Translation | Verse | Text |
Strong Concordance | La 2:5 | The Lord [0136] was as an enemy [0341]: he hath swallowed up [01104] Israel [03478], he hath swallowed up [01104] all her palaces [0759]: he hath destroyed [07843] his strong holds [04013], and hath increased [07235] in the daughter [01323] of Judah [03063] mourning [08386] and lamentation [0592]. |
Word | Easton Dictionary - Definition |
DAUGHTER | This word, besides its natural and proper sense, is used to designate, (1.) A niece or any female descendant (Gen. 20:12; 24:48; 28:6). (2.) Women as natives of a place, or as professing the religion of a place; as, "the daughters of Zion" (Isa. 3:16), "daughters of the Philistines" (2 Sam. 1:20). (3.) Small towns and villages lying around a city are its "daughters," as related to the metropolis or mother city. Tyre is in this sense called the daughter of Sidon (Isa. 23:12). (4.) The people of Jerusalem are spoken of as "the daughters of Zion" (Isa. 37:22). (5.) The daughters of a tree are its boughs (Gen. 49:22). (6.) The "daughters of music" (Eccl. 12:4) are singing women. |
Word | American Tract Society - Definition |
ISRAEL | Who prevails with God, a name given to Jacob, after having wrestled with the Angel-Jehovah at Penuel. Ge 32:1,2,28,30 Ho 12:3. See JACOB. By the name Israel is sometimes understood all the posterity of Israel, the seed of Jacob, 1Co 10:18; sometimes all true believers, his spiritual seed, Ro 9:6; and sometimes the kingdom of Israel, or the ten tribes, as distinct from the kingdom of Judah. |
Word | Easton Dictionary - Definition |
ISRAEL | the name conferred on Jacob after the great prayer-struggle at Peniel (Gen. 32:28), because "as a prince he had power with God and prevailed." (See JACOB.) This is the common name given to Jacob's descendants. The whole people of the twelve tribes are called "Israelites," the "children of Israel" (Josh. 3:17; 7:25; Judg. 8:27; Jer. 3:21), and the "house of Israel" (Ex. 16:31; 40:38). This name Israel is sometimes used emphatically for the true Israel (Ps. 73:1: Isa. 45:17; 49:3; John 1:47; Rom. 9:6; 11:26). After the death of Saul the ten tribes arrogated to themselves this name, as if they were the whole nation (2 Sam. 2:9, 10, 17, 28; 3:10, 17; 19:40-43), and the kings of the ten tribes were called "kings of Israel," while the kings of the two tribes were called "kings of Judah." After the Exile the name Israel was assumed as designating the entire nation. |
Word | American Tract Society - Definition |
JUDAH | The fourth son of Jacob and Leah, born in Mesopotamia, B. C. 1755, Ge 29:35. His name appears honorably in the history of Joseph, Ge 37:26,27 44:16-34; but disgracefully in that of Tamar his daughter-in-law, Ge 38:1-30. The dying benediction of Jacob foretells the superior power and prosperity of the family of Judah, and their continuance as chief of the Jewish race until the time of Christ, Ge 49:8-12. Though not the firstborn, Judah soon came to be considered as the chief of Jacob's children, and his tribe was the most powerful and numerous. The southeastern part of Palestine fell to their lot. See JUDEA. On the border of their territory was Jerusalem, the seat of the Jewish worship; and from Judah sprung David and his royal race, from which descended the Savior of the world. After the return from the captivity, this tribe in some sort united in itself the whole Hebrew nation, who from that time were known only as Judaei, Jews, descendants of Judah. Judah-when named in contradistinction to Israel, Ephraim, the kingdom of the ten tribes, or Samaria-denotes the kingdom of Judah, and of David's descendants. See HEBREWS and KINGS. One of the principal distinctions of this tribe is, that it preserved the true religion, and the public exercise of the priesthood, with the legal ceremonies in the temple at Jerusalem; while the ten tribes gave themselves up to idolatry and the worship of the golden calves. |
Word | Easton Dictionary - Definition |
JUDAH | praise, the fourth son of Jacob by Leah. The name originated in Leah's words of praise to the Lord on account of his birth: "Now will I praise [Heb. odeh] Jehovah, and she called his name Yehudah" (Gen. 29:35). It was Judah that interposed in behalf of Joseph, so that his life was spared (Gen. 37:26, 27). He took a lead in the affairs of the family, and "prevailed above his brethren" (Gen. 43:3-10; 44:14, 16-34; 46:28; 1 Chr. 5:2). Soon after the sale of Joseph to the Ishmaelites, Judah went to reside at Adullam, where he married a woman of Canaan. (See ONAN; TAMAR.) After the death of his wife Shuah, he returned to his father's house, and there exercised much influence over the patriarch, taking a principal part in the events which led to the whole family at length going down into Egypt. We hear nothing more of him till he received his father's blessing (Gen. 49:8-12). |
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 | American Tract Society - Definition |
MOURNING | The Hebrews, at the death of their friends and relations, made striking demonstrations of grief and mourning. They wept, tore their clothes, smote their breasts, threw dust upon their heads, Jos 7:6, and lay upon the ground, went barefooted, pulled their hair and beards, or cut them, Ezr 9:3 Isa 15:2, and made incisions on their breasts, or tore them with their nails, Le 19:28 21:5 Jer 16:6 48:37. The time of mourning was commonly seven days, 1Sa 31:11-13; but it was lengthened or shortened according to circumstances, Zec 12:10. That for Moses and Aaron was prolonged to thirty days, Nu 20:29 De 34:8; and that for Jacob to seventy days, Ge 50:3. During the time of their mourning, the near relations of the deceased continued sitting in their houses, and fasted, 2Sa 12:16, or ate on the ground. The food they took was thought unclean, and even themselves were judged impure. "Their sacrifices shall be unto them as the bread of mourners: all that eat thereof shall be polluted," Ho 9:4. Their faces were covered, and in all that time they could not apply themselves to any occupation, nor read the book of the law, nor offer their usual prayers. They did not dress themselves, nor make their beds, nor uncover their heads, nor shave themselves, nor cut their nails, nor go into the bath, nor salute any body. Nobody spoke to them unless they spoke first, Job 2:11-13. Their friends commonly went to visit and comfort them, Joh 11:19,39, bringing them food, 2Sa 3:35 Jer 16:7. They also went up to the roof, or upon the platform of their houses, to bewail their misfortune: "They shall gird themselves with sackcloth; on the tops of their houses, and in their streets, every one shall howl, weeping abundantly," Isa 15:3 Jer 48:38. The mourning dress among the Hebrews was not fixed either by law or custom. We only find in Scripture that they used to tear their garments, a custom still observed; but now they tear a small part merely, and for form's sake, 2Sa 13:19 2Ch 34:27 Ezr 9:3 Job 2:12 Joe 2:13. Anciently in times of mourning, they clothed themselves in sackcloth, or haircloth, that is, in clothes of coarse brown or black stuff, 2Sa 3:31 1Ki 21:27 Es 4:1 Ps 35:13 69:11. They hired women to weep and wail, and also persons to play on instruments, at the funerals of the rich or distinguished, Jer 9:17. In Mt 9:23, we observe a company of minstrels or players on the flute, at the funeral of a girl of twelve year of age. All that met a funeral procession were accustomed to join them for a time, to accompany them on their way, sometimes relieving the bearers of the bier, and mingling their tears with those of the mourners, Ro 12:15. The custom of hiring women to weep and wail has come down to modern times. The following account of such a scene at Nablous, the ancient Shechem, is form Dr. Jowett. The governor of the city had died the very morning of Dr. Jowett's arrival. "On coming within sight of the gate, we perceived a numerous company of females, who were singing in a kind of recitative, far from melancholy, and beating time with their hands. If this be mourning, I thought, it is of a strange kind. It had indeed sometimes more the air of angry defiance. But on our reaching the gate, it was suddenly exchanged for most hideous plaints and shrieks, which, with the feeling that we were entering a city at no time celebrated for its hospitality, struck a very dismal impression upon my mind. They accompanied us a few paces; but it soon appeared that the gate was their station, to which having received nothing from us, they returned. We learned, in the course of the evening, that these were only a small detachment of a very numerous body of ?cunning women' with the design, as of old, to make the eyes of all the inhabitants ?run down with tears, and their eyelids gush out with water,' Jer 9:17-18. For this good service, they would, the next morning wait upon the government and principal persons, to receive some trifling fee." Some of the Jewish forms of mourning are the appropriate and universal language of grief; others, to our modern and occidental taste, savor of extravagance. None of these were enjoined by their religion, which rather restricted than encouraged them, Le 10:6 19:27 21:1-11 Nu 6:7 De 14:1. They were the established customs of the times. Sorrow finds some relief in reversing all the usages of ordinary life. Christianity, however, moderates and assuages our grief; shows us a Father's hand holding the rod, and the dark valley itself penetrated by the heavenly light into which it emerges, 1Co 15:53-55 1Th 4:14-18 Re 7:13-17 14:13. |
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