 "Christ's Entry into Jerusalem" by Hippolyte Flandrin (1842) Judges 5:10 "Speak, ye that ride on white asses, ye that sit in judgment, and walk by the way."
This verse, found in "The song of Deborah and Barak" is difficult to translate because it contains Hebrew words the have dropped out of use. However, scholars have come up with two different thoughts as to the overall meaning and the understanding of individual phrases of this verse. The phrase: "Ye that ride on white asses", one translation suggests that the "white" was actually a richly woven tapestry thrown over the back of an ass or any riding animal; while the second translation understands it to be literally the color of the animal. The phrase: "Ye that sit in judgment". This can mean literally "men of the law who are chosen to judge the common" people, or an indication of the manner in which one is riding --an erect posture. The phrase: "Walk by the way". Most agree that this means the common person. However, there is also the thought that this might mean those who travel from place to place. (Judges 5:10) . The Vulgate translates the phrase as "shinning asses", meaning a sleek or well-fed animal. From Young's Literal Translation of the Bible: "Riders on white asses--Sitters on a long robe--And walkers by the way--meditate!" In Ancient Persia, men of the law were allowed the privilege of riding white asses, thus showing their elevated place in society. The whiteness of the ass was an indication of their sterling character, which was the standard for their obtaining such a coveted position. From Lady Isabel Burton: "My husband always gives me the entire command of the stable. I bought a camel (and) a snow-white donkey, which is the most honourable mount for grand visiting. ("The Inner Life of Syria, Palestine, and the Holy Land" (from my private Journal) Volume 1, p. 136. Published in London, 1876.) From James Morier: "The Mollahs, or men of the law, are generally to be seen riding about on mules, and they do account it a dignity, and suited to their character, to ride on white asses." ("Second Journey through Persia, Armenia and Asia Minor", p.136. Published 1818.) In the ancient world, men of wealth and influence were easily recognized by their choice of mounts and the manner in which they rode. Since white donkeys were rare and costly (imported mainly from Arabia) and tapestries made the finest of seats, then it stands to reason that only the very rich or very important could afford to ride on a "white ass". From a historical perspective, it is interesting to note that three different ranks of society of Israel are being mentioned: the rich, the magistrates, and the common man. The action taking place in this verse is Deborah and Barak exhorting all the people of Israel to rejoice in the defeat of Jabin, the Canaanite king, to spread the word of this victory among all Israel, and to extoll the goodness and blessings of God. Copyright by Ancient Bible History - Eden Games Inc.
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 Seashore at Sidon. Locals engage in grieving ceremony. Text: Psalms 56:8 "Thou tellest my wanderings: put thou my tears into thy bottle: are they not in the book?"
The Biblical phrase, "put thou tears into a bottle", is thought be a reference to lachrymatories or tear bottles that were an important part of the burial ceremony among the ancients. Such bottles were used to collect and preserve the tears of those who mourned. Also, records were often kept so as to remember or verify who actually came, participated and contributed in this grieving ritual. From James Morier: "In some of the mournful assemblies, it is the custom for a priest to go about to each person, at the height of their grief, and with a swab (cloth or cotton wad) in hand, carefully collect the falling tears and then squeeze the liquid into the bottle. These tears are preserved, and sometimes recorded, with the greatest of care. Some Persians believe that in the agony of death, when all medicines have failed, a drop of tears so collected and put into the mouth of a dying person will revive them. Thus the reason for collecting and bottling tears. ("Second Journey through Persia", p. 179: Published 1818.) The Greeks and Roman also performed this funeral ritual. Some scholars believe that Tacitus was referring to the tear-collecting when he said: "At my funeral let no tokens of sorrow be seen, no pompous mockery of woe. “ Modern archaeologists have found a number of these tear bottles in ancient tombs. They are made from a variety of materials that include glass, pottery, agate, sardonyx, sometimes skin and occasionally crude baked clay. Most are broad at the bottom with long slender necks and funnel-shaped mouths From Johannes Van Cotovicus: “The grave of M. Tullius Cicero was dug up in the island of Zacynthus, A. D. 1544, in which were found two glass urns; the larger had ashes in it, the lesser water: the one was supposed to contain his ashes, the other the tears of his friends: and as this was a custom with the Romans.” (Itinerarium Hiersolymitanum et Syriacum. Published1596) There is less evidence that the Jews collected tears. However, there is a saying in their language that indicates is they had a knowledge or some relationship to the practice. The translated Hebrew phrase "tears into thy bottle" refers to "crying" and a "skin bottle". The introductory text is symbolic. Here, David is reminding God that He has been a witness to David's exile (wanderings), that David is grief stricken (tears in bottle) over that exile, and that his grief is verifiable and real (book). Copyright by Ancient Bible History - Eden Games Inc. |
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