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Jewish Funeral Psalms and Mourning Practices Explained

Jewish mourning practices and funeral rites are deeply rooted in ancient traditions, emphasizing respect for the deceased and communal support for the bereaved. From the earliest biblical accounts, mourning for the dead is a prominent theme, seen in Abraham's sorrow for Sarah and Jacob's grief for Joseph [1].

The disposal of the dead in ancient Israel was primarily by burial, a practice evident from Genesis 23:19 to Acts 9:37 [5, 6]. Cremation was generally not practiced, except as a penalty for certain crimes or in specific circumstances, such as the burning of Saul's body after his death in battle [5]. Jewish sepulchers were characterized by their simplicity, often involving rock-cut tombs with deep recesses for the body, rather than elaborate sarcophagi [6]. The closing of the eyes of the deceased was typically performed by the nearest kin, as seen with Jacob [3].

Mourning rituals were often public and involved specific customs. These included rending one's clothes, wearing sackcloth, and sprinkling ashes or dust on the person [2]. Black or sad-colored garments were also worn, and mourners might neglect their personal appearance, such as removing ornaments [2]. In some cases, professional mourners were hired to lament, signifying the depth of grief and love for the deceased [8, 13]. The prophet Amos, for instance, sang a funeral song for Israel, using a specific rhythm (qinah) associated with dirges, as if the nation were already dead [10]. The book of Lamentations itself is named for its character as a "song of wailing" (Hebrew: 'Ekhah, Greek: threnoi), mourning the desolations brought upon Jerusalem [4].

The period of mourning had distinct phases. Among Jews in the time of Jesus, mourning could last about thirty days, with the first three days being "days of weeping" and the subsequent seven days being a period of "lamentation" [12]. During the initial three days, mourners would avoid servile work and would not return greetings. For the full seven days, they would generally avoid servile work, sleep on the floor, and not wear sandals [12].

While specific "funeral psalms" are not explicitly designated in the biblical text as a category, psalms of lament and those reflecting on mortality and God's mercy in the face of death would have been relevant. Psalm 87:12, for example, questions whether God's mercy and truth can be proclaimed in the grave or in destruction [7]. The broader category of "lamentations" or funeral elegies was a recognized literary form among the Hebrews, often composed by prophets or inspired individuals for significant events, including the deaths of kings [9]. Jeremiah is noted for composing lamentations, including one for King Josiah, though that specific composition is now lost [9]. The concept of the earth mourning or the heavens being black is also used metaphorically in prophetic literature to denote periods of great sorrow or judgment [11].

The New Testament also reflects these practices. In the account of Lazarus's death, many Jews came to mourn with Mary and Martha [1]. Similarly, "devout men" mourned for Stephen after his stoning [1]. The presence of a large crowd and intense wailing at a funeral procession, as seen in the account of the widow of Nain's son, indicated great love for the deceased [8].

Jewish mourning customs underscore the communal nature of grief and the importance of acknowledging loss, while also reflecting a theological understanding of death and the hope in God's ultimate sovereignty.

Sources

  1. Easton's Bible Dictionary “Easton's Bible Dictionary: Mourn — Frequent references are found in Scripture to, (1.) Mourning for the dead. Abraham mourned for Sarah (Gen. 23:2); Jacob for Joseph (37:34, 35); the Egyptians for Jacob (50:3-10); Israel for Aaron (Num. 20:29), for Moses (Deut. 34:8), and for Samuel (1 Sam. 25:1); David for Abner (2 Sam. 3:31, 35); Mary and Martha for Lazarus (John 11); devout men for Stephen (Acts 8:2), etc. (2.) For calamities, Job (1:20, 21; 2:8); Israel (Ex. 33:4); the Ninevites (Jonah 3:5); Israel, when defeated by Benjamin (Judg. 20:26), etc. (3.) Penitential mourning, by the Israelites ”
  2. Smith's Bible Dictionary “Smith's Bible Dictionary: Mourning — One marked feature of Oriental mourning is what may be called its studies publicity and the careful observance of the prescribed ceremonies. (Genesis 23:2; Job 1:20; 2:12) + Among the particular forms observed the following may be mentioned: (a) Rending the clothes. (Genesis 37:29,34; 44:13) etc. (b) Dressing in sackcloth. (Genesis 37:34; 2 Samuel 3:31; 21:10) etc. (c) Ashes, dust or earth sprinkled on the person. (2 Samuel 13:19; 15:32) etc. (d) Black or sad-colored garments. (2 Samuel 14:2; Jeremiah 8:21) etc. (e) Removal of ornaments or neglect of person”
  3. Torrey's Topical Textbook “Torrey's Topical Textbook: Dead, The — They who have departed this life -- Ge 23:2; 25:8; Job 1:19. Terms used to express Corpses. -- 2Ki 19:35; Na 3:3. Carcases. -- Nu 14:29,32,33; 1Ki 13:24. Those who are not. -- Mt 2:18. Deceased. -- Isa 26:14; Mt 22:25. Characterised by Being without the Spirit. -- Jas 2:26. Being incapable of motion. -- Mt 28:4; Re 1:17. Ignorance of all human affairs. -- Ec 9:5. Absence of all human passions. -- Ec 9:6. Inability to glorify God. -- Ps 115:17. Return not to this life -- Job 7:9,10; 14:10,14. Eyes of, closed by nearest of kin -- Ge 46:4. Were washed and la”
  4. Easton's Bible Dictionary “Easton's Bible Dictionary: Lamentations, Book of — Called in the Hebrew canon 'Ekhah, meaning "How," being the formula for the commencement of a song of wailing. It is the first word of the book (see 2 Sam. 1:19-27). The LXX. adopted the name rendered "Lamentations" (Gr. threnoi = Heb. qinoth) now in common use, to denote the character of the book, in which the prophet mourns over the desolations brought on the city and the holy land by Chaldeans. In the Hebrew Bible it is placed among the Khethubim. (See [348]BIBLE.) As to its authorship, there is no room for hesitancy in following the LXX. a”
  5. Easton's Bible Dictionary “Easton's Bible Dictionary: 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 dece”
  6. Smith's Bible Dictionary “Smith's Bible Dictionary: Tomb — From the burial of Sarah in the cave of Machpelah, (Genesis 23:19) to the funeral rites prepared for Dorcas, (Acts 9:37) there is no mention of any sarcophagus, or even coffin, in any Jewish burial. Still less were the rites of the Jews like those of the Pelasgi or Etruscans. They were marked with the same simplicity that characterized all their religious observances. This simplicity of rite led to what may be called the distinguishing characteristic of Jewish sepulchres--the deep loculus--which, so far as is now known, is universal in all purely Jewish rock-cu”
  7. Psalms “Numquid narrabit aliquis in sepulchro misericordiam tuam, et veritatem tuam in perditione ? -- Psalms 87:12”
  8. Luke (Protestant academic) “Tyndale House on Luke 7:12: 7:12 A funeral procession: In Judaism, a large crowd of mourners and intense wailing signified great love for the deceased. Mourners were hired in some cases. • Widows were the most vulnerable members of society, and God had special concern for them (Exod 22:22; Deut 10:18; 27:19). This widow’s only son was her means of support and hope for the future; his death was a terrible loss (see Jer 6:26; Amos 8:10; Zech 12:10).”
  9. 2 Chronicles (Methodist/Wesleyan) “Adam Clarke on 2 Chronicles 35:25: Behold, they are written in the lamentations - The Hebrews had poetical compositions for all great and important events, military songs, songs of triumph, epithalamia or marriage odes, funeral elegies, etc. Several of these are preserved in different parts of the historical books of Scripture, and these were generally made by prophets or inspired men. That composed on the tragical end of this good king by Jeremiah is now lost. The Targum says, "Jeremiah bewailed Josiah with a great lamentation; and all the chiefs and matrons sing these lamentations concerning”
  10. Amos (Protestant academic) “Tyndale House on Amos 5:1: 5:1-3 The charges against Israel had been filed (3:1-2; 4:1-3); now it was time for judgment. Amos made this point clear by singing a funeral song for Israel, as though the nation were already dead. 5:1 funeral song: The Hebrew word (qinah) describes a special rhythm (3+2 beats) used for funeral dirges (most of the book of Lamentations is written in qinah). The ominous significance was clear: Israel had already died and now awaited burial.”
  11. Jeremiah (Baptist/Reformed) “John Gill on Jeremiah 4:28: For this shall the earth mourn,.... That is, for the full end that will be made hereafter, though not now; the earth may be said to mourn when the inhabitants of it do; or when it is destroyed, and is become desolate, as the Targum, Jarchi, and Kimchi, explain it; when it is uncultivated and uninhabited: and the heavens above be black; with thick clouds, and storms, and tempests; in allusion to mourners, that are clothed with black: these figures, of the earth's mourning, and the heavens being clothed in black, denote the horribleness of that dispensation, when th”
  12. John (Methodist/Wesleyan) “Adam Clarke on John 11:19: Many of the Jews came - Bethany being so nigh to Jerusalem, many of the relatives and friends of the family came, according to the Jewish custom, to mourn with the afflicted sisters. Mourning, among the Jews, lasted about thirty days: the three first days were termed days of weeping: then followed seven of lamentation. During the three days, the mourner did no servile work; and, if any one saluted him, he did not return the salutation. During the seven days, he did no servile work, except in private - lay with his bed on the floor - did not put on his sandals - did n”
  13. Jeremiah (Protestant academic) “Tyndale House on Jeremiah 9:17: 9:17-26 This series of four short poems and a brief prose passage are messages from the Lord, presumably delivered to the people of Judah by Jeremiah. Three of the poems describe the effects of the Lord’s judgment on the people; the fourth poem is an exhortation. The prose section predicts doom on Judah and her neighboring nations. 9:17 The Lord commanded the people to organize the professional mourners; these individuals commonly performed at ancient Near Eastern funerals (see Amos 5:16; Mark 5:38).”
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