Discovery BoxLamentations 3:50-66
Context3:50 until the Lord looks down from heaven
and sees what has happened. 1
3:51 What my eyes see 2 grieves me 3 –
all the suffering of the daughters in my city. 4
צ (Tsade)
3:52 For no good reason 5 my enemies
hunted me down 6 like a bird.
3:53 They shut me 7 up in a pit
and threw stones at me.
3:54 The waters closed over my head;
I thought 8 I was about to die. 9
ק (Qof)
3:55 I have called on your name, O Lord,
from the deepest pit. 10
“Do not close your ears to my cry for relief!” 13
3:57 You came near 14 on the day I called to you;
you said, 15 “Do not fear!”
ר (Resh)
3:58 O Lord, 16 you championed 17 my cause, 18
you redeemed my life.
3:59 You have seen the wrong done to me, O Lord;
pronounce judgment on my behalf! 19
3:60 You have seen all their vengeance,
all their plots against me. 20
ש (Sin/Shin)
3:61 You have heard 21 their taunts, O Lord,
all their plots against me.
3:62 My assailants revile and conspire 22
against me all day long.
3:63 Watch them from morning to evening; 23
I am the object of their mocking songs.
ת (Tav)
3:64 Pay them back 24 what they deserve, 25 O Lord,
according to what they 26 have done. 27
3:65 Give them a distraught heart; 28
may your curse be on them!
3:66 Pursue them 29 in anger and eradicate them
from under the Lord’s heaven.
[3:50] 1 tn The phrase “what has happened” is added in the translation for smoother English style and readability.
[3:51] 2 tn Heb “my eye causes grief to my soul.” The term “eye” is a metonymy of association, standing for that which one sees with the eyes.
[3:51] 3 tn Heb “my soul.” The term נַפְשִׁי (nafshi, “my soul”) is a synecdoche of part (= my soul) for the whole person (= me).
[3:51] 4 tn Heb “at the sight of all the daughters of my city.” It is understood that seeing the plight of the women, not simply seeing the women, is what is so grievous. To make this clear, “suffering” was supplied in the translation.
[3:52] 5 tn Heb “without cause.”
[3:52] 6 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.
[3:54] 8 tn Heb “I said,” meaning “I said to myself” = “I thought.”
[3:54] 9 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).
[3:55] 10 tn Heb “from a pit of lowest places.”
[3:56] 11 tn The verb could be understood as a precative, “hear my plea,” parallel to the following volitive verb, “do not close.”
[3:56] 13 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).
[3:57] 14 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.
[3:57] 15 tn The verb could be understood as a precative (“Say”).
[3:58] 16 tc The MT reads אֲדֹנָי (’adonay, “the Lord”) here rather than יהוה (YHWH, “the
[3:58] 17 tn This verb, like others in this stanza, could be understood as a precative (“Plead”).
[3:58] 18 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).
[3:59] 19 tn Heb “Please judge my judgment.”
[3:60] 20 tc The MT reads לִי (li, “to me”); but many medieval Hebrew
[3:61] 21 tn The verb could be understood as a precative (“Hear”).
[3:62] 22 tn Heb “the lips of my assailants and their thoughts.”
[3:63] 23 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.
[3:64] 24 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).
[3:64] 25 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.
[3:64] 26 tn Heb “their hands.” The term “hand” is a synecdoche of part (= hands) for the whole person (= they).
[3:64] 27 tn Heb “according to the work of their hands.”
[3:65] 28 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.”
[3:66] 29 tn Heb “pursue.” The accusative direct object is implied in the Hebrew, and inserted in the translation.
