Funeral
FUNERAL
See BURIAL and SEPULCHRE.
Fuente: American Tract Society Bible Dictionary
Funeral
Burying was (as generally, Cicero, Leg. 2:22; Pliny, 7:55) the oldest, as in all antiquity the customary, and among the Israelites the only mode of disposing of corpses (Gen 23:19; Gen 25:25; Gen 35:8; Jdg 2:9; Jdg 8:32; 1Sa 25:1, etc.; Joh 11:17; Mat 27:60, etc.). So likewise among the Egyptians, Babylonians, and Persians (Lucian, Suet. 21; Curtius, 3:12, 11 and 13), of which people ruins of necropolises and tombs still remain. Of burning, (which among the Greeks was a well-known custom although in no age altogether prevalent, see Becker, Charicles, 2:181 sq.), the first trace occurs in 1Sa 31:12, and even there as an extraordinary case (1Sa 31:10). The practice has also been inferred from Amo 6:10, where the term , mesarepho’, “he that burneth him” (i.e., the nearest relative, who kindled the pyre; compare Gen 25:9; Gen 35:29; Jdg 16:31), occurs; but De Rossi, with several MSS., reads (so Hitzig, ad loc., although Rosenmuller, ad be., otherwise explains) , alluding to the different custom of burning not the body itself, but sweet spices at the funeral, as in Chronicles 16:14; 21:19; Jer 34:5 (comp. Deu 12:31), as confirmed by Josephus (War, 1:33, 9; see Geier, De luctu, 6:2 sq.; Kiirchmann, De funerib. page 248 sq.; Dougtaei Analect. 1:196 sq.). After the exile the burning of dead bodies was still less an Israelitish custom, and the Talmud classes it with heathenish practices; hence even Tacitus (Hist. 5:5, 4) mentions burial as an altogether Jewish usage. The same conclusion is confirmed by the fact that combustion of the person is affixed by the Mosaic law (Lev 20:14; Lev 21:9) as a special penalty for certain crimes (see Michaelis [who, however, reaches a false result], De combustione et humatione mortuoruom ap. Hebraeos, in his Syntagma comm. 1:225 sq.). SEE GRAVE.
To leave the dead unburied was to the Hebrews a most dreadful thought (1Ki 13:22; 1Ki 14:11; 1Ki 16:4; 1Ki 21:24; Jer 7:33; Jer 8:2; Jer 9:22; Jer 14:16; Jer 16:4; Jer 25:33; Eze 29:5; Psa 79:3), and was regarded by the ancients universally as one of the grossest insults (Sophocles, Ajax. 1156; Herodian, 8:5, 24; 3:12, 25; Plutarch, Virt. mul. page 226, ed. Tauchn.; Isocr. Panath. page 638; see Musgrave, in Soph. Antiq. 25); hence to inter the remains of the departed was a special work of affection (Tob 1:21; Tob 2:8), and was an imperative duty of sons toward their parents (Gen 25:9; Gen 35:29; 1Ma 2:70; Tob 6:15; Mat 8:21; compare Demosth. Aristog. page 496; Vas. Max. 5:4, ext. 3; see Kype, Obsess. 1:46), and next devolved upon relatives and friends (Tobit 14:16). If the corpse remained uninhumed, it became a prey to the roving, hungry dogs and ravenous birds (1Ki 14:11; 1Ki 16:4; 1Ki 21:24; Jer 7:33; 2Sa 21:10 [2Ki 9:35 sq.]; compare Homer, Il. 22:41 sq.; Eurip. Heracl. 1050). Nevertheless, that was not often the fate of the dead among the Issraelites, except in consequence of the atrocities of war, since Deu 21:23 (Josephus, War, 6:72) was held to entitle even criminals to interment (Josephus, War, 4:5, 2; comp. Mat 27:58; yet it was otherwise in Egypt, Gen 40:19). According to the Talmud (Lightfoot, Hosea Heb. page 499) there were two especial burial-places at Jerusalem for executed persons. SEE TOMB.
What form or ceremonies of obsequies was observed by the ancient Hebrews is almost altogether unknown, except that in the earlier and simpler age the act of interment was performed by the relations (sons-, brothers) with- their own hands (Gen 25:9; Gen 35:29; Jdg 16:31; the later passages, 1Ma 2:70; Tobit 14:16, only indicate the attendance of the kindred at the rites; so also Mat 8:22). In later times the Jews left this to others, and in Amo 5:16 it is spoken of as something shocking that kinsmen should be obliged to carry the corpse to the crave (this pious care, however, was due from friends, e.g. from pupils towards their teacher, 1Ki 13:30; Mar 6:29). Closing the eyes and giving the last kiss (Thilo, Apoer. 1:44) are mentioned (Gen 46:4; Genesis 1, 1; Tob 14:15) as natural expressions of farewell (the Talmud has a prescription concerning them, Shabb. 23:5) from early antiquity (Homer, Il. 11:452; Odyss. 11:425 sq.; 24:296; Eurip. Hec. 428; Virg. An. 9:487; Ovid, Trist. 2:3, 43; 4:3, 43 sq.; Val. Max. 2:6, 8; Pliny, 11:55; Euseb. Hist. Ecc 7:22). Immediately after decease (the sooner the better,) the body was washed (Act 9:37), then wrapped in a large cloth (, Mat 27:59; Mar 15:46; Luk 23:53), or all its limbs wound with bands (, , see Joh 11:44; compare Chiffiet, De hinteas sepulcral. Christi, Antw. 1624, 1688), between the folds of which, in the case of a person of distinction, aromatics were laid or sprinkled (Joh 19:39 sq.; compare Joh 12:7; the custom of anointing the corpse with spiced unguents was very prevalent anciently, Pliny, 13:1; Homer, Odyss. 24:45; Iliad, 18:350; 24:582; Lucian, Luct. 11). See Dougtaei Annal. 2:64 sq. At public funerals of princes sumptuous shrouds were usual, and there was a prodigal expense of odors (Josephus, Ant. 15:3, 4; 17:8, 3; War, 1:33, 9). The speedy burial customary with the later Jews (Act 5:6; Act 5:10; as a rule on the same day, before sundown) had its origin in the Levitical defilement (Num 19:11 sq.); in earlier times it did not prevail (Gen 23:2 sq.; comp. Chardin, 6:485). The removal () to the grave was done in a coffin (, Luk 7:14; , Josephus, Ant. 15:3, 2), which probably was usually open (Luk 7:14; comp. Schulz, Leitung, 4:182; but see Josephus, Ant. 15:1, 2); and on a bier (, 2Sa 3:31; , Josephus, Life, 62; Ant. 17:8, 3; of costly materials in the case of royal personages, aeven adorned with precious stones, Josephus, Ant. 13:16, 1; 17:8, 3; War, 1:33, 9), borne by men (Luk 7:14; Act 5:6; Act 5:10), with a retinue of the relatives and friends (2Sa 3:31; Luk 7:12; the Talmud speaks of funeral processions with horns (Parah, 12:9; on royal funeral processions, see Josephus, Ant. 13:16, 1; 17:8, 3; War, 1:33, 9) in a long train (Job 21:33), and with loud weeping and wailing (2Sa 3:32; compare Bar 6:31). Even in the house of grief, before the funeral, lamentation was kept up with accompaniment of mourning pipes (Mat 9:23; Mar 5:38; compare Jer 9:17; 2Ch 35:25; Ovid, Fast. 6:660; see Hilliger, De tibicin. in funer. adhib. Viteb. 1717; Kiirchmann, Fun. Roman. 2:5). Female mourners, especially (Jer 9:17), were hired for the purpose (Mishna, Moed Katon, 3:8), who prolonged the lamentation several days (Wellsted, 1:150; Prokesch, Erinner. 1:93, 102, 130). After the burial a funeral meal was given (2Sa 3:35, Jer 16:5; Jer 16:7; Hos 9:4; Eze 24:17; Eze 24:24; Tob 4:18; Epist. Jeremiah 30; compare Homer, Il. 23:28; 24:802; Lucian, Luct. 24: see Geier, De luct. Ebr. chapter 6; Hebenstreit, in the Miscell. Lips. 2:720 sq.; 6:83 sq.; Garmann, in Iken’s Thesaur. 1:1028 sq.); and among the later Jews, in families of distinction, invitations were extended to the honorable as well as to the people, so that these entertainments eventually became scenes of luxurious display (Josephus, War, 2:1, 1). Warriors were buried with their arms (Eze 32:27; 1Ma 13:29; comp. Homer, Odyss. 11:74; 12:13; Virgil, AEn. 6:233; Diod. Sic. 18:26; Curtius, 10:1, 31; see Tavernier, 1:284), and persons of rank or royalty with jewels and valuables (Josephus, Ant. 15:3, 4; 16:7, 1). In later times, when the belief in the resurrection became generally distinct, a funeral sacrifice was made (2Ma 12:43). See generally Weber, Observatt. sacr. circa funera populor. orientt. (Argent. 1767); Montbron, Essai sur la litterature des Hebreux (Par. 1819), III, 1:1 sq., 253 sq.; also Meursius, De funere lib. sing., il his Opp. 5. For the funeral customs of the ancient Egyptians, see Wilkinson, chapter 10 (abridgm.); for those of the modern Egyptians, see Lane, chapter 28: SEE BURIAL.
Monographs on funerals in general have been written by Fuderici (Jen. 1755), Ingler [in Germ.] (Luneb. 1757), Pomeg (L.B. 1659); on burial in general, by Heidegger (Heidelb. 1670), Nettelbladt (Rost. 1728), Lungh (Holm. 1672); on ancient modes of burial, by Gyraldus (Helmst. 1676), Quenstedt (Viteb. 1660), Strauch (Viteb.1660), Cellarius (Helmst.1682), Florinus (Aboe, 1695); among the Greeks, by Norberg (Opusc. 2:507- 526); on the right and duty of sepulture, by Bruckner (Jena, 1708), Bohmer (Halle, 1717), Burchard (Lips. 1700), Hofmann (Viteb. 1726), Horer (Viteb. 1661), Sahme (Regiom. 1710), Saurmann (Brem. 1737), Schlegel (Lips. 1679); in time of war, by Preibis (Viteb. 1685); in temples, by Allegrantia (Medio. 1773), Platner (Lips. 1788), Winkler (Lips. 1784), Woken (Viteb. 1752), Lampe (Argent. 1776), Gundling (Obs. select. 1:137 sq.); on sepulchres, by Eckhard (Jena, 1726); on cenotaphs, by Bidermann (Frib. 1755); and cemeteries, by Bachon (Gott. 1725), Berger (Rost. 1689), Bohmer (Hal. 1716, 1726), Fuhrmann [in Germ.] (Hal. 1801), Spondanus (Par. 1638); and their sanctity, by Lederer (Viteb. 1661), Lichtwehr (Viteb. 1747), Niespen (L.B. 1723), Plaz (Lips. 1725), Schopfer (Bremen, 1747), Junius (Lips. 1744); on the Catacombs, by Cyprian (Helmst. 1699); Fehrnel (Lips. 1710-13); on mourning, by AEminga (Gryph. 1751); Nicolai (Marb.1739), Geier (Lips. 1666), Kirchmann (Hamb. 1605, Lubec, 1625), Sopranus (Lond. 1643); on funeral dresses, by Mayer (Hamb. 1706); on the expense of funerals, by Philipp (Lips. 1684); on placing money in the mouth of the corpse, by Seyffert (Lips. 1709); on lamps at the grave, by Ferrari (Patavium, 1764), Schurzfleisch (Viteb. 1710), Willesch (Alt. 1715); and flowers, by Flugge (Hafn. 1704); on funeral feasts, by Jenichen [in German] (Lpz. 1747), Schmidt (Lips. 1693), Troppanger (Viteb. 1710); on funeral incense, by Bromel (Jen. 1687); on funeral orations, by Bohmer (Helmst. 1713, 1715), Mayer (Lips. 1670), Rosenberg (Budiss. 1689), Senf (Lips. 1689), Wildvogel (Jen. 1701), Witte (1691); and as a Roman custom, by Fortlage (Osnabr. 1789); on monuments, by Behrnauer [in German] (Frib. 1755), Herfordt (Hafn. 1722), Hottinger (Heidelb. 1659); on cuttings for the dead, by Michaelis (F. ad V. 1734); on Christian burial, by Behrnauer (Budiss. 1732), Gretsa (Ingolstadt, 1611), Joch (Jen. 1726), Kiesling (Viteb. 1736), Franzen (Lips. 1713), Larroquanus (Advers. sacr. L.B. 1688, page 187 sq.), Panvinus (Lond. 1572, Romans 1581, Lips. 1717), Rosenberg (Budiss. 1690), Samellius (Taurin. 1678), Schurzfleisch (Controv. page 34); on the burial of the patriarchs, by Carpzov (Dissert. page 1670 sq.), Semler (Halle, 1706), Zeibich (Viteb. 1742); on Asa’s funeral, by Miiller (Viteb. 1716); on the burial of animals, by Dasson (Viteb. 1697), Lange (Altorf, 1705), Castaeus [at Jer 22:19] (Lips. 1716). SEE GRAVE; SEE CEMETERY; SEE DEAD, ETC.
Fuente: Cyclopedia of Biblical, Theological and Ecclesiastical Literature
Funeral
Burying was among the Jews the only mode of disposing of corpses (Gen. 23:19; 25:9; 35:8, 9, etc.).
The first traces of burning the dead are found in 1 Sam. 31:12. The burning of the body was affixed by the law of Moses as a penalty to certain crimes (Lev. 20:14; 21:9).
To leave the dead unburied was regarded with horror (1 Kings 13:22; 14:11; 16:4; 21:24, etc.).
In the earliest times of which we have record kinsmen carried their dead to the grave (Gen. 25:9; 35:29; Judg. 16:31), but in later times this was done by others (Amos 6:16).
Immediately after decease the body was washed, and then wrapped in a large cloth (Acts 9:37; Matt. 27:59; Mark 15:46). In the case of persons of distinction, aromatics were laid on the folds of the cloth (John 19:39; comp. John 12:7).
As a rule the burial (q.v.) took place on the very day of the death (Acts 5:6, 10), and the body was removed to the grave in an open coffin or on a bier (Luke 7:14). After the burial a funeral meal was usually given (2 Sam. 3:35; Jer. 16:5, 7; Hos. 9:4).
Fuente: Easton’s Bible Dictionary
FUNERAL
The Israelites had elaborate customs for funerals, burials and mourning. The body of the dead person was washed (Act 9:37), then anointed with oil or spices and wrapped in linen (Joh 11:44; Joh 19:40; Act 5:6). This was usually done by relatives or friends of the dead person (Mar 16:1). The burial followed with a minimum of delay (Act 5:6; Act 5:10).
As the funeral procession moved to the burial place, it was accompanied by mourning and wailing (Amo 5:16; Mat 9:23-24; Luk 7:12-14; Luk 7:32). The mourners tore their clothes and put on sackcloth as a sign of their sorrow (2Sa 3:31; see SACKCLOTH), but they were forbidden to follow superstitious heathen customs such as cutting themselves or making offerings for the dead (Lev 19:28; Deu 14:1; Deu 26:14).
The body may have been buried in a specially prepared private tomb (Mat 27:60), a family tomb (Gen 23:19; Gen 25:9; Gen 49:31-32; Jdg 8:32; Jdg 16:31), or a public burial ground (2Ki 23:6; Mat 27:7). The Israelites did not usually burn the bodies of the dead, though there were exceptions. These included cases of execution of the wicked (Gen 38:24; Lev 20:14; Lev 21:9; Jos 7:15; Jos 7:25) and cases where a body was badly damaged, decaying, or a danger to public health (1Sa 31:12-13; Amo 6:10).
Funerals were usually conducted in a way that gave honour to the person who had died (2Ch 16:14; Ecc 8:10). To leave a body unburied was therefore a mark of supreme disgrace (1Sa 17:46; Ecc 6:3; Jer 16:6; Jer 22:18-19; Jer 36:30). A song may have been composed in praise of the one who had died (2Sa 1:17-27; 2Sa 3:32-34; 2Ch 35:25), though in the case of an enemy a song may have been composed to disgrace him (Isa 14:4-21).
Another way in which Israelites showed their respect for those who had died was by adding decorations to their tombs (Mat 23:29). Often they whitewashed tombs so that people could see them at night; for anyone who touched a tomb, accidentally or otherwise, became ceremonially unclean (Mat 23:27; cf. Num 19:11; Num 19:16).
This association of death with uncleanness reflects the truth that death leads to decay and corruption. The physical body eventually returns to the dust from which it was made (Gen 3:19; Ecc 3:20; Joh 11:39). But regardless of how the body returns to dust, whether through being buried, burnt or entombed, Christians are assured that Jesus will return to conquer death and raise them to new life. Their bodies will be changed into glorious spiritual bodies, suited to life in the age to come (1Co 15:42-51; Php 3:20; 1Th 4:13-17; see DEATH; RESURRECTION).
Fuente: Bridgeway Bible Dictionary
Funeral
FUNERAL.See Burial, and Tomb.
Fuente: A Dictionary Of Christ And The Gospels
Funeral
funer-al. See BURIAL.