734. A life of agriculture took the place of the wandering life of nomads after Israel had been in the land of Canaan for many years and settled in. Houses began to take the place of tents. The average home of the common people was a one-room shelter. In Bible times, people spent as much time as possible in God's outdoors. The Hebrew word for house is bayith and means shelter. It served only as a place to rest after a day outside. The sacred writers referred to God as a "shelter" or a "refuge" (Ps. 61:3; Isa. 4:6).
735. The one-room houses were usually made of clay bricks dried in the sun (similar to adobe houses in Mexico), but sometimes they were made of rough, local sandstone and set with a mud mortar. Only the palaces or houses of the wealthy were constructed of hewn stones, like the palaces of Solomon (1 Kings 7:9).
736. The roofs of these humble houses were made by laying beams across from wall to wall, then putting down a mat of reeds or thorn bushes and over it a coating of clay or mud. Sand and pebbles were then scattered over this and a stone roller was used to make it smooth enough to shed rain.
737. Earthy homes create challenges unfamiliar to westerners. It is not uncommon to see grass growing on the tops of the houses, as the Bible even references, "May they be like grass on the roof, which withers before it can grow" (Ps. 129:6; see also 2 Kings 19:26; Isa. 37:27). With a dirt roof, leaks often soak through after a heavy rain. The Book of Proverbs compares this dripping to a quarrelsome wife (Prov. 19:13; 27:15). Not only did dripping cause trouble, but snakes often crawled in through cracks, and thieves could dig through and get into the house. Job said, "In the dark they dig through houses, which they had marked for themselves in the daytime" (Job 24:16 KJV).
738. The houses with one room were in the villages and those with more than one room were in the cities. If a house with two rooms was to be built, the rooms weren't placed side by side. Rather the breadth of another room was left between the two rooms, and a wall was constructed between the ends to make an open court. If there were three or more rooms, a room would be substituted for the wall at the end of the court and there would be more rooms around the courtyard, making a secluded area from the street.
Sunday, October 11, 2015
Saturday, October 10, 2015
Tents
728. Tents are one of the earliest family shelters mentioned in the Bible. The first reference to tent life in the Scriptures is found in Genesis 4:20, when Jabal is described as "the father of such as dwell in tents." Following the flood Japheth was said to have lived "in the tents of Shem" (Gen. 9:27 KJV). The patriarchs, Abraham, Isaac, and Jacob, lived most of their lives in tents, in and around the land of Canaan. The children of Israel lived in tents during their forty years in the wilderness and for many years after entering the Promised Land. Hundreds of years later, in the days of David, it was said to the king, "The ark, and Israel, and Judah, abide in tents" (2 Sam. 11:11).
729. The Bedouin's home is his tent, which is made of black goat hair. This is the same material as the sackcloth of Bible times. The main overhead portion is a large awning that is held up by poles. The ends of the tent are drawn out by cords tied to pegs and driven into the ground. It was one of these tent pegs that Jael used to drive into Sisera's head while he slept (Judg. 4:21).
730. The tent is usually oblong and divided into two and sometimes three rooms by goat-hair curtains. The entrance leads into the men's quarters where quests are received. Beyond this is the area for the women and children. Sometimes a third section is used for servants or cattle. The women in the inner section are screened from the view of those in the reception room, but they can hear what goes on. Remember Sarah overheard the angel and laughed (Gen, 18:10-15).
731. Bible time nomads were constantly on the move so their furnishings included only the necessities. Rugs covered the ground and bedding was brought out at night. They laid on mats or carpets and covered themselves with their outer garments worn during the day. In a nomad tent you would find bags of grain and a handmill and mortar with which to pound the grain. Hanging from the poles would be skin bags or bottles for water and other liquids; a leather bucket to draw water up from any well available; an earthen pitcher used by women to carry water; and a few pots, kettles, and pans. Serving dishes included mats, platters or larger dishes, and cups for drinking. For some, a primitive lamp was used at night. If the family had a camel, then the camelbags or saddle would have been used as seats.
732. Seeing new tents is and was out of the ordinary. Even today goat clippings are accumulated over the course of the year, and with these, the women make new strips to repair the old tent. The section that is most worn is ripped out and a new piece is sewn in. The old piece is then used for a side curtain. Each year new strips of old cloth replace the old ones and the "house of hair" is handed down from father to son without it being completely old or new at any one time.
733. As the tent-dweller's family grows larger or he becomes richer, he adds on another section to his old tent. Isaiah had this process in mind when he compared the prophetic prosperity of Israel to a Bedouin tent.
Enlarge the place of your tent,
stretch your tent curtains wide,
do not hold back;
lengthen your cords,
strengthen your stakes.
Isaiah 54:2
729. The Bedouin's home is his tent, which is made of black goat hair. This is the same material as the sackcloth of Bible times. The main overhead portion is a large awning that is held up by poles. The ends of the tent are drawn out by cords tied to pegs and driven into the ground. It was one of these tent pegs that Jael used to drive into Sisera's head while he slept (Judg. 4:21).
730. The tent is usually oblong and divided into two and sometimes three rooms by goat-hair curtains. The entrance leads into the men's quarters where quests are received. Beyond this is the area for the women and children. Sometimes a third section is used for servants or cattle. The women in the inner section are screened from the view of those in the reception room, but they can hear what goes on. Remember Sarah overheard the angel and laughed (Gen, 18:10-15).
731. Bible time nomads were constantly on the move so their furnishings included only the necessities. Rugs covered the ground and bedding was brought out at night. They laid on mats or carpets and covered themselves with their outer garments worn during the day. In a nomad tent you would find bags of grain and a handmill and mortar with which to pound the grain. Hanging from the poles would be skin bags or bottles for water and other liquids; a leather bucket to draw water up from any well available; an earthen pitcher used by women to carry water; and a few pots, kettles, and pans. Serving dishes included mats, platters or larger dishes, and cups for drinking. For some, a primitive lamp was used at night. If the family had a camel, then the camelbags or saddle would have been used as seats.
732. Seeing new tents is and was out of the ordinary. Even today goat clippings are accumulated over the course of the year, and with these, the women make new strips to repair the old tent. The section that is most worn is ripped out and a new piece is sewn in. The old piece is then used for a side curtain. Each year new strips of old cloth replace the old ones and the "house of hair" is handed down from father to son without it being completely old or new at any one time.
733. As the tent-dweller's family grows larger or he becomes richer, he adds on another section to his old tent. Isaiah had this process in mind when he compared the prophetic prosperity of Israel to a Bedouin tent.
Enlarge the place of your tent,
stretch your tent curtains wide,
do not hold back;
lengthen your cords,
strengthen your stakes.
Isaiah 54:2
Friday, October 9, 2015
Clothing and Accessories lll
722. Jewish men did not wear jewelry as a rule. They often carried a cane or staff with some ornamentation at the top. Certain men wore a ring on their right hand, or on a chain around their neck. This was the signet ring or seal and served as the personal signature of its owner.
723. Jewish women did use ornaments, such as in elaborate braiding of their hair (which Peter and Paul spoke against in 1 Peter and 1 Timothy). Earrings were worn by women of Jacob's family (Gen. 35:4), and the gold earrings of the Israelite women contributed to the gold in Aaron's golden calf (Exod. 32:2). Abraham's servant had two bracelets ready to give Rebekah, and in the third chapter of his prophecy, Isaiah lists many feminine ornaments (Isa. 3:18-20).
724. Each society has its own standards of physical beauty. It is difficult to know just what the ancient Hebrews found beautiful. Most of the attractive women mentioned in the Bible are not described in detail. The writer usually notes simply that a woman was "beautiful." Some of the most important women in the Old Testament were said to be beauties: Sarah, Rebekah, Rachel, Bathsheba, Tamar, Abishag, and Esther.
725. What did Jesus wear? He must have worn the turban, worn by both the rich and poor alike. Under His turban His hair would be rather long and His beard uncut. His tunic, the undergarment, was one piece without a seam. It was therefore of some value and had probably been given to Him by one of the wealthier women who ministered to Him. Over this He wore the mantle, loose and flowing. This cloak probably was not white, because we're told it turned white during the transfiguration. It was most likely a common blue or it may have been white with brown stripes. Jesus did have at the four corners of this mantle the tsitsith (fringe).
726. In Old Testament times practically all clothing was made from sheep's wool. We are accustomed to seeing sheep that have been bred for their white wool, but in Biblical times most sheep had brown coats or were black and white.
727. The hair clipped from goats was woven into course cloth to make the black tents in which the nomads lived. The size of the tent depended on the wealth of the owner, but even the simplest tent was divided by curtains into a front room for entertaining and another room for cooking and housing the children.
723. Jewish women did use ornaments, such as in elaborate braiding of their hair (which Peter and Paul spoke against in 1 Peter and 1 Timothy). Earrings were worn by women of Jacob's family (Gen. 35:4), and the gold earrings of the Israelite women contributed to the gold in Aaron's golden calf (Exod. 32:2). Abraham's servant had two bracelets ready to give Rebekah, and in the third chapter of his prophecy, Isaiah lists many feminine ornaments (Isa. 3:18-20).
724. Each society has its own standards of physical beauty. It is difficult to know just what the ancient Hebrews found beautiful. Most of the attractive women mentioned in the Bible are not described in detail. The writer usually notes simply that a woman was "beautiful." Some of the most important women in the Old Testament were said to be beauties: Sarah, Rebekah, Rachel, Bathsheba, Tamar, Abishag, and Esther.
725. What did Jesus wear? He must have worn the turban, worn by both the rich and poor alike. Under His turban His hair would be rather long and His beard uncut. His tunic, the undergarment, was one piece without a seam. It was therefore of some value and had probably been given to Him by one of the wealthier women who ministered to Him. Over this He wore the mantle, loose and flowing. This cloak probably was not white, because we're told it turned white during the transfiguration. It was most likely a common blue or it may have been white with brown stripes. Jesus did have at the four corners of this mantle the tsitsith (fringe).
726. In Old Testament times practically all clothing was made from sheep's wool. We are accustomed to seeing sheep that have been bred for their white wool, but in Biblical times most sheep had brown coats or were black and white.
727. The hair clipped from goats was woven into course cloth to make the black tents in which the nomads lived. The size of the tent depended on the wealth of the owner, but even the simplest tent was divided by curtains into a front room for entertaining and another room for cooking and housing the children.
Thursday, October 8, 2015
Clothing and Accessories ll
715. Baldness was scarce, and suspicion of leprosy was often attached to the condition. When the youth said to Elisha, "Go on up, you baldhead!" (2 Kings 2:23), he was using an extreme curse.
716. Baldness disqualified a man from the priesthood, as is demonstrated by Leviticus 21:5. Priests were not allowed to shave their heads or rip their clothes, or even to mourn a mother's or father's death (Lev. 21:10-11).
717. Men allowed their beards to grow long and rarely if ever cut them.
718. Jews always wore a turban in public. At certain seasons of the year it is dangerous to expose the head to the rays of the sun. This turban was made of thick material that was wound several times around the head. Both Job and the prophet Isaiah mention the use of the turban as a headdress (Job 29:14).
719. Wearing what is appropriate. The Law of Moses forbade men to wear women's clothing or women to wear men's clothing (Deut. 22:5).
720. The dress of women was different in detail from men's clothing rather than in style. They too wore a tunic and cloak, but in every case their dress was a little more elaborate. The veil was the distinctive female apparel. All females, with the exception of maidservants, women of low status, and prostitutes, wore a veil.
721. The headgear of Bethlehem women shed light on Biblical customs. The headgear included a high cap on the front of which might have been sewn rows of gold and silver coins. There was also a veil, perhaps six feet long and four feet wide that covered the cap but left the coins showing. Some had embroidery work and some were nearly covered with needlework.
716. Baldness disqualified a man from the priesthood, as is demonstrated by Leviticus 21:5. Priests were not allowed to shave their heads or rip their clothes, or even to mourn a mother's or father's death (Lev. 21:10-11).
717. Men allowed their beards to grow long and rarely if ever cut them.
718. Jews always wore a turban in public. At certain seasons of the year it is dangerous to expose the head to the rays of the sun. This turban was made of thick material that was wound several times around the head. Both Job and the prophet Isaiah mention the use of the turban as a headdress (Job 29:14).
719. Wearing what is appropriate. The Law of Moses forbade men to wear women's clothing or women to wear men's clothing (Deut. 22:5).
720. The dress of women was different in detail from men's clothing rather than in style. They too wore a tunic and cloak, but in every case their dress was a little more elaborate. The veil was the distinctive female apparel. All females, with the exception of maidservants, women of low status, and prostitutes, wore a veil.
721. The headgear of Bethlehem women shed light on Biblical customs. The headgear included a high cap on the front of which might have been sewn rows of gold and silver coins. There was also a veil, perhaps six feet long and four feet wide that covered the cap but left the coins showing. Some had embroidery work and some were nearly covered with needlework.
Tuesday, October 6, 2015
Clothing and Accessories l
708. The manner of dress in the Eastern countries is largely the same as it was centuries ago. There is a prevalent view in the Bible lands that it is morally wrong to change anything that is ancient.
709. The inner garment. The tunic was a shirt worn next to the skin. It was made of leather, haircloth, wool, linen, or in modern times, usually cotton. The simplest style was without sleeves and reached to the knees or ankles. The well-to-do wore it with sleeves and it extended to the ankles. Both men and women wore this garment, although there was no doubt a difference in style and pattern in what was worn. The garment of Jesus for which the Roman soldiers cast lots was a tunic without seams.
710. The garment Jacob gave to Joseph (Gen. 37:3), translated in the Septuagint and Vulgate Bible as the "coat of many colors," is the same expression used for the garment worn by Tamar, the daughter of King David. It is translated in Greek and Latin as "a sleeved tunic" (2 Sam. 13:18). For this reason, many Bible scholars believe it was a long undergarment with sleeves. The working classes usually wore a short tunic, whereas the aristocracy wore a long tunic with sleeves.
711. The girdle. If the tunic was ungirded (or untied) it would interfere with a person's ability to walk freely, and so a girdle was always worn when leaving home (2 Kings 4:29; Acts 12:8). There were and still are two types. A common variety is made of leather, usually six inches wide, with clasps. This was the kind worn by Elijah (2 Kings 1:8), and by John the Baptist (Matt. 3:4). The other, a more valuable type, is made of linen or sometimes silk or embroidered material. The girdle served as a pouch to carry money and other things, as well as to fasten a man's sword to his body.
712. The outer garment or "mantle." The outer garment that a Palestinian villager wears is a large cloak that serves as an overcoat. It is made of wool or goat's hair and serves as a shelter from the wind and rain, as well as a blanket at night. It was this outer garment or mantle with which Elijah smote the waters of the Jordan and crossed over. When Elijah was taken up to Heaven this mantle was thrown down to Elisha (2 Kings 2:8-13).
713. Because the outer garment was a man's covering by night, the law did not allow anybody to take this as pledge or security on a loan because it would deprive him of his means of keeping warm while sleeping. When a garment was taken, it had to be returned by sunset (Exod. 22:26-27).
714. Hair. The Jews of the Bible gave much attention to the care of their hair. The young people loved to wear it long and curled (Song of Sol. 5:11), and they were proud to have thick hair (2 Sam. 14:25-26). Middle-aged men and priests would occasionally cut their hair, but not often.
709. The inner garment. The tunic was a shirt worn next to the skin. It was made of leather, haircloth, wool, linen, or in modern times, usually cotton. The simplest style was without sleeves and reached to the knees or ankles. The well-to-do wore it with sleeves and it extended to the ankles. Both men and women wore this garment, although there was no doubt a difference in style and pattern in what was worn. The garment of Jesus for which the Roman soldiers cast lots was a tunic without seams.
710. The garment Jacob gave to Joseph (Gen. 37:3), translated in the Septuagint and Vulgate Bible as the "coat of many colors," is the same expression used for the garment worn by Tamar, the daughter of King David. It is translated in Greek and Latin as "a sleeved tunic" (2 Sam. 13:18). For this reason, many Bible scholars believe it was a long undergarment with sleeves. The working classes usually wore a short tunic, whereas the aristocracy wore a long tunic with sleeves.
711. The girdle. If the tunic was ungirded (or untied) it would interfere with a person's ability to walk freely, and so a girdle was always worn when leaving home (2 Kings 4:29; Acts 12:8). There were and still are two types. A common variety is made of leather, usually six inches wide, with clasps. This was the kind worn by Elijah (2 Kings 1:8), and by John the Baptist (Matt. 3:4). The other, a more valuable type, is made of linen or sometimes silk or embroidered material. The girdle served as a pouch to carry money and other things, as well as to fasten a man's sword to his body.
712. The outer garment or "mantle." The outer garment that a Palestinian villager wears is a large cloak that serves as an overcoat. It is made of wool or goat's hair and serves as a shelter from the wind and rain, as well as a blanket at night. It was this outer garment or mantle with which Elijah smote the waters of the Jordan and crossed over. When Elijah was taken up to Heaven this mantle was thrown down to Elisha (2 Kings 2:8-13).
713. Because the outer garment was a man's covering by night, the law did not allow anybody to take this as pledge or security on a loan because it would deprive him of his means of keeping warm while sleeping. When a garment was taken, it had to be returned by sunset (Exod. 22:26-27).
714. Hair. The Jews of the Bible gave much attention to the care of their hair. The young people loved to wear it long and curled (Song of Sol. 5:11), and they were proud to have thick hair (2 Sam. 14:25-26). Middle-aged men and priests would occasionally cut their hair, but not often.
Saturday, October 3, 2015
Manners and Customs
707. Knowing the Manners and Customs of the East (those living in countries east of Europe) is necessary for a thorough understanding of the Bible. Westerners can easily misunderstand the motives and meanings of why our ancient Israelite forefathers and mothers did and said what they did in the Scriptures.
Bearing Children lll
703. Many cultures in the world today practice circumcision for hygienic reasons. Some primitive tribes perform the operation on infants and young boys, while others wait until the boys reach puberty or are ready for marriage. These traditions have remained unchanged for centuries. For the Israelites, circumcision signified that the infant was being taken into the covenant community. This ritual remains a hallmark of Judaism today. Flint knives were used until New Testament times when they were finally replaced by metal. Jewish boys are circumcised on the eighth day.
704. Recent studies have confirmed that the safest time to perform circumcision is on the eighth day of life. Vitamin K, which causes blood to coagulate, is not produced in sufficient amounts until the fifth to seventh day. On the eighth day the body contains 10 percent more prothrombin than normal; prothrombin is also important in the clotting of blood.
705. Since all firstborns are God's possession, it was necessary for the Israelite family to redeem, or buy back, the firstborn infant from God. The redemption price was five shekels of silver, given to the priests when the child was one month old-possibly an amount of time to be certain the child would live (Num.18:15-16). Scripture doesn't tell us about the redemption ceremony itself.
706. By rabbinic times the redemption ceremony took place in the child's home with a priest and other guests present. The rite began when the father presented the child to the priest. The priest would then ask the father, "Do you wish to redeem the child or do you want to leave him with me?" The father answered that he would redeem the child and handed the priest five silver coins. The priest would than declare, "Your son is redeemed!" After the priest pronounced a blessing on the child, he joined the invited guests at a banquet table.
704. Recent studies have confirmed that the safest time to perform circumcision is on the eighth day of life. Vitamin K, which causes blood to coagulate, is not produced in sufficient amounts until the fifth to seventh day. On the eighth day the body contains 10 percent more prothrombin than normal; prothrombin is also important in the clotting of blood.
705. Since all firstborns are God's possession, it was necessary for the Israelite family to redeem, or buy back, the firstborn infant from God. The redemption price was five shekels of silver, given to the priests when the child was one month old-possibly an amount of time to be certain the child would live (Num.18:15-16). Scripture doesn't tell us about the redemption ceremony itself.
706. By rabbinic times the redemption ceremony took place in the child's home with a priest and other guests present. The rite began when the father presented the child to the priest. The priest would then ask the father, "Do you wish to redeem the child or do you want to leave him with me?" The father answered that he would redeem the child and handed the priest five silver coins. The priest would than declare, "Your son is redeemed!" After the priest pronounced a blessing on the child, he joined the invited guests at a banquet table.
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