TRV
Translation
King James Version
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.
Complete Jewish Bible
The tongue of the baby at the breast sticks to the roof of its mouth from thirst; young children are begging for bread, but no one is giving them any.
Berean Standard Bible
The nursing infant’s tongue clings in thirst to the roof of his mouth. Little children beg for bread, but no one gives them any.
American Standard Version
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.
World English Bible Messianic
The tongue of the nursing child clings to the roof of his mouth for thirst: The young children ask bread, and no man breaks it to them.
Geneva Bible (1599)
The tongue of the sucking childe cleaueth to the roofe of his mouth for thirst: the yong children aske bread, but no man breaketh it vnto them.
Young's Literal Translation
Cleaved hath the tongue of a suckling unto his palate with thirst, Infants asked bread, a dealer out they have none.
See also
In the KJVVerse 20,425 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.
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JeromeAD 420
LETTER 22.21
What good will marriage be to me if it is to end in slavery to the haughtiest of kings? What good will little ones be to me if their lot is to be that which the prophet sadly describes: “The tongue of the sucking child cleaves to the roof of his mouth for thirst; the young children ask for bread and no one breaks it unto them”? In those days, as I have said, the virtue of continence was found only in men: Eve still continued to travail with children. But now that a virgin has conceived in the womb and has borne to us a child of whom the prophet says that “government shall be on his shoulder, and his name shall be called the mighty God, the everlasting Father,” now the chain of the curse is broken. Death came through Eve, but life has come through Mary. And thus the gift of virginity has been bestowed most richly on women, seeing that it has had its beginning from a woman. As soon as the Son of God set foot on the earth, he formed for himself a new household there; that, as he was adored by angels in heaven, angels might serve him also on earth.
Thomas AquinasAD 1274
Here in Verse 4 is considered an effect, namely, the thirst of children. As said here in Verse 4: "The tongue of the nursling cleaves to the roof of its mouth for thirst; the children be~ for food but no one gives to them." That is, due to dryness. And,"the children beg for food". Namely, those who are growing could use solid food. As the prophet Amos claims: "In that day fair virgins and the young men shall faint for thirst." And also above in Chapter 2:12: "They cry to their mothers, 'Where is bread and wine?'" as they faint like wounded men in the streets of the city, as their life is poured out'on their mothers' bosom" (Amos: 8:13)
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 4:4 profoundly illustrates the horrific suffering endured by Jerusalem during the Babylonian siege, focusing on the city's most defenseless inhabitants: its children. The verse paints a visceral picture of infants so severely dehydrated their tongues are stuck to their palates, while slightly older children desperately plead for food that no one is able or willing to provide, thereby powerfully conveying the utter collapse of societal order, the devastating impact of famine, and the dire consequences of divine judgment.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Lamentations 4:4 employs several powerful literary devices to convey its message of profound suffering and despair. Imagery is central, creating a vivid and disturbing picture of infants with parched tongues and young children desperately begging for food. This sensory detail evokes deep empathy, horror, and a visceral understanding of the physical agony. The use of Synecdoche is evident in "the tongue of the sucking child," where the tongue, a specific body part, represents the entire suffering infant, emphasizing the precise and agonizing symptom of dehydration. The verse also utilizes Pathos, appealing directly and powerfully to the reader's emotions by focusing on the innocent and helpless victims of the famine, thereby amplifying the tragedy. The stark contrast between the children's desperate need and the absolute inability or unwillingness of "no man" to provide creates a powerful sense of Irony and tragic despair, highlighting the complete breakdown of human society and compassion in the face of overwhelming calamity.
THEOLOGICAL AND THEMATIC CONNECTIONS
Lamentations 4:4 stands as a profound theological statement on the severity of divine judgment and the devastating consequences of national sin. It vividly illustrates that God's covenant curses, warned about extensively in the Pentateuch, are not idle threats but are fulfilled with devastating precision when His people persist in rebellion and idolatry. The suffering of the innocent, particularly children, is a harrowing testament to the widespread impact of corporate sin and the depth of God's righteous indignation against injustice and unfaithfulness. Yet, even in this bleak portrayal of utter desolation, there is an implicit call to compassion and a recognition of the fundamental human need for sustenance, both physical and spiritual. The verse forces us to confront the reality of suffering in a fallen world and to consider our responsibility to those in dire need, reflecting God's own heart for the vulnerable and His call for justice.
REFLECTION AND APPLICATION
Lamentations 4:4 serves as a stark and enduring reminder of the fragility of human existence and the profound impact of societal breakdown, whether stemming from natural disaster, war, or the cumulative consequences of sin. It compels us to look beyond our own comfort and consider those who suffer silently, especially the most vulnerable among us. The heart-wrenching image of children begging for bread that no one can provide should stir our hearts to action, prompting us to be agents of God's compassion and provision in a world still marred by hunger, injustice, and spiritual destitution. It challenges us to examine our own lives and priorities: are we complacent in our abundance while others starve, physically or spiritually? Do we recognize the spiritual hunger around us, and are we willing to share the "bread of life" and the "living water" with those who thirst? This verse also serves as a sobering caution against spiritual apathy and disobedience, reminding us that there are real, often devastating, consequences when a people, or an individual, turns away from God and His righteous ways.
Questions for Reflection
FAQ
Why does the Bible describe such horrific suffering, especially involving children?
Answer: The Bible, particularly in prophetic and wisdom literature like Lamentations, often uses vivid and graphic descriptions of suffering to underscore the severity of sin and the profound consequences of rebellion against God's covenant. These passages are not meant to glorify suffering but to serve as a stark warning, a call to repentance, and a testament to the depth of divine judgment. They also express the raw grief and despair of the people, allowing readers throughout history to empathize with the pain of those who experienced such calamities. By focusing on the most vulnerable, like the "sucking child" and "young children" in Lamentations 4:4, the text emphasizes the indiscriminate and devastating reach of famine and war, highlighting the complete breakdown of societal order and the tragic loss of innocence. This portrayal aims to evoke repentance, compassion, and a deeper understanding of God's holiness and justice, reminding us of the gravity of turning away from Him.
What is the significance of "no man breaketh it unto them" in this verse?
Answer: The phrase "no man breaketh [it] unto them" is profoundly significant because it highlights not only the extreme scarcity of food but also the complete collapse of communal compassion and the breakdown of social structures. In ancient Near Eastern culture, sharing bread was a fundamental act of hospitality and care, especially towards the vulnerable and those in need. The Hebrew word for "breaketh" (pâras, H6566) implies the act of breaking a loaf to distribute it, a common gesture of provision and generosity. Therefore, this statement signifies that the famine was so severe, and the people so destitute or hardened by their own suffering, that even this most basic act of charity—providing sustenance to starving children—was either impossible due to utter lack or neglected due to the erosion of human empathy. It paints a picture of utter desolation where even the strongest human bonds are strained to the breaking point, and the most innocent are left to perish without aid. It underscores the depth of the judgment and the complete absence of hope and provision in besieged Jerusalem, a stark contrast to the divine provision seen in passages like Psalm 145:15.
CHRIST-CENTERED FULFILLMENT
While Lamentations 4:4 graphically depicts the dire consequences of sin and the depths of human suffering, it also subtly points forward to the ultimate provision and boundless compassion found in Jesus Christ. The desperate hunger and thirst of the children in besieged Jerusalem foreshadow the spiritual hunger and thirst of all humanity for righteousness, truth, and salvation. Just as no man could "break bread" for the starving children, humanity was utterly incapable of providing for its own spiritual sustenance or delivering itself from the devastating consequences of sin. This desperate need is perfectly met in Christ, who declared Himself the Bread of Life, promising that those who come to Him will never spiritually hunger, and those who believe in Him will never spiritually thirst. He is also the Living Water that quenches the deepest spiritual thirst. Unlike the bleak scene in Lamentations where no one offers aid, Jesus, the Good Shepherd, willingly lays down His life for His sheep, providing ultimate nourishment, eternal life, and true comfort. His agonizing sacrifice on the cross, where He Himself endured unimaginable suffering and physical thirst (as recorded in John 19:28), perfectly identifies with the agony of the perishing, offering a compassionate and redemptive response where none was found in Jerusalem's darkest hour. Through Him, the brokenness of humanity is healed, and true, everlasting sustenance is found.