Lamentations 3:36 — Word Study
WLCלְעַוֵּ֤ת אָדָם֙ בְּרִיב֔וֹ אֲדֹנָ֖י לֹ֥א רָאָֽה׃ ס
BSAto subvertʻâvath [pervert or twist unjustly] a manʼâdâm [a human being, Adam] in his lawsuitrîyb [strife or dispute, cause] of these the LordʼĂdônây [such actions, things, Adonay, the sovereign God] does notlôʼ [lacking approval, displeasing] approverâʼâh■ [see or regard with favor]
| Greek | English | Parsing |
|---|---|---|
| לְעַוֵּ֤ת | to subvert | Preposition, verb piel infinitive construct common |
| אָדָם֙ | anyone | Noun common, masculine singular absolute |
| בְּרִיב֔וֹ | in case at law his | Preposition, noun common masculine singular construct, suffix |
| אֲדֹנָ֖י | [the] Lord | Noun proper |
| לֹ֥א | not | Particle |
| רָאָֽה׃ ס | he has seen | Verb, Qal, perfect third person masculine singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | to subvert a man in his lawsuit— of these the Lord does not approve. |
| KJV | To subvert a man in his cause, the Lord approveth not. |
| ASV | To subvert a man in his cause, the Lord approveth not. |
| YLT | To subvert a man in his cause, the Lord hath not approved. |
| WEB | to subvert a man in his cause, the Lord doesn’t approve. |
| BBE | In his doing wrong to a man in his cause, the Lord has no pleasure. |
The translations agree on the meaning of עָוַת as 'to subvert' — see How Translations Differ.
The main clause introduces the action of subversion, followed by phrases that clarify the context and the subject's disapproval.
7 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbלֹא
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 3:36
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 — Reflections on Justice in Lamentationsgenerated
Lamentations 3:36 addresses the issue of justice, emphasizing that the Lord does not approve of actions that unjustly pervert or twist the truth in legal disputes. This verse is part of a broader lament that reflects on the suffering and injustices experienced by the people of Israel, reminding them of God's standards for justice and righteousness. The surrounding verses speak to God's sovereignty and the importance of integrity in human interactions, especially in legal matters.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | 2 Samuel 11:27 | And when the time of mourning was over, David had her brought to his house, and she became his wife and bore him a son. But the thing that David had done was evil in the sight of the LORD. |
| 2 | Isaiah 59:15 | Truth is missing, and whoever turns from evil becomes prey. The LORD looked and was displeased that there was no justice. |
| 3 | Habakkuk 1:13 | Your eyes are too pure to look upon evil, and You cannot tolerate wrongdoing. So why do You tolerate the faithless? Why are You silent while the wicked swallow up those more righteous than themselves? |
The Treasury of Scripture Knowledge — 3 references, hung on the phrase they belong to
The Key Word — עָוַת, le.'a.Vetgenerated
The Hebrew word עָוַת (*avath*) is a primitive root meaning to wrest or make crooked. It describes actions that involve perverting or twisting the truth, particularly in contexts related to justice. The parsing indicates that it is a piel infinitive construct, suggesting an active engagement in the act of subversion.
This word is often used in legal contexts, highlighting the seriousness of distorting justice. The use of this term in Proverbs 17:15 and other texts illustrates its relevance in discussions about moral integrity and fairness.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, which uses to subvert to convey the meaning of עָוַת.
Sentence Structuregenerated
The main verb in this verse is עַוֵּ֤ת, to subvert, which governs the object אָדָם֙, a man. The structure indicates that the action is directed towards a person in a legal context, as indicated by the prepositional phrase בְּרִיב֔וֹ, in his lawsuit.
The sentence concludes with a clause stating that the Lord does not approve, emphasizing the moral judgment on the action described.
Septuagint Backgroundgenerated
The Septuagint translates עָוַת with καταδικάσαι, which means 'to condemn' or 'to judge against.' This choice reflects a narrowing of the meaning, focusing on the judicial aspect of the action.
The translation highlights the severity of the act of subversion, aligning it with divine disapproval in legal matters.
In plain words — the whole versegenerated
Lamentations 3:36 warns against the act of subverting a person in legal disputes, stating that the Lord does not approve of such unjust actions. This verse is part of a lament that reflects on the injustices faced by the people of Israel and emphasizes God's standards for fairness and integrity.
Frequently Asked Questionsgenerated
To subvert a man in his lawsuit means to unjustly twist or pervert the truth in legal matters, leading to an unfair outcome.
The Lord disapproves of actions that undermine justice because they violate His standards for righteousness and fairness.
This verse reflects the broader themes of suffering and injustice in Lamentations, emphasizing the need for integrity in human interactions.
We learn that justice is important to God, and actions that distort or undermine it are displeasing to Him.
Reflection Questionsgenerated
- In what ways do I see justice being subverted in today's society?
- How can I ensure that I uphold integrity in my own dealings with others?
- What steps can I take to advocate for fairness and justice in my community?
- How does understanding God's view on justice impact my actions and decisions?
The early church on this verse — how the Fathers read it
Aquinas comments on this verse, arguing against tyrannical oppression and emphasizing divine justice.
A contention from divine justice is here advanced. First is eliminated a tyrannical oppression from divine justice. As stated: "To crush under foot": like a tyrant, who externally opposes any judgment.Early Church Fathers on Lamentations 3 →
Commentators on this verse — 7 expositors, verse by verse
Each of these wrote on Lamentations 3:36 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleTo subvert a man in his cause,.... A poor man, as the Targum, which aggravates it; as by courses and methods taken in an open court, so by secret underhand ways, to get the cause from him, and injure
Read John Gill on Lamentations 3 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryTo crush under his feet all the prisoners of the earth, To crush ... to turn aside ... to subvert.
Read Robert Jamieson on Lamentations 3 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleHere are three things mentioned, of all which it is said that God approveth them not neither all, nor any of them. The first is, to crush the prisoners of the earth: he hath power to crush all men in the world, they are his prisoners, and cannot flee from him, but he delighteth not in it. Some think it spoken with special reference to the Jews, who now were all captives. A second thing which it is said God approveth not is, turning away the right of a man before the face of the Most High. Some by the Most High understand God, and make the sense to be, in the sight of God. Others think that a superior magistrate is understood, who, , is called the highest; and that seemeth the most probable…
Read Matthew Poole on Lamentations 3 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsLamentations 3:36 To subvert a man in his cause, the Lord approveth not.Ver. 36. To subvert a man in his cause.] By sleight of hand to tilt the balance of justice on one side. The Lord approveth not.] Heb., Seeth not. Non videt - i.e., non ei visum est, it seemeth not good unto him; he liketh it not.
Read John Trapp on Lamentations 3 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(34-36) To crush . . .—The triplet of verses forms one sentence dependent upon the final clause, “The Lord approveth not,” literally, doth not look on. By some critics the literal meaning is kept in the form of a question: Doth not the Lord look on this? The fact that the righteous judgment of God is against those who, unlike Him, cause wilful and needless suffering is another ground of hope to the sufferer. The three forms of evil specified are (1) the cruel treatment of prisoners of war, such as Jeremiah had witnessed daily at the hands of the Chaldeans; (2) the perversion of justice in a public tribunal acting in the name of God (Exodus 23:6); (3) every form even of private injustice.
Read Charles John Ellicott on Lamentations 3 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 36. To subvert a man in his cause] To prevent his having justice done him in a lawsuit, &c., by undue interference, as by suborning false witnesses, or exerting any kind of influence in opposition to truth and right.-Blayney. The Lord approved not.] Instead of אדני Adonai, seventeen MSS., of Kennicott's, and one ancient of my own, have יהוה Yehovah. Approveth not, לא ראה lo raah, doth not see, turns away his face from it, abhors it.
Read AdamClarke on Lamentations 3 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible34-36. To crush… to turn aside… to subvert, etc. — The infinitive form of the three verses, all of which depend on the clause with which the last verse terminates, is well fitted to bring out vividly
Read Daniel Denison Whedon 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
to subvert a man in his lawsuit— of these the Lord does not approve.
to subvert a man in his cause, the Lord doesn’t approve.
to subvert a man in his lawsuit—of these the Lord does not approve.
to defraud a person in a lawsuit – the Lord does not approve of such things!
Tyndale line
To subvert a man in his cause, the Lord approveth not.
To subvert a man in his cause, the Lord approveth not.
To subvert a man in his cause, the Lord approveth not.
To subvert a man in his cause, the LORD approveth not.
In subuerting a man in his cause: the Lord seeth it not.
Strictly literal
to wrong a man in his cause, — will not the Lord see it?
To subvert a man in his cause, the Lord hath not approved.
To subvert a man in his cause, the Lord has not approved.
To subvert a man in his contest—should the Lord not see this?
to deny justice to a person—the Lord would not approve such things!
From the Latin
Lamed. To destroy a man wrongfully in his judgment, the Lord hath not approved.
Simplified
Or cheating someone in their legal case—these things the Lord doesn't approve of.
In his doing wrong to a man in his cause, the Lord has no pleasure.
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 and the Septuagint largely agree in content, with five of the six words matched. The Septuagint's word order and articles differ, but it conveys the same essential message regarding justice and divine approval.
לְעַוֵּ֤ת אָדָם֙ בְּרִיב֔וֹ אֲדֹנָ֖י לֹ֥א רָאָֽה׃ ס
5 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 3:36
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.
The Hebrew word עָוַת (*avath*) is a primitive root meaning to wrest or make crooked. It covers actions like perverting, falsifying, and subverting, often in contexts related to justice or morality. The entries indicate various forms, including making something crooked or bending oneself.
[עָוַת] vb. be bent, crooked
Pi.
make crooked = falsify scales; pervert justice
bend, make crooked
Pu. what is bent
Hithp. and the strong men bend themselves.
base
H5791 עָוַת
5791 `avath aw-vath'
a primitive root; to wrest:--bow self, (make) crooked.,
falsifying, overthrow, deal perversely, pervert, subvert, turn
upside down.
עָוַת (a.vat) — to pervert.
1) to be bent, be crooked, bend, make crooked, pervert
1a)(Piel)
1a1) to make crooked, falsify, pervert, subvert
1a2) to bend, make crooked
1b) (Pual) thing bent (participle)
1c) (Hithpael) to bend oneself
Prep | V-Piel-Inf-a — Preposition · verb piel infinitive construct commonHR/Vpcc
sub-vurt' (`awath; anatrepo): Occurs 5 t:
(1) in the sense of overturning, etc., as the translation of `awath, "to make bent or crooked" (La 3:36), "to subvert a man in his cause"; of anaskeudzo, primarily, "to pack up baggage"; then, "to ravage," etc. (Ac 15:24, "subverting your souls"); of anatrepo, "to turn upside down," "to overturn" (Tit 1:11, "who subvert whole houses," the Revised Version (British and American) "overthrow"); of katastrophe, "overthrow," "destruction" (2Ti 2:14, "to the subverting of them that hear");
(2) in the sense of perverting: ekstrepho, "to turn or twist out" "to turn about" (Tit 3:11, "such…
אָדָם (adam) refers to 'man' or 'mankind,' encompassing both individual humans and the species as a whole. It is also the name of the first man in the Bible, Adam, who is mentioned in various verses, including Genesis 2:19. The term can denote a city in the Jordan valley as well. The entries indicate a range of meanings, but there is no significant disagreement among them.
אָדָם 560 n.m. Gn 1:27 man, mankind
a man = human being
coll. man, mankind
n.pr.m. Adam, first man (without art.)
n.pr.loc. city in Jordan valley (as built?)
base
H120 אָדָם man, mankind . a man = human being
. coll. man, mankind
120 'adam aw-dawm'
from 119; ruddy i.e. a human being (an individual or the
species, mankind, etc.):--X another, + hypocrite, + common
sort, X low, man (mean, of low degree), person.
see HEBREW for 0119
אָדָם (a.dam) — man.
1) man, mankind
1a) man, human being
1b) man, mankind (much more frequently intended sense in OT)
1c) Adam, first man
1d) city in Jordan valley
אָדָם (a.dam) — the man (Adam).
The first named man living at the time before the Flood, first mentioned at Gen.2.19;
married to Eve (H2332);
father of: Cain (H7014B), Abel (H1893) and Seth (H8352); also translated "man" at Gen.2.19,21,23; 3.8,9,20; 5.2; "mankind" at Deu.32.8; "others" at Job.31.33;
Another spelling of a.dam (אָדָם "Adam" H0121)
man, human being
N-ms — Noun common · masculine singular absoluteHNcmsa
רִיב (riyb) refers to strife or dispute, encompassing personal or legal contests. It can denote adversarial situations, chiding, or legal cases. The entries consistently highlight its meanings related to conflict, such as quarrels and controversies, without significant disagreement among the lexicons.
רִיב 62 n.m. strife, dispute
base
H7379 רִיב strife, dispute
7379 riyb reeb
or rib {reeb}; from 7378; a contest (personal or legal):--+
adversary, cause, chiding, contend(-tion), controversy,
multitude (from the margin), pleading, strife, strive(-ing),
suit.
see HEBREW for 07378
רִיב (riv) — strife.
1) strife, controversy, dispute
1a) strife, quarrel
1b) dispute, controversy, case at law
Prep | N-cs | Suff — Preposition · noun common masculine singular construct · suffixHR/Ncmsc/Sp3ms
אֲדֹנָי (Adonay) means 'Lord' and is an emphatic form of another Hebrew word for lord. It is used specifically as a title for God, often in place of Yahweh to show reverence. Variations include אֲדֹנִי and אֲדֹנַי, which help distinguish divine from human references.
אָדוֹן n.m. lord (אֲדֹנִי, אֲדֹנַי, אֲדֹנָי are variations of Mass. pointing to distinguish divine reference fr. human. Pl., with few exc. an intens. pl. of rank; word takes sf. as pl. in all other pers.; so doubtless here. Orig. reading prob. in all cases אֲדֹנַי; אֲדֹנִי now found in J 51 t.)
base
H136 אָדוֹן lord (אֲדֹנִי, אֲדֹנַי, אֲדֹנָי are variations of Mass. pointing to distinguish divine reference fr. human. Pl., with few exc. an intens. pl. of rank; word takes sf. as pl. in all other pers.; so doubtless here. Orig. reading prob. in all cases אֲדֹנַי; אֲדֹנִי now found in J 51 t.)
136 'Adonay ad-o-noy'
am emphatic form of 113; the Lord (used as a proper name of
God only):--(my) Lord.
see HEBREW for 0113
אֲדֹנָי (a.do.nai) — Lord.
Lord - a title, spoken in place of Yahweh in Jewish display of reverence
Another name of ye.ho.vah (יהוה "LORD" H3068G)
N-mp | Suff — Noun properHNpt
Lord
There are various Hebrew and Greek words so rendered.
(1.) Heb. Jehovah, has been rendered in the English Bible LORD, printed in small capitals. This is the proper name of the God of the Hebrews. The form “Jehovah” is retained only in Ex. 6:3; Ps. 83:18; Isa. 12:2; 26:4, both in the Authorized and the Revised Version.
(2.) Heb. ‘adon, means one possessed of absolute control. It denotes a master, as of slaves (Gen. 24:14, 27), or a ruler of his subjects (45:8), or a husband, as lord of his wife (18:12).
The old plural form of this Hebrew word is ’adonai. From a superstitious reverence for the name “Jehovah,” the Jews, in reading their Scriptures, whenever that name…
[GOD]
This name belongs to God by preeminence; and in this sense ought never to be given to any creature. Jesus Christ, as the Messiah, the Son of God, and equal with the Father, is often called Lord in Scripture, especially in the writing of Paul. The word LORD, in the English Bible, when printed in small capitals, stands always for JEHOVAH in the Hebrew. See JEHOVAH.
לֹא (lo') is a Hebrew word meaning 'not' or 'no.' It serves as a simple negation and can imply absence or prohibition. The word can also be used in various contexts, often combined with other particles for emphasis or clarification. Its Aramaic equivalent is לָא (la), which also means 'not.'
לֹא or לוֹא adv. not
base
H3808 לֹא or לוֹא not
3808 lo' lo
or lowi {lo}; or loh (Deut. 3:11) {lo}; a primitive particle;
not (the simple or abs. negation); by implication, no; often
used with other particles (as follows):--X before, + or else,
ere, + except, ig(-norant), much, less, nay, neither, never,
no((-ne), -r, (-thing)), (X as though...,(can-), for) not (out
of), of nought, otherwise, out of, + surely, + as truly as, +
of a truth, + verily, for want, + whether, without.
לֹא (lo) — not.
1) not, no
1a) not (with verb-absolute prohibition)
1b) not (with modifier-negation)
1c) nothing (subst)
1d) without (with particle)
1e) before (of time)
Aramaic equivalent: la (לָא "not" H3809)
Part — ParticleHTn
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