Text -- Lamentations 3:52-66 (NET)

3:52 צ(Tsade) For no good reason my enemies hunted me down like a bird. 3:53 They shut me up in a pit and threw stones at me. 3:54 The waters closed over my head; I thought I was about to die. 3:55 ק(Qof) I have called on your name, O Lord, from the deepest pit. 3:56 You heard my plea: “Do not close your ears to my cry for relief!” 3:57 You came near on the day I called to you; you said, “Do not fear!” 3:58 ר(Resh) O Lord, you championed my cause, you redeemed my life. 3:59 You have seen the wrong done to me, O Lord; pronounce judgment on my behalf! 3:60 You have seen all their vengeance, all their plots against me. 3:61 ש(Sin/Shin) You have heard their taunts, O Lord, all their plots against me. 3:62 My assailants revile and conspire against me all day long. 3:63 Watch them from morning to evening; I am the object of their mocking songs. 3:64 ת(Tav) Pay them back what they deserve, O Lord, according to what they have done. 3:65 Give them a distraught heart; may your curse be on them! 3:66 Pursue them in anger and eradicate them from under the Lord’s heaven.

Commentary -- Verse Notes / Footnotes

NET Notes: Lam 3:52

¹ tn Heb “without cause.”

² tn The construction צוֹד צָדוּנִי (tsod tsaduni, “they have hunted me down”) is emphatic: Qal infinitive absolute of the same root of Qal perfect 3rd person common plural + 1st person common singular suffix.

NET Notes: Lam 3:53

¹ tn Heb “my life.”

NET Notes: Lam 3:54

¹ tn Heb “I said,” meaning “I said to myself” = “I thought.”

² tn Heb “I was about to be cut off.” The verb נִגְזָרְתִּי (nigzarti), Niphal perfect 1st person common singular from גָּזַר (gazar, “to be cut off”), functions in an ingressive sense: “about to be cut off.” It is used in reference to the threat of death (e.g., Ezek 37:11). To be “cut off” from the hand of the living means to experience death (Ps 88:6).

NET Notes: Lam 3:55

¹ tn Heb “from a pit of lowest places.”

NET Notes: Lam 3:56

¹ tn The verb could be understood as a precative, “hear my plea,” parallel to the following volitive verb, “do not close.”

² tn Heb “my voice.”

³ tn The preposition ל (lamed) continues syntactically from “my plea” in the previous line (e.g. Ex 5:2; Josh 22:2; 1 Sam 8:7; 12:1; Jer 43:4).

NET Notes: Lam 3:57

¹ tn The verb could be understood as a precative (“Draw near”). The perspective of the poem seems to be that of prayer during distress rather than a testimony that God has delivered.

² tn The verb could be understood as a precative (“Say”).

NET Notes: Lam 3:58

¹ tc The MT reads אֲדֹנָי (’adonay, “the Lord”) here rather than יהוה (YHWH, “the Lord”) as in the following verse. See the tc note at 1:14.

² tn This verb, like others in this stanza, could be understood as a precative (“Plead”).

³ tn Heb “the causes of my soul.” The term נַפְשִׁי (nafshi, “my soul”) is a synecdoche of part (= my soul) for the whole person (= me).

NET Notes: Lam 3:59

¹ tn Heb “Please judge my judgment.”

NET Notes: Lam 3:60

¹ tc The MT reads לִי (li, “to me”); but many medieval Hebrew mss and the ancient versions (Aramaic Targum, Syriac Peshitta, Latin Vulgate) all reflect a Vorlage of עָלָי (’alay, “against me”).

NET Notes: Lam 3:61

¹ tn The verb could be understood as a precative (“Hear”).

NET Notes: Lam 3:62

¹ tn Heb “the lips of my assailants and their thoughts.”

NET Notes: Lam 3:63

¹ tn Heb “their rising and their sitting.” The two terms שִׁבְתָּם וְקִימָתָם (shivtam vÿqimatam, “their sitting and their rising”) form a merism: two terms that are polar opposites are used to encompass everything in between. The idiom “from your rising to your sitting” refers to the earliest action in the morning and the latest action in the evening (e.g., Deut 6:7; Ps 139:3). The enemies mock Jerusalem from the moment they arise in the morning until the moment they sit down in the evening.

NET Notes: Lam 3:64

¹ tn Heb “Please cause to return.” The imperfect verb תָּשִׁיב (tashiv), Hiphil imperfect 2nd person masculine singular from שׁוּב (shuv, “to return”), functions in a volitional sense, like an imperative of request. The Hiphil stem of שׁוּב (shuv, in the Hiphil “to cause to return”) often means “to make requital, to pay back” (e.g., Judg 9:5, 56; 1 Sam 25:39; 1 Kgs 2:32, 44; Neh 3:36; Prov 24:12, 29; Hos 12:3; Joel 4:4, 7) (BDB 999 s.v. שׁוּב 4.a).

² tn Heb “recompense to them.” The noun גְּמוּל (gÿmul, “dealing, accomplishment”) has two metonymical (cause-effect) meanings: (1) positive “benefit” and (2) negative “retribution, requital, recompense,” the sense used here (e.g., Pss 28:4; 94:2; 137:8; Prov 19:17; Isa 35:4; 59:18; 66:6; Jer 51:6; Lam 3:64; Joel 4:4, 7). The phrase תָּשִׁיב גְּמוּל (tashiv gÿmul) means “to pay back retribution” (e.g., Joel 4:4, 7), that is, to return the deeds of the wicked upon them as a display of talionic or poetic justice.

³ tn Heb “their hands.” The term “hand” is a synecdoche of part (= hands) for the whole person (= they).

⁴ tn Heb “according to the work of their hands.”

NET Notes: Lam 3:65

¹ tn The noun מְגִנַּה (mÿginnah) is a hapax legomenon. Its meaning is debated; earlier lexicographers suggested that it meant “covering” (BDB 171 s.v.), but more recent lexicons suggest “shamelessness” or “insanity” (HALOT 546 s.v.). The translation is based on the term being parallel to “curse” and needing to relate to “heart.” Cf. NRSV “anguish of heart.”

NET Notes: Lam 3:66

¹ tn Heb “pursue.” The accusative direct object is implied in the Hebrew, and inserted in the translation.