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 subject treated of in Lam 4:17 is the looking out for the assistance of some nation, after the enemy had already taken Jerusalem and laid it in ashes. What the prophet denounces, then, is that help is still looked for from a nation which nevertheless will not help. In this, perhaps, he may have had Egypt before his mind; for, that the Jews, even after the destruction of Jerusalem, still looked for deliverance or help from Egypt, may be inferred partly from the fact that those who were left in the country fled thither for refuge, and partly from Eze 29:16. Only, the words are not to be restricted merely to this.

Verses 18-20
In order to show convincingly how vain it is to expect help from man, Jeremiah, in Lam 4:18-20, reminds his readers of the events immediately preceding the capture of the city, which have proved that nobody - not even the king himself - could avoid falling into the hands of the Chaldeans. Gerlach has correctly given the sense of these verses thus: "They still cling to their hopes, and are nevertheless completely in the power of the enemy, from whom they cannot escape. All their movements are closely watched; it is impossible for any one to deceive himself any longer: it is all over with the nation, now that all attempts at flight have failed (Lam 4:19), and that the king, 'the life's breath' of the nation, has fallen into the hands of the enemy." Gerlach and Nägelsbach have already very properly set aside the strange and fanciful idea of Ewald, that in Lam 4:18 it is still Egypt that is regarded, and that the subject treated of is, - how Egypt, merely through fear of the Chaldeans, had at that time publicly forbidden the fugitives to go to Palestine for purposes of grace and traffic. These same writers have also refuted the arbitrary interpretation put upon 'צדוּ צעדינוּ by Thenius and Vaihinger, who imagine there is a reference to towers used in a siege, from which the besiegers could not merely perceive all that was going on within the city, but also shoot at persons who showed themselves in exposed places. In reply to this, Nägelsbach appropriately remarks that we must not judge of the siege-material of the ancients by the range of cannon. Moreover, צוּד does not mean to spy out, but to search out, pursue; and the figure is taken from the chase. The idea is simply this: The enemy (the Chaldeans) watch us in our every step, so that we can no longer move freely about. Our