Commentario del capitolo
Lamentations Capitolo 1
서론
Introduction
繁體中文
Originale inglese
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.
繁體中文
哀 1:1-22。
Aleph（alef）。
1. 何竟……如寡婦！她從前為大等——英文譯本的譯法依照重音（accents）而定。但各句的成分在對仗中更為勻稱，當譯作："先前在列國中為大的，何竟如寡婦！先前在諸省中為王后的"（即她曾統轄周圍諸省，從尼羅河直到幼發拉底河，
創 15:18； 王上 4:21； 代下 9:26； 拉 4:20），
"何竟進貢為奴！"［莫勒（Maurer）］。
坐下——坐在地上，是哀傷者所取的姿態
(哀 2:10； 拉 9:3)。
提多（Titus）攻取耶路撒冷後所鑄的錢幣，刻畫猶大為一名獨坐棕櫚樹下的女子，並銘以Judæa Capta（猶大被擄）的字樣，恰與此處的意象相吻合；因此，這話語必定是預言她在提多之後的光景，同時也回指她被擄於巴比倫的那段時期。
Originale inglese
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
Senza titolo
繁體中文
Beth（bet）。
2. 夜間——甚至（even）在夜間，即原為安息、忘卻憂愁之時
(伯 7:3)。
所愛的……朋友——指與猶大結盟的外邦列國，以及他們的偶像。她所"愛"的偶像
(耶 2:20-25)
不能安慰她。她昔日的盟友則不肯安慰她；不但如此，有些人還"詭詐地"夥同她的仇敵攻擊她
(王下 24:2, 7； 詩 137:7)。
Originale inglese
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
Senza titolo
繁體中文
Gimel（gimel）。
3.
(耶 52:27)。
因受大苦役——即處於"受大苦役"的境地，承受迦勒底人所加的苦待。瓦塔布林（Vatablus）將"因為"一詞解作她被擄之原因的標記，即她曾"苦待"已得釋放的奴僕，並不義地使他們"服奴役"
(耶 34:8-22)。
莫勒（Maurer）則解作："猶大離開了她的地（並非字面意義上的『被擄而去』），是因為尼布甲尼撒加在她身上的軛。"
不得安息——
(申 28:64, 65)。
在狹窄之地追上她——取喻於東方盜賊在山區的窄路上截擊行旅。
Originale inglese
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
Senza titolo
繁體中文
Daleth（dalet）。
4. 節期——即逾越節、五旬節（即七七節）、住棚節。
城門——從前是人群聚集之地。
Originale inglese
Daleth.
4. feasts--the passover, pentecost (or the feast of weeks), and the feast of tabernacles.
gates--once the place of concourse.
5
Senza titolo
繁體中文
He（he）。
5. 為首——管轄她
(申 28:43, 44)。
仇敵……亨通；因為主——若非神將他百姓交在仇敵手中，仇敵一切努力都必徒然
(耶 30:15)。
Originale inglese
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
Senza titolo
繁體中文
Vau（waw）。
6. 美容……離去——指她的聖殿、寶座與祭司職分。
鹿……找不著草場——鹿性膽怯而善走，尤其在尋覓卻"找不著草場"之時為然。
Originale inglese
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
Senza titolo
繁體中文
Zain（zayin）。
7. 追想——更當譯作"追想"，指她如今受苦之時的追想。在她亨通的日子，她並未像所當行的那樣感念神對她的恩惠。如今從過去的麻木中醒悟過來，她才感到自己是從何等崇高的特權中墜落了。
她的民……仆倒等——即在那亨通之日以後，"她的民仆倒"。
嗤笑她的安息日——外邦人常嗤笑猶太人的安息日，視其為懶惰的明證，並稱他們為Sabbatarians（守安息日者）［馬提阿爾（Martial），4.4］。如今他們諷刺地說：你們可以守一個不間斷的安息日了。於是神定下被擄之期的長短（七十年），恰好等於那地被剝奪安息的四百九十年間安息日的總數
(利 26:33-35)。
莫勒（Maurer）譯作"毀滅"。但英文譯本更能表達他們"嗤笑"的要點，即他們被迫的"安息日"——一切國家行動的停止。本節加添了第四行，而其餘各節皆只有三行。
哀 2:19
亦然。
Originale inglese
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
Senza titolo
繁體中文
Cheth（het）。
8.
(王上 8:46)。
被遷移——如婦人因律法上的不潔而從神的會眾中被隔開，這原是道德上不潔的預表。參
哀 1:17； 利 12:2；15:19
等。
她的赤身——他們待她如待被剝去衣裳的妓女一般橫加羞辱。
退後——如貞潔的婦人因羞愧而退後，意即她已從一切復興的盼望中被撇棄［加爾文（Calvin）］。
Originale inglese
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
Senza titolo
繁體中文
Teth（tet）。
9. 承續
哀 1:8
中的意象。她的羞辱與痛苦無法掩飾，顯而易見於眾人眼前，如同婦人患漏症以至於浸濕了衣裾。
不追念……末後的結局——
(申 32:29； 賽 47:7)。
她忘記了自己罪孽的結局必是何等致命。或如以下的話所暗示：她在絕望中無力自拔，不能抓住神對她"末後"的應許［加爾文（Calvin）］。
大大地——希伯來文作"奇事"，即極其沮喪之意。
主啊，你看——此處猶大插語，為自己說話。
因為仇敵已經自高——看似令人絕望的因由——仇敵氣焰囂張的侮辱——反倒是美好盼望的因由。
Originale inglese
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
Senza titolo
繁體中文
Jod（yod）。
10. 因為——因為她確曾看見云云。
外邦人……吩咐……不可入……會——例如亞捫人和摩押人
(申 23:3； 尼 13:1, 2)。
外邦人尚且不准進入聖所敬拜，更不用說進入聖所搶劫破壞了。
Originale inglese
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
Senza titolo
繁體中文
Caph（kaf）。
11.
(耶 37:21；38:9；52:6)。
以……美物換糧——
(王下 6:25； 伯 2:4)。
救……性命——直譯為"使性命或氣息轉回"。
因我成為卑賤——她以自己的罪與隨之而來的苦情作為祈求神憐憫的理由。比較
詩 25:11
中類似的祈求。
Originale inglese
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
Senza titolo
繁體中文
Lamed（lamed）。
12. 耶路撒冷向人發出的淒切呼籲——不僅向鄰舍，甚至向"經過"的陌生人；因她的憂愁之深，連與她無干的人也當動心憐憫。她在此預表基督；這些話語在預言上更是為他而設，過於為耶路撒冷。比較"以色列"——即彌賽亞——
賽 49:3。
比較"經過"一詞，見
太 27:39； 可 15:29。
論耶路撒冷，見
但 9:12。
莫勒（Maurer）按阿拉伯語的用法譯作"不要只顧趕路"，即凡經過的人哪，都請停步。英文譯本的譯法較為簡潔。
Originale inglese
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
Senza titolo
繁體中文
Mem（mem）。
13. 骨頭——一種不僅燒毀皮肉，甚至透入我的"骨頭"（即我的生命之能）的火。
在我身上肆虐——並非如羅森繆勒（Rosenmüller）所言"他（耶和華）已經折斷了它們"；此意在希伯來文中並無根據。
網羅——
(結 12:13)；
取喻於獵取野獸。他在審判中把我纏住，叫我無法逃脫。
使我退後——叫我不能前行，不能脫離他的羅網。
Originale inglese
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
Senza titolo
繁體中文
Nun（nun）。
14. 軛……被他的手綁住——
(申 28:48)。
取喻於農夫：他們把軛繫在牛頸上之後，便將韁繩緊緊地繞在手上。故此當譯作"在他手中"。或作："我罪孽的軛"（即因我罪孽而受刑罰之軛）被神牢牢地"藉他的手"繫在我身上，無法鬆解；故英文譯本譯作"藉他的手"。
編結——我的罪如同纏在頸上以繫緊牛軛的枝條。
交在他們手中，使他們無法——交在那些人手中，使他們云云。莫勒（Maurer）譯作"在我面前，使我不能站立"。
Originale inglese
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
Senza titolo
繁體中文
Samech（samek）。
15. 踐踏等——莫勒（Maurer）取敘利亞文字根譯作"拋棄"；參
王下 23:27。
但 詩 119:118
支持英文譯本。
在……我中間——他們不是陣亡於戰場，而是仆倒於城中；這是神怒氣的記號。
大會——指巴比倫集結的軍隊；這"大會"與從前在大節期於耶路撒冷聚集的嚴肅大會截然不同。希伯來文此詞，字面意思正是這種嚴肅的"大會"或節期（參
哀 2:22)。
踹……處女……酒醡——迫使她的血迸流而出，如同葡萄在醡中被踹，紅葡萄酒溢出一般
(賽 63:3； 啟 14:19, 20；19:15)。
Originale inglese
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
Senza titolo
繁體中文
Ain（ayin）。
16.
(耶 13:17；14:17)。
發言者是耶路撒冷。
我的眼，我的眼——參
哀 4:18
"我們的結局……我們的結局"；重複是為了加強語氣。
Originale inglese
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
Senza titolo
繁體中文
Pe（pe）。
17. 如同產婦陣痛中的婦人
(耶 4:31)。
不潔的婦人——被視為不潔，為人所避；與丈夫和聖殿隔絕（參
哀 1:8； 利 14:19
等）。
Originale inglese
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
Senza titolo
繁體中文
Tzaddi（tsade）。
18. 這是悔改的確據：稱神為義，定自己為有罪
(尼 9:33； 詩 51:4； 但 9:7-14)。
他的命令——直譯為"口"；指他借眾先知口中所傳的話語。
Originale inglese
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
Senza titolo
繁體中文
Koph（qoph）。
19. 所愛的——
(哀 1:2； 耶 30:14)。
長老——指尊貴，不單指年紀。
尋……糧——他們的尊貴地位並不能使他們免於出去尋找餅
(哀 1:11)。
Originale inglese
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
Senza titolo
繁體中文
Resh（resh）。
20. 腸……翻擾——
(伯 30:27； 賽 16:11； 耶 4:19；31:20)。
極度的精神痛苦會影響腸胃與整個內臟。
心……翻轉——
(何 11:8)；
即翻騰不安。
外有……劍……內有……如死亡——
(申 32:25； 結 7:15)。
"如"字並非減弱，而是加強語氣。"外有刀劍使人喪子，內有如同死亡本身"（擬人化），以飢荒與瘟疫的形態出現
(王下 25:3； 耶 14:18；52:6)。
參
哈 2:5
"如死亡"［米迦利斯（Michaelis）］。
Originale inglese
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
Senza titolo
繁體中文
Schin（sin）。
21. 他們聽見你行了這事便歡樂——因他們以為猶大因此無可挽回地敗亡了
(耶 40:3)。
那日……宣告——（然而）你必使你借眾先知所宣告的災禍之日臨到他們
(耶 50:1-46；48:27)。
像我一样——指在災禍上像我一样
(詩 137:8, 9； 耶 51:25
等）。
Originale inglese
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
Senza titolo
繁體中文
Tau（taw）。
22. 這樣的仇敵咒詛之禱是合宜的，只要仇敵是神的仇敵，只要我們所掛念的不是一己的情感，而是神的榮耀與他百姓的福祉。
到你面前——參
啟 16:19
"巴比倫在神面前被記念"（比較
詩 109:15)。
Originale inglese
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
在希伯來文聖經中，耶利米的這五首哀歌被列於聖卷（即"聖著"，"詩篇"等，路 24:44）之中，置於路得記與傳道書之間。然而，從作品的分類來看，它雖歸屬聖卷，但起初很可能緊隨耶利米的預言書之後。因為只有這樣，我們才能解釋為何約瑟夫［《駁 Apion》1.1.8］將先知書列為十三卷：他必是將耶利米書與耶利米哀歌算作一卷，正如士師記與路得記、撒母耳上下兩卷等，以斯拉記與尼希米記也各算一卷。哀歌自然地緊隨那部記述構成這些哀歌背景之情形的書卷之後。類似的哀歌也見於
撒下 1:19
及以下；3:33。
猶太人在埃波月（Ab）初九日於會堂中誦讀此書，該日是為他們聖城被毀而禁食之日。正如
代下 35:25
所言，耶利米曾為約西亞之死"寫下""哀歌"，且在以色列中立為定例，使"唱歌的婦女"在哀歌中"談論"那位王；因此約瑟夫［《猶太古史》10.5.1］、耶柔米等人認為，這些哀歌就收在目前的彙集之中。但顯而易見，此處的主題乃是猶太城邦與百姓的傾覆，正如七十士譯本在其譯本的引言詩句中所明言。可能的情形是：正如
代下 35:25
所述，這些哀歌中融匯了耶利米原為約西亞所作之哀歌的大部分用語，但如今已應用於整個國家更普遍的災禍，而約西亞之慘死正是這災禍的先兆。故此
哀 4:20，
原本應用於約西亞的話，在其後的引用中"被寫下"時，與其說是論及他本人，不如說是論及猶大的寶座整體——其末代代表西底家剛剛被擄去。這些話語雖符合良善的約西亞，但若用來稱許西底家則嫌過強，除非將他視為王冠整體的代表。將那首為約西亞所作哀歌的用語融匯於更普遍的哀歌之中，本是自然之事，因為他的死正是傾覆寶座與國家那最後災難的預兆。
猶太人更常用以稱這些哀歌的標題是"何竟"（希伯來文 Eechah），取自全篇首字，正如五經也是以
創 1:1
的首個希伯來文字來命名一樣。七十士譯本稱之為"哀歌"，我們今日所用的名稱即由此而來。此書不僅論及城池被攻取時所發生的事，更論及百姓（作為國民之罪的刑罰）從圍困一開始，甚至圍困之前所受的苦難——即在瑪拿西與約西亞治下
(代下 33:11；35:20-25)；
在約哈斯、約雅敬、西底家治下
(代下 36:3, 4, 6, 7, 10, 11
等）。羅伊斯（Lowth）說："每一個字母都蘸著淚水寫成，每一個字都是破碎之心的聲音。"其風格介於先知書樸素的崇高與摩西、大衛、哈巴谷那更高遠的韻律之間。儘管耶利米在其他著作中行文詳盡，但這希伯來文原作卻以簡潔凝練見長。各首哀歌按其心中所感的次序分成詩節，對於思想的鋪陳並無任何人為的編排系統。五首哀歌皆為字母詩：每首分為二十二節或二十二行。在前三首哀歌中，每節由三行組成（惟
哀 1:7；2:19
各含四行），每行依次以希伯來文字母表的字母起首（共二十二個）。在三處經文
(哀 2:16, 17；3:46-51；4:16, 17)
中，有兩個字母的次序被顛倒了。在第三首哀歌中，構成每節的三行皆以同一字母起首。第四、第五首哀歌的每節由兩行組成。第五首哀歌雖有二十二節（即希伯來文字母表中字母的數目），與前四首相同，卻並非字母詩；其詩句較其餘各首為短，而其餘各首的詩句則較其他希伯來文詩歌為長，每行含十二個音節，中間有一頓挫（cæsura），將其分為大致不等的兩段。採用字母排列的初衷原是為了幫助記憶。格羅提烏（Grotius）認為，
哀 2:16, 17；3:46-51；4:16, 17
中兩個希伯來文字母次序顛倒的原因，乃因迦勒底人像阿拉伯人一樣，所用的字母次序與希伯來人不同；在第一首哀歌中，耶利米以希伯來人的身份發言，在其後的哀歌中，則作為一個服在迦勒底人之下的人發言。此說存疑。