The Book of Lamentations in the Old Testament of the Bible is actually five poems that lament the destruction of Jerusalem in 586 BC.这本书的悲叹在旧约的圣经，其实是5诗说，慨叹销毁耶路撒冷在公元前586 。 Often called "The Lamentations of Jeremiah," it is usually placed after the Book of Jeremiah, despite its uncertain authorship.常被人称作是“悲叹耶利米， ”这是通常放在后，耶利米书，尽管其不明朗的作者。 The poet vividly describes the devastation endured by Jerusalem.诗人生动地描述了破坏，所承受的耶路撒冷。 Although this recitation of laments faced the harsh realities of the present, the prayer - poems also stirred up continuing hope in Yahweh's promises for the future.虽然这背诵的感叹面对的严酷现实，目前的祈祷-诗，也激起了持续，希望在雅巍的承诺，为未来作好准备。
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Lamentation, (Heb. qinah), an elegy or dirge. lamentation ， （希伯来书qinah ） ， 1挽歌或哀乐。 The first example of this form of poetry is the lament of David over Saul and Jonathan (2 Sam. 1:17-27).第一个例子，这种形式的诗歌是慨叹大卫超过娑罗双树和Jonathan （ 2萨姆。 1:17-27 ） 。 It was a frequent accompaniment of mourning (Amos 8:10).这是一个经常伴随莫宁（阿摩司书8:10 ） 。 In 2 Sam.在2萨姆。 3:33, 34 is recorded David's lament over Abner. 3时33分， 34是记录大卫的慨叹超过abner 。 Prophecy sometimes took the form of a lament when it predicted calamity (Ezek. 27:2, 32; 28:12; 32:2, 16).预言，有时采取的形式是一悲叹时，预测的灾难（ ezek. 27:2 ， 32 ; 28:12 ; 32:2 ， 16 ） 。
(Easton Illustrated Dictionary) （伊斯顿说明字典）
Lamentations, called in the Hebrew canon 'Ekhah, meaning "How," being the formula for the commencement of a song of wailing.悲叹，所谓在希伯来文佳能' ekhah ，意思是“如何， ”作为公式为生效一首歌的哭。 It is the first word of the book (see 2 Sam. 1:19-27).它是第一个字的这本书（见2萨姆。 1:19-27 ） 。 The LXX.该lxx 。 adopted the name rendered "Lamentations" (Gr. threnoi = Heb. qinoth) now in common use, to denote the character of the book, in which the prophet mourns over the desolations brought on the city and the holy land by Chaldeans.通过名称，使“悲叹” （ gr. threnoi = heb 。 qinoth ）现在在共同使用，是指性质的书，在该先知吊唁超过desolations所带来的对城市和圣地由chaldeans 。 In the Hebrew Bible it is placed among the Khethubim.在希伯来文圣经把它放在之间的khethubim 。 (See BIBLE.) As to its authorship, there is no room for hesitancy in following the LXX. （见圣经）作为其作者，是没有余地，在犹豫不决之后， lxx 。 and the Targum in ascribing it to Jeremiah.和尔在ascribing它耶利米。 The spirit, tone, language, and subject-matter are in accord with the testimony of tradition in assigning it to him.的精神，语气，语言和主题事项是在与传统的证词，在分配给他。 According to tradition, he retired after the destruction of Jerusalem by Nebuchadnezzar to a cavern outside the Damascus gate, where he wrote this book.按照传统，他退休后的破坏耶路撒冷的布恰德内扎尔到一个岩洞外的大马士革门，在那里他写这本书。
That cavern is still pointed out.这洞室仍是指出。 "In the face of a rocky hill, on the western side of the city, the local belief has placed 'the grotto of Jeremiah.' “在面对一个岩石山，对西侧的城市，当地的信仰，把'石窟耶利米。 There, in that fixed attitude of grief which Michael Angelo has immortalized, the prophet may well be supposed to have mourned the fall of his country" (Stanley, Jewish Church).在那里，在固定的态度，悲痛，其中米开朗琪罗已永生化，先知可能是假定有哀悼属于他的国家“ （赤柱，犹太教堂） 。 The book consists of five separate poems.这本书组成五个单独的诗。 In chapter 1 the prophet dwells on the manifold miseries oppressed by which the city sits as a solitary widow weeping sorely.在第1章先知驻留在多方面被压迫的苦难，其中城市坐在作为一个孤立的遗孀泣严峻。 In chapter 2 these miseries are described in connection with the national sins that had caused them.在第2章这些苦难中描述的连接与国家捷联惯导系统已对他们构成。 Chapter 3 speaks of hope for the people of God.第3章谈人民希望的上帝。 The chastisement would only be for their good; a better day would dawn for them.该责罚，只会为他们好;更好的一天的曙光给他们。 Chapter 4 laments the ruin and desolation that had come upon the city and temple, but traces it only to the people's sins.第4章哀叹废墟和荒凉指出，已经到来后，城市和庙，但它的痕迹，不仅对人民的罪孽。 Chapter 5 is a prayer that Zion's reproach may be taken away in the repentance and recovery of the people.第5章是一个祈祷锡安的非议可能带走，在忏悔和恢复人民的。
The first four poems (chapters) are acrostics, like some of the Psalms (25, 34, 37, 119), ie, each verse begins with a letter of the Hebrew alphabet taken in order. 首4诗（第一章） acrostics ，像部分的诗篇（ 25 ， 34 ， 37 ， 119 ） ，即每首诗开始与信希伯来文字母表采取的秩序。 The first, second, and fourth have each twenty-two verses, the number of the letters in the Hebrew alphabet. 第一，第二，第四，每人22诗词，多少英文字母在希伯来文字母表。 The third has sixty-six verses, in which each three successive verses begin with the same letter. The fifth is not acrostic. 第三有66韵文，在每一个连续三次诗开始与同一封信。第五是不是acrostic 。 Speaking of the "Wailing-place (qv) of the Jews" at Jerusalem, a portion of the old wall of the temple of Solomon, Schaff says: "There the Jews assemble every Friday afternoon to bewail the downfall of the holy city, kissing the stone wall and watering it with their tears. They repeat from their well-worn Hebrew Bibles and prayer-books the Lamentations of Jeremiah and suitable Psalms."在谈到“哭位（请参阅）的犹太人”在耶路撒冷，部分旧墙庙所罗门，沙夫说： “有犹太人集会每星期五下午bewail下台，圣城，接吻该石墙和灌溉，这与他们的眼泪，他们重复从他们良好的磨损希伯来语圣经和祈祷-书籍悲叹耶利米和合适的诗篇“ 。
(Easton Illustrated Dictionary) （伊斯顿说明字典）
ARTICLE HEADINGS:文章标题：
-Biblical Data: -圣经的数据：
Fourth and Fifth Poems.第四次和第五次诗歌。
Authorship.-作者.-
-Biblical Data: -圣经的数据：
In the manuscripts and printed copies of the Old Testament the book is called, after its initial word, "Ekah"; in the Talmud and among the Rabbis, after its contents, "Ḳinot" (comp. especially BB 15a).在该手稿和印本旧约这本书是所谓的后，其最初的一句话， “ ekah ” ，在塔木德之间的拉比后，其内容， “ ḳinot ” （ comp.特别是BB心跳15A条） 。 The Greek and Latin translations of the Old Testament, as well as the Church Fathers, call it Θρῆνοι, or Θρῆνοι Ἱερεμίον, or "Threni."希腊和拉丁语翻译旧约，以及教会的父亲，称之为θρῆνοι ，或θρῆνοι ἱερεμίον ，或“ threni ” 。
The five poems deal with the destruction of Jerusalem (586 BC), describing how city and country, palace and Temple, king and people, suffered under the terrible catastrophe.五诗处理与销毁耶路撒冷（ 586年） ，描述如何城市和国家，宫殿和庙宇，国王和人民，遭受了可怕的灾难。 The several poems have markedly different characteristics.数诗有显着不同的特点。 The first shows an almost utter lack of consecutive thought.首次表明，一个几乎完全缺乏连续的思想。 Although it may be divided into two distinct sections.-verses 1-11b, in which the poet speaks, and 11c-22, in which the city continues-the sections themselves present no logical development of thought.虽然它可分为两种截然不同的sections. -诗1 - 11 B款，其中，诗人的讲话，和碳-11 -2 2日，在该城市继续-章节自己目前并无合乎逻辑的发展的思路。 The theme of the entire song is the distress of the city (which is personified) and of her children and inhabitants, and the haughtiness of the victors.为主题，整个宋是困扰城市（这是人格化）和她的孩子和居民，以及傲气的胜利者。 Thus verses 1 et seq.因此，诗一等法律。 deal, in obvious imitation of Isa.处理，在明显的仿制的ISA 。 i.我。 21, with the misfortunes of Jerusalem; verse 5, with the arrogance of the Chaldeans; verses 6-9, again, with the misery of the inhabitants; verse 10, with the proud victors. 21日，不幸的耶路撒冷;韵文5 ，与嚣张气焰，该chaldeans ;韵文6月9日，再次与苦难的居民;韵文10 ，与骄傲的胜利者。 Verses 12-16 of the second section are especially remarkable for their series of detached images representing Jerusalem's sufferings; viz., the rain of fire, the net, the yoke, the treading in the wine-press, etc. From a theological point of view, the strong sense of sin (verses 5, 8, 14, 18, 21), as well as the wish that God may punish the enemy (verse 22), is noteworthy.韵文12月16日的第二部分是特别显着，为他们的一系列的超脱形象代表耶路撒冷的苦难;即，雨消防，净，枷锁，踏在了葡萄酒的新闻，等从神学的角度认为，强烈的责任感，单仲偕（诗5 ， 8 ， 14 ， 18 ， 21 ） ，以及希望上帝的惩罚，可能的敌人（新诗22 ） ，是值得注意的。
The second poem, ch.第二首诗，甲烷。 ii.二。 (comp. Jer. xiv. 15-18), is remarkable for its methodical arrangement. （ comp.哲。第十四15-18 ） ，是其显着有条不紊的安排。 After the theme-the destruction of Jerusalem-has been announced in verse 1, it is treated first in its political aspect (2-5) and then from its religious side (6-7).后为主题的破坏耶路撒冷-已公布的一首诗，这是治疗的第一在其政治方面（ 2-5 ） ，然后从宗教方面（ 6-7 ） 。 Verse 8 is the beginning of a new section, also in two parts: (a) 8-9a, dealing with the fate of the city; and (b) 9b-12, with that of her inhabitants.诗八是进入了一个新的部分，也分为两部分： （一） 8 - 9 A条，处理与命运的城市;及（ b ） 9B条- 12 ，与她的居民。 Verse 13 introduces a parenetic portion: the false prophets are mostly to blame (14-17); therefore the exhortation to cry unto the Lord (18-19) and the fulfilment of the exhortation (20-22).韵文13日介绍了一种parenetic部分：假先知，大多是咎由自取（ 14-17 ） ;因此，告诫哭所不欲，主（ 18-19 ）和履行告诫（ 20-22 ） 。
The third poem, ch.第三首诗，甲烷。 iii., has a character of its own, being a psalm, somewhat similar to Ps.三，有一个字符其自身的，作为一个诗篇，有点类似到PS 。 lxxxviii. lxxxviii 。 Here, too, the question arises as to whether the speaker is one person-perhaps Jeremiah (comp. K. Budde in Marti's "Kurzer Handcommentar,"xvii. 92 et seq.)-or the community (comp. R. Smend in Stade's "Zeitschrift," viii. 62, note 3).在这里，也产生了一个问题，是否一位发言者是一个人，也许耶利米（ comp. k.布德在马蒂的“ kurzer handcommentar ， ”十七， 92等以下各段） -或社区（ comp. r.斯门德在比赛的“ zeitschrift ， ”八。 62 ，注3 ） 。 The latter opinion is preferable in view of the contents.后者的意见，最好是在检视的内容。 Verses 1-18 deal with the deep affliction in consequence of which the speaker is without peace and without hope, and therefore he cries to God (19 et seq.).诗1月18日处理与深痛苦的后果，其中一位发言者是，没有和平就没有希望，因此，他的呼声，向上帝（ 19条及以下各条） 。 The following section (21-47) is most important from a religious point of view; for, according to it, God's mercy is renewed every morning, and therefore man may hope even in sorrow, which is only a divine means of discipline.下列第（ 21-47 ）是最重要的从宗教的角度来看;为，根据它，上帝的怜悯，是新的，每天早上，因此，男子可能会希望即使在悲痛的时刻，这是只有神的手段，纪律。 If God has afflicted any one, He will also show pity, according to the abundance of His mercy.如果上帝困扰的任何一个，他还将表明，很可惜，根据丰富的他的怜悯。 Hence, he who is afflicted must not deem himself abandoned by God, but should consider whether he has not deserved his trials because of sins.因此，他谁是受灾绝不能认为自己被遗弃的上帝，但应考虑是否他却没有应有的审判，因为他的罪孽。 The result of this reflection is an admission of sin by the community (verse 47).结果，这一思考是一个接纳单由社区（新诗47 ） 。 This is followed by another description of the afflictions of the community (48-55).这是其次的另一个说明该疾病的社区（ 48-55 ） 。 The song ends with a prayer: "Help me and avenge me on my enemies" (56-66).这首歌结束祈祷： “请帮助我和报复我的敌人” （ 56-66 ） 。
Fourth and Fifth Poems.第四次和第五次诗歌。
The fourth poem, ch.第四首诗，甲烷。 iv., is similar to the second as regards its symmetrical arrangement and its contents.四，类似的第二个至于其对称的安排及其内容。 Verses 1-11 deal with the affliction of the "bene Ẓiyyon" and the "Nezirim"-with the famine as the greatest terror of the siege.诗1月11日处理与痛苦的“好处ẓiyyon ”和“ nezirim ” -与饥荒，作为最大的恐怖包围。 God has poured out all His anger upon the unhappy city, which suffers because of the sins of its leaders, the priests and prophets (13-16), the king and his council (17-20).上帝已倾注了所有他的愤怒后，不愉快的城市，这是因为受到的捷联惯导系统，其领导人，祭司和先知（ 13-16 ） ，国王和他的会（ 17-20 ） 。 The last two verses (21-22) contain a threat of punishment against Edom.过去两年的诗（ 21-22 ）载有威胁的处罚益登。
Since ancient times the fifth poem, ch.自远古时代的第五首诗，甲烷。 v., has rightly been called a prayer.五，正确地被称为祈祷。 Verse 1 addresses God with the words "Behold our reproach"; this reproach is described with but little coherence in verses 2-18, which are followed by a second appeal to God (19-22): "Renew our days as of old."诗一地址与上帝的话“看哪，我们谴责” ;非议，这是形容，但小的连贯性，在诗2月18日，这是随后进行了第二次上诉，以神（ 19-22 ）说： “重申我们对天作为旧。 “
Authorship.-作者.-
(a) Biblical and Pre-Talmudic Data: The book gives no information as to its author. （一）圣经和前talmudic数据：这本书让任何资料，作为其作者。 The earliest mention of it is found in II Chron.最早提及，这是发现在二，慢性。 xxxv.三十五。 25: "And Jeremiah lamented for Josiah; and all the singing men and the singing women spake of Josiah in their lamentations to this day, and made them an ordinance in Israel: and, behold, they are written in the lamentations." 25日： “耶利米哀叹为乔赛亚;所有歌唱的男子和妇女歌唱spake的乔赛亚在他们的悲叹到这一天，使他们一条例在以色列：和，看哪，他们是书面，在悲叹” 。 The chronicler therefore regards Jeremiah as the author of lamentations on Josiah; and it is not improbable that he saw them in the Book of Lamentations, in view of passages like ii.该chronicler因此，对于耶利米作为作者悲叹对乔赛亚;这不是琢磨，他看到他们在这本书中的悲叹，有鉴于通道，像二。 6 and iv.六及四。 20. 20 。 Josephus ("Ant." x. 5, § 1) has transmitted this tradition: "But all the people mourned greatly for him [Josiah], lamenting and grieving on his account for many days: and Jeremiah the prophet composed an elegy to lament him, which is extant till this time also."约瑟夫（ “蚂蚁”十，五， § 1 ）转交了这一传统： “但所有的人表示哀悼，大大为他[乔赛亚] ，慨叹和悲痛，他的帐户多天：和耶利米先知组成的挽歌悲叹他，这是现存到这个时候也“ 。 This tradition has found a place in the Talmud as well as in the Greek translation of the Old Testament, and is plainly cited by Jerome, who says, on Zech.这一传统已发现的地方，在塔木德，以及在希腊的翻译旧约，显然是引用由Jerome ，谁说，对撒加利亚。 xii.十二。 11: "Super quo [Josia] lamentationes scripsit Jeremias, quæ leguntur in ecclesia et scripsisse eum Paralipomenon testatur liber."EGHM Lö. 11 ： “超级现状[ josia ] lamentationes scripsit jeremias ， quæ leguntur在教会等scripsisse eum paralipomenon testatur liber ” 。 eghm lö 。
(b) In Rabbinical Literature: The rabbinical authorities regard Lamentations as having been written by Jeremiah (BB 15a). （ b ）在犹太教文学：犹太教当局把悲叹过写的耶利米（ BB心跳15A条） 。 It is one of the three "Ketubim Ḳeṭannim" (Ber. 57b), and is variously designated as "Ḳinot," "Megillat Ḳinot," "Ekah," and "Megillat Ekah" (Ber. 57b; BB 15a; Lam. R. i. 1, ; comp. L. Blau ["Zur Einleitung in die Heilige Schrift," p. 38, note 3, Budapest, 1894], who questions the last two titles).这是一个三个“ ketubim ḳeṭannim ” （ ber. 57 B条） ，是各种指定为“ ḳinot ” ， “ megillat ḳinot ” ， “ ekah ， ”和“ megillat ekah ” （ ber. 57 B条; BB心跳15A条;林。 r一，一， ;可比。布劳的研究[ “ zur einleitung在模具heilige schrift ， ”第38页，注3 ，布达佩斯， 1894年] ，谁的问题，过去两年职称） 。 And he who reads it utters first the benediction "'Al Miḳra Megillah" (Soferim xiv. 2; comp. ed. Müller, p. 188).和他谁读取它utters首先benediction “基地miḳra megillah ” （ soferim十四。 2 ;可比。海关。米勒，第188号） 。 Ekah was written immediately after the destruction of the First Temple and of the city of Jerusalem (Lam. R. i. 1), though R. Judah is of the opinion that it was composed during the reign of Jehoiakim, after the first deportation (ib.). ekah写后，立即进行销毁的第一圣殿和耶路撒冷城（ lam. r.一1 ） ，虽然r.犹大是认为这是组成的统治期间jehoiakim后，首次驱逐出境（国际文凭） 。
The alphabetical construction of the poems furnished suggestions of an ethical nature to the Rabbis.按字母顺序排列的建设的诗家具的建议，一个道德的性质，以拉比。 The seven alphabets (ch. v. was also considered alphabetical as it numbers twenty-two verses) recall the seven sins committed by Israel (ib. Introduction, xxvii.).七个字母（ ch.诉也被认为是按字母顺序排列的，因为它的数目2002年诗）记得七宗罪由以色列（ ib.介绍，第二十七号） 。 This form also indicates that Israel violated the Law from alef这种形式还指出，以色列违反了国际法从alef to taw (以taw （ ib.兴业。 i.我。 1, § 21), ie, from beginning to end. 1 ， § 21 ） ，即从开始到结束。 The letter pe信体育 was placed before 'ayin, because Israel spake with the mouth () what the eye ("'ayin") had not seen (Lam. R. ii. 20).放在前， ' ayin ，因为以色列spake与口（ ）什么的眼睛（ “ ' ayin ” ）还没有看到（ lam. r.二20段） 。 The influence of the Lamentations in bringing Israel to repentance was greater than that of all the other prophecies of Jeremiah (Lam. R. ix. 26).影响的悲叹，使以色列悔改大于所有其他的预言耶利米（ lam. r.九。 26 ） 。 See also Jeremiah in Rabbinical Literature.也见耶利米在犹太教文献。
Bibliography:参考书目：
Fürst, Der Kanon des AT Leipsic, 1868.SSEGH fürst ，明镜kanon万在leipsic ， 1868.ssegh
(c) Critical View: Since the tradition of the Jeremianic authorship was current as early as the time of the chronicler, it is doubtless an ancient one, but no reference is made to it in any of the songs themselves. （三）批评的看法：由于传统的jeremianic作者是目前早的时候，该chronicler ，这是毫无疑问，一个古老的一个，但没有提到是向它提出的在任何歌曲本身。 There are, on the contrary, weighty reasons against ascribing the authorship to Jeremiah:有，相反，有份量的理由，反对ascribing作者以耶利米：
(1) The position of the book among the "Ketubim" in the Hebrew canon; for though the Alexandrian canon places it beside the Book of Jeremiah, this juxtaposition did not obtain originally, since the two books were translated by different writers. （ 1 ）的立场，这本书之间的“ ketubim ”在希伯来文佳能;虽然亚历山大佳能地方，它旁边的耶利米书，这并列没有得到原来，由于两本书被翻译不同的作家。
(2) The style of the songs, ie (a) their language and (b) their poetical form. （ 2 ）的风格的歌曲，即（ a ）他们的语文及（ b ）其诗的形式。
(a) Their language: this has been exhaustively examined by Löhr in Stade's "Zeitschrift," xiv. （一）他们的语言：这已彻底研究löhr在比赛的“ zeitschrift ， ”十四。 31 et seq., and it shows that ii. 31等法律，它表明二。 and iv.及四。 were drawn undoubtedly from Ezek., and i.制定，无疑是从ezek ，和一 and v. probably from Deutero-Isaiah.五，大概从deutero -以赛亚书。
(b) Their poetical form: this does not refer to the elegiac verse (which Budde called the "Ḳinah-verse") of the first four songs-a verse-form which since the time of Amos is found in all the prophetic literature-but to the so-called acrostic form: that is, in ch. （ b ）其诗的形式：这并不指以挽歌诗（布德所谓的“ ḳinah -诗” ）的首四个月的歌曲-一首诗形式的自的时候，阿莫斯被发现在所有的预言文学-但到所谓的acrostic形式：即，在CH 。 i., ii., and iv.一，二，四。 each successive verse begins with a successive letter of the alphabet; in ch.每一次连续的诗开始，连续的信中字母;在CH 。 iii.三。 three verses are devoted to each letter; and the fifth song contains at least twenty-two verses, corresponding to the number of letters in the Hebrew alphabet.三诗，致力于每一个字母;和第五首歌至少包含22韵文，相应数目的信件在希伯来文字母表。 This artificial arrangement is scarcely ever found in the Old Testament except in late Psalms and in the later literature, like Prov.这种人为的安排，几乎是以往任何时候都发现，在旧约除了在年底诗篇，并在后来的文学，像省。 xxxi.三十一。 and Nahum i.和nahum一 3. 3 。 The decisive argument against the hypothesis of the Jeremianic authorship is found in the contents of some of the passages.决定性的论点对假说的jeremianic作者被发现在该目录的一些通道。 For example, ii.举例来说，二。 9 states that at that time the prophets had no vision from the Lord; iv. 9个国家，在那个时候，先知，没有远见，从主;四。 17 refers to the reliance on help from Egypt; iv. 17日是指以依赖于帮助从埃及;四。 20, to the loyalty to the king; v. 7 states that Israel suffered innocently for the sins of the fathers.Indeed, it is highly improbable that Lamentations was composed by any one man, for the following reasons: (1) One writer would hardly have treated the same theme five different times; (2) the diversified character of the several songs, as shown above, is an argument against the assumption, as is also the difference in the acrostic arrangement; for in ch. 20 ，忠诚向国王;五，七国，以色列遭受的无辜，为捷联惯导系统的fathers.indeed ，这是非常难以琢磨的说，悲叹组成的任何一名男子，原因如下： （ 1 ）一位作家会难有相同待遇的主题，五种不同的时代; （ 2 ）多元化的特征数首歌曲，如上所示，是一个反对的假设，也是差异，在acrostic安排;为在CH 。 i.我。 the那个 precedes the前面 , while it follows in ii.-iv. ，而它在如下ii.-iv. In view of the characteristics mentioned above, ii.在检视的特点，上述第一，第二。 and iv.及四。 may be regarded as belonging together; the first dwelling more on the fate of the city, the second more on that of the inhabitants, and both rising to a higher poetic level than the remaining songs of the book.可能被视为属于一起;第一住家更对命运的城市，第二次更在此的居民，都上升到较高的水平，诗比其余的歌书。 Ch.的CH 。 i.我。 and v. might also be classed together, while iii.五，也可能归入一起，而三。 occupies an exceptional position, and may have been added in order to render the whole collection adaptable to religious purposes.占有特殊的地位，并可能已被列入，以使整个收集相适应的宗教目的。 In later times, the book was read on the Ninth of Ab, in memory of the destruction of the Solomonic and Herodian Temples; and the custom may have originated even during the time of Zerubbabel's Temple.在稍后的时间，这本书宣读了关于第九届AB法，在记忆的破坏该solomonic和herodian寺庙;习俗可能源于即使在时间，所罗巴伯的圣殿。 The time and place of the composition of the book are matters of conjecture.的时间和地点，组成这本书的事项猜想。 Ch.的CH 。 ii.二。 and iv.及四。 may have been written a decade after the destruction of Jerusalem; i.可能已经写了十年后销毁耶路撒冷;一。 and v., perhaps toward the end of the Exile; and iii.和诉，或许对年底流亡;和第三。 seems to be of still later origin.似乎是对还是后来的起源。 Arguments seem to be in favor of Babylon as the place of origin of the book.论点，似乎是在讨好巴比伦作为产地来源的这本书。
Emil G. Hirsch, Max Löhr, Solomon Schechter埃米尔g.赫希，最高löhr ，索罗门Schechter已
Jewish Encyclopedia, published between 1901-1906.犹太百科全书， 1901年至1906年之间出版的。
Bibliography:参考书目：
H. Ewald, Die Dichter des Alten Bundes, 2d ed., 1866, pp.每小时埃瓦尔德，模具dichter万alten bundes ，二维版， 1866页。 321 et seq.; Otto Thenius, in Kurzgefasstes Exegetisches Handbuch, 1855; Nägelsbach, Keil, Payne-Smith, Cheyne, and Plumptre at the end of their commentaries on Jeremiah; WR Smith, Lamentations, in Encyc. 321条及以下各条。 ;奥托thenius ，在kurzgefasstes exegetisches handbuch ， 1855年; nägelsbach ， Keil公司，佩恩-史密斯，进益， plumptre在去年底他们的评论，耶利米;西铁的史密斯，悲叹，在encyc 。 Brit.英国。 9th ed.; S. Oettli, in Strack and Zoeckler's Kurzgefasster Kommentar, etc.; M. Löhr, Die Klagelieder Jeremia's, 1891; idem, in Nowack's Handkommentar zum Alten Testament, 1893; S. Minocchi, Le Lamentazioni di Geremia, Rome, 1897; Driver, Introduction to the Literature of the Old Testament, pp.第九版;第oettli ，在strack和zoeckler的kurzgefasster kommentar等;米löhr ，模具klagelieder杰雷米亚的， 1891年;同上，在nowack的handkommentar zum alten证明， 1893年;第米诺基，乐lamentazioni邸杰雷米亚，罗马， 1897年;司机，介绍文学的旧约，聚丙烯。 456 et seq., New York, 1902; Einleitungen to Lamentations (Klagelieder) by Cornill, Baudissin, König, Wellhausen-Bleek; Budde, Klagelieder, in KHC 1898.EGHM Lö. 456条及以下各条，新的纽约， 1902年; einleitungen ，以悲叹（ klagelieder ） cornill ，鲍迪辛，柯尼希，浩- bleek ;布德， klagelieder ，在khc 1898.eghm lö 。
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