Eating
EATING
The Jews would have considered themselves polluted by eating with people of another religion, or with any who were ceremonially unclean or disreputable-as with Samaritans, Joh 4:9, publicans, Mat 9:11, or Gentiles, Mal 10:28 Gal 2:12 . Eating together was an established token of mutual confidence and friendship, a pledge of friendly relations between families, which their children were expected to perpetuate. The rites of hospitality were held sacred; and to this day, among the Arabs, a fugitive is safe for the time, if he gains the shelter of even an enemy’s tent. The abuse of hospitality was a great crime, Psa 41:9 .To “eat” a book, is to make its precepts, promises, and spirit one’s own, Jer 15:16 Eze 3:1 Joh 4:14 Jer 10:9 . So to eat Christ’s flesh and drink his blood, is to receive him as a Savior, and by a living faith to be imbued with his truth, his Spirit, and his heavenly life, Joh 6:32-58 .
Fuente: American Tract Society Bible Dictionary
Eating
(properly , akal’, ). The ancient Hebrews did not eat indifferently with all persons; they would have esteemed themselves polluted and dishonored by eating with those of another religion or of an odious profession. In Joseph’s time they neither ate with the Egyptians nor the Egyptians with them (Gen 43:32), nor in our Savior’s time with the Samaritans (Joh 4:9). The Jews were scandalized at his eating with publicans and sinners (Mat 9:11). As there were several sorts, of meats the use of which was prohibited, they could not conveniently eat with those who partook of them, fearing to contract pollution by touching such food, or if by accident any particles of it should fall on them. SEE FOOD.
At their meals some suppose they had each his separate table; and that Joseph, entertaining his brethren in Egypt, seated them separately, each at his particular table, while he himself sat down separately from the Egyptians, who ate with him; but he sent to his brethren portions out of the provisions which were before him (Gen 43:31 sq.). Elkanah, Samuel’s father, who had two wives, distributed their portions to them separately (1Sa 1:4-5). In Homer, each guest is supposed to have had his little table apart and the master of the feast distributed meat to each (Odyss. 14:446 sq.). We are assured that this is still practiced in China, and that many in India never eat out of the same dish, nor on the same table with another person, believing they cannot do so without sin, and this not only in their own country, but when traveling and in foreign lands. This is also the case with the Brahmins and various castes in India, who will not even use a vessel after a European, though he may only have drank from it water recently drawn out of a well. The same strictness is observed by the more scrupulous among the Mohammedans, and instances have been known of every plate, and dish, and cup that had been used by Christian guests being broken immediately after their departure. The ancient manners which we see in Homer we see likewise in Scripture, with regard to eating, drinking, and entertainments. There was great plenty, but little delicacy; great respect and honor paid to the guests by serving them plentifully. Joseph sent his brother Benjamin a portion five times larger than those of his ether brethren. Samuel set a whole quarter of a calf before Saul (1Sa 9:24). The women did not appear at table in entertainments with the men; this would have been an indecency, as it is at this day throughout the East. SEE BANQUET.
The Hebrews anciently sat at table, but afterwards imitated the Persians and Chaldaeans, who reclined on table-beds or divans while eating. (See Gier, De vett. Ebr. ratione caenandi, Lips. 1639). This mode of reclining at meals was common in the East, and also among the Greeks and Romans. Under the Roman emperors the couches were sometimes made semicircular. SEE ACCUBATION. At the present day, in the East, the custom is to sit or recline upon the floor at meat, and at other times on cushions. Many of the Arabs use no knife, fork, spoon, or plate in eating their victuals (these being used only by foreigners, and that as a special privilege); they dip their hands into the milk which is placed before them in a wooden bowl, and lift it to their mouth in their palm. Dr. Russell states, “The Arabs, in eating, do not thrust their whole hand into the dish, but only their thumb and two first fingers, with which they take up the morsel, and that in a moderate quantity at a time.” The present mode of eating in Syria and Palestine is thus described by Dr. Jowett: “To witness the daily family habits, in the house in which I lived at Deir el Kamr (not far from Beyrout), forcibly reminded me of Scripture scenes. The absence of the females at our meals has already been noticed. There is another custom, by no means agreeable to a European, to which, however, I would willingly have endeavored to submit, but it was impossible to learn it in the short compass of twenty days’ visit.
There are set on the table, in the evening, two or three messes of stewed meat, vegetables, and sour milk. To me the privilege of a knife, and spoon, and plate was granted; but the rest all helped themselves immediately from the dish, in which it was no uncommon thing to see more than five Arab fingers at one time. Their bread, which is extremely thin, tearing and folding up like a sheet of paper, is used for the purpose of rolling together a large mouthful, or sopping up the fluid and vegetables. But the practice which was most revolting to me was this: when the master of the house found in the dish any dainty morsel, he took it out with his fingers and applied it to my mouth. This was true Syrian courtesy and hospitality, and had I been sufficiently well-bred, my mouth would have opened to receive it. On my pointing to my plate, however, he had the goodness to deposit the choice morsel there” (Researches, p. 210). Niebuhr’s account is as follows (Description of Arabia, page 52). “The table of the Orientals is arranged according to their mode of living. As they always sit upon the floor, a large cloth is spread out in the middle of the room upon the floor, in order that the bits and crumbs may not be lost, or the carpets soiled. (On journeys, especially in the deserts, the place of this cloth is supplied by a round piece of leather, which the traveler carries with him, Travels, 2:372.) Upon this cloth is placed a small stool, which serves as a support for a large round tray of tinned copper; on this the food is served up in various small dishes of copper, well tinned within and without. Among the better class of Arabs, one finds, instead of napkins, a long cloth, which extends to all who sit at table, and which they lay upon their laps. Where this is wanting, each one takes, instead of a napkin, his own handkerchief, or rather small towel, which he always carries with him to wipe himself with after washing. Knives and forks are not used.
The Turks sometimes have spoons of wood or horn. The Arabs are so accustomed to use the hand instead of a spoon, that they can do without a spoon even when eating bread and milk prepared in the usual manner. Other kinds of food, such as we commonly eat with a spoon, I do not remember to have seen. It is, indeed, at first, very unpleasant to a European, just arrived in the East, to eat with people who help themselves to the food out of the common dish with their fingers; but this is easily got over, after one has become acquainted with their mode of life. As the Mohammedans are required, by their religion, very often to wash themselves, it is therefore even on this account probable that their cooks prepare their food with as much cleanliness as those of Europe. The Mohammedans are even obliged to keep their nails cut so short that no impurity can collect under thereon; for they believe their prayers would be without any effect if there should be the least impurity upon any, part of the body. And since, now, before eating, they always wash themselves carefully, and generally too with soap, it comes at length to seem of less consequence whether they help themselves from the dish with clean fingers or with a fork. Among the sheiks of the desert, who require at a meal nothing more than pillau, i.e., boiled rice, a very large wooden dish is brought on full, and around this one party after another set themselves till the dish is emptied, or they are satisfied. In Merdin, where I once ate with sixteen officers of the Waiwode, a servant placed himself between the guests, and had nothing to do but to take away the empty dishes, and set down the full ones which other servants brought in. As soon as ever the dish was set down, all the sixteen hands were immediately thrust into it, and that to so much purpose, that rarely could any one help himself three times. They eat, in the East, with very great rapidity; and at this meal in Merdin, in the time of about twenty minutes, we sent out more than fourteen empty dishes.” SEE DINE.
The Hebrews, like the modern Orientals, rose early, about the dawn of the day, when they breakfasted. They were accustomed to take a slight repast about noon; and this to husbandmen and mechanics was probably the principal meal (1Ki 20:16; Rth 2:14; Luk 14:12). Wilkinson says, “That dinner was served up at midday among the ancient Egyptians may be inferred from the invitation given by Joseph to his brethren: ‘Bring these men home, and slay and make ready, for these men shall dine with me at noon’ (Gen 43:16); but it is probable that, like the Romans, they also ate supper in the evening, as is still the custom in the East.” Supper appears to have been the principal meal among the Hebrews, as it was among the Greeks and Romans. Among the Romans it anciently took place about three o’clock; but in the East, as at the present day in Persia, about six or seven in the evening, in order to avoid the enfeebling heat of the afternoon (Mar 6:21; Luk 14:16; Luk 14:24; Joh 12:2). In 1Sa 9:13, we read that the people would not eat of the feast until Samuel had arrived and consecrated the sacrifice. But this circumstance affords no evidence of the custom of asking a blessing on food. In the time of Christ, however, it was common before every meal to give thanks (Mat 14:19; Mat 15:36). SEE MEAL-TIME.
In closing this subject, we may properly notice the obligations which are considered by Eastern people to be contracted by eating together. Niebuhr says, “When a Bedouin sheik eats bread with strangers, they may trust his fidelity and depend on his protection. A traveler will always do well, therefore, to take an early opportunity of securing the friendship of his guide by a meal.” The reader will recollect the complaint of the Psalmist (Psa 41:9), penetrated with the deep ingratitude of one whom he describes as having been his own familiar friend, in whom he trusted “who did eat of my bread, even he hath lifted up his heel against me!” Hence, in part, no doubt, the corviviality that always followed the making of a covenant. Hence, also, the severity of some of the feelings acknowledged by the indignant man of patience, Job, as appears in several passages of his pathetic ex-postulations. It is well known that Arabs, who have: given food to a stranger, have afterwards thought themselves bound to protect him against the vengeance, demanded by consanguinity, for even blood itself. (See Layard’s Nineveh, 2d series, p. 217.) SEE HOSPITALITY.
To “eat” is frequently spoken metaphorically in Scripture of the enjoyment or partaking of temporal or spiritual blessings (Jer 15:16; Eze 3:1; Rev 10:9). Wemyss’s Symbol. Dict. s.v. SEE DRINK; SEE TASTE.
Fuente: Cyclopedia of Biblical, Theological and Ecclesiastical Literature
Eating
The ancient Hebrews would not eat with the Egyptians (Gen. 43:32). In the time of our Lord they would not eat with Samaritans (John 4:9), and were astonished that he ate with publicans and sinners (Matt. 9:11). The Hebrews originally sat at table, but afterwards adopted the Persian and Chaldean practice of reclining (Luke 7:36-50). Their principal meal was at noon (Gen. 43:16; 1 Kings 20:16; Ruth 2:14; Luke 14:12). The word “eat” is used metaphorically in Jer. 15:16; Ezek. 3:1; Rev. 10:9. In John 6:53-58, “eating and drinking” means believing in Christ. Women were never present as guests at meals (q.v.).
Fuente: Easton’s Bible Dictionary
Eating
EATING, TO EAT
The custom of eating in the Eastern world, totally differed from our customs and manners. It was always in a reclining posture. And there was great attention paid to the company, even in their ordinary meals. The patriarchs ate by themselves. And when our fathers were in Egypt, we are told, that it was an abomination for the Egyptians to sit at meat with the Hebrews. (Gen 43:32) It is our happiness that these distinctions are done away. Jesus received sinners, and ate with them. Well it is for us he did. (Luk 15:2) How blessedly the apostle speaks on the subject: “The kingdom of God is not meat and drink, but righteousness, and peace, and joy in the Holy Ghost.” (Rom 14:17) It may not be unacceptable to the readers, for whom I particularly intend this Concordance, to set before them an account of the extraordinary attention the ancient Jews observed in their seasons of meals, to a scrupulous exactness. It may be more than gratifying as an history, for it may be profitable in beholding what was unimportant among them, while we gather improvement from what was becoming. The view of both may be useful. The Jews never sat down to the table until that they had first washed their hands. Hence, their surprise, at the freedom of Christ and his disciples on this occasion. (Mat 15:2; Mar 7:2-4) When they have finished their repast, they wash again. None of the company begin to eat until that the governor or master of the feast hath broken bread, and craved a blessing. One of the fathers gives us the usual words of this blessing. The words were “Blessed be thou, O Lord, our God, the King of the world, for it is thou who produceth the bread of the earth.” All present say, Amen. And the master of the table generally helps the guests, however numerous they may be. When they have eaten, he takes the vessel of wine in his right hand, saying as before “Blessed be thou, O Lord our God, the King of the world, who hast produced the fruit of the vine.” The Amen is, as before, repeated. Then is generally repeated the twenty-third Psalm. There is always reserved a portion of bread after their meals, which is suffered to remain on the table. Was not this with an eye to Christ, the bread of life? (Joh 6:48) A cup is usually washed at the close of the entertainment, and is filled with wine, when the governor or master of the feast saith, elevating it to the view of the whole company, “Let us bless him, of whose benefits we have been partaking.” The company answer, “Blessed be he who hath heaped his favours on us, and by his goodness hath now fed us.” This is followed up with prayer, in which is generally expressed the Lord’s goodness to Israel, beseeching him to pity Jerusalem and his temple, to restore the throne of David, and to send Elias and the Messiah, and to deliver them out of their long captivity: all answer Amen. A Psalm is again recited, and the cup of wine is given by the master of the table to every one. The table is then cleared, and the service finisheth. I have thought it worth rehearsing this custom of the ancient Jews, because it serves to shew how much devotion mingled even with their ordinary meals. I take shame and reproach to myself in the recollection, how such conduct puts to the blush modern Christians. At what table shall we go to find so much piety? They looked forward but to the Messiah to come. We profess to believe that he is come, and hath restored all things. Blessed Lord Jesus! How dost thou daily witness the graceless tables of thousands that call themselves after thee, Christians, but where not the vestige of the Christian is to be found.
Fuente: The Poor Mans Concordance and Dictionary to the Sacred Scriptures
Eating
Besides the common use of this word, it is employed symbolically for to ‘consume, destroy:’ they “eat up my people as they eat bread.” Psa 14:4; cf. Pro 30:14; Hab 3:14; 2Ti 2:17. Also for receiving, digesting, and delighting in God’s words: “Thy words were found, and I did eat them; and thy word was unto me the joy and rejoicing of mine heart: for I am called by thy name, O Lord God of hosts.” Jer 15:16. To eat together of the same bread or food is a token of friendship. Jos 9:14; Psa 41:9; Son 5:1; Joh 13:18; and such an expression of intimacy is forbidden towards those walking disorderly. 1Co 5:11. It is used to express the satisfaction of doing the work that is before the soul: the Lord said, “I have meat to eat that ye know not of.” Joh 4:32. Also to express appropriation to the eater of the death of Christ: “except ye eat the flesh of the Son of man, and drink his blood, ye have no life in you.” Joh 6:53. (In Joh 6:51; Joh 6:53 there is eating for reception, ; and in Joh 6:54; Joh 6:56-57, eating as a present thing for the maintenance of life, .) In the Lord’s Supper the Christian eats that which is a symbol of the body of Christ, Mat 26:26, and in eating he has communion with Christ’s death. 1Co 10:16.
Fuente: Concise Bible Dictionary
Eating
The host acting as waiter
Gen 18:8
Favored guests served a double portion
Gen 43:34
Table used in
Jdg 1:7
Sitting at table
Exo 32:6
Reclining on couches
Amo 6:4; Amo 6:7; Luk 7:37-38; Joh 13:25
Ablutions before
Mat 15:2 Feasts; Food; Gluttony
Fuente: Nave’s Topical Bible
Eating
The ancient Hebrews did not eat indifferently with all persons:
they would have esteemed themselves polluted and dishonoured by eating with people of another religion, or of an odious profession. In Joseph’s day they neither ate with the Egyptians, nor the Egyptians with them, Gen 43:32; nor, in our Saviour’s time, with the Samaritans, Joh 4:9. The Jews were scandalized at Christ’s eating with publicans and sinners,
Mat 9:11. As there were several sorts of meats, the use of which was prohibited, they could not conveniently eat with those who partook of them, fearing to receive pollution by touching such food, or if by accident any particles of it should fall on them. The ancient Hebrews, at their meals, had each his separate table. Joseph, entertaining his brethren in Egypt, seated them separately, each at his particular table; and he himself sat down separately from the Egyptians, who ate with him; but he sent to his brethren portions out of the provisions which were before him, Gen 43:31, &c. Elkanah, Samuel’s father, who had two wives, distributed their portions to them separately, 1Sa 1:4-5. In Homer, each guest has his little table apart; and the master of the feast distributes meat to each. We are assured that this is still practised in China; and that many in India never eat out of the same dish, nor on the same table, with another person, believing that they cannot do so without sin; and this, not only in their own country, but when travelling, and in foreign lands.
The ancient manners which we see in Homer we see likewise in Scripture, with regard to eating, drinking, and entertainments: we find great plenty, but little delicacy; and great respect and honour paid to the guests by serving them plentifully. Joseph sent his brother Benjamin a portion five times larger than those of his other brethren. Samuel set a whole quarter of a calf before Saul. The women did not appear at table in entertainments with the men: this would have been an indecency; as it is at this day throughout the east. The present Jews, before they sit down to table, carefully wash their hands: they speak of this ceremony as essential and obligatory. After meals they wash them again. When they sit down to table, the master of the house, or the chief person in the company, taking bread, breaks it, but does not wholly separate it; then, putting his hand on it, he recites this blessing: Blessed be thou, O Lord our God, the King of the world, who producest the bread of the earth. Those present answer, Amen. Having distributed the bread among the guests, he takes the vessel of wine in his right hand, saying, Blessed art thou, O Lord our God, King of the world, who hast produced the fruit of the vine. They then repeat the twenty-third Psalm. Buxtorf, and Leo of Modena, who have given particular accounts of the Jewish ceremonies, differ in some circumstances: the reason is, Buxtorf wrote principally the ceremonies of the German Jews, and Leo, those of the Italian Jews. They take care that, after meals, there shall be a piece of bread remaining on the table; the master of the house orders a glass to be washed, fills it with wine, and, elevating it, says, Let us bless Him of whose benefits we have been partaking: the rest answer, Blessed be He who has heaped his favours on us, and by his goodness has now fed us. Then he recites a pretty long prayer, wherein he thanks God for his many benefits vouchsafed to Israel; beseeches him to pity Jerusalem and his temple, to restore the throne of David, to send Elias and the Messiah, to deliver them out of their long captivity, &c. All present answer, Amen; and then recite Psa 34:9-10. Then, giving the glass with the little wine in it to be drunk round, he drinks what is left, and the table is cleared. See BANQUETS.
Partaking of the benefits of Christ’s passion by faith is also called eating, because this is the support of our spiritual life, Joh 6:53; Joh 6:56. Hosea reproaches the priests of his time with eating the sins of the people, Hos 4:8; that is, feasting on their sin offerings, rather than reforming their manners. John the Baptist is said to have come neither eating nor drinking, Mat 11:18; that is, as other men did; for he lived in the wilderness, on locusts, wild honey, and water, Mat 3:4; Luk 1:15. This is expressed: in Luk 7:33, by his neither eating bread, nor drinking wine. On the other hand, the Son of Man is said, in Mat 11:19, to have come eating and drinking; that is, as others did; and that too with all sorts of persons, Pharisees, publicans, and sinners.