TRV
Translation
King James Version
The hands of the pitiful women have sodden their own children: they were their meat in the destruction of the daughter of my people.
Complete Jewish Bible
With their own hands compassionate women have cooked their own children; their children became their food when the daughter of my people was destroyed.
Berean Standard Bible
The hands of compassionate women have cooked their own children, who became their food in the destruction of the daughter of my people.
American Standard Version
The hands of the pitiful women have boiled their own children; They were their food in the destruction of the daughter of my people.
World English Bible Messianic
The hands of the pitiful women have boiled their own children; They were their food in the destruction of the daughter of my people.
Geneva Bible (1599)
The hands of the pitifull women haue sodden their owne children, which were their meate in the destruction of the daughter of my people.
Young's Literal Translation
The hands of merciful women have boiled their own children, They have been for food to them, In the destruction of the daughter of my people.
See also
In the KJVVerse 20,431 of 31,102
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Commentary on Lamentations 4 verses 1–12
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.
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.
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.
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.
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:
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.
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.
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.
The elegy in this chapter begins with a lamentation of the very sad and doleful change which the judgments of God had made in Jerusalem. The city that was formerly as gold, as the most fine gold, so rich and splendid, the perfection of beauty and the joy of the whole earth, has become dim, and is changed, has lost its lustre, lost its value, is not what it was; it has become dross. Alas! what an alteration is here!
I. The temple was laid waste, which was the glory of Jerusalem and its protection. it is given up into the hands of the enemy. And some understand the gold spoken of (Lam 4:1) to be the gold of the temple, the fine gold with which it was overlaid (Kg1 6:22); when the temple was burned the gold of it was smoked and sullied, as if it had been of little value. it was thrown among the rubbish; it was changed, converted to common uses and made nothing of. The stones of the sanctuary, which were curiously wrought, were thrown down by the Chaldeans, when they demolished it, or were brought down by the force of the fire, and were poured out, and thrown about in the top of every street; they lay mingled without distinction among the common ruins. When the God of the sanctuary was by sin provoked to withdraw no wonder that the stones of the sanctuary were thus profaned.
II. The princes and priests, who were in a special manner the sons of Zion, were trampled upon and abused, Lam 4:2. Both the house of God and the house of David were in Zion. The sons of both those houses were upon this account precious, that they were heirs to the privileges of those two covenants of priesthood and royalty. They were comparable to fine gold. Israel was more rich in them than in treasures of gold and silver. But now they are esteemed as earthen pitchers; they are broken as earthen pitchers, thrown by as vessels in which there is no pleasure. They have grown poor, and are brought into captivity, and thereby are rendered mean and despicable, and every one treads upon them and insults over them. Note, The contempt put upon God's people ought to be matter of lamentation to us.
III. Little children were starved for want of bread and water, Lam 4:3, Lam 4:4. The nursing-mothers, having no meat for themselves, had no milk for the babes at their breast, so that, though in disposition they were really compassionate, yet in fact they seemed to be cruel, like the ostriches in the wilderness, that leave their eggs in the dust (Job 39:14, Job 39:15); having no food for their children, they were forced to neglect them and do what they could to forget them, because it was a pain to them to think of them when they had nothing for them; in this they were worse than the seals, or sea-monsters, or whales (as some render it), for they drew out the breast, and gave suck to their young, which the daughter of my people will not do. Children cannot shift for themselves as grown people can; and therefore it was the more painful to see the tongue of the sucking-child cleave to the roof of his mouth for thirst, because there was not a drop of water to moisten it; and to hear the young children, that could but just speak, ask bread of their parents, who had none to give them, no, nor any friend that could supply them. As doleful as our thoughts are of this case, so thankful should our thoughts be of the great plenty we enjoy, and the food convenient we have for ourselves and for our children, and for those of our own house.
IV. Persons of good rank were reduced to extreme poverty, Lam 4:5. Those who were well-born and well bred, and had been accustomed to the best, both for food and clothing, who had fed delicately, had every thing that was curious and nice (they call it eating well, whereas those only eat well who eat to the glory of God), and fared sumptuously every day; they had not only been advanced to the scarlet, but from their beginning were brought up in scarlet, and were never acquainted with any thing mean or ordinary. They were brought up upon scarlet (so the word is); their foot-cloths, and the carpets they walked on, were scarlet, yet these, being stripped of all by the war, are desolate in the streets, have not a house to put their head in, nor a bed to lie on, nor clothes to cover them, nor fire to warm them. They embrace dunghills; on them they were glad to lie to get a little rest, and perhaps raked in the dunghills for something to eat, as the prodigal son who would fain have filled his belly with the husks. Note, Those who live in the greatest pomp and plenty know not what straits they may be reduced to before they die; as sometimes the needy are raised out of the dunghill. Those who were full have hired out themselves for bread, Sa1 2:5. It is therefore the wisdom of those who have abundance not to use themselves too nicely, for then hardships, when they come, will be doubly hard, Deu 28:56.
V. Persons who were eminent for dignity, nay, perhaps for sanctity, shared with others in the common calamity, Lam 4:7, Lam 4:8. Her Nazarites are extremely charged. Some understand it only of her honourable ones, the young gentlemen, who were very clean, and neat, and well-dressed, washed and perfumed; but I see not why we may not understand it of those devout people among them who separated themselves to the Lord by the Nazarites' vow, Num. 6. 2. That there were such among them in the most degenerate times appears from Amo 2:11, I raised up of your young men for Nazarites. These Nazarites, though they were not to cut their hair, yet by reason of their temperate diet, their frequent washings, and especially the pleasure they had in devoting themselves to God and conversing with him, which made their faces to shine as Moses's, were purer than snow and whiter than milk; drinking no wine nor strong drink, they had a more healthful complexion and cheerful countenance than those who regaled themselves daily with the blood of the grape, as Daniel and his fellows with pulse and water. Or it may denote the great respect and veneration which all good people had for them; though perhaps to the eye they had no form nor comeliness, yet, being separated to the Lord, they were valued as if they had been more ruddy than rubies and their polishing had been of sapphire. But now their visage is marred (as is said of Christ, Isa 52:14); it is blacker than a coal; they look miserably, partly through hunger and partly through grief and perplexity. They are not known in the streets; those who respected them now take no notice of them, and those who had been intimately acquainted with them now scarcely knew them, their countenance was so altered by the miseries that attended the long siege. Their skin cleaves to their bones, their flesh being quite consumed and wasted away; it is withered; it has become like a stick, as dry and hard as a piece of wood. Note, It is a thing to be much lamented that even those who are separated to God are yet, when desolating judgments are abroad, often involved with others in the common calamity.
VI. Jerusalem came down slowly, and died a lingering death; for the famine contributed more to her destruction than any other judgment whatsoever. Upon this account the destruction of Jerusalem was greater than that of Sodom (Lam 4:6), for that was overthrown in a moment; one shower of fire and brimstone dispatched it; no hand staid on her; she did not endure any long siege, as Jerusalem has done; she fell immediately into the hands of the Lord, who strikes home at a blow, and did not fall into the hands of man, who, being weak, is long in doing execution, Jdg 8:21. Jerusalem is kept many months upon the rack, in pain and misery, and dies by inches, dies so as to feel herself die. And, when the iniquity of Jerusalem is more aggravated than that of Sodom, no wonder that the punishment of it is so. Sodom never had the means of grace the Jerusalem had, the oracles of God and his prophets, and therefore the condemnation of Jerusalem will be more intolerable than that of Sodom, Mat 11:23, Mat 11:24. The extremity of the famine is here set forth by two frightful instances of it: - 1. The tedious deaths that it was the cause of (Lam 4:9); many were slain with hunger, were famished to death, their stores being spent, and the public stores so nearly spent that they could not have any relief out of them. They were stricken through, for want of the fruits of the field; those who were starved were as sure to die as if they had been stabbed and stricken through; only their case was much more miserable. Those who are slain with the sword are soon put out of their pain; in a moment they go down to the grave, Job 21:13. They have not the terror of seeing death make its advances towards them, and scarcely feel it when the blow is given; it is but one sharp struggle, and the work is done. And, if we be ready for another world, we need not be afraid of a short passage to it; the quicker the better. But those who die by famine pine away; hunger preys upon their spirits and wastes them gradually; nay, and it frets their spirits, and fills them with vexation, and is as great a torture to the mind as to the body. There are bands in their death, Psa 73:4. 2. The barbarous murders that it was the occasion of (Lam 4:10): The hands of the pitiful women have first slain and then sodden their own children. This was lamented before (Lam 2:20); and it was a thing to be greatly lamented that any should be so wicked as to do it and that they should be brought to such extremities as to be tempted to it. But this horrid effect of long sieges had been threatened in general (Lev 26:29, Deu 28:53), and particularly against Jerusalem in the siege of the Chaldeans, Jer 19:9; Eze 5:10. The case was sad enough that they had not wherewithal to feed their children and make meat for them (Lam 4:4), but much worse that they could find in their hearts to feed upon their children and make meat of them. I know not whether to make it an instance of the power of necessity or of the power of iniquity; but, as the Gentile idolaters were justly given up to vile affections (Rom 1:26), so these Jewish idolaters, and the women particularly, who had made cakes to the queen of heaven and taught their children to do so too, were stripped of natural affection and that to their own children. Being thus left to dishonour their own nature was a righteous judgment upon them for the dishonour they had done to God.
VII. Jerusalem comes down utterly and wonderfully. 1. The destruction of Jerusalem is a complete destruction (Lam 4:11): The Lord has accomplished his fury; he has made thorough work of it, has executed all that he purposed in wrath against Jerusalem, and has remitted no part of the sentence. He has poured out the full vials of his fierce anger, poured them out to the bottom, even the dregs of them. He has kindled a fire in Zion, which has not only consumed the houses, and levelled them with the ground, but, beyond what other fires do, has devoured the foundations thereof, as if they were to be no more built upon. 2. It is an amazing destruction, Lam 4:12. It was a surprise to the kings of the earth, who are acquainted with, and inquisitive about, the state of their neighbours; nay, it was so to all the inhabitants of the world who knew Jerusalem, or had ever heard or read of it; they could not have believed that the adversary and enemy would ever enter into the gates of Jerusalem; for, (1.) They knew that Jerusalem was strongly fortified, not only by walls and bulwarks, but by the numbers and strength of its inhabitants; the strong hold of Zion was thought to be impregnable. (2.) They knew that it was the city of the great King, where the Lord of the whole earth had in a more peculiar manner his residence; it was the holy city, and therefore they thought that it was so much under the divine protection that it would be in vain for any of its enemies to make an attack upon it. (3.) They knew that many an attempt made upon it had been baffled, witness that of Sennacherib. They were therefore amazed when they heard of the Chaldeans making themselves masters of it, and concluded that it was certainly by an immediate hand of God that Jerusalem was given up to them; it was by a commission from him that the enemy broke through and entered the gates of Jerusalem.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 1–12. Public domain.
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John ChrysostomAD 407
HOMILIES ON 1 THESSALONIANS 8
What were Israel’s sufferings in Palestine, famines, pestilences, wars, captivities, under the Babylonians and under the Assyrians, and their miseries from the Macedonians and those under Hadrian and Vespasian? I have something that I wish, beloved, to relate to you; no, do not run away! Or rather I will tell you another thing before it. There was once a famine, it says, and the king was walking on the wall; then a woman came to him and uttered these words: “O king, this woman said to me, Let us roast your son today, and eat him—and tomorrow [do the same to mine]. And we roasted and ate, and now she does not give me hers.” What can be more dreadful than this calamity? Again, in another place the prophet says, “The hands of the pitiful women have boiled their own children.” The Jews then suffered such punishment, and shall we not much rather suffer?Would you also hear other calamities of theirs? Read over Josephus, and you will learn that whole tragedy, if perchance we may persuade you from these things, that there is a hell. For consider, if they were punished, why are we not punished? Or how is it reasonable that we are not now punished, who sin more grievously than they? Is it not manifest that it is because the punishment is kept in store for us?
Thomas AquinasAD 1274
Here is considered the immense hunger of mothers, who eat their own children, through an excessive hunger. As said above in Chapter 2:20: "Should women eat their offspring, the children of their tender care?"
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
Lamentations 4:10 presents an agonizing and graphic depiction of the ultimate horror endured during the Babylonian siege of Jerusalem, revealing compassionate mothers driven by extreme famine to boil and consume their own children. This verse serves as a stark and devastating testament to the depths of human desperation and the complete collapse of natural affection and societal norms under the severe judgment brought upon the "daughter of my people" amidst the city's catastrophic destruction.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Lamentations 4:10 employs several powerful literary devices to convey its harrowing message and amplify the profound horror of the scene. The most striking is Irony, as "pitiful women"—those typically characterized by compassion, tenderness, and maternal nurturing—are driven by starvation to commit the most unnatural and cruel act imaginable: consuming their own children. This stark and agonizing contrast profoundly amplifies the horror and the depth of the city's moral and physical degradation. The verse also utilizes vivid Imagery, painting a grotesque and unforgettable picture of cannibalism born of starvation, which serves to shock the reader and convey the unimaginable suffering and the complete collapse of societal norms. The phrase "daughter of my people" is an example of Personification, giving a human face and emotional resonance to the collective suffering of Jerusalem and Judah, making the national tragedy intensely personal. Furthermore, while tragically literal in its historical context, the extremity of the act described functions as a form of Hyperbole, serving to emphasize the absolute extremity of the famine and the divine judgment, pushing the boundaries of human endurance and morality to their breaking point.
THEOLOGICAL AND THEMATIC CONNECTIONS
Lamentations 4:10 stands as a grim and agonizing testament to the profound consequences of a covenant people's persistent rebellion against God. It reveals the terrifying extent of divine judgment when warnings are ignored and grace is spurned, demonstrating that God's holiness demands a response to sin. Theologically, it underscores God's absolute sovereignty and His unwavering commitment to His covenant, both in blessing and in curse. While horrifying, the scene serves as a stark reminder that sin, left unaddressed, leads to spiritual and physical desolation, eroding the very fabric of humanity and society. It forces us to confront the reality of human depravity when stripped of divine restraint and provision, and the severity with which God can allow His people to experience the natural consequences of their choices, even to the point of breaking the most fundamental human bonds. This verse is a chilling fulfillment of ancient prophetic warnings, underscoring the faithfulness of God to His word, even when that word brings severe discipline.
REFLECTION AND APPLICATION
Lamentations 4:10, though depicting an ancient horror, offers timeless and profound lessons for contemporary believers and society at large. It serves as a stark warning against spiritual complacency and the insidious, destructive nature of sin, reminding us that persistent rebellion against God's will can lead to devastating consequences, not just individually but communally. This verse challenges us to consider the fragility of societal order and human morality when divine guidance and restraint are abandoned, highlighting how easily extreme circumstances can strip away the veneer of civilization and expose the depths of human depravity. It calls us to cultivate deep spiritual roots, to cling steadfastly to God's word, and to seek genuine repentance and renewal before desperation sets in. Furthermore, this horrifying image prompts us to cultivate profound compassion for those suffering extreme hardship, famine, or conflict in our world today, recognizing the depths to which human beings can be pushed. It compels us to pray for and actively work towards justice, provision, and peace. Even in the face of such bleakness, the broader message of Lamentations, particularly the profound hope found in Lamentations 3:22-23, reminds us that God's mercies are new every morning, offering a pathway to restoration even after the most severe judgments.
Questions for Reflection
FAQ
Did this horrific act of cannibalism truly happen, or is it symbolic?
Answer: While the verse is undeniably symbolic of extreme suffering and a profound breakdown of humanity, biblical scholars and historical accounts confirm that acts of cannibalism did occur during prolonged sieges in the ancient Near East, including the siege of Jerusalem. The Book of Lamentations, written from the perspective of those who directly experienced the siege and destruction of Jerusalem, describes these events as literal occurrences, not mere metaphors. The prophet Jeremiah, or the author of Lamentations, presents this not as a literary device but as a tragic and horrifying reality that unfolded during the famine, serving as a direct fulfillment of the dire warnings given in the Mosaic Law, such as in Deuteronomy 28:53. This verse, therefore, functions as a stark historical record of the ultimate desperation faced by the city's inhabitants.
Why would God allow such a terrible thing to happen to His "people"?
Answer: The Book of Lamentations presents these horrific events as the direct and painful consequence of Judah's persistent and unrepentant sin and rebellion against God's covenant. For centuries, God had patiently warned His people through His prophets about the severe consequences of idolatry, injustice, and disobedience. The destruction of Jerusalem and the unimaginable suffering within it, including acts like cannibalism, are portrayed not as arbitrary cruelty from God but as a severe, yet just, judgment for their repeated turning away from Him and their breaking of the covenant. It highlights God's absolute holiness and His commitment to His covenant, even to the point of allowing His people to experience the full, devastating effects of their choices, as explicitly foretold in the curses of Leviticus 26 and Deuteronomy 28. The ultimate purpose of this severe discipline was not annihilation but a painful, yet necessary, means to lead His people to repentance and eventual restoration, as hinted at in the glimpses of hope found later in the book, such as Lamentations 3:31-33.
CHRIST-CENTERED FULFILLMENT
Lamentations 4:10 presents a harrowing scene of ultimate human depravity and suffering, a direct and devastating consequence of sin and divine judgment. Yet, within this profound darkness, the Christian faith finds a crucial Christ-centered fulfillment and redemptive hope. The utter destitution and the horrific act of mothers consuming their children underscore the depth of humanity's fallen state and the terrifying severity of the curse that sin brings upon creation and human relationships. This curse, which brought such unimaginable suffering upon the "daughter of my people" in Jerusalem, was ultimately borne by Jesus Christ on the cross. He, the Lamb of God who takes away the sin of the world, became a curse for us, redeeming us from the very curse of the law that led to such devastation (Galatians 3:13). The innocent suffered due to the sin of the many, a profound foreshadowing of the perfect, innocent Son of God suffering for the sins of all humanity. Through His unparalleled sacrifice, Christ absorbed the full wrath of God's judgment, ensuring that those who put their faith in Him will never experience the ultimate spiritual famine or the destructive consequences of sin that Jerusalem endured (Romans 8:1). He offers true spiritual nourishment, the "bread of life," so that no one who comes to Him will ever hunger or thirst again (John 6:35). Thus, the despair and brokenness of Lamentations 4:10 are ultimately swallowed up in the hope and redemption found in Christ, who promises a future where God will wipe away every tear from their eyes and there will be no more death, sorrow, crying, or pain.