Lamentations 1:9

KJV

Her filthiness [is] in her skirts; she remembereth not her last end; therefore she came down wonderfully: she had no comforter. O LORD, behold my affliction: for the enemy hath magnified [himself].

KJV (with Strong's)

Her filthiness {H2932} is in her skirts {H7757}; she remembereth {H2142} not her last end {H319}; therefore she came down {H3381} wonderfully {H6382}: she had no comforter {H5162}. O LORD {H3068}, behold {H7200} my affliction {H6040}: for the enemy {H341} hath magnified {H1431} himself.

Complete Jewish Bible

Her filthiness was in her skirts; she gave no thought to how it would end. Hence her astounding downfall, with no one to console her. "Look, ADONAI, how I suffer; for the foe has triumphed!"

Berean Standard Bible

Her uncleanness stains her skirts; she did not consider her end. Her downfall was astounding; there was no one to comfort her. Look, O LORD, on my affliction, for the enemy has triumphed!

American Standard Version

Her filthiness was in her skirts; she remembered not her latter end; Therefore is she come down wonderfully; she hath no comforter: Behold, O Jehovah, my affliction; for the enemy hath magnified himself.

Commentary

### SUMMARY
Lamentations 1:9 vividly portrays Jerusalem's profound moral and spiritual decay, symbolized by "filthiness in her skirts," leading to a catastrophic downfall because she failed to consider the consequences of her actions. The verse expresses the city's utter despair and isolation, having no one to offer comfort, and culminates in a desperate plea to the LORD to witness her suffering and the enemy's arrogant triumph. It is a poignant lament over the just judgment for persistent rebellion, yet it still holds a glimmer of hope in the direct appeal to God amidst the overwhelming affliction.

### CONTEXT
* **Literary Context:** Lamentations 1:9 is situated within the opening chapter of a book that serves as a profound elegy for the destruction of Jerusalem and the subsequent exile of its people. Chapter 1 specifically personifies Jerusalem as a desolate widow, a queen now enslaved, weeping bitterly over her ruin. The verses preceding verse 9 describe the city's abandonment by her lovers and allies, her deep sorrow, and the triumph of her adversaries. Verse 9 then delves into the reasons for this devastation—her sin and lack of foresight—and continues the lament of her isolation and the enemy's pride, setting the stage for the continued cries for divine intervention found throughout the book. The shift from third-person description to a direct address to the LORD ("O LORD, behold my affliction") marks a pivotal moment, introducing the lamenter's desperate cry amidst the overwhelming suffering.
* **Historical & Cultural Context:** The historical backdrop for Lamentations is the devastating Babylonian conquest of Jerusalem in 586 BC, which resulted in the destruction of the Temple, the city walls, and the exile of the Jewish population. This event was understood by the Israelites as divine judgment for their persistent idolatry, social injustice, and covenant unfaithfulness, as repeatedly warned by prophets like Jeremiah. The imagery of "filthiness in her skirts" draws upon the cultural understanding of ritual impurity (like menstrual uncleanness), which rendered a person defiled and excluded from worship. Applying this to Jerusalem signifies her deep moral and spiritual defilement, particularly her spiritual harlotry through idolatry and alliances with foreign nations, which was a public disgrace. The idea of "remembering her last end" reflects the Deuteronomic covenant's emphasis on consequences for obedience or disobedience, where prosperity followed faithfulness and calamity followed rebellion (e.g., [Deuteronomy 28](/deuteronomy/28 "Deuteronomy 28 - Blessings and Curses")).
* **Key Themes:** This verse powerfully contributes to several key themes prevalent in Lamentations and broader biblical theology. It underscores the **consequences of disobedience** to God's covenant, demonstrating that persistent sin leads to severe judgment and devastation, as seen in Jerusalem's fall. It highlights **divine justice**, portraying God's righteous response to the city's profound "filthiness" and neglect of His warnings. The phrase "she remembereth not her last end" emphasizes **spiritual blindness and lack of foresight**, a dangerous apathy toward the long-term repercussions of one's actions, a theme echoed in [Deuteronomy 32:29](/deuteronomy/32-29 "Deuteronomy 32:29 - Israel's Lack of Understanding"). Furthermore, the lament of having "no comforter" speaks to the theme of **desolation and isolation** that accompanies severe divine judgment, a profound sense of abandonment. Finally, the enemy's "magnified" state introduces the theme of **the enemy's arrogance** and the humiliation faced by God's people when their adversaries seem to triumph unchecked, a pride that God ultimately opposes, as seen in [Psalm 74:3](/psalms/74-3 "Psalm 74:3 - The Enemy's Desecration").

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **Filthiness (Hebrew, _ṭumʼâh'_):** From H2932, this term denotes religious impurity or uncleanness. While often referring to ritual defilement (e.g., menstrual uncleanness), its application here to Jerusalem signifies a deep, pervasive moral and spiritual corruption, making the city an abomination in God's sight. It points to a state of profound defilement that renders one unfit for sacred presence or function.
* **Remembereth (Hebrew, _zâkar'_):** From H2142, this root means to mark so as to be recognized, to remember, or by implication, to mention or be mindful. In this context, Jerusalem's failure to "remember" implies a willful neglect or forgetfulness of the covenant warnings and the ultimate consequences of her actions, indicating a profound spiritual heedlessness rather than mere amnesia.
* **Magnified (Hebrew, _gâdal'_):** From H1431, this primitive root signifies to be or make large, to advance, boast, or lift up. When applied to the enemy, it conveys their arrogant self-exaltation, their boastful triumph over Jerusalem, and their perceived increase in power and honor, which adds to the city's humiliation and despair.

#### Verse Breakdown
* **"Her filthiness [is] in her skirts":** This vivid and deeply shameful metaphor describes Jerusalem's profound moral and spiritual corruption. The "filthiness" (H2932, _ṭumʼâh'_) refers to a state of ritual and moral impurity, akin to defilement. Its presence "in her skirts" (H7757, _shûwl'_) suggests that her sin is not hidden but openly exposed, a public disgrace visible for all to see, symbolizing her deep-seated idolatry and spiritual harlotry that has become an undeniable part of her very being and public identity.
* **"she remembereth not her last end":** This clause highlights Jerusalem's spiritual blindness and profound lack of foresight. The city, personified as a woman, failed to "remember" (H2142, _zâkar'_) or consider the inevitable "last end" (H319, _ʼachărîyth'_), the ultimate consequences of her persistent rebellion against God's covenant. This signifies a willful disregard for divine warnings and a heedless pursuit of sin without regard for the judgment that would surely follow.
* **"therefore she came down wonderfully":** The conjunction "therefore" explicitly links Jerusalem's downfall to her preceding moral failure and spiritual blindness. The phrase "came down" (H3381, _yârad'_) denotes a descent, a fall from glory and security. The adverb "wonderfully" (H6382, _peleʼ'_) here does not imply something pleasant or miraculous in a positive sense, but rather something astonishing, terrible, or unprecedented in its catastrophic nature. It emphasizes the overwhelming, shocking, and utterly devastating completeness of Jerusalem's collapse, a marvel of destruction.
* **"she had no comforter.":** This expresses the profound isolation and utter despair of Jerusalem in her time of greatest need. In her ruined state, there was no one to offer solace, support, or relief—neither human allies nor divine intervention, as her sin had alienated her. This highlights the depth of her abandonment and the crushing weight of her affliction, emphasizing a complete lack of external or internal comfort.
* **"O LORD, behold my affliction: for the enemy hath magnified [himself].":** The verse shifts from descriptive lament to a direct, desperate plea to God. The lamenter, representing Jerusalem, cries out to "O LORD" (H3068, _Yᵉhôvâh'_) to "behold" (H7200, _râʼâh'_) or see her "affliction" (H6040, _ʻŏnîy'_), her misery and trouble. The reason given is that "the enemy" (H341, _ʼôyêb'_), Babylon, has not merely conquered but has "magnified himself" (H1431, _gâdal'_), meaning they have become arrogant, boastful, and seemingly unopposed in their triumph, adding insult to injury and deepening Jerusalem's humiliation and despair.

#### Literary Devices
Lamentations 1:9 employs several powerful literary devices to convey its message of devastation and despair. **Personification** is central, as Jerusalem is consistently depicted as a woman—a desolate widow, a queen brought low, and here, one whose "filthiness is in her skirts." This humanizes the city's suffering, making the abstract concept of national ruin deeply relatable and emotionally resonant. The phrase "filthiness in her skirts" serves as a potent **metaphor** or **symbolism**, transforming ritual impurity into a vivid image of moral and spiritual corruption that is not hidden but openly exposed and shameful. There is a profound **irony** in the use of "wonderfully" (Hebrew: _peleʼ_), a word often associated with divine miracles or extraordinary events, to describe the catastrophic and astonishing nature of Jerusalem's fall. This highlights the unexpected and overwhelming scale of the destruction, turning a term of awe into one of terror. Finally, the direct address "O LORD, behold my affliction" is a classic element of a **lament**, a direct appeal to God that underscores the speaker's desperate hope that even in the midst of deserved judgment, God will acknowledge and respond to their suffering.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Lamentations 1:9 serves as a stark theological commentary on the consequences of covenant unfaithfulness and the nature of divine judgment. It underscores the principle that persistent sin, particularly idolatry and spiritual rebellion, inevitably leads to severe and public consequences. The "filthiness" of Jerusalem is not merely a moral failing but a profound spiritual defilement that breaks the covenant relationship with a holy God. The city's failure to "remember her last end" speaks to a dangerous spiritual amnesia, a refusal to heed divine warnings and consider the ultimate trajectory of disobedience. Yet, even in this profound desolation, the cry "O LORD, behold my affliction" reveals a persistent, albeit desperate, hope in God's sovereignty and His capacity to see and respond to suffering, even when it is self-inflicted. This verse thus balances the reality of God's righteous judgment with the enduring possibility of appeal to His mercy, even from the depths of despair.

* [Deuteronomy 28:15-68](/deuteronomy/28-15 "Deuteronomy 28:15-68 - Curses for Disobedience")
* [Ezekiel 16:35-39](/ezekiel/16-35 "Ezekiel 16:35-39 - Jerusalem's Harlotry Exposed")
* [Psalm 74:3-7](/psalms/74-3 "Psalm 74:3-7 - The Enemy's Desecration of the Sanctuary")

### REFLECTION AND APPLICATION
Lamentations 1:9 offers a timeless and sobering warning for individuals and communities alike, reminding us of the profound and often public consequences of spiritual unfaithfulness and moral decay. It challenges us to honestly examine our own lives for any "filthiness"—any compromise with sin, idolatry, or spiritual apathy—that might be openly displayed or subtly hidden, yet still defiling in God's sight. The failure of Jerusalem to "remember her last end" serves as a powerful call to spiritual foresight, urging us to consider the long-term implications of our choices and to heed God's warnings found in His Word. We are called to live with an awareness of eternity and the ultimate accountability before God, avoiding the spiritual blindness that leads to catastrophic falls. While Jerusalem found no comforter in her self-inflicted desolation, this verse implicitly points us to the profound comfort available in God for those who turn to Him in repentance and humility, even amidst suffering. It encourages us to bring our afflictions, even those born of our own failings, before the LORD, trusting that He sees and hears the cries of His people, and that He ultimately opposes the pride of those who magnify themselves against Him.

#### Questions for Reflection
* **How does the imagery of "filthiness in her skirts" challenge my understanding of sin's pervasive and public nature in my own life or community?**
* **In what areas of my life might I be "forgetting my last end" by neglecting God's warnings or failing to consider the long-term consequences of my actions?**
* **How does Jerusalem's lament of having "no comforter" deepen my appreciation for God's presence and comfort in my own times of affliction or isolation?**
* **What does the enemy's "magnified" state reveal about the nature of spiritual pride, and how should I respond when adversaries seem to triumph?**

### FAQ
**What does "filthiness in her skirts" signify in Lamentations 1:9?**

Answer: The phrase "filthiness in her skirts" is a powerful and vivid metaphor for Jerusalem's profound moral and spiritual corruption. "Filthiness" (Hebrew: _ṭumʼâh'_) refers to religious impurity, often associated with menstrual uncleanness, which rendered a person ritually defiled. By placing this "filthiness in her skirts" (Hebrew: _shûwl'_), the passage suggests that Jerusalem's sin, particularly her idolatry and spiritual harlotry (as depicted in [Ezekiel 16](/ezekiel/16 "Ezekiel 16 - Jerusalem's Adultery")), was not hidden but openly exposed and publicly shameful. It implies that her depravity was an integral part of her identity, a visible disgrace for all to see, signifying the depth of her rebellion against God's covenant.

**How can Jerusalem be said to have "no comforter" when God is often called the God of all comfort?**

Answer: The lament "she had no comforter" expresses Jerusalem's profound isolation and despair in the immediate aftermath of divine judgment. This lack of comfort is a direct consequence of her persistent sin and rebellion, which had alienated her from God's favor and from human allies. It reflects the deep spiritual and emotional desolation that accompanies divine judgment, where the city feels utterly abandoned and without solace. While God is indeed the "God of all comfort" ([2 Corinthians 1:3](/2_corinthians/1-3 "2 Corinthians 1:3 - God of All Comfort")), this comfort is often experienced by those who turn to Him in repentance and humility. Jerusalem, in her state of unacknowledged "filthiness" and unheeded warnings, was experiencing the immediate, painful absence of that comfort as a consequence of her choices. The lament itself, however, by crying out "O LORD, behold my affliction," implicitly acknowledges that ultimate comfort and hope must still come from God, even if it feels absent in the moment of judgment.

### CHRIST-CENTERED FULFILLMENT
Lamentations 1:9, with its raw depiction of Jerusalem's sin, desolation, and lack of comfort, finds its profound Christ-centered fulfillment in the person and work of Jesus Christ. Jerusalem's "filthiness in her skirts" represents the pervasive sin of humanity, the moral and spiritual impurity that separates us from a holy God. Christ, the sinless Lamb of God, willingly took on this "filthiness" – bearing the full weight of human sin and its consequences upon Himself on the cross ([2 Corinthians 5:21](/2_corinthians/5-21 "2 Corinthians 5:21 - Christ Became Sin for Us")). He "came down wonderfully" not in judgment like Jerusalem, but in astonishing humility from heaven to earth, descending to the lowest depths of human suffering and death to redeem us ([Philippians 2:7-8](/philippians/2-7 "Philippians 2:7-8 - Christ's Humiliation")). Furthermore, Jerusalem's cry of "she had no comforter" echoes the ultimate abandonment experienced by Christ on the cross, as He cried out, "My God, my God, why have you forsaken me?" ([Matthew 27:46](/matthew/27-46 "Matthew 27:46 - The Cry of Dereliction")). Through His suffering and His experience of being forsaken, Jesus became the ultimate source of comfort for all who are afflicted, sending the Holy Spirit, the Comforter, to dwell within believers ([John 14:16](/john/14-16 "John 14:16 - The Promise of the Holy Spirit")). The enemy's temporary "magnification" over Jerusalem is ultimately reversed by Christ's triumph over sin, death, and the powers of darkness on the cross, where He disarmed and made a public spectacle of them ([Colossians 2:15](/colossians/2-15 "Colossians 2:15 - Christ's Triumph Over Evil Powers")). Thus, what Jerusalem lamented, Christ fulfilled and overcame, offering true purity, ultimate foresight, and eternal comfort to all who believe.

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

Deuteronomy 32:29

O that they were wise, [that] they understood this, [that] they would consider their latter end!

Isaiah 47:7

¶ And thou saidst, I shall be a lady for ever: [so] that thou didst not lay these [things] to thy heart, neither didst remember the latter end of it.

Psalms 25:18

Look upon mine affliction and my pain; and forgive all my sins.

Ecclesiastes 4:1

¶ So I returned, and considered all the oppressions that are done under the sun: and behold the tears of [such as were] oppressed, and they had no comforter; and on the side of their oppressors [there was] power; but they had no comforter.

Lamentations 1:17

Zion spreadeth forth her hands, [and there is] none to comfort her: the LORD hath commanded concerning Jacob, [that] his adversaries [should be] round about him: Jerusalem is as a menstruous woman among them.

2 Thessalonians 2:4

Who opposeth and exalteth himself above all that is called God, or that is worshipped; so that he as God sitteth in the temple of God, shewing himself that he is God.

2 Thessalonians 2:8

And then shall that Wicked be revealed, whom the Lord shall consume with the spirit of his mouth, and shall destroy with the brightness of his coming: