What does κλαυθμός (klauthmós) mean in the Bible?
G2805, klauthmós, is a Greek noun for weeping, lamentation, or audible grief. Acts uses it for the Ephesian elders' sorrow as they embrace Paul at a final farewell.
Lamentation
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G2805, klauthmós, is a Greek noun for weeping, lamentation, or audible grief. Acts uses it for the Ephesian elders' sorrow as they embrace Paul at a final farewell.
Reader summary
Full entry for κλαυθμός (G2805) · Open the biblical lexicon
G2805, klauthmós, is a Greek noun for weeping, lamentation, or audible grief. Acts uses it for the Ephesian elders' sorrow as they embrace Paul at a final farewell.
The BSB source-word alignment has 9 aligned rows for this entry. Common renderings include weeping (8), wept (1).
The source-word alignment first shows this entry at Matthew 2:18. Its strongest book concentrations include Matthew (7), Acts (1), Luke (1).
G2805, klauthmós, is a Greek noun for weeping, lamentation, or audible grief. Acts uses it for the Ephesian elders' sorrow as they embrace Paul at a final farewell. Matthew first uses it in Jeremiah's Rachel lament over children killed under Herod's violence. Most other New Testament occurrences belong to Jesus' warnings about exclusion from the kingdom and judgment, often in the repeated phrase 'weeping and gnashing of teeth.' The noun identifies the grief; each narrative or saying supplies its cause. It does not describe a mild regret, and it should not be made into a detailed map of the afterlife beyond what the passages themselves say.
Matthew's uses demand careful proportion. Rachel's weeping gives public language to bereaved families under tyrannical violence. The later warning sayings confront presumption among supposed insiders, resistance to Jesus' kingdom, refusal of the king's invitation, hypocrisy in entrusted leadership, and unfaithful stewardship. Weeping accompanies the dreadful recognition of exclusion and judgment. The repeated phrase is rhetorically forceful, but repetition does not authorize teachers to supply speculative scenery, delight in another person's doom, or use terror to control vulnerable hearers. Luke 13 places the warning beside people coming from east, west, north, and south to feast in God's kingdom, exposing entitlement rather than licensing ethnic contempt.
Acts 20 adds a different pastoral setting. Elders weep openly because they expect not to see Paul again; their embrace reveals love formed through shared ministry. Christian hope does not make farewell painless. Together the passages show lament at violent loss, relational separation, and final judgment. Churches should grieve with those harmed, speak Jesus' warnings without mockery, and invite repentance without manipulating trauma. Where children, bereavement, death, or abuse are involved, care must be concrete and safeguarding explicit. G2805 calls for sober truth and compassionate presence, not emotional spectacle.
G2805 names Rachel's lament under Herod, repeated weeping in Jesus' kingdom and judgment warnings, and the Ephesian elders' open grief at farewell, holding historical trauma, sober accountability, and relational love together.
“A voice is heard in Ramah, weeping and great mourning, Rachel weeping for her children and refusing to be comforted, because they are no more.”
Matthew receives Jeremiah's Rachel lament into the massacre surrounding Jesus' infancy. The quotation refuses to make murdered children a narrative abstraction or rush bereaved families toward explanation.
But the sons of the kingdom will be thrown into the outer darkness, where there will be weeping and gnashing of teeth.”
Jesus warns presumed insiders while praising a Gentile centurion's faith. The saying overturns entitlement and must not be repurposed for ethnic contempt.
And they will throw them into the fiery furnace, where there will be weeping and gnashing of teeth.
The parable of the weeds reserves final separation for the Son of Man and His angels. Disciples are not authorized to perform premature purges through coercion or violence.
Then the king told the servants, ‘Tie him hand and foot, and throw him into the outer darkness, where there will be weeping and gnashing of teeth.’
The wedding banquet warns that receiving an invitation does not make response irrelevant. The parable should press accountable discipleship, not speculative details about clothing or punishment.
Then he will cut him to pieces and assign him a place with the hypocrites, where there will be weeping and gnashing of teeth.
The warning targets a servant who abuses fellow servants while assuming the master's delay. Judgment language protects those harmed by entrusted leaders and condemns exploitative power.
And throw that worthless servant into the outer darkness, where there will be weeping and gnashing of teeth.’
Within the talents parable, fear and refusal culminate in judgment. Application must attend to faithful stewardship under the master's commission rather than reducing the parable to profit or personal achievement.
There will be weeping and gnashing of teeth when you see Abraham, Isaac, Jacob, and all the prophets in the kingdom of God, but you yourselves are thrown out.
The warning confronts people who presume proximity to Jesus while resisting His call. The next verse's worldwide feast rules out ethnic boasting and widens the horizon of grace.
They all wept openly as they embraced Paul and kissed him.
The Ephesian elders' tears arise from loving farewell after shared ministry and warning. Their grief is neither unbelief nor a judgment formula; it honors a relationship they expect not to resume in this life.
BSB source-word alignment connects this entry to exact verse rows, English rendering, source form, transliteration, and parsing.
How English Renders ItA compact distribution from source-word alignment before the full evidence tables.
Greek word. Weeping paired with wailing; bitter grief expressing anguish or remorse, often eschatological.
Weeping paired with wailing; bitter grief expressing anguish or remorse, often eschatological.
(κλαίω), [in LXX chiefly for בְּכִי ;] crying, weeping, Act.20:37; κ. καὶ ὀδυρμός, Mat.2:18 (LXX); ὁ κ. καὶ ὁ βρυγμός, Mat.8:12 13:42, 50 22:13 24:51 25:30, Luk.13:28.
Textus Receptus witness, full corpusGreek token appearances from Scrivener 1894 Textus Receptus in the full New Testament corpus.
9 Greek text appearances shown. Linked morphology labels have verse guides.
weeping, lamentation
Read verseweeping, lamentation
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Read verseweeping, lamentation
Read verseweeping, lamentation
Read verseweeping, lamentation
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Read verseweeping, lamentation
Read verseweeping, lamentation
Read verseFull New Testament corpus: 260 chapters, 7,957 verses, 140,628 tokens. Data source: honza/textus-receptus (data only), with authority check against byztxt/greektext-textus-receptus.
How this word appears across different grammatical cases and numbers.
This word appears as a noun across 1 case and number pattern. The form changes show how the word functions in a sentence; they do not change the basic lexical meaning by themselves.
Verse guides are not available for this word yet, so verse references remain plain evidence markers.
Selected passage-level study witnesses for this word. This section is not the full occurrence list.
Showing 1 selected witness from 9 lexical occurrence verses.
κλαυθμός is built from this root:
Compound and idiomatic phrases that include this word. Follow a link to study the phrase and how its parts work together.
G2805 is concentrated language. Matthew uses it first for Rachel's great lament over children killed by Herod, then repeatedly in Jesus' warnings about exclusion and judgment. Those warnings confront entitlement, counterfeit response, abusive leadership, and unfaithful stewardship. They are not invitations for disciples to imagine themselves as executioners or to build ministry through terror.
Luke's version opens the kingdom feast to people from every direction, exposing the folly of presumption and ethnic pride. Acts 20 then places the same noun in a room of embracing elders who love Paul and grieve a final farewell. The canon therefore allows weeping to reveal historical trauma, relational love, and accountable fear. Churches teach the word faithfully when they protect mourners, name violence, take Jesus' warnings seriously, invite repentance, and refuse emotional manipulation.
The aim is sober readiness and merciful witness under the authority of Christ, who alone judges justly.
Matt.2.18
G2805 is a masculine noun found nine times in the nominative singular within the governed New Testament witness. Seven occurrences are in Matthew, one in Luke, and one in Acts. It is related to G2799, the verb to weep, but the noun often names the scene or condition of lament. The repeated phrase with gnashing of teeth is a stable warning formula whose theological force comes from each saying's context, not from speculative analysis of the noun alone.
Jeremiah's Rachel lament supplies Matthew's first use of G2805, joining exile grief to the violence surrounding Jesus' infancy. Prophets and wisdom literature often hold lament beside judgment and hope. Jesus' repeated warnings bring that grief into eschatological accountability, while Acts preserves ordinary relational sorrow among believers. Revelation later promises the end of death, mourning, crying, and pain, but that final hope does not authorize minimizing present loss.