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 Eze 32:18, Eze 32:24, i.e., Sheol, essentially the same with מהשׁכּים, Lam 3:6, which is thereby connected with Psa 88:7, - the dark regions of the depth, whose open mouth is the grave for every one (see Delitzsch on Psalms, l.c.), hence the symbol of mortal danger.

Verses 56-66
Lam 3:56-66 "Thou hast heard my voice" expresses the full assurance of faith from which the request comes: "Cover not Thine ear from my sighing." רוחה, "breathing out again;" in Eze 8:11, mitigation of oppression, yet not here respiratio, relaxatio (C. B. Michaelis, Rosenmüller, etc.), - since the asyndetic לשׁועתי does not accord with such an interpretation, - but a relieving of oneself by means of deeply-drawn sighs, as in Job 32:20; hence "sighing," as Luther has already rendered it, following the Vulgate: ne avertas aurem tuum a singultu meo (Thenius, Gerlach, etc.). - In Lam 3:57 and Lam 3:58, the writer still more fully expresses his confidence that the Lord will accept him. "Thou art near on the day when I call on Thee" is a sentence found in Psa 145:18, and uttered as the experience of all believers. "Thou sayest, Fear not," i.e., Thou assurest me of Thine assistance; cf. Jer 1:8, Jer 1:17, etc. "Thou dost conduct the causes (Ger. Streitsachen) of my soul" (ריבי נפשׁי), i.e., not merely "my lawsuits," but causas quae vitam et salutem meam concernunt (C. B. Michaelis). This is shown by the parallel member, "Thou redeemest my life," sc. from the destruction which threatens it; cf. Lam 3:53., Psa 103:4. With this is connected the request in Lam 3:59, "Thou dost certainly see my oppression" (עוּתה from עוּת, to bend, oppress), the oppression which I suffer; "judge my cause," i.e., help me in my cause, cf. Jer 5:28. The suppliant bases this request, Lam 3:60-62, on the recollection that God, as the Omniscient One, knows the plans and intentions of his opponents. "Thou seest all their plans for revenge." נקמה is not here the outcome of revenge, but