As quoted by Scottish Presbyterian preacher, Matthew George Easton (1823-1894), at the "Wailing Wall" in the Old City of Jerusalem, "the Jews assemble every Friday afternoon to bewail the downfall of the holy city, kissing the stone wall and watering it with their tears. The settings are of the first two lessons for Maundy Thursday. Scored for five voices (either one on a part or in a choral context), they show a sophisticated use of imitation, and are noted for their expressiveness. Ah! The Lyrics for Lamentations of Jeremiah by Z. Randall Stroope have been translated into 1 languages. There, in that fixed attitude of grief which Michelangelo has immortalized, the prophet may well be supposed to have mourned the fall of his country" (Arthur Penrhyn Stanley, History of the Jewish Church). Recodare! The chastisement would only be for their good; a better day would dawn for them. Here begins the Lamentation of Jeremiah the Prophet. O vos omnes! How like a widow has she become, she that was great among the nations! Tallis's use of 'Heth' rather than the correct 'He' appears to have been an error, The concluding refrain: Ierusalem, Ierusalem, convertere ad Dominum Deum tuum ("Jerusalem, Jerusalem, return unto the Lord thy God") – thus emphasising the sombre and melancholy effect of the pieces. 39:1-10 and Jer. Facta est quasi vidua domina gentium; princeps provinciarum facta est sub tributo. How lonely sits the city that was full of people! מְנַחֵם, מִכָּל-אֹהֲבֶיהָ: כָּל-רֵעֶיהָ בָּגְדוּ בָהּ, הָיוּ לָהּ Recodare domine intuere respice! Atendite, atendite! It is said that Jeremiah retired to a cavern outside the Damascus gate, where he wrote this book. "In the face of a rocky hill, on the western side of the city, the local belief has placed 'the grotto of Jeremiah.' Chapter 5 is a prayer that Zion's reproach may be taken away in the repentance and recovery of the people. An elegiac poem, composed by the prophet on occasion of the destruction of Jerusalem by Nebuchadnezzar. Recodare! לְאֹיְבִים. The book consists of five separate poems. O vos Omnes! Si est dolor, dolor, sicut dolor meus! dolor, Recodare! Composers have been free to use whatever verses they wish, since the liturgical role of the text is somewhat loose; this accounts for the wide variety of texts that appear in these pieces. Ah Ah The first four poems (chapters) are acrostics, like some of the Psalms (25, 34, 37, 119), i.e., each verse begins with a letter of the Hebrew alphabet taken in order. לָמַס. Ah Ah Ah Ah Ah Ah Ah Ah O vos Omnes! In chapter 1 the prophet dwells on the manifold miseries oppressed by which the city sits as a solitary widow weeping sorely. Videte, videte, videte, videte! Si est dolor, dolor, sicut dolor! O vos Omnes! Qui transitis per viam, o vos omnes! Text for Tallis' setting of Lamentations I: 1:1 ALEPH. That cavern is still pointed out by tour guides. The fifth is not acrostic, but also has twenty-two verses. Thomas Tallis made two famous sets of the Lamentations. These letters were considered part of the text in the Latin Vulgate Bible of Tallis's day, although most English translations omit them. Tallis's two settings happen to use successive verses, but the pieces are in fact independent even though performers generally sing both settings together. He hath builded against me; and compassed me with gall and travail. Si est dolor, dolor, sicut dolor, meus! Domine intuere respice! On the other hand, Babylon is never mentioned in Lamentations, though this could simply be to make the point that the judgment comes from God, and is a consequence of Judah disobeying Him. O vos Omnes! O vos Omnes! O vos omnes! Ierusalem, Ierusalem, convertere ad Dominum Deum tuum. In the Coptic Orthodox Church chapter three is chanted on the twelfth hour of the Good Friday service, that commemorates the burial of Jesus. 2:9 TETH. In the Church of England, readings from Lamentations are used at Morning and Evening Prayer on the Monday and Tuesday of Holy Week, and at Evening Prayer on Good Friday. Ah Ah O vos omnes! Ah Ah O vos Omnes! 2 Kings 24-25, Jer. It is said that Jeremiah retired to a cavern outside the Damascus gate, where he wrote this book. {ס}, Mortensemble members recorded on this track, Bill Heigen, alto, tenor 1, tenor 2 [1] In the second, third and fourth chapters, the order of the 16th letter (ע) and the 17th (פ) is reversed. Recodare, recodare, recodare! Chapter 4 laments the ruin and desolation that had come upon the city and temple, but traces it only to the people's sins. They repeat from their well-worn Hebrew Bibles and prayer-books the Lamentations of Jeremiah and suitable Psalms.". Recodare meus! Most commentators see Lamentations as reflecting the period immediately following the destruction of Jerusalem in 586 BC, though Provan argues for an interpretation that is ahistorical. Recodare, recodare, recodare, recodare, recodare, recodare! According to F. W. Dobbs-Allsopp, "the widely observed unity of form and point of view... and general resemblance in linguistic detail throughout the sequence are broadly suggestive of the work of a single author," though other scholars see Lamentations as the work of multiple authors. The Book of Chronicles says that Jeremiah did write a lament on the death of King Josiah. Jerusalem, Jerusalem, return unto the Lord thy God, Original Hebrew text (without introductions or conclusions), א אֵיכָה יָשְׁבָה בָדָד, הָעִיר רַבָּתִי עָם--הָיְתָה, Atendite, atendite! Qui transitis per viam, o vos omes! Many elements of the lament are borne out in the historical narrative in 2 Kings concerning the fall of Jerusalem: Jerusalem lying in ruins (Lamentations 2:2 and 2 Kings 25:9), enemies entering the city (Lamentations 4:12 and 2 Kings 24:11), people going into exile (Lamentations 1:3 and 2 Kings 24:14) and the sanctuary being plundered (Lamentations 1:10 and 2 Kings 24:13). {ס}, ב בָּכוֹ תִבְכֶּה בַּלַּיְלָה, וְדִמְעָתָהּ עַל לֶחֱיָהּ--אֵין-לָהּ You will get 3 free months if you haven't already used an Apple Music free trial, Made with love & passion in Italy. Recodare domine oprobrium nostrum! Quomodo sedet sola civitas plena populo! From on high hath the Lord sent fire into my bones, and it prevaileth against them: he hath made me desolate and faint all the day. The work is probably based on the older Mesopotamian genre of the "city lament", of which the Lament for Ur is among the oldest and best-known. O vos Omnes! Recodare! Videte, videte, videte, videte! She weeps bitterly in the night, tears on her cheeks; among all her lovers she has none to comfort her; all her friends have dealt treacherously with her, and they have become her enemies. Plorans ploravit in nocte, et lacrimæ ejus in maxillis ejus: non est qui consoletur eam, ex omnibus caris ejus; omnes amici ejus spreverunt eam, et facti sunt ei inimici. 1:2 BETH. In the Septuagint and the Vulgate the Lamentations are placed directly after the Prophet. Recodare domine intuere respice! Readings, chantings, and choral settings, of the book of Lamentations, are used in the Christian religious service known as the Tenebrae (Latin for darkness). O Domine! Erik-Peter Mortensen, alto, tenor 1, tenor 2, baritone (doubled), bass (doubled). O vos omnes! In the Septuagint and the Vulgate the Lamentations are placed directly after the Prophet. Ah Ah The third has sixty-six verses, in which each three successive verses begin with the same letter. Enjoyed everywhere, The Lyrics for Lamentations of Jeremiah by Z. Randall Stroope have been translated into 1 languages. However, the strict acrostic style of four of the five poems is not found at all in the Book of Jeremiah itself and Jeremiah's name is not found anywhere in the book itself (nor any other name, for that matter), so authorship of Lamentations is disputed.

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