Lamentations 3:1 — Word Study
WLCאֲנִ֤י הַגֶּ֙בֶר֙ רָאָ֣ה עֳנִ֔י בְּשֵׁ֖בֶט עֶבְרָתֽוֹ׃
BSAIʼănîy [the speaker] am the mangeber [strong and able] who has seenrâʼâh■ [experienced, looked after] afflictionʻŏnîy [trouble, hardship, misery] under the rodshêbeṭ [by the authority of, staff] of [God’s] wrathʻebrâh [the supreme Judge, fury, anger, outburst of passion]
| Greek | English | Parsing |
|---|---|---|
| אֲנִ֤י | I | Pronoun |
| הַגֶּ֙בֶר֙ | [am] the man | Particle, noun common masculine singular absolute |
| רָאָ֣ה | [who] he has seen | Verb, Qal, perfect third person masculine singular |
| עֳנִ֔י | affliction | Noun common, masculine singular absolute |
| בְּשֵׁ֖בֶט | by [the] rod of | Preposition, noun common masculine singular construct |
| עֶבְרָתֽוֹ׃ | fury his | Noun common feminine singular construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | I am the man who has seen affliction under the rod of God’s wrath. |
| KJV | I am the man that hath seen affliction by the rod of his wrath. |
| ASV | I am the man that hath seen affliction by the rod of his wrath. |
| YLT | I [am] the man [who] hath seen affliction By the rod of His wrath. |
| WEB | I am the man who has seen affliction by the rod of his wrath. |
| BBE | I am the man who has seen trouble by the rod of his wrath. |
Where they part company is שֵׁבֶט — see How Translations Differ.
The main clause introduces the speaker, followed by a relative clause that describes his experience and a prepositional phrase that indicates the source of his affliction.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectאֲנִי
verbרָאָה
The sentence as the grammar sees it Open the tree ›
Every word here is used elsewhere in the Old Testament.
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 3:1
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 — The Lament of the Afflictedgenerated
Lamentations 3:1 expresses the deep sorrow of a man who has faced affliction, emphasizing the weight of suffering under God's judgment. This verse sets the tone for the speaker's lament, which continues in subsequent verses as he reflects on his experiences of pain and despair. The context of Lamentations reveals a community grappling with loss and seeking understanding of their suffering in light of divine authority.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Lamentations 1:12–14 | Is this nothing to you, all you who pass by? Look around and see! Is there any sorrow like mine, which was inflicted on me, which the LORD made me suffer on the day of His fierce anger? |
| 2 | Job 19:21 | Have pity on me, my friends, have pity, for the hand of God has struck me. |
| 3 | Psalm 71:20 | Though You have shown me many troubles and misfortunes, You will revive me once again. Even from the depths of the earth You will bring me back up. |
| 4 | Psalm 88:7–15 | Your wrath weighs heavily upon me; all Your waves have submerged me. Selah |
| 5 | Isaiah 53:3 | He was despised and rejected by men, a man of sorrows, acquainted with grief. Like one from whom men hide their faces, He was despised, and we esteemed Him not. |
The Treasury of Scripture Knowledge — 8 references, hung on the phrase they belong to
The Key Word — עֳנִי, 'o.Nigenerated
The word עֳנִי, transliterated as 'oni, signifies affliction or misery. It describes a state of hardship, often linked to the suffering experienced by the Israelites. The term is derived from a root that relates to depression or trouble, emphasizing the emotional and physical pain endured.
In this verse, it highlights the speaker's personal experience of suffering, which is framed as being under the authority of God's rod. This connection between affliction and divine judgment is a central theme in the lament.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against.
Sentence Structuregenerated
The finite verb רָאָ֣ה, he has seen, governs the main clause, with a noun phrase describing the subject and an object of affliction. The structure emphasizes the speaker's experience of suffering as a direct observation.
The sentence is constructed with a clear subject-verb-object order, making the speaker's identification and experience the focal point of the lament.
Septuagint Backgroundgenerated
The Septuagint translates עֳנִי as πτωξείαν, meaning poverty or affliction. This choice suggests a broader interpretation of the speaker's suffering, encompassing not only physical pain but also social and economic distress.
The Greek term ἀνὴρ for הַגֶּ֙בֶר֙ emphasizes the strength of the man, aligning with the Hebrew's focus on valor and capability.
In plain words — the whole versegenerated
Lamentations 3:1 reveals a man expressing his suffering under God's authority. He identifies himself as one who has faced affliction, highlighting the pain and hardship he has experienced. This verse sets the stage for deeper reflections on his struggles in the following verses.
Frequently Asked Questionsgenerated
The speaker refers to his experience of suffering and hardship, which is a central theme in the book of Lamentations.
By identifying himself as 'the man', the speaker highlights his personal experience and the weight of his suffering, making it relatable to others who may be in similar situations.
The verse illustrates the relationship between the speaker's affliction and God's authority, suggesting that his suffering is a result of divine wrath.
This lament teaches us about the reality of suffering and the importance of expressing pain and seeking understanding in the face of hardship.
Reflection Questionsgenerated
- How can I relate to the speaker's experience of suffering in my own life?
- What does it mean to acknowledge God's authority in times of affliction?
- In what ways can I support others who are experiencing hardship?
- How does understanding the context of this lament deepen my appreciation for the text?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Lamentations 3:1 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleI [am] the man [that] hath seen affliction,.... Had a much experience of it, especially ever since he had been a prophet; being reproached and ill used by his own people, and suffering with them in
Read John Gill on Lamentations 3 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryI am the man that hath seen affliction by the rod of his wrath.
Read Robert Jamieson on Lamentations 3 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleCHAPTER 3 The faithful bewail their misery and contempt, . They nourish their hope by consideration of the justice, providence, and mercies of God, . They stir up themselves to repentance, patience, prayers, and confidence of deliverance for themselves, and Divine vengeance on their enemies, . Some understand this of the prophet, some of the people, who were before set out under the notion of a woman, a daughter, here of a man. Affliction must here be taken emphatically for eminent degrees of affliction, caused not merely from the power and malice of the enemy, but from the wrath of God, though brought upon them by the Chaldeans, who were to the two tribes the rod of God’ s wrath, as the…
Read Matthew Poole on Lamentations 3 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsLamentations 3:1 I [am] the man [that] hath seen affliction by the rod of his wrath.Ver. 1. I am the man.] Here Jeremiah, in the name and place of all the Jewish people, setteth forth his sufferings very passionately and elegantly. Oυδενγαρτουπαθοντοςρητορικοτερον, saith Synesius; for nothing is more rhetorical than a man in misery. See on Lamentations 1:12. By the rod of his wrath,] i.e., Of God’ s wrath, whom yet he nameth not prae magnitudine affectus, but referreth to him all his sufferings; and he alludeth here, say some, to that rod. Oecolamp.
Read John Trapp on Lamentations 3 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(1) I am the man.—The lamentation is one of more intense personality. For that very reason it has been the true inheritance of all mourners, however widely different in time, country, circumstance, whose sorrows have approximated to that intensity. The rod of his wrath.—The “wrath” is obviously that of Jehovah (comp. Proverbs 22:8; Isaiah 10:5), but there is something significant in the fact that He is not named.
Read Charles John Ellicott on Lamentations 3 →AdamClarkeAdam Clarke's Commentary on the BibleCHAPTER III The prophet, by enumerating his own severe trials, 1-20, and showing his trust in God, 21, encourages his people to the like resignation and trust in the Divine and never-failing mercy, 22-27. He vindicates the goodness of God in all his dispensations, and the unreasonableness of murmuring under them, 28-39. He recommends self-examination and repentance; and then, from their experience of former deliverances from God, encourages them to look for pardon for their sins, and retribution to their enemies, 40-66. NOTES ON CHAP. III Verse 1. I am the man that hath seen affliction] Either the prophet speaks here of himself, or he is personating his miserable countrymen. This and other…
Read AdamClarke on Lamentations 3 →CambridgeThe Cambridge Bible for Schools and Colleges1. by the rod of his wrath] For the figure cp. Job 9:34; Job 21:9; Psalms 89:32; Isaiah 10:5. We should notice the absence of God’s name Lamentations 3:1-21, except in Lamentations 3:18, in contrast with its frequency afterwards, when a ground of hope is found in the Divine pity and purpose (Lamentations 3:22-40), and in the prayer of Lam 3:55-66.
Read Cambridge on Lamentations 3 →Albert Barnes1798–1870Barnes' Notes on the BibleThat hath seen affliction - i. e. hath experienced, suffered it.
Read Albert Barnes 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
I am the man who has seen affliction under the rod of God’s wrath.
I am the man who has seen affliction by the rod of his wrath.
I am the man who has seen affliction under the rod of God’s wrath.
I am the man who has experienced affliction from the rod of his wrath.
Tyndale line
I am the man that hath seen affliction by the rod of his wrath.
I am the man that hath seen affliction by the rod of his wrath.
I AM the man that hath seen affliction by the rod of his wrath.
I am the man that hath seen affliction by the rod of his wrath.
I am the man, that hath seene affliction in the rod of his indignation.
Strictly literal
I am the man that hath seen affliction by the rod of his wrath.
I [am] the man [who] hath seen affliction By the rod of His wrath.
[ALEPH-BET] I [am] the man [who] has seen affliction || By the rod of His wrath.
I am the man who hath seen affliction by the rod of his wrath.
I am a man who has seen misery under the rod of Yahweh's fury.
From the Latin
Aleph. I am the man that see my poverty by the rod of his indignation.
Simplified
I am the man who has experienced suffering under the rod of God's anger.
I am the man who has seen trouble by the rod of his wrath.
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 reads, "אֲנִ֤י הַגֶּ֙בֶר֙ רָאָ֣ה עֳנִ֔י בְּשֵׁ֖בֶט עֶבְרָתֽוֹ׃" which translates to, "I am the man who has seen affliction under the rod of God’s wrath." The Septuagint agrees with the Masoretic Text, matching all six words in a word-by-word correspondence, although the word order and articles are different due to the nature of Greek syntax. The Samaritan Pentateuch and the Dead Sea Scrolls do not provide a variant reading for this verse, indicating that they align with the Masoretic Text as well.
אֲנִ֤י הַגֶּ֙בֶר֙ רָאָ֣ה עֳנִ֔י בְּשֵׁ֖בֶט עֶבְרָתֽוֹ׃
6 of the 6 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.
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 3:1
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.
אֲנִי, transliterated as aniy, is a first-person singular pronoun meaning 'I' or 'me.' It is often used for emphasis and can also imply possession, as in 'mine' or 'myself.' The word is derived from a form that indicates self-reference, and it appears in various contexts throughout the Old Testament.
אֲנִי, אָ֑נִי pron. 1s. comm. I
base
H589 אֲנִי, אָ֑נִי I
589 'aniy an-ee'
contracted from 595; I:--I, (as for) me, mine, myself, we, X
which, X who.
see HEBREW for 0595
אֲנִי (a.ni) — I.
I (first pers. sing. -usually used for emphasis)
Pron — PronounHPp1bs
גֶּ֫בֶר (geber) refers to a man, particularly one who is strong or valiant, often distinguished from women and children. The term is used primarily in poetic contexts and emphasizes the qualities of strength and warrior-like attributes. It is derived from a root meaning to be strong, and lexicons highlight its use in describing a mighty or capable individual.
גֶּ֫בֶר 66 n.m. man;—man as strong, disting. fr. women, children, and non-combatants whom he is to defend, chiefly poetic
base
H1397 גֶּ֫בֶר man;—man as strong, disting. fr. women, children, and non-combatants whom he is to defend, chiefly poetic
1397 geber gheh'-ber
from 1396; properly, a valiant man or warrior; generally, a
person simply:--every one, man, X mighty.
see HEBREW for 01396
גָּבֶר (ga.ver) — great man.
man, strong man, warrior (emphasising strength or ability to fight)
Art | N-ms — Particle · noun common masculine singular absoluteHTd/Ncmsa
See ANTHROPOLOGY.
Man
(1.) Heb. ‘Adam, used as the proper name of the first man. The name is derived from a word meaning “to be red,” and thus the first man was called Adam because he was formed from the red earth. It is also the generic name of the human race (Gen. 1:26, 27; 5:2; 8:21; Deut. 8:3). Its equivalents are the Latin homo and the Greek anthropos (Matt. 5:13, 16). It denotes also man in opposition to woman (Gen. 3:12; Matt. 19:10).
(2.) Heb. ‘ish, like the Latin vir and Greek aner, denotes properly a man in opposition to a woman (1 Sam. 17:33;
Four Hebrew terms are rendered "man" in the Authorized Version: Adam, the name of the man created in the image of God. It appears to be derived from adam , "he or it was red or ruddy," like Edom. This was the generic term for the human race. Ish , "man," as distinguished from woman, husband. Geber , "a man," from gabar , "to be strong," generally with reference to his strength. Methim , "men," always masculine. Perhaps it may be derived from the root muth , "he died."
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-3ms — Verb · Qal · perfect third person masculine singularHVqp3ms
עֳנִי (oniy) refers to affliction, poverty, and misery. It is derived from the root word עָנָה (H6031), which relates to depression or trouble. The entries consistently emphasize its meanings related to suffering and hardship.
עֳנִי n.m. affliction, poverty
base
H6040 עֳנִי affliction, poverty
6040 `oniy on-ee'
from 6031; depression, i.e. misery: --afflicted(-ion),
trouble.
see HEBREW for 06031
עֳנִי (o.ni) — affliction.
1) affliction, poverty, misery
1a) affliction
1b) poverty
N-ms — Noun common · masculine singular absoluteHNcmsa
a-flik'-shun: Represents no fewer than 11 Hebrew words in the Old Testament, and 3 Greek words in the New Testament, of which the most common are (oni), (thlipsis). It is used
(1) actively = that which causes or tends to cause bodily pain or mental distress, as "the bread of affliction" (De 16:3; 2Ch 18:26); often in plural, as "Many are the afflictions of the righteous" (Ps 34:19);
(2) passively = the state of being in pain or trouble, as "to visit the fatherless and widows in their affliction" (Jas 1:27).
The following are the chief forms of affliction referred to:
שֵׁ֫בֶט (shebet) refers to both a physical object and a social group. It can mean a rod, staff, or sceptre, often associated with authority or punishment, as well as a tribe or clan. The word is built from a root likely meaning to branch off, indicating both literal and figurative uses.
שֵׁ֫בֶט 189 n.m. 1. rod, staff, club, sceptre. 2. tribe
base
H7626 שֵׁ֫בֶט 1. rod, staff, club, sceptre. 2. tribe
7626 shebet shay'-bet
from an unused root probably meaning to branch off; a scion,
i.e. (literally) a stick (for punishing, writing, fighting,
ruling, walking, etc.) or (figuratively) a clan:--X
correction, dart, rod, sceptre, staff, tribe.
שֵׁ֫בֶט (she.vet) — tribe: staff.
: staff
1) rod, staff, branch, offshoot, club, sceptre, tribe
1a) rod, staff
1b) shaft (of spear, dart)
1c) club (of shepherd's implement)
1d) truncheon, sceptre (mark of authority)
1e) clan, tribe
שֵׁ֫בֶט (she.vet) — tribe.
: tribe
1) rod, staff, branch, offshoot, club, sceptre, tribe
1a) rod, staff
1b) shaft (of spear, dart)
1c) club (of shepherd's implement)
1d) truncheon, sceptre (mark of authority)
1e) clan, tribe
שֵׁ֫בֶט (she.vet) — tribe: javelin.
: javelin
1) rod, staff, branch, offshoot, club, sceptre, tribe
1a) rod, staff
1b) shaft (of spear, dart)
1c) club (of shepherd's implement)
1d) truncheon, sceptre (mark of authority)
1e) clan, tribe
שֵׁ֫בֶט (she.vet) — tribe: ruler.
: ruler
1) rod, staff, branch, offshoot, club, sceptre, tribe
1a) rod, staff
1b) shaft (of spear, dart)
1c) club (of shepherd's implement)
Prep | N-ms — Preposition · noun common masculine singular constructHR/Ncmsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
עֶבְרָה (*'ebrah*) is a feminine noun derived from the root word for overflow. It encompasses meanings such as outburst, excess, and fury, often relating to intense emotions like anger and arrogance. The entries consistently highlight its association with passionate outpourings, particularly in contexts of rage.
עֶבְרָה n.f. overflow, arrogance, fury
base
H5678 עֶבְרָה overflow, arrogance, fury
5678 `ebrah eb-raw'
feminine of 5676; an outburst of passion:--anger, rage,
wrath.
see HEBREW for 05676
עֶבְרָה (ev.rah) — fury.
1) outpouring, overflow, excess, fury, wrath, arrogance
1a) overflow, excess, outburst
1b) arrogance
1c) overflowing rage or fury
N-fs | Suff — Noun common feminine singular construct · suffixHNcfsc/Sp3ms