Lam 3:23 | KD | STEP | 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, Rosenmüller, 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" (Nägelsbach). 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 Nägelsbach as an arbitrary procedure, unwarranted either by or ; 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, , 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. 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 , "I will lay this to heart," connects itself with the leading thought set forth in , the reason for which is given in , 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 , 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. ; ; ), "that we are not utterly consumed," as Luther and similarly our English translators have excellently rendered תּמנוּ. This form stands for תּמּונוּ, as in ; 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 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 ; Psa 73:14. Ubi sol et dies oritur, simul et radii hujus inexhaustae bonitatis erumpunt (Tarnovius in Rosenmüller). The consciousness of this constant renewal of the divine favour impels to the prayerful exclamation, "great is Thy faithfulness;" cf. Psa 36:6.

‏ Lamentations 3:23

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, Rosenmüller, 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" (Nägelsbach). 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 Nägelsbach 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. ^{▼▼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 Rosenmüller). The consciousness of this constant renewal of the divine favour impels to the prayerful exclamation, "great is Thy faithfulness;" cf. Psa 36:6.