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PARALLEL HISTORY BIBLE - Lamentations 1:4
CHAPTERS: Lamentations 1, 2, 3, 4, 5 
VERSES: 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21, 22
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LXX- Greek Septuagint - Lamentations 1:4 οδοι 3598 σιων 4622 πενθουσιν 3996 5719 παρα 3844 το 3588 μη 3361 ειναι 1511 5750 ερχομενους 2064 5740 εν 1722 1520 εορτη 1859 πασαι 3956 αι 3588 3739 πυλαι 4439 αυτης 846 ηφανισμεναι οι 3588 ιερεις 2409 αυτης 846 αναστεναζουσιν αι 3588 3739 παρθενοι 3933 αυτης 846 αγομεναι και 2532 αυτη 846 3778 πικραινομενη εν 1722 1520 εαυτη 1438
Douay Rheims Bible Daleth. The ways of Sion mourn, because there are none that come to the solemn feast: all her gates are broken down: her priests sigh: her virgins are in affliction, and she is oppressed with bitterness.
King James Bible - Lamentations 1:4 The ways of Zion do mourn, because none come to the solemn feasts: all her gates are desolate: her priests sigh, her virgins are afflicted, and she is in bitterness.
World English Bible The ways of Zion do mourn, because none come to the solemn assembly; all her gates are desolate, her priests do sigh: her virgins are afflicted, and she herself is in bitterness.
Early Church Father Links Npnf-205 xii.ii Pg 34, Npnf-206 v.LIII Pg 134, Npnf-210 iv.vi.iii.vi Pg 10
World Wide Bible Resources
Lamentations 1:4
Early Christian Commentary - (A.D. 100 - A.D. 325) Anf-01 ix.vi.v Pg 9
Isa. i. 8. And when shall these things be left behind? Is it not when the fruit shall be taken away, and the leaves alone shall be left, which now have no power of producing fruit?
Anf-03 iv.ix.iii Pg 7
Isa. i. 7, 8. See c. xiii. sub fin. Why so? Because the subsequent discourse of the prophet reproaches them, saying, “Sons have I begotten and upraised, but they have reprobated me;”1167 1167
Anf-03 iv.ix.xiii Pg 65
See Isa. i. 7, 8; 4. So, again, we find a conditional threat of the sword: “If ye shall have been unwilling, and shall not have been obedient, the glaive shall eat you up.”1442 1442
Anf-03 v.iv.iv.xxiii Pg 8
Isa. i. 7, 8. ever since the time when “Israel acknowledged not the Lord, and the people understood Him not, but forsook Him, and provoked the Holy One of Israel unto anger.”3422 3422
Anf-03 v.iv.v.xxv Pg 42
When the vintage was gathered, Isa. i. 8. See, then, whether there be not here a confirmation of the prophet’s word, when he rebukes that ignorance of man toward God which continued to the days of the Son of man. For it was on this account that he inserted the clause that the Father is known by him to whom the Son has revealed Him, because it was even He who was announced as set by the Father to be a light to the Gentiles, who of course required to be enlightened concerning God, as well as to Israel, even by imparting to it a fuller knowledge of God. Arguments, therefore, will be of no use for belief in the rival god which may be suitable4505 4505 Quæ competere possunt. for the Creator, because it is only such as are unfit for the Creator which will be able to advance belief in His rival. If you look also into the next words, “Blessed are the eyes which see the things which ye see, for I tell you that prophets have not seen the things which ye see,”4506 4506
Anf-03 v.iv.v.xxxi Pg 32
Isa. i. 8. since the nation rejected the latest invitation to Christ. (Now, I ask,) after going through all this course of the Creator’s dispensation and prophecies, what there is in it which can possibly be assigned to him who has done all his work at one hasty stroke,4756 4756 Semel. and possesses neither the Creator’s4757 4757 This is probably the meaning of a very involved sentence: “Quid ex hoc ordine secundum dispensationem et prædicationes Creatoris recensendo competit illi, cujus (“Creatoris”—Oehler) nec ordinem habet nec dispositionem ad parabolæ conspirationem qui totum opus semel facit?” course nor His dispensation in harmony with the parable? Or, again in what will consist his first invitation,4758 4758 “By the fathers.” See above. and what his admonition4759 4759 “By the prophets.” See also above. at the second stage? Some at first would surely decline; others afterwards must have accepted.”4760 4760 An obscure sentence, which thus runs in the original: “Ante debent alii excusare, postea alii convenisse.” But now he comes to invite both parties promiscuously out of the city,4761 4761 The Jews. out of the hedges,4762 4762 The Gentiles. contrary to the drift4763 4763 Speculum. of the parable. It is impossible for him now to condemn as scorners of his invitation4764 4764 Fastidiosos. those whom he has never yet invited, and whom he is approaching with so much earnestness. If, however, he condemns them beforehand as about to reject his call, then beforehand he also predicts4765 4765 Portendit. the election of the Gentiles in their stead. Certainly4766 4766 Plane: This is a Marcionite position (Oehler). he means to come the second time for the very purpose of preaching to the heathen. But even if he does mean to come again, I imagine it will not be with the intention of any longer inviting guests, but of giving to them their places. Meanwhile, you who interpret the call to this supper as an invitation to a heavenly banquet of spiritual satiety and pleasure, must remember that the earthly promises also of wine and oil and corn, and even of the city, are equally employed by the Creator as figures of spiritual things.
Anf-03 v.iv.v.xlii Pg 32
Isa. i. 8. With what constancy has He also, in Psalm xxx., laboured to present to us the very Christ! He calls with a loud voice to the Father, “Into Thine hands I commend my spirit,”5151 5151
Anf-03 v.iv.v.xxi Pg 36
Isa. lvii. i. When does this more frequently happen than in the persecution of His saints? This, indeed, is no ordinary matter,4291 4291 We have, by understanding res, treated these adjectives as nouns. Rigalt. applies them to the doctrina of the sentence just previous. Perhaps, however, “persecutione” is the noun. no common casualty of the law of nature; but it is that illustrious devotion, that fighting for the faith, wherein whosoever loses his life for God saves it, so that you may here again recognize the Judge who recompenses the evil gain of life with its destruction, and the good loss thereof with its salvation. It is, however, a jealous God whom He here presents to me; one who returns evil for evil. “For whosoever,” says He, “shall be ashamed of me, of him will I also be ashamed.”4292 4292
Npnf-201 iii.xiii.ii Pg 15
Anf-01 viii.ii.xlvii Pg 2
Isa. lxiv. 10–12. And ye are convinced that Jerusalem has been laid waste, as was predicted. And concerning its desolation, and that no one should be permitted to inhabit it, there was the following prophecy by Isaiah: “Their land is desolate, their enemies consume it before them, and none of them shall dwell therein.”1865 1865
Anf-01 viii.iv.xxv Pg 5
Isa. lxiii. 15 to end, and Isa. lxiv.
Anf-01 viii.ii.lii Pg 4
Zech. xii. 3–14; Isa. lxiii. 17, Isa. lxiv. 11.
Treasury of Scriptural Knowledge, Chapter 1VERSE (4) - La 2:6,7; 5:13 Isa 24:4-6 Jer 14:2 Mic 3:12
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