Lamentations 3:41
Parallel Verses
English Standard Version
Let us lift up our hearts and hands to God in heaven:

King James Bible
Let us lift up our heart with our hands unto God in the heavens.

American Standard Version
Let us lift up our heart with our hands unto God in the heavens.

Douay-Rheims Bible
Nun. Let us lift up our hearts with our hands to the Lord in the heavens.

English Revised Version
Let us lift up our heart with our hands unto God in the heavens.

Webster's Bible Translation
Let us lift up our heart with our hands to God in the heavens.

Lamentations 3:41 Parallel
Commentary
Keil and Delitzsch Biblical Commentary on the Old Testament

These verses form one connected sentence: while the subject and predicate for the three infinitival clauses do not follow till the words אדני לא ראה, the infinitives with their objects depend on ראה. If there were any foundation for the assertion of Bttcher in his Aehrenlese, that ראה never occurs in construction with ל, we could take the infinitives with ל as the objects of ראה, in the sense, "As to the crushing of all the prisoners," etc. But the assertion is devoid of truth, and disproved by 1 Samuel 16:7, האדם יראה לעינים ויהוה יראה. In the three infinitival clauses three modes of unjust dealing are set forth. The treading down to the earth of all prisoners under his (the treader's) feet, refers to cruel treatment of the Jews by the Chaldeans at the taking of Jerusalem and Judah, and generally to deeds of violence perpetrated by victors in war. This explains כּל, which Kalkschmidt and Thenius incorrectly render "all captives of the land (country)." Those intended are prisoners generally, who in time of war are trodden down to the earth, i.e., cruelly treated. The other two crimes mentioned, vv. 35 and 36, are among the sins of which Judah and Israel have been guilty, - the former being an offence against the proper administration of justice, and the latter falling under the category of unjust practices in the intercourse of ordinary life. "To pervert the right of a man before the face of the Most High" does not mean, in general, proterve, et sine ull numinis inspectantis reverenti (C. B. Michaelis, Rosenmller); but just as הטות משׁפּט is taken from the law (Exodus 23:6; Numbers 16:19, etc.), so also is נגד פּני עליון to be explained in accordance with the directions given in the law (Exodus 22:7, Exodus 22:9), that certain clauses were to be brought before האלהים, where this word means the judge or judges pronouncing sentence in the name of God; cf. Psalm 82:6, where the judges, as God's representatives, are called אלהים and בּני אלהים. "Before the face of the Most High" thus means, before the tribunal which is held in the name of the Most High. "To turn aside a man in his cause" means to pervert his right in a dispute (cf. Job 8:3; Job 34:12, etc.), which may also be done in contested matters that do not come before the public tribunal. The meaning of the three verses depends on the explanation given of אדני לא ראה, which is a disputed point. ראה with ל, "to look on something," may mean to care for it, be concerned about it, but not to select, choose, or to resolve upon, approve (Michaelis, Ewald, Thenius). Nor can the prophet mean to say, "The Lord does not look upon the treading down of the prisoners, the perversion of justice." If any one be still inclined, with Rosenmller and others, to view the words as the expression of a fact, then he must consider them as an exception taken by those who murmur against God, but repelled in Lamentations 3:37. Moreover, he must, in some such way as the following, show the connection between Lamentations 3:33 and Lamentations 3:34, by carrying out the idea presented in the exhortation to hope for compassion: "But will any one say that the Lord knows nothing of this - does not trouble Himself about such sufferings?" Whereupon, in Lamentations 3:37, the answer follows: "On the contrary, nothing happens without the will of God" (Gerlach). But there is no point of attachment that can possibly be found in the words of the text for showing such a connection; we must therefore reject this view as being artificial, and forced upon the text. The difficulty is solved in a simple manner, by taking the words אדני לא as a question, just as has been already done in the Chaldee paraphrase: fierine potest ut in conspectu Jovae non reveletur? The absence of the interrogative particle forms no objection to this, inasmuch as a question is pretty often indicated merely by the tone. Lamentations 3:38 must also be taken interrogatively. Bצttcher and Thenius, indeed, think that the perfect ראה is incompatible with this; but the objection merely tells against the rendering, "Should not the Lord see it?" (De Wette, Maurer, Kalkschmidt), which of course would require יראה. But the idea rather is, "Hath not the Lord looked upon this?" The various acts of injustice mentioned in the three verses are not set forth merely as possible events, but as facts that have actually occurred.

Lamentations 3:41 Parallel Commentaries

Treasury of Scripture Knowledge

lift

Psalm 25:1 To you, O LORD, do I lift up my soul.

Psalm 86:4 Rejoice the soul of your servant: for to you, O Lord, do I lift up my soul.

Psalm 143:6-8 I stretch forth my hands to you: my soul thirsts after you, as a thirsty land. Selah...

with

Psalm 28:2 Hear the voice of my supplications, when I cry to you, when I lift up my hands toward your holy oracle.

Psalm 63:4 Thus will I bless you while I live: I will lift up my hands in your name.

Psalm 141:2 Let my prayer be set forth before you as incense; and the lifting up of my hands as the evening sacrifice.

1 Thessalonians 2:8 So being affectionately desirous of you, we were willing to have imparted to you, not the gospel of God only, but also our own souls...

Cross References
Psalm 25:1
To you, O LORD, I lift up my soul.

Psalm 28:2
Hear the voice of my pleas for mercy, when I cry to you for help, when I lift up my hands toward your most holy sanctuary.

Psalm 141:2
Let my prayer be counted as incense before you, and the lifting up of my hands as the evening sacrifice!

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ESV Text Edition: 2016. The Holy Bible, English Standard Version® copyright © 2001 by Crossway Bibles, a publishing ministry of Good News Publishers.
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