Mourning
VIEW:12 DATA:01-04-2020
Noisy, violent, and demonstrative in the East as it is among the Irish, Highlanders, and Welsh; beating the breast or the thigh (Eze_21:12), cutting the flesh (Jer_16:6), weeping with a loud cry, wearing dark colored garments, hiring women as professional mourners (Ecc_12:5; Mat_9:23; Amo_5:16),"skillful in lamentation" (Jer_9:17), singing elegies, having funeral feasts and the cup of consolation (Jer_16:7-8). It was an occasion of studied publicity and ceremonial; so Abraham for Sarah (Gen_23:2), Jacob for Joseph (Gen_37:34-35), Joseph and the Egyptians for Jacob 70 days and a further period of seven (Gen_50:3-10), Israel for Aaron 80 days (Num_20:29), and for Moses (Deu_34:8). Jabesh Gileadites for Saul fasted seven days (1Sa_31:13); David for Abner with fasting, rent clothes, and sackcloth, and with an elegy (2Sa_3:81-89).
Job for his calamities, with rent mantle, shaven head, sitting in ashes; so the three friends with dust upon their heads, etc., seven days and nights (Job_1:20-21; Job_2:8). In the open streets and upon the housetops (Isa_15:2-3); stripping off ornaments (Exo_33:4); stripping the foot and some other part of the body (Isa_20:2). Penitent mourning was often expressed by fasting, so that the words are interchanged as synonymous (Mat_9:15), and the day of atonement, when they "afflicted their souls," is called "the fast" (Act_27:9; Lev_23:27; Israel, 1Sa_7:6; Nineveh, Jon_3:5; the Jews when hereafter turning to Messiah, Zec_12:10-11). Exclusion from share in the sacrificial peace offerings (Lev_7:20), Covering the upper lip and the head, in token of silence: Lev_13:45, the leper; 2Sa_15:30, David. The high priest and Nazarites were not to go into mourning for even father or mother or children (Lev_21:10-11; Num_6:7).
So Aaron in the case of Nadab and Abihu (Lev_10:2-6); Ezekiel for his wife (Eze_24:16-18); "the bread of men" is that usually brought to mourners by friends in sympathy. The lower priests only for nearest relatives (Lev_21:1-4). Antitypically, the gospel work is to take precedence of all ties (Luk_9:59-60): "let me first go and bury my father" means, let me wait at home until he die and, I bury him. The food eaten in mourning was considered impure (Deu_26:14; Hos_9:4). The Jews still wail weekly, each Friday, at Jerusalem, in a spot below the temple wall, where its two courses of masonry (with blocks 30 ft. long) meet. (See JERUSALEM.) On the open flagged place, which they sweep with care as holy ground, taking off their shoes, they bewail the desolation of their holy places (Psa_102:14; Psa_137:5-6; Isa_63:15-19). Mourning shall cease forever to God's people when Christ shall return (Rev_7:17; Rev_21:4; Isa_25:8; Isa_35:10).
Fausset's Bible Dictionary
By Andrew Robert Fausset, co-Author of Jamieson, Fausset and Brown's 1888.
Mourning. One marked feature of Oriental mourning is what may be called its studies publicity, and the careful observance of the prescribed ceremonies. Gen_23:2; Job_1:20; Job_2:12.
1. Among the particular forms observed the following may be mentioned:
(a) Rending the clothes. Gen_37:29; Gen_37:34; Gen_44:13; etc.
(b) Dressing in sackcloth. Gen_37:34; 2Sa_3:31; 2Sa_21:10; etc.
(c) Ashes, dust or earth sprinkled on the person. 2Sa_13:19; 2Sa_15:32; etc.
(d) Black or sad-colored garments. 2Sa_14:2; Jer_8:21; etc.
(e) Removal of ornaments or neglect of person. Deu_21:12-13; etc.
(f) Shaving the head, plucking out the hair of the head or beard. Lev_10:6; 2Sa_19:24; etc.
(g) Laying bare some part of the body. Isa_20:2; Isa_47:2; etc.
(h) Fasting or abstinence in meat and drink. 2Sa_1:12; 2Sa_3:35; 2Sa_12:16; 2Sa_12:22; etc.
(i) In the same direction may be mentioned diminution in offerings to God, and prohibition to partake of sacrificial food. Lev_7:20; Deu_26:14.
(k) Covering the "upper lip," that is, the lower part of the face, and sometimes the head, in token of silence. Lev_13:45; 2Sa_15:30; 2Sa_19:4.
(l) Cutting the flesh; Jer_16:6-7; Jer_41:5; beating the body. Eze_21:12; Jer_31:19.
(m) Employment of persons hired for the purpose of mourning. Ecc_12:5; Jer_9:17; Amo_5:16; Mat_9:23.
(n) Akin to the foregoing usage; the custom for friends or passers-by to join in the lamentations, of bereaved or afflicted persons. Gen_50:3; Jdg_11:40; Job_2:11; Job_30:25; etc.
(o) The sitting or lying posture in silence indicative of grief. Gen_23:3; Jdg_20:26; etc.
(p) Mourning feast and cup of consolation. Jer_16:7-8.
The period of mourning varied. In the case of Jacob, it was seventy days, Gen_50:3, of Aaron, Num_20:29, and Moses, Deu_34:8, thirty days. A further period of seven days in Jacob's case. Gen_50:10. Seven days for Saul, which may have been an abridged period in the time of national danger. 1Sa_31:13.
With the practices above mentioned, Oriental and other customs, ancient and modern, in great measure agree. Arab men are silent in grief, but the women scream, tear their hair, hands and face, and throw earth or sand on their heads. Both Mohammedans and Christians in Egypt hire wailing-women, and wail at stated times.
Burckhardt says the women of Atbara, in Nubia, shave their heads on the death of their nearest relatives - -a custom prevalent also among several of the peasant tribes of upper Egypt. He also mentions wailing-women, and a man in distress besmearing his face with dirt and dust in token of grief.
In the "Arabian Nights" are frequent allusions to similar practices. It also mentions ten days and forty days as periods of mourning. Lane, speaking of the modern Egyptians, says, "After death, the women of the family raise cries of lamentation, called welweleh or wilwal, uttering the most piercing shrieks, and calling upon the name of the deceased, 'Oh, my master! Oh, my resource! Oh, my misfortune! Oh, my glory!' " See Jer_22:18.
The females of the neighborhood come to join with them in this conclamation: generally, also, the family send for two or more neddabehs or public wailing-women. Each brings a tambourine, and, beating them, they exclaim, 'Alas for him!' The female relatives, domestics and friends, with their hair dishevelled and, sometimes with rent clothes, beating their faces, cry in like manner, 'Alas for him!' These make no alteration in dress, but women, in some cases, dye their shirts, head-veils and handkerchiefs of a dark-blue color. They visit the tombs at stated periods." Mod. Eg. Iii. 152, 171, 195.
Smith's Bible Dictionary
By Dr. William Smith.Published in 1863
See BURIAL and See DEAD.
Biblical and Theological Dictionary by Richard Watson
PRINTER 1849.
mōrn?ing. See BURIAL; GRIEF.
International Standard Bible Encyclopedia
PRINTER 1915.
Fig. 257?Egyptian Mourners putting ashes on their Heads
This head embraces both the outward expressions of sorrow for the dead, referred to in the Scriptures, and those expressions which were intended to exhibit repentance, etc. These subjects may be noticed according to Townsend's chronological arrangement, and since they nearly approximate, will be pursued together. Under this arrangement, the earliest reference to any kind of mourning is that of Job (B.C. 2130), who, being informed of the destruction of his children as the climax of his calamities, 'arose, rent his mantle, shaved his head, and fell down upon the ground and worshipped' (Job_1:20), uttered sentiments of submission (Job_1:21), and sat down among the ashes (Job_2:8). His friends came to him by an appointment among themselves to mourn with him and comfort him (Job_2:11); they lift up their voices and wept upon a view of his altered appearance; they rent every man his mantle and sprinkled dust upon their heads towards heaven (Job_2:12), and sat down with him on the ground seven days and seven nights, waiting till his grief should subside before they commenced their office as mourners. Job then bewails aloud his unhappy condition (Job 3). In Job_16:15-16, reference is made to the customs of sewing sackcloth upon the skin, defiling the head with dust, and suffering the face to be begrimed with weeping. Clamor in grief is referred to (Job_19:7; Job_30:28): it is considered a wicked man's portion that his widows shall not weep at his death (Job_27:15). However it is to be accounted for, in the course of the book of Job nearly all the chief characteristics of eastern mourning are introduced. This will appear as we proceed. The next instance is that of Abraham, who came to mourn and weep for Sarah (B.C. 1871), words which denote a formal mourning (Gen_23:2). Days of mourning are referred to in regard to the expected death of Isaac (Gen_27:41). These appear generally to have consisted of seven, as for Saul (1Sa_31:13). Weeping appears (B.C. 1729), either as one chief expression of mourning, or as the general name for it. Hence when Deborah, Rebecca's nurse, was buried at Bethel under an oak, at this period, the tree was called Allon-bachuth, the oak of weeping (Gen_35:8). The children of Israel were heard to weep by Moses throughout their families, every man in the door of his tent (Num_11:10; comp. 14:1; 25:6). So numerous are the references to tears in the Scriptures as to give the impression that the Orientals had them nearly at command (comp. Psa_6:6). Reuben rent his clothes upon finding Joseph gone (Gen_37:29), and uttered lamentations (Gen_37:30). Jacob rends his clothes and puts sackcloth upon his loins, and mourns for his son many days; his sons and his daughters rise up to comfort him and he gives utterance to his grief; thus his father wept for him (Gen_37:34-35). Joseph's brothers rend their clothes (Gen_44:13); and this act, as expressive of grief or horror, occurs in multitudes of passages down to the last age of the Jewish empire (Act_14:14). Scarcely less numerous are the references to sackcloth on the loins as an expression of mourning; we have even lying in sackcloth (1Ki_21:27), and sackcloth upon both man and beast at Nineveh (Jon_3:8). Joseph's brethren fell to the ground before him in token of grief (Gen_44:14); and this, or lying or sitting on the ground, was a common token of mourning (comp. Psa_35:14; 1Sa_5:4; Isa_3:26; Isa_47:1; Eze_26:16, etc.). The next incident in the history of the subject is the mourning for Jacob by the Egyptians, which was conducted, no doubt, by professional mourners during threescore and ten days (Gen_50:3), called the days of mourning (Gen_50:4), though most likely that computation includes the process of embalming. It seems to have amounted to a royal mourning, doubtless out of regard to Joseph. The mourning for Joseph's father was renewed by Joseph's command, with a very great and sore lamentation, upon the funeral cavalcade having arrived in Canaan, and continued seven days (Gen_50:10). When the children of Israel (B.C. 1491) mourned under the threat of the divine displeasure, they did not put on their ornaments (Exo_33:4; comp. Joe_2:13; Eze_24:17). At the giving of the law the modes of mourning were regulated by several enactments. It was forbidden the Jews to make cuttings in their flesh for the dead (Lev_19:28). The ancient Egyptians, according to Herodotus, did not cut themselves (Herodotus ii. 61); it was a Syrian custom, as appears from the votaries of Baal (1Ki_18:28); nor were the Jews allowed to make any baldness between their eyes for the dead (Deu_14:1). The priests were forbidden to uncover the head in mourning (Lev_10:6), or to rend their clothes, or to contract the ceremonial defilement involved in mourning except for their nearest kindred (Lev_21:1; Lev_21:4); but the high-priest was entirely forbidden to do so even or his father or his mother (Lev_21:11), and so was the Nazarite (Num_6:7). These prohibitions respecting the head and the beard (Lev_19:27) seem to have been restricted to funeral occasions, as the customs referred to were lawfully practiced on other sorrowful events (comp. Ezr_9:3; Job_1:20; Isa_22:12; Jer_7:29; Mic_1:16). Even the food eaten by mourners was considered unclean (comp. Deu_26:14, with Hos_9:4; Eze_24:17). The Jews were commanded to afflict their souls on the Day of Atonement (Lev_23:27; Num_29:7). All the house of Israel mourned for Aaron thirty days (Num_20:29). The Israelites wept for Moses thirty days, called the days of weeping and mourning for Moses (Deu_34:8; B.C. 1451). Joshua and the elders of Israel put dust upon their heads at the defeat of Ai, and fasted (Jos_7:6), as did the eleven tribes after the defeat at Gibeah, and wept (Jdg_20:26), as did all the Israelites at the command of Joshua, on which occasion it is said 'they drew water and poured it out before the Lord' (1Sa_7:6; comp. Psa_22:14). The prophet Joel commanded a fast as part of a national mourning. A fast is proclaimed to all the inhabitants or visitors at Jerusalem (Jer_36:9; comp. Zec_7:5). Fasting is practiced at Nineveh as part of a public humiliation (Jon_3:5). In our Lord's language, 'to fast' and 'to mourn' are the same thing (Mat_9:15). Public humiliations attended with religious assemblies and prayers (Joe_2:16-17); with fasts (Isa_58:3); see all these united (1Ma_3:44; 1Ma_3:47-48). The first complete description of mourning for the dead occurs in 2Sa_3:31; 2Sa_3:35. Elegies were composed by the prophets on several disastrous occasions (Eze_26:1-18; Eze_27:1-36; Amo_5:1, etc.). In Psa_35:12-14, which is ascribed to David, there is a description of the humiliations practiced by the friends of the sick, in order to procure their recovery. Samuel is honored with a public mourning by the Israelites (1Sa_25:1), B.C. 1058. Upon the death of Saul, David wrote an elegy (2Sa_1:17-27). This, like that upon the death of Abner, seems to be a poetical description of the character of the departed, like the dirge for an Egyptian king. Lifting up the hands seems to have been an expression of grief (Psa_141:2; Lam_1:17; Ezr_9:5). Messengers were sent to condole with survivors; thus David sent such to Hanun, king of Ammon, upon the death of his father (2Sa_10:1-2); 'Many of the Jews came to comfort Martha and Mary' (Joh_11:19); 'A great company of women attended our Lord to the cross, bewailing and lamenting him' (Luk_23:27); 'Much people' were with the widow of Nain (Luk_7:12). Indeed, if persons met a funeral procession they were expected to join it?a custom which is thought to illustrate St. Paul's words, 'Weep with them that weep' (Rom_12:15). Ashes were often laid on the head in token of mourning; thus 'Tamar put ashes on her head, rent her garment, and laid her hand upon her head, and went on crying' (2Sa_13:19-20; comp. Isa_61:3; 2Es_9:38). They even wallowed in ashes (Eze_27:30). Mourning apparel is first mentioned in 2Sa_14:2, where it appears that the wearer did not anoint himself with oil (comp. Mat_6:17). The first reference to hired mourners occurs in Ecc_12:5, 'The mourners go about the streets.' They are certainly alluded to in Jer_9:17-20, 'the mourning women' (probably widows, comp. Psa_78:64; Act_9:39). Another reference to them occurs in 2Ch_35:25. The greater number of the mourners in ancient Egypt were women, as in the modern East. In the included figure (fig. 257) mourners, all females, are shown casting dust upon their heads before the mummy of a man. Mourning for the dead was conducted in a tumultuous manner; they also wept and wailed greatly (Mar_5:38). Even devout men made great lamentations (Act_8:2).
Fig. 258?Wailing with Tabrets, etc.
Among other signs of mourning they shaved the head, and even tore off the hair (Amo_8:10; Mic_1:16; Isa_15:2; Isa_22:12; Jer_7:29). Ezra plucked off the hair of his head and of his beard (Ezr_9:3; Josephus, Antiq. xvi. 7. 5). The Jews went up to the house-tops to mourn (Isa_15:2-3; Isa_22:1); and so did the Moabites (Jer_48:37-38 : Jdt_8:5). They also made cutting in their hands(Jer_48:37-38); they smote upon the thigh (Jer_31:19; Eze_21:12); on the breast (Nah_2:7; Luk_18:13; Luk_23:48); they smote both hands together (Num_24:10, stamped with the foot (Eze_6:11), bowed down the head (Lam_2:10), covered the lips (Mic_3:7), the face (2Sa_19:4), and the head (2Sa_15:31), and went barefoot (2Sa_15:30). Neighbors and friends provided food for the mourners (2Sa_3:35; Jer_16:7; comp. Eze_24:17); this was called 'the bread of bitterness,' 'the cup of consolation.' In later times the Jews had a custom of giving bread to the poor, at funerals, and leaving it for their use at tombs and graves. Women went to tombs to indulge their grief (Joh_11:31); anniversary mourning (1Es_1:32).
The Popular Cyclopedia of Biblical Literature
by John Kitto.
Job for his calamities, with rent mantle, shaven head, sitting in ashes; so the three friends with dust upon their heads, etc., seven days and nights (Job_1:20-21; Job_2:8). In the open streets and upon the housetops (Isa_15:2-3); stripping off ornaments (Exo_33:4); stripping the foot and some other part of the body (Isa_20:2). Penitent mourning was often expressed by fasting, so that the words are interchanged as synonymous (Mat_9:15), and the day of atonement, when they "afflicted their souls," is called "the fast" (Act_27:9; Lev_23:27; Israel, 1Sa_7:6; Nineveh, Jon_3:5; the Jews when hereafter turning to Messiah, Zec_12:10-11). Exclusion from share in the sacrificial peace offerings (Lev_7:20), Covering the upper lip and the head, in token of silence: Lev_13:45, the leper; 2Sa_15:30, David. The high priest and Nazarites were not to go into mourning for even father or mother or children (Lev_21:10-11; Num_6:7).
So Aaron in the case of Nadab and Abihu (Lev_10:2-6); Ezekiel for his wife (Eze_24:16-18); "the bread of men" is that usually brought to mourners by friends in sympathy. The lower priests only for nearest relatives (Lev_21:1-4). Antitypically, the gospel work is to take precedence of all ties (Luk_9:59-60): "let me first go and bury my father" means, let me wait at home until he die and, I bury him. The food eaten in mourning was considered impure (Deu_26:14; Hos_9:4). The Jews still wail weekly, each Friday, at Jerusalem, in a spot below the temple wall, where its two courses of masonry (with blocks 30 ft. long) meet. (See JERUSALEM.) On the open flagged place, which they sweep with care as holy ground, taking off their shoes, they bewail the desolation of their holy places (Psa_102:14; Psa_137:5-6; Isa_63:15-19). Mourning shall cease forever to God's people when Christ shall return (Rev_7:17; Rev_21:4; Isa_25:8; Isa_35:10).
Fausset's Bible Dictionary
By Andrew Robert Fausset, co-Author of Jamieson, Fausset and Brown's 1888.
Mourning. One marked feature of Oriental mourning is what may be called its studies publicity, and the careful observance of the prescribed ceremonies. Gen_23:2; Job_1:20; Job_2:12.
1. Among the particular forms observed the following may be mentioned:
(a) Rending the clothes. Gen_37:29; Gen_37:34; Gen_44:13; etc.
(b) Dressing in sackcloth. Gen_37:34; 2Sa_3:31; 2Sa_21:10; etc.
(c) Ashes, dust or earth sprinkled on the person. 2Sa_13:19; 2Sa_15:32; etc.
(d) Black or sad-colored garments. 2Sa_14:2; Jer_8:21; etc.
(e) Removal of ornaments or neglect of person. Deu_21:12-13; etc.
(f) Shaving the head, plucking out the hair of the head or beard. Lev_10:6; 2Sa_19:24; etc.
(g) Laying bare some part of the body. Isa_20:2; Isa_47:2; etc.
(h) Fasting or abstinence in meat and drink. 2Sa_1:12; 2Sa_3:35; 2Sa_12:16; 2Sa_12:22; etc.
(i) In the same direction may be mentioned diminution in offerings to God, and prohibition to partake of sacrificial food. Lev_7:20; Deu_26:14.
(k) Covering the "upper lip," that is, the lower part of the face, and sometimes the head, in token of silence. Lev_13:45; 2Sa_15:30; 2Sa_19:4.
(l) Cutting the flesh; Jer_16:6-7; Jer_41:5; beating the body. Eze_21:12; Jer_31:19.
(m) Employment of persons hired for the purpose of mourning. Ecc_12:5; Jer_9:17; Amo_5:16; Mat_9:23.
(n) Akin to the foregoing usage; the custom for friends or passers-by to join in the lamentations, of bereaved or afflicted persons. Gen_50:3; Jdg_11:40; Job_2:11; Job_30:25; etc.
(o) The sitting or lying posture in silence indicative of grief. Gen_23:3; Jdg_20:26; etc.
(p) Mourning feast and cup of consolation. Jer_16:7-8.
The period of mourning varied. In the case of Jacob, it was seventy days, Gen_50:3, of Aaron, Num_20:29, and Moses, Deu_34:8, thirty days. A further period of seven days in Jacob's case. Gen_50:10. Seven days for Saul, which may have been an abridged period in the time of national danger. 1Sa_31:13.
With the practices above mentioned, Oriental and other customs, ancient and modern, in great measure agree. Arab men are silent in grief, but the women scream, tear their hair, hands and face, and throw earth or sand on their heads. Both Mohammedans and Christians in Egypt hire wailing-women, and wail at stated times.
Burckhardt says the women of Atbara, in Nubia, shave their heads on the death of their nearest relatives - -a custom prevalent also among several of the peasant tribes of upper Egypt. He also mentions wailing-women, and a man in distress besmearing his face with dirt and dust in token of grief.
In the "Arabian Nights" are frequent allusions to similar practices. It also mentions ten days and forty days as periods of mourning. Lane, speaking of the modern Egyptians, says, "After death, the women of the family raise cries of lamentation, called welweleh or wilwal, uttering the most piercing shrieks, and calling upon the name of the deceased, 'Oh, my master! Oh, my resource! Oh, my misfortune! Oh, my glory!' " See Jer_22:18.
The females of the neighborhood come to join with them in this conclamation: generally, also, the family send for two or more neddabehs or public wailing-women. Each brings a tambourine, and, beating them, they exclaim, 'Alas for him!' The female relatives, domestics and friends, with their hair dishevelled and, sometimes with rent clothes, beating their faces, cry in like manner, 'Alas for him!' These make no alteration in dress, but women, in some cases, dye their shirts, head-veils and handkerchiefs of a dark-blue color. They visit the tombs at stated periods." Mod. Eg. Iii. 152, 171, 195.
Smith's Bible Dictionary
By Dr. William Smith.Published in 1863
See BURIAL and See DEAD.
Biblical and Theological Dictionary by Richard Watson
PRINTER 1849.
mōrn?ing. See BURIAL; GRIEF.
International Standard Bible Encyclopedia
PRINTER 1915.
Fig. 257?Egyptian Mourners putting ashes on their Heads
This head embraces both the outward expressions of sorrow for the dead, referred to in the Scriptures, and those expressions which were intended to exhibit repentance, etc. These subjects may be noticed according to Townsend's chronological arrangement, and since they nearly approximate, will be pursued together. Under this arrangement, the earliest reference to any kind of mourning is that of Job (B.C. 2130), who, being informed of the destruction of his children as the climax of his calamities, 'arose, rent his mantle, shaved his head, and fell down upon the ground and worshipped' (Job_1:20), uttered sentiments of submission (Job_1:21), and sat down among the ashes (Job_2:8). His friends came to him by an appointment among themselves to mourn with him and comfort him (Job_2:11); they lift up their voices and wept upon a view of his altered appearance; they rent every man his mantle and sprinkled dust upon their heads towards heaven (Job_2:12), and sat down with him on the ground seven days and seven nights, waiting till his grief should subside before they commenced their office as mourners. Job then bewails aloud his unhappy condition (Job 3). In Job_16:15-16, reference is made to the customs of sewing sackcloth upon the skin, defiling the head with dust, and suffering the face to be begrimed with weeping. Clamor in grief is referred to (Job_19:7; Job_30:28): it is considered a wicked man's portion that his widows shall not weep at his death (Job_27:15). However it is to be accounted for, in the course of the book of Job nearly all the chief characteristics of eastern mourning are introduced. This will appear as we proceed. The next instance is that of Abraham, who came to mourn and weep for Sarah (B.C. 1871), words which denote a formal mourning (Gen_23:2). Days of mourning are referred to in regard to the expected death of Isaac (Gen_27:41). These appear generally to have consisted of seven, as for Saul (1Sa_31:13). Weeping appears (B.C. 1729), either as one chief expression of mourning, or as the general name for it. Hence when Deborah, Rebecca's nurse, was buried at Bethel under an oak, at this period, the tree was called Allon-bachuth, the oak of weeping (Gen_35:8). The children of Israel were heard to weep by Moses throughout their families, every man in the door of his tent (Num_11:10; comp. 14:1; 25:6). So numerous are the references to tears in the Scriptures as to give the impression that the Orientals had them nearly at command (comp. Psa_6:6). Reuben rent his clothes upon finding Joseph gone (Gen_37:29), and uttered lamentations (Gen_37:30). Jacob rends his clothes and puts sackcloth upon his loins, and mourns for his son many days; his sons and his daughters rise up to comfort him and he gives utterance to his grief; thus his father wept for him (Gen_37:34-35). Joseph's brothers rend their clothes (Gen_44:13); and this act, as expressive of grief or horror, occurs in multitudes of passages down to the last age of the Jewish empire (Act_14:14). Scarcely less numerous are the references to sackcloth on the loins as an expression of mourning; we have even lying in sackcloth (1Ki_21:27), and sackcloth upon both man and beast at Nineveh (Jon_3:8). Joseph's brethren fell to the ground before him in token of grief (Gen_44:14); and this, or lying or sitting on the ground, was a common token of mourning (comp. Psa_35:14; 1Sa_5:4; Isa_3:26; Isa_47:1; Eze_26:16, etc.). The next incident in the history of the subject is the mourning for Jacob by the Egyptians, which was conducted, no doubt, by professional mourners during threescore and ten days (Gen_50:3), called the days of mourning (Gen_50:4), though most likely that computation includes the process of embalming. It seems to have amounted to a royal mourning, doubtless out of regard to Joseph. The mourning for Joseph's father was renewed by Joseph's command, with a very great and sore lamentation, upon the funeral cavalcade having arrived in Canaan, and continued seven days (Gen_50:10). When the children of Israel (B.C. 1491) mourned under the threat of the divine displeasure, they did not put on their ornaments (Exo_33:4; comp. Joe_2:13; Eze_24:17). At the giving of the law the modes of mourning were regulated by several enactments. It was forbidden the Jews to make cuttings in their flesh for the dead (Lev_19:28). The ancient Egyptians, according to Herodotus, did not cut themselves (Herodotus ii. 61); it was a Syrian custom, as appears from the votaries of Baal (1Ki_18:28); nor were the Jews allowed to make any baldness between their eyes for the dead (Deu_14:1). The priests were forbidden to uncover the head in mourning (Lev_10:6), or to rend their clothes, or to contract the ceremonial defilement involved in mourning except for their nearest kindred (Lev_21:1; Lev_21:4); but the high-priest was entirely forbidden to do so even or his father or his mother (Lev_21:11), and so was the Nazarite (Num_6:7). These prohibitions respecting the head and the beard (Lev_19:27) seem to have been restricted to funeral occasions, as the customs referred to were lawfully practiced on other sorrowful events (comp. Ezr_9:3; Job_1:20; Isa_22:12; Jer_7:29; Mic_1:16). Even the food eaten by mourners was considered unclean (comp. Deu_26:14, with Hos_9:4; Eze_24:17). The Jews were commanded to afflict their souls on the Day of Atonement (Lev_23:27; Num_29:7). All the house of Israel mourned for Aaron thirty days (Num_20:29). The Israelites wept for Moses thirty days, called the days of weeping and mourning for Moses (Deu_34:8; B.C. 1451). Joshua and the elders of Israel put dust upon their heads at the defeat of Ai, and fasted (Jos_7:6), as did the eleven tribes after the defeat at Gibeah, and wept (Jdg_20:26), as did all the Israelites at the command of Joshua, on which occasion it is said 'they drew water and poured it out before the Lord' (1Sa_7:6; comp. Psa_22:14). The prophet Joel commanded a fast as part of a national mourning. A fast is proclaimed to all the inhabitants or visitors at Jerusalem (Jer_36:9; comp. Zec_7:5). Fasting is practiced at Nineveh as part of a public humiliation (Jon_3:5). In our Lord's language, 'to fast' and 'to mourn' are the same thing (Mat_9:15). Public humiliations attended with religious assemblies and prayers (Joe_2:16-17); with fasts (Isa_58:3); see all these united (1Ma_3:44; 1Ma_3:47-48). The first complete description of mourning for the dead occurs in 2Sa_3:31; 2Sa_3:35. Elegies were composed by the prophets on several disastrous occasions (Eze_26:1-18; Eze_27:1-36; Amo_5:1, etc.). In Psa_35:12-14, which is ascribed to David, there is a description of the humiliations practiced by the friends of the sick, in order to procure their recovery. Samuel is honored with a public mourning by the Israelites (1Sa_25:1), B.C. 1058. Upon the death of Saul, David wrote an elegy (2Sa_1:17-27). This, like that upon the death of Abner, seems to be a poetical description of the character of the departed, like the dirge for an Egyptian king. Lifting up the hands seems to have been an expression of grief (Psa_141:2; Lam_1:17; Ezr_9:5). Messengers were sent to condole with survivors; thus David sent such to Hanun, king of Ammon, upon the death of his father (2Sa_10:1-2); 'Many of the Jews came to comfort Martha and Mary' (Joh_11:19); 'A great company of women attended our Lord to the cross, bewailing and lamenting him' (Luk_23:27); 'Much people' were with the widow of Nain (Luk_7:12). Indeed, if persons met a funeral procession they were expected to join it?a custom which is thought to illustrate St. Paul's words, 'Weep with them that weep' (Rom_12:15). Ashes were often laid on the head in token of mourning; thus 'Tamar put ashes on her head, rent her garment, and laid her hand upon her head, and went on crying' (2Sa_13:19-20; comp. Isa_61:3; 2Es_9:38). They even wallowed in ashes (Eze_27:30). Mourning apparel is first mentioned in 2Sa_14:2, where it appears that the wearer did not anoint himself with oil (comp. Mat_6:17). The first reference to hired mourners occurs in Ecc_12:5, 'The mourners go about the streets.' They are certainly alluded to in Jer_9:17-20, 'the mourning women' (probably widows, comp. Psa_78:64; Act_9:39). Another reference to them occurs in 2Ch_35:25. The greater number of the mourners in ancient Egypt were women, as in the modern East. In the included figure (fig. 257) mourners, all females, are shown casting dust upon their heads before the mummy of a man. Mourning for the dead was conducted in a tumultuous manner; they also wept and wailed greatly (Mar_5:38). Even devout men made great lamentations (Act_8:2).
Fig. 258?Wailing with Tabrets, etc.
Among other signs of mourning they shaved the head, and even tore off the hair (Amo_8:10; Mic_1:16; Isa_15:2; Isa_22:12; Jer_7:29). Ezra plucked off the hair of his head and of his beard (Ezr_9:3; Josephus, Antiq. xvi. 7. 5). The Jews went up to the house-tops to mourn (Isa_15:2-3; Isa_22:1); and so did the Moabites (Jer_48:37-38 : Jdt_8:5). They also made cutting in their hands(Jer_48:37-38); they smote upon the thigh (Jer_31:19; Eze_21:12); on the breast (Nah_2:7; Luk_18:13; Luk_23:48); they smote both hands together (Num_24:10, stamped with the foot (Eze_6:11), bowed down the head (Lam_2:10), covered the lips (Mic_3:7), the face (2Sa_19:4), and the head (2Sa_15:31), and went barefoot (2Sa_15:30). Neighbors and friends provided food for the mourners (2Sa_3:35; Jer_16:7; comp. Eze_24:17); this was called 'the bread of bitterness,' 'the cup of consolation.' In later times the Jews had a custom of giving bread to the poor, at funerals, and leaving it for their use at tombs and graves. Women went to tombs to indulge their grief (Joh_11:31); anniversary mourning (1Es_1:32).
The Popular Cyclopedia of Biblical Literature
by John Kitto.
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