Lamentations 1:17

Lam 1:17 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.

Ver. 17. Zion spreadeth forth her hands.] But to whom? To God? She should have done it sooner - namely, while he stretched out his hands to her all the day long. To the Babylonian? At barbarus nil nisi iras spirat, but his tender mercies are mere cruelties. God will not take the wicked by the hand, saith Bildad; {Job 8:20} men may not, whenas God will not. No better course can be taken in this case than that prescribed, Lam 3:40-41; then God will repent, and men shall relent, toward a distressed creature.

And there is none to comfort her.] See Lam 1:16. This is oft complained of as a most heavy affliction.

The Lord hath commanded.] What marvel, then, that their hearts were so set off from him, Who had been so careless of keeping God’s commands?

Jerusalem is as a menstruous woman among them.] Or, As an abomination, tanquam quisquiliae, vel tanquam foetidae aliquae sordes. God’s people are more shamefully slighted and reproached in the world than any else, and the godliest most of all.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Lam 1:17. Zion spreadeth forth her hands — She extendeth her hands as a suppliant praying for relief and consolation. And there is none to comfort her — None who can, or are even inclined to do it. The Lord hath commanded, &c. — That is, it came to pass by God’s command, that the surrounding nations were the adversaries of Jacob. We meet with a similar form of expression Psa 68:11, The Lord gave the word, great was the company of those that published it. Jerusalem is as a menstruous woman — She is become loathsome and filthy in the eyes of her former friends, like women separated from the congregation in the time of their legal uncleanness.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

Which because of her pollution was separate from her husband, Lev. 15:19, and was abhorred for the time.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

Like a woman in labor-throes (Jer 4:31).

menstruous woman--held unclean, and shunned by all; separated from her husband and from the temple (compare Lam 1:8; Lev 14:19, &c.).

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 17. Zion spreadeth forth her hands] Extending the hands is the form in supplication.

Jerusalem is as a menstruous woman] To whom none dared to approach, either to help or comfort, because of the law, Le 15:19-27.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

The Prophet first says that Jerusalem had expanded her hands, as a token of sorrow, or that she might seek friends from every side; for when we wish to move men to pity, we stretch forth our arms. I wonder how it came to the minds of some to say that Jerusalem had broken bread with her hands. This is extremely puerile. Some have rendered the words, that she had broken with her hands, understanding thereby that she had clapped with her hands. It is, however, a harsh mode of speaking; I retain the most suitable sense, that Jerusalem had expanded her hands. The word פרש, peresh, means also to disperse, or scatter; but the Prophet no doubt means the expansion of the hands, as though Jerusalem had said that she was like a woman lamenting her calamities, and seeking friends on every side to give her some consolation. And we may gather the meaning of the Prophet from the passage itself, Sion, it is said, by spreading hands calls her friends, and no one is a comforter: these clauses ought to be read together, that is, that Sion expanded her hands, and yet no one responded to alleviate her sorrow by consolation.

It follows, that Jehovah had commanded respecting Jacob, that through his circuits adversaries should afflict him. The Prophet again reminds us that these evils did not happen through men, but that God had resolved in this manner to punish the obstinate impiety of the people. Lest, then, the Jews should give vent to their sorrow, and ascribe it to the Chaldeans, as it was commonly done, he recalls their attention to God himself, and says that the Chaldeans, however cruel they were, yet did nothing merely through their own impulse, but through God’s command. He adds, through the circuits, that the Jews might know that there was no escape, for God held them all as though they were shut up. For we can in various ways escape from the hands of men; but when God is our enemy, we in vain seek hiding-places. The Prophet then teaches us that subterfuges did not avail the Jews, because God on every side kept them shut up.

He says at length that Jerusalem was like a menstruous woman, or was an abomination; for נדה, nede, may be rendered uncleanness, or abomination, and is often a noun substantive; and I am disposed so to render it, even that Jerusalem was regarded as filth, as though the Prophet had said that there was no humanity or moderation in the enemies of the Jews, because they were not counted as men, but as offscourings, as an abominable filth.

Now, if such a thing happened to the ancient Church, let us not wonder if at this day also God should deal with us more severely than we wish. It is, indeed, a very bitter thing to see the Church so afflicted as to have the ungodly exulting over its calamities, and that God’s children should be as the refuse and filth of the world. But let us patiently bear such a condition; and when we are thus contemptuously treated by our enemies, let us know that God visits us with punishment, and that the wicked do nothing except through the providence of God, for it is his will to try our faith, and thus to shew himself a righteous judge: for if we rightly consider in how many ways, and how obstinately we have provoked his wrath, we shall not wonder if we also be counted at this day an abomination and a curse. It follows, —

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

(17) Zion spreadeth forth her hands . . .—The normal attitude of Eastern prayer, or, perhaps, of lamentation and despair.

That his adversaries . . .—Better, that those round about him should be his adversaries, the nearest neighbours being the bitterest foes.

Jerusalem is as . . .—The image is the same as in Lam_1:8, and might be rendered as one polluted, or as an abomination.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

17. Here the poet speaks, while Zion resumes her lament from Lam_1:18 to the end of the ch.

spreadeth forth her hands] in fruitless supplication. For the phrase itself cp. Exo_9:29; 1Ki_8:38, etc. The Targ., however, takes the expression to indicate a gesture of pain.

Jerusalem is, etc.] They look on her with loathing, as though ceremonially defiled.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

Zion spreadeth forth her hands,.... Either as submitting to the conqueror, and imploring mercy; or rather as calling to her friends to help and relieve her. The Targum is,

"Zion spreadeth out her hands through distress, as a woman spreads out her hands upon the seat to bring forth;''

see Jer 4:31. Some render the words, "Zion breaks with her hands" (f); that is, breaks bread; and Joseph Kimchi observes, that it was the custom of comforters to break bread to the mourner; but here she herself breaks it with her hands, because there was none to comfort her:

and there is none to comfort her; to speak a word of comfort to her, or to help her out of her trouble; her children gone into captivity; her friends and lovers at a distance; and God himself departed from her; See Gill on Lam 1:16;

the Lord hath commanded concerning Jacob, that his adversaries should be round about him; that he should be surrounded by them, and carried captive, and should be in the midst of them in captivity: this was the decree and determination of God; and, agreeably to it, he ordered it in his providence that the Chaldeans should come against him, encompass him, and overcome him; and that because he had slighted and broken the commandments of the Lord; and therefore was justly dealt with, as is acknowledged in Lam 1:18. So the Targum,

"the Lord gave to the house of Jacob commandments, and a law to keep, but they transgressed the decree of his word; therefore his enemies encompassed the house of Jacob round about:''

Jerusalem is as a menstruous woman among them; reckoned filthy and unclean, abominable and nauseous; whom none cared to come near, but shunned, despised, and abhorred; as the Jews separated from the Gentiles, and would not converse with them; so neither now would the Chaldeans with the Jews; but treat them as the offscouring of all things.

(f) "frangit Sion manibus suis", sub. "panem", Vatablus.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Spreadeth forth her hands - In prayer Exo 9:29, Exo 9:33, but Zion entreats in vain. There is no one to comfort her - not God, for He is chastising her, nor man, for all the neighboring nations have become her enemies. See Lam 1:2.

That his adversaries ... - Rather, that those round about him should be his adversaries; all the neighboring states should regard him with aversion.

Jerusalem is ... - i. e. is become an abomination. The words are virtually the same as in Lam 1:8.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

Then. They surround the city, to starve the inhabitants, ver. 8.

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

The same in this verse is meant by Zion, Jacob, and Jerusalem, unless Zion more specially signifieth the Jews considered as a church, because of the temple built upon it. She spreadeth out her hands as in a posture of mourning, and bewailing herself; but she had none that could afford her any comfort. God had commanded concerning the Jews who were descended from Jacob, (their twelve tribes from his twelve sons,) that their enemies should encompass them. They were become loathsome and filthy even in the eyes of their enemies, like women which were separated from the congregation during their legal uncleanness.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

17. Spreadeth forth her hands — In supplication of help; but instead of comforters the Lord hath commanded that she shall find only adversaries. Jerusalem is as, etc. — The language is nearly identical with that in Lam_1:8, and should be rendered, Jerusalem hath become an abomination among them.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

Again the poet passes into the tone of reflection, thus relieving the strain upon the feelings of the reader. Spreadeth forth her hands. The gesture of supplication and entreaty. (comp. Psa_28:2 Psa_63:4 Isa_65:2) That his adversaries, etc.; rather, those who are about him are his adversaries. The neighbouring peoples, who ought to be sympathetic and friendly, gloat over the spectacle of his calamities. They both hate and (comp. ver. 8) despise the fallen city.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

Jerusalem - Is become loathsome and filthy.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

The complaint regarding the want of comforters is corroborated by the writer, who further developes this thought, and gives some proof of it. By this contemplative digression he breaks in on the lamentation of the city, as if the voice of the weeping one were choked with tears, thus he introduces into the complaint a suitable pause, that both serves to divide the lamentation into two, and also brings a turn in its contents. It is in vain that Zion stretches out her hands (פּרשׁ בּ, to make a spreading out with the hands) for comforters and helpers; there is none she can embrace, for Jahveh has given orders against Jacob, that those round about him should act as oppressors. סביביו are the neighbouring nations round about Israel. These are all of hostile disposition, and strive but to increase his misery; cf. Lam 1:2. Jerusalem has become their abomination (cf. Lam 1:8), since God, in punishment for sins, has exposed her before the heathen nations (cf. Lam 1:8). בּיניהם, "between them," the neighbouring nations, who live round about Judah. The thought that Jahveh has decreed the suffering which has come on Jerusalem, is laid to heart by her who makes complaint, so that, in Lam 1:18, she owns God's justice, and lets herself be roused to ask for pity, Lam 1:19-22.

Starting with the acknowledgment that Jahveh is righteous, because Jerusalem has opposed His word, the sorrowing one anew (Lam 1:18, as in Lam 1:12) calls on the nations to regard her sorrow, which attains its climax when her children, in the bloom of youth, are taken captives by the enemy. But she finds no commiseration among men; for some, her former friends, prove faithless, and her counsellors have perished (Lam 1:19); therefore she turns to God, making complaint to Him of her great misery (Lam 1:20), because the rest, her enemies, even rejoice over her misery (Lam 1:21): she prays that God may punish these. Gerlach has properly remarked, that this conclusion of the chapter shows Jerusalem does not set forth her fate as an example for the warning of the nations, nor desires thereby to obtain commiseration from them in her present state (Michaelis, Rosenmller, Thenius, Vaihinger); but that the apostrophe addressed to the nations, as well as that to passers-by (Lam 1:12), is nothing more than a poetic turn, used to express the boundless magnitude of this her sorrow and her suffering. On the confession "Righteous is Jahveh," cf. Jer 12:1; Deu 32:4; Ch2 12:6; Psa 119:37, etc. "Because I have rebelled against His mouth" (i.e., His words and commandments), therefore I am suffering what I have merited. On מרה , cf. Num 20:24; Kg1 13:26. כּל־עמּים (without the article, which the Qeri supplies) is a form of expression used in poetry, which often drops the article; moreover, we must here bear in mind, that it is not by any means the idea of the totality of the nations that predominates, but nations are addressed merely in indefinite generality: the expression in the text means nations of all places and countries. In order to indicate the greatness of her grief, the sorrowing one mentions the carrying into captivity of the young men and virgins, who are a mother's joy and hope.

Keil & Delitzsch — Biblical Commentary on the Old Testament (1861–1891) — public domain (CC PDM 1.0). Text via the HelloAO Bible API. (Old Testament only.)

Zion spreads out her hands Heb. פֵּרְשָּׂה. Like (Isa. 25:11): “And he shall spread out (וּפֵרַשּׂ) his hands in his midst,” like a person who moves his hands to and fro and demonstrates his pain with them. Another explanation is: Zion broke, an expression of breaking, like (Lam. 4:4): “no one breaks it for them”; (Jer. 16:7): “and they shall not break [bread] (יִפְרְסוּ) for them in mourning,” to console him for his dead [kinsman]. So did Menachem classify it (Machbereth Menachem p. 146). And in the language of the Mishnah (Ber. 37a), the broken piece of bread (פְּרוּסָה) is intact. And it means that Zion was in pain like a person who clasps his hands and breaks them. I found an addendum.

the Lord has commanded concerning Jacob that his adversaries shall be round about him He commanded concerning Jacob that his adversaries would surround him. Even when they were exiled to Babylon and to Assyria, Sennacherib exiled their enemies, Ammon and Moab, and settled them beside them, and they taunted them, as is stated in Tractate Kiddushin (72a): Humania was in Babylon, entirely occupied by Ammonites.

an outcast Heb. לְנִדָה, for an outcast and a disgrace.

Rashi on the Tanakh — English translations: “The Judaica Press complete Tanach with Rashi, translated by A. J. Rosenberg” (CC BY 4.0); “Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934” (public domain); “The Metsudah Tanach series, Lakewood, N.J” (CC BY 4.0); and “The Book of Joshua, Metsudah Publications, 1997” (CC BY 4.0). Text via Sefaria.