Lamentations 4:21

Translation
King James Version
¶ 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.
Ask
KJV (with Strong's)
Rejoice H7797 and be glad H8055, O daughter H1323 of Edom H123, that dwellest H3427 in the land H776 of Uz H5780; the cup H3563 also shall pass H5674 through unto thee: thou shalt be drunken H7937, and shalt make thyself naked H6168.
Ask
Complete Jewish Bible
Rejoice, be glad, daughter of Edom, who lives in the land of 'Utz. To you too the cup will pass; you will get drunk and strip yourself naked!
Ask
Berean Standard Bible
So rejoice and be glad, O Daughter of Edom, you who dwell in the land of Uz. Yet the cup will pass to you as well; you will get drunk and expose yourself.
Ask
American Standard Version
Rejoice and be glad, O daughter of Edom, that dwellest in the land of Uz: The cup shall pass through unto thee also; thou shalt be drunken, and shalt make thyself naked.
Ask
World English Bible Messianic
Rejoice and be glad, daughter of Edom, that dwell in the land of Uz: The cup shall pass through to you also; you shall be drunken, and shall make yourself naked.
Ask
Geneva Bible (1599)
Reioyce and be glad, O daughter Edom, that dwellest in the lande of Vz, the cuppe also shall passe through vnto thee: thou shalt be drunken and vomit.
Ask
Young's Literal Translation
Joy and rejoice, O daughter of Edom, Dwelling in the land of Uz, Even unto thee pass over doth a cup, Thou art drunk, and makest thyself naked.
Ask
See also
Job 1:1Amos 1:11Revelation 16:15Psalms 137:7Isaiah 63:1Isaiah 63:6Ecclesiastes 11:9
In the KJVVerse 20,442 of 31,102

Study This Verse

SUMMARY

Lamentations 4:21 delivers a profoundly ironic and piercing prophetic declaration directed at the nation of Edom. Amidst the prophet's deep lament over Jerusalem's catastrophic fall and Judah's immense suffering, this verse abruptly shifts focus to Edom, a long-standing adversary. It sarcastically invites Edom to continue their gloating over Judah's calamity, while simultaneously pronouncing an inescapable divine judgment upon them. The vivid imagery of a "cup" of wrath, followed by public drunkenness and nakedness, powerfully portrays the impending and humiliating devastation that awaits Edom, ensuring that their moment of malicious triumph will be short-lived and ultimately reversed by God's righteous justice.

CONTEXT

  • Literary Context: Lamentations 4 provides a harrowing and graphic account of the siege and destruction of Jerusalem in 586 BC. The chapter meticulously details the horrors of famine, the suffering of children, the desecration of the nobility, and the pervasive desolation that engulfed the city and its inhabitants. It starkly contrasts Zion's former glory with its present humiliation, attributing this suffering to the sins of the people and their leaders. Verse 21 marks a significant and abrupt pivot in the lament. Up to this point, the prophet's focus has been introspective, dwelling on Judah's plight. However, this verse suddenly turns outward, directly addressing Edom, a neighboring nation. This sudden shift serves a crucial theological purpose: it highlights God's broader scope of justice, extending beyond His covenant people to include those who wronged them. This provides a glimmer of hope and comfort for the beleaguered Judeans, assuring them that their oppressors will also face divine retribution.
  • Historical & Cultural Context: Edom, a nation descended from Esau, Jacob's twin brother, maintained a long and often contentious relationship with Israel and Judah. Their territory lay to the southeast of Judah, encompassing the rugged, mountainous region of Seir. The "land of Uz" is traditionally associated with Edom or a bordering region, notably known from the book of Job as Job's homeland. During the Babylonian siege and subsequent destruction of Jerusalem, the Edomites, rather than offering aid to their distressed kinsmen (descendants of Jacob), actively participated in the plunder, cut off fleeing Judeans, and rejoiced in Judah's downfall. This malicious behavior is explicitly documented in prophetic texts such as Obadiah 1:10-14 and Psalm 137:7. Therefore, Lamentations 4:21 speaks directly into a specific historical moment where Edom's malevolent joy and complicity were fresh wounds for the surviving Judeans, making the prophecy of their impending judgment particularly poignant, just, and deeply satisfying for the suffering remnant.
  • Key Themes: This verse powerfully contributes to several overarching themes within Lamentations and broader biblical theology. Firstly, it emphatically underscores the theme of Divine Retribution and Poetic Justice. Edom's gleeful participation in Judah's suffering is met with a divine promise that they will, in turn, experience a similar, if not worse, fate. This illustrates the immutable principle that God is a righteous judge who holds all nations accountable for their actions, especially their treatment of His covenant people. This divine accountability is a recurring motif in prophetic messages against nations, as seen in books like Jeremiah 49 and Ezekiel 25. Secondly, the potent imagery of the "cup" introduces the pervasive biblical theme of the Cup of God's Wrath. This metaphor, prevalent throughout the Old Testament, represents the outpouring of divine judgment and fury, a bitter potion that nations are compelled to drink. Judah has already drunk from this cup, experiencing exile and desolation, and now the prophet declares it will "pass through" to Edom, signifying their inevitable turn to endure God's severe punishment, a concept also found in Jeremiah 25:15-28. Lastly, the prophecy of being "drunken, and shalt make thyself naked" highlights the theme of Humiliation and Exposure. This imagery signifies a complete loss of control, public shame, and utter devastation, mirroring the stripping and shaming that Jerusalem endured, and affirming that Edom's pride will be brought low in a public and humiliating manner.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • Edom (Hebrew, ʼĔdôm', H123): This term (H123) refers to the nation descended from Esau, Jacob's twin brother. Its root meaning is "red," likely referring to Esau's red appearance at birth or the reddish sandstone landscape of their territory. In this context, "daughter of Edom" personifies the nation, specifically targeting them for their historical animosity and recent malicious actions against Judah, making the judgment intensely personal and specific.
  • Cup (Hebrew, kôwç', H3563): This noun (H3563) literally means a drinking vessel. However, in prophetic literature, as here, it is used figuratively to represent a "lot" or "portion," specifically the portion of divine wrath, judgment, or destiny. The imagery of drinking from a cup powerfully conveys the experience of receiving God's decreed punishment, often implying a bitter and overwhelming experience that must be fully consumed.
  • Pass through (Hebrew, ʻâbar', H5674): The verb (H5674) signifies "to cross over" or "to pass through." In this context, it emphasizes the inevitability and universality of the impending judgment. Just as the cup of suffering and judgment has already "passed through" Judah, it will undeniably and inexorably "pass through" to Edom, indicating that no nation is exempt from God's justice, and their turn for divine reckoning has definitively arrived.
  • Make thyself naked (Hebrew, ʻârâh', H6168): This verb (H6168) means "to be bare," "to empty," or "to uncover." In the context of judgment, it vividly portrays public humiliation, profound shame, and utter exposure. To be made naked symbolizes a complete loss of dignity, power, and protection, leaving one utterly vulnerable, disgraced, and stripped of all honor before others, a direct and devastating consequence of the overwhelming divine judgment.

Verse Breakdown

  • "Rejoice and be glad, O daughter of Edom, that dwellest in the land of Uz;": This opening clause is saturated with profound irony and sarcasm. The prophet is not genuinely inviting Edom to celebrate; rather, he is bitterly mocking their current malicious gloating and triumphalism over Judah's catastrophic downfall. "Daughter of Edom" serves as a personification of the entire nation, addressing it directly and pointedly. The geographical reference to "the land of Uz" firmly grounds Edom's identity and location, perhaps also subtly recalling the suffering of Job from Uz, thereby hinting at the profound suffering Edom is yet to endure. The command to "rejoice and be glad" functions as a direct taunt, deliberately setting up the stark and devastating contrast with the inevitable judgment that is about to be pronounced.
  • "the cup also shall pass through unto thee:": This is a declarative statement of inescapable divine judgment. The "cup" is a powerful and recurrent biblical metaphor for God's wrath, punishment, and the decreed portion of suffering. The phrase "pass through unto thee" signifies that Edom's turn to drink from this bitter cup is both inevitable and imminent. It powerfully implies that just as Judah has already endured its full portion of suffering and desolation, Edom will likewise receive its just due, emphasizing the universal and impartial principle of divine retribution that leaves no nation unjudged for its actions.
  • "thou shalt be drunken, and shalt make thyself naked.": These two phrases vividly describe the devastating effects of drinking from the cup of God's wrath. To be "drunken" (Hebrew, shâkar') implies a complete loss of control, disorientation, and irrational behavior, a state of being utterly overwhelmed and incapacitated by judgment. To "make thyself naked" (Hebrew, ʻârâh') symbolizes public shame, utter humiliation, and the complete exposure of one's vulnerability, weakness, and sin. This potent imagery paints a stark picture of Edom's pride being stripped away, leaving them disgraced, powerless, and utterly exposed before the nations, directly mirroring the profound humiliation and public shaming that Jerusalem itself had recently endured.

Literary Devices

Lamentations 4:21 employs several potent literary devices to convey its message of impending judgment with dramatic force. The most prominent is Irony and Sarcasm, powerfully evident in the opening command, "Rejoice and be glad, O daughter of Edom." This is not a genuine invitation to celebration but a bitter, biting taunt, designed to highlight Edom's malicious joy over Judah's suffering, which the prophet declares will soon turn to profound sorrow and humiliation. The prophet masterfully turns Edom's own celebratory posture against them. Secondly, the verse utilizes a powerful Metaphor with the "cup" representing God's wrath and judgment. This common biblical image vividly portrays the inescapable and overwhelming nature of divine punishment, depicting it as a bitter potion from which Edom must inevitably drink. Furthermore, the subsequent imagery of being "drunken" and "naked" functions as both Metonymy and Symbolism for utter humiliation, a complete loss of control, and public disgrace, signifying the comprehensive devastation and stripping away of dignity that awaits Edom. The direct address "O daughter of Edom" is a form of Personification, treating the nation as an individual, which makes the prophetic declaration more immediate, personal, and impactful. Finally, there is a strong underlying Antithesis or Juxtaposition between Edom's present, fleeting joy and their impending, certain shame, powerfully underscoring the dramatic reversal of fortunes dictated by divine justice.

THEOLOGICAL AND THEMATIC CONNECTIONS

Lamentations 4:21 profoundly articulates the theological principle of divine retribution, emphasizing that God is a righteous judge who will not allow malicious actions to go unpunished, especially when directed against His people. It serves as a stark reminder that while God's covenant people may experience discipline, those who gloat over their suffering or actively participate in their oppression will inevitably face their own reckoning. The "cup of wrath" imagery powerfully conveys God's sovereign control over the destinies of nations, demonstrating that His justice is comprehensive, inescapable, and perfectly timed, ensuring that all who defy Him or harm His chosen will ultimately drink from the bitter cup of His judgment. This verse also highlights the universal consequence of pride, arrogance, and malicious joy, affirming that such attitudes ultimately lead to profound humiliation and public exposure before God and the world.

REFLECTION AND APPLICATION

Lamentations 4:21 offers a timeless and sobering reflection on the nature of justice, both human and divine. It serves as a powerful warning against the insidious temptation to gloat over the misfortunes of others, particularly those who are suffering, vulnerable, or have been wronged. In a world often characterized by schadenfreude, vengeful desires, and a competitive spirit, this verse calls us to embrace a higher standard of compassion, empathy, and humility. It profoundly reminds us that God sees all actions—both the deep suffering of the innocent and the malicious joy of their oppressors—and that His perfect justice will ultimately prevail. For those who are experiencing injustice, persecution, or profound suffering, this verse offers a deep and abiding comfort: God is sovereign, and He will indeed bring about a day of reckoning for all who inflict harm or revel in others' pain. It encourages us to trust in His perfect timing and His righteous judgment, rather than succumbing to the temptation of seeking personal vengeance. Conversely, it serves as a stern caution against pride, arrogance, and any form of malicious satisfaction in another's downfall, urging us to cultivate a spirit of empathy, mercy, and lament for suffering, rather than celebration. It compels us to examine our own hearts for any inclination to rejoice in the misfortunes of even our adversaries, reminding us that such attitudes are an affront to God's character.

Questions for Reflection

  • How does this verse challenge our natural inclination to rejoice in the downfall of those who have wronged us or whom we consider adversaries?
  • In what subtle or overt ways might we, like Edom, be tempted to revel in the suffering of others, even in our thoughts or conversations?
  • How does the certainty of God's justice, as depicted here, provide comfort or challenge in our personal lives and in our view of global events today?
  • What does it mean biblically to "drink the cup" of God's judgment, and how does Christ's willing experience of the "cup" relate to our salvation and freedom from judgment?

FAQ

Who was Edom, and why were they singled out for this prophecy?

Answer: Edom was a nation descended from Esau, Jacob's twin brother, establishing a long and often hostile relationship with the Israelites. Their territory was located southeast of Judah, encompassing the mountainous region of Seir. They were singled out in Lamentations 4:21, and in other prophetic books like Obadiah, because of their persistent animosity towards Israel and Judah. Crucially, during Jerusalem's destruction by Babylon in 586 BC, Edom did not show compassion but instead actively participated in the plunder, cut off fleeing Judeans, and rejoiced in their kinsmen's calamity. This malicious gloating and complicity in Judah's suffering provoked God's righteous wrath, leading to this precise prophecy of their own impending and humiliating judgment.

What is the significance of the "land of Uz" in this verse?

Answer: The "land of Uz" (H5780) is a geographical reference that helps to precisely identify the target of the prophecy as Edom. While its precise location is debated, it is generally associated with the region of Edom or a neighboring area, known primarily as the homeland of Job in the Old Testament (Job 1:1). Its inclusion here grounds the prophecy in a specific geographical reality for the original audience, emphasizing that this judgment is directed at a real, identifiable nation. It also subtly connects Edom to a land associated with profound suffering, perhaps foreshadowing their own coming distress and the reversal of their fortunes.

What does "the cup" symbolize in biblical prophecy, and why is Edom told to "rejoice" ironically?

Answer: In biblical prophecy, "the cup" (H3563) is a powerful and recurring metaphor for God's wrath, judgment, and the portion of suffering or destiny that a person or nation is destined to drink. It signifies an overwhelming and inescapable divine decree. Nations are often depicted as being compelled to drink from this bitter cup, as seen in Jeremiah 25:15-28 and Isaiah 51:17. Edom is told to "rejoice and be glad" with bitter irony and cutting sarcasm. The prophet is not genuinely inviting them to celebrate; rather, he is mocking their current malicious joy over Judah's destruction. This ironic command highlights the stark contrast between their present, fleeting triumph and the certain, humiliating judgment that awaits them, effectively turning their celebration into a prelude for their own inevitable downfall.

CHRIST-CENTERED FULFILLMENT

Lamentations 4:21, with its pronouncement of a "cup" of wrath and subsequent humiliation, finds its ultimate and profound Christ-centered fulfillment not in a future judgment for believers, but in the person and redemptive work of Jesus Christ. The "cup" of God's righteous wrath, which justly passed through Judah and was destined for Edom, represents the full, unmitigated measure of divine judgment against sin. In the Garden of Gethsemane, Jesus wrestled with the terrifying prospect of drinking this very cup, praying, "My Father, if it be possible, let this cup pass from me; nevertheless, not as I will, but as you will" (Matthew 26:39). He willingly drank that cup to its bitter dregs on the cross, enduring the full outpouring of God's holy judgment against humanity's sin, so that all who believe in Him might be eternally spared from its condemnation. Furthermore, the imagery of being "drunken" and "naked" and suffering public humiliation, which was prophesied for Edom, finds its deepest resonance in Christ's crucifixion. He was stripped, shamed, and exposed on the cross, enduring the ultimate public disgrace and bearing the curse of sin (Hebrews 12:2). He became sin for us (2 Corinthians 5:21), bearing the nakedness of our shame and the drunkenness of God's wrath, allowing us to be clothed in His perfect righteousness and receive the cup of salvation instead of judgment. Thus, Lamentations 4:21, while a powerful prophecy of judgment for Edom, ultimately points to the Lamb of God who took away the sin of the world by drinking the cup of wrath on our behalf, offering forgiveness, reconciliation, and eternal life.

Copy as

Commentary on Lamentations 4 verses 21–22

David's psalms of lamentation commonly conclude with some word of comfort, which is as life from the dead and light shining out of darkness; so does this lamentation here in this chapter. The people of God are now in great distress, their aspects all doleful, their prospects all frightful, and their ill-natured neighbours the Edomites insult over them and do all they can to exasperate their destroyers against them. Such was their violence against their brother Jacob (Oba 1:10), such their spleen at Jerusalem, of which they cried, Rase it, rase it, Psa 137:7. Now it is here foretold, for the encouragement of God's people,

I. That an end shall be put to Zion's troubles (Lam 4:22): The punishment of they iniquity is accomplished, O daughter of Zion! not the fulness of that punishment which it deserves, but of that which God has designed and determined to inflict, and which was necessary to answer the end, the glorifying of God's justice and the taking away of their sin. The captivity, which is the punishment of thy iniquity, is accomplished (Isa 40:2), and he will no longer keep thee in captivity; so it may be read, as well as, he will no more carry thee into captivity; he will turn again thy captivity and work a glorious release for thee. Note, The troubles of God's people shall be continued no longer than till they have done their work for which they were sent.

II. That an end shall be put to Edom's triumphs. It is spoken ironically (Lam 4:21): "Rejoice and be glad, O daughter of Edom! go on to insult over Zion in distress, till thou hast filled up the measure of thy iniquity. Do so; rejoice in thy own present exemption from the common fate of thy neighbours." This is like Solomon's upbraiding the young man with his ungoverned mirth (Ecc 11:9): "Rejoice, O young man! in thy youth; rejoice, if thou canst, when God comes to reckon with thee, and that he will do ere long. The cup of trembling, which it is now Jerusalem's turn to drink deeply of, shall pass through unto thee; it shall go round till it comes to be thy lot to pledge it." Note, This is a good reason why we should not insult over any who are in misery, because we ourselves also are in the body, and we know not how soon their case may be ours. But those who please themselves in the calamities of God's church must expect to have their doom, as aiders and abettors, with those that are instrumental in those calamities. The destruction of the Edomites was foretold by this prophet (Jer 49:7. etc.), and the people of God must encourage themselves against their present rudeness and insolence with the prospect of it. 1. It will be a shameful destruction: "The cup that shall pass unto thee shall intoxicate thee" (and that is shame enough to any man); "thou shalt be drunken, quite infatuated, and at thy wits' end, shalt stagger in all thy counsels and stumble in all thy enterprises, and then, as Noah when he was drunk, thou shalt make thyself naked and expose thyself to contempt." Note, Those who ridicule God's people will justly be left to themselves to do that, some time or other, by which they will be made ridiculous. 2. It will be a righteous destruction. God will herein visit thy iniquity and discover thy sins; he will punish them, and, to justify himself therein, he will discover them, and make it to appear that he has just cause thus to proceed against them. Nay, the punishment of the sin shall so exactly answer the sin that it shall itself plainly discover it. Sometimes God does so visit the iniquity that he that runs may read the sin in the punishment. But, sooner or later, sin will be visited and discovered, and all the hidden works of darkness brought to light.

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 21–22. Public domain.
Copy as
Thomas AquinasAD 1274
Here those isolated, and principally the Edomites, are threatened first. Then second, the Jews are comforted. As said in Verse 22: "The punishment of your iniquity, O daughter of Zion, is accomplished, he will keep you in exile no longer."

As to the first (the Edomites), joy is excluded. As said in Verse 21: "Rejoice and be glad, O daughter of Edom." That is, be laughingly. As 2 Samuel (2 Kings) 1:20 records: "Tell it not in oath, publish it not in the streets of Ashkelon." And: "O daughter of Edom". Namely, the people of Edom, dwellers" in the land of Uz".

On the contrary Deuteronomy 2:5 states: "because I have given Mount Seir to Esau as a possession." And also: Hus, (viz, land of Job; located around the Arabian desert, near Edom) was the first born of Nahor (from Milcah). (cf. Genesis: 22:21). Moreover, it must he mentioned that there is no notice as to a person named "Hus", but rather to a land called "Hus";(i.e., near Edom). Such is termed "Ausitides", as another name in the "interlenear Gloss". And also Jeremiah 25:24 says: "All the kings of Arabia and all the kings of the mixed tribes that dwell in the desert." That is, within the boundaries of the Edomites, around the Arabian desert.

Secondly, punishment is threatened. As expressed in Verse 21: "But to you also the cup shall pass." Namely, the wrath of the Lord God.

Then: "you shall become drunk." That is: you will become full of misery. A-nd: "strip yourself bare." Namely, you will be despoiled of all your goods. As Jeremiah 49:12 says: "For thus says the Lord: 'If those who did not deserve to drink the cup must drink it, will you go unpunished?"
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 4:21 across the web’s major study libraries — every link below opens this exact verse, chapter, or book on the destination site.

Read & Compare

Commentaries

Original Language & Research

Sermons, Hymns & Audio

TrulyRandomVerse is not affiliated with these sites and doesn’t control their content. They’re linked because they’re genuinely useful.