805. Sickness could be expected when God's Law was disobeyed, according to the law. The twenty-eighth chapter of Deuteronomy lists many curses that would come upon the children of Israel because of disobedience. Therefore the Israelites would grow up believing that health was a reward for obedience and sickness came as punishment. The ancient Hebrews did not go to physicians when they were ill. There are surprisingly few references to doctors in the Old Testament times, and it's possible that those mentioned were foreigners (2 Chron. 16:12; Job 13:4; Jer. 8:22).
806. Multitudes of sick people in the land are described in the New Testament Gospel records. Many were brought to Jesus to be healed.
807. The Jews of the New Testament lacked knowledge of medicine, so they would seek help from the most pious man for healing power, rather than the most educated. They believed sickness was punishment for the sin of the sick person or a relative. Concerning the blind man, the disciples asked Jesus, "Rabbi, who sinned, this man or his parents, that he was born blind?" (John 9:2).
808. Mark adds an interesting fact in his account of Christ healing the woman with an issue of blood. He says that she "had suffered a great deal under the care of many doctors and had spent all she had" (Mark 5:26). One scholar of the Talmud of Babylon suggests that some of the rabbis posed as physicians and some prescribed very queer remedies for a woman with this type of ailment. If one procedure didn't succeed, another one was suggested.
809. As soon as a death took place, a wail was raised to announce to all the neighborhood what had happened. This was a sign for the relatives to begin their grieving. The death wail is described as a sharp, shrill, ear-piercing shriek. This shriek is followed by prolonged wails. This death wail was referred to in connection with the death of all the firstborn in Egypt. "Pharaoh and all his officials and all the Egyptians got up during the night, and there was loud wailing in Egypt, for there was not a house without someone dead" (Exod. 12:30).
Monday, November 2, 2015
Saturday, October 31, 2015
Food V
801. Meals were eaten on a mat spread on the ground (like a picnic blanket), or at a low table when the diners were commoners. The Hebrew word pronounced "Shool-khawn," usually translated "table," has as its root meaning "a skin or leather mat spread on the ground." While eating, people would sit on the floor with their legs folded under them or in the position of kneeling.
802. A blessing was said by each person after the master of the house said it, such as "In the name of God," or "God be praised." Only after all had said the blessing did they begin to eat by dipping or scooping with their bread in a common serving bowl. The only dishes used were those in which the food was placed on the table; there were no individual dishes for those dining. Gideon put the meat in a basket, and the broth in a pot (Judg. 6:19). Meat was generally eaten with the fingers.
803. A prayer of thanks was said at the end of the meal. Deuteronomy 8:10 states: "When you have eaten and are satisfied, praise the Lord your God for the good land He has given you." It was customary for one of the guests to give the thanks in a loud voice, and for the rest to say, "Amen."
804. The Hebrew families looked to the promise God originally gave to them about health for their bodies throughout their wilderness experiences and after they were in the Promised Land. "If you listen carefully to the voice of the Lord your God and do what is right in His eyes, if you pay attention to His commands and keep all His decrees, I will not bring on you any of the diseases I brought on the Egyptians, for I am the Lord, who heals you" (Exod. 15:26). Health was promised if they were obedient to the Law of God.
802. A blessing was said by each person after the master of the house said it, such as "In the name of God," or "God be praised." Only after all had said the blessing did they begin to eat by dipping or scooping with their bread in a common serving bowl. The only dishes used were those in which the food was placed on the table; there were no individual dishes for those dining. Gideon put the meat in a basket, and the broth in a pot (Judg. 6:19). Meat was generally eaten with the fingers.
803. A prayer of thanks was said at the end of the meal. Deuteronomy 8:10 states: "When you have eaten and are satisfied, praise the Lord your God for the good land He has given you." It was customary for one of the guests to give the thanks in a loud voice, and for the rest to say, "Amen."
804. The Hebrew families looked to the promise God originally gave to them about health for their bodies throughout their wilderness experiences and after they were in the Promised Land. "If you listen carefully to the voice of the Lord your God and do what is right in His eyes, if you pay attention to His commands and keep all His decrees, I will not bring on you any of the diseases I brought on the Egyptians, for I am the Lord, who heals you" (Exod. 15:26). Health was promised if they were obedient to the Law of God.
Friday, October 30, 2015
Food lV
795. Nuts also count as a protein source, and though meat was rare, nuts weren't. Almonds and pistachios are mentioned in Genesis 43:11.
796. Numerous references to honey and honeycomb in God's Word are proof that the Holy Land abounded with the sweet stuff. Many Scriptural citations indicate that wild honey was very common, being found in cavities of trees, such as when Jonathan discovered and ate some honey (1 Sam. 14:25-27). It is also mentioned as being found in the holes of rock, where it was often extracted (Ps. 81:16), and even in the dried carcasses of animals, as when Samson ate honey from the carcass of the lion (Judg. 14:8-9).
797. Honey is used in the poetic books of the Hebrew Bible to make many comparisons. The judgments of God are compared to it (Ps. 19:10). Pleasant words are likened to it (Prov. 16:24), as are knowledge and wisdom to the soul (Prov. 24:13-14). And the bride and bridegroom of Solomon's Song speak of honey (Song of Sol. 4:11; 5:1).
798. Seasoning most often refers to salt (Job 6:6). However, other types of spice, such as dill ("anise" in the KJV), mint, cumin, and coriander are also mentioned.
799. What is "kosher"? Many people, Jew and Gentile alike, commonly ask if something is kosher, loosely using the term to mean "permissible" or "okay." Kosher is a Yiddish word for "proper" that derives from the Hebrew word Kashrut. Although in the modern sense we commonly associate "kosher" with only dietary laws, the notion of what is "proper" covers a broad range of items that must be done in accordance with the law.
800. Hand washing is very important to the Israelites. They are careful to wash their hands before each meal. Water was poured (most often by a servant) over the hands to be washed as they were held over a basin. Because the Hebrew people did not eat with silverware, washing was a necessity. Elisha poured water over the hands of Elijah in 2 Kings 3:11. As Elijah's servant, this was an important part of Elisha's duties.
796. Numerous references to honey and honeycomb in God's Word are proof that the Holy Land abounded with the sweet stuff. Many Scriptural citations indicate that wild honey was very common, being found in cavities of trees, such as when Jonathan discovered and ate some honey (1 Sam. 14:25-27). It is also mentioned as being found in the holes of rock, where it was often extracted (Ps. 81:16), and even in the dried carcasses of animals, as when Samson ate honey from the carcass of the lion (Judg. 14:8-9).
797. Honey is used in the poetic books of the Hebrew Bible to make many comparisons. The judgments of God are compared to it (Ps. 19:10). Pleasant words are likened to it (Prov. 16:24), as are knowledge and wisdom to the soul (Prov. 24:13-14). And the bride and bridegroom of Solomon's Song speak of honey (Song of Sol. 4:11; 5:1).
798. Seasoning most often refers to salt (Job 6:6). However, other types of spice, such as dill ("anise" in the KJV), mint, cumin, and coriander are also mentioned.
799. What is "kosher"? Many people, Jew and Gentile alike, commonly ask if something is kosher, loosely using the term to mean "permissible" or "okay." Kosher is a Yiddish word for "proper" that derives from the Hebrew word Kashrut. Although in the modern sense we commonly associate "kosher" with only dietary laws, the notion of what is "proper" covers a broad range of items that must be done in accordance with the law.
800. Hand washing is very important to the Israelites. They are careful to wash their hands before each meal. Water was poured (most often by a servant) over the hands to be washed as they were held over a basin. Because the Hebrew people did not eat with silverware, washing was a necessity. Elisha poured water over the hands of Elijah in 2 Kings 3:11. As Elijah's servant, this was an important part of Elisha's duties.
Monday, October 26, 2015
Food lll
789. Figs, though mentioned often enough and thought of largely as food by contemporary sources, were grown for medicinal purposes as well as general consumption in Bible times.
790. Wine was the most common alcoholic drink. It is mentioned throughout the Bible. The vineyard and the process of making wine are common examples in Jesus' teachings, most likely because they were familiar analogies for people since the beverage was so common.
791. Beer was brewed in Egypt and Mesopotamia, and perhaps the Israelites were familiar with this beverage also. Also brewed in these two areas was a wine made of figs.
792. Milk was considered a substantial food for all ages in Bible times. The Promised Land was often called "a land flowing with milk and honey" (Exod. 3:8; 13:5; Josh. 5:6; Jer. 11:5). A form of milk that is commonly used among the Arabs today is called "leben," which means "white." It is like our sour milk curds. It was probably this that Abraham gave to his guests (Gen. 18:8) and also that Jael gave to Sisera (Judg. 4:19; 5:25).
793. Butter and cheese were made from the rich cream and curds (Prov. 30:33; Job 10:10). As the Hebrews didn't eat meat often, these would have served as a protein source for the people.
794. Meat was only eaten on special occasions, such as when a stranger or guest was entertained, or when a feast was made. Kings and wealthy men, on the other hand, ate meat often. The daily menu of four kinds of meat for King Solomon's court is given in Scripture: beef, mutton, game, and fowl (1 Kings 4:23).
790. Wine was the most common alcoholic drink. It is mentioned throughout the Bible. The vineyard and the process of making wine are common examples in Jesus' teachings, most likely because they were familiar analogies for people since the beverage was so common.
791. Beer was brewed in Egypt and Mesopotamia, and perhaps the Israelites were familiar with this beverage also. Also brewed in these two areas was a wine made of figs.
792. Milk was considered a substantial food for all ages in Bible times. The Promised Land was often called "a land flowing with milk and honey" (Exod. 3:8; 13:5; Josh. 5:6; Jer. 11:5). A form of milk that is commonly used among the Arabs today is called "leben," which means "white." It is like our sour milk curds. It was probably this that Abraham gave to his guests (Gen. 18:8) and also that Jael gave to Sisera (Judg. 4:19; 5:25).
793. Butter and cheese were made from the rich cream and curds (Prov. 30:33; Job 10:10). As the Hebrews didn't eat meat often, these would have served as a protein source for the people.
794. Meat was only eaten on special occasions, such as when a stranger or guest was entertained, or when a feast was made. Kings and wealthy men, on the other hand, ate meat often. The daily menu of four kinds of meat for King Solomon's court is given in Scripture: beef, mutton, game, and fowl (1 Kings 4:23).
Saturday, October 24, 2015
Food ll
785. The expression "eating bread" is often used in the Bible to mean eating a whole meal. When the Bible says, "The Egyptians might not eat bread with the Hebrews" (Gen. 43:32 KJV), it means that they would likely not eat a meal with them. In Lamentations 4:4 we read: "The young children ask for bread, and no man breaketh it unto them" (KJV). The expression "breaking of bread" means the taking of a meal.
786. The Israelite's Egyptian diet included a lot of leeks, onions, and garlic, and the prophet Isaiah mentions a "garden of cucumber" (Isa. 1:8 KJV). Gourds were also used (2 Kings 4:39).
787. The two most widely used vegetables in Bible times, however, were beans and lentils. The most famous Biblical use of lentils was, of course, the selling of Esau's birthright for a meal of lentil stew with bread (Gen. 25:34).
788. Fruits included olives and grapes, which were eaten fresh and also dried as raisins (1 Sam. 25:18) or made into wine. Pomegranates were grown for their juice, and it is possible, though not likely, that apples were grown as well. Both of the latter fruits are mentioned in Song of Songs.
786. The Israelite's Egyptian diet included a lot of leeks, onions, and garlic, and the prophet Isaiah mentions a "garden of cucumber" (Isa. 1:8 KJV). Gourds were also used (2 Kings 4:39).
787. The two most widely used vegetables in Bible times, however, were beans and lentils. The most famous Biblical use of lentils was, of course, the selling of Esau's birthright for a meal of lentil stew with bread (Gen. 25:34).
788. Fruits included olives and grapes, which were eaten fresh and also dried as raisins (1 Sam. 25:18) or made into wine. Pomegranates were grown for their juice, and it is possible, though not likely, that apples were grown as well. Both of the latter fruits are mentioned in Song of Songs.
Friday, October 23, 2015
Food l
777. A single large olive tree in Biblical times provided an entire family with all of the oil it needed for food and lamps, as much as half a ton of it a year. The tree gave a year-round crop because both the unripe and the ripe fruit are edible. So the olive leaf in the dove's beak promised a rebirth of life to Noah and his family.
778. The ordinary food of the average Hebrew of Bible times was bread, olives, oil, buttermilk, and cheese from their flocks, fruits and vegetables from their orchards and gardens, and meat on rare occasions.
779. The eating of raw grain is a modern custom in Palestine that dates back to very ancient days. Contemporary Arabs often pick the heads of grain, rub them in their hands, and eat them. Some pharisees approached Jesus and His disciples as they ate raw grain in the fields. "One Sabbath Jesus was going through the grainfields, and His disciples began to pick some heads of grain, rub them in their hands and eat the kernels" (Luke 6:1).
780. When grain in the wheat field has passed the "milk stage" and begins to harden, it is called "fereek" and is considered delicious eaten raw. For centuries the unwritten law of hospitality has been that wayfarers may eat some of the wheat as they pass by or through a field, but they must not carry any away with them. The Law of God allowed this same privilege in Deuteronomy 23:35.
781. Parched grain is another common food eaten in Bible times. It is prepared with grains of wheat that are not fully ripe. They are roasted in a pan or on an iron plate. The grain is eaten with or without bread. Jesse sent some of it with David to his older sons in the army (1 Sam. 17:17). Abigail included some in her gift to David (1 Sam. 25:18), and David received some from friends after he had fled from Absalom (2 Sam. 17:28).
782. Besides wheat and barley, millet and spelt ("rie" in some translations) were also grown. Wheat was the first choice of people, with barley reserved for the poor. Spelt is actually a weak strain of wheat.
778. The ordinary food of the average Hebrew of Bible times was bread, olives, oil, buttermilk, and cheese from their flocks, fruits and vegetables from their orchards and gardens, and meat on rare occasions.
779. The eating of raw grain is a modern custom in Palestine that dates back to very ancient days. Contemporary Arabs often pick the heads of grain, rub them in their hands, and eat them. Some pharisees approached Jesus and His disciples as they ate raw grain in the fields. "One Sabbath Jesus was going through the grainfields, and His disciples began to pick some heads of grain, rub them in their hands and eat the kernels" (Luke 6:1).
780. When grain in the wheat field has passed the "milk stage" and begins to harden, it is called "fereek" and is considered delicious eaten raw. For centuries the unwritten law of hospitality has been that wayfarers may eat some of the wheat as they pass by or through a field, but they must not carry any away with them. The Law of God allowed this same privilege in Deuteronomy 23:35.
781. Parched grain is another common food eaten in Bible times. It is prepared with grains of wheat that are not fully ripe. They are roasted in a pan or on an iron plate. The grain is eaten with or without bread. Jesse sent some of it with David to his older sons in the army (1 Sam. 17:17). Abigail included some in her gift to David (1 Sam. 25:18), and David received some from friends after he had fled from Absalom (2 Sam. 17:28).
782. Besides wheat and barley, millet and spelt ("rie" in some translations) were also grown. Wheat was the first choice of people, with barley reserved for the poor. Spelt is actually a weak strain of wheat.
Thursday, October 22, 2015
Worship ll
773. The pilgrimage made to the place of sanctuary was a very important part of Hebrew life. "Three times a year all your men are to appear before the Sovereign Lord, the God of Israel" (Exod. 34:23). The whole family could go, but the men and boys were required to go. Remember Joseph and Mary traveled a day's journey on their return from Jerusalem before discovering that Jesus was missing. Because clans traveled together, parents could go for hours without seeing their sons.
774. Jewish boys had to be able to recite "the Shema," a prayer, by the age of twelve. The prayer was the qoutation of three passages from the Pentateuch that was repeated morning and evening by Jewish men. The three passages were from Deuteronomy 6:4-9; 11:13-21; and Numbers 15:37-41.
775. The idea of minyan is central to the spiritual life of Jewish people. While anyone can pray at any time, before an official prayer service can be held there must be at least ten men present. This group of men is called a minyan. It was stated in the law that whenever ten adult men were gathered together in the name of God, the Lord Himself would actually be present in the room with them. Any room then became consecrated ground, a Holy place where men could perform their religious rituals and worship God.
776. The early gathering place for Christian worship was in people's homes. The earliest excavation of a church by archaeologists, where a date has been assigned (dating back to the third century A.D.), is of a room within a house that was set apart for worship and furnished as a chapel. In the days of the apostles, believers also took seriously their responsibility to care for believers who came to their town. In a time of persecution, this refuge was very important to those who traveled to spread the Gospel.
774. Jewish boys had to be able to recite "the Shema," a prayer, by the age of twelve. The prayer was the qoutation of three passages from the Pentateuch that was repeated morning and evening by Jewish men. The three passages were from Deuteronomy 6:4-9; 11:13-21; and Numbers 15:37-41.
775. The idea of minyan is central to the spiritual life of Jewish people. While anyone can pray at any time, before an official prayer service can be held there must be at least ten men present. This group of men is called a minyan. It was stated in the law that whenever ten adult men were gathered together in the name of God, the Lord Himself would actually be present in the room with them. Any room then became consecrated ground, a Holy place where men could perform their religious rituals and worship God.
776. The early gathering place for Christian worship was in people's homes. The earliest excavation of a church by archaeologists, where a date has been assigned (dating back to the third century A.D.), is of a room within a house that was set apart for worship and furnished as a chapel. In the days of the apostles, believers also took seriously their responsibility to care for believers who came to their town. In a time of persecution, this refuge was very important to those who traveled to spread the Gospel.
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