TRV
Translation
King James Version
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.
Complete Jewish Bible
Even jackals bare their breasts in order to nurse their young, but the daughters of my people have become as cruel as ostriches in the desert.
Berean Standard Bible
Even jackals offer their breasts to nurse their young, but the daughter of my people has become cruel, like an ostrich in the wilderness.
American Standard Version
Even the jackals 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.
World English Bible Messianic
Even the jackals draw out the breast, they nurse their young ones: The daughter of my people has become cruel, like the ostriches in the wilderness.
Geneva Bible (1599)
Euen the dragons draw out the breastes, and giue sucke to their yong, but the daughter of my people is become cruell like the ostriches in the wildernesse.
Young's Literal Translation
Even dragons have drawn out the breast, They have suckled their young ones, The daughter of my people is become cruel, Like the ostriches in a wilderness.
See also
In the KJVVerse 20,424 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 set forth the peoples' misery in parts. First is viewed the affliction of thei~siege, as to their famine, second, as to the capture and destruction of their city. As said in Verse 11: "The Lord cave full vent to his wrath, he poured out his hot anger; and he kindled a fire in Zion, which consumed its foundations." Thirdly is viewed the derision toward the captured citizens as said in Verse 15: "Away! Unclean! men cried at them; 'Away! Away! Touch not!'"
As to the first view (affliction from their famine) there are four notions. First is indicated the famine among the youth, second, among the delicate and weak. As expressed in Verse 5: "Those who feasted on dainties perish in the streets; those who were brought up in purple lie on ash heaps."
Thirdly is viewed the famine of those consecrated to the Lord God. As said in Verse 7: "Her princes were purer than snow, whiter than milk; their bodies were more ruddy than coral, the beauty of their form was like sapphire."
Fourthly, is viewed the immense famine among mothers, as expressed in Verse 10: "The hands of compassionate women have boiled their own children; they 'became their food in the destruction of the daughter of my people."
As to the first, (famine among the youth) are two further ideas. First is the famine among nursing babies, second among the youth, or adolescents. As there in Verse 4: "the children beg for food, but no one gives to them."
Around the first notion (famine among nursing babies) are two more ideas. First is a deficiency of milk, second the effect of such deficiency. As there: "The tongue of the nursling cleaves to the roof of its mouth for thirst" (Verse 4).
"Even the jackals" (Verse 3) display certain possessions from famine bodies; horselike feet, said to be from laceration, since, they lacerate their own offspring. Concerning which Job 39:16 declares: "She deals cruelly with her young, as if they were not hers; though her labor be in vain, yet she has no fear." So, to such women are the women of Jerusalem compared, not due to cruelty of the affection, but due to the similarity of their action, which was from a deficiency of nutrition.
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 4:3 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 4:3 presents a profoundly disturbing image of Jerusalem's moral and social collapse during the Babylonian siege, employing a shocking comparison to underscore the depth of its suffering and the perversion of natural human instincts. The prophet laments that even wild creatures, such as formidable sea monsters, tenderly nurture their young, yet the "daughter of my people"—a poignant personification of Jerusalem's inhabitants—has become crueler than ostriches, neglecting or abandoning her children due to the extreme famine and desperation. This verse powerfully conveys the reversal of the natural order and the utter breakdown of human compassion under the immense weight of divine judgment and catastrophic hardship.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Lamentations 4:3 is profoundly rich in literary devices, which amplify its emotional impact and convey the depth of the tragedy. The primary device is Juxtaposition, where the natural, nurturing behavior of "sea monsters" (representing large, wild creatures) is starkly contrasted with the "cruel" and unnatural behavior of "the daughter of my people." This jarring contrast highlights the extreme depth of human depravity and suffering caused by the siege. Simile is explicitly employed with the phrase "like the ostriches in the wilderness," drawing on a common ancient perception of ostriches as neglectful parents to underscore the appalling abandonment of children. This also functions as Hyperbole, exaggerating the cruelty by comparing it to an animal perceived as the epitome of parental neglect, thereby emphasizing the extreme and unthinkable nature of the human actions. Finally, Personification is evident in "the daughter of my people," which gives human characteristics and suffering to the city or nation of Judah, allowing the prophet to lament its profound moral decline and physical anguish as if it were a living, breathing entity.
THEOLOGICAL AND THEMATIC CONNECTIONS
Lamentations 4:3 serves as a profound theological statement on the devastating consequences of sin and the severity of divine judgment. It illustrates how protracted disobedience and a broken covenant relationship can lead to such societal collapse that even the most fundamental human instincts, like maternal care, are tragically perverted. The verse underscores God's justice and the principle that when a people persistently rejects His ways and covenant, the natural order can unravel, leading to unimaginable suffering and moral degradation. It forces a stark confrontation with the reality that sin not only affects one's spiritual standing before God but also has devastating, tangible impacts on human relationships, societal well-being, and even the most basic expressions of compassion. This grim reality stands in stark contrast to God's covenant promises of blessing for obedience and the ideal of a compassionate, righteous community, as outlined throughout the Torah and prophetic books.
REFLECTION AND APPLICATION
Lamentations 4:3 is a chilling and deeply unsettling mirror, reflecting the depths of human suffering and moral degradation when a society is pushed to its absolute limits, often as a direct consequence of turning away from divine truth and covenant faithfulness. It compels us to confront the inherent fragility of human compassion and the profound impact of desperation on the human psyche. This verse serves as a stark warning about the societal and individual consequences of widespread sin, reminding us that a departure from God's righteous ways can lead to the unraveling of even the most basic and sacred human bonds. It calls us, therefore, to actively cultivate and fiercely defend compassion, especially towards the most vulnerable among us, and to recognize that true human flourishing and societal well-being are inextricably intertwined with spiritual health and adherence to God's immutable standards of justice and love. In a world still plagued by famine, conflict, and societal breakdown, this passage urges us to respond with profound empathy, unwavering justice, and a steadfast commitment to upholding human dignity, even when faced with overwhelming despair and seemingly insurmountable challenges.
Questions for Reflection
FAQ
Why are "sea monsters" depicted as nurturing in this verse?
Answer: The term "sea monsters" (Hebrew: tannîyn, H8577) can refer to various large, often fearsome creatures, including marine animals, serpents, or even land animals like jackals or dragons. The point of the comparison is not to highlight a specific species' known nurturing habits, but rather to establish a baseline: even creatures perceived as wild, untamed, or formidable in nature still exhibit the basic, instinctive drive to care for their young. This serves as a powerful rhetorical device to emphasize the unnatural and shocking cruelty of the human mothers in Jerusalem. Unlike these wild beasts, the mothers had abandoned or neglected their children due to the extreme conditions of the siege and famine. The contrast heightens the horror of the situation, showing how far human behavior had fallen below even basic animal instinct.
What was the ancient perception of ostriches that made them a suitable comparison for cruelty?
Answer: In the ancient Near East, ostriches were commonly believed to be neglectful of their young. This perception is explicitly stated in Job 39:13-18, which describes the ostrich as "hardened against her young ones, as though they were not hers," leaving her eggs on the ground and showing no concern for their safety or survival. While modern ornithology might offer a more nuanced view of ostrich parenting, the ancient belief was widespread and served as a powerful cultural reference. Thus, comparing the mothers of Jerusalem to ostriches was a devastating indictment, implying that their actions—driven by starvation and desperation—were even more unnatural and devoid of maternal affection than those of an animal proverbially known for its lack of parental care. It underscored the profound moral and social collapse within the besieged city, where human behavior had become worse than that of creatures considered proverbially uncaring.
CHRIST-CENTERED FULFILLMENT
Lamentations 4:3, with its harrowing depiction of unimaginable suffering and the tragic breakdown of natural human bonds, finds its ultimate fulfillment and profound reversal in the person and redemptive work of Jesus Christ. The "daughter of my people," Jerusalem, experienced the bitter fruit of sin and rebellion against God, leading to a state where even maternal love was perverted and basic human compassion vanished. Yet, in Christ, we behold the perfect embodiment of divine love and boundless compassion, even in the face of immense suffering and rejection. He is the ultimate Good Shepherd who does not abandon His flock in their distress, but rather willingly lays down His life for them (John 10:11). Where Jerusalem's mothers became "cruel" due to the curse of sin and the weight of judgment, Jesus, the Lamb of God who takes away the sin of the world, willingly endured the full weight of the curse on the cross, taking upon Himself humanity's rebellion and its horrific consequences. His sacrificial death not only redeems humanity from the just judgment of sin but also powerfully restores the brokenness of human relationships and instills a new spirit of self-sacrificial love and compassion within believers, enabling them to live out a love that surpasses natural instinct, empowered by the Holy Spirit poured into their hearts (Romans 5:5). Thus, the despair of Lamentations 4:3, a stark testament to humanity's fallenness, points forward to the transformative hope found in Christ, who restores, redeems, and makes all things new, including the very heart of humanity and the fabric of its relationships (Revelation 21:5).