She wept in the night; no comforter from those who loved her

Upon the first lament, the one that began from Aleph, we were able to save the wording. But upon this one what would someone say—a city being said to have wept in the night, so that the tears are upon her cheeks—unless perhaps someone will say that those named a city, who also pay tribute, have wept, having been reminded from what sort of peace and freedom into how great a slavery and humiliation they have come? How then shall we also narrate “in the night,” or that in the time of the common rest of all human beings the city, being reminded, while resting wept, and wept with the tears flowing fountain-like upon their cheeks? And the wailing was most stretched out for them and the tears flowed on, there not being even one comforting them from so many who loved them, and everyone who loved setting aside the friendship toward her and having changed into enmity. Who then, as toward the wording, are those who formerly loved her, from whom there was not one who would comfort her? Perhaps the remaining cities of Judea—loving the metropolis for this reason—in a time of distress did not encourage her.

And after a little: These things then toward the literal. If the Word, as in the things before, should be said to weep—having fallen from her own country and coming to be in Confusion—and to have a condition opposite to laughing the laugh from joy and cheerfulness, which our Lord promises will belong to those who have wept the blessed weeping, saying: “Blessed are those who weep now, for they will laugh.” And in Job also he says, “He will fill the mouth of the true ones with laughter.” And perhaps for this reason also one of the patriarchs is called Laughter. The one groaning, then—as also the apostle has made clear saying, “For indeed we who are in the tent groan, being burdened”—weeps a weeping most nourishing and benefiting the soul, toward the cheerfulness in promise.