without a throne Without a kingdom.

for no longer [lit. for you shall not continue,] that they call you tender and delicate.

Take millstones This is hard labor, i.e., subordinate yourself from now on, to the kings of Persia and Media. Alternatively: And grind flour for supplies on the road of your exile.

bare your covered parts Your arms and your legs, parts veiled, tied, and covered.

uncover the paths Heb. חֶשְׂפִּי שֹׁבֶל. Uncover the paths of the water that is upon them, for that way you shall go out into exile, or bare your leg and cross rivers.

I will not entreat any man I will ask no man to take My revenge.

Our redeemer, the Lord of Hosts is His name The prophet states: All this the Lord of Hosts does, to redeem us from there.

on the aged you made your yoke very heavy On the aged, who were unable to bear hard work, you made heavy your yoke.

And you said to yourself, “I will forever be a mistress, and no retribution shall come upon me,” and this thing enticed you until you did not take to heart these blows that would come upon you, and you did not remember the end of your evil that you have done.

delicate one Heb. עֲדִינָה. Jonathan renders: מְפַנֶּקְתָּא, delicate.

and there is none besides me Heb. וְאַפְסִי. And there is none outside of me. Like אֵין זוּלָתִי.

these two that you said that you would not sit as a widow and you would not know bereavement, shall suddenly come upon you.

bereavement of your inhabitants.

and widowhood of your king. Any burial of children or exile of the people of a land is called bereavement.

in their full measure All of them, complete in their decree, the bereavement and the widowhood.

your charms Heb. חֲבָרַיִךְ. An expression of sorcery. Comp. (Deut. 18:11) “And a charmer (וְחֹבֵר חָבֶר).”

your wisdom and your knowledge Your wisdom and the evil of your heart that perverted you. They turned your heart to be perverted, envesede in O.F. It perverted you from the way of other people (other daughters [mss. and K’li Paz]).

you shall not know how to remove it by prayer Heb. לֹֹא תֵדְעִי שַׁחְרָהּ. You shall not know to pray about it (Jonathan). Whom will you beseech to extricate you therefrom?

to rid yourself of it Heb. כַּפְּרָהּ, to wipe it away and to remove it, and this is every expression of atonement (כַּפָּרָה). It is an expression of wiping and taking away.

Stand now Strengthen yourself now.

perhaps you will gain strength Heb. תַּעֲרוֹצִי. Jonathan renders: Perhaps you will be able to become strong.

astrologers Heb. הֹבְרֵי שָׁמַיִם. Jonathan renders it like ‘the gazers of the heavens,’ who gaze at the constellations of the heavens. He compares it to (Song 6:10) “Clear (בָּרָה) as the sun,” and to (Job 33: 3) “Spoke a clear (בָּרוּר) word.” And so did Menahem associate it with them (Machbereth Menahem p. 47f.); those who clarify the orbit of the constellations, and he interpreted it thus because the diviners are unable to determine the seconds of the day and the night until the heaven is perfectly clear to them. Micah, too, said in prophecy (3:6), “It has become too dark for you to divine.” This teaches us that on a dark day the stars are sealed, and they cannot divine (ibid. p. 13).

the monthly prognosticators of what will come upon you For when the moon is in its first phase [lit. renewed], they see at the time of its ‘birth’ part of what is destined to come, but they do not know it clearly. Therefore, it is stated, “of what.” Similarly, he says elsewhere (supra 8:19): “who chirp and mutter,” like these birds who chirp and mutter and do not know why.

Behold they were Your stargazers were like stubble.

there is no coal by which to warm oneself They have no remnant, like stubble, the fire of which does not leave over coals by whose fire one can warm himself.

each one strayed to his side each one to his way, to the side of his face [i.e., each one wandered away in the direction he was facing].