Lamentations 2:3

Lam 2:3 He hath cut off in [his] fierce anger all the horn of Israel: he hath drawn back his right hand from before the enemy, and he burned against Jacob like a flaming fire, [which] devoureth round about.

Ver. 3. He hath cut off in his anger all the horn of Israel,] i.e., All the strength and beauty, the royal majesty especially. {Psa 89:24; Psa 132:17}

He hath drawn back his right hand.] Wherewith he was wont to shelter them and to fight for them. Or, Israel’s right hand - scil., by disabling them; for it is God that strengtheneth and weakeneth the arm of either party. {Eze 30:24}

And he burned against Jacob.] Or, In Jacob - i.e., He declareth his displeasure among his people as clearly as a flame of fire that is easily discerned.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

In Lam 2:3 and Lam 2:4, the writer describes the hostile conduct of the Lord towards Israel, by which the kingdom of Judah was destroyed. Thenius utterly mistakes the poetic character of the description given, and evidently finds in it the several events that occurred up to the taking of the city, all mentioned in their natural order; according to this, the perfects would require to be translated as preterites. But this view can be made out only by giving an arbitrary meaning to the several figures used; e.g., it is alleged that "every horn" means the frontier fortresses, that the expression "before the enemy" refers to the time when the latter turned his face against Jerusalem, and so on. The three members of Lam 2:3 contain a climax: deprivation of the power to resist; the withdrawal of aid; the necessary consequence of which was the burning like a flame of fire. "To cut down the horn" means to take away offensive and defensive power; see on Jer 48:25. "Every horn" is not the same as "all horns," but means all that was a horn of Israel (Gerlach). This included not merely the fortresses of Judah, but every means of defence and offence belonging to the kingdom, including men fit for war, who are neither to be excluded nor (with Le Clerc) to be all that is understood by "every horn." In the expression ימינו...השׁיב, the suffix, as in קשׁתּו, Lam 2:4, refers to Jahveh, because the suffix joined to יד always points back to the subject of the verb השׁיב; cf. Psa 74:11. God drew back His hand before the enemy, i.e., He withdrew from the people His assistance in the struggle against the enemy. Such is the meaning given long ago by the Chaldee: nec auxiliatus est populo suo coram hoste. ויּבער בּיעקב does not mean "He consumed Jacob;" but He burned (i.e., made a conflagration) in Jacob; for, in every passage in which בּער is construed with בּ, it does not mean to "burn something," but to burn in or among, or to kindle a fire (cf. Job 1:16, where the burning up is only expressed by ותּאכלם, Num 11:3; Psa 106:18), or to set something on fire, Isa 42:25. The burning represents devastation; hence the comparison of יבער with "like fire of flame (= flaming, brightly blazing fire, cf. Isa 4:5; Psa 105:32) that devours round about." The subject of יבער is Jahveh, not ira Jovae (Rosenmller), or להבה (Neumann), or the enemy (Gerlach). The transition from the perfect with ו consec. does not cause any change of the subject; this is shown by Lam 2:4 and Lam 2:5, where also the second clause is connected with the first by means of ו consec. But the statement of Gerlach - that if Jahveh and not the enemy be the subject, then the consecutive sentence (the burning among Jacob as the result of the withdrawal of Jahveh's hand before the enemy) would be inexplicable - gives no evidence of its truth. The kindling or making of the fire in Jacob is, of course, represented as a result of what is previously stated, yet not as the consequence merely of the withdrawal of his hand, but also of the cutting off of every horn. In both of these ways, God has kindled in Jacob a fire which grows into a destructive conflagration. - In Lam 2:4 the idea is still further developed: God not merely delivered up His people to the enemy, leaving them defenceless and helpless, but also came forward Himself to fight against them as an enemy. He bent His bow like a warrior, showing Himself, in reference to His claims, as an adversary or oppressor. The specification "His right hand" is added, not so much for the purpose of defining more exactly the activity of the right hand (using it to shoot the arrows or wield the sword; cf. Deu 32:41., Psa 7:13.), as rather with the view of expressing more precisely the hostile attitude of God, since the right hand of God is at other times represented as the instrument of help. The expression "and He slew," which follows, does not require us to think of a sword in the right hand of God, since we can also kill with arrows. God slew as an enemy; He destroyed everything that was precious in men's sight, i.e., to merely omnes homines aetate, specie, dignitate conspicuos (C. B. Michaelis, Rosenmller, Thenius); for, in Psa 78:47, חרג is also used with reference to the effect of hail on the vine; and the arrows shot from the bow are merely named by synecdoche, and by way of specification, as instruments of war for destruction. Still less can מחמדּי־עין signify omnia ea templi ornamenta, quibus merito gloriabatur populus (Kalkschmidt), since it is not till Lam 2:6. that the temple is spoken of. "The word is to be taken in its widest generality, which is indicated by 'all;' accordingly, it comprehends everything that can be looked upon as dear," including children (cf. Eze 24:25) and the sanctuary, though all these do not exhaust the meaning of the word (Gerlach). Upon the tent of the daughter of Zion He poured out His fury in fire. The daughter of Zion means the inhabitants of Jerusalem: her tent is not the temple (Kalkschmidt, Ewald), which is never called the tent of the daughter of Zion, but only that of Jahveh (Kg1 2:28, etc.); but her house, i.e., the city as a collection of dwellings. The figure of the outpouring of wrath is often used, not only in Jer 6:11; Jer 10:25; Jer 42:18, etc., but also in Hos 5:10; Zep 3:8; Psa 69:25; Psa 76:6, etc.

Keil & Delitzsch — Biblical Commentary on the Old Testament (1861–1891) — public domain (CC PDM 1.0). Text via the HelloAO Bible API. (Old Testament only.)

2:3-4 bends his bow: In the past, the Lord had been a mighty warrior on Israel’s behalf (see Exod 14:13–15:21; Josh 23:9-11; Judg 7; 2 Kgs 19:32-35); now he waged war against Jerusalem (see Isa 63:10; Ezek 24:25).

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Meaning, the glory and strength, as 1 Sam. 2:1.

That is, his succor which he was wont to send us, when our enemies oppressed us.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

horn--worn in the East as an ornament on the forehead, and an emblem of power and majesty (Sa1 2:10; Psa 132:17; see on Jer 48:25).

drawn back . . . fight hand-- (Psa 74:11). God has withdrawn the help which He before gave them. Not as HENDERSON, "He has turned back his (Israel's) right hand" (Psa 89:43).

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 3. The horn of Israel] His power and strength. It is a metaphor taken from cattle, whose principal strength lies in their horns.

Hath drawn back his right hand] He did not support us when our enemies came against us.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

Jeremiah expresses the same thing in various ways; but all that he says tends to shew that it was an evidence of God’s extreme vengeance, when the people, the city, and the Temple, were destroyed. But it ought to be observed, that God is here represented as the author of that calamity: the Prophet would have otherwise lamented in vain over the ruin of his own country; but as in all adversities he acknowledged the hand of God, he afterwards added, that God had a just reason why he was so grievously displeased with his own people.

He then says, that every horn had been broken by God. We know that by horn is meant strength as well as excellency or dignity and I am disposed to include both here, though the word breaking seems rather to refer to strength or power. But the whole clause must be noticed, that God had broken every horn of Israel in the indignation of his wrath. The Prophet intimates that God had not been angry with his people as though he had been offended by slight transgressions, but that the measure of his wrath had been unusual, even because the impiety of the people had so burst forth, that the offense given to God could not have been slight. Then, by indignation of wrath the Prophet does not mean an excess, as though God had through a violent impulse rushed forth to take vengeance; but he rather intimates that the people had become so wicked, that it did not behoove God to punish in an ordinary way an impiety so inveterate.

He then adds, that God had withdrawn, his right hand from before the enemy, and that at the same time he had burned like a fire, the flame of which had devoured all around. The Prophet here refers to two things; the first is, that though God had been accustomed to help his people, and to oppose their enemies, as they had experienced his aid in the greatest dangers, yet now his people were forsaken and left destitute of all hope. The first clause, then, declares, that God would not be the deliverer of his people as formerly, because they had forsaken him. But he speaks figuratively, that God had drawn back his right hand; and God’s right hand means his protection, as it is well known. But the Prophet’s meaning is by no means obscure, even that there was hereafter no hope that God would meet the enemies of his people, and thus preserve them in safety, for he had drawn back his hand. But there is a second thing added, even that God’s hand burned like fire. Now it was in itself a grievous thing that the people had been so rejected by God, that no help could be expected from him; but it was still a harder thing, that he went forth armed to destroy his people. And the metaphor of fire ought to be noticed; for had he said that God’s right hand was against his people, the expression would not have been so forcible; but when he compared God’s right hand to fire which burned, and whose flame consumed all Israel, it was a much more dreadful thing.

Moreover, by these words the Israelites were reminded that they were not to lament their calamities in an ordinary way, but ought, on the contrary, to have seriously considered the cause of all their evils, even the provoking of God’s wrath against themselves; and not only so, but that God was angry with them in an unusual degree, and yet justly, so that they had no reason to complain. It follows, —

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

(3) All the horn of Israel . . .—The horn, as elsewhere (1Sa_2:1; Psa_92:10; Psa_112:9), is the symbol of strength, aggressive or defensive, and may therefore stand here for every element of strength, warriors, rulers, fortresses.

He burned against Jacob.—Better, And He kindled a burning; i.e., was as one who applies the torch.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

3. Jehovah has (a) cut off the mighty ones of Israel, (b) withdrawn His own protection from His people, (c) taken the offensive against them.

all the horn] mg. every horn, the horn being the symbol of power.

burned up Jacob] He has carried destruction into the heart of the nation.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

He hath cut off in his fierce anger all the horn of Israel,.... All its power and strength, especially its kingly power, which is often signified by a horn in Scripture; see Dan 7:24; this the Lord took away in his fierce anger, and left the land destitute of all relief, help, defence and protection; whether from its king and princes, or from its men of war or fortified places; all being cut off and destroyed:

he hath drawn back his right hand from before the enemy; either his own right hand, with which he had used to fight for his people, and protect them, but now withdrawing it, left them to the mercy of their enemies; or Israel's right hand, which he so weakened, that they had no power to resist the enemy, and defend themselves:

and he burned against Jacob like a flaming fire which devoureth round about; that is, his wrath was like a burning flaming fire, which consumes all around, wherever it comes; thus the Lord in his anger consumed Jacob, and left neither root nor branch.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Since the horn is the symbol of power, the cutting off of every horn means the depriving Israel of all power of resistance. The drawing back of God’s right hand signifies the withdrawal of that special Providence which used to protect the chosen people.

And he burned ... - Or, “and” he kindled a fire in Jacob: as the active enemy of “Jacob,” Himself applying the torch.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

Horn: beauty and power, (Haydock) the two kingdoms, the fortresses, (Calmet) and all their strength, denoted by horns. (Worthington) --- Hand; refusing us protection, and aiding the Chaldeans.

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

He hath cut off in his fierce anger all the horn of Israel; that is, the beauty and strength of Israel, so horn signifieth by a usual metaphor in Scripture, Psa 74:4; Jer 48:25, &c., the horn being much the beauty of the beast, as also that member by which the beast puts forth its strength in assaulting its adversary.

He hath drawn back his right hand from before the enemy; either God hath drawn back his assistance which he was wont to give the Jews against their enemies; or Israel, through God’s leaving of them, hath drawn back his right hand; but it seems rather to be understood of God’s weakening the Israelites’ right hands, so as they were not able to hold them up (as before) against their enemies.

He burned against Jacob like a flaming fire, which devoureth round about; God had consumed them, not in this or that part, but round about, as a fire seizing a house or heap of combustible matter at once, on all sides.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

3. Cut off… the horn — Symbolizing all offensive and defensive power. Among a people so simple and so near to nature “the horn” would be a most natural and expressive symbol of dominion and power. In drawing back his right hand from before the enemy he withdrew his providence and help, while the following clause implies that he had become the “archenemy of Jacob.”

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

All the horn; rather, every horn; i.e. all the means of defence, especially the fortresses. He hath drawn back his right hand; i.e. he hath withdrawn his assistance in war. He burned against; rather, he burned up.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

The horn - All their beauty and strength. Drawn back - God hath drawn back his assistance which he was wont to give the Jews against their enemies. Round about - God consumed them, not in this or that part, but round about, as a fire seizing an house at once on all sides.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

General Information:

The author continues the use of metaphors to express how the Lord opposed Judah.

he has cut off every horn of Israel

This speaks of the Lord taking away Israel's strength as if he were cutting off its horns. The word "horn" refers to an animal horn, not a musical instrument. AT: "he has taken away all of Israel's strength" (See: Metaphor)

withdrawn his right hand from before the enemy

Here the Lord's protection is represented by his "right hand." AT: "stopped protecting us from our enemies" (See: Metonymy)

He has burned up Jacob like a blazing fire that devours everything around it

This speaks of how the Lord has destroyed Jacob as if a fire has completely burned it. AT: "He has destroyed Jacob like a blazing fire destroys everything"

Jacob

Here "Jacob" refers to the places where his descendants lived. AT: "Israel" (See: Metonymy)

Like an enemy he has bent his bow toward us, with his right is ready to shoot

A soldier has to bend his bow in order to shoot an arrow from it. This speaks of the Lord preparing to attack Israel as if he were an enemy about to shoot them with a bow and arrow. AT: "He has prepared to kill us, like an enemy who has made his bow ready to shoot us" (See: Simile)

in the tent of the daughter of Zion

The "daughter of Zion" is a poetic name for Jerusalem, which is spoken of here as if it were a woman. The phrase "tent of the daughter of Zion" speaks of Jerusalem as a "tent" emphasizing that it is the home of those who live there. AT: "who live in Jerusalem" (See: Personification and Metaphor)

he has poured out his wrath like fire

This speaks of the Lord's wrath as if it were a liquid that he were pouring out on the people. His wrath is also compared to a "fire" to emphasize how destructive it is. AT: "in his anger he has destroyed everything like a blazing fire" (See: Metaphor)

translationWords

cut off

right hand

adversary

fire

devour

bow and arrow

slaughter

people group

precious

tent

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

He has withdrawn His right hand He withdrew Himself as though withdrawing His right hand from waging war on behalf of His children.

Rashi on the Tanakh — English translations: “The Judaica Press complete Tanach with Rashi, translated by A. J. Rosenberg” (CC BY 4.0); “Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934” (public domain); “The Metsudah Tanach series, Lakewood, N.J” (CC BY 4.0); and “The Book of Joshua, Metsudah Publications, 1997” (CC BY 4.0). Text via Sefaria.