Lamentations 2:18-20

New English Translation

Footnotes

1. Lamentations 2:18 tc The MT reads צָעַק לִבָּם אֵל־אֲדֹנָי (tsaʿaq libbam ʾel ʾadonay, “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 (tsaʿaq, “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 BHS editors and many text critics suggest emending the MT צָעַק (tsaʿaq) to צָעֲקִי (tsaʿaqi), Qal imperative second person feminine singular: “Cry out!” This restores a tighter parallelism with the two second person feminine singular imperatives introducing the following lines: הוֹרִידִי (horidi, “Let [your tears] flow down!”) and אַל־תִּתְּנִי (ʾal titt^eni, “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” would maintain this connection.
2. Lamentations 2:18 tn Heb “their heart” or “from the heart.” Many English versions take the ם (mem) on לִבָּם (libbam) as the third person masculine plural pronominal suffix: “their heart” (cf. KJV, NASB, NIV, NJPS, CEV). However, others take it as an enclitic or adverbial ending: “from the heart” (cf. RSV, NRSV, TEV, NJPS margin). See T. F. McDaniel, “The Alleged Sumerian Influence upon Lamentations,” VT 18 (1968): 203-4.
3. Lamentations 2:18 tc The MT reads אֲדֹנָי (ʾadonay, “the Lord”) here rather than יהוה (YHWH, “the Lord”). See the tc note at 1:14.
4. Lamentations 2:18 tn The wall is a synecdoche of a part standing for the whole city.
5. Lamentations 2:18 tn 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. Lamentations 2:18 tn 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. Lamentations 2:19 tn Heb “at the head of the watches.”
8. Lamentations 2:19 tn 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 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).
9. Lamentations 2:19 tc The MT reads אֲדֹנָי (ʾadonay, “the Lord”) here rather than יהוה (YHWH, “the Lord”). See the tc note at 1:14.
10. Lamentations 2:19 sn Lifting up the palms or hands is a metaphor for prayer.
11. Lamentations 2:19 tn 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.”
12. Lamentations 2:19 tc The BHS editors and many commentators suggest that the fourth bicolon 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. tn Heb “who are fainting.”
13. Lamentations 2:19 tn Heb “at the head of every street.”
14. Lamentations 2:20 tn Heb “Look, O Lord! See!” When used in collocation with verbs of cognition, רָאָה (raʾah) means “to see for oneself” or “to take notice” (1 Sam 26:12). The parallelism between seeing and understanding is often emphasized (e.g., Exod 16:6; Isa 5:19; 29:15; Job 11:11; Eccl 6:5). See also 1:11 and compare 1:9, 12, 20; 3:50, 59, 60; 5:1.sn Integral to battered Jerusalem’s appeal, and part of the ancient Near-Eastern lament genre, is the request for God to look at her pain. This should evoke pity regardless of the reason for punishment. The request is not for God to see merely that there are misfortunes, as one might note items on a checklist. The cognitive (facts) and affective (feelings) are not divided. The plea is for God to watch, think about, and be affected by these facts while listening to the petitioner’s perspective.
15. Lamentations 2:20 tn For the nuance “afflict” see the note at 1:12.
16. Lamentations 2:20 tn Heb “their fruit.” The term פְּרִי (p^eri, “fruit”) is used figuratively to refer to children as the fruit of a mother’s womb (e.g., Gen 30:2; Deut 7:13; 28:4, 11, 18, 53; 30:9; Pss 21:11; 127:3; 132:11; Isa 13:18; Mic 6:7).
17. Lamentations 2:20 tn Heb “infants of healthy childbirth.” The genitive-construct phrase עֹלֲלֵי טִפֻּחִים (ʿolale tippukhim) functions as an attributive genitive construction: “healthy newborn infants.” The noun טִפֻּחִים (tippukhim) appears only here. It is related to the verb טָפַח (tafakh), meaning “to give birth to a healthy child” or “to raise children” depending on whether the Arabic or Akkadian cognate is emphasized. For the related verb, see below at 2:22.sn Placing the specific reference to children at the end of the line in apposition to clarify that it does not describe the normal eating of fruit helps produce the repulsive shock of the image. Furthermore, the root of the word for “infants” (עוֹלֵל, ʿolel) has the same root letters for the verb “to afflict” occurring in the first line of the verse, making a pun (F. W. Dobbs-Allsopp, Lamentations [IBC], 99-100).
18. Lamentations 2:20 tc The MT reads אֲדֹנָי (ʾadonay, “the Lord”) here rather than יהוה (YHWH, “the Lord”) as at the beginning of the verse. See the tc note at 1:14.