Lamentations 3:21–26

Footnotes

1. 50 Heb “I cause to return.”
2. 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).
3. 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.
4. 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” ().
5. 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.
6. 55 Heb “they are new.”
7. 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!”
8. 57 Heb “My soul said …” The term נַפְשִׁי (nafshi, “my soul”) is a synecdoche of part (= my soul) for the whole person (= I).
9. 58 Heb “wait for him”
10. 59 Heb “to the soul …” The term נֶפֶשׁ (nefesh, “soul”) is a synecdoche of part (= “the soul who seeks him”) for the whole person (= “the person who seeks him”).
11. 60 Heb “waiting and silently.” The two adjectives וְיָחִיל וְדוּמָם (véyakhil védumam, “waiting and silently”) form a hendiadys: The first functions verbally and the second functions adverbially: “to wait silently.” The adjective דוּמָם (dumam, “silently”) also functions as a metonymy of association, standing for patience or rest ( ). This metonymical nuance is captured well in less literal English versions: “wait in patience” () and “wait patiently” (, ). The more literal English versions do not express the metonymy as well: “quietly wait” (, , ), “waits silently” (), “wait quietly” (, , ).
12. 61 Heb “deliverance of the Lord.” In the genitive-construct, the genitive יהוה (YHWH, “the Lord”) denotes source, that is, he is the source of the deliverance: “deliverance from the Lord.”