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Burial

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BURIAL

The Hebrews were at all times very careful in the burial of their dead, Gen 25:9 35:29. To be deprived of burial was thought one of the greatest marks of dishonor, or cause of unhappiness, Ecc 6:3 Jer 22:18,19 ; it being denied to none, not even to enemies. Good men made it a part of their piety to inter the dead. Indeed, how shocking must the sight of unburied corpses have been to the Jews, when their land was thought to be polluted if the dead were in any manner exposed to view, 2Sa 21:14 ; and when the very touch of a dead body, or of any thing that had touched a dead body, was esteemed a defilement, and required a ceremonial ablution, Nu 19.11-22.Only two cases of burning the bodies of the dead occur in Scripture: the mangled remains of Saul and his sons, 1Sa 31:12, and the victims of some plague, 1Sa 6:10 . It was customary for the nearest relatives to close the eyes of the dying and give them the parting kiss, and then to commence the wailing for the dead, Jer 46:4 50:1; in this wailing, which continued at intervals until after the burial, they were joined by other relatives and friends, Joh 11:19, whose loud and shrill lamentations are referred to in Mar 5:38 . It is also a custom still prevailing in the East to hire wailing women, Jer 9:17 1Sa 5:16, who praised the deceased, Mal 9:39, and by doleful cries and frantic gestures, aided at times by melancholy tones of music, Mat 9:23, strove to express the deepest grief, Eze 24:17,18 .Immediately after death the body was washed, and laid out in a convenient room, Mal 9:39 ; it was wrapped in many folds of linen, with spices, and the head bound about with a napkin, Mat 27:59 Joh 11:44 . Unless the body was to be embalmed, the burial took place very soon, both on account of the heat of the climate and the ceremonial uncleanness incurred. Rarely did twenty-four hours elapse between death and burial, Mal 5:6,10 . The body being shrouded, was placed upon a bier-a board resting on a simple handbarrow, borne by men-to be conveyed to the tomb, 2Sa 3:31 Luk 7:14 . Sometimes a more costly bier or bed was used, 2Ch 16:14 : and the bodies of kings and some others may have been laid in coffins of wood, or stone sarcophagi. The relatives attended the bier to the tomb, which was usually without the city. A banquet sometimes followed the funeral, Jer 16:7,8 ; and during subsequent days the bereaved friends were wont to go to the grave from time to time, to weep and to adorn the place with fresh flowers, Joh 11:31, a custom observed even at this day. See EMBALMING, SEPULCHRE.

Fuente: American Tract Society Bible Dictionary

BURIAL

The interment of a deceased person. The rites of burial have been looked upon in all countries as a debt so sacred, that such as neglected to discharge them were thought accursed. Among the Jews, the privilege of burial was denied only to self-murderers, who were thrown out to putrefy upon the ground. In the Christian church, though good men always desired the privilege of interment, yet they were not, like the heathens, so concerned for their bodies, as to think it any detriment to them if either the barbarity of an enemy, or some other accident, deprived them of this privilege. The primitive church denied the more solemn rites of burial only to unbaptized persons, self-murderers, and excommunicated persons, who continued obstinate and impenitent in a manifest contempt of the church’s censures. The place of burial among the Jews was never particularly determined. We find they had graves in the town and country, upon the highway or gardens, and upon mountains.

Among the Greeks, the temples were made repositories for the dead, in the primitive ages; yet, in the latter ages, the Greeks as well as the Romans buried the dead without the cities, and chiefly by the highways. Among the primitive Christians, burying in cities was not allowed for the first three hundred years, nor in churches for many ages after; the dead bodies being first deposited in the atrium or church-yard, and porches and porticos of the church: hereditary burying-places were forbidden till the twelfth century.

See FUNERAL RITES. As to burying in churches, we find a difference of opinion: some have thought it improper that dead bodies should be interred in the church. Sir Matthew Hale used to say, that churches were for the living, and church-yards for the dead. In the famous Bishop Hall’s will we find this passage: after desiring a private funeral, he says, “I do not hold God’s house a meet repository for the dead bodies of the greatest saints.” Mr. Hervey, on the contrary, defends it, and supposes that it tends to render our assembles more awful; and that, as the bodies of the saints are the Lord’s property, they should be reposed in his house.

Fuente: Theological Dictionary

Burial

(, keburah’, Ecc 6:3; Jer 22:19; elsewhere

grave; , Mar 14:8; Joh 12:7). SEE FUNERAL.

I. JEWISH. Abraham, in his treaty for the cave of Machpelah, expressed his anxiety to obtain a secure place in which to bury his dead out of his sight; and almost every people has naturally regarded this as the most proper mode of disposing of the dead. Two instances, indeed, we meet with in sacred history of the barbarous practice of burning them to ashes: the one in the case of Saul and his sons, whose bodies were probably so much mangled as to preclude their receiving the royal honors of embalmment (1Sa 31:12); the other, mentioned by Amos (Amo 6:10), appears to refer to a season of prevailing pestilence, and the burning of those who died of plague was probably one of the sanatory measures adopted to prevent the spread of contagion. Among the ancient Romans this was the usual method of disposing of dead bodies. But throughout the whole of their national history the people of God observed the practice of burial. It was deemed not only an act of humanity, but a sacred duty of religion to pay the last honors to the departed; while to be deprived of these, as was frequently the fate of enemies at the hands of ruthless conquerors (2Sa 21:9-14; 2Ki 11:11-16; Psa 79:2; Ecc 6:3), was considered the greatest calamity and disgrace which a person could suffer.

By the ancient Greeks and Romans this was held to be essential even to the peace of the departed spirits (see Smith’s Dict. of Class. Antiq. s.v. Funus). On the death of any member of a family, preparations were forthwith made for the burial, which, among the Jews, were in many respects similar to those which are common in the East at the present day, and were more or less expensive according to circumstances. After the solemn ceremony of the last kiss and closing the eyes, the corpse, which was perfumed by the nearest relative, having been laid out and the head covered by a napkin, was subjected to entire ablution in warm water (Act 9:37), a precaution probably adopted to guard against premature interment. But, besides this first and indispensable attention, other cares of a more elaborate and costly description were among certain classes bestowed on the remains of deceased friends, the origin of which is to be traced to a fond and natural, though foolish anxiety to retard or defy the process of decomposition, and all of which may be included under the general head of embalming. Nowhere was this operation performed with so religious care and in so scientific a manner as in ancient Egypt, which could boast of a class of professional men trained to the business; and such adepts had these physicians become in the art of preserving dead bodies, that there are mummies still found which must have existed for many thousand years, and are probably the remains of subjects of the early Pharaohs.

The bodies of Jacob and Joseph underwent this eminently Egyptian preparation for burial, which on both occasions was doubtless executed in a style of the greatest magnificence (Genesis 1, 2, 26). Whether this expensive method of embalming was imitated by the earlier Hebrews, we have no distinct accounts; but we learn from their practice in later ages that they had some observance of the kind, only they substituted a simpler and more expeditious, though it must have been a less efficient process, which consisted in merely swathing the corpse round with numerous folds of linen, and sometimes a variety of stuffs, and anointing it with a mixture of aromatic substances, of which aloes and myrrh were the chief ingredients. A sparing use of spices on such occasions was reckoned a misplaced and discreditable economy; and few higher tokens of respect could be paid to the remains of a departed friend than a profuse application of costly perfumes. Thus we are told by the writers of the Talmud (Massecheth Semacoth, 8) that not less than eighty pounds weight of spices were used at the funeral of Rabbi Gamaliel, an elder; and by Josephus (Ant. 17, 8, 3) that, in the splendid funeral procession of Herod, 500 of his servants attended as spice-bearers.

Thus, too, after the crucifixion, Nicodemus and Joseph of Arimathaea, two men of wealth, testified their regard for the sacred body of the Savior by bringing a mixture of myrrh and aloes, about a hundred pounds weight (Joh 19:39-40); while, unknown to them, the two Marys, together with their associates, were prepared to render the same office of friendship on the dawn of the first day of the week. Whatever cavils the Jewish doctors have made at their extravagance and unnecessary waste in lavishing such a quantity of costly perfumes on a person in the circumstances of Jesus, the liberality of those pious disciples in the performance of the rites of their country was unquestionably dictated by the profound veneration which they cherished for the memory of their Lord. Nor can we be certain but they intended to use the great abundance of perfumes they provided, not in the common way of anointing the corpse, but, as was done in the case of princes and very eminent personages, of preparing a bed of spices, in which, after burning them, they might deposit the body (2Ch 16:14; Jer 34:5). For unpatriotic and wicked princes, however, the people made no such burnings, and hence the honor was denied to Jehoram (2Ch 21:19). SEE EMBALMING.

The corpse, after receiving the preliminary attentions, was enveloped in the grave-clothes, which were sometimes nothing more than the ordinary dress, or folds of linen cloth wrapped round the body, and a napkin about the head; though in other cases a shroud was used, which had long before been prepared by the individual for the purpose, and was plain or ornament. al, according to taste or other circumstances. The body, thus dressed, was deposited in an upper chamber in solemn state, open to the view of all visitors (Act 9:37).

From the moment the vital spark was extinguished, the members of the family, especially the females, in the violent style of Oriental grief, burst out into shrill, loud, and doleful lamentations, and were soon joined by their friends and neighbors, who, on hearing of the event, crowded to the house in such numbers that Mark describes it by the term , a tumult (v. 38). By the better classes, among whom such liberties were not allowed, this duty of sympathizing with the bereaved family was, and still is, performed by a class of females who engaged themselves as professional mourners, and who, seated amid the mourning circle, studied, by vehement sobs and gesticulations, and by singing dirges in which they eulogized the personal qualities or virtuous and benevolent actions of the deceased (Act 9:39), to stir the source of tears, and give fresh impulse to the grief of the afflicted relatives. Numbers of these singing men and women lamented the death of Josiah (2Ch 35:25). The effect of their melancholy ditties was sometimes heightened by the attendance of minstrels (, properly pipers); and thus in solemn silence, broken only at intervals by vocal and instrumental strains suited to the mournful occasion, the time was passed till the corpse was carried forth to the grave. SEE MOURNING.

The period between the death and the burial was much shorter than custom sanctions in our country; for a long delay in the removal of a corpse would have been attended with much inconvenience, from the heat of the climate generally, and, among the Jews in particular, from the circumstance that every one that came near the chamber was unclean for a week. Interment, therefore, where there was no embalming, was never postponed beyond twenty-four hours after death, and generally it took place much earlier. It is still the practice in the East to have burials soon over; and there are two instances in sacred history where consignment to the grave followed immediately after decease (Act 5:6; Act 5:10).

Persons of distinction were deposited in coffins. Among the Egyptians, who were the inventors of them, these chests were formed most commonly of several layers of pasteboard glued together, sometimes of stone, more rarely of sycamore wood, which was reserved for the great, and furnished, it is probable, the materials of the coffin which received the honored remains of the vizier of Egypt. There is good reason to believe also that the kings and other exalted personages in ancient Palestine were buried in coffins of wood or stone, on which, as additional marks of honor, were placed their insignia when they were carried to their tombs: if a prince, his crown and scepter. if a warrior, his armor; and if a his books. SEE COFFIN.

But the most common mode of carrying a corpse to the grave was on a bier or bed (2Sa 3:31), which in some cases must have been furnished in a costly and elegant style, if, as many learned men conclude from the history of Asa (2Ch 16:14) and of Herod (Josephus, Ant. 17, 8, 3), these royal personages were conveyed to their tombs on their own beds. The bier, however, in use among the common and meaner sort of people was nothing but a plain wooden board, on which, supported by two poles, the body lay concealed only by a slight coverlet from the view of the attendants (Hackett’s Illustr. of Script. p. 112). On such an humble vehicle was the widow’s son of Nain carried (Luk 7:14), and this mode of performing funeral obsequies, says an intelligent traveler, obtains equally in the present day among the Jews, Mohammedans, and Christians of the East. The nearest relatives kept close by the bier, and performed the office of bearers, in which, however, they were assisted by the company in succession. For if the deceased was a public character, or, though in humble life, had been much esteemed, the friends and neighbors showed their respect by volunteering attendance in great numbers; and hence, in the story of the affecting incident at Nain, it is related that much people of the city were with the widow. In cases where the expense could be afforded, hired mourners accompanied the procession, and by every now and then lifting the covering and exposing the corpse, gave the signal to the company to renew their shouts of lamentation. A remarkable instance occurs in the splendid funeral cavalcade of Jacob. Those mercenaries broke out at intervals into the most passionate expressions of grief, but especially on approaching the boundaries of Canaan and the site of the sepulcher; the immense company halted for seven days, and, under the guidance of the mourning attendants, indulged in the most violent paroxysms of sorrow. SEE GRIEF.

Sepulchres were, as they still are in the East by a prudential arrangement sadly neglected in our country situated without the precincts of cities. Among the Jews, in the case of Levitical cities, the distance required was 2000 cubits, and in all it was considerable. Nobody was allowed to be buried within the walls, Jerusalem forming the only exception, and even there the privilege was reserved for the royal family of David and a few persons of exalted character (1Ki 2:10; 2Ki 14:20). In the vicinity of this capital were public cemeteries for the general accommodation of the inhabitants, besides a field appropriated to the burial of strangers. SEE ACELDAMA.

It remains only to notice that, during the first few weeks after a burial, members of a family, especially the females, paid frequent visits to the tomb. This affecting custom still continues in the East, as groups of women may be seen daily at the graves of their deceased relatives, strewing them with flowers, or pouring over them the tears of fond regret. And hence, in the interesting narrative of the raising of Lazarus, when Mary rose abruptly to meet Jesus, whose approach had been privately announced to her, it was natural for her assembled friends, who were ignorant of her motives, to suppose she was going to the grave to weep there (Joh 11:31; see Hackett’s Illustra. of Script. p. 111). SEE SEPULCHRE.

II. CHRISTIAN.

(I.) Ancient Usages. Among the ceremonies of the early Christians we observe invariably a remarkable care for the dead. and a becoming gravity and sorrow in conducting the funeral solemnities. The Christian Church manifested from the first a decided preference for the custom of burying the dead, though the practice of burning the dead prevailed throughout the Roman empire. The Romans used to conduct their funeral solemnities in the night; but the Christians, on the contrary, preferred the daytime, retaining, however, the custom of carrying lighted tapers in the funeral procession. In times of persecution they were often compelled to bury their dead in the night, for the sake of security (Euseb. Ch. Hist. 7, 22). It was usual for friends or relatives to close the eyes and mouth of the dying, and to dress them in proper grave-clothes (usually made of fine linen). Eusebius tells us that Constantine was wrapped in a purple robe, with other magnificence (Vit. Const. 4, 66). Jerome alludes, with indignation, to the custom of burying the rich in costly clothes, as gold and silk (Vita Pauli). Augustine, in several passages, commends the practice of decently and reverently burying the bodies of the dead, especially of the righteous, of whose bodies he says, the Holy Spirit hath made use, as instruments and vessels, for all good works (De Civit. Dei, lib. 1, cap. 13). He says further, in another passage, that we are not to infer from the authorities given in Holy Scripture for this sacred duty that there is any sense or feeling in the corpse itself, but that even the bodies of the dead are under the providence of God, to whom such pious offices are pleasing, through faith in the Resurrection.

The body was watched and attended till the time fixed for the funeral, when it was carried to the grave by the nearest relatives of the deceased, or by persons of rank or distinction, or by individuals appointed for that purpose. Appropriate hymns were sung; and the practice of singing on such occasions was explained and defended by Chrysostom, who says (Hom. 4 in Hebr.), What mean our hymns? Do we not glorify God, and give him thanks that he hath crowned him that is departed, that he hath delivered him from trouble, and hath set him free from all fear? Consider what thou singest at that time: Turn again unto thy rest, O my soul, for the Lord hath rewarded thee.’ And again, I will fear no evil; for thou art with me.’ And again, Thou art my refuge from the affliction that encompasseth me.’ Consider what these psalms mean. If thou believest the things that thou sayest to be true, why dost thou weep and lament, and make a mere mock and pageantry of thy singing? If thou believest them not to be true, why dost thou play the hypocrite so much as to sing ? Notice of the moving of the funeral procession was sometimes given by the tuba; or boards, used before the introduction of bells, were struck together; and in later times bells were tolled. As early as the fourth century it was usual to carry in the procession palm and olive branches, as symbols of victory and joy, and to burn incense. Rosemary was not used till a later period; laurel and ivy leaves were sometimes put into the coffin; but cypress was rejected, as being symbolical of sorrow and mourning.

It was also customary to strew flowers on the grave. Funeral orations, in praise of those who had been distinguished during life by their virtues and merits, were delivered. Several of these orations are extant. In the early Church it was not uncommon to celebrate the Lord’s Supper at the grave, by which it was intended to intimate the communion between the living and the dead, as members of one and the same mystical body, while a testimony was given by the fact that the deceased had departed in the faith. Prayers for the dead were offered when it became customary to commend the souls of the deceased to God at the grave, and into this serious error some eminent men fell. Chrysostom and Jerome have both been quoted as adopting this unscriptural practice (Bingham, Orig. Eccl. 15, 3, 17). SEE DEAD, PRAYERS FOR THE. In England, burial in some part of the parish church-yard is a common law right, without even paying for breaking the soil, and that right will be enforced by mandamus. But the body of a parishioner cannot be interred in an iron coffin or vault, or even in any particular part of a church-yard, as, for instance, the family vault, without the sanction of the incumbent. To acquire a right to be buried in a particular vault or place, a faculty must be obtained from the ordinary, as in the case of a pew in the church. But this right is at an end when the family cease to be parishioners. By the canons of the Church of England, clergymen cannot refuse to delay or bury any corpse that is brought to the church or church-yard; on the other hand, a conspiracy to prevent a burial is an indictable offense, and so is the wilfully obstructing a clergyman in reading the burial service in a parish church. It is a popular error that a creditor can arrest or detain-the body of a deceased debtor, and the doing such an act is indictable as a misdemeanor. It is also an error that permitting a funeral procession to pass over private grounds creates a public right of way. By the 3 Geo. IV, c. 126, 32, the inhabitants of any parish, township, or place, when going to or returning from attending funerals of persons in England who have died and are to be buried there, are exempted from any toll within these limits. And by the 4 Geo. IV, c. 49, 36, the same regulation is extended to Scotland; the only difference being that in the latter case the limitation of the district is described by the word parish alone. The 6 and 7 Will. IV, c. 86, regulates the registry of deaths. The 4 Geo. IV, c. 52, abolished the barbarous mode of burying persons found felo de se, and directs that their burial shall take place, without any marks of ignominy, privately in the parish church-yard, between the hours of nine and twelve at night, under the direction of the coroner. The burial of dead bodies cast on shore is enforced by 48 Geo. III, c. 75 (see Wharton’s Law Lexicon). In Scotland, the right of burial in a churchyard is an incident of property in the parish; but it is a mere right of burial, and there is not necessarily any corresponding ownership in the solum or ground of the church-yard. In Edinburgh, however, the right to special burial places in church-yards is recognized (Chambers, Encyclopaedia). As to the place of burial: for the first three centuries it was without the cities, generally in vaults or catacombs, made before the city gates. The Emperor Theodosius, by an edict, expressly forbade to bury within a church or even within a town. Chrysostom (Hom. 37 [al. 74], in Matt.) confirms this view.

In cases where the Donatists had buried their martyrs (circumcelliones) in churches, we find that the bodies were afterward removed. This is the first instance we find of burials within the church, and it was, as we see, declared to be irregular and unlawful. The first thing which seems to have given rise to burying in churches, was the practice which sprung up in the fourth century of building oratories or chapels, called Martyria, Propheteia, Apostolcea, over the remains of the apostles, prophets, or martyrs. Still, however, the civil canon law forbade any to be buried within the walls of a church; and, although kings and emperors latterly had the privilege given them of burial in the atrium, or in the church-yard, it was not until the beginning of the sixth century that the people seem to have been admitted to the same privilege; and even as late as the time of Charlemagne, canons were enacted (as at Mentz, 813, chap. 52), which forbade the burial of any persons within the church except on special occasions, as in the case of bishops, abbots, priests. and lay persons distinguished for sanctity. Thus, also, in the canons which accompany the Ecclesiastical Canons of King Edgar, and which were probably made about 960, we find, Can. 29, that no man might be buried in a church unless he had lived a life pleasing in the sight of God. (See Spelman, Conc. 1, 451.) Eventually, it seems to have been left to the discretion of the bishops and priests (Council of Meaux. 845, Can. 72). By the ecclesiastical laws of England no one can be buried within the church without the license of the incumbent, whose consent alone is required. SEE CATACOMBS.

(II.) Modern Usages.

1. Roman. The ceremonies of the Roman Church at burials are the following: When the time is come, the bell tolls, and the priest, stoled, with the exorcist and cross-bearer, proceed to the house of the deceased, where the corpse is laid out with its feet toward the street, and, when it can be, surrounded by four or six wax tapers. The officiating priest then sprinkles the body thrice in silence, after which the psalm De Profundis is chanted, and a prayer for the rest of the soul pronounced; this is followed by an anthem, and then the Miserere is commenced, after which they proceed with the body to the burial-ground, with the tapers carried. When the body is arrived at the church door, the Requiem is sung and the anthem Exultabant Domino ossa. In the church, the body of a clerk is placed in the chancel, that of a layman in the nave, and the clergy range themselves on either side; then the office for the dead and mass are said. After farther prayers and chanting, the body, having been thrice sprinkled with holy water, and thrice incensed, is carried to the grave, the officiating clerks chanting psalms. The priest blesses the grave, sprinkles and incenses both it and the body, sings the anthem Ego sum Resurrectio, and concludes with the Requiem. Some other minor ceremonies conclude the service. The poor are exempted from every charge, and the priest of the parish is bound to furnish the tapers for their burial. All ecclesiastical persons are buried in the vestments of their order (Rituale Romanum, p. 178, de Exequiis).

2. In the Greek Church, the priest, having come to the house, puts on his epitrachelion or stole, and incenses the dead body and all present. After this, a brief litany having been sung for the repose of the soul of the deceased, the priest again begins the benediction Blessed be our God; and the Trisagion having been said, the body is taken up and carried to the church, the priest going before with a taper, and the deacon with the censer. The body is then set down in the narthex or porch (in Russia it is carried into the church), and the ninety-first psalm chanted, which is followed by a succession of prayers and hymns, the Beatitudes, and the epistle and gospel (1Th 4:13-18, and Joh 5:24-31). Then follows the or kiss, the priests first, and afterward the relatives and friends, kissing either the body or the coffin, as their last farewell, during which are sung various hymns, divided into stanzas, relating to the vanity of human life. Then follows the absolution of the deceased by the priest; after which the body is carried to the grave, the priests singing the Trisagion, Lord’s Prayer, etc. When the body is laid in the grave, the priest casts gravel cross-wise upon it, saying, The earth is the Lord’s, and the fullness thereof, etc. He then pours out some oil from a lamp, and scatters some incense upon it; after which troparia for the rest of the soul are sung, and the grave is filled up.

3. In Protestant lands the forms of burial are generally simple. The order of the Church of England is observed by the Methodist Episcopal and Protestant Episcopal churches in America, in the former somewhat abridged. The forms used by the various churches may be found in their books of order and discipline. Bingham, Orig. Eccl. bk. 23, ch. 2, 3; Durandus, De Rit. Eccl. Cath. 1, 23; Landon, Eccl. Dict. 1, 448.

Fuente: Cyclopedia of Biblical, Theological and Ecclesiastical Literature

Burial (2)

(, keburah’, Ecc 6:3; Jer 22:19; elsewhere

grave; , Mar 14:8; Joh 12:7). SEE FUNERAL.

II. CHRISTIAN.

(II.) Modern Usages.

Fuente: Cyclopedia of Biblical, Theological and Ecclesiastical Literature

Burial

The first burial we have an account of is that of Sarah (Gen. 23). The first commercial transaction recorded is that of the purchase of a burial-place, for which Abraham weighed to Ephron “four hundred shekels of silver current money with the merchants.” Thus the patriarch became the owner of a part of the land of Canaan, the only part he ever possessed. When he himself died, “his sons Isaac and Ishmael buried him in the cave of Machpelah,” beside Sarah his wife (Gen. 25:9).

Deborah, Rebekah’s nurse, was buried under Allon-bachuth, “the oak of weeping” (Gen. 35:8), near to Bethel. Rachel died, and was buried near Ephrath; “and Jacob set a pillar upon her grave” (16-20). Isaac was buried at Hebron, where he had died (27, 29). Jacob, when charging his sons to bury him in the cave of Machpelah, said, “There they buried Abraham and Sarah his wife; there they buried Isaac and Rebekah his wife; and there I buried Leah” (49:31). In compliance with the oath which he made him swear unto him (47:29-31), Joseph, assisted by his brethren, buried Jacob in the cave of Machpelah (50:2, 13). At the Exodus, Moses “took the bones of Joseph with him,” and they were buried in the “parcel of ground” which Jacob had bought of the sons of Hamor (Josh. 24:32), which became Joseph’s inheritance (Gen. 48:22; 1 Chr. 5:1; John 4:5). Two burials are mentioned as having taken place in the wilderness. That of Miriam (Num. 20:1), and that of Moses, “in the land of Moab” (Deut. 34:5, 6, 8). There is no account of the actual burial of Aaron, which probably, however, took place on the summit of Mount Hor (Num. 20:28, 29).

Joshua was buried “in the border of his inheritance in Timnath-serah” (Josh. 24: 30).

In Job we find a reference to burying-places, which were probably the Pyramids (3:14, 15). The Hebrew word for “waste places” here resembles in sound the Egyptian word for “pyramids.”

Samuel, like Moses, was honoured with a national burial (1 Sam. 25:1). Joab (1 Kings 2:34) “was buried in his own house in the wilderness.”

In connection with the burial of Saul and his three sons we meet for the first time with the practice of burning the dead (1 Sam. 31:11-13). The same practice is again referred to by Amos (6:10).

Absalom was buried “in the wood” where he was slain (2 Sam. 18:17, 18). The raising of the heap of stones over his grave was intended to mark abhorrence of the person buried (comp. Josh. 7:26 and 8:29). There was no fixed royal burying-place for the Hebrew kings. We find several royal burials taking place, however, “in the city of David” (1 Kings 2:10; 11:43; 15:8; 2 Kings 14:19, 20; 15:38; 1 Kings 14:31; 22:50; 2 Chr. 21:19, 20; 2 Chr. 24:25, etc.). Hezekiah was buried in the mount of the sepulchres of the sons of David; “and all Judah and the inhabitants of Jerusalem did him honour at his death” (2 Chr. 32:33).

Little is said regarding the burial of the kings of Israel. Some of them were buried in Samaria, the capital of their kingdom (2 Kings 10:35; 13:9; 14:16).

Our Lord was buried in a new tomb, hewn out of the rock, which Joseph of Arimathea had prepared for himself (Matt. 27:57-60; Mark 15:46; John 19:41, 42).

The grave of Lazarus was “a cave, and a stone lay on it” (John 11:38). Graves were frequently either natural caverns or artificial excavations formed in the sides of rocks (Gen. 23:9; Matt. 27:60); and coffins were seldom used, unless when the body was brought from a distance.

Fuente: Easton’s Bible Dictionary

Burial

The Jews entombed, if possible, or else inferred, their dead; the rabbis alleging as a reason” Dust thou art, and unto dust shalt thou return” (Gen 3:19). Even enemies received burial (1Ki 11:15). The law ordained the same treatment of the malefactor (Deu 21:23). Nothing but extreme profanity on the part of the deceased during life was deemed a warrant for disturbing their remains (2Ki 23:16-17; Jer 8:1-2). A cave was the usual tomb, as Palestine abounds in caves. The funeral rites were much less elaborate than those of the Egyptians. Jacob and Joseph dying in Egypt were embalmed; the Egyptians, through lack of a better hope, endeavoring to avert or delay corruption. Kings and prophets alone were buried within the walls of towns. A strong family feeling led the Israelites to desire burial in the same tomb as their forefathers.

So Jacob (Gen 49:29-32). The burial place of Sarah, Abraham, Isaac, Rebekah, Leah, and Jacob, in the field of Machpelah (Genesis 23), bought by Abraham from Ephron the Hittite, and the field bought by Jacob from Shechem’s father, Hamor, where Joseph’s bones were buried (Jos 24:32), were the only fixed possessions the patriarchs had in Canaan, and the sole purchases they made there. They felt their bodies belonged to the Lord. To be excluded from the family burying place, as Uzziah and Manasseh were, was deemed an indignity. 2Ch 26:23; 2Ch 33:20; compare 1Ki 13:22-31, which shows it was a mark of great respect to one not of one’s family to desire burial with him (compare Rth 1:17). The greatest indignity was to be denied burial (2Ki 9:10; Isa 14:20; Jer 22:18-19; 2Sa 21:12-14).

David’s magnanimity appears in his care to restore his enemy Saul’s remains to the paternal tomb. To give a place in one’s own sepulchre was a special honor; as the children of Heth offered Abraham, and as Jehoiada was buried among the kings (Gen 23:6; 2Ch 24:16). So Joseph of Arimathea could not have done a greater honor to our crucified Lord’s body than giving it a place in his own new tomb, fulfilling the prophecy Isa 53:9 (Joh 19:31-42). A common tomb for all the kindred, with galleries, is not uncommon in the East. Burning was only practiced in peculiar circumstances, as in the case of Saul’s and his sons’ mutilated headless bodies, where regular burial was impossible and there was a possibility of the Philistines coming and mutilating them still more. However, the bones were not burned but buried (1Sa 31:11-13). Also in a plague, to prevent contagion (Amo 6:9-10).

Costly spices were wrapped up in the linen swathes round the corpse, and also were burnt at the funeral (2Ch 16:14); so Nicodemus honored Jesus with 100 pounds weight of “myrrh and aloes.” The rapidity of decomposition in the hot East, and the legal uncleanness of association with a dead body, caused immediate interment; as in the case of Ananias and Sapphira (Acts 5; Num 19:11-14). Hired mourners with shrill pipes increased the sound of wailings for the dead (Mat 9:23; Jer 9:17; 2Ch 35:25). The body without any coffin was carried to burial on a bier (Luk 7:12). A napkin was bound round the head, and linen bandages wound round the body (Joh 11:44; Joh 19:40). The whole of the preparations are included in the Greek word entafiasmos which Jesus uses (Mar 14:8).

After burial the funeral feast followed (Jer 16:6-8). Eze 24:17, “Eat not the bread of men,” i.e. the bread or viands, as well as “the cup of consolation,” which men usually bring mourners in token of sympathy. The law (Lev 19:28) forbade cuttings in the flesh for the dead, usual among the pagan. Families often reduced their means by lavish expenditure in gifts at funerals, to which there may be reference in Deu 26:14. By the law also nothing ought to be carried into a mourning house (as being unclean) of that which was sanctified, as for instance tithes. Samuel was buried in his own house at Ramah; and the sepulchers of Judah’s kings were in the city of David (2Ch 16:14).

Fine ranges of tombs, said to be of the kings, judges, and prophets, still remain near Jerusalem; but these, many think, are the tomb of Helena, the widow of the king of Adiabene, who settled at Jerusalem and relieved poor Jews in the famine foretold by Agabus under Claudius Caesar. The “graves of the children of the people” were and are in the valley of Kedron or Jehoshaphat (2Ki 23:6); and on the graves of them that had sacrificed to the idols and groves Josiah strawed the dust of their idols (2Ch 34:4): “the graves of the common people” outside the city (Jer 26:23). Tophet, the valley E. of the city, was once the haunt of Moloch worship, but was doomed to defilement by burials there (Jer 7:32; Jer 19:11).

“The potters’ field,” with its holes dug out for clay, afforded graves ready made “to bury strangers in.” Tombs were often cut out of the living rock. One of the kings’ tombs near Jerusalem has a large circular stone set on its edge. A deep recess is cut in the solid rock at the left of the door, into which the stone might be rolled aside, when the tomb was opened; when closed, the stone would be rolled back to its proper place. The disk is large enough, not only to cover the entrance, but also to fit into another recess at the right of the door, and thus completely shut it in. There is an incline to its proper place, so that to roll it back is much harder than to roll it into it. The women going to Jesus’ tomb might well say,” Who shall roll us away the stone from the door of the sepulchre?” (Mar 16:3.)

Mary stooped to look in, because the door was low; the angel sat on the stone rolled aside into its recess, as the women drew near (Mat 28:2; Joh 20:11; compare Isa 22:16; Luk 23:53). Demoniacs and outcasts would haunt such tombs for shelter, when open (Isa 60:4; Mar 5:5). Sepulchers used to be whitened, after the rains, before the Passover, each year, to guard against any defiling himself by touching them. This explains Jesus’ comparison of hypocrites to “whited sepulchers” (Mat 23:27). To repair the prophets’ tombs was regarded as an act of great piety (Mat 23:29).

Fuente: Fausset’s Bible Dictionary

BURIAL

See FUNERAL.

Fuente: Bridgeway Bible Dictionary

Burial

BURIAL.In contrast to the Greek and the later Roman custom of cremation, the rites of burial were observed amongst the Jews with great reverence, and an account of their ordinary practice will help to illustrate several passages in the NT. Immediately after death the body was washed (Act 9:37), and wrapped in linen cloths in the folds of which spices and ointments were laid (Joh 19:39-40). The face was bound about with a napkin, and the hands and feet with grave-bands (Joh 11:44; Joh 20:7). Meanwhile the house had been given over to the hired mourners (Mat 9:23 ||; cf. 2Ch 35:25, Jer 9:17), who lamented for the dead in some such strains as are preserved in Jer 22:18, and skilfully improvised verses in praise of his virtues. The actual interment took place as quickly as possible, mainly on sanitary grounds; very frequently, indeed, on the same day as the death (Act 5:6; Act 5:10; Act 8:2), though it might be delayed for special reasons (Act 9:37 f.). In its passage to the grave the body was generally laid on a bier, or open bed of wicker work (Luk 7:14; cf. 2Sa 3:31, 2Ki 13:21)hence at Jesus command the widow of Nains son was able to sit up at once (Luk 7:15). The bier was, as a rule, borne to the tomb by the immediate friends of the deceased, though we have also traces of a company of public buriers (Act 5:6; Act 5:10; cf. Eze 39:12-16). In front of the bier came the women, and in Judaea the hired mourners, and immediately after it the relatives and friends, and much people of the city. Attendance at funerals was, indeed, regarded as a pious act, and was consequently not always wholly disinterested. Among modern Orientals it is called attending the merit, an act that will secure a reward from God (G. M. Mackie, Bible Manners and Customs, p. 127).

The place of burial in NT times was always outside the city (Luk 7:12, Joh 11:30, Mat 27:52-53), and frequently consisted of a natural cave, or an opening made in imitation of one. These rock-sepulchres were often of considerable size, and sometimes permitted of the interment of as many as thirteen bodies. Eight, however, was the usual number, three on each side of the entrance and two opposite. The doorway to the tomb was an aperture about 2 ft. broad and 4 ft. high, and was closed either by a door, or by a great stonethe golelthat was rolled against it (Mat 27:66, Mar 15:46, Joh 11:38-39). It is sometimes thought that it was in some such rock-tomb that the demoniac of Gadara had taken up his abode; but more probably it was in one of the tombs built above ground, which were much more common in Galilee than has been supposed (Wilson, Recovery of Jerusalem, p. 369, ap. Swete, St. Mark, p. 88).

As a rule, sepulchres were whitened once a year, after the rains and before the Passover, that passers-by might be warned of their presence, and thus escape defilement (Mat 23:27; cf. Num 19:16). And though it was not customary to erect anything in the nature of our gravestones, in NT times it was regarded as a religious duty to restore or rebuild the tombs of the prophets (Mat 23:29). In addition to family sepulchres of which we hear in the earliest Hebrew records (Gen 23:20, Jdg 8:32, 2Sa 2:32), and such private tombs as the tomb of Joseph of Arimathaea (Mat 27:60), special provision was made for the interment of strangers (Mat 27:7-8; cf. Jer 26:23, 2Ma 9:4). See art. Tomb.

It will have been observed how many of the foregoing particulars are illustrated in the Gospel narrative of the burial of Jesus; but it may be well to summarize briefly what then took place. No sooner had it been placed beyond doubt that Jesus was really dead, than Joseph of Arimathaea obtained permission to take possession of His body (Mat 27:57 ff.; cf. the merciful provision of the Jewish law, Deu 21:23). Haste was required, as the Jews Preparation was close at hand, and the body, after being, perhaps, bathed (so Gospel of Peter, 6), was at once wrapped in a clean linen cloth (Mat 27:59), the roll of myrrh and aloes, of which Nicodemus had brought about a hundred pound weight (Joh 19:39), being apparently crumbled between the folds of the linen (). It was then borne to the new tomb wherein was never man yet laid, and reverently laid on the rocky ledge prepared for the purpose, while the whole was secured by a great stone placed across the entrance, which was afterwards at the desire of the Jews sealed and guarded (Mat 27:62 ff.; cf. Gospel of Peter, 8). There the body remained undisturbed over the Jewish Sabbath; but when on the morning of the first day of the week the women visited the tomb, bringing with them an additional supply of spices and ointments to complete the anointing which want of time had previously prevented, it was only to find the tomb empty, and to receive the first assurance of their Lords resurrection (Luk 24:1 ff.). In connexion with this visit, Edersheim has drawn attention to the interesting fact that the Law expressly allowed the opening of the grave on the third day to look after the dead (Bible Educator, iv. p. 332). In entire harmony, too, with what has already been said of the general structure of Jewish tombs, is the account which St. John has preserved for us of his own and St. Peters visit to the tomb of Jesus (Joh 20:1 ff.). He himself, when he reached the doorway, was at first content with stooping down () and looking in, and thus got only a general view () of the linen cloths lying in their place. But St. Peter on his arrival entered into the tomb, and beheldthe word used () points to a careful searching gaze, the eye passing from point to pointnot only the linen cloths, but the napkin that was about Christs head rolled up in a place by itself. These particulars have sometimes been used as evidence of the care and order with which the Risen Lord folded up and deposited in two separate places His grave-clothes before He left the tomb. But it has recently been shown with great cogency that what probably is meant is that the grave-clothes were found undisturbed on the very spot where Jesus had lain, the linen cloths on the lower ledge which had upheld the body, the napkin by itself on the slightly raised part of the ledge which formed a kind of pillow for the head. The empty grave-clothes, out of which the Risen Lord had passed, became thus a sign not only that no violence had been offered to His body by human hands, but also a parable of the true meaning of His Resurrection: all that was of Jesus of Nazareth has suffered its change and is gone. Wegrave-clothes, and spices, and napkinbelong to the earth and remain (H. Latham, The Risen Master, p. 11: see the whole interesting discussion in chapters i.iii.).

Apart from these more special considerations, it is sufficient to notice that the very particularity of the description of the burial of Jesus is in itself of importance as emphasizing His true humanity and the reality of His death. From nothing in our lot, even the sad accompaniments of the grave, did He shrink. On the other hand, the empty grave on the morning of the third day has always been regarded as one of the most convincing proofs that the Lord is risen indeed. Had it not been so, then His body must have been stolen either by friends or by foes. But if by the latter, why in the days that followed did they not produce it, and so silence the disciples claims? If by the former, then we have no escape from the conclusion that the Church of Christ was founded not so much upon delusion as upon fraudupon fraud springing from motives perfectly inexplicable, and leading to results totally different from any that could have been either intended or looked for (W. Milligan, The Resurrect ion of our Lord4 [Note: designates the particular edition of the work referred] , p. 73).

Literature.See artt. Burial and Tombs in Kittos Cycl., Smiths DB [Note: Dictionary of the Bible.] , Hasting’s Dictionary of the Bible , Encyc. Bibl.; Beerdigung in Hamburgers RE; Begrabnis bei den Hebrern PRE [Note: RE Real-Encyklopdie fur protest. Theologic und Kirche.] 3 [Note: designates the particular edition of the work referred] ; Edersheim, Sketches of Jewish Social Life, p. 161 ff.; Thomson, Land and Book; Bender, Beliefs, Rites, and Customs of the Jews connected with Death, Burial, and Mourning, in JQR [Note: QR Jewish Quarterly Review.] , 1894 and 1895.

George milligan.

Fuente: A Dictionary Of Christ And The Gospels

Burial

BURIAL.See Mourning Customs, Tomb.

Fuente: Hastings’ Dictionary of the Bible

Burial

We find the greatest attention paid by the Hebrews, from the earliest ages, to the depositing of the remains of their friends in sepulchres. Perhaps, in all the compass of language, and in all the refinements of courts, there is nothing to be found in history equal to the manners and address of the patriarch Abraham, when standing up before his people to ask a place for the burial of his beloved Sarah from the children of Heth.

Would men wish to behold a portrait of the most unaffected dignity with politeness, they must look for it in the twenty-third chapter of Genesis, where, I venture to say, is discovered every thing that can be truly called elegant, dignified, and venerable in the character of the great Father of the faithful. Surely, the patriarch here appears the most accomplished and finished gentleman the world ever beheld. In proof, I hope that I shall be pardoned if I recite a few words from that interesting chapter.

“And Sarah died in Kirjath-arba, the same is Hebron, in the land of Canaan. And Abraham came to mourn for Sarah, and to weep for her. And Abraham stood up from before his dead, and spake unto the sons of Heth, saying, I am a stranger and a sojourner with you; give me a possession of a burying-place with you, that I may bury my dead out of my sight.”

And the children of Heth answered Abraham, saying unto him, “Hear us, my lord: thou art a mighty prince among us: in the choice of our sepulchres bury thy dead. None of us shall withhold from thee his sepulchre, but that thou mightest bury thy dead. And Abraham stood up and bowed himself to the people of the land, even to the children of Heth.”

What a very interesting view doth this afford of the conduct of Abraham on this occasion. And when in the after conversation, the children of Heth proposed giving the spot of ground the patriarch fixed on for a sepulchre for his beloved Sarah, with what grace and dignity did he decline it as a gift; but requested that he might have it by purchase. And during the transaction of this business, we are told, that Abraham again bowed down himself before the people of the land.

Last offices to the dead were among the first in the concern of the living. Probably, though it was reserved for the gospel dispensation to bring life and immortality to light, yet among those who, like of Christ afar off, they were not wholly untaught concerning the doctrine of the resurrection in Jesus. But be this as it may, certain it is, that the greatest regard was had in the burial of the dead among the early followers of our Lord; and to be without a burial place, was considered among the severest calamities. Hence Jacob, when a-dying, charged his children to bury him with his fathers. “There” (said he), “they buried Abraham and Sarah his wife; there they buried Isaac and Rebekah his wife; and there I buried Leah.” (Gen 49:29) And hence, Joseph also gave commandment “concerning his bones?” (Gen 1:25) And it is spoken of in Scripture, by the Lord himself, as the marked punishment of Ithoiakim, that he should have no burial place, but be cast forth as an ass without the gates of Jerusalem. (Jer 22:18-19) And what is it now? Believers in Jesus still feel some degree of concern, that the ashes of their friends may be deposited with decent solemnity in the grave. And when we consider what the blessed Scriptures have said, that the bodies of Christ’s people are the temples of the Holy Ghost, there seems to be a manifest propriety, though void of all idle parade and ostentation, to commit the remains of those who die in the Lord to the bowels of the earth, in sure and certain hope of the resurrection to eternal life in him, and through him, and by him, who is himself the resurrection and the life. How blessedly the apostle Paul speaks on this subject, under the influence of the Holy Ghost, in his epistle to the church. “I would not (saith he) have you to he ignorant, brethren, concerning them which are asleep, that ye sorrow not even as others which have no hope. For if we believe, that Jesus died, and rose again, even so them also, which sleep in Jesus, will God bring with him. For this we say unto you by the word of the Lord, that we which are alive and remain unto the coming of the Lord, shall not prevent them which are asleep. For the Lord himself shall descend from heaven with a shout, with the voice of the archangel, and with the trump of God, and the dead in Christ shall rise first. Then we which are alive and remain, shall be caught up together with them in the clouds, to meet the Lord in the air; and so shall we be ever with the Lord. Wherefore, comfort one another with these words.” (1Th 4:13, etc.)

Fuente: The Poor Mans Concordance and Dictionary to the Sacred Scriptures

Burial

beri-al (, kebhurah; compare New Testament , to entaphiasai):

I.Immediate Burial Considered Urgent

1.Reasons for This

2.The Burial of Jesus

3.The Usual Time

4.Duties of Next of Kin

II.Preparations for Burial

1.Often Informal and Hasty

2.Usually with More Ceremony

3.Contrasts between Jewish Customs and Other Peoples’

(1)Cremation

(2)Embalming

III.On the Way to the Grave

1.Coffins Unknown

2.Professional Mourners

IV.At the Grave

1.Graves Dug in the Earth

2.Family Tombs. Later Customs

3.Sealed Stones

4.Stated Times of Mourning

5.Excessive Mourning

6.Dirge-Songs

V.Failure to Receive Burial Counted A Calamity or Judgment

VI.Places of Burial: How Marked

Literature

It is well to recall at the outset that there are points of likeness and of marked contrast between oriental and occidental burial customs in general, as well as between the burial customs of ancient Israel and those of other ancient peoples. These will be brought out, or suggested later in this article.

I. Immediate Burial Considered Urgent

1. Reasons for This

The burial of the dead in the East in general was and is often effected in such a way as to suggest to the westerner indecent haste. Dr. Post says that burial among the people of Syria today seldom takes place later than ten hours after death, often earlier; but, he adds, the rapidity of decomposition, the excessive violence of grief, the reluctance of Orientals to allow the dead to remain long in the houses of the living, explain what seems to us the indecency of haste. This still requires the survivors, as in the case of Abraham on the death of Sarah, to bury their dead out of their sight (Gen 23:1-4); and it in part explains the quickness with which the bodies of Nadab and Abihu were Carried out of the camp (Lev 10:4), and those of Ananias and Sapphira were hastened off to burial (Act 5:1-11). Then, of course, the defilement to which contact with a dead body gave occasion, and the judgment that might come upon a house for harboring the body of one dying under a Divine judgment, further explain such urgency and haste.

2. The Burial of Jesus

It was in strict accordance with such customs and the provision of the Mosaic law (Deu 21:23; compare Gal 3:13), as well as in compliance with the impulses of true humanity, that Joseph of Arimathea went to Pilate and begged the body of Jesus for burial on the very day of the crucifixion (Mat 27:39).

3. The Usual Time

The dead are often in their graves, according to present custom, within two or three hours after death. Among oriental Jews burial takes place, if possible, within twenty-four hours after death, and frequently on the day of death. Likewise Mohammedans bury their dead on the day of death, if death takes place in the morning; but if in the afternoon or at night, not until the following day.

4. Duties of Next of Kin

As soon as the breath is gone the oldest son, or failing him, the nearest of kin present, closes the eyes of the dead (compare Gen 46:4, and Joseph shall put his hand upon thine eyes). The mouth, too, is closed and the jaws are bound up (compare Joh 11:44, and his face was bound about with a napkin). The death is announced, as it was of old, by a tumult of lamentation preceded by a shrill cry, and the weeping and wailing of professional mourners (compare Mar 5:38). See MOURNING.

II. Preparations for Burial

1. Often Informal and Hasty

These are often informal and hasty. Under the tyranny of such customs as those noted, it is often impossible to make them elaborate. Canon Tristram says: As interments take place at latest on the evening of the day of death, and frequently at night, there can be no elaborate preparations. The corpse, dressed in such clothes as were worn in life, is stretched on a bier with a cloth thrown over it, until carried forth for burial (Eastern Customs, 94). In Act 5:6 we read of Ananias, The young men … wrapped him round, and they carried him out and buried him. What they did, as Dr. Nicol says, was likely this: they unfastened his girdle, and then taking the loose under-garment and the wide cloak which was worn above it, used them as a winding-sheet to cover the corpse from head to foot. In other words, there was little ceremony and much haste.

2. Usually with More Ceremony

Usually, however, there was more ceremony and more time taken. Missionaries and natives of Syria tell us that it is still customary to wash the body (compare Act 9:37), anoint it with aromatic ointments (compare Joh 12:7; Joh 19:39; Mar 16:1; Luk 24:1), swathe hands and feet in grave-bands, usually of linen (Joh 11:44), and cover the face or bind it about with a napkin or handkerchief (Joh 11:44). It is still common to place in the wrappings of the body aromatic spices and other preparations to retard decomposition. Thus the friends at Bethany prepared the body of Lazarus, and he came forth wrapped in grave-bands and with a napkin bound about his face. And, we are further told that after the burial of Jesus, Nicodemus brought a mixture of myrrh and aloes, about a hundred pounds, and that they took the body of Jesus, and bound it in linen cloths with the spices, as the custom of the Jews is to bury, and that Mary Magdalene and two other women brought spices for the same purpose (Joh 19:39, Joh 19:40; Mar 16:1; Luk 24:1). That this was a very old custom is witnessed by such passages as 2Ch 16:14, where it is said that Asa, the king, was laid in the bed which was filled with sweet odors and divers kinds of spices prepared by the perfumers’ art (compare Joh 12:3, Joh 12:7; Sirach 38:16). From Act 5:6; Act 8:2 it appears that there was in later times a confraternity of young men whose business it was to attend to these proprieties and preparations on behalf of the dead; but it was probably only in exceptional cases that they were called upon to act. Certainly such ministries ordinarily devolved, as they do now, upon loving relatives and friends, and mostly women, among the Jews as well as among the Greeks. The practice among the Greeks, both by similarity and contrast, affords an interesting illustration. The following instance is aptly cited in DB (art. Burial): Electra believing Orestes to be dead and his ashes placed in the sepulchral urn (Soph. Electra 1136-52), addresses him Thus: Woe is me! These loving hands have not washed or decked thy corpse, nor taken, as was meet, their sad burden from the flaming pyre. At the hands of strangers, hapless one, thou hast had those rites, and so art come to us, a little dust in a narrow urn.

3. Contrasts Between Jewish Customs and Other Peoples’

This brings us to note two marked contrasts between customs in Israel and among other peoples.

(1) Cremation

With the Greeks it was customary to cremate the dead (see CREMATION); but there was nothing in Jewish practice exactly corresponding to this. Tacitus (Hist. v.5) expressly says, in noting the contrast with Roman custom, that it was a matter of piety with the Jews to bury rather than to burn dead bodies. The burning of the bodies of Saul and his sons by the men of Jabesh-Gilead (1Sa 31:11-13) seems to have been rather a case of emergency, than of conformity to any such custom, as the charred bones were buried by the same men under the tamarisk at Jabesh, and later, by David’s order, removed and laid to rest in the sepulcher of Kish (2Sa 21:12-14). According to the Mosaic law burning was reserved, either for the living who had been found guilty of unnatural sins (Lev 20:4; Lev 21:9), or for those who died under a curse, as in the case of Achan and his family, who after they had been stoned to death were, with all their belongings, burned with fire (Jos 7:25).

(2) Embalming

As the burning practiced by the Greeks found no place in Jewish law and custom, so embalming, as practiced by the Egyptians, was unknown in Israel, the cases of Jacob and Joseph being clearly special, and in conformity to Egyptian custom under justifying circumstances. When Jacob died it was Joseph, the Egyptian official, who commanded his servants the physicians to embalm his father (Gen 50:2), and it was conventionally the fit thing that when Joseph himself died his body was embalmed and put in a coffin (sarcophagus) in Egypt (Gen 50:26).

III. On the Way to the Grave

When the preparations were made and the time came, the corpse was carried to the grave on a bier, or litter (, mittah).

1. Coffins Unknown

Coffins were unknown in ancient Israel, as they are among the Jews of the East to this day. The only one mentioned in the Bible is the sarcophagus in which the embalmed body of Joseph was preserved, unless Asa’s bed (2Ch 16:14) be another, as some think. Moslems, like eastern Jews, never use coffins. The bier sometimes has a pole at each corner by means of which it is carried on the shoulders to the tomb. See BIER.

2. Professional Mourners

The procession of mourners is made up largely, of course, of relatives and friends of the deceased, but is led by professional mourning women, who make the air resound with their shrieks and lamentations (compare Ecc 12:5; Jer 9:17; Amo 5:16). See MOURNING. Amo 5:16 alludes to this custom in describing the mourning that shall be over the desolations of Israel: Wailing shall be in all the broad ways; and they shall say in all the streets, Alas! alas! and they shall call the husbandman to mourning, and such as are skillful in lamentation to wailing. Jer (Jer 9:17, Jer 9:18) breaks out: Call for the mourning women, that they may come;… and let them make haste, and take up a wailing for us, that our eyes may run down with tears, and our eyelids gush out with waters. Dr. Fred. Bliss tells of a mourning delegation at the mahal, or mourning house, of a great man. No matter how gaily they may be chatting they approach, when they reach the house they rush forward, handkerchiefs to face, sobbing, weeping, with utmost demonstrations of grief, going through them time after time as occasion requires. Amelia B. Edwards gives a vivid account of her first experience with such mourning: It rose like the far-off wavering sound of many owls. It shrilled, swelled, wavered, dropped, and then died away, like the moaning of the wind at sea. We never heard anything so wild and plaintive. Among some Jews of today, it is said, the funeral procession moves swiftly, because there are supposed to be innumerable evil spirits (shedhm) hovering about, desirous to attack the soul, which is thought to be in the body until interment takes place and the corpse is actually covered (see DB, article Burial).

IV. At the Grave

When the grave, or place of entombment, is reached ceremonies more or less characteristic and peculiar to the Orient take place.

1. Graves Dug in the Earth

When the body is let down into the ground, the bier, of course, is set aside, and at first a heap of stones only is piled over the shallow grave – to preserve the dead from the dreaded depredations of hyenas, jackals or thieves. Beyond question graves among ancient Jews were often simply dug in the earth, as they are with us, and as they are with Jews at Jerusalem and elsewhere in the East today.

2. Family Tombs. Later Customs

But originally, it would seem to have been customary for each family to have a family tomb: either a natural cave, prepared with stone shelves to receive the bodies, or else hewn out of rock in the hillside, each tomb, or sepulcher, having many niches or loculi, in each one of which a body could be placed (see Gen 25:10; Gen 49:31; Gen 50:13; Gen 35:19; Jos 24:32). As Dr. Nicol says, All among the Israelites who possessed any land, or who could afford it, had their family tombs, hewn out of the rock, each sepulchre containing many niches. Many generations of a family could Thus be placed in the ancestral tomb. Countless numbers of such tombs are to be found all over Palestine, but Machpelah, of course, is the chief example (Gen 23). Compare the cases of Joshua buried in his inheritance at Timnath-serah (Jos 24:30), Samuel in his house at Ramah (1Sa 25:1), Joab in his house in the wilderness (1Ki 2:34), Manasseh in the garden of his house (2Ki 21:18), Josiah in the same tomb, it would seem, as his fath er and grandfather (2Ki 23:30), and Asa, singled out for special mention (2Ch 16:14). According to custom, too, the Jew was not to sell his burying-place, if it was possible for him to hold it. Today in the Orient it is quite different – burying-places of Moslem, Jewish and Christian peoples, while distinct from each other, are community rather than family burying-places.

3. Sealed Stones

When the tomb was a cave, or was dug out from some rock, the entrance was often closed with a large circular stone set up on its edge or rim and rolled in its groove to the front of the mouth of the tomb, so as to close it securely. This stone was then often further secured by a strap, or by sealing. In such case it could easily be seen or known if the tomb had been disturbed. Pilate, it will be recalled, directed that the tomb of Joseph of Arimathea, in which the body of Jesus was laid, should be carefully sealed and made as secure as the officials could make it. So they went, and made the sepulchre sure, sealing the stone, the guard being with them (Mat 27:66).

4. Stated Times of Mourning

In Syria, as elsewhere in the East, it is customary to have stated times after the burial for mourning at the tomb – for example on the third, seventh, and fortieth days, and again on the anniversary of the burial. The relatives or friends then go to the tomb without ornaments, often with hair disheveled; sometimes with head covered and faces blackened with soot, or ashes, or earth, in their oldest and poorest clothing, which is sometimes violently rent, and, sitting or moving in a circle around or near to the tomb, they break out in spells into weird, dirge-like singing or wailing.

5. Excessive Mourning

The violence of grief at times leads to lacerations of the body and the shedding of blood. Morier (Second Journey through Persia), describing a celebration which takes place annually to commemorate the death of the grandson of Mohammed, says: I have seen the most violent of them, as they vociferated Ya Hosein walk the streets with their bodies streaming with blood by the voluntary cuts they had given themselves. Such cutting of the flesh in mourning for the dead was specifically forbidden by the Mosaic law (Lev 19:28; Lev 21:5; Deu 14:1). But excessive mourning for the dead is often alluded to in Scripture (see 2Sa 1:11, 2Sa 1:12; Psa 6:6; Psa 119:136; Lam 1:16; Lam 3:48; Jer 9:1).

6. Dirge-Songs

The custom of dirge-songs seems to be alluded to (Mat 9:23; Mar 5:38) in the narrative of the healing of the ruler’s daughter: Jesus came into the ruler’s house, and saw the flute-players, and the crowd making a tumult. A characteristic oriental funeral procession and burial are vividly pictured in the narrative of the burial of Jacob (Gen 50:6-13).

V. Failure to Receive Burial Counted a Calamity or a Judgment

Any lack of proper burial is still regarded in the East, as it was in ancient times, as a great indignity or a judgment from God. It is esteemed the greatest calamity that can befall a person. It gives men still untold distress to think they shall not receive suitable burial, according to the customs of their respective race, or family, or religion – a fact or sentiment that is often alluded or appealed to by way of illustration in the Scriptures. For a corpse to remain unburied and become food for beasts of prey was the climax of indignity or judgment (2Sa 21:10, 2Sa 21:11; 1Ki 13:22; 1Ki 14:11; 1Ki 16:4; 1Ki 21:24; 2Ki 9:37; Jer 7:33; Jer 8:1; Eze 29:5; Psa 79:3; Rev 11:9), and uncovered blood cried for vengeance (Eze 24:6 f; Eze 39:11-16), the idea being the same as among other oriental peoples, that the unburied dead would not only inflict trouble upon his family, but bring defilement also and a curse upon the whole land. It was, therefore, an obligation resting upon all to bury even the dead found by the way (Tobit 1:18; 2:8). Even malefactors were to be allowed burial (Deu 21:22, Deu 21:23), and the exceptional denial of it to the sons of Rizpah gave occasion for the touching story of her self-denying care of the dead found in 2Sa 21:10, 2Sa 21:11.

VI. Places of Burial: How Marked

Ordinary graves were marked by the heaping of crude stones, but hewn stones and sometimes costly pillars were set up as memorials of the dead (Eze 39:15; 2Ki 23:17 the Revised Version (British and American), What monument is that which I see? the reference being to a sepulchral pillar). Jacob set up a pillar over Rachel’s grave (Gen 35:20), and her tomb is marked by a monument to this day. Absalom’s grave in the wood of Ephraim had a heap of stones raised over it (2Sa 18:17), but in this case, as in the case of Achan, it was not for honor but for dishonor. In New Testament times the place of burial was uniformly outside the cities and villages (see Luk 7:12; Joh 11:30). There was public provision made for the burial of strangers (Mat 27:7), as in the closing days of the monarchy there was a public burying-ground at Jerusalem (Jer 26:23), probably where it is to this day between the city wall and the Kidron Valley. Thousands of Jewish graves on the sloping sides of the Valley of Jehoshaphat, where the Jews have come from all lands to be buried, bear witness today to the belief that associates the coming of Messiah with a blessed resurrection. Many Jews hold that Messiah, when He comes, will descend upon the Mount of Olives, and will pass through these resting-places of the dead as He enters the Holy City in glory.

Literature

HDB, article Burial; Keil, Biblical Arch., II, 199 f; Nowack, Heb Arch., I, 187ff; Buria l and Tombs in Kitto, Cycl.; Thomson, LB (see Funerals in Index); Tristram, Eastern Customs in Bible Lands; Mackie, Bible Manners and Customs.

Fuente: International Standard Bible Encyclopedia

Burial

This was the universal custom among the Israelites for the disposal of their dead, and provision was made in the law for the burial of criminals. Deu 21:23. Those slain in battle were also interred. 1Ki 11:15. This was needful in so warm a country in order to avoid a pestilence, and the dead were always promptly buried, as in the case of Ananias and Sapphira. These were probably bound round with the clothes they were wearing and at once laid in the grave. In other cases linen cloths were wrapped round the body and round the head, as in the case of Lazarus, and as loving hands tended the body of the Lord. Spices were enclosed among the cloths: Nicodemus furnished 100 pound weight of ‘myrrh and aloes’ at the burial of the Lord, besides what the devout women had brought.

It does not appear that there was any ‘service’ or prayers offered at the burial of the dead. At the death of Lazarus ‘Jews’ were present, mourning with the family four days after the death; and in the case of the daughter of Jairus there was a ‘tumult’ with weeping and great wailing; these were probably hired mourners (as is the custom to this day), for ‘musicians’ were also present.

Among the judgements pronounced on the people of Jerusalem one was that they should not be buried: their bodies should be eaten by the fowls and the wild beasts. Jer 16:4. In the case of God’s two future witnesses in Jerusalem the wicked will rejoice over their dead bodies and will not allow them to be buried; only to have their joy turned into terror when they see them stand upon their feet alive again, and behold them ascend to heaven. Rev 11:9-12.

Fuente: Concise Bible Dictionary

Burial

Rites of

Jer 34:5

Soon after death

Deu 21:23; Jos 8:29; Joh 19:38-42; Act 5:9-10

With spices

2Ch 16:14; Mar 16:1; Luk 23:56

Bier used at

2Sa 3:31; Luk 7:14

Attended by relatives and friends:

– Of Jacob

Gen 50:5-9

– Of Abner

2Sa 3:31

– Of the child of Jeroboam

1Ki 14:13

– Of the son of the widow of Nain

Luk 7:12-13

– Of Stephen

Act 8:2

Lack of, a disgrace

2Ki 9:10; Pro 30:17; Jer 16:4; Jer 22:19; Eze 39:15

Directions given about, before death:

– Directions given about, before death:

Gen 49:29-30

– By Joseph

Gen 50:25

Burial of Gog requiring 7 months

Eze 39:12-13

Burial places:

– Bought by Abraham

Gen 23; Gen 25:9

– Prepared by Jacob

Gen 50:5

– Prepared by Asa

2Ch 16:14

– Prepared by Joseph

Mat 27:60

– On hills

2Ki 23:16; Jos 24:33

– In valleys

Jer 7:32

– Family

Gen 47:30; Gen 49:29; Act 7:16

– Of kings

1Ki 2:10; 2Ch 32:33

– A place of honor

2Ch 24:16; 2Ch 24:25; 2Ch 21:20

– For poor and strangers

Jer 26:23; Mat 27:7

– Tombs:

b In houses

1Sa 25:1; 1Ki 2:34

b In gardens

2Ki 21:18; 2Ki 21:26; Joh 19:41

b In caves

Gen 23:9

b Under trees, Deborah’s

Gen 35:8

b King Saul’s

1Sa 31:13

– Closed with stones

Mat 27:60; Mat 27:66; Joh 11:38; Joh 20:1

– Sealed

Mat 27:66

– Marked with pillars, Rachel’s

Gen 35:20

– Marked with inscriptions

2Ki 23:17

– Painted and garnished

Mat 23:27; Mat 23:29

– With shelves

Isa 14:15

– Demoniacs dwelt in

Mat 8:28

– Any who touched were unclean

Num 19:16; Num 19:18; Isa 65:4

– Refused to the dead

Rev 11:9

– Robbed

Jer 8:1 Cremation; Dead; Death; Elegy; Grave; Mourning

Figurative

Isa 22:16; Rom 6:4; Col 2:12

Fuente: Nave’s Topical Bible

Burial

Burial. The Hebrews did not burn, but buried their dead, usually in caves and artificial tombs. Gen 25:9; Gen 35:29. To be deprived of burial was thought one of the greatest marks of dishonor. Ecc 6:3; Jer 22:18-19. It was denied to none, seldom even to enemies. Deu 21:23; 1Ki 11:15. Good men made it a part of their piety to inter the dead. Unburied corpses polluted their land if the dead were exposed to view. 2Sa 21:14. The touch of a dead body, or of anything that had touched a dead body, was esteemed a defilement, and required a ceremonial cleansing. Num 19:11-22. Only three cases of burning the bodies of the dead occur in Scripture: the family of Achan, after they were stoned. Jos 7:24-25, the mangled remains of Saul and his sons, 1Sa 31:12, and perhaps the victims of some plague, Amo 6:10. The nearest relatives usually closed the eyes of the dying, gave them the parting kiss, and then began the wailing for the dead. Gen 46:4; Gen 50:1. The loud and shrill lamentations referred to in Mar 5:38, Joh 11:19, were by hired mourners, see also Jer 9:17-18; Amo 5:16, who praised the deceased, Act 9:39, and by doleful cries and frantic gestures, aided at times by melancholy tones of music, Mat 9:23, strove to express the deepest grief, Eze 24:17-18. Immediately after death the body was washed, and laid out in a convenient room, Act 9:37-39, and sometimes anointed, Mat 26:12. It was wrapped in many folds of linen, with spices, and the head bound about with a napkin, as the body of Jesus was, Mat 27:59; sometimes each limb and finger wrapped separately, Joh 11:44, as the mummies of Egypt are found to have been. But among the Jews the body was not embalmed, and the burial took place very soon, on account both of the heat of the climate and of the ceremonial uncleanness incurred. Rarely did 24 hours elapse between death and burial, Act 5:6; Act 5:10 : and in Jerusalem now burial, as a general rule, is not delayed more than three or four hours. The body was wrapped in the garments worn when living, or linen cloths thrown over it, and it was placed upon a biera board borne by mento be conveyed to the tomb. 2Sa 3:31; Luk 7:14. Sometimes a more costly bier or bed was used, 2Ch 16:14; and the bodies of kings and some others may have been laid in stone sarcophagi Gen 50:26; 2Ki 13:21. The tomb was usually without the city, and spices and aromatic woods were often burned at the burial. 2Ch 16:14 A banquet sometimes followed the funeral, Jer 16:7-8; and the bereaved friends were wont to go to the grave from time to time, to weep, Joh 11:31; a custom observed even at this day.

Fuente: People’s Dictionary of the Bible

BURIAL

Burial is an honour paid to the dead.

The want of it was always looked upon as a circumstance of the greatest misery;f1 and the denial of it, as an act of the greatest punishment,f2 2Ki 9:10, Jer 14:16. But the Oneirocritics consider burial in another view-as the consummation of all. And therefore, not to be buried, in visions that portend good, is bad; and in such as portend bad, good. And therefore, in relation to such visions as portend bad, the Indian Interpreter, in ch. 130., says, “That if any one dream that he is buried, his burial denotes that his utter ruin is certain. But if he dreams that any of the things which belong to his burial are wanting, that deficiency portends good hopes of safety.”

Dead men in the gravef3 are apt to be forgotten. And therefore in Psa 88:11-12, the grave is synonymous to the land of forgetfulness; and in Psa 34:17, Psa 115:17, 1Sa 2:9, silence is put for the grave. And in Ovid,f4 silentes, or men in silence, are dead men. Hence not to suffer a person to be put into the grave, denotes that he shall be remembered, and not suffered to be put into eternal silence; the grave, in profane authors, being called an everlasting house.f5

On the contrary, the notion of the word , monument, is opposed to the aforesaid notion of a grave, as a place of silence. and land of forgetfulness. For men considering the grave to be such a place, have endeavoured to alter its property, by erecting monuments which should record their names and actions to posterity. And in this sense, Not to suffer a person to be put into a monument, denotes, that means will be used in order to obliterate his memory, to the end that his actions may be never imitated, nor his cause revived. So the word Sepulchrum (sepulchre or monument) in Horace, is to be taken: Virtus sepulchrum condidit,f6 -(his valour has raised him a monument), i.e. hath eternized his memory, hath gotten him an everlasting honour and renown. And therefore to dream of having or building a tomb or sepulchre, is, according to Artemidorus, Lib. 2., a dream that portends good both to rich and poor; to a slave, that he shall obtain his freedom to a childless person, that he shall have an heir; to a poor man, that he shall get an estate; and to an unmarried person, a sign of marriage.

F1 (Psa 79:1-3; Ecc 6:3; Potter’s Archwolog. Grmc. Vol. ii. L. iv. c. i. p. 161, &c.)

F2 Arch. Grwc. Vol. 2. p. 165, &c.

F3 Psa 31:12; P 88:6.

F4 Metam. L. v. ver. 356.

F5 Sophocl. Antig. p. 250. M. T. Cic. Tusc. Qumst. I. in fin.

F7 Hor. Epod. 9. ver. 26. C.

Fuente: A Symbolical Dictionary

Burial

the interment of a deceased person; an office held so sacred, that they who neglected it have in all nations been held in abhorrence. As soon as the last breath had fled, the nearest relation, or the dearest friend, gave the lifeless body the parting kiss, the last farewell and sign of affection to the departed relative. This was a custom of immemorial antiquity; for the patriarch Jacob had no sooner yielded up his spirit, than his beloved Joseph, claiming for once the right of the first-born, fell upon his face and kissed him. It is probable he first closed his eyes, as God had promised he should do: Joseph shall put his hands upon thine eyes. The parting kiss being given, the company rent their clothes, which was a custom of great antiquity, and the highest expression of grief in the primitive ages. This ceremony was never omitted by the Hebrews when any mournful, event happened, and was performed in the following manner: they took a knife, and holding the blade downward, gave the upper garment a cut in the right side, and rent it a hand’s breadth. For very near relations, all the garments are rent on the right side. After closing the eyes, the next care was to bind up the face, which it was no more lawful to behold. The next care of surviving friends was to wash the body, probably, that the ointments and perfumes with which it was to be wrapped up, might enter more easily into the pores, when opened by warm water. This ablution, which was always esteemed an act of great charity and devotion, was performed by women. Thus the body of Dorcas was washed, and laid in an upper room, till the arrival of the Apostle Peter, in the hope that his prayers might restore her to life. After the body was washed, it was shrouded, and swathed with a linen cloth, although in most places, they only put on a pair of drawers and a white tunic; and the head was bound about with a napkin. Such were the napkin and grave clothes in which the Saviour was buried.

2. The body was sometimes embalmed, which was performed by the Egyptians after the following method: the brain was removed with a bent iron, and the vacuity filled up with medicaments; the bowels were also drawn out, and the trunk being stuffed with myrrh, cassia, and other spices, except frankincense, which were proper to exsiccate the humours, it was pickled in nitre, in which it lay for seventy days. After this period, it was wrapped in bandages of fine linen and gums, to make it adhere; and was then delivered to the relations of the deceased entire; all its features, and the very hairs of the eyelids, being preserved. In this manner were the kings of Judah embalmed for many ages. But when the funeral obsequies were not long delayed, they used another kind of embalming. They wrapped up the body with sweet spices and odours, without extracting the brain, or removing the bowels. This is the way in which it was proposed to embalm the lifeless body of our Saviour; which was prevented by his resurrection. The meaner sort of people seem to have been interred in their grave clothes, without a coffin. In this manner was the sacred body of our Lord committed to the tomb. The body was sometimes placed upon a bier, which bore some resemblance to a coffin or bed, in order to be carried out to burial. Upon one of these was carried forth the widow’s son of Nain, whom our compassionate Lord raised to life, and restored to his mother. We are informed in the history of the kings of Judah, that, Asa being dead, they laid him in the bed, or bier, which was filled with sweet odours. Josephus, the Jewish historian, describing the funeral of Herod the Great, says, His bed was adorned with precious stones; his body rested under a purple covering; he had a diadem and a crown of gold upon his head, a sceptre in his hand; and all his house followed the bed. The bier used by the Turks at Aleppo is a kind of coffin, much in the form of ours, only the lid rises with a ledge in the middle.

3. The Israelites committed the dead to their native dust; and from the Egyptians, probably, borrowed the practice of burning many spices at their funerals. They buried Asa in his own sepulchres, which he made for himself in the city of David, and laid him in the bed which was filled with sweet odours, and divers kinds of spices, prepared by the apothecaries’ art; and they made a very great burning for him, 2Ch 16:14. Thus the Old Testament historian entirely justifies the account which the Evangelist gives, of the quantity of spices with which the sacred body of Christ was swathed. The Jews object to the quantity used on that occasion, as unnecessarily profuse, and even incredible; but it appears from their own writings, that spices were used at such times in great abundance. In the Talmud it is said, that no less than eighty pounds of spices were consumed at the funeral of rabbi Gamaliel the elder. And at the funeral of Herod, if we may believe the account of their most celebrated historian, the procession was followed by five hundred of his domestics carrying spices. Why then should it be reckoned incredible, that Nicodemus brought of myrrh and aloes about a hundred pounds’ weight, to embalm the body of Jesus?

4. The funeral procession was attended by professional mourners, eminently skilled in the art of lamentation, whom the friends and relations of the deceased hired, to assist them in expressing their sorrow. They began the ceremony with the stridulous voices of old women, who strove, by their doleful modulations, to extort grief from those that were present. The children in the streets through which they passed, often suspended their sports, to imitate the sounds, and joined with equal sincerity in the lamentations. But whereunto shall I liken this generation? It is like unto children sitting in the markets, and calling unto their fellows, and saying, We have mourned you and ye have not lamented, Mat 9:17. Music was afterward introduced to aid the voices of the mourners: the trumpet was used at the funerals of the great, and the small pipe or flute for those of meaner condition. Hired mourners were in use among the Greeks as early as the Trojan war, and probably in ages long before; for in Homer, a choir of mourners were planted around the couch on which the body of Hector was laid out, who sung his funeral dirge with many sighs and tears:

‘ , ‘ , . …

Il. lib. xxiv, 50. 720.

A melancholy choir attend around,

With plaintive sighs and music’s solemn sound; Alternately they sing, alternate flow

The obedient tears, melodious in their wo. POPE.

In Egypt, the lower class of people call in women who play on the tabor; and whose business it is, like the hired mourners in other countries, to sing elegiac airs to the sound of that instrument, which they accompany with the most frightful distortions of their limbs. These women attend the corpse to the grave, intermixed with the female relations and friends of the deceased, who commonly have their hair in the utmost disorder; their heads covered with dust; their faces daubed with indigo, or at least rubbed with mud; and howling like maniacs. Such were the minstrels whom our Lord found in the house of Jairus, making so great a noise round the bed on which the dead body of his daughter lay. The noise and tumult of these retained mourners, and the other attendants, appear to have begun immediately after the person expired. It is evident that this sort of mourning and lamentation was a kind of art among the Jews: Wailing shall be in the streets; and they shall call such as are skilful of lamentation to wail, Amo 5:16. Mourners are still hired at the obsequies of Hindoos and Mohammedans, as in former times. To the dreadful noise and tumult of the hired mourners, the following passage of Jeremiah indisputably refers; and shows the custom to be derived from a very remote antiquity: Call for the mourning women that they may come; and send for cunning women, that they may come, and let them make haste, and take up a wailing for us, that our eyes may run down with tears, and our eyelids gush out with waters, Jer 9:17.

The funeral processions of the Jews in Barbary are conducted nearly in the same manner as those in Syria. The corpse is borne by four to the place of burial: in the first rank march the priests, next to them the kindred of the deceased; after whom come those that are invited to the funeral; and all singing in a sort of plain song, the forty-ninth Psalm. Hence the Prophet, Amo 8:3, warns his people that public calamities were approaching, so numerous and severe, as should make them forget the usual rites of burial, and even to sing one of the songs of Zion over the dust of a departed relative. This appears to be confirmed by a prediction in the eighth chapter: And the songs of the temple shall be howlings in that day, saith the Lord God; there shall be many dead bodies in every place; they shall cast them forth with silence; they shall have none to lament and bewail; none to blow the funeral trump or touch the pipe and tabor; none to sing the plaintive dirge, or express their hope of a blessed resurrection, in the strains of inspiration. All shall be silent despair. See SEPULCHRES.

Fuente: Biblical and Theological Dictionary

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