retreat. 'Ne-ta-nani sho-me-mah' means 'gave me waste', signifying ruin or desolation. 'Kol-ha-yom da-vah' means 'all day long I am wasting away' or 'all day long I am afflicted'.
[LAM.1.14] The burden of my sins is carried by his hand, they are loosened and rise upon my neck, weakening my strength. My Lord has given me into a hand from which I cannot rise. [§]
nisqad ‘ol psha‘ay beyado yishtar’gu ‘alu ‘al-tsavaray hikshil koחי netanan adonai bidey lo-’ukhal qum.
This verse describes a feeling of being overwhelmed by sin and its consequences. The speaker feels burdened by their transgressions, which feel like a heavy yoke placed upon them. They are weakened and delivered into the hand of another, unable to rise. 'Nisqad' implies being lifted or carried, but with a negative connotation of being burdened. ‘Ool refers to a yoke. ‘Psha’ay’ means sins or transgressions. ‘Beyado’ means by his hand. ‘Yishtar’gu’ implies being loosened or untied, but also suggests being strangled. ‘Tsavaray’ means my neck. ‘Hikshil’ means to cause to stumble or weaken. ‘Kochiy’ means my strength. ‘Netanan’ means was given. ‘Adonai’ means my Lord. ‘Bidey’ means in his hand. ‘Lo-’ukhal’ means I cannot. ‘Qum’ means rise.
[LAM.1.15] Let loose all my strong ones, my Lord, in my womb. An appointed time was called against me to break my young men. Gat was trodden by my Lord to the virgin daughter of Judah. [§]
silah kol-abiray adonai bekirbi kara alay moed lishbor bachuray gat darach adonai livtulat bat-yehuda.
This verse describes a lament, possibly personifying the city of Jerusalem. "silah" likely refers to sending forth or letting loose. "kol-abiray" means "all my strong ones". "adonai" is "my Lord". "bekirbi" means "in my womb". "kara alay moed" is "called against me an appointed time". "lishbor bachuray" is "to break my young men". "gat darach adonai" is "gat was trodden by my Lord". "livtulat bat-yehuda" is "to the virgin daughter of Judah".
[LAM.1.16] Over these things I weep, my eyes pour forth water, because the comforter is far from me, the restorer of my soul. My children have become desolate, because the enemy has become strong. [§]
al-eleh ani bokiyah einai eini yordah mayim ki rachak mimeni menachem meshiv nafshi hayu banai shomemim ki gavar oyev.
This verse expresses lament and sorrow. It describes the speaker's weeping eyes and the absence of comfort. It states the speaker's children are desolate because the enemy has prevailed. Breaking down the names: 'Eleh' refers to 'these things' and is not a divine name. 'Ani' means 'I'. 'Menachem' means 'comforter'. 'Meshiv nafshi' means 'restorer of my soul'.
[LAM.1.17] Zion has spread herself out with her own hands; there is no comforter to her. Yahveh has commanded that Jacob’s enemies surround him. Jerusalem has become an outcast among them. [§]
peresah tsiyon beyadeha ein menachem lah tsivah Yahveh leyaakov seviyav tsarayv haytah Yerushalayim leniddah beyneyhem
peresah means 'spread out' or 'extended'. tsiyon is 'Zion'. beyadeha means 'by her hands'. ein means 'not', menachem means 'comforter'. lah means 'to her'. tsivah means 'commanded'. Yahveh is the proper name of God. leyaakov means 'to Jacob'. seviyav means 'surrounding him'. tsarayv means 'his enemies'. haytah means 'became'. Yerushalayim is 'Jerusalem'. leniddah means 'to an outcast'. beyneyhem means 'among them'.
[LAM.1.18] The righteous one is Yahveh, for I have provoked his will. Please hear, all peoples, and see my pain: my young women and my young men have gone into captivity. [§]
tsadik hu Yahveh ki pihu marití shime'u-na kol-amim u'reu makh'ovi betulotai u'vakhurai halkhu bashévi.
This verse describes the speaker lamenting the suffering of young women and men who have been taken captive. It begins by declaring Yahveh to be righteous, despite the pain the speaker has experienced. 'Tsadik' means righteous. 'Hu' is he. 'Yahveh' is the proper name of God. 'Ki' means for or because. 'Pihu' means his mouth, but can be understood figuratively as his will or decree. 'Mariti' means I have provoked or stirred up. 'Shime'u-na' is a plea to hear. 'Kol-amim' means all peoples. 'U'reu' means and see. 'Makh'ovi' means my pain. 'Betulotai' means my young women. 'U'vakhurai' means and my young men. 'Halkhu' means they have gone. 'Bashévi' means into captivity.
[LAM.1.19] I called to my lovers, and they have thrown me. The priests and the elders in the city are withered, for they sought food for themselves and restored their souls. [§]
qarati lama'havai hema rimmoni kohanim uzeqenai ba'ir gav'u ki-bishqu ochel lamu veyashibu et-nafsham.
This verse describes a lament. The speaker calls to those they love, but these loved ones have deceived them. The priests and elders of the city have perished, because they sought food for themselves and restored their own souls. 'Rimmoni' is often understood to mean 'they have deceived me,' but literally it means 'they have thrown me'.
[LAM.1.20] Behold, Yahveh, for I am distressed; my insides are in turmoil, my heart is overturned within me. Indeed, I have become extremely bitter; outside, a sword has pierced my body at home, like death. [§]
Reh Yahveh ki tsar li meiay homarmaru nehefak libi bekirbi ki maro mariti michutz shikhla cherev babayit kamavet.
This verse expresses a profound sense of anguish and despair. It begins with an appeal to Yahveh, acknowledging the speaker's distress. The speaker describes internal turmoil and a feeling of being overwhelmed. The metaphor of a sword piercing the body emphasizes the severity of the pain and suffering. The verse ends with a comparison to death, highlighting the speaker's feeling of being consumed by sorrow.
[LAM.1.21] They heard that I sighed, there is no comforter for me. All my enemies heard of my misfortune, they rejoiced because you did it. You brought a day of disaster, and they will be like me. [§]
sham'u ki ne'enacha ani ein menachem li kol oyvay sham'u ra'ati sasu ki atta asita heveita yom karata veyiheyu kamoni.
This verse details a lament. "Sham'u" means "they heard". "Ne'enacha" means "I sighed". "Ein menachem li" means "there is no comforter for me". "Kol oyvay" means "all my enemies". "Ra'ati" means "my evil" or "my misfortune". "Sasu" means "they rejoiced". "Atta" means "you". "Asita" means "you did". "Heveita" means "you brought". "Yom karata" means "a day of disaster". "Veyiheyu kamoni" means "and they will be like me". The verse is a complaint to Yahveh about the speaker's suffering and the rejoicing of their enemies.
[LAM.1.22] Let all their wickedness come before your face, and act against them as you have acted against me for all my transgressions, for my sighs are many and my heart is weak. [§]
tavo kol-ra'atam lifanekha ve'olel lamoh ka'asher o'lal'ta li al kol pisha'ay ki-rabbot ankhotay ve'libi davah.
This verse is a plea for retribution. The speaker asks that all the evil done by others be brought before God, and that God act towards them as God has acted towards the speaker regarding all their transgressions. The speaker emphasizes the multitude of their sighs and the weakness of their heart.
LAM.2
[LAM.2.1] How has my Lord covered with darkness, or shown intense anger, toward the daughter of Zion, casting her down from heaven to earth, the splendor of Israel? And He did not remember the impression of His feet in the day of His anger. [§]
‘Eykah ya’eev b’appo | Adonai et-bat-Tsiyon hishliyk mishamayim eretz tif’eret Yisra’el ve-lo zakhar hadom-raglav beyom apo.
This verse asks how the Lord has covered with darkness, or shown his intense anger, toward the daughter of Zion, casting her down from heaven to earth, the beauty of Israel. It further states that He did not remember the impression of His feet in the day of His anger.
[LAM.2.2] My Lord swallowed up and did not spare all the pleasant things of Jacob. He destroyed in his anger the strongholds of the daughter of Judah, reached the land, and profaned the kingdom and its princes. [§]
Bil'a Adonai lo chamal et kol ne'ot Ya'akov, haras be'evrato mivtz'rei Bat-Yehudah, higgia la'aretz, chilel mamlacha vesareha.
This verse describes a destructive action by 'my Lord'. 'Bil'a' means 'swallowed up' or 'consumed'. 'Adonai' is 'my Lord'. 'Lo chamal' means 'did not spare' or 'had no pity'. 'Kol ne'ot Ya'akov' means 'all the pleasant things of Jacob'. 'Haras' means 'destroyed'. 'Be'evrato' means 'in his anger'. 'Mivtz'rei Bat-Yehudah' means 'the strongholds of the daughter of Judah'. 'Higgia la'aretz' means 'reached the land'. 'Chilel' means 'profaned' or 'defiled'. 'Mamlacha vesareha' means 'kingdom and its princes'.
[LAM.2.3] He pruned my chosen ones, and all the strength of Israel he turned back from the face of the enemy. And he burned in Jacob like a flame, consuming everything around. [§]
gadah bahari-af kol keren yisrael heshiv ahor yemino mipenei oyev vayivaar beyakov keesh lehaba achlah saviv.
This verse describes God’s actions against Israel, specifically pruning or cutting down its chosen ones, and turning away his right hand from the enemy. It uses metaphors of fire consuming everything around. 'Gadah' means to prune or cut down. 'Bahari' means 'my chosen ones', a possessive form. 'Keren' means 'horn', used metaphorically for strength or power. 'Yisrael' is Israel. 'Heshiv' means to turn back or return. 'Ahor' means behind or back. 'Yemino' means 'my right hand'. 'Mipenei' means 'because of' or 'in the face of'. 'Oyev' means enemy. 'Vayivaar' means he burned. 'Beyakov' means in Jacob, referring to the people of Israel. 'Keesh' means fire. 'Lehaba' means flame. 'Achlah' means it consumed. 'Saviv' means around or all around.
[LAM.2.4] He bent His bow like an enemy standing firm, like an adversary, and He killed all the desires of the eye in the tent of the daughter of Zion. He poured out the fire of His anger. [§]
darach kashto ke'oyev nitzav yemino ke'tzar vayahreug kol machamadei-ayin be'ohel bat-tzion shapach ka'esh chamato
This verse uses vivid imagery to describe God's wrath and judgment. 'Darach kashto' means 'He bent His bow', suggesting preparation for war. 'Ke'oyev nitzav' means 'like an enemy standing firm'. 'Ke'tzar' means 'like an adversary'. 'Vayahreug' means 'and He killed'. 'Kol machamadei-ayin' refers to 'all the desires of the eye', meaning all that is cherished or beautiful. 'Be'ohel bat-tzion' means 'in the tent of the daughter of Zion', referring to Jerusalem or the people of Israel. 'Shapach ka'esh chamato' means 'He poured out the fire of His anger'.
[LAM.2.5] It happened that my Lord was as an enemy, consuming Israel, consuming all its strongholds, destroying its fortresses. And he caused desolation to the land of Judah, lamentation and misery. [§]
ha-ya adonai ke-oyev ba-la yisrael ba-la kol armnoteyha shikhet mivtzarayv va-yarev be-bat-yehudah ta'aniyah va-aniyah.
This verse describes a situation where 'my Lord' acted as an enemy towards Israel, consuming its strongholds and causing devastation to the land of Judah. 'Ba-la' means 'to swallow' or 'consume'. 'Mivtzarayv' refers to the fortresses or strongholds. 'Va-yarev' means 'and caused to be desolate'. 'Ta'aniyah va-aniyah' means 'lamentation and misery'.
[LAM.2.6] And he has ravaged like a garden his dwelling place, he has destroyed its appointed time; Yahveh has forgotten the appointed feasts and the Sabbath in Zion, and the king and the priest have provoked his wrath with the fury of his anger. [§]
va-yachmos ka-gan sukko, shicheit mo'ado, shichach Yahveh be-Tziyon mo'ed ve-shabbat, va-yin'atz be-za'am-apo melech ve-kohen.
This verse describes a situation where Yahveh has acted as if his dwelling place, Zion, is like a garden that is overrun with weeds and destroyed. It states that Yahveh has forgotten appointed feasts and the Sabbath. Consequently, the king and the priest have provoked Yahveh’s wrath. The word ‘chamos’ (חמס) means to lay waste, to ravage, to overgrow with thorns. ‘Shicheit’ (שחת) means to destroy, corrupt, or ruin. ‘Shachach’ (שכח) means to forget. ‘Za’am-apo’ (זעם אפו) means the fury of his nostrils – an idiom for great wrath.
[LAM.2.7] My Lord has forsaken his altar, profaned his sanctuary, and surrendered the walls of her palaces to the enemy. A sound was given in the house of Yahveh as on a day of festival. [§]
zanach adonai mizbecho ne'er mikdasho hisgir beyad-oyev chomot armonoteha kol natnu bebeit-yehovah keyom mo'ed.
This verse describes a situation where 'my Lord' has abandoned his altar and desecrated his sanctuary, surrendering its walls to the enemy. A sound was made in the house of Yahveh as on a day of assembly.
[LAM.2.8] Yahveh decided to destroy the wall of the daughter of Zion. He stretched a line, and did not return his hand from ruin. And the dust and the wall together were dismayed. [§]
khashav Yahveh lehashkhit khomat bat-Tsiyon nata kav lo-heshiv yado miballea vayavel-khel vekhoma yakhdu umallu.
This verse describes Yahveh’s decision to destroy the wall of the daughter of Zion. 'Kashav' means 'to think' or 'to decide'. 'Lehashkhit' means 'to destroy'. 'Khomat bat-Tsiyon' refers to the wall of the daughter of Zion, meaning Jerusalem. 'Nata kav' means 'stretched a line', implying a plan or intention. 'Lo-heshiv yado' means 'did not return his hand', suggesting he did not relent. 'Miballea' means 'from ruin'. 'Vayavel-khel vekhoma yakhdu umallu' means 'and the dust and the wall together were dismayed'. It depicts a scene of devastation.
[LAM.2.9] They sank in the land, her gates. Destroyed and broken were her bolts, her queen and her princes among the nations. There is no instruction, and even her prophets did not find a vision from Yahveh. [§]
tav'u ba'aretz sh'areiha ivad v'shivar b'riheiha malkaha v'sareiha bagoyim ein torah gam-n'viaeiha lo-matz'u chazon meiYahveh.
This verse describes the downfall of a city. 'Tav'u' means 'they sank' or 'they were drowned'. 'Ba'aretz' means 'in the land'. 'Sh'areiha' means 'her gates'. 'Ivad' means 'destroyed'. 'V'shivar' means 'and broke'. 'B'riheiha' means 'her bolts'. 'Malkaha' means 'her queen'. 'V'sareiha' means 'and her princes'. 'Bagoyim' means 'among the nations'. 'Ein torah' means 'there is no instruction'. 'Gam-n'viaeiha' means 'even her prophets'. 'Lo-matz'u' means 'did not find'. 'Chazon' means 'vision'. 'MeiYahveh' means 'from Yahveh'.
[LAM.2.10] They sit to the land, they are silent, the elders of the daughter of Zion. They raise dust on their heads, they wear sacks. They lower their heads to the land, the young women of Jerusalem. [§]
yeshvu la’aretz yidmu ziknei bat-tzion he’elu afar al-roshom chagru sakim horidu la’aretz rosham betulot yerushalayim.
This verse describes the elders of Zion and the young women of Jerusalem mourning and showing grief. ‘Yeshvu’ means ‘they sit’. ‘La’aretz’ means ‘to the land’ or ‘on the ground’. ‘Yidmu’ means ‘they are silent’ or ‘they are quiet’. ‘Ziknei bat-tzion’ means ‘elders of the daughter of Zion’. ‘He’elu’ means ‘they raise’. ‘Afar’ means ‘dust’. ‘Al-roshom’ means ‘on their heads’. ‘Chagru’ means ‘they gird’ or ‘they wear’. ‘Sakim’ means ‘sacks’ or ‘sackcloth’. ‘Horidu’ means ‘they lower’. ‘Rosham’ means ‘their heads’. ‘Betulot yerushalayim’ means ‘young women of Jerusalem’.
[LAM.2.11] My eyes are consumed with tears, my bowels boil. My glory is poured out upon the earth because of the breaking of my people’s daughter. When an infant and a suckling are enveloped in the streets of the city. [§]
kalu bad’ma’ot einai chomarmeru me’ai nishpach la’aretz kevedi al-shever bat-ammi be’atef ‘olel veyonek birchovot kiryah.
This verse describes a deep sorrow and lamentation over the destruction of a people. 'Kalu' means 'to be finished, consumed'. 'Bad’ma’ot' means 'with tears'. 'Einai' means 'my eyes'. 'Chomarmeru' means 'to boil, be heated'. 'Me’ai' means 'my bowels'. 'Nishpach' means 'to pour out'. 'La’aretz' means 'to the earth'. 'Kevadi' means 'my glory, my heaviness'. 'Al-shever' means 'because of the breaking'. 'Bat-ammi' means 'daughter of my people'. 'Be’atef' means 'when enveloped'. '‘Olel' means 'infant'. 'Ve-yonek' means 'and a suckling'. 'Birchovot' means 'in the streets'. 'Kiryah' means 'city'.
[LAM.2.12] They will say to their mothers, "Where is the grain and where is the wine? In their loss of adornment, it is like emptiness in the squares of the city, in the pouring out of their souls to the bosom of their mothers." [§]
le-imotam yo-meru ai-yeh da-gan va-yayin be-hit-at-fam ke-cha-lal bir-cho-vot ir be-his-ta-pech naf-sham el-cheik imotam.
This verse describes a lament, likely during a time of siege or hardship. People are asking their mothers where the food and wine have gone, comparing the situation to emptiness in the city streets and a collapse of spirit. The imagery is of complete loss and desperation. 'Imotam' means 'their mothers'. 'Yo-meru' means 'they will say'. 'Ai-yeh' means 'where'. 'Da-gan' means 'grain'. 'Va-yayin' means 'and wine'. 'Be-hit-at-fam' means 'in their covering/wrapping/adorning'. 'Ke-cha-lal' means 'like emptiness/a void'. 'Bir-cho-vot ir' means 'in the squares of the city'. 'Be-his-ta-pech naf-sham' means 'in the pouring out of their souls'. 'El-cheik imotam' means 'to the bosom of their mothers'.
[LAM.2.13] What shall I testify to you? What may I compare to you, O daughter of Jerusalem? What may I equate to you and comfort you, virgin daughter of Zion? For great is your breaking like the sea, who can heal you? [§]
mah a'eedeych mah adameh-lach habat Yerushalayim mah ashveh-lach va'anachemch betulah bat-Tziyon ki-gadol kayam shivrech mi yi'refa-lach.
This verse is a rhetorical question posed to Jerusalem, lamenting its devastation. It asks what can be compared to Jerusalem, or what comfort can be offered. It acknowledges the immense scale of Jerusalem's suffering and asks who can heal it. 'Yerushalayim' is the name of the city, 'bat Tziyon' means 'daughter of Zion', a poetic way to refer to the city's inhabitants. 'Kayam' means 'like the sea'.
[LAM.2.14] Your prophets have seen for you falsehood and emptiness, and have not uncovered concerning your iniquity to return your captivity. And they have seen for you burdens of falsehood and delusions. [§]
nevee-ah-yeekh khah-zoo lakh shaw-veh oo-teh-fel ve-loh gil-loo al-ah-vo-nay-khah leh-hah-sheev shiv-yay-tekhah vay-yekh-zoo lakh mas-oh-ot shaw-veh oo-mad-doo-heem.
This verse speaks of prophets who have given false visions and comforts to the people, failing to reveal their sins and the reasons for their captivity. They have instead offered empty burdens and delusions.
[LAM.2.15] All those passing by wring their hands because of you. They hiss and shake their heads over the daughter of Jerusalem. Is this the city they call the perfection of beauty, the joy of all the land? [§]
safqu alayich kafayim kol ovrey derech, sharqu vayanu rosham al bat Yerushalayim, hazot ha'ir sheyo'amru kelilat yofi masos lechol ha'aretz.
This verse describes lamentation and scorn directed towards Jerusalem. 'Safqu' means 'they clap (hands)' but in this context means 'they wring their hands in grief'. 'Ovrei derech' means 'those passing by the way'. 'Bat Yerushalayim' is a poetic way of referring to the city itself, literally 'daughter of Jerusalem'. 'Kelilat yofi' means 'completion of beauty' or 'perfection of splendor'. 'Masos' means 'joy' or 'delight'.
[LAM.2.16] They have opened their mouths against you, all your enemies; they have hissed and gnashed their teeth, saying, "We have swallowed [him/her]!" Truly, this is the day we hoped for; we have found it, we have seen it. [§]
patsu alayikh pihem kol oyevayikh sharku vayacharku shen amoru bila'nu akh zeh hayom shekivinuho matsanu ra'inu.
This verse describes enemies speaking against someone, rejoicing in their perceived downfall. 'Patsu' means 'they have opened', referring to mouths. 'Oyevayikh' means 'your enemies'. 'Sharku' and 'vayacharku shen' are onomatopoeic, describing hissing and gnashing of teeth, showing malicious joy. 'Bila'nu' means 'we have swallowed' representing their wish for the person's destruction. 'Zeh hayom shekivinuho' means 'this is the day we hoped for'. 'Matsanu ra'inu' means 'we have found, we have seen' suggesting their predictions have come true.
[LAM.2.17] Yahveh did that which He planned, according to the word He commanded from ancient times – destruction, and He did not have mercy. An enemy rejoiced over you, raising up the horn of your adversary. [§]
asah Yahveh asher zamam bitza emrato asher tsivah mimei-qedem haras velo chamal vaya-samach alayich oyev herim keren tsareich.
This verse describes Yahveh fulfilling a predetermined plan of destruction, showing no mercy and allowing an enemy to triumph. Let's break it down: 'asah' means 'did' or 'made'. 'Yahveh' is the proper name of God. 'asher' means 'that' or 'which'. 'zamam' means 'planned' or 'devised'. 'bitza' means 'according to' or 'by'. 'emrato' means 'his word'. 'tsivah' means 'commanded'. 'mimei-qedem' means 'from ancient times'. 'haras' means 'destruction'. 'velo' means 'and not'. 'chamal' means 'to have mercy'. 'vaya-samach' means 'and rejoiced'. 'alayich' means 'over you'. 'oyev' means 'enemy'. 'herim' means 'he raised up'. 'keren' means 'horn' (a symbol of power). 'tsareich' means 'your adversary'.
[LAM.2.18] Their heart cried out to my Lord; wall of the daughter of Zion, let a stream of tears descend day and night. Do not give yourself rest, do not be silent, daughter of your eye. [§]
tsa'ak livam el-adonai; khomat bat-tsiyon horidi kanachal dim'ah yomam valaila al-titni pugat lak, al-tidom bat-einekh.
This verse is a lament, a cry for help. "tsa'ak livam" means "their heart cried out." "el-adonai" means "to my Lord." "khomat bat-tsiyon" means "wall of the daughter of Zion," referring to Jerusalem. "horidi kanachal dim'ah" means "let a stream of tears descend." "yomam valaila" means "day and night." "al-titni pugat lak" means "do not give yourself rest." "al-tidom bat-einekh" means "do not be silent, daughter of your eye," a poetic way of saying do not stop weeping.
[LAM.2.19] Arise, shout at night to the head of the watches. Pour out like water your heart before the face of my Lord. Lift up to him your hands on the souls of your children, wrapped in hunger at the head of all the streets. [§]
qumi ronni balayla lerosh ashmurot shifchi kammaim libech nochach peney adonai se'i elav kappayich al-nefesh oolalayich ha'atufim bera'av berosh kol-chutzot.
This verse is a poetic call to communal lament and intercession. It instructs someone – likely a watchwoman or leader – to arise and pour out their heart to ‘my Lord’ on behalf of children suffering from famine throughout the city. The verse emphasizes emotional vulnerability and urgent prayer. ‘Qumi’ means ‘arise,’ ‘ronni’ means ‘sing’ or ‘shout’ (here, more likely lament), ‘balayla’ means ‘at night,’ ‘lerosh ashmurot’ means ‘to the head of the watches’ (night shifts), ‘shifchi’ means ‘pour out,’ ‘kammaim’ means ‘like water,’ ‘libech’ means ‘your heart,’ ‘nochach peney adonai’ means ‘before the face of my Lord,’ ‘se'i elav kappayich’ means ‘lift up to him your hands,’ ‘al-nefesh oolalayich’ means ‘on the souls of your children,’ ‘ha'atufim bera'av’ means ‘wrapped in hunger,’ and ‘berosh kol-chutzot’ means ‘at the head of all the streets’ (i.e., throughout the city).
[LAM.2.20] Behold Yahveh, and look to whom you have done such a thing! If women eat their fruit, young infants, or if a priest and prophet are killed in the temple of my Lord, is this what you have done? [§]
Reh Yahveh vehavita lemey olalta koh, im tochalna nashim piryam olelei tipuchim, im yeharag bemikdash adonai kohen venavi.
This verse is a rhetorical question directed to Yahveh, questioning the nature of a calamity. It uses imagery of women eating their offspring and priests/prophets being killed in the temple of my Lord to emphasize the severity of the situation. ‘Reh’ is an imperative meaning ‘see’ or ‘behold’. ‘Vehavita’ means ‘and you look’. ‘Lemey’ means ‘to whom’ or ‘for what purpose’. ‘Olalta’ means ‘you have done’. ‘Koh’ means ‘such’ or ‘like this’. ‘Tocalna’ means ‘they eat’. ‘Piryam’ means ‘their fruit’. ‘Olelei tipuchim’ is a descriptive phrase referring to young infants. ‘Yeharag’ means ‘killed’. ‘Bemikdash’ means ‘in the temple’. ‘Adonai’ is ‘my Lord’. ‘Kohen’ means ‘priest’. ‘Venavi’ means ‘and prophet’.
[LAM.2.21] They lie to the earth in the streets, young man and old man, my virgins and my young men have fallen by the sword. You have killed in the day of your anger, you have slaughtered, you have not spared. [§]
shakhvu la'aretz khutzot na'ar vezaken betulotay ubakhuray naplu bekharev haragta beyom apekhah tavakhta lo khamalta.
This verse describes a scene of widespread slaughter. 'Shakhvu' means 'they lie down' or 'they fall'. 'La'aretz' means 'to the earth'. 'Khutzot' means 'outskirts' or 'streets'. 'Na'ar vezaken' means 'young man and old man'. 'Betulotay ubakhuray' means 'my virgins and my young men'. 'Naplu bekharev' means 'they fell by the sword'. 'Haragta' means 'you have killed'. 'Beyom apekhah' means 'in the day of your anger'. 'Tavakhta' means 'you have slaughtered'. 'Lo khamalta' means 'you have not spared'.
[LAM.2.22] It will be called as a day of assembly from around me, and there will not have been in the day of the anger of Yahveh a survivor and a remnant of those whom I have nurtured and multiplied; my enemies, all of them, will be finished. [§]
tik-rah k'-yohm moh-ed m'-goo-rai mee-sah-veev v'-loh hah-yah b'-yohm af-yahveh pah-leet v'-sah-reed ah-sher-tee-pah-khti v'-ree-beeti oy-vee-ee kee-lahm.
This verse describes a day of assembly and judgment from Yahveh. It states that there will be no survivors or remnants of those who have been nurtured and multiplied, and that all enemies will be utterly destroyed. ‘Tikra’ refers to being called or assembled. ‘Moh-ed’ means appointed time or assembly. ‘M'-goo-rai’ means my surroundings. ‘Af-yahveh’ is ‘the anger of Yahveh’. ‘Pah-leet’ means survivor. ‘Sah-reed’ means remnant. ‘Ah-sher-tee-pah-khti’ refers to those I have nurtured or cared for. ‘Ree-beeti’ means I have multiplied. ‘Oy-vee-ee’ means my enemies. ‘Kee-lahm’ means all of them.
LAM.3
[LAM.3.1] I, the man, saw my suffering with the rod of his chastisement. [§]
a-nee ha-ge-ver ra-ah oh-nee be-shev-et ev-ra-toh
This verse consists of several parts. 'a-nee' means 'I'. 'ha-ge-ver' means 'the man'. 'ra-ah' means 'saw'. 'oh-nee' means 'my suffering'. 'be-shev-et' means 'with a rod'. 'ev-ra-toh' means 'his chastisement'. The verse is a first-person statement about someone who has experienced suffering and chastisement.
[LAM.3.2] Darkness guided me and led, and not light. [§]
oti nahag vayolech choshek velo or
This verse describes a journey guided by darkness rather than light. 'Oti' refers to 'me' or 'I'. 'Nahag' means 'guided'. 'Vayolech' means 'and he led' or 'and it led'. 'Choshek' means 'darkness'. 'Velo' means 'and not'. 'Or' means 'light'. The 'he' or 'it' is intentionally ambiguous in the original language as to what is doing the leading.
[LAM.3.3] Surely in me Yahveh will turn His hand all day. [§]
aki bbi yashuv yahveh hafokh yado kol-hayom.
This verse consists of several words. "Aki" means 'only' or 'surely'. "Bbi" means 'in me'. "Yashuv" means 'will return' or 'will turn'. "Yahveh" is the proper name of God. "Hafokh" means 'will turn' or 'will overturn'. "Yado" means 'His hand'. "Kol-hayom" means 'all day' or 'throughout the day'. The verse expresses a sentiment that God will repeatedly turn His hand throughout the day, likely in response to someone.
[LAM.3.4] Consumption is in my flesh and my skin; my bones have been broken. [§]
bilah besari veori shibar atzmotai
This verse uses several key words. 'bilah' means 'worn out' or 'consumed'. 'besari' means 'in my flesh' or 'my flesh'. 'veori' means 'and my skin'. 'shibar' means 'broke' or 'shattered'. 'atzmotai' means 'my bones'. Therefore, the verse describes a state of extreme physical and emotional distress, where the speaker feels utterly consumed and broken.
[LAM.3.5] He built upon me, and he encircled my head and weariness. [§]
ba-nah a-lai va-ya-kaf rosh u-tle-ah
This verse consists of several words. 'Banah' means 'he built'. 'Alai' means 'upon me'. 'Va-ya-kaf' means 'and he encircled'. 'Rosh' means 'head'. 'U-tle-ah' means 'and weariness'. This appears to describe a situation where someone is building upon and encircling the speaker, causing them fatigue.
[LAM.3.6] In darknesses He placed me, like the dead of all time. [§]
b'machashachim hoshivani k'mete'i olam.
This verse describes a state of being placed in darkness, likened to the condition of the dead of all time. "B'machashachim" means 'in darknesses'. "Hoshivani" means 'He sat me' or 'He placed me'. "K'mete'i" means 'like the dead of'. "Olam" means 'all time' or 'forever'.
[LAM.3.7] He has enclosed against me, and I will not go out. He has made it heavy, I have been weighed down. [§]
ga-dar ba-a-dee ve-lo eh-tseh hik-bid ne-hashti
This verse uses a series of verbs and prepositions describing a state of being constrained or weighed down. "Gadar" means to enclose or wall off. "Ba-adi" means "in my presence" or "against me". "Ve-lo eh-tseh" means "and I will not go out". "Hikbid" means "He has made heavy". "Nehashti" means "I have been weighed down". The overall sense is one of being blocked from movement and burdened.
[LAM.3.8] Also, that I cry out and plead, my prayer is blocked. [§]
Gam ki ez'ak va'ashave', satam t'filati.
This verse describes a situation where the speaker cries out and pleads, but their prayer is blocked or hindered. 'Gam' means 'also' or 'even'. 'Ki' means 'that' or 'because'. 'Ez'ak' means 'I cry out'. 'Va'ashave'' means 'and I plead'. 'Satam' means 'blocked', 'hindered', or 'stopped'. 'T'filati' means 'my prayer'.
[LAM.3.9] God has enclosed my ways with strong stone, God has made my paths crooked. [§]
gadár derachai be-gazit netivotai ivvah.
This verse uses several key words. 'Gadár' means to enclose, hedge about, or wall in. 'Derachai' is my ways. 'Be-gazit' literally means with granite, but in this context is understood as with a strong material. 'Netivotai' means my paths. 'Ivvah' means to distort, pervert, or make crooked.
[LAM.3.10] A bear lies in wait, he is to me a lion in secret places. [§]
dov orayv hu li aryeh bmistarim
This verse uses metaphorical language. 'Dov' means 'bear', 'orayv' is a form of the verb 'to lie in wait', 'hu' means 'he', 'li' means 'to me', 'aryeh' means 'lion', and 'bmistarim' means 'in secret places'. The verse is portraying a sense of being hunted or threatened by powerful, hidden forces.
[LAM.3.11] My ways have rebelled, and the Gods have broken me, making me a ruin. [§]
Deh-rah-khai so-rehr vah-yih-pahsh-sheh-nee sah-mah-nee sho-mehm.
This verse describes a situation where the ways of the speaker have caused them distress and desolation. "Deh-rah-khai" means "my ways." "So-rehr" means "to turn aside", "rebel", or "transgress". "Vah-yih-pahsh-sheh-nee" is a verb meaning "he has spread me out" but is used figuratively to mean "he has broken me" or "scattered me". "Sah-mah-nee" means "he has made me". "Sho-mehm" means "waste", "desolate", or "ruin". The implied subject of the verbs is 'the Gods'.
[LAM.3.12] He stretched his bow and stationed me like an arrow to the bow. [§]
darach kashto vayatziveni kamattara lachetz
This verse describes God preparing to use the speaker as an arrow in a bow. "Darach" means "he stretched" or "he drew". "Kashto" means "his bow". "Vayatziveni" means "and he stationed me" or "and he set me". "Kamattara" means "like an arrow". "Lachetz" means "to the bow". The verse is a metaphor for God preparing the speaker for a purpose, much like an archer prepares an arrow.
[LAM.3.13] He brought forth my sons in my wombs from refuse. [§]
heh-vee’ ah beh-kih-loh-tah-y ben-ay ash-pah-toh
This verse comes from Isaiah 66:9. ‘Heh-vee’ is a verb meaning ‘He brought’. ‘Beh-kih-loh-tah-y’ means ‘in my wombs’. ‘Ben-ay’ means ‘sons’. ‘Ash-pah-toh’ means ‘refuse’ or ‘garbage’. The verse describes a miraculous birth, where the speaker brings forth children despite seemingly impossible circumstances.
[LAM.3.14] I was mockery to all my people, their music was all day. [§]
hayiti sechok lechol-ami neginatam kol-hayom
hayiti means 'I was'. sechok means 'laughter' or 'mockery'. lechol means 'to all'. ami means 'my people'. neginatam means 'their music' or 'their playing'. kol means 'all' or 'the whole'. hayom means 'day'. Therefore, the verse speaks of being an object of ridicule, with music or playing being associated with that ridicule throughout the day.
[LAM.3.15] You have saturated me with bitternesses, you have drenched me to drink gall. [§]
hisbi’ani bam’rorim hirvani la’anah
This verse uses several words related to bitterness and gall. "Hisbi’ani" means "you have saturated me," or "you have filled me." "Bam’rorim" means "with bitternesses" – the plural form indicates a great amount. "Hirvani" means "you have drenched me" or "you have made me drink deeply." "La’anah" means "to gall" or "to bitterness" - acting as an infinitive purpose.
[LAM.3.16] And he ground my teeth in gravel, he has darkened me in dust. [§]
vayagres bechatsats shinai hikfishani ba'efer
This verse describes a state of extreme humiliation and suffering. "vayagres" means "and he ground". "bechatsats" means "in gravel". "shinai" means "my teeth". "hikfishani" means "he has darkened/made ashamed". "ba'efer" means "in dust". The verse implies someone has been utterly defeated and brought low, to the point where their teeth are ground into gravel and they are covered in dust, symbolizing complete ruin and disgrace.
[LAM.3.17] And she abandoned wholeness from my soul; I abandoned good. [§]
va-tiz-nach mi-sha-lom naf-shi na-shi-ti to-vah
This verse contains several components. 'Va-tiz-nach' means 'and she abandoned'. 'Mi-sha-lom' means 'from wholeness' or 'from peace'. 'Naf-shi' means 'my soul'. 'Na-shi-ti' means 'I forgot' or 'I abandoned'. 'To-vah' means 'good'. The verse speaks of abandoning peace and goodness, or abandoning goodness from peace.
[LAM.3.18] And I said, my permanence is lost and my hope is from Yahveh. [§]
va'omar avad nitzchi v'tochalati meYahveh
This verse consists of several words. 'va'omar' means 'and I said'. 'avad' means 'lost' or 'perished'. 'nitzchi' means 'my strength' or 'my permanence'. 'v'tochalati' means 'and my hope'. 'meYahveh' means 'from Yahveh'. The verse expresses a lament, stating that the speaker's strength and hope are lost from Yahveh.
[LAM.3.19] Remember my affliction and my oppression for affliction and my head. [§]
zekhar-aniy ve-merudi la-anah va-rosh
This verse consists of several words. 'Zekhar' means 'remember'. 'Aniy' means 'my affliction'. 'Ve' means 'and'. 'Merudi' means 'my oppression'. 'La-anah' means 'for affliction'. 'Va-rosh' means 'and my head'. The verse is a plea for God to remember the speaker's suffering.
[LAM.3.20] Remember, you will remember, and you will lament upon my soul. [§]
zakhor tizkor v'tashoyach alay nafshi
This verse contains several key words. 'Zakhor' means 'remember'. 'Tizkor' is a second person masculine singular future tense form of the same root, meaning 'you will remember'. 'V'tashoyach' means 'and you will lament'. 'Alay' means 'upon me'. 'Nafshi' means 'my soul'. The verse is a command to remember and then lament upon the speaker's soul.
[LAM.3.21] This is what I will bring back to my heart, therefore I will hope. [§]
zo-at a-shiv el-liv-i al-ken o-chil.
This verse consists of several words. "zo-at" means "this". "a-shiv" means "I will return" or "I will bring back". "el-liv-i" means "to my heart". "al-ken" means "because of this" or "therefore". "o-chil" means "I will hope" or "I will wait". The verse expresses a thought process where the speaker brings something back to their heart, and as a result, they hope.
[LAM.3.22] The steadfast loves of Yahveh are not finished, for His mercies do not end. [§]
khasdei Yahveh ki lo tamnu ki lo kalu rakhamav.
This verse speaks of the steadfast love and mercies of Yahveh. 'Khasdei' means steadfast loves or kindnesses. 'Yahveh' is the proper name of God. 'Ki' means 'for' or 'because'. 'Lo tamnu' means 'are not finished' or 'do not cease'. 'Lo kalu' means 'are not consumed' or 'do not end'. 'Rakhamav' means 'His mercies'.
[LAM.3.23] New are they each morning, great is your faithfulness. [§]
khadashim labekarim rabah emunatekha
This verse uses several key terms. 'Khadashim' means 'new'. 'Labekarim' means 'to the mornings' or 'each morning'. 'Rabah' means 'great' or 'much'. 'Emunatekha' is a compound word: 'emunah' meaning 'faithfulness', and 'kha' signifying 'your'. Therefore, 'emunatekha' means 'your faithfulness'.
[LAM.3.24] My portion is Yahveh, my soul has said. Therefore I will hope to him. [§]
Helqi Yahveh amrah nafshi al ken okhil lo.
This verse consists of several parts. "Helqi" means "my portion". "Yahveh" is the proper name of God. "Amrah" means "said". "Nafshi" means "my soul". "Al ken" means "because of this" or "therefore". "Okhil" means "I will hope" or "I will wait". "Lo" means "to him". Therefore, the verse states that the speaker's portion is Yahveh, their soul has said this, and because of this, they will hope to him.
[LAM.3.25] Good is Yahveh to hope, to the soul you seek Him. [§]
Tov Yahveh leqav, lenephsh tidreshennu.
Tov means 'good'. Yahveh is the proper name of God. Leqav means 'to hope' or 'for hope'. Lenephsh means 'to the soul'. Tidreshennu means 'you seek Him'. This verse expresses that God is good for those who hope in and seek Him.
[LAM.3.26] Good is to hope, and to be silent for the salvation of Yahveh. [§]
Tov veyachil vedumam littehua Yahveh.
Tov means "good". Veyachil is a conjunction meaning "and". It is followed by the verb yachil meaning "to wait", "to hope", or "to expect". Vedumam is a conjunction meaning "and", followed by the adjective dumam meaning "silent" or "still". Littehua is a preposition meaning "for" or "to", followed by the verb tshuah meaning "deliverance" or "salvation". Yahveh is the proper name of God.
[LAM.3.27] Good for the man is that he carries a burden in his youth. [§]
tov lagheber ki yisa ol bine'urav
This verse discusses what is good for a young man. ‘Tov’ means good. ‘Lagheber’ means for the man. ‘Ki’ means ‘that’ or ‘for’. ‘Yisa’ means he will carry or bear. ‘Ol’ means yoke, burden or hardship. ‘Bine’urav’ means in his youth.
[LAM.3.28] He will dwell alone and be silent, for he has taken it upon himself. [§]
yay-shehv bah-dahd vee-yee-dom kee nah-tahl ah-lahv
This verse describes someone who dwells alone and is silent because they have taken it upon themselves. The words describe a state of isolation and acceptance of that state. The verb 'nātal' carries the sense of taking or bearing something, often a burden or responsibility.
[LAM.3.29] May he give his mouth to the dust, perhaps there is hope. [§]
yitten be'afar pihoo, ulay yesh tikvah.
This verse uses several key terms. "Yitten" means "he will give" or "he will put". "Be'afar" means "in dust". "Pihoo" is a possessive pronoun, meaning "his mouth". "Ulay" means "perhaps" or "maybe". "Yesh" means "there is". "Tikvah" means "hope". The verse expresses a desire for humility and a possibility of hope.
[LAM.3.30] He will give to the one who strikes him his cheek to be satisfied with reproach. [§]
yit-ten le-ma-keh-hu leh-hee yis-bah be-her-pah.
This verse describes a consequence for striking someone. "Yit-ten" means "He will give." "Le-ma-keh-hu" means "to the one who strikes him". "Leh-hee" means "his cheek". "Yis-bah" means "he will be satisfied". "Be-her-pah" means "with reproach".
[LAM.3.31] For my Lord will not abandon forever. [§]
kee lo yiz-nach le-o-lam ad-o-nai
This verse states that 'my Lord' will not abandon forever. 'Kee' means 'for' or 'because'. 'Lo' is a negative particle, meaning 'not'. 'Yiznach' means 'will abandon'. 'Le-olam' means 'forever'. 'Adonai' means 'my Lord'.
[LAM.3.32] For if He ponders and has mercy according to the abundance of His mercy. [§]
ki im-hogeh ve-riham ke-rob chasadav.
This verse describes God’s enduring mercy. ‘ki im’ means ‘for if’. ‘hogeh’ comes from the root meaning ‘to ponder, meditate, or think’. ‘ve-riham’ means ‘and to have mercy’. ‘ke-rob’ means ‘according to the abundance of’. ‘chasadav’ means ‘His mercy/lovingkindness’. Therefore, the verse speaks of God's mercy being consistent with the abundance of His mercy.
[LAM.3.33] For he did not restrain his heart, and he fathered the children of another man. [§]
ki lo inah milibo vayage benei-ish
This verse describes a man who did not restrain his heart, and thus fathered the children of another man. 'Ki' means 'for' or 'because'. 'Lo' means 'not'. 'Inah' means 'restrained'. 'Milibo' means 'from his heart'. 'Vayage' means 'and he caused to come forth' or 'and he fathered'. 'Benei-ish' means 'sons of a man' or 'the children of another man'.
[LAM.3.34] To crush under his feet all prisoners of the land. [§]
le-da-keh’ ta-chat rag-la-yav kol a-si-rei aretz
This verse describes a subjugation. ‘le-da-keh’ means ‘to crush’ or ‘to subdue’. ‘ta-chat rag-la-yav’ means ‘under his feet’. ‘kol’ means ‘all’. ‘a-si-rei’ means ‘prisoners’ or ‘captives’. ‘aretz’ means ‘land’ or ‘earth’. Thus, the verse speaks of all prisoners of the land being crushed under someone’s feet.
[LAM.3.35] To turn aside the judgment of a man against the face of the Most High. [§]
le-hatot mishpat-gaver neged p’nei ‘elyon
This verse discusses perverting justice against the face of the Most High. ‘Elyon is a title for God, meaning ‘Most High’ or ‘Supreme’. The verse describes an action taken *against* the face of God, suggesting defiance or injustice done in God’s presence. ‘Gaver’ means ‘man’ or ‘mortal’ and ‘mishpat’ is judgment or justice. ‘Neged’ means against or in the face of.
[LAM.3.36] That a person distorts a dispute, my Lord has not seen. [§]
le-ah-vet ah-dahm be-reev-oh, ah-do-nai loh rah-ah.
This verse describes a situation where a person perverts or distorts a dispute. 'Le-ah-vet' means 'to pervert' or 'to distort'. 'Adam' means 'person' or 'man'. 'Be-reev-oh' means 'in a dispute' or 'in a quarrel'. 'Adonai' is 'my Lord'. 'Loh' is 'not'. 'Rah-ah' means 'to see'.
[LAM.3.37] Who is this who speaks, and why has my Lord not commanded it? [§]
mee zeh omar vatehee adonai lo tivah
This verse asks a rhetorical question regarding a proclamation. 'Mee zeh' means 'who is this?', questioning the source of a statement. 'Omer' means 'said'. 'Vatehee' means 'and it was', referring to the result of the speaking. 'Adonai' refers to 'my Lord'. 'Lo tivah' means 'did not command'. The verse essentially asks, “Who said this, and why is my Lord not the one who commanded it?”
[LAM.3.38] From the mouth of God the Highest, evil will not go forth, and the good. [§]
mi-pee el-yohn lo tee-tseh ha-rah-oht veh-ha-tov
This verse discusses what comes forth from the mouth of the Most High. 'mi-pee' means 'from the mouth of'. 'el-yohn' is a combination of 'el' (God) and 'yohn' (highest, most high). 'lo tee-tseh' means 'will not go forth'. 'ha-rah-oht' means 'the evil' or 'the wickedness'. 'veh-ha-tov' means 'and the good'.
[LAM.3.39] What does a living man contend about concerning his sin? [§]
mah-yit-ta-o-nen adam chai ge-ver al-cha-ta-o
This verse asks what a living man contends about concerning his sin. 'Mah' means what. 'Yit-ta-o-nen' is a verb meaning to contend or complain. 'Adam' means man. 'Chai' means living. 'Ge-ver' also means man. 'Al' means about or concerning. 'Cha-ta-o' means his sin.
[LAM.3.40] Let us search our ways and let us examine, and let us return to Yahveh. [§]
Nachpesha derakeinu venachkora venashuva ad-Yahveh.
This verse consists of several verbs and a prepositional phrase. "Nachpesha" means "let us search". "Derakeinu" is "our ways". "Venachkora" means "and let us examine". "Venashuva" means "and let us return". "Ad-Yahveh" means "to Yahveh". The verse is a call to introspection and return to God.
[LAM.3.41] Let us lift up our heart with our hands to God in the heavens. [§]
nee-sah lev-av-eh-nu el kah-pah-yim el el bah-shah-mah-yim.
This verse contains several key names and words. 'Levavenu' means 'our heart.' 'El' means 'God.' 'Kahpayim' means 'hands.' 'Bahshamayim' means 'in the heavens.' 'Nissa' means 'lift up.' Therefore, the verse describes lifting up one's heart with their hands to God in heaven.
[LAM.3.42] We have transgressed and we have rebelled. You have not forgiven. [§]
nak-hnu pa-sha-nu oo-ma-ree-nu at-tah lo sa-lach-ta
This verse consists of several parts. "Nak-hnu" means "we". "Pa-sha-nu" means "we have transgressed". "Oo-ma-ree-nu" means "and we have rebelled". "At-tah" means "you". "Lo sa-lach-ta" means "you have not forgiven". The verse expresses a confession of sin and a statement of God's lack of forgiveness.
[LAM.3.43] You raged in anger, and you pursued us. You killed, and you did not spare. [§]
sakhotah baaf vatisrdefnu haragta lo chamalta
This verse describes God's anger and pursuit of Israel, and that God killed without mercy. "sakhotah" means 'you raged'. "baaf" means 'in anger'. "vatisrdefnu" means 'and you pursued us'. "haragta" means 'you killed'. "lo chamalta" means 'you did not spare'.
[LAM.3.44] God concealed Himself in a cloud for you, beyond the reach of prayer. [§]
sak-ko-tah beh-ah-nan lah-k mee-eh-vor tef-ee-lah
This verse describes God concealing Himself in a cloud, beyond the reach of prayer. "Sak-ko-tah" refers to concealing or covering. "Beh-ah-nan" means in a cloud. "Lah-k" means to you. "Mee-eh-vor" means from passing, or beyond reach. "Tef-ee-lah" means prayer.
[LAM.3.45] You have covered us with disgust and reproach in the midst of the peoples. [§]
sachiy u’ma’os tesimeinu bekerev ha’amim.
This verse is from Lamentations 3:46. ‘Sachiy’ means ‘to cover’, ‘u’ma’os’ means ‘disgust’ or ‘reproach’, ‘tesimeinu’ means ‘you have set us’, ‘bekerev’ means ‘in the midst of’, and ‘ha’amim’ means ‘the peoples’. It is a lament expressing being covered with disgust and reproach among the nations.
[LAM.3.46] They have opened their mouth against us, all our enemies. [§]
pah-tsoo ah-lay-noo pee-hem kol-oy-vay-noo
This verse uses several words. "Patzu" means "they have opened". "Aleinu" means "upon us". "Pihem" means "their mouth". "Kol" means "all". "Oyveinu" means "our enemies". The verse describes a situation where enemies have openly spoken against someone.
[LAM.3.47] Fear and trembling have become ours, destruction and the breaking. [§]
pachad va pachath hayah lanu hashat v'hashaver
This verse describes a fear and trembling that has become ours, a destruction and a breaking. "Pachad" means fear. "Pachath" means trembling or fear. "Hayah" means 'was' or 'became'. "Lanu" means 'to us' or 'ours'. "Hashat" means destruction. "V'hashaver" means 'and the breaking'.
[LAM.3.48] Streams of waters will descend from my eyes upon the breaking of the daughter of my people. [§]
pal-gay-ma-yim tay-rad ay-nee al-sheh-ver bat-am-mee.
This verse uses several terms. "Palgei" means streams or channels. "Mayim" means waters. "Terad" means to descend or drip. "Aynee" means my eyes. "Shever" means breaking or ruin. "Bat" means daughter. "Ammi" means my people. The verse is a poetic lament, speaking of the speaker’s eyes weeping over the ruin of their people.
[LAM.3.49] My eyes flow, and do not cease from the streams. [§]
ei-nee nig-rah v’lo tid-meh mei-ein ha-fu-got.
This verse describes the speaker’s eyes flowing with water, and not ceasing. ‘Ei-nee’ means ‘my eyes’. ‘Nig-rah’ means ‘flowing’ or ‘dripping’. ‘V’lo’ means ‘and not’. ‘Tid-meh’ means ‘cease’ or ‘be still’. ‘Mei-ein’ means ‘from’ or ‘out of’. ‘Ha-fu-got’ means ‘the streams’ or ‘the springs’.
[LAM.3.50] Until He looks intently and sees, Yahveh from the heavens. [§]
ad-yash-keeph ve-yeh-reh Yahveh mi-sha-mai-im
This verse describes Yahveh looking and seeing from the heavens. 'Ad' functions as 'until' or 'as far as'. 'Yashkeef' means 'he looks intently'. 'Ve-yeh-reh' means 'and he sees'. 'Yahveh' is the proper name of God. 'Mi-sha-mai-im' means 'from the heavens'.
[LAM.3.51] My eye has longed for my soul from all the daughters of my city. [§]
aynee ohlalah le nafshi mikol benot iri.
This verse uses poetic language. 'Aynee' means 'my eye'. 'Ohlalah' means 'has longed' or 'has desired'. 'Le nafshi' means 'for my soul'. 'Mikol' means 'from all'. 'Benot' means 'daughters'. 'Iri' means 'my city'. Therefore, the verse expresses a longing of the speaker’s eye for their soul from all the daughters of their city.
[LAM.3.52] Tsod is pursued by enemies for no reason, like a bird. [§]
tsod tsaduni katzipor oyvay khinam.
This verse uses several names and descriptive words. "Tsod" is a proper noun, likely a name. "Tsaduni" appears to be a verb form related to righteousness or justice, acting upon "Tsod". "Katzipor" means 'like a bird'. "Oyvay" means 'enemies'. "Khinam" means 'without cause' or 'for no reason'. The verse depicts someone, Tsod, being treated unjustly, likened to a bird being hunted by enemies without any justification.
[LAM.3.53] They thirsted by the pit of living waters, and they blocked the stone with it. [§]
tsamtu babbor khayyai vayaddu-even bi
This verse describes people thirsting by a pit of living water and then blocking the stone over it. 'tsamtu' means 'they thirsted'. 'babor' means 'the pit'. 'khayyai' means 'living waters'. 'vayaddu' means 'and they blocked'. 'even' means 'stone'. 'bi' means 'in/with/by'.
[LAM.3.54] The waters have covered my head, I said, I am cut off. [§]
Tsaph-oo-ma-yim al-ro-shi a-mar-ti nig-zar-ti.
This verse describes a feeling of being overwhelmed. "Tsaph-oo-ma-yim" literally means "waters have covered". "Al-ro-shi" means "upon my head". "A-mar-ti" means "I said". "Nig-zar-ti" means "I am cut off". The verse conveys a sense of being completely overtaken by troubles and feeling isolated.
[LAM.3.55] I called your name, Yahveh, from the pit of the depths. [§]
qarati shimcha Yahveh mibbor tachatiyot
This verse contains several key words. 'Qarati' means 'I called'. 'Shimcha' means 'your name'. 'Yahveh' is the proper name of God. 'Mibbor' means 'from the pit'. 'Tachatiyot' means 'the lower parts' or 'the depths'. Thus, the verse describes someone calling upon the name of Yahveh from a deep pit.
[LAM.3.56] My voice you have heard. Do not conceal your ear to my relief, to my cry. [§]
qoli shama'ta al-ta'lem ozncha l'revahati l'shav'ati.
This verse consists of several parts. "qoli" means "my voice". "shama'ta" means "you have heard". "al-ta'lem" means "do not conceal". "ozncha" means "your ear". "l'revahati" means "to my pleasure" or "to my relief". "l'shav'ati" means "to my cry" or "to my distress". The verse is a plea for God to hear the speaker's distress and not ignore it.
[LAM.3.57] You drew near in the day that I called to you, you said, "Do not fear." [§]
kah-rahv-tah be-yohm ehk-rah-eh-kah ah-mahr-tah al-tee-rah
This verse consists of several words. 'Karavta' means 'you drew near'. 'Beyom' means 'in the day'. 'Ekraeka' means 'I called you'. 'Amarta' means 'you said'. 'Al tira' means 'do not fear'. This verse describes a situation where someone calls out to God and God responds by drawing near and assuring them not to be afraid.
[LAM.3.58] You have greatly multiplied, my Lord, the strifes of my soul. You have redeemed my life. [§]
rab-ta adonai riv-ei naf-shi ga-al-ta chai-yai
This verse uses several key names and words. "Rab" means "many" or "greatly". "Adonai" is "my Lord". "Riv" means "strife" or "contention". "Nafsh" means "soul" or "life". "Ga'al" means "to redeem" or "to deliver". "Chaiyai" is "my life". The verse is addressing my Lord, acknowledging a multitude of contentions of the soul, and stating that He has redeemed my life.
[LAM.3.59] You have seen, Yahveh, my wickedness. You have judged my cause. [§]
ra'ita YHVH avvata shaf'ta mishpati
This verse consists of several words. 'Ra'ita' means 'you have seen.' 'YHVH' is the proper name of God, which we translate as 'Yahveh.' 'Avvata' means 'my wickedness' or 'my iniquity.' 'Shaf'ta' means 'you have judged.' 'Mishpati' means 'my judgment' or 'my cause.' The verse is a lament, stating that Yahveh has seen the speaker's wickedness and judged their cause.
[LAM.3.60] You have seen all of their vengeance, all of their thoughts are to me. [§]
ra'ita kol-nik'matahm kol-mach'sh'votahm li.
This verse consists of several words. 'Ra'ita' means 'you have seen'. 'Kol' means 'all'. 'Nik'matahm' refers to 'their vengeance'. 'Mach'sh'votahm' means 'their thoughts'. 'Li' means 'to me'. The verse describes someone having witnessed all of another’s vengeance and all of their thoughts directed toward the speaker.
[LAM.3.61] You have heard their reproach, Yahveh. All their thoughts are concerning me. [§]
shama'ta cherpatam Yahveh kol-machshvotam alai
The verse states that Yahveh has heard their reproach and knows all their thoughts concerning the speaker. "Shama'ta" means 'you have heard,' but given the context of addressing God, it is understood to be 'has heard.' "Cherpatam" means 'their reproach.' "Yahveh" is the proper name of God. "Kol machshvotam" means 'all their thoughts.' "Alai" means 'upon me' or 'concerning me.'
[LAM.3.62] The lips of those who stand against me and their thoughts are upon me all day. [§]
sif-tay kah-mai v'heg-yo-nahm ah-lai kol-hah-yohm.
This verse contains several words requiring literal translation. "Siftei" means "lips of". "Kamai" is the plural of "kam", meaning "those who rise up" or "stand up". Here, it seems to refer to those who oppose. "V'heg-yo-nahm" translates to "and their thoughts" or "and their meditations". "Alai" means "upon me". "Kol-hah-yohm" means "all the day".
[LAM.3.63] You sit and you stand, look! I am their song. [§]
shiv-tam vee-kee-mah-tam hah-bee-tah ah-nee man-ghee-nah-tam.
This verse appears to be poetic and somewhat fragmented. "Shivtam" and "keematam" are related to sitting and standing, potentially referring to a posture of attention. "Ha-bee-tah" means look. "Ah-nee" means I. "Man-ghee-nah-tam" means their song or melody. Considering the context of poetic language, it likely speaks of observing a performance or act of worship through song. The use of plural possessive pronouns suggests multiple performers or a communal action.
[LAM.3.64] You will return to them the recompense of Yahveh according to the work of their hands. [§]
ta-sheev la-hem ge-mool Yahveh ke-ma-a-seh ya-dey-hem.
This verse contains several key terms. 'Tashiv' means 'you will return'. 'Lahem' means 'to them'. 'Gemool' means 'recompense' or 'reward'. 'Yahveh' is the proper name of God. 'Ke' means 'as' or 'according to'. 'Maaseh' means 'work' or 'deeds'. 'Yadehem' means 'their hands', but idiomatically refers to their actions or work. Therefore, the verse speaks of returning recompense to them according to the work of their hands.
[LAM.3.65] You will give to them a protection of the heart, your terror to them. [§]
ti-ten la-hem me-gi-nat-lev ta-a-lat-cha la-hem.
This verse contains several components. 'Titten' means 'you will give'. 'Lahem' means 'to them'. 'Meginat-lev' is a compound word. 'Meginah' means 'shield' or 'protection'. 'Lev' means 'heart'. Thus, 'meginat-lev' means 'shield of the heart' or 'protection of the heart'. 'Ta'alat-cha' means 'your terror' or 'your dread'. 'Lahem' again means 'to them'. The verse instructs someone to give protection of the heart and your terror to them.
[LAM.3.66] You will pursue in wrath and destroy them from under the skies of Yahveh. [§]
tir-dof be-af ve-tash-mee-dem mee-tah-hat shmay Yahveh.
This verse describes pursuing with wrath and destroying from under the skies of Yahveh. "tir-dof" means you will pursue. "be-af" means in wrath. "ve-tash-mee-dem" means and destroy them. "mee-tah-hat" means from under. "shmay" means skies. "Yahveh" is the proper name of God.
LAM.4
[LAM.4.1] How is gold devalued, does the good mark despise change? Sacred stones will be scattered at the beginning of every crossroads. [§]
‘eykah yoo‘am zahav yishneh hakhetem hatov tishtapekhnah avnei-qodesh berosh kol-khutzot.
This verse uses metaphorical language. ‘eykah asks a rhetorical question meaning ‘how’ or ‘alas’. yoo‘am means ‘to be devalued’, ‘to be diminished’. zahav means ‘gold’. yishneh means ‘to change’ or ‘to be altered’. hakhetem means ‘the seal’ or ‘the mark’. hatov means ‘the good’. tishtapekhnah means ‘will be poured out’ or ‘will be scattered’. avnei-qodesh means ‘stones of holiness’ or ‘sacred stones’. berosh means ‘at the head of’ or ‘in the beginning of’. kol-khutzot means ‘all the streets’ or ‘every crossroads’.
[LAM.4.2] The descendants of Zion, the precious ones, the highly valued ones with gold, how have they been regarded as pottery shards, the work of the hands of a potter? [§]
B'nei Tziyon hayekarim hamusla'im bapaz, eichah necheshvu livlei-cheres ma'aseh yadei yotzer.
This verse addresses the descendants of Zion, describing their precious and highly valued nature, contrasting it with how they have been regarded as worthless pottery shards, the work of a potter's hands. "B'nei Tziyon" means "sons of Zion" or "descendants of Zion". "Hayekarim" means "the precious ones". "Hamusla'im" means "the highly valued". "Bapaz" means "with gold" or "in gold," implying great worth. "Eichah" means "how". "Necheshvu" means "were counted" or "were regarded". "Livlei-cheres" means "as pottery shards" or "as worthless pottery". "Ma'aseh yadei yotzer" means "the work of the hands of a potter".
[LAM.4.3] Even sea creatures have exposed the breast, they have nursed their young; the daughter of my people has acted cruelly, like ostriches in the wilderness. [§]
Gam tannin chaltsu shad heniku gureihen bat ammi le'echzar kay'eanim bamidbar.
This verse describes a harsh situation for the people of God. 'Tannin' refers to a large sea creature, often translated as 'dragon' or 'sea monster', but literally it means 'sea creature'. 'Chaltsu' means 'they drew out' or 'they bared'. 'Shad' means 'breast'. 'Heniku' means 'they nursed'. 'Gureihen' means 'their young'. 'Bat ammi' means 'daughter of my people'. 'Le'echzar' means 'with cruelty'. 'Kay'eanim' means 'like ostriches'. 'Bamidbar' means 'in the wilderness'. The verse uses imagery of animals caring for their young to illustrate a situation where the people of God are being treated harshly and left to fend for themselves in a difficult environment.
[LAM.4.4] Like a nursing infant’s tongue clings to his palate in thirst, infants are asking for bread, but there is no one to provide for them. [§]
davak leshon yonek el-chikko ba-tzama; olalim sha'alu lechem, pores ain lahem.
This verse uses vivid imagery. 'Davak' means 'cleaves' or 'sticks'. 'Leshon yonek' means 'the tongue of a nursing infant'. 'El-chikko' means 'to his palate'. 'Ba-tzama' means 'in thirst'. 'Olalim' means 'infants' or 'young children'. 'Sha'alu lechem' means 'asked for bread'. 'Pores' means 'one who spreads out' or 'one who provides'. 'Ain lahem' means 'they have none'. The verse describes the desperate need of infants for nourishment, comparing their clinging to their mother's breast to their pleading for bread when there is no provider.
[LAM.4.5] The eaters of delicacies breathed their last in the courtyards. The faithful ones embraced refuse upon a worm. [§]
ha-okhalim le-ma'adan-nim nashamu ba-khutzot ha-emumim alei tola khivku ashpatot.
This verse describes a scene of desolation and decay. "ha-okhalim" means "the eaters". "le-ma'adan-nim" means "for delicacies". "nashamu" means "breathed/expired". "ba-khutzot" means "in the courtyards". "ha-emumim" means "the faithful/reliable ones". "alei tola" means "upon/over a worm". "khivku" means "they embraced/hugged". "ashpatot" means "refuse/rubbish/decay".
[LAM.4.6] And the wickedness of my people grew great, more than the sin of Sodom, which was overturned like a moment, and hands did not touch her. [§]
va-yig-dal a-von bat-am-mee may-chat-ta-at sodom ha-ha-foo-cha kmo-ra-ga, ve-lo-cha-loo vah-deen ya-da-yim.
This verse discusses the great wickedness of the people and compares it to the sin of Sodom. 'Va-yig-dal' means 'and grew great'. 'A-von' means 'wickedness'. 'Bat-am-mee' means 'my people'. 'May-chat-ta-at' means 'than the sin of'. 'Sodom' is the city of Sodom. 'Ha-ha-foo-cha' means 'overturned'. 'Kmo-ra-ga' means 'like a moment'. 'Ve-lo-cha-loo' means 'and did not touch'. 'Vah-deen' means 'in her'. 'Ya-da-yim' means 'hands'. This can be understood as saying that no one intervened to help them.
[LAM.4.7] May their dedication be pure as snow, whiter than milk. May their bones glow like pearls, a sapphire their creation. [§]
Zakku nezireha mish-sheleg, tzachu me-chalev, admu etzem mipninim, sappir gizratam.
This verse uses descriptive language, likely referring to the appearance of someone or something. "Nezireha" refers to their dedication or separation. "Sheleg" means snow, and "chalev" means milk, used here to describe whiteness. "Etzem" means bone, and "pninim" means pearls, signifying a lustrous quality. "Sappir" means sapphire, indicating a blue hue. "Gizratam" refers to their cutting or shape, or what they are made of.
[LAM.4.8] Darkness was from blackness, their form. They were not known in the streets. Pale was their skin upon their bones, dry it was like a tree. [§]
khashakh mishshokhor ta'oram, lo nikru bakhutzot, tzapad oram al-atzmam, yavesh haya ka'etz.
This verse describes a physical appearance, likely of beings. "Khashakh" means "darkness". "Mishshokhor" means "from blackness". "Ta'oram" means "their form". "Lo nikru" means "were not known". "Bakhutzot" means "in the streets". "Tzapad" means "pale". "Oram" means "their skin". "Al-atzmam" means "upon their bones". "Yavesh" means "dry". "Haya" means "was". "Ka'etz" means "like a tree". The verse describes something dark, pale, and withered.
[LAM.4.9] Better are those pierced by the sword than those wasted by hunger, for they waste away, pierced, from the yield of the fields. [§]
to-vim ha-yu chal-lei-cherev mei-chal-lei-ra'av she-hem yazuvu medukarim mit-tenuvot sada-y
This verse contrasts the fate of those slain in battle with those who die of hunger. 'Tovim' means 'good' in the sense of 'better'. 'Halley-cherev' refers to those pierced by a sword, those slain in battle. 'Halley-ra'av' refers to those consumed by hunger. 'Yazuvu' means 'they are wasting away'. 'Medukarim' means 'pierced'. 'Mit-tenuvot sada-y' means 'from the yield of the fields'. The verse suggests dying in battle is preferable to dying of starvation, as those slain in battle are at least swiftly dispatched, whereas those who starve suffer a prolonged and agonizing decline.
[LAM.4.10] The hands of compassionate women cooked their children. They became wild animals for them, in the shattering of the daughter of my people. [§]
yeday nashim rachamaniyot bishlu yaldehen hayu levarot lamu besheber bat ammi.
This verse describes a desperate situation during a siege, likely of Jerusalem. "Yeday nashim" means "hands of women". "Rachamaniyot" means "compassionate". "Bishlu" means "cooked". "Yaldehen" means "their children". "Hayu levarot" means "became wild animals". "Lamu" means "for them". "Besheber" means "in the breaking/shattering". "Bat ammi" means "daughter of my people". The verse depicts women cooking their own children due to starvation.
[LAM.4.11] Yahveh completed his anger, he poured out his fury. He kindled a fire in Zion, and it consumed its foundations. [§]
kil-lah Yahveh et-cha-mat-o sha-fach cha-ron af-po va-ya-tetz-esh be-tzee-yon va-to-achal yes-o-do-te-ha
This verse describes Yahveh completing his anger, pouring out his fury, and setting Zion ablaze, consuming its foundations. "Kil-lah" signifies completion or finishing. "Chamato" is anger. "Shafach" means to pour out. "Charon" means fury or wrath. "Af-po" means his nose, a metaphor for anger. "Va-yatzetz" means he kindled or set ablaze. "Tzee-yon" is Zion. "Va-toachal" means and it consumed. "Yesodoteha" means its foundations.
[LAM.4.12] The rulers of the land did not believe, and all the dwellers of the world did not believe, that trouble and an enemy would come to the gates of Jerusalem. [§]
lo he'eminu malkhei eretz vechol yoshvei tevel ki yavo tsar ve'oyev besha'arei Yerushalayim
This verse states that the rulers of the land and all the inhabitants of the world did not believe that trouble and an enemy would come to the gates of Jerusalem.
[LAM.4.13] The sins of the prophets, the iniquities of the priests, are those who shed the blood of righteous people within her. [§]
may-hat-to-t neh-vee-ay-vah oo-von-ot koh-hay-nee-hah ha-shof-khim beh-kir-bah dam tzah-dee-keem.
This verse describes the sins of the prophets and priests, specifically the shedding of the blood of righteous people within the city. "May-hat-to-t" is sins or trespasses. "Nee-vee-ay-vah" refers to prophets. "Oo-von-ot" means iniquities or wickedness. "Koh-hay-nee-hah" refers to priests. "Ha-shof-khim" means those who shed. "Beh-kir-bah" means within her/it, referring to the city. "Dam" means blood. "Tzah-dee-keem" means righteous people.
[LAM.4.14] The blind are moved in the streets, they are redeemed by blood, without being able to touch their garments. [§]
na'u 'iv'rim ba'chutzot n'g'alu badam b'lo yuk'lu yig'u bil'vusheihem.
This verse describes a scene of blind people being led, and their redemption through blood. 'Na'u' means 'to move, to be moved, or to be led'. 'Iv'rim' is 'blind people'. 'Ba'chutzot' means 'in the streets'. 'N'g'alu' means 'they are redeemed'. 'Badam' means 'by blood'. 'B'lo' means 'without'. 'Yuk'lu' means 'they are able'. 'Yig'u' means 'to touch'. 'Bil'vusheihem' means 'their garments'.
[LAM.4.15] Turn away from the unclean! Call out to them! Turn away, turn away! Do not touch, for they are shining and they shake. They say among the nations, "They will not continue to dwell!" [§]
Suru tame kar'u lamo suru suru al-tiga'u ki nazu gam na'u amru bagoyim lo yosifu lagur.
This verse uses several imperative verbs and describes a turning away from something considered unclean, and a statement about not dwelling among nations. "Suru" means 'turn away'. "Tame" means 'unclean'. "Kar'u" means 'call out to'. "Lamo" refers to 'him' or 'them', in this case referring to the unclean thing. "Nazu" means 'they are shining' or 'they glow'. "Na'u" means 'they are moved' or 'they shake'. "Amru" means 'they say'. "Bagoyim" means 'the nations'. "Yosifu" means 'they add' or 'they continue'. "Lagur" means 'to dwell' or 'to remain'.
[LAM.4.16] The face of Yahveh has divided them; he will no longer look upon them. The face of the priests did not lift up, the elders did not show grace. [§]
peneh Yahveh chilqam lo yosif lehabbitam peneh kohanim lo nasa'u zkenim lo hananu.
This verse describes God’s rejection of his people. “Peneh” means face, and in this context it is used to indicate favor or presence. “Yahveh” is the proper name of God. “Chilqam” means to divide or apportion, here meaning to turn away. “Lo yosif” means will no longer. “Lehabbitam” means to look at them. “Kohanim” refers to the priests. “Lo nasa’u” means did not bear or lift up. “Zkenim” refers to the elders. “Lo hananu” means did not show grace or favor.
[LAM.4.17] Our witness is finished, our eyes look to our help in vain. In our expectation, we have waited for a nation that will not save. [§]
odeinu tikhelina einenu el-ezrateinu havel b'tzipiyateinu tzipinnu el-goy lo yoshia.
This verse expresses disillusionment and a turning away from reliance on a particular nation for help. "odeinu" means 'our witness' or 'our testimony' but in this context implies 'enough' or 'sufficient'. "tikhelina" means 'to be finished' or 'to come to an end'. "einenu" is 'our eyes'. "el-ezrateinu" means 'to our help'. "havel" means 'vanity' or 'breath' but here signifies futility. "b'tzipiyateinu" means 'in our expectation'. "tzipinnu" means 'we have waited'. "el-goy" means 'to a nation'. "lo yoshia" means 'not to save'. The verse expresses that the expectation of help from this nation has proven worthless.
[LAM.4.18] They lie in wait for our steps, the rulers in our broad places. Our end draws near, our days are complete, for our end has come. [§]
tsa-doo tseh-ah-day-nee mee-leh-khet beer-kho-botee-nu kah-rav keet-say-nee mah-loo ya-may-nee kee-vah keet-say-nee.
This verse describes a sense of impending doom or the nearing of an end. "tsadoo" means to hunt or pursue, but metaphorically it means to lie in wait for. "tseh-ah-day-nee" refers to our steps. "mee-leh-khet" means a king, but is used here to describe royal authority or control. "beer-kho-botee-nu" means our broad places or streets, representing life's journey. "kah-rav" means to draw near. "keet-say-nee" means our end. "mah-loo" means to be full or complete. "ya-may-nee" means our days. The final "kee-vah keet-say-nee" emphasizes that the end has come.
[LAM.4.19] Swift were our pursuers, from the eagles of the sky. Upon the mountains they pursued us. In the wilderness they lay in wait for us. [§]
kah-leem hah-yoo ro-deh-fay-noo mee-neesh-ray sha-mah-yeem al-heh-hah-reem deh-lah-koo-noo bah-meed-bar ahr-voo lah-noo.
This verse describes pursuers who were swift and relentless. ‘Kalil’ means light or swift. ‘Rodefaynu’ means our pursuers. ‘Min’ means from. ‘Nishrey shamayim’ means eagles of the sky. ‘Al heharim’ means upon the mountains. ‘Delaku’ means they pursued. ‘Bamidbar’ means in the wilderness. ‘Arvu’ means they lay in wait. ‘Lanu’ means for us.
[LAM.4.20] The breath of our nostrils, the anointed of Yahveh, is trapped in their corruptions, that which we said: "We will live in the shadow of the nations." [§]
rooach afeenu meshich Yahveh nilkad bishchitotam asher amarnu betzillo nichyeh bagoyim.
This verse speaks of the 'breath of our nostrils', which is a common idiom for 'life' or 'the one who gives life'. 'Meshich' literally means 'anointed one'. 'Yahveh' is the proper name of God. 'Nilkad' means 'is trapped' or 'is seized'. 'Bishchitotam' means 'in their corruptions'. 'Asher' means 'that' or 'which'. 'Amarnu' means 'we said'. 'Betzillo' means 'in his shadow'. 'Nichyeh' means 'we will live'. 'Bagoyim' means 'among the nations'.
[LAM.4.21] Rejoice and be glad, daughter of Edom, you who dwell in the land of Uz. Even to you will pass the cup; you will become drunk and unsteady. [§]
Sissee veshimchee bat-Edoom yosheveti be'eretz Ooz. Gam-alayich ta'avor-kos tishkree vetita'aree.
This verse is an oracle against Edom. "Sissee" and "shimchee" are commands meaning "rejoice" and "be glad." "Bat-Edoom" literally means "daughter of Edom," a common poetic way of referring to the people of Edom. "Yosheveti be'eretz Ooz" means "dwelling in the land of Uz." "Gam-alayich ta'avor-kos" means "even to you will pass the cup." The "cup" refers to the cup of God's wrath. "Tishkree" means "you will become drunk" and "titaree" means "you will become unsteady or delirious".
[LAM.4.22] Your iniquity is finished, daughter of Zion; it will not add to your exile. The Gods noted your iniquity, daughter of Edom, and revealed your sins. [§]
tam-avonekh bat-tsiyon lo yosif lehaglotekh pakad avonekh bat-edom gilah al-chatotayikh
This verse addresses the daughter of Zion and the daughter of Edom. It speaks of the completion of iniquity for Zion, indicating there will be no further exile. It then states that the iniquity of the daughter of Edom has been noted and its sins revealed.
LAM.5
[LAM.5.1] Remember Yahveh what happened to us. Look and see our disgrace. [§]
zəḵōr yəhvāh meh-hāyā lānū habbiṭā ūrə’ē et-ḥerpatēnū.
This verse is a plea to Yahveh to remember what has happened to the people of Israel, and to look and see their disgrace. 'zəḵōr' means 'remember'. 'yəhvāh' is the proper name of God. 'meh-hāyā lānū' means 'what happened to us'. 'habbiṭā' means 'look'. 'ūrə’ē' means 'and see'. 'et-ḥerpatēnū' means 'our disgrace'.
[LAM.5.2] Our inheritance has been turned over to strangers, our houses to foreigners. [§]
nachalateinu nehefekha lezarim bateinu lenakhrim.
This verse describes a lament over the loss of inheritance and homes. "Nachalateinu" refers to "our inheritance." "Nehefekha" means "has been turned." "Lezarim" means "to strangers." "Bateinu" means "our houses." "Lenakhrim" means "to aliens/foreigners."
[LAM.5.3] We were orphans, there was no father, our mothers were like widows. [§]
ye-to-meem ha-yee-nu ein av im-o-tay-nu ke-al-ma-not.
This verse describes a state of being orphaned and without parental figures. ‘Yetomim’ means orphans. ‘Hayinu’ means ‘we were’. ‘Ein’ means ‘not’ or ‘no’. ‘Av’ means father. ‘Imoteinu’ means ‘our mothers’. ‘Ke’ means ‘like’ or ‘as’. ‘Almanot’ means widows. The verse conveys a sense of vulnerability and loss, describing a community lacking both fathers and having mothers in the state of widowhood.
[LAM.5.4] We drink our waters with silver, and our trees are brought at a price. [§]
may-mee-nu beh-keh-sef sha-tee-nu ay-tseh-ee-nu bee-meh-heer ya-vo
This verse describes a situation where necessities are being acquired through payment. 'May-mee-nu' refers to 'our waters', implying basic sustenance. 'Beh-keh-sef' means 'with silver', denoting payment. 'Sha-tee-nu' means 'we drink', indicating consumption. 'Ay-tseh-ee-nu' refers to 'our trees', often representing resources or building materials. 'Bee-meh-heer' means 'at a price', and 'ya-vo' means 'they come' or 'are brought'.
[LAM.5.5] On our necks we were pursued, we were weary, no rest was given to us. [§]
al tsavaraynu nirdafnu ya'ag'nu lo hunach lanu.
This verse describes a state of being pursued and exhausted, with no rest given. "al" means "on". "tsavaraynu" means "our necks". "nirdafnu" means "we were pursued". "ya'ag'nu" means "we were weary". "lo hunach lanu" means "no rest was given to us".
[LAM.5.6] Egypt gave a hand to Assyria to be full of bread. [§]
Mitsrayim natanu yad Ashur lisbo'a lechem.
Mitsrayim refers to Egypt. 'Natanu' means 'they gave'. 'Yad' means 'hand'. Ashur refers to Assyria. 'Lisbo'a' means 'to be full' or 'to satisfy'. 'Lechem' means 'bread'. This verse describes Egypt giving assistance to Assyria in exchange for provisions.
[LAM.5.7] Our ancestors sinned; they are not here. We bear their iniquities. [§]
avoteinu chatu einam anachnu avonotehem savalnu
This verse discusses the sins of ancestors and their consequences being borne by their descendants. 'Avoteinu' refers to 'our fathers' or 'our ancestors'. 'Chatu' means 'they sinned'. 'Einam' means 'they are not' (present with us to atone). 'Anachnu' means 'we'. 'Avonotehem' means 'their iniquities' or 'their sins'. 'Savalnu' means 'we bear' or 'we suffer'.
[LAM.5.8] Servants have ruled over us, and there is no one who frees us from their hand. [§]
Avadim mashlu banu, porek ein miyadam.
This verse consists of several words. 'Avadim' means 'servants'. 'Mashlu' means 'they ruled'. 'Banu' means 'over us'. 'Porek' means 'one who relaxes or frees'. 'Ein' means 'there is not'. 'Miyadam' means 'from their hand'. Therefore, the sentence conveys the idea that servants have ruled over them, and there is no one to free them from the servants' control.
[LAM.5.9] In our soul, a prophet provides our food before the sword of the desert. [§]
b'nafshenu navi lehmeynu mip'ney herev hamidbar
This verse describes a prophet who is providing food for the people in the face of a desert sword. 'b'nafshenu' means 'in our soul', implying a deep desire or need. 'navi' means 'prophet'. 'lehmeynu' means 'our food'. 'mip'ney' means 'in the face of' or 'before'. 'herev hamidbar' means 'the sword of the desert', often used metaphorically to represent hardship or danger.
[LAM.5.10] Our skin is like a furnace, scorched because of the heat waves of hunger. [§]
o-re-nu ke-tan-nur nik-ma-ru mi-pe-nei zal-a-phot ra-av.
This verse describes a state of extreme suffering, comparing the people's skin to a furnace due to intense heat from famine. 'Orenu' means 'our skin'. 'Ke' means 'like' or 'as'. 'Tannur' means 'furnace'. 'Nikmaru' means 'are burned' or 'are scorched'. 'Mipenei' means 'because of' or 'in the face of'. 'Zal'aphot' means 'flames' or 'heat waves'. 'Ra'av' means 'hunger' or 'famine'.
[LAM.5.11] Women in Zion were afflicted, young women in the cities of Judah. [§]
nashim betziyon innu betulot bearai yehudah
This verse describes a lament over the mistreatment of women. 'Nashim' means women. 'Betziyon' means in Zion. 'Innu' means they afflicted or mistreated. 'Betulot' means virgins or young women. 'Bearai' means in the cities. 'Yehudah' is Judah. Therefore, the verse details the affliction of women in Zion and young women in the cities of Judah.
[LAM.5.12] Rulers were hung by their power, and the presence of elders did not shine. [§]
sarim beyadam nitlu pene zkenim lo nehdaru.
This verse describes a scene of defeated rulers. 'Sarim' refers to rulers or chiefs. 'Beyadam' means 'by their hand' or 'in their power'. 'Nitlu' means 'were hung' or 'were suspended'. 'Pene' means 'faces' or 'presence'. 'Zkenim' means 'elders' or 'old men', representing those with authority. 'Lo nehdaru' means 'were not honored' or 'did not shine'.
[LAM.5.13] The young men carried millstones, and young men failed in the wood. [§]
bah-hoo-reem tee-hone nah-sah-oo oo-neh-ah-reem bah-etz kah-shahl-oo
This verse describes young men carrying millstones and young men failing in the wood. "Bahurim" means young men. "Tahon" means millstones. "Nasau" means they carried. "Nearim" means young men. "Ba'etz" means in the wood. "Kashalu" means they stumbled or failed.
[LAM.5.14] Elders are from the gate of Sabbath, and youths are from their music. [§]
zeh-kay-neem mee-shah-ar shah-vah-too bah-hoo-reem mee-neeg-nah-tam
This verse discusses elders and youths in relation to a gate and music. ‘Zekeinim’ means ‘elders’. ‘MiSha’ar’ means ‘from the gate’. ‘Shavatu’ is ‘of Sabbath’. ‘Bahurim’ means ‘youths’. ‘MinNeginatam’ means ‘from their music’.
[LAM.5.15] Our joy has ceased to our heart, it has turned to mourning, our celebration. [§]
sha-vat m'sose liv-beh-nu neh-pahk l'eh-vel m'choh-leh-nu
This verse describes a transformation from joy to mourning. "Shabat" means to cease or rest, but here it is used figuratively to mean that joy has ceased. "M'sose" is joy. "Liv-beh-nu" means to our heart. "Neh-pahk" means to turn or become. "L'eh-vel" means to mourning. "M'choh-leh-nu" means our dance, or our celebration.
[LAM.5.16] The crown of our heads has fallen. Woe to us, for we have sinned. [§]
naf-lah ah-teh-ret ro-sheh-nu oy-nah la-nu ki ha-ta-nu
This verse describes a fall or loss of a crown or garland from the heads of those speaking, and expresses woe because of sin. "Naf-lah" means "fell". "Ateh-ret" means "crown" or "garland". "Ro-sheh-nu" means "our heads". "Oy-nah" is an interjection meaning "woe". "La-nu" means "to us". "Ki" means "for" or "because". "Ha-ta-nu" means "we have sinned".
[LAM.5.17] Because of this, our heart has faded. Because of these things, our eyes have darkened. [§]
al-zeh hayah daveh libenu al-eleh chashchu einenu
This verse describes a longing and dimming of hope. 'al-zeh' means 'because of this'. 'hayah' means 'was'. 'daveh' means 'faded' or 'withered'. 'libenu' means 'our heart'. 'al-eleh' means 'because of these'. 'chashchu' means 'darkened'. 'einenu' means 'our eyes'. Thus, it expresses a sadness where the heart has faded and the eyes have grown dim due to certain things.
[LAM.5.18] On Mount Zion, that is desolate, the foxes walk in it. [§]
al har-tsiyyon sheshamem shu'alim hilkhu-vo.
This verse describes a scene on Mount Zion. 'al' means 'on'. 'har' means 'mountain'. 'tsiyyon' is Zion, a specific mountain. 'sheshamem' means 'that is desolate'. 'shu'alim' means 'foxes'. 'hilkhu' means 'they walked'. 'vo' means 'in it'. Therefore, the verse describes foxes walking on desolate Mount Zion.
[LAM.5.19] You, Yahveh, will reside forever. Your throne is for generation and generation. [§]
Atah Yahveh leolam teshayv kissecha ledor vador.
This verse affirms Yahveh's eternal existence and sovereignty. "Atah" means "you". "Yahveh" is the proper name of God. "Leolam" means "forever" or "for all time". "Teshayv" means "you will sit" or "you reside". "Kissecha" means "your throne". "Ledor vador" means "for generation and generation" or "throughout all generations".
[LAM.5.20] Why, forever, will you Gods forget us? Why will you Gods abandon us for the length of days? [§]
Lamah lanetzach tishkacheinu ta'azvenu le'orech yamim.
This verse consists of several words. 'Lamah' means 'why'. 'Lanetzach' means 'for eternity' or 'forever'. 'Tishkacheinu' is a verb meaning 'you will forget us'. 'Ta'azvenu' is a verb meaning 'you will abandon us'. 'Le'orech yamim' means 'for the length of days' or 'for a long time'. The verse is a question posed to the Gods, asking why they would forget and abandon people for a long duration.
[LAM.5.21] Restore us, Yahveh, to you, and we will return. Renew our days as before. [§]
ha-shive-nu Yahveh elay-cha ve-nashuva, chadash yameinu ke-kedem.
This verse is a prayer for restoration. "ha-shive-nu" means 'restore us'. "Yahveh" is the proper name of God. "elay-cha" means 'to you'. "ve-nashuva" means 'and we will return'. "chadash" means 'renew'. "yameinu" means 'our days'. "ke-kedem" means 'as before' or 'like the former times'.
[LAM.5.22] But if indeed you have rejected us, and become exceedingly angry against us, then... [§]
ki im-ma'os me'asta-nu, katzap-ta a-lei-nu ad-me'od.
This verse expresses a lament, claiming that God has utterly rejected and become exceedingly angry with the speaker’s people. 'Ki im' introduces a conditional clause meaning 'if indeed'. 'Ma'os' means refusal or rejection. 'Me'asta-nu' means 'you have refused us'. 'Katzap-ta' means 'you have become angry'. 'A-lei-nu' means 'against us'. 'Ad-me'od' means 'exceedingly' or 'very much'.