Translation | Verse | Text |
King James | Jer 31:15 | Thus saith the LORD; A voice was heard in Ramah, lamentation, and bitter weeping; Rahel weeping for her children refused to be comforted for her children, because they were not. |
Word | Easton Dictionary - Definition |
BITTER | Bitterness is symbolical of affliction, misery, and servitude (Ex. 1:14; Ruth 1:20; Jer. 9:15). The Chaldeans are called the "bitter and hasty nation" (Hab. 1:6). The "gall of bitterness" expresses a state of great wickedness (Acts 8:23). A "root of bitterness" is a wicked person or a dangerous sin (Heb. 12:15). The Passover was to be eaten with "bitter herbs" (Ex. 12:8; Num. 9:11). The kind of herbs so designated is not known. Probably they were any bitter herbs obtainable at the place and time when the Passover was celebrated. They represented the severity of the servitude under which the people groaned; and have been regarded also as typical of the sufferings of Christ. |
Word | American Tract Society - Definition |
CHILDREN | A numerous offspring was regarded as a signal blessing, Ps 127:3-5, and childless wives sought various means to escape the reproach of barrenness, which was deprecated in the blessing given to a newly married couple, Ru 4:11. The pangs of childbirth, in their suddenness and sharpness, are often alluded to in Scripture. The apostle Paul speaks of them as fruits and evidences of the fall; but assures those who abide in faith, that, amid all the suffering that reminds them that woman was first in the transgression, Ge 3:16, they may yet look trustfully to God for acceptance and salvation, 1Ti 2:15. A newborn child was washed, rubbed with salt, and wrapped in swaddling clothes, Eze 16:4 Lu 2:7-11. On the eighth day he was circumcised and named. At his weaning a feast was often made, Ge 21:34. The nurse of a female child often attended her through life, Ge 24:59 35:8. Children were to be instructed with great diligence and care, De 6:20-23. They were required to honor and obey their parents, and were subject to the father's control in all things, Ge 22:21 Nu 30:5; they were even liable to be sold into temporary bondage for his debts, Le 25:39-41 2Ki 4:1 Mt 18:25. The first-born son received, besides other privileges, (see BIRTHRIGHT,) two portions of his father's estate; the other sons, one portion each. The sons of concubines received presents, and sometimes an equal portion with the others, Ge 21:8-21 25:1-6 49:1-27 Jud 11:1-7. The daughters received no portion, except in cases provided for in Nu 27:1-11. The term child or children, by a Hebrew idiom, is used to express a great variety of relations: the good are called children of God, of light, of the kingdom, etc.; the bad are named children of the devil, of wrath, of disobedience, etc. A strong man is called a son of strength; an impious man, a son of Belial; an arrow, the son of a bow, and a branch the son of a tree. The posterity of a man is his "sons," for many generations. |
Word | Easton Dictionary - Definition |
LAMENTATION | (Heb. qinah), an elegy or dirge. The first example of this form of poetry is the lament of David over Saul and Jonathan (2 Sam. 1:17-27). It was a frequent accompaniment of mourning (Amos 8:10). In 2 Sam. 3:33, 34 is recorded David's lament over Abner. Prophecy sometimes took the form of a lament when it predicted calamity (Ezek. 27:2, 32; 28:12; 32:2, 16). |
Word | American Tract Society - Definition |
LORD | This name belongs to God by preeminence; and in this sense ought never to be given to any creature. Jesus Christ, as the Messiah, the Son of God, and equal with the Father, is often called Lord in Scripture, especially in the writing of Paul. The word LORD, in the English Bible, when printed in small capitals, stands always for JEHOVAH in the Hebrew. See JEHOVAH. |
Word | Easton Dictionary - Definition |
LORD | There are various Hebrew and Greek words so rendered. (1.) Heb. Jehovah, has been rendered in the English Bible LORD, printed in small capitals. This is the proper name of the God of the Hebrews. The form "Jehovah" is retained only in Ex. 6:3; Ps. 83:18; Isa. 12:2; 26:4, both in the Authorized and the Revised Version. (2.) Heb. 'adon, means one possessed of absolute control. It denotes a master, as of slaves (Gen. 24:14, 27), or a ruler of his subjects (45:8), or a husband, as lord of his wife (18:12). The old plural form of this Hebrew word is 'adonai. From a superstitious reverence for the name "Jehovah," the Jews, in reading their Scriptures, whenever that name occurred, always pronounced it 'Adonai. (3.) Greek kurios, a supreme master, etc. In the LXX. this is invariably used for "Jehovah" and "'Adonai." (4.) Heb. ba'al, a master, as having domination. This word is applied to human relations, as that of husband, to persons skilled in some art or profession, and to heathen deities. "The men of Shechem," literally "the baals of Shechem" (Judg. 9:2, 3). These were the Israelite inhabitants who had reduced the Canaanites to a condition of vassalage (Josh. 16:10; 17:13). (5.) Heb. seren, applied exclusively to the "lords of the Philistines" (Judg. 3:3). The LXX. render it by satrapies. At this period the Philistines were not, as at a later period (1 Sam. 21:10), under a kingly government. (See Josh. 13:3; 1 Sam. 6:18.) There were five such lordships, viz., Gath, Ashdod, Gaza, Ashkelon, and Ekron. |
Word | King James Dictionary - Definition |
RAHEL | Rachel. |
Word | American Tract Society - Definition |
RAMAH | Plural RAMOTH, an eminence; and hence many places in Palestine are named Ramah, Ramath, Ramath, Ramathaim, etc. Sometimes the same place is called by one or other of these names indiscriminately, all signifying the same, 2Ki 8:28,29. Sometimes Rama, Or Ramoth, is joined to another name, to determine the place of such city or eminence; and it is sometimes put simply for a high place, and signifies neither city nor village. 1. The principal Ramah was a city of Benjamin, near Gibeah, towards the mountains of Ephraim, six miles from Jerusalem north, and on the road from Samaria to Jerusalem, Jos 18:25 Jud 19:13 Ne 11:33. It was near the border line between Judah and Israel, and Baasha king of Israel caused it to be fortified, to obstruct the passage from the land of Judah into his own territory, 1Ki 15:17,21,22. It is also referred to in Isa 10:29 Jer 31:15 40:1 Ho 5:8. Dr. Robinson finds it in the modern village Er-Ram, on a conical hill a little east of the road above-mentioned. The ruins are broken columns, a few bevelled stones, and large hewn stones, and an ancient reservoir on the southwest side. The village is almost deserted. 2. A city in mount Ephraim, called also Ramathaim-Zophim, or Ramah of the Zuphites, the place of Samuel's birth, residence, and burial, 1Sa 1:1,19 7:17 8:4 25:1 28:3. Dr. Robinson suggests Soba, five miles west of Jerusalem, as its possible site. The resemblance of its name Ramathaim to Arimathea of the New Testament, together with intimations of early historians, have led to the general belief that these two places were identical. Arimathea, there is little doubt, lay on one of the hills east of Lydda, some twenty miles northwest of Jerusalem; and this site would meet most of the scriptural intimations as to the Ramah of Samuel. The chief difficulty is found in the account of Saul's first visit to Samuel, 1Sa 9:4-12 10:2. The young prince "passed through the land of the Benjamites," going south or south-west, "and came to the land of Zuph" and the city where Samuel then was. After his interview with the prophet, and on his return home to Giveah of Benjamin, he passed "by Rachel's sepulchre in the border of Benjamin at Zelzah." But the only "Rachel's sepulchre" we know of was near Bethlehem, many miles south of the direct road from Arimathea to Gibeah. Accordingly, if we suppose this interview took place at Arimathea, we seem obliged to suppose another Rachel's sepulchre between it and Gibeah; or if "Rachel's sepulchre" was at Bethlehem, to infer that the city where Saul actually found Samuel, and at which the prophet had only that day arrived, 1Sa 9:10, was not his usual residence, but some place south or south-west of Bethlehem, only visited by him at intervals in his annual circuits as judge. 3. A city of Asher, Jos 19:29 4. A city of Naphtali, Jos 19:36. The site of both these places, visited by Dr. Robinson, is still called Rameh. 5. A city of Gilead, 2Ki 8:28,29. See RAMOTH. 6. A town belonging to Simeon, called Ramah of the south, Jos 19:8 1Sa 30:27. |
Word | American Tract Society - Definition |
WEEPING | See FUNERAL. |
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