Lamentations 3:19–24

Footnotes

1. 43 The records ἐμνήσθην (emnēsthēn, “I remembered”) which may reflect a first singular form זָכַרְתִּי (zakharti) whereas the preserves the form זְכָר (zékhor) which may be Qal imperative 2nd person masculine singular (“Remember!”) or infinitive construct (“To remember …”). A 2nd person masculine singular imperative would most likely address God. In the next verse נַפְשִׁי (nafshi, “my soul”) is the subject of זְכָר (zékhor). If נַפְשִׁי (nafshi) is also the subject here one would expect a 2fs Imperative זִכְרִי (zikhri) a form that stands in the middle of the ’s זְכָר (zékhor) and the presumed זָכַרְתִּי (zakharti) read by the . English versions are split between the options: “To recall” (), “Remember!” (, , ), “Remembering” (, ), “I remember” (). The basic meaning of זָכַר (zakhar) is “to remember, call to mind” ( I זכר). Although it is often used in reference to recollection of past events, it can also describe consideration of present situations: “to consider, think about” something present ( 270 5).
2. 44 The two nouns עָנְיִי וּמְרוּדִי (’onyi umérudi, lit., “my poverty and my homelessness”) form a nominal hendiadys in which one noun functions adjectivally and the other retains its full nominal sense: “my impoverished homelessness” or “homeless poor” ( §124.e). The nearly identical phrase is used in Lam 1:7 and Isa 58:7 (see §83.c), suggesting this was a Hebrew idiom. Jerusalem’s inhabitants were impoverished and homeless.
3. 45 Heb “wormwood and gall.” The two nouns joined by ו (vav), לַעֲנָה וָרֹאשׁ (la’ana varo’sh, “wormwood and bitterness”) form a nominal hendiadys. The first retains its full verbal sense and the second functions adjectivally: “bitter poison.”
4. 46 The reads נַפְשִׁי (nafshi, “my soul”); however, the Masoretic scribes preserve an alternate textual tradition, marked by the Tiqqune Sopherim (“corrections by the scribes”) of נַפְשֶׁךָ (nafshekha, “your soul”). Heb “my soul.” The term נַפְשִׁי (nafshi, “my soul”) is used as a synecdoche of part (= my soul) for the whole person (= I). The verb תִּזְכּוֹר (tizkor) is Qal imperfect 3rd person feminine singular and the subject is נַפְשִׁי (nafshi, “my soul”), though the term does not appear until the end of the verse functioning as the subject of both verbs. Due to the synecdoche, the line is translated as though the verb were 1st person common singular.
5. 47 The infinitive absolute followed by an imperfect of the same root is an emphatic rhetorical statement: זָכוֹר תִּזְכּוֹר (zakhor tizkor, “continually think”). Although the basic meaning of זָכַר (zakhar) is “to remember, call to mind” ( I זכר), here it refers to consideration of a present situation: “to consider, think about” something present ( 270 זָכַר 5). The referent of the 3rd person feminine singular form of תִּזְכּוֹר (tizkor) is the feminine singular noun נַפְשִׁי (nafshi, “my soul”).
6. 48 The reads נַפְשִׁי (nafshi, “my soul”); however, the Masoretic scribes preserve an alternate textual tradition, included in some lists of the Tiqqune Sopherim (“corrections by the scribes”) of נַפְשֶׁךָ (nafshekha, “your soul”). Heb “my soul …” or “your soul …” The term נַפְשִׁי (nafshi, “my soul”) is used as a synecdoche of part (= my soul) for the whole person (= I). Likewise, נַפְשֶׁךָ (nafshekha, “your soul”) is also a synecdoche of part (= your soul) for the whole person (= you).
7. 49 The preserves the Kethib וְתָשִׁיחַ (vétashiakh), Qal imperfect 3rd person feminine singular from II שׁוּחַ (shuakh) + vav (ו) consecutive, while the Qere reads וְתָשׁוֹחַ (vétashoakh), Hiphil imperfect 3rd person feminine singular from II שׁוּחַ (shuakh) + vav (ו) consecutive. According to D. R. Hillers (Lamentations [], ), the Kethib implies a Hiphil of שׁוּחַ (shuakh) which is unclear due to a lack of parallels, and reads the Qere as from the root שָׁחַח (shakhakh) which has close parallels in Ps 42:6, 7, 11; 43:5. The conjectured meaning for שׁוּחַ (shuakh) in 1005 שׁוּחַ is that of שָׁחַח (shakhakh). שׁוח reads the root as שָׁחַח (shakhakh) but the form as Qal. Heb “and my soul sinks down within me.” The verb II שׁוּחַ (shuakh, “to sink down”) is used here in a figurative sense, meaning “to be depressed.”
8. 50 Heb “I cause to return.”
9. 51 Heb “to my heart.” The noun לֵבָב (levav, “heart”) has a broad range of meanings, including its use as a metonymy of association, standing for thoughts and thinking = “mind” (e.g., Deut 32:46; 1 Chr 29:18; Job 17:11; Ps 73:7; Isa 10:7; Hag 1:5, 7; 2:15, 18; Zech 7:10; 8:17).
10. 52 It is difficult to capture the nuances of the Hebrew word חֶסֶד (khesed). When used of the Lord it is often connected to his covenant loyalty. This is the only occasion when the plural form of חֶסֶד (khesed) precedes the plural form of רַחֲמִים (rakhamim, “mercy, compassion”). The plural forms, as with this one, tend to be in late texts. The plural may indicate several concrete expressions of God’s kindnesses or may indicate the abstract concept of his kindness.
11. 53 The reads תָמְנוּ (tamnu) “indeed we are [not] cut off,” Qal perfect 1st person common plural from תָּמַם (tamam, “be finished”): “[Because of] the kindnesses of the Lord, we are not cut off.” However, the ancient versions (, , Aramaic ) and many medieval Hebrew preserve the alternate reading תָּמּוּ (tammu), Qal perfect 3rd person common plural from תָּמַם (tamam, “to be finished”): “The kindnesses of the Lord never cease.” The external evidence favors the alternate reading. The internal evidence supports this as well, as the parallel B-line suggests: “his compassions never come to an end.” Several English versions follow the : “It is of the Lord’s mercies that we are not consumed” (, ), “Because of the Lord’s great love we are not consumed” (). Other English versions follow the alternate textual tradition: “The steadfast love of the Lord never ceases” (, ), “The Lord’s lovingkindnesses indeed never cease” (), “The kindness of the Lord has not ended” () and “The Lord’s unfailing love still continues” ().
12. 54 The plural form of רַחֲמִים (rakhamim) may denote the abstract concept of mercy, several concrete expressions of mercy, or the plural of intensity: “great compassion.” See §7.4.3a.
13. 55 Heb “they are new.”
14. 56 The adjective רַב (rav) has a broad range of meanings: (1) quantitative: “much, numerous, many (with plurals), abundant, enough, exceedingly” and (2) less often in a qualitative sense: “great” (a) of space and location, (b) “strong” as opposed to “weak” and (c) “major.” The traditional translation, “great is thy faithfulness,” is less likely than the quantitative sense: “your faithfulness is abundant” [or, “plentiful”]. is on target in its translation: “Ample is your grace!”
15. 57 Heb “My soul said …” The term נַפְשִׁי (nafshi, “my soul”) is a synecdoche of part (= my soul) for the whole person (= I).