مراثي إرميا ٥:١٩

The glory of Zion, the earthly habitation of the Lord, is at an end, but the throne of the Lord endures eternally. Through this thought, the lamentation rises to the prayer that the Lord may not forsake His people for ever, but re-establish His kingdom on the earth. "Thou, O Jahveh, art enthroned eternally." This thought is expressed as the ground of hope, in nearly the same words as are found in Psa 102:13. Jahveh is the God of salvation. Since His throne endures eternally in heaven, He cannot let His kingdom perish on the earth. On this is founded the request, "Why wilt Thou forget us for ever, forsake us for a length of days (i.e., through life, always, Psa 23:6)?" This the Lord cannot do, because of His grace. From this is developed the further request (Lam 5:21), "Lead us back to Thyself, that we may return." We must not restrict השׁיב and שׁוּב to conversion to the Lord (Kalkschmidt, Ewald, Vaihinger, Gerlach); they signify the re-establishment of the gracious relation, which is, of course, impossible without repentance and conversion on the part of Israel. It is wrong to refer the words to the restoration of the people to their native land, or to the re-establishment of the theocracy (Dathe, Thenius), because it is not the exiles who address this petition to the Lord. The mode in which we are to understand the "bringing back to Jahveh" is shown in the second hemistich, "renew our days, as they were in former times," i.e., vouchsafe to us again the life (or state of grace) which we enjoyed in former times. In Lam 5:22 this request is based on an argument introduced in a negative form. כּי אם, after a negative clause, signifies nisi, but (Ger. sondern). This meaning developed into that of a strong limitation (cf. Ewald, 356), unless = provided that. Thus literally…

This chapter, though it has the same number of verses with the 1st, 2nd, and 4th, is not alphabetical, as they were, but the scope of it is the same with that of all the foregoing elegies. We have in it, I. A representation of the present calamitous state of God's people in their captivity (v. 1-16). II. A protestation of their concern for God's sanctuary, as that which lay nearer their heart than any secular interest of their own (Lam 5:17, Lam 5:18). III. A humble supplication to God and expostulation with him, for the returns of mercy (Lam 5:19-22); for those that lament and do not pray sin in their lamentations. Some ancient versions call this chapter, "The Prayer of Jeremiah."