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There were both women minstrels and men. Jeremiah speaks of the women in 9:17, "Call for the mourning women, that they may come, and let them make haste, and take up a wailing for us, that our eyes may run down with tears, and our eyelids gush out with water." It was both a Jewish and Gentile custom.
In the book of Jeremiah, "Thus says the Lord of hosts, “Consider and call for the mourning women, that they may come; And send for the wailing women, that they may come! “Let them make haste and take up a wailing for us, That our eyes may shed tears and our eyelids flow with water" (Jeremiah 9: 17–18).
Jeremiah 9 is a part of the Fourth prophecy (Jeremiah 7-10) in the section of Prophecies of Destruction (Jeremiah 1-25). As mentioned in the "Text" section, verses 8:23 + 9:1-25 in the Hebrew Bible below are numbered as 9:1-26 in Christian Bibles.
The Hebrew scriptures were an important source for the New Testament authors. [13] There are 27 direct quotations in the Gospel of Mark, 54 in Matthew, 24 in Luke, and 14 in John, and the influence of the scriptures is vastly increased when allusions and echoes are included, [14] with half of Mark's gospel being made up of allusions to and citations of the scriptures. [15]
Victorinus of Pettau acknowledged the possibility of Moses being the companion of Elijah for the identity of the two witnesses, but he rejects Moses as one of the witnesses and proposes Jeremiah. [6] Therefore, the earliest known espousal of the Moses-Elijah view appears to be in Hilary of Poitiers's Latin commentary on the Gospel of Matthew. [7]
The verse is a quotation from Jeremiah 31:15.This is the first of three times Matthew quotes Jeremiah, the others being Matthew 16:14 and Matthew 24:9. [1] The verse is similar to the Masoretic, but is not an exact copy implying that it could be a direct translation from the Hebrew.
Jesus held women personally responsible for their own behavior as seen in his dealings with the woman at the well (John 4:16–18), the woman taken in adultery (John 8:10–11), and the sinful woman who anointed his feet (Luke 7:44–50 and the other three gospels). Jesus dealt with each as having the personal freedom and enough self ...
The word which came to Jeremiah from the Lord when King Zedekiah sent to him Pashhur the son of Melchiah, and Zephaniah the son of Maaseiah, the priest: [12] Biblical commentator F. B. Huey notes that some scholars regard a later passage, Jeremiah 37:3–10, as a "background for Jeremiah 21:1-7".