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cut down the horn" means to take away offensive and defensive power; see on Jer 48:25. "Every horn" is not the same as "all horns," but means all that was a horn of Israel (Gerlach). This included not merely the fortresses of Judah, but every means of defence and offence belonging to the kingdom, including men fit for war, who are neither to be excluded nor (with Le Clerc) to be all that is understood by "every horn." In the expression ימינו...השׁיב, the suffix, as in קשׁתּו, Lam 2:4, refers to Jahveh, because the suffix joined to יד always points back to the subject of the verb השׁיב; cf. Psa 74:11. God drew back His hand before the enemy, i.e., He withdrew from the people His assistance in the struggle against the enemy. Such is the meaning given long ago by the Chaldee: nec auxiliatus est populo suo coram hoste. ויּבער בּיעקב does not mean "He consumed Jacob;" but He burned (i.e., made a conflagration) in Jacob; for, in every passage in which בּער is construed with בּ, it does not mean to "burn something," but to burn in or among, or to kindle a fire (cf. Job 1:16, where the burning up is only expressed by ותּאכלם, Num 11:3; Psa 106:18), or to set something on fire, Isa 42:25. The burning represents devastation; hence the comparison of יבער with "like fire of flame (= flaming, brightly blazing fire, cf. Isa 4:5; Psa 105:32) that devours round about." The subject of יבער is Jahveh, not ira Jovae (Rosenmüller), or להבה (Neumann), or the enemy (Gerlach). The transition from the perfect with ו consec. does not cause any change of the subject; this is shown by Lam 2:4 and Lam 2:5, where also the second clause is connected with the first by means of ו consec. But the statement of Gerlach - that if Jahveh and not the enemy be the subject, then the consecutive sentence (the burning among Jacob as the result of the withdrawal of Jahveh's hand before the enemy) would be inexplicable - gives no evidence of its truth. The kindling or making of the fire in Jacob is, of course, represented as a result of what is previously stated, yet not as the consequence merely of the withdrawal of his hand, but also of the cutting off of every horn. In both of these ways, God has kindled in Jacob a fire which grows into a destructive conflagration. - In Lam 2:4 the idea is still further developed: God not merely delivered up His people to the enemy, leaving them defenceless and helpless,