Dish
Dish
stands in the Auth. Vers. as the translation of the following terms in the original Scriptures: (se’hel, something low, a “dish” of curdled milk, Jdg 5:25; or “bowl” of water, Jdg 6:38), probably a flat and not very deep or large vessel or pan for fluids; (tsallach’ath, something to pour into, a “dish” for eating from, 2Ki 21:13; incorrectly rendered “bosom” in Pro 19:24; Pro 26:15, in describing the slothful glutton), probably a platter, as the kindred terms ( , “pan,” 2Ch 35:13; , “cruse,” 2Ki 2:20) signify in general; but the most usual term is (kedrah’, something deep), spoken of the silver “dishes” of the Tabernacle (Exo 25:29; Exo 37:16; Num 4:7; rendered a ” charger” in Numbers 7), translated by the Sept. , which is the term rendered “dish” in Mat 26:23; Mar 14:20. These last terms agree with the form of the Egyptian dish as found on the monuments. The dishes have covers, and the manner in which they are carried by the servants to the table on the reverted hand is the mode still used by Eastern servants. The other terms probably represent different forms of dishes such as are now in use among the Eastern nations. SEE SNUFF-DISH. The sites of such ancient towns as were built of sun- dried bricks are usually covered with broken potsherds, some of them large enough to indicate the form of the entire vessel. These are remarkably similar to those in modern use, and are for the most part made of a rather coarse earthenware, covered with a compact and strong glaze, with bright colors, mostly green, blue, or yellow. Dishes and other vessels of copper, coarsely but thickly tinned, are now much used in the East, but how far this may have been anciently the case we have not the means of knowing. SEE CUP; SEE BOWL; SEE BOTTLE; SEE CRUSE; SEE PAN; SEE PITCHER; SEE FLAGON, etc.
Numerous bronze dishes have lately been discovered by Layard and others in the Assyrian. mounds, some entire and others in fragments, which show a high degree of elegance and skill (Layard, Nin. and Bab. page 155 sq.). In ancient Egypt, and also in Judaea, guests at the table handled their food with the fingers, but spoons were used for soup or other liquid food, when required (Wilkinson, Anc. Egypt. 1:181, 2d ed.). The same is the case in modern Egypt. Each person breaks off a small piece of bread, dips it in the dish, and then conveys it to his mouth, together with a small portion of the meat or other contents of the dish. To pick out a delicate morsel and hand it to a friend is esteemed a compliment, and to refuse such an offering is contrary to good manners. Judas dipping his hand in the same dish with our Lord was showing especial friendliness and intimacy (Lane, Mod. Egypt. 1:193; Chardin, Voy. 4:53, 54; Niebuhr, Descr. de l’Arab. Page 46). SEE BASIN; SEE CHARGER.
Fuente: Cyclopedia of Biblical, Theological and Ecclesiastical Literature
Dish
for eating from (2 Kings 21:13). Judas dipped his hand with a “sop” or piece of bread in the same dish with our Lord, thereby indicating friendly intimacy (Matt. 26:23). The “lordly dish” in Judg. 5:25 was probably the shallow drinking cup, usually of brass. In Judg. 6:38 the same Hebrew word is rendered “bowl.”
The dishes of the tabernacle were made of pure gold (Ex. 25:29; 37:16).
Fuente: Easton’s Bible Dictionary
Dish
Guests handled food with their fingers. Each dips a “sop” or piece of bread in the dish, and takes up therewith a portion of meat or other contents of the dish. Judas’ dipping in the same dish as the Lord betokened friendly intimacy. To hand a delicate morsel from the dish was a compliment (Joh 13:25-27; Mat 26:23).
Fuente: Fausset’s Bible Dictionary
Dish
DISH.1. The only place in the NT (Authorized and Revised Versions ) where this word is found is in the record of the betrayal of Jesus given by two of the Synoptists (Mat 26:23, Mar 14:20).
The form of the Greek equivalent (, Vulgate catinum [Mar 14:20], but in Mat 26:23 Vulgate has paropsis, for which see below) is that of a diminutive, although there is no example of a cognate or simpler form (see Liddell and Scott, s.v.). With it we may compare the diminutive (Joh 13:26 ff.) in the latest Apostolic account of the same period of Jesus life. The use of this word, as well as of another () occurring in the same context, by these two authors would seem to prove beyond doubt a close literary relationship between their writingsnot, indeed, a relationship of direct inter-dependence (cf. Wrights Synopsis of the Gospels in Greek, p. 140), but rather one of common dependence upon the same or kindred sources, oral or written (cf. the anonymous fragment , ; Mat 26:25).
A comparative study of the four records which tell of Jesus reference to His impending betrayal brings to light some not unimportant minor differences, and at the same time reveals the agreement of all the writers in the belief that He knew of the intentions of Judas, and warned the latter against the dark deed. To the Markan account which makes Jesus answer the anxious question of His disciples ( 😉 by the vague statement, (it is) one of the twelve who is (now) dipping with me in the dish, which is equivalent to the previous (Mar 14:18; on this, however, cf. Goulds St. Mark, ad loc.), St. Matthew not only adds a more distinct note by employing the aorist () instead of the present Middle (), by which he evidently intended to convey the idea of time, but he also informs us that Jesus gave a direct affirmative reply ( ) to Judas question. On the other hand, St. Luke agrees with St. Mark in leaving out all reference to an indication of the traitor beyond the statement that one of those present at the meal ( , Luk 22:21) was guilty, while the author of the Fourth Gospel agrees with St. Matthew in making Jesus, by a sign ( , Joh 13:26), point him out to his fellow-disciples.
One thing seems to emerge clearly from the fourfold account, there was but one on the table, and each one dipped his bread into it as he ate (see O. Holtzmanns Leben Jesu, English translation p. 458). This dish contained a sour-sweet sauce (), which was composed of a cake of fruit beaten up and mingled with vinegar (see Encyc. Bibl. art. Passover, 17n; cf., however, B. Weiss The Life of Christ, iii. p. 279). Into the sauce pieces of unleavened bread and bitter herbs were dipped and handed round by the chief person of the assembled party, which was evidently preliminary to the general partaking of the dish (cf. , Mat 26:23 = Mar 14:20). It seems that this was a custom of late introduction into the Passover rite, and that it was intended to enrich the meaning of the feast by a symbolic reference to the brick-making period of Israels Egyptian bondage (see art. Passover in Hasting’s Dictionary of the Bible iii. p. 691b).
Most scholars have sought to establish the relative positions of Jesus and Judas at this Passover feast from the incidents referred to by all four Evangelists (cf. Edersheims Life and Times of Jesus the Messiah, ii. pp. 493507; art. Apostle John in Hasting’s Dictionary of the Bible ii. p. 681a; Farrars Life of Christ, ii. 284 ff. etc.). The variety of conclusions arrived at shows how impossible it is to settle a question of the kind. If, indeed, opposite each triclinium at the table there had been a , then the answer of Jesus to His disciples questions would show clearly that Judas reclined immediately on His left. This, however, as we have already intimated, is not probable; and the only data by which an approximately correct impression may be received lie in the words spoken by Jesus to Judas himself, and recorded partly by St. Matthew and partly by St. John (cf. Mat 26:25 and Joh 13:27 ff.). It seems more than probable that the traitor reclined somewhere in close proximity to Jesus, that their hands met as both dipped together into the dish (cf. the use of the Middle voice by St. Mark; see Bengels Gnomon of NT on Mar 14:20), and that in this way Jesus was able to convey privately to Judas the fact that He knew of the latters intention.
2. A very good example of the way in which the didactic sayings of Jesus were caught up and handed down by His different hearers is afforded by the Matthaean and Lukan versions of the words by which He denounced the legal quibblings and Pharisaic hypocrisy of His day (Mat 23:1 ff., Luk 11:37 ff.). There is just sufficient identity both in language and sense to guarantee the genuineness of the teaching. At the same time there is a marked variety in details as to locality, wording, and even as to the particular objective of Jesus remarks. According to St. Luke, Jesus denounces the Pharisees, while a guest in the house of one of their number, for their punctiliousness in keeping the outside of their vessels clean, their own hearts all the time being full of uncleanness. The contrast is between the outside of their utensils ( ) and their own inner lives or characters ( , Luk 11:39). Here we may notice that the word translated platter is the word used to denote the flat dish (Authorized and Revised Versions charger) on which ( ) the Baptists head was sent to Herodias (Mat 14:8; Mat 14:11 = Mar 6:25; Mar 6:28). On the other hand, St. Matthew makes Jesus utter this discourse to the multitudes and to his disciples in the Temple (Mat 23:1; cf. Mat 24:1). The denunciation is more sustained and rhetorical, as becomes the situation. When the writer comes to the contrast spoken of above, he makes Jesus institute one between the outside of the dish and its contents, looked on as the outcome of rapacity and gluttony ( ). This is again more suitable to the word he employs, which is the only place in the NT where it is found ( stands opposite to = , see Mat 23:25 f.; cf., however, WHs [Note: Hs Westcott and Horts text.] text in Mat 23:26).
The word was originally, in Attic Greek, used of entres or dainties (see Liddell and Scott, s.v.). It afterwards came to be applied to the four-cornered (quadrangulum et quadrilaterum vas, see art. Meals in Encyc. Bibl. iii. 2998, n. [Note: note.] 1) dish in which they were served; and, lastly, it became a name for dishes generally used at table.
In both these cases of variation it is possible to see the hand of the editor carefully compiling and arranging his materials before their publication in permanent form.
J. R. Willis.
Fuente: A Dictionary Of Christ And The Gospels
Dish
DISH.See Charger; House, 9; Meals, 5; and Tabernacle, 5 (a).
Fuente: Hastings’ Dictionary of the Bible
Dish
The rendering in English Versions of the Bible in some connections of three Hebrew and one Greek word. The kearah of Exo 25:29; Exo 37:16; Num 4:7 was apparently a kind of salver, in this case of gold, for holding the loaves of the presence bread. The same word represents the silver platters (Num 7:13) brought by the princes as a dedication gift. The sephel of Jdg 5:25 was a large bowl, so translated in Jdg 6:38. Lordly dish is literally, bowl of (fit for) nobles. The callahath of 2Ki 21:13; Pro 19:24; Pro 26:15 (last two the King James Version bosom after the Septuagint) refers probably to the wide, deep dish in which the principal part of the meal was served. Of somewhat similar form may have been the trublion (Septuagint for kearah) mentioned in connection with the Passover meal (Mat 26:23; Mar 14:20).
Fuente: International Standard Bible Encyclopedia
Dish
Fig. 149Egyptian Dishes
Various kinds of dishes are mentioned in Scripture; but it is impossible to form any other idea of their particular forms than may be suggested by those of ancient Egypt and of the modern East, which have much resemblance to each other. The sites of such ancient towns as were built of sun-dried bricks are usually covered with broken potsherds, some of them large enough to indicate the form of the entire vessel. These are remarkably similar to those in modern use, and are for the most part made of a rather coarse earthenware, covered with a compact and strong glaze, with bright colors, mostly green, blue, or yellow. Dishes and other vessels of copper, coarsely but thickly tinned, are now much used in the East; but how far this may have been anciently the case we have not the means of knowing. The above figure represents a slave bringing dishes to table; the dishes have covers, and the manner in which they are carried on the reverted hand is the mode still used by Eastern servants.
Fuente: Popular Cyclopedia Biblical Literature
Dish
denotes “a bowl,” somewhat deep, Mat 26:23; Mar 14:20; among the Greeks it was a measure in medical prescriptions.