Bereavement

How Nave’s arranged it

• From GodExodus 12:29Hosea 9:12
• Mourning in, forbidden to Aaron, on account of his sons' wickednessLeviticus 10:6
• And to Ezekiel, for his wifeEzekiel 24:16–18
• INSTANCES OF
• Abraham, of SarahGenesis 23:2
• Jacob, of JosephGenesis 37:34Genesis 37:35
• Joseph, of his fatherGenesis 50:1Genesis 50:4
• The Egyptians, of their firstbornExodus 12:29–33
• Naomi, of her husbandRuth 1:3Ruth 1:5Ruth 1:20Ruth 1:21
• David
• Of his child by Bath-sheba2 Samuel 12:15–23
• Of Absalom2 Samuel 18:332 Samuel 19:4

The passages, in Bible order (21)

The same references, sorted Genesis to Revelation. The first 16 are quoted in full; the rest are one click beneath them, book by book.

1. Genesis 23:2

   She died in Kiriath-arba (that is, Hebron) in the land of Canaan, and Abraham went out to mourn and to weep for her.

   ›Commentary on Genesis 23:22 voices

   “And Sarah died in Kirjath-arba. It appears from Joshua 15:54, that this was the more ancient name of the city, which afterwards began to be called Hebron. But there is a difference of opinion respecting the etymology.

   “Sarah died in Kirjath-arba - Literally in the city of the four. Some suppose this place was called the city of the four because it was the burial place of Adam, Abraham, Isaac, and Jacob; others, because according to the opinion of the rabbins, Eve was buried there. with Sarah, Rebekah, and Leah.

   Everything gathered on Genesis 23:2→

   Verse page →Original language →

2. Genesis 37:34

   Then Jacob tore his clothes, put sackcloth around his waist, and mourned for his son many days.

   ›Commentary on Genesis 37:341 voice

   “Jacob rent his clothes, and put sackcloth upon his loins--the common signs of Oriental mourning. A rent is made in the skirt more or less long according to the afflicted feelings of the mourner, and a coarse rough piece of black sackcloth or camel's hair cloth is wound round the waist.

   Everything gathered on Genesis 37:34→

   Verse page →Original language →

3. Genesis 37:35

   All his sons and daughters tried to comfort him, but he refused to be comforted. “No,” he said. “I will go down to Sheol mourning for my son.” So his father wept for him.

   ›Commentary on Genesis 37:352 voices

   “He refused to be comforted - He resolved to go down to the grave mourning; Great affection to any creature doth but prepare for so much the greater affliction, when it is either removed from us, or embittered to us: inordinate love commonly ends in immoderate grief.

   “All his sons and all his daughters - He had only one daughter, Dinah; but his sons’ wives may be here included. But what hypocrisy in his sons to attempt to comfort him concerning the death of a son who they knew was alive; and what cruelty to put their aged father to such torture, when, properly speaking, there was no ground for it!

   Everything gathered on Genesis 37:35→

   Verse page →Original language →

4. Genesis 50:1

   Then Joseph fell upon his father’s face, wept over him, and kissed him.

   ›Commentary on Genesis 50:11 voice

   “The departed soul is out of the reach of our tears and kisses, but with them it is proper to show our respect to the poor body, of which we look for a glorious and joyful resurrection. Thus Joseph showed his faith in God, and love to his father, by kissing his pale and cold lips, and so giving an affectionate farewell.

   Everything gathered on Genesis 50:1→

   Verse page →Original language →

5. Genesis 50:4

   When the days of mourning had passed, Joseph said to Pharaoh’s court, “If I have found favor in your eyes, please tell Pharaoh that

   ›Commentary on Genesis 50:41 voice

   “Speak, I pray you, in the ears of Pharaoh - But why did not Joseph apply himself? Because he was now in his mourning habits, and in such none must appear in the presence of the eastern monarchs. See Est 4:2.

   Everything gathered on Genesis 50:4→

   Verse page →Original language →

6. Exodus 12:29

   Now at midnight the LORD struck down every firstborn male in the land of Egypt, from the firstborn of Pharaoh, who sat on his throne, to the firstborn of the prisoner in the dungeon, as well as all the firstborn among the livestock.

   ›Commentary on Exodus 12:292 voices

   "He that has opened a pit and dug it." We do not find the name of "pit" (lakkos) ever assigned in the divine Scriptures in the case of something good, nor a "well" of water (phrear) in the case of something bad. That into which Joseph was thrown by his brothers is a pit (lakkos). And there is a slaughter "from the firstborn of Pharaoh unto the firstborn of the captive woman that was in the prison (lakkos)."

   “This plague is distinctly attributed here and in Exo 12:23 to the personal intervention of the Lord; but it is to be observed that although the Lord Himself passed through to smite the Egyptians, He employed the agency of “the destroyer” Exo 12:23, in whom, in accordance with Heb 11:28, all the ancient versions, and most critics, recognize an Angel (compare 2Ki 19:35; 2Sa 24:16).

   Everything gathered on Exodus 12:29→

   Verse page →Original language →

7. Leviticus 10:6

   Then Moses said to Aaron and his sons Eleazar and Ithamar, “Do not let your hair become disheveled and do not tear your garments, or else you will die, and the LORD will be angry with the whole congregation. But your brothers, the whole house of Israel, may mourn on account of the fire that the LORD has ignited.

   ›Commentary on Leviticus 10:62 voices

   “Uncover not your heads--They who were ordered to carry out the two bodies, being engaged in their sacred duties, were forbidden to remove their turbans, in conformity with the usual customs of mourning; and the prohibition "neither rend your garments," was, in all probability, confined also to their official costume.

   “Uncover not your heads, etc. - They were to use no sign of grief or mourning, 1. Because those who were employed in the service of the sanctuary should avoid every thing that might incapacitate them for that service; and, 2. Because the crime of their brethren was so highly provoking to God, and so fully merited the punishment which he had inflicted, that their mourning might be considered as accusing the Divine justice of undue severity.

   Everything gathered on Leviticus 10:6→

   Verse page →Original language →

8. Ruth 1:3

   Then Naomi’s husband Elimelech died, and she was left with her two sons,

   Verse page →Original language →

9. Ruth 1:5

   both Mahlon and Chilion also died, and Naomi was left without her two sons and without her husband.

   ›Commentary on Ruth 1:51 voice

   “And Mahlon and Chilion died also both of them,.... As well as their father, in the land of Moab, after they had lived with their wives in it about ten years; the Targum is,"because they transgressed the decree of the Word of the Lord, and joined in affinity with strange people, their days were cut off;''or shortened: and the woman was left of her two sons and her husband; deprived both of her husband and her sons, which was a great affliction, aggravated by her being in a strange country; many are the afflictions of the righteous.

   Everything gathered on Ruth 1:5→

   Verse page →Original language →

10. Ruth 1:20

    “Do not call me Naomi,” she replied. “Call me Mara, because the Almighty has dealt quite bitterly with me.

    ›Commentary on Ruth 1:202 voices

    “Call me not Naomi - That is, beautiful or pleasant. Call me Mara - That is, bitter; one whose life is grievous to her. The Almighty - שדי Shaddai, He who is self-sufficient, has taken away the props and supports of my life.

    “It is the Lord, 1 Sam. iii. Especially to consider that he who afflicts us is Shaddai, the Almighty, with whom it is folly to contend and to whom it is our duty and interest to submit. It is that name of God by which he enters into covenant with his people: I am God Almighty, God All-sufficient, Gen. xvii.

    Everything gathered on Ruth 1:20→

    Verse page →Original language →

11. Ruth 1:21

    I went away full, but the LORD has brought me back empty. Why call me Naomi? After all, the LORD has testified against me, and the Almighty has afflicted me.”

    ›Commentary on Ruth 1:212 voices

    “The Lord hath testified against me - The phrase is very commonly applied to a man who gives witness concerning (usually against) another in a court of justice Exo 20:16; 2Sa 1:16; Isa 3:9. Naomi in the bitterness of her spirit complains that the Lord Himself turned against her, and was bringing her sins up for judgment.

    “It is the Lord, 1 Sam. iii. Especially to consider that he who afflicts us is Shaddai, the Almighty, with whom it is folly to contend and to whom it is our duty and interest to submit. It is that name of God by which he enters into covenant with his people: I am God Almighty, God All-sufficient, Gen. xvii.

    Everything gathered on Ruth 1:21→

    Verse page →Original language →

12. 2 Samuel 12:15–23

    After Nathan had gone home, the LORD struck the child that Uriah’s wife had borne to David, and he became ill.

    ›Commentary on 2 Samuel 12:15–231 voice

    “The diseases and death of infants that have not sinned after the similitude of Adam's transgression, especially as they are sometimes sadly circumstanced, are sensible proofs of the original sin in which they are conceived.

    Everything gathered on 2 Samuel 12:15–23→

    Verse page →Original language →

13. 2 Samuel 12:22

    David answered, “While the child was alive, I fasted and wept, for I said, ‘Who knows? The LORD may be gracious to me and let him live.’

    ›Commentary on 2 Samuel 12:222 voices

    Thus David wept for his son who was about to die; he did not grieve for him when dead. He wept that he might not be snatched from him, but he ceased to weep when he was snatched away, for he knew that he was with Christ. And that you may know what I declare is true, he wept for his incestuous son Amnon when he was killed, and he mourned for the parricide Absalom when he perished, saying, "My son Absalom, my son Absalom!"

    “Who can tell - David, and indeed all others under the Mosaic dispensation, were so satisfied that all God’s threatenings and promises were conditional, that even in the most positive assertions relative to judgments, etc., they sought for a change of purpose. And notwithstanding the positive declaration of Nathan, relative to the death of the child, David sought for its life, not knowing but that might depend on some unexpressed condition, such as earnest prayer, fasting, humiliation, etc., and in these he continued while there was hope.

    Everything gathered on 2 Samuel 12:22→

    Verse page →Original language →

14. 2 Samuel 12:23

    But now that he is dead, why should I fast? Can I bring him back again? I will go to him, but he will not return to me.”

    ›Commentary on 2 Samuel 12:232 voices

    “I fast - Seeing fasting and prayer cannot now prevail with God for his life. I shall go to him - Into the state of the dead in which he is, and into heaven, where I doubt not I shall find him.

    Thus David wept for his son who was about to die; he did not grieve for him when dead. He wept that he might not be snatched from him, but he ceased to weep when he was snatched away, for he knew that he was with Christ. And that you may know what I declare is true, he wept for his incestuous son Amnon when he was killed, and he mourned for the parricide Absalom when he perished, saying, "My son Absalom, my son Absalom!"

    Everything gathered on 2 Samuel 12:23→

    Verse page →Original language →

15. 2 Samuel 18:33

    The king was shaken and went up to the gate chamber and wept. And as he walked, he cried out, “O my son Absalom! My son, my son Absalom! If only I had died instead of you, O Absalom, my son, my son!”

    ›Commentary on 2 Samuel 18:332 voices

    “Over the gate - Retiring himself from all men and business, that he might wholly give up himself to lamentation. My son - This he might speak from a deep sense of his eternal state, because he died in his sins, and because David himself had by his own sins been the occasion of his death.

    But that same David, that the difference of his actions may not perhaps disturb those who cling to the words of Scripture; that same David, I say, who had not wept for the innocent infant, wept for the parricide when dead. For at the last, when he was wailing and mourning, he said, "O my son Absalom, my son Absalom! Who will grant me to die for thee!"

    Everything gathered on 2 Samuel 18:33→

    Verse page →Original language →

16. 2 Samuel 19:4

    But the king covered his face and cried out at the top of his voice, “O my son Absalom! O Absalom, my son, my son!”

    ›Commentary on 2 Samuel 19:42 voices

    “The king covered his face - This was the custom of mourners. O my son Absalom - Calmet has properly remarked that the frequent repetition of the name of the defunct, is common in the language of lamentation. Thus Virgil, act. v., ver. 51: - - Daphnin que team tollemus ad astra; Daphnin ad astra feremus: amavit nos quoque Daphnis. “With yours, my song I cheerfully shall join, To raise your Daphnis to the powers Divine.

    "My servants have all come home safe, but where is my son? He is dead; and, dying in sin, I fear he is lost for ever. I cannot now say, I shall go to him, for my soul shall not be gathered with such sinners; what shall be done for thee, O Absalom! my son, my son! " 2.

    Everything gathered on 2 Samuel 19:4→

    Verse page →Original language →