Lamentations 3:52-58

צ (Tsade)

3:52 For no good reason my enemies

hunted me down like a bird.

3:53 They shut me up in a pit

and threw stones at me.

3:54 The waters closed over my head;

I thought I was about to die.

ק (Qof)

3:55 I have called on your name, O Lord,

from the deepest pit.

3:56 You heard my plea:

“Do not close your ears to my cry for relief!”

3:57 You came near 10  on the day I called to you;

you said, 11  “Do not fear!”

ר (Resh)

3:58 O Lord, 12  you championed 13  my cause, 14 

you redeemed my life.


tn Heb “without cause.”

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.

tn Heb “my life.”

tn Heb “I said,” meaning “I said to myself” = “I thought.”

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).

tn Heb “from a pit of lowest places.”

tn The verb could be understood as a precative, “hear my plea,” parallel to the following volitive verb, “do not close.”

tn Heb “my voice.”

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).

10 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.

11 tn The verb could be understood as a precative (“Say”).

12 tc The MT reads אֲדֹנָי (’adonay, “the Lord”) here rather than יהוה (YHWH, “the Lord”) as in the following verse. See the tc note at 1:14.

13 tn This verb, like others in this stanza, could be understood as a precative (“Plead”).

14 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).