Lamentations 1:8

Jerusalem hath grievously sinned; therefore she is removed: all that honoured her despise her, because they have seen her nakedness: yea, she sigheth, and turneth backward.

EXPOSITORY (ENGLISH BIBLE)

Ellicott's Commentary for English Readers

(8) Therefore she is removed.—The verb is used technically for the separation of a woman under ceremonial defilement; and the daughter of Zion in her sin and shame is compared (as in Lamentations 1:17) to such a woman. The figure is continued with a startling boldness. Like a woman exposed to the gaze of scorners, Jerusalem would fain turn her back upon those who exult in the twofold nakedness of her sin and of its punishment.

Benson Commentary

Lamentations 1:8-9. Jerusalem hath grievously sinned — Hebrew, חשׂא חשׂאה, in sinning hath sinned, or hath sinned sin: that is, sinned wilfully and deliberately; hath sinned that sin which of all others is the abominable thing which the Lord hates, the sin of idolatry. The sins of Jerusalem, which makes such a profession of worshipping and serving the true God, and therefore of obeying his will, and enjoys such privileges, are of all others the most grievous sins. Therefore she is removed — The greatest part of her inhabitants are either carried away captive to Babylon, or are fled for refuge and safety to some of the neighbouring nations. Blaney translates this clause, Therefore hath she been as one set apart for unclean, instead of לנידה, a word that occurs nowhere else, reading לנדה, after nineteen MSS., which signifies a woman in her state of separation. All that honoured her, despise her — She hath made herself vile, and therefore is justly vilified. Because they have seen her nakedness — Have seen her deprived of all her strength and glory. As she had defiled herself with idolatry, (called spiritual adultery in Scripture,) so God has ordered her to be exposed to shame like a common harlot. Yea, she sigheth and turneth backward — As ashamed to be seen in such a despicable condition, destitute of all those things which constituted her former glory. Her filthiness is in her skirts — She carries the marks of her sins in the greatness of her punishments. She remembereth not her last end — Reflects not on what is still further coming upon her. “The plain meaning of this,” says Blaney, “taken out of metaphor, seems to be, that although evident marks of her pollution appeared about her, and the land was defiled by her sinfulness, even to its utmost borders, she had no thought or consideration of what must be the consequence of all this at the last.” Therefore she came down wonderfully — She was brought low, and humbled in an extraordinary manner having sinned grievously, Lamentations 1:8, she was degraded and punished wonderfully. Observe, reader, grievous sins bring wondrous ruin; there are some workers of iniquity for whom is prepared a strange and uncommon punishment.

Matthew Henry's Concise Commentary

1:1-11 The prophet sometimes speaks in his own person; at other times Jerusalem, as a distressed female, is the speaker, or some of the Jews. The description shows the miseries of the Jewish nation. Jerusalem became a captive and a slave, by reason of the greatness of her sins; and had no rest from suffering. If we allow sin, our greatest adversary, to have dominion over us, justly will other enemies also be suffered to have dominion. The people endured the extremities of famine and distress. In this sad condition Jerusalem acknowledged her sin, and entreated the Lord to look upon her case. This is the only way to make ourselves easy under our burdens; for it is the just anger of the Lord for man's transgressions, that has filled the earth with sorrows, lamentations, sickness, and death.

Barnes' Notes on the Bible

Grievously sinned - literally, "Jerusalem hath sinned a sin," giving the idea of a persistent continuance in wickedness.

Removed - Or, become an abomination. Sin has made Jerusalem an object of horror, and therefore she is cast away.

Yea, she sigheth ... - Jerusalem groans over the infamy of her deeds thus brought to open shame, and turns her back upon the spectators in order to hide herself.

Jamieson-Fausset-Brown Bible Commentary

8. (1Ki 8:46).

is removed—as a woman separated from the congregation of God for legal impurity, which is a type of moral impurity. So La 1:17; Le 12:2; 15:19, &c.

her nakedness—They have treated her as contumeliously as courtesans from whom their clothes are stripped.

turneth backward—as modest women do from shame, that is, she is cast down from all hope of restoration [Calvin].

Teth.

Matthew Poole's Commentary

She is carried out of her own land into an enemy’s country, and made a hissing and scorn to those who before reverenced her, (in all this God is righteous, for all orders of men have grievously sinned,) because they have seen the Lord stripping her of all her blessings, and exposing her to the scorn and reproach of all men, as strumpets are exposed.

Gill's Exposition of the Entire Bible

Jerusalem hath grievously sinned,.... Or, "hath sinned a sin" (r); a great sin, as the Targum; the sin of idolatry, according to some; or of covenant breaking, as others; though perhaps no particular sin is meant, but many grievous sins; since she was guilty of a multitude of them, as in Lamentations 1:5;

therefore she is removed; out of her own land, and carried captive into another: or, is "for commotion" (s); for scorn and derision; the head being moved and shook at her by way of contempt: or rather, "for separation" (t); she being like a menstruous woman, defiled and separate from society:

all that honoured her despise her; they that courted her friendship and alliance in the time of her prosperity, as the Egyptians, now neglected her, and treated her with the utmost contempt, being in adversity:

because they have seen her nakedness; being stripped of all her good things she before enjoyed; and both her weakness and her wickedness being exposed to public view. The allusion is either to harlots, or rather to modest women, when taken captive, whose nakedness is uncovered by the brutish and inhuman soldiers:

yea, she sigheth, and turneth backward; being covered with shame, because of the ill usage of her, as modest women will, being so used.

(r) "peccatum peccavit", V. L. Pagninus, Montanus, Vatablus. (s) "in commotionem", Montanus, Vatablus, Calvin. (t) "Ut separata", Grotius; "tanquam ex immunditia separata est", Junius & Tremellius.

Geneva Study Bible

Jerusalem hath grievously sinned; therefore she is removed: all that honoured her despise her, because they have seen her nakedness: yea, she sigheth, and turneth backward.

EXEGETICAL (ORIGINAL LANGUAGES)

Cambridge Bible for Schools and Colleges

8. is become (mg. is removed) as an unclean thing] Targ. has become a wanderer, but the text is doubtless right.

8, 9. These vv. in figurative language describe the Jewish people, as having brought upon itself through sin and consequent national humiliation the contempt of all its neighbours, while it is painfully conscious of its own ignominy (cp. Lamentations 4:21). The first two lines of Lamentations 1:9 are metrically irregular. Budde’s emendation (which, however, Löhr considers too drastic) is to take from Lamentations 1:8 the clause “she is … thing” (omitting “therefore”) and place it after “skirts,” thus making “She remembered not … wonderfully” to form the second portion of the tripartite arrangement, and omitting accordingly “she hath no comforter” (which would thus become hypermetrical) as an insertion suggested by Lamentations 1:2; Lamentations 1:17, or 21. Observe the sudden change of person in the last line of Lamentations 1:9.

Pulpit Commentary

Verse 8. - Therefore she is removed; rather, she is become an abomination (literally, an impurity; comp. Leviticus 15:19). The poet leaves out the preliminary clause, "therefore she is grievously punished." It was the humiliation of Jerusalem, rather than her sin, which brought upon her the contempt of her neighbours. The destruction of a city is often compared to the ill treatment of a defenceless woman (Isaiah 47:3; Nahum 3:5). Lamentations 1:8

Keil and Delitzsch Biblical Commentary on the Old Testament

But Jerusalem has brought this unutterable misery on herself through her grievous sins. חטאה is intensified by the noun חטא, instead of the inf. abs., as in Jeremiah 46:5. Jerusalem has sinned grievously, and therefore has become an object of aversion. נידה does not mean εἰς σάλον (lxx), or instabilis (Vulgate); nor is it, with the Chaldee, Raschi, and most of the ancient expositors, to be derived fromנוּד: we must rather, with modern expositors, regard it as a lengthened form of נדּה, which indeed is the reading given in twenty codices of Kennicott. Regarding these forms, cf. Ewald, 84, a. נדּה (prop. what one should flee from) signifies in particular the uncleanness of the menstrual discharge in women, Leviticus 12:2, Leviticus 12:5, etc.; then the uncleanness of a woman in this condition, Leviticus 15:19, etc.; here it is transferred to Jerusalem, personified as such an unclean woman, and therefore shunned. הזּיל, the Hiphil of זלל (as to the form, cf. Ewald, 114, c), occurs only in this passage, and signifies to esteem lightly, the opposite of כּבּד, to esteem, value highly; hence זולל, "despised," Lamentations 1:11, as in Jeremiah 15:19. Those who formerly esteemed her - her friends, and those who honoured her, i.e., her allies - now despise her, because they have seen her nakedness. The nakedness of Jerusalem means her sins and vices that have now come to the light. She herself also, through the judgment that has befallen her, has come to see the infamy of her deeds, sighs over them, and turns away for shame, i.e., withdraws from the people so that they may no longer look on her in her shame.