TRV
Translation
King James Version
They that did feed delicately are desolate in the streets: they that were brought up in scarlet embrace dunghills.
Complete Jewish Bible
People who once ate only the best lie dying in the streets; those who were raised wearing purple are clawing at piles of garbage.
Berean Standard Bible
Those who once ate delicacies are destitute in the streets; those brought up in crimson huddle in ash heaps.
American Standard Version
They that did feed delicately are desolate in the streets: They that were brought up in scarlet embrace dunghills.
World English Bible Messianic
Those who fed delicately are desolate in the streets: Those who were brought up in scarlet embrace dunghills.
Geneva Bible (1599)
They that did feede delicately, perish in the streetes: they that were brought vp in skarlet, embrace the dongue.
Young's Literal Translation
Those eating of dainties have been desolate in out-places, Those supported on scarlet have embraced dunghills.
In the KJVVerse 20,426 of 31,102
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Commentary on Lamentations 4 verses 1–12
1 ¶ How is the gold become dim! how is the most fine gold changed! the stones of the sanctuary are poured out in the top of every street.
2 The precious sons of Zion, comparable to fine gold, how are they esteemed as earthen pitchers, the work of the hands of the potter!
3 Even the sea monsters draw out the breast, they give suck to their young ones: the daughter of my people is become cruel, like the ostriches in the wilderness.
4 The tongue of the sucking child cleaveth to the roof of his mouth for thirst: the young children ask bread, and no man breaketh it unto them.
5 They that did feed delicately are desolate in the streets: they that were brought up in scarlet embrace dunghills.
6 For the punishment of the iniquity of the daughter of my people is greater than the punishment of the sin of Sodom, that was overthrown as in a moment, and no hands stayed on her.
7 Her Nazarites were purer than snow, they were whiter than milk, they were more ruddy in body than rubies, their polishing was of sapphire:
8 Their visage is blacker than a coal; they are not known in the streets: their skin cleaveth to their bones; it is withered, it is become like a stick.
9 They that be slain with the sword are better than they that be slain with hunger: for these pine away, stricken through for want of the fruits of the field.
10 The hands of the pitiful women have sodden their own children: they were their meat in the destruction of the daughter of my people.
11 The LORD hath accomplished his fury; he hath poured out his fierce anger, and hath kindled a fire in Zion, and it hath devoured the foundations thereof.
12 The kings of the earth, and all the inhabitants of the world, would not have believed that the adversary and the enemy should have entered into the gates of Jerusalem.
The elegy in this chapter begins with a lamentation of the very sad and doleful change which the judgments of God had made in Jerusalem. The city that was formerly as gold, as the most fine gold, so rich and splendid, the perfection of beauty and the joy of the whole earth, has become dim, and is changed, has lost its lustre, lost its value, is not what it was; it has become dross. Alas! what an alteration is here!
I. The temple was laid waste, which was the glory of Jerusalem and its protection. it is given up into the hands of the enemy. And some understand the gold spoken of (Lam 4:1) to be the gold of the temple, the fine gold with which it was overlaid (Kg1 6:22); when the temple was burned the gold of it was smoked and sullied, as if it had been of little value. it was thrown among the rubbish; it was changed, converted to common uses and made nothing of. The stones of the sanctuary, which were curiously wrought, were thrown down by the Chaldeans, when they demolished it, or were brought down by the force of the fire, and were poured out, and thrown about in the top of every street; they lay mingled without distinction among the common ruins. When the God of the sanctuary was by sin provoked to withdraw no wonder that the stones of the sanctuary were thus profaned.
II. The princes and priests, who were in a special manner the sons of Zion, were trampled upon and abused, Lam 4:2. Both the house of God and the house of David were in Zion. The sons of both those houses were upon this account precious, that they were heirs to the privileges of those two covenants of priesthood and royalty. They were comparable to fine gold. Israel was more rich in them than in treasures of gold and silver. But now they are esteemed as earthen pitchers; they are broken as earthen pitchers, thrown by as vessels in which there is no pleasure. They have grown poor, and are brought into captivity, and thereby are rendered mean and despicable, and every one treads upon them and insults over them. Note, The contempt put upon God's people ought to be matter of lamentation to us.
III. Little children were starved for want of bread and water, Lam 4:3, Lam 4:4. The nursing-mothers, having no meat for themselves, had no milk for the babes at their breast, so that, though in disposition they were really compassionate, yet in fact they seemed to be cruel, like the ostriches in the wilderness, that leave their eggs in the dust (Job 39:14, Job 39:15); having no food for their children, they were forced to neglect them and do what they could to forget them, because it was a pain to them to think of them when they had nothing for them; in this they were worse than the seals, or sea-monsters, or whales (as some render it), for they drew out the breast, and gave suck to their young, which the daughter of my people will not do. Children cannot shift for themselves as grown people can; and therefore it was the more painful to see the tongue of the sucking-child cleave to the roof of his mouth for thirst, because there was not a drop of water to moisten it; and to hear the young children, that could but just speak, ask bread of their parents, who had none to give them, no, nor any friend that could supply them. As doleful as our thoughts are of this case, so thankful should our thoughts be of the great plenty we enjoy, and the food convenient we have for ourselves and for our children, and for those of our own house.
IV. Persons of good rank were reduced to extreme poverty, Lam 4:5. Those who were well-born and well bred, and had been accustomed to the best, both for food and clothing, who had fed delicately, had every thing that was curious and nice (they call it eating well, whereas those only eat well who eat to the glory of God), and fared sumptuously every day; they had not only been advanced to the scarlet, but from their beginning were brought up in scarlet, and were never acquainted with any thing mean or ordinary. They were brought up upon scarlet (so the word is); their foot-cloths, and the carpets they walked on, were scarlet, yet these, being stripped of all by the war, are desolate in the streets, have not a house to put their head in, nor a bed to lie on, nor clothes to cover them, nor fire to warm them. They embrace dunghills; on them they were glad to lie to get a little rest, and perhaps raked in the dunghills for something to eat, as the prodigal son who would fain have filled his belly with the husks. Note, Those who live in the greatest pomp and plenty know not what straits they may be reduced to before they die; as sometimes the needy are raised out of the dunghill. Those who were full have hired out themselves for bread, Sa1 2:5. It is therefore the wisdom of those who have abundance not to use themselves too nicely, for then hardships, when they come, will be doubly hard, Deu 28:56.
V. Persons who were eminent for dignity, nay, perhaps for sanctity, shared with others in the common calamity, Lam 4:7, Lam 4:8. Her Nazarites are extremely charged. Some understand it only of her honourable ones, the young gentlemen, who were very clean, and neat, and well-dressed, washed and perfumed; but I see not why we may not understand it of those devout people among them who separated themselves to the Lord by the Nazarites' vow, Num. 6. 2. That there were such among them in the most degenerate times appears from Amo 2:11, I raised up of your young men for Nazarites. These Nazarites, though they were not to cut their hair, yet by reason of their temperate diet, their frequent washings, and especially the pleasure they had in devoting themselves to God and conversing with him, which made their faces to shine as Moses's, were purer than snow and whiter than milk; drinking no wine nor strong drink, they had a more healthful complexion and cheerful countenance than those who regaled themselves daily with the blood of the grape, as Daniel and his fellows with pulse and water. Or it may denote the great respect and veneration which all good people had for them; though perhaps to the eye they had no form nor comeliness, yet, being separated to the Lord, they were valued as if they had been more ruddy than rubies and their polishing had been of sapphire. But now their visage is marred (as is said of Christ, Isa 52:14); it is blacker than a coal; they look miserably, partly through hunger and partly through grief and perplexity. They are not known in the streets; those who respected them now take no notice of them, and those who had been intimately acquainted with them now scarcely knew them, their countenance was so altered by the miseries that attended the long siege. Their skin cleaves to their bones, their flesh being quite consumed and wasted away; it is withered; it has become like a stick, as dry and hard as a piece of wood. Note, It is a thing to be much lamented that even those who are separated to God are yet, when desolating judgments are abroad, often involved with others in the common calamity.
VI. Jerusalem came down slowly, and died a lingering death; for the famine contributed more to her destruction than any other judgment whatsoever. Upon this account the destruction of Jerusalem was greater than that of Sodom (Lam 4:6), for that was overthrown in a moment; one shower of fire and brimstone dispatched it; no hand staid on her; she did not endure any long siege, as Jerusalem has done; she fell immediately into the hands of the Lord, who strikes home at a blow, and did not fall into the hands of man, who, being weak, is long in doing execution, Jdg 8:21. Jerusalem is kept many months upon the rack, in pain and misery, and dies by inches, dies so as to feel herself die. And, when the iniquity of Jerusalem is more aggravated than that of Sodom, no wonder that the punishment of it is so. Sodom never had the means of grace the Jerusalem had, the oracles of God and his prophets, and therefore the condemnation of Jerusalem will be more intolerable than that of Sodom, Mat 11:23, Mat 11:24. The extremity of the famine is here set forth by two frightful instances of it: - 1. The tedious deaths that it was the cause of (Lam 4:9); many were slain with hunger, were famished to death, their stores being spent, and the public stores so nearly spent that they could not have any relief out of them. They were stricken through, for want of the fruits of the field; those who were starved were as sure to die as if they had been stabbed and stricken through; only their case was much more miserable. Those who are slain with the sword are soon put out of their pain; in a moment they go down to the grave, Job 21:13. They have not the terror of seeing death make its advances towards them, and scarcely feel it when the blow is given; it is but one sharp struggle, and the work is done. And, if we be ready for another world, we need not be afraid of a short passage to it; the quicker the better. But those who die by famine pine away; hunger preys upon their spirits and wastes them gradually; nay, and it frets their spirits, and fills them with vexation, and is as great a torture to the mind as to the body. There are bands in their death, Psa 73:4. 2. The barbarous murders that it was the occasion of (Lam 4:10): The hands of the pitiful women have first slain and then sodden their own children. This was lamented before (Lam 2:20); and it was a thing to be greatly lamented that any should be so wicked as to do it and that they should be brought to such extremities as to be tempted to it. But this horrid effect of long sieges had been threatened in general (Lev 26:29, Deu 28:53), and particularly against Jerusalem in the siege of the Chaldeans, Jer 19:9; Eze 5:10. The case was sad enough that they had not wherewithal to feed their children and make meat for them (Lam 4:4), but much worse that they could find in their hearts to feed upon their children and make meat of them. I know not whether to make it an instance of the power of necessity or of the power of iniquity; but, as the Gentile idolaters were justly given up to vile affections (Rom 1:26), so these Jewish idolaters, and the women particularly, who had made cakes to the queen of heaven and taught their children to do so too, were stripped of natural affection and that to their own children. Being thus left to dishonour their own nature was a righteous judgment upon them for the dishonour they had done to God.
VII. Jerusalem comes down utterly and wonderfully. 1. The destruction of Jerusalem is a complete destruction (Lam 4:11): The Lord has accomplished his fury; he has made thorough work of it, has executed all that he purposed in wrath against Jerusalem, and has remitted no part of the sentence. He has poured out the full vials of his fierce anger, poured them out to the bottom, even the dregs of them. He has kindled a fire in Zion, which has not only consumed the houses, and levelled them with the ground, but, beyond what other fires do, has devoured the foundations thereof, as if they were to be no more built upon. 2. It is an amazing destruction, Lam 4:12. It was a surprise to the kings of the earth, who are acquainted with, and inquisitive about, the state of their neighbours; nay, it was so to all the inhabitants of the world who knew Jerusalem, or had ever heard or read of it; they could not have believed that the adversary and enemy would ever enter into the gates of Jerusalem; for, (1.) They knew that Jerusalem was strongly fortified, not only by walls and bulwarks, but by the numbers and strength of its inhabitants; the strong hold of Zion was thought to be impregnable. (2.) They knew that it was the city of the great King, where the Lord of the whole earth had in a more peculiar manner his residence; it was the holy city, and therefore they thought that it was so much under the divine protection that it would be in vain for any of its enemies to make an attack upon it. (3.) They knew that many an attempt made upon it had been baffled, witness that of Sennacherib. They were therefore amazed when they heard of the Chaldeans making themselves masters of it, and concluded that it was certainly by an immediate hand of God that Jerusalem was given up to them; it was by a commission from him that the enemy broke through and entered the gates of Jerusalem.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 1–12. Public domain.
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Thomas AquinasAD 1274
Here is considered famine as to dainties of nutritions. First is noticed the affliction from that famine, second, the comparison. As there in Verse 6: "For the chastisement of the daughter of my people has been greater than the punishment of Sodom, which was overthrown in a moment, on hand being laid on it."
Such famine is indicated by two signs. One sign is death, as expressed in Verse 5: "Those perish in the streets." And by vile foods by those who were brought up in purple." As by expelling foods from their mouth: "lie on ash heaps." That is, they avidly devour vile foodstuffs. As literally expressed in 4 Kings, Chapter 7 (The Syrians flee). As said in Job 6:7: "My appetite refuses to touch them; they are as food that is loathsome to me."
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 4:5 powerfully depicts the devastating reversal of fortune experienced by the inhabitants of Jerusalem during its destruction, contrasting their former lives of opulent luxury with their current state of abject destitution and profound humiliation. This verse serves as a poignant lament, illustrating the severe and indiscriminate consequences of divine judgment, where even the most privileged are stripped of all dignity and comfort, reduced to the lowest possible state.
CONTEXT
Literary Context: Lamentations 4 is a stark and harrowing poetic account that zeroes in on the unimaginable suffering endured by the people of Jerusalem during the Babylonian siege and its aftermath in 586 BC. Unlike earlier chapters that might express hope or appeal to God, Chapter 4 is almost entirely focused on the raw, visceral pain and degradation. It systematically contrasts the past glory and privilege of the city and its people with their present misery, starvation, and public shame. Verse 5 specifically highlights the plight of the once-elite, emphasizing the indiscriminate nature of the catastrophe that spared no one, regardless of their former status. The chapter uses vivid imagery to underscore the depths of despair, from children starving to death to the defilement of princes and priests, culminating in the shocking reversal of fortune seen in this verse.
Historical & Cultural Context: The historical backdrop is the catastrophic destruction of Jerusalem by Nebuchadnezzar's Babylonian forces, following years of Judah's rebellion against God and repeated warnings from prophets like Jeremiah. The siege itself was brutal, leading to widespread famine, disease, and cannibalism, as documented in historical accounts and within Lamentations itself (compare Lamentations 2:20 and Lamentations 4:10). In ancient Near Eastern societies, "scarlet" was a highly prized and expensive dye, often associated with royalty, wealth, and high social standing (e.g., Proverbs 31:22). To be "brought up in scarlet" signified a life of extreme privilege, comfort, and protection from hardship. Conversely, "streets" were public spaces, and "dunghills" (or ash heaps) were the lowest, most defiled places, where refuse and human waste were discarded. The public nature of their desolation and their association with such squalor would have been the ultimate symbol of humiliation and loss of honor in a shame-honor culture.
Key Themes: This verse powerfully contributes to several overarching themes within Lamentations and the broader biblical narrative. The most prominent is the Reversal of Fortune, where the mighty are brought low, and the privileged are utterly debased. This theme underscores the Transience of Earthly Wealth and Status, demonstrating that no human comfort or social standing can withstand divine judgment. It also vividly illustrates the Consequences of Covenant Disobedience, serving as a stark fulfillment of the curses outlined in the Mosaic Covenant, particularly in Deuteronomy 28. The imagery of embracing "dunghills" powerfully conveys the theme of Humiliation and Degradation, highlighting the complete loss of dignity and societal standing. Finally, the verse implicitly speaks to the Sovereignty of God over human affairs, even in judgment, reminding the reader that all earthly kingdoms and comforts are subject to His will.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Lamentations 4:5 is rich in literary devices that amplify its emotional impact. The primary device is Juxtaposition, creating a stark and shocking contrast between the "delicately fed" and the "desolate in the streets," and between those "brought up in scarlet" and those forced to "embrace dunghills." This sharp contrast highlights the profound and tragic reversal of fortune. Hyperbole is also present in the vivid imagery, particularly "embrace dunghills," which, while perhaps literally true in some cases of extreme destitution, serves to exaggerate the depth of their degradation for dramatic effect. Irony pervades the verse, as those who once enjoyed the highest status are now reduced to the lowest, illustrating the bitter twist of fate. Finally, Symbolism is crucial: "scarlet" symbolizes wealth, status, and privilege, while "streets" symbolize public exposure and humiliation, and "dunghills" symbolize the ultimate squalor, defilement, and loss of human dignity. These symbols work together to convey the full horror of Jerusalem's fall.
THEOLOGICAL AND THEMATIC CONNECTIONS
Lamentations 4:5 serves as a stark theological commentary on the nature of divine judgment and the fleetingness of worldly security. It powerfully illustrates that God's justice is impartial, reaching even those who seem most insulated by wealth and privilege. The verse underscores the biblical principle that true security is not found in material possessions or social status, but in a right relationship with God. When a people persistently rebels against His covenant, even their most cherished comforts can be stripped away, revealing the fragility of all human constructs. This dramatic reversal of fortune is a solemn reminder of God's sovereignty and His unwavering commitment to righteousness, even when it involves severe discipline. It calls believers to humility, to hold earthly treasures loosely, and to recognize that all blessings ultimately flow from and are subject to the will of the Lord.
REFLECTION AND APPLICATION
Lamentations 4:5 is a sobering mirror reflecting the fragility of human prosperity and the ultimate accountability of all people before God. It challenges us to examine the foundations of our own security and identity. If our sense of worth, comfort, or stability is primarily rooted in material possessions, social standing, or worldly achievements, this verse serves as a potent warning against such misplaced trust. It compels us to cultivate a heart of humility, recognizing that all we have is a gift from God and can be taken away. Furthermore, the vivid portrayal of destitution should stir within us profound compassion for those who are marginalized, impoverished, or suffering today, reminding us of our biblical call to care for the needy and to seek justice for the oppressed. It also serves as a stark reminder that even in times of prosperity, we must remain vigilant against pride and complacency, always seeking to honor God with our lives and resources.
Questions for Reflection
FAQ
What is the significance of "scarlet" in this verse?
Answer: "Scarlet" (Hebrew: tôwlâʻ, H8438) was a highly prized and expensive dye in the ancient world, derived from a specific insect. Therefore, clothing dyed in scarlet was a symbol of immense wealth, luxury, and high social status, often worn by royalty, nobles, and the very rich. To be "brought up in scarlet" meant to have been raised in an environment of extreme privilege and affluence, accustomed to the finest things from birth. Its mention here starkly contrasts with the later image of "dunghills," emphasizing the dramatic and humiliating fall from grace experienced by Jerusalem's elite.
What does it mean to "embrace dunghills"?
Answer: To "embrace dunghills" (Hebrew: châbaq ʼashpôth, H2263 and H830) is a powerful and horrifying image. Dunghills (or ash heaps) were the common refuse piles outside ancient cities, places of filth, disease, and the lowest possible squalor. The verb "embrace" suggests a forced, intimate clinging, not merely being near, but lying down in or on these heaps. It signifies the ultimate loss of all possessions, shelter, and dignity, forcing the once-privileged to seek warmth, refuge, or even death in the most defiled and humiliating of places. It's a stark portrayal of absolute destitution and public shame, a complete reversal from their former lives of comfort and honor. This imagery is echoed in other biblical passages describing extreme degradation, such as Job 2:8.
Is this verse only about material wealth?
Answer: While the verse uses vivid imagery of material wealth ("feed delicately," "scarlet") and poverty ("desolate in the streets," "dunghills"), its message extends beyond mere economics. It speaks to the broader concept of misplaced trust and the consequences of spiritual rebellion. The material comforts were a manifestation of their societal position and perceived security, which ultimately proved fleeting because their relationship with God was broken. The verse serves as a theological statement about divine judgment, the impermanence of all earthly security, and the profound humiliation that can result when a people turns away from the covenant of God. It is a warning against relying on any earthly thing—be it wealth, status, or power—instead of the Lord.
CHRIST-CENTERED FULFILLMENT
Lamentations 4:5, with its stark portrayal of the privileged brought to utter desolation, finds profound Christ-centered fulfillment not in a direct prophecy, but in the radical reversal of status embodied in Jesus Christ. While the verse laments the judgment on those who lived in luxury, Christ voluntarily embraced the lowest possible status, not as a consequence of sin, but as an act of redemptive love. The One who "did feed delicately" in the eternal glory of heaven, existing in the very "form of God" (Philippians 2:6), chose to become "desolate in the streets" of human existence, taking on the "form of a servant" and being "born in the likeness of men" (Philippians 2:7). He, who was "brought up in scarlet" in the sense of divine majesty and heavenly splendor, willingly "embraced dunghills" by identifying with the poor, the outcast, the sick, and the sinner, ultimately suffering the ultimate humiliation of the cross, a place of public shame and degradation, outside the city walls (Hebrews 13:12). His entire earthly ministry was a reversal of worldly expectations, as He declared that the "Son of Man has nowhere to lay his head" (Matthew 8:20). Through His voluntary descent from glory to the depths of human suffering and death, Jesus perfectly fulfilled the principle of the last being first, and the first being last, ultimately securing an eternal inheritance for those who trust in Him, an inheritance that no earthly catastrophe can ever diminish (2 Corinthians 8:9).