Cry, Crying
The Language of Lament and Petition
In the Hebrew Scriptures, several key words describe crying, each with distinct nuances. The most common terms for a cry of distress or a plea for help are za'aq and tsa'aq. These words frequently describe people crying out to God from situations of pain, oppression, or deep need. The Israelites' cry from Egyptian slavery (Exodus 2:23) and the repeated cries of judges-era Israel (Judges 3:9, 15) exemplify this. The Psalms are filled with such cries, as the psalmist expresses raw anguish and desperate hope that God will hear (Psalm 22:5; 34:17). Another important term, qara' (to call), often signifies a more formal appeal or proclamation to God or others (Psalm 3:4; 27:7).
Cries of Proclamation and Praise
Not all biblical crying stems from sorrow. The word rinnah often denotes a shout of joy or a ringing cry of praise (Psalm 61:1; 119:169). This can be communal worship or individual exultation. Similarly, rua' describes a shout, often in contexts of battle (Judges 7:21) or triumph (Isaiah 42:13). Prophets like Isaiah used cries to announce both judgment and salvation (Isaiah 40:3-6). The cry is thus a multifaceted soundscape of the biblical world, encompassing everything from private grief to public celebration and divine announcement.
Crying in the New Testament Narrative
The New Testament continues this rich tradition. John the Baptist is described as "a voice of one calling [boao] in the wilderness" (Matthew 3:3), echoing the prophets. Jesus himself cried out, using the intense word krazo, on the cross, quoting Psalm 22:1 (Matthew 27:46). This word often denotes a loud, urgent cry, as when the demon-possessed man cried out in the synagogue (Mark 1:23) or when the crowds shouted "Hosanna!" (Matthew 21:9). The early church's prayers are also described as cries, particularly the Spirit-led cry of "Abba, Father" from the believer's heart (Galatians 4:6). The book of Revelation depicts the martyrs' cry for justice (Revelation 6:10) and the final promise that God will wipe away every tear, ending all crying (Revelation 21:4).
The Divine Response to Human Crying
A central theme throughout Scripture is that God hears the cry of the afflicted. This is a foundational aspect of God's character as revealed to Moses: "I have indeed seen the misery of my people... I have heard them crying out" (Exodus 3:7). The Psalms repeatedly affirm this: "The righteous cry out, and the LORD hears them" (Psalm 34:17). God's responsiveness to human crying establishes the basis for prayer and lament as valid forms of communication. It reveals a God who is not distant but intimately involved with human suffering and joy. The incarnation of Jesus Christ represents the ultimate divine response, as God enters into human experience, himself uttering cries and tears (Hebrews 5:7).
From Cry to Redemption: A Theological Journey
The biblical narrative often follows a pattern: cry, hearing, deliverance. The cry initiates the process of salvation. This pattern is personal, as in Hannah's tearful prayer (1 Samuel 1:10-17), and corporate, as in the Exodus story. Crying, therefore, is not presented as a sign of weak faith but as an authentic, often necessary, starting point for divine intervention. It represents the honest acknowledgment of need and the turning of the heart toward the only one who can truly help. In the New Testament, this pattern finds its fulfillment in Christ, who responds to the cries of the blind (Matthew 9:27), the desperate (Matthew 15:22), and the grieving (John 11:43).
Biblical Context
The theme of crying appears across the entire biblical canon. In the Pentateuch, it marks key moments of oppression and divine calling (Exodus, Numbers). The Historical Books show kings and people crying out in battle, repentance, and distress (Judges, 1-2 Samuel, 1-2 Kings). The Poetic Books, especially Psalms and Job, give voice to the full emotional spectrum of crying—from deep lament to ecstatic praise. The Prophets contain both the people's cries of complaint and God's cries of judgment and comfort (Isaiah, Jeremiah, Hosea). The Gospels record the cries surrounding Jesus's ministry and passion, while the Epistles and Revelation theologize the believer's cry and envision its end in the new creation.
Theological Significance
Crying is theologically significant as it reveals fundamental truths about humanity and God. It demonstrates human dependence, fragility, and the innate longing for justice and relief that points toward a Savior. More importantly, it reveals God's character as compassionate, attentive, and responsive. A God who hears cries is a personal God involved in history. The believer's cry, particularly the cry "Abba, Father" prompted by the Spirit (Galatians 4:6), signifies the intimate relationship made possible through adoption in Christ. Furthermore, the promise that God will ultimately end all crying (Revelation 21:4) anchors Christian hope in the certainty of redemption and the restoration of all things.
Historical Background
In the ancient Near Eastern context, loud, vocal lamentation was a standard cultural response to grief, disaster, and injustice. Archaeological evidence, such as texts from Mesopotamia and Egypt, shows that cries and laments to deities were common practices. However, the biblical presentation is distinct in its emphasis on the ethical relationship between the cry and the response. While pagan gods might be capricious, the God of Israel binds himself covenantally to hear the cries of the oppressed, the widow, the orphan, and the foreigner (Exodus 22:22-27). The public, communal nature of much biblical crying reflects a society where individual suffering had corporate dimensions, and deliverance was often sought for the entire community.