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Lamentations in Recent Research (2013-2025)

Profile image of Justin WalkerJustin Walker

2025, Currents in Biblical Research

https://doi.org/10.1177/1476993X241311311
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Abstract

The last decade has seen a significant expansion in Lamentations research. Since 2013, over 30 new commentaries and monographs have been published on various topics in this short biblical book, along with dozens of articles and essays. Many of these studies represent extensions of the once ‘new’ trends of the 2000s—literary studies, feminist interpretations, trauma readings, and reception historical studies—while others have pushed Lamentations research into even ‘newer’ territories (iconographic exegesis, performance criticism, intertextual approaches, and so forth). This essay traces these various trends in Lamentations research and surveys many publications from the last decade.

Related papers

R. B. Salters, A Critical and Exegetical Commentary on Lamentations. International Critical Commentary (New York: T & T Clark, 2010) in Journal for the Evangelical Study of the Old Testament 1/1 (2012): 111-113.
Sung Jin Park
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A canonical-literary reading of Lamentations 5
Pieter M Venter

HTS Teologiese Studies / Theological Studies, 2009

This article presents a canonical and literary reading of Lamentations 5 in the context of the book of Lamentations as a whole. Following the approach by Vanhoozer (1998, 2002) based on speech-act theory, the meaning of Scripture is sought at canonical level, supervening the basic literary level. In Lamentations, as polyphonic poetic text, the speaking voices form a very important key for the interpretation of the text. In the polyphonic text of Lamentations, the shifting of the speaking voices occurs between Lamentations 1 and 4. Lamentations 5 is monologic. The theories of Bakhtin (1984) are also used to understand the book of Lamentations. In this book, chapter 5 forms the climax where Jerusalem cries to God. We cannot, however, find God’s answer to this call in Lamentations; we can find it only within the broader text of the Christian canon.

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Tragedy, Tradition, and Theology in the Book of Lamentations
Chip Dobbs-Allsopp

In the past there have been various attempts to articulate the theology of the book of Lamentations, 1 but none has so far been completely successful. In fact, two recent commentators have even questioned whether Lamentations 'has an overall distinctive theology'. 2 In this essay I contend that Lamentations does indeed have a distinctive theology and suggest that it is made manifest through the book's tragic vision. That is, the key to unlocking the theological relevance of Lamentations lies in recognizing and appreciating the book's genuinely tragic dimensions.

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When YHWH Becomes an Enemy: A Canonical Reading of Lamentations
Benjamin D Giffone
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Review of Daughter Zion Talks Back to the Prophets: A Dialogic Theology of the Book of Lamentations; Protest Against God: The Eclipse of a Biblical Tradition
Amy Cottrill

Biblical Interpretation: A Journal of Contemporary Approaches, 2010

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Stages of Grief: Enacting Lamentation in Late Ancient Hymnography
Laura Lieber

This essay explores the rhetoric and performance of grief by examining two related bodies of texts composed in Jewish Palestinian Aramaic: eulogies for deceased individuals (hespedim) and communal laments (kinot) for Jerusalem; also included are two "narrative laments" from the same corpus that construct the voices of grieving biblical characters. In the analysis, the dynamics among the living participants in the mourning rituals are investigated, as well as the ways rituals of individual grief and rituals of communal mourning shape each other. Throughout the analysis, specific rhetorical techniques associated with mourning in both the Jewish world and in classical Greco-Roman sources and early Christian materials merit particular scrutiny, as do the experiential components of rhetorical techniques such as refrains, antiphony, anadiplosis, and dialogue. Along the way, contextual features important for understanding the function and efficacy of these works are addressed: social setting, liturgical station, affinity for biblical texts, and the status of the mourned party.

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The suffering witness: a missiological reading of Lamentations
Bob Wielenga

In die Skriflig/In Luce Verbi, 2007

This article explores the possibilities of a missiological reading of the book of Lamentations. Based upon a historical understanding of Lamentations, Christological conclusions are drawn from it with a view on formulating some missiologically relevant guidelines for missionary praxis. This article contends that Lamentations was composed to be used pastorally in an unprecedented crisis in Jerusalem in 586 BCE. In a situation of utter powerlessness and otherlessness the lamenting population was shown a way to rebuild their shattered universe by, paradoxically, reaching out to their God who was not there for them anymore. The suffering witness of Lamentations 3 is used as a Christological model, which is applied to missionary praxis. In the fields of worship and liturgy, aid and assistance and prophetic analysis the church has to continue the witnessing ministry of her Lord, empowered by his Spirit.

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Examples of Contemporary Laments (Based on Biblical Laments), Illustrating Theological Insights
June F Dickie

Scriptura, 2018

Many of us do not see God in our suffering as a result of our notions of who God is and how God interacts with us. But a study of the psalms of lament can help us bring all our emotions – those emanating from pain, frustration, faith, and a need for revenge – to God. In this article, examples are given of lament poems composed by young Zulu 'pain-bearers', after they had come to understand the language of biblical lament, as seen in three psalms. A careful review of these lament psalms gave insight to the participants as to who God is and how we can approach God. They also noted that in the Bible suffering was part of the normal human condition. By composing their own personal laments, the young people were able to process their pain better, and gain a sense of agency, being able to tell their stories and be heard with respect and compassion. Introduction Many of us have naive notions about who God is and of how God interacts with us, and consequently we do not see God in our suffering. In this study, 'pain-bearers' were encouraged to explore God in their suffering, through participating in a workshop where they were given a brief review of some psalms of lament, and then encouraged to write their own laments, following ideas they gained from the biblical pattern. The participants were Zulu youth from the Pietermaritzburg area, and included young women who are part of an AIDS support group, and young men and women from the local LGBT support group. During the workshop (conducted over two days, for three hours per day, for each group separately), they studied Psalms 3 and 13 (personal biblical laments), as well as Psalm 55 (a communal lament). They noted that the biblical poems included complaints (sometimes in the form of rhetorical questions), requests for justice to be done to the perpetrator, expressions of trust, and petitions, and these different forms were often intermingled, revealing the heart of the speaker. The young people then used these ideas to compose their own personal laments, speaking into their particular situations. A few examples follow, with complaints highlighted in grey, expressions of trust in bold, and requests (for justice or other) in italics. Thereafter, a review is made of lament studies in recent years, to place these empirical examples within the frame of the theory of biblical lament.

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The Significance of Voices in Lamentations
Balu Savarikannu
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De-Centering Lamentations: A Crisis of Hope, of Memory, and of Continued Presence
Scott Ellington

Old Testament Essays

Scholars have frequently looked to chapter three at the centre of the book of Lamentations to provide a note of hope, faith, and comfort, so that the book as a whole is considered a chiasm with its resolution at the centre. But this does not give adequate attention to the developing story line running through the book as a whole or the role that chapter three plays in heightening the crisis initiated by the exile and provoking a turning point in the story. The arc of the story told by a variety of characters reaches its climax in chapter three and the forward movement of the story can be seen in the move from dirge to lament and from isolation to community as Israel considers the ways in which their relationship with Yahweh has fundamentally changed. *

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References (179)

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