Klagelieder 5:8

Further description of the miserable condition under which the congregation languishes. Lam 5:8. "Servants rule over us," etc. עבדים are not the Chaldean soldiers, who are in Kg2 24:10 designated the servants of Nebuchadnezzar (Pareau, Rosenmller, Maurer); still less the Chaldeans, in so far as they, till shortly before, had been the subjects of the Assyrians (Kalkschmidt); nor the Chaldean satraps, as servants of the king of Babylon (Thenius, Ewald); nor even "slaves who had been employed as overseers and taskmasters of the captives while on the march" (Ngelsbach); but the Chaldeans. These are called servants, partly because of the despotic rule under which they were placed, partly in the sense already indicated by C. B. Michaelis, as being those qui nobis potius, si pii fuissemus, servire debuissent, in accordance with the analogous designation of Jerusalem as a princess among the countries of the world, Lam 1:1. Lam 5:9 And in addition to this humiliation under dishonourable servitude, we can get our daily bread only at the risk of our life. Thus there is fulfilled to them the threatening in Deu 28:28, "Ye shall be servants among your enemies, in hunger and thirst, in nakedness and want of everything." בּנפשׁנוּ, "for the price of our soul," i.e., with our life at stake, we bring in our bread. The danger is more exactly described by what is added: "before the sword of the wilderness." By this expression are meant the predatory Bedouins of the desert, who, falling upon those that were bringing in the bread, plundered, and probably even killed them. The bringing of the bread is not, however, to be referred (with Rosenmller, Maurer, and Kalkschmidt) to the attempts made to procure bread from the neighbouring countries; still less is it to be referred (with Thenius, Ewal…

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."