Bible animals

by J. G. Wood

In 1 Chron. iv. 39, 40, we read of the still pastoral Israelites that "they went to the entrance of Gedor, even unto the east side of the valley, to seek pasture for their flocks. And they found fat pasture and good, and the land was wide, and quiet, and peaceable."

How it came to be quiet and peaceable is told in the context. It was peaceable simply because the Israelites were attracted by the good pasturage, attacked the original inhabitants, and exterminated them so effectually that none were left to offer resistance to the usurpers. And we find from this passage that the value of good pasture-land where the Sheep could feed continually without being forced to wander from one spot to another was so considerable, that the owners of the flocks engaged in war, and exposed their own lives, in order to obtain so valuable a possession.

As to the figurative passages, they are far too numerous to be quoted, and are found throughout the whole of the Old and New Testaments. For example, see Psalm lxxix. 13, "So we Thy people and the sheep of Thy pasture will give Thee thanks for ever." And again, "I will feed them upon the mountains of Israel by the rivers, and in all the inhabited places of the country. I will feed them in a good pasture, and upon the high mountains of Israel shall their fold be: there shall they lie in a good fold, and in a fat pasture shall they feed upon the mountains of Israel" (Ezek. xxxiv. 13, 14).

We will now look at one or two of the passages that mention watering the Sheep—a duty so imperative on an Oriental shepherd, and so needless to our own.

In the first place we find that most graphic narrative which occurs in Gen xxix. to which a passing reference has already been made. When Jacob was on his way from his parents to the home of Laban in Padan-aram, he came upon the very well which belonged to his uncle, and there saw three flocks of Sheep lying around the well, waiting until the proper hour arrived. According to custom, a large stone was laid over the well, so as to perform the double office of keeping out the sand and dust, and of guarding the precious water against those who had no right to it. And when he saw his cousin Rachel arrive with the flock of which she had the management, he, according to the courtesy of the country and the time, rolled away the ponderous barrier, and poured out water into the troughs for the Sheep which Rachel tended.

About two hundred years afterwards, we find Moses performing a similar act. When he was obliged to escape into Midian on account of his fatal quarrel with a tyrannical Egyptian, he sat down by a well, waiting for the time when the stone might be rolled away, and the water be distributed. Now it happened that this well belonged to Jethro, the chief priest of the country, whose wealth consisted principally of Sheep. He entrusted his flock to the care of his seven daughters, who led their Sheep to the well and drew water as usual into the troughs. Presuming on their weakness, other shepherds came and tried to drive them away, but were opposed by Moses, who drove them away, and with his own hands watered the flock.

Now in both these examples we find that the men who performed the courteous office of drawing the water and pouring it into the sheep-troughs married afterwards the girl to whose charge the flocks had been committed. This brings us to the Oriental custom which has been preserved to the present day.

The wells at which the cattle are watered at noon-day are the meeting-places of the tribe, and it is chiefly at the well that the young men and women meet each other. As each successive flock arrives at the well, the number of the people increases, and while the sheep and goats lie patiently round the water, waiting for the time when the last flock shall arrive, and the stone be rolled off the mouth of the well, the gossip of the tribe is discussed, and the young people have ample opportunity for the pleasing business of courtship.

As to the passages in which the wells, rivers, brooks, water-springs, are spoken of in a metaphorical sense, they are too numerous to be quoted.

And here I may observe, that in reality the whole of Scripture has its symbolical as well as its outward signification; and that, until we have learned to read the Bible strictly according to the spirit, we cannot understand one-thousandth part of the mysteries which it conceals behind its veil of language; nor can we appreciate one-thousandth part of the treasures of wisdom which lie hidden in its pages from those who have eyes and cannot see, ears and cannot hear.