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Lamentações 3

7 traduções · lido através de 11 tradições.

NCB · Nova Bíblia do Consenso

1I am the man who has seen affliction by the rod of his wrath. 2He has led me and made me walk in darkness, and not in light. 3Surely against me he turns his hand again and again all the day. 4He has worn out my flesh and my skin; he has broken my bones. 5He has built against me, and surrounded me with gall and hardship. 6He has made me dwell in dark places, like those long dead. 7He has walled me about, so that I cannot go out; he has made my chain heavy. 8Even when I cry out and call for help, he shuts out my prayer. 9He has walled up my ways with hewn stone; he has made my paths crooked. 10He is to me as a bear lying in wait, as a lion in secret places. 11He has turned aside my ways, and torn me in pieces; he has made me desolate. 12He has bent his bow, and set me as a mark for the arrow. 13He has caused the arrows of his quiver to enter into my kidneys. 14I have become a derision to all my people, and their song all the day. 15He has filled me with bitterness; he has sated me with wormwood. 16He has also broken my teeth with gravel; he has trampled me in ashes. 17And you have removed my soul far away from peace; I have forgotten prosperity. 18And I said, "My strength has perished, and my hope from the LORD." 19Remember my affliction and my wandering, the wormwood and the gall. 20My soul surely remembers them, and is bowed down within me. 21This I recall to my heart, therefore I hope. 22For the LORD's mercies do not cease, for his compassions do not fail. 23They are new every morning; great is your faithfulness. 24"The LORD is my portion," says my soul, "therefore I hope in him." 25Good is the LORD to those who wait for him, to the soul who seeks him. 26Good it is that a man should hope and quietly wait for the salvation of the LORD. 27Good it is for a man that he bear the yoke in his youth. 28Let him sit solitary and be silent, because he has laid it upon him. 29Let him put his mouth in the dust; perhaps there is hope. 30Let him give his cheek to the one who strikes him; let him be filled with reproach. 31For the Lord will not cast off forever. 32For though he causes grief, yet he will have compassion according to the multitude of his mercies. 33For he does not afflict willingly, nor grieve the children of men. 34To crush under his feet all the prisoners of the earth, 35to turn aside the right of a man before the face of the Most High, 36to subvert a man in his cause, the Lord does not approve. 37Who is this who speaks, and it comes to pass, when the Lord does not command it? 38Do not the evils and the good proceed out of the mouth of the Most High? 39Why should a living man complain, a man for the punishment of his sins? 40Let us search and try our ways, and let us return to the LORD. 41Let us lift up our heart to our palms, to God in the heavens. 42We have transgressed and rebelled; you have not pardoned. 43You have covered yourself in anger and pursued us; you have killed, you have not pitied. 44You have covered yourself with a cloud, so that prayer cannot pass through. 45You have made us an offscouring and refuse in the midst of the peoples. 46All our enemies have parted their mouths wide against us. 47Panic and pit have come upon us, devastation and destruction. 48My eye runs down with streams of water, for the destruction of the daughter of my people. 49My eye pours down and does not cease, without any intermission, 50until the LORD looks down, and sees from the heavens. 51My eye affects my soul, because of all the daughters of my city. 52Those who are my enemies without cause, hunting they hunted me like a bird. 53They have cut off my life in the pit, and they have cast a stone over me. 54Waters flowed over my head; I said, "I am cut off." 55I called upon your name, O LORD, from the lowest pit. 56You heard my voice: do not hide your ear from my sighing, from my cry. 57You came near in the day that I called upon you; you said, "Do not fear." 58O Lord, you pleaded the pleadings of my soul; you have redeemed my life. 59You have seen, O LORD, my wrong; judge my judgment. 60You have seen all their vengeance, all their plots against me. 61You have heard their reproach, O LORD, all their plots against me, 62the lips of those who rise up against me, and their whispering against me all the day. 63Look at their sitting down and their rising up; I am their song. 64You will return to them a recompense, O LORD, according to the work of their hands. 65You will give them hardness of heart; your curse will be to them. 66You will pursue them in anger, and destroy them from under the heavens of the LORD.

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No que as tradições concordam

A pan-Christian consensus recognizes that Lamentations 3 features a speaker describing intense personal affliction by God's wrath before transitioning to express hope in God's daily mercies. These unfailing compassions are broadly understood to provide the theological foundation for enduring hope in divine providence, just as the call to search and try our ways broadly mandates the interior examination of conscience and communal repentance. Several traditions identify the solitary sufferer… Faça login para ler o consenso completo →

Aceito pela maioria, mas não por todas

  • The unfailing compassion and daily renewal of God's mercies provide the theological foundation for enduring hope in divine providence. (7 affirm)
  • The call to 'search and try our ways' provides a scriptural mandate for the interior examination of conscience and communal repentance. (7 affirm)

Onde as tradições diferem

  • The casting of the speaker into the dungeon and the placing of a stone over him prefigure Christ's burial and descent into Hades.

    catholic: AFFIRM; orthodox: AFFIRM; oriental-orthodox: AFFIRM; anglican: QUALIFY

  • God exercises active, sovereign providence over both good and calamity, rather than merely permitting events to occur passively.

    anglican: AFFIRM; reformed: AFFIRM; adventist: DENY; restorationist: AFFIRM

  • Fallen human beings have no right to complain against God's judgments because affliction is a just punishment for sin.

    anglican: DENY; reformed: AFFIRM; methodist: AFFIRM

  • Believers are to respond to affliction with silent submission, trusting in God's purposeful discipline rather than despairing.

    catholic: AFFIRM; orthodox: AFFIRM; oriental-orthodox: AFFIRM; anglican: AFFIRM; reformed: AFFIRM; methodist: QUALIFY; anabaptist: AFFIRM; pentecostal: QUALIFY; restorationist: AFFIRM

  • The desperate vocal cry from places of deep affliction is an essential component of faithful prayer and spiritual breakthrough.

    anglican: QUALIFY; pentecostal: AFFIRM

Como cada tradição interpreta

Cada leitura foi gerada isoladamente — nenhuma tradição vê a resposta da outra.

Catholic

In the structural and thematic center of the Book of Lamentations, the acrostic poetry shifts to a solitary male voice ('I am the man', verse 1). This figure embodies the collective agony of Jerusalem under divine judgment, experiencing intense physical, psychological, and spiritual affliction. He describes God as an adversary who has walled him in, broken his bones, and shut out his prayers. Yet, at the poem's precise center (verses 21-24), the speaker pivots from despair to theological hope, recalling that God's covenantal mercies are 'new every morning.' The chapter then advocates patient endurance, submission to suffering (bearing the yoke, offering the cheek), and communal repentance ('Let us search and try our ways'). The passage concludes with a vivid description of being cast into a pit, followed by a plea for divine vindication and retribution against the speaker's enemies. Reception: The Catholic tradition reads Lamentations 3 with a profound Christological typology, recognizing the 'man of affliction' as a prophetic portrait of Jesus Christ in His Passion. Latin scholastics, such as Thomas Aquinas, read the striking of the cheek (verse 30), the feeding with wormwood and gall (verses 15, 19), and the mockery of the people (verse 14) as direct fulfillments in Christ's crucifixion and trial. Eastern Catholic tradition, drawing on Byzantine hymnography, focuses heavily on the latter verses: the descent into the 'lowest pit' and the casting of the stone (verses 53-55) are read typologically as Christ's entombment, His descent into Hades, and the sealing of the sepulcher. Consequently, this chapter is foundational to the theology of Holy Saturday in both East and West. In ascetical and mystical theology, the chapter provides the primary scriptural vocabulary for spiritual desolation. In the Latin tradition, John of the Cross uses verses 1-9 to describe the 'passive night of the spirit,' where the soul feels walled in, plunged into darkness, and uniquely abandoned by God (prayers being 'shut out'). The chapter is Thus received not only as an account of historical or Christological suffering, but as a roadmap for the purification of the believer's soul, bridging the gap between absolute human poverty and the unfailing mercy of God (verses 22-23).

Eastern Orthodox

In Lamentations 3, the poetic structure shifts to a highly personal, first-person voice ('the man who has seen affliction') operating within an intricate triple-acrostic framework. This central chapter of the book moves from expressions of acute physical and psychological suffering, divine abandonment, and entrapment (verses 1-18) to a profound turning point of hope. By recalling Yahweh's covenantal fidelity (verses 21-24), the speaker anchors his survival in God's unceasing mercies, which are 'new every morning.' The chapter then instructs the sufferer to submit patiently to divine discipline—bearing the yoke, sitting in silence, and offering the cheek to the smiter (verses 25-30)—before concluding with a corporate confession of sin and a prayer for divine vindication against relentless enemies (verses 40-66). Reception: The Eastern Orthodox reception of Lamentations 3 is guided by the Septuagint (LXX) translation and a strong Christological and ascetical patristic consensus. Where the Masoretic Text reads 'affliction' in verse 1, the LXX reads 'poverty' or 'humiliation' (ptocheian), which the tradition immediately associates with the kenosis (self-emptying) of Christ and the beatitude of being 'poor in spirit.' Christ is understood as the ultimate fulfillment of the suffering 'man' (aner). Cyril of Jerusalem and other early fathers read verse 30 ('Let him give his cheek to him who strikes him') as a direct prophecy of Christ's Passion, specifically His trial and physical abuse. Concurrently, the chapter serves as a foundational text for Orthodox monasticism and the ascetical pursuit of theosis. The injunctions to 'bear the yoke in his youth' (verse 27) and to 'sit alone and keep silence' (verse 28) are frequently cited by ascetical writers, such as John Climacus, to establish the scriptural mandate for hesychia (inner stillness) and the discipline of solitary prayer.

Oriental Orthodox

In Lamentations 3, the poetic voice shifts from collective mourning to the acute, individual agony of a 'man who has seen affliction' under divine wrath (verses 1-18). The sufferer recounts feeling trapped in darkness, broken, and ignored in prayer. However, by calling to mind God's steadfast mercies, which are 'new every morning' (verses 22-23), the speaker pivots to profound hope. The chapter then counsels patient endurance of suffering, urging the faithful to bear the yoke, sit in solitary silence, place their mouths in the dust, and offer their cheeks to the smiter (verses 27-30). It concludes with a description of crying out from the lowest dungeon and a plea for God to judge the sufferer's cause against unprovoked enemies (verses 53-66). Reception: The Oriental Orthodox tradition receives this chapter through intensely Christological and ascetic lenses. The 'man who has seen affliction' (verse 1) and the one who 'giveth his cheek to him that smiteth him' (verse 30) are understood universally in this tradition as direct prophetic types of the incarnate Word during His Passion. Read within a miaphysite Christological framework, these verses affirm that the divine Word truly and voluntarily suffered in the flesh; the agony described is the real experience of the one incarnate nature of God the Word, not a separate human subject. Ascetically, the tradition places immense weight on verses 27-29. The injunctions to 'bear the yoke in his youth,' 'sit alone and keep silence,' and 'put his mouth in the dust' serve as a foundational scriptural mandate for the anchoritic and monastic vocations in the Coptic, Syriac, and Ethiopian traditions. Spiritual masters, such as Isaac of Nineveh, draw deeply on these verses to validate the path of solitary withdrawal, radical humility, and stillness (hesychia).

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WEB · World English Bible

1I am the man who has seen affliction by the rod of his wrath. 2He has led me and caused me to walk in darkness, and not in light. 3Surely he turns his hand against me again and again all day long. 4He has made my flesh and my skin old. He has broken my bones. 5He has built against me, and surrounded me with bitterness and hardship. 6He has made me dwell in dark places, as those who have been long dead. 7He has walled me about, so that I can’t go out. He has made my chain heavy. 8Yes, when I cry, and call for help, he shuts out my prayer. 9He has walled up my ways with cut stone. He has made my paths crooked. 10He is to me as a bear lying in wait, as a lion in hiding. 11He has turned away my path, and pulled me in pieces. He has made me desolate. 12He has bent his bow, and set me as a mark for the arrow. 13He has caused the shafts of his quiver to enter into my kidneys. 14I have become a derision to all my people, and their song all day long. 15He has filled me with bitterness. He has stuffed me with wormwood. 16He has also broken my teeth with gravel. He has covered me with ashes. 17You have removed my soul far away from peace. I forgot prosperity. 18I said, “My strength has perished, along with my expectation from Yahweh.” 19Remember my affliction and my misery, the wormwood and the bitterness. 20My soul still remembers them, and is bowed down within me. 21This I recall to my mind; therefore I have hope. 22It is because of Yahweh’s loving kindnesses that we are not consumed, because his mercies don’t fail. 23They are new every morning. Great is your faithfulness. 24“Yahweh is my portion,” says my soul. “Therefore I will hope in him.” 25Yahweh is good to those who wait for him, to the soul who seeks him. 26It is good that a man should hope and quietly wait for the salvation of Yahweh. 27It is good for a man that he bear the yoke in his youth. 28Let him sit alone and keep silence, because he has laid it on him. 29Let him put his mouth in the dust, if it is so that there may be hope. 30Let him give his cheek to him who strikes him. Let him be filled full of reproach. 31For the Lord will not cast off forever. 32For though he causes grief, yet he will have compassion according to the multitude of his loving kindnesses. 33For he does not afflict willingly, nor grieve the children of men. 34To crush under foot all the prisoners of the earth, 35to turn away the right of a man before the face of the Most High, 36to subvert a man in his cause, the Lord doesn’t approve. 37Who is he who says, and it comes to pass, when the Lord doesn’t command it? 38Doesn’t evil and good come out of the mouth of the Most High? 39Why should a living man complain, a man for the punishment of his sins? 40Let us search and try our ways, and turn again to Yahweh. 41Let’s lift up our heart with our hands to God in the heavens. 42“We have transgressed and have rebelled. You have not pardoned. 43“You have covered us with anger and pursued us. You have killed. You have not pitied. 44You have covered yourself with a cloud, so that no prayer can pass through. 45You have made us an off-scouring and refuse in the middle of the peoples. 46“All our enemies have opened their mouth wide against us. 47Terror and the pit have come on us, devastation and destruction.” 48My eye runs down with streams of water, for the destruction of the daughter of my people. 49My eye pours down and doesn’t cease, without any intermission, 50until Yahweh looks down, and sees from heaven. 51My eye affects my soul, because of all the daughters of my city. 52They have chased me relentlessly like a bird, those who are my enemies without cause. 53They have cut off my life in the dungeon, and have cast a stone on me. 54Waters flowed over my head. I said, “I am cut off.” 55I called on your name, Yahweh, out of the lowest dungeon. 56You heard my voice: “Don’t hide your ear from my sighing, and my cry.” 57You came near in the day that I called on you. You said, “Don’t be afraid.” 58Lord, you have pleaded the causes of my soul. You have redeemed my life. 59Yahweh, you have seen my wrong. Judge my cause. 60You have seen all their vengeance and all their plans against me. 61You have heard their reproach, Yahweh, and all their plans against me, 62the lips of those that rose up against me, and their plots against me all day long. 63You see their sitting down and their rising up. I am their song. 64You will pay them back, Yahweh, according to the work of their hands. 65You will give them hardness of heart, your curse to them. 66You will pursue them in anger, and destroy them from under the heavens of Yahweh.

KJV · King James Version

1I am the man that hath seen affliction by the rod of his wrath. 2He hath led me, and brought me into darkness, but not into light. 3Surely against me is he turned; he turneth his hand against me all the day. 4My flesh and my skin hath he made old; he hath broken my bones. 5He hath builded against me, and compassed me with gall and travail. 6He hath set me in dark places, as they that be dead of old. 7He hath hedged me about, that I cannot get out: he hath made my chain heavy. 8Also when I cry and shout, he shutteth out my prayer. 9He hath inclosed my ways with hewn stone, he hath made my paths crooked. 10He was unto me as a bear lying in wait, and as a lion in secret places. 11He hath turned aside my ways, and pulled me in pieces: he hath made me desolate. 12He hath bent his bow, and set me as a mark for the arrow. 13He hath caused the arrows of his quiver to enter into my reins. 14I was a derision to all my people; and their song all the day. 15He hath filled me with bitterness, he hath made me drunken with wormwood. 16He hath also broken my teeth with gravel stones, he hath covered me with ashes. 17And thou hast removed my soul far off from peace: I forgat prosperity. 18And I said, My strength and my hope is perished from the Lord: 19Remembering mine affliction and my misery, the wormwood and the gall. 20My soul hath them still in remembrance, and is humbled in me. 21This I recall to my mind, therefore have I hope. 22It is of the Lord’s mercies that we are not consumed, because his compassions fail not. 23They are new every morning: great is thy faithfulness. 24The Lord is my portion, saith my soul; therefore will I hope in him. 25The Lord is good unto them that wait for him, to the soul that seeketh him. 26It is good that a man should both hope and quietly wait for the salvation of the Lord. 27It is good for a man that he bear the yoke in his youth. 28He sitteth alone and keepeth silence, because he hath borne it upon him. 29He putteth his mouth in the dust; if so be there may be hope. 30He giveth his cheek to him that smiteth him: he is filled full with reproach. 31For the Lord will not cast off for ever: 32But though he cause grief, yet will he have compassion according to the multitude of his mercies. 33For he doth not afflict willingly nor grieve the children of men. 34To crush under his feet all the prisoners of the earth, 35To turn aside the right of a man before the face of the most High, 36To subvert a man in his cause, the Lord approveth not. 37Who is he that saith, and it cometh to pass, when the Lord commandeth it not? 38Out of the mouth of the most High proceedeth not evil and good? 39Wherefore doth a living man complain, a man for the punishment of his sins? 40Let us search and try our ways, and turn again to the Lord. 41Let us lift up our heart with our hands unto God in the heavens. 42We have transgressed and have rebelled: thou hast not pardoned. 43Thou hast covered with anger, and persecuted us: thou hast slain, thou hast not pitied. 44Thou hast covered thyself with a cloud, that our prayer should not pass through. 45Thou hast made us as the offscouring and refuse in the midst of the people. 46All our enemies have opened their mouths against us. 47Fear and a snare is come upon us, desolation and destruction. 48Mine eye runneth down with rivers of water for the destruction of the daughter of my people. 49Mine eye trickleth down, and ceaseth not, without any intermission, 50Till the Lord look down, and behold from heaven. 51Mine eye affecteth mine heart because of all the daughters of my city. 52Mine enemies chased me sore, like a bird, without cause. 53They have cut off my life in the dungeon, and cast a stone upon me. 54Waters flowed over mine head; then I said, I am cut off. 55I called upon thy name, O Lord, out of the low dungeon. 56Thou hast heard my voice: hide not thine ear at my breathing, at my cry. 57Thou drewest near in the day that I called upon thee: thou saidst, Fear not. 58O Lord, thou hast pleaded the causes of my soul; thou hast redeemed my life. 59O Lord, thou hast seen my wrong: judge thou my cause. 60Thou hast seen all their vengeance and all their imaginations against me. 61Thou hast heard their reproach, O Lord, and all their imaginations against me; 62The lips of those that rose up against me, and their device against me all the day. 63Behold their sitting down, and their rising up; I am their musick. 64Render unto them a recompence, O Lord, according to the work of their hands. 65Give them sorrow of heart, thy curse unto them. 66Persecute and destroy them in anger from under the heavens of the Lord.

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Diferenças que mudam o sentido (93)
  • v1 [lexical]: translation of seeing affliction versus poverty — “that hath seen affliction” (KJV, ASV, DARBY, WEBSTER) vs “who has” (WEB) vs “who” (YLT) vs “see my poverty” (DRC)
  • v1 [lexical]: synonyms for anger or wrath — “wrath” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “indignation” (DRC)
  • v2 [stylistic]: inclusion of acrostic letter and subject/object placement — “He hath” (KJV, ASV, WEBSTER) vs “has” (WEB) vs “Me” (YLT) vs “Me he” (DARBY) vs “Aleph” (DRC)
  • v2 [grammatical]: conjunction and preposition variations — “and in” (WEB, ASV) vs “but not into” (KJV, WEBSTER) vs “and” (DARBY, DRC) vs “and without” (YLT)
  • v4 [lexical]: anatomical term choice — “flesh” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “skin” (DRC)
  • v5 [lexical]: verb tense and preposition indicating direction of building — “hath builded against” (KJV, ASV) vs “built” (DARBY, WEBSTER) vs “has built” (WEB) vs “built up” (YLT) vs “built round about” (DRC)
  • v5 [lexical]: translation of the substance surrounding the speaker — “compassed me with gall” (KJV, ASV, WEBSTER) vs “surrounded bitterness” (WEB) vs “setteth round poverty” (YLT) vs “encompassed” (DARBY) vs “he hath” (DRC)
  • v5 [lexical]: synonyms for hardship or toil — “travail” (KJV, ASV) vs “hardship” (WEB) vs “weariness” (YLT) vs “toil” (DARBY) vs “labor” (WEBSTER) vs “labour” (DRC)
  • v7 [lexical]: synonyms for being enclosed or walled in — “hath hedged” (KJV, YLT, DARBY, WEBSTER) vs “has walled” (WEB) vs “walled” (ASV) vs “built against” (DRC)
  • v7 [grammatical]: (vv 7, 27) conjunction choice — “that” (KJV, ASV, DARBY, WEBSTER, DRC) vs “so” (WEB) vs “and” (YLT)
  • v7 [lexical]: variations of escaping or leaving — “cannot get out” (KJV, DARBY, WEBSTER) vs “can’t go” (WEB) vs “go forth” (ASV) vs “go not” (YLT) vs “may not” (DRC)
  • v8 [stylistic]: inclusion of acrostic letter and connective particle — “Also” (KJV, YLT, WEBSTER) vs “Yes” (WEB) vs “Yea” (ASV) vs “Even” (DARBY) vs “Ghimel Yea and” (DRC)
  • v8 [lexical]: verbs for crying out in prayer — “shout” (KJV, DARBY, WEBSTER) vs “call for help” (WEB, ASV) vs “cry out” (YLT) vs “entreat” (DRC)
  • v8 [grammatical]: verb tense for shutting out — “shutteth” (KJV, ASV, DARBY, WEBSTER) vs “hath shut” (YLT, DRC) vs “shuts” (WEB)
  • v9 [lexical]: verbs for blocking or enclosing ways — “hath inclosed” (KJV, DARBY, WEBSTER) vs “has walled up” (WEB) vs “walled up” (ASV) vs “hedged” (YLT) vs “shut up” (DRC)
  • v9 [lexical]: translation describing the type of stones — “hewn stone” (KJV, ASV, DARBY, WEBSTER) vs “cut” (WEB) vs “work My paths” (YLT) vs “square stones” (DRC)
  • v10 [lexical]: phrasing for an ambush location — “secret places” (KJV, ASV, DARBY, WEBSTER, DRC) vs “hiding” (WEB) vs “hiding-places” (YLT)
  • v11 [grammatical]: plural versus singular ways or paths — “ways” (KJV, ASV, DARBY, WEBSTER) vs “path” (WEB) vs “He is turning aside” (YLT) vs “paths” (DRC)
  • v11 [lexical]: verb choice for tearing or breaking in pieces — “pulled” (WEB, KJV, ASV, DARBY, WEBSTER) vs “He pulleth” (YLT) vs “hath broken” (DRC)
  • v12 [lexical]: verb choice for bending or treading the bow — “hath bent” (KJV, ASV, DARBY, WEBSTER, DRC) vs “has” (WEB) vs “trodden” (YLT)
  • v12 [grammatical]: definite versus indefinite article and pluralization — “the arrow” (WEB, KJV, ASV, DARBY, WEBSTER) vs “an” (YLT) vs “his arrows” (DRC)
  • v14 [grammatical]: verb tense for becoming a derision — “was” (KJV, WEBSTER) vs “am become” (ASV, DARBY) vs “have become” (WEB) vs “have been” (YLT) vs “am made” (DRC)
  • v15 [lexical]: verb choice for filling or sating — “hath filled” (KJV, ASV, YLT, WEBSTER) vs “has” (WEB) vs “sated” (DARBY) vs “He” (DRC)
  • v15 [lexical]: making drunk versus stuffing or inebriating — “hath made” (KJV, DARBY, WEBSTER) vs “has stuffed” (WEB) vs “sated” (ASV) vs “filled” (YLT) vs “inebriated” (DRC)
  • v16 [interpretive]: whether the speaker is covered or fed with ashes — “hath covered” (KJV, ASV, YLT, DARBY, WEBSTER) vs “has” (WEB) vs “fed” (DRC)
  • v17 [lexical]: prosperity versus good things, and tense of forget — “forgat prosperity” (KJV, ASV, WEBSTER) vs “have forgotten” (YLT, DARBY) vs “forgot” (WEB) vs “have forgotten good things” (DRC)
  • v19 [stylistic]: inclusion of acrostic letter and syntax of remembering — “Remember my” (WEB, YLT) vs “Remembering mine affliction and” (KJV) vs “Remember” (ASV) vs “Remember thou” (DARBY) vs “my” (WEBSTER) vs “Zain Remember” (DRC)
  • v19 [lexical]: translation of the Hebrew term for wandering or misery — “misery the” (WEB, KJV, ASV, WEBSTER) vs “mourning” (YLT) vs “wandering” (DARBY) vs “poverty and transgression” (DRC)
  • v21 [stylistic]: inclusion of acrostic letter and pronoun pluralization — “This” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “Zain These things” (DRC)
  • v23 [stylistic]: archaic versus modern possessive pronoun — “thy” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “your” (WEB)
  • v24 [grammatical]: tense and phrasing of the soul speaking — “saith” (KJV, ASV, DARBY, WEBSTER) vs “says” (WEB) vs “is Jehovah hath” (YLT) vs “said” (DRC)
  • v24 [lexical]: verb choice for hoping or waiting — “hope in” (KJV, ASV, DARBY, WEBSTER) vs “will” (WEB) vs “for” (YLT) vs “wait for” (DRC)
  • v25 [grammatical]: relative pronoun and verb form — “that seeketh” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “who seeks” (WEB)
  • v26 [lexical]: (vv 26, 41) translation of the divine name or title — “Jehovah” (ASV, YLT, DARBY) vs “the Lord” (KJV, WEBSTER) vs “Yahweh” (WEB) vs “God” (DRC)
  • v27 [grammatical]: verb mood and inclusion of article — “bear the” (WEB, KJV, ASV, DARBY) vs “beareth a” (YLT) vs “should” (WEBSTER) vs “hath borne” (DRC)
  • v27 [grammatical]: preposition choice indicating timeframe — “in” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “from” (DRC)
  • v28 [stylistic]: inclusion of acrostic letter and syntax of sitting solitary — “He sitteth alone” (KJV, YLT, WEBSTER) vs “Let him sit” (WEB, ASV) vs “solitary” (DARBY) vs “Jod shall sit solitary” (DRC)
  • v28 [lexical]: variations on keeping silence — “keepeth silence because” (KJV, DARBY, WEBSTER) vs “keep” (WEB, ASV) vs “is silent For” (YLT) vs “hold his peace” (DRC)
  • v28 [lexical]: verb choices for bearing or laying the yoke — “laid” (ASV, YLT, DARBY) vs “hath borne” (KJV, WEBSTER) vs “has laid” (WEB) vs “taken” (DRC)
  • v28 [grammatical]: prepositional phrase for bearing a burden — “upon him” (KJV, ASV, YLT, DARBY, WEBSTER) vs “on” (WEB) vs “up himself” (DRC)
  • v30 [stylistic]: (vv 30, 65) inclusion of acrostic letter and verb syntax — “He giveth” (KJV, DARBY, WEBSTER) vs “Let him give” (WEB, ASV) vs “to” (YLT) vs “Jod shall give” (DRC)
  • v31 [lexical]: phrasing of eternity — “for ever” (KJV, ASV, DARBY, WEBSTER, DRC) vs “forever” (WEB) vs “to the age” (YLT)
  • v32 [stylistic]: inclusion of acrostic letter and conjunction choice — “For” (WEB, ASV, YLT) vs “But though” (KJV, WEBSTER) vs “if” (DARBY) vs “Caph For if” (DRC)
  • v32 [lexical]: verb choices for causing grief or affliction — “cause grief yet will” (KJV, ASV) vs “causes” (WEB) vs “afflicted” (YLT) vs “have caused” (DARBY) vs “causeth” (WEBSTER) vs “hath cast off” (DRC)
  • v32 [lexical]: variations on showing mercy or compassion — “have compassion” (KJV, ASV, WEBSTER) vs “will” (WEB, DARBY) vs “hath pitied” (YLT) vs “will also mercy” (DRC)
  • v32 [lexical]: translations of the Hebrew word hesed (mercies vs lovingkindnesses) — “mercies” (KJV, WEBSTER, DRC) vs “loving kindnesses” (WEB) vs “lovingkindnesses” (ASV) vs “kindness” (YLT) vs “loving-kindnesses” (DARBY)
  • v33 [grammatical]: archaic versus modern verb form — “doth” (KJV, ASV, DARBY, WEBSTER) vs “hath” (YLT, DRC) vs “does” (WEB)
  • v35 [lexical]: adverb choice for turning — “aside” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “away” (WEB)
  • v35 [lexical]: translation of justice, right, or judgment — “right” (WEB, KJV, ASV, DARBY, WEBSTER) vs “judgment” (YLT, DRC)
  • v36 [lexical]: verb for denying justice — “subvert” (WEB, KJV, ASV, YLT, WEBSTER) vs “wrong” (DARBY) vs “destroy” (DRC)
  • v36 [lexical]: cause or lawsuit versus judgment — “cause” (WEB, KJV, ASV, YLT, WEBSTER) vs “will not” (DARBY) vs “judgment” (DRC)
  • v36 [interpretive]: whether the Lord approves or sees the subversion of justice — “approveth not” (KJV, ASV, WEBSTER) vs “hath approved” (YLT, DRC) vs “doesn’t approve” (WEB) vs “see it” (DARBY)
  • v37 [grammatical]: negation phrasing and tense — “commandeth it not” (KJV, ASV, WEBSTER, DRC) vs “doesn’t command” (WEB) vs “hath commanded it” (YLT) vs “hath commanded” (DARBY)
  • v39 [stylistic]: inclusion of acrostic letter and interrogative phrasing — “Wherefore doth” (KJV, ASV, DARBY) vs “Why should” (WEB) vs “What sigh habitually” (YLT) vs “Why” (WEBSTER) vs “Mem Why hath” (DRC)
  • v40 [stylistic]: inclusion of acrostic letter and pronoun syntax — “Let us” (WEB, KJV, ASV, DARBY, WEBSTER) vs “We” (YLT) vs “Nun” (DRC)
  • v41 [stylistic]: inclusion of acrostic letter and jussive versus indicative mood — “Let us” (KJV, ASV, DARBY, WEBSTER) vs “Let’s” (WEB) vs “We” (YLT) vs “Nun” (DRC)
  • v41 [grammatical]: singular versus plural heart and preposition choice — “heart with our” (WEB, KJV, ASV, DARBY, WEBSTER) vs “on the” (YLT) vs “hearts” (DRC)
  • v42 [lexical]: synonyms for sinning — “transgressed” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “done wickedly” (DRC)
  • v43 [stylistic]: (vv 43, 49, 51, 60, 61) inclusion of acrostic letter and pronoun form — “Thou hast” (KJV, ASV, YLT, DARBY, WEBSTER) vs “You have” (WEB) vs “Samech” (DRC)
  • v43 [lexical]: object or modifier of the covering action — “with anger” (KJV, ASV, WEBSTER) vs “Thyself” (YLT, DARBY) vs “us” (WEB) vs “in thy wrath” (DRC)
  • v43 [lexical]: verb choice for pursuing or striking — “pursued” (WEB, ASV, DARBY) vs “persecuted” (KJV, WEBSTER) vs “dost pursue” (YLT) vs “hast struck” (DRC)
  • v43 [lexical]: verb choice for showing mercy or sparing — “pitied” (WEB, KJV, ASV, YLT, WEBSTER) vs “spared” (DARBY, DRC)
  • v44 [grammatical]: modal verb choice — “should not” (KJV, DARBY, WEBSTER) vs “can” (WEB, ASV) vs “doth” (YLT) vs “may” (DRC)
  • v45 [lexical]: synonyms for the middle or midst — “midst” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “middle” (WEB)
  • v45 [grammatical]: singular versus plural people — “peoples” (WEB, ASV, YLT, DARBY) vs “people” (KJV, WEBSTER, DRC)
  • v47 [lexical]: (vv 47, 48) synonym for destruction — “destruction” (WEB, KJV, ASV, YLT, WEBSTER, DRC) vs “ruin” (DARBY)
  • v49 [lexical]: verb describing the eye's action — “trickleth down” (KJV, WEBSTER) vs “poureth” (ASV, DARBY) vs “pours” (WEB) vs “is poured out” (YLT) vs “is afflicted” (DRC)
  • v50 [lexical]: verb for looking or seeing — “behold” (KJV, ASV, DARBY, WEBSTER) vs “sees” (WEB) vs “seeth” (YLT) vs “looked down” (DRC)
  • v50 [grammatical]: singular versus plural heaven — “heaven” (WEB, KJV, ASV, WEBSTER) vs “the heavens” (YLT, DARBY, DRC)
  • v51 [lexical]: action upon the soul or heart — “my soul” (ASV, YLT, DARBY) vs “affects my soul” (WEB) vs “affecteth mine heart” (KJV) vs “my” (WEBSTER) vs “hath wasted my soul” (DRC)
  • v52 [lexical]: adverbial phrase describing the hunting — “sore like” (KJV, ASV, DARBY) vs “relentlessly” (WEB) vs “as” (YLT) vs “fiercely” (WEBSTER) vs “and caught me” (DRC)
  • v53 [stylistic]: inclusion of acrostic letter and syntax of being in the pit — “They have cut off” (WEB, KJV, ASV, DARBY, WEBSTER) vs “in a pit” (YLT) vs “Sade” (DRC)
  • v53 [grammatical]: verb and tense for placing or casting a stone — “cast” (KJV, DARBY, WEBSTER) vs “have” (WEB, ASV) vs “they” (YLT) vs “they have laid” (DRC)
  • v53 [grammatical]: preposition choice — “upon” (KJV, ASV, DARBY, WEBSTER) vs “on” (WEB) vs “against” (YLT) vs “over” (DRC)
  • v54 [stylistic]: inclusion of acrostic letter and verb for flowing — “Waters flowed” (WEB, KJV, ASV, WEBSTER) vs “have waters” (YLT) vs “streamed” (DARBY) vs “Sade have” (DRC)
  • v55 [lexical]: divine name and preposition choice — “O Lord out of” (KJV, WEBSTER) vs “Jehovah” (ASV, DARBY) vs “Yahweh” (WEB) vs “Jehovah from” (YLT) vs “from” (DRC)
  • v55 [lexical]: translation describing the pit's depth — “lowest” (WEB, ASV) vs “low dungeon” (KJV, WEBSTER) vs “lowest pit” (DARBY, DRC) vs “lower pit” (YLT)
  • v56 [lexical]: translation of breathing or sighing — “at my breathing at” (KJV, ASV, YLT, WEBSTER) vs “from sighing and” (WEB) vs “sighing” (DARBY) vs “from” (DRC)
  • v56 [grammatical]: singular versus plural or paired noun phrase for crying — “cry” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “sighs and cries” (DRC)
  • v57 [stylistic]: inclusion of acrostic letter and verb tense — “Thou drewest” (KJV, ASV, DARBY, WEBSTER) vs “You came” (WEB) vs “hast drawn” (YLT) vs “Coph” (DRC)
  • v58 [lexical]: translation of legal terms (causes vs pleadings) — “causes” (WEB, KJV, ASV, WEBSTER) vs “cause” (DARBY, DRC) vs “pleadings” (YLT)
  • v58 [grammatical]: verb phrase versus noun phrase for redemption — “thou hast redeemed” (KJV, ASV, YLT, DARBY, WEBSTER) vs “You have” (WEB) vs “the Redeemer of” (DRC)
  • v59 [lexical]: translation of the legal term cause or judgment — “cause” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “judgment” (DRC)
  • v60 [lexical]: (vv 60, 61) translation of the Hebrew term for plots or thoughts — “imaginations against” (KJV, DARBY, WEBSTER) vs “plans” (WEB) vs “devices” (ASV) vs “thoughts of” (YLT) vs “thoughts” (DRC)
  • v62 [lexical]: translation of scheming or whispering — “device” (KJV, ASV, WEBSTER) vs “meditation” (YLT, DARBY) vs “plots” (WEB) vs “devices” (DRC)
  • v63 [lexical]: synonyms for song or music — “song” (WEB, ASV, YLT, DARBY, DRC) vs “musick” (KJV) vs “music” (WEBSTER)
  • v64 [stylistic]: inclusion of acrostic letter and phrasing of rendering payback — “Render unto” (KJV, DARBY) vs “You will pay” (WEB) vs “Thou wilt” (ASV) vs “Thou returnest to” (YLT) vs “to” (WEBSTER) vs “Thau Thou shalt” (DRC)
  • v64 [lexical]: phrasing for payback and inclusion of the divine name — “recompense” (WEBSTER, DRC) vs “back Yahweh” (WEB) vs “a recompence O Lord” (KJV) vs “recompense Jehovah” (ASV) vs “the deed Jehovah” (YLT) vs “Jehovah” (DARBY)
  • v64 [grammatical]: singular versus plural work — “work” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “works” (DRC)
  • v65 [interpretive]: translation of the obscure Hebrew phrase for the heart's condition — “hardness” (WEB, ASV) vs “sorrow of” (KJV, WEBSTER) vs “a covered” (YLT) vs “obduracy” (DARBY) vs “a buckler” (DRC)
  • v65 [lexical]: translation of the judgment given to them (curse vs labor) — “thy curse unto them” (KJV, ASV, DARBY) vs “to” (YLT, WEBSTER) vs “your to” (WEB) vs “labour” (DRC)
  • v66 [stylistic]: inclusion of acrostic letter and imperative versus indicative mood — “Persecute and destroy them” (KJV, WEBSTER) vs “You will pursue” (WEB) vs “Thou wilt pursue” (ASV) vs “Thou pursuest” (YLT) vs “pursue” (DARBY) vs “Thau Thou shalt” (DRC)
  • v66 [lexical]: translation of the divine name and prepositional phrasing — “Jehovah” (ASV, YLT, DARBY) vs “of the Lord” (KJV, WEBSTER) vs “Yahweh” (WEB) vs “O” (DRC)

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Texto original. Hebrew/Aramaic (Westminster Leningrad Codex tradition, via STEPBible TAHOT). Hebrew text from the Westminster Leningrad Codex.

Nomes divinos: YHWH (the LORD), El (God).

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Academic textual-historical analysis

In historical-critical and philological analysis, Lamentations 3 is universally recognized as the literary and theological core of the book. Formally, it is a highly intricate triple acrostic: each of the twenty-two letters of the Hebrew alphabet begins three successive lines, resulting in sixty-six verses. Philologists note a significant alphabetic anomaly: the letter Pe (vv. 46-48) precedes Ayin (vv. 49-51), an order reflecting an alternative ancient abecedary sequence (also found in chapters 2 and 4, and corroborated by epigraphic evidence from Izbet Sartah and Kuntillet Ajrud). Textually, verse 22 presents a famous crux: the Masoretic Text reads 'Because of the Lord's great love we are not consumed' (tamnu), while the Syriac, Targum, and some Hebrew manuscripts read 'The Lord's mercies never cease' (tammu), which offers better poetic parallelism with 'his compassions fail not' in the second half of the verse. Literarily, the chapter abruptly introduces a distinct speaker, the 'geber' (strong man) in verse 1. This individual lament blends with wisdom motifs before transitioning seamlessly into a collective voice ('Let us...', 'we...') in verses 40-47, demonstrating the careful literary fusion of individual and communal suffering following the Babylonian destruction of Jerusalem in 586 BCE.

Jewish interpretation

Lamentations 3 stands at the structural and theological center of the book. As a triple alphabetic acrostic, where each Hebrew letter begins three successive verses, it is the most formally complex chapter of the Megillah. The text begins with an intense, individual lament from the perspective of an anonymous 'man who has seen affliction' (verses 1-20). The tone abruptly shifts from despair to hope through the remembrance of God's enduring mercy and faithfulness (verses 21-39). In the final sections, the voice shifts to the plural, calling the community to repentance (verses 40-47), before returning to a singular voice weeping for the destroyed city and pleading for divine retribution against enemies (verses 48-66).

Latter-day Saint

The poet—traditionally identified as Jeremiah—describes profound personal and communal suffering, feeling directly targeted by God's wrath and walled in by despair. At the center of the lament, the tone shifts dramatically as the speaker recalls God's unfailing covenant love and mercy. The realization that God's compassions are 'new every morning' provides a foundation for hope, patience, and submission. The chapter concludes with a call for self-examination, repentance, and a plea for divine justice against the enemies who have unjustly persecuted the speaker.

Jehovah's Witnesses

In the view of Jehovah's Witnesses, Lamentations 3 captures the prophet Jeremiah's intense personal and national sorrow following the desolation of Jerusalem by Babylon, an event they date strictly to 607 B.C.E. The chapter is a highly structured acrostic poem wherein Jeremiah often personifies the afflicted nation. Despite the severity of Jehovah's discipline and the feeling of being walled in by darkness (vv. 1-18), the prophet deliberately pivots to an expression of profound hope. He anchors this hope in the loyal love, mercy, and faithfulness of Jehovah (vv. 21-24). Jeremiah acknowledges that Jehovah does not afflict willingly (vv. 32-33) and issues a call for the people to examine their ways and return to their God in repentance (v. 40).

Escolhas de tradução feitas pela NCB (127)
  • v1: seen affliction — Matches the precise meaning of the Hebrew root for affliction rather than poverty.
  • v1: wrath — Standard rendering of the Hebrew root for anger.
  • v1: the man — Translates the definite article present in the source text.
  • v2: omit — Formats for contemporary reading without embedding the Hebrew letter.
  • v2: and not in — Preserves the Hebrew merism and oppositional syntax directly.
  • v3: Surely — Captures the emphatic particle accurately.
  • v3: all the day — Establishes the exact refrain for structural recurrence.
  • v4: flesh and skin — Maintains the source text word order.
  • v5: has built against — Uses a modern verb tense matching the source prefix.
  • v5: gall — Sets up the thematic repetition for verse 19.
  • v5: hardship — Provides a dignified, contemporary translation.
  • v7: walled — Establishes the specific verb to match its repetition in verse 9.
  • v7: so that — Clarifies the syntactic result clause in contemporary English.
  • v7: cannot go out — Modern syntax avoiding informal contractions.
  • v8: Even — Accurately renders the amplifying force of the particle.
  • v8: call for help — Accurately translates the intensive verbal cry.
  • v8: shuts — Adopts modern present tense phrasing.
  • v9: walled up — Connects the repeated verb from verse 7.
  • v9: hewn stone — Direct translation of the specific stone type.
  • v10: secret places — Standard and dignified rendering of the ambush location.
  • v11: ways — Renders the plural form correctly.
  • v11: torn — More precise rendering for the root indicating rending or tearing.
  • v12: has bent — Standardized modern perfect aspect.
  • v12: the arrow — Preserves the definite article.
  • v14: all the day — Maintains the literal refrain structure.
  • v14: their song — Translates the word to form the inclusio with verse 63.
  • v14: have become — Adopts natural modern perfect tense.
  • v15: filled — Direct equivalent of the first clause verb.
  • v15: sated — Contemporary rendering that matches filling with liquid.
  • v15: wormwood — Preserves the specific botanical term for its structural tie to verse 19.
  • v16: trampled — Accurate lexical rendering resolving a translation variance via source analysis without arbitrating theological claims.
  • v17: prosperity — Broadly captures the overarching sense in this context.
  • v17: have forgotten — Perfect aspect expresses current state effectively.
  • v18: the LORD — Adheres to the binding global map for the divine name.
  • v19: Remember — Renders the imperative mood accurately.
  • v19: wandering — Traces the root meaning for homelessness or restlessness.
  • v19: the wormwood and the gall — Replicates the exact structural phrase from earlier verses.
  • v20: surely remembers — Syntactically renders the emphatic infinitive absolute construction.
  • v21: This — Translates the singular demonstrative pronoun strictly.
  • v21: therefore I hope — Establishes the exact phrase for repetition in verse 24.
  • v22: do not cease — Adopts the alternative vocalization that properly anchors the poetic parallelism.
  • v22: the LORD's — Follows the prescribed divine-name map.
  • v22: do not... do not — Maintains the exact parallel structure.
  • v23: your — Complies with the rule mandating contemporary English.
  • v24: The LORD — Obeys the binding map.
  • v24: therefore I hope — Mirrors the structural phrase from verse 21.
  • v25: Good is the LORD — Retains the fronted word for the structural anaphora triplet.
  • v25: who seeks — Uses a modern relative pronoun.
  • v26: Good it is — Continues the fronted word sequence.
  • v26: the LORD — Obeys the binding map.
  • v27: Good it is — Concludes the fronted word sequence.
  • v27: in — Translates the preposition accurately.
  • v28: solitary — Offers a dignified modern term.
  • v28: be silent — Accurate modern translation.
  • v28: has laid it upon him — Expresses the transitive structure naturally in contemporary tense.
  • v29: perhaps — Direct modern rendering of the conditional particle.
  • v30: Let him give — Sustains the jussive mood sequence contextually.
  • v31: the Lord — Translates the divine title per the standard map.
  • v31: forever — Adopts modern combined spelling.
  • v31: For — Begins the structural repetition triplet.
  • v32: For — Continues the structural repetition.
  • v32: causes grief — Standard present tense indicative following the concessive.
  • v32: mercies — Traditional rendering maintaining dignified register.
  • v33: For — Concludes the structural repetition sequence.
  • v33: does not afflict — Avoids archaic conjugation forms.
  • v34: To crush — Translates the infinitive construct anchoring the structural triplet.
  • v35: to turn aside — Translates the second structural infinitive.
  • v35: the Most High — Correctly translates the distinct title.
  • v36: to subvert — Translates the third structural infinitive.
  • v36: does not approve — Contemporary phrasing for negating divine sight indicative of approval.
  • v37: Who is this who — Translates the demonstrative strictly.
  • v37: the Lord — Renders the specific divine title.
  • v38: the evils and the good — Preserves the definite articles present on both terms.
  • v38: the Most High — Correctly translates the title.
  • v39: Why should — Uses a natural contemporary interrogative phrasing.
  • v40: Let us — Translates the cohortative suffix indicating the shift to first-person plural voice.
  • v40: the LORD — Obeys the binding map.
  • v41: to our palms, to God — Creates structural alliteration mimicking the source sequence.
  • v41: heart — Directly renders the singular noun construction.
  • v41: God — Maps the distinct divine name correctly.
  • v42: We have — Preserves the first-person plural pronoun context.
  • v42: transgressed — Formal modern equivalent for the Hebrew root.
  • v43: You have covered — Modern pronoun while setting up the structural repetition for v44.
  • v43: yourself — Intransitive reflexive context grammatically implied.
  • v43: pitied — Precise matching verb.
  • v44: You have covered — Completes the exact verbal repetition.
  • v44: cannot — Employs appropriate modern modality indicating absolute blockage.
  • v45: midst — Elevated equivalent for the prepositional noun.
  • v45: peoples — Reflects the plural noun form.
  • v46: parted their mouths — Recreates the phonetic alliteration.
  • v47: Panic and pit — Recreates the wordplay and sound pairing exactly.
  • v47: destruction — Modern rendering mapping consistently.
  • v48: My eye — Accurately reflects the reversion to the first-person singular, beginning a structural triplet.
  • v49: pours down — Clear English capturing the verbal action.
  • v49: My eye — Continues the structural triplet exactly.
  • v50: the LORD — Obeys the map.
  • v50: the heavens — Captures the inherent plural form.
  • v51: My eye — Completes the structural triplet.
  • v51: affects my soul — Direct literal mapping of the interaction.
  • v52: hunting they hunted me — Renders the emphatic infinitive absolute exactly.
  • v53: pit — Retains literal meaning to preserve ambiguity over the disputed claim regarding a prefigurement of Christ's descent to Hades.
  • v53: over — Renders the preposition precisely in the context of covering.
  • v54: flowed — Correct modern verb for the action.
  • v55: the LORD — Maps YHWH correctly.
  • v55: lowest pit — Exact modern phrasing for the deep placement.
  • v56: do not hide — Avoids modern contractions while translating the negative particle strictly.
  • v56: from my sighing, from my cry — Differentiates the paired noun sequence properly.
  • v57: Do not fear — Uncontracted literal phrasing for the negative particle command.
  • v57: came near — Modern perfect indicative formulation.
  • v58: pleaded the pleadings — Syntactically mimics the internal cognate structure directly.
  • v58: O Lord — Obeys the map for the title.
  • v59: judge my judgment — Mirrors the internal cognate syntactically.
  • v59: O LORD — Obeys the map for the name.
  • v59: You have seen — Establishes the specific verb for structural repetition.
  • v60: You have seen — Repeats the verb exactly.
  • v60: plots — Modern equivalent establishing a link to the following verse.
  • v61: O LORD — Obeys map for YHWH.
  • v61: plots — Repeats the noun exactly.
  • v62: all the day — Retrieves the literal refrain.
  • v62: whispering — Preserves the auditory nuance.
  • v63: their song — Anchors the inclusio matching verse 14.
  • v64: O LORD — Maps YHWH accurately.
  • v64: work — Translates the singular construct form precisely.
  • v65: hardness of heart — Adopted meaning for the rare phrasing indicating resistance.
  • v65: your curse — Direct rendering of the judgment given.
  • v66: in anger — Structurally recalls the specific modifier from verse 43.
  • v66: the LORD — Maps YHWH perfectly as concluding note.
Limites que vale a pena conhecer
  • This is AI-generated and source-grounded, and it is approved by no community that holds these traditions.
  • The readings were produced in isolated calls that do not see one another. Isolation prevents anchoring; it does not make them independent witnesses.
  • The Nicene-Trinitarian boundary, and the decision not to seat non-denominational Evangelicalism separately (it is a cross-traditional movement already present within several voting profiles), are editorial choices.
  • The roster, the grouping into three families, and the rule that families (not seat counts) carry consensus all shape the result. A different roster would produce a different synthesis.
  • One profile cannot exhaust a tradition; the synthesis reflects what the profiles said, not everything the traditions hold.
  • The non-voting panels (Academic, Jewish) never vote; LDS and Jehovah's Witness readings are a comparative appendix only.
  • Any profiles excluded for this chapter after failing the audit are named on the page and removed from the eligible roster for it.
  • The rendering is unreviewed by any tradition, and every contested wording it settled is listed in Choices Made — where the text forced a decision, the decision is documented rather than hidden behind a claim of preserved ambiguity.

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