![]() ![]() Unto a tent.-Rather, into the tent, which doubtless means (as Josephus says) the tent-royal-the tent of Zebah and Salmanah. Josephus makes the soldier say that, as barley is the vilest of all seed, so the Israelites were the vilest of all the people of Asia. “If the Midianites were accustomed to call Gideon and his band ‘eaters of barley bread,’ as their successors, the haughty Bedouins, often do to ridicule their enemies, the application would be the more natural” (Thomson, Land and Book, p. Johnson defined oats as “food for horses in England, and for men in Scotland.” Thus, in 1Kings 4:28, the “barley” is only for the horses and dromedaries. “A cake of barley bread” would, therefore, naturally recall the thought of the Israelites, who were no doubt taunted by their enemies with being reduced to this food just as Dr. Among the Greeks also “barley bread” was proverbial as a kind of food hardly fit to be eaten, although such was the poverty which the Saviour bore for our sakes that it seems to have been the ordinary food of Him and His apostles ( John 6:9). Of barley bread.-Josephus helps us to see the significance of the symbol by adding, “which men can (hardly) eat for its coarseness.” It must be remembered that the Israelites had been reduced to such poverty by these raids that the mass of them would have nothing to subsist on but common barley bread such as that used to this day, with bitter complaints, by the Fellahîn of Palestine. Ewald makes it mean “a dry rattling crust.” Niebuhr tells us that the desert Arabs thrust a round lump of dough into hot ashes, then take it out and eat it. (since such is the meaning of magie), the Vulgate ( panis subcinericius), and Josephus ( maza krithinē) this seems to be the true sense. The Chaldee, Syriac, and Rashi render it “a cake baked on coals,” and so, too, the LXX. Rabbis Kimchi and Tanchun derive it from tsalal, “he tinkled” (as in tselselim and other names for musical instruments), or “he overshadowed.” Neither derivation yields any sense. ![]() Ellicott's Commentary for English Readers(13) Behold, I dreamed a dream.-Since dreams, no less than the Bath Kol, were recognised channels for Divine intimations ( Genesis 41:12 Numbers 12:6 1Samuel 28:6 Joel 2:28, &c.), Gideon would feel doubly assured.Ī cake.-The Hebrew word tsalol (or tselil in the Keri, or margin) is a word which occurs nowhere else. ![]()
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