Lamentations 1:17

KJV

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.

KJV (with Strong's)

Zion {H6726} spreadeth forth {H6566} her hands {H3027}, and there is none to comfort {H5162} her: the LORD {H3068} hath commanded {H6680} concerning Jacob {H3290}, that his adversaries {H6862} should be round about {H5439} him: Jerusalem {H3389} is as a menstruous woman {H5079} among them.

Complete Jewish Bible

Tziyon spreads out her hands, but no one is there to console her. Concerning Ya'akov, ADONAI has ordered those around him to be his foes; Yerushalayim has become for them an unclean, filthy thing.

Berean Standard Bible

Zion stretches out her hands, but there is no one to comfort her. The LORD has decreed against Jacob that his neighbors become his foes. Jerusalem has become an unclean thing among them.

American Standard Version

Zion spreadeth forth her hands; there is none to comfort her; Jehovah hath commanded concerning Jacob, that they that are round about him should be his adversaries: Jerusalem is among them as an unclean thing.

Commentary

### SUMMARY
Lamentations 1:17 vividly portrays Jerusalem, personified as Zion, in a state of profound desolation and abandonment following its catastrophic destruction. The city extends its hands in a desperate, unheeded plea for comfort, underscoring its utter isolation. The verse attributes this suffering to the sovereign command of the LORD, who has ordained that adversaries surround Jacob. The stark imagery culminates in the shocking comparison of Jerusalem to a ritually unclean woman, powerfully emphasizing its deep shame, defilement, and social ostracization in the aftermath of divine judgment.

### CONTEXT
* **Literary Context:** Lamentations 1:17 is situated within the opening chapter of a book entirely devoted to mourning the catastrophic fall of Jerusalem and the Temple in 586 BC. Chapter 1 is an acrostic poem, with each successive verse (or pair of verses in some cases) beginning with a letter of the Hebrew alphabet, personifying Jerusalem as a desolate widow, weeping bitterly and abandoned by her former lovers. This verse continues the poignant lament, building upon the themes of isolation and betrayal introduced in earlier verses, such as the city's weeping through the night with tears on her cheeks and her lack of comfort from any who loved her, as detailed in [Lamentations 1:2](/lamentations/1-2 "Lamentations 1:2 - Jerusalem's Desolation"). The "spreading forth of hands" is a classic posture of prayer or supplication, here met with a chilling silence, intensifying the sense of divine abandonment that pervades the chapter. The declaration that "the LORD hath commanded" serves as a crucial theological anchor, explaining the seemingly inexplicable suffering as a direct consequence of divine decree, connecting the present calamity to past covenant warnings.
* **Historical & Cultural Context:** The historical backdrop for Lamentations 1:17 is the Babylonian conquest of Judah, culminating in the destruction of Jerusalem and the First Temple in 586 BC, followed by the exile of its inhabitants. This event was not merely a military defeat but a profound theological crisis for Israel, challenging their understanding of God's covenant and His presence among them. Culturally, the comparison of Jerusalem to a "menstruous woman" (Hebrew: _niddâh_) is deeply significant. In ancient Israelite society, a woman during her menstrual period was considered ritually unclean according to Mosaic Law, as detailed in [Leviticus 15:19-24](/leviticus/15-19 "Leviticus 15:19-24 - Laws Concerning Menstrual Impurity"). Anyone who touched her or her belongings would also become unclean, requiring purification rituals. This state of _niddâh_ resulted in temporary social separation and exclusion from communal worship, symbolizing impurity and defilement. Applying this imagery to Jerusalem highlights the city's utter disgrace, its repulsion to others, and its separation from God's holy presence, seen as a direct consequence of its profound sin and idolatry.
* **Key Themes:** Lamentations 1:17 contributes significantly to several overarching themes within the book. Firstly, it powerfully conveys **Profound Desolation and Abandonment**, illustrating Jerusalem's utter helplessness and desperate search for aid, finding none. This isolation is not merely physical but also spiritual, as the city is depicted as abandoned by both human allies and, seemingly, by God Himself. Secondly, the verse underscores **Divine Judgment and Sovereignty**, explicitly stating that "the LORD hath commanded" the city's suffering. This emphasizes that Jerusalem's ruin was not accidental but a divinely orchestrated consequence of the nation's persistent covenant disobedience, fulfilling the warnings of curses found in passages like [Deuteronomy 28:15](/deuteronomy/28-15 "Deuteronomy 28:15 - Curses for Disobedience") and subsequent verses. Finally, the jarring simile of the "menstruous woman" introduces the theme of **Ritual Impurity and Utter Shame**, portraying Jerusalem as deeply defiled, socially ostracized, and publicly disgraced, reflecting the moral and spiritual uncleanness that led to God's judgment and its subsequent state of being an object of revulsion.

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **Zion (Hebrew, _Tsîyôwn'_):** This term (H6726) refers to a mountain of Jerusalem, often used as a metonym for Jerusalem itself, particularly as a symbol of God's dwelling place and the capital city of His people. In this context, it personifies the city, emphasizing its spiritual significance and the profound tragedy of its desecration and fall from grace.
* **LORD (Hebrew, _Yᵉhôvâh'_):** This is the tetragrammaton (H3068), the proper, self-existent name of the God of Israel, often translated as "the LORD." Its inclusion here is crucial, as it identifies the ultimate source of Jerusalem's suffering not as random misfortune or merely human conquest, but as the deliberate command of the covenant-keeping God, highlighting His sovereignty and justice in judgment.
* **menstruous woman (Hebrew, _niddâh'_):** Derived from a root meaning "to reject" or "to put apart," _niddâh_ (H5079) signifies impurity, especially personal (menstruation) or moral (idolatry, incest). Its use here is a powerful and shocking simile, conveying not just ritual uncleanness but also extreme social ostracization, public disgrace, and moral defilement, portraying Jerusalem as utterly repugnant and avoided due to its pervasive sin.

#### Verse Breakdown
* **"Zion spreadeth forth her hands,"**: This clause vividly personifies Jerusalem (Zion) as a distressed individual. The act of "spreading forth her hands" (from the Hebrew _pâras_ H6566, "to spread forth," and _yâd_ H3027, "hand") is a gesture of supplication, desperate appeal, or even surrender. It conveys a profound sense of helplessness and a yearning for aid or comfort in its dire circumstances, a posture of utter vulnerability.
* **"[and there is] none to comfort her:"**: This directly answers Zion's desperate gesture, emphasizing its utter isolation and abandonment. The lack of comfort (from _nâcham_ H5162, "to sigh, to pity, console") underscores the depth of its sorrow and the absence of any sympathetic ally or divine intervention in its moment of crisis, amplifying the feeling of being utterly forsaken by all.
* **"the LORD hath commanded concerning Jacob, [that] his adversaries [should be] round about him:"**: This is the theological core of the verse, attributing Jerusalem's suffering directly to God's sovereign will. The LORD (_Yᵉhôvâh_ H3068) has "commanded" (_tsâvâh_ H6680, "to enjoin, appoint") concerning Jacob (_Yaʻăqôb_ H3290, another name for Israel/Judah), ordaining that his adversaries (_tsar_ H6862, "opponent, trouble") should surround (_çâbîyb_ H5439, "around") him. This statement removes any doubt about the divine hand in the judgment, presenting it as a deliberate act of God's justice against His disobedient people.
* **"Jerusalem is as a menstruous woman among them."**: This jarring and graphic simile concludes the verse, conveying the ultimate state of Jerusalem's defilement and shame. The comparison to a "menstruous woman" (_niddâh_ H5079) signifies ritual impurity, social ostracization, and a state of utter repulsion. It implies that Jerusalem, once holy and set apart, is now abhorrent and avoided by all, including its former allies and, implicitly, by God Himself, due to its deep moral and spiritual uncleanness.

#### Literary Devices
Lamentations 1:17 employs several powerful literary devices to convey its message of desolation and judgment. **Personification** is central, as Jerusalem, represented by "Zion," is depicted as a weeping woman, spreading her hands in supplication and experiencing profound abandonment. This humanizes the city's suffering, making its plight relatable and emotionally resonant. The phrase "the LORD hath commanded" serves as a stark declaration of **Divine Agency**, emphasizing that the suffering is not random but a direct, intentional act of God's sovereign will, providing a theological explanation for the catastrophe. Most strikingly, the verse uses a vivid and shocking **Simile**: "Jerusalem is as a menstruous woman among them." This comparison is not merely descriptive but deeply symbolic, leveraging the cultural understanding of ritual impurity (_niddâh_) to convey extreme defilement, social ostracization, and profound shame. The simile evokes a sense of repulsion and untouchability, illustrating the depth of Jerusalem's disgrace and its separation from holiness.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Lamentations 1:17 profoundly articulates the consequences of covenant unfaithfulness and the reality of divine judgment. It underscores that God, while merciful, is also just and will hold His people accountable for their persistent sin. The desolation of Zion is not an arbitrary act but a direct fulfillment of the curses outlined in the Mosaic Covenant, demonstrating God's unwavering commitment to His word, both in blessing and in judgment. The imagery of Jerusalem as a "menstruous woman" highlights the spiritual uncleanness and moral defilement that led to this severe divine discipline, serving as a stark reminder that sin separates humanity from God's holy presence. Yet, even within this lament, there is an implicit call for repentance, as the acknowledgment of God's sovereignty in judgment is the first step toward understanding the pathway to restoration, a hope that emerges more clearly later in the book of Lamentations.

* [Deuteronomy 28:15](/deuteronomy/28-15 "Deuteronomy 28:15 - Curses for Disobedience for Disobedience")
* [Leviticus 15:19](/leviticus/15-19 "Leviticus 15:19 - Laws Concerning Menstrual Impurity")
* [Isaiah 1:4](/isaiah/1-4 "Isaiah 1:4 - Israel's Sin and Wounds")

### REFLECTION AND APPLICATION
Lamentations 1:17 serves as a sobering mirror, reflecting the profound consequences of spiritual rebellion and the unwavering justice of God. For contemporary believers, this verse is a potent reminder that while God is infinitely gracious and compassionate, He is also holy and righteous, and He takes sin seriously. The imagery of Jerusalem's utter isolation and shame should prompt us to examine our own lives, asking if there are areas where we have drifted from God's covenant, pursuing idols or living in unrepentant sin. The fact that "the LORD hath commanded" this suffering underscores His sovereignty even in our trials; understanding this can lead not to despair, but to a deeper trust in His ultimate purposes, even when they involve discipline. This passage calls us to a posture of humility, repentance, and a renewed commitment to walk in obedience, recognizing that true comfort and restoration come only from turning back to the One who alone can heal our brokenness and offer genuine peace.

#### Questions for Reflection
* **In what ways might our own lives or communities, like ancient Jerusalem, be "spreading forth hands" for comfort in places where none can truly be found?**
* **How does the understanding of God's sovereignty in judgment, as seen in "the LORD hath commanded," challenge or deepen your trust in His character during times of personal or collective suffering?**
* **What "unclean" areas in our lives might be hindering our fellowship with God and causing spiritual isolation, similar to Jerusalem's state as a "menstruous woman"?**
* **How does this verse prompt you to consider the seriousness of sin and the importance of genuine repentance in your own spiritual journey?**

### FAQ

**Why is Jerusalem compared to a "menstruous woman" in this verse?**

Answer: The comparison of Jerusalem to a "menstruous woman" (Hebrew: _niddâh_) is a powerful and intentionally shocking simile used to convey the city's extreme state of defilement, social ostracization, and public disgrace. In ancient Israelite society, a woman during her menstrual period was considered ritually unclean according to Mosaic Law, as detailed in [Leviticus 15:19-24](/leviticus/15-19 "Leviticus 15:19-24 - Laws Concerning Menstrual Impurity"). This state resulted in temporary separation from the community and exclusion from communal worship. By applying this imagery to Jerusalem, the prophet emphasizes that the city, once considered holy and set apart for God, had become utterly repugnant and avoided due to its profound moral and spiritual impurity (idolatry, injustice, unfaithfulness). It signifies a complete severance from its former sacred status and a deep, pervasive shame that made it an object of revulsion to others and, implicitly, to God Himself.

**Does "the LORD hath commanded" mean God directly caused the suffering, or merely allowed it?**

Answer: The phrase "the LORD hath commanded concerning Jacob, that his adversaries should be round about him" (from the Hebrew _tsâvâh_ H6680, meaning "to constitute, enjoin, command") indicates a direct and active role of God in the suffering of Jerusalem. It goes beyond mere permission or passive allowance. This theological statement asserts God's ultimate sovereignty over historical events and His active participation in bringing about judgment as a consequence of His people's covenant unfaithfulness. While human agents (the Babylonians) were the instruments of destruction, the prophet attributes the ultimate authority and decree to the LORD. This aligns with the biblical understanding that God uses nations and circumstances to fulfill His purposes, including discipline for His people, as seen in various prophetic books like [Jeremiah 25:9](/jeremiah/25-9 "Jeremiah 25:9 - God's Judgment Through Babylon") where Babylon is called God's servant. This perspective emphasizes God's justice and His control even over seemingly chaotic events.

### CHRIST-CENTERED FULFILLMENT
Lamentations 1:17, with its depiction of a desolate, comfortless Jerusalem, finds its ultimate Christ-centered fulfillment in several profound ways. The weeping Zion, abandoned and shamed, foreshadows the lament of Jesus over Jerusalem, who mourned, "O Jerusalem, Jerusalem... How often I wanted to gather your children together, just as a hen gathers her brood under her wings, and you would not have it!" ([Matthew 23:37](/matthew/23-37 "Matthew 23:37 - Jesus Laments Over Jerusalem")). Just as Jerusalem bore the shame of its sin, Christ, the spotless Lamb of God, bore the ultimate shame and impurity of humanity's sin on the cross. He became "sin for us, that we might become the righteousness of God in Him" ([2 Corinthians 5:21](/2_corinthians/5-21 "2 Corinthians 5:21 - Christ Became Sin for Us")), experiencing profound abandonment and separation from God the Father ("My God, My God, why have You forsaken Me?" [Matthew 27:46](/matthew/27-46 "Matthew 27:46 - Jesus' Cry of Dereliction")) so that we might never be truly forsaken. The "menstruous woman" imagery, signifying utter defilement, points to the depth of human sin that Christ absorbed, purifying us from all uncleanness through His atoning blood, as described in [Hebrews 9:14](/hebrews/9-14 "Hebrews 9:14 - Christ's Blood Purifies"). Through His sacrifice, He offers the true and lasting comfort that Zion desperately sought but could not find, fulfilling the prophetic yearning for a divine Comforter (cf. [John 14:16](/john/14-16 "John 14:16 - The Promise of the Helper")). Furthermore, the New Testament envisions a "new Jerusalem" ([Revelation 21:2](/revelation/21-2 "Revelation 21:2 - The New Jerusalem")), a heavenly city where there will be no more sorrow, crying, or pain, and where God Himself will dwell with His people, a stark contrast to the desolate Jerusalem of Lamentations. This new Jerusalem is made pure and holy through the blood of the Lamb, fulfilling the longing for purity and restoration that Lamentations so poignantly expresses.

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

Isaiah 1:15

And when ye spread forth your hands, I will hide mine eyes from you: yea, when ye make many prayers, I will not hear: your hands are full of blood.

Jeremiah 4:31

For I have heard a voice as of a woman in travail, [and] the anguish as of her that bringeth forth her first child, the voice of the daughter of Zion, [that] bewaileth herself, [that] spreadeth her hands, [saying], Woe [is] me now! for my soul is wearied because of murderers.

Lamentations 1:9

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].

Lamentations 1:16

For these [things] I weep; mine eye, mine eye runneth down with water, because the comforter that should relieve my soul is far from me: my children are desolate, because the enemy prevailed.

2 Kings 24:2

And the LORD sent against him bands of the Chaldees, and bands of the Syrians, and bands of the Moabites, and bands of the children of Ammon, and sent them against Judah to destroy it, according to the word of the LORD, which he spake by his servants the prophets.

2 Kings 24:4

And also for the innocent blood that he shed: for he filled Jerusalem with innocent blood; which the LORD would not pardon.

Lamentations 1:19

I called for my lovers, [but] they deceived me: my priests and mine elders gave up the ghost in the city, while they sought their meat to relieve their souls.