Lamentations 3:59 — Word Study
WLCרָאִ֤יתָה יְהוָה֙ עַוָּ֣תָתִ֔י שָׁפְטָ֖ה מִשְׁפָּטִֽי׃
BSAYou have seenrâʼâh■ [with perfect knowledge and understanding] O LORDYᵉhôvâh [Yehovah, the covenant God] the wrong done to meʻavvâthâh△ [oppression, injustice] vindicateshâphaṭ [judge, avenge, bring justice to] my causemishpâṭ [my right, my justice]
| Greek | English | Parsing |
|---|---|---|
| רָאִ֤יתָה | you have seen | Verb, Qal, perfect second person masculine singular |
| יְהוָה֙ | O Yahweh | Noun proper |
| עַוָּ֣תָתִ֔י | oppression my | Noun common feminine singular construct, suffix |
| שָׁפְטָ֖ה | judge ! | Verb qal imperative second person masculine singular, suffix |
| מִשְׁפָּטִֽי׃ | judgment my | Noun common masculine singular construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | You have seen, O LORD, the wrong done to me; vindicate my cause! |
| KJV | O LORD, thou hast seen my wrong: judge thou my cause. |
| ASV | O Jehovah, thou hast seen my wrong; judge thou my cause. |
| YLT | Thou hast seen, O Jehovah, my overthrow, Judge Thou my cause. |
| WEB | Yahweh, you have seen my wrong. Judge my cause. |
| BBE | O Lord, you have seen my wrong; be judge in my cause. |
All translations agree on the rendering of the key terms in this verse.
The structure is straightforward, with a main clause followed by a description of the wrong and a plea for vindication.
4 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbיהוה
The sentence as the grammar sees it Open the tree ›
1 of 5 occurs nowhere else in the Old Testament — a word chosen on purpose.
Bars are logarithmic — אֵת, the commonest word in the Hebrew Bible, stands about 11,000 times, so a linear scale would leave everything else invisible. Click a row to open that word.
Deep Study — Lamentations 3:59
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — A Lament for Justicegenerated
Lamentations 3:59 expresses a deep cry for justice from the Lord, acknowledging His omniscience regarding the wrongs suffered. The speaker turns to God, seeking vindication for their plight amidst the injustices faced. This verse is part of a larger lament, where the speaker recounts their suffering and appeals to God's righteous nature for deliverance and justice. The context reflects a profound sense of abandonment and a yearning for divine intervention, as seen in the surrounding verses.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Jeremiah 11:19–21 | For I was like a gentle lamb led to slaughter; I did not know that they had plotted against me: “Let us destroy the tree with its fruit; let us cut him off from the land of the living, that his name may be remembered no more.” |
| 2 | Jeremiah 15:10 | Woe to me, my mother, that you have borne me, a man of strife and conflict in all the land. I have neither lent nor borrowed, yet everyone curses me. |
| 3 | Jeremiah 18:18–23 | Then some said, “Come, let us make plans against Jeremiah, for the law will never be lost to the priest, nor counsel to the wise, nor an oracle to the prophet. Come, let us denounce him and pay no heed to any of his words.” |
| 4 | Jeremiah 20:7–10 | You have deceived me, O LORD, and I was deceived. You have overcome me and prevailed. I am a laughingstock all day long; everyone mocks me. |
| 5 | Jeremiah 37:1–38 | Nebuchadnezzar king of Babylon made Zedekiah son of Josiah the king of Judah, and he reigned in place of Coniah son of Jehoiakim. |
The Treasury of Scripture Knowledge — 11 references, hung on the phrase they belong to
The Key Word — רָאִ֤יתָה, ra.'I.tahgenerated
The verb רָאָה (ra'ah) means 'to see' and encompasses a range of visual actions, including observing and understanding. In this verse, it signifies God's awareness of the speaker's suffering.
The parsing as a perfect second person masculine singular indicates that God has seen the oppression in the past and continues to hold that knowledge. This word emphasizes God's role as a provider and protector, affirming His attentive care for His people.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, which uses seen for רָאִ֤יתָה.
Sentence Structuregenerated
The finite verb רָאִ֤יתָה governs the sentence, indicating the action of seeing, with two clauses following it: one stating the wrong done and the other calling for judgment. The structure emphasizes God's awareness of the situation and the speaker's urgent plea for justice.
The order of the words places the emphasis on God's sight and the speaker's plight, showcasing the intimate relationship between the speaker's suffering and their appeal to God.
Septuagint Backgroundgenerated
The Septuagint uses κύριε for יְהוָה, indicating a translation choice that maintains the reverence for God's name. The verb εἶδες corresponds to רָאִ֤יתָה, suggesting a direct acknowledgment of God's perception of the speaker's suffering.
In plain words — the whole versegenerated
Lamentations 3:59 is a heartfelt plea to God, acknowledging that He has seen the wrongs done to the speaker. The speaker asks God to judge and bring justice to their situation, expressing deep distress and a need for divine intervention.
Frequently Asked Questionsgenerated
It means that God is fully aware of the injustices faced by the speaker and is called upon to act in justice.
The speaker seeks divine judgment and justice, trusting that God will right the wrongs they have suffered.
It encapsulates the anguish and plea for justice that permeates the book, highlighting the suffering of the people and their reliance on God.
Using 'Yahweh' emphasizes the covenant relationship between God and His people, invoking His faithfulness and righteousness.
Reflection Questionsgenerated
- In what areas of my life do I need to seek God's justice and intervention?
- How can I trust in God's awareness of my struggles during difficult times?
- What does it mean to me to call upon God as 'Yahweh' in my prayers?
- How can I support others who are facing oppression or injustice?
The early church on this verse — how the Fathers read it
Thomas Aquinas comments on this verse, highlighting the relationship between the judge and justice in the plea for divine intervention.
Here the judge and his justice is commended: "Thou hast taken up my cause, O Lord, thou hast redeemed my life." That is, during past times.Early Church Fathers on Lamentations 3 →
Commentators on this verse — 4 expositors, verse by verse
Each of these wrote on Lamentations 3:59 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleO Lord, thou hast seen my wrong,.... Or, "my perverseness" (w); not that he or they had been guilty of; but the wrong that was done to him and them by their enemies; how perverse and ill natured they
Read John Gill on Lamentations 3 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryO Lord, thou hast pleaded the causes of my soul; thou hast redeemed my life. Jeremiah cites God's gracious answers to his prayers, in times past, as an encouragement to his fellow-countrymen to trust in Him. Verse 58.
Read Robert Jamieson on Lamentations 3 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThou hast a perfect knowledge of men’ s perverse and unrighteous dealings with me at this time; do thou judge betwixt me and mine enemies, and deal with them according to what shall appear just to thee.
Read Matthew Poole on Lamentations 3 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsLamentations 3:59 O LORD, thou hast seen my wrong: judge thou my cause.Ver. 59. O Lord, thou hast seen my wrong.] Thou hast seen it and art sensible of it; that is my comfort; for εχειθεοςεκδικονδμμα. Judge thou my cause.] As Psalms 43:1.
Read John Trapp on Lamentations 3 →The verse in English, compared — 17 translations, and where they part company
Every translation on this page is a decision someone had to make and commit to. Read down a column and you see one translator's judgement; read across a row and you see the range the Greek actually allows. The BSB is the wording the rest of this page is measured against, so it is listed first.
Modern formal
You have seen, O LORD, the wrong done to me; vindicate my cause!
Yahweh, you have seen my wrong. Judge my cause.
You have seen, O LORD, the wrong done to me; vindicate my cause!
You have seen the wrong done to me, O Lord; pronounce judgment on my behalf!
Tyndale line
O LORD, thou hast seen my wrong: judge thou my cause.
O Jehovah, thou hast seen my wrong; judge thou my cause.
O LORD, thou hast seen my wrong; judge thou my cause.
O LORD, thou hast seen my wrong: judge thou my cause.
O Lord, thou hast seene my wrong, iudge thou my cause.
Strictly literal
Jehovah, thou hast seen my wrong: judge thou my cause.
Thou hast seen, O Jehovah, my overthrow, Judge Thou my cause.
You have seen, O YHWH, my overthrow, || Judge my cause.
Thou hast [now] seen, O Lord, the wrong I suffer: judge thou my cause.
Yahweh, you have seen the wrong they have done to me; judge my case.
From the Latin
Res. Thou hast seen, O Lord, their iniquity against me: judge thou my judgment.
Simplified
Lord, you have seen the injustices done to me; please vindicate me!
O Lord, you have seen my wrong; be judge in my cause.
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text and the Septuagint align closely, with a word-for-word correspondence. The Dead Sea Scrolls show some restoration, but the core message of the verse remains intact across these witnesses.
רָאִ֤יתָה יְהוָה֙ עַוָּ֣תָתִ֔י שָׁפְטָ֖ה מִשְׁפָּטִֽי׃
5 of the 5 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
ראיתה [יהוה] [עותת׳י] [שפט׳ה] [משפט׳י]
nothing on the leather here — 1 partly restored, 4 supplied entire by an editor.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Lamentations 3:59
One dossier per word, with every reference work grouped by kind — Hebrew lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. On the Hebrew: Brown-Driver-Briggs entire and its gloss set, Strong's Hebrew Dictionary, and Tyndale House's Translators Brief lexicon. Where a cell says a work has no entry, that work genuinely has none for this word.
רָאָה (ra'ah) is a Hebrew verb meaning 'to see' and encompasses a wide range of visual and perceptual actions, including looking, observing, and causing others to see. It can refer to both literal sight and figurative understanding, with various grammatical forms indicating different nuances, such as appearing or being visible. The entries indicate a rich semantic field without significant disagreement among lexicographers.
רָאָה 1315 vb. see
Qal 1141
see, subj.
see, c. acc. rei
see, sq. acc. cl. or phr. of closer design
see, so as to learn to know
abs. see, have (power of) vision
see = perceive
look at, see, by direct volition
of mental observation
c. ב, lit., look into, hence look at with interest
see, c. acc. rei
Niph.
appear
be seen
be visible
Pu. appar. his bones are not detected
Hithp. recipr. look at each other
Hiph.
cause one to see something, shew
cause to experience something
cause to look intently at, to behold
Hoph.
be caused to see, be shewn
be exhibited to
base
H7200a רָאָה see .. . see, subj.
. see, c. acc. rei
. see, sq. acc. + cl. or phr. of closer design
. see, so as to learn to know
. abs. see, have (power of) vision
. see = perceive
. look at, see, by direct volition
. of mental observation
. . c. ב, lit., look into, hence look at with interest
. see, c. acc. rei
. . appear
. be seen
. be visible
. appar. his bones are not detected
. recipr. look at each other
. . . cause one to see something, shew
. cause to experience something
. cause to look intently at, to behold
. . be caused to see, be shewn
. be exhibited to
H7200b רְאוּת look
7200 ra'ah raw-aw'
a primitive root; to see, literally or figuratively (in
numerous applications, direct and implied, transitive,
intransitive and causative):--advise self, appear, approve,
behold, X certainly, consider, discern, (make to) enjoy, have
experience, gaze, take heed, X indeed, X joyfully, lo, look
(on, one another, one on another, one upon another, out, up,
upon), mark, meet, X be near, perceive, present, provide,
regard, (have) respect, (fore-, cause to, let) see(-r, -m, one
another), shew (self), X sight of others, (e-)spy, stare, X
surely, X think, view, visions.
רָאָה (ra.ah) — to see: see.
: see/show
1) to see, look at, inspect, perceive, consider
1a) (Qal)
1a1) to see
1a2) to see, perceive
1a3) to see, have vision
1a4) to look at, see, regard, look after, see after, learn about, observe, watch, look upon, look out, find out
1a5) to see, observe, consider, look at, give attention to, discern, distinguish
1a6) to look at, gaze at
1a7) to provide, choose
1b) (Niphal)
1b1) to appear, present oneself
1b2) to be seen
1b3) to be visible
1c) (Pual) to be seen
1d) (Hiphil)
1d1) to cause to see, show
1d2) to cause to look intently at, behold, cause to gaze at
1e) (Hophal)
1e1) to be caused to see, be shown
1e2) to be exhibited to
1f) (Hithpael) to look at each other, face
רָאָה (ra.ah) — to see: examine.
: examine/consider
1) to see, look at, inspect, perceive, consider
1a) (Qal)
1a1) to see
1a2) to see, perceive
1a3) to see, have vision
V-Qal-Perf-2ms — Verb · Qal · perfect second person masculine singularHVqp2ms
יְהֹוָה (ye.ho.vah) is the proper name of the God of Israel, often rendered as Jehovah or the Lord. It signifies the self-existent or eternal nature of God. The name is closely associated with the revelation to Moses in Exodus 3:12-15 and is used in conjunction with other terms to denote sacred places. Some scholars suggest it derives from a root meaning 'to bring into being.'
יהוה c. 6823 i.e. יַהְוֶה n.pr.dei Yahweh, the proper name of the God of Israel—(1. MT יְהֹוָה 6518 (Qr אֲדֹנָי), or יֱהֹוִה 305 (Qr אֱלֹהִים) 2. Many recent scholars explain יַהְוֶה as Hiph. of הוה (= היה) the one bringing into being, life-giver)
יהוה is not used by E in Gn, but is given Ex 3:12-15 as the name of the God who revealed Himself to Moses at Horeb
יהוה is used with אלהים and suffixes, especially in D
the phrase † אֲנִי יהוה is noteworthy
יהוה is also used with several predicates, to form sacred names of holy places of Yahweh
base
H3068 יהוה i.e. יַהְוֶה n. pr. dei Yahweh, the proper name of the God of Israel
3068 Yhovah yeh-ho-vaw'
from 1961; (the) self-Existent or Eternal; Jehovah, Jewish
national name of God:--Jehovah, the Lord. Compare 3050, 3069.
see HEBREW for 01961
see HEBREW for 03050
see HEBREW for 03069
יְהֹוָה (ye.ho.vah) — LORD.
Jehovah = "the existing One"
1) the proper name of the one true God
1a) unpronounced except with the vowel pointings of a.do.na (אֲדֹנָי "Lord" H0136)
יְהֹוָה (ye.ho.vah) — The Lord.
Another name of ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
יְהֹוָה (ye.ho.vah) — (Jerusalem of) the Lord.
Combined with ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
N-proper — Noun properHNpt
The Hebrew word עַוָּתָה (*avvathah*) is derived from the root meaning oppression or wrong. It encompasses concepts like subversion and deprivation of justice. The term is specifically referenced in Lamentations 3:59.
[עַוָּתָה] n.f. subversion, i.e. deprivation of justice;—sf. La 3:59
ref
H5792 עַוָּתָה
5792 `avvathah av-vaw-thaw'
from 5791; oppression:--wrong.
see HEBREW for 05791
עַוָּתָה (av.va.tah) — oppression.
subversion, bending
N-fs | Suff — Noun common feminine singular construct · suffixHNcfsc/Sp1bs
שָׁפַט (shaphat) is a Hebrew verb meaning to judge or govern. It encompasses a range of actions including pronouncing sentences, executing judgments, and deciding controversies in various contexts such as civil and religious matters. The word can also imply being judged or entering into legal disputes. There is a specific mention of its use in the context of final judgment.
שָׁפַט 185 vb. judge, govern
Qal
act as law-giver, judge, governor
specif. decide controversy, discriminate betw. persons, in civil, political, domestic and religious questions
execute judgment
Niph.
recipr., enter into controversy, plead
pass. be judged
Pô‛el = my opponent-at-law
base
H8199 שָׁפַט judge, govern .. act as law-giver, judge, governor
. specif. decide controversy, discriminate betw. persons, in civil, political, domestic and religious questions
. execute judgment
. . recipr., enter into controversy, plead
. pass. be judged
.= my opponent-at-law
8199 shaphat shaw-fat'
a primitive root; to judge, i.e. pronounce sentence (for or
against); by implication, to vindicate or punish; by
extenssion, to govern; passively, to litigate (literally or
figuratively):--+ avenge, X that condemn, contend, defend,
execute (judgment), (be a) judge(-ment), X needs, plead,
reason, rule.
שָׁפַט (sha.phat) — to judge.
1) to judge, govern, vindicate, punish
1a) (Qal)
1a1) to act as law-giver or judge or governor (of God, man)
1a1a) to rule, govern, judge
1a2) to decide controversy (of God, man)
1a3) to execute judgment
1a3a) discriminating (of man)
1a3b) vindicating
1a3c) condemning and punishing
1a3d) at theophanic advent for final judgment
1b) (Niphal)
1b1) to enter into controversy, plead, have controversy together
1b2) to be judged
1c) (Poel) judge, opponent-at-law (participle)
V-Qal-Impv-2ms | Suff — Verb qal imperative second person masculine singular · suffixHVqv2ms/Sh
juj (shopheT; New Testament dikastes, krites): In the early patriarchal times the heads of families and the elders of the tribes were the judges (compare Ge 38:24), and their authority was based on custom. In the wilderness Moses alone was the judge until Jethro suggested a scheme of devolution. On his advice Moses divided the people into groups of thousands, hundreds, fifties, and tens, and over each group a wise and good man was set as a judge. Thereafter only the most important cases were brought before Moses (Ex 18:13-26; De 1:9-17). This arrangement ceased to be practicable when the children of Israel settled down in Canaan. Although David took counsel with the heads of thousands and hundreds (
Judge
(Heb. shophet, pl. shophetim), properly a magistrate or ruler, rather than one who judges in the sense of trying a cause. This is the name given to those rulers who presided over the affairs of the Israelites during the interval between the death of Joshua and the accession of Saul (Judg. 2:18), a period of general anarchy and confusion. “The office of judges or regents was held during life, but it was not hereditary, neither could they appoint their successors. Their authority was limited by the law alone, and in doubtful cases they were directed to consult the divine King through the priest by Urim and Thummim (Num. 27:21). Their authority extended only over those tribes by whom they had been elected or acknowledged. There was no income attached to their office, and they…
→ Appointed by the Persians Ezr 7:25
→ Kings and other rulers as 2Sa 8:15; 15:2; 1Ki 3:16-28; 10:9; 2Ki 8:1-6; Ps 72:1-4; Mt 27:11-26; Ac 23:34,35; 24; 25:11,12
→ Priests and Levites as De 17:9; 2Ch 19:8; Eze 44:23,24; Mt 26:57-62
The Hebrew word מִשְׁפָּט (mishpat) primarily means judgment or justice and encompasses various aspects such as legal rights, ordinances, and decisions. It is derived from a root meaning to pronounce a verdict, covering both human and divine law. The entries highlight its application in legal contexts, including the act of deciding cases and the attributes of justice and rectitude.
מִשְׁפָּט 422 n.m. judgment
judgment
justice, right, rectitude
ordinance
decision
one's (legal) right, privilege, due
proper, fitting, measure
custom, manner
what manner of
plan
base
H4941 מִשְׁפָּט judgment . judgment
. justice, right, rectitude
. ordinance
. decision
. one's (legal) right, privilege, due
. . proper, fitting, measure
. custom, manner
. what manner of
. plan
4941 mishpat mish-pawt'
from 8199; properly, a verdict (favorable or unfavorable)
pronounced judicially, especially a sentence or formal decree
(human or (participant's) divine law, individual or
collective), including the act, the place, the suit, the
crime, and the penalty; abstractly, justice, including a
participant's right or privilege (statutory or customary), or
even a style:--+ adversary, ceremony, charge, X crime,
custom, desert, determination, discretion, disposing, due,
fashion, form, to be judged, judgment, just(-ice, -ly),
(manner of) law(-ful), manner, measure, (due) order,
ordinance, right, sentence, usest, X worthy, + wrong.
see HEBREW for 08199
מִשְׁפָּט (mish.pat) — justice: judgement.
: judgement/punishment
1) judgment, justice, ordinance
1a) judgment
1a1) act of deciding a case
1a2) place, court, seat of judgment
1a3) process, procedure, litigation (before judges)
1a4) case, cause (presented for judgment)
1a5) sentence, decision (of judgment)
1a6) execution (of judgment)
1a7) time (of judgment)
1b) justice, right, rectitude (attributes of God or man)
1c) ordinance
1d) decision (in law)
1e) right, privilege, due (legal)
1f) proper, fitting, measure, fitness, custom, manner, plan
מִשְׁפָּט (mish.pat) — justice.
: justice/right/righteousness
1) judgment, justice, ordinance
1a) judgment
1a1) act of deciding a case
1a2) place, court, seat of judgment
1a3) process, procedure, litigation (before judges)
1a4) case, cause (presented for judgment)
1a5) sentence, decision (of judgment)
1a6) execution (of judgment)
1a7) time (of judgment)
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp1bs