Lamentazioni 3:19 Commento

The scope of this chapter is the same with that of the two foregoing chapters, but the composition is somewhat different; that was in long verse, this is in short, another kind of metre; that was in single alphabets, this is in a treble one. Here is, I. A sad complaint of God's displeasure and the fruits of it (v. 1-20). II. Words of comfort to God's people when they are in trouble and distress (v. 21-36). III. Duty prescribed in this afflicted state (Lam 3:37-41). IV. The complaint renewed (Lam 3:42-54). V. Encouragement taken to hope in God, and continue waiting for his salvation, with an appeal to his justice against the persecutors of the church (Lam 3:55-66). Some make all this to be spoken by the prophet himself when he was imprisoned and persecuted; but it seems rather to be spoken in the person of the church now in captivity and in a manner desolate, and in the desolations of which the prophet did in a particular manner interest himself. But the complaints here are somewhat more general than those in the foregoing chapter, being accommodated to the case as well of particular persons as of the public, and intended for the use of the closet rather than of the solemn assembly. Some think Jeremiah makes these complaints, not only as an intercessor for Israel, but as a type of Christ, who was thought by some to be Jeremiah the weeping prophet, because he was much in tears (Mat 16:14) and to him many of the passages here may be applied.

INTRODUCTION TO LAMENTATIONS 3 This chapter is a complaint and lamentation like the former, and on the same subject, only the prophet mixes his own afflictions and distresses with the public calamities; or else he represents the church in her complaints; and some have thought him to be a type of Christ throughout the whole; to whom various things may be applied. It is indeed written in a different form from the other chapters, in another sort of metre; and though in an alphabetical manner as the rest, yet with this difference, that three verses together begin with the same letter; so that the alphabet is gone through three times in it. Here is first a complaint of the afflictions of the prophet, and of the people, expressed by a rod, by darkness, by wormwood and gall, and many other things; and especially by the Lord's appearing against them as an enemy, in a most severe and terrible manner; shutting out their prayer; being as a bear and lion to them; and giving them up to the cruelty and scorn of their enemies, Lam 3:1; then follows some comfort taken by them, from the mercy, faithfulness, and goodness of God; from the usefulness of patience in bearing afflictions; and from the end of God in laying them upon men; and from the providence of God, by which all things are ordered, Lam 3:22; wherefore, instead of complaining, it would be better, it is suggested, to attend to the duties of examination of their ways, and of repentance, and of prayer, Lam 3:39; and a particular prayer is directed to, in which confession of sin is made, and their miseries deplored, by reason of the hidings of God's face, and the insults of their enemies, Lam 3:42; and then the prophet expresses his sympathy with his people under affliction, and declares what he himself met with from his enemies, Lam 3:48; and relates bow he called upon the Lord, and he heard and delivered him, Lam 3:55; and concludes with a request that he would judge his cause, and avenge him on enemies, Lam 3:59.

Remembering mine affliction and my misery,.... The miserable affliction of him and his people; the remembrance of which, and poring upon it continually, caused the despondency before expressed: though it may be rendered imperatively, "remember my affliction, and my misery" (s); so the Vulgate Latin and Syriac versions; and Aben Ezra observes, that the words may be considered as a request to God, and so they seem to be; the prophet, and the people he represents, were not so far gone into despair, as to cast off prayer before God; but once more looked up to him, beseeching that he would, in his great mercy and pity, remember them in their distressed condition, and deliver out of it; for none could do it but himself: the wormwood and the gall; figurative expressions of bitter and grievous afflictions, Lam 3:5. (s) "recordare", Munster, Pagninus, Montanus, Vatablus, Cocceius, Michealis.

Here is indicated arguments to wipe out despair. First, by divine mercy, second, by divine justice. Third, by divine power. To the exclusion of despair by divine mercy, two further ideas are exposed. First, is shown mercy regarding a collection of benefits, second regarding a relaxation of punishments. Referring to divine mercy towards the collection of benefits three more notions are advanced. First is the memory of past benefits, second, the experience of present benefits. Third, is the expectation of future benefits. For the memory of past benefits three more ideas are referred to. First, the memory induces prophets towards God, as to a due consideration of evils encountered. While saying: O Lord God you seem dissimulating while forgetting us. So, "remember my affliction": freeing us from affliction, as to loss of possessions. And: "my bitterness": as to my fault that is the cause of so much misery. Also: "the wormwood and the gall," an affliction upon humankind.

The prophet, by enumerating his own severe trials, vv. 1-20, and showing his trust in God, Lam 3:21, encourages his people to the like resignation and trust in the Divine and never-failing mercy, Lam 3:22-27. He vindicates the goodness of God in all his dispensations, and the unreasonableness of murmuring under them, Lam 3:28-39. He recommends self-examination and repentance; and then, from their experience of former deliverances from God, encourages them to look for pardon for their sins, and retribution to their enemies, vv. 40-66.

(Lam. 3:1-66) seen affliction--his own in the dungeon of Malchiah (Jer 38:6); that of his countrymen also in the siege. Both were types of that of Christ.

This gives the reason why he gave way to the temptation to despair. The Margin, "Remember" does not suit the sense so well. wormwood . . . gall-- (Jer 9:15).

The Suffering and the Consolation of the Gospel 1 I am the man that have seen affliction by the rod of His wrath. 2 Me hat He led, and brought [through] darkness, and not light. 3 Only against me He repeatedly turneth His hand all the day. 4 He has wasted away my flesh and my skin; He hath broken my bones. 5 He buildeth up round about me poison and toil. 6 He maketh me sit down in dark places, like those for ever dead. 7 He hath hedged me about, so that I cannot get out; He hath made heavy my chain. 8 Moreover, when I cry and shout, He obstructeth my prayer. 9 He hath walled round my ways with hewn stone, He hath subverted my paths. 10 He is to me [like] a bear lying in wait, a lion in secret places. 11 He removeth my ways, and teareth me in pieces; He maketh me desolate. 12 He bendeth His bow, and setteth me up as the mark for the arrow. 13 He causeth the sons of His quiver to go into my reins. 14 I am become a derision to all my people, their [subject of] satire all the day. 15 He filleth me with bitterness, maketh me drink wormwood. 16 And He grindeth my teeth on gravel, He covereth me with ashes. 17 And my soul hath become despised by prosperity; I have forgotten [what] good [is]. 18 And I said, My vital power is gone, and my hope from Jahveh. 19 Remember my misery and my persecution, wormwood and poison. 20 My soul remembereth [them] indeed, and sinketh down in me. 21 This I bring back to my mind, therefore have I hope. 22 [It is a sign of] the mercies of Jahveh that we are not consumed, for His compassions fail not; 23 [They are] new every morning: great is Thy faithfulness. 24 Jahveh [is] my portion, saith my soul; therefore I hope in Him. 25 Jahveh is good unto those who wait for Him, to a soul [that] seeketh Him. 26 It is good that [one] should wait, and that is silence, for the salvation of Jahveh. 27 It is good for man that he should bear a yoke in his youth. 28 Let him sit solitary and be silent, for [God] hath laid [the burden] on him. 29 Let him put his mouth in the dust; perhaps there is [still] hope. 30 Let him give [his] cheek to him that smites him, let him be filled with reproach. 31 Because the Lord will not cast off for ever: 32 For, though He causeth grief, He also pities, according to the multitude of His mercies. 33 For He doth not afflict from His heart, and grieve the children of men. 34 To the crushing all the prisoners of the earth under one's feet, 35 To the setting aside of a man's rights before the face of the Most High. 36 To the overthrowing of a man in his cause: - doth not the Lord look [to such doings as these]? 37 Who hath spoken, and it was done, [which] the Lord commanded not? 38 Doth not evil and good come out of the mouth of Jahveh? 39 Why doth a man complain [because] he liveth? [Let every] man [rather lament] because of his sins. 40 Let us search and examine our ways, and let us return to Jahveh. 41 Let us lift up our heart to [our] hands towards God in the heavens. 42 We have transgressed and rebelled, Thou hast not pardoned. 43 Thou didst cover [Thyself] with anger, and didst persecute us; Thou hast slain, Thou hast not pitied. (Note: In the latter part of this verse, Keil has written mitten unter den Vlkern, which is also (correctly) given as the rendering of the second part of Lam 3:45. This obvious inadvertence has been rectified in the English translation. - Tr.) 44 Thou didst cover Thyself with a cloud, so that prayer could not pass through. 45 Thou didst make us [like] offscourings and refuse in the midst of the nations. 46 All our enemies have opened their mouths against us. 47 Terror and a snare are ours, destruction and ruin. 48 Mine eye runneth down [with] streams of water, because of the ruin of the daughter of my people. 49 Mine eye poureth itself forth, and ceaseth not, so that there are no stoppings, 50 Until Jahveh shall look down and behold from heaven. 51 Mine eye causeth pain to my soul, because of all the daughters of my city. (Note: Keil has here misread the Hebrew text, and translated "my people" (עמּי) instead of "my city" (עירי). - Tr.) 52 Mine enemies closely pursued me, like a bird, without cause. 53 They were for destroying my life in the pit, and cast a stone on me. 54 Waters overflowed over my head; I said, I am cut off. 55 I called on Thy name, O Jahveh, out of the lowest dungeon. 56 Thou hast heard my voice; hide not Thine ear at my sighing, at my cry. 57 Thou art near in the day [when] I call on Thee; Thou sayest, Fear not. 58 Thou hast defended, O Lord, my soul; Thou hast redeemed my life. 59 Thou hast seen, O Jahveh, mine oppression; judge my cause. 60 Thou hast seen all their vengeance, all their projects against me. 61 Thou hast heard their reproach, O Jahveh, all their projects against me; 62 The lips of those who rise up against me, and their meditation against me all the day. 63 Behold their sitting down and their rising up: I am their satire. 64 Thou shalt return a recompense to them, O Jahveh, according to the work of their hands. 65 Thou shalf give to them blindness of heart, - Thy curse to them. 66 Thou shalt pursue [them] in anger, and destroy them from under the heavens of Jahveh. Lamentations 3:1-66 The two preceding poems ended with sorrowful complaint. This third poem begins with the complaint of a man over grievous personal suffering. Regarding the contents of this poem, and its relation to the two which precede, Ewald makes the following excellent remarks: "In consequence of experiences most peculiarly his own, the individual may indeed at first make complaint, in such a way that, as here, still deeper despair for the third time begins (vv. 1-18); but, by the deepest meditation for himself on the eternal relation of God to men, he may also very readily come to the due acknowledgment of his own sins and the necessity for repentance, and thereby also to believing prayer. Who is this individual that complains, and thinks, and entreats in this fashion, whose I passes unobserved, but quite appropriately, into we? O man, it is the very image of thyself! Every one must now speak and think as he does. Thus it is just by this address, which commences in the most doleful tones, that sorrow for the first time, and imperceptibly, has passed into true prayer." This remark contains both the deepest truth and the key to the proper understanding of the contents of this poem, and its position in the middle of the Lamentations. Both of these points have been mistaken by expositors, who (e.g., C. B. Michaelis, Pareau, Maurer, Kalkschmidt, and Bleek in his Introduction) are of opinion that the writer here makes his personal sufferings the subject of complaint. This cannot be made out, either from Lam 3:14 or from the description given in Lam 3:53.: the reverse rather is shown by the fact that, in Lam 3:22 and Lam 3:40-47, we is used instead of I; from which it is evident that the prophet, in the remainder of the poem, is not speaking of himself, or bewailing his own personal sufferings. The confession found in Lam 3:42, "We have transgressed and rebelled, Thou hast not pardoned," etc., necessarily presupposes not only that the dealing of God towards the sinful and apostate nation, as described in Lam 3:42., stands in the closest connection with the sufferings of which the prophet complains in vv. 1-18, but also that the chastisement, by means of God's wrath, which was experienced by the man who utters his complaint in vv. 1-18, is identical with the anger which, according to Lam 3:43, discharged itself on the people; hence the suffering of the individual, which is described in vv. 1-18, is to be regarded as the reflex of but a special instance of the suffering endured by the whole community. Perhaps this was the view of Aben Ezra, when he says that, in this lamentation, it is individual Israelites who speak; and most expositors acknowledge that the prophet pours forth his lamentations and his prayers in the name of the godly. The poem begins by setting forth the grievous soul-sufferings of the godly in their cheerless and hopeless misery (vv. 1-18); then it ascends, through meditation upon the compassion and almighty providence of God, to hope (vv. 19-39), and thus attains to the recognition of God's justice in sending the punishment, which, however, is so intensified through the malice of enemies, that the Lord cannot pass by the attempt to crush His people (Lam 3:40-54). This reliance on the justice of God impels to prayer, in which there is manifested confidence that God will send help, and take vengeance on the enemy (Lam 3:55-66).

Consideration of God's compassion and His omnipotence as displayed at critical junctures in the affairs of men. C. B. Michaelis has correctly perceived, and thus set forth, the transition from the complaint, bordering on despair, to hope, as given in Lam 3:19 : luctatur hic contra desperationis adfectum, quo tentatus fuerat, Lam 3:18, mix inde per fidem emersurus. In like manner it is said in the Berleburger Bibel, "In Lam 3:19 he struggles with despair, to which he had been tempted, and in the following verse soars up once more into the region of faith." By the resumption of עני from Lam 3:1, and of לענה and ראשׁ from Lam 3:15 and Lam 3:5, the contents of the whole preceding lamentation are given in a summary, and by זכר are presented to God in prayer. "Mine affliction" is intensified by the addition of "my persecution" (see on Lam 1:7), and the contents of the lamentation thereby more plainly pointed out. This connection of the verse has been misunderstood in many ways. An old interpretation of the words, still maintained by Bttcher and Thenius, makes זכר an infinitive; according to this view, Lam 3:19 would require to be conjoined with the preceding, and the inf. without ל would stand for the ground, recordando, "while I think of," - which is grammatically impossible. (Note: Seb. Mnster long since said: Secundum quosdam est זכר infinit., ut sit sensus: periit spes mea, recordante me afflictionis meae. Calvin also gives the preference to this view, with the remark: Videtur enim hic propheta exprimere, quomodo fere a spe exciderit, ut nihil reperiret amplius fortitudinis in Deo, quia scilicet oppressus erat malis; in support of which he affirms that it is valde absurdum, eos qui experti sunt aliquando Dei misericordiam, sic omnem spem abjicere, ut non statuant amplius sibi esse refugium ad Deum.) The same remark applies to the assumption that זכר is an infinitive which is resumed in Lam 3:20 : "it thinks of my misery...yes, my soul thinks thereon" (Bttcher, Thenius). Gerlach very properly remarks concerning this view that such a construction is unexampled, and, as regards the change in the form of the infinitive (constr. and abs.), would be unintelligible. The objection of Thenius, however, that the imperative meaning usually attached to זכר is against the whole context, and quite inappropriate here, is connected with the erroneous assumption that Lam 3:19 and Lam 3:20 form a continuation of what precedes, and that the idea of the speaker's being completely overwhelmed by the thought of all that he had suffered and still suffers, forms the proper conclusion of the first part, after which, from Lam 3:21 onwards, there follows relief. Gerlach has rightly opposed to these arguments the following considerations: (1) That, after the outburst of despair in Lam 3:18, "my strength is gone, and my hope from Jahveh," the words "my soul is bowed down in me" form far too feeble a conclusion; (2) That it is undoubtedly more correct to make the relief begin with a prayer breathed out through sighs (Lam 3:19), than with such a reflection as is expressed in Lam 3:21. Ewald also is right in taking זכר as an imperative, but is mistaken in the notion that the speaker addresses any one who is ready to hear him; this view is shown to be erroneous by the simple fact that, in what precedes and succeeds, the thoughts of the speaker are directed to God only. Lam 3:20-23 The view taken of this verse will depend on the answer to the question whether תּזכר is second or third pers. fem. Following in the wake of Luther ("Thou wilt assuredly think thereon"), C. B. Michaelis, Pareau, Rosenmller, and Kalkschmidt take it as second pers.: "Think, yea, think wilt Thou, that my soul is bowed down in me," or "that my soul is at rest within me" (Ngelsbach). But it is impossible to maintain either of these views in the face of the language employed. To take the ו before תּשׁיח in the meaning of quod is characterized by Ngelsbach as an arbitrary procedure, unwarranted either by Gen 30:27 or Eze 13:11; but neither can the meaning of resting, being at east, which is attributed to שׁוּח or שׁיח by that writer, be established. The verb means to sink down, Pro 2:18, and metaphorically, to be bowed down, Psa 44:26. The latter meaning is required in the present passage, from the simple fact that the sentence undeniably refers to Psa 42:6. (Note: Luther's translation, "for my soul tells me," is founded on the circumstance that the lxx have mistaken שׁיח for שׂיח: καταδολεσχήσει ἐπ ̓ ἐμὲ ἡ ψυχή μου.) ותּשׁיח expresses the consequence of זכר תּזכר, which therefore can only be the third pers., and "my soul" the subject of both clauses; for there is no logical consecution of the meaning given by such a rendering as, "If Thou wilt remember, my soul shall be bowed within me." The expression, "If my soul duly meditates thereon (on the deep suffering), it becomes depressed within me," forms the foundation of the request that God would think of his distress, his misery; and Lam 3:21, "I will lay this to heart," connects itself with the leading thought set forth in Lam 3:19, the reason for which is given in Lam 3:20, viz., that my soul is only bowed down within me over the thought of my distress, and must complain of it to God, that He may think of it and alleviate it: This will I lay to heart and set my hope upon. על־כּן is a strong inferential expression: "therefore," because God alone can help, will I hope. This self-encouragement begins with Lam 3:22, inasmuch as the prophet strengthens his hope by a consideration of the infinite compassion of the Lord. (It is) חסדי, "the mercies of God," i.e., proofs of His mercy (cf. Psa 89:2; Psa 107:43; Isa 63:7), "that we are not utterly consumed," as Luther and similarly our English translators have excellently rendered תּמנוּ. This form stands for תּמּונוּ, as in Jer 44:18; Num 17:1-13 :28, not for תּמּוּ, third pers., as Pareau, Thenius, Vaihinger, and Ewald, referring to his Grammar, 84, b, would take it. The proofs of the grace of God have their foundation in His compassion, from which they flow. In Lam 3:23 we take חסדי as the subject of חדשׁים; it is the proofs of the grace of God that are new every morning, not "His compassions," although the idea remains the same. לבּקרים, every morning, as in Isa 33:2; Psa 73:14. Ubi sol et dies oritur, simul et radii hujus inexhaustae bonitatis erumpunt (Tarnovius in Rosenmller). The consciousness of this constant renewal of the divine favour impels to the prayerful exclamation, "great is Thy faithfulness;" cf. Psa 36:6. Lam 3:24-28 "My portion is Jahveh:" this is a reminiscence from Psa 16:5; Psa 73:26; Psa 142:6; cf. Psa 119:57, where the expression found here is repeated almost verbatim. The expression is based on Num 18:20, where the Lord says to Aaron, "I am thy portion and thine inheritance;" i.e., Jahveh will be to the tribe of Levi what the other tribes receive in their territorial possessions in Canaan; Levi shall have his possession and enjoyment in Jahveh. The last clause, "therefore will I hope," etc., is a repetition of what is in Lam 3:21, as if by way of refrain. This hope cannot be frustrated, Lam 3:25. The fundamental idea of the section contained in Lam 3:25-33 is thus stated by Ngelsbach: "The Lord is well disposed towards the children of men under all circumstances; for even when He smites them, He seeks their highest interest: they ought so to conduct themselves in adversity, that it is possible for Him to carry out His designs." On Lam 3:25, cf. Psa 34:9; Psa 86:5; and on the general meaning, also Psa 25:3; Psa 69:7. If the Lord is kind to those who hope in Him, then it is good for man to wait patiently for His help in suffering. Such is the mode in which Lam 3:26 is attached to Lam 3:25. טוב, Lam 3:26 and Lam 3:27, followed by ל dat., means to be good for one, i.e., beneficial. Some expositors (Gesenius, Rosenmller, Maurer, Ngelsbach) take יחיל as a noun-form, substantive or adjective; דּוּמם is then also taken in the same way, and ו - ו as correlative: "it is good both to wait and be silent." But although there are analogous cases to support the view that יחיל is a noun-form, the constant employment of דּוּמם as an adverb quite prevents us from taking it as an adjective. Moreover, "to be silent for the help of the Lord," would be a strange expression, and we would rather expect "to be silent and wait for;" and finally, waiting and silence are so closely allied, that the disjunctive ו - ו et - et appears remarkable. We prefer, then, with Ewald (Gram. ֗235, a) and others, to take יחיל as a verbal form, and that, too, in spite of the i in the jussive form of the Hiphil for יחל, from חוּל, in the meaning of יחל, to wait, tarry. "It is good that he (man) should wait, and in silence too (i.e., without complaining), for the help of the Lord." On the thought presented here, cf. Psa 38:7 and Isa 30:15. Hence it is also good for man to bear a yoke in youth (Lam 3:27), that he may exercise himself in calm waiting on the help of the Lord. In the present context the yoke is that of sufferings, and the time of youth is mentioned as the time of freshness and vigour, which render the bearing of burdens more easy. He who has learned in youth to bear sufferings, will not sink into despair should they come on him in old age. Instead of בּנעוּריו, Theodotion has ἐκ νεότητος αὐτοῦ, which is also the reading of the Aldine edition of the lxx; and some codices have מנּעוּריו. But this reading is evidently a correction, prompted by the thought that Jeremiah, who composed the Lamentations in his old age, had much suffering to endure from the time of his call to the prophetic office, in the earlier portion of his old age; nor is it much better than the inference of J. D. Michaelis, that Jeremiah composed this poem when a youth, on the occasion of King Josiah's death. - In Lam 3:28-30, the effect of experience by suffering is set forth, yet not in such a way that the verses are to be taken as still dependent on כּי in Lam 3:27 (Luther, Pareau, De Wette, Maurer, and Thenius): "that he should sit alone and be silent," etc. Such a combination is opposed to the independent character of each separate alphabetic strophe. Rather, the result of early experience in suffering and patience is developed in a cohortative form. The connection of thought is simply as follows: Since it is good for man that he should learn to endure suffering, let him sit still and bear it patiently, when God puts such a burden on him. Let him sit solitary, as becomes those in sorrow (see on Lam 1:1), and be silent, without murmuring (cf. Lam 3:26), when He lays a burden on him. There is no object to נטל expressly mentioned, but it is easily understood from the notion of the verb (if He lays anything on him), or from על in Lam 3:27 (if He lays a yoke on him). We are forbidden to consider the verbs as indicatives ("he sits alone and is silent;" Gerlach, Ngelsbach) by the apocopated form יתּן in Lam 3:29, Lam 3:30, which shows that ישׁב and ידּם are also cohortatives. Lam 3:29 "Let him put his mouth in the dust," i.e., humbly bow beneath the mighty hand of God. The expression is derived from the Oriental custom of throwing oneself in the most reverential manner on the ground, and involves the idea of humble silence, because the mouth, placed in the dust, cannot speak. The clause, "perhaps there is hope," indicates the frame of mind to be observed in the submission. While the man is to show such resignation, he is not to give up the hope that God will deliver him from trouble; cf. Job 11:18; Jer 31:17. Lam 3:30-36 Let him also learn patiently to bear abuse and reviling from men. Let him present his cheek to him who smites him, as was done by Job (Job 16:10) and the servant of Jahveh (Isa 50:6); cf. Mat 5:39. On Lam 3:30, cf. Psa 88:4; Psa 123:3, etc. There is a certain gradation in the three verses that it quite unmistakeable. The sitting alone and in silence is comparatively the easiest; it is harder to place the mouth in the dust, and yet cling to hope; it is most difficult of all to give the cheek to the smiter, and to satiate oneself with dishonour (Ngelsbach). In Lam 3:31-33 follow the grounds of comfort. The first is in Lam 3:31 : the sorrow will come to an end; the Lord does not cast off for ever; cf. Jer 3:5, Jer 3:12. The second is in Lam 3:32 : when He has caused sorrow, He shows pity once more, according to the fulness of His grace. Compassion outweighs sorrow. On this subject, cf. Psa 30:6; Job 5:18; Isa 54:8. The third ground of comfort is in Lam 3:33 : God does not send affliction willingly, as if it brought Him joy (cf. Jer 32:41), but merely because chastisement is necessary to sinful man for the increase of his spiritual prosperity; cf. Act 14:22; Co2 4:17. ויּגּה is for וייגּה: cf. Ewald, 232, f; Gesenius, 69, 3, Rem. 6. That he may bring home to the hearts of God's people the exhortation to bear suffering with patience and resignation, and that he may lead them to see that the weight of sorrow under which they are sighing has been sent from the Lord as a chastisement for their sins, the prophet carries out the thought, in Lam 3:34-39, that every wrong committed upon earth is under the divine control (Lam 3:34-36), and generally that nothing happens without God's permission; hence man ought not to mourn over the suffering that befalls him, but rather over his sins (Lam 3:37-39). Lam 3:34-36 These verses form one connected sentence: while the subject and predicate for the three infinitival clauses do not follow till the words אדני לא ראה, the infinitives with their objects depend on ראה. If there were any foundation for the assertion of Bttcher in his Aehrenlese, that ראה never occurs in construction with ל, we could take the infinitives with ל as the objects of ראה, in the sense, "As to the crushing of all the prisoners," etc. But the assertion is devoid of truth, and disproved by Sa1 16:7, האדם יראה לעינים ויהוה יראה. In the three infinitival clauses three modes of unjust dealing are set forth. The treading down to the earth of all prisoners under his (the treader's) feet, refers to cruel treatment of the Jews by the Chaldeans at the taking of Jerusalem and Judah, and generally to deeds of violence perpetrated by victors in war. This explains כּל, which Kalkschmidt and Thenius incorrectly render "all captives of the land (country)." Those intended are prisoners generally, who in time of war are trodden down to the earth, i.e., cruelly treated. The other two crimes mentioned, vv. 35 and 36, are among the sins of which Judah and Israel have been guilty, - the former being an offence against the proper administration of justice, and the latter falling under the category of unjust practices in the intercourse of ordinary life. "To pervert the right of a man before the face of the Most High" does not mean, in general, proterve, et sine ull numinis inspectantis reverenti (C. B. Michaelis, Rosenmller); but just as הטות משׁפּט is taken from the law (Exo 23:6; Num 16:19, etc.), so also is נגד פּני עליון to be explained in accordance with the directions given in the law (Exo 22:7, Exo 22:9), that certain clauses were to be brought before האלהים, where this word means the judge or judges pronouncing sentence in the name of God; cf. Psa 82:6, where the judges, as God's representatives, are called אלהים and בּני אלהים. "Before the face of the Most High" thus means, before the tribunal which is held in the name of the Most High. "To turn aside a man in his cause" means to pervert his right in a dispute (cf. Job 8:3; Job 34:12, etc.), which may also be done in contested matters that do not come before the public tribunal. The meaning of the three verses depends on the explanation given of אדני לא ראה, which is a disputed point. ראה with ל, "to look on something," may mean to care for it, be concerned about it, but not to select, choose, or to resolve upon, approve (Michaelis, Ewald, Thenius). Nor can the prophet mean to say, "The Lord does not look upon the treading down of the prisoners, the perversion of justice." If any one be still inclined, with Rosenmller and others, to view the words as the expression of a fact, then he must consider them as an exception taken by those who murmur against God, but repelled in Lam 3:37. Moreover, he must, in some such way as the following, show the connection between Lam 3:33 and Lam 3:34, by carrying out the idea presented in the exhortation to hope for compassion: "But will any one say that the Lord knows nothing of this - does not trouble Himself about such sufferings?" Whereupon, in Lam 3:37, the answer follows: "On the contrary, nothing happens without the will of God" (Gerlach). But there is no point of attachment that can possibly be found in the words of the text for showing such a connection; we must therefore reject this view as being artificial, and forced upon the text. The difficulty is solved in a simple manner, by taking the words אדני לא as a question, just as has been already done in the Chaldee paraphrase: fierine potest ut in conspectu Jovae non reveletur? The absence of the interrogative particle forms no objection to this, inasmuch as a question is pretty often indicated merely by the tone. Lam 3:38 must also be taken interrogatively. Bצttcher and Thenius, indeed, think that the perfect ראה is incompatible with this; but the objection merely tells against the rendering, "Should not the Lord see it?" (De Wette, Maurer, Kalkschmidt), which of course would require יראה. But the idea rather is, "Hath not the Lord looked upon this?" The various acts of injustice mentioned in the three verses are not set forth merely as possible events, but as facts that have actually occurred. Lam 3:37-39 Lam 3:37 brings the answer to this question in a lively manner, and likewise in an interrogative form: "Who hath spoken, and it came to pass, which the Lord hath not commanded?" The thought here presented reminds us of the word of the Creator in Gen 1:3. The form of the expression is an imitation of Psa 33:9. Rosenmller gives the incorrect rendering, Quis est qui dixit: factum est (i.e., quis audeat dicere fieri quicquam), non praecipiente Deo; although the similar but more free translation of Luther, "Who dares to say that such a thing happens without the command of the Lord?" gives the sense in a general way. The meaning is as follows: Nothing takes place on the earth which the Lord has not appointed; no man can give and execute a command against the will of God. From this it further follows (Lam 3:38), that evil and good will proceed from the mouth of the Lord, i.e., be wrought by Him; on this point, cf. Isa 45:7; Amo 3:6. לא תצא gives no adequate meaning unless it be taken interrogatively, and as indicating what is usual - wont to be. And then there is established from this, in Lam 3:39, the application of the general principle to the particular case in question, viz., the grievous suffering of individuals at the downfall of the kingdom of Judah. "Why does a man sigh as long as he lives? Let every one [sigh] for his sins." Man is not to sigh over suffering and sorrow, but only over his sin. התאונן occurs only here and in Num 11:1, and signifies to sigh, with the accessory notion of murmuring, complaining. חי appended to אדם is more of a predicate than a simple attributive: man, as long as he lives, i.e., while he is in this life. The verse is viewed in a different light by Pareau, Ewald, Neumann, and Gerlach, who combine both members into one sentence, and render it thus: "Why doth a man complain, so long as he lives, - a man over the punishment of his sins?" [Similar is the rendering of our "Authorized" Version.] Neumann translates: "A man in the face of [Ger. bei] his sins." But this latter rendering is lexically inadmissible, because על esua in this connection cannot mean "in view of." The other meaning assigned is improbable, though there is nothing against it, lexically considered. For though חטא, sin, may also signify the punishment of sin, the latter meaning does not suit the present context, because in what precedes it is not said that the people suffer for their sins, but merely that their suffering has been appointed by God. If, then, in what follows, there is an exhortation to return to the Lord (Lam 3:40.), and in Lam 3:42 a confession of sins made; if, moreover, Lam 3:39 forms the transition from Lam 3:33-38 to the exhortation that succeeds (Lam 3:40.); then it is not abstinence from murmuring or sighing over the punishment of sins that forms the true connecting link of the two lines of thought, but merely the refraining from complaint over sufferings, coupled with the exhortation to sigh over their won sins. Tarnov also has viewed the verse in this way, when he deduces from it the advice to every soul labouring under a weight of sorrows: est igitur optimus ex malis emergendi modus Deum excusare et se ipsum accusare.