What does Laughter mean in the Bible?

Greek / Hebrew Translation Occurance
γέλως laughter. 1
צְחֹ֕ק laughter 1
לִשְׂחוֹק֙ laughter 1
לִשְׂח֖וֹק laughter 1
מִשְּׂחֹ֑ק laughter 1
שְׂחֹ֣ק laughter 1
בִּשְׂח֥וֹק laughter 1
שְׂח֡וֹק laughter 1

Definitions Related to Laughter

H7814


   1 Laughter, laughing stock, mocking, derision.
      1a Laughter.
         1a1 joyful.
         1a2 hollow.
      1b derision (of object).
      1c sport.
      

H6712


   1 Laughter, laughing stock.
   

G1071


   1 Laughter.
   

Frequency of Laughter (original languages)

Frequency of Laughter (English)

Dictionary

Hastings' Dictionary of the Bible - Laughter
LAUGHTER . Laughter is used in the Bible in three ways. (1) It is opposed to weeping, as Ecclesiastes 3:4 ; Ecclesiastes 7:3 , Job 8:21 , Psalms 126:2 , Luke 6:21 . (2) It expresses incredulity, as Genesis 17:17 ; Genesis 18:12 . (3) It signifies derision, as Ps 2:14, Bel 18.
Hastings' Dictionary of the New Testament - Laughter
LAUGHTER
The two words found in NT for ‘laughter’ correspond almost exactly in significance with the two commonly occurring in OT. καταγελάω (Matthew 9:24 || Mark 5:40 and Luke 8:53) = לָענ, which always means scornful, derisive laughter (e.g. Proverbs 17:5, Isaiah 37:22, Psalms 2:4). On the other hand, γελάω (Luke 6:21) = שׂחַק, which is the more general term, and while sometimes implying derision (as in Job 30:1, Proverbs 1:26), is more usually found in the sense of merry laughter, as opposed to the gloom of sadness (e.g. Proverbs 29:9, Ecclesiastes 3:4; Ecclesiastes 2:2; Ecclesiastes 10:19, Proverbs 14:13). But, while in OT these words and others denoting mirth and gleefulness are often found, their parallels are very rare in NT. Beyond the two passages already mentioned, there is only one (James 4:9) in which laughter is referred to,—and this is obviously a reminiscence of Christ’s sayings as reported in Luke 6:21; Luke 6:25,—and one other in which jesting (εὐτραπελία)* [1] is forbidden to the Christian by St. Paul (Ephesians 5:4). The word which does occur in NT, and which is characteristic of it, is χαρά (53 times), χαίρω (6 times); but this is almost always a restrained and chastened joy rather than one which breaks out into laughter—describing the condition of the mind rather than the expression of the emotions. A stronger word, implying more emotional demonstration, is ἀγαλλιαω; see esp. Luke Luk_10:21, where it seems to be implied that Jesus manifested His joy by outward signs; the word in Luke 1:41; Luke 1:44, Luke 6:23 (σκιρτάω) is stronger still, and can hardly be used except where almost extravagant demonstrations of pleasure are intended.
It has been too readily inferred from the comparative absence in NT of allusions to mirth, that Jesus was characterized by a certain sobriety of demeanour which precludes us from thinking of Him as ever laughing or even smiling, and that Christianity from the first discouraged anything in the form of laughter-provoking mirth. Thus the statements—‘We are never told that (Jesus) laughed, while we are once told that He wept’ (Farrar, Life of Christ, p. 242); ‘we never read that Jesus laughed, and but once that He rejoiced in spirit’ (Jer. Taylor), and similar statements are based on nothing more than a dim and untrustworthy tradition,† [2] and convey an impression which is far from being warranted by the general tenor of the Gospel narrative. The common use of the title ‘Man of Sorrows,’ dictated no doubt by the deepest motives, and the conventional portraits of Christ, showing Him always pensive and often sorrowful, have been responsible for fostering the thought of a Christ who was constantly grave, if not sad. A writer like Renan goes to the opposite extreme; but there is at least as much support for his representation of a teacher whose ‘sweet gaiety constantly found expression in lively reflexions and kindly pleasantries.’‡ [3] What evidence there is, indeed, is on the whole against the traditional view. Jesus definitely dissociated Himself from the austerer school of His time (Luke 5:33 ff., Matthew 9:14, Mark 2:18); He made it a habit to enter convivial assemblies, and was a guest at feasts where laughter, jest, and song were a part of the order of the day;§ [4] He watched, if He did not join in, the merry games of children (Luke 7:32), and loved their company. He chose, as an analogy for the joy of God over a redeemed soul, the exuberant merry-making (Luke 15:23; Luke 15:25) of a father to whom his son was restored,* [5] and in bidding His disciples rejoice in their very tribulations, uses a word which suggests vehement demonstrations of joy (Luke 6:23). There is nothing in the Gospels to encourage the supposition that He frowned upon innocent mirth or checked its exhibition in His followers. On the contrary, on one occasion at least, He declined to interfere with a spontaneous outburst of exhilaration on their part (Luke 19:37). He bade them, even when they fasted, not be of a sad countenance (Matthew 6:16), and His chief concern was not so much to regulate the manner of their joy as to purify its motive (Luke 10:30).
Against the a priori view that Jesus never laughed, a view which is based upon a misdirected reverence and a one-sided conception of His nature, has to be set the consideration that such a view tends to dehumanize the ‘Son of Man.’ The faculty for laughter, as recent psychologists have shown, is eminently human, and its absence is a defect.† [6] There may be saintly men to whom anything like boisterous hilarity is impossible, but he whose face is never lit with a smile, and whose voice never has the infectious ring of joy, is lacking in fullorbed humanity (cf. Carlyle, Sartor, ad init.). If Jesus showed the natural emotions of sorrow, there is every reason to suppose that He showed those of joy.
There is as little support for the view that the NT encourages a religion in which laughter finds no legitimate place. The first disciples of Jesus, like those of St. Francis, who became known as joculatores Domini, appear to have shown a vivacity and cheerfulness in complete contrast to the rigid and frigid demeanour engendered by Pharisaism; and this attitude was encouraged by their Master, who did not expect ‘the sons of the bride-chamber’ to mourn so long as the ‘bridegroom’ was with them (Matthew 9:15; cf. Matthew 15:1-2).
But there is more to be said. Nearly all the world’s greatest teachers have employed laughter, in one or other of its subtler forms, as a means of gaining a hearing for the truth they had to deliver. Was Jesus an exception to this rule? Is there any real reason for refusing to apply to His case the saying, Ridentem dicere verum quid vetat? Can it be said that He never used the Socratic method of proving the reasonableness of His teaching by showing the incongruous and even ridiculous position in which those who rejected it involved themselves? It has been very generally assumed that such a method was beneath the dignity, or foreign to the nature of the Son of God. Thus it is said, ‘He brought peace wherever He came, but He never awakened mirth … The inquiry whether Jesus had the sense of humour is not simply trivial and irreverent; it betrays a fundamental misconception of that holy life of redeeming love.’‡ [7] The question, however, cannot be so easily disposed of. In the Gospels there are sayings of Jesus which a rational exegesis finds it almost impossible to explain apart from the assumption that they show a vein of humour. Indeed, the writer just quoted admits that Jesus ‘deigned to make use of the quaint and often humorous maxims so dear to the common folk.’ It is allowed by writers of the most orthodox school that irony and satire were used by Jesus upon occasion; if He saw fit to employ these sterner weapons, the gentler one of humour would not be beneath Him. When Jesus says to the Jews, ‘Many good works have I showed you from my Father; for which of these works do ye stone me?’ the touch of irony is unmistakable (John 10:32),* [8] as it is also in the expression ‘everlasting tents’ (Luke 16:9). When He says to His disciples, ‘Sleep on now’ (Mark 14:41), it is in a tone of gentle raillery;† [9] and His conversation with the Syrophœnician woman is in the same tone (Mark 7:25 ff.). His answer to the lawyer, ‘This do and thou shalt live,’ seems to be most naturally interpreted as ironical (Luke 10:28). The reply to His critics, ‘I came not to call the righteous, but sinners’ (Mark 2:17), is in the same vein, as is the passage, ‘Full well (καλῶς) do ye reject the commandment of God’ (Mark 7:9). In Matthew 6:2, literalists have sought in vain to prove that it was a practice among Pharisaic almsgivers to ‘sound a trumpet’; obviously the passage is satirical. The element of satire runs through the scathing denunciations of the Pharisees and scribes (23, etc.). But the crucial instance is the parable of the Unjust Steward (Luke 16:1-9). Commentators have exhausted their ingenuity in devising all possible and impossible explanations of Christ’s commendation of the steward, through failing to see that the whole passage is sarcastic, pouring laughter upon the futile trust that men put in the power of mammon; Luke 16:9 in particular is ‘a sudden turn of the sublimest and most crushing irony.’‡ [10]
But if it was in keeping with the mission of Jesus that He should use irony, still more natural was it that humour (wh. see) should enter into His speech. Humour is in its nature both human and humane. The greatest humorists have been the best lovers of men and the most endowed with sympathy (e.g. ‘gentle’ Shakspeare and Charles Lamb). The foremost religious teachers have almost invariably been possessed of humour, and have proved the truth of Milton’s dictum (Preface to Animadversions upon the Remonstrant) that ‘the vein of laughing hath ofttimes a strong and sinewy force in teaching and confuting.’ It is probable that the reluctance, which has existed from early times, to admit any tone of raillery or playfulness in Christ’s teaching, has been responsible for the loss of the original force of some of His sayings. Jesus has suffered from His reporters. Yet enough passages remain to show that this element was often present. The pictures of a man endeavouring to serve two masters at once (Matthew 6:24), of another who feeds swine with pearls (Matthew 7:6), of a camel trying to get through a needle’s eye (Matthew 19:24), of a light being put under a bushel (Matthew 5:15), of him who sees a splinter in his brother’s eye, but fails to notice the beam in his own (Matthew 7:8), of Beelzebub at variance with Beelzebub (Matthew 12:24 ff.), of men who have eyes but do not see (Mark 8:18), of one blind man guiding another (Matthew 15:14), of a father who should give his son a stone instead of a loaf (Matthew 7:9)—these are all instances of that perception of the incongruous which is the soul of humour.§ [8] We know that Jesus sometimes used words with a play upon their meaning (Luke 5:10, Matthew 4:19, Luke 9:60). The ready way in which He answers a question by propounding another which at first seems irrelevant (Matthew 20:22; Matthew 21:24), His unexpected manner of turning the tables upon a critic (Luke 7:36 ff.), His use of illustrations which would cause, by their homely aptness, an involuntary smile (Mark 2:21, Luke 11:6), His epigrammatic way of putting a truth so as to give a sudden satisfaction (Mark 2:27), and His use of daring hyperbole (Luke 19:40),|| [12] are indications that Jesus thought it not beneath Him to laugh with those that laugh.
On this whole subject nothing can be more just than the words of A. B. Bruce (Parabolic Teaching of Christ, p. 149):
‘With pathos often goes humour, and so it is in the parables.… The spirit of Jesus was too earnest to indulge in idle mirth; but just because He was so earnest and so sympathetic, He expressed Himself at times in a manner which provokes a smile; laughter and tears, as it were, mingling in His eyes as He spake. It were a false propriety which took for granted that an expositor was necessarily off the track, because in his interpretation of these parables an element of holy playfulness appears blended with the deep seriousness which pervades them throughout.’
Literature.—Martensen, Chr. Ethics, i. 186 ff.; D. Smith in Exp. Times, xii. [13] 546; Expositor, ii. viii. [14] 92 ff.: Welldon, Fire Upon the Altar, 105; G. H. Morrison, Sun-rise, p. 43.
J. Ross Murray.
Vine's Expository Dictionary of NT Words - Laughter
1: γέλως (Strong's #1071 — Noun Masculine — gelos — ghel'-oce ) denotes "laughter," James 4:9 . This corresponds to the kind of "laughter" mentioned above (see LAUGH , No. 1).
King James Dictionary - Laughter
LAUGHTER, n. Convulsive merriment an expression of mirth peculiar to man, consisting in a peculiar noise and configuration of features, with a shaking of the sides and expulsion of breath.
I said of laughter, it is mad. Ecclesiastes 2 .

Sentence search

Laughsome - ) Exciting Laughter; also, addicted to Laughter; merry
Ridicule - ) Remarks concerning a subject or a person designed to excite Laughter with a degree of contempt; wit of that species which provokes contemptuous Laughter; disparagement by making a person an object of Laughter; banter; - a term lighter than derision. ) An object of sport or Laughter; a laughingstock; a laughing matter
Laughter - 1: γέλως (Strong's #1071 — Noun Masculine — gelos — ghel'-oce ) denotes "laughter," James 4:9 . This corresponds to the kind of "laughter" mentioned above (see LAUGH , No
Risible - ) Used in, or expressing, Laughter; as, risible muscles. ) Exciting Laughter; worthy to be laughed at; amusing
Isaac - Laughter
Laugh - ) To affect or influence by means of Laughter or ridicule. ) To express by, or utter with, Laughter; - with out. ) To show mirth, satisfaction, or derision, by peculiar movement of the muscles of the face, particularly of the mouth, causing a lighting up of the face and eyes, and usually accompanied by the emission of explosive or chuckling sounds from the chest and throat; to indulge in Laughter. ) An expression of mirth peculiar to the human species; the sound heard in laughing; Laughter
Laughter - Laughter, n. ...
I said of Laughter, it is mad
Merry - ) Causing Laughter, mirth, gladness, or delight; as, / merry jest. ) Laughingly gay; overflowing with good humor and good spirits; jovial; inclined to Laughter or play ; sportive
Irony - —See Humour, and Laughter
Laughingly - ) With Laughter or merriment
Eloscopy - ) Divination by means of Laughter
Merriment - ) Gayety, with Laughter; mirth; frolic
Laugh, Laugh to Scorn - This signifies loud Laughter in contrast to demonstrative weeping. 1), and signifies derisive Laughter, Matthew 9:24 ; Mark 5:40 ; Luke 8:53 . " ...
Note: The Laughter of incredulity, as in Genesis 17:17 ; 18:12 , is not mentioned in the NT
Unlaugh - ) To recall, as former Laughter
Cachinnatory - ) Consisting of, or accompanied by, immoderate Laughter
Laughter - Laughter . Laughter is used in the Bible in three ways
Uffaw - ) A loud burst of Laughter; a horse laugh
Ha - When repeated, ha, ha, it is an expression of Laughter, satisfaction, or triumph, sometimes of derisive Laughter; or sometimes it is equivalent to "Well, it is so
Abderian - ) Given to Laughter; inclined to foolish or incessant merriment
Risorial - ) Pertaining to, or producing, Laughter; as, the risorial muscles
Ludicrous - ) Adapted to excite Laughter, without scorn or contempt; sportive
Laughable - ) Fitted to excite Laughter; as, a laughable story; a laughable scene
Laugh - Laughter is central to the account of the birth of Isaac. The name Isaac (from the Hebrew word for Laughter) served as a joyful reminder that the last laugh was on those slow to believe (Genesis 21:3 ,Genesis 21:3,21:6 ). Laughter can serve as a sign of contempt (Genesis 38:23 ; 2 Chronicles 30:10 ; Job 22:19 ) or of confidence (Job 5:22 ; Job 39:18 ,Job 39:18,39:22 NAS). Laughter is frequently contrasted with signs of mourning (Job 8:21 ; Psalm 126:2 ; Luke 6:21 ,Luke 6:21,6:25 ). Though Hebrew wisdom recognized a time to laugh as part of God's ordering of time (Ecclesiastes 3:4 ), wisdom downplayed the value of Laughter, associating it with fools (Proverbs 29:9 ; Ecclesiastes 7:4 ,Ecclesiastes 7:4,7:6 ), calling it madness (Ecclesiastes 2:2 ), and finding sorrow preferable (Ecclesiastes 7:3 )
Cachinnation - ) Loud or immoderate Laughter; - often a symptom of hysterical or maniacal affections
Merriness - ) The quality or state of being merry; merriment; mirth; gayety, with Laughter
Mirth - ) Merriment; gayety accompanied with Laughter; jollity
Merrily - ) In a merry manner; with mirth; with gayety and Laughter; jovially
Merry - Gay and noisy jovial exhilarated to Laughter. Causing Laughter or mirth as a merry jest
Ripply - ) Having ripples; as, ripply water; hence, resembling the sound of rippling water; as, ripply Laughter; a ripply cove
ta'Mah - (laughter )
Merrily - With mirth with gayety and Laughter jovially
Burlesque - ) Tending to excite Laughter or contempt by extravagant images, or by a contrast between the subject and the manner of treating it, as when a trifling subject is treated with mock gravity; jocular; ironical. ) An ironical or satirical composition intended to excite Laughter, or to ridicule anything
Ridiculous - ...
That may justly excite Laughter with contempt as a ridiculous dress ridiculous behavior
Facetious - ) Characterized by wit and pleasantry; exciting Laughter; as, a facetious story or reply
Convulse - ) To contract violently and irregulary, as the muscular parts of an animal body; to shake with irregular spasms, as in excessive Laughter, or in agony from grief or pain
Mockery - ) Subject of Laughter, derision, or sport
Laugh - Violent Laughter is accompanied with a shaking of the sides, and all Laughter expels breath from the lungs
Risus Paschalis - (Latin: paschal Laughter) ...
A strange custom which originated in Bavaria in the 15th century
Ha - With the first or long sound of a, it is used as a question, and is equivalent to "What do you say?" When repeated, ha, ha, it is an expression of Laughter, or sometimes it is equivalent to "Well! it is so
Jest - An act intended to provoke Laughter; an utterance intended as mockery or humor
Kink - ) A fit of coughing; also, a convulsive fit of Laughter
Tickle - ) To touch lightly, so as to produce a peculiar thrilling sensation, which commonly causes Laughter, and a kind of spasm which become dengerous if too long protracted
Rin - ) To set the teeth together and open the lips, or to open the mouth and withdraw the lips from the teeth, so as to show them, as in Laughter, scorn, or pain
Droll - ) Queer, and fitted to provoke Laughter; ludicrous from oddity; amusing and strange
Jest - ) The object of Laughter or sport; a laughingstock
Embarrass - ) To hinder from freedom of thought, speech, or action by something which impedes or confuses mental action; to perplex; to discompose; to disconcert; as, Laughter may embarrass an orator
Twitter - ) A half-suppressed laugh; a fit of Laughter partially restrained; a titter; a giggle
Laughter - LAUGHTER...
The two words found in NT for ‘laughter’ correspond almost exactly in significance with the two commonly occurring in OT. καταγελάω (Matthew 9:24 || Mark 5:40 and Luke 8:53) = לָענ, which always means scornful, derisive Laughter (e. On the other hand, γελάω (Luke 6:21) = שׂחַק, which is the more general term, and while sometimes implying derision (as in Job 30:1, Proverbs 1:26), is more usually found in the sense of merry Laughter, as opposed to the gloom of sadness (e. Beyond the two passages already mentioned, there is only one (James 4:9) in which Laughter is referred to,—and this is obviously a reminiscence of Christ’s sayings as reported in Luke 6:21; Luke 6:25,—and one other in which jesting (εὐτραπελία)*
It has been too readily inferred from the comparative absence in NT of allusions to mirth, that Jesus was characterized by a certain sobriety of demeanour which precludes us from thinking of Him as ever laughing or even smiling, and that Christianity from the first discouraged anything in the form of Laughter-provoking mirth. , Matthew 9:14, Mark 2:18); He made it a habit to enter convivial assemblies, and was a guest at feasts where Laughter, jest, and song were a part of the order of the day;§
There is as little support for the view that the NT encourages a religion in which Laughter finds no legitimate place. Nearly all the world’s greatest teachers have employed Laughter, in one or other of its subtler forms, as a means of gaining a hearing for the truth they had to deliver. Commentators have exhausted their ingenuity in devising all possible and impossible explanations of Christ’s commendation of the steward, through failing to see that the whole passage is sarcastic, pouring Laughter upon the futile trust that men put in the power of mammon; Luke 16:9 in particular is ‘a sudden turn of the sublimest and most crushing irony. … The spirit of Jesus was too earnest to indulge in idle mirth; but just because He was so earnest and so sympathetic, He expressed Himself at times in a manner which provokes a smile; Laughter and tears, as it were, mingling in His eyes as He spake
Isaac - (i' zac) Personal name meaning “laughter. Isaac means “he laughs” and reflects his parents' unbelieving Laughter regarding the promise (Genesis 17:17-19 ; Genesis 18:11-15 ) as well as their joy in its fulfillment (Genesis 21:1-7 )
Mouth - Organ of speech (Genesis 45:12 ; Deuteronomy 32:1 ) or Laughter (Job 8:21 ; Psalm 126:2 )
Isaac - Isaac (î'zak), Laughter, sporting
i'Saac - (laughter ), the son whom Sara bore to Abraham, in the hundredth year of his age, at Gerar
Isaac - Laughter, Genesis 17:17 18:12 21:6 , one of the patriarchal ancestors of the Hebrew nation and of Christ, son of Abraham and Sarah, B
Fit - ) A mood of any kind which masters or possesses one for a time; a temporary, absorbing affection; a paroxysm; as, a fit melancholy, of passion, or of Laughter
Among - ” One idiomatic usage of qereb denotes an inward part of the body that is the seat of Laughter ( Countenance - To keep the countenance, is to preserve a calm, composed or natural look, unruffled by passion to refrain from expressing Laughter, joy, anger or other passion, by an unchanged countenance
Isaac - Laughter
Abraham - ...
Then Sarai, whose name had been changed to Sarah (“princess”), had her long-promised son, Isaac (“laughter”), when Abraham was 100 years old
Cheerfulness - Human good cheer is only for a season (1 Corinthians 7:30); there is a Laughter which should be turned to grief, and gladness to shame (James 4:9)
Mourning - Laughter is to be turned to mourning (James 4:9; cf
Joy - Proverbs 14:13 offers insight into this way of life, “Even in Laughter the heart is sorrowful
Passion - Laughter; ...
9
Eudoxius, Bishop of Constantinople - " The new cathedral echoed with peals of uncontrollable Laughter
Isaac - ) "laughter," because Abraham laughed in joy at the promise of his birth, type of the annunciation of Messiah's birth (Genesis 17:17); and Sarah too, with some degree of incredulity because of the improbability at her age (Genesis 18:12), but at his birth with thankful joy toward God, saying "God hath made me to laugh, so that all that hear will laugh with me" (Genesis 21:6-7; compare Isaiah 54:1). Abraham herein had the glimpse which he had desired of Messiah's day "and was glad" (Isaac meaning "laughter flowing from gladness") (John 8:56); not that he fully comprehended the anti-typical meaning
Humour - Laughter
Bread - 20:27, lechem represents an entire meal: “… Saul said unto Jonathan his son, Wherefore cometh not the son of Jesse to meat, neither yesterday, nor today?” Thus, “to make bread” may actually mean “to prepare a meal”: “A feast is made for Laughter, and wine maketh merry …” ( Isaac - His name which signifies Laughter, was given him by his mother, because when it was told her by an angel that she should have a son, and that at a time of life when, according to the course of nature, she was past child-bearing, she privately laughed, Genesis 18:10-12 . But, if from this trial of the faith of the parent we turn our attention to the conduct of Isaac, the victim destined for the slaughter, we behold an example of faith and of dutiful obedience equally conspicuous with that of his honoured parent
Hold - Hold your Laughter
Abram - The name given to the child, Isaac (laughter or sporting), indicated this
Patriarchs, the - Isaac's name is generally thought to mean “laughter,” but it possibly also conveys the more subtle sense of “joker
Invitation - His parables are full of the sound of wedding-bells, of the voice of Laughter, of the joy of a great deliverance, of the discovery of a precious and unsuspected happiness
Solomon - the contemptuous Laughter of the people in Jos
Persecution - With these scenes of desolation and horror the popish clergy feasted their eyes, and made only matter of Laughter and sport of them!!! ENGLAND has also been the seat of much persecution. ...
A worst slaughter, if possible, was made among the natives of Spanish America, where fifteen millions are said to have been sacrificed to the genius of popery in about forty years
Materialism - Do not we see in conversation, how a pleasant thing said makes people break out into Laughter, a rude thing into passion, and so on? These affections cannot be the physical effects of the words spoken; because then they would have the same effect, whether they were understood or not
Poet - But the cross, as it came nearer, changed its aspect for Him, and as He entered on its terrific pathway at the end, one hears: a shout of exultation, almost of Laughter, in the words recorded in John 12:23-31, when we are told that He ‘rejoiced in spirit
Chrysostom, John, Bishop of Constantinople - When too late Basil discovered the unfaithfulness to their compact, and upbraided Chrysostom; his complaints were received with Laughter and loud expressions of thankfulness at the success of his plot ( de Sacerdot
Eusebius of Caesarea - Eusebius tells how he in these parts witnessed numerous martyrdoms in a single day, some by beheading, others by fire; the executioners relieving each other by relays and the victims eagerly pressing forward to be tortured, clamouring for the honour of martyrdom, and receiving their sentence with joy and Laughter ( ib
Mahometanism - Mahomet upon this embraced Ali with great demonstrations of Affection, and desired all who were present to hearken to and obey him as his deputy; at which the company broke out into a great Laughter, telling Abu Taleb that he must now pay obedience to his son. Zeib Ebn Haretha, Mahomet's freedman; Jaasar, the son of Abu Taleb; and Abdaliah Ebn Rawalia: but Khalid Ebn al Walid, succeeding to the command, overthrew the Greeks with great slaughter, and brought away abundance of rich spoil; on occasion, of which action Mahomet gave him the title of Seif min soyuf Allah, "one of the swords of God