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 “my eyes are spent” or “my eyes fail.” The verb כָּלָה (kalah) is used of eyes exhausted by weeping (Job 11:20; 17:5; Ps 69:4; Jer 14:6; 4:17), and means either “to be spent” (BDB 477 s.v. 2.b) or “to fail” (HALOT 477 s.v. 6). It means to have used up all one’s tears or to have worn out the eyes because of so much crying. It is rendered variously: “my eyes fail” (KJV, NIV), “my eyes are spent” (RSV, NRSV, NASB, NJPS), “my eyes are worn out” (TEV), and “my eyes are red” (CEV).

⁵ tn Heb “because of tears.” The plural noun דִּמְעוֹת (dim’ot, “tears”) is an example of the plural of intensity or repeated behavior: “many tears.” The more common singular form דִּמְעָה (dim’ah) normally functions in a collective sense (“tears”); therefore, the plural form here does not indicate simple plural of number.

⁶ tn Heb “my bowels burn” or “my bowels are in a ferment.” The verb חֳמַרְמְרוּ (khomarmÿru) is an unusual form and derived from a debated root: Poalal perfect 3rd person common plural from III חָמַר (khamar, “to be red,” HALOT 330 s.v. III חמר) or Pe`al`al perfect 3rd person common plural from I חָמַר (khamar, “to ferment, boil up,” BDB 330 s.v. I חָמַר). The Poalal stem of this verb occurs only three times in OT: with פָּנִים (panim, “face,” Job 16:16) and מֵעִים (me’im, “bowels,” Lam 1:20; 2:11). The phrase חֳמַרְמְרוּ מֵעַיּ (khomarmÿru me’ay) means “my bowels burned” (HALOT 330 s.v.) or “my bowels are in a ferment,” as a euphemism for lower-intestinal bowel problems (BDB 330 s.v.). This phrase also occurs in later rabbinic literature (m. Sanhedrin 7:2). The present translation, “my stomach is in knots,” is not a literal equivalent to this Hebrew idiom; however, it is an attempt to approximate the equivalent English idiom.

⁷ tn Heb “my liver,” viewed as the seat of the emotions.

⁸ tn Heb “on account of the breaking.”

⁹ tn Heb “the daughter of my people.” Rather than a genitive of relationship (“daughter of X”), the phrase בַּת־עַמִּי (bat-’ammi) is probably a genitive of apposition. The idiom “Daughter X” occurs often in Lamentations: “Daughter Jerusalem” (2x), “Daughter Zion” (7x), “Virgin Daughter Zion” (1x), “Daughter of My People” (5x), “Daughter Judah” (2x), and “Virgin Daughter Judah” (1x). In each case, it is a poetic description of Jerusalem or Judah as a whole. The idiom בַּת־עַמִּי (bat-’ammi, lit., “daughter of my people” is rendered variously by the English versions: “the daughter of my people” (KJV, RSV, NASB), “my people” (NIV, TEV, CEV), and “my poor people” (NJPS). The metaphor here pictures the people as vulnerable and weak.

¹⁰ tn Heb “they”; the referent has been specified in the translation for clarity.

¹¹ tn Heb “to their mother,” understood as a collective singular.

¹² tn Heb “Where is bread and wine?” The terms “bread” and “wine” are synecdoches of specific (= bread, wine) for general (= food, drink).

¹³ tn Heb “as they faint” or “when they faint.”

¹⁴ tn Heb “as their life is poured out.” The term בְּהִשְׁתַּפֵּךְ (bÿhishtappekh), Hitpael infinitive construct + the preposition בּ (bet), from שָׁפַךְ (shafakh, “to pour out”) may be rendered “as they expire” (BDB 1050 s.v. שָׁפַךְ), referring to the process of dying. Note the repetition of the word “pour out” with various direct objects in this poem at 2:4, 11, 12, and 19.

¹⁵ tn Heb “chest, lap.”