Jeremiah 31:15

KJV

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.

KJV (with Strong's)

Thus saith {H559} the LORD {H3068}; A voice {H6963} was heard {H8085} in Ramah {H7414}, lamentation {H5092}, and bitter {H8563} weeping {H1065}; Rahel {H7354} weeping {H1058} for her children {H1121} refused {H3985} to be comforted {H5162} for her children {H1121}, because they were not.

Complete Jewish Bible

This is what ADONAI says: "A voice is heard in Ramah, lamenting and bitter weeping. It is Rachel weeping for her children, refusing to be comforted for her children, because they are no longer alive."

Berean Standard Bible

This is what the LORD says: “A voice is heard in Ramah, mourning and great weeping, Rachel weeping for her children, and refusing to be comforted, because they are no more.”

American Standard Version

Thus saith Jehovah: A voice is heard in Ramah, lamentation, and bitter weeping, Rachel weeping for her children; she refuseth to be comforted for her children, because they are not.

Commentary

### SUMMARY
Jeremiah 31:15 presents a profoundly poignant prophetic lament, depicting the matriarch Rachel weeping inconsolably from Ramah for her lost children. This vivid imagery encapsulates the deep anguish and collective sorrow of the Israelite people, particularly those from the northern kingdom, experiencing the devastation of exile and the loss of their homeland and loved ones. While situated within Jeremiah's "Book of Consolation," this verse serves as a stark and empathetic acknowledgment of the immense suffering that precedes and underscores God's ultimate promises of restoration and hope.

### CONTEXT
* **Literary Context:** Jeremiah 31:15 is strategically placed within the "Book of Consolation" (Jeremiah 30-33), a section of Jeremiah's prophecy overwhelmingly focused on God's future restoration of Israel and Judah after their judgment and exile. Chapters 30-31, in particular, detail promises of return, renewed prosperity, and the establishment of a [new covenant](/jeremiah/31-31 "Jeremiah 31:31 - The New Covenant") with God's people. Verse 15, however, acts as a powerful interlude, a necessary pause to acknowledge the profound pain and loss that necessitated such a future hope. It highlights that divine comfort is not offered in ignorance of suffering, but directly addresses and validates the deep wounds inflicted by sin and its consequences, setting the stage for the subsequent promises of return in [Jeremiah 31:16-17](/jeremiah/31-16 "Jeremiah 31:16-17 - Hope for the Children's Return").
* **Historical & Cultural Context:** The historical backdrop for Jeremiah 31:15 is the Assyrian and Babylonian exiles. Specifically, Ramah, a town in the territory of Benjamin, held significant historical and symbolic weight. It was traditionally near the tomb of Rachel, Jacob's beloved wife and mother of Joseph and Benjamin. More critically, Ramah served as a key assembly point and deportation center for captives being marched into exile, particularly after the fall of Jerusalem in 586 BC. Thus, the "voice heard in Ramah" evokes the literal cries of those being led away from their homeland. Rachel, as the mother of the tribes of Ephraim and Manasseh (through Joseph) and Benjamin, personifies the collective grief of both the northern kingdom (Israel, whose people were scattered by Assyria) and the southern kingdom (Judah, exiled by Babylon), mourning the loss of their descendants through death, dispersion, and captivity.
* **Key Themes:** This verse powerfully articulates several crucial themes. The most prominent is **Profound Grief and Loss**, expressed through Rachel's inconsolable weeping. This is not merely personal sorrow but a national lament for a people dispossessed, bereaved, and broken by judgment. Her "refusal to be comforted" underscores the depth of the tragedy and the immense human cost of rebellion against God. Another significant theme is **Divine Empathy**. The opening phrase, "Thus saith the LORD," indicates that God Himself is the one articulating this lament. This demonstrates God's profound identification with His people's pain, even pain brought about by their own disobedience. It reveals a compassionate God who does not distance Himself from the suffering of His creation, but rather acknowledges and gives voice to it. Finally, the verse carries a theme of **Prophetic Foreshadowing and Enduring Sorrow**. Its later reapplication in [Matthew 2:18](/matthew/2-18 "Matthew 2:18 - Rachel's Weeping Fulfilled in Bethlehem") to Herod's slaughter of the innocents in Bethlehem demonstrates that the lament of Rachel is not confined to a single historical event but resonates through history, becoming a poignant symbol of suffering and injustice in the world, even as God's ultimate plan for redemption unfolds.

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **lamentation (Hebrew, _nᵉhîy'_):** (H5092) This word signifies an elegy or a wailing, specifically a mournful song or cry. It denotes a deep, expressive sorrow, often associated with mourning the dead or a great calamity. In Jeremiah 31:15, it emphasizes the formal, profound, and public nature of the grief being experienced.
* **weeping (Hebrew, _Bᵉkîy'_):** (H1065) Derived from the root _bâkâh_ (H1058, to weep), this noun refers to the act of weeping itself, often to the point of overflowing or being "sore." Coupled with "bitter" (_tamrûwr_, H8563), it describes an intense, agonizing, and unrestrained expression of sorrow, far beyond mere sadness.
* **refused (Hebrew, _mâʼên'_):** (H3985) This primitive root means "to refuse" or "to utterly refuse." Its use here highlights Rachel's absolute and unyielding rejection of any comfort. It conveys a depth of grief so profound that external solace is deemed impossible or unwanted, emphasizing the inconsolable nature of her sorrow.
* **to be comforted (Hebrew, _nâcham'_):** (H5162) This root means "to sigh," "to breathe strongly," and by implication, "to pity," "console," or "repent." In the Hithpael stem (as used here), it means "to comfort oneself" or "to be comforted." Rachel's refusal to be _nâcham_ underscores that her pain is so overwhelming that no human or earthly comfort can alleviate it, pointing to the unique nature of her loss.

#### Verse Breakdown
* **"Thus saith the LORD;":** This opening phrase establishes the divine origin and authority of the prophecy. It signifies that the lament is not merely a human observation but a declaration from God Himself, indicating His awareness of and perhaps even participation in the profound sorrow. It lends immense weight and solemnity to the following words.
* **"A voice was heard in Ramah, lamentation, and bitter weeping;":** This clause sets the scene auditorily and geographically. "A voice was heard" immediately conveys the intensity of the sound of distress. Ramah, a specific location near Rachel's tomb and a deportation point, grounds the abstract lament in a tangible, deeply painful reality. "Lamentation, and bitter weeping" are powerful, redundant expressions that emphasize the extreme, inconsolable nature of the sorrow. The "bitter" quality suggests a grief that is sharp, agonizing, and deeply felt.
* **"Rahel weeping for her children refused to be comforted for her children, because they were not.":** This final clause personifies the national grief through the figure of Rachel. Her "weeping for her children" directly links the sorrow to the loss of descendants, representing the exiles and those who perished. The phrase "refused to be comforted" expresses the utter depth and unyielding nature of her grief, suggesting that no human consolation could possibly assuage such a profound loss. The concluding "because they were not" provides the stark, devastating reason for her sorrow: her children were gone, either killed, exiled, or otherwise lost to her, signifying the complete disruption of family and nation.

#### Literary Devices
Jeremiah 31:15 is rich in literary devices that amplify its emotional impact. **Personification** is central, as the deceased matriarch Rachel is depicted as actively weeping, embodying the collective grief of the nation. This imbues the abstract suffering of a dispersed people with a deeply personal and maternal anguish. The phrase "bitter weeping" employs **Hyperbole**, exaggerating the intensity of the sorrow to convey its overwhelming and unbearable nature. Similarly, "refused to be comforted" is a form of **Hyperbole**, emphasizing the inconsolable depth of Rachel's grief, suggesting a sorrow beyond the reach of ordinary solace. **Symbolism** is also key, with Ramah symbolizing a place of departure, despair, and the gateway to exile, while Rachel herself symbolizes the mother of Israel, mourning her lost descendants. The entire verse is an exercise in **Pathos**, designed to evoke profound empathy and sorrow in the listener or reader, drawing them into the raw emotional reality of the exile.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Jeremiah 31:15 stands as a profound testament to God's acknowledgement of human suffering, even amidst His righteous judgment. It reveals a God who does not merely observe pain from a distance but gives voice to it, validating the deep anguish of His people. This divine empathy is crucial, demonstrating that even when God's hand is in judgment, His heart remains one of compassion for His beloved creation. The inconsolable grief depicted here underscores the devastating consequences of sin and rebellion, yet it is precisely within this context of profound loss that God's promises of future restoration and comfort become most meaningful. The tears of Rachel ultimately point forward to a divine comfort that transcends human capacity, a comfort that God Himself will provide.

* [Matthew 2:18](/matthew/2-18 "Matthew 2:18 - Rachel's Weeping Fulfilled in Bethlehem") - This verse is directly quoted in the New Testament, applying Rachel's lament to Herod's slaughter of the innocent children in Bethlehem, demonstrating the enduring nature of this prophetic image of profound sorrow in times of great injustice.
* [Psalm 137:1-6](/psalm/137-1 "Psalm 137:1-6 - Lament by the Rivers of Babylon") - This psalm vividly portrays the deep sorrow and longing of the exiles by the rivers of Babylon, unable to sing the Lord's song in a foreign land, echoing Rachel's inconsolable grief for her lost homeland and children.
* [Revelation 21:4](/revelation/21-4 "Revelation 21:4 - No More Tears in the New Creation") - This eschatological promise speaks of a future where God Himself will wipe away every tear from their eyes, and there will be no more death, sorrow, crying, or pain, offering the ultimate comfort that Rachel longed for.

### REFLECTION AND APPLICATION
Jeremiah 31:15 offers a powerful and deeply empathetic portrayal of grief that resonates across all human experience. In a world often quick to offer platitudes or demand quick recovery from sorrow, this verse validates the reality of inconsolable loss. It reminds us that there are times when grief is so profound that comfort seems impossible, and that acknowledging this raw pain is a vital part of the healing process. For those experiencing deep personal loss—whether of a child, a dream, a homeland, or a sense of security—Rachel's weeping provides a biblical echo of their own anguish, assuring them that their tears are seen and even voiced by God. The broader context of Jeremiah 31, however, prevents despair from being the final word. Just as Rachel's tears were followed by God's promise of return and hope in [Jeremiah 31:16-17](/jeremiah/31-16 "Jeremiah 31:16-17 - Hope for the Children"), so too does God promise that even the deepest sorrows will ultimately give way to divine comfort and restoration. This verse calls us to sit with sorrow, to lament genuinely, and yet to hold onto the enduring hope that God's ultimate plan is one of redemption, where every tear will eventually be wiped away.

#### Questions for Reflection
* **How does Rachel's inconsolable weeping resonate with personal or collective experiences of grief you have witnessed or endured?**
* **What does God's act of articulating this lament ("Thus saith the LORD") reveal about His character and His relationship with human suffering?**
* **In what ways might acknowledging profound, seemingly uncomforted grief be a necessary step before truly embracing hope and restoration?**
* **How does the placement of this lament within the "Book of Consolation" challenge or deepen your understanding of divine comfort?**

### FAQ
**Why is Ramah specifically mentioned in this lament?**

Answer: Ramah, located in the territory of Benjamin, held significant historical and symbolic importance. It was traditionally near the tomb of Rachel, Jacob's beloved wife, making it a fitting place for her metaphorical weeping. More critically, Ramah served as a key assembly point and deportation center for the Israelite captives being marched into exile by the Babylonians after the fall of Jerusalem. Thus, "a voice was heard in Ramah" evokes the literal cries of those being forcibly removed from their homeland, making it a poignant symbol of national sorrow and displacement.

**Why is Rachel chosen to represent this profound national grief?**

Answer: Rachel was the beloved wife of Jacob and the mother of Joseph and Benjamin. Her tomb was traditionally located near Ramah. As the matriarch of these significant tribes, particularly those of the northern kingdom (through Joseph's sons, Ephraim and Manasseh) and the southern kingdom (Benjamin), Rachel serves as a powerful personification of "Mother Israel." Her weeping for her "children" symbolizes the collective anguish of the entire nation—both the northern tribes scattered by Assyria and the southern kingdom exiled by Babylon—mourning the loss of their descendants through death, captivity, and dispersion. Her personal history of longing for children ([Genesis 30:1](/genesis/30-1 "Genesis 30:1 - Rachel's Desire for Children")) also deepens the pathos of her weeping for those who "were not."

**How does this verse, a lament of inconsolable grief, fit into Jeremiah's "Book of Consolation"?**

Answer: Jeremiah 31:15 is strategically placed within the "Book of Consolation" (Jeremiah 30-33) to emphasize that God's comfort and promises of restoration are not offered in ignorance of His people's suffering. Rather, they directly address and validate the profound pain caused by their sin and its consequences. This lament demonstrates God's deep empathy and solidarity with His people's sorrow. By acknowledging the full depth of their grief, the subsequent promises of return, renewal, and the [new covenant](/jeremiah/31-31 "Jeremiah 31:31 - The New Covenant") become all the more powerful and meaningful. It shows that true comfort begins with acknowledging the pain, not dismissing it.

### CHRIST-CENTERED FULFILLMENT
Jeremiah 31:15, with its profound depiction of Rachel's inconsolable weeping for her lost children, finds its ultimate and most poignant fulfillment in the person and work of Jesus Christ. While historically applied to the Babylonian exile and later to Herod's slaughter of the innocents in [Matthew 2:18](/matthew/2-18 "Matthew 2:18 - Rachel's Weeping Fulfilled in Bethlehem"), this lament speaks to the deep sorrow inherent in a fallen world, a sorrow ultimately caused by sin and death. Christ, as the ultimate Son of Israel, fully entered into this human experience of suffering and loss. He himself was "a man of sorrows, and acquainted with grief" ([Isaiah 53:3](/isaiah/53-3 "Isaiah 53:3 - The Suffering Servant")), weeping over Jerusalem's rejection ([Luke 19:41](/luke/19-41 "Luke 19:41 - Jesus Weeps Over Jerusalem")) and even shedding tears at the tomb of Lazarus ([John 11:35](/john/11-35 "John 11:35 - Jesus Wept")). In His crucifixion, Jesus bore the full weight of humanity's sin and its bitter consequences, including the separation and loss that caused Rachel's tears. Through His atoning sacrifice, Christ became the ultimate source of comfort, offering true solace that no earthly power could provide. He inaugurated the [New Covenant](/luke/22-20 "Luke 22:20 - The New Covenant in His Blood") prophesied in the very chapter where Rachel weeps, a covenant where sins are forgiven, and a future is promised where God Himself will "wipe away every tear from their eyes; there shall be no more death, nor sorrow, nor crying. There shall be no more pain, for the former things have passed away" ([Revelation 21:4](/revelation/21-4 "Revelation 21:4 - No More Tears in the New Creation")). Thus, Rachel's inconsolable weeping ultimately points to the Consoler, Jesus Christ, who through His suffering and resurrection, brings the definitive end to all sorrow and the promise of eternal comfort for His children.

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

Matthew 2:16

¶ Then Herod, when he saw that he was mocked of the wise men, was exceeding wroth, and sent forth, and slew all the children that were in Bethlehem, and in all the coasts thereof, from two years old and under, according to the time which he had diligently enquired of the wise men.

Matthew 2:18

In Rama was there a voice heard, lamentation, and weeping, and great mourning, Rachel weeping [for] her children, and would not be comforted, because they are not.

Psalms 77:2

In the day of my trouble I sought the Lord: my sore ran in the night, and ceased not: my soul refused to be comforted.

Jeremiah 40:1

¶ The word that came to Jeremiah from the LORD, after that Nebuzaradan the captain of the guard had let him go from Ramah, when he had taken him being bound in chains among all that were carried away captive of Jerusalem and Judah, which were carried away captive unto Babylon.

Genesis 35:19

And Rachel died, and was buried in the way to Ephrath, which [is] Bethlehem.

Isaiah 22:4

Therefore said I, Look away from me; I will weep bitterly, labour not to comfort me, because of the spoiling of the daughter of my people.

Genesis 42:13

And they said, Thy servants [are] twelve brethren, the sons of one man in the land of Canaan; and, behold, the youngest [is] this day with our father, and one [is] not.