Lamentations 3:30
Parallel Verses
English Standard Version
let him give his cheek to the one who strikes, and let him be filled with insults.

King James Bible
He giveth his cheek to him that smiteth him: he is filled full with reproach.

American Standard Version
Let him give his cheek to him that smiteth him; let him be filled full with reproach.

Douay-Rheims Bible
Jod. He shall give his cheek to him that striketh him, he shall be filled with reproaches.

English Revised Version
Let him give his cheek to him that smiteth him; let him be filled full with reproach.

Webster's Bible Translation
He giveth his cheek to him that smiteth him: he is filled full with reproach.

Lamentations 3:30 Parallel
Commentary
Keil and Delitzsch Biblical Commentary on the Old Testament

"My portion is Jahveh:" this is a reminiscence from Psalm 16:5; Psalm 73:26; Psalm 142:6; cf. Psalm 119:57, where the expression found here is repeated almost verbatim. The expression is based on Numbers 18:20, where the Lord says to Aaron, "I am thy portion and thine inheritance;" i.e., Jahveh will be to the tribe of Levi what the other tribes receive in their territorial possessions in Canaan; Levi shall have his possession and enjoyment in Jahveh. The last clause, "therefore will I hope," etc., is a repetition of what is in Lamentations 3:21, as if by way of refrain.

This hope cannot be frustrated, Lamentations 3:25. The fundamental idea of the section contained in Lamentations 3:25-33 is thus stated by Ngelsbach: "The Lord is well disposed towards the children of men under all circumstances; for even when He smites them, He seeks their highest interest: they ought so to conduct themselves in adversity, that it is possible for Him to carry out His designs." On Lamentations 3:25, cf. Psalm 34:9; Psalm 86:5; and on the general meaning, also Psalm 25:3; Psalm 69:7. If the Lord is kind to those who hope in Him, then it is good for man to wait patiently for His help in suffering. Such is the mode in which Lamentations 3:26 is attached to Lamentations 3:25. טוב, Lamentations 3:26 and Lamentations 3:27, followed by ל dat., means to be good for one, i.e., beneficial. Some expositors (Gesenius, Rosenmller, Maurer, Ngelsbach) take יחיל as a noun-form, substantive or adjective; דּוּמם is then also taken in the same way, and ו - ו as correlative: "it is good both to wait and be silent." But although there are analogous cases to support the view that יחיל is a noun-form, the constant employment of דּוּמם as an adverb quite prevents us from taking it as an adjective. Moreover, "to be silent for the help of the Lord," would be a strange expression, and we would rather expect "to be silent and wait for;" and finally, waiting and silence are so closely allied, that the disjunctive ו - ו et - et appears remarkable. We prefer, then, with Ewald (Gram. ֗235, a) and others, to take יחיל as a verbal form, and that, too, in spite of the i in the jussive form of the Hiphil for יחל, from חוּל, in the meaning of יחל, to wait, tarry. "It is good that he (man) should wait, and in silence too (i.e., without complaining), for the help of the Lord." On the thought presented here, cf. Psalm 38:7 and Isaiah 30:15. Hence it is also good for man to bear a yoke in youth (Lamentations 3:27), that he may exercise himself in calm waiting on the help of the Lord. In the present context the yoke is that of sufferings, and the time of youth is mentioned as the time of freshness and vigour, which render the bearing of burdens more easy. He who has learned in youth to bear sufferings, will not sink into despair should they come on him in old age. Instead of בּנעוּריו, Theodotion has ἐκ νεότητος αὐτοῦ, which is also the reading of the Aldine edition of the lxx; and some codices have מנּעוּריו. But this reading is evidently a correction, prompted by the thought that Jeremiah, who composed the Lamentations in his old age, had much suffering to endure from the time of his call to the prophetic office, in the earlier portion of his old age; nor is it much better than the inference of J. D. Michaelis, that Jeremiah composed this poem when a youth, on the occasion of King Josiah's death. - In Lamentations 3:28-30, the effect of experience by suffering is set forth, yet not in such a way that the verses are to be taken as still dependent on כּי in Lamentations 3:27 (Luther, Pareau, De Wette, Maurer, and Thenius): "that he should sit alone and be silent," etc. Such a combination is opposed to the independent character of each separate alphabetic strophe. Rather, the result of early experience in suffering and patience is developed in a cohortative form. The connection of thought is simply as follows: Since it is good for man that he should learn to endure suffering, let him sit still and bear it patiently, when God puts such a burden on him. Let him sit solitary, as becomes those in sorrow (see on Lamentations 1:1), and be silent, without murmuring (cf. Lamentations 3:26), when He lays a burden on him. There is no object to נטל expressly mentioned, but it is easily understood from the notion of the verb (if He lays anything on him), or from על in Lamentations 3:27 (if He lays a yoke on him). We are forbidden to consider the verbs as indicatives ("he sits alone and is silent;" Gerlach, Ngelsbach) by the apocopated form יתּן in Lamentations 3:29, Lamentations 3:30, which shows that ישׁב and ידּם are also cohortatives.

Lamentations 3:30 Parallel Commentaries

Treasury of Scripture Knowledge

his

Job 16:10 They have gaped on me with their mouth; they have smitten me on the cheek reproachfully...

Isaiah 50:6 I gave my back to the smiters, and my cheeks to them that plucked off the hair: I hid not my face from shame and spitting.

Micah 5:1 Now gather yourself in troops, O daughter of troops: he has laid siege against us...

Matthew 5:39 But I say to you, That you resist not evil: but whoever shall smite you on your right cheek, turn to him the other also.

Matthew 26:67 Then did they spit in his face, and buffeted him; and others smote him with the palms of their hands,

Luke 6:29 And to him that smites you on the one cheek offer also the other; and him that takes away your cloak forbid not to take your coat also.

2 Corinthians 11:20 For you suffer, if a man bring you into bondage, if a man devour you, if a man take of you, if a man exalt himself...

filled

Psalm 69:9,20 For the zeal of your house has eaten me up; and the reproaches of them that reproached you are fallen on me...

Psalm 123:3 Have mercy on us, O LORD, have mercy on us: for we are exceedingly filled with contempt.

Cross References
Job 16:10
Men have gaped at me with their mouth; they have struck me insolently on the cheek; they mass themselves together against me.

Isaiah 50:6
I gave my back to those who strike, and my cheeks to those who pull out the beard; I hid not my face from disgrace and spitting.

Micah 5:1
Now muster your troops, O daughter of troops; siege is laid against us; with a rod they strike the judge of Israel on the cheek.

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