The ἅπαξ λεγόμενον נבלות is best explained by "decay," "_corpus multa stupra passum_." Being a femin. of a Segholate-form, its signification can be derived only from the _Kal_; but נבל always signifies "to be faded, weak, feeble;" in _Piel_ it means, "to make weak," "to declare as weak," "to disgrace," "to despise." As the signification of _Kal_ does not [Pg 246] imply the Idea of ignominy, we cannot explain the noun, as several interpreters do, by "_turpitudo_, _ignominia_." The ἀκαθαρσία of the LXX. is probably a free translation of the word according to our view.--לעיני is constantly used for "_coram, inspectante aliquo_," properly, "belonging to the eyes of some one," and cannot therefore be explained here by "to the eyes," as if she were uncovered to, or for, the lovers alone; these, on the contrary, are mentioned only as fellow-witnesses. But in what respect do they come into consideration here? Several interpreters are of opinion that their powerlessness, and the folly of trusting in them, are intended to be here pointed out. Thus _Calvin_ says: "The prophet alludes to the impudent women who are wont, even by terror, to prevent their husbands from using their rights. He says, therefore, this shall not prevent me from chastising thee as thou deservest." Thus also _Stuck_, who subjoins to the phrase "her lovers:" "who, if they had the strength, might be a help to her." But it is altogether erroneous thus to understand the verse. The words, "Before the eyes of the lovers," rather mean, that the Lord would make her an object of disgust and horror even to those who formerly sought after her. The idea is this: Whosoever forsakes God on account of the world, shall, by God, be put to shame, even in the eyes of the world itself, and all the more, the more nearly he formerly stood to Him. This idea is here expressed in a manner suited to the figurative representation which pervades the whole section. _Jerome_ says: "All this is brought forward under the figure of the adulterous woman, who, after she has been taken in the very act, is exposed and disgraced before the eyes of all." The uncovering, as guilt, is followed by the uncovering, as punishment; and every one (and her lovers first) turns away with horror from the disgusting spectacle. They now at once see her who, hitherto, had made a show with the apparel and goods of her lawful husband, in her true shape as a withered monster. That this explanation is alone the correct one, appears from the parallel passages: compare, _e.g._, Nah. iii. 5: "Behold, I come upon thee, saith the Lord of hosts, and uncover thy skirts upon thy face, and make the heathen to see thy nakedness, and kingdoms thy shame. And it cometh to pass, all that see thee shall flee from thee:" Lam. i. 8: "Jerusalem hath committed sin, therefore she has [Pg 247] become a reproach; all that honoured her, despise her, for they have seen her nakedness; she sigheth and turneth away;" Jer. xiii.