Lamentations 2:18–19

Footnotes

1. 90 The reads צָעַק לִבָּם אֵל־אֲדֹנָי (tsa’aq libbam el-’adonay, “their heart cried out to the Lord”) which neither matches the second person address characterizing 2:13–19 nor is in close parallel to the rest of verse 18. Since the perfect צָעַק (tsa’aq, “cry out”) is apparently parallel to imperatives, it could be understood as a precative (“let their heart cry out”), although this understanding still has the problem of being in the third person. The editors and many text critics suggest emending the צָעַק (tsa’aq), Qal perfect 3rd person masculine singular, to צָעֲקִי (tsa’aqi), Qal imperative 2nd person masculine singular: “Cry out!” This restores a tighter parallelism with the two 2nd person masculine singular imperatives introducing the following lines: הוֹרִידִי (horidi, “Let [your tears] flow down!”) and אַל־תִּתְּנִי (’al-tittni, “Do not allow!”). In such a case, לִבָּם (libbam) must be taken adverbially. For לִבָּם (libbam, “their heart”) see the following note. The adverbial translation loses a potential parallel to the mention of the heart in the next verse. Emending the noun to “your heart” while viewing the verb as a precative perfect would maintain this connection.
2. 91 Heb “their heart” or “from the heart.” Many English versions take the ־ם (mem) on לִבָּם (libbam) as the 3rd person masculine plural pronominal suffix: “their heart” (cf. , , , , ). However, others take it as an enclitic or adverbial ending: “from the heart” (cf. , , , margin). See T. F. McDaniel, “The Alleged Sumerian Influence upon Lamentations,” 18 (1968): 203–4.
3. 92 The reads אֲדֹנָי (’adonay, “the Lord”) here rather than יהוה (YHWH, “the Lord”). See the note at 1:14.
4. 93 The wall is a synecdoche of a part standing for the whole city.
5. 94 Heb “day and night.” The expression “day and night” forms a merism which encompasses everything in between two polar opposites: “from dawn to dusk” or “all day and all night long.”
6. 95 Heb “the daughter of your eye.” The term “eye” functions as a metonymy for “tears” that are produced by the eyes. Jeremiah exhorts personified Jerusalem to cry out to the Lord day and night without ceasing in repentance and genuine sorrow for its sins.
7. 96 The Kethib is written בַּלַּיִל (ballayil) a defective spelling for בַּלַּיְלָה (ballaylah, “night”). The Qere reads בַּלַּיְלָה (ballaylah, “night”), which is preserved in numerous medieval Hebrew . The noun בַּלַּיְלָה (ballaylah, “night”) functions as an adverbial accusative of time: “in the night.”
8. 97 Heb “at the head of the watches.”
9. 98 The noun לֵבָב (levav, “heart”) functions here as a metonymy of association for the thoughts and emotions in the heart. The Hebrew לֵבָב (levav) includes the mind so that in some cases the translation “heart” implies an inappropriate division between the cognitive and affective. This context is certainly emotionally loaded, but as part of a series of admonitions to address God in prayer, these emotions are inextricably bound with the thoughts of the mind. The singular “heart” is retained in the translation to be consistent with the personification of Jerusalem (cf. v. 18).
10. 99 The reads אֲדֹנָי (’adonay, “the Lord”) here rather than יהוה (YHWH, “the Lord”). See the note at 1:14.
11. 100 Lifting up the palms or hands is a metaphor for prayer.
12. 101 Heb “on account of the life of your children.” The noun נֶפֶשׁ (nefesh) refers to the “life” of their dying children (e.g., Lam 2:12). The singular noun נֶפֶשׁ (nefesh, “life”) is used as a collective, as the plural genitive noun that follows makes clear: “your children.”
13. 102 The editors and many commentators suggest that the fourth bicola in 2:19 is a late addition and should be deleted. Apart from the four sets of bicola in 1:7 and 2:19, every stanza in chapters 1–4 consists of three sets of bicola. Heb “who are fainting.”
14. 103 Heb “at the head of every street.”