مراثي إرميا ١:٥

Her adversaries or oppressors, in relation to her, have become the head (and Judah thus the tail), as was threatened, Deu 28:44; whereas, according to Deu 28:13 in that same address of Moses, the reverse was intended. Her enemies, knowing that their power is supreme, and that Judah has been completely vanquished, are quite at ease, secure (שׁלוּ, cf. Jer 12:1). This unhappy fate Zion has brought on herself through the multitude of her own transgressions. Her children (עוללים, children of tender age) are driven away by the enemy like a flock. The comparison to a flock of lambs is indicated by לפני. But Zion has not merely lost what she loves most (the tender children), but all her glory; so that even her princes, enfeebled by hunger, cannot escape the pursuers, who overtake them and make them prisoners. Like deer that find no pasture, they flee exhausted before the pursuer. כּאיּלים has been rendered ὡς κριοὶ by the lxx, and ut arietes by the Vulgate; hence Kalkschmidt, Bttcher (Aehrenl. S. 94), and Thenius would read כּאילים, against which Rosenmller has remarked: perperam, nam hirci non sunt fugacia animalia, sed cervi. Raschi had already indicated the point of the comparison in the words, quibus nullae vires sunt ad effugiendum, fame eorum robore debilitato. The objections raised against כּאיּלים as the correct reading are founded on the erroneous supposition that the subject treated of is the carrying away of the princes into exile; and that for the princes, in contrast with the young, no more suitable emblem could be chosen than the ram. But רודף does not mean "the driver," him who leads or drives the captives into exile, but "the pursuer," who runs after the fugitive and seeks to catch him. The words treat of the capture of the princes: the flight of the king and…

We have here the first alphabet of this lamentation, twenty-two stanzas, in which the miseries of Jerusalem are bitterly bewailed and her present deplorable condition is aggravated by comparing it with her former prosperous state; all along, sin is acknowledged and complained of as the procuring cause of all these miseries; and God is appealed to for justice against their enemies and applied to for compassion towards them. The chapter is all of a piece, and the several remonstrances are interwoven; but here is, I. A complaint made to God of their calamities, and his compassionate consideration desired (Lam 1:1-11). II. The same complaint made to their friends, and their compassionate consideration desired (Lam 1:12-17). III. An appeal to God and his righteousness concerning it (Lam 1:18-22), in which he is justified in their affliction and is humbly solicited to justify himself in their deliverance.

1:5 for her many sins: Judah’s sins before the Babylonian invasion are outlined in 2 Kgs 21:1-9, 16; 24:3-4 (cp. 2 Chr 33:1-10, 22-23 and 2 Chr 36:11-16). Similarly, a list of Israel’s sins before Assyria destroyed it is found in 2 Kgs 17:14-23.