Lamentations 4:4
Parallel Verses
English Standard Version
The tongue of the nursing infant sticks to the roof of its mouth for thirst; the children beg for food, but no one gives to them.

King James Bible
The tongue of the sucking child cleaveth to the roof of his mouth for thirst: the young children ask bread, and no man breaketh it unto them.

American Standard Version
The tongue of the sucking child cleaveth to the roof of his mouth for thirst: The young children ask bread, and no man breaketh it unto them.

Douay-Rheims Bible
Daleth. The tongue of the sucking child hath stuck to the roof of his mouth for thirst: the little ones have asked for bread, and there was none to break it unto them.

English Revised Version
The tongue of the sucking child cleaveth to the roof of his mouth for thirst: the young children ask bread, and no man breaketh it unto them.

Webster's Bible Translation
The tongue of the sucking child cleaveth to the roof of his mouth for thirst: the young children ask bread, and no man breaketh it to them.

Lamentations 4:4 Parallel
Commentary
Keil and Delitzsch Biblical Commentary on the Old Testament

"Thou hast heard my voice" expresses the full assurance of faith from which the request comes: "Cover not Thine ear from my sighing." רוחה, "breathing out again;" in Ezekiel 8:11, mitigation of oppression, yet not here respiratio, relaxatio (C. B. Michaelis, Rosenmller, etc.), - since the asyndetic לשׁועתי does not accord with such an interpretation, - but a relieving of oneself by means of deeply-drawn sighs, as in Job 32:20; hence "sighing," as Luther has already rendered it, following the Vulgate: ne avertas aurem tuum a singultu meo (Thenius, Gerlach, etc.). - In Lamentations 3:57 and Lamentations 3:58, the writer still more fully expresses his confidence that the Lord will accept him. "Thou art near on the day when I call on Thee" is a sentence found in Psalm 145:18, and uttered as the experience of all believers. "Thou sayest, Fear not," i.e., Thou assurest me of Thine assistance; cf. Jeremiah 1:8, Jeremiah 1:17, etc. "Thou dost conduct the causes (Ger. Streitsachen) of my soul" (ריבי נפשׁי), i.e., not merely "my lawsuits," but causas quae vitam et salutem meam concernunt (C. B. Michaelis). This is shown by the parallel member, "Thou redeemest my life," sc. from the destruction which threatens it; cf. Lamentations 3:53., Psalm 103:4. With this is connected the request in Lamentations 3:59, "Thou dost certainly see my oppression" (עוּתה from עוּת, to bend, oppress), the oppression which I suffer; "judge my cause," i.e., help me in my cause, cf. Jeremiah 5:28. The suppliant bases this request, Lamentations 3:60-62, on the recollection that God, as the Omniscient One, knows the plans and intentions of his opponents. "Thou seest all their plans for revenge." נקמה is not here the outcome of revenge, but the thought of revenge cherished in the heart; it does not, however, mean desire of revenge, or revengeful disposition, but simply the thinking and meditating on revenge, which certainly has the spirit of revenge for its basis, but is not identical with this. Their thoughts are the plans of vengeance. ,ליdat. incomm., "to my hurt;" the reading עלי of some codices is simply a correction after Lamentations 3:61. This revenge they express in reproaches and invectives. שׂפתי, "lips," for utterances of the lips; and קמי as in Psalm 18:40, Psalm 18:49 equals קמים עלי, Psalm 4:3, etc. שׂפתי קמי corresponds to חרפּתם, and חגיונם to מחשׁבתם, Lamentations 3:61; and the whole of Lamentations 3:62 still depends on "Thou hearest," without any need for supplying היוּ, as Rosenmller does. Thenius and Ngelsbach would combine Lamentations 3:62 with 63, and make the former dependent on הבּיטה; but this is unsuitable, nor do they consider that utterances or words are not seen (הבּיט), but heard (שׁמע). With this proposed combination there falls to the ground the further remark of Thenius, that "by lips, devising, sitting, rising up, are meant the conversation and consultation of the enemies one with another." Sitting and rising up have nothing in common with speaking about any subject, but merely form a circumlocution for action generally: cf. Psalm 139:2; Deuteronomy 6:7; Deuteronomy 11:19; Isaiah 37:28. The form מנגּינה for נגינה occurs nowhere else: Ewald considers it a form that has been lengthened for the purpose of designating a mocking song - "Sing-song." This supposition has at least more to recommend it than the ingenious but worthless idea of Bttcher, that מנגּינה is contracted from מה־נגינה, "what a stringed instrument am I to them;" but it also is improbable. מנגּינה is the subject of the נגינה, as words formed with מ often express merely the subject of the idea contained in a noun or verb; cf. Ewald, 160, b, 3. After this statement of the hostile treatment which the speaker has to suffer, there follows the renewed and further extended request that God may reward the foes according to their deeds. תּשׁיב, "Thou shalt return," is a confident expression of the request that God would do this; hence the optative תּתּן follows in Lamentations 3:65. In Lamentations 3:64 is condensed the substance of what is contained in Psalm 28:4. מגנּת לב, covering (veil) of the heart, - an expression analogous to the κάλυμμα ἐπὶ τὴν καρδίαν, 2 Corinthians 3:15, - is not obduration, or hardening, but blinding of the heart, which casts into destruction; but it can scarcely signify "madness" (Delitzsch, Bibl. Psychology, Clark's translation), since the Arabic majannat, insania, furor, has probably received this meaning from jinn, genius, daemon; cf. Gesenius, Thes. s. v., and Rosenmller, ad h. l. "Thy curse to them!" is not to be viewed as dependent on "give," but to be explained in accordance with Psalm 3:9, "Thy blessing [be] upon Thy people!" - thus, "May Thy curse be their portion!" The curse of God is followed by destruction. "Destroy them from under Jahveh's heaven!" i.e., not merely ut non sint amplius sub caelis (C. B. Michaelis), because יהוה is not considered in this latter rendering. The heaven of Jahveh is the whole world, over which Jahveh's authority extends; the meaning therefore is, "Exterminate them wholly from the sphere of Thy dominion in the world," or, Thy kingdom.

Lamentations 4:4 Parallel Commentaries

Treasury of Scripture Knowledge

tongue

Psalm 22:15 My strength is dried up like a potsherd; and my tongue sticks to my jaws; and you have brought me into the dust of death.

Psalm 137:6 If I do not remember you, let my tongue stick to the roof of my mouth; if I prefer not Jerusalem above my chief joy.

the young

Lamentations 1:11 All her people sigh, they seek bread; they have given their pleasant things for meat to relieve the soul: see, O LORD, and consider...

Lamentations 2:11,12 My eyes do fail with tears, my bowels are troubled, my liver is poured on the earth, for the destruction of the daughter of my people...

Deuteronomy 32:24 They shall be burnt with hunger, and devoured with burning heat, and with bitter destruction...

Matthew 7:9-11 Or what man is there of you, whom if his son ask bread, will he give him a stone...

Cross References
Luke 10:11
Even the dust of your town that clings to our feet we wipe off against you. Nevertheless know this, that the kingdom of God has come near.'

Deuteronomy 28:48
therefore you shall serve your enemies whom the LORD will send against you, in hunger and thirst, in nakedness, and lacking everything. And he will put a yoke of iron on your neck until he has destroyed you.

Psalm 22:15
my strength is dried up like a potsherd, and my tongue sticks to my jaws; you lay me in the dust of death.

Jeremiah 14:3
Her nobles send their servants for water; they come to the cisterns; they find no water; they return with their vessels empty; they are ashamed and confounded and cover their heads.

Lamentations 2:12
They cry to their mothers, "Where is bread and wine?" as they faint like a wounded man in the streets of the city, as their life is poured out on their mothers' bosom.

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