The second member of the verse is the same as in Lam 2:11.
Verses 49-50
Lam 3:49-50 נגּר means to be poured out, empty self; cf. 2Sa 14:14; Mic 1:4. "And is not silent" = and rests not, i.e., incessantly; cf. Jer 14:17. מאין הפגות does not mean, eo quod non sint intermissiones miseriarum vel fletus (C. B. Michaelis and Rosenmüller, following the Chaldee), but "so that there is no intermission or drying up." As to הפגות, which means the same as פּוּגה, see on Lam 2:18. "Until the Lord look down from heaven and examine," in order to put an end to the distress, or to take compassion on His people. On ישׁקיף, cf. Psa 14:2; Psa 102:20.
Verse 51
Lam 3:51, taken literally, runs thus: "Mine eye does evil to my soul" (עולל with ל signifies to inflict an injury on one, cause suffering, as in Lam 1:2, Lam 1:22; Lam 2:20), i.e., it causes pain to the soul, as the Chaldee has already paraphrased it. The expression does not merely signify "causes me grief" (Thenius, Gerlach); but the eye, weakened through incessant weeping, causes pain to the soul, inasmuch as the pain in the eye increases the pain in the soul, i.e., heightens the pain of the soul through the superaddition of physical pain (Nägelsbach). Ewald has quite missed the meaning of the verse in his translation, "Tears assail my soul," and in his explanatory remark that עוללה is used in a bad sense, like the Latin afficit; for, if עולל had this meaning, עיני could not stand for tears, because it is not the tears, but only the eyes weakened by weeping, that affect the soul with pain. Ewald is also wrong in seeking, with Grotius, to understand "the daughters of my city" as signifying the country towns, and to explain the phrase by referring to Lam 2:22. For, apart from the consideration that the appeal to Lam 2:22 rests on a false conception of that passage, the meaning attributed to the present verse is shown to be untenable by the very fact that the expression "daughters of my city" is never used for the daughter-towns of Jerusalem; and such a designation, however possible it might be in itself, would yet be quite incomprehensible in this present connection, where there is no other subject of lamentation, either before or after, than Jerusalem in its ruined condition, and the remnant of its inhabitants (Gerlach). "The daughters of my city" are the daughters of Jerusalem, the female portion of the inhabitants of the city before and after its destruction. Nor will what is
