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Manners
and Customs of the Bible Our Price: $17.99 |
| Synopsis The Bible becomes more than ever a real book when we can read it with understanding. This valuable resource explains many customs practiced in Bible times. Filled with many helpful illustrations, this useful too will greatly aid anyone wanting to understand the Bible. From
the Publisher Chapter HAND-BOOK OF BIBLE
MANNERS AND CUSTOMS.
GENESIS 1.-USE OF THE TERM FATHER.
IV. 20. 21. Adah bare Jabal: he was the father of such as dwell in
tents, and of such as have cattle. And his brother's name was Jubal: he
was the fattier of all such as handle the harp and organ. In the East the
originator of any custom is frequently spoken of as the "father"
of that custom; so, also, a man is often described by representing him to
be the "father" of some peculiarity which distinguishes him from
others. A man of very long beard is called "the father of a
beard." One of the Arabs who accompanied Palmer in his journey across
the desert of the Exodus was called 11 the father of the top-knot, "
because the lock of hair on top of his head was of unusual size. A
celebrated Arab chief was called "the father of the ostrich,"
because of' the fleetness of the favorite horse which lie rode. Dr.
Thomson was once called by the mischievous young Arabs 11 the father of a
-saucepan,'' because they fancied that his black hat resembled that
culinary utensil. When Loftus was in Chaldea his negro cook on one
occasion killed two lion cubs. The Arabs, from that time forth, saluted
him as "Abu Sebi'in," that is, 'I the father of the two
lions."
The name " father " is also applied to beasts or birds, and
even to inanimate things. In Egypt the kite is sometimes called " the
father of the air," because of its power of flight. An African city
was called Boo Hadgar, 11 the father of stone "-that is, a stony
city. There is a Turkish coin called "the father of a cannon,"
because of the representation of a cannon which is upon it.
In like manner Jabal was called " the father of such as dwell in
tents," because he was probably the inventor of tents; and Juba], 11
the father of all such as handle the harp and organ," because lie
invented those instruments. This use of the term " father " is
found also in other parts of the Bible.
In Isa, ix, 6, the Messiah is called " the everlasting
Fattier," or 11 the Father of eternity; " that is, lie is the
giver of eternal life: in John viii, 44, the devil is called 11 the father
of lies; " in Rom. iv, 12, Abraham is said to be " the father of
circumcision; " in 2 Cor. i, 3, God is called "the father of
mercies;" and in Eph. i, 17, 11 the father of glory." There is a
corresponding use of the word children. See note on Matt. ix, 15.
2. -BABYLONIAN BRICKS-BITUMEN. XI. 3. They said one to another, Go to,
let us make brick, and burn them thoroughly. And they had brick for stone,
and slime had they for mortar. 1. The soil of Babylonia is an alluvial
deposit, rich and tenacious, and well adapted for brick-making. While many
of the bricks of that country were merely sun-dried, others were burned,
as were those in the tower of Babel. Fire-burnt bricks were sometimes laid
as an outer covering to walls of sun-dried brick. The finest quality of
bricks was of a yellow color, resembling our fire-bricks; another very
hard kind was of a dark blue; the commoner and coarser sorts were pink or
red. Amid the ruins of Babylonia ancient bricks have been discovered, in
large quantities, stamped with inscriptions of great value to the
archaeologist. The ordinary size of these bricks is twelve to fourteen
inches square, and three to four inches thick. At the corners of buildings
half-bricks were used in the alternate rows. 2. The " slime "
here spoken of is bitumen, which is still found bubbling from the ground
in the neighborhood of ancient Babylon, where it is now used for mortar,
as in former times. It is also found in some parts of Palestine. At
Hasbeiya, near the source of the Jordan, there are wells or pits dug, in
which bitumen collects, exuding from the crevices in the rocks. The
slime-pits " mentioned in Gen. xiv, 10, may have been similar to
these. They were near the Dead Sea, where bitumen is still to be found.
Loftus (Travels in Chaldea and Susiana p. 31) approves the suggestion of
Captain Newbold, that the ancient Babylonians in some instances burned
their bricks in the walls of their buildings, to render them more durable.
The rude walls, erected with unburnt brick, cemented with hot bitumen, are
supposed to have been exposed to the action of a furnace heat until they
became a solid vitrified mass. This is indeed burning
"thoroughly," and it may have been the method which the
Babel-builders intended to pursue had they been permitted to finish their
tower; as they said, according to the marginal reading, 11 Let us make
brick, and burn them to a burning."
3. - PHARAOH. XII. 15. The princes also of Pharaoh saw her.
Pharaoh is the common title of the native Egyptian kings mentioned in
Scripture. The word itself does not mean king, as was formerly supposed;
recent investigations have satisfied Egyptologists that it means the sun.
This title was given to the king because be was considered the
representative on earth of the God RA, or the sun. It is difficult to tell
what particular Pharaoh or king is referred to here.
4 .-USE OF THE TERM BROTHER.
XIV, 16. And also brought again his brother Lot. In chapter xi, 31 Lot
is said to be the nephew not the brother, of Abram. In like manner Jacob
told Rachel (Gen. xxix, 12) that lie was her father's brother; whereas,
according to Gen. xxviii, 5, he was the son of her father's sister; that
is, her father's nephew. This elastic use of the word brother is quite
common in the East, however strange it may seem to us; yet we have a usage
somewhat similar in the application of the term to persons not in any way
related to us. We call fellow-country- or fellow-craftsmen, or fellow
churchmen, brothers. The Orientals apply the term to their kinsmen of
whatever relation.
5. -UPLIFTED HAND. XIV, 22. And Abram said to the king of Sodom, I have
lift up mine hand unto the Lord, the most high God, the possessor of
heaven and earth. This was Abram's method of taking a solemn oath; a mode
still practiced in the East, and to some extent in the West. It is said in
Isa. 1xii, 8, "The Lord hath sworn by his right hand." See also
Dan. xii, 7 Rev. x, 5, 6; the note on Prov. xi, 21; and also on Ezek. xxi,
14.
6. -BURNING LAMP. XV, 17. And it came to pass, that, when the sun went
down, and it was dark, behold a smoking furnace, and Et burning lamp that
passed between those pieces. The " burning lamp " is supposed to
have been an emblem of the Divine presence, as fire is represented to be
in other parts of the Scriptures. Roberts says that in India the burning
lamp or fire is still used in confirmation of a covenant. If one's promise
is doubted he will point to the flame of the lamp, saying, "That is
the witness." The marriages of the East Indian gods and demi-gods are
described as being performed in the presence of the God of fire; and it is
to this day a general practice at the celebration of a marriage to have
fire as a witness of the transaction. "Fire is the witness of their
covenant, and, if they break it, fire will be their destruction."
-Orient. Illus. p. 21.
7. - RELIGION OF NAMES. XVI. 1& And she called the name of the Lord
that spake unto her, Thou God seest me. One of the most prevalent
superstitions in Egypt was connected with the religion of names. The
Egyptians give to each of their gods a name indicative of specific office
and attributes. It was thus perfectly natural that Hagar, who was an
Egyptian, should give a title of honor to Him who appeared to her in the
wilderness. Some suppose that the Israelites were influenced by this
superstition during their long bondage in Egypt, and that it is to this
that Moses refers in Exod. iii, 13; and, further, that out of indulgence
to this weakness God was pleased to give himself a name-one expressive of
his eternal self-existence, Exod. iii, 14. This ancient Egyptian custom
found its way to other nations. Zechariah, alluding to this, speaks of the
time when "there shall be one Lord, and his name one." Zech. xiv
9.
8 -TENT DOOR-TIME OF REST. IXVIII, 1. And he sat in the tent door in
the heat of the day. 1. The 11 door of the tent" is a fold of the
lower part, of the tent, which is fastened by a loop to the post near by.
It may thus be opened or closed at pleasure. For the sake of light and
air, it is generally thrown back during the day. 2. Noon is the hour of
rest among the Orientals. When the sun is at its height the wind often
becomes softer and the heat more oppressive. Then the dwellers in tents
may be seen Bitting 11 in the door," or reclining in the shade of the
tent. It is also the hour for dinner. See Gen. xiiii, 16, and 25. Some
travelers say that the Arabs eat by the door of the tent in order to
notice the stranger passing by, and to invite him to eat with them. In the
case mentioned in the text Abraham had probably dined, and was resting
after dinner.
9. - BOWING-HOSPITALITY. XVIII. 2. 3. And when he saw them, he ran to
meet them from the tent door, and bowed himself toward the ground, and
said, My Lord, if now I have found favor in thy eight, pass not away, I
pray thee, from thy servant. 1. There are different modes of bowing in the
East. In this case the word used (shachah) denotes complete prostration of
the body. In this the person falls upon the knees, and then gradually
inclines the body until the head touches the ground. See also Gen. xxiii,
7, 12; x1ii, 6; x1iii, 26. 2. There is in this text a beautiful
illustration of Oriental hospitality. Tile company of the travelers is
solicited as a personal favor to the host, and all the resources of the
establishment are used for their entertainment. See Gen. xix, 2, 3; Judge;
vi, 18; xiii, 15 Job xxxi, 32. Modern travelers often refer to the
earnestness with which this hospitality is urged upon them at the present
day. It is not always, however, to be regarded as un-selfish; in many
in-stances a return be-ing expected from the traveler who is thus
entertained. A recent writer says, 11 Arabs are still as fond as ever of
exercising the virtue of hospitality. As they practice it, this is a
lucrative speculation. The Bedawt sheikh, knowing that he must not
nowadays expectto entertain angels unawares, takes a special care to
entertain only such as can pay a round sum for the accommodation, or give
their host a good dinner in return. The casual and impecunious stranger
may, it is true, claim the traditional three days' board and lodging; but
he must be content with the scraps 'that fall from the rich man's table,'
and prepare to hear very outspoken hints of the undesirability of his
presence."-Palmer’s Desert of the Exodus, p. 486 |
