Translation | Verse | Text |
King James | Ru 2:14 | And Boaz said unto her, At mealtime come thou hither, and eat of the bread, and dip thy morsel in the vinegar. And she sat beside the reapers: and he reached her parched corn, and she did eat, and was sufficed, and left. |
Word | American Tract Society - Definition |
BOAZ | Ru 2:1, a wealthy Bethlehemite, a descendant of Judah, through whom is traced the regular succession of Jewish kings, Mt 1:5. His conduct in the case of Ruth proves him to have been a man of fine spirit and of strict integrity. He admitted the claim which Ruth had upon him as a near kinsman: under the obligations of the Levitical law, he married the poor gleaner, and thus became one of the ancestors of David, and also of David's Son and Lord. He was the father of Obed, Obed was the father of Jesse, and Jesse of David. The whole narrative is a beautiful picture of the simplicity of the age, when artificial courtesies had not usurped the place of natural and sincere expressions of love. Boaz was also the name of one of the two brazen pillars which Solomon erected in the porch of the temple, the other being called JACHIN. These columns were about thirty-five feet high, 1Ki 7:15,16,21. |
Word | Easton Dictionary - Definition |
BOAZ | alacrity. (1.) The husband of Ruth, a wealthy Bethlehemite. By the "levirate law" the duty devolved on him of marrying Ruth the Moabitess (Ruth 4:1-13). He was a kinsman of Mahlon, her first husband. (2.) The name given (for what reason is unknown) to one of the two (the other was called Jachin) brazen pillars which Solomon erected in the court of the temple (1 Kings 7:21; 2 Chr. 3:17). These pillars were broken up and carried to Babylon by Nebuchadnezzar. |
Word | American Tract Society - Definition |
BREAD | A word which in Scripture is often put for food in general, Ge 3:19 18:5 28:20 Ex 2:20 Le 11:3. Manna is called bread from heaven, Ex 16:4. Bread, in the proper and literal sense, usually means cakes made of wheaten flour; barely being used chiefly by the poor and for feeding horses. The wheat was ground daily, in small stone mills; the flour was made into dough in a wooden trough, and subsequently leavened, Ex 12:34 Ho 7:4. It was then made into cakes, and baked. The ancient Hebrews had several ways of baking bread: of baking bread: they often baked it under the ashes upon the earth, upon round copper or iron plates, or in pans or stoves made on purpose. The Arabians and other oriental nations, among whom wood is scarce, often bake their bread between two fires made of cow-dung, which burns slowly. The bread is good, if eaten the same day, but the crust is black and burnt, and retains a smell of the fuel used in baking it. This explains Eze 4:9,15. The Hebrews, in common with other eastern people, had a kind of oven, (tannoor,) which is like a large pitcher, open at top, in which they made a fire. When it was well heated, they mingled flour in water, and this paste they applied to the outside of the pitcher. Such bread is baked in an instant, and is taken off in thin, fine pieces, like our wafers, Le 2:1-16. Bread was also baked in cavities sunk in the ground, or the floor of the tent, and well lined with compost or cement. A tire was built on the floor of this oven; and the sides being sufficiently heated, thin cakes were adroitly stuck upon towns there were public ovens, and bakers by trade, Jer 37:21 Ho 7:4. As the Hebrews generally made their bread thin, and in the form of flat cakes, or wafers, they did not cut it with a knife, but broke it, La 4:4, which gave rise to that expression so usual in Scripture, of "breaking bread," to signify eating, sitting down to table, taking a repast. In the institution of the Lord's supper, our Savior broke the bread which he had consecrated; whence "to break bread," and "breaking of bread," in the New Testament are used for celebrating the Lord's supper. See under EATING. SHOWBREAD, Heb. Bread of presence, was bread offered every Sabbath-day to God on the golden table which stood in the holy place, Ex 25:30; twelve cakes of unleavened bread, offered with salt and frankincense, Le 2:13 24:5-9. The show-bread could be lawfully eaten by none but the priests; nevertheless, David having received some of these loaves from the high-priest Abimelech, ate of them without scruple in his necessity, 1Sa 21:1-6; and our Savior quotes his example to justify the disciples, who had bruised ears of corn, and were eating them on the Sabbath-day. Mt 12:1- 4. |
Word | Easton Dictionary - Definition |
BREAD | among the Jews was generally made of wheat (Ex. 29:2; Judg. 6:19), though also sometimes of other grains (Gen. 14:18; Judg. 7:13). Parched grain was sometimes used for food without any other preparation (Ruth 2:14). Bread was prepared by kneading in wooden bowls or "kneading troughs" (Gen. 18:6; Ex. 12:34; Jer. 7:18). The dough was mixed with leaven and made into thin cakes, round or oval, and then baked. The bread eaten at the Passover was always unleavened (Ex. 12:15-20; Deut. 16:3). In the towns there were public ovens, which were much made use of for baking bread; there were also bakers by trade (Hos. 7:4; Jer. 37:21). Their ovens were not unlike those of modern times. But sometimes the bread was baked by being placed on the ground that had been heated by a fire, and by covering it with the embers (1 Kings 19:6). This was probably the mode in which Sarah prepared bread on the occasion referred to in Gen. 18:6. In Lev. 2 there is an account of the different kinds of bread and cakes used by the Jews. (See BAKE.) The shew-bread (q.v.) consisted of twelve loaves of unleavened bread prepared and presented hot on the golden table every Sabbath. They were square or oblong, and represented the twelve tribes of Israel. The old loaves were removed every Sabbath, and were to be eaten only by the priests in the court of the sanctuary (Ex. 25:30; Lev. 24:8; 1 Sam. 21:1-6; Matt. 12:4). The word bread is used figuratively in such expressions as "bread of sorrows" (Ps. 127:2), "bread of tears" (80:5), i.e., sorrow and tears are like one's daily bread, they form so great a part in life. The bread of "wickedness" (Prov. 4:17) and "of deceit" (20:17) denote in like manner that wickedness and deceit are a part of the daily life. |
Word | American Tract Society - Definition |
CORN | In the Bible, is the general word for grain of all kinds, including various seeds, peas, and beans. It never means, as in America, simply maize, or Indian corn. Palestine was anciently very fertile in grain, which furnished in a great measure the support of the inhabitants. "Corn, wine, and oil-olive" were the staple products, and wheat and barley still grow there luxuriantly, when cultivated. Wheat was often eaten in the field, the ripe ear being simply rubbed in the hands to separate the kernels, De 23:25 Mt 12:1. Parched wheat was a part of the ordinary food of the Israelites, as it still is of the Arabs, Ru 2:14 2Sa 17:28,29; by the feet of cattle, De 25:4; or by "a sharp threshing instrument having teeth," Isa 41:15, which was something resembling a cart, drawn over the corn by means of horses or oxen. See THRESHING. When the grain was threshed, it was separated from the chaff and dust by throwing it forward across the wind, by means of a winnowing fan, or shovel, Mt 3:12; after which the grain was sifted, to separate all impurities from it, Am 9:9 Lu 22:31. Hence we see that the threshing-floors were in the open air, and if possible on high ground, as travellers still find them in actual use, Jud 6:11 2Sa 24:18. The grain thus obtained was sometimes pounded in a mortar, Nu 11:8 Re 18:22, but was commonly reduced to meal by the hand-mill. This consisted of a lower millstone, the upper side of which was slightly concave, and an upper millstone, the lower surface of which was convex. These stones were each about two feet in diameter, and half a foot thick; and were called "the nether millstone," and the rider, Job 41:24 Jud 9:53 2Sa 11:21. The hole for receiving the corn was in the center of the upper millstone; and in the operation of grinding, the lower was fixed, and the upper made to move round upon it with considerable velocity by means of a handle. The meal came out at the edges, and was received on a cloth spread under the mill on the ground. Each family possessed a mill, and the law forbade its being taken in pledge, De 24:6; one among innumerable examples of the humanity of the Mosaic legislation. These mills are still in use in the East, and in some parts of Scotland. Dr. E.D. Clarke says, "In the island of Cyprus I observed upon the ground the sort of stones used for grinding corn, called querns in Scotland, common also in Lapland, and in all parts of Palestine." These are the primeval mills of the world; and they are still found in all corn countries where rude and ancient customs have not been liable to those changes introduced by refinement. The employment of grinding with these mills is confined solely to females, who sit on the ground with the mill before them, and thus may be said to be "behind the mill," Ex 11:5; and the practice illustrates the prophetic observation of our Savior concerning the day of Jerusalem's destruction: "Two women shall be grinding at the mill; one shall be taken and the other left," Mt 24:41. To this feminine occupation Samson was degraded, Jud 16:21. The women always accompany the grating noise of the stones with their voices; and when ten or a dozen are thus employed, the fury of the song rises to a high pitch. As the grinding was usually performed in the morning at daybreak, the noise of the females at the hand-mill was heard all over the city, and often awoke their more indolent masters. The Scriptures mention the want of this noise as a mark of desolation, Jer 25:10 Re 18:22. |
Word | Easton Dictionary - Definition |
CORN | The word so rendered (dagan) in Gen. 27:28, 37, Num. 18:27, Deut. 28:51, Lam. 2:12, is a general term representing all the commodities we usually describe by the words corn, grain, seeds, peas, beans. With this corresponds the use of the word in John 12:24. In Gen. 41:35, 49, Prov. 11:26, Joel 2:24 ("wheat"), the word thus translated (bar; i.e., "winnowed") means corn purified from chaff. With this corresponds the use of the word in the New Testament (Matt. 3:12; Luke 3:17; Acts 7:12). In Ps. 65:13 it means "growing corn." In Gen. 42:1, 2, 19, Josh. 9:14, Neh. 10:31 ("victuals"), the word (sheber; i.e., "broken," i.e., grist) denotes generally victuals, provisions, and corn as a principal article of food. From the time of Solomon, corn began to be exported from Palestine (Ezek. 27:17; Amos 8:5). "Plenty of corn" was a part of Issac's blessing conferred upon Jacob (Gen. 27:28; comp. Ps. 65:13). |
Word | American Tract Society - Definition |
VINEGAR | Poor or sour wine, the produce of the second or acetous fermentation of vinous liquors. The term sometimes designates a thin, sour wine, much used by laborers and by the Roman soldiers, Nu 6:3 Ru 2:14 2Ch 2:10 Joh 19:29. See GALL. In other places it denotes the common sharp vinegar, which furnished the wise man with two significant illustrations, Pr 10:26 25:20. |
Word | Easton Dictionary - Definition |
VINEGAR | Heb. hometz, Gr. oxos, Fr. vin aigre; i.e., "sour wine." The Hebrew word is rendered vinegar in Ps. 69:21, a prophecy fulfilled in the history of the crucifixion (Matt. 27:34). This was the common sour wine (posea) daily made use of by the Roman soldiers. They gave it to Christ, not in derision, but from compassion, to assuage his thirst. Prov. 10:26 shows that there was also a stronger vinegar, which was not fit for drinking. The comparison, "vinegar upon nitre," probably means "vinegar upon soda" (as in the marg. of the R.V.), which then effervesces. |
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