TRV
Translation
King James Version
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.
Complete Jewish Bible
The kings of the earth could not believe, neither could anyone living in the world, that enemy or foe would ever enter the gates of Yerushalayim.
Berean Standard Bible
The kings of the earth did not believe, nor any people of the world, that an enemy or a foe could enter the gates of Jerusalem.
American Standard Version
The kings of the earth believed not, neither all the inhabitants of the world, That the adversary and the enemy would enter into the gates of Jerusalem.
World English Bible Messianic
The kings of the earth didn’t believe, neither all the inhabitants of the world, That the adversary and the enemy would enter into the gates of Jerusalem.
Geneva Bible (1599)
The Kings of the earth, and all the inhabitants of the world would not haue beleeued that the aduersarie and the enemie should haue entred into the gates of Ierusalem:
Young's Literal Translation
Believe not did the kings of earth, And any of the inhabitants of the world, That come would an adversary and enemy Into the gates of Jerusalem.
See also
In the KJVVerse 20,433 of 31,102
Study This Verse
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.
Copy as
Thomas AquinasAD 1274
Here is shown the fact (of the destruction) to be awesome. Since, first it was incredible. As said: "The kings of the earth did not believe or any of the inhabitants of the world," That is, since there had been powerful kings over this city, (Jerusalem). And: "that foe": openly violent, or "enemy": falsely hidden. As Isaiah 23:1 states: "The oracle concerning Tyre. 'Wail, O ships of Tarshish, for Tyre is laid waste, without house or haven! From the land of Cyprus it is revealed to them." And also Isaiah 30:13: "whose crash comes suddenly, in an instant."
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.
Copy as
Continue studying Lamentations 4:12 across the web’s major study libraries — every link below opens this exact verse, chapter, or book on the destination site.
Read & Compare
BibleGatewayThis verse in more than 200 translations and 70 languages.
Bible.comThe YouVersion reader — hundreds of translations, reading plans, and highlights.
ESV.orgCrossway's official English Standard Version reader.
NET BibleThe NET translation with 60,000+ translators' notes on every rendering decision.
STEP BibleTyndale House's free study tool — original text, vocabulary, and scholarly resources.
BibliaLogos Bible Software's free web reader.
USCCBThe New American Bible (Revised Edition) with the U.S. bishops' study notes.
Commentaries
BibleHub CommentariesDozens of classic commentaries on this verse, gathered on one page.
StudyLightMore than 100 commentary sets — the largest collection on the web.
BibleRefPlain-English commentary on what this verse means, verse by verse.
Enduring WordDavid Guzik's free commentary on this chapter, widely used by Bible teachers.
Bible Study ToolsVerse commentary alongside Greek and Hebrew study aids.
Original Language & Research
- BibleHub InterlinearThe verse word by word — original language, transliteration, and English.
- BibleHub LexiconEvery word's original-language definition and Strong's entry.
Blue Letter BibleDeep-study tools — Strong's numbers, concordance, and word studies.
SefariaThe Hebrew text with Rashi and centuries of Jewish commentary.
Sermons, Hymns & Audio
TrulyRandomVerse is not affiliated with these sites and doesn’t control their content. They’re linked because they’re genuinely useful.
SUMMARY
Lamentations 4:12 vividly portrays the profound and universal disbelief that gripped the world at the catastrophic fall of Jerusalem. This verse captures the sheer astonishment of "the kings of the earth, and all the inhabitants of the world," who had long considered Jerusalem an impregnable fortress, divinely protected and impervious to external assault. Its conquest by an "adversary and the enemy" was an event so contrary to all human expectation, geopolitical understanding, and historical precedent that it seemed utterly unfathomable, marking a seismic shift in the perceived order of the world and challenging deeply held assumptions about divine favor.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Lamentations 4:12 employs several potent literary devices to convey its message of shock and devastation. Hyperbole is powerfully evident in the phrase "all the inhabitants of the world," which is not meant to be taken literally but to emphasize the universal and profound nature of the disbelief. This exaggeration underscores the unprecedented scale of the catastrophe and the widespread impact of Jerusalem's fall. Symbolism is central, particularly with "the gates of Jerusalem," which represent far more than mere physical entrances; they symbolize the city's strength, security, and its very identity as an unconquerable stronghold and a divinely protected sanctuary. The breaching of these gates thus symbolizes the complete shattering of Jerusalem's perceived invincibility and its utter humiliation. There is also a strong element of Irony present, as the city long believed to be inviolable, a symbol of divine protection and peace, ultimately falls in a display of divine judgment. This ironic twist highlights the tragic consequences of Judah's unfaithfulness, which ultimately negated the divine protection they had presumed.
THEOLOGICAL AND THEMATIC CONNECTIONS
Lamentations 4:12 serves as a stark theological commentary on the nature of divine judgment and the severe consequences of covenant unfaithfulness. The world's disbelief in Jerusalem's fall underscores the profound disconnect between human expectation and divine reality. While humanity perceived Jerusalem as invulnerable due to its special status as God's chosen city, God's justice dictated that even His chosen people would face severe discipline for their persistent sin, idolatry, and rebellion against His covenant. This verse powerfully illustrates that true security does not lie in physical fortifications, past blessings, or a perceived special status, but in an obedient and faithful relationship with God. It reminds us that God's warnings are not idle threats, and His judgment, though often delayed, is righteous and inevitable when His covenant is repeatedly broken. The fall of Jerusalem was a testament to God's unwavering commitment to His word, both in blessing and in curse, demonstrating His sovereignty over all nations and events.
REFLECTION AND APPLICATION
Lamentations 4:12 offers profound lessons for believers today, challenging any sense of spiritual complacency or false security. Just as ancient Jerusalem presumed its invincibility based on its history, its divine election, and its physical fortifications, we too can fall into the trap of believing that our past blessings, church affiliation, or even theological knowledge somehow inoculate us from spiritual decline or the consequences of disobedience. This verse serves as a powerful reminder that true spiritual strength and security are found not in external structures, inherited status, or human presumption, but in a vibrant, humble, and obedient walk with God. It calls us to vigilant self-examination, urging us to consider whether our lives truly align with God's commands, or if we are building our hope on a foundation of presumption. The shock of Jerusalem's fall should prompt us to cultivate a deep reverence for God's holiness and His justice, understanding that He holds all, including His own people, accountable. It is a call to continuous repentance, humility, and unwavering faithfulness, recognizing that genuine peace and protection flow from a heart fully devoted to Christ and His righteous ways.
Questions for Reflection
FAQ
Why was the fall of Jerusalem so unbelievable to the "kings of the earth" and "inhabitants of the world"?
Answer: The fall of Jerusalem was unbelievable primarily due to its long-standing reputation as an impregnable fortress and its unique status as the city where God's Temple resided. For centuries, Jerusalem had withstood numerous sieges, and its miraculous deliverance from powerful enemies, notably during the Assyrian siege under Sennacherib (recorded in 2 Kings 19), had cemented a widespread belief in its divine protection. Many, both within Israel and among surrounding nations, viewed Jerusalem as inviolable, a symbol of God's unassailable presence. Therefore, its complete destruction by the Babylonians defied all human logic and historical precedent, shattering the prevailing assumptions about its security and the power of its God.
Does this verse imply that God failed to protect Jerusalem?
Answer: No, this verse does not imply that God failed to protect Jerusalem. Rather, it highlights the human perspective of disbelief in the face of an event that, from a divine perspective, was a righteous act of judgment. The prophets, especially Jeremiah, had repeatedly warned Jerusalem that its continued sin, idolatry, and covenant unfaithfulness would lead to its destruction. God's protection was conditional upon His people's obedience. The fall of Jerusalem, though shocking to the world, was a fulfillment of God's covenant curses (e.g., Deuteronomy 28:15-68) and a demonstration of His justice and sovereignty, even over the instruments of destruction like the Babylonian army. God did not fail; His people failed to uphold their end of the covenant, and He, in His holiness, allowed the consequences to unfold.
What is the significance of the "gates of Jerusalem" in this context?
Answer: The "gates of Jerusalem" held profound significance beyond their literal function as entry points. In ancient Near Eastern cities, gates were crucial for defense, commerce, and civic life. They symbolized the city's strength, security, and autonomy. To "enter into the gates" of a city implied its complete conquest, the shattering of its defenses, and the subjugation of its people. For Jerusalem, whose gates had historically withstood formidable foes, their breach signified the ultimate humiliation and the complete loss of its perceived invincibility. It was a visual and symbolic representation of the city's utter defeat, signaling that its strength, its honor, and its very identity as a divinely protected stronghold had been irrevocably compromised, demonstrating that even the most fortified human defenses are futile against divine judgment.
CHRIST-CENTERED FULFILLMENT
Lamentations 4:12, with its depiction of the "unbelievable" fall of Jerusalem and the breach of its gates, finds profound Christ-centered fulfillment in several ways. While Jerusalem's physical gates were breached due to the sin of its inhabitants, Jesus Christ presents Himself as the ultimate "gate" or "door" through whom humanity can find true and lasting security. He declares in John 10:9, "I am the door: by me if any man enter in, he shall be saved." Unlike the physical gates of Jerusalem, which ultimately failed, the spiritual "gates" of salvation in Christ are eternally secure and impenetrable by any "adversary or enemy" (Romans 8:38-39). Furthermore, the world's disbelief at Jerusalem's fall foreshadows the even greater "unbelief" of many regarding God's ultimate plan of salvation through a crucified Messiah. Just as the world could not believe Jerusalem would fall, many could not fathom that God's power and wisdom would be revealed in the "stumbling block" of Christ crucified (1 Corinthians 1:23-25). Yet, it is through His sacrificial death, which was a judgment on sin, that the true gates of life and peace are opened. Ultimately, the prophetic vision of the New Jerusalem in Revelation 21 depicts a city whose gates are never shut, not because of physical fortifications, but because the presence of God and the Lamb are its eternal light and security (Revelation 21:25). This heavenly city represents the ultimate fulfillment of God's promise of an unbreachable dwelling place for His people, secured not by human strength, but by the finished work of Christ.