Lamentations 4

How Is the Gold Become Dim

The fourth poem looks back over the siege street by street, from the starving children to the fallen princes, names the prophets and priests as the cause, watches the king taken in the enemy’s pits, and ends by telling Zion that its punishment is finished and Edom’s is not.

Last revised October 6, 2026

Lamentations chaptersChapter 4 of 5

After the fall of Jerusalem. The Guide to the Scriptures dates the book “about 586 B.C.”; the Bible Dictionary says only that it was written “some years after the fall of the city.” Read with footnotes in Gospel Library

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Background

The fall of Jerusalem, “about 586 B.C.,” stands behind all five poems of Lamentations.

The fall of Jerusalem, “about 586 B.C.,” stands behind all five poems of Lamentations. The Bible Dictionary names this chapter when it speaks of “the scenes in the city and the feelings of the people,” and the poem does look back over the siege one street and one class of people at a time. The siege lasted “unto the eleventh year of king Zedekiah,” and on the ninth day of the fourth month “the famine was sore in the city, so that there was no bread for the people of the land” (Jer. 52:5–6). Then the wall was broken, “all the men of war fled” by night, and the Babylonians overtook the king in the plains of Jericho (Jer. 52:7–8). The poem touches each of these: the hunger (verses 3–10), the leaders to blame (13–16), the flight and capture of the king (18–20).

Like chapters 1 and 2, this poem is an acrostic: each of its 22 verses begins with the next letter of the Hebrew alphabet. The book names no author, and chapter 1 says what is known of that (Lam. 1). What sets this poem apart from the first two is that here “the calamity is set forth as a well-merited punishment by God for the grievous sins of the inhabitants of Jerusalem.” It ends with the statement that the punishment will stop.

The thread through the chapter

The poem is a fall in worth. Verse 1 opens with gold gone dim and sacred stones lying in the street, and verse 2 says whom they stand for: the “precious sons of Zion,” now counted…

The poem is a fall in worth. Verse 1 opens with gold gone dim and sacred stones lying in the street, and verse 2 says whom they stand for: the “precious sons of Zion,” now counted as clay pots. Verses 3–8 go down the ranks of the city, from infants to those raised in scarlet to the princes who were “purer than snow” and are now “blacker than a coal.” The poem divides at verse 7: verses 1–6 set out “the sad lot of the several classes of the population,” and in verses 7–11 “a conclusion is drawn therefrom regarding the greatness of their sin.”

Then the poet says why. Verse 11 names the Lord’s part: “The LORD hath accomplished his fury.” The verses after it name what brought that fury, which “is a consequence of the sins of the prophets and priests” (12–16) and of “their vain trust on the help of man” (17–20). The voice changes with the subject, from “they” in verses 13–16 to “we” in verses 17–20, and in the last two verses to “thou,” spoken to Edom and to Zion in turn.

The last turn comes in verses 21–22. Zion’s punishment is finished, and “the guilt of the daughter of Edom will be punished.” The poem says no more of how or when.

Tap any highlighted phrase to open a note beneath its versein the margin.

Verses 1–5

The precious made worthless

In plain words

The gold has grown dim, the fine gold is changed, and sacred stones lie scattered at the head of every street. The sons of Zion, once as precious as fine gold, are counted as clay pots, the work of a potter’s hands. Even jackals nurse their young, but my people has become cruel, like the ostriches in the wilderness. The infant’s tongue sticks to the roof of its mouth for thirst, and the children beg for bread, and no one breaks it for them. Those who ate rich food are desolate in the streets, and those brought up in scarlet lie on rubbish heaps.

1 How is the gold become dim! how is the most fine gold changed! the stones of the sanctuary are poured out in the top of every street.

Imagery #

The gold and the holy stones are the people

The gold and the “stones of the sanctuary” of verse 1 are a picture of the people, and verse 2 says so: “The precious sons of Zion, comparable to fine gold.”

The gold and the “stones of the sanctuary” of verse 1 are a picture of the people, and verse 2 says so: “The precious sons of Zion, comparable to fine gold.” Some interpreters have taken verse 1 as a lament over the temple, with its gilding blackened and its stones thrown down, and the Septuagint has been counted among those who read it so. The case against that reading is in the chapter itself: there is “not a single word to be found elsewhere, through all the chapter, concerning the destruction of the temple and the palaces; it is merely the fate of the men, not of the buildings, that is bewailed.” On that reading the figures “must be understood figuratively”: gold stands for worthy persons, and the “holy stones” are “precious stones, intended for a sacred purpose,” a picture of Israel “called to be a holy nation and a kingdom of priests.” This is one reading, not a settled point, but it fits how verse 2 continues.

Verse 2 then makes the fall explicit. Persons esteemed as gold are now treated as “earthen pitchers, the work of the hands of the potter,” whereas Israel was the work of God’s hands: “we all are the work of thy hand” (Isa. 64:8). “Poured out” in verse 1 is a figure for disgraceful treatment.

Sources: Carl Friedrich Keil and Franz Delitzsch, Biblical Commentary on the Old Testament: Lamentations, In Keil and Delitzsch, Biblical Commentary on the Old Testament, online at Bible Hub.

2 The precious sons of Zion, comparable to fine gold, how are they esteemed as earthen pitchers, the work of the hands of the potter!

3 Even the sea monsters draw out the breast, they give suck to their young ones: the daughter of my people is become cruel, like the ostriches in the wilderness.

Language #

Sea monsters or jackals?

The King James “sea monsters” follows the written form of a word that the Hebrew reading tradition spells differently, and the Updated NRSV, following the reading, has “Even the…

The King James “sea monsters” follows the written form of a word that the Hebrew reading tradition spells differently, and the Updated NRSV, following the reading, has “Even the jackals offer the breast and nurse their young.” The Hebrew text marks such cases with a ketiv (the form written) and a qere (the form to be read): the written form of this word is tannin, the form to be read is tannim. Either way the animal is one that nurses its young, and it is set against “the daughter of my people,” who “is become cruel.”

The second animal is the ostrich. The Hebrew word is found only in the plural, and here the written text splits it into two words (ki ‘enim) where the reading joins them (ka-ya‘enim, “like the ostriches”). Its character is in the speech of Job 39: the ostrich “is hardened against her young ones, as though they were not hers” (Job 39:16). So the verse sets the wild jackal who feeds her young against the ostrich who leaves hers, and says the people have become the ostrich. The next verse is the famine: the young children ask bread, “and no man breaketh it unto them.”

Sources: Westminster Leningrad Codex, with morphology, Open Scriptures Hebrew Bible (OSHB), openscriptures/morphhb. New Revised Standard Version Updated Edition, National Council of Churches, 2021; on BibleGateway. Francis Brown, S. R. Driver, and Charles A. Briggs, A Hebrew and English Lexicon of the Old Testament, Oxford: Clarendon Press, 1906. The Holy Scriptures (Latter-day Saint editions), text and chapter headings, The Church of Jesus Christ of Latter-day Saints.

4 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.

5 They that did feed delicately are desolate in the streets: they that were brought up in scarlet embrace dunghills.

Verses 6–11

Greater than Sodom

In plain words

The punishment of my people’s iniquity is greater than the punishment of Sodom’s sin, which was overthrown in a moment with no hands laid on it. Her princes were purer than snow and whiter than milk, ruddy as coral, polished like sapphire. Now their faces are blacker than coal; no one knows them in the streets; their skin clings to their bones and is dry as wood. Those killed by the sword are better off than those killed by hunger, who waste away for lack of the produce of the field. The hands of compassionate women have boiled their own children, who became their food in the destruction of my people. The Lord has completed His wrath, poured out His fierce anger, and kindled a fire in Zion that has eaten its foundations.

6 For the punishment of the iniquity of the daughter of my people is greater than the punishment of the sin of Sodom, that was overthrown as in a moment, and no hands stayed on her.

Language #

Greater than Sodom, in guilt or in suffering?

Verse 6 compares Jerusalem with Sodom, and the translations and the lexicon differ on whether the thing compared is suffering or guilt.

Verse 6 compares Jerusalem with Sodom, and the translations and the lexicon differ on whether the thing compared is suffering or guilt. The Hebrew words behind the King James’s two “punishments” are avon and chattath, the ordinary words for “iniquity” and “sin,” and the standard lexicon lists this verse under those senses: among the examples of avon as “iniquity,” and among the sins against God for chattath. Read so, the verse says that the iniquity of the people was greater than the sin of Sodom. The King James takes the words to include what the sin brought, and so does the Updated NRSV: “For the chastisement of my people has been greater than the punishment of Sodom.”

The second half of the verse speaks of suffering: Sodom “was overthrown as in a moment, and no hands stayed on her,” where Jerusalem’s people “pine away” with hunger (verse 9). On either reading the verse measures Jerusalem against Sodom and finds her case the worse.

7 Her Nazarites were purer than snow, they were whiter than milk, they were more ruddy in body than rubies, their polishing was of sapphire:

Language #

Nazarites, or princes?

“Nazarites” in verse 7 translates nazir, a word with two senses, and here it is taken of the nobility.

“Nazarites” in verse 7 translates nazir, a word with two senses, and here it is taken of the nobility. The first sense is “prince, ruler, as consecrated,” the sense of Jacob’s blessing of Joseph as “separate from his brethren” (Gen. 49:26), and Lamentations 4:7 is listed under it: “her princes.” The second is the Nazirite of Num. 6, one “dedicated to” the Lord “by vow involving abstinence from intoxicants, from touching corpse, and from cutting hair.” The Updated NRSV reads “Her princes were purer than snow.”

The point of the picture follows from that choice. The poet describes them as radiant: “whiter than milk,” ruddy (the Updated NRSV has “coral” where the King James has “rubies”), “their polishing was of sapphire.” Verse 8 gives the reversal, “blacker than a coal… not known in the streets,” skin dried to the bone. It carries on the movement of verses 1–2, from what was counted precious to what no one recognizes.

Sources: Francis Brown, S. R. Driver, and Charles A. Briggs, A Hebrew and English Lexicon of the Old Testament, Oxford: Clarendon Press, 1906. New Revised Standard Version Updated Edition, National Council of Churches, 2021; on BibleGateway. The Holy Scriptures (Latter-day Saint editions), text and chapter headings, The Church of Jesus Christ of Latter-day Saints.

8 Their visage is blacker than a coal; they are not known in the streets: their skin cleaveth to their bones; it is withered, it is become like a stick.

9 They that be slain with the sword are better than they that be slain with hunger: for these pine away, stricken through for want of the fruits of the field.

10 The hands of the pitiful women have sodden their own children: they were their meat in the destruction of the daughter of my people.

Language #

The women are called compassionate

The Hebrew word the King James renders “pitiful” means “compassionate”: these are women full of pity, not women to be pitied.

The Hebrew word the King James renders “pitiful” means “compassionate”: these are women full of pity, not women to be pitied. This verse is the only one listed for the form: “compassionate women.” The verse names a horror of the siege, when the city had “no bread for the people of the land” (Jer. 52:6), in one line and moves on. It does not say why the poet uses this word of these women, and it does not blame them. Moses had named the same horror among the curses of the broken covenant (see the note on Lam. 4:19), and the book has it once before, at Lam. 2:20.

Sources: Francis Brown, S. R. Driver, and Charles A. Briggs, A Hebrew and English Lexicon of the Old Testament, Oxford: Clarendon Press, 1906. Westminster Leningrad Codex, with morphology, Open Scriptures Hebrew Bible (OSHB), openscriptures/morphhb. The Holy Scriptures (Latter-day Saint editions), text and chapter headings, The Church of Jesus Christ of Latter-day Saints.

11 The LORD hath accomplished his fury; he hath poured out his fierce anger, and hath kindled a fire in Zion, and it hath devoured the foundations thereof.

Verses 12–16

The prophets and priests

In plain words

The kings of the earth and all the world’s inhabitants did not believe that an enemy and adversary could enter the gates of Jerusalem. It was for the sins of her prophets and the iniquities of her priests, who shed the blood of the righteous in her midst. They wandered blind through the streets, so stained with blood that no one could touch their clothes. People cried to them, “Away! Unclean! Away, away, do not touch!” When they fled and wandered, it was said among the nations, “They may stay here no longer.” The Lord’s anger has scattered them; He will not look on them again. Priests are shown no respect, and elders no favor.

12 The kings of the earth, and all the inhabitants of the world, would not have believed that the adversary and the enemy should have entered into the gates of Jerusalem.

13 For the sins of her prophets, and the iniquities of her priests, that have shed the blood of the just in the midst of her,

Context #

The prophets and priests, and the cry “Unclean”

Verses 13–16 put the blame for the fall on the leaders: “the sins of her prophets, and the iniquities of her priests,” who “shed the blood of the just in the midst of her.”

Verses 13–16 put the blame for the fall on the leaders: “the sins of her prophets, and the iniquities of her priests,” who “shed the blood of the just in the midst of her.” The poem does not say whose blood. “A historic proof” is Jeremiah’s own trial, where “priests and prophets indicted Jeremiah on a capital charge”: when he spoke in the Lord’s house, “the priests and the prophets and all the people took him, saying, Thou shalt surely die” (Jer. 26:8). The princes and the people refused (“This man is not worthy to die,” Jer. 26:16), so that chapter shows what the priests and prophets were willing to do and not a particular death.

Verses 14–15 then describe them as people no one can approach. They “wandered as blind men in the streets” and are so stained with blood that “men could not touch their garments.” The cry of verse 15, “Depart ye; it is unclean; depart, depart, touch not,” is the leper’s: the law told the leper to “cry, Unclean, unclean” (Lev. 13:45). Here other people raise it against the priests: they “address to them the warning cry with which, according to Leviticus 13:45, lepers were obliged to warn those whom they met not to come near.” The Hebrew has also been taken as a cry raised about them and not to them. Either way the leaders are now the ones shunned as defiled, and when they flee, the nations say, “They shall no more sojourn there.”

Sources: The Holy Scriptures (Latter-day Saint editions), text and chapter headings, The Church of Jesus Christ of Latter-day Saints. Carl Friedrich Keil and Franz Delitzsch, Biblical Commentary on the Old Testament: Lamentations, In Keil and Delitzsch, Biblical Commentary on the Old Testament, online at Bible Hub.

14 They have wandered as blind men in the streets, they have polluted themselves with blood, so that men could not touch their garments.

15 They cried unto them, Depart ye; it is unclean; depart, depart, touch not: when they fled away and wandered, they said among the heathen, They shall no more sojourn there.

16 The anger of the LORD hath divided them; he will no more regard them: they respected not the persons of the priests, they favoured not the elders.

Language #

The Lord’s face, and the order of the letters

The Hebrew of verse 16 begins with penei Yahweh, literally the face of the LORD, where the King James has “the anger of the LORD,” and the same word, panim, “face,” is in the…

The Hebrew of verse 16 begins with penei Yahweh, literally the face of the LORD, where the King James has “the anger of the LORD,” and the same word, panim, “face,” is in the second half: “the persons of the priests” is, in the Hebrew, the faces of the priests. The verse sets the two faces against each other: the Lord “will no more regard” them (He will not look at them), and no one regards the face of a priest. The word means “face,” and this verse is listed for the Lord’s “angry presence,” the sense the King James gives with “anger.”

This is also where the acrostic’s order shows. Verse 15 begins with the letter samekh, verse 16 with pe, and verse 17 with ayin. Chapter 1 has ayin (1:16) before pe (1:17); chapters 2 and 3 have pe first, as this one does (2:16 and 2:17; 3:46 and 3:49). The sources read for this chapter do not say why.

Sources: Westminster Leningrad Codex, with morphology, Open Scriptures Hebrew Bible (OSHB), openscriptures/morphhb. Francis Brown, S. R. Driver, and Charles A. Briggs, A Hebrew and English Lexicon of the Old Testament, Oxford: Clarendon Press, 1906.

Verses 17–20

Help that could not save

In plain words

We still wore out our eyes looking for help that was empty; we watched and watched for a nation that could not save. They hunted our steps so that we could not walk in our streets. Our end was near, our days were full, our end had come. Our pursuers were swifter than the eagles of the sky; they chased us over the mountains and lay in wait for us in the wilderness. The breath of our nostrils, the Lord’s anointed, was caught in their pits, the one of whom we said, “Under his shadow we shall live among the nations.”

17 As for us, our eyes as yet failed for our vain help: in our watching we have watched for a nation that could not save us.

Context #

Help that could not save

The verse turns from the leaders (“they”) to the poet’s own people (“we”): “our eyes as yet failed for our vain help.”

The verse turns from the leaders (“they”) to the poet’s own people (“we”): “our eyes as yet failed for our vain help.” It does not name the nation they watched for. The Church’s footnote on “nation” points to Jer. 37:7 and Isa. 30:7, and Jeremiah 37 shows what such help amounted to: “Pharaoh’s army was come forth out of Egypt” and the Chaldeans left Jerusalem for a time (Jer. 37:5), but the Lord told the king through Jeremiah that “Pharaoh’s army, which is come forth to help you, shall return to Egypt into their own land” (Jer. 37:7).

Verses 17–20 speak in the first person plural and run through what was left to the besieged: help from abroad, then the streets, then flight, and last the king.

Sources: The Holy Scriptures (Latter-day Saint editions), text and chapter headings, The Church of Jesus Christ of Latter-day Saints.

18 They hunt our steps, that we cannot go in our streets: our end is near, our days are fulfilled; for our end is come.

19 Our persecutors are swifter than the eagles of the heaven: they pursued us upon the mountains, they laid wait for us in the wilderness.

Related Scriptures #

The curses of Deuteronomy 28 behind three lines

Three lines of the poem take up the curses Moses spoke in Deuteronomy 28, so that the siege is read as the covenant’s warning come true.

Three lines of the poem take up the curses Moses spoke in Deuteronomy 28, so that the siege is read as the covenant’s warning come true. Verse 19 says the pursuers “are swifter than the eagles of the heaven”; the comparison “is taken from” Moses’ warning that the Lord would bring “a nation against thee from far… as swift as the eagle flieth” (Deut. 28:49), which Jeremiah had already used of the coming enemy, whose “horses are swifter than eagles” (Jer. 4:13). Verse 16 says they “respected not the persons of the priests, they favoured not the elders”; the nation of Moses’ curse was “of fierce countenance, which shall not regard the person of the old, nor shew favour to the young” (Deut. 28:50), and here that threatening “is fulfilled on them.” And the famine of verse 10 is the one Moses warned of, which reaches even “the tender and delicate woman among you” (Deut. 28:56) and her own son and daughter.

The poem does not name Moses or the covenant. That it draws on Deuteronomy is a judgment from the matching words.

20 The breath of our nostrils, the anointed of the LORD, was taken in their pits, of whom we said, Under his shadow we shall live among the heathen.

Context #

The anointed of the Lord is the king

In its setting “the anointed of the LORD” is the king of Judah, taken by the Babylonians.

In its setting “the anointed of the LORD” is the king of Judah, taken by the Babylonians. The Hebrew is mashiach, “anointed.” The Babylonians overtook Zedekiah on his flight from the city by night, killed his sons before his eyes, and put out his eyes and bound him to carry him to Babylon (Jer. 52:7–11; Jer. 39:7). The poem speaks of him as caught in “their pits.”

“The breath of our nostrils” is a figure for the same king. The nostril is the organ of breathing, as when the Lord “breathed into his nostrils the breath of life” (Gen. 2:7), so the phrase calls the king his people’s own breath. They had said of him, “Under his shadow we shall live among the heathen,” and the poem’s grief is that this hope was taken with him. In the poem it is a statement about a king of Judah.

Verses 21–22

The cup passes to Edom

In plain words

Rejoice and be glad, daughter of Edom, you who live in the land of Uz; the cup will pass to you also; you will be drunk and strip yourself bare. Your iniquity, daughter of Zion, is finished; He will not exile you again. He will punish your iniquity, daughter of Edom, and uncover your sins.

21 Rejoice and be glad, O daughter of Edom, that dwellest in the land of Uz; the cup also shall pass through unto thee: thou shalt be drunken, and shalt make thyself naked.

Context #

Edom, Uz, and the cup

Verses 21–22 turn from Zion’s grief to a word against Edom, and what they say about Edom is left with the Lord’s justice.

Verses 21–22 turn from Zion’s grief to a word against Edom, and what they say about Edom is left with the Lord’s justice. “Rejoice and be glad” is irony: “Rejoice as much as you please; you will not, for all that, escape the punishment for your sins.” Edom is addressed as “the representative of the enemies of God’s people, on account of their implacable hatred against Israel,” and Uz, “on the confines of Idumea,” appears with the nations that drink the Lord’s cup in Jer. 25:20. The cup is that of Jer. 25:15–16, and “drunken” and “naked” are the figure of disgrace. Edom, “at the time of Jerusalem’s capture, had sought to enrich herself through Judah’s tragedy,” and the Jews resented it.

The verses state what the Lord will do; they do not tell anyone to act. Edom’s own story is told at Mal. 1:3–4 and Jer. 49.

Sources: Carl Friedrich Keil and Franz Delitzsch, Biblical Commentary on the Old Testament: Lamentations, In Keil and Delitzsch, Biblical Commentary on the Old Testament, online at Bible Hub. Chapter 24: The Babylonian Captivity (Jeremiah 20–22; 24–29; 32; 34–45; 52; Lamentations), Old Testament Student Manual: 1 Kings–Malachi (2003). The Holy Scriptures (Latter-day Saint editions), text and chapter headings, The Church of Jesus Christ of Latter-day Saints.

22 The punishment of thine iniquity is accomplished, O daughter of Zion; he will no more carry thee away into captivity: he will visit thine iniquity, O daughter of Edom; he will discover thy sins.

Language #

The poem ends on “finished” and “uncover”

The last verse begins with the last letter of the alphabet, tav, in a word that means “finished”: tam, “be finished, come to an end, cease.”

The last verse begins with the last letter of the alphabet, tav, in a word that means “finished”: tam, “be finished, come to an end, cease.” The King James has “is accomplished,” as does the Updated NRSV. What is finished is “the punishment of thine iniquity,” the same word avon as in the comparison with Sodom in verse 6.

The verse then uses one root twice. The Hebrew for “carry thee away into captivity” (galah, “go into exile”) is the same root as the verb in “he will discover thy sins” (gillah, “make known, shew, reveal”). So the verse reads: He will exile Zion no more; He will uncover Edom’s sins. The Updated NRSV has “uncover” where the King James has “discover.” “Visit thine iniquity” is a stock phrase for punishment. For Zion the exile ends; for Edom the exposure begins.

Sources: Francis Brown, S. R. Driver, and Charles A. Briggs, A Hebrew and English Lexicon of the Old Testament, Oxford: Clarendon Press, 1906. Westminster Leningrad Codex, with morphology, Open Scriptures Hebrew Bible (OSHB), openscriptures/morphhb. New Revised Standard Version Updated Edition, National Council of Churches, 2021; on BibleGateway.

Seeing Christ in Lamentations 4

The chapter’s hope was in “the anointed of the LORD,” the king under whose shadow the people expected to live, and he was taken in a pit (verse 20). The Hebrew word is mashiach; Messiah is “an Aramaic word meaning ‘the anointed’” and, “used as the title of an office, it denotes the King and Deliverer whose coming the Jews were eagerly expecting”; “Jesus the Messiah is called Jesus the Christ.” In this poem the title is the king of Judah’s (see the note on verse 20). The last verse, where Zion’s punishment is finished and the exile will not come again, has been read as a promise for “the Messianic times,” as an ancient Aramaic paraphrase took it long ago. That is one reading: it “is not indeed implied in the word” for “finished,” and the verse names no deliverer.

Worth exploring next

The same siege from the king’s side. Jer. 39:1–10 and Jer. 52:3–11.
Sodom and Jerusalem compared. Ezek. 16:46–56.
The covenant curses. Deut. 28:15–68 and Lev. 26:14–39.
The cup. Jer. 25:15–29, and Jeremiah’s theme page on the cup of the Lord’s fury.
Edom. Mal. 1:2–5 and Ps. 137:7.
The prayer that follows. Lam. 5.

Sources & further reading

The Holy Scriptures (Latter-day Saint editions), text and chapter headings, The Church of Jesus Christ of Latter-day Saints.
Carl Friedrich Keil and Franz Delitzsch, Biblical Commentary on the Old Testament: Lamentations, In Keil and Delitzsch, Biblical Commentary on the Old Testament, online at Bible Hub.
Francis Brown, S. R. Driver, and Charles A. Briggs, A Hebrew and English Lexicon of the Old Testament, Oxford: Clarendon Press, 1906.
Westminster Leningrad Codex, with morphology, Open Scriptures Hebrew Bible (OSHB), openscriptures/morphhb.
New Revised Standard Version Updated Edition, National Council of Churches, 2021; on BibleGateway.
Chapter 24: The Babylonian Captivity (Jeremiah 20–22; 24–29; 32; 34–45; 52; Lamentations), Old Testament Student Manual: 1 Kings–Malachi (2003).
“Lamentations, Book of”, Guide to the Scriptures.
“Lamentations, book of”, Bible Dictionary.
“Messiah”, Bible Dictionary.

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