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 she did not think of her end. These words point to the warning given in the song of Moses, Deu 32:29 : "If they were wise, they would understand this (that apostasy from the Lord brings heavy punishment after it), they would think of their end," i.e., the evil issue of continued resistance to God's commands. But the words are especially a quotation from Isa 47:7, where they are used of Babylon, that thought she would always remain mistress, and did not think of the end of her pride; therefore on her also came the sentence, "Come down from thy glory, sit in the dust," Isa 47:1, cf. Jer 48:18. Jerusalem has now experienced this also; she has come down wonderfully, or fallen from the height of her glory into the depths of misery and disgrace, where she has none to comfort her, and is constrained to sigh, "O Lord, behold my misery!" These words are to be taken as a sign from the daughter of Zion, deeply humbled through shame and repentance for her sins. This is required by the whole tenor of the words, and confirmed by a comparison with Lam 1:11 and Lam 1:20. פּלאים is used adverbially; cf. Ewald, §204, b [Gesenius, §100, 2, b.] There is no need for supplying anything after הגדּיל, cf. Jer 48:26, Jer 48:42; Dan 8:4, Dan 8:8,Dan 8:11, Dan 8:25, although לעשׂות originally stood with it, e.g., Joe 2:20; cf. Ewald, §122, c [and Gesenius' Lexicon, s.v. גּדל]. The clause כּי הגדּיל, which assigns the reason, refers not merely to the sighing of Jerusalem, but also to the words, "and she came down wonderfully." The boasting of the enemy shows itself in the regardless, arrogant treatment not merely of the people and their property, but also of their holy things.

Verse 10
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, Nägelsbach, 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