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Shawandar Bil Leban (Beets with Yogurt and Mint)

Shawandar Bil Leban (Beets with Yogurt and Mint)

• 8 beets
• 4 cups cold water
• 2 cloves whole garlic
• 1 red onion, chopped
• 2 cups plain yogurt
• ¼ cup sour cream
• salt and pepper to taste
• ¼ cup fresh mint, chopped

Trim the beets of their greens and place them in a saucepan; cover with cold water and add garlic. Bring water to a boil; reduce heat and simmer until the beets are barely tender. Drain under cold water, reserving the stock; discard garlic, and remove the beet skins. Let cool to the touch. Cut beets into fourths and place in a serving dish. Sprinkle with chopped onion. Beat the yogurt and sour cream till smooth. Add 2–3 tsp. of the beet stock into the mixture; then pour in all the remaining stock. Flavor with bit of salt and pepper, and top with fresh mint. Cover and refrigerate for at least 1 hour before serving.
Yield: 8–12 servings

BETHLEHEM

BETHLEHEM

Bethlehem (House of Bread - House of Lahmu) is located about 10 Kilometers (6 miles) southwest of Jerusalem by the hill country of Judea on the way to Hebron. It is first mentioned in the Armana letters fourteen centuries BCE.

Bethlehem is sacred to all three religions: Judaism, Christianity, and Islam.
Bethlehem plays a significant part in the Old Testament, in the history of the Israelites, both before they entered Egypt and slavery, and after the Exodus. It appears in the Old Testament as Ephrat, where Rachel the beloved matriarch of the Jewish People, the favorite wife of Jacob, died during childbirth. The Tomb of Rachel, is a pilgrimage place for Jews and Muslims alike. Among other Biblical mentions and Holy Sites in Bethlehem: Rachel's tomb, Naomi and Ruth, Samuel anoints King David and the well from which David's warriors brought him waters. In the bible it is called "Bethlehem of Judah" (belonging to the tribe of Judah), to distinguish it from the other Bethlehem, which was in the North in the territory of the Zebulon.
David, the youngest son of a Bethlehem-farmer (a shepherd) is chosen and anointed by the Prophet Samuel on behalf of the Lord as a king. (First Samuel 17:12). According to Matthew 2 and Luke 2, Jesus was born in Bethlehem, and Matthew interpreted this as the fulfillment of Micah's prophecy. In effect it became a sort of official rightful place of the family line of David. (See Family Tree of Jesus Christ - "From Adam and Eve to Jesus Christ").
Christian tradition, perhaps as early as the second century CE, identified a cave as the site of Jesus' birth. About 338 CE Constantine, the Roman emperor and his mother, Helena, built a church over the grotto and In 527 Justinian the Emperor of the Byzantine Empire resettled in Bethlehem, his reign was one of great prosperity and expansion of churches. The site of the Nativity is a central pilgrimage destination for Christians from all over the world.
Bethlehem was a city of importance to the Crusaders, who conquered it in the year 1100. Over years of wars between the Crusaders and the Muslims the city was destroyed, and then subsequently rebuilt. The Turks destroyed the city in 1244, but the church somehow escaped, Bethlehem was rebuilt once again.
When finally the Crusaders were driven from Palestine in 1291, the Moslem rulers used the holy places for political and financial ends. Although Bethlehem was still nominally endowed, collection of revenue from the land was impossible. In 1332 Pope John XXII wrote to Edward III of England, to David II of Scotland and to Simon of Meopham, Archbishop of Canterbury, asking them to help the bishop of Bethlehem to regain his interest and so enable him to return to Bethlehem and carry out repairs. It seems little was done.
Decay and destruction proceeded over the years as a result of fighting between the local Christian and Muslim residents.
The Population of Bethlehem today is made up of Christians and Moslems. Among the Christians: Catholics of Latin, Syrian, Malachite, Armenian and Maronite rites and Orthodox of Greek, Syrian and Armenian denominations. Protestants are present in the Judean town.
As a result of the Six-Day War, Bethlehem came under Israeli rule.

In December 1995, the town of Bethlehem reverted to Palestinian control. Israelis still have access to Rachel's tomb, on the northern outskirts of the city. Unfortunately, occasional outbreaks of violence continue to occur between Palestinian demonstrators from Bethlehem and Israeli troops stationed outside the city's limits.

"Then they moved on from Bethel. While they were still some distance from Ephrath, Rachel began to give birth and had great difficulty. And as she was having great difficulty in childbirth, the midwife said to her, "Don't be afraid, for you have another son. As she breathed her last --for she was dying --she named her son Ben-oni. But his father named him Benjamin. So Rachel died and was buried on the way to Ephrath (that is, Bethlehem). Over her tomb Jacob set up a pillar, and to this day that pillar marks Rachel's tomb"
(Gen. 35,16-19).

"And Joseph also went up from Galilee, out of the city of Nazareth, into Judaea, unto the city of David, which is called Bethlehem (because he was of the house and lineage of David)"
(Luke 2,4)

"For unto you is born this day in the city of David a Saviour, which is Christ the lord."
(|Luke 2,11)

Bethlehem

("house of bread"), i.e. in a fertile region. Two hours journey, in a southward or rather southwesterly direction from Jerusalem, by the Jaffa gate. Existing at the time of Jacob's return to Palestine; originally called Ephrath or Ephrath, i.e. fruitful (Gen_35:16; Gen_35:19; Gen_48:7; Psa_132:6). Hur and Salma, Hur's son, both have the title "father of Bethlehem" (1Ch_2:51; 1Ch_4:4). Hur is the father of Uri, father of Bezaleel (1Ch_2:20; Exo_31:2-11). Tradition made Jesse "a weaver of the veils of the sanctuary"; and as trades are hereditary in the E. he may have inherited the embroidering skill of his forefather whom Moses employed for the tabernacles being "filled with the spirit of God" (Exo_25:35). Hence appears the appropriateness of the allusions to the "weaver's beam" in representing the spears of giants slain by David and his heroes.
After the conquest of Canaan it bears the name Bethlehem Judah; distinguishing it from Bethlehem in Zebulun (Jos_19:15-16; now Beit-lahm, six miles W. of Nazareth). It was occupied once by a Philistine garrison, when David desired a draught from the well by the gate, so familiar to his childhood (2Sa_23:14-15; 1Ch_11:15-19). The Levite Jonathan, son of Gershom, who became the Danites' priest at their northern settlement, and the Levite's concubine whose cruel death at Gibeah caused the destruction of Benjamin, came from Bethlehem (Jdg_17:7; Jdg_18:30; Jdg_19:9.) The connection of Bethlehem with Moab appears in the book of Ruth. Hence the undesigned propriety appears of David, Ruth's descendant, choosing the king of Moab's house at Mizpeh as the safest retreat for his parents, when he was outlawed by Saul (1Sa_22:3-4).
Bethlehem was fortified by Rehoboam (2Ch_11:6). In Jeremiah's time (Jer_41:17) the caravansary of Chimham near Bethlehem (see 2Sa_19:37-40) was the usual starting place for Egypt. The inn (kataluma) mentioned in Luke 2 was a similar one, and possibly the same. At the return from Babylon, 123 "children of Bethlehem" accompanied Zerubbabel (Ezr_2:21; Neh_7:26). Bethlehem is called the "city of David" (Luk_2:4), but the "town (Greek village) where David was" in Joh_7:42. Now Beitlahm, "the house of flesh." Solomon's pools and "gardens" (Ecc_2:5) lay S. of Bethlehem. Thekoa, built (fortified)by Rehoboam, lay S.E., the place of Amos' (Amo_1:1) birth (Amo_7:10-15). S.W. is the valley of Sennacherib's overthrow. N.E. is the traditional scene of the angels' vision to the shepherds; but the hills were more likely to have been the scene of the flocks being kept than the grain abounding valley.
Dr. Clarke identified a well of pure water here with that which David thirsted for; but the traditional site is a group of three cisterns half a mile away on the other side of the wady on the N., and Robinson denies the existence of any well of living water in or near the town (2Sa_23:15-18). Bethlehem is now a village with one chief street, and population (wholly Christian) of 3,000. The slopes outside abound in figs, vines, almonds and olives. The Church of the Nativity at the N. side was originally built by the empress Helena over the Lord's presumed birthplace; Justin Martyr in the 2nd century said that our Lord's birth took place in a cave close to the village. Justinian erected a more sumptuous church, with gray limestone columns and a lofty roof of cedar wood; but the present roof is of English oak, presented by Edward IV. The grotto of the nativity is beneath a crypt, 39 feet long, 11 broad, 9 high, hewn out of the rock and lined with marble.
A rich altar is over the supposed site of the Savior's birth, and a star of silver inlaid in white marble, with the inscription "Hie de virgine Maria Jesus Christus natus est." A manger too is there of white marble (Luk_2:12). Jerome's sepulchre is near; Bethlehem being where he lived for 30 years, and diligently studied the Hebrew Scriptures, to prepare the Vulgate translation. In Mic_5:2, "Thou Bethlehem Ephratah, (though) thou be little among the thousands of Judah, (yet) out of thee shall He come forth unto Me (that is) to be ruler in Israel" seems to contradict Mat_2:6, "Thou art not the least among the princes of Juda."
Really, Matthew by independent inspiration unfolds further Micah's prophecy. For "Ephratah," now become obsolete, he substitutes" in the land of Jude"; furthermore he implies, "though thou art little in a worldly point of view, thou art the reverse of least among Jude's princes, in the spiritual glory of being Messiah's birthplace" (1Co_1:27-28). The low state of David's line when Messiah was born is also implied in Micah (Isa_53:2).

MERRY CHRISTMAS

JESUS

IS

BORN

CHRIST IS BORN

Thyme-Poached Apricots and Figs in White Wine

Thyme-Poached Apricots and Figs in White Wine

• 1 ½ cups white dessert wine
• 2 Tbsp. honey
• ¼ tsp. vanilla extract
• juice of ½ lime
• ½ tsp. fresh thyme
• ½ lb. figs, stemmed
• 2 cups dried apricots
• ricotta curds
• sprigs of lemon balm

In a saucepan, bring the wine, honey, vanilla, lime juice, and thyme to a boil. Stir and simmer over medium heat for about 3 minutes. Add the figs and apricots, reduce to low heat, and cook about 10–12 minutes, or until the figs are very soft. Place a bit of the fruit in long-stemmed glasses and pour some of the wine/honey syrup over them. Serve warm or chilled, with a dollop of ricotta curds on top, and a sprig of lemon balm for decoration.
Yield: 6–8 servings

NATIVITY SCENE

THREE KINGS

Hope

O.T


H4268
מחסה    מחסה
machăseh  machseh
makh-as-eh', makh-seh'

From H2620; a shelter (literally or figuratively): - hope, (place of) refuge, shelter, trust.

H2620
חסה
châsâh
khaw-saw'
A primitive root; to flee for protection (compare H982); figuratively to confide in: - have hope, make refuge, (put) trust.

G1679
ἐλπίζω
elpizō
el-pid'-zo
From G1680; to expect or confide: - (have, thing) hope (-d) (for), trust.

G1680

ἐλπίς

elpis

el-pece'

Fromἔλπω elpō which is a primary word (to anticipate, usually with pleasure); expectation (abstract or concrete) or confidence: - faith, hope.

hōp:
1. In the Old Testament
In the Revised Version (British and American) the New Testament “hope” represents the noun ἐλπίς, elpı́s (52 t), and the verb ἐλπίζω, elpı́zō (31 t). King James Version, however, renders the noun in Heb_10:23 by “faith,” and for the verb gives “trust” in 18 cases (apparently without much system, e.g. in Phil 2 compare Phi_2:19 and Phi_2:23; see TRUST), while in Luk_6:35 it translates ἀπελπίζω, apelpı́zō, by “hoping for nothing again” (the Revised Version (British and American) “never despairing”). But in the Old Testament there is no Hebrew word that has the exact force of “expectation of some good thing,” so that in the King James Version “hope” (noun and vb.) stands for some 15 Hebrew words, nearly all of which in other places are given other translation (e.g. מבטח, mibhṭāḥ, is rendered “hope” in Jer_17:17, “trust” in Psa_40:4, “confidence” in Psa_65:5). the Revised Version (British and American) has attempted to be more systematic and has, for the most part, kept “hope” for the noun תּקוה, tiḳwāh, and the verb יחל, yāḥal, but complete consistency was not possible (e.g. Pro_10:28; Pro_11:23; Pro_23:18). This lack of a specific word for hope has nothing to do with any undervaluation of the virtue among the Hebrews. For the religion of the Old Testament is of all things a religion of hope, centered in God, from whom all deliverance and blessings are confidently expected (Jer_17:17; Joe_3:16; Psa_31:24; Psa_33:18, Psa_33:22; Psa_39:7, etc.). The varieties of this hope arc countless (see ISRAEL, RELIGION OF; SALVATION, etc.), but the form most perfected and with fundamental significance for the New Testament is the firm trust that at a time appointed God, in person or through His representative (see MESSIAH), will establish a kingdom of righteousness.
2. In the New Testament
(1) The proclamation of this coming kingdom of God was the central element in the teaching of Jesus, and the message of its near advent (Mar_1:15, etc.), with the certainty of admission to it for those who accepted His teaching (Luk_12:32, etc.), is the substance of His teaching as to hope. This teaching, though, is delivered in the language of One to whom the realities of the next world and of the future are perfectly familiar; the tone is not that of prediction so much as it is that of the statement of obvious facts. In other words, “hope” to Christ is “certainty,” and the word “hope” is never on His lips (Luk_6:34 and Joh_5:45 are naturally not exceptions). For the details see KINGDOM OF GOD; FAITH; FORGIVENESS, etc. And however far He may have taught that the kingdom was present in His lifetime, none the less the full consummation of that kingdom, with Himself as Messiah, was made by Him a matter of the future (see ESCHATOLOGY OF THE NEW TESTAMENT; PAROUSIA).
(2) Hence, after the ascension the early church was left with an eschatological expectation that was primarily and almost technically the “hope” of the New Testament - “looking for the blessed hope and appearing of the glory of the great God and our Saviour Jesus Christ” (Tit_2:13), “unto a living hope ...., unto an inheritance incorruptible, and undefiled,... reserved in heaven for you, who by the power of God are guarded through faith unto a salvation ready to be revealed in the last time” (1 Pet 13-5; compare Rom_5:2; Rom_8:20-24; 2Co_3:12; Eph_1:18-21; Col_1:5, Col_1:23, Col_1:17; Tit_1:2; Tit_3:7; 1Jo_3:2, 1Jo_3:3). The foundations of this hope were many: (a) Primarily, of course, the promises of the Old Testament, which were the basis of Christ's teaching. Such are often quoted at length (Act_2:16, etc.), while they underlie countless other passages. These promises are the “anchor of hope” that holds the soul fast (Heb_6:18-20). In part, then, the earliest Christian expectations coincided with the Jewish, and the “hope of Israel” (Act_28:20; compare Act_26:6, Act_26:7; Eph_2:12, and especially Rom_11:25-32) was a common ground on which Jew and Christian might meet. Still, through the confidence of forgiveness and purification given in the atonement (Heb_9:14, etc.), the Christian felt himself to have a “better hope” (Heb_7:19), which the Jew could not know. (b) Specifically Christian, however, was the pledge given in the resurrection of Christ. This sealed His Messiahship and proved His lordship (Rom_1:4; Eph_1:18-20; 1Pe_3:21, etc.), so sending forth His followers with the certainty of victory. In addition, Christ's resurrection was felt to be the first step in the general resurrection, and hence, a proof that the consummation of all things had begun (1Co_15:23; compare Act_23:6; Act_24:15; Act_26:6, Act_26:7; 1Th_4:13, 1Th_4:14, etc.). (c) But more than all, devotion to Christ produced a religious experience that gave certainty to hope. “Hope putteth not to shame; because the love of God hath been shed abroad in our hearts through the Holy Spirit which was given unto us” (Rom_5:5; compare Rom_8:16, Rom_8:17; 2Co_1:22; 2Co_5:5; Eph_1:14, etc., and see HOLY SPIRIT). Even visible miracles were wrought by the Spirit that were signs of the end (Act_2:17) as well as of the individual's certainty of partaking in the final happiness (Act_10:47; Act_19:6, etc.).
(3) Yet, certain though the hope might be, it was not yet attained, and the interim was an opportunity to develop faith, “the substance of the things hoped for” (Heb_11:1). Indeed, hope is simply faith directed toward the future, and no sharp distinction between faith and hope is attainable. It is easy enough to see how the King James Version felt “confession of our faith” clearer than “confession of our hope” in Heb_10:23, although the rendition of elpis by “faith” was arbitrary. So in Rom_8:20-24, “hope” is scarcely more than “faith” in this specialized aspect. In particular, in Rom_8:24 we have as the most natural translation (compare Eph_2:5, Eph_2:8), “By hope we were saved” (so the King James Version, the English Revised Version, the American Revised Version margin), only a pedantic insistence on words can find in this any departure from the strictest Pauline theology (compare the essential outlook on the future of the classic example of “saving faith” in Rom_4:18-22, especially Rom_4:18). Still, the combination is unusual, and the Greek may be rendered equally well “For hope we were saved” (“in hope” of the American Standard Revised Version is not so good); i.e. our salvation, in so far as it is past, is but to prepare us for what is to come (compare Eph_4:4; 1Pe_1:3). But this postponement of the full attainment, through developing faith, gives stedfastness (Rom_8:25; compare 1Th_1:3; 1Th_5:8; Heb_3:6; Heb_6:11), which could be gained in no other way. On the other hand this stedfastness, produced by hope, reacts again on hope and increases it (Rom_5:4; Rom_15:4). and so on. But no attempt is made in the New Testament to give a catalogue of the “fruits of hope,” and, indeed, such lists are inevitably artificial.
(4) One passage that deserves special attention is 1Co_13:13, “Now abideth faith, hope, love, these three.” “Abideth” is in contrast to “shall be done away” in 1Co_13:8, 1Co_13:9, and the time of the abiding is consequently after the Parousia; i.e. while many gifts are for the present world only, faith, hope and love are eternal and endure in the next world. 1Co_13:1-13 is evidently a very carefully written section, and the permanence of faith and hope cannot be set down to any mere carelessness on Paul's part, but the meaning is not very clear. Probably he felt that the triad of virtues was so essentially a part of the Christian's character that the existence of the individual without them was unthinkable, without trying to define what the object of faith and hope would be in the glorified state. If any answer is to be given, it must be found in the doctrine that even in heaven life will not be static but will have opportunities of unlimited growth. Never will the finite soul be able to dispense entirely with faith, while at each stage the growth into the next can be anticipated through hope.
3. Practical
Only adventist bodies can use all the New Testament promises literally, and the translation of the eschatological language into modern practical terms is not always easy. The simplest method is that already well developed in the Fourth Gospel, where the phrase “kingdom of God” is usually replaced by the words “eternal life,” i.e. for a temporal relation between this world and the next is substituted a local, so that the accent is laid on the hope that awaits the individual beyond the grave. On the other hand, the cataclysmic imagery of the New Testament may be interpreted in evolutionary form. God, by sending into the world the supernatural power seen in the Christian church, is working for the race as well as for the individual, and has for His whole creation, as well as for individual souls, a goal in store. The individual has for his support the motives of the early church and, in particular, learns through the cross that even his own sins shall not disappoint him of his hope. But both of the above interpretations are needed if religion is fairly to represent the spirit of the New Testament. A pure individualism that looks only beyond the grave for its hope empties the phrase “kingdom of God” of its meaning and tends inevitably to asceticism. And, in contrast, the religion of Jesus cannot be reduced to a mere hope of ethical advance for the present world. A Christianity that loses a transcendent, eschatological hope ceases to be Christianity.

MARY AND JOSEPH

Possible Evidence of Samson

Israeli scholars claim possible evidence of Samson

Scholars in Israel say they may have uncovered the first archaeological evidence of Samson, the Biblical slayer of Philistines whose might was undone by his lust for the temptress Delilah. 

Archaeologists excavating the tell of Beit Shemesh in the Judaean Hills near Jerusalem disclosed they had discovered an ancient stone seal that appeared to depict the Old Testament story of Samson's fight with a lion.

The tiny seal, less than an inch in diameter, shows a large animal with a feline tail attacking a human figure.

The seal was discovered at a level of excavation that dates it to roughly the 11th century BC, when Israelite tribes had moved into the area after Joshua's conquest of Canaan. It was a time when the Jews were led by ad hoc leaders known as judges, one of whom was Samson.

The location of the find, close to the River Sorek that marked the boundary between the Israelites and their Philistine foes, also indicates that the figure on the seal could represent Samson, according to Israeli archaeologists.

Alternatively, it suggests that tales of a hero strong enough to fight a lion circulated at the time of the judges, one that then morphed into the story of Samson.

Related Articles

One of the most compelling characters in the Old Testament, Samson discovered his strength when he was accosted by a lion on his way to propose to a Philistine woman, killing it with his bare hands.
Though he was fond of their women, Samson was less enamoured of Philistine men, at one point slaying 1,000 of them with the jawbone of an ass.
Emasculated after his lover Delilah snipped off his strength-giving locks as he slept, he was transported in triumph by the Philistines to Gaza.
There he was blinded and imprisoned, winning redemption only in death when he regained his strength one final time to bring the Temple of Dagon down on his tormentors. 

The recent discovery of a small 11th-century B.C.E. seal at Beth Shemesh featuring a crude representation of a person next to a lion has sparked associations between the discovery and Samson’s lion fight in Judges 14. In the late Iron Age, the site lay in the frequently changing border territory between the Canaanites, Israelites and Philistines. It lies opposite Zorah, Samson’s birthplace, and nearby Timnah (Tel Batash), where Samson was smitten with a Philistine girl whom he insisted on marrying despite his parents’ objections (Judges 14:1–3). There Samson propounded his famous riddle: “Out of the eater came something to eat, / Out of the strong came something sweet” (Judges 14:14).
The depiction on the seal itself appears too crude to identify with a specific individual. While the animal does bear resemblance to contemporary depictions of lions, the lack of a weapon in the figure’s hand challenges the notion that this is a violent scene. In an article in Ha’aretz, the excavation directors suggest that “a story was being told at the time of a hero who fought a lion, and that the story eventually found its way into the Biblical text and onto the seal.”* ATelegraph article titled “Israeli Scholars Claim Possible Evidence of Samson” draws a closer tie between the seal and the Biblical figure. Both associations between the Samson narrative and the Beth Shemesh seal rely on an implicit understanding that this is, in fact, a man fighting a lion. If this can be proven, then the seal, discovered near Samson’s hometown during the time of Judges, may very well be linked to Samson or a related hero figure.

---

Update: The first comment on this blog (written by “Dale”) is from Dale W. Manor, Field Director of Beth-Shemesh excavations. He says: “The discussion above notes that the person on the seal has no weapon in his hand. While there is a question of whether there is a direct connection of this seal with the episode in Judges, the Judges narrative implies that Samson killed the lion with his bare hands (see Judges 14:6). Hence, if there is a connection the lack of weapon would dovetail nicely with the narrative.” (see below)

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RUTH AND BOAZ

Braided Challah with Poppy Seeds and Lemon

Braided Challah with Poppy Seeds and Lemon

In that the bread offering is one of the few biblical rites for Shavuot, a special emphasis is placed on the making and eating of challah. Usually, each family prepares two loaves. Here's an excellent recipe to start the meal off on the right foot.

• 2 packages dried yeast
• 1 cup sugar
• ¼ cup lukewarm water
• ½ tsp. saffron
• 2 eggs
• 1 Tbsp. olive oil
• 2 cups warm milk
• 5 cups sifted flour
• 2 tsp. salt
• 1 egg yolk
• 4 tsp. poppy seeds
• 1 tsp. lemon juice

Combine the yeast, 2 tsp. of sugar, water, and saffron. Let stand 5–7 minutes.
Mix the eggs, oil, and milk in a large bowl. Slowly stir in the yeast mixture. Sift the flour, add salt, and combine with other ingredients in bowl. Knead on a floured surface until smooth and elastic, about 10 minutes or so. Grease a separate large bowl, and place the dough inside, working it so that it is covered with a thin, oily glaze all over. Cover with a towel, set in a warm place, and let rise for 1 hour, or until about doubled in bulk.
Preheat oven to 375°F.
Turn the dough onto a floured board and divide it into three equal parts. Punch down and knead again. Using extra flour on your hands, roll the dough into six strips of even length. Braid 2 sets of 3 braids together (for 2 loaves) and place them on separate greased baking sheets. Brush the loaves with a bit of egg yolk and sprinkle with poppy seeds and ½ tsp. lemon juice each.
Bake for 30–35 minutes or until lightly browned. (Each loaf should sound hollow when tapped.) Cool on wire racks.
For a little variety, you can add cinnamon or dried cranberries (or both) to the egg/milk mixture when making the dough. It's really quite good.

Ruth 2:14-16
14 At mealtime Boaz said to Ruth, “Come over here. Have some bread and dip it in the wine vinegar.” When she sat down with the harvesters, he offered her some roasted grain. She ate all she wanted and had some left over.
15 As she got up to glean, Boaz gave orders to his men, “Even if she gathers among the sheaves, don't embarrass her.
16 “Rather, pull out some stalks for her from the bundles and leave them for her to pick up, and don't rebuke her.”


Ruth was invited by Boaz for a noontime meal.  She was to partake of the reapers lunch shows that it was very unique since Boaz was a Jew and Ruth was considered a gentile.  Jews did not usually sit down to eat with gentiles or women.

Ruth was told to dip her bread in wine vinegar (in Hebrew, chomets), a sour concoction often made from unripe grapes, which commentators tell us was a typical reapers' repast. (Bread [in Hebrew, lechem], as used here, is a broad term, meaning not only some grain product, but food in general [sustenance], whatever form it might take.) Boaz also offered her roasted grain (the KJV says “parched corn,” though corn as we know it did not exist in the Middle East at that time).
Again, we learn a useful tidbit here about the cooking preparations of the biblical era. According to author Daniel Cutler, “raw ears of grain could be made more palatable by roasting or “parching” them.”

The heat also breaks down the starches and makes the cereal more digestible. Parching was accomplished in two ways. One was simply to hold the stalks in a flame for a few moments. This was an especially convenient meal in the fields and probably constituted the lunch Ruth and Boaz shared during the barley harvest.⁴

From Cooking with the Bible

PRIEST ROBE

ZADOK

ZADOK

zā´dok (צדוק, cādowḳ, once צדק, cādhōḳ (1Ki_1:26), similar to צדּיק, caddı̄ḳ, and צדּוּק, caddūḳ, post-Biblical, meaning justus, “righteous”; Septuagint Σαδώκ, Sadṓk): Cheyne in Encyclopedia Biblica suggests that Zadok was a modification of a Gentilic name, that of the Zidkites the Negeb, who probably derived their appellation from the root צדק, cdḳ, a secondary title of the god they worshipped. At the same time Cheyne admits that cultivated Israelites may have interpreted Zadok as meaning “just,” “righteous” - a much more credible supposition.

Ezekiel's reference to Zadok's descendants as the only legitimate priests in the vision-temple does not prove that Zadok himself was a soldier who climbed up into the priesthood. Even if the critical interpretation of the vision-temple were correct, it in no way affects the personality of Zadok, and certainly does not disprove his original connection with the priesthood or his descent from Eleazar.

International  Standard Biblical Encyclopedia

Zadok — The priests of the line of Ithamar were to be discharged from ministrations in the temple, because of their corruptions, following in the steps of Eli’s sons, against whom the same denunciation was uttered (1Sa_2:32, 1Sa_2:35). Zadok, according to his name (which means “righteous”) and his line, were to succeed (1Ki_2:35; 1Ch_24:3), as they did not take part in the general apostasy to the same degree, and perhaps [Fairbairn] the prophet, referring to their original state, speaks of them as they appeared when first chosen to the office.Son of Ahitub, of the house of Eleazar, son of Aaron (1Ch_24:3). Joined David at Hebron after Saul's death, with 22 captains of his father's house. At Absalom's revolt Zadok and the Levites bearing the ark accompanied David in leaving Jerusalem, but at his request returned with the ark and along with Hushai and Abiathar became David's medium of knowing events passing in the city, through Jonathan and Ahimaaz. At Absasalom's death David desired Zadok and Abiathar to persuade the elders of Judah to invite him to return (2 Samuel 15; 2 Samuel 17; 2 Samuel 19). Zadok remained faithful in Adonijah's rebellion when Abiathar joined it. Zadok, with Nathan the prophet, anointed Solomon at Gihon by David's command (a second anointing took place subsequently: 1Ch_29:22). So Solomon put Zadok instead of Abiathar, fulfilling the curse on Eli (1 Samuel 2; 3; 1Ki_2:27; 1Ki_2:35; 1Ki_4:4; 1Ch_29:22)
K&D Commentary

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CHRISTMAS

The Archaeological Site of Philippi     Philippi, 17 km from Kavala, is one of the most important archeological sites in the region. Here, the Apostle Paul, in 49 A.D. first preached the teachings of Christianity in Europe and baptised the first European Christian woman, Lydia, in the river Zygakti. Archaeological Site of Philippi In the Archaeological Museum of Philippi, situated in the archaeological site, you can see finds from the prehistoric settlement of Dikli Tas and from the Hellenistic, Roman and early Christian periods of Philippi.   Archaeological Museum of Philippi Within the archaeological site the ancient theatre is preserved. It is an important monument where, every summer a festival with many major theatrical and musical events takes place. Program

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FRIDAY FOOD DAY

St. Peter's Fish with Parsley Sauce

In the Pacific regions or in small lakes in the United States, St. Peter's Fish are known by the name Tilapia or, more often than not, Sunfish. This fish tends to absorb the flavor of the water it is raised in, so it is important to buy from a dependable market or grocer. But when prepared well it is a great crowd pleaser: firm, light, and slightly sweet without that oily or fishy aroma. It is best to prepare these fish by baking, broiling, steaming, or saute´ing, making sure to avoid eating the skin, as it can leave a bitter taste.

• 1 cup fresh parsley
• 1 clove garlic, chopped
• 4 Tbsp. water
• juice of one lemon
• salt and pepper
• 3 Tbsp. flour
• 6 St. Peter's fish, bass, or trout, filleted
• ½ cup olive oil
• 3 Tbsp. onion, chopped

In a food processor, combine the parsley and the garlic with 2 Tbsp. of water and whir until the mixture is completely smooth. Thin the mixture with an additional 2 Tbsp. of water and mix well. Add the lemon juice and salt and pepper to taste. Set aside, covered.
On a flat plate combine about 2 Tbsp. flour with about ½ tsp. each of salt and pepper and mix well. Into this dip the fillets, coating well and shaking off the excess. In a large, heavy skillet, heat the oil and in this fry the fish until well browned on both sides. Transfer the fish to a preheated serving platter and set aside to keep warm.
Discard about half of the oil and in what remains saute´ the onions until golden brown. Sprinkle in the remaining flour and over a low flame cook until the sauce is a light brown, stirring constantly. Add the parsley mixture and cook, continuing to stir, for 2–3 minutes longer. Pour the gravy over the fish and serve immediately.
Yield: 6 servings

Source: Recipe adapted from www.holiveoil.com/services.html




That Jesus was preparing fish for the disciples to eat is probably more symbolic in nature than menu-related. (Fish was a symbol for early Christians, as the letters in the Greek word ichthus form an acrostic consisting of the first letters of an early confession of faith: Jesus Christ, the Son of God.) Yet taking the biblical passage at face value, this is what we know: the disciples were out fishing following the death and resurrection of Jesus when they spotted him on the nearby beach preparing a meal over a fire. As they returned to shore, he fed them with fish and bread, and it was by these actions that they were assured of who he was.

Source:Cooking with the Bible
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Fish, when available, did provide an important supplement to the diet of ancient peoples, so important, in fact, that Jerusalem had a marketplace called the Fish Gate (II Chronicles 33:14, Nehemiah 3:3; 12:39, and Zephaniah 1:10). Jewish dietary laws divided fish into clean and unclean food for consumption: those fish with scales and fins (that is, most fish) were considered clean (though eels were excluded, and shellfish were certainly prohibited [see Leviticus 11]). Fish, whether small or large, were consumed fresh or dried, salted or pickled, raw or cooked. The smallest fishes were thought to be particularly healthful, though the Jews seemed to have avoided young fish (other cultures did not). Often enough, fish were allowed to begin decomposing before being prepared for the table so as to achieve a distinctive taste. The eating of fish was also recommended during pregnancy. Fish brine was used as a seasoning, fish oil as a fuel, and fish skins as a writing surface; fish bones were fashioned into writing implements, hooks, needles, and hair ornaments.

The scriptures (particularly the New Testament) refer frequently to fishing—an indication of how important fishing was to the people of the 1st century. Many of Jesus' disciples made their living by fishing in the Sea of Galilee. In fact, Simon (Peter), Andrew, James, John, and other disciples who were fishermen must have been relatively well to do, for the scriptures seem to indicate that they were able to leave their boats and nets for long periods in order to follow after Jesus during his years of public ministry. Because the Sea of Galilee lies on the Via Maris, the ancient, heavily traveled trade road linking Egypt to the north and east, Galilean fishermen were readily able to trade their catches to traveling merchants, who would either consume the fish or pack them up for sale later. Perhaps it seems odd that Jesus, who was said to be a carpenter, would rely on fishermen to help spread his teachings, but he promised that they would be able to put their skills to good use, making them “fish for people” (Matthew 4:19 and Mark 1:17)—a phrase that has a double meaning, for they would proceed both to gather people and to “feed” those who hungered for the spiritual message they sought to impart.
Source:Cooking with the Bible

CHRISTMAS COLORING PAGE

WEDNESDAY WORD DAY

1Co 12:8  For to one is given by the Spirit the word of wisdom; to another the word of knowledge by the same Spirit; 
1Co 12:9  To another faith by the same Spirit; to another the gifts of healing by the same Spirit;


by ... by ... by — The first in Greek is, “By means of,” or “through the operation of”; the second is, “according to” the disposing of (compare 1Co_12:11); the third is, “in,” that is, under the influence of (so the Greek, Mat_22:43; Luk_2:27).


1Co 13:8  Charity never faileth: but whether there be prophecies, they shall fail; whether there be tongues, they shall cease; whether there be knowledge, it shall vanish away.

1Co 13:8
never faileth — never is to be out of use; it always holds its place.
shall fail ... vanish away — The same Greek verb is used for both; and that different from the Greek verb for “faileth.” Translate, “Shall be done away with,” that is, shall be dispensed with at the Lord’s coming, being superseded by their more perfect heavenly analogues; for instance, knowledge by intuition. Of “tongues,” which are still more temporary, the verb is “shall cease.” A primary fulfillment of Paul’s statement took place when the Church attained its maturity; then “tongues” entirely “ceased,” and “prophesyings” and “knowledge,” so far as they were supernatural gifts of the Spirit, were superseded as no longer required when the ordinary preaching of the word, and the Scriptures of the New Testament collected together, had become established institutions.
FROM JAMEISON,FAUSETT, AND BROWN COMMENTARY

In the New Testament, ekleipō, “to leave out” or “off,” is thrice rendered “fail” (Luk_16:9 “when it shall fail”; Luk_22:32, “that thy faith fail not”; Heb_1:12, “Thy years shall not fail”); ekpı́ptō, “to fall off or away” (1Co_13:8, “Charity (the Revised Version (British and American) “love”) never faileth”); katargéō, “to make useless” (1Co_13:8 the King James Version, “Whether prophecies, they shall fail”); husteréō, “to be behind,” “to lack” (Heb_12:15 the King James Version); apopsúchō, “to swoon away,” “failing” (Luk_21:26 the King James Version).

FROM INTERNATIONAL STANDARD BIBLE ENCYCLOPEDIA DICTIONARY

Over Peter's House

Floor House of Peter

The passages in Matthew and Mark indicate not only that Peter’s house was in Capernaum, but that it was extremely close to the synagogue. The house site is just outside the entrance of the synagogue remains, 84 feet to the south, less than a minute walk away. One of the miracles of Jesus occurred here—the healing of the centurion’s servant (Matthew 8:5, Luke 7:1, Mark 2:1).

CHRISTMAS COLORING PAGE

HAMENTASCHEN (Haman's pocket)

The word hamentaschen (Haman pocket's).  It is made to look similar to a 3 cornered hat which was worn by Haman.  

Foods included in the preparation:

latkes (potatoe pancakes)

beans

peas

poppy seeds and other seeds

krepiach (ground meat wrapped in dough)braided challah (remembrance of the rope that hung Haman)

folares (pastry dough wrapped around hard-boiled eggs)

fish (baked in vinegar, raisins, and spices)

turkey

wine

Late in the afternoon a festival meal is served using several of the foods above.  The meal is clled  Seudah

HAMENTASCHEN

Hamentaschen

• ⅔ cup butter
• ½ cup sugar
• 2 eggs
• ½ tsp. vanilla extract
• ¼ cup orange juice (without pulp)
• 1 cup white flour
• 1 cup wheat flour
• 2 tsp. baking powder
• 1⁄8 tsp. salt
• various preserves or pie fillings

Use cherry, apricot, strawberry, or other preserves as filling for these hamentaschen; don't be afraid to experiment.

Blend butter, sugar, eggs, and vanilla extract. Slowly add orange juice and mix well. Combine with dry ingredients and form into a large ball. Refrigerate batter overnight, or for at least a few hours.
Preheat oven to 375°F. Roll out dough as thin as possible on a well-floured board. Cut into 3" or 4" circles using a glass, and put a dollop of your favorite filling (perhaps prune butter or apricot) in the middle of each. Fold up the sides to make a triangle and squeeze the corners tightly so that just a smidgen of the filling is visible. Bake on an ungreased cookie sheet for about 10–12 minutes, or until golden brown. Let cool for about 5 minutes before removing them to a plate for serving.
Yield: 2–3 dozen cookies

OLIVE TREE

Olive Tree

ol´iv trē (זית, zayith, a word occurring also in Aramaic, Ethiopic and Arabic; in the last it means “olive oil,” and zaitūn, “the olive tree”; ἐλαία, elaı́a):

1. The Olive Tree:

The olive tree has all through history been one of the most characteristic, most valued and most useful of trees in Palestine. It is only right that it is the first named “king” of the trees (Jdg_9:8, Jdg_9:9). When the children of Israel came to the land they acquired olive trees which they planted not (Deu_6:11; compare Jos_24:13). The cultivation of the olive goes back to the earliest times in Canaan. The frequent references in the Bible, the evidences (see 4 below) from archaeology and the important place the product of this tree has held in the economy of the inhabitants of Syria make it highly probable that this land is the actual home of the cultivated olive. The wild olive is indigenous there. The most fruitful trees are the product of bare and rocky ground (compare Deu_32:13) situated preferably at no great distance from the sea. The terraced hills of Palestine, where the earth lies never many inches above the limestone rocks, the long rainless summer of unbroken sunshine, and the heavy “clews” of the autumn afford conditions which are extraordinarily favorable to at least the indigenous olive.

The olive, Olea Europaea (Natural Order Oleaceae), is a slow-growing tree, requiring years of patient labor before reaching full fruitfulness. Its growth implies a certain degree of settlement and peace, for a hostile army can in a few days destroy the patient work of two generations. Possibly this may have something to do with its being the emblem of peace. Enemies of a village or of an individual often today carry out revenge by cutting away a ring of bark from the trunks of the olives, thus killing the trees in a few months. The beauty of this tree is referred to in Jer_11:16; Hos_14:6, and its fruitfulness in Psa_128:3. The characteristic olive-green of its foliage, frosted silver below and the twisted and gnarled trunks - often hollow in the center - are some of the most picturesque and constant signs of settled habitations. In some parts of the land large plantations occur: the famous olive grove near Beirut is 5 miles square; there are also fine, ancient trees in great numbers near Bethlehem.

In starting an oliveyard the fellah not infrequently plants young wild olive trees which grow plentifully over many parts of the land, or he may grow from cuttings. When the young trees are 3 years old they are grafted from a choice stock and after another three or four years they may commence to bear fruit, but they take quite a decade more before reaching full fruition. Much attention is, however, required. The soil around the trees must be frequently plowed and broken up; water must be conducted to the roots from the earliest rain, and the soil must be freely enriched with a kind of marl known in Arabic as ḥuwwārāh. If neglected, the older trees soon send up a great many shoots from the roots all around the parent stem (perhaps the idea in Psa_128:3); these must be pruned away, although, should the parent stem decay, some of these may be capable of taking its place. Being, however, from the root, below the original point of grafting, they are of the wild olive type - with smaller, stiffer leaves and prickly stem - and need grafting before they are of use. The olive tree furnishes a wood valuable for many forms of carpentry, and in modern Palestine is extensively burnt as fuel.

From ISBE

Coloring Page

STRAIGHT STREET

 STRAIGHT STREET

Act 9:11  And the Lord said unto him, Arise, and go into the street which is called Straight, and enquire in the house of Judas for one called Saul, of Tarsus: for, behold, he prayeth,

 illustration of the straight street one of the ancient thoroughfares ..

The direction given him is to go and enquire at such a house, probably an inn, for one Saul of Tarsus. Christ, in a vision, called to Ananias by name, Act_9:10. Possibly it was not the first time that he had heard the words of God, and seen the visions of the Almighty; for, without terror or confusion, he readily answers, “Behold I am here, Lord, ready to go wherever thou sendest me, and to do whatever thou biddest me.” Go then, saith Christ, into the street which is called Straight, and enquire in the house of Judas (where strangers used to lodge) for one called Saul of Tarsus.

  

G2117 (Straight street)
εὐθύς
euthus
yoo-thoos'
Perhaps from G2095 and G5087; straight, that is, (literally) level, or (figuratively) true; adverbially (of time) at once: - anon, by and by, forthwith, immediately, straightway.

G5087
τίθημι
tithēmi
tith'-ay-mee
A prolonged form of a primary word θέω theō (which is used only as an alternate in certain tenses); to place (in the widest application, literally and figuratively; properly in a passive or horizontal posture, and thus different from G2476, which properly denotes an upright and active position, while G2749 is properly reflexive and utterly prostrate): - + advise, appoint, bow, commit, conceive, give, X kneel down, lay (aside, down, up), make, ordain, purpose, put, set (forth), settle, sink down.

G2095

εὖ

eu

yoo

Neuter of a primary word εὖς eus (good); (adverbially) well: - good, well (done).

Into the street which is called Straight - This street extends now from the eastern to the western gate, about three miles, crossing the whole city and suburbs in a direct line. Near the eastern gate is a house, said to be that of Judah, in which Paul lodged. There is in it a very small closet, where tradition reports that the apostle passed three days without food, until Ananias restored him to sight. Tradition also says that he had here the vision recorded in 2Co_12:2. There is also in this street a fountain whose water is drunk by Christians, in remembrance of what, they suppose, the same fountain produced for the baptism of Paul (Robinson, Calmet).

Albert Barnes Commentary

Damascus (Esh-Sham). In Straight Street

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BEAUTIFUL GATE

How the people that were eye-witnesses of this miracle were influenced by it we are next told. 1. They were entirely satisfied in the truth of the miracle, and had nothing to object against it. They knew it was he that sat begging at the beautiful gate of the temple, Act_3:10. He had sat there so long that they all knew him; and for this reason he was chosen to be the vessel of this mercy. Now they were not so perverse as to make any doubt whether he was the same man, as the Pharisees had questioned concerning the blind man that Christ cured, Joh_9:9, Joh_9:18. They now saw him walking, and praising God (Act_3:9), and perhaps took notice of a change in his mind; for he was now as loud in praising God as he had before been in begging relief. The best evidence that it was a complete cure was that he now praised God for it. Mercies are then perfected, when they are sanctified. 2. They were astonished at it: They were filled with wonder and amazement (Act_3:10); greatly wondering, Act_3:11. They were in an ecstasy. There seems to have been this effect of the pouring out of the Spirit, that the people, at least those in Jerusalem, were much more affected with the miracles the apostles wrought than they had been with those of the same kind that had been wrought by Christ himself; and this was in order to the miracles answering their end. 3. They gathered about Peter and John: All the people ran together unto them in Solomon's porch: some only to gratify their curiosity with the sight of men that had such power; others with a desire to hear them preach, concluding that their doctrine must needs be of divine origin, which thus had a divine ratification. They flocked to them in Solomon's porch, a part of the court of the Gentiles, where Solomon had built the outer porch of the temple; or, some cloisters or piazzas which Herod had erected upon the same foundation upon which Solomon had built the stately porch that bore his name, Herod being ambitious herein to be a second Solomon. Here the people met, to see this great sight.
From Henry Matthew's Commentary

(1) Wall, “Hel,” “Soregh,” Gates.
In the upper or northerly part of this large area, on a much higher level, bounded likewise by a wall, was a second or inner enclosure - the “sanctuary” in the stricter sense (Josephus, BJ, V, v, 2) - comprising the court of the women, the court of Israeland the priests' court, with the temple itself (Josephus, Ant., XV, xi, 5). The surrounding wall, according to Josephus (BJ, V, v, 2), was 40 cubits high on the outside, and 25 on the inside - a difference of 15 cubits; its thickness was 5 cubits. Since, however, the inner courts were considerably higher than the court of the women, the difference in height may have been some cubits less in the latter than in the former (compare the different measurements in Kennedy, ut supra, 182), a fact which may explain the difficulty felt as to the number of the steps in the ascent (see below). Round the wall without, at least on three sides (some except the West), at a height of 12 (Mid.) or 14 (Jos) steps, was an embankment or terrace, known as the ḥēl (fortification), 10 cubits broad (Mid. says 6 cubits high), and enclosing the whole was a low balustrade or stone parapet (Josephus says 3 cubits high) called the ṣōrēgh, to which were attached at intervals tablets with notices in Greek and Latin, prohibiting entry to foreigners on pain of death (see PARTITION, WALL OF). From within the ṣōrēgh ascent was made to the level of the ḥēl by the steps aforesaid, and five steps more led up to the gates (the reckoning is probably to the lower level of the women's court). Nine gates, with two-storied gatehouses “like towers” (Josephus, BJ, V, v, 3), are mentioned, four on the North, four on the South, and one on the East - the last probably to be identified, though this is still disputed (Waterhouse, etc.), with the “Gate of Nicanor” (Mid.), or “Corinthian Gate” (Jos), which is undoubtedly “the Beautiful Gate” of Act_3:2, Act_3:10 (see for identification, Kennedy, ut supra, 270). This principal gate received its names from being the gift of a wealthy Alexandrian Jew, Nicanor, and from its being made of Corinthian brass. It was of great size - 50 cubits high and 40 cubits wide - and was richly adorned, its brass glittering like gold (Mid., ii. 3). See BEAUTIFUL GATE. The other gates were covered with gold and silver (Josephus, BJ, V, v, 3).
From ISBE

                                                                                                                       

F

                                                                   

How Eastern Gate was Found

    When archaeologist Charles Warren dug in front of this gate in the 1860's, he discovered a heavy wall that formed a courtyard identical to those at Megiddo which was constructed by King Solomon. Additionally, the masonry of the lower courses on either side of the East Gate has been identified by Dr. Leen Ritmeyer as being identical to that of the, nearby, "Projecting Tower" which also was explored by Charles Warren. This tower was excavated, later, by Dame Kathleen Kenyon in the 1960's and she described the stones used in its construction as being "of the character identified as Phoenician at Samaria, with irregularly projecting bosses having unequal margins on one, two, or three sides. Solomon's use of Phoenician masons is undoubted." I Kings 9:15 says, "And this is the reason of the levy which King Solomon raised; for to build the house of the Lord, and his own house, and Millo, and the wall of Jerusalem, and Hazor, and Megiddo, and Gezer."

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I Kings 9: 15

The gate at Megiddo includes a courtyard in front which is created by heavy, angular walls. A heavy, angular wall was discovered in front of the eastern gate of the Temple Mount in Jerusalem by Charles Warren in the late 19th century. 

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THE SOLOMONIC NATURE OF THE EAST GATE OF THE TEMPLE MOUNT  
    I Kings 9:15 says, "And this is the reason of the levy which King Solomon raised; for to build the house of the Lord, and his own house, and Millo, and the wall of Jerusalem, and Hazor, and Megiddo, and Gezer." The East Gate was built into Solomon’s Temple Mount retaining wall directly east of where the Temple once stood. Is it possible that Solomon would have built his typical six-chambered gateway at that point in the wall as he did at Megiddo, Hazor, and Gezer? Who would ever dare to mention such a possibility? The answer is - the Prophet Ezekiel: Ezekiel 40:6 Then he took me over to the passageway that goes through the eastern wall… 7 Walking on through the passageway I saw that there were three guardrooms on each side… “TLB”10 And the little chambers of the gate eastward were three on this side, and three on that side. KJVThree guardrooms on each side! That’s a six-chambered gate just like the others Solomon built. Not only do we find a six-chambered gate on the east of the Temple but Ezekiel also describes another one on the north at the Sheep Gate: Ezekiel 40:20 As I followed, he left the eastern passageway and went over to the passage through the northern wall and measured it.21 Here too there were three guardrooms on each side, and all the measurements were the same as for the east passageway…  “TLB” The King James Bible translates verses 21: And the little chambers thereof were three on this side and three on that side.Verses 10, 20 and 21 are also translated with the same six-chambered gateway in the Masoretic Text of the Hebrew Bible. The three inner wall gates were also the same (vs. 28, 32, 35 “TLB”).  Although Ezekiel is here describing the Millennial Temple, walls and gates, the vision is patterned after God’s instructions (I Kings 6:11, 12; I Chron. 28:11-21) given to David and Solomon for the literal building of the First Temple complex of which Ezekiel and all the people of Jerusalem had intimate knowledge. Israel lost Solomon’s Temple because of sin but was promised another if she would repent (Deut. 30:1-10). It would be essential that the two Temples be the same in order to assure the people of the fulfillment of the promise. Inasmuch as the Holy Place, Holy of Holies, courtyards and other measurements in Solomon and Ezekiel’s Temples are the same we conclude that Ezekiel’s Temple is Solomon’s Temple with a few adaptations to fit the new enlarged Kingdom. Both were inspired by the same Divine Designer, "Then David gave to Solomon the pattern... And the pattern of all that he had by the spirit... (I Chronicles 28: 11, 12), "All this, said David, the Lord made me understand in writing by his hand upon me, even all the works of this pattern." (I Chronicles 28: 19).
    In the 1860's Charles Warren explored a large tower south of the Temple Mount. This same tower was excavated by Dame Kathleen Kenyon in the 1960's (SII). The construction of the tower and its attatched wall is of ashlars with roughly hewn bosses and irregular margins and the ashlars in the stone courses are laid in a header-and-stretcher fashion. Kenyon described the ashlars as being "of the character identified as Phoenician at Samaria,with irregularly projecting bosses having unequal margins on one, two, or three sides. Solomon's use of Phoenician masons is undoubted." The lower courses on either side of the East Gate in the Eastern wall are identical to the courses of the tower. The monolithic gate posts inside the East Gate belong to Solomon's original gate!
    While visiting the Temple Mount in 1984, I took a picture of the back side of the East Gate of the Temple Mount. While examining the picture, my brother Bill noticed some scaffolding that had been set up during reconstruction of the gate and he suggested that we compare the standard measurements of the scaffolding with the width of the current guardhouse. This allowed us to get an approximate measurement of the width of the existing structure - 48 feet, the same width as Solomon’s six-chambered gate in Megiddo and The Ophel Gate (Horse Gate) in the City of David. To prevent the enemy from a direct assault, Solomon constructed a wall in front of the East Gate, similar to the one at Megiddo. The wall formed a courtyard in front of the gate and changed the direction of entrance ninety degrees. The Ophel Gate (Horse Gate) also has a wall in front of it (attached to the tower constructed with huge, Phonecian, ashlars). Because of the topography, the courtyards varied in shape; however, the area of each is about the same. The Horse Gate and East Gate courtyard walls were both discovered in 1867 by the eminent British archaeologist, Captain Charles Warren, and date to the time of King Solomon.

 

The East Gate of the Temple Mount

This existing guardhouse may be built directly on the foundations of Solomon's Eastern Gate of the Temple Mount. It measures 48 feet across, which can be seen here by comparison to the scaffolding. The Ophel Gate (Horse Gate) measures 48.5 feet across and the Solomonic Gate at Megiddo measures 48 feet across. According to Dr. Leen Ritmeyer, the monolithic gate posts inside this gate have the identical characteristics of the Phoenician ashlars used by Solomon in the construction of the nearby tower at the Ophel Gate (Horse Gate).

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Captain Charles Warren's chart

The East Gate area was excavated by Captain Charles Warren in 1867 and his chart clearly shows the characteristic courtyard wall in front of the gate, identical to that found in Megiddo. Captain Warren also found a similar courtyard wall in front of the Horse Gate to the south.

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Solomon's Gate in Jerusalem

Chart by Charles Warren showing Solomonic characteristics of the eastern gate of the Temple Mount.

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Bliss and Dickie's chart

This magnificent courtyard wall, found by Warren, had a tower connected to it's northern end.  This tower incorporated huge Phoenician ashlars in its construction and is dated to the time of King Solomon. The gate and city wall here have been shown to be older than the tower and therefore could have been counstructed by Solomon's father. Eilat Mazar uncovered a four-chambered gate in the city wall which is protected by the courtyard wall. This is the Horse Gate and it is unfortunate that it has been mistakenly identified as the Water Gate which is located to the south above the Gihon Spring. 

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Report on First Temple Period wall found in Jerusalem - http://www.ritmeyer.com/2010/07/31/first-temple-period-wall-found-in-jerusalem-revisited/comment-page-1/#comment-33954

From Biblical Archaeological Truth