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.
Friday, October 30, 2015
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.
Tuesday, October 20, 2015
Worship l
767. Canaanites and Phoenicians worshiped many nature gods. Baal, who was regarded as master of the earth, had an arm that hurled bolts of lightning, and his voice caused thunder. The Israelites referred to baal as baal-zebul or beelzebub, which means "lord of the flies," no doubt referring to the hordes of flies that buzzed around the animals sacrificed to this god. By New Testament times beelzebub had become a title for satan.
768. Mutual gods. Just as the Israelites were attracted to Canaanite gods, so were the Philistines. Their deities-dagon, ashtaroth, and baal-zebub-were related to Canaanite gods.
769. The father was the priest of the whole family in the days of the early patriarchs. This honor and responsibility was then passed down to the firstborn son after the father's death. This practice continued until the Law of Moses transferred the right to the tribe of Levi, who became the priests of the Hebrew nation.
770. The altar. Throughout the Old Testament many altars were built and described. After Abraham pitched his tent in the vicinity of Bethel, the Scripture says, "There he built an altar to the Lord and called on the name of the Lord" (Gen. 12:8). Altars served as monuments of Holiness and provided an approach to God through sacrifice.
771. Clay figures called teraphim were household gods that served as guardian angels of the home in Babylonia. At the death of a father they were passed down to the eldest son. When Jacob left the home of Laban in Haran, Rachel stole the teraphim that belonged to her father (Gen. 31:19). This made Laban very upset, so he pursued Jacob's caravan. Even though Jacob told his family to get rid of the foreign gods and purify themselves, the teraphim appeared several times in later history of the Israelites.
772. Religious education in the family became a special mark of Judaism. The Law of Moses was very specific in its requirements that parents must train their children in the knowledge of God and His laws. The emphasis on this education in the family has contributed largely to the permanence of the Jews in history.
768. Mutual gods. Just as the Israelites were attracted to Canaanite gods, so were the Philistines. Their deities-dagon, ashtaroth, and baal-zebub-were related to Canaanite gods.
769. The father was the priest of the whole family in the days of the early patriarchs. This honor and responsibility was then passed down to the firstborn son after the father's death. This practice continued until the Law of Moses transferred the right to the tribe of Levi, who became the priests of the Hebrew nation.
770. The altar. Throughout the Old Testament many altars were built and described. After Abraham pitched his tent in the vicinity of Bethel, the Scripture says, "There he built an altar to the Lord and called on the name of the Lord" (Gen. 12:8). Altars served as monuments of Holiness and provided an approach to God through sacrifice.
771. Clay figures called teraphim were household gods that served as guardian angels of the home in Babylonia. At the death of a father they were passed down to the eldest son. When Jacob left the home of Laban in Haran, Rachel stole the teraphim that belonged to her father (Gen. 31:19). This made Laban very upset, so he pursued Jacob's caravan. Even though Jacob told his family to get rid of the foreign gods and purify themselves, the teraphim appeared several times in later history of the Israelites.
772. Religious education in the family became a special mark of Judaism. The Law of Moses was very specific in its requirements that parents must train their children in the knowledge of God and His laws. The emphasis on this education in the family has contributed largely to the permanence of the Jews in history.
Monday, October 19, 2015
Guests and Hospitality lV
761. One of the first beverages a guest is offered is a drink of water. This is to recognize him as a person worthy of peaceful reception. To give a drink of water is the simplest way to pledge friendship with a person. The words of Jesus in the Gospel of Mark (9:41) demonstrate this custom, "Anyone who gives you a cup of water in My name because you belong to Christ will certainly not lose his reward."
762. The sharing of food in Eastern cultures is a very special act of hospitality. It is a way of making a covenant of peace and fidelity. When Abimelech wanted a permanent covenant with Isaac, the confirmation of that covenant came when Isaac "made a feast for them, and they ate and drank" (Gen. 26:30).
763. "The guest while in the house is its lord." This is a true statement of the spirit of Eastern hospitality. One of the first greetings a Palestinian host will give his guest is to say, "Hadtha beitak." meaning "This is your house." This phrase is repeated many times during the guest's stay. There was a similar attitude between Lot and his guests when he said, "My lords, please turn aside to your servant's house" (Gen. 19:2).
764. Defending to the death. In the lands of the East, when a host accepts a man as his guest he agrees to defend the guest from all possible enemies during the time of his stay, whatever the cost. The poet felt utterly secure, though he had enemies close to him, when he knew that God was his host. "You prepare a table before me in the presence of my enemies" (Ps. 23:5).
765. Eastern people make mention of God in daily conversation. An astonished person will exclaim, "Mashallah," or "See what God has done!" which is the exact expression used by Balaam centuries ago (Num. 23:23). If a person is asked if he expects to do a certain thing, he will answer, "If God wills." Such an answer was recommended by James in his epistle (James 4:15).
762. The sharing of food in Eastern cultures is a very special act of hospitality. It is a way of making a covenant of peace and fidelity. When Abimelech wanted a permanent covenant with Isaac, the confirmation of that covenant came when Isaac "made a feast for them, and they ate and drank" (Gen. 26:30).
763. "The guest while in the house is its lord." This is a true statement of the spirit of Eastern hospitality. One of the first greetings a Palestinian host will give his guest is to say, "Hadtha beitak." meaning "This is your house." This phrase is repeated many times during the guest's stay. There was a similar attitude between Lot and his guests when he said, "My lords, please turn aside to your servant's house" (Gen. 19:2).
764. Defending to the death. In the lands of the East, when a host accepts a man as his guest he agrees to defend the guest from all possible enemies during the time of his stay, whatever the cost. The poet felt utterly secure, though he had enemies close to him, when he knew that God was his host. "You prepare a table before me in the presence of my enemies" (Ps. 23:5).
765. Eastern people make mention of God in daily conversation. An astonished person will exclaim, "Mashallah," or "See what God has done!" which is the exact expression used by Balaam centuries ago (Num. 23:23). If a person is asked if he expects to do a certain thing, he will answer, "If God wills." Such an answer was recommended by James in his epistle (James 4:15).
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