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Selected Verse: Lamentations 1:10 - Strong Concordance

Verse	Translation	Text
La 1:10	Strong Concordance	The adversary [06862] hath spread out [06566] his hand [03027] upon all her pleasant things [04261]: for she hath seen [07200] that the heathen [01471] entered [0935] into her sanctuary [04720], whom thou didst command [06680] that they should not enter [0935] into thy congregation [06951].
	King James	The adversary hath spread out his hand upon all her pleasant things: for she hath seen that the heathen entered into her sanctuary, whom thou didst command that they should not enter into thy congregation.

Summary Of Commentaries Associated With The Selected Verse

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A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]
for--surely she hath seen, &c. heathen . . . command . . . not enter . . . congregation--for instance, the Ammonites and Moabites (Deu 23:3; Neh 13:1-2). If the heathen, as such, were not allowed to enter the sanctuary for worship, much less were they allowed to enter in order to rob and destroy.

A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]

for--surely she hath seen, &c.

heathen . . . command . . . not enter . . . congregation--for instance, the Ammonites and Moabites (Deu 23:3; Neh 13:1-2). If the heathen, as such, were not allowed to enter the sanctuary for worship, much less were they allowed to enter in order to rob and destroy.

Notes on the Bible, by Albert Barnes, [1834]
Her pleasant things - Chiefly, the sacred vessels of the temple Ch2 36:10. Sanctuary ... congregation - Even a Jew might not enter the innermost sanctuary, which was for the priests only; but now the tramp of pagan soldiery has been heard within its sacred precincts.

Commentary on the Old Testament, by Carl Friedrich Keil and Franz Delitzsch [1857-78]
This is specially mentioned in Lam 1:10. The enemy has spread out his hand over all her jewels (מחמדּיה, the costly treasures of Jerusalem which were plundered), and even forced into the sanctuary of the Lord to spoil it of its treasures and vessels. C. B. Michaelis, Thenius, Gerlach, Ngelsbach, etc., would restrict the meaning of מחמדּיה to the precious things of the sanctuary; but not only are there no sufficient reasons for this, but the structure of the clauses is against it. Neither does the expression, "all our precious things," in Isa. 69:10, signify merely the articles used in public worship on which the people had placed their desire; nor are "all her pleasant vessels" merely the sacred vessels of the temple. In the latter passage, the suffix in מחמדּיה refers to Jerusalem; and inasmuch as the burning of all the palaces of the city (ארמנתיה) has been mentioned immediately before, we are so much the less at liberty to restrict "all her precious vessels" to the vessels of the temple, and must rather, under that expression, include all the precious vessels of the city, i.e., of the palaces and the temple. And Delitzsch has already remarked, on Isa 64:10, that "under מחמדּיה may be included favourite spots, beautiful buildings, pleasure gardens; and only the parallelism induces us to think especially of articles used in public worship." But when Thenius, in the passage now before us, brings forward the succeeding words, "for she hath seen," as a proof that by "all her pleasant things" we are to understand especially the vessels and utensils of the temple, he shows that he has not duly considered the contents of the clause introduced by כּי (for). The clause characterizes the enemy's forcing his way into the sanctuary, i.e., the temple of Jerusalem, as an unheard of act of sacrilege, because גּוים were not to enter even into the קהל of Jahveh. The subject treated of is not by any means the robbing of the temple - the plundering of its utensils and vessels. The prohibition against the coming, i.e., the receiving of foreigners into the "congregation," is given, Deu 23:4, with regard to the Ammonites and Moabites: this neither refers to the jus connubii (Grotius, Rosenmller), nor to the civil rights of Jewish citizens (Kalkschmidt), but to reception into religious communion with Israel, the ecclesia of the Old Covenant (קהל יהוה). In Deu 23:8, the restriction is relaxed in favour of the Edomites and Egyptians, but in Eze 44:7, Eze 44:9, in accordance with the ratio legis, extended to all uncircumcised sons of strangers. Hence, in the verse now before us, we must not, with Rosenmller and Thenius, restrict the reference of גּוים to the Ammonites and Moabites as accomplices of the Chaldeans in the capture of Jerusalem and the plundering of the temple (Kg2 24:2); rather the גּוים are identical with those mentioned in the first member of the verse as צר, i.e., the Chaldeans, so called not "because their army was made up of different nationalities, but because the word contains the notice of their being heathens, - profane ones who had forced into the sanctuary" (Gerlach). But if we look at the structure of the clauses, we find that "for she saw," etc., is parallel to "for the enemy hath boasted" of Lam 1:9; and the clause, "for she saw nations coming," etc., contains a further evidence of the deep humiliation of Jerusalem; so that we may take כּי as showing the last step in a climax, since the connection of the thought is this: For the enemy hath boasted, spreading his hand over all her precious things, - he hath even forced his way into the sanctuary of the Lord. If this is mentioned as the greatest disgrace that could befall Jerusalem, then the spreading out of the hands over the precious things of Jerusalem cannot be understood of the plundering of the temple. The construction ראתּה גּוים בּא is in sense exactly similar to the Latin vidit gentes venisse, cf. Ewald, 284, b; and on the construction צוּיתה לא יבאוּ, cf. Ewald, 336, b. בּקהל לך does not stand for בּקהלך (lxx, Pareau, Rosenmller), for הקהל is not the congregation of Judah, but that of Jahveh; and the meaning is: They shall not come to thee, the people of God, into the congregation of the Lord.

Commentary on the Old Testament, by Carl Friedrich Keil and Franz Delitzsch [1857-78]

This is specially mentioned in Lam 1:10. The enemy has spread out his hand over all her jewels (מחמדּיה, the costly treasures of Jerusalem which were plundered), and even forced into the sanctuary of the Lord to spoil it of its treasures and vessels. C. B. Michaelis, Thenius, Gerlach, Ngelsbach, etc., would restrict the meaning of מחמדּיה to the precious things of the sanctuary; but not only are there no sufficient reasons for this, but the structure of the clauses is against it. Neither does the expression, "all our precious things," in Isa. 69:10, signify merely the articles used in public worship on which the people had placed their desire; nor are "all her pleasant vessels" merely the sacred vessels of the temple. In the latter passage, the suffix in מחמדּיה refers to Jerusalem; and inasmuch as the burning of all the palaces of the city (ארמנתיה) has been mentioned immediately before, we are so much the less at liberty to restrict "all her precious vessels" to the vessels of the temple, and must rather, under that expression, include all the precious vessels of the city, i.e., of the palaces and the temple. And Delitzsch has already remarked, on Isa 64:10, that "under מחמדּיה may be included favourite spots, beautiful buildings, pleasure gardens; and only the parallelism induces us to think especially of articles used in public worship." But when Thenius, in the passage now before us, brings forward the succeeding words, "for she hath seen," as a proof that by "all her pleasant things" we are to understand especially the vessels and utensils of the temple, he shows that he has not duly considered the contents of the clause introduced by כּי (for). The clause characterizes the enemy's forcing his way into the sanctuary, i.e., the temple of Jerusalem, as an unheard of act of sacrilege, because גּוים were not to enter even into the קהל of Jahveh. The subject treated of is not by any means the robbing of the temple - the plundering of its utensils and vessels. The prohibition against the coming, i.e., the receiving of foreigners into the "congregation," is given, Deu 23:4, with regard to the Ammonites and Moabites: this neither refers to the jus connubii (Grotius, Rosenmller), nor to the civil rights of Jewish citizens (Kalkschmidt), but to reception into religious communion with Israel, the ecclesia of the Old Covenant (קהל יהוה). In Deu 23:8, the restriction is relaxed in favour of the Edomites and Egyptians, but in Eze 44:7, Eze 44:9, in accordance with the ratio legis, extended to all uncircumcised sons of strangers. Hence, in the verse now before us, we must not, with Rosenmller and Thenius, restrict the reference of גּוים to the Ammonites and Moabites as accomplices of the Chaldeans in the capture of Jerusalem and the plundering of the temple (Kg2 24:2); rather the גּוים are identical with those mentioned in the first member of the verse as צר, i.e., the Chaldeans, so called not "because their army was made up of different nationalities, but because the word contains the notice of their being heathens, - profane ones who had forced into the sanctuary" (Gerlach). But if we look at the structure of the clauses, we find that "for she saw," etc., is parallel to "for the enemy hath boasted" of Lam 1:9; and the clause, "for she saw nations coming," etc., contains a further evidence of the deep humiliation of Jerusalem; so that we may take כּי as showing the last step in a climax, since the connection of the thought is this: For the enemy hath boasted, spreading his hand over all her precious things, - he hath even forced his way into the sanctuary of the Lord. If this is mentioned as the greatest disgrace that could befall Jerusalem, then the spreading out of the hands over the precious things of Jerusalem cannot be understood of the plundering of the temple. The construction ראתּה גּוים בּא is in sense exactly similar to the Latin vidit gentes venisse, cf. Ewald, 284, b; and on the construction צוּיתה לא יבאוּ, cf. Ewald, 336, b. בּקהל לך does not stand for בּקהלך (lxx, Pareau, Rosenmller), for הקהל is not the congregation of Judah, but that of Jahveh; and the meaning is: They shall not come to thee, the people of God, into the congregation of the Lord.

Explanatory Notes on the Whole Bible, by John Wesley [1754-65]
Pleasant things - Has laid violent hands on them. The things of the sanctuary were always pleasant things to those that feared God.

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¹ On that day [03117] they read [07121] in the book [05612] of Moses [04872] in the audience [0241] of the people [05971]; and therein was found [04672] written [03789], that the Ammonite [05984] and the Moabite [04125] should not come [0935] into the congregation [06951] of God [0430] for [05704] ever [05769];
² Because they met [06923] not the children [01121] of Israel [03478] with bread [03899] and with water [04325], but hired [07936] Balaam [01109] against them, that he should curse [07043] them: howbeit our God [0430] turned [02015] the curse [07045] into a blessing [01293].

³ An Ammonite [05984] or Moabite [04125] shall not enter [0935] into the congregation [06951] of the LORD [03068]; even to their tenth [06224] generation [01755] shall they not enter [0935] into the congregation [06951] of the LORD [03068] for [05704] ever [05769]:

¹⁰ And when the year [08141] was expired [08666], king [04428] Nebuchadnezzar [05019] sent [07971], and brought [0935] him to Babylon [0894], with the goodly [02532] vessels [03627] of the house [01004] of the LORD [03068], and made Zedekiah [06667] his brother [0251] king [04427] over Judah [03063] and Jerusalem [03389].

⁹ Her filthiness [02932] is in her skirts [07757]; she remembereth [02142] not her last end [0319]; therefore she came down [03381] wonderfully [06382]: she had no comforter [05162]. O LORD [03068], behold [07200] my affliction [06040]: for the enemy [0341] hath magnified [01431] himself.

² And the LORD [03068] sent [07971] against him bands [01416] of the Chaldees [03778], and bands [01416] of the Syrians [0758], and bands [01416] of the Moabites [04124], and bands [01416] of the children [01121] of Ammon [05983], and sent [07971] them against Judah [03063] to destroy [06] it, according to the word [01697] of the LORD [03068], which he spake [01696] by [03027] his servants [05650] the prophets [05030].

⁹ Thus saith [0559] the Lord [0136] GOD [03069]; No stranger [01121] [05236], uncircumcised [06189] in heart [03820], nor uncircumcised [06189] in flesh [01320], shall enter [0935] into my sanctuary [04720], of any stranger that is among [08432] the children [01121] of Israel [03478].

⁷ In that ye have brought [0935] into my sanctuary strangers [01121] [05236], uncircumcised [06189] in heart [03820], and uncircumcised [06189] in flesh [01320], to be in my sanctuary [04720], to pollute [02490] it, even my house [01004], when ye offer [07126] my bread [03899], the fat [02459] and the blood [01818], and they have broken [06565] my covenant [01285] because [0413] of all your abominations [08441].

⁸ The children [01121] that are begotten [03205] of them shall enter [0935] into the congregation [06951] of the LORD [03068] in their third [07992] generation [01755].

⁴ Because [01697] they met [06923] you not with bread [03899] and with water [04325] in the way [01870], when ye came forth [03318] out of Egypt [04714]; and because they hired [07936] against thee Balaam [01109] the son [01121] of Beor [01160] of Pethor [06604] of Mesopotamia [0763], to curse [07043] thee.

¹⁰ Thy holy [06944] cities [05892] are a wilderness [04057], Zion [06726] is a wilderness [04057], Jerusalem [03389] a desolation [08077].

¹⁰ The adversary [06862] hath spread out [06566] his hand [03027] upon all her pleasant things [04261]: for she hath seen [07200] that the heathen [01471] entered [0935] into her sanctuary [04720], whom thou didst command [06680] that they should not enter [0935] into thy congregation [06951].