Comentario del capítulo
Lamentations Capítulo 1
서론
Introduction
简体中文
Original en inglés
INTRODUCTION
IN the Hebrew Bible these Elegies of Jeremiah, five in number, are placed among the Chetuvim, or "Holy Writings" ("the Psalms," &c.,
Lu 24:44),
between Ruth and Ecclesiastes. But though in classification of compositions it belongs to the Chetuvim, it probably followed the prophecies of Jeremiah originally. For thus alone can we account for the prophetical books being enumerated by JOSEPHUS [Against Apion, 1.1.8] as thirteen: he must have reckoned Jeremiah and Lamentations as one book, as also Judges and Ruth, the two books of Samuel, &c., Ezra and Nehemiah. The Lamentations naturally follow the book which sets forth the circumstances forming the subject of the Elegies. Similar lamentations occur in
2Sa 1:19, &c.; 3:33.
The Jews read it in their synagogues on the ninth of the month Ab, which is a fast for the destruction of their holy city. As in
2Ch 35:25,
"lamentations" are said to have been "written" by Jeremiah on the death of Josiah, besides it having been made "an ordinance in Israel" that "singing women" should "speak" of that king in lamentations; JOSEPHUS [Antiquities, 10.5.1], JEROME, &c., thought that they are contained in the present collection. But plainly the subject here is the overthrow of the Jewish city and people, as the Septuagint expressly states in an introductory verse to their version. The probability is that there is embodied in these Lamentations much of the language of Jeremiah's original Elegy on Josiah, as
2Ch 35:25
states; but it is now applied to the more universal calamity of the whole state, of which Josiah's sad death was the forerunner. Thus
La 4:20,
originally applied to Josiah, was "written," in its subsequent reference, not so much of him, as of the throne of Judah in general, the last representative of which, Zedekiah, had just been carried away. The language, which is true of good Josiah, is too strong in favor of Zedekiah, except when viewed as representative of the crown in general. It was natural to embody the language of the Elegy on Josiah in the more general lamentations, as his death was the presage of the last disaster that overthrew the throne and state.
The title more frequently given by the Jews to these Elegies is, "How" (Hebrew, Eechah), from the first word, as the Pentateuch is similarly called by the first Hebrew word of
Ge 1:1.
The Septuagint calls it "Lamentations," from which we derive the name. It refers not merely to the events which occurred at the capture of the city, but to the sufferings of the citizens (the penalty of national sin) from the very beginning of the siege; and perhaps from before it, under Manasseh and Josiah
(2Ch 33:11; 35:20-25);
under Jehoahaz, Jehoiakim, and Zedekiah
(2Ch 36:3, 4, 6, 7, 10, 11,
&c.). LOWTH says, "Every letter is written with a tear, every word the sound of a broken heart." The style is midway between the simple elevation of prophetic writing and the loftier rhythm of Moses, David, and Habakkuk. Terse conciseness marks the Hebrew original, notwithstanding Jeremiah's diffuseness in his other writings. The Elegies are grouped in stanzas as they arose in his mind, without any artificial system of arrangement as to the thoughts. The five Elegies are acrostic: each is divided into twenty-two stanzas or verses. In the first three Elegies the stanzas consist of triplets of lines (excepting
La 1:7; 2:19,
which contain each four lines) each beginning with the letters of the Hebrew alphabet in regular order (twenty-two in number). In three instances
(La 2:16, 17; 3:46-51; 4:16, 17)
two letters are transposed. In the third Elegy, each line of the three forming every stanza begins with the same letter. The stanzas in the fourth and fifth Elegies consist of two lines each. The fifth Elegy, though having twenty-two stanzas (the number of letters in the Hebrew alphabet), just as the first four, yet is not alphabetical; and its lines are shorter than those of the others, which are longer than are found in other Hebrew poems, and contain twelve syllables, marked by a cæsura about the middle, dividing them into two somewhat unequal parts. The alphabetical arrangement was adopted originally to assist the memory. GROTIUS thinks the reason for the inversion of two of the Hebrew letters in
La 2:16, 17; 3:46-51; 4:16, 17,
is that the Chaldeans, like the Arabians, used a different order from the Hebrews; in the first Elegy, Jeremiah speaks as a Hebrew, in the following ones, as one subject to the Chaldeans. This is doubtful.
1
La 1:1-22.
简体中文
哀 1:1-22。
Aleph（alef）。
1. 何竟……如寡妇！她从前为大等——英文译本的译法依照重音（accents）而定。但各句的成分在对仗中更为匀称，当译作："先前在列国中为大的，何竟如寡妇！先前在诸省中为王后的"（即她曾统辖周围诸省，从尼罗河直到幼发拉底河，
创 15:18； 王上 4:21； 代下 9:26； 拉 4:20），
"何竟进贡为奴！"［莫勒（Maurer）］。
坐下——坐在地上，是哀伤者所取的姿态
(哀 2:10； 拉 9:3)。
提多（Titus）攻取耶路撒冷后所铸的钱币，刻画犹大为一名独坐棕榈树下的女子，并铭以Judæa Capta（犹大被掳）的字样，恰与此处的意象相吻合；因此，这话语必定是预言她在提多之后的光景，同时也回指她被掳于巴比伦的那段时期。
Original en inglés
La 1:1-22.
Aleph.
1. how is she . . . widow! she that was great, &c.--English Version is according to the accents. But the members of each sentence are better balanced in antithesis, thus, "how is she that was great among the nations become as a widow! (how) she who was princess among the provinces (that is, she who ruled over the surrounding provinces from the Nile to the Euphrates,
Ge 15:18; 1Ki 4:21; 2Ch 9:26; Ezr 4:20)
become tributary!" [MAURER].
sit--on the ground; the posture of mourners
(La 2:10; Ezr 9:3).
The coin struck on the taking of Jerusalem by Titus, representing Judea as a female sitting solitary under a palm tree, with the inscription, Judæa Capta, singularly corresponds to the image here; the language therefore must be prophetical of her state subsequent to Titus, as well as referring retrospectively to her Babylonian captivity.
2
Sin título
简体中文
Beth（bet）。
2. 夜间——even（甚至）在夜间，即原为安息、忘却忧愁之时
(伯 7:3)。
所爱的……朋友——指与犹大结盟的外邦列国，以及他们的偶像。她所"爱"的偶像
(耶 2:20-25)
不能安慰她。她昔日的盟友则不肯安慰她；不但如此，有些人还"诡诈地"伙同她的仇敌攻击她
(王下 24:2, 7； 诗 137:7)。
Original en inglés
Beth.
2. in the night--even in the night, the period of rest and oblivion of griefs
(Job 7:3).
lovers . . . friends--the heathen states allied to Judah, and their idols. The idols whom she "loved"
(Jer 2:20-25)
could not comfort her. Her former allies would not: nay, some "treacherously" joined her enemies against her
(2Ki 24:2, 7; Ps 137:7).
3
Sin título
简体中文
Gimel（gimel）。
3.
(耶 52:27)。
因受大苦役——即处于"受大苦役"的境地，承受迦勒底人所加的苦待。瓦塔布林（Vatablus）将"因为"一词解作她被掳之原因的标记，即她曾"苦待"已得释放的奴仆，并不义地使他们"服奴役"
(耶 34:8-22)。
莫勒（Maurer）则解作："犹大离开了她的地（并非字面意义上的'被掳而去'），是因为尼布甲尼撒加在她身上的轭。"
不得安息——
(申 28:64, 65)。
在狭窄之地追上她——取喻于东方盗贼在山区的窄路上截击行旅。
Original en inglés
Gimel.
3.
(Jer 52:27).
because of great servitude--that is, in a state "of great servitude," endured from the Chaldeans. "Because" is made by VATABLUS indicative of the cause of her captivity; namely, her having "afflicted" and unjustly brought into "servitude" the manumitted bond-servants
(Jer 34:8-22).
MAURER explains it, "Judah has left her land (not literally 'gone into captivity') because of the yoke imposed on it by Nebuchadnezzar."
no rest--
(De 28:64, 65).
overtook her between . . . straits--image from robbers, who in the East intercept travellers at the narrow passes in hilly regions.
4
Sin título
简体中文
Daleth（dalet）。
4. 节期——即逾越节、五旬节（即七七节）、住棚节。
城门——从前是人群聚集之地。
Original en inglés
Daleth.
4. feasts--the passover, pentecost (or the feast of weeks), and the feast of tabernacles.
gates--once the place of concourse.
5
Sin título
简体中文
He（he）。
5. 为首——管辖她
(申 28:43, 44)。
仇敌……亨通；因为主——若非神将他百姓交在仇敌手中，仇敌一切努力都必徒然
(耶 30:15)。
Original en inglés
He.
5. the chief--rule her
(De 28:43, 44).
adversaries . . . prosper; for the Lord--All the foes' attempts would have failed, had not God delivered His people into their hands
(Jer 30:15).
6
Sin título
简体中文
Vau（waw）。
6. 美容……离去——指她的圣殿、宝座与祭司职分。
鹿……找不着草场——鹿性胆怯而善走，尤其在寻觅却"找不着草场"之时为然。
Original en inglés
Vau.
6. beauty . . . departed--her temple, throne, and priesthood.
harts that find no pasture--an animal timid and fleet, especially when seeking and not able to "find pasture."
7
Sin título
简体中文
Zain（zayin）。
7. 追想——更当译作"追想"，指她如今受苦之时的追想。在她亨通的日子，她并未像所当行的那样感念神对她的恩惠。如今从过去的麻木中醒悟过来，她才感到自己是从何等崇高的特权中坠落了。
她的民……仆倒等——即在那亨通之日以后，"她的民仆倒"。
嗤笑她的安息日——外邦人常嗤笑犹太人的安息日，视其为懒惰的明证，并称他们为Sabbatarians（守安息日者）［马提阿尔（Martial），4.4］。如今他们讽刺地说：你们可以守一个不间断的安息日了。于是神定下被掳之期的长短（七十年），恰好等于那地被剥夺安息的四百九十年间安息日的总数
(利 26:33-35)。
莫勒（Maurer）译作"毁灭"。但英文译本更能表达他们"嗤笑"的要点，即他们被迫的"安息日"——一切国家行动的停止。本节加添了第四行，而其余各节皆只有三行。
哀 2:19
亦然。
Original en inglés
Zain.
7. remembered--rather, "remembers," now, in her afflicted state. In the days of her prosperity she did not appreciate, as she ought, the favors of God to her. Now, awakening out of her past lethargy, she feels from what high privileges she has fallen.
when her people fell, &c.--that is, after which days of prosperity "her people fell."
mock at her sabbaths--The heathen used to mock at the Jews' Sabbath, as showing their idleness, and term them Sabbatarians [MARTIAL, 4.4]. Now, said they ironically, ye may keep a continuous Sabbath. So God appointed the length of the captivity (seventy years) to be exactly that of the sum of the Sabbaths in the four hundred ninety years in which the land was denied its Sabbaths
(Le 26:33-35).
MAURER translates it "ruin." But English Version better expresses the point of their "mocking," namely, their involuntary "Sabbaths," that is, the cessation of all national movements. A fourth line is added in this stanza, whereas in all the others there are but three. So in
La 2:19.
8
Sin título
简体中文
Cheth（het）。
8.
(王上 8:46)。
被迁移——如妇人因律法上的不洁而从神的会众中被隔开，这原是道德上不洁的预表。参
哀 1:17； 利 12:2；15:19
等。
她的赤身——他们待她如待被剥去衣裳的妓女一般横加羞辱。
退后——如贞洁的妇人因羞愧而退后，意即她已从一切复兴的盼望中被撇弃［加尔文（Calvin）］。
Original en inglés
Cheth.
8.
(1Ki 8:46).
is removed--as a woman separated from the congregation of God for legal impurity, which is a type of moral impurity. So
La 1:17; Le 12:2; 15:19,
&c.
her nakedness--They have treated her as contumeliously as courtesans from whom their clothes are stripped.
turneth backward--as modest women do from shame, that is, she is cast down from all hope of restoration [CALVIN].
9
Sin título
简体中文
Teth（tet）。
9. 承续
哀 1:8
中的意象。她的羞辱与痛苦无法掩饰，显而易见于众人眼前，如同妇人患漏症以至于浸湿了衣裾。
不追念……末后的结局——
(申 32:29； 赛 47:7)。
她忘记了自己罪孽的结局必是何等致命。或如以下的话所暗示：她在绝望中无力自拔，不能抓住神对她"末后"的应许［加尔文（Calvin）］。
大大地——希伯来文作"奇事"，即极其沮丧之意。
主啊，你看——此处犹大插语，为自己说话。
因为仇敌已经自高——看似令人绝望的因由——仇敌气焰嚣张的侮辱——反倒是美好盼望的因由。
Original en inglés
Teth.
9. Continuation of the image in
La 1:8.
Her ignominy and misery cannot be concealed but are apparent to all, as if a woman were suffering under such a flow as to reach the end of her skirts.
remembereth not . . . last end--
(De 32:29; Isa 47:7).
She forgot how fatal must be the end of her iniquity. Or, as the words following imply: She, in despair, cannot lift herself up to lay hold of God's promises as to her "latter end" [CALVIN].
wonderfully--Hebrew, "wonders," that is, with amazing dejection.
O Lord, behold--Judah here breaks in, speaking for herself.
for the enemy hath magnified himself--What might seem ground for despair, the elated insulting of the enemy, is rather ground for good hope.
10
Sin título
简体中文
Jod（yod）。
10. 因为——因为她确曾看见云云。
外邦人……吩咐……不可入……会——例如亚扪人和摩押人
(申 23:3； 尼 13:1, 2)。
外邦人尚且不准进入圣所敬拜，更不用说进入圣所抢劫破坏了。
Original en inglés
Jod.
10. for--surely she hath seen, &c.
heathen . . . command . . . not enter . . . congregation--for instance, the Ammonites and Moabites
(De 23:3; Ne 13:1, 2).
If the heathen, as such, were not allowed to enter the sanctuary for worship, much less were they allowed to enter in order to rob and destroy.
11
Sin título
简体中文
Caph（kaf）。
11.
(耶 37:21；38:9；52:6)。
以……美物换粮——
(王下 6:25； 伯 2:4)。
救……性命——直译为"使性命或气息转回"。
因我成为卑贱——她以自己的罪与随之而来的苦情作为祈求神怜悯的理由。比较
诗 25:11
中类似的祈求。
Original en inglés
Caph.
11.
(Jer 37:21; 38:9; 52:6).
given . . . pleasant things for meat--
(2Ki 6:25; Job 2:4).
relieve . . . soul--literally, "to cause the soul or life to return."
for I am become vile--Her sins and consequent sorrows are made the plea in craving God's mercy. Compare the like plea in
Ps 25:11.
12
Sin título
简体中文
Lamed（lamed）。
12. 耶路撒冷向人发出的凄切呼吁——不仅向邻舍，甚至向"经过"的陌生人；因她的忧愁之深，连与她无干的人也当动心怜悯。她在此预表基督；这些话语在预言上更是为他而设，过于为耶路撒冷。比较"以色列"——即弥赛亚——
赛 49:3。
比较"经过"一词，见
太 27:39； 可 15:29。
论耶路撒冷，见
但 9:12。
莫勒（Maurer）按阿拉伯语的用法译作"不要只顾赶路"，即凡经过的人哪，都请停步。英文译本的译法较为简洁。
Original en inglés
Lamed.
12. The pathetic appeal of Jerusalem, not only to her neighbors, but even to the strangers "passing by," as her sorrow is such as should excite the compassion even of those unconnected with her. She here prefigures Christ, whom the language is prophetically made to suit, more than Jerusalem. Compare Israel, that is, Messiah,
Isa 49:3.
Compare with "pass by,"
Mt 27:39; Mr 15:29.
As to Jerusalem,
Da 9:12.
M AURER, from the Arabic idiom, translates, "do not go off on your way," that is, stop, whoever ye are that pass by. English Version is simpler.
13
Sin título
简体中文
Mem（mem）。
13. 骨头——一种不仅烧毁皮肉，甚至透入我的"骨头"（即我的生命之能）的火。
在我身上肆虐——并非如罗森缪勒（Rosenmüller）所言"他（耶和华）已经折断了它们"；此意在希伯来文中并无根据。
网罗——
(结 12:13)；
取喻于猎取野兽。他在审判中把我缠住，叫我无法逃脱。
使我退后——叫我不能前行，不能脱离他的罗网。
Original en inglés
Mem.
13. bones--a fire which not only consumes the skin and flesh, but penetrates even to my "bones" (that is, my vital powers).
prevaileth against--not as ROSENMULLER, "He (Jehovah) hath broken them"; a sense not in the Hebrew.
net--
(Eze 12:13);
image from hunting wild beasts. He has so entangled me in His judgments that I cannot escape.
turned me back--so that I cannot go forward and get free from His meshes.
14
Sin título
简体中文
Nun（nun）。
14. 轭……被他的手绑住——
(申 28:48)。
取喻于农夫：他们把轭系在牛颈上之后，便将缰绳紧紧地绕在手上。故此当译作"在他手中"。或作："我罪孽的轭"（即因我罪孽而受刑罚之轭）被神牢牢地"借他的手"系在我身上，无法松解；故英文译本译作"借他的手"。
编结——我的罪如同缠在颈上以系紧牛轭的枝条。
交在他们手中，使他们无法——交在那些人手中，使他们云云。莫勒（Maurer）译作"在我面前，使我不能站立"。
Original en inglés
Nun.
14. yoke . . . is bound by his hand--
(De 28:48).
Metaphor from husbandmen, who, after they have bound the yoke to the neck of oxen, hold the rein firmly twisted round the hand. Thus the translation will be, "in His hand." Or else, "the yoke of my transgressions" (that is, of punishment for my transgressions) is held so fast fixed on me "by" God, that there is no loosening of it; thus English Version, "by His hand."
wreathed--My sins are like the withes entwined about the neck to fasten the yoke to.
into their hands, from whom--into the hands of those, from whom, &c. MAURER translates, "before whom I am not able to stand."
15
Sin título
简体中文
Samech（samek）。
15. 践踏等——莫勒（Maurer）取叙利亚文字根译作"抛弃"；参
王下 23:27。
但 诗 119:118
支持英文译本。
在……我中间——他们不是阵亡于战场，而是仆倒于城中；这是神怒气的记号。
大会——指巴比伦集结的军队；这"大会"与从前在大节期于耶路撒冷聚集的严肃大会截然不同。希伯来文此词，字面意思正是这种严肃的"大会"或节期（参
哀 2:22)。
踹……处女……酒醡——迫使她的血迸流而出，如同葡萄在醡中被踹，红葡萄酒溢出一般
(赛 63:3； 启 14:19, 20；19:15)。
Original en inglés
Samech.
15. trodden, &c.--MAURER, from Syriac root, translates, "cast away"; so
2Ki 23:27.
But Ps 119:118,
supports English Version.
in . . . midst of me--They fell not on the battlefield, but in the heart of the city; a sign of the divine wrath.
assembly--the collected forces of Babylon; a very different "assembly" from the solemn ones which once met at Jerusalem on the great feasts. The Hebrew means, literally, such a solemn "assembly" or feast (compare
La 2:22).
trodden . . . virgin . . . in a wine-press--hath forced her blood to burst forth, as the red wine from the grapes trodden in the press
(Isa 63:3; Re 14:19, 20; 19:15).
16
Sin título
简体中文
Ain（ayin）。
16.
(耶 13:17；14:17)。
发言者是耶路撒冷。
我的眼，我的眼——参
哀 4:18
"我们的结局……我们的结局"；重复是为了加强语气。
Original en inglés
Ain.
16.
(Jer 13:17; 14:17).
Jerusalem is the speaker.
mine eye, mine eye--so
La 4:18,
"our end . . . our end"; repetition for emphasis.
17
Sin título
简体中文
Pe（pe）。
17. 如同产妇阵痛中的妇人
(耶 4:31)。
不洁的妇人——被视为不洁，为人所避；与丈夫和圣殿隔绝（参
哀 1:8； 利 14:19
等）。
Original en inglés
Pe.
17. Like a woman in labor-throes
(Jer 4:31).
menstruous woman--held unclean, and shunned by all; separated from her husband and from the temple (compare
La 1:8; Le 14:19,
&c.).
18
Sin título
简体中文
Tzaddi（tsade）。
18. 这是悔改的确据：称神为义，定自己为有罪
(尼 9:33； 诗 51:4； 但 9:7-14)。
他的命令——直译为"口"；指他借众先知口中所传的话语。
Original en inglés
Tzaddi.
18. The sure sign of repentance; justifying God, condemning herself
(Ne 9:33; Ps 51:4; Da 9:7-14).
his commandment--literally, "mouth"; His word in the mouth of the prophets.
19
Sin título
简体中文
Koph（qoph）。
19. 所爱的——
(哀 1:2； 耶 30:14)。
长老——指尊贵，不单指年纪。
寻……粮——他们的尊贵地位并不能使他们免于出去寻找饼
(哀 1:11)。
Original en inglés
Koph.
19. lovers--
(La 1:2; Jer 30:14).
elders--in dignity, not merely age.
sought . . . meat--Their dignity did not exempt them from having to go and seek bread
(La 1:11).
20
Sin título
简体中文
Resh（resh）。
20. 肠……翻扰——
(伯 30:27； 赛 16:11； 耶 4:19；31:20)。
极度的精神痛苦会影响肠胃与整个内脏。
心……翻转——
(何 11:8)；
即翻腾不安。
外有……剑……内有……如死亡——
(申 32:25； 结 7:15)。
"如"字并非减弱，而是加强语气。"外有刀剑使人丧子，内有如同死亡本身"（拟人化），以饥荒与瘟疫的形态出现
(王下 25:3； 耶 14:18；52:6)。
参
哈 2:5
"如死亡"［米迦利斯（Michaelis）］。
Original en inglés
Resh.
20. bowels . . . troubled--
(Job 30:27; Isa 16:11; Jer 4:19; 31:20).
Extreme mental distress affects the bowels and the whole internal frame.
heart . . . turned--
(Ho 11:8);
is agitated or fluttered.
abroad . . . sword . . . at home . . . as death--
(De 32:25; Eze 7:15).
The "as" does not modify, but intensifies. "Abroad the sword bereaveth, at home as it were death itself" (personified), in the form of famine and pestilence
(2Ki 25:3; Jer 14:18; 52:6).
So
Hab 2:5,
"as death" [MICHAELIS].
21
Sin título
简体中文
Schin（sin）。
21. 他们听见你行了这事便欢乐——因他们以为犹大因此无可挽回地败亡了
(耶 40:3)。
那日……宣告——（然而）你必使你借众先知所宣告的灾祸之日临到他们
(耶 50:1-46；48:27)。
像我一样——指在灾祸上像我一样
(诗 137:8, 9； 耶 51:25
等)。
Original en inglés
Schin.
21. they are glad that thou hast done it--because they thought that therefore Judah is irretrievably ruined
(Jer 40:3).
the day . . . called--(but) thou wilt bring on them the day of calamity which thou hast announced, namely, by the prophets
(Jer 50:1-46; 48:27).
like . . . me--in calamities
(Ps 137:8, 9; Jer 51:25,
&c.).
22
Sin título
简体中文
Tau（taw）。
22. 这样的仇敌咒诅之祷是合宜的，只要仇敌是神的仇敌，只要我们所挂念的不是一己的情感，而是神的荣耀与他百姓的福祉。
到你面前——参
启 16:19
"巴比伦在神面前被记念"（比较
诗 109:15)。
Original en inglés
Tau.
22. Such prayers against foes are lawful, if the foe be an enemy of God, and if our concern be not for our own personal feeling, but for the glory of God and the welfare of His people.
come before thee--so
Re 16:19,
"Babylon came in remembrance before God" (compare
Ps 109:15).
引言
在希伯来文圣经中，耶利米的这五首哀歌被列于圣卷（即"圣著"，"诗篇"等，路 24:44）之中，置于路得记与传道书之间。然而，从作品的分类来看，它虽归属圣卷，但起初很可能紧随耶利米的预言书之后。因为只有这样，我们才能解释为何约瑟夫［《驳 Apion》1.1.8］将先知书列为十三卷：他必是将耶利米书与耶利米哀歌算作一卷，正如士师记与路得记、撒母耳上下两卷等，以斯拉记与尼希米记也各算一卷。哀歌自然地紧随那部记述构成这些哀歌背景之情形的书卷之后。类似的哀歌也见于
撒下 1:19
及以下；3:33。
犹太人在埃波月（Ab）初九日于会堂中诵读此书，该日是为他们圣城被毁而禁食之日。正如
代下 35:25
所言，耶利米曾为约西亚之死"写下""哀歌"，且在以色列中立为定例，使"唱歌的妇女"在哀歌中"谈论"那位王；因此约瑟夫［《犹太古史》10.5.1］、耶柔米等人认为，这些哀歌就收在目前的汇集之中。但显而易见，此处的主题乃是犹太城邦与百姓的倾覆，正如七十士译本在其译本的引言诗句中所明言。可能的情形是：正如
代下 35:25
所述，这些哀歌中融汇了耶利米原为约西亚所作之哀歌的大部分用语，但如今已应用于整个国家更普遍的灾祸，而约西亚之惨死正是这灾祸的先兆。故此
哀 4:20，
原本应用于约西亚的话，在其后的引用中"被写下"时，与其说是论及他本人，不如说是论及犹大的宝座整体——其末代代表西底家刚刚被掳去。这些话语虽符合良善的约西亚，但若用来称许西底家则嫌过强，除非将他视为王冠整体的代表。将那首为约西亚所作哀歌的用语融汇于更普遍的哀歌之中，本是自然之事，因为他的死正是倾覆宝座与国家那最后灾难的预兆。
犹太人更常用以称这些哀歌的标题是"何竟"（希伯来文 Eechah），取自全篇首字，正如五经也是以
创 1:1
的首个希伯来文字来命名一样。七十士译本称之为"哀歌"，我们今日所用的名称即由此而来。此书不仅论及城池被攻取时所发生的事，更论及百姓（作为国民之罪的刑罚）从围困一开始，甚至围困之前所受的苦难——即在玛拿西与约西亚治下
(代下 33:11；35:20-25)；
在约哈斯、约雅敬、西底家治下
(代下 36:3, 4, 6, 7, 10, 11
等）。罗伊斯（Lowth）说："每一个字母都蘸着泪水写成，每一个字都是破碎之心的声音。"其风格介于先知书朴素的崇高与摩西、大卫、哈巴谷那更高远的韵律之间。尽管耶利米在其他著作中行文详尽，但这希伯来文原作却以简洁凝练见长。各首哀歌按其心中所感的次序分成诗节，对于思想的铺陈并无任何人为的编排系统。五首哀歌皆为字母诗：每首分为二十二节或二十二行。在前三首哀歌中，每节由三行组成（惟
哀 1:7；2:19
各含四行），每行依次以希伯来文字母表的字母起首（共二十二个）。在三处经文
(哀 2:16, 17；3:46-51；4:16, 17)
中，有两个字母的次序被颠倒了。在第三首哀歌中，构成每节的三行皆以同一字母起首。第四、第五首哀歌的每节由两行组成。第五首哀歌虽有二十二节（即希伯来文字母表中字母的数目），与前四首相同，却并非字母诗；其诗句较其余各首为短，而其余各首的诗句则较其他希伯来文诗歌为长，每行含十二个音节，中间有一顿挫（cæsura），将其分为大致不等的两段。采用字母排列的初衷原是为了帮助记忆。格罗提乌（Grotius）认为，
哀 2:16, 17；3:46-51；4:16, 17
中两个希伯来文字母次序颠倒的原因，乃因迦勒底人像阿拉伯人一样，所用的字母次序与希伯来人不同；在第一首哀歌中，耶利米以希伯来人的身份发言，在其后的哀歌中，则作为一个服在迦勒底人之下的人发言。此说存疑。