Genesis 27:41

27:41 So Esau hated ¹  Jacob because of the blessing his father had given to his brother. ²  Esau said privately, ³  “The time ⁴  of mourning for my father is near; then I will kill ⁵  my brother Jacob!”

Genesis 50:10

50:10 When they came to the threshing floor of Atad ⁶  on the other side of the Jordan, they mourned there with very great and bitter sorrow. ⁷  There Joseph observed a seven day period of mourning for his father.

Numbers 20:29

20:29 When all the community saw that Aaron was dead, the whole house of Israel mourned for Aaron thirty days.

Deuteronomy 34:8

34:8 The Israelites mourned for Moses in the deserts of Moab for thirty days; then the days of mourning for Moses ended.

Deuteronomy 34:1

The Death of Moses

34:1 Then Moses ascended from the deserts of Moab to Mount Nebo, to the summit of Pisgah, which is opposite Jericho. ⁸  The Lord showed him the whole land – Gilead to Dan,

Deuteronomy 28:3

28:3 You will be blessed in the city and blessed in the field. ⁹ 

Deuteronomy 28:2

28:2 All these blessings will come to you in abundance ¹⁰  if you obey the Lord your God:

Deuteronomy 1:12

1:12 But how can I alone bear up under the burden of your hardship and strife?

Deuteronomy 1:17

1:17 They ¹¹  must not discriminate in judgment, but hear the lowly ¹²  and the great alike. Nor should they be intimidated by human beings, for judgment belongs to God. If the matter being adjudicated is too difficult for them, they should bring it before me for a hearing.

Deuteronomy 1:2

1:2 Now it is ordinarily an eleven-day journey ¹³  from Horeb ¹⁴  to Kadesh Barnea ¹⁵  by way of Mount Seir. ¹⁶ 

Deuteronomy 1:25

1:25 Then they took ¹⁷  some of the produce of the land and carried it back down to us. They also brought a report to us, saying, “The land that the Lord our God is about to give us is good.”

Jeremiah 22:10

Judgment on Jehoahaz

22:10 “‘Do not weep for the king who was killed.

Do not grieve for him.

But weep mournfully for the king who has gone into exile.

For he will never return to see his native land again. ¹⁸ 

Jeremiah 22:18

22:18 So ¹⁹  the Lord has this to say about Josiah’s son, King Jehoiakim of Judah:

People will not mourn for him, saying,

“This makes me sad, my brother!

This makes me sad, my sister!”

They will not mourn for him, saying,

“Poor, poor lord! Poor, poor majesty!” ²⁰ 

Ezekiel 24:16-18

24:16 “Son of man, realize that I am about to take the delight of your eyes away from you with a jolt, ²¹  but you must not mourn or weep or shed tears. 24:17 Groan in silence for the dead, ²²  but do not perform mourning rites. ²³  Bind on your turban ²⁴  and put your sandals on your feet. Do not cover your lip ²⁵  and do not eat food brought by others.” ²⁶ 

24:18 So I spoke to the people in the morning, and my wife died in the evening. In the morning ²⁷  I acted just as I was commanded.

John 11:31

11:31 Then the people ²⁸  who were with Mary ²⁹  in the house consoling her saw her ³⁰  get up quickly and go out. They followed her, because they thought she was going to the tomb to weep ³¹  there.

John 11:35

11:35 Jesus wept. ³² 

Acts 8:2

8:2 Some ³³  devout men buried Stephen and made loud lamentation ³⁴  over him. ³⁵ 

[27:41]  ¹ tn Or “bore a grudge against” (cf. NAB, NASB, NIV). The Hebrew verb שָׂטַם (satam) describes persistent hatred.

[27:41]  ² tn Heb “because of the blessing which his father blessed him.”

[27:41]  ³ tn Heb “said in his heart.” The expression may mean “said to himself.” Even if this is the case, v. 42 makes it clear that he must have shared his intentions with someone, because the news reached Rebekah.

[27:41]  ⁴ tn Heb “days.”

[27:41]  ⁵ tn The cohortative here expresses Esau’s determined resolve to kill Jacob.

[50:10]  ⁶ sn The location of the threshing floor of Atad is not certain. The expression the other side of the Jordan could refer to the eastern or western bank, depending on one’s perspective. However, it is commonly used in the OT for Transjordan. This would suggest that the entourage came up the Jordan Valley and crossed into the land at Jericho, just as the Israelites would in the time of Joshua.

[50:10]  ⁷ tn Heb “and they mourned there [with] very great and heavy mourning.” The cognate accusative, as well as the two adjectives and the adverb, emphasize the degree of their sorrow.

[34:1]  ⁸ sn For the geography involved, see note on the term “Pisgah” in Deut 3:17.

[28:3]  ⁹ tn Or “in the country” (so NAB, NIV, NLT). This expression also occurs in v. 15.

[28:2]  ¹⁰ tn Heb “come upon you and overtake you” (so NASB, NRSV); NIV “come upon you and accompany you.”

[1:17]  ¹¹ tn Heb “you,” and throughout the verse (cf. NASB, NRSV).

[1:17]  ¹² tn Heb “the small,” but referring to social status, not physical stature.

[1:2]  ¹³ sn An eleven-day journey was about 140 mi (233 km).

[1:2]  ¹⁴ sn Horeb is another name for Sinai. “Horeb” occurs 9 times in the Book of Deuteronomy and “Sinai” only once (33:2). “Sinai” occurs 13 times in the Book of Exodus and “Horeb” only 3 times.

[1:2]  ¹⁵ sn Kadesh Barnea. Possibly this refers to àAin Qudeis, about 50 mi (80 km) southwest of Beer Sheba, but more likely to àAin Qudeirat, 5 mi (8 km) NW of àAin Qudeis. See R. Cohen, “Did I Excavate Kadesh-Barnea?” BAR 7 (1981): 20-33.

[1:2]  ¹⁶ sn Mount Seir is synonymous with Edom. “By way of Mount Seir” refers to the route from Horeb that ended up in Edom Cf. CEV “by way of the Mount Seir Road”; TEV “by way of the hill country of Edom.”

[1:25]  ¹⁷ tn The Hebrew text includes “in their hand,” which is unnecessary and somewhat redundant in English style.

[22:10]  ¹⁸ tn The word “king” is not in the original text of either the first or the third line. It is implicit in the connection and is supplied in the translation for clarity.

[22:18]  ¹⁹ sn This is the regular way of introducing the announcement of judgment after an indictment of crimes. See, e.g., Isa 5:13, 14; Jer 23:2.

[22:18]  ²⁰ tn The translation follows the majority of scholars who think that the address of brother and sister are the address of the mourners to one another, lamenting their loss. Some scholars feel that all four terms are parallel and represent the relation that the king had metaphorically to his subjects; i.e., he was not only Lord and Majesty to them but like a sister or a brother. In that case something like: “How sad it is for the one who was like a brother to us! How sad it is for the one who was like a sister to us.” This makes for poor poetry and is not very likely. The lover can call his bride sister in Song of Solomon (Song 4:9, 10) but there are no documented examples of a subject ever speaking of a king in this way in Israel or the ancient Near East.

[24:16]  ²¹ tn Heb “a strike.”

[24:17]  ²² tn Or “Groan silently. As to the dead….” Cf. M. Greenberg’s suggestion that דֹּם מֵתִים (dom metim) be taken together and דֹּם be derived from ָדּמַם (damam, “to moan, murmur”). See M. Greenberg, Ezekiel (AB), 2:508.

[24:17]  ²³ tn Heb “(For) the dead mourning you shall not conduct.” In the Hebrew text the word translated “dead” is plural, indicating that mourning rites are in view. Such rites would involve outward demonstrations of one’s sorrow, including wailing and weeping.

[24:17]  ²⁴ sn The turban would normally be removed for mourning (Josh 7:6; 1 Sam 4:12).

[24:17]  ²⁵ sn Mourning rites included covering the lower part of the face. See Lev 13:45.

[24:17]  ²⁶ tn Heb “the bread of men.” The translation follows the suggestion accepted by M. Greenberg (Ezekiel [AB], 2:509) that this refers to a meal brought by comforters to the one mourning. Some repoint the consonantal text to read “the bread of despair” (see L. C. Allen, Ezekiel [WBC], 2:56), while others, with support from the Targum and Vulgate, emend the consonantal text to read “the bread of mourners” (see D. I. Block, Ezekiel [NICOT], 1:784).

[24:18]  ²⁷ tn This may refer to the following morning. For a discussion of various interpretive options in understanding the chronology reflected in verse 18, see D. I. Block, Ezekiel (NICOT), 1:790.

[11:31]  ²⁸ tn Or “the Judeans”; Grk “the Jews.” Here the phrase refers to the friends, acquaintances, and relatives of Lazarus or his sisters who had come to mourn, since the Jewish religious authorities are specifically mentioned as a separate group in John 11:46-47. See also the notes on the phrase “the Jewish leaders” in v. 8 and “the Jewish people of the region” in v. 19.

[11:31]  ²⁹ tn Grk “her”; the referent (Mary) has been specified in the translation for clarity.

[11:31]  ³⁰ tn Grk “Mary”; the proper name (Mary) has been replaced with the pronoun (her) in keeping with conventional English style, to avoid repetition.

[11:31]  ³¹ tn Or “to mourn” (referring to the loud wailing or crying typical of public mourning in that culture).

[11:35]  ³² sn Jesus wept. The Greek word used here for Jesus’ weeping (ἐδάκρυσεν, edakrusen) is different from the one used to describe the weeping of Mary and the Jews in v. 33 which indicated loud wailing and cries of lament. This word simply means “to shed tears” and has more the idea of quiet grief. But why did Jesus do this? Not out of grief for Lazarus, since he was about to be raised to life again. L. Morris (John [NICNT], 558) thinks it was grief over the misconception of those round about. But it seems that in the context the weeping is triggered by the thought of Lazarus in the tomb: This was not personal grief over the loss of a friend (since Lazarus was about to be restored to life) but grief over the effects of sin, death, and the realm of Satan. It was a natural complement to the previous emotional expression of anger (11:33). It is also possible that Jesus wept at the tomb of Lazarus because he knew there was also a tomb for himself ahead.

[8:2]  ³³ tn “Some” is not in the Greek text, but is implied.

[8:2]  ³⁴ sn Made loud lamentation. For someone who was stoned to death, lamentation was normally not allowed (m. Sanhedrin 6:6). The remark points to an unjust death.

[8:2]  ³⁵ tn Or “mourned greatly for him.”