Grief

Passages

Every passage tagged with this emotion in the Vela corpus. Search the body text, narrow by source or register, click through to a book’s profile to see how the passage sits with the rest of the work.

Page 33 of 263 · 20 per page

• From A Greek-English Lexicon (Liddell-Scott) (1957)

  mepidnipes, 7, a grasping with the hand, Poll. 9. 98: an embracing, Lxx (Eccl. 3. 5). IL. comprehension, ἐν τῇ π. τῆς ἀρχῆς τῆς ψυχῆς in the fact of their comprehending the vital principle, Arist. G. A. 3. 11,17, cf. Dion. H. de Comp. 12, Plotin. 753 A, Procl., etc. :---κατὰ περίληψιν λέγειν, i.e. without distinct enumeration, Clem. Al. 802; this thet. figure is called σχῆμα περιληπτικόν by Ulp. ad Dem. Aristocr. 454. περιλιμνάζω, to surround with water, insulate, τὴν πόλιν Thue. 2. 102. ΤΙ. intr. to become all a lake, Ael. N. A. 16. 15. περιλιμπάνω, late form of περιλείπω, Schol. Ar. Pl. 554, etc. περιλϊπής, és, eft remaining, surviving, c. gen., 7. τῆς φθορᾶς Plat. Legg. 702 A; absol., Polyb. 1. 73, 2; π. ἔχειν Strab. 388. περιλιχμάομαι, Dep. zo lick, γλώσσῃ γένειον Theocr. 25. 226, cf. Arat. 1115, Luc. Merc. Cond. 34, D. Deor. 12. 2 :—in pass. sense, Plat. Ax. 372 A. 2. to lick up, τοῦ ψωμοῦ Luc. Prom. Io. περιλίχμησις, ews, ἧ, a licking all round, Theon ad Arat. 1115. περιλιχνεύω, -- περιλείχω, Philo 1. 38, 446, cf. mepuxvedw:—Med., Walz Rhett. 1. 524. περιλογισμός, cited from Thuc. by Dion. H. ad Amm. 3, with v. 1. ἐπιλογισμός. Neither word is now found in Thuc. περίλουπος, ov, -- περιλιπής, Ar. Fr. 208, Thuc. 1. 74. περιλοπίξζω, -- περιλεπίζω, Theophr. H. P. 3. 15, 2. περιλούω, to wash all over, Plut. Lycurg. 15, Pomp. 80. περιλύγίζω, to bend round, εἰς τοὐναντίον Olympiod. ad Plat., Hesych. περιλῦμαίνομαι, Dep. to maltreat sadly, Phot. Bibl. 54. 17. περιλῦπία, ἡ, extreme grief, Diog. L. 7. 97. περίλυπος, ov, very sad, deeply grieved, Hipp. 390. 53, Isocr. 11 B, Arist. Eth. N. 4. 3, 18. περιλωπίζω, to wrap or envelope round about, Poll. 7. 44. περιμάδἄρος [ua], ov, bald round about, 7. ἕλκεα where the skin peels or scales off all round, Hipp. Aph. 1256, cf. 1199 C, Erotian. 140. περιμαιμάω, Zo gaze or peep eagerly round, ἰχθυάᾳ σκόπελον περιμαι- μώωσα (Ep. part.), Od. 12. 95; χείλεσσι yAdyos π. Q.Sm. 14. 16. “περιμαίνομαι, Pass. to rage round about, to rush furiously about, ἄλσος Hes. Sc. gg. IT. c. dat. rei, to be mad for, χρυσῷ Naumach. ap. Stob. 439. Io. περιμάκης, Dor. for περιμήκης. περιμάκτρια, 7, (περιμάσσω) one that purifies by magic, γραῦς π. a witch, Plut. 2.166 A, ubi v. Wyttenb. περιμᾶνής, és, furious, mad, Plut. 2. 43 D, 52 Ὁ, etc. Adv. -νῶς, Ib. 1100 A. π περιμάργᾶρος, ον, set round with pearls, Eust. Opusc. 240. 5, etc. περιμαρμαίρω, to sparkle all round, Q. Sm. 5. 114. περιμάρναμαι, poet. for περιμάχομαι, Epigr. ap. Paus. 5. 19. περιμάσσω, Att. - ττω :—zo wipe all round, τὠφθαλμὼ τούτῳ (sc. τῷ ovxw) 1. Pherecr. Περσ. 3; τοὺς ὀδόντας ὀθονίοις Plut. 2.976 B; σπόγγῳ τι Galen. 2. to purify by magic, disenchant by purification, Menand. Δεισ. 1, Dem. 313. 17, et ibi Dissen., Wyttenb. Plut. 2. 166 A. 11. ᾧ , 7 περι νευώ. 1191

• From A Greek-English Lexicon (Liddell-Scott) (1957)

  απκρύων π. αἰδώς Aesch. Supp. 579; 7. κουρά Eur. Alc. 513, Or. 548; 7. πρέπεις ὁρᾶν (as Markl.) Id. Supp. 1056 :—ra π. mourning-clothes, Plut. 2. 114 E:—Adv. -μως, Theod. Prodr. II. mournful, sorry, wretched, γῆρας Eur. Alc. 622; π. ὕπνον iavew, of death, Epigr. Gr. 204. 7. πένθος, eos, τό, grief, sadness, sorrow, Hom., Hes., etc.; τινός for one, Od. 18. 324, etc.; π. ἄλαστον ἔχειν 1]. 24.105; π. λαγχάνειν Soph. Fr. 587; 7. λαμβάνει τινά 1]. τό. 548, etc.; μέγα π. ᾿Αχαιΐδα γαῖαν ἱκάνει 1. 254, etc.; πένθεϊ δ᾽ ἀτλήτῳ βεβολήατο ο. 3; θυμὸς ἐτείρετο π. λυγρῷ 22. 242. εἴο. 2. esp. of the outward signs of grief, mourning for the dead, γονεῦσι γόον καὶ π. ἔθηκας, 17. 373 παιδὸς γάρ οἱ ἄλαστον .. π. ἔκειτο Od. 24. 423; Σάρδεσιν π. παρασχών Aesch. Pers. 322; π. οἰκεῖον στένειν Soph. Ant. 1240 ; π. ποιήσασθαι to make a public mourning, Hdt. 2. Τ; so, 7. προεθήκαντο 6. 21; π. τίθεται 2. 46; π. τινὸς κοινοῦσθαι Eur. Alc. 426; ἐν πένθει εἶναι Soph. El. 290, 847, Plat., etc.; πολὺ π, ἣν κατὰ τὸ στρατόπεδον Xen. Hell. 4.5, 103 π. λιπεῖν C. 1. 948, etc, :—in pl., Pind. I. 8 (7). 14, Fr. 126, Aesch. Cho. 334, Plat. Rep. 395 Ὁ, Atist. Rhett, 12. δίς, ΤΙ. an unhappy event, misfortune, π. τινός one’s ill-fortune, Hdt. 3.14; ἔτλαν πένθος οὐ τλατόν Pind. I. 7 (6). 51. III. of persons, a misery, Soph. Aj. πενητεύω ---- πένταθλον. 615; π. ἔδωκε φέρειν, i.e. the body, Epigr. Gr. 228. form of πάθος, as βένθος of βάθος ; v. sub πάσχω.) πενία, Ion. -ίη, ἡ, (πένομαι) poverty, need, πενίῃ εἴκων Od. 14. 157; οὐλομένην π. Hes. Op. 715; στάσις πενίας δότειρα Pind. Fr. 228; 7. [αὐτοῖς] σύντροφός ἐστι, ἀρετή δε... τὴν πενίην ἀπαμύνεται Hat. 7. 102; τῆς πτωχείας πενίαν φαμὲν εἶναι ἀδελφήν (Vv. sub πένης) Ar. Pl. 540; π. δὲ σοφίαν ἔλαχε διὰ τὸ δυστυχές Eur. Fr.642; ἐν πενίᾳ εἶναι, γίγνε- σθαι Plat. Apol. 23 C, Rep. 613 A; π. καὶ ἀπορία Andoc. 18. 42 :—pl. πενίαι in Isocr, 185 A, Plat. Prot. 353 Ὁ, Rep. 618 A, etc. Cf. mévopar. πενιχρἄᾶλέος, a, ov, collat. form of πενιχρός, Anth. P. 6. 190. πενίχρομαι, = πένομαι, Or. Sib. 3. 245.- πενιχρός, a, dv, like πένης, poor, needy, Od. 3. 348, Theogn. 165. 181, Solon 3. 23, Pind. N. 7. 27 :—an old poét. word, used by Com. writers (Ar. Pl. 976, Philetaer. ᾿Αχιλλ. 1, Diod. Ἐπικλ. 1. 8), by Plat. Rep. 578 A, and in late Prose :—Adv. -- χρῶς, Arist. Pol. I. 2, 3. TeEViXpOTHS, ητος, 7, --πενία, Sext. Emp. M. 2. 103, Hesych. πενιχρό-φρων, ovos, 6, 7, poor in mind, Byz.

• From Synanon Kid: Book One: A Memoir of Growing Up in the Synanon Cult

  We started to make plans to set up tents so we could sleep at the zoo on some weekends and to acquire a camping stove and canned food for our meals. The possibilities seemed limitless. Spike caught another cat, a silver-colored kitten with a white underbelly and large blue eyes. We couldn’t wait to tame her so we all could begin holding and petting her. We called her Misty. We had created our own little world and we managed to keep it secret. One afternoon I lay stretched out on the grassy embankment in the noonday sun next to Bear. Sergeant Deedle fluffed his feathers in the warm rays. The chickens pecked at the ground. Tiger raced halfway up a sapling. “It’s going to rain when Tiger dies,” Bear said. “What?” I turned to look at her. She gazed toward the animals, but seemed as if she were looking through the scene. “When Tiger dies, it’s going to rain,” she said. I picked at some grass and tried to mentally brush off her comment. Why did she have to ruin the mood? Say something so morbid? What was Bear talking about anyway? I tried to focus on the animals, but couldn’t. I turned on my belly, worry prickling its way through my thoughts. “Why did you say that?” I asked. Bear looked at me, her green eyes glazed. “Because it’s true.” Our private world began to unravel when we added another club member and then two more turned up. Soon a small group of kids was privy to what we had built and wanted to participate. It all came crashing down when one of the boys, Donny, impressed with Spike’s cat-catching skills, tried to catch a feral cat himself and the animal ripped apart his hand with its teeth. By then, some of the adults had gotten wind of our zoo, but were turning a blind eye. That all changed when Donny had to go to the doctor for stitches. It came out in the games that we were catching cats and keeping them as pets and that not only had Donny tried unsuccessfully to catch a cat, but a few of the other boys had done so as well. Someone could get seriously hurt; wild animals sometimes carried rabies, we were told. Immediate action had to be taken. “Kill the cats, all of them,” one of the demonstrators ordered. Again this job fell to Buddy and a few of the other young men. Mayhem broke out among us children as we begged and cried for our cats’ lives to be spared. Some of us appealed to logic, asking about Orangie, a cat that had hung around the dorms for years and never bothered anyone. The demonstrators herded us into our bunkhouses and demanded that we stay inside. One of the newer club members had been bringing Misty around our dorms, and the kitten now sat on our back porch by the double glass doors, mewing plaintively.

• From Lit: A Memoir (2009)

  Even Willy made one out of doll’s heads painted blue with tempera paint. A nurse passes by with more wreaths. I ask Pam where everybody wound up. Betty’s modeling the latest in four-point restraints up in the Monkey House. Her insurance has run out anyway, so the minute she’s stable, she’s gone anyhow. Flora’s in the safe room. Willy’s medicated. What about Tina? I say. Mighty Tina. She executed some impressive kickboxing moves, Pam says. On the nurses? Just the orderlies. I actually don’t think she made contact with anybody. I came out of my room and saw her do a flying side kick. Very Bruce Lee. Then later, she went bye-bye on the gurney. We stand in silence outside the barren dayroom for a while. I’m conjuring their tormented faces—Tina’s and Betty’s, Flora’s and Willy’s—arrayed before me like plucked blossoms. The prayer’s automatic, and it comes like a burst of lightning—some version of God help them. Petitioning whatever light I’m starting to believe in to shine on them. Give Betty a bite to eat, and free Will’s face of sores. Chase the demons from Flora, and lower Tina into a single pair of loving arms. Whether you believe prayers like this affect external affairs doesn’t matter. They measure the overhaul in my psyche and character. Time for meds, ladies, a passing nurse says. Pam turns on her heel, but I hang there a long time in that eucalyptus odor, which conjures up so many sickrooms. Mine when I was a kid and I viewed the world through a scrim of fever, and my mother’s white hands smoothed Vicks on my chest; Dev’s those nights he choked for air in the vaporizer fog; Daddy’s before he died. It’s unhip to fall to your knees, sentimental, stupid, even. But somehow I’ve started to do it unself-consciously. Behind a door, my body bends, and the linoleum rises. I lay my face on my knees in a posture almost fetal. It is, skeptics may say, the move of a slave or brainless herd animal. But around me I feel gathering—let’s concede I imagine it—spirit. Such vast quiet holds me, and the me I’ve been so lifelong worried about shoring up just dissolves like ash in water. Just isn’t. In its place is this clean air. There’s a space at the bottom of an exhale, a little hitch between taking in and letting out that’s a perfect zero you can go into. There’s a rest point between the heart muscle’s close and open—an instant of keenest living when you’re momentarily dead. You can rest there. How long passes? Somebody knocks on the door for group. I creak to my feet, feeling lucky—which I maybe haven’t felt since the early glory days with Warren—lucky for my nutburger family, and for the near- strangers who’ve carried me the past nine months. Joan, before leaving town, and Deb and Liz and Janice come every day.

• From A Greek-English Lexicon (Liddell-Scott) (1957)

  pass. ἐπημάνθην, v. infr. To bring into misery, plunge into ruin, undo, and, in milder sense, to grieve, distress, Hom., Hes., and Trag. ; m. Tpwas τε καὶ “Ἕκτορα 1]. 15. 42; [Ὅρκος] ἀνθρώπους π. Hes. Th. 232, cf. Theogn. 689; π. τὴν γῆν to damage it, Hdt. 9. 13; ἄτρακτος π. τινά Soph. Tr. 7153 ὑγρότης m. τὰ ὄμματα Arist. Probl. 31. 5 :— absol. to do mischief, 1]. 24. 781; ὑπὲρ ὅρκια πημήνειαν might work mischief in transgression of oaths, 3. 299; (for which Q. Sm. has ὅρκια πημήνασθαι to violate one’s oaths, 13. 379) :—Pass. to suffer hurt or harm, οὐδέ τις οὖν μοι νηῶν πημάνθη Od. 14. 255, cf. 8.563, Aesch. Pr. 334, etc.; ἴσθι πημανούμενος wilt suffer woe, Soph. Aj. 1155.—Poét. word, used also by Hdt. ]. ο., Plat. Rep. 364 C, Legg. 862 A, 932 E, 933 E, and in late Prose. πημαντέος, a, ov, possible to be injured, Theogn. 689. πημονή. ἡ. (πήμων) a form of πῆμα, used freely in Trag., as Aesch. Pr. 237, 276, 306, Soph. Tr. 1180, etc.; used also in a treaty in Thuc. 5.18. πῆμοϑς, interr. Adv. when? Hdn. π. μον. >. 19, Hesych.; cf. ἦμος, τῆμος. πημοσύνη, ἡ. --πημονή, πῆμα, Aesch. Pr. 1058, Eur. Fr. 902. 3. πήμων, ον, baneful, Orph. H. 1. 31; cf. ἀπήμων. πηνάομαι, -- πηνίζομαι, only in Phot. 5. v. πηνώμενον (which is written πηνόμενον against the alphab. order). Πηνελόπεια, 7, Penelopé, daughter of Icarius, wife of Ulysses, Od. 24. 195, etc.; Πηνελόπη, first in Hdt. 2. 145, Ar. Thesm. 547; Dor. Πανελόπᾶ, Anth. P. 6. 289. (Her name is connected with the mythic tale of the web (πήνη, mnviov), as if Spinster, v. Od. 19. 138-150.) πηνέλοψ, Acol. and Dor. wa&v-, omos, 6, a kind of duck with purple stripes, prob. Anas Penelopé, Alcae. 81, Ibyc. 7, Ar. Av. 298, cf. Arist. H. A. 8. 3, 16 :—in Ibyc., Bgk. reads ποικιλοπανέλοπες (metri grat.). πήνη, 7, like mnviov, the thread on the bobbin in the shuttle, the woof, and in pl. the web, Eur. Hec. 471, Ion 197. II. the bobbin or spool, like πηνίον, Anth. P.6.160. (Cf. πῆνος, πηνίον, πηνίζομαι, ΠΠην-ελό- πεια; Lat. pannus; Slav. o-pon-a (velum); Goth. fana (ῥάκος); O.H.G. fano (linteum).) πηνήκη, πηνηκίζω, v. sub πηνίκη. πηνίζομαι, Dor. πᾶνίσδομαι : Dep.: (πήνη) :—to wind thread off a reel for the woof, Philyll. Incert. 11; generally, to wind off a reel, Theocr. 18. 32. πηνίκα ; interrog. Adv., correl. to τηνίκα and ἡνίκα, properly at what point of time? at what hour? Lat. quota hora? Luc. Soloec. 5, cf. Lob. Phryn.50, (whereas πότε asks vaguely, when?); πηνίκα μάλιστα; about what o'clock it is? Plat. Crito init., cf. Aeschin. 2. 16, Plut. Cato Mi. 13; so, πηνίκ᾽ ἄττα; at about what hour? Ar. Av. 1514; in full, πηνίκ᾽ ἐστὶ

• From Lit: A Memoir (2009)

  Three years ago, I say, my book came out. Whatever! You’ve got the yeah-buts, she says. If it’s Dev who worries you, notice the ways he’s Pete Karr’s grandson. He is, isn’t he? I say. And it’s true that I see Daddy’s fire in Dev’s limbs. His grit. I’m hanging up, Lecia says. I gotta go make a living. I love you senselessly. Don’t kill yourself till I give the go-ahead. Checking into the hospital, I surrendered to a sobbing that I’d always held back, thinking if I started in on it it would never, ever, ever stop. Then it stops after a week or two, as if a lifetime’s portion of grief has boiled out of me. The ferocious internal motion I’ve been praying would end finally— almost in a single nanosecond—stops. It’s a pivot point around which my entire future will ultimately swivel. That first night, kneeling before the toilet, I

• From A Greek-English Lexicon (Liddell-Scott) (1957)

  στεναγμός, 6, a sighing, groaning, moaning, Pind. Fr. 150. 4, Aesch. Pers. 896, Fr. 382, Soph. O. T. 30, 1284, Eur. Or. 959, Plat. Rep. 578 A. στεναγμώδηξ, es, (εἶδος) like a sigh or groan, accompanied therewith, ἀναπνοή Nemes. N. H. 28. στενάζω Trag.: fut. -dfw Lyc. 973, (ἀνα-) Eur. 1. T. 656:—aor. ἐστέναξα Att.:—Pass., pf. éorévaypar Lyc. 412. Properly a Fre- quentat. of στένω, to sigh often, sigh deeply, generally, to sigh, groan, moan, Aesch. Pr. 696, Pers. 1046, Eum. 789, Soph. Ph. g16; ἐπ᾽ ἄτῃ Id. El. 1299; στ. κακοῖς Eur. Alc. 199, cf. Phoen. 1035; often with a neut. Adj., οἰκτρὸν, δεινὸν or. Id. Supp. 104, Med. 1184; πολλὰ, μέγα or. Id. 1. A. 1143, 1. T. 957; τί ἐστέναξας τοῦτο; why utteredst thou this moan? Id. 1. T. 550; hence c. acc. cogn., παιᾶνα στ. Id. Tro. 578, ef. H. F. 753; ἀρὰς τέκνοις Id. Phoen. 334; πηλίκον τί ποτ᾽ ἂν στεν- ἀξειαν ; Dem. 690. 18. 2. trans. to sigh over, bemoan, bewail, πότμον Soph. Ant. 882, cf. O. C. 1672, Eur. I. T. 550, etc.; τινά Id. Phoen. 1640, Bacch. 1028, Dem. 835. 12. στενακτέον, verb. Adj. one must bewail, τὰ τούτων Eur. Supp. 291. στενακτικός, 7, 6v,=sq., Theod. Stud., Hesych. στενακτός, 7, ὄν, to be mourned, giving cause for grief, ἀνήρ Soph. Ὁ: C. 1663; ἄτη Eur. H. F. 917. 2. mournful, ἰαχή Id. Phoen. 1302. στεν-αύχην, evos, 6, ἡ, narrow-necked, cf. στειν--. στεναχέω, -χή, =aTOvaXéw, στοναχή, Epigr. Gr. 208. 20., 707; cf. στεναχίζω.

• From A Greek-English Lexicon (Liddell-Scott) (1957)

  Στέντωρ, opos, 6, Stentor, a Greek at Troy, famous for his loud voice, Il. 5. 785; proverb., μεῖζον ἐμβοᾶν τοῦ Sr. Luc. Luct. 15 :—Adj. Στεν- τόρειος, ov, Stentorian, with a voice like Stentor’s, κῆρυξ Arist. Pol. 7. 4, 11; βοᾶν Στεντόρειον Aristid. 2. 28 :—also ΣΣτεντορόφωνος, ov, Byz. στενυγρός, 7, ov, Ion. for στενός, Simon. Iamb. 13; στενυγρή, 4, α narrow pass or strait, Oenom. ap. Eus. P. E. 210C, 211 A. στενυγρο-χωρίη, 7, Ion. for στενοχωρία, Hipp. (791 G) as cited by Galen. ; so, στενυγρόω, Ion. for στενόω, to contract, Hipp. (1168 ΕἾ as cited by Galen. στένω, only used in pres. and impf.: Ep. impf. στένον Hom. (From STEN come also στεν- -άχω, στόν-ος, and (with ἃ limitation of sense) στεν-ός, στειν-ός, στεῖν-ος, στείν-ομαι, περι-στέν-ομαι (Comp. γέμω with Lat. gemo); cf. Skt. stan, stan-dmi (sono, gemo); O. Norse styn- ja, styn (Germ. stohn-en); O.H.G. stun-dd (suspirium) ; Lith. sten-eti and Slav. sten-atz.) Poét. Verb (of which the primary sense ¢o strazten only occurs in the Ep, form στείνω, unless Eur. Ion 721 be an exception), to moan, sigh, groan, μέγα δ᾽ ἔστενε κυδάλιμον κῆρ 1]. το. 16, Od. 21. 247, etc.; ἐν δέ τέ οἱ κραδίῃ στ. ἄλκιμον ATop 1]. 20. 169; of persons, often in Trag.; of the sea (cf. στόνος), 6 δ᾽ ἔστενεν οἴδματι θύων Il. 23. 230; στένει βυθός Aesch. Pr. 432; ἐκοίμισεν στένοντα πόντον Soph. Aj. 675; of the plaintive note of the turtle-dove, Theocr. 7. 141; in Trag. of persons wailing aloud, Aesch. Pers. 285, 295, Ag. 445, al. :— Med., κλάω, στένομαι Aesch. Theb. 872; στενομένα πόλις (Herm. πενο- péva) Eur. lon 721. 2. after Hom., c. gen. to moan or sigh for.., Ἑλλάδος Eur. 1. A. 370; κακῶν Id. Phoen. 1425; ὑπέρ twos Aesch. Pr. 66, 68; τινί at a thing, Id. Pers. 295; ἐπί τινι Eur. Hipp. 903; ἀμφί τινι Soph, El. 1180; c. acc. cogn., πένθος οἰκεῖον στ. Id. Ant. 1249:—Med., o. περί τινα Aesch. Pers. 62. 3. in Trag., also, c. acc. to bewail, lament, Aesch. Pr. 435, Soph. O. Ὁ. 64, Ph. 338, al. ; rarely in Com., Ar. Eccl. 462, Eubul. Navy. 1. το, Menand. Ki. 1. 2; στένειν τινὰ τῆς τύχης to pity him for his ill fortune, Aesch. Pr. 398 ; στ. τινά or τι δακρύοις Eur. H. F. 1045, Fr. 44:—Med., στένεσθαί τινα Eur. Bacch. 1371. στενώδης, ες, (στένος) somewhat narrow, Anon. Peripl. 1. p. 8 Huds. στένωμα, τό, a narrow place or pass, Arr. Peripl. M. Rubri init. στενώπ-αρχος, 6, a surveyor of lanes or roads, Dio C. 55. 8. στενωπεῖον, τό, -- στενωπός, 7, Ach. Tat. 8. 9 (v. Jac. p. 962).

• From A Greek-English Lexicon (Liddell-Scott) (1957)

  cuvadyéw, to share in suffering, sympathise, μετά τινος Soph. Aj. 253; c. dat. pers., with a person, Arist. Eth. N. 9. 4, 1, etc. 2. absol., δήλωσον ἡμῖν τοῖς ξυναλγοῦσιν τύχας reveal them ¢o us who are partners in his sorrow, Soph. Aj. 283; cf. Eur. Alc. 633, H. F.1202, Antipho 122. 4, Plat. Rep. 462 D; τῇ ψυχῇ in one’s soul, Dem. 321. 19; τῇ διανοίᾳ Arist. Probl. 6. 7 :—but, 3. c. dat. rei, to sympathise, shew sym- _ pathy at or in, Tats cats τύχαις Aesch. Pr. 288; σοῖς κακοῖς Eur. Rhes. 807; τοῖς λυπηροῖς Arist. Rhet. 2. 4, 3. συναλγηδών, dvos, ἡ, joint grief:—in pl.,=ai συναλγοῦσαι, fellows or partners in pain, Eur. Supp. 74. συνάλγησις, ἡ, participation in grief, Theod. Stud. σύναλγος, ov, sharing in grief, Eccl. συναλγύνω, to fill with compassion, Opp. H. 1.726. συναλδής, és, growing together, καρπός Nic. Al. 544. συνᾶἄλεαίνω, to help to warm, Plut. 2. 691 E. συνάλειμμα, τό, salve, Soran. 50 B, 274 A. συνἄλειπτικός, 7, dv, coalescing by συναλοιφή :--τὸ -κόν Eust. 25. 33. Adv. --κῶς, by coalition, Sext. Emp. M. τ. 165, Eust. συνἄλειππόξ. dv, coalescing by synaloephé, Anecd. Oxon. 2. 412. συνἄλείφω, fut. yw, to smear together, hide by daubing, gloss over, τὰ φαῦλα Arist. Rhet. 2. 6, 8; γῆ bypa.., ἐὰν ξηρανθῇ, €. τὸ σπέρμα forms one mass with it, Theophr. C. P. 3. 23, 1 :—Pass., τὰ μὲν ἄνω [τῆς γῆΞ] συνηλίφθαι διὰ τοὺς ὄμβρους have been effaced, Arist. Meteor. 2. WZ 2. in Gramm. to wnite two syllables into one, Dion. H. de Comp. 22, etc.:—Pass. 20 coalesce, of two syllables, Id. de Demosth. p. 1070 R; v. συναλοιφή. II. fo assist in anointing, Twa Plut. Pomp. 73, cf. 2. 1094 B. συνἄλέω, to grind together, Geop. 15. 2, 23. συνἄληθεύω, to be true together, Arist. Interpr. 10, 5. join in seeking or speaking the truth, Plut. 2. 53 B. συνἄληθω, -- συναλέω. Gloss. συνἄλητεύω, 70 wander about with, Heliod. 6. 7. συνάλθομαι, aor. -αλθεσθῆναι, Pass. :—to heal wp, of a wound or frac- ture, Hipp. Art. 792; also in the form συναλθάσσομαι, Id. Fract. 758. συναλιάζω, fut. ξω, (GAia) =sq., Ar. Lys. 93. συναλίζω, aor. συνήλισα -:---ἰο bring together, collect, assemble, τινάς Ηάε. 1. 125 ; σ. ἐς τὴν ἀκρόπολιν τὰς γυναῖκας Ib. 176, οἴ. 2.111; τοὺς ἐπιεικεστάτους .. πρὸς τὴν σκήνην Xen. Hell. 1. 1, 30:—Pass. to come together, assemble, Hdt. 1. 62., 5. 15, 102, Xen., etc.; σ. εἰς τοὺς τελείους ἄνδρας Id. Cyr. 1. 2, 15; of a single person, fo associate with others, Act. Ap. I. 4:—of things, τὸ πλεῖστον ἐκ τοῦ μυελοῦ o. Hipp. 278. 55; βορβόρου περὶ αὐτὰ συναλισθέντος Arist. G. A. 3. II, 31. συνᾶλίσκομαι, fut. -iAwcopar, pf. -eddkwxa: Pass. :—to be taken cap- tive together, Plut. Comp. Dion. 3,’Ael. N. A. 11. 12; Tie with one, Diog. L. 2. 105. συναλϊφή, ἡ. --συναλοιφή. q. Vv.

• From A Greek-English Lexicon (Liddell-Scott) (1957)

  2. typical, figurative, II. τὸ τ. an imperial 1590 first in Arist. Pol. 2. 12, 13 (where however Muret. τι πταίσωσιν :—aor. 2 ἔτύὕπον only in Eur. lon 767, Ep. part. τετυπόντες Call. Dian. 61 :— pf. τέτὔύφα only Choerob. in Theod. p. 564; τετύπηκα Poll. 9. 129, Philostr. 588 :—Med., Hdt., late Prose: aor. 1 ἐτυψάμην Luc. Asin, 14, (am-) Hdt. 2. 40: fut. (in pass. sense) τυπτήσομαι or τύὔπήσομαι Ar. Nub. 1379:—Pass., aor. 1 ἐτύφθην Plut. Galb. 26, etc.; ἐτυπτήθην Zenob. in Paroem. 2.68; aor. 2 ἐτύπην [Ὁ] Hom., Att. Poets and late Prose :—pf. τέτυμμαι 1]. 13. 782, Aesch. Theb. 889, Eum. 509 (lyr.), inf. τετύφθαι Hdt. 3.6453 τετύπτημαι Luc. Demon. 16.—In correct Att. the aor. was supplied by maiw or πατάσσω. e.g. τύπτει... καὶ καταβάλλει πατάξας Lys. 136.22; the pf. by πλήσσω; and the use of the Pass. seems to have been avoided, v. πλήσσω sub fin. (The 4/TYII appears in aor, 2, in τύπ-ος, TUT-avov, τυπ-άς, etc.: cf. Skt. tup, tump, tup-ami, top-ami (laedo) ; Slav. tap-w (obtusus), tet-i (τύπτειν) ; but the Root seems to have lost an 5, cf.O. H. G. stumpf (mancus) ; O. Norse stiufr (stump).) To beat, strike, smite, properly with a stick, τύπτουσιν ῥοπάλοισιν (Sc. τὸν ὄνον) Il. 11. 561; but in Hom. mostly with weapons of war, φασ- γάνῳ, ἄορι, ξίφει, δουρί, ἔγχεσι τύπτειν 4. 531., 13. 529, al.; τ. τινὰ σκήπτρῳ ἐκ χειρός Soph. Ο. T. 811; μάστιγι, etc., Plat., etc.: c. acc. cogn., τ. τινὰ σχεδίην (sc. πληγήν) Il. 5.830; πληγὰς τ. τινά Antipho 127. 13, v. infr. ΠῚ, 2 ;—the part struck sometimes in acc., γαστέρα γάρ μιν τύψε παρ᾽ ὀμφαλόν Il, 21. 180, cf. Pind. N. 9. 62, Eur., etc.; or with a Prep., [αὐτὸν] κατὰ γαστέρα τύψεν Il. 17. 313; so, T. εἰς τὸν ὦμον Xen. Cyr. 5. 4:5: ἐπὶ κόρρης Plat. Gorg. 527 A:—absol. ¢o strike, τύπτε δ᾽ ἐπιστροφάδην 1]. 21. 20, cf. Od. 22. 309; τ. καὶ πνίγων Antipho 125. 39. 2. in Polyb. 3. 53, 4, even of missiles; whereas Hom. opposes τύπτειν to βάλλειν, Τὶ. 11. 206., 15. 495, etc.; δουρὶ τυπεὶς ἢ βλήμενος ἰῷ 11. 101 :—later also fo sting, ὄφις μ᾽ ἔτυψε μικρός Ana- creont. 36. το; ὑπὸ σφηκῶν τύπτεσθαι Xen. Hell. 4. 2,12; κάκτος τ. πόδα τινός Theocr. 10. 4; of βασιλεῖς μελιττῶν... οὐ τύπτουσιν Arist. H. A. 5. 21, 5. 8. metaph., ἄχος ὀξὺ κατὰ φρένα τύψε βαθεῖαν sharp grief smote him to the heart, Il. 19. 125 ; ; ἡ ἀληθηίη ἔτυψε Καμ- βύσεα Hat. 3. 64; ἔτυπεν ὀδύνα με πνευμόνων ἔσω Eur. lon 767; évppopa τετυμμένος Aesch. Eum. 509; ἀνίαις τυπείς Pind. N. 1. Si. 4. ἅλα τύπτον ἐρετμοῖς Od. 4. 580., 9. 104, etc.; χθόνα μετώπῳ τύπτειν, i.e. to fall headlong, 22. 86; ἔχνια πόδεσσι τύπτειν to tread in his very track, Il. 23. 764; ἀμφὶ δέ μιν σφυρὰ τύπτε Kat αὐχένα δέρμα 6. 117 :—absol., Ζέφυρος λαίλαπι τύπτων the west wind beating, lashing with fury, 11. 306, cf. Pind. P. 6.13; v. sub ὑπο- τύπτω. II. Med. τύπτομαι, to beat, strike oneself, esp. like κόπτομαι, Lat. plangor, to beat one’s breast for grief, Hdt. 2. 61; c. acc. pers. to mourn for a person, Id. 2. 42, 61,1323 v. sub κόπτω, TiAAw, Heyne Tibull. 1. 7, 28. TIT. Pass. to be beaten, struck or wounded, δουρὶ τυπείς 1]. 11. 101 ; ὑπὸ δουρί Ib. 433; δορὸς ὕπο Ar. Ach. 11943 κράτων τυπτομένων Od. 22. 309. 2. σ᾽ ace. cogn. to receive blows or wounds, ἕλκεα, ὅσσ᾽ ἐτύπη Il. 24. 421; τύπτομαι πολλάς (sc. mAnyas) I get many blows, Ar. Nub. 972, cf. Pax 644, Ran. 636, Aeschin. 19. 30; so c. dat., καιρίῃ (sc. πληγῇ) τετύφθαι Hdt. 3. 64; v. supr. I. I.

• From The Tides of Lust (1973)

  “It was popular with both critics and readers. As I said, for a decade after its publication I enjoyed a certain literary celebrity. People awaited my next novel. Thank God, there was none! I know now that Geana was right and that I am a painter. I know that these chimeras I render guard a truth, the proof of which is—and it is terribly sad that in the twentieth century, hedging into the twenty-first, this is still so valid a test—so few people will buy them.” He glanced at one of the smaller paintings: on a Confederate flag, spread across a table, were two bronze plates. A white man’s testicles and penis lay on one; a black man’s on the other. “Money from the book’s continued sales has kept me frugally happy since.” Once more Proctor closed his eyes and leaned his head against the wall. “So you have seen Geana recently—” “Tell me more about Catherine.” “Yes . . .” Proctor whispered. “Yes. I love her, you know . . .” “But why is she here? When did she leave Italy to return to this country, this town, where the barkeepers keep such strange creatures in their cellars.” Proctor’s eyebrows went up. “Ah . . . that is the ultimate flattery. She came, after the Duke had died, because I was here. Even—she told me—the old cemetery in that little town was closed.” “What details . . . ?” “They are private, and not for this book. Because they entail love—you frown, because I can love the woman I described to you? Yes, I suppose she is evil. But this must be an evil story. And in that this part of the tale concerns the form of love, it has little place in the rest of the narrative. It is only natural that she should have been as fascinated by me as I by her. Lean close to me, Capain, so I can whisper this part secretly to you, so that the spirits that hover and pry and try to overhear, will catch nothing of this section. You ask about the poor thing Nazi keeps in his basement. That mad hunchback was once her lover, as was I. Now lean closer . . .” White and black, the two heads came close to one another. The story progresses in a low voice. The candle flame deviled the images about the walls. FOURHOMUNCULIOh, this is admirable! Here I ha’ stolen one of Doctor Faustus’ conjuring books, and i’ faith I mean to search some circles for my own use. Now will I make all the maidens in our parish dance at my pleasure, stark naked before me; and so by that means I shall see more than e’er I felt or saw before. —Marlowe, Doctor Faustus

• From A Greek-English Lexicon (Liddell-Scott) (1957)

  φύρω [Ὁ], impf. ἔφῦρον :—aor. ἔφυρσα Od. 18. 21, Ap. Rh., etc.; later épipa, Luc. Prom. 13, Eust. Opusc. 279. 87 :—Med., aor. part. φυρσά- μενος Nic. Th. 507:—Pass., fut. πεφύρσομαι Pind. N. 1. 104; later φυρήσομαι (συμ--) Schol. ad 1.:—aor. ἐφύρθην Aesch. Ag. 732; later aor. 2 ἐφύρην (cvvav—) Luc. Ep. Sat. 28. (From 4/®YP come also pup-aw, φύρ-δην, φύρ-μα, φυρ-μός.) To mix something dry with something wet, mostly with a sense of mixing so as to spoil or defile, φ. γαῖαν ὕδει Hes. Op. 61; esp. of tears or blood, δάκρυσιν εἵματ᾽ ἔφυρον they wetted, sullied their garments with tears, Il. 24. 162; also c. gen. pro dat., στῆθος καὶ χείλεα φύρσω αἵματος Od. 18. 21 :—Pass., δάκρυσι πεφυρμένη 17. 103, etc.; ὄμμα δακρύοις πεφυρμένοι Eur. Or. 1411; πεφυρμένος αἵματι Od. 9. 397, Xen. Ages. 2,143 αἵματι δ᾽ οἶκος ἐφύρθη Aesch. Ag. 732; ἐν αἵμασι Eur. ΕἸ. 1172; πάντα βορβόρῳ πεφυρμένα Simon. lamb. 6. 3; ἱστίον... πεφυρμένον ἄνθεϊ πρῖνος stained, dyed, Simon, 23. 2. of dry things, κόνει φύρουσα κάρα Eur. Hec. 496 ; γαίᾳ πεφύρσεσθαι κόμαν to be doomed to have one’s hair defiled with earth, Pind. l.c., cf. Anth. P. 7. 476.—The sense to mix flour into dough is very dub., φυράω being restored in Thuc., Xen., etc. ; v. Lob. Aj. (ed. 3) p- 151. ITI. metaph. to mingle together, jumble, confound, confuse, ἔφυρον εἰκῆ πάντα they mingled all things up together, did all at random, Aesch. Pr. 450, cf. Ar. Ran. 945, Plat. Phaedo 97 B; (and so in Med., οὐκ ἂν φύροιο would not mix all things confusedly, Ib. 101 E); φύρουσι δ᾽ αὐτὰ θεοὶ πάλιν τε καὶ πρόσω ταραγμὸν ἐντιθέντες Eur. Hec. 958; φύρειν ἐν ταῖς ὁμιλίαις to speak confusedly among one another, M. Anton. 8. 51:—Pass. to be mixed up, ἐν τῷ αὐτῷ Plat. Gorg. 465 C, E; ἐκ πεφυρμένου καὶ θηριώδους from a confused and savage state, Eur. Supp. 201. 2. in Pass. also to minx with others, mingle in society, Plat. Legg. 950A; φύρεσθαι πρὸς τὸν ἄνθρωπον to associate, have dealings with him, Id. Hipp. Ma. 291 A; φυρομένοισιν ἀεὶ περὶ γαστέρος ὁρμήν wallowing in the lusts of the belly, Opp. H. 3. 440; cf. Ruhnk. Tim., and v. μίγνυμι B. 3. to befoul with ill words, to abuse, Plut. 2.89 Ὁ.

• From Healing Our Broken Humanity: Practices for Revitalizing the Church and Renewing the World (2018)

  Serve with Christians from different ethnicities, denominations, theological traditions, ages, approaches to mission and witness, and so on. Now expand this out to collaboration with non-Christian groups that are trying to make a difference in your community. These include social, welfare, religious, governmental groups, and so on. Make sure the collaboration is practical and rooted in your local community. Then get your group to ask questions about their discoveries. What have they learned about mission, partnership, social action, grace, and embrace in these tangible acts of collaboration? Visit with Christians from a different race and ethnicity from your own. Once every eight weeks, visit a worship service, Bible study, discipleship-training event, prayer meeting, or mission program conducted by Christians from a different ethnicity from your own. Mix it up over a two- or three-year period. This way you’ve experienced these things in as many ethnic contexts as possible—African American, Arabic, European, Chinese, Greek, Latinx, indigenous Australian, Native American, Pacific Islander, Serbian, South Korean, and so on. Or commit to spending twelve months immersed in a neighborhood and church of an ethnicity other than your own. As a small group, ask questions about what you can learn from these ethnicities and cultures. Start “listen and learn” nights. During these nights, invite someone from a different faith, ethnicity, theological perspective, and so on to come and share. Invite them to share their story and their views in an attentive, nonthreatening environment. Your aim is not to criticize or debate them. It is to listen and learn. It is to reflect together on your learning as a group and on what it means to be the new humanity in Christ. Your group may never share all the perspectives or theologies of your visitor—especially if they contradict your biblical convictions. But you will grow together as you listen, and especially as you listen with respect, humility, prayer, grace, and attention to the Spirit. TwoRENEW LAMENTI n his book Mirror to the Church , Emmanuel Katongole reflects on the Rwandan genocide. Katongole says that Rwanda is a “mirror to the church” that compels the church to embrace a new identity in Christ. Before the Rwandan genocide, the majority of Rwandans were Christians. Yet in 1994, beginning on the Easter weekend, “Christians killed other Christians, often in the same churches where they had worshiped together. The most Christianized country in Africa became the site of its worst genocide.”1 Katongole says that Rwanda is an extreme example of what happens when ethnic, tribal, national, or other identities take the place of our identity in Christ. Rwanda is an extreme example, but it’s a mirror to the church. Rwanda mirrors the deep brokenness of the church, the need for repentance, and the hope that is ours in Jesus Christ. A new church has emerged after the Rwandan genocide.

• From Healing Our Broken Humanity: Practices for Revitalizing the Church and Renewing the World (2018)

  It is about mourning the painful, shameful, or sorrowful situation, about confessing sin and complicity and sorrow, about calling God to intervene and to change the situation. Finally, lament is about offering thanksgiving and praise to God, knowing that God will intervene and bring change, hope, and restoration. Why Do We Need to Lament?Lament is about regretting and mourning the past and then moving toward repentance, justice, and new life together. Patricia Huntington states, “We suffer and labor in travail, this is the stuff of lamentation.”3 From there we move toward hope. Lament is necessary for repentance, healing, wholeness, and hope. It challenges injustice, racism, exploitation, and the status quo. Walter Brueggemann says that when “lament as a form of speech and faith is lost” (as it currently is in North America), the church loses its ability to confront and redress abuses, wrongs, and inequalities. “A theological monopoly is reinforced, docility and submissiveness are engendered, and the outcome in terms of social practice is to reinforce and consolidate the political-economic monopoly of the status quo.”4 Soong-Chan Rah writes, “The American church avoids lament. The power of lament is minimized and the underlying narrative of suffering that requires lament is lost. . . . The absence of lament in the liturgy of the American church results in the loss of memory. We forget the necessity of lamenting over suffering and pain. We forget the reality of suffering and pain.”5 The United States suffers from amnesia. It is time that the United States recovers its memory and laments for our sins. Lament becomes a crucial practice as we embrace the new humanity in Jesus Christ. We must enter lament and repentance to experience reconciliation, justice, unity, peace, and love. What Do We Lament?We lament the exploitation and destruction of black lives and communities; the abuse of basic human rights; and systemic injustice, expressed in policing, judicial, educational, economic, social, and other systems and structures. We lament the murders of Alton B. Sterling, Philando Castile, the five Dallas police officers, and the numerous black women and men killed in this and previous centuries. We lament the United States’ demons, as Willie James Jennings writes: Is America willing to be freed from its demons? . . . Racial antagonism structures our imaginations as does our love of weapons. The former creates our enemies, and the latter constructs a false sense of independence and freedom. . . . We have learned to structure our fear geographically and unleash it through police violence set up to protect our spaces. Land developers, civil engineers, city planners, real estate agencies, builders, insurance companies and a whole host of others all profit from our barrier-building and fear-mongering. . . . We have been in a racial cold war for centuries, and now a real war beckons us. . . . The demons tempt us to violence, but there has always been a way to resist that temptation.

• From From Judgment to Hope: A Study on the Prophets (2019)

  Given the clear and nonnegotiable differences, we may nonetheless see that these three Major Prophets all respond to a similar profound historical situation that almost defies verbalization. Each of them and all of them deal with the crisis of Jerusalem. The city, its king, and temple were, for Israel, a treasured center of truth, beauty, and prosperity. In the seventh and eighth centuries BCE, however, the city was increasingly in jeopardy and was eventually destroyed at the hands of the Babylonians. Such a crisis evoked daring imagination that sought to relate the palpable loss to the purpose and character of God who is the patron and guarantor of the city, its king, and its temple. For all their differences, the three “Majors” agreed that the city would be destroyed because it was out of sync with God. As a result, each uttered oracles of divine judgment that voiced divine anger, sadness, and regret. That prophetic judgment dominates much of the prophetic tradition. COMMON HOPE IN GOD’S PROMISES These prophets, however, did not leave it there. Given the destruction, displacement, and deportation, they shared the conviction that the failure of Jerusalem was not the end of the matter. They reached the conviction that God’s will extended beyond destruction into a newness that was grounded only in God’s own fidelity. As a result, each of these prophetic books reaches beyond divine judgment to divine promise. These prophetic books erupt into prophetic possibility. Thus Isaiah 40–55, after the failure of Jerusalem, announces a “new Jerusalem,” because God is doing a new thing (43:16–21). In Jeremiah 29–33, the prophetic book can declare that God has “a future with hope” for Israel after the disaster (29:11). The Jeremiah tradition can imagine the ending of the great superpowers of Egypt and Babylon, so that Jews are free to return to their own land and city as a people of new covenant (46–51). Ezekiel, after chapters of grief and silence, reaches to new divine possibility (33–48). The future of the new city, new temple, and new covenant leaves behind all the old failures and abominations that are no longer in purview. The prophetic tradition features a close reading of historical reality. The prophets took with great seriousness the facts on the ground about greedy economics, foolish political adventures, and looming aggressive superpowers. Indeed, even their notions of restoration are closely calibrated to political reality, for they could anticipate that the Persians would defeat Babylon and permit homecoming for Jews.

• From Healing Our Broken Humanity: Practices for Revitalizing the Church and Renewing the World (2018)

  You understand the sorrows, grief, and agony of your children. You stand with Sandra’s family and friends in their grief. 6 Inspire us to stand with those who love Sandra, and demand justice for her death. 7 You are a loving God. You create a diverse humanity to love you and to love one another. Our value comes from you as our Creator. 8 We confess we fall short of your intentions. We judge and discriminate against one other; we wound and violate each other. 9 We have created and sustained a system based on the sin of racism, which proclaims that the color of our skin gives us value. 10 Racism denies your love for all your children; denies your invitation to us to love one another. 11 Racism privileges some of your children and oppresses others, giving rise to events such as the death of Sandra Bland. 12 You are a merciful God. Forgive us for how we fall short. Pour your Holy Spirit afresh upon us. Open us to the healing you offer. Draw us together. 13 Lead us from despair to wholeness, that we might love one another and work to end racism. 14 You are a faithful God. We give thanks for the life and love and witness of Sandra Bland. 15 We give thanks for the ways you are at work within the brokenness of our lives, and the woundedness of our communities and nation. 16 We give thanks that through Jesus we are freed to join in your work; through the Holy Spirit we are empowered to join in your transformational work. 17 Through Jesus we pray, Amen. A lament for Australia. 1 Remember, O Lord, what has happened to us; look, and see our disgrace. 2 Our nation has ignored and denied the inheritance of ancient cultures, the desert, fresh water, and sea peoples, who’ve lived here for 60,000 years. 3 Over 500 Aboriginal and Torres Strait Islander nations have been displaced, lands and children have been stolen. 4 We ask for recognition and basic human rights, dignity and freedom for all Australians alike. 5 Those who pursue us are at our heels; we are weary and find no rest. 6 We submitted to those who introduced new diseases, forcibly acquired lands, and thrived on violent conflict and colonization. 7 Our ancestors invaded this beautiful land and are no more, but we, Aboriginal and Torres Strait Islander and non-Indigenous peoples together, bear the shame and enmity and suffering. 8 Slavery, colonization, and invasion oppressed us, and we cried out for freedom from their hands. 9 We get our bread at the risk of our lives, young and old are imprisoned and forgotten. 10 Our skin is hot as an oven, chained, beaten, imprisoned, and murdered, in the blazing outback sun. 11 Colonizers have violated women since Australia’s earliest days, and we mourn Stolen Generations.

• From Healing Our Broken Humanity: Practices for Revitalizing the Church and Renewing the World (2018)

  It’s been slow and difficult, but through grace, forgiveness, and reconciliation this Rwandan church is embracing a new identity in Jesus Christ—not as Hutu or Tutsi but as part of the new humanity in Christ. Reflecting on the Rwandan genocide, Katongole says, “The resurrection of the church begins with lament.”2 This is difficult for many Americans and others living in Western countries to grasp. Our culture teaches us to embrace a triumphalistic and success-oriented posture. Thus we avoid lament. Americans are prone to move quickly to try to fix things, and often we need to lament, mourn, and grieve first to fully experience and understand what has taken place. In cases of injustice and atrocities such as genocide, the only real response we can have at first is to lament. Scripture teaches us that we can’t move toward hope, peace, transformation, and reconciliation without going through sorrow, mourning, regret, and lament. Prayers of lament are central to Scripture and especially the book of Psalms. More than a third of the psalms are laments. Psalm 142 begins, I cry aloud to the LORD ; I lift up my voice to the LORD for mercy. I pour out before him my complaint; before him I tell my trouble. When my spirit grows faint within me, it is you who watch over my way. (Ps 142:1-3 ) These psalms of lament focus on deep regret and sorrow for the sins and travails of a nation and as a cry for God’s intervention. The people address these laments to God. They describe the lamentable situation, confess their sin and complicity and sorrow, call God to intervene and to change the situation, and offer thanksgiving and praise to God in trust that God can and will bring change. These psalms provide a model for contemporary lament. The book of Lamentations is five distinct poetic laments for the destruction of Jerusalem. The book follows a similar pattern to the psalms of lament. Lamentations 1 describes the lamentable, sorrowful, and shameful situation. Lamentations 2 connects the pain and suffering with national sins and God’s anger at his proud, idolatrous, and sinful people. This is a prayer of confession and lament. Lamentations 3 speaks of the hope for God’s mercy and intervention. Lamentations 4 connects ruin and desolation with corporate sins and abuses. Lamentations 5 is a prayer for mercy that God would bring healing, hope, and restoration as the people come to God in repentance. Like the psalms of lament, the book of Lamentations provides a model for present-day lament. Lament is a demonstrative, strong, and corporate expression of deep grief, pain, sorrow, and regret. Lament and repentance deal with issues of the heart. They pave the way for outer change. Lament is a personal and corporate response to many things: evil, sin, death, harm, discrimination, inequality, racism, sexism, colonization, oppression, and injustice.

• From Healing Our Broken Humanity: Practices for Revitalizing the Church and Renewing the World (2018)

  12 Children and adults have been hung by their hands, murdered and driven off cliffs, elders are shown no respect. 13 Children and youth are in our jails, separated from culture and family, mothers are in refuges or on the streets. 14 The elders still speak, but our nation does not listen, the Dreamtime continues to show our nation another way. 15 Joy is gone from our hearts; our dancing has turned to mourning and lament. 16 The crown of colonization and cultural superiority has fallen from our head. Woe to us, for we have sinned! 17 Because of this our hearts are faint, because of these things our eyes grow dim, 18 for Aboriginal and Torres Strait Islander people, with loan sharks, drug dealers, corrupt officials, and others, prowling about us. 19 You, O Lord, reign forever; you live among Aboriginal and Torres Strait Islander nations, and among non-Indigenous Australians, on this beautiful and sacred and ancient land, since time immemorial. 20 We witness the vibrancy of Aboriginal and Torres Strait Islander cultures, your presence in art, music, languages, beliefs, and practices. 21 Restore us to yourself, Lord, that we may return; renew our days as of old, 22 unless you have utterly rejected us, and are angry with us beyond measure. 23 Restore to us a heart of flesh, rid us of our heart of stone. 24 Restore in us a desire for justice and truth, a desire to see all people restored to their place and lands. 25 Speak to us through your Spirit, present in the voices and cultures and desires of ancient and modern peoples. 26 Rid us of one-sided or superficial calls for reconciliation, and lead us toward true lament and repentance and justice. Practices, Challenges, and Activities for Small GroupsHere are some practices and activities for your small group. These will help you explore and experience lament. Write a group lament. Following the nine elements of lament, spend some time in your small group writing and sharing your laments. Remember, you don’t need to be rigid or legalistic with the elements. Be flexible, adaptable, and creative as you write a lament. Make the lament your own. What breaks your heart? What weighs you down? What grieves you in church and culture? What relationships or situations bring you pain? What do you rage against? What do you mourn? What do you feel regret for? What do you confess? Write a lament together as a small group, following these steps. 1 . Together choose an issue or subject that angers or grieves your group. It might be racial injustice, environmental destruction, the treatment of undocumented immigrants, or some other issue. 2 . Brainstorm why this issue is important and why it angers, grieves, and pains your group. 3 . Write a lament together, structured around these nine stages or elements (described earlier): invocation, worship, description, connection, lament, confession, petition, trust, and praise.

• From Healing Our Broken Humanity: Practices for Revitalizing the Church and Renewing the World (2018)

  You might do this by asking people in pairs to write one or two of these nine stages or elements. 4 . Ask one or two people to read your finished lament aloud so you can get a sense of how it sounds as spoken word. 5 . Spend time together in prayer over the themes in the lament. 6 . At the end of the time of prayer, have someone read your group’s lament aloud once again. 7 . During the week, make sure everyone in your group gets a copy of your shared lament. You may even ask your pastor whether you can share your group lament during a Sunday service. Organize a lament table liturgy (an evening of shared lament in your small group). The Practice is a group that meets regularly for experimental worship in South Barrington, Illinois. On their website they provide a model for a small group evening of lament.9 They call it a “Lament Table Liturgy.” Here’s a summary of that model: 1 . Send out invites to a small group of Christians, asking them to join you for a night of shared lament. Choose people you want to connect with, and choose people who are different from you (if possible, try to make your group a mix of genders, ages, ethnicities, etc.). In the invite, explain what lament is and why it is important. 2 . Ask those who are coming to the evening of lament to write their own lament. Encourage them to follow the guide provided by The Practice.10 This guide gives people nine steps for writing their own lament. 3 . At the beginning of the evening, share a meal together around a common table. Hospitality, welcome, friendship, and food provide the perfect environment for shared lament. 4 . Create holy space by praying the liturgy of lament. This is a “table liturgy” because it is shared around a common table. Use the beautiful table liturgy created by Kellye Fabian and The Practice community.11 Make sure you print off a copy of the table liturgy for each person attending the evening of lament. Provide them with a candle too. This candle is a symbol of the lamentable situation, of their cry to God, and of their hope. 5 . Enjoy the “Lament Table Liturgy” together. Commit to finding fresh and creative ways to engage in praise and lament. ThreeREPENT TOGETHERO ur world is plagued by the pursuit of power and control, and by injustices, exploitations, and racial disparities. These are political, social, and racial problems. But they are also personal and social sins. Sins such as racism affect both our society and our personal lives. Racial disparity in the United States criminal justice system is an example. According to the Sentencing Project, “African-American males are six times more likely to be incarcerated than white males and 2.5 times more likely than Latino males.

• From From Judgment to Hope: A Study on the Prophets (2019)

  The book of Isaiah, in a complex way over a long period of time, is a great lyrical articulation of a city that is humiliated in deep failure and then is exalted in glorious, possible well-being (see chapters 60–62 on the glorious prospects for restored Jerusalem). We must read it first of all as an authentic report on the vagaries of the history of the city all the way from the glory of David and Solomon to the restored, more modest city of Judaism. It is a Jewish book about this contested Jewish city that is the pivot point of messianic expectation. It is clear that in our belated reading of the book as Christians, we have found it, more than any other book of the Old Testament, to be a lively testimony to the claims of Jesus as the Messiah. The early church did not focus on the dramatic whole of the book. Rather it found texts that were peculiarly illuminating to the life of Jesus and to the church. On the one hand, the dismissiveness of 6:9–10 is quoted in each Gospel narrative as a justification for the way Jews have failed to be fully God’s people (Matt. 13:14–15; Mark 4:12; Luke 8:10; John 12:40). On the other hand, the royal oracle of 9:2–7 is found to concern King Jesus, and the poem about saving through being wounded turns out to be a fitting text for understanding the passion narrative of Jesus (see Acts 8:32–33). Beyond the historical reading of Jewish memory and the christological reading of the church, we may also, in our own circumstance, see the lyrical sum of the book of Isaiah as an illumination of our lived reality in the United States and in the West. I have come to think that, as the destruction of Jerusalem is the critical icon of Old Testament loss and hope, so 9/11 is the critical icon of loss and hope in our society. Given that provisional equivalence, it is possible for us to read the book of Isaiah, albeit belatedly, as an interpretation of our contemporary drama of loss and displacement and anticipated possibility. The book of Isaiah goes deep into the abyss of loss, grief, absence, and abandonment, as does our life around 9/11. The book reaches hopefully into the future after the displacement, as we might after 9/11. That future, as the book of Isaiah knew, is partly divine gift and partly human work. That work depends on imagining an alternative in poetic ways, exactly what the book of Isaiah does. QUESTIONS FOR REFLECTION The theme of servanthood is important in Isaiah. How do you see the theme of servanthood in Jewish and Christian communities today who share the same Scripture? The paragraph before the conclusion of this chapter lists actions—inclusiveness, neighborly worship, and economic transformation—that transform society when a sustained focus on justice is expressed. Name faith communities or groups that work for this type of justice today. How are you involved?