Rashi suggests the Fig Tree is the Tree of the Knowledge of Good and Evil and declares the “very thing by which they were disgraced (Adam and Eve) were they restored”.

Isaac bestows a special blessing upon Esav and Jacob in Genesis 27 that is connected to the dew of heaven.

Gideon is pictured as the savior and deliverer who needed a sign.  This came in the form of dew on the fleece and dew on the ground.

The story of Gideon from Judges six begins with Gideon threshing wheat in a winepress as the armies of Midian and Amalek come from the East to attack.

The children of Israel collected a portion per person of manna for 5 days then on the 6th day they collected a double portion for Shabbat.

The concept of dew and resurrection is found in Exodus 16 and is connected to the manna at the Second Passover and the Counting of the Omer.

First Kings 17 points to the resurrection through the story of Elijah and the widow from Zarephat.  An element of atonement is first revealed in the flour jar.

The dew has long been associated with the resurrection of the dead in the rabbinic literature.

Part 2 of this teaching on Salt expounds the reasons behind the command in Lev 2:13, the interchangeability of salt with blood, and the significance these truths have with regard to our understanding the metaphor of salt used by Messiah in the Apostolic Scriptures.

This teaching expounds on the significance and lessons of Salt in Scripture, beginning in Part 1 with it’s nature and historic use in the Ancient Near East.