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PARALLEL HISTORY BIBLE - Lamentations 1:6
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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και 2532 εξηλθεν 1831 5627 εκ 1537 θυγατρος 2364 σιων 4622 πασα 3956 η 2228 1510 5753 3739 3588 ευπρεπεια 2143 αυτης 846 εγενοντο 1096 5633 οι 3588 αρχοντες 758 αυτης 846 ως 5613 κριοι ουχ 3756 ευρισκοντες 2147 5723 νομην 3542 και 2532 επορευοντο 4198 5711 εν 1722 1520 ουκ 3756 ισχυι 2479 κατα 2596 προσωπον 4383 διωκοντος
Douay Rheims Bible Vau. And from the daughter of Sion all her beauty is departed: her princes are become like rams that find no pastures: and they are gone away without strength before the face of the pursuer.
King James Bible - Lamentations 1:6 And from the daughter of Zion all her beauty is departed: her princes are become like harts that find no pasture, and they are gone without strength before the pursuer.
World English Bible From the daughter of Zion all her majesty is departed: her princes are become like harts that find no pasture, they are gone without strength before the pursuer.
Early Church Father Links Npnf-206 v.LIII Pg 134
World Wide Bible Resources
Lamentations 1:6
Early Christian Commentary - (A.D. 100 - A.D. 325) Anf-03 v.iv.v.xv Pg 41
Isa. x. 33. And who are these but the rich? Because they have indeed received their consolation, glory, and honour and a lofty position from their wealth. In Psalm xlviii. He also turns off our care from these and says: “Be not thou afraid when one is made rich, and when his glory is increased: for when he shall die, he shall carry nothing away; nor shall his glory descend along with him.”4021 4021
Anf-03 v.iv.v.xv Pg 41
Isa. x. 33. And who are these but the rich? Because they have indeed received their consolation, glory, and honour and a lofty position from their wealth. In Psalm xlviii. He also turns off our care from these and says: “Be not thou afraid when one is made rich, and when his glory is increased: for when he shall die, he shall carry nothing away; nor shall his glory descend along with him.”4021 4021
Anf-01 viii.iv.xxxvii Pg 2
Ps. xlvii. 5–9. [The diapsalm is here used for what follows the “Selah.”] And in the ninety-eighth Psalm, the Holy Spirit reproaches you, and predicts Him whom you do not wish to be king to be King and Lord, both of Samuel, and of Aaron, and of Moses, and, in short, of all the others. And the words of the Psalm are these: ‘The Lord has reigned, let the nations be angry: [it is] He who sits upon the cherubim, let the earth be shaken. The Lord is great in Zion, and He is high above all the nations. Let them confess Thy great name, for it is fearful and holy, and the honour of the King loves judgment. Thou hast prepared equity; judgment and righteousness hast Thou performed in Jacob. Exalt the Lord our God, and worship the footstool of His feet; for He is holy. Moses and Aaron among His priests, and Samuel among those who call upon His name. They called (says the Scripture) on the Lord, and He heard them. In the pillar of the cloud He spake to them; for2042 2042 “For” wanting in both Codd. they kept His testimonies, and the commandment which he gave them. O Lord our God, Thou heardest them: O God, Thou wert propitious to them, and [yet] taking vengeance on all their inventions. Exalt the Lord our God, and worship at His holy hill; for the Lord our God is holy.’ ”2043 2043
Anf-03 iv.iv.xx Pg 9
Ps. xcvi. 5. The LXX. in whose version ed. Tisch. it is Ps. xcv. read δαιμόνια, like Tertullian. Our version has “idols.” But this has been laid by me rather as a foundation for ensuing observations. However, it is a defect of custom to say, “By Hercules, So help me the god of faith;”329 329 Mehercule. Medius Fidius. I have given the rendering of the latter, which seems preferred by Paley (Ov. Fast. vi. 213, note), who considers it = me dius (i.e., Deus) fidius juvet. Smith (Lat. Dict. s.v.) agrees with him, and explains it, me deus fidius servet. White and Riddle (s.v.) take the me (which appears to be short) as a “demonstrative” particle or prefix, and explain, “By the God of truth!” “As true as heaven,” “Most certainly.” while to the custom is added the ignorance of some, who are ignorant that it is an oath by Hercules. Further, what will an oath be, in the name of gods whom you have forsworn, but a collusion of faith with idolatry? For who does not honour them in whose name he swears?
Anf-03 iv.iv.xx Pg 9
Ps. xcvi. 5. The LXX. in whose version ed. Tisch. it is Ps. xcv. read δαιμόνια, like Tertullian. Our version has “idols.” But this has been laid by me rather as a foundation for ensuing observations. However, it is a defect of custom to say, “By Hercules, So help me the god of faith;”329 329 Mehercule. Medius Fidius. I have given the rendering of the latter, which seems preferred by Paley (Ov. Fast. vi. 213, note), who considers it = me dius (i.e., Deus) fidius juvet. Smith (Lat. Dict. s.v.) agrees with him, and explains it, me deus fidius servet. White and Riddle (s.v.) take the me (which appears to be short) as a “demonstrative” particle or prefix, and explain, “By the God of truth!” “As true as heaven,” “Most certainly.” while to the custom is added the ignorance of some, who are ignorant that it is an oath by Hercules. Further, what will an oath be, in the name of gods whom you have forsworn, but a collusion of faith with idolatry? For who does not honour them in whose name he swears?
Treasury of Scriptural Knowledge, Chapter 1VERSE (6) - 2Ki 19:21 Ps 48:2,3 Isa 1:21; 4:5; 12:6 Zep 3:14-17
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