The Legendary Wealth of Solomon-- Part I

By Timothy S. Wilkinson

www.timothywilkinson.net

                King Solomon’s fabulous wealth has become the subject of myth, legend, fiction, and film. After all, no ancient historical ruler is described with anything near his wealth—Solomon’s rule was the pinnacle of Israel’s power, politically, economically, and geographically.

                So it is perhaps not surprising that many today view the Bible’s descriptions of Solomon’s opulent reign as exaggerations—especially in light of the tendency to doubt anything that comes from the Bible. But were the Bible writers exaggerating in 1 Kings Chapters 9 and 10? Could it possibly be true that:

• ·         Hiram regularly sent shipments of 450 talents of gold from Ophir
• ·         The Queen of Sheba gave Solomon a gift of 120 talents of gold, plus balsam oil and jewels
• ·         Solomon’s annual domestic revenue was 666 talents of gold
• ·         Solomon had 200 shields each plated with 600 shekels of gold and 300 bucklers each plated with 3 minas of gold
• ·         He sat on a throne of gold plated ivory
• ·         All his tableware was gold
• ·         His fleet of ships brought gold, silver, ivory, apes, and peacocks from Tarshish every three years
• ·         Rulers from all around brought him tribute in gold, silver, armor, balsam oil, horses, and mules
• ·         He had 1500 chariots and 12,000 chariot horses

How much wealth is this? It is a challenge to calculate the values of ancient monetary measurements. There are basically two approaches: (1) take the weight of the measurements and calculate their value based on today’s gold and silver prices or (2) figure out the purchasing power of a certain amount of, say, gold in Bible times and find the modern amount that has that same purchasing power.

The second method has some distinct advantages. In Jesus’ day, a laborer made one Greek denarius for 12 hours of work. Washington State, where I reside, currently has a minimum wage of about $8.50 per hour. Twelve hours of work would yield a laborer about $100—a modern value for the denarius. (Of course if we did the simpler—but less accurate—conversion to the value of the weight of a gold denarius today then it is worth $164).

Next we have to convert that to Hebrew currencies. A gold shekel weighs three times as much as a gold denarius, so the shekel would be worth $300. Using that as a standard we can find the values of other Old Testament amounts: the bekah ($15), the mina ($15,000), and the talent ($900,000).

Now the record of Solomon’s income starts to come into focus. His annual domestic revenue was just under $600 million. The regular shipments from Ophir were worth just over $400 million. His gift from the Queen of Sheba was worth about $108 million. The 200 shields and 300 bucklers hanging in his palace were worth about $52 million.

Once we factor in the monies and trade goods brought to him as tribute by kings from nations all around Israel, Solomon’s annual revenue can be conservatively estimated as $1 billion. That’s $2.7 million dollars a day, or $114,000 per hour, or $1,902 per minute, or $32 per second. Twenty-four hours a day. Three hundred and sixty-five days a year.

And that’s liquid revenue—not net worth.

Of course, Solomon started out his reign with the wealth that his father, David, had put aside for the construction of the Temple of Jehovah. David had accumulated roughly $187 billion before his death; some of this went into the Temple’s construction and the remainder into Solomon’s treasury. If you started spending $187 billion at the rate of $1 per second and did that continuously, day and night, it would take you 5,929 years to spend it all.

Are these mind-boggling amounts just the fancy of Hebrew chroniclers? Are they fantastical elements of an ancient myth? Or is there reason to believe that Solomon and the nation he ruled were truly this rich? 

Tomorrow’s blog will answer that question…

For more information about life in Bible times, check out my website at www.timothywilkinson.net.

The Sons of Zeruiah: Heroes and Villains

By Timothy S. Wilkinson

www.timothywilkinson.net

                King David of Israel had a sister (apparently considerably older than David) who had three sons: Joab, Abishai, and Asahel. All three of these nephews of the king were famed warriors among David’s men, and their history is integrally linked with that David and his throne.

                They were mighty men, but they were also ruthless and impulsive. The third brother, Asahel, was “one of the thirty” greatest warriors of David’s army. His career was cut short early when he insisted on pursuing Saul’s uncle and military commander, Abner during a battle at (  )_. Abner was considerably older, and Asahel was known for his ‘fleetness of foot.’ Abner kept warning Asahel to stop pursuing him and, when Asahel would not (no doubt eager for the glory of killing the famed warlord), Abner rammed his spear backwards, impaling Asahel with its butt. Joab never forgave Abner for this act.

                The second brother, Abishai was the “chief of the thirty;” in fact, he was their leader and “had a reputation rivaling the three” greatest warriors in the nation. In one battle he struck down 300 enemy soldiers single-handedly. His ruthless, impulsive nature is apparent from two episodes in his life. First, when he accompanied a fugitive David in sneaking into Saul’s camp, David had to restrain him from executing the mad king. Later, during Absalom’s rebellion, a man named Shimei shouted curses at David as the king was driven from Jerusalem; twice David had to stop Abishai from killing the man.

                Abishai took the lead in killing 18,000 Edomites and in routing the Ammonites under his brother’s leadership. When Sheba rebelled against king David in his later years, Abishai loyally led the thirty in battle against him. Perhaps his most noteworthy accomplishment occurred during David’s last recorded battle. A giant Philistine warrior made the King his target and David, in his old age, was no match for him. David would have been killed had not Abishai arrived and killed the Philistine hero.

                But it was Joab, the eldest son, who was the real hero of the story and one of David’s closest allies and counselors throughout the celebrated king’s reign. He fought alongside his brothers against Abner at the time of Asahel’s death. In the ensuing war, Ish-bosheth takes Abner to task over his actions toward the king’s concubines; offended Abner turns traitor and makes a covenant with David, promising to unify the entire kingdom under his rulership. Joab doesn’t trust Saul’s uncle—after all, Abner had hunted David for years while serving as Saul’s military commander. Joab charges Abner with spying. Together with his brother, Joab plots and kills Abner in revenge for Abner’s slaying of Asahel. It seems likely that Joab also realized that he was eliminating a possible rival for the position as head of David’s army.

                In the middle of David’s growing empire is a well fortified city inhabited by a sometimes-friendly Canaanite nation: the Jebusites. That city is Jerusalem. For centuries the Israelites have been unable to conquer the Jebusites because of Jerusalem’s mighty walls. David offers his knights a challenge—whomever conquers the city will become the supreme commander of the royal army. Joab accomplishes the feat by leading a contingent of David’s mightiest soldiers up a well shaft and into the city, fighting their way to the gates and opening them to the surrounding army. David is true to his word: Joab becomes the General of the army and is given ten attendants to bear his weapons for him—including one of the Mighty Men, Naharai the Berothite (perhaps as his personal bodyguard).

                Joab is the kind of commander kings dream about. He helps David conquer Edom, uses a clever strategy to conquer an alliance of Ammonites and Syrians, conquers the Ammonite capital of Rabbah but waits for David to arrive to ceremonially capture the city. Joab not only cooperates in David’s plan to murder Bathsheba’s husband Uriah, but improvises on the plan to better conceal David’s complicity in the affair.

                During Absalom’s rebellion Joab loyally supports David—but then disobeys David’s direct order not to kill Absalom; Joab slaughters him while Absalom is hanging, helplessly entangled, in a tree. For this act of disobedience, David removes Joab from his leadership of the army and appoints Amasa (Joab’s cousin) in his place. Joab continues to play a vital role in military activities, including the defeat of another rebel named Sheba. But during the pursuit of Sheba, Joab calls Amasa close, grabs his beard as if to kiss him, and runs him through.

                Inexplicably, David returns Joab to his command position at the head of the army. Some scholars believe that David was afraid of Joab’s power—and this seems to be borne out by David’s words at the end of the king’s life. While David is lying on his deathbed, Joab joins the conspiracy of David’s son Adonijah who is determined to take the throne from David’s chosen heir, Solomon. Joab must by this time be in his 80’s or 90’s. David makes Solomon promise to execute Joab and, after Adonijah’s rebellion is put down, Solomon sends one of the Might Men, Benaiah, after him. Joab flees to the Tabernacle and clings to the sacrificial altar, hoping to be saved by his presence on “holy ground.” Benaiah isn’t moved—he executes the last of the sons of Zeruiah in the Tabernacle sanctuary.

                The three sons of Zeruiah share a remarkable number of similarities to the three sons of Lot in Arthurian legend: Gawain, Gaheris, and Gareth—but that is a subject for another blog.

For more information about life in Bible times, check out my novels Prophet of Israel and Judge of Israel, available from www.timothywilkinson.net.

                

Sacrifices for an Unsolved Murder: Community Responsibility in Ancient Israel

By Timothy S. Wilkinson

www.timothywilkinson.net

                A fascinating example of the comprehensiveness of the Torah is the law recorded at Deuteronomy chapter 21, verses 1-9. This law outlines the procedure for dealing with an unsolved murder, and helps modern readers to understand the great value that the ancient Israelites put on life—in spite of the brutal, bloody times in which they lived.

                According to the Law of Moses, anytime a murder victim’s body was found within the borders of the Promised Land, the village elders and judges would do what they could to solve the crime. If they were unable to find the murderer, though, the crime still required expiation. In an example of the concept of community responsibility that is (as far as I know) unique among the cultures of the early Bronze Age, a procedure had to be followed in order to absolve the nearest community of bloodguilt, and to remind everyone that the crime of murder could not be committed without serious, public consequences. These consequences could serve to motivate any witnesses to the crime into coming forward with what they knew.

                The procedure was this: the older men of the communities around the body were to measure the distance from the corpse to their cities and determine which city was closest. The elders of that city then acquired a young cow. Deuteronomy specifies that the cow must never have pulled a yoke. There is another Hebrew phrase used to describe the animal, but it is unclear—it either means “a cow that has not been used for work” or “a cow that has not bred.”

                This animal was led to a torrent valley in which there was running water, but the soil of which did not permit the growing of crops. (Interestingly, the Torah specifies that it must be a valley in which there was “customarily no tilling or sowing of seed;” in some areas of Israel there were few areas in which a crop had not been planted at some time, or that were not growing grain as a result of seeds that had spread naturally).

                There, over the running water, the Levites of the city were to break the animal’s neck. The Mishnah explains that this was done by striking the animal behind the ears with a heavy, broad-bladed axe. Apparently this unusual method of execution related to the unsolved nature of the crime. Sacrifices in Israel (almost) always involved the shedding of blood—it was the blood that was considered sacred and representative of the animal’s life. In this case, though, the animal was being executed, not as a sacrifice, but in place of the murderer. Had its blood been ritually shed, it might have seemed to be an atonement for the criminal’s crime, but it was not mean to absolve him of guilt. In fact, if the murderer was identified at some later time, he would be executed in line with what the Torah required. The killing of the bull allowed the city to put off the burden of their community guilt, as the next instructions make clear.

                After the animal was killed, the priests were to approach and observe as the elders of the city washed their hands over the body. There, in the hearing of the people they recited: “Our hands did not shed this blood, neither did our eyes see it shed. Do not set it to the account of your people Israel, whom you redeemed, O Jehovah, and do not put the guilt of innocent blood in the midst of your people Israel.”

                What was done with the cow afterward is not specified, although it seems likely that the body was disposed of ritually rather than butchered and eaten. This ritual must have helped to provide a measure of closure for the families of the murder victim, and for the rest of the community.

To learn more about everyday life in Bible times, check out my series The Eternal Throne Chronicles, available from www.timothywilkinson.net.

A Pastoral Paradise

By Timothy S. Wilkinson

www.timothywilkinson.net

Having never traveled to Palestine myself, I have often enjoyed reading descriptions of the land by those who have traveled extensively there. I have compiled a few of my favorites for this blog post. Enjoy!

The Historical Geography of the Holy Land” by George Adam Smith (1966, Harper & Row):

“There is the excellency of Carmel itself: wheat-fields from Esdraelon to the first bare rocks, then thick bush and scrub, young ilex, wild olives and pines, with undergrowth of purple thistles, mallows with blossoms like pelargoniums, stocks of hollyhock, golden broom, honeysuckle and convolvulus; then, between the shoulders of the mountain, olive-groves, their dull green mass banked by the lighter forest trees, and on the flanks broad lawns, where in the shadow of oaks you look far out to sea” (p.80).

“Even in the barest provinces you get many a little picture that lives with you—a chocolate-coloured bank with red poppies against the green of the prickly-pear hedge above it, and a yellow lizard darting across; a river-bed of pink oleanders flush with the plain; a gorge in Judea, where you look up between limestone walls picked out with tufts of grass and black-and-tan goats cropping at them, the blue sky over all, on  the edge of the only shadow, a well, a trough, and a solitary herdsman” (p.81).

“In the days of the pride of the land, what a plunge through nature it must have been, when one came down from oaks, through olives sycamores and walnuts, to palms with roots washed by the Lake [of Gennesaret]…Even now one sees proof of that luxuriance in the rich patches of garden upon Gennesaret, in the wealth of flowers on the surrounding slopes, and in the maidenhair fern that springs up wherever a stream gives water and a ruin throws shade” (p.289).

“[In Edom] elow 3000 feet flourish laurels, oleanders and tamarisks…Nubk or thorn and retem or broom abound and, in wadies running into the Arabah and Wadi Hesa, thick bush and reeds. Honeysuckle, caper, and other trailers are also found, and a flowering aloe in Wady Musa…On the limestone the olive, fig, and vine flourish…with the less frequent pomegranate, carob, and mulberry” (p.363).

“[In Damascus] you pass between orchards of figs and apricots. For hedges there are the briar rose, and for a canopy the walnut. Pomegranate blossoms glow through the shade; vine-boughs trail across the briar; a little waterfall breaks on the edge of the road. To the left the river, thirty feet of dark green water with white curls, shoots down a steep, smooth bed…For two miles more you ride between trees, through a village, over a bridge, between high banks of gardens, road and river together, flecked with light” (p.429-30).

Beverley Nichols, excerpted on his website www.beverleynichols.com:

                “You do not have to be a specially religious man to feel cleansed by Palestine; it is a country where sky and earth seem to meet; the heavens brood so closely over the hills that you feel you could stretch up your hands and just manage to touch the golden gates.

                And I wanted the flowers. Unless you have roamed through Palestine in the spring you have never seen wild flowers; like rivers of blood the scarlet anemones tumble down from the highlands that lead to the Jordan; near Nazareth there are fields so thick with crocuses that you would say the hills were draped with tapestries of blue; and only a few miles from Jerusalem there are quiet places where the little violet sword-lily—gladiolus atroviolaceus—grows so freely that you can pick an armful of it in a couple of minutes.

                And always, as you walk, you remember that on these same flowers the shadow of Jesus might have fallen, the poppy that you pluck for your buttonhole may be a direct descendant of some flower that His hands had touched as He wandered through the cornfields. Even the anemones, that riot so profusely throughout the land, may be the ‘lilies of the field’ which He made to shine so brightly in the loveliest of the parables. So, at least, maintain the majority of the scholars, and they quote the Song of Solomon to prove their contention—“My love is like a lily among the thorns.” For the tallest of the anemones, which are indeed of the lily family, are always to be found among the thorn bushes, struggling towards the light.”

For more information about life in Bible times, check out my novels Prophet of Israel and Judge of Israel, available from www.timothywilkinson.net.

Well, That's a Deep Subject. Let's Not Get Into It.

 by Timothy S. Wilkinson

www.timothywilkinson.net

               Today, if I want to relax for a bit, to learn what the people of my town are talking about, or perhaps run into some friends for a bit of conversation myself, I would probably go to a local coffee shop. Living as I do in Western Washington, these are found on nearly every street corner. They have become the social gathering place, much as taverns and pubs were throughout much of the 19th and early 20^th century. Those drinking establishments used to be called “watering holes,” and this was not only because they were a good place to slake one’s thirst. They followed in a tradition that went back to the very dawn of civilization. Since the first wells were dug in ancient Mesopotamia, they have served as a center for social gatherings, a resting place for weary travelers, and a site around which marching armies could camp.

                Wells in ancient Palestine were typically covered with a flat stone of some kind, often large enough that it took several men to move it. Most were surrounded by some sort of low stone wall to prevent sand, animals, and people from falling in.

                When the well was located in a city, the woman of the house, or her oldest daughters if she had them and they were of age, went to the well early in the morning and early in the evening each day. There she met up with other townsfolk for a few minutes of relaxation and a bit of gossip. Then she would laboriously fill and carry the water in large earthenware pitchers on her head, shoulder, or hip back home.

                Some wells were located just outside a city’s walls. In these cases, some method was used to protect the well during times of siege and to provide a safe means to access it. Jerusalem, Hazor, and Megiddo all had deep wells outside their walls, and tunnels that ran under the wall and joined up with the well shaft.

                If the well was along a road, though, or in the wilderness, it became a fiercely guarded tribal property. Water was so valuable during the dry season that any town square would host several “water merchants” selling potable water for a hefty profit. In parts of the Middle East to this day, drinking from another man’s well is considered an affront by the Bedouin people; for centuries, battles have been fought over the rights to particular wells. To stop up a well was an act of open hostility. (Some scholars believe this phrase refers primarily to wells that were actually shallow pits dug in dry riverbeds to collect the water that continued running beneath the surface; these could easily be “stopped up” by filling them with debris).

                Wealthy families could afford to have their own cistern. This was essentially a water storage tank, usually dug out of the earth and lined with clay. Others were carved from solid rock; still others were more like pools on the surface of large courtyards. The cistern allowed the wealthy to avoid having to draw water every day. By the time of King Solomon, huge cisterns near Bethlehem (they look like giant, multi-tiered swimming pools carved out of stone) were connected to Jerusalem by aqueducts. Others were within the walls—to this day, a huge cistern in Jerusalem provides much of the water for gardening.

                Subterranean cisterns were bottle-shaped, but typically large enough that a man could be dropped through the opening and be unable to make his way out unassisted—especially since the pits would grow slime on their wet walls.

                In 1956 archaeologists uncovered the Pool of Gibeon referred to in 2 Samuel chapter 2. I have attached a picture to show how large and impressive this well was. It is comprised of a circular pit about 37 feet across and 82 feet deep. Over 3000 tons of limestone had to be removed to form this well shaft. It must have been an exhausting task for the women of Gibeon to descend to the bottom carrying their jars, fill them, and then climb back up the 79 steep steps with five to ten gallons water sloshing around as they walked.

                Even more impressive is the fact that a number of the wells mentioned in the book of Genesis are still being used today. That means that it is possible to stand in the very footsteps of Abraham, Isaac, Jacob, and Lot and drink water from the same well as these ancient characters.

For more information about life in Bible times, check out my novels Prophet of Israel and Judge of Israel, available from www.timothywilkinson.net.

Agriculture in Ancient Israel

by Timothy S. Wilkinson

www.timothywilkinson.net

                Sizeable chapters and even entire books have been written on the subject of the agricultural practices of the Israelites in Bible times. This article just skims the surface, but I have tried to include details that I felt readers might find interesting or particularly informative.

                It is extremely difficult for modern people to comprehend what agriculture was to the ancients—it was, as the word itself suggests, a culture that influenced every aspect of their lives. Israelites felt a connection to the land that most of us will never experience. Common people came to be known as amha’arets, or “people of the land” because their identities were so inextricably tied up with the earth upon which they walked.

                They were, at least prior to the period of the monarchy, self-sufficient farmers; each family was an economically independent unit. That meant that when they sat down to a meal of mutton, they were eating an animal that their hands had slaughtered and dressed, but also one that they had watched be born (even helped to deliver), carried as a lamb, bandaged and shorn. During the winter, they had hand fed it food that they had grown, using tools they had made from trees, stones, and ore that came from the land that God had given them and that had been in their family for hundreds of generations—land that had never belonged to anyone else and, from their perspective, never would. The knife they used to slaughter, the staff they leaned upon and the clothes they wore were all made by their own hands from materials they had harvested.

                This little corner of the earth has always been remarkably productive. Somewhere between 1991 and 1786 B.C.E., an Egyptian scribe wrote the document now called “TheStory of Si-nuhe” that described Palestine this way: “It was a good land…Figs were in it, and grapes. It had more wine than water. Plentiful was its honey, abundant its olives. Every [kind of] fruit was on its trees. Barley was there, and emmer. There was no limit to any [kind of] cattle.”

                Unlike Egypt that depended on the flooding of the Nile, or Mesopotamia that depended on irrigation, the people of Israel lived and died by rainfall. Droughts were deadly serious events—lengthy ones completely destroyed the economy. They were also one of the primary bases for war. During times of drought, farmers who lived in the drier areas would retreat to parts of the country that received more rainfall or heavier dew, or was nearer to some more permanent water source. The land they left, barren as it was, was still better than the land inhabited by the desert nomads to the east. They quickly moved in to take advantage of it. When the rains finally came and the farmers wanted to return to their ancestral lands, they had to fight to get it back.

                Some of what we know about Israelite farming is based on a broken piece of pottery upon which is scratched a little poem—probably some sort of mnemonic writing exercise done by a child. It is called the Gezer Calendar, and it says:

The two months are olive harvest

The two months are planting grain

The two months are late planting

The month is hoeing up of flax,

The month is barley harvest,

The month is harvest and festivity

The two months are vine tending

The month is summer fruit

                Most of the land was hilly and rocky, and farmers were obliged to cut the hillsides into narrow terraces and to fell whatever trees had been spared from the blacksmith’s forge and the carpenter’s saw. Family farms were small because they required constant tending and because it was easier to supply water to a smaller area during the dry summer months. The early rain mentioned in the Calendar (October and November), softened the ground, which had become rock-hard during the summer, for plowing. Such plowing was frequently unpleasant work, since it was done during the cold torrential rain of late fall. The rain was so torrential, in fact, that there was constant danger of flash floods and serious erosion of the shallow soil in the hill country.

                By spring the “latter rain” came, concluding the rainy season and heralding the beginning of the harvest. The writer of the Gezer Calendar mentions harvest and festivity in one phrase because the two were one and the same. For a people whose survival depended on a successful harvest (and who had subsisted on stored food for many months), bringing in the crops was the most exciting time of the year.

                But some crops remained in the ground through the summer, and it was these that were most at risk from the changeable weather of the Levant. Summer brought hot winds (siroccos) from the desert, parching the land and carrying plagues of locusts. The wind might blow nonstop for up to seven days, raising the temperature to as much as 20 degrees above average. The only moisture the crops would get for several months was the water that prudent farmers had managed to store in underground cisterns, and the heavy dews created by cold air from Mount Hermon’s snowy cap meeting the warmer air from the eastern desert.

                As the grain crops (wheat and barley) were harvested with plowshares and sickles (iron ones, during the time of King David), they were carried to threshing floors, almost always located atop a high hill. There the poor whipped them with willow switches to separate the grain kernels from the stalks. In later times, oxen were allowed to tread over them; their sharp hooves did the work of the willow switches. Later still, the oxen would drag sledges behind them—an indication of the increasing volume of grain being harvested.

                Once the grains had been separated, the farmers stepped in with wood-tined pitchforks and began to toss the harvest into the air. The hot eastern wind blew over the hills and carried away the lightest parts—the chaff. The fruit fell back to the threshing floor where it could be collected and placed into storehouses.

                As touched on by the Gezer Calendar, the primary crops were grain, wine, and olive oil. Other standards included millet, peas, lentils, melons, cucumbers, beans, mallow, sorrel, artichokes, figs, pomegranates and dates. These latter three, along with wild honey, were the only sources of sugar. Flax was grown in the south to make into linen, and many Israelite mothers no doubt had a small herb garden somewhere near the family home.

                The thirteenth tribe, the tribe of Levi who served as the religious leaders of the people, had no farmland allocated to them (although they did gain land of their own as time progressed). They were supported by the tithe, by which every family donated one-tenth of its harvest to care for the needs of the Levites and their families. The Levites, in turn, donated one-tenth of this to the priestly families among them. Additionally, every time a family began to harvest a crop (whether wheat, grapes, or even the herbs in their little family garden), they were required by the Torah to donate the “firstfruits” of that harvest to Jehovah by offering it to the priests at the Temple. The amount was not specified; it seems that was determined by the giver’s appreciation and generosity.

                One final aspect bears mentioning: every seven years, the Torah ordered, they were not to plant any crops. Instead they were to rely on Jehovah to make their stored foodstuffs last until the year was over. In addition to being a powerful lesson in reliance on Jehovah for their sustenance, this practice also allowed the soil to recuperate, and similar practices are employed by many farmers today.

For more information about life in Bible times, check out my novels Prophet of Israel and Judge of Israel, available from www.timothywilkinson.net.

Death of a Hebrew: Ancient Israelite Burial Customs

 Death of A Hebrew:

Ancient Israelite Burial Customs

by Timothy S. Wilkinson

www.timothywilkinson.net

                Ancient Israelite practices surrounding death were different from the Canaanites or Egyptians, who believed the dead lived on in another world, and different from modern Western funerals and wakes, which are quiet, somber affairs. They were probably most similar to the mourning rituals of the modern people of North Africa and the rural parts of the Middle East.

                When a person died (usually surrounded by family), everyone gathered began to wail—making a sound that Micah compared to the howling of jackals and the hooting of owls (Micah 1:8). This wailing would quickly spread outside the home and into the neighborhood. Incense was lit (sometimes in huge quantities that could be smelled outside the city walls), and the people would remove their shoes, tear their clothes, dress in coarse goat’s-hair garments, beat their breasts, and throw dust or ashes on their heads. Some would even cut themselves in grief, or shave off a portion of their beard or the tops of their heads (Jeremiah 48:37 and Micah 1:16), even though these practices were forbidden by the Torah (Leviticus 19:28 and Deuteronomy 14:1).

                Wealthy families would hire professional mourners—usually women—who would orchestrate the wailing and marching and help to raise the overall volume of the occasion. The “cup of consolation” might be passed among the family: a large cup of wine symbolizing the shared experience of grief. For about a week afterward the mourning would continue, and family and friends would fast (probably just during daylight hours) and neither wash nor anoint themselves with perfume or oil. This period of fasting was followed by a large funeral meal.

                Within a day or so of death, though (but not on a Sabbath or a holiday), the body was buried. To be left unburied was considered one of the worst possible fates, suitable only for the most notorious of criminals. (In the hot Palestinian climate, it would also have created a terrible stench and attracted all manner of vermin). The family would wash the body and wrap it in linen. (Egyptians, of course, embalmed their dead by removing the internal organs and storing them in canopic jars, filling the body with spices and paste, and wrapping it with bandages treated with preservatives). Sometimes they would place a cap on the deceased and wrap the jaw closed with a bandage around the head.

                A parade of mourners would follow the family members who bore the body on a stretcher from their home to the burial site. Very poor people were simply laid in a trench and then covered with dirt and stones—remains of many of these bodies have been found in the Kidron Valley east of Jerusalem.

                A group of burial caves or sepulchers has been found at Ketef Hinnom, west of Jerusalem. They apparently belonged to aristocrats of the seventh century B.C.E. The caves were cut from the limestone hills. Each had a low, round entrance that led into a larger room. Within this room were benches carved from the rock, each of which had been slightly hollowed out to accommodate the shape of a body.

                Along with the remains at Ketef Hinnom were found items that had been buried with their previous owners, the most significant of which were probably two plaques of silver beaten into a thin sheet and then rolled up. On the plaques had been carved the Priestly Benediction:

May Jehovah bless you and keep you;

May Jehovah make his face shine down upon you, and may he favor you;

May Jehovah lift up his face toward you, and assign peace to you.

                One of the remarkable things about these plaques is the evidence they provide that the divine name (written as the Hebrew letters YHWH) was in common use at the time.

                The mouth of the tomb was sealed with a large disc-shaped stone or a round boulder to keep out animals, and then the entrance was painted white so that travelers would not accidentally come too near it, thereby rendering themselves ceremonially unclean.

                After the bodies had been given time to decompose, the family entered the tomb and collected the bones and any personal items from the benches and placed them in jars called ossuaries. These were placed in hollows under the benches to make room for more bodies to come. Such tombs were used over and over for many years—the Ketef Hinnom sepulcher had remains from at least 95 different individuals. This may account for the common Hebrew expression for death: that a person had been “gathered to his forefathers.”

For more information about life in Bible times, check out my novels Prophet of Israel and Judge of Israel, available from www.timothywilkinson.net.

               

"What Are We to Put On?"

“What Are We to Put On?”

Clothing in Old Testament Times

By Timothy S. Wilkinson

www.timothywilkinson.net

The Torah spends considerable time discussing rules about clothing and yet manages to give us few details as to what they actually looked like. In the first century of our Common Era, Pharisees made a list of clothing in order to specify which garments could be rescued from a burning house on the Sabbath (I wonder if they stood by with a checklist to make sure no rules were being broken). This provides us with some of the Greek names of garments at the time, as well as their relative values. How well this list applies to the garments of Israelites in earlier centuries, we do not know. Archaeology and non-Biblical source material have filled in some of the gaps, but assumptions are often made on the basis of clothing in Greek times (recorded in more detail by Alexander the Great’s scribes). It seems likely that clothing styles did not change too drastically, but it should be remembered that the following information can be confirmed only by time travel.

The Torah makes it clear that wearing the clothing of the opposite sex was strictly forbidden. There may have been several reasons for this, not the least of which were the religious practices of the Canaanites. Among their priests were kurgaru, whom we would call castrati—eunuchs who dressed in women’s clothing. Assinu were homosexual priests who likewise wore women’s clothing and make-up, and sinnishat zikrum (literally “female males”) were lesbian priestesses who dressed like men.

Basic Israelite men’s clothing, though, began with the kethoneth, something like a loose miniskirt. While laboring in the sun, it was all that men wore, and they would pull the skirt between their legs and tuck it into their belt, or girdle, to keep it out of the way. (I find it interesting that men wearing miniskirts did not, at the time, constitute a violation of the restrictions against wearing women’s clothing).

A woman’s undergarment (klanidja) was more like a long nightshirt or dress. It was worn by itself during hot weather and while sleeping. Ancient Hebrew women did not wear underwear as we know it. (Neither did men, except for the Priests while serving at the altar).

Men and women also wore a girdle, or wide belt—known as the abnet for men and the pirzomath for women. It was sometimes made of folded wool and sometimes of leather. A slit was cut in it as a money pouch, or pocket. A leather girdle could also be used to hold swords and daggers or provide protection to the abdomen during battle.

The outer garment could take many forms: cloaks, robes, ponchos, capes, aprons, and mantles. Some pictures of them can be found on the so-called “Black Obelisk” of Shalmaneser III, which depicts Israelites paying tribute. Sometimes it was a tunic of wool, linen, or sackcloth (goat’s hair). It might have been sleeveless and be worn over one shoulder like a Roman toga, have short sleeves and be left open in front to reveal a second tunic beneath it, or have long, voluminous sleeves and a hood like a monk’s robe. It was typically made of two pieces of material seamed at the waist (looms of the time could not weave cloth wide enough to make it out of one piece) with a v-shaped opening for the head. Embroidery patterns on the borders might identify the region from which the wearer came. For men and women, these garments were decorated with a blue fringe along their lower edge as required by the Torah.

This outer garment was used as a rug and a blanket when needed—and as a rag, pot holder, washcloth, and (by holding out the bottom hem in front of the wearer like a little girl bringing home berries) a pouch to carry things. The wealthy wore fancier versions—silk gradually made its way to the Middle East during this time—as a sign of status.

Men often went bare-headed, but they might wear a cap (pjilon), helmet, turban, or headband. Women did wear head coverings—turbans, scarves, or veils. For at least some of the Biblical period, an unmarried woman would only lift her veil for her husband—a practice that has been adapted by some Muslim nations today.

Men and women wore sandals for footgear, or went barefoot if particularly poor.

The Bible also speaks of special “robes of honor” worn as a sign of rank, wedding and mourning garments, and a detailed list of garments worn by the priests when they were serving at the Tabernacle or Temple.
Israelite men and women loved to accessorize. Women commonly wore a circlet of dowry coins around their heads, over their veil. In Isaiah 3:18-24, the prophet gives us a breakdown of other common jewelry: anklets, headbands, crescents, pendants, bracelets, scarves, headdresses, armlets, sashes, amulets, rings, earrings, nose rings, handbags, and more. Of course, he was listing them to condemn their usage, or at least the vanity and intercultural influence that had made them popular.

I wonder what he would have thought of our clothing today.

For more information about life in Bible times, check out my novels Prophet of Israel and Judge of Israel, available from www.timothywilkinson.net.

Of Hearth and Home: Common Houses in Ancient Israel

Of Hearth and Home:

Common Houses in Ancient Israel

By Timothy S. Wilkinson

www.timothywilkinson.net

                The design of houses in the Middle East has remained fairly uniform through the centuries, so that even today one can find families living in houses that are virtually identical (in architecture, at least) to the homes of three millennia ago.

                The Israelites started out living in tents, as did many of the peoples of the Levant—and even after they had built more substantial homes, it was not uncommon for families to live in tents during the summer harvest season. Cave homes were also relatively common, like the one Lot lived in (Genesis 19:30) or the more elaborate caves of the Edomites at Petra (Obadiah 3).

                The standard house within the borders of a town, though, was blockish in design, comprised of a single rectangular room for the very poor, or a larger square with an open courtyard in the center for the wealthier. The roof was flat and typically reached by means of an external staircase—either outside the home or within the courtyard.

                Inside was usually a single room, around 10 feet square. The thick brick walls had niches carved in them for storing food and utensils, and a single, narrow window to let in light and let out smoke; it might be covered with a wooden lattice (Proverbs 7:6) in summer and a skin or wool curtain in winter. The door was nothing more than a curtain in poorer homes; wealthier citizens could afford a wooden door with a bar.

                The floor was packed earth, often in two levels: a lower section into which one entered when coming through the door, and a raised portion at the back where the family slept and ate. Historians speculate that one of the reasons for this raised section was to keep livestock from walking on the sleeping family when the animals were brought inside at night during winter. In any case, to our modern noses the houses would have been redolent with the smell of animals and smoke.

                Furniture was a luxury. Common people had a straw mat for a bed, and their “table” was simply a rug laid on the floor during meal times. The wealthier had couches, divans, tables, and chairs—sometimes exquisitely carved.

                Homes were constructed of bricks of sun-dried mud or fired clay until the time of King David. Then, with the availability of iron tools, houses of cut stone became more common. Unless the home was of finished stone, it was sealed with mortar or whitewash, designed to protect it from the weather. The idea was only moderately successful—these homes required constant maintenance. The walls provided a warm, protected environment for vermin—no doubt the rustling of rodents, birds, and snakes were common noises in the Israelite home.

                Homes in Galilee were typically built using black basalt. Those constructed along the Mediterranean coast were made of yellow sandstone, and the rest of the country used white limestone.

                The roof of the Middle Eastern home served many purposes and was, in some ways, the most important area of the house. It was constructed by laying brushwood across sycamore (cedar or cypress for the wealthy) beams, then binding and covering it with layers of mud. These roofs were, as you can imagine, particularly susceptible to rain. A heavy roller was kept handy to pack the mud down again after precipitation had softened it.

                In spite of this precaution, roofs leaked. Since the mud that made them was full of seeds and roots, plants began to sprout after each rain; roofs must have turned green during the wet season.

                The roof provided a cool, quiet place for the family to gather, for women to do their work, and for crops to be dried for storage. The Torah required that family heads install a parapet around the roof—no doubt because so much time was spent atop it that falls could have been common.

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 Torah as Legislation

by Timothy S. Wilkinson
www.timothywilkinson.net

The Torah was essentially a legislative document outlining the governmental systems that Israelites were to live by; in fact, unlike most nations, the citizens subjected themselves to the laws voluntarily. Its precepts were not only very advanced for their time, but they formed the basis for all of western law since—including the Constitution of the United States.

The Ten Commandments (the “Ten Words” in the original Hebrew) were fairly standard laws shared by most cultures—with one key exception. The tenth commandment forbade covetousness. Not only was this difficult to enforce, but its violation could be known only by God and the violator.

Jehovah was the Supreme Sovereign, and human kings (who first appeared hundreds of years after the Law was instituted) were said to ‘sit on Jehovah’s throne,’ representing him. Below the king, the nation was organized into tribal elders, princes or chieftains and, under them, chiefs of thousands, hundreds and fifties. These were selected by the elders on the basis of their fear of God, their trustworthiness, and their incorruptibility. Respect for all of these government officials was mandatory, and disrespect was punishable, in extreme cases, by death.

All members of the nation were required to love Jehovah and worship Him alone, and to do so with all their heart, mind, soul, and strength. ‘Taking up God’s name in a worthless way’ was a serious offense. Engaging in the worship rituals of other nations was also a crime: making or worshipping idols, cutting or tattooing the body, spiritism, or sorcery.The tribe of Levi was responsible to take the lead in worship. Since this took precedence over their secular work, they were supported through a tithe paid by the other twelve tribes. The Levites, in turn, gave a tenth of what they received to the Priests, made up of one family or clan in the tribe.

Priests served as teachers, lawyers and judges. Elders made up the lower courts; difficult cases were submitted to under-priests or to the Supreme Court made up of the High Priest and his sons. Two witnesses to a given crime were required in order to file charges. If the accused was found guilty, these witnesses were the first participants in executing punishments (which helped prevent false testimony).

Civil infractions were typically punished by fine. Criminal infractions could result in public beating (no more than 40 strokes), a corresponding retaliatory punishment (an “eye for an eye”), payment of damages, or death by stoning.

While Hebrew people were born into their position as members of the “congregation of Israel,” people of other nations could freely join by being circumcised and abiding by the terms of the Law. Such proselytes were limited, though, in their access to certain holy locations and participation in certain rituals.

The seventh day of the week was a Sabbath, reserved for worship; no “work” (the word carries the idea of “secular activities” in Hebrew) was to be done on that day. Any individual with so little appreciation for spiritual things that he rejected the opportunity to relax and worship with family and friends and (alone, while the rest of his people were engaged in worship), sacrificed an opportunity to serve God for the sake of making money was considered an idolater: he had placed profit ahead of his obligations to God. As an idolater, he was executed. If this punishment seems harsh, it is good to keep in mind that any Israelite who ignored the Sabbath did so deliberately against tremendous family, social, cultural, and religious pressure; he was, in effect, rejecting the basic moral, political, legal, and religious precepts of the nation to which he belonged.

All males were required to gather three times a year at the Tabernacle or Temple for religious holidays. It appears from ancient records that most men brought their families with them. The celebrations were the Passover (commemorating the nation’s freedom from Egypt), the Festival of Weeks (a harvest celebration), and the Festival of Booths (commemorating God’s protection and aid during the nation’s forty year sojourn in the wilderness). In time, other holidays were added.

Worshippers presented animal, drink, grain, and other offerings at the Tabernacle or Temple on a variety of occasions. Some of these were consumed in the fires of the altar, some cooked and then eaten by the officiate and the supplicant, and some waved in the air in symbol of their dedication to God.

Marriage was a sacred institution. Husbands had legal ownership of their wives. Polygamy was tolerated but regulated. If a man died without having children, his brother was expected to marry the widow and ‘raise up children for’ the dead man. Israelites could not marry foreign women, unless the women were captured during military activities. Husbands could divorce their wives for any sexual sin, unless he had seduced her before they were married. Adulterers were executed by stoning. Indecent assault was punished by amputation of the limb involved.

Israelites could loan money to their countrymen, but could not charge interest or take the borrower’s outer garment or their millstone overnight as collateral. The loaner could not enter the borrower’s home to collect the debt (or collateral); he had to wait for the borrower to bring it out to him. Every seven years all debts were forgiven and any land that had been sold was returned to its original owner.

Dietary laws listed “clean” and “unclean” foods. Eating blood or fat was strictly forbidden.

Ceremonial uncleanness required an individual to quarantine his or herself for a period of time, wash and/or sterilize him or herself and any items that might have been affected, and be inspected by a priest before being pronounced clean. In addition to symptoms of various diseases (like plague or leprosy), an individual could be pronounced “unclean” after childbirth, menstruation, sexual intercourse, seminal emissions, touching a corpse or grave, or going into battle.

Unlike any other Bronze Age cultures of the Middle East, Israelite Law established an effective welfare system to address the needs of the poor and disadvantaged. Landowners left some crops in their fields during harvest, which the poor (including widows and orphans) could collect—requiring them to work for their sustenance and granting them the dignity of doing so. Alien residents were granted the same legal protections as all other citizens.

Slavery was a major part of the culture, but in practice it had more in common with modern employment than the slavery of the 19th century. It was almost always a way for an individual to work off an otherwise unpayable debt. Masters could flog their slaves, but if the slave was maimed, he was freed; if he was killed, the master could be executed. All slaves were freed on the Jubilee, which came every seven years. When they were granted their freedom (whether by Jubilee, fulfillment of their contract, or any other reason), the Law required the master to present them with severance—the amount to be determined by the master’s financial standing.

There were no other cultures that provided protection for animals in the way the Torah did. When bulls were turning a mill wheel, they could not be muzzled, but were allowed to eat of the fallen grains. Failing to help an animal in distress—no matter whom the animal belonged to—was a criminal act, as was overworking or mistreating beasts of burden. A person was not allowed to wipe out a family of birds by collecting both the mother and her eggs. Apparently to foster a sense of the value of life, an animal and its young could not be slaughtered on the same day, and a kid could not be cooked using its mother’s milk.

While there are many more statutes in the Law (a little more than 600 of them), it was miniscule in comparison with modern legal systems—in the early 1990’s, there were roughly 125,000 pages of laws in the federal law books of the United States. But for almost 1600 years the Torah served the needs of the people of Israel.

For more information about life in Bible times, check out my novels Prophet of Israel and Judge of Israel, available from www.timothywilkinson.net.

Partridge to Pistachios: Food in Old Testament Times

Partridge to Pistachios: Food in Old Testament Times

By Timothy S. Wilkinson

www.timothywilkinson.net

                Our modern preoccupation with food would have been foreign to all but the wealthiest people of ancient Palestine. As it is for subsistence farmers and pastoral people today, food was a means of sustenance, not pleasure. This is one of the reasons harvest times were so exciting: they were the only times of the year when food and drink flowed freely.

                The Israelites ate two meals each day—a light breakfast during a pause in the morning’s labor, and a heavier dinner at home after the air had cooled in the evening. Breakfast foods were simple and quick: bread from the day before, fruits, and perhaps milk or cheese. During harvest season workers would simply eat the raw grain by the handfuls or parch it over a small fire. Families would expect to eat the same meal everyday for weeks or even months—until the next crop was harvested.

                The evening meal, though, allowed the housewife and her daughters to exercise their culinary talents--within the limits of their budget, of course. Bread (leavened and unleavened) was the staple, made from freshly milled barley (for the poor), millet, or wheat, and baked into thin, flat loaves in charcoal-fired ovens. Hebrews did not use utensils at the table; they used pieces of bread to scoop food from the communal pot. The bread might be smeared with a little fresh butter, made by placing cream in a skin bag and shaking and squeezing it.

                The common people at meat only rarely. Animals were valuable sources of milk and wool, and their flesh was hard to preserve; they were slaughtered only for special occasions. (The Philistines had an alternative solution to the preservation problem—they would cut off one or two of the animal’s legs and bind the wounds, keeping them alive until they were ready to eat the rest). When the occasion did call for it, though, there were a variety of meats available: veal, beef, mutton, goat, partridge, quail, geese, pigeons, fish, and lamb. The wealthy may also have had access to deer, gazelle, roebucks, and other birds. The Torah forbade the eating of fat, so the meat (already lean by our standards) would have been carefully trimmed and then boiled (in water or milk) or roasted with onions, garlic, or herbs.

                Water was drunk when available, but this was not often. Most water that the common people had access to was not fit for drinking. Women had to laboriously draw clean water from deep wells, and it was often tepid and full of silt. Milk was the drink of choice, whether from camels, sheep, goats, or (les commonly) cows. The Bible only rarely uses the Hebrew word for fresh milk. The common practice was to put milk into a goat-skin bottle, where it thickened slightly and went sour; to the Israelite palette, nothing was better for quenching thirst. Milk was also used to make cheese (probably in the form of curds) and yoghurt.

                In the spring, greens like lettuce, endive, horseradish, parsley and watercress appeared on tables as salads, perhaps blended with mint or chopped cucumbers and onions. Housewives flavored bean or lentil stews with leeks and garlic. Most meals featured raisins or dates (often pressed into cakes like pemmican) and whatever fruits were in season: grapes, pomegranates, figs, olives, apples, and others.

                Dessert was also reserved for special occasions, and fruit was sweet enough to be a treat to the ancient palette. But locust beans (carob pods) could be stewed and prepared as sweetmeats, or confections made from honey, dates, almonds, pistachios, and gum Arabic. Wine chilled with snow from Mount Hermon or expensive, imported melons might have finished off the meal.

For more information about life in Bible times, check out my novels Prophet of Israel and Judge of Israel, available from www.timothywilkinson.net.

Magic in the Torah: Supernatural Manifestations in Israelite Worship

by Timothy S. Wilkinson

www.timothywilkinson.net

                As common and important as sacred rituals and divine interactions are in the Biblical record, everyday ancient Hebrew worship lacked the supernatural element so common in other religious practices of the times. Canaanite wives placed clay idols of women with swollen bellies around their homes in the hope of getting pregnant. Mothers hung amulets around their children’s necks to ward off evil spirits. Diviners consulted the stars, the internal organs of slaughtered animals, the swirling of oil poured on water, the smoke of incense, and cast dice to foretell the future. Sacred texts uncovered in the ruins of the Hittite city of Ugarit describe the Dagil Itstsuri as priests who gained divine direction by observing the flight patterns of birds. The Gdazerin would make voodoo-doll-like wax images of calves and then cut them in half to cause the death of an oath-breaker. Newborns were buried under the cornerstones of buildings to guarantee the safety of the structure.

                Israelite worship did make use of potent symbolisms at times: libations poured out over an altar; sheaves of grain waved back and forth in the temple in offering. A red heifer that had never been used for work was burned with hyssop and scarlet cord and the collected ashes were mixed with spring water to make “holy water.” This was sprinkled over people, garments, or domiciles that had become ceremonially unclean. But the “cleansing” was understood to be symbolic, not miraculous.

                There were, though, a handful of common supernatural elements to the Torah, or the Law given to Moses by which the Israelites were to live.

The Urim and Thummim

                In Exodus chapter 8 Moses adorns his brother, Aaron, in the ceremonial clothing of the High Priest. In verse 8, he puts a breastpiece on him—a sheet of worked gold in which were set twelve gemstones representing the twelve tribes of Israel. In the breastpiece he places “the Urim and the Thummim.” The actual translation of the Hebrew here (ha’urim’ we’eth-hattummim’) is unclear. The Greek Septuagint calls them “the explanation (manifestation) and the truth”; the Syriac Peshitta opts for “the light and the perfection”; and the Latin Vulgate “the doctrine and the truth.”

                Literal translation aside, scholars generally agree that the Urim and Thummim were some sort of sacred lots kept in a pouch in the High Priest’s breastpiece “over his heart” (Exodus 28:30). A perusal of 1 Samuel chapters 14 and 23 indicate that they seemed to produce “yes” or “no” answers, and chapters 14 and 28 add the possibility that they could also give “no answer.” Jewish tradition holds that they were two flat stones, each black on one side and white on the other. The High Priest would inquire of Jehovah with a “yes” or “no” question and toss the stones. If both stones landed with the white side up, the answer was “yes”; black sides up meant “no.” If one white and one black side were revealed, it indicated a divine unwillingness to answer for some reason.

                This arrangement made the monarchy dependent on the priesthood for divine direction, creating a sort of “checks and balances” system to prevent the king from gaining too much power.

                According to the Babylonian Talmud (Sotah 48b), the Urim and Thummim were no longer used after the destruction of the temple in 607 B.C.E.

The Shechinah

                The original house of worship for Israel was the Tabernacle, a portable temple constructed in the wilderness after the exodus from Egypt. This rectangular prism was divided into two sections: the “Holy” and the “Holy of Holies.” The Holy of Holies was a perfect cube in which was kept the Ark of the Covenant. As most people now know from Hollywood’s depictions, this ark had a lid adorned with two cherubs facing one another. According to Exodus 25:21 and 22, the Divine Presence resided (in a symbolic sense) between the wings of the two cherubs in a “cloud” (Leviticus 16:2). The cloud was luminous—it was the only source of light within this room, wherein the High Priest went once a year during the Day of Atonement ceremony to sprinkle blood upon the Ark and the floor. Only the High Priest ever saw it, but its existence is attested to by a number of the men who bore this title.

                In the Targums (Aramaic translations of the Bible from the 2^nd and 3^rd centuries), this miraculous light is called the Shechinah. Jewish tradition also records that anyone who saw this light unworthily—that is, anyone but the High Priest, and even him on any day but the Day of Atonement—would immediately be struck dead. For this reason in later years the priests would tie a cord to the ankle of the High Priest when he entered the Holy of Holies on that day. If he had somehow dishonored his office and was struck dead, they wanted to have a way to pull the body out without entering the sacred chamber themselves.

The Falling Away of the Thigh

                The most unusual of these supernatural manifestations, though, is found at Numbers chapter 5 verses 12 through 31. Here the Torah describes what should be done if a man suspected his wife of having been unfaithful (the colorful Hebrew says “the spirit of jealousy has passed upon him, and he has become suspicious of his wife’s faithfulness”).

                The husband brings his wife to the Tabernacle with an offering of barley flour for “bringing error to remembrance.” The wife is brought “before Jehovah”—probably a reference to her standing alone (without her husband) near the entrance of the Tabernacle. The priest gathered some dust from the floor of the Tabernacle and sprinkled it into “holy water” (probably just clean water in this case, taken from the basin in which the priests ritually washed) in an earthenware vessel. The mixture thus produced was called “the bitter water that brings a curse.” The priest then ‘loosened the hair of the woman’s head,’ removing the tsa’iph or head covering all Israelite women wore in public. This may very well have been the psychological equivalent to having her stand naked in front of him—not, of course, in a sexual sense, but in that the woman would have felt very exposed. The grain offering her husband had brought was put into her hands.

                The priest then intoned:

“If no man has lain down with you and if while under your husband you have not turned aside in any uncleanness, be free of the effect of this bitter water that brings a curse. But you, in case you have turned aside while under your husband and in case you have defiled yourself and some man has put in you his seminal emission, besides your husband…May Jehovah set you for a cursing and an oath in the midst of your people by Jehovah’s letting your thigh fall away, and your belly swell. And this water that brings a curse must enter into your intestines to cause your belly to swell and the thigh to fall away.” To this the woman must say: “Amen! Amen!” (Numbers 5:19-22)

                After the woman so swore, the priest wrote a copy of the above onto a small scroll and then washed that scroll in “the bitter water that brings a curse.” He tossed some of the grain offering onto the altar and made the woman drink the water.

                According to Numbers 5 the result to a guilty woman was disastrous: “The water that brings a curse must then enter into her as something bitter, and her belly must swell, and her thigh must fall away, and the woman must become a cursing in among her people.”

                The thigh was commonly used by Jewish scribes as a stand-in word for the genitals (they could not bring themselves to write the Hebrew words for reproductive organs in the holy book). The “falling away” referred to here was an idiomatic reference to becoming sterile—although it appears that the swelling of the belly was literal and became an outward sign of the woman’s guilt.

                In the Torah the punishment for adultery was death. As with all criminal penalties, the sentence could not be executed unless there were two or three witnesses to the crime. Evidently since the crime of adultery was highly unlikely to have the prerequisite two witnesses, this alternative method was provided for establishing guilt. Even when the woman failed the ritual she was not put to death. The Mishnah seems to indicate that this was because the identity of the guilty man was still unknown, and it would be an injustice for the woman to be executed and not the man.

(All Scripture quotations taken from the New World Translation of the Holy Scriptures, 1984).