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The Deserted City

How lonely sits the city

that once was full of people!

How like a widow she has become,

she that was great among the nations!

She that was a princess among the provinces

has become a vassal.

She weeps bitterly in the night,

with tears on her cheeks;

among all her lovers

she has no one to comfort her;

all her friends have dealt treacherously with her,

they have become her enemies.

Judah has gone into exile with suffering

and hard servitude;

she lives now among the nations,

and finds no resting place;

her pursuers have all overtaken her

in the midst of her distress.

The roads to Zion mourn,

for no one comes to the festivals;

all her gates are desolate,

her priests groan;

her young girls grieve,

and her lot is bitter.

Her foes have become the masters,

her enemies prosper,

because the L ord has made her suffer

for the multitude of her transgressions;

her children have gone away,

captives before the foe.

From daughter Zion has departed

all her majesty.

Her princes have become like stags

that find no pasture;

they fled without strength

before the pursuer.

Jerusalem remembers,

in the days of her affliction and wandering,

all the precious things

that were hers in days of old.

When her people fell into the hand of the foe,

and there was no one to help her,

the foe looked on mocking

over her downfall.

Jerusalem sinned grievously,

so she has become a mockery;

all who honored her despise her,

for they have seen her nakedness;

she herself groans,

and turns her face away.

Her uncleanness was in her skirts;

she took no thought of her future;

her downfall was appalling,

with none to comfort her.

“O L ord, look at my affliction,

for the enemy has triumphed!”

Enemies have stretched out their hands

over all her precious things;

she has even seen the nations

invade her sanctuary,

those whom you forbade

to enter your congregation.

All her people groan

as they search for bread;

they trade their treasures for food

to revive their strength.

Look, O L ord, and see

how worthless I have become.

Is it nothing to you, all you who pass by?

Look and see

if there is any sorrow like my sorrow,

which was brought upon me,

which the L ord inflicted

on the day of his fierce anger.

From on high he sent fire;

it went deep into my bones;

he spread a net for my feet;

he turned me back;

he has left me stunned,

faint all day long.

My transgressions were bound into a yoke;

by his hand they were fastened together;

they weigh on my neck,

sapping my strength;

the Lord handed me over

to those whom I cannot withstand.

The L ord has rejected

all my warriors in the midst of me;

he proclaimed a time against me

to crush my young men;

the Lord has trodden as in a wine press

the virgin daughter Judah.

For these things I weep;

my eyes flow with tears;

for a comforter is far from me,

one to revive my courage;

my children are desolate,

for the enemy has prevailed.

Zion stretches out her hands,

but there is no one to comfort her;

the L ord has commanded against Jacob

that his neighbors should become his foes;

Jerusalem has become

a filthy thing among them.

The L ord is in the right,

for I have rebelled against his word;

but hear, all you peoples,

and behold my suffering;

my young women and young men

have gone into captivity.

I called to my lovers

but they deceived me;

my priests and elders

perished in the city

while seeking food

to revive their strength.

See, O L ord, how distressed I am;

my stomach churns,

my heart is wrung within me,

because I have been very rebellious.

In the street the sword bereaves;

in the house it is like death.

They heard how I was groaning,

with no one to comfort me.

All my enemies heard of my trouble;

they are glad that you have done it.

Bring on the day you have announced,

and let them be as I am.

Let all their evil doing come before you;

and deal with them

as you have dealt with me

because of all my transgressions;

for my groans are many

and my heart is faint.

New Revised Standard Version Bible, copyright 1989, Division of Christian Education of the National Council of the Churches of Christ in the United States of America. Used by permission. All rights reserved.

Interpreters apply this, but in my view improperly, to the captivity of the people; on the contrary, the Prophet means that the Jews had been scattered and sought refuges when oppressed, as they were often, by the tyranny of their enemies, and then by degrees he advances to their exile; for he could not have said all things at the same time. Let, then, the order in which he speaks be observed: before he bewails their exile, he says that Judah had been scattered; for many, fleeing the cruelty of enemies, went into voluntary exile. We have before seen that many concealed themselves with the Moabites; nor is there a doubt but that many went into Egypt: in short, there was no country in which some of the Jews were not fugitives.

The real meaning, then, of the Prophet here is, that the Jews had migrated, that is, had left their own country and fled to other countries, because they were subjected to miseries and cruel servitude.

Some take the words in a passive sense, even that Judah migrated, because they had inhumanly oppressed their servants. But I suspect what has led them astray, they thought that exile is meant here; and then one mistake produces another; for it would have been absurd to say, that the Jews had migrated into exile on account of affliction, and had migrated willingly; for we know that they were violently driven by the Chaldeans. They did not, then, willingly migrate. When these two things could not be connected, they thought that the cruelty of the Jews is what is referred to, which they had exercised towards their own brethren. But the migration of which the Prophet speaks is improperly applied, as I have said, to the captivity; but on the contrary, he means those who had removed into different parts of the world, because this was more tolerable than their condition in their own country. And we hence learn how severely they had been harassed by the Chaldeans, for they had willingly fled away, though, as we know, exile is hard. We then conclude that it was a barbarous and a violent oppression, since the Prophet says, that the Jews thus went into exile of their own accord, and sought hiding-places either in Egypt or in the land of Moab, or among other neighboring nations. ¹²⁴¹²⁴     Blayney and Horsley agree in this view; but Gataker, Henry, and Henderson take the previous view, that is, that Judah went to exile on account of the oppression they practiced, and the multiplied servitude they exacted, especially the servitude or slavery to which servants were subjected, as recorded in Jeremiah 34. What confirms this view is the word “Judah,” which, as it implies the greater part, could not be applied to the comparatively few who voluntarily migrated.
   3. Removed is Judah for oppression and for much servitude;
She dwells among nations without finding rest;
All her pursuers seized her in the straits.
   The Targum paraphrases “oppression” by mentioning orphans and widows, and “servitude,” by referring to what servants were subjected to, as related in Jeremiah 34. These were sins for which the Jews had often been threatened with banishment. “Pursuers” rather than “persecutors;” and to be “seized in (or, between) the straits,” is, as Lowth says, a metaphor taken from hunters, who drive the game to narrow places, from which there is no escape.
   Houbiqant proposes to connect “oppression and servitude” with the following words, and not with the preceding, —
   Removed is Judah; for oppression and for much servitude,
She dwells among the nations without finding rest.
    — Ed.

He afterwards adds another evil, that they never found rest; and lastly, that they had been taken by their enemies between straits, so that no escape was possible. It must have been a sad condition for the people to live in a foreign land; for we know that such a precarious life differs but little from death; and there were no contiguous nations by whom the Jews were not hated. When they then fled to such people, it was no small evil. But when they had nowhere a quiet abode, the indignity was still greater, and this is what the Prophet now refers to. But when we flee and tremblingly turn here and there, it is one of the greatest of evils to fall into the hands of enemies, and to be taken by them when we are enclosed as it were between two walls, or in a narrow passage, as some explain the word. It follows, —

¹²⁴ Blayney and Horsley agree in this view; but Gataker, Henry, and Henderson take the previous view, that is, that Judah went to exile on account of the oppression they practiced, and the multiplied servitude they exacted, especially the servitude or slavery to which servants were subjected, as recorded in Jeremiah 34. What confirms this view is the word “Judah,” which, as it implies the greater part, could not be applied to the comparatively few who voluntarily migrated. 3. Removed is Judah for oppression and for much servitude; She dwells among nations without finding rest; All her pursuers seized her in the straits. The Targum paraphrases “oppression” by mentioning orphans and widows, and “servitude,” by referring to what servants were subjected to, as related in Jeremiah 34. These were sins for which the Jews had often been threatened with banishment. “Pursuers” rather than “persecutors;” and to be “seized in (or, between) the straits,” is, as Lowth says, a metaphor taken from hunters, who drive the game to narrow places, from which there is no escape. Houbiqant proposes to connect “oppression and servitude” with the following words, and not with the preceding, — Removed is Judah; for oppression and for much servitude, She dwells among the nations without finding rest. — Ed.