When I am writing scenes of life in ancient Israel, I am always trying to transport myself back in time, to be able to picture the details of the scene as though I was there. Historical research and even reenactment have become a vital part of my work on The Eternal Throne Chronicles. When imagining the textures, tastes, sights and smells of life in ancient Palestine, one cannot escape olive oil.
Golden olive oil flowed like blood through the life and economy of ancient Israel. It was an inseparable part of everyday activities. In Psalm 128 the psalmist says of blessed families: "Your wife will be like a fruitful vine within your house; your sons will be like olive shoots around your table." The Promised Land was sometimes called 'a land of olive oil' (Deuteronomy 8:8). A Hebrew idiom complimented a good man by calling him "pure olive oil."
An olive tree planted more than fifteen centuries ago
Few people would consider the olive tree beautiful: Its bark is tortuously gnarled; its leaves spiky and dull green. Like most trees, it is at its most beautiful in the spring when white blossoms cover it and then carpet the ground beneath like falling snow (Job 15:33).
Domesticated olive trees were often grown by cutting down a wild tree and grafting a cultivated shoot onto the stump. Fifteen years later the tree would begin to produce harvestable fruit. This may seem like a long time from our fast-paced perspective, but olive trees were frequently planted next to the ancestral family home. That property would stay in the family for hundreds of years--and the tree would continue to produce all of that time. There are ancient olive trees outside Jerusalem that were being harvested before the days of Christ.
The fruit is ready by late September or early October. Women and children would spread cloth around the trunk and use poles to beat the branches, knocking the olives free. The Torah required that any olives that refused to fall be left on the tree; orphans, widows, and other landless poor could come after and glean them for themselves. This harvesting technique was not gentle--new shoots were likely destroyed by the beating. This resulted in a good crop often being followed the next year by a poor crop.
Olives were eaten raw (olives and barley bread may have been a standard breakfast) or preserved by immersion in salt water. The far majority, though, were used for oil. A number of early Iron Age olive presses have been uncovered in excavations--some small enough to put in one's lap, some so large they were undoubtedly turned by pairs of mules or oxen. Larger presses used a rolling stone wheel to crush the olives. Smaller presses operated much like cider presses today, utilizing a lever and a lid to squeeze a basket of olives so that the oil ran out between the gaps in the basket weave.
Olive oil was used for cooking, as a condiment, as fuel for lamps, as a medicine, to make soap, lotion, hair products and for ceremonial purposes. Religious objects, prophets, priests, and kings were anointed with oil. Warriors oiled the leather surfaces of their shields to keep the leather supple and make it slicker so that an enemy's blows would slide easily off. Sandals, belts, and other leather objects would be similarly treated.
In Iron Age Palestine the smell of olive oil must have been everywhere. In the hot, dry climate a person might rub their face, arms, and legs with olive oil twice a day or more. Every household object would pick up this oil from the skin of those who handled it. Wooden handles of tools and implements absorbed it; it rubbed off on clothing and bedding. The scarcity of water meant that people did not bathe as frequently as they do today; an alternative was to rub the hair with oil to keep it healthy and presentable looking.
Olive oil thus became a symbol of wealth, health, and times of plenty. To the people of ancient Israel these were all inseparably connected to God's blessing. It is not surprising, then, that in the Scriptures olive oil is frequently used as a religious symbol and continued to be so right into the early days of Christianity.
For more information about life in Bible times, check out my novels Prophet of Israel and Judge of Israel, available from www.timothywilkinson.net.
The Calendar of Ancient Israel
By Timothy S. Wilkinson
www.timothywilkinson.net
A book could be written describing the characteristics of the agricultural year in Iron Age Palestine. The Israelites, like their neighbor nations, were agrarian and marked the passing of time by weather, harvest, and planting. The famous “Gezer Calendar” (believed by most experts to be a schoolboy’s writing exercise) is a small limestone tablet found in the city of Gezer in 1908. It provides us with some information regarding the rituals of the year. In combination with information from the Bible and other sources, we can get an overall picture of the passing of the seasons.
Abib (March/April)
The name of the month means “green ears,” referring to the ripe but soft heads of barley that marked the start of the agricultural year. It was cool still (50-85° F) and people would have lit fires at night for warmth. The Bible calls this the “latter rains,” when an inch or so of precipitation (snow in the hills) ripened the grain for harvest. Snowmelt and this rain brought the Jordan and other rives to flood stage.
Lentils are harvested. Flax was harvested and the stalks lain on rooftops or in streambeds where moisture would rot the stems and release the inner fibers that were harvested to make linen. In Philistia and Sharon, along the coastal plain, the barley harvest begins. Herb gardens, grown within the courtyards of houses, are also harvested. Calves frolic in the new grass and the smell of lanolin is everywhere as sheep are shorn. Storax trees explode in clusters of white blossoms.
Abib was a month of celebrations: the Passover, the Festival of Unfermented Cakes, and the offering of the firstfruits of the barley harvest.
Ziv (April/May)
Ziv means “brightness”—not referring to the light but to the blossoms and flowers that blanketed the country. Rainfall drops to three-quarters of an inch as the dry season begins; plants rely on the dew for their survival. Morning clouds burn off to clear skies and 60-90° temperatures.
The barley harvest spreads into the terraced hills, and sickles flash among the wheat fields in the valleys. The hills of Galilee are ablaze with flowers: lily, anemone, gladiolus, hyacinths, tulips, irises. Farmers plant millet and women harvest the cucumbers grown in courtyards or near the town walls. When fig trees begin to get their leaves, everyone knows that summer is near.
Sivan (May/June)
The dry season arrives in force. The quarter-of-an-inch of rain that falls this month will be the last until the end of summer. A hot, dry southeasterly wind spreads a fine layer of dust over everything and temperatures climb to 70-90°.
Spring is over. Under the heat of the sun harvesters bring in the wheat and on hills all around the land it is winnowed and threshed, filling the air with blowing chaff. Figs are “nipped” (pierced with a sharp instrument to speed ripening) and leaves are plucked from grapevines to expose the fruit to direct sunlight.
Tammuz (June/July)
Weeks of clear skies keep temperatures between 70 and 90°; the heavy dews of morning are all the moisture that plants get. The hillsides turn a reddish-brown as vegetation and springs dry up. Millet and lentils are harvested and the first grapes are tasted to correctly schedule the vintage.
Ab (July/August)
Heat soars to 95° Fahrenheit. No rain falls. The early grape harvest and the harvest of summer fruits yield refreshing fruit juices that replace scarce water at mealtimes.
Elul (August/September)
At last, summer draws to a close, although temperatures remain between 70 and 90° and heavy dews every morning remind the people that no rain will fall this month, either. Dates and figs are harvested. The general vintage gets underway and, by the end of the month, the new wine is flowing.
Ethanim (September/October)
Summer is ending; by mid-month it is autumn and preparations are underway for winter. Approximately half an inch of rain softens the ground for plowing even while parching, oppressive winds blow in from the southeast. Temperatures drop to 65-88°.
Long-handled hooks are used to shake the carob pods from the trees; these are used as animal food and for making sweetmeats. Harvesting is complete, and it is a month of festivals. On the first day of the month a trumpet blast commemorates Noah’s first look out the windows of the Ark following the Great Flood. The most sacred day of the year, the annual Day of Atonement, is celebrated on the 10th, closely followed by the week-long Festival of Booths, where Israelites remember their nomadic roots by living in tents on their rooftops.
Heshvan (October/November)
“Heshvan” means “yield.” The rainy season begins with about an inch falling during the month, and temperatures drop considerably to the 55-75° range. Plowing continues, and barley and wheat are sown in the fields. In regions where olive trees flourish, harvesters beat the limbs and collect the fallen fruit, then pressed to extract their oil. (Alternatively, the crushed olives can be thrown into water and the oil skimmed off of the top).
As the weather turns more harsh, shepherds bring their flocks in from the fields to the cover of barns and pens. Delicate saffron is harvested by hand and the fragile threads are pressed into cakes for storage.
Chislev (November/December)
Winter arrives in earnest. Two to three inches of cold rain falls and people burn charcoal in braziers indoors for heat. Snow dusts the mountains and mornings bring a thick layer of frost to the highlands. Highs do not reach 70° even on the warmest days, and it may drop to below 50° at night.
By the end of the month, though, the land begins to turn green with sprouting grasses. In valleys and lowlands, egumes such as peas and chickpeas are sown, and people traditionally enjoy spring dishes made from freshly harvested vegetables.
Tebeth (December/January)
The name of this month evokes the season; “Tebeth” means “to sink down” as one does in muddy ground. Four inches or more of rain flood the land and temperatures continue to fall (48-68°). The hills are frosty every morning and the snow begins to make its way to lower elevations; it is not uncommon for Jerusalem to see flurries. Mountain passes may be temporarily blocked by snow and floods, and poorly constructed homes are in danger of being washed away.
Unlike other parts of the world, winter in Israel sees the greening of the land as grains and the earliest flowers of spring emerge.
Shebat (January/February)
Shebat is the middle of winter, and the rain slackens somewhat to around two inches. Temperatures rise; though nights may drop as low as 45°, days reach the low seventies. Toward the end of the month as the weather warms, almond trees brighten the landscape with explosions of pink and white blossoms. Fig trees bud, and the fields are alive with frolicking lambs.
Adar (February/March)
At last, spring arrives. Thunder- and hailstorms (called the “latter rains” in Scripture) drench most of the land with two more inches of precipitation, providing the moisture and nutrition for plants to mature. Temperatures moderate to between 50 and 70°.
The land is painted with all the color’s of nature’s pallete. The tiny, red flower clusters of carob trees and the bright red blossoms of pomegranates are visible on distant hills like flame. In the lowlands, terebinth trees display their reddish-purple flowers alongside the bright green of their new leaves. In courtyards and small plots outside the city walls women plant cucumbers, lettuce, endive, coriander, horehound, tansy, horseradish, cumin, garlic, hyssop, mint, and rue.
Life in ancient Israel was inextricably connected to the land and the seasons. The pagan nations’ religious rituals and beliefs were almost all based on elements of planting, harvest, weather, and reproductive cycles.
Understanding life in Bible times is impossible without some understanding of these seasonal changes. It is an aspect of life that most people in Western cultures have lost touch with—to our detriment, in the opinion of the author.
For more information about life in Bible times, check out my novelsProphet of Israel andJudge of Israel, available from www.timothywilkinson.net.
