18Their heart cried out to the Lord,
         “O wall of the daughter of Zion,
         Let your tears run down like a river day and night;
         Give yourself no relief,
         Let your eyes have no rest.

19“Arise, cry aloud in the night
         At the beginning of the night watches;
         Pour out your heart like water
         Before the presence of the Lord;
         Lift up your hands to Him
         For the life of your little ones
         Who are faint because of hunger
         At the head of every street.”

20See, O LORD, and look!
         With whom have You dealt thus?
         Should women eat their offspring,
         The little ones who were born healthy?
         Should priest and prophet be slain
         In the sanctuary of the Lord?

21On the ground in the streets
         Lie young and old;
         My virgins and my young men
         Have fallen by the sword.
         You have slain them in the day of Your anger,
         You have slaughtered, not sparing.

22You called as in the day of an appointed feast
         My terrors on every side;
         And there was no one who escaped or survived
         In the day of the LORD’S anger.
         Those whom I bore and reared,
         My enemy annihilated them.

Parallel Verses

New American Standard Bible (©1995)
The LORD has done what He purposed; He has accomplished His word Which He commanded from days of old. He has thrown down without sparing, And He has caused the enemy to rejoice over you; He has exalted the might of your adversaries.

GOD'S WORD® Translation (©1995)
The LORD has accomplished what he had planned to do. He carried out the threat he announced long ago. He tore you down without any pity, Jerusalem. He made your enemies gloat over you. He raised the weapons of your opponents.

King James Bible
The LORD hath done that which he had devised; he hath fulfilled his word that he had commanded in the days of old: he hath thrown down, and hath not pitied: and he hath caused thine enemy to rejoice over thee, he hath set up the horn of thine adversaries.

Douay-Rheims Bible
Ain. The Lord hath done that which he purposed, he hath fulfilled his word, which he commanded in the days of old: he hath destroyed, and hath not spared, and he hath caused the enemy to rejoice over thee, and hath set up the horn of thy adversaries.

Darby Bible Translation
Jehovah hath done what he had devised; he hath fulfilled his word which he had commanded from the days of old: he hath thrown down, and hath not spared, and he hath caused the enemy to rejoice over thee; he hath set up the horn of thine adversaries.

English Revised Version
The LORD hath done that which he devised; he hath fulfilled his word that he commanded in the days of old; he hath thrown down, and hath not pitied: and he hath caused the enemy to rejoice over thee, he hath exalted the horn of thine adversaries.

Webster's Bible Translation
The LORD hath done that which he had devised; he hath fulfilled his word that he had commanded in the days of old: he hath thrown down, and hath not pitied: and he hath caused thy enemy to rejoice over thee, he hath set up the horn of thy adversaries.

World English Bible
Yahweh has done that which he purposed; he has fulfilled his word that he commanded in the days of old; He has thrown down, and has not pitied: He has caused the enemy to rejoice over you; he has exalted the horn of your adversaries.

Young's Literal Translation
Jehovah hath done that which He devised, He hath fulfilled His saying That He commanded from the days of old, He hath broken down and hath not pitied, And causeth an enemy to rejoice over thee, He lifted up the horn of thine adversaries.

Cross References

Deuteronomy 28:43 "The alien who is among you shall rise above you higher and higher, but you will go down lower and lower.

Deuteronomy 28:44 "He shall lend to you, but you will not lend to him; he shall be the head, and you will be the tail.

Psalm 35:24 Judge me, O LORD my God, according to Your righteousness, And do not let them rejoice over me.

Psalm 35:26 Let those be ashamed and humiliated altogether who rejoice at my distress; Let those be clothed with shame and dishonor who magnify themselves over me.

Psalm 89:42 You have exalted the right hand of his adversaries; You have made all his enemies rejoice.

Isaiah 14:29 "Do not rejoice, O Philistia, all of you, Because the rod that struck you is broken; For from the serpent's root a viper will come out, And its fruit will be a flying serpent.

Jeremiah 4:28 "For this the earth shall mourn And the heavens above be dark, Because I have spoken, I have purposed, And I will not change My mind, nor will I turn from it."

Lamentations 1:5 Her adversaries have become her masters, Her enemies prosper; For the LORD has caused her grief Because of the multitude of her transgressions; Her little ones have gone away As captives before the adversary.

Lamentations 2:1 How the Lord has covered the daughter of Zion With a cloud in His anger! He has cast from heaven to earth The glory of Israel, And has not remembered His footstool In the day of His anger.

Lamentations 2:2 The Lord has swallowed up; He has not spared All the habitations of Jacob. In His wrath He has thrown down The strongholds of the daughter of Judah; He has brought them down to the ground; He has profaned the kingdom and its princes.

Lamentations 3:43 You have covered Yourself with anger And pursued us; You have slain and have not spared.

Lamentations 4:11 The LORD has accomplished His wrath, He has poured out His fierce anger; And He has kindled a fire in Zion Which has consumed its foundations.

Ezekiel 5:11 'So as I live,' declares the Lord GOD, 'surely, because you have defiled My sanctuary with all your detestable idols and with all your abominations, therefore I will also withdraw, and My eye will have no pity and I will not spare.

Ezekiel 7:8 'Now I will shortly pour out My wrath on you and spend My anger against you; judge you according to your ways and bring on you all your abominations.

Ezekiel 7:9 'My eye will show no pity nor will I spare. I will repay you according to your ways, while your abominations are in your midst; then you will know that I, the LORD, do the smiting.

Ezekiel 8:18 "Therefore, I indeed will deal in wrath. My eye will have no pity nor will I spare; and though they cry in My ears with a loud voice, yet I will not listen to them."

Daniel 9:12 "Thus He has confirmed His words which He had spoken against us and against our rulers who ruled us, to bring on us great calamity; for under the whole heaven there has not been done anything like what was done to Jerusalem.

Zechariah 1:6 "But did not My words and My statutes, which I commanded My servants the prophets, overtake your fathers? Then they repented and said, 'As the LORD of hosts purposed to do to us in accordance with our ways and our deeds, so He has dealt with us.'"'"

Commentary

Matthew Henry's Whole Bible Commentary

Verses 10-22

Justly are these called Lamentations, and they are very pathetic ones, the expressions of grief in perfection, mourning and woe, and nothing else, like the contents of Ezekiel's roll, Eze. 2:10.

I. Copies of lamentations are here presented and they are painted to the life. 1. The judges and magistrates, who used to appear in robes of state, have laid them aside, or rather are stripped of them, and put on the habit of mourners (v. 10); the elders now sit no longer in the judgment-seats, the thrones of the house of David, but they sit upon the ground, having no seat to repose themselves in, or in token of great grief, as Job's friends sat with him upon the ground, Job 2:13. They open not their mouth in the gate, as usual, to give their opinion, but they keep silence, overwhelmed with grief, and not knowing what to say. They have cast dust upon their heads, and girded themselves with sackcloth, as deep mourners used to do; they had lost their power and wealth, and that made the grieve thus. Ploratur lachrymis amissa pecunia veris-Genuine are the tears which we shed over lost property. 2. The young ladies, who used to dress themselves so richly, and walk with stretched-forth necks (Isa. 3:16), now are humbled; The virgins of Jerusalem hang down their heads to the ground; those are made to know sorrow who seemed to bid defiance to it and were always disposed to be merry. 3. The prophet himself is a pattern to the mourners, v. 11. His eyes do fail with tears; he has wept till he can weep no more, has almost wept his eyes out, wept himself blind. Nor are the inward impressions of grief short of the outward expressions. His bowels are troubled, as they were when he saw these calamities coming (Jer. 4:19, 20), which, one would think, might have excused him now; but even he, to whom they were no surprise, felt them an insupportable grief, to such a degree that his liver is poured out on the earth; he felt himself a perfect colliquation; all his entrails were melted and dissolved, as Ps. 22:14. Jeremiah himself had better treatment than his neighbours, better than he had had before from his own countrymen, nay, their destruction was his deliverance, their captivity his enlargement; the same that made them prisoners made him a favourite; and yet his private interests are swallowed up in a concern for the public, and he bewails the destruction of the daughter of his people as sensibly as if he himself had been the greatest sufferer in that common calamity. Note, The judgments of God upon the land and nation are to be lamented by us, though we, for our parts, may escape pretty well.

II. Calls to lamentation are here given: The heart of the people cried unto the Lord, v. 18. Some fear it was a cry, not of true repentance, but of bitter complaint; their heart was as full of grief as it could hold, and they gave vent to it in doleful shrieks and outcries, in which they made use of God's name; yet we will charitably suppose that many of them did in sincerity cry unto God for mercy in their distress; and the prophet bids them go on to do so: "O wall of the daughter of Zion! either you that stand upon the wall, you watchmen on the walls (Isa. 62:6), when you see the enemies encamped about the walls and making their approaches towards them, or because of the wall (that is the subject of the lamentation), because of the breaking down of the wall (which was not done till about a month after the city was taken), because of this further calamity, let the daughter of Zion lament still." This was a thing which Nehemiah lamented long after, Neh. 1:3, 4. "Let tears run down like a river day and night, weep without intermission, give thyself no rest from weeping, let not the apple of thy eye cease." This intimates, 1. That the calamities would be continuing, and the causes of grief would frequently recur, and fresh occasion would be given them every day and every night to bemoan themselves. 2. That they would be apt, by degrees, to grow insensible and stupid under the hand of God, and would need to be still called upon to afflict their souls yet more and more, till their proud and hard hearts were thoroughly humbled and softened.

III. Causes for lamentation are here assigned, and the calamities that are to be bewailed are very particularly and pathetically described.

1. Multitudes perish by famine, a very sore judgment, and piteous is the case of those that fall under it. God had corrected them by scarcity of provisions through want of rain some time before (Jer. 14:1), and they were not brought to repentance by that lower degree of this judgment, and therefore now by the straitness of the siege God brought it upon them in extremity; for, (1.) The children died for hunger in their mothers' arms: The children and sucklings, whose innocent and helpless state entitles them to relief as soon as any, swoon in the streets (v. 11) as the wounded (v. 12), there being no food to be had for them; those that are starved die as surely as those that are stabbed. They lie a great while crying to their poor mothers for corn to feed them and wine to refresh them, for they are such as had been bred up to the use of wine and wanted it now; but there is none for them, so that at length their soul is poured into their mothers' bosom, and there they breathe their last. This is mentioned again (v. 19): They faint for hunger in the top of every street. Yet this is not the worst, (2.) There were some little children that were slain by their mothers' hands and eaten, v. 20. Such was the scarcity of provision that the women ate the fruit of their own bodies, even their children when they were but of a span long, according to the threatening, Deu. 28:53. The like was done in the siege of Samaria, 2 Ki. 6:29. Such extremities, nay, such barbarities, were they brought to by the famine. Let us, in our abundance, thank God that we have food convenient, not only for ourselves, but for our children.

2. Multitudes fall by the sword, which devours one as well as another, especially when it is in the hand of such cruel enemies as the Chaldeans were. (1.) They spared no character, no, not the most distinguished; even the priest and the prophet, who of all men, one would think, might expect protection from heaven and veneration on earth, are slain, not abroad in the field of battle, where they are out of their place, as Hophni and Phinehas, but in the sanctuary of the Lord, the place of their business and which they hoped would be a refuge to them. (2.) They spared no age, no, not those who, by reason of their tender or their decrepit age, were exempted from taking up the sword; for even they perished by the sword. "The young, who have not yet come to bear arms, and the old, who have had their discharge, lie on the ground, slain in the streets, till some kind hand is found that will bury them." (3.) They spared no sex: My virgins and my young men have fallen by the sword. In the most barbarous military executions that ever we read of the virgins were spared, and made part of the spoil (Num. 31:18, Judges 5:30), but here the virgins were put to the sword, as well as the young men. (4.) This was the Lord's doing; he suffered the sword of the Chaldeans to devour thus without distinction: Thou has slain them in the day of thy anger, for it is God that kills and makes alive, and saves alive, as he pleases. But that which follows is very harsh: Thou has killed, and not pitied; for his soul is grieved for the misery of Israel. The enemies that used them thus cruelly were such as he had both mustered and summoned (v. 22): "Thou hast called in, as in a solemn day, my terrors round about, that is, the Chaldeans, who are such a terror to me;" enemies crowded into Jerusalem now as thickly as ever worshippers used to do on a solemn festival, so that they were quite overpowered with numbers, and none escaped nor remained; Jerusalem was made a perfect slaughter-house. Mothers are cut to the heart to see those whom they have taken such care of, and pains with, and whom they have been so tender of, thus inhumanly used, suddenly cut off, though not soon reared: Those that I have swaddled, and brought up, has my enemy consumed, as if they were brought forth for the murderer, like lambs for the butcher, Hosea 9:13. Zion, who was a mother to them all, lamented to see those who were brought up in her courts, and under the tuition of her oracles, thus made a prey.

3. Their false prophets cheated them, v. 14. This was a thing which Jeremiah had lamented long before, and had observed with a great concern (Jer. 14:13): Ah! Lord God, the prophets say unto them, You shall not see the sword; and here he inserts it among his lamentations: Thy prophets have seen vain and foolish things for thee; they pretended to discover for thee, and then to discover to thee, the mind and will of God, to see the visions of the Almighty and then to speak his words; but they were all vain and foolish things; their visions were all their own fancies, and, if they thought they had any, it was only the product of a crazed head or a heated imagination, as appeared by what they delivered, which was all idle and impertinent: nay, it is most likely that they themselves knew that the visions they pretended were counterfeit, and all a sham, and made use of only to colour that which they designedly imposed upon the people with, that they might make an interest in them for themselves. They are thy prophets, not God's prophets; he never sent them, nor were they pastors after his heart, but the people set them up, told them what they should say, so that they were prophets after their hearts. (1.) Prophets should tell people of their faults, should show them their sins, that they may bring them to repentance, and so prevent their ruin; but these prophets knew that would lose them the people's affections and contributions, and knew they could not reprove their hearers without reproaching themselves at the same time, and therefore they have not discovered thy iniquity; they saw it not themselves, or, if they did, saw so little evil in it, or danger from it, that they would not tell them of it, though that might have been a means, by taking away their iniquity, to turn away their captivity. (2.) Prophets should warn people of the judgments of God coming upon them, but these saw for them false burdens; the messages they pretended to deliver to them from God they knew to be false, and falsely ascribed to God; so that, by soothing them up in carnal security, they caused that banishment which, by plain dealing, they might have prevented.

4. Their neighbours laughed at them (v. 15): All that pass by thee clap their hands at thee. Jerusalem had made a great figure, got a great name, and borne a great sway, among the nations; it was the envy and terror of all about; and, when the city was thus reduced; they all (as men are apt to do in such a case) triumphed in its fall; they hissed, and wagged the head, pleasing themselves to see how much it had fallen from its former pretensions. Is this the city (said they) that men called the perfection of beauty? Ps. 50:2. How is it now the perfection of deformity! Where is all its beauty now? Is this the city which was called the joy of the whole earth (Ps. 48:2), which rejoiced in the gifts of God's bounty and grace more than any other place, and which all the earth rejoiced in? Where is all its joy now and all its glorying? It is a great sin thus to make a jest of others' miseries, and adds very much affliction to the afflicted.

5. Their enemies triumphed over them, v. 16. Those that wished ill to Jerusalem and her peace now vent their spite and malice, which before they concealed; they now open their mouths, nay, they widen them; they hiss and gnash their teeth in scorn and indignation; they triumph in their own success against her, and the rich prey they have got in making themselves masters of Jerusalem: "We have swallowed her up; it is our doing, and it is our gain; it is all our own now. Jerusalem shall never be either courted or feared as she has been. Certainly this is the day that we have long looked for; we have found it; we have seen it; aha! so would we have it." Note, The enemies of the church are apt to take its shocks for its ruins, and to triumph in them accordingly; but they will find themselves deceived; for the gates of hell shall not prevail against the church.

6. Their God, in all this, appeared against them (v. 17): The Lord has done that which he had devised. The destroyers of Jerusalem could have no power against her unless it were given them from above. They are but the sword in God's hand; it is he that has thrown down, and has not pitied. "In this controversy of his with us we have not had the usual instances of his compassion towards us." He has caused they enemy to rejoice over thee (see Job 30:11); he has set up the horn of thy adversaries, has given them power and matter for pride. This is indeed the highest aggravation of the trouble, that God has become their enemy, and yet it is the strongest argument for patience under it; we are bound to submit to what God does, for, (1.) It is the performance of his purpose: The Lord has done that which he had devised; it is done with counsel and deliberation, not rashly, or upon a sudden resolve; it is the evil that he has framed (Jer. 18:11), and we may be sure it is framed so as exactly to answer the intention. What God devises against his people is designed for them, and so it will be found in the issue. (2.) It is the accomplishment of his predictions; it is the fulfilling of the scripture; he has now put in execution his word that he had commanded in the days of old. When he gave them his law by Moses he told them what judgments he would certainly inflict upon them if they transgressed that law; and now that they have been guilty of the transgression of this law he had executed the sentence of it, according to Lev. 26:16, etc., Deu. 28:15. Note, In all the providences of God concerning his church it is good to take notice of the fulfilling of his word; for there is an exact agreement between the judgments of God's hand and the judgments of his mouth, and when they are compared they will mutually explain and illustrate each other.

IV. Comforts for the cure of these lamentations are here sought for and prescribed.

1. They are sought for and enquired after, v. 13. The prophet seeks to find out some suitable acceptable words to say to her in this case: Wherewith shall I comfort thee, O virgin! daughter of Zion? Note, We should endeavour to comfort those whose calamities we lament, and, when our passions have made the worst of them, our wisdom should correct them and labour to make the best of them; we should study to make our sympathies with or afflicted friends turn to their consolation. Now the two most common topics of comfort, in case of affliction, are here tried, but are laid by because they would not hold. We commonly endeavour to comfort our friends by telling them, (1.) That their case is not singular, nor without precedent; there are many whose trouble is greater, and lies heavier upon them, than theirs does; but Jerusalem's case will not admit this argument: "What thing shall I liken to thee, or what shall I equal to thee, that I may comfort thee? What city, what country, is there, whose case is parallel to thine? What witness shall I produce to prove an example that will reach thy present calamitous state? Alas! there is none, no sorrow like thine, because there is none whose honour was like thine." (2.) We tell them that their case is not desperate, but that it may easily be remedied; but neither will that be admitted here, upon a view of human probabilities; for thy breach is great, like the sea, like the breach which the sea sometimes makes upon the land, which cannot be repaired, but still grows wider and wider. Thou art wounded, and who shall heal thee? No wisdom nor power of man can repair the desolations of such a broken shattered state. It is to no purpose therefore to administer any of these common cordials; therefore,

2. The method of cure prescribed is to address themselves to God, and by a penitent prayer to commit their case to him, and to be instant and constant in such prayers (v. 19): "Arise out of thy dust, out of thy despondency, cry out in the night, watch unto prayer; when others are asleep, be thou upon thy knees, importunate with God for mercy; in the beginning of the watches, of each of the four watches, of the night (let thy eyes prevent them, Ps. 119:148), then pour out thy heart like water before the Lord, be free and full in prayer, be sincere and serious in prayer, open thy mind, spread thy case before the Lord; lift up thy hands towards him in holy desire and expectation; beg for the life of thy young children. These poor lambs, what have they done? 2 Sa. 24:17. Take with you words, take with you these words (v. 20), Behold, O Lord! and consider to whom thou hast done this, with whom thou hast dealt thus. Are they not thy own, the seed of Abraham thy friend and of Jacob thy chosen? Lord, take their case into thy compassionate consideration!" Note, Prayer is a salve for every sore, even the sorest, a remedy for every malady, even the most grievous. And our business in prayer is not to prescribe, but to subscribe to the wisdom and will of God; to refer our case to him, and then to leave it with him. Lord, behold and consider, and thy will be done.

Calvin's Commentary

17. The LORD hath done that which he had devised; he hath fulfilled his word that he had commanded in the days of old: he hath thrown down, and hath not pitied: and he hath caused thine enemy to rejoice over thee, he hath set up the horn of thine adversaries.

17. Fecit Jehova quod cogitaverat, complevit sermonem suum quam praeceperat a diebus anitiquis: diruit (vel, evertit) et non perpercit; et exhilaravit super te inimicum, et extulit corum hostium tuorum.

Had the Prophet related only the boastings of enemies, the people would have probably become more hardened in their sorrow. But now, on the other hand, he assumes a different character. After having represented how insolently the enemies conducted themselves, he now says, Jehovah hath done what he had determined; and thus from the taunts of enemies he calls the attention of the people to the judgment of God. For when enemies insult us, we: indeed feel hurt, but afterwards grief in a manner blunts our feelings. Our best remedy then is, not to have our thoughts fixed on the insolence of men, but to know what the Scripture often reminds us, that the wicked are the scourges of God by which he chastises us. This, then, is the subject which the Prophet now handles. He says that God had done, etc.; as though he had said, that however enemies might exceed moderation, yet if the people attended to God there was a just cause why they should humble themselves.

He says, first, that Jehovah had done what he had determined: for the word to think is improperly applied to God, but yet it is often done, as we have before seen. He then says, that he had fulfilled the word which he had formerly commanded; for had the Prophet touched only on the secret counsel of God, the Jews might have been in doubt as to what it was. And certainly, as our minds cannot penetrate into that deep abyss, in vain would he have spoken of the hidden judgments of God. It was therefore necessary to come down to the doctrine, by which God, as far as it is expedient, manifests to us what would otherwise be not only hidden, but also incomprehensible; for were we to inquire into God's judgments, we should sink into the deep. But when we direct our minds to what God has taught us, we find that he reveals to us whatever is necessary to be known; and though even by his word, we cannot perfectly know his hidden judgments. yet we may know them in part, and as I have said, as far as it is expedient for us. This, then, is the reason why the Prophet, after having spoken of God's counsels and decrees, adds the word

Let us then hold to this rule, even to seek from the Law and the Prophets, and the Gospel, whatever we desire to know respecting the secret judgments of God; for, were we to turn aside, even in the smallest degree, from what is taught us, the immensity of God's glory would immediately swallow up all our thoughts; and experience sufficiently teaches us, that nothing is more dangerous and even fatal than to allow ourselves more liberty in this respect than what behooves us. Let us then learn to bridle all curiosity when we speak of God's secret judgments, and instantly to direct our minds to the word itself, that they may be in a manner enclosed there. Moreover, the Prophet was also able, in this manner, more easily to check whatever the Jews might have been otherwise ready to object: for we know that they were always wont to murmur, and that as soon as the prophets spake, they brought forward many exceptions, by which they attempted to confute their doctrine.

As, then, they were an unteachable people, Jeremiah did not only speak of God's hidden judgments, of which some doubt might have been alleged; but, in order to cut off every occasion for disputes and contentions, he mentioned the word itself; and thus he held the Jews as it were convicted; for, as it is said by Moses, they could not have objected and said,

"Who shall ascend into heaven? who shall descend into the deep? who shall pass over the sea?" (Deuteronomy 30:12-14;)

for in their mouth was God's word, that is, God had sufficiently made known his judgments, so that they could not complain of obscurity. We now then perceive another reason why the Prophet joined the word to God's judgments and decrees or counsel.

But he says that this word had been published from ancient days; and here he touches on the untameable obstinacy of the people; for had they been admonished a few days or a short time before, they might have expostulated with God; and there might have been some specious appearance that God had as it were made too great haste in his rigor. But as prophets had been sent, one after another, and as he had not ceased for many years, nay, for many ages, to exhort them to repentance, and to threaten them also that they might repent, hence their inveterate impiety more fully betrayed itself. This is the reason why the Prophet now mentions the ancient days, in which God had published his word.

He at length adds, he hath subverted and not spared. He does not here charge God with too much rigor, but rather he reproves the Jews, so that from the grievousness of their punishment they might know how intolerable had been their iniquity. He would then have them to judge of their sins by their punishment, for God does not act unjustly towards men. It hence follows, that when we are severely afflicted by his hand, it is a proof that we have been very wicked.

He then concludes that it was God who had exhilarated their enemies, and raised up their horn [168] By these words he confirms the doctrine, on which I have already touched, that we ought to turn our eyes to God, when men are insolent to us, and exult over our miseries; for such a reproach might otherwise wholly overwhelm us. But when we consider that we are chastised by God, and that the wicked, however petulantly they may treat us, are yet God's scourges, then we resolve with calm and resigned minds to bear what would otherwise wear us out by its acerbity. It follows, --

Footnotes:

[168] Literally it is, -- And he hath made to rejoice over thee the enemy, He hath exalted the horn of thine oppressors. -- Ed

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Alphabetical: accomplished adversaries ago And caused commanded days decreed done down enemy exalted foes from fulfilled gloat has he his horn let long LORD might of old over overthrown pity planned purposed rejoice sparing The thrown to what which without word you your

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Chel. The Court of the Women.
The Court of the Gentiles compassed the Temple and the courts on every side. The same also did Chel, or the Ante-murale. "That space was ten cubits broad, divided from the Court of the Gentiles by a fence, ten hand-breadths high; in which were thirteen breaches, which the kings of Greece had made: but the Jews had again repaired them, and had appointed thirteen adorations answering to them." Maimonides writes: "Inwards" (from the Court of the Gentiles) "was a fence, that encompassed on every side, …
John Lightfoot—From the Talmud and Hebraica

Appendix ix. List of Old Testament Passages Messianically Applied in Ancient Rabbinic Writings
THE following list contains the passages in the Old Testament applied to the Messiah or to Messianic times in the most ancient Jewish writings. They amount in all to 456, thus distributed: 75 from the Pentateuch, 243 from the Prophets, and 138 from the Hagiorgrapha, and supported by more than 558 separate quotations from Rabbinic writings. Despite all labour care, it can scarcely be hoped that the list is quite complete, although, it is hoped, no important passage has been omitted. The Rabbinic references …
Alfred Edersheim—The Life and Times of Jesus the Messiah

Departure from Ireland. Death and Burial at Clairvaux.
[Sidenote: 1148, May (?)] 67. (30). Being asked once, in what place, if a choice were given him, he would prefer to spend his last day--for on this subject the brothers used to ask one another what place each would select for himself--he hesitated, and made no reply. But when they insisted, he said, "If I take my departure hence[821] I shall do so nowhere more gladly than whence I may rise together with our Apostle"[822]--he referred to St. Patrick; "but if it behoves me to make a pilgrimage, and …
H. J. Lawlor—St. Bernard of Clairvaux's Life of St. Malachy of Armagh

That the Ruler Should be Discreet in Keeping Silence, Profitable in Speech.
The ruler should be discreet in keeping silence, profitable in speech; lest he either utter what ought to be suppressed or suppress what he ought to utter. For, as incautious speaking leads into error, so indiscreet silence leaves in error those who might have been instructed. For often improvident rulers, fearing to lose human favour, shrink timidly from speaking freely the things that are right; and, according to the voice of the Truth (Joh. x. 12), serve unto the custody of the flock by no means …
Leo the Great—Writings of Leo the Great

Lii. Concerning Hypocrisy, Worldly Anxiety, Watchfulness, and his Approaching Passion.
(Galilee.) ^C Luke XII. 1-59. ^c 1 In the meantime [that is, while these things were occurring in the Pharisee's house], when the many thousands of the multitude were gathered together, insomuch that they trod one upon another [in their eagerness to get near enough to Jesus to see and hear] , he began to say unto his disciples first of all [that is, as the first or most appropriate lesson], Beware ye of the leaven of the Pharisees, which is hypocrisy. [This admonition is the key to the understanding …
J. W. McGarvey—The Four-Fold Gospel

Lamentations
The book familiarly known as the Lamentations consists of four elegies[1] (i., ii., iii., iv.) and a prayer (v.). The general theme of the elegies is the sorrow and desolation created by the destruction of Jerusalem[2] in 586 B.C.: the last poem (v.) is a prayer for deliverance from the long continued distress. The elegies are all alphabetic, and like most alphabetic poems (cf. Ps. cxix.) are marked by little continuity of thought. The first poem is a lament over Jerusalem, bereft, by the siege, …
John Edgar McFadyen—Introduction to the Old Testament