v. Adversity, Anguish, Calamity, Pain, Bad, Misery, Suffering, Suffering, Tribulation
Deu 28:65 for there the Lord will give you .. t of soul
Pro 10:1 father, but a foolish son is his mother’s
Pro 10:22 the one that enriches, and does not add t with it
Isa 35:10 joy and gladness, and groaning and you will flee
Luk 22:45 found them sleeping because of the t
Joh 16:6 these things have filled your heart
Joh 16:20 but .. your t will become joy
Rom 9:2 that I have great and continual pain in my
2Co 2:1 with me, not to come to you again with
2Co 2:3 that when he arrives he will not have t from
2Co 7:10 because the t that is according to God produces
2Co 9:7 each one give .. not with t, nor of necessity
Phi 2:27 from me, so that I would not have t on t
Heb 12:11 seems to be a cause for joy, if not for your
It is an evil thing, which lowers the spirits, dries up the bones, and gnaws at the heart, Prov.l2:25, 15:13, 17:22, 25:20.
– Sadness of the rich young man, Mat 19:22, Mar 10:22, Luc 18:23.
– Sadness of Christ, Mat 26:38, Mar 14:34.
See “Joy”, “Pain”. -: TRIUMPH
– The evil one is short and misleading, Job 20:5, Ps 37:10, Mat 16:26.
– Jesus triumphed over demons, Col 2:15.
– Triumph of the Christian: Rom 8:37-39, 2 Cor.2.
14, Rev 2:7, Rev 2:11, Rev 2:17, Rev 2:26; Rev 3:5, Rev 3:12, Rev 3:21.
Christian Bible Dictionary
Dr. J. Dominguez
http://bible.com/dictionary/
Source: Christian Bible Dictionary
Feeling of sorrow, which ranges from simple reluctance caused by a disappointment or failure to the deepest depression and mind-obscuring anguish. The idea of sadness, considered as passion or stable feelings, and opposed to happiness and enjoyment, conditions the life of man when he dominates him for a time or in a field.
Parallel terms that express it are those of sorrow, bitterness, grief, despondency, affliction, regret, pain, suffering. The states of sadness can be of different identity and varied circumstances, causalities and models.
It is important to educate the person to overcome the states of sadness, as it is to prepare him for the situation of joy. Joy can range from joy to exaltation; and sadness can range from simple and fleeting grief to deep depression and despondency.
Pedro Chico González, Dictionary of Catechesis and Religious Pedagogy, Editorial Bruño, Lima, Peru 2006
Source: Dictionary of Catechesis and Religious Pedagogy
In the gospels there are various manifestations of sadness, also for various reasons. King Herod was saddened by the request made by the daughter of Herodias (Mt 14,9; Mk 6,26); the rich young man, by the call of the Lord, who required him to leave his riches (Mt 19,22; Mk 10,22; Lk 18,23); the workers, due to the merciless attitude of a co-worker (Mt 18,31); the apostles, for the announcement of the passion of the Lord (Mt 17,23; Mc 14,19; Jn 16,6); Peter was saddened because Jesus Christ insisted that if he loved him (Jn 21,17); Jesus Christ himself was saddened before the passion (Mt 26,37-38; Mk 14,34). But in sadness joy is engendered. This is one of the paradoxes of the Gospel: the apostles will now be sad, but later they will have the fullness of joy (Jn 16,20), exactly like the woman, sad before childbirth, but joyful after it (Jn 16,21 -22), and all this while waiting for the definitive and eternal disappearance of tears (Ap 7,17; 21,4).
MNE
FERNANDEZ RAMOS, Felipe (Dir.), Dictionary of Jesus of Nazareth, Editorial Monte Carmelo, Burbos, 2001
Source: Dictionary of Jesus of Nazareth
Sadness, contrary to joy (*joy) that is linked to salvation and to the *presence of God, is a bitter fruit of *sin that separates from God. Its apparent causes are varied: a *test that means that God hides his *face (Ps 13,2s), a wife who disappoints by her malice (Eclo 25,23), a badly educated son (30,9s), a * treacherous friend (37,2), one’s own *folly (22,10ss) or his perversity (36,20), the slander of others (Prov 25,23). The Bible is not content with referring to the continual disappointment of man, condemned to “feed on the bread of tears” (Ps 80, 6), without finding comfort (Eccl 4, 1); after the immense pain of men he discovers the sin that is the true cause of it and shows the remedy for it in the Savior: if sadness comes from sin, joy is the fruit of salvation (Ps 51,14).
AT. 1. Common sense and sadness. Revelation does not suddenly rise to such heights; He also accuses the vulgar reaction, of the Stoic type, which tries to avoid sadness, even knowing that only the *fear of the Lord ensures the joy of life (Eclo 1, 12s). Sadness depresses the heart (Prov 12,25), brings down the spirit (15,13), dries up the bones (17,22), even more than illness (18,14). Consequently, the wise men advise: “Do not give in to your gloomy ideas” (Eclo 30,21), “drive away the sadness that has lost many” and the *cares that make you grow old before your time (30,22). Of course, one must “grieve with the afflicted” (Ecclesiastes 7,34; cf. Prov 25,20); but in the face of the loss of a loved one, one should not mourn excessively: “be consoled once his spirit has departed” (Ecclesiastes 38,16-23); *wine consoles not a few bitterness (Prov 31,6s; Ecl 9,7; 10, 19); and although “all joy is soon changed into sorrow” (Prov 14,13), do not forget “that there is a time to cry and a time to laugh” (Eccl 3,4). These pieces of advice, no matter how prosaic they may be, can help unmask the artifice that sneaks up on sadness; prepare for a higher revelation.
2. Sadness, sign of sin. Indeed, the history of the covenant is in a certain respect *education of Israel starting from the sadness caused by the *deserved punishments: it means that they have become aware of their separation from God. The sanction for the sin of idolatry at Sinai is that Yahweh “will not accompany in person” to the people; it will be necessary to take off the party dresses as a sign of mourning and separation (Ex 33,4ss). At the entrance to the promised land (Jos 7,6s.11s), during the period of the Judges (Jue 2), the same rhythm is felt: sin, estrangement from God, punishment, which engenders sadness. The prophets are in charge of revealing this sadness, denouncing the *illusory peace of the sinful people; they do so first by allowing themselves to be plunged into an abyss of sadness. Jeremiah is a model, and his own cries of pain should be those of the people: in the face of the war that is approaching (Jer 4,19), in the face of hunger (8,18), misfortune (9,1), Jeremiah is the con -contrite knowledge of the sinful people (9,18; 13,17; 14,17). He lives separated from the people, in testimony against him (15,17s; 16,8s); Ezekiel too, but the other way around: he should not cry for “the joy in his eyes”, his wife; Israel’s stony heart is hardened to such an extent (Ez 24:15-24).
3. Sadness according to God. The prophets also have the mission of procuring a true compunction. Indeed, sadness is expressed with a number of shouts and gestures: *fasting (Judge 20,26), *torn clothes (Job 2,12), sack and ashes (2Sa 12,16; 1Ki 20,31s; Lam 2, 10: Jl 1,13s; Neh 9, 1; Dan 9,3), cries and lamentations (Is 22,12; Lam 2,18s; Ez 27,30ss; Est 4,3). These liturgies of *penance sometimes deserve to be stigmatized by the prophets (Hos 6,1-6; Jer 3,21-4,22), because if we have to cry, it is not so much for the lost gifts as for the absence of the Lord (Os 7,14), on condition of being faithful to the law (Mal 2,13), to express an authentic contrition: “Rend your hearts, not your clothes” (Jl 2,12s). Then these demonstrations are valid (Neh 9, 6-37; Esd 9,6-15; Dan 9,4-19; Bar 1,15-3,8; Is 63,7-64,11); crying attracts God’s compassion (Lam 1,2; 2,11.18; Sal 6,7s); sadness is a sinner’s confession: “Lord, collect my tears in your skin” (Ps 56,9).
4. Sadness and hope. The brokenness of the heart does not kill *hope, but on the contrary: turn to the Savior who does not want death, but the life of the sinner (Ez 18,23). Through exile, recognized as the exemplary punishment for the sins committed, Israel glimpses that one day sadness will definitively cease. Raquel wept for her children deported from her; she laughed she wanted to be comforted, but Yahweh intervenes: “Stop mourning! Wipe your eyes!” (Jer 31,15ss). Indeed, a weapon of hope is what the prophet of lamentation wields, suddenly converted into a messenger of *consolation: “They left in tears, I will bring them back consoled… I will change their sadness into joy, I will turn their sorrow into joy, I will comfort them, I will cheer them up after their sorrows” (31,9.13). Then in the heart of Zion, who did not want to sing joyfully in exile (Ps 137), the book of consolation will pour its balm (Is 40-55; 35,10; 57,18; 60,20; 61, 2s; 65.14; 66.10.19). “Those who sow with tears reap singing” (Ps 126,5; cf. Bar 4,23; Tob 13, 14). It is true that sin and sadness may still come (Ezr 10,1), but it is hoped that they will submerge only the city of evil (Is 24,7-11), while on the mountain of God “it will wipe away the Lord tears from all faces” (25, 8). But this is not the last word of the OT. This paradisiacal perspective, which the Apocalypse will resume, still does not see the painful reality of the path of endless joy: one day there will have to be a lamentation over the “pierced” so that the inexhaustible source opens on the flank of the city. of joy (Zech 12,10s).
NT. 1. The sadness of Jesus Christ. It was necessary that he who took away the sin of the world be overwhelmed by the immense sadness of men, although without being crushed by it. Like the prophets, he was deeply saddened by the * hardening of the Pharisees (Mk 3,5), he lamented the unconsciousness of Jerusalem who did not know the hour of his * visit (Lk 19,41). In addition to this sadness for the chosen people, Jesus wept for death, for Lazarus, his friend who had died a few days before (Jn 11:35). It is not simply a matter of the purely human friendship that the *Jews thought they saw in it (11,36s), because Jesus shudders inside again (11,38), no doubt because he loved Lazarus with a love that comes from the Father ( 15.9). But he had already shuddered and had been disturbed (11,33.38) on the occasion of the sobs that expressed in all their horror the reality of the death that he was going to face in the tomb of a Lazarus already in putrefaction.
Not only in the face of death, but in death itself Jesus wanted to suffer “sadness and anguish”, “to be sad until death” (Mt 26,37s p), with a sadness that was equivalent to death: was he not going to find himself his will in conflict with that of the Father, digging a ditch that only a stubborn prayer would be able to fill? But having thus collected in his plea the cries and tears of men in the face of death, he was heard (Heb 5,7); when on the cross he expresses the abandonment of the Father in which he feels himself dying, he will do so through the psalm of the just persecuted (Mt 27,46 p): as Luke interpreted it, it will be to abandon himself to the one who seemed to abandon him (Lk 23,46 ). Then sadness is overcome by…