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3:1–66 In this third lament, the acrostic (see note on 1:1) starts three successive verses with each letter of the Hebrew alphabet. The poem can be divided into an individual complaint (vv. 1–18), a transition from despair to hope (vv. 19–24), a contemplation of Yahweh’s sovereignty over suffering (vv. 25–39), a communal lament (vv. 40–47), and a renewed individual lament (vv. 48–66). The opening lament acknowledges the sufferer is experiencing the wrath of Yahweh, but the central section emphasizes that this situation is temporary and urges hope in Yahweh based on His faithfulness and steadfast love. The communal lament urges repentance and confesses guilt but laments the severity of the divine wrath and the humiliation of Israel in the eyes of her enemies. The concluding complaint emphasizes suffering caused by enemies and implores Yahweh to intervene to punish the sufferer’s enemies, a common pattern in traditional laments found in the Psalms.
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3:1 a man The speaker in this individual lament (vv. 1–18) is male, contrasting with the female voice of personified Zion’s lament in 1:12–22.
Gever NIDOTTE
has seen misery, under the rod of his wrath The speaker claims to have firsthand experience of the suffering inflicted on Israel because of Yahweh’s wrath. His personal experience adds credibility and authority to the exhortation to hope and trust Yahweh in vv. 21–39. At many points, the speaker’s description of his suffering in vv. 1–19 echoes various complaints from the book of Job.
3:4 He has worn out my flesh and skin The imagery of this lament is generic and stereotypical, following the conventions of the lament genre to describe the sufferer’s experience (compare Pss 38:2–3; 32:4.
he has broken my bones A traditional image of punishment (Isa 38:13; Psa 34:20; Mic 3:3).
3:5 He has besieged and engulfed me Jerusalem was besieged, and the sufferer describes his experience as God’s siege against him personally. Compare Job 19:12 and note.
3:6 like the dead of long ago Being left in total darkness is comparable to being abandoned in Sheol
—the place of the dead. Compare Psa 143:3.
Old Testament Theology of the Afterlife
3:7 He has built a wall around me As though in a prison. Compare Job 19:8 and note.
3:8 Though I cry out for help The sufferer complains that his cries for help are ignored by God. Compare Job 19:7 and note.
3:10 To me he is like a bear lying in wait Enemies are often depicted in poetry as wild animals waiting to attack (see Pss 7:2; 17:12; 22:12–13, 16). The enemy here is Yahweh (compare Hos 13:8; Job 10:16; Amos 5:19).
Bear ISBE
Animals DBI
3:12 He has bent his bow Returning to the imagery of the Divine Warrior unleashing arrows on His enemy (Lam 3:13). Compare 2:4 and note.
set me as the target Compare Job 16:12–13.
3:13 the arrows of his quiver into my kidneys Compare Job 6:4; Psa 38:2.
3:14 a laughingstock for all the people Echoes of Jeremiah’s lament in Jer 20:7 and the enemies gloating over Jerusalem in Lam 1:7.
3:15 he has drenched me with wormwood A bitter plant metaphorically reflecting sorrow and emotional bitterness (Prov 5:4; Amos 5:7; 6:12; Jer 9:15; 23:15).
Wormwood ISBE
Wormwood EDB
Wormwood AYBD
3:19–24 The individual lament draws to a close in Lam 3:19–21. The last phrase of v. 21 begins the transition toward the more hopeful outlook expressed in vv. 22–24. These three verses provide the only glimmer of hope in the entire book; they reveal that even in the midst of despair, all hope is not lost. |
3:22 The loyal love of Yahweh does not cease The speaker appeals to Yahweh’s covenant love to justify his hope.
The Hebrew term used here for Yahweh’s covenant love is chesed. This phrase could be referring to the eternal nature of Yahweh’s chesed or to chesed as the essential quality of Yahweh’s nature that allows Him to restrain His wrath and justice from bringing a total end. Some English translations follow the ancient Aramaic versions here, which read “The kindnesses of Yahweh never cease”; others follow the traditional Hebrew text, which says “Because of Yahweh’s mercies [or great love], we are not consumed.” Deciding which reading to follow is part of the task of a field of study known as textual criticism. The difference between what the Hebrew reads and what the Aramaic translators may have read is only one letter. The poetic parallelism with the rest of the line (which reads literally, “His mercies never come to an end”) supports following the Aramaic reading.
Chesed TLOT
Chesed Word Study
3:24 Yahweh is my portion This phrase refers to the Israelite’s land allotment (see note on Ezek 45:7). The priests and Levites had no land portion because Yahweh was their portion (Num 18:20). Compare Pss 16:5; 73:26.
Portion EDB
Portion HIBD
Portion ISBE
3:25–39 The lament in Lam 3:1–21 served as an introduction to the speaker’s teaching about trust in Yahweh’s goodness and sovereignty in this section. Here he adopts the tone of a wisdom teacher, encouraging the sufferers to learn to wait patiently through their suffering and look forward to the future salvation of Yahweh.
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3:25 good to those who wait on him Reminiscent of the statements of praise and assurance found in thanksgiving psalms (such as Psa 34:8). Yahweh’s goodness is an essential part of His nature, manifested toward those who seek Him (compare Psa 86:5; Rom 8:28).
3:26 to wait in silence for the salvation of Yahweh Compare Mic 7:7.
3:27 carries the yoke of his childhood Implying the present suffering is valuable as discipline (compare Prov 23:13–14.
3:30 Let him give a cheek to his smiter Imagery reminiscent of the Suffering Servant in Isaiah (compare Isa 50:6).
3:31 the Lord will not reject forever Yahweh’s wrath is temporary, not a defining quality of who He is. Compare Psa 103:9.
3:36 the Lord has not found delight Though some translations take this phrase as a statement, it should probably be understood as an example of rhetoric, like the questions that follow in Lam 3:37–39. The idea of this phrase is rendered well in English by: “Does the Lord not see?” The rhetoric implies that He does see; nothing happens without His sanction.
3:38 disaster and good Blessing and judgment both come from God. Compare Isa 45:7 and note.
3:39 his sin Judgment is deserved punishment for sin, not malicious affliction arbitrarily inflicted by a vindictive God.
3:40–47 This language shifts to involve the rest of the community in this lament, confessing their sin and seeking forgiveness and renewal from Yahweh. The introspective confession in Lam 3:40–42 acts almost like a response to the teaching of vv. 25–39. |
3:41 Let us lift up our hearts with our hands An appeal to internal transformation not just outward obeisance.
3:44 You have covered yourself in a cloud Yahweh has made Himself inaccessible. The cloud was also a symbol of His presence (Exod 14:19; 19:16; 1 Kgs 8:10).
3:48–66 A renewed individual lament, but the speaker now seems to be speaking as a representative of the community. The language is similar to traditional laments in the Psalms that emphasize suffering caused by human enemies and call on Yahweh to aid His people against their enemies. |
3:48 Channels of water run down my eyes Compare Lam 1:16; 2:11, 2:18; Jer 13:17; 14:17.
the daughter of my people Refers to Jerusalem. See Lam 2:11 and note.
3:52 My enemies This lament focuses on oppression from external enemies, not Yahweh’s judgment.
3:54 Water has flown over my head Drowning was associated with the underworld (Sheol) and reflected a deep-seated cultural fear. Compare Jonah 2:2–5; Pss 69:1–2, 14–15; 88:17.
3:55 the depths of the pit A metaphor for Sheol but often used to express the sentiment that the sufferer has reached bottom, the breaking point. Only God can save them from their distress.
Pit DBI
3:56 You have heard my cry A statement of assurance similar to that found in thanksgiving psalms (compare Psa 18:6). The statements in Lam 3:55–61 reflect the speaker’s confidence that Yahweh will respond to his prayer.
Use of the Perfect Gesenius’ Grammar
3:64 Return to them what is deserved, O Yahweh The verb forms of the Hebrew in vv. 64–66 could be read as declarations about God’s future actions or as requests. See note on v. 56.
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