From the early Church Fathers to now.
1 Jewish · 1 Catholic · 1 Reformed · 1 Lutheran
“Heth. Jerusalem hath grievously sinned, therefore is she become unstable: all that honoured her have despised her, because they have seen her shame: but she sighed and turned backward.”
“a wanderer Heb. לְנִידָה, an exile, an expression of moving and wandering (נָע וָנָד), esmo(u) vement in Old French, that which moves on. her shame Heb. עֶרְוָתָה, lit. her nakedness. she herself sighed Heb. נֶאֶנְחָה is in the passive past tense, sospirer in Old French, to sigh, [a verb]. “They heard that I am sighing (נֶאֶנָחָה) (verse 21) is a noun, sospirose in Old French, one who sighs.”
“Unstable. Hebrew also, “removed,” (Haydock) like a woman unclean. (Calmet) — Such were excluded from places of prayer, and were not allowed to touch a sacred book, or to pronounce God’s name. Their husbands could not look at their face, nor give them any thing, but laid it down for them to take. (Buxtorf, Syn. 31.) — No condition could be more distressing. (Calmet)”
“(Kg1 8:46). is removed--as a woman separated from the congregation of God for legal impurity, which is a type of moral impurity. So Lam 1:17; Lev 12:2; Lev 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].”
“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 Jer 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, Lev 12:2, Lev 12:5, etc.; then the uncleanness of a woman in this condition, Lev 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," Lam 1:11, as in Jer 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.”
The in-app commentary runs from the Fathers to the early-modern record, then stops — that's where the public-domain sources end, not where the reading does. For the modern reading, follow the sources directly.