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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)
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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