Lexical Summary klaió: To weep, to cry, to mourn Original Word: κλαίω Strong's Exhaustive Concordance bewail, weep. Of uncertain affinity; to sob, i.e. Wail aloud (whereas dakruo is rather to cry silently) -- bewail, weep. HELPS Word-studies 2799 klaíō – properly, weep aloud, expressing uncontainable, audible grief ("audible weeping," WP, 2, 88). NAS Exhaustive Concordance Word Origina prim. verb Definition to weep NASB Translation weep (18), weeping (17), wept (4). Thayer's Greek Lexicon STRONGS NT 2799: κλαίωκλαίω; imperfect ἔκλαιον; future κλαύσω (Luke 6:25; John 16:20; and Tr WH text in Revelation 18:9, for κλαύσομαι. more common in Greek writ, especially the earlier, and found in Leviticus 10:6; Joel 2:17, and according to most editions in Revelation 18:9; cf. Krüger, § 40 under the word, i., p. 175f; Kühner, § 343, under the word, i., p. 847; (Veitch, under the word); Buttmann, 60 (53); (Winer's Grammar, 87 (83))); 1 aorist ἔκλαυσα; the Sept. frequently for בָּכָה; (from Homer down); to mourn, weep, lament; a. intransitive: Mark 14:72; Mark 16:10; Luke 7:13, 38; John 11:31, 33; John 20:11, 13, 15; Acts 9:39; Acts 21:13; Rev. ( b. transitive, τινα, to weep for, mourn for, bewail, one (cf. Buttmann, § 131, 4; Winer's Grammar, 32, 1 γ.): Matthew 2:18, and Rec. in Revelation 18:9. The verb rendered “to weep” appears forty times in the Greek New Testament and depicts audible, heartfelt lament. It ranges from private sobbing to communal wailing, from repentant tears to prophetic laments, and from worldly grief to heaven-sanctioned sorrow that is answered by divine comfort. Its consistent witness is that emotions matter to God and that tears, properly directed, become instruments of both conviction and consolation. Weeping in Personal Repentance The most memorable penitential tears in the New Testament flow from Simon Peter. After his third denial the rooster crowed, “And he broke down and wept” (Mark 14:72). Luke notes, “And he went outside and wept bitterly” (Luke 22:62). Peter’s grief is spontaneous, public, and transformative, demonstrating that godly sorrow “leads to repentance” (compare 2 Corinthians 7:10). His restoration by the risen Christ (John 21:15-19) confirms that such tears do not end in despair but pave the way for renewed ministry. Compassionate Weeping of Christ Jesus weeps twice with the same verb. He approaches Jerusalem and, beholding hardened unbelief, “He wept over it” (Luke 19:41). His tears reveal the heart of God grieving over impending judgment. At Bethany He meets Mary and the mourners: “When Jesus saw her weeping and the Jews who had come with her also weeping, He was deeply moved in spirit and troubled” (John 11:33). Although the shortest verse in English, the scene’s depth is vast: the incarnate Son enters human grief even moments before displaying divine power. These passages ground pastoral assurance that Christ is “a merciful and faithful High Priest” who understands every sorrow. Weeping among Mourners Professional wailers populate Jairus’s house: “He saw a commotion, people weeping and wailing loudly” (Mark 5:38). Jesus commands, “Stop weeping” (Luke 8:52), for His presence reverses death. When He raises the widow’s son at Nain, He begins by saying, “Do not weep” (Luke 7:13). The pattern is clear: where the Lord acts in resurrection power, the need for mourning ceases. Acts records a similar scene when Dorcas dies: “All the widows stood by him weeping and showing him the tunics and other garments” (Acts 9:39). Their genuine tears demonstrate the believer’s rightful place in compassionate mourning, yet the subsequent miracle reminds every generation that death’s dominion is temporary. Communal Weeping and Shared Burdens Paul counsels, “Rejoice with those who rejoice; weep with those who weep” (Romans 12:15). The verb articulates covenantal empathy; the church is a body that feels together. Paul himself models it: “For many live as enemies of the cross of Christ… I have often told you, and now say again with tears” (Philippians 3:18). Such apostolic tears blend grief and pastoral warning, urging holiness while displaying affection. In Caesarea, believers plead with Paul: “Why are you weeping and breaking my heart?” (Acts 21:13). Minister and flock mirror one another’s emotions, exemplifying Spirit-produced unity. Prophetic Lament and Impending Judgment Not all tears are sacred. James commands the wealthy oppressors, “Weep and wail over the misery to come upon you” (James 5:1). Likewise, worldly rulers “will weep and wail over her when they see the smoke of her burning” (Revelation 18:9). Here weeping signals irreversible ruin; grace rejected becomes grief endured. Jesus had foretold, “You will weep and wail while the world rejoices” (John 16:20), yet He immediately promised reversal: “your grief will turn to joy.” The New Testament thus juxtaposes temporal triumph of evil with ultimate vindication for believers. Heavenly Weeping and Divine Consolation When John beholds the sealed scroll, “I began to weep bitterly because no one was found worthy to open the scroll” (Revelation 5:4). An elder responds, “Do not weep! Behold, the Lion of the tribe of Judah… has triumphed” (Revelation 5:5). Heaven’s own court acknowledges the question of history with tears, then answers it with Christ’s victory. The moment validates profound lament over unrealized redemption while simultaneously revealing its resolution in the cross and crown. Joy’s Triumph over Tears Jesus’ teaching in the Beatitudes announces the eschatological reversal: “Blessed are you who weep now, for you will laugh” (Luke 6:21), but the corresponding woe warns, “Woe to you who laugh now, for you will mourn and weep” (Luke 6:25). The apostle’s admonition in 1 Corinthians 7:30 underscores life’s transient nature: “those who weep, as if they did not weep.” Believers live between sorrow and joy, never trapped by the former nor naïve about the latter. Historical and Cultural Backdrop In first-century Judaism, funeral customs encouraged loud lamentations, often with hired mourners, flutes, and torn garments. The word under study regularly describes such public expressions. Yet the New Testament’s distinctive contribution is its Christ-centered reframing of grief: tears are neither denied nor idolized; they become redemptive signposts pointing to resurrection hope. Pastoral and Ministry Implications 1. Encourage honest lament. The scriptural pattern legitimizes tears, countering stoic tendencies. Literary Theology The verb often appears in narrative tension, immediately before divine intervention (Luke 7; Luke 8; John 11) or revelatory comfort (Revelation 5). Its frequency in Luke-Acts establishes a thematic thread: salvation history moves from weeping to witness. John places the resurrection scene amid Mary’s repeated tears (John 20:11, 13, 15), highlighting personal encounter with the risen Lord as the ultimate answer to sorrow. Conclusion Every occurrence of Strong’s 2799 weaves into the larger biblical tapestry: creation groans, humanity weeps, Christ shares our tears, and God promises their final removal. Until that day, the church is called to repentant, compassionate, and hope-filled weeping, assured that “those who sow in tears will reap with shouts of joy.” Englishman's Concordance Matthew 2:18 V-PPA-NFSGRK: πολύς Ῥαχὴλ κλαίουσα τὰ τέκνα KJV: Rachel weeping [for] her INT: great Rachel weeping [for] the children Matthew 26:75 V-AIA-3S Mark 5:38 V-PPA-AMP Mark 5:39 V-PIA-2P Mark 14:72 V-IIA-3S Mark 16:10 V-PPA-DMP Luke 6:21 V-PPA-NMP Luke 6:25 V-FIA-2P Luke 7:13 V-PMA-2S Luke 7:32 V-AIA-2P Luke 7:38 V-PPA-NFS Luke 8:52 V-IIA-3P Luke 8:52 V-PMA-2P Luke 19:41 V-AIA-3S Luke 22:62 V-AIA-3S Luke 23:28 V-PMA-2P Luke 23:28 V-PMA-2P John 11:31 V-ASA-3S John 11:33 V-PPA-AFS John 11:33 V-PPA-AMP John 16:20 V-FIA-2P John 20:11 V-PPA-NFS John 20:11 V-IIA-3S John 20:13 V-PIA-2S John 20:15 V-PIA-2S Strong's Greek 2799 |
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