¹ tn Heb “He sent fire from on high.” Normally God sends fire from heaven. The idiom מִמָּרוֹם (mimmarom, “from on high”) can still suggest the location but as an idiom may focus on the quality of the referent. For example, “to speak from on high” means “to presume to speak as if from heaven” = arrogantly (Ps 73:8); “they fight against me from on high” = proudly (Ps 56:3) (BDB 928-29 s.v. מָרוֹם). As a potential locative, מִמָּרוֹם (mimmarom, “from on high”) designates God as the agent; idiomatically the same term paints him as pitiless.

² tc The MT reads וַיִּרְדֶּנָּה (vayyirdennah, “it prevailed against them”), representing a vav (ו) consecutive + Qal preterite 3rd person masculine singular + 3rd person feminine plural suffix from רָדָה (radah, “to prevail”). The LXX κατήγαγεν αὐτό (kathgagen auto, “it descended”) reflects an alternate vocalization tradition of וַיֹּרִדֶנָּה (vayyoridennah, “it descended against them”), representing a vav (ו) consecutive + Hiphil preterite 3rd person masculine singular + 3rd person feminine plural suffix from יָרָד (yarad, “to go down”), or הֹרִידָהּ (horidah, “it descended against her”), a Hiphil perfect ms + 3rd person feminine singular suffix from from יָרָד (yarad, “to go down”). Internal evidence favors the MT. The origin of the LXX vocalization can be explained by the influence of the preceding line, “He sent down fire from on high.”

³ tn Heb “net.” The term “trapper’s” is supplied in the translation as a clarification.

⁴ tn Heb “his neighbors,” which refers to the surrounding nations.

⁵ tn The noun II נִדָּה (niddah, “unclean thing”) has three basic categories of meaning: (1) biological uncleanness: menstruation of a woman (Lev 12:2, 5; 15:19-33 [9x]; Num 19:9, 13, 20; 31:23; Ezek 18:6; 22:10; 36:17); (2) ceremonial uncleanness: moral impurity and idolatry (Lev 20:21; 2 Chr 29:5; Ezra 9:11; Zech 13:1); and (3) physical uncleanness: filthy garbage (Lam 1:17; Ezek 7:19, 20).

⁶ tc The MT reads בֵּינֵיהֶם (bÿnehem, “in them” = “in their midst”). The BHS editors suggest that this is a textual corruption for בְּעֵינֵיהֶם (be’enehem, “in their eyes” = “in their view”). The ע (ayin) might have dropped out due to orthographic confusion.

tn Or “in their eyes.” See the preceding tc note.

⁷ tc The MT 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 BHS editors and many text critics suggest emending the MT 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.

⁸ tn 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. 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.

⁹ tc The MT reads אֲדֹנָי (’adonay, “the Lord”) here rather than יהוה (YHWH, “the Lord”). See the tc note at 1:14.

¹⁰ tn The wall is a synecdoche of a part standing for the whole city.

¹¹ 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.”

¹² 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.

¹³ tn These words do not appear in the Hebrew, but are supplied to make sense of the line. The introductory causal preposition מִן (min) (“because”) indicates that this phrase – or something like it – is implied through elision.

¹⁴ tn There is no main verb in the verse; it is an extended prepositional phrase. One must either assume a verbal idea such as “But it happened due to…” or connect it to the following verses, which themselves are quite difficult. The former option was employed in the present translation.