Eicha

The Book of Lamentations (, , from its incipit meaning "how") is a collection of poetic laments for the destruction of Jerusalem in 586 BCE. In the Hebrew Bible ("Writings") as one of the Five Megillot ("Five Scrolls") alongside the Song of Songs, Book of Ruth, Ecclesiastes, and the Book of Esther. In the Christian Old Testament, it follows the Book of Jeremiah, for the prophet Jeremiah is traditionally understood to have been its author. By the mid-19th century, German scholars doubted Jeremiah's authorship, a view that has since become the prevailing scholarly consensus. Most scholars also agree that the Book of Lamentations was composed shortly after Jerusalem's fall in 586 BCE.

Some motifs of a traditional Mesopotamian "city lament" are evident in the book, such as mourning the desertion of the city by God, its destruction, and the ultimate return of the deity; others "parallel the funeral dirge in which the bereaved bewails... and... addresses the ead. The tone is bleak: God does not speak, the degree of suffering is presented as overwhelming, and expectations of future redemption are minimal. Nonetheless, the author repeatedly makes clear that the city—and even the author himself—has profusely sinned against God, thus justifying God's wrath. In doing so, the author does not blame God but rather presents God as righteous, just, and sometimes even merciful.

Summary

The book consists of five separate poems. In the first chapter, the city sits as a desolate weeping widow overcome with miseries. In chapter 2, these miseries are described in connection with national sins and acts of God. Chapter 3 speaks of hope for the people of God: that the chastisement would only be for their good; a better day would dawn for them. Chapter 4 laments the ruin and desolation of the city and temple but traces it to the people's sins. Some of chapter 5 is a prayer that Zion's reproach may be taken away in the repentance and recovery of the people. In some Greek copies, and in the Latin Vulgate, Syriac, and Arabic versions, the last chapter is headed "The Prayer of Jeremiah".

Themes

Lamentations combines elements of the '' kinah'', a funeral dirge for the loss of the city, and the "communal lament" pleading for the restoration of its people. It reflects the view, traceable to Sumerian literature of a thousand years earlier, that the destruction of the holy city was a punishment by God for the communal sin of its people. However, while Lamentations is generically similar to the Sumerian laments of the early 2nd millennium BCE (e.g., " Lamentation over the Destruction of Ur," " Lament for Sumer and Ur," and the " Nippur Lament"), the Sumerian laments were recited on the occasion of the rebuilding of a temple and, therefore, have optimistic endings. In contrast, the book of Lamentations was written before the return/rebuilding and thus contains only lamentations and pleas to God with no response or resolution.

Beginning with the reality of disaster, Lamentations concludes with the bitter possibility that God may have finally rejected Israel. Sufferers in the face of grief are not urged to have confidence in the goodness of God; in fact, God is accountable for the disaster. The poet acknowledges that this suffering is a just punishment. Still, God is held to have had a choice over whether to act in this way and at this time. Hope arises from a recollection of God's past goodness, but although this justifies a cry to God to act in deliverance, there is no guarantee that he will. Repentance will not persuade God to be gracious since he can give or withhold grace as he chooses. In the end, the possibility is that God has finally rejected his people and may not again deliver them. Nevertheless, it also affirms confidence that the mercies of Yahweh (the God of Israel) never end but are new every morning.

Structure

Lamentations consists of five distinct (and non-chronological) poems, corresponding to its five chapters. Two of its defining characteristic features are the alphabetic acrostic and its qinah meter. However, few English translations capture either; even fewer attempt to capture both.

Acrostic

The first four chapters are written as acrostics. Chapters 1, 2, and 4 each have 22 verses, corresponding to the 22 letters of the Hebrew alphabet, the first lines beginning with the first letter of the alphabet, the second with the second letter, and so on. Chapter 3 has 66 verses, so that each alphabet letter begins three lines.

The fifth poem, corresponding to the fifth chapter, is not acrostic but still has 22 lines.

Although some claim that purpose or function of the acrostic form is unknown, it is frequently thought that a complete alphabetical order expresses a principle of completeness, from (first letter) to (22nd letter); the English equivalent would be "from A to Z".

English translations that attempt to capture this acrostic nature are few in number. They include those by Ronald Knox and by David R. Slavitt. In both cases their mapping of the 22 Hebrew letters into the Latin alphabet's 26 uses 'A' to 'V' (omitting W, X, Y and Z), thus lacking the "A to Z" sense of completeness.

Acrostic ordering

Unlike standard alphabetical order, in the middle chapters of Lamentations, the letter (the 17th letter) comes before (the 16th). In the first chapter, the Masoretic text uses the standard modern alphabetical order; however, in the Dead Sea Scrolls version of the text ( 4QLam/ 4Q111, ), even the first chapter uses the order found in chapters 2, 3, and 4.

The book's first four chapters have a well-defined '' qinah'' rhythm of three stresses followed by two, although the fifth chapter lacks this. Dobbs-Allsopp describes this meter as "the rhythmic dominance of unbalanced and enjambed lines". Again, few English translations attempt to capture this. Exceptions include Robert Alter's ''Hebrew Bible

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