1 Aleph. Hou sittith aloone the citee ful of puple? the ladi of folkis is maad as a widewe; the prince of prouynces is maad vndir tribute.
Clement of Alexandria · AD 215 Bringing someone to his senses is censure, which makes one think. And he does not abstain from this form of instruction either, but says by Jeremiah, "How long shall I cry, and you not hear? So your ears are uncircumcised." O blessed forbearance!
Bonaventure · AD 1257 Josiah also represents Christ: he is the king whose death inspired the "Lamentations": "How lonely she is now, the once crowded city! Widowed is she who was mistress over nations; the princess among the provinces has been made a toiling slave."
Thomas Aquinas · AD 1274 As this opening verse states: "She that was great among the nations," that is, once subject to her. As Ezekiel 5:5 declares: "This is Jerusalem; I have set her in the center of the nations." Then is displayed that the people's glory was once distinguished by their tributes.
2 Beth. It wepynge wepte in the niyt, and the teeris therof ben in `the chekis therof; `noon is of alle the dereworthe therof, that coumfortith it; alle the frendis therof forsoken it, and ben maad enemyes to it.
Glossa Ordinaria · AD 1274 WEEPING SHE HAS WEPT: the fourth topic of complaint, in which shameful, mean and ignoble acts are recounted before the suffering, which is very often the case here. ALL HER FRIENDS HAVE DESPISED HER: similarly the Church is sometimes afflicted for her sins and spurned by interior as well as exterior enemies.
Thomas Aquinas · AD 1274 Verse 2 laments the violation of friendship. So, first is indicated the need for friends. As expressed: "She weeps bitterly": as if continuously: Jerusalem. And, "in the night": privately, due to fear of enemies, or as one in adversity. Also: "tears on her cheeks": since there are none who would wipe them away.
3 Gymel. Juda passide fro turment and multitude of seruage, it dwellide among hethene men, and foond no reste; alle the pursueris therof token it among angwischis.
Glossa Ordinaria · AD 1274 JUDAH HAS REMOVED: the tenth topic of complaint, by which helplessness, weakness and loneliness are revealed. Historical interpretation.
Thomas Aquinas · AD 1274 Here in Verse 3 the misery throughout the captivity's periods is exposed, as to its magnitude. Such is twofold: first, the servitude itself is lamented regarding suppression of human kind, second as to its possessions.
4 Deleth. The weies of Sion mourenen, for no men comen to the solempnytee; alle the yatis therof ben distried, the prestis therof weilen; the vergyns therof ben defoulid, and it is oppressid with bitternesse.
Gregory of Nazianzus · AD 390 In the early days of the church, all was well. The present elaborate, far-fetched and artificial treatment of theology had not made its way into the schools of divinity, but playing with pebbles that deceive the eye by the quickness of their changes or dancing before an audience with varied and effeminate contortions were looked on as all one with speaking or hearing of God in…
Glossa Ordinaria · AD 1274 DELETH: a fourfold species of planks is introduced according to anagogy. Through the service of which the house of the Lord rises, joined together in a fourfold cupola, namely by the ways, gates, priests and virgins.
Thomas Aquinas · AD 1274 Here in Verse 4 is loudly lamented the misery of persons remaining. First, regarding such persons who frequent pilgrimages. As expressed: "The roads to Zion mourn, for none come to the appointed feasts". That is, while they arouse contentions during three feasts: (Pesach, Pentecost, and Scenopegia).
5 He. The enemyes therof ben maad in the heed, and the enemyes therof ben maad riche, for the Lord spak on it. For the multitude of wickidnessis therof the litle children therof ben led in to caitiftee, bifore the face of the troblere.
Glossa Ordinaria · AD 1274 HER ADVERSARIES HAVE BECOME: the eighth topic of complaint. Historical interpretation. HER ADVERSARIES HAVE BECOME HER LORDS; HER ENEMIES ARE ENRICHED, because the Lord has spoken through Moses, namely, saying in Deuteronomy: The Lord make thee to fall down before thy enemies, and be scattered throughout all the kingdoms of the earth.
Thomas Aquinas · AD 1274 Here in Verse 5 is loudly lamented oppression, insofar as to the captives. So, first is bewailed captivity of minor persons, second, of major persons. As further on is said in Verse 6: "From the daughter of Zion has departed all her majesty." Regarding minor captives three ideas are advanced. First, is the exaltation of enemies' power like: "Her foes", Namely, the Chaldaeans.
6 Vau. And al the fairnesse of the douyter of Syon yede out fro the douyter of Sion; the princes therof ben maad as rammes not fyndynge lesewis; and yeden forth withouten strengthe bifore the face of the suere.
Bonaventure · AD 1257 Everyone who receives the care of souls becomes a prince of the army; and when the prince is not good, then the army is in great danger. Whence Jeremiah laments: "All beauty," he says, "has departed from the daughter of Zion; her princes have become like rams not finding pasture, and they went away without strength before the face of the pursuer."
Glossa Ordinaria · AD 1274 AND IS DEPARTED: the fifth topic of complaint, by which all disadvantages are brought separately before the eyes, which is to be noted almost everywhere. Historical interpretation. AND FROM THE DAUGHTER OF ZION IS DEPARTED: before this sentence is put VAU, that is interpreted 'and', as if those set before above are connected as a punishment by God's just judgement.
Thomas Aquinas · AD 1274 Here is loudly lamented the captivity of major persons. Around this idea three notations are made. First is set forth an omission of ornamentations. As stated: "From the daughter of Zion has departed all her majesty." For instance, like vases taken away, and treasures from both leaders and priests around Jehoiachin, nephew of Josiah. (cf.
7 Zai. And Jerusalem bithouyte on the daies of hir affliccioun and of trespassyng, and on alle hir desirable thingis whiche it hadde fro elde daies; whanne the puple therof felle doun in the hond of enemyes, and noon helpere was; enemyes sien it, and scorneden the sabatis therof.
Glossa Ordinaria · AD 1274 ZAIN: first topic of complaint. THE ENEMIES HAVE SEEN HER: the thirteenth topic of indignation, because insult has been added to injury. Historical interpretation. AND JERUSALEM HAS REMEMBERED &c: she remembers HER DESIRABLE THINGS, not for consolation, but to multiply the pain, when HER PEOPLE fall INTO THE ENEMY'S HAND. Hence ZAIN, that is interpreted 'this', is put before.
Thomas Aquinas · AD 1274 Here in Verse 7 is recounted the misery within a memory of past events. First is touched upon the very memory of events in past afflictions. Such, when recalled, excite a weariness. As said: "Jerusalem remembers in the days of her affliction and bitterness". That is, during those sins that excite a remorse of conscience.
8 Heth. Jerusalem synnede a synne, therfor it was maad vnstidfast; alle that glorifieden it forsoken it, for thei sien the schenschipe therof; forsothe it weilide, and was turned a bak.
Bonaventure · AD 1257 As the body loses its strength, beauty and health in the absence of food, so the soul without the understanding of truth becomes dark and weak, distorted and unstable in all things; and so it needs to be fed. Hence, the unsettled mind, lacking food, wanders about and is unstable.
Glossa Ordinaria · AD 1274 ALL WHO HONORED: the thirteenth topic of complaint. Historical interpretation. JERUSALEM HAS GRIEVOUSLY SINNED: one sin, alone of its kind, designates the reason for such misery, a sin through which everything is fettered and without which everything is released, that is incredulity, whence it is said: Hear, ye rebellious and incredulous.
Thomas Aquinas · AD 1274 Here in Verse 8 is shown the cause of the misery: Jerusalem. First is indicated its very sinning, secondly, its progress. As said: "she became filthy." There are two further notions. First sin is referred to as "filthy". Namely, as expressed, "antonomastically", within infidelity and idolatry.
9 Theth. The filthis therof ben in the feet therof, and it hadde no mynde of hir ende; it was putte doun greetli, and hadde no coumfortour; Lord, se thou my turment, for the enemye is reisid.
Glossa Ordinaria · AD 1274 HER FILTHINESS: he bewails her in a threefold way: since she has sinned against the Lord, since she has not repented, since she after the stings of conscience did not want to return to the Lord, whence: AND SHE HAS NOT REMEBERED HER END &c. BEHOLD, O LORD: the fourteenth topic of complaint, in which they are implored, who hear, in a humble and sincere address, to have mercy.
Thomas Aquinas · AD 1274 Here is viewed the process for sinning. So, first sin is viewed: "her uncleanness", namely, "was in her skirts", similar to one's affection, if progressing within sin. Then: "she took no thought of her doom" as to her death, or the divine judgment.
10 Joth. The enemye putte his hond to alle desirable thingis therof; for it siy hethene men entride in to thi seyntuarie, of which thou haddist comaundid, that thei schulden not entre in to thi chirche.
Glossa Ordinaria · AD 1274 THE ENEMY HAS PUT OUT HIS HAND: the fifteenth topic of complaint, in which we lament not our own ill fortune but that of our dear ones, as Jeremiah often bemoans the ill fortune of his people. Historical interpretation.
Thomas Aquinas · AD 1274 Here is considered captivity, and servitude, relating to the taking of possessions suffered from victorious foes. First is viewed exploitation of possessions relating to what foes had taken. Second, is calculated the possessions destroyed. As declared: "all her people groan as they search for bread" (Verse 11). About the above idea two notions are proposed.
11 Caph. Al the puple therof was weilinge and sekynge breed, thei yauen alle preciouse thingis for mete, to coumforte the soule; se thou, Lord, and biholde, for Y am maad vijl.
Bonaventure · AD 1257 As the body loses its strength, beauty and health in the absence of food, so the soul without the understanding of truth becomes dark and weak, distorted and unstable in all things; and so it needs to be fed. Hence, the unsettled mind, lacking food, wanders about and is unstable.
Glossa Ordinaria · AD 1274 ALL HER PEOPLE: the fourth topic of complaint. SEE O LORD: the fourteenth topic of complaint. Historical interpretation. ALL HER PEOPLE SIGH &c: how great the hunger and pestilence the Jews suffered, the histories do not pass over in silence, and Josephus manifests it in particular. Hence: ALL HER PEOPLE SIGH AND SEEK BREAD &c; TO RELIEVE THE SOUL, that is corporeal life.
Thomas Aquinas · AD 1274 Here is noticed the spoiling of possessions taken away from the people. First is observed the need for withdrawing, as to a deficiency of things needed. As expressed: "All her people groan as they search for bread".
12 Lameth. A! alle ye that passen bi the weie, perseyue, and se, if ony sorewe is as my sorewe; for he gaderide awei grapis fro me, as the Lord spak in the day of wraththe of his strong veniaunce.
Bonaventure · AD 1257 In other women there is pain of the body, in her there is pain of the heart; in others there is pain of corruption, in her there is pain of compassion and charity. Whence she invites us to consider her sorrow, in Jeremiah: "All you," she says, "who pass by the way, attend and see if there is any sorrow like my sorrow." This sorrow ought to pierce through the minds of all.
Glossa Ordinaria · AD 1274 O ALL YOU : the twelfth topic of indignation; for he seems to be displeased, because it has happened to him first. Historical interpretation.
Thomas Aquinas · AD 1274 Here is exposed the captivity of the city Jerusalem, and the tribe of Judah. First is interpreted these people enduring a severity of judgment, second, the judgment of the enemy's cruelty. As said in Verse 11: "Look, O Lord, and behold, for I am despised." Regarding a severity of judgment, two further ideas are advanced.
13 Men. Fro an hiy he sente fier in my boonys, and tauyte me; he spredde a brood a net to my feet, he turnede me a bak; he settide me desolat, meddlid togidere al dai with mourenyng.
Glossa Ordinaria · AD 1274 FROM ABOVE: the fifth topic of complaint. Historical interpretation FROM ABOVE HE HAS SENT FIRE, of heavenly revenge, of which it is said in the Book of Job: The fire of God fell from heaven &c. FIRE, namely the aerial powers, who until this day have the power of tormenting the Jews.
Thomas Aquinas · AD 1274 Here is considered the severity of a divine discipline, as the divine master teaches by hard lessons. This severity is done within corrections. As expressed: "From on high he sent fire." That is from a loftiness of counsel, "he sent fire": as an affliction, or by which a city is literally burnt. Then, "into my bones": into our strengths, and fortifications.
14 Nun. The yok of my wickidnessis wakide in the hond of hym, tho ben foldid togidere, and put on my necke; my vertu is maad feble; the Lord yaf me in the hond, fro which Y schal not mowe rise.
Glossa Ordinaria · AD 1274 IS WEAKENED: the sixth topic of complaint, as when looking forward to receiving good from the Lord he fell into the greatest distress.
Thomas Aquinas · AD 1274 Here is indicated the rigor in justice of the Lord God, insofar as a divine judge. Around this idea three further notions are proposed. First is considered a diligent concern about sin. As said: "My transgressions were bound into a yoke." That is, as one diligently considers a yoke of affliction, that must be interpreted as from effects of many sins.
15 Sameth. The Lord took awei alle my worschipful men fro the myddis of me; he clepide tyme ayens me, that he schulde al to-foule my chosun men; the Lord stampide a pressour to the virgyn, the douytir of Juda.
Glossa Ordinaria · AD 1274 HE HAS CALLED AGAINST ME: the fourth topic of complaint. Historical interpretation THE LORD HAS TAKEN AWAY ALL MY MIGHTY MEN &c: these events took place during the last captivity, under which neither prophets nor priests were left.
Thomas Aquinas · AD 1274 Here is exposed the misery from servitude in particular. First is such servitude under Jehoiachin, King of Judah. (cf. 2 Kings, Chapter 25, "The Exile of Judah"). Second is exposed in particular the captivity of Judah under Zedekiah. And in Jeremiah Chapter 52, "Judah Taken Captive at Babylon".
16 Ayn. Therfor Y am wepynge, and myn iye is ledynge doun watir; for a coumfortour, conuertynge my soule, is maad fer fro me; my sones ben maad lost, for the enemye hadde the maistrie.
Ambrose of Milan · AD 397 Repentance came by John, grace by Christ. He, as the Lord, gives the one; the other is proclaimed, as it were, by the servant.
Glossa Ordinaria · AD 1274 THEREFORE DO I WEEP: the seventh topic of indignation; it displays a cruel and tyrannical deed and the violence of the enemies.
Thomas Aquinas · AD 1274 Here in Verse 16 a taking away of consolation is lamented. So first is the bewailing within grief. As stated: "For these things I weep, my eyes flow with tears." And Jeremiah 9:1: "O that my head were waters, and my eyes a fountain of tears." Second is the matter of grief itself.
17 Phe. Sion spredde a brood hise hondis, noon is that coumfortith it; the Lord sente ayenus Jacob enemyes therof, in the cumpas therof; Jerusalem is maad as defoulid with vncleene blood among hem.
Glossa Ordinaria · AD 1274 SION HAS SPREAD FORTH HER HANDS: the fourth topic of complaint. Historical interpretation ZION HAS SPREAD FORTH HER HANDS: this signifies pain as that of a woman in labor, whence it is said elsewhere: As he that swims stretches forth his hands to swim, likewise also Zion in the midst of straits, and Isaiah says: Anguish hath taken hold of me as the anguish of a woman in labor.
Thomas Aquinas · AD 1274 Here is first a loud lamentation, second, it is due to a captivity during the reign of Zedekiah, the last king of Judah, when the people were totally captive. As to this situation three more ideas are proposed. First, is the siege, or blockade, as bewailed, second the captivity itself.
18 Sade. The Lord is iust, for Y terride his mouth to wrathfulnesse; alle puplis, Y biseche, here ye, and se my sorewe; my virgyns and my yonge men yeden forth in to caitiftee.
Glossa Ordinaria · AD 1274 MY VIRGINS: the eighth topic of indignation; for virgins cannot defend themselves nor hurt another. Historical interpretation THE LORD IS JUST: SADE, which is put before, and is interpreted 'of justice', means that the justices of the Lord are right, which is well portrayed in these words: THE LORD IS JUST, FOR I HAVE PROVOKED HIS MOUTH TO WRATH, as if she would say: 'I have du…
Thomas Aquinas · AD 1274 Here is lamented the captivity itself, and around this idea three propositions are advanced. First is proposed an acknowledgment of the justice from a judge. As expressed: "The Lord is in the right, for I have rebelled against his word." And as the prophet Daniel declares: "for the Lord our God is righteous in all the works which he has done" (Dan 9:14).
19 Coth. I clepide my frendis, and thei disseyueden me; my prestis and myn elde men in the citee ben wastid; for thei souyten mete to hem silf, to coumforte hir lijf.
Glossa Ordinaria · AD 1274 I CALLED FOR MY FRIENDS: the eleventh topic of indignation; the act is committed by them, namely, who had been expected to prevent it if done by another. BUT THEY DECEIVED ME: the fourth topic of complaint.
Thomas Aquinas · AD 1274 Here is the consumption of health of those ones killed by the famine during the siege. So, first is indicated deception from friends: "I called to my lovers but they deceived me". That is, just like the Egyptians, since they did not help me, as I (Jerusalem) hoped for.
20 Res. Se thou, Lord, for Y am troblid, my wombe is disturblid; myn herte is distried in my silf, for Y am ful of bittirnesse; swerd sleeth with outforth, and lijk deth is at hoome.
Glossa Ordinaria · AD 1274 BEHOLD, O LORD: the fourteenth or rather fifth topic of complaint, as all misfortunes are presented to the judge one by one, so that he, as if he saw the things themselves and not only heard the words, should be moved to pity.
Thomas Aquinas · AD 1274 Jerusalem begins to be captured by the divine king himself. About this notion three further views are proposed. First is expressed the precise distress, second, Judah (Jerusalem) is accused of faults by enemies. As Verse 21 later declares: "Hear how I groan; there is none to comfort me." Third, Judah (Jerusalem) seeks vindication.
21 Syn. Thei herden, that Y make ynward weilyng, and noon is that coumfortith me; alle myn enemyes herden myn yuel, thei ben glad, for thou hast do; thou hast brouyt a dai of coumfort, and thei schulen be maad lijk me.
Glossa Ordinaria · AD 1274 THEY HAVE HEARD: the second topic of indignation; for it shows to whom this act principally pertains, that is to God himself, whom the enemies have despised in their own affairs, whence: Let all their evil be present. Historical interpretation THEY HAVE HEARD: there is none who doubts that the gentiles, surrounding Jerusalem, abused her captivities.
Thomas Aquinas · AD 1274 One is here accused of faults towards others. First, one is faulted for lack of aid. As said: "Hear how I groan; there is none to comfort me." Namely, like the Egyptians, or others in whom I can trust.
22 Tau. Al the yuel of hem entre byfore thee, and gadere thou grapis awei fro hem, as thou hast gaderid grapis awei fro me; for my wickidnessis, for my weilyngis ben manye, and myn herte is mornynge.
Glossa Ordinaria · AD 1274 Historical interpretation LET ALL EVIL BE PRESENT: TAU is interpreted 'signs' in plural, as that is shown with this sign, to which many significant things refer. Hence: Mark Tau upon the foreheads of the men that sigh.
Thomas Aquinas · AD 1274 Here a vindicated Judah (Jerusalem) is sought. First is recalled the fault within memory. As expressed: "Let all their evil-doing come before thee." That is, from their sins. For, Psalm 109:14 exclaims: "May the iniquity of his fathers be remembered before the Lord, and let not the sin of his mother be blotted out!" Second, a penalty is sought.