Lamentations 3:61
You have heard their reproach, O LORD, and all their imaginations against me;
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(61) Thou hast heard.—The verb governs the “lipsof the next verse as well as the “reproaches” of this. In the last clause we note the emphasis of iteration, the natural dwelling on what was prominent in the prophet’s thoughts.

3:55-66 Faith comes off conqueror, for in these verses the prophet concludes with some comfort. Prayer is the breath of the new man, drawing in the air of mercy in petitions, and returning it in praises; it proves and maintains the spiritual life. He silenced their fears, and quieted their spirits. Thou saidst, Fear not. This was the language of God's grace, by the witness of his Spirit with their spirits. And what are all our sorrows, compared with those of the Redeemer? He will deliver his people from every trouble, and revive his church from every persecution. He will save believers with everlasting salvation, while his enemies perish with everlasting destruction.Imaginations - Or, devices.61-63. their reproach—their reproachful language against me. Whatever knowledge men get of things done from their eye or ear, thou hast from thy omnisciency; thou knowest not only their malicious actions, but words and thoughts. Thou hast heard their reproach, O Lord,.... Their reproachful words uttered against the prophet and his people, against God himself; their spiteful language, their taunts, and scoffs and jeers:

and all their imaginations against me; those he not only saw, as they appeared in their actions; but heard them, as they were expressed by their words; yea, they were manifest to him, while they only were in silent thought forming in the mind.

Thou hast heard their reproach, O LORD, and all their imaginations against me;
Prayer for deliverance, and confident trust in its realization. Lamentations 3:55. "Out of the lowest pit I call, O Lord, on Thy name;" cf. Psalm 88:7, Psalm 88:14; Psalm 130:1. The perfect קראתי is not a preterite,

(Note: The perfects are so viewed by Ngelsbach, who also thinks that the speaker, in Lamentations 3:55-58, thanks the Lord for deliverance from the pit, and in Lamentations 3:55 reminds the Lord of the prayer he has addressed to Him out of the pit. But could he possibly think that the Lord had forgotten this? What, we should like to know, would be the use of this reminder, even if 'תּעלם וגו, Lamentations 3:56, could be taken as the words of address to the Lord? For we can discover no thanksgiving in Lamentations 3:55-58. This whole mode of viewing the passage breaks down before Lamentations 3:59 : "Thou hast seen mine oppression; judge me!" For, if the perfects in Lamentations 3:55-58 are preterites, then also ראיתה, Lamentations 3:59, can only be a preterite; and the prophet can only be speaking of injustice that has been done him previously: hence he cannot add thereto the request, "Judge me," inasmuch as the Lord (according to Ngelsbach) has already judged him by delivering him from the pit. Moreover, it is quite arbitrary to understand the perfects in Lamentations 3:59 and Lamentations 3:62 as referring to what has been done and is still being done to the speaker by his enemies, if it be agreed that the perfects in Lamentations 3:55-58 refer only to past events.)

but expresses what has already happened, and still happens. This is evident from the fact that the corresponding perfect, שׁמעתּ, Lamentations 3:56, is continued by the optative אל־תּעלם. בּור תּחתּיּות is taken from Psalm 88:7 : "pit of the lower regions of the earth,"-the תּחתּיּות ארץ, Psalm 63:10; Ezekiel 32:18, Ezekiel 32:24, i.e., Sheol, essentially the same with מהשׁכּים, Lamentations 3:6, which is thereby connected with Psalm 88:7, - the dark regions of the depth, whose open mouth is the grave for every one (see Delitzsch on Psalms, l.c.), hence the symbol of mortal danger.

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