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Selected Verse: Lamentations 3:53 - King James

Verse	Translation	Text
La 3:53	King James	They have cut off my life in the dungeon, and cast a stone upon me.

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A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]
in . . . dungeon-- (Jer 37:16). stone--usually put at the mouth of a dungeon to secure the prisoners (Jos 10:18; Dan 6:17; Mat 27:60).

A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]

in . . . dungeon-- (Jer 37:16).

stone--usually put at the mouth of a dungeon to secure the prisoners (Jos 10:18; Dan 6:17; Mat 27:60).

Notes on the Bible, by Albert Barnes, [1834]
They have cut off my life in the dungeon - Or, "They destroyed my life in the pit," i. e. tried to destroy it by casting me into the cistern, and covering the month with a stone. See the margin reference.

Commentary on the Old Testament, by Carl Friedrich Keil and Franz Delitzsch [1857-78]
צמתוּ is here used transitively in Kal, as the Piel is elsewhere, Psa 119:139, and the Pilpel, Psa 88:17. צמתוּ בבּור, "they were destroying (cutting off) my life down into the pit," is a pregnant construction, and must be understood de conatu: "they sought to destroy my life when they hurled me down into the pit, and cast stones on me," i.e., not "they covered the pit with a stone" (Pareau, De Wette, Neumann). The verb ידה construed with בּ does not take this meaning, for ידה merely signifies to cast, e.g., lots (Jos 4:3, etc.), arrows (Jer 50:14), or to throw down = destroy, annihilate, Zac 2:4; and בּי does not mean "in the pit in which I was," but "upon (or against) me." The sing. אבן is to be understood in accordance with the expression רגם אבן, to cast stones = stone (Kg1 12:18; Lev 20:2, Lev 20:27). As to ויּדּוּ for ויידּוּ, see on ויּגּה in Lam 3:33. "Waters flowed over my head" is a figurative expression, denoting such misery and distress as endanger life; cf. Psa 59:2-3, Psa 59:15., Psa 124:4., Psa 42:8. 'I said (thought), I am cut off (from God's eyes or hand)," Psa 31:23; Psa 88:6, is a reminiscence from these Psalms, and does not essentially differ from "cut off out of the land of the living," Isa 43:8. For, that we must thereby think of death, or sinking down into Sheol, is shown by מבּור תּחתּיּות, Lam 3:55. The complaint in these verses (52-54) is regarded by some expositors as a description of the personal sufferings of Jeremiah; and the casting into the pit is referred to the incident mentioned in Jer 38:6. Such is the view, for instance, taken by Vaihinger and Ngelsbach, who point for proof to these considerations especially: (1) That the Chaldeans certainly could not, without good cause (Lam 3:53), be understood as the "enemies;" (2) that Jeremiah could not represent the people, speaking as if they were righteous and innocent; and (3) that the writer already speaks of his deliverance from their power, and contents himself with merely calling down on them the vengeance of God (Lam 3:55-66). But not one of these reasons is decisive. For, in the first place, the contents of Lam 3:52 do not harmonize with the known hostility which Jeremiah had to endure from his personal enemies. That is to say, there is nothing mentioned or known of his enemies having stoned him, or having covered him over with a stone, after they had cast him into the miry pit (Jer 38:6.), The figurative character of the whole account thus shows itself in the very fact that the separate portions of it are taken from reminiscences of passages in the Psalms, whose figurative character is universally acknowledged. Moreover, in the expression איבי חנּם, even when we understand thereby the Chaldeans, it is not at all implied that he who complains of these enemies considers himself righteous and innocent, but simply that he has not given them any good ground for their hostile conduct towards him. And the assertion, that the writer is already speaking of his deliverance from their power, rests on the erroneous notion that, in Lam 3:55-66, he is treating of past events; whereas, the interchange of the perfects with imperatives of itself shows that the deliverance of which he there speaks is not an accomplished or bygone fact, but rather the object of that assured faith which contemplates the non-existent as existent. Lastly, the contrast between personal suffering ad the suffering of the people, on which the whole reasoning rests, is quite beside the mark. Moreover, if we take the lamentations to be merely symbolical, then the sufferings and persecutions of which the prophet here complains are not those of the people generally, but of the godly Israelites, on whom they were inflicted when the kingdom was destroyed, not merely by the Chaldeans, but also by their godless fellow-countrymen. Hence we cannot, of course, say that Jeremiah here speaks from personal experience; however, he complains not merely of the persecutions that befall him personally, but also of the sufferings that had come on him and all godly ones. The same remark applies to the conclusion of this lamentation, - the prayer, Lam 3:55-66, in which he entreats the Lord for deliverance, and in the spirit of faith views this deliverance as already accomplished.

Commentary on the Old Testament, by Carl Friedrich Keil and Franz Delitzsch [1857-78]

צמתוּ is here used transitively in Kal, as the Piel is elsewhere, Psa 119:139, and the Pilpel, Psa 88:17. צמתוּ בבּור, "they were destroying (cutting off) my life down into the pit," is a pregnant construction, and must be understood de conatu: "they sought to destroy my life when they hurled me down into the pit, and cast stones on me," i.e., not "they covered the pit with a stone" (Pareau, De Wette, Neumann). The verb ידה construed with בּ does not take this meaning, for ידה merely signifies to cast, e.g., lots (Jos 4:3, etc.), arrows (Jer 50:14), or to throw down = destroy, annihilate, Zac 2:4; and בּי does not mean "in the pit in which I was," but "upon (or against) me." The sing. אבן is to be understood in accordance with the expression רגם אבן, to cast stones = stone (Kg1 12:18; Lev 20:2, Lev 20:27). As to ויּדּוּ for ויידּוּ, see on ויּגּה in Lam 3:33. "Waters flowed over my head" is a figurative expression, denoting such misery and distress as endanger life; cf. Psa 59:2-3, Psa 59:15., Psa 124:4., Psa 42:8. 'I said (thought), I am cut off (from God's eyes or hand)," Psa 31:23; Psa 88:6, is a reminiscence from these Psalms, and does not essentially differ from "cut off out of the land of the living," Isa 43:8. For, that we must thereby think of death, or sinking down into Sheol, is shown by מבּור תּחתּיּות, Lam 3:55. The complaint in these verses (52-54) is regarded by some expositors as a description of the personal sufferings of Jeremiah; and the casting into the pit is referred to the incident mentioned in Jer 38:6. Such is the view, for instance, taken by Vaihinger and Ngelsbach, who point for proof to these considerations especially: (1) That the Chaldeans certainly could not, without good cause (Lam 3:53), be understood as the "enemies;" (2) that Jeremiah could not represent the people, speaking as if they were righteous and innocent; and (3) that the writer already speaks of his deliverance from their power, and contents himself with merely calling down on them the vengeance of God (Lam 3:55-66). But not one of these reasons is decisive. For, in the first place, the contents of Lam 3:52 do not harmonize with the known hostility which Jeremiah had to endure from his personal enemies. That is to say, there is nothing mentioned or known of his enemies having stoned him, or having covered him over with a stone, after they had cast him into the miry pit (Jer 38:6.), The figurative character of the whole account thus shows itself in the very fact that the separate portions of it are taken from reminiscences of passages in the Psalms, whose figurative character is universally acknowledged. Moreover, in the expression איבי חנּם, even when we understand thereby the Chaldeans, it is not at all implied that he who complains of these enemies considers himself righteous and innocent, but simply that he has not given them any good ground for their hostile conduct towards him. And the assertion, that the writer is already speaking of his deliverance from their power, rests on the erroneous notion that, in Lam 3:55-66, he is treating of past events; whereas, the interchange of the perfects with imperatives of itself shows that the deliverance of which he there speaks is not an accomplished or bygone fact, but rather the object of that assured faith which contemplates the non-existent as existent. Lastly, the contrast between personal suffering ad the suffering of the people, on which the whole reasoning rests, is quite beside the mark. Moreover, if we take the lamentations to be merely symbolical, then the sufferings and persecutions of which the prophet here complains are not those of the people generally, but of the godly Israelites, on whom they were inflicted when the kingdom was destroyed, not merely by the Chaldeans, but also by their godless fellow-countrymen. Hence we cannot, of course, say that Jeremiah here speaks from personal experience; however, he complains not merely of the persecutions that befall him personally, but also of the sufferings that had come on him and all godly ones. The same remark applies to the conclusion of this lamentation, - the prayer, Lam 3:55-66, in which he entreats the Lord for deliverance, and in the spirit of faith views this deliverance as already accomplished.

Explanatory Notes on the Whole Bible, by John Wesley [1754-65]
Dungeon - Dungeon seems here to be taken for the lowest condition of misery.

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⁶⁰ And laid it in his own new tomb, which he had hewn out in the rock: and he rolled a great stone to the door of the sepulchre, and departed.

¹⁷ And a stone was brought, and laid upon the mouth of the den; and the king sealed it with his own signet, and with the signet of his lords; that the purpose might not be changed concerning Daniel.

¹⁸ And Joshua said, Roll great stones upon the mouth of the cave, and set men by it for to keep them:

¹⁶ When Jeremiah was entered into the dungeon, and into the cabins, and Jeremiah had remained there many days;

⁵⁵ I called upon thy name, O LORD, out of the low dungeon.
⁵⁶ Thou hast heard my voice: hide not thine ear at my breathing, at my cry.
⁵⁷ Thou drewest near in the day that I called upon thee: thou saidst, Fear not.
⁵⁸ O Lord, thou hast pleaded the causes of my soul; thou hast redeemed my life.
⁵⁹ O LORD, thou hast seen my wrong: judge thou my cause.
⁶⁰ Thou hast seen all their vengeance and all their imaginations against me.
⁶¹ Thou hast heard their reproach, O LORD, and all their imaginations against me;
⁶² The lips of those that rose up against me, and their device against me all the day.
⁶³ Behold their sitting down, and their rising up; I am their musick.
⁶⁴ Render unto them a recompence, O LORD, according to the work of their hands.
⁶⁵ Give them sorrow of heart, thy curse unto them.
⁶⁶ Persecute and destroy them in anger from under the heavens of the LORD.

⁶ Then took they Jeremiah, and cast him into the dungeon of Malchiah the son of Hammelech, that was in the court of the prison: and they let down Jeremiah with cords. And in the dungeon there was no water, but mire: so Jeremiah sunk in the mire.

⁵² Mine enemies chased me sore, like a bird, without cause.

⁵³ They have cut off my life in the dungeon, and cast a stone upon me.

⁵⁵ I called upon thy name, O LORD, out of the low dungeon.

⁸ Bring forth the blind people that have eyes, and the deaf that have ears.

⁶ Thou hast laid me in the lowest pit, in darkness, in the deeps.

²³ O love the LORD, all ye his saints: for the LORD preserveth the faithful, and plentifully rewardeth the proud doer.

⁸ Yet the LORD will command his lovingkindness in the daytime, and in the night his song shall be with me, and my prayer unto the God of my life.

⁴ Then the waters had overwhelmed us, the stream had gone over our soul:

¹⁵ Let them wander up and down for meat, and grudge if they be not satisfied.

² Deliver me from the workers of iniquity, and save me from bloody men.
³ For, lo, they lie in wait for my soul: the mighty are gathered against me; not for my transgression, nor for my sin, O LORD.

³³ For he doth not afflict willingly nor grieve the children of men.

²⁷ A man also or woman that hath a familiar spirit, or that is a wizard, shall surely be put to death: they shall stone them with stones: their blood shall be upon them.

² Again, thou shalt say to the children of Israel, Whosoever he be of the children of Israel, or of the strangers that sojourn in Israel, that giveth any of his seed unto Molech; he shall surely be put to death: the people of the land shall stone him with stones.

¹⁸ Then king Rehoboam sent Adoram, who was over the tribute; and all Israel stoned him with stones, that he died. Therefore king Rehoboam made speed to get him up to his chariot, to flee to Jerusalem.

⁴ And said unto him, Run, speak to this young man, saying, Jerusalem shall be inhabited as towns without walls for the multitude of men and cattle therein:

¹⁴ Put yourselves in array against Babylon round about: all ye that bend the bow, shoot at her, spare no arrows: for she hath sinned against the LORD.

³ And command ye them, saying, Take you hence out of the midst of Jordan, out of the place where the priests' feet stood firm, twelve stones, and ye shall carry them over with you, and leave them in the lodging place, where ye shall lodge this night.

¹⁷ They came round about me daily like water; they compassed me about together.

¹³⁹ My zeal hath consumed me, because mine enemies have forgotten thy words.