Ratapan 3:22

ח (Khet)

3:22 The Lord’s loyal kindness ¹  never ceases; ² 

his compassions ³  never end.

Ratapan 3:28

י (Yod)

3:28 Let a person ⁴  sit alone in silence,

when the Lord ⁵  is disciplining him. ⁶ 

[3:22]  ¹ tn 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.

[3:22]  ² tc The MT 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 (LXX, Syriac Peshitta, Aramaic Targum) and many medieval Hebrew mss 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 MT: “It is of the Lord’s mercies that we are not consumed” (KJV, NKJV), “Because of the Lord’s great love we are not consumed” (NIV). Other English versions follow the alternate textual tradition: “The steadfast love of the Lord never ceases” (RSV, NRSV), “The Lord’s lovingkindnesses indeed never cease” (NASB), “The kindness of the Lord has not ended” (NJPS) and “The Lord’s unfailing love still continues” (TEV).

[3:22]  ³ tn 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 IBHS 122 §7.4.3a.

[3:28]  ⁴ tn Heb “him.” The speaking voice in this chapter continues to be that of the גֶּבֶר (gever, “man”). The image of female Jerusalem in chs. 1-2 was fluid, being able to refer to the city or its inhabitants, both female and male. So too the “defeated soldier” or “everyman” (see note at 3:1 on “man”) is fluid and can represent any member of the Jewish community, male and female. This line especially has a proverbial character which can be extended to any person, hence the translation. But masculine pronouns are otherwise maintained reflecting the Hebrew grammatical system and the speaking voice of the poem.

[3:28]  ⁵ tn Heb “he”; the referent (the Lord) has been specified in the translation for clarity.

[3:28]  ⁶ tn Heb “has laid it on him.” The verb נָטַל (natal) is used 4 times in Biblical Hebrew; the related noun refers to heaviness or a burden. The entry of BDB 642 s.v. is outdated while HALOT 694 s.v. נטל is acceptable for the Qal. See D. R. Hillers, Lamentations (AB), 57. Hillers’ suggestion of a stative meaning for the Qal is followed here, though based on 2 Sam 24:12 “impose” is also possible.