Lamentation (The Shardlake series, 6)

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Lee, Archie C. C. (2008). "Book of Lamentations". In Sakenfeld, Katherine Doob (ed.). The New Interpreter's Dictionary of the Bible. Vol.3. Abingdon Press. ISBN 978-0-687-33365-3. a This chapter is an acrostic poem, each 3–verse stanza beginning with the successive letters of the Hebrew alphabet.

Assis, Ellie (2007). "The Alphabetic Acrostic in the Book of Lamentations". The Catholic Biblical Quarterly. Lamentations has traditionally been ascribed to Jeremiah. [3] [4] [12] The ascription of authorship to Jeremiah derives from the impetus to ascribe all biblical books to inspired biblical authors, and Jeremiah being a prophet at the time who prophesied its demise was an obvious choice. [3] Additionally in 2 Chronicles 35:25 Jeremiah is said to have composed a lament on the death of King Josiah, [3] [4] [12] but there is no reference to Josiah in the book of Lamentations and no reason to connect it to Jeremiah. [12] However, the modern consensus amongst scholars is that Jeremiah did not write Lamentations; like most ancient literature, the author remains anonymous. Most likely, each of the book's chapters was written by a different poet, and they then were joined to form the book. [3] [4]His unease deepens when a messenger arrives from Whitehall Palace: the Queen is in trouble, and asking for his help. Unwilling to put himself in danger again, he almost declines - but his loyalty to her permits no refusal.

A commentary considering each of the five chapters of Lamentations in turn, paying particular attention to the literary features of the text. writer of the book. In addition, when the early Christian church father Jerome translated the Bible into Latin, he added a note claiming Jeremiah as the author of Lamentations.

Reader Reviews

Huey, F. B. (1993). "Jeremiah, Lamentations". The New American Commentary. Vol.16. Broadman & Holman Publishers. Lamentations combines elements of the qinah, a funeral dirge for the loss of the city, and the "communal lament" pleading for the restoration of its people. [5] It reflects the view, traceable to Sumerian literature of a thousand years earlier, that the destruction of the holy city was a punishment by God for the communal sin of its people. [6] However, while Lamentations is generically similar to the Sumerian laments of the early 2nd millennium BCE (e.g., " Lamentation over the Destruction of Ur," " Lament for Sumer and Ur," " Nippur Lament"), the Sumerian laments (that we have) were recited on the occasion of the rebuilding of a temple, so their story has a happy ending, whereas the book of Lamentations was written before the return/rebuilding, and thus contains only lamentations and pleas to God with no response or resolution. [3] [4] Agnes Aubret has unburdened a secret to her granddaughter Lucy. Fifty years earlier, Agnes was in occupied Paris, risking her life to smuggle Jewish children to safety—until her group was exposed by an SS officer: Eduard Schwermann.

A standard scholarly introduction to the major issues in Lamentations research, though now somewhat dated; particularly useful for historical-critical issues. Joyce, Paul M. “Lamentations.” In The Oxford Bible Commentary. Edited by John Barton and John Muddiman, 528–533. Oxford: Oxford University Press, 2001. In Lamentation, Joe Clifford displays the same muscular prose, unsparing insight and generous heart he exhibited in his stunning debut, Junkie Love. This is a tale of small-town secrets and the troubled, unfathomable, unbreakable bond of brothers." —David Corbett, award-winning author of The Art of CharacterPitre, Brant J.; Bergsma, John S. (2018). A Catholic Introduction to the Bible: The Old Testament. Ignatius Press. p.280. ISBN 978-1-58617-722-5. Parr did indeed write a confessional tract, entitled “ The Lamentation of a Sinner”; though there is no evidence that it was stolen or that any of its contents could be considered heretical. Yet the interpretation of heresy was as changeable as the wind in the 1540s, and the mere fact that the king’s wife should write a compromising religious work without his knowledge could be counted as a treasonable offence. Provides an overview of the major issues in the history of Lamentations scholarship, focusing not only on 20th-century scholarship, but also including interpreters from late Antiquity onward. Pays particular interest to the relationship of Lamentations to Mesopotamian literature (see Ancient Near Eastern Comparative Studies). While the author of Lamentations remains nameless within the book, strong evidence from both inside and outside the text points to the prophet Jeremiah as the author. Both Jewish and Christian tradition ascribe authorship to Jeremiah, and the Septuagint—the Greek translation of the Old Testament—even adds a note asserting Jeremiah as the

Scholars are divided over whether the book is the work of one or multiple authors. [19] One clue pointing to multiple authors is that the gender and situation of the first-person witness changes – the narration is feminine in the first and second lamentation, and masculine in the third, while the fourth and fifth are eyewitness reports of Jerusalem's destruction; [20] conversely, the similarities of style, vocabulary, and theological outlook, as well as the uniform historical setting, are arguments for one author. [21] Later interpretation and influence [ edit ] sin and covenant-breaking rebellion were at the root of his people's woes ( 1:5,8-9; 4:13; 5:7,16). Although weeping ( 1:16; 2:11,18; 3:48-51) is to be expected In Western Christianity, readings (often chanted) and choral settings of extracts from the book are used in the Lenten religious service known as Tenebrae ( Latin for 'darkness'). In the Church of England, readings are used at Morning and Evening Prayer on the Monday and Tuesday of Holy Week, and at Evening Prayer on Good Friday.

Praise

Shardlake, still haunted by events aboard the warship Mary Rose the year before, is working on the Cotterstoke Will case, a savage dispute between rival siblings. Then, unexpectedly, he is summoned to Whitehall Palace and asked for help by his old patron, the now beleaguered and desperate Queen. Berlin, Adele (2018). Coogan, Michael; Brettler, Marc; Newsom, Carol; Perkins, Pheme (eds.). The New Oxford Annotated Bible with Apocrypha: New Revised Standard Version. Oxford University Press. ISBN 978-0-19-027611-9. Aarons, Victoria; Levitsky, Holli (2019). New Directions in Jewish American and Holocaust Literatures: Reading and Teaching. SUNY Press. ISBN 978-1-4384-7320-8. Not only does the author of the book witness the results of the recent destruction of Jerusalem, he seems to have witnessed the invasion itself (Lamentations 1:13–15). Jeremiah was present for both events. Where are we?