Psalms 132:15 — Word Study
WLCצֵ֭ידָהּ בָּרֵ֣ךְ אֲבָרֵ֑ךְ אֶ֝בְיוֹנֶ֗יהָ אַשְׂבִּ֥יעַֽ לָֽחֶם׃
BSA◂I will bless herbârak [praise, honor, abundantly provide for] ◂with abundantbârak▸ provisionstsayid [food, vitailes, all they need] I will satisfysâbaʻ▸ [fill, meet the needs of] her poorʼebyôwn [needy ones, oppressed, those in need of help] with breadlechem [food, grain, enough to eat]
| Greek | English | Parsing |
|---|---|---|
| צֵ֭ידָהּ | provision[s] its | Noun common masculine singular construct, suffix |
| בָּרֵ֣ךְ | certainly | Verb, Piel, infinitive construct common |
| אֲבָרֵ֑ךְ | I will bless | Verb, Piel, imperfect first person common singular |
| אֶ֝בְיוֹנֶ֗יהָ | needy [people] its | Suffix |
| אַשְׂבִּ֥יעַֽ | I will satisfy | Verb, Hiphil, imperfect first person common singular |
| לָֽחֶם׃ | food | Noun common, masculine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | I will bless her with abundant provisions; I will satisfy her poor with bread. |
| KJV | I will abundantly bless her provision: I will satisfy her poor with bread. |
| ASV | I will abundantly bless her provision: I will satisfy her poor with bread. |
| YLT | Her provision I greatly bless, Her needy ones I satisfy [with] bread, |
| WEB | I will abundantly bless her provision. I will satisfy her poor with bread. |
| BBE | My blessing will be on her food; and her poor will be full of bread. |
Where they part company is אֶ֝בְיוֹנֶ֗יהָ — see How Translations Differ.
Two main clauses connected by a conjunction, each describing God's actions toward Zion.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbבָּרַךְ
The sentence as the grammar sees it Open the tree ›
Every word here is used elsewhere in the Old Testament.
Bars are logarithmic — אֵת, the commonest word in the Hebrew Bible, stands about 11,000 times, so a linear scale would leave everything else invisible. Click a row to open that word.
Deep Study — Psalms 132:15
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — God's Promise to Ziongenerated
Psalm 132:15 expresses God's commitment to bless Zion with plentiful provisions and to care for the poor among her. This promise reflects God's desire to dwell among His people and ensure their well-being, as seen in the surrounding verses that highlight His intentions for Zion's priests and the joy of her saints.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 147:14 | He makes peace at your borders; He fills you with the finest wheat. |
| 2 | Exodus 23:25 | So you shall serve the LORD your God, and He will bless your bread and your water. And I will take away sickness from among you. |
| 3 | Leviticus 26:4–5 | I will give you rains in their season, and the land will yield its produce, and the trees of the field will bear their fruit. |
| 4 | Deuteronomy 28:2–5 | And all these blessings will come upon you and overtake you, if you will obey the voice of the LORD your God: |
| 5 | Proverbs 3:9–10 | Honor the LORD with your wealth and with the firstfruits of all your harvest; |
The Treasury of Scripture Knowledge — 21 references, hung on the phrase they belong to
The Key Word — צֵ֭ידָהּ, Tzei.dahgenerated
The word צֵ֭ידָהּ (*Tzei.dah*) is a noun derived from the root צַ֫יִד (*tsayid*), which refers to hunting and game, as well as provisions or food. It conveys the idea of sustenance needed for a journey, often obtained through hunting.
In this verse, it emphasizes God's provision for Zion, indicating that He will abundantly supply her needs, particularly in terms of food and resources. The parsing as a noun in the construct state with a suffix indicates possession, showing that these provisions are specifically for Zion.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against.
Sentence Structuregenerated
The verse contains two main clauses connected by a conjunction, with the finite verbs בָּרֵ֣ךְ (*ba.Rekh*) and אַשְׂבִּ֥יעַֽ (*'as.Bi.a'*) governing their respective objects. The structure emphasizes God's active role in blessing and satisfying.
The word order places emphasis on the actions of blessing and satisfying, highlighting God's direct involvement in providing for Zion and her needy.
Septuagint Backgroundgenerated
In the Septuagint, בָּרֵ֣ךְ is rendered as εὐλογῶν (*eulogōn*), which conveys the sense of blessing and favor. This choice aligns with the Hebrew meaning while also reflecting the Greek understanding of divine favor.
The translation of אֶ֝בְיוֹנֶ֗יהָ as τοὺς (*tous*) indicates a focus on the needy, maintaining the original intent of addressing those in need.
In plain words — the whole versegenerated
Psalm 132:15 tells us that God will bless Zion with abundant provisions and will satisfy her needy ones with bread. This reflects God's care for His people and His promise to provide for their needs.
Frequently Asked Questionsgenerated
To bless Zion with abundant provisions means that God will provide her with everything she needs, particularly in terms of food and resources, ensuring her well-being.
The needy refer to those who are poor, oppressed, or in need of help, indicating God's concern for the vulnerable in society.
This verse reflects God's character as a provider and caretaker, showing His desire to bless His people and meet their needs.
We can learn about the importance of caring for the needy and trusting in God's provision for our needs, just as He promised to provide for Zion.
Reflection Questionsgenerated
- In what ways have I experienced God's provision in my life?
- How can I better care for those in need around me?
- What does it mean to me that God promises to satisfy the needy?
- How can I actively seek to bless others as God has blessed me?
The early church on this verse — how the Fathers read it
Early commentary on this verse includes Augustine of Hippo, who interprets it as God's promise to bless and provide for His people.
"I will bless her widow with blessings, and will satisfy her poor with bread" [Psalms 132:15].Early Church Fathers on Psalms 132 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 132:15 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleI will abundantly bless her provision,.... The provision of Zion, the church of God, the word and ordinances, of which Christ is the sum and substance; the Gospel is milk for babes, and meat for
Read John Gill on Psalms 132 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryI will abundantly bless her provision: I will satisfy her poor with bread. I will abundantly bless her provision: I will satisfy her poor with bread - (Psalms 147:14; Isaiah 33:16; Isaiah 33:20.)
Read Robert Jamieson on Psalms 132 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleI will plentifully provide for Jerusalem, and all that live in her or resort to her for worship; nor shall they seek my face in vain.
Read Matthew Poole on Psalms 132 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 132:15 I will abundantly bless her provision: I will satisfy her poor with bread.Ver. 15. I will abundantly bless her provision] Her stock and her store; so that she shall not want necessaries, which yet she shall hunt for (that is, labour for), as the Hebrew word importeth; and know how she comes by; Viatico eius affatim benedicam (Trem.): therefore it is added, I will satisfy her poor with bread] Dainties I will not promise them; a sufficiency, but not a superfluity; poor they may be, but not destitute; bread they shall have, and of that, God’ s plenty, as they say; enough to bring them to their Father’ s house, where is bread enough. Let not, therefore, the poor Israelite fear to…
Read John Trapp on Psalms 132 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 15. I will abundantly bless her provision] There shall be an abundant provision of salvation made for mankind in the Christian Church. Our Lord's multiplication of the loaves was a type and proof of it.
Read AdamClarke on Psalms 132 →CambridgeThe Cambridge Bible for Schools and Colleges15. I will abundantly bless &c.] Or, I will surely bless. The Divine blessing will rest upon people, priests (16), and rulers (17f.). Even the poor shall not want. Cp. Deuteronomy 15:4. Palestine was liable to famines, and in the early days of the Restoration the community had suffered severely from scarcity (Haggai 1:6 ff.), but this was not God’s Will[83]. [83] The word for provision (φιγδ) means also prey, and was rendered literally by the LXX, θήραν (ΰaT); but in some MSS (e.g. ΰAR) this was changed to χήραν widow(s) either through a scribe’s mistake, or because prey seemed unintelligible and widows might naturally be classed with the poor. Cp. Deuteronomy 14:29. Hence the Vulg. viduam…
Read Cambridge on Psalms 132 →Albert Barnes1798–1870Barnes' Notes on the BibleI will abundantly bless her provision - Margin, surely. Hebrew, “Blessing I will bless,” a strong affirmation, meaning that he would certainly do it; that he would do it in every way; that every needed blessing would be imparted.
Read Albert Barnes on Psalms 132 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible15. Provision—Primarily, what is taken in hunting, as venison, but generally nourishment. The parallel clause has it bread. Temporal blessings are always included in all God’s covenants with man.
Read Daniel Denison Whedon on Psalms 132 →The verse in English, compared — 16 translations, and where they part company
Every translation on this page is a decision someone had to make and commit to. Read down a column and you see one translator's judgement; read across a row and you see the range the Greek actually allows. The BSB is the wording the rest of this page is measured against, so it is listed first.
Modern formal
I will bless her with abundant provisions; I will satisfy her poor with bread.
I will abundantly bless her provision. I will satisfy her poor with bread.
I will bless her with abundant provisions; I will satisfy her poor with bread.
I will abundantly supply what she needs; I will give her poor all the food they need.
Tyndale line
I will abundantly bless her provision: I will satisfy her poor with bread.
I will abundantly bless her provision: I will satisfy her poor with bread.
I will abundantly bless her provision: I will satisfy her poor with bread.
I will abundantly bless her provision: I will satisfy her poor with bread.
I will surely blesse her vitailes, and will satisfie her poore with bread,
Strictly literal
I will abundantly bless her provision; I will satisfy her needy ones with bread;
Her provision I greatly bless, Her needy ones I satisfy [with] bread,
I greatly bless her provision, || I satisfy her poor [with] bread,
Her provision will I bless abundantly: her needy ones will I satisfy with bread.
I will abundantly bless her with provisions. I will satisfy her poor with bread.
Simplified
I will provide the people of the city with all they need; I will feed the poor.
My blessing will be on her food; and her poor will be full of bread.
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text and the Septuagint agree closely, with all six words matched. The Dead Sea Scrolls show a similar reading, with one word supplied by an editor, indicating a high level of consistency among the witnesses.
צֵ֭ידָהּ בָּרֵ֣ךְ אֲבָרֵ֑ךְ אֶ֝בְיוֹנֶ֗יהָ אַשְׂבִּ֥יעַֽ לָֽחֶם׃
6 of the 6 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
[ציד׳ה] ברך אברך אביוני׳ה אשביע לחם
5 words on the leather — 1 supplied entire by an editor.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Psalms 132:15
One dossier per word, with every reference work grouped by kind — Hebrew lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. On the Hebrew: Brown-Driver-Briggs entire and its gloss set, Strong's Hebrew Dictionary, and Tyndale House's Translators Brief lexicon. Where a cell says a work has no entry, that work genuinely has none for this word.
צַ֫יִד (tsayid) refers to hunting and game, as well as provisions or food. It is derived from a root meaning related to the chase, encompassing both the act of hunting and the food obtained from it. The entries consistently highlight its dual meaning of game and food supply, with no significant disagreement among the lexicons.
צַ֫יִד n.m. hunting, game
base
[צַ֫יִד] n.[m.] provision, food
base
H6718a צַ֫יִד hunting, game H6718b צַ֫יִד provision, food
6718 tsayid tsah'-yid
from a form of 6679 and meaning the same; the chase; also
game (thus taken); (generally) lunch (especially for a
journey):--X catcheth, food, X hunter, (that which he took
in) hunting, venison, victuals.
see HEBREW for 06679
צַ֫יִד (tsa.yid) — wild game.
1) hunting, game
1a) hunting
1b) game hunted
צַ֫יִד (tsa.yid) — food.
1) provision, food
1a) provision, food, food-supply
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp3fs
The Hebrew word בָּרַךְ (*barak*) is built from a primitive root meaning 'to kneel' and encompasses a range of meanings including 'to bless' and 'to curse.' It can refer to blessing God or men, as well as the act of kneeling in adoration. The entries note that it can also imply a curse in certain contexts, reflecting a nuanced use in greetings and farewells.
[בָּרַךְ] 329 vb. kneel, bless
Qal
kneel down
bless
Niph. bless oneself
Pi.
bless God, adore with bended knees
God blesses
men bless men
salute, greet, with an invocation of blessing
bless, with the antithetical meaning curse from the greeting in departing, saying adieu to, taking leave of; but rather a blessing overdone and so really a curse as in vulgar English as well as in the Shemitic cognates
Pu.
pass. to be blessed, adored
prospered by God
have prosperity invoked, by Balaam
in gratitude
Hiph. and he made his camel kneel
Hithp. bless oneself, congratulate oneself in his heart
base
H1288 בָּרַךְ kneel, bless .. kneel down
. bless
. bless oneself
. . bless God, adore with bended knees
. God blesses
. men bless men
. salute, greet, with an invocation of blessing
. bless, with the antithetical meaning curse from the greeting in departing, saying adieu to, taking leave of; but rather a blessing overdone and so really a curse as in vulgar English as well as in the Shemitic cognates
. . pass. to be blessed, adored
. prospered by God
. have prosperity invoked, by Balaam
. in gratitude
. and he made his camel kneel
. bless oneself, congratulate oneself in his heart
1288 barak baw-rak'
a primitive root; to kneel; by implication to bless God (as
an act of adoration), and (vice-versa) man (as a benefit);
also (by euphemism) to curse (God or the king, as treason):--X
abundantly, X altogether, X at all, blaspheme, bless,
congratulate, curse, X greatly, X indeed, kneel (down),
praise, salute, X still, thank.
בָּרַךְ (ba.rakh) — to bless.
1) to bless, kneel
1a) (Qal)
1a1) to kneel
1a2) to bless
1b) (Niphal) to be blessed, bless oneself
1c) (Piel) to bless
1d) (Pual) to be blessed, be adored
1e) (Hiphil) to cause to kneel
1f) (Hithpael) to bless oneself
2) (TWOT) to praise, salute, curse
Aramaic equivalent: be.rakh (בְּרַךְ "to bless" H1289)
V-Piel-Ptc — Verb · Piel · infinitive construct commonHVpcc
The Hebrew word בָּרַךְ (*barak*) is built from a primitive root meaning 'to kneel' and encompasses a range of meanings including 'to bless' and 'to curse.' It can refer to blessing God or men, as well as the act of kneeling in adoration. The entries note that it can also imply a curse in certain contexts, reflecting a nuanced use in greetings and farewells.
[בָּרַךְ] 329 vb. kneel, bless
Qal
kneel down
bless
Niph. bless oneself
Pi.
bless God, adore with bended knees
God blesses
men bless men
salute, greet, with an invocation of blessing
bless, with the antithetical meaning curse from the greeting in departing, saying adieu to, taking leave of; but rather a blessing overdone and so really a curse as in vulgar English as well as in the Shemitic cognates
Pu.
pass. to be blessed, adored
prospered by God
have prosperity invoked, by Balaam
in gratitude
Hiph. and he made his camel kneel
Hithp. bless oneself, congratulate oneself in his heart
base
H1288 בָּרַךְ kneel, bless .. kneel down
. bless
. bless oneself
. . bless God, adore with bended knees
. God blesses
. men bless men
. salute, greet, with an invocation of blessing
. bless, with the antithetical meaning curse from the greeting in departing, saying adieu to, taking leave of; but rather a blessing overdone and so really a curse as in vulgar English as well as in the Shemitic cognates
. . pass. to be blessed, adored
. prospered by God
. have prosperity invoked, by Balaam
. in gratitude
. and he made his camel kneel
. bless oneself, congratulate oneself in his heart
1288 barak baw-rak'
a primitive root; to kneel; by implication to bless God (as
an act of adoration), and (vice-versa) man (as a benefit);
also (by euphemism) to curse (God or the king, as treason):--X
abundantly, X altogether, X at all, blaspheme, bless,
congratulate, curse, X greatly, X indeed, kneel (down),
praise, salute, X still, thank.
בָּרַךְ (ba.rakh) — to bless.
1) to bless, kneel
1a) (Qal)
1a1) to kneel
1a2) to bless
1b) (Niphal) to be blessed, bless oneself
1c) (Piel) to bless
1d) (Pual) to be blessed, be adored
1e) (Hiphil) to cause to kneel
1f) (Hithpael) to bless oneself
2) (TWOT) to praise, salute, curse
Aramaic equivalent: be.rakh (בְּרַךְ "to bless" H1289)
V-Piel-Imperf-1cs — Verb · Piel · imperfect first person common singularHVpi1cs
(barakh): This word is found more frequently in the Old Testament than in the New Testament, and is used in different relations.
(1) It is first met in Ge 1:22 at the introduction of animal life upon the earth, where it is written, "And God blessed them, saying, Be fruitful, and multiply," etc. The context furnishes the key to its meaning, which is the bestowal of good, and in this particular place the pleasure and power of increase in kind. Thus it is generally employed in both Testaments, the context always determining the character of the bestowal; for instance (where man is the recipient), whether the good is temporal or spiritual, or both.
Occasionally, however, a different turn is given to it as in Ge 2:3 the King James Version, where it is written, "And God blessed the seventh…
Bless
(1.) God blesses his people when he bestows on them some gift temporal or spiritual (Gen. 1:22; 24:35; Job 42:12; Ps. 45:2; 104:24, 35).
(2.) We bless God when we thank him for his mercies (Ps. 103:1, 2; 145:1, 2).
(3.) A man blesses himself when he invokes God’s blessing (Isa. 65:16), or rejoices in God’s goodness to him (Deut. 29:19; Ps. 49:18).
(4.) One blesses another when he expresses good wishes or offers prayer to God for his welfare (Gen.…
The Hebrew word אֶבְיוֹן (*ebyown*) means needy or poor, derived from a root indicating want. It describes individuals who are destitute, oppressed, or in need of help, particularly from God. This term appears in various contexts in the Old Testament, often referring to the lowest social class and the importance of caring for such individuals.
אֶבְיוֹן adj. in want, needy, poor,—so, alw. abs., Dt 15:4 + 40 t.; אֶבְיֹנְךָ Ex 23:6 Dt 15:11; אֶבְיוֹנִים Am 4:1 + 14 t.; אֶבְיוֹנֵי (אֶבְיֹנֵי) Ex 23:11 Is 29:19; אֶבְיוֹנֶיהָ ψ 132:15—(Hex. only JED; mostly poet., 23 t. ψ) needy, chiefly poor (in material things); as adj. Dt 15:7, 7, 9; 24:14 ψ 109:16 (both ∥ עָנִי); elsewhere subst.; ψ 49:3 (∥ עָשִׁיר); Dt 15:4, 11; subj. to oppression & abuse Am 2:6…
Read the full entry →H34 אֶבְיוֹן in want, needy, poor
34 'ebyown eb-yone'
from 14, in the sense of want (especially in feeling);
destitute:--beggar, needy, poor (man).
see HEBREW for 014
אֶבְיוֹן (ev.yon) — needy.
1) in want, needy, chiefly poor, needy person
2) subject to oppression and abuse
3) needing help, deliverance from trouble, especially as delivered by God
4) general reference to lowest class
Adj | Suff — SuffixHAampc/Sp3fs
שָׂבֵעַ (saba`) means to be sated or satisfied, particularly in relation to food. It can also imply having one's desires fulfilled or being surfeited with excess. The verb has various forms, including Qal, Piel, and Hiphil, which cover meanings from simply being full to enriching or satisfying others. The entries indicate a focus on both literal and figurative senses of satisfaction.
[שָׂבֵעַ], שָׂבַע 96 vb. be sated, satisfied, surfeited
Qal 79
be sated (with food), esp. human subj.
more gen., be sated, have desire satisfied
have in excess, be surfeited with
Niph. Pt. sated
Pi. satisfy
Hiph.
satisfy (esp. with material blessings), subj. י׳
c. acc. of food pers., י׳ subj.
י׳ subj.
י׳ subj., c. acc. of beasts
enrich
sate, glut (with the undesired)
base
H7646 שָׂבֵעַ, שָׂבַע be sated, satisfied, surfeited .. be sated (with food), esp. human subj.
. more gen., be sated, have desire satisfied
. have in excess, be surfeited with
. Pt. sated
. satisfy
. . . satisfy (esp. with material blessings), subj. י׳
. c. acc. of food + pers., י׳ subj.
. י׳ subj.
. י׳ subj., c. acc. of beasts
. enrich
. sate, glut (with the undesired)
7646 saba` saw-bah'
or sabeay {saw-bay'-ah}; a primitive root; to sate, i.e. fill
to satisfaction (literally or figuratively):--have enough,
fill (full, self, with), be (to the) full (of), have plenty
of, be satiate, satisfy (with), suffice, be weary of.
שָׂבֵעַ (sa.va) — to satisfy.
1) to be satisfied, be sated, be fulfilled, be surfeited
1a) (Qal)
1a1) to be sated (with food)
1a2) to be sated, be satisfied with, be fulfilled, be filled, have one's fill of (have desire satisfied)
1a3) to have in excess, be surfeited, be surfeited with
1a3a) to be weary of (fig)
1b) (Piel) to satisfy
1c) (Hiphil)
1c1) to satisfy
1c2) to enrich
1c3) to sate, glut (with the undesired)
V-Hiphil-Imperf-1cs — Verb · Hiphil · imperfect first person common singularHVhi1cs
לֶ֫חֶם (lechem) means bread or food, encompassing items like grain and provisions for both humans and animals. It is derived from a related root and is used in various contexts, particularly in the Old Testament. The entries consistently emphasize its primary association with bread, though they also acknowledge its broader meaning as food.
לֶ֫חֶם 296 n.m. and (rarely) f. bread, food
base
H3899 לֶ֫חֶם bread, food
3899 lechem lekh'-em
from 3898; food (for man or beast), especially bread, or
grain (for making it):--((shew-))bread, X eat, food, fruit,
loaf, meat, victuals. See also 1036.
see HEBREW for 03898
see HEBREW for 01036
לֶ֫חֶם (le.chem) — food.
: food(eating)
1) bread, food, grain
1a) bread
1a1) bread
1a2) bread-corn
1b) food (in general)
לֶ֫חֶם (le.chem) — food: bread.
: bread/loaf
1) bread, food, grain
1a) bread
1a1) bread
1a2) bread-corn
1b) food (in general)
לֶ֫חֶם (le.chem) — food: allowance.
: allowance
1) bread, food, grain
1a) bread
1a1) bread
1a2) bread-corn
1b) food (in general)
N-cs — Noun common · masculine singular absoluteHNcmsa
food:
I. VEGETABLE FOODS
1. Primitive Habits
2. Cereals
3. Leguminous Plants
4. Food of Trees
II. ANIMAL FOOD
LITERATURE
In a previous article (see BREAD) it has been shown that in the Bible "bread" usually stands for food in general and how this came to be so. In a complementary article on MEALS the methods of preparing and serving food will be dealt with. This article is devoted specifically to the foodstuffs of the Orient, more especially to articles of food in use among the Hebrews in Bible times. These are divisible into two main classes.
Food
Originally the Creator granted the use of the vegetable world for food to man (Gen. 1:29), with the exception mentioned (2:17). The use of animal food was probably not unknown to the antediluvians. There is, however, a distinct law on the subject given to Noah after the Deluge (Gen. 9:2-5). Various articles of food used in the patriarchal age are mentioned in Gen. 18:6-8; 25:34; 27:3, 4; 43:11. Regarding the food of the Israelites in Egypt, see Ex. 16:3; Num. 11:5. In the wilderness their ordinary food was miraculously supplied in the manna. They had also quails (Ex.…
The diet of eastern nations has been in all ages light and simple. Vegetable food was more used than animal. The Hebrews used a great variety of articles, (John 21:5) to give a relish to bread. Milk and its preparations hold a conspicuous place in eastern diet, as affording substantial nourishment; generally int he form of the modern leben , i.e. sour milk. Authorized Version "butter;" (Genesis 18:8; Judges 5:25; 2 Samuel 17:29) Fruit was another source of subsistence: figs stood first in point of importance; they were generally dried and pressed into cakes. Grapes were generally eaten in a dried state as raisins. Of vegetables we have most frequent notice of lentils…
In ancient the food of a people was more entirely the product of their own country than in our day. Palestine was favored with an abundance of animal food, grain, and vegetables. But throughout the East, vegetable food is more used than animal. Bread was the principal food. Grain of various kinds, beans, lentils, onions, grapes, together with olive oil, honey, and the milk of goats and cows were the ordinary fare. The wandering Arabs live much upon a coarse black bread. A very common dish in Syria is rice, with shreds of meat, vegetables, olive oil, etc., intermixed. A similar dish, made with beans, lentils, and various kinds of pulse, was in frequent use at an earlier age, Ge 25:29-34 2Ki 4:38-1.