Remember my affliction and my misery, the wormwood and the bitterness.
Parallel Translations
-
Remember my affliction and my misery, the wormwood and the bitterness.
-
Remembering mine affliction and my misery, the wormwood and the gall.
-
Remember mine affliction and mine anguish, the wormwood and the gall.
Cross-references (8)
Passages linked to Lamentations 3:19 in the Treasury of Scripture Knowledge, ordered by reader-vote popularity; verse text shown in World English Bible.
- Lamentations 3:15 He has filled me with bitterness. He has stuffed me with wormwood.
- Lamentations 3:5 He has built against me, and surrounded me with bitterness and hardship.
- Nehemiah 9:32 Now therefore, our God, the great, the mighty, and the awesome God, who keeps covenant and loving kindness, don’t let all the travail seem little before you, that has come on us, on our kings, on our princes, on our priests, on our prophets, on our fathers, and on all your people, since the time of the kings of Assyria to this day.
- Job 7:7 Oh remember that my life is a breath. My eye will no more see good.
- Psalms 89:47 Remember how short my time is, for what vanity you have created all the children of men!
- Psalms 89:50 Remember, Lord, the reproach of your servants, how I bear in my heart the taunts of all the mighty peoples,
- Psalms 132:1 Yahweh, remember David and all his affliction,
- Jeremiah 9:15 Therefore Yahweh of Armies, the God of Israel, says, “Behold, I will feed them, even this people, with wormwood and give them poisoned water to drink.
Cross-references from openbible.info (CC BY 4.0)
Explain this verse (14 sources)
Historical commentary, presented as a primary source — not an endorsement.
Private notes
Saved on this device only — never synced or sent anywhere.
John Calvin 1540 · Public Domain The verb may be considered as an imperative; it…
The verb may be considered as an imperative; it is an infinitive mood, but it is often taken in Hebrew as an imperative. Thus, many deem it a prayer, Remember my affliction and my trouble, the gall and the poison This might be admitted; but what others teach I prefer: that this verse depends on the last. For the Prophet seems here to express how he had almost fallen away from hope, so that he no longer found strength from God, even because he was overwhelmed with evils; for it is very unreasonable to think, that those who have once experienced the mercy of God should cast away hope, so as not to believe that they are to flee to God any more. What seems then by no means congruous the Prophet here in a manner excuses, and shews that it was not strange that he succumbed under extreme evils, for he had been so pressed down by afflictions and troubles, that his soul became as it were filled with poison and gall.
But in the meantime, he shews by the word remember, how such a trial as this, when it comes, lays hold on our minds, that is, when we think too much of our evils. For the faithful ought to hold a middle course in their afflictions, lest they contract a torpor; for as hence indifference and stupidity arise, they ought to rouse themselves to a due consideration of their evils; but moderation ought to be observed, lest sorrow should swallow us up, as Paul also warns us (2 Corinthians 2:7.) They then who fix their minds too much on the remembrance of their evils, by degrees open the door to Satan, who may fill their hearts and all their thoughts with despair. The Prophet then describes here the fountain of evils, when he says, that he remembered his affliction and trouble; and suitable to this is what immediately follows, —
John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.
John Trapp 1656 · Public Domain Lam 3:19 Remembering mine affliction and my misery, the…
Lam 3:19 Remembering mine affliction and my misery, the wormwood and the gall.
Ver. 19. Remembering mine affliction and my misery, the wormwood and the gall,] i.e., The bitterness that was in it, but of mine own commingling. Impatiens quisque bis affligitur, Impatience redoubleth an affliction.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain If, according to our translation, we read
If, according to our translation, we read
Remembering, or While I remember, these two verses contain but one sentence; in tire former part the prophet in the name of this people expresseth their despairing condition; in the latter he gives the reason of it, viz. the people’s poring upon their great and heavy afflictions, which he compares to wormwood and gall, two things excessively bitter, and often made use of to signify great affliction, Psa 69:21; Jer 8:14; 9:15; 23:15; Rev 8:11. But it may as well be read imperatively, Remember mine affliction; so the first of these two verses expresseth the dejection of the people’s minds in their captivity, caused through their proneness to despair of any better condition that their angry God would bring them into. The 19th verse is a prayer directed to God, which showed that though they were mightily perplexed, yet they were not in utter despair; and to this sense the following verses seem to incline.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
John Gill 1763 · Public Domain Remembering mine affliction and my misery,.... The miserable affliction…
Remembering mine affliction and my misery,.... The miserable affliction of him and his people; the remembrance of which, and poring upon it continually, caused the despondency before expressed: though it may be rendered imperatively, "remember my affliction, and my misery" (s); so the Vulgate Latin and Syriac versions; and Aben Ezra observes, that the words may be considered as a request to God, and so they seem to be; the prophet, and the people he represents, were not so far gone into despair, as to cast off prayer before God; but once more looked up to him, beseeching that he would, in his great mercy and pity, remember them in their distressed condition, and deliver out of it; for none could do it but himself:
the wormwood and the gall; figurative expressions of bitter and grievous afflictions, Lam 3:5.
Read full note →
(s) "recordare", Munster, Pagninus, Montanus, Vatablus, Cocceius, Michealis.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain Wormwood - Wormwood and gall, are often made use…
Wormwood - Wormwood and gall, are often made use of to signify great affliction.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Albert Barnes 1834 · Public Domain Remembering - Or, as in the margin. It is…
Remembering - Or, as in the margin. It is a prayer to Yahweh.
My misery - Or, “my” homelessness (Lam 1:7 note).
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain This gives the reason why he gave way to…
This gives the reason why he gave way to the temptation to despair. The Margin, "Remember" does not suit the sense so well.
wormwood . . . gall-- (Jer 9:15).
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain PIOUS ACKNOWLEDGMENT OF GOD’S SOVEREIGNTY AND MERCY, Lam_3:19-39.
PIOUS ACKNOWLEDGMENT OF GOD’S SOVEREIGNTY AND MERCY, Lam_3:19-39.
19. Remembering — Better, remember, as in the margin. The verb is an infinitive, as in the fourth commandment. Affliction, misery, wormwood, and gall are reminiscences of chapter 1.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain 19. God is now directly invoked.
19. God is now directly invoked.
misery] mg. wandering, or, outcast state.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain (19) Remembering.—The verb, which is rendered by the Authorised…
(19) Remembering.—The verb, which is rendered by the Authorised version as a gerundial infinitive, is better taken as an imperative, Remember mine affliction; the prayer being addressed to Jehovah. The two terms of the first clause are taken from Lam_1:7. The mourner begins his prayer, as it were, by a recapitulation of his sufferings. (Comp. Psa_69:21.)
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain Vers. 19-21. These verses prepare the way for a…
Vers. 19-21. These verses prepare the way for a brief interval of calmness and resignation.
Remembering; rather, remember. It is the language of prayer.
Read full note →
Vers. 19-21. God taking notice of man"s affliction.
In his distress the sufferer cries to God, calling upon his great Helper to note his condition and remember it. Then he is calmed by prayer, and rests in the assurance that God does not forget his trouble. Recalling this thought to mind, he recovers hope.
I THE CRY FOR GOD"S NOTICE.
1. It is to God. At first it seems as though God bad forgotten his afflicted child. The vision of the Divine countenance is clouded; no voice speaks out of the darkness. Desolate and despairing, in misery that is bitter as wormwood and gall, the troubled soul seems to be deserted of God in the hour of greatest need. Then the sufferer cries out to God. Here is instinctive wisdom. We may or we may not be observed by our fellow men, and though human sympathy is a consolation, and indifference an additional bitterness, still in the heaviest trouble man can do little. It is not his notice that we should be most anxious to attract. The clamour of the afflicted for pity is an indication of weakness. But we do need God"s sympathy; this is true healing balm. To him let the cry of trouble ascend.
2. It is for God"s notice. It is not for relief, but for remembrance by God. There is good reason to trust that the remembrance will result in the relief. Nevertheless, the first and chief necessity is that God would take notice of us in trouble. If he do so we can leave the rest to him. It would be well if our prayers implied more simple reliance on the goodness of God, without perfect definitions of what we desire him to do for us.
II THE ASSURANCE OF GOD"S NOTICE. No sooner is the cry out of his lips than the sufferer comforts himself with the assurance that God does remember his affliction. Thus speedily is the prayer answered, even in the very act of uttering it. Nevertheless, it is not to be thought that God did not remember the affliction till he had been implored to do so. We should rather understand that it was always under the pitying eye of God, only the Divine compassionate recognition of it was not discovered until prayed for. Thus we often pray to God to do for us what he is already doing, and receive an answer to our prayers in the opening of our eyes to see the Divine action that has been hitherto unobserved. We pray that God will he merciful to us. He answers our prayer, not by becoming merciful, but by showing us that he is and has been merciful all along. This revelation comes to us in two ways.
1. We are able to believe more in the character of God, in his love and mercy. Then we can apply this faith to our present circumstances, and infer with confidence that such a God must be remembering us even when we see no proof of his notice, as a child when lost at first despairs, but, after reflecting on the love of his father and mother, comforts himself with the assurance that they will surely never desert him.
2. We are able to see indications of God"s notice. Sometimes we can-see how God is working for our deliverance when we shift our standpoint and regard our life from the footstool of prayer.
III THE HOPE THAT SPRINGS FROM GOD"S NOTICE. This is enough. God observes us. Still the trouble is great and bitter, But we know that he will not. permit us to perish. As the shipwrecked crew wave garments and make frantic efforts to attract the attention of a passing vessel, and recover hope directly they see indications that they are discovered, so troubled souls should lose all despair as soon as they learn that they are seen by God. It may still be impossible to see how God will save. But we can trust that to.him. Now, that we may enjoy this hope, it is necessary for us to call to mind the fact that God is remembering our affliction. Much depends on the aspect of affairs on which we dwell. If we turn to the wormwood and gall our lot will seem to be hitter without mitigation. We must voluntarily direct our thoughts away to the unseen remembrance of God, that we may receive the comfort of hope.
Vers. 19, 20. Remembering affliction.
As the prophet entreats the Lord to remember the afflictions he and his countrymen have passed through, he records his own vivid recollection of bygone misery and humiliation. Now, the counsel of the world would be Forget your troubles; they are past; why allow them to disturb and to distress the mind? There are, however, good reasons why this advice should be rejected, why the afflictions we have passed through should sometimes be recalled to mind.
I THIS EXERCISE SERVES TO REMIND US OF THE UNCERTAINTY AND VICISSITUDES OF THIS LIFE. It is well that in days of prosperity men should not forget how soon the sky may be clouded, that in times of health liability to sickness and disease should be borne in mind, that the living and the active should hear a voice gently counselling them Memento mori!
II THIS EXERCISE SERVES TO PRESERVE US FROM A DISPOSITION TOWARDS WORLDLINESS. In prosperity it is very common for men to cling to this world, to overestimate its wealth, its pleasures, its honours. Let them remember days of adversity; let them consider how possible it is that such days may recur; and thus preserve themselves from the threatened sin of worldly mindedness.
III THIS EXERCISE MAY LEAD US TO GLORIFY THE DIVINE DELIVERER. Affliction is to many a thing of the past; they have left the tempestuous seas and are in the quiet haven. Let such Consider by whose great mercy such deliverance has been effected, to whom their gratitude is due. Who interposed upon their behalf and brought them into safety? Do they forget to sing, "This poor man cried, and the Lord heard him, and delivered him out of all his troubles"?
IV THIS EXERCISE MAY SUGGEST THE EXPECTATION OF HEAVEN, AND MAY LEND ATTRACTIVENESS TO THE PROSPECT. The past naturally suggests the future. In remembering the afflictions of earth we are reminded of that state where "the wicked cease from troubling, and the weary are at rest. T.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
Paul E. Kretzmann 1924 · Public Domain God’s Mercy and Power Revealed
God’s Mercy and Power Revealed
v. 19. Remembering, or, "Remember," mine affliction and my misery, the wormwood and the gall, the sufferings about which he has just complained so bitterly.
Read full note →
v. 20. My soul hath them still in remembrance and is humbled in me, still bowed down, as under a heavy weight.
v. 21. This, namely, the fact that his soul is deeply afflicted by the mere remembrance of his sufferings, I recall to my mind, taking it to heart, therefore have I hope. Throwing off the feeling of despair which threatened him, he thinks of the fact that God alone can help him, and upon this fact he places his hope. A consideration of the boundless mercy of the Lord strengthens his hope.
v. 22. It is of the Lord’s mercies, on account of the fact that He delights in making known His fatherly kindness and grace toward us, that we are not consumed, because His compassions fail not, they have no end.
v. 23. They are new every morning, namely, the evidences of His love and mercy; great is Thy faithfulness, the outflow of His compassionate love in fulfilling His promises. These wonderful facts the sacred writer now applies to himself.
v. 24. The Lord is my Portion, saith my soul, Cf Psa 16:5; Psa 73:26; Psa 142:6; therefore will I hope in Him, resting his trust in Him in the certainty of faith.
v. 25. The Lord is good unto them that wait for Him, in this steadfast trust, to the soul that seeketh Him, looking to Him alone for help and deliverance. The thoughts of Jehovah are always good and kind, even when He causes pain. Though man be in trouble, he should yet perceive the goodness of the Lord, so that he cannot defiantly murmur or faint-heartedly despair.
v. 26. It is good that a man should both hope and quietly wait for the salvation of the Lord, in the calm certainty that He will send His deliverance in due time. It is a wonderful achievement to be humbly patient and quiet under all circumstances, no matter what tribulations may come, ever resting in the will of God.
v. 27. It is good for a man that he bear the yoke in his youth, so that the disciplinary value of various sufferings may have an opportunity to work patience in his heart and enable him to bear the burdens of age with greater fortitude and trust in the Lord. He who has learned to take up his cross in patient resignation while he was still young will have no trouble in exercising the proper submissiveness when he is old.
v. 28. He sitteth alone and keepeth silence, practicing patience in a solitude which enables him to value the divine chastisements, because He hath borne it upon him, because and when Jehovah has laid the burden upon him.
v. 29. He putteth his mouth in the dust, in the position of most humble submission, restraining himself from murmuring, if so be there may be hope, or, "perhaps there is still hope," namely, that God will have compassion and withdraw His chastening Land.
v. 30. He giveth his cheek to him that smiteth him, submitting even to injustice if it serves the cause of the Lord, Cf Mat 5:39; he is filled full with reproach, enduring also the scorn which men heap upon him for his trust in God. Note the climax beginning with the easiest matter and ending with the most difficult, the patient bearing of insults, if it serves the glory of the Lord.
v. 31. For the Lord will not cast off forever, Cf Psa 77:8;
v. 32. ; but though He cause grief, yet will He have compassion according to the multitude of His mercies, so that His grace and love outweigh the burden of even the severest affliction.
v. 33. For He doth not afflict willingly, literally, "from His heart," nor grieve the children of men. It is not because the Lord takes a vindictive delight in punishing men that He lays afflictions upon them, but because His chastisement is necessary for sinful men, for the furtherance of their soul’s salvation. Cf Heb 12:5.
v. 34. To crush under his feet all the prisoners of the earth, as in the cruel treatment accorded the Jews by the Chaldeans,
v. 35. to turn aside the right of a man before the face of the Most High, as when a judge perverts justice before the very eyes of God, who sees and hears it all,
v. 36. to subvert in his cause, so that justice cannot be done, the Lord approveth not, He very decidedly does not favor such injustice. The thoughts naturally arise at this point whether the Lord, then, has nothing to do with all such happenings.
v. 37. Who is he that saith, and it cometh to pass, when the Lord commandeth it not? There is nothing happening on the earth which is not in accordance with the Lord’s intention or not happening with His permission. While no one may injure his neighbor with the approbation of the Lord, yet the injury he does serves the purposes of God’s providential chastisement of transgressors.
v. 38. Out of the mouth of the Most High proceedeth not evil and good? so that the one as well as the other is done by His command or permission.
v. 39. Wherefore doth a living man complain? with sighs and groans over his afflictions, a man for the punishment of his sins? That is, to rectify the evil in the world, let each one lament over his sins. It is only by daily contrition and repentance that we make any headway in combating the evils of this present world. If we grow weary of this lifelong battle, acts of wickedness are bound to multiply.
Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 General Information:
General Information:
In verses 19 to 42, the writer thinks about the lessons that he and his fellow citizens should learn about God and his anger and mercy.
Read full note →
wormwood and bitterness
Wormwood is a plant that gives a liquid which is very bitter to drink. Together "wormwood" and "bitterness" represent severe suffering. (See: Doublet and Metaphor)
I am bowed down within me
The author speaks of his deep sadness and despair as if he were bowed down. AT: "I am depressed" or "I am discouraged" (See: Idiom)
But I call this to mind
This means to intentionally think about something. The word "this" refers to something that the author will start to speak about in the next verse. AT: "But I choose to think about this" or "But I remember this"
I have hope
"I hope"
translationWords
afflicted
bow
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 3:19 is bitter beyond words (or is wormwood and…
3:19 is bitter beyond words (or is wormwood and gall): Wormwood is a plant with a bitter taste; here it represents the emotional intensity of inner agony (Prov 5:4; Rev 8:11). Gall is a poisonous plant that causes severe physical pain if eaten; it is a powerful symbol for extremely stressful emotions (Deut 29:18; Ps 69:21). The author seems to be at a dead end from which he cannot escape.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.