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.
Friday, October 9, 2015
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.
Friday, October 2, 2015
Bearing Children ll
699. Another ancient custom that continues in the East is the care of an infant child. Instead of allowing the baby the free use of it's arms and legs, it is bound hand and foot by swaddling bands, quite like a mummy. At birth the child is washed and rubbed with salt, and with it's legs together and it's arms at it's side, it is wound around tightly with linen or cotton strips, four to five inches wide and five or six yards long. The band is also placed under the chin and over the forehead. Not only does the Bible describe the baby Jesus as swaddled, but Ezekiel also mentions the custom of swaddling (Ezek. 16:4).
700. It was considered a privilege and a duty for the Jewish mother to breastfeed her infant. But sometimes a mother was not physically able to do so. For these women, a wet nurse was secured. This wet nurse (usually unrelated to the baby) fed the baby her own breast milk. When pharaoh's daughter found Moses floating among the reeds of the Nile, one of her first orders was to get a Hebrew woman who could nurse him.
701. The weaning of a child is an important event in the domestic life of the East. In many places it is celebrated by a festive gathering of friends, by feasting, religious ceremonies, and sometimes the formal presentation of rice to a child. Hebrew babies are often nursed for two years and sometimes for four or five. It was probably after age three that Hannah weaned Samuel and brought him to be presented to the Lord, A scriptural example of the weaning feast is found in Gen. 21:8, when Isaac was weaned and dedicated to the Lord.
702. Names were very important in the world of the Old Testament. Hebrew names usually carried meaning about the person's character, praise to God, or the location or circumstances surrounding the child's birth. Jewish people believed that they must first know a person's name before they could know the person. The name Jesus is a Greek form of the Hebrew name Joshua, which means "salvation of Yahweh." The name was given by one or both parents. Scripture indicates that the mother usually named the infant.
700. It was considered a privilege and a duty for the Jewish mother to breastfeed her infant. But sometimes a mother was not physically able to do so. For these women, a wet nurse was secured. This wet nurse (usually unrelated to the baby) fed the baby her own breast milk. When pharaoh's daughter found Moses floating among the reeds of the Nile, one of her first orders was to get a Hebrew woman who could nurse him.
701. The weaning of a child is an important event in the domestic life of the East. In many places it is celebrated by a festive gathering of friends, by feasting, religious ceremonies, and sometimes the formal presentation of rice to a child. Hebrew babies are often nursed for two years and sometimes for four or five. It was probably after age three that Hannah weaned Samuel and brought him to be presented to the Lord, A scriptural example of the weaning feast is found in Gen. 21:8, when Isaac was weaned and dedicated to the Lord.
702. Names were very important in the world of the Old Testament. Hebrew names usually carried meaning about the person's character, praise to God, or the location or circumstances surrounding the child's birth. Jewish people believed that they must first know a person's name before they could know the person. The name Jesus is a Greek form of the Hebrew name Joshua, which means "salvation of Yahweh." The name was given by one or both parents. Scripture indicates that the mother usually named the infant.
Thursday, October 1, 2015
Bearing Children l
694. Levirate marriage. The Israelites believed that it was very important for a man to have an heir. To preserve the property inheritance that God had given them, they had to convey it through family lines (Exod. 15:17-18). If a woman's husband died before she had borne an heir, the practice of levirate marriage (which was part of the Law of Moses) began. According to the law, when a woman was widowed, her dead husband's brother would marry her and the children of this marriage became heirs to the deceased brother. If a man refused to marry his widowed sister-in-law, he was publicly disgraced (Deut. 25: 7-10).
695. Many Israelite couples were unable to bear children. Today we know that couples may be childless due to either the husband's or wife's sterility, but in Bible times only the wife was blamed for the problem. Barrenness was more than a physical or social problem. Deep religious meanings were attached to the problem as well. Moses promised the people that if they obeyed the Lord, blessing would follow: "Thou shalt be blessed above all people: there shall not be male or female barren among you, or among your cattle" (Deut. 7:14 KJV). So barrenness was believed to be a result of disobeying God.
696. A barren couple spent a good deal of time examining their past failures to see if any sin had been unconfessed. Childlessness became the main theme of the couple's prayers. Isaac begged the Lord to let his wife bear a child (Gen. 25:21). Hannah sobbed before the Lord and promised that if God would give her a son, she would dedicate him to the Lord's service (1 Sam. 1:11). When sin was ruled out as the cause of the problem, the wife would then inquire about different kinds of remedies.
697. Modern excavations in Israel produced many clay fertility figures. These were supposed to help a woman get pregnant by "sympathetic magic." Each figurine was molded to look like a pregnant woman. As the barren woman handled it and kept it near her, she hoped to take on the likeness of the pregnant figure. Women also wore amulets, an ornament or gem worn against the body, to insure fertility.
698. Adoption practices were common in ancient times. Adoption solved many problems. The adopted son would care for the couple in their old age, provide them a proper burial. and inherit the family property. However, if the couple had a natural son after one had been adopted, he would become the rightful heir. After Bilhah's baby was born, it was placed in Rachel's lap. This act was a central part of the adoption ceremony. Other Biblical adoptions include Moses adopted by pharaoh's daughter and Esther adopted by Mordecai.
695. Many Israelite couples were unable to bear children. Today we know that couples may be childless due to either the husband's or wife's sterility, but in Bible times only the wife was blamed for the problem. Barrenness was more than a physical or social problem. Deep religious meanings were attached to the problem as well. Moses promised the people that if they obeyed the Lord, blessing would follow: "Thou shalt be blessed above all people: there shall not be male or female barren among you, or among your cattle" (Deut. 7:14 KJV). So barrenness was believed to be a result of disobeying God.
696. A barren couple spent a good deal of time examining their past failures to see if any sin had been unconfessed. Childlessness became the main theme of the couple's prayers. Isaac begged the Lord to let his wife bear a child (Gen. 25:21). Hannah sobbed before the Lord and promised that if God would give her a son, she would dedicate him to the Lord's service (1 Sam. 1:11). When sin was ruled out as the cause of the problem, the wife would then inquire about different kinds of remedies.
697. Modern excavations in Israel produced many clay fertility figures. These were supposed to help a woman get pregnant by "sympathetic magic." Each figurine was molded to look like a pregnant woman. As the barren woman handled it and kept it near her, she hoped to take on the likeness of the pregnant figure. Women also wore amulets, an ornament or gem worn against the body, to insure fertility.
698. Adoption practices were common in ancient times. Adoption solved many problems. The adopted son would care for the couple in their old age, provide them a proper burial. and inherit the family property. However, if the couple had a natural son after one had been adopted, he would become the rightful heir. After Bilhah's baby was born, it was placed in Rachel's lap. This act was a central part of the adoption ceremony. Other Biblical adoptions include Moses adopted by pharaoh's daughter and Esther adopted by Mordecai.
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