Wine
WINE
The vine being natural to the soil of Canaan and its vicinity, wine was much used as a beverage, especially at festivals, Gen 1:7 5:6 Da 5:1-4 Joh 2:3 . As one of the staple products of the Holy Land, it was employed for drink-offerings in the temple service, Exo 20:26 Num 15:4-10 ; it was included among the “first-fruits,” Deu 18:4, and was used in the celebration of the Passover, and subsequently of the Lord’s supper, Mat 26:27-29 . Together with corn and oil it denoted all temporal supplies, Psa 4:7 Hos 2:8 Joe 2:19 .The word “wine” in our Bible is the translation of as many as ten different Hebrew words and two Greek words, most of which occur in but a few instances. The two most frequently used, Yayin and its Greek equivalent Oinos, are general terms for all sorts of wine, Neh 5:18 . Without minute details on this subject, we may observe that “wine” in Scripture denotes,1. The pure juice of the grape, fermented, and therefore more or less intoxicating, but free from drugs of any kind, and not strengthened by distilled liquors.2. Must, the fresh juice of the grape, unfermented or in process of fermentation. For this the Hebrew employs the word tirosh, English version, new wine. Wine, as a product of agriculture, is commonly mentioned by this name along with corn and oil, Gen 40:11 Exo 22:29 Deu 32:14 Luk 5:37-38 3. Honey of wine, made by boiling down must to one-fourth of its bulk. This commonly goes, in the Old Testament, by the name debhash, honey; and only the context can enable us to determine whether honey of grapes or of bees is to be understood, Num 18:12 Pro 9:2,5 4. Spiced wine, made stronger and more inviting to the taste by the admixture of spices and other drugs, Son 8:2 5. Strong drink, Hebrew shechar. This word sometimes denotes pure strong wine, as Num 28:7 ; or drugged wine, as Isa 5:22 ; but more commonly wine made from dates, honey, etc., and generally made more inebriating by being mingled with drugs.See also, in connection with this article, FLAGON, MYRRH, and VINEGAR.The “wine of Helbon” was made in the vicinity of Damascus, and sent from that city to Tyre, Eze 27:19 . It resembled the “wine of Lebanon,” famous for its excellence and fragrance, Hos 14:7 . See HELBON.Great efforts have been made to distinguish the harmless from the intoxicating wines of Scripture, and to show that inspiration has in all cases approved the former alone, and condemned the latter, directly or indirectly. It is not necessary, however, to do this in order to demonstrate that so far as the use of wine leads to inebriation it is pointedly condemned by the word of God. Son and shame are connected with the first mention of wine in the Bible, and with many subsequent cases, Gen 9:20 19:31-36 1Sa 25:36-37 2Sa 13:28 1Ki 20:12-21 Gen 1:10-11 Dan 5:23 Jer 17:2 . It is characterized as a deceitful mocker, Pro 21:1 ; as fruitful in miseries, Pro 23:29-35 ; in woes, Isa 5:22 ; in errors, Isa 28:1-7 ; and in impious folly, Isa 5:11,12 56:12 Ho 4 11.The use of it is in some cases expressly forbidden, Lev 10:9 Num 6:3 ; and in other cases is alluded to as characteristic of the wicked, Joe 3:3 1Sa 6:6 . Numerous cautions to beware of it are given, 1Sa 1:14 Pro 23:31 31:4-5 1Ti 3:3 ; and to tempt other to use it is in one passage made the occasion of a bitter curse, Hab 2:15 . On the other hand, whatever approval was given in Palestine to the moderate use of wine, can hardly apply to a country where wine is an imported or manufactured article, often containing not a drop of the juice of the grape; or if genuine and not compounded with drugs, still enforced with distilled spirits. The whole state of the case, moreover, is greatly modified by the discovery of the process of distilling alcohol, and by the prevalence of appalling evils now inseparable from the general use of any intoxicating drinks. Daniel and the Rechabites saw good reason for total abstinence from wine, Jer 35:14 Dan 1:8 ; and the sentiment of Paul, on a mater involving the same principles, is divinely commended to universal adoption, 1Ch 14:21 1Co 8:13 .For “wine-press,” see PRESS, and VINE.
Fuente: American Tract Society Bible Dictionary
Wine
See Abstinence, Drunkenness, Eucharist, Temperance.
Fuente: Dictionary of the Apostolic Church
Wine
The common Hebrew word for wine is _yayin_, from a root meaning “to boil up,” “to be in a ferment.” Others derive it from a root meaning “to tread out,” and hence the juice of the grape trodden out. The Greek word for wine is _oinos_, and the Latin _vinun_. But besides this common Hebrew word, there are several others which are thus rendered.
(1.) Ashishah (2 Sam. 6:19; 1 Chr. 16:3; Cant. 2:5; Hos. 3:1), which, however, rather denotes a solid cake of pressed grapes, or, as in the Revised Version, a cake of raisins.
(2.) ‘Asis, “sweet wine,” or “new wine,” the product of the same year (Cant. 8:2; Isa. 49:26; Joel 1:5; 3:18; Amos 9:13), from a root meaning “to tread,” hence juice trodden out or pressed out, thus referring to the method by which the juice is obtained. The power of intoxication is ascribed to it.
(3.) Hometz. See VINEGAR.
(4.) Hemer, Deut. 32:14 (rendered “blood of the grape”) Isa. 27:2 (“red wine”), Ezra 6:9; 7:22; Dan. 5:1, 2, 4. This word conveys the idea of “foaming,” as in the process of fermentation, or when poured out. It is derived from the root _hamar_, meaning “to boil up,” and also “to be red,” from the idea of boiling or becoming inflamed.
(5.) ‘Enabh, a grape (Deut. 32:14). The last clause of this verse should be rendered as in the Revised Version, “and of the blood of the grape [‘enabh] thou drankest wine [hemer].” In Hos. 3:1 the phrase in Authorized Version, “flagons of wine,” is in the Revised Version correctly “cakes of raisins.” (Comp. Gen. 49:11; Num. 6:3; Deut. 23:24, etc., where this Hebrew word is rendered in the plural “grapes.”)
(6.) Mesekh, properly a mixture of wine and water with spices that increase its stimulating properties (Isa. 5:22). Ps. 75:8, “The wine [yayin] is red; it is full of mixture [mesekh];” Prov. 23:30, “mixed wine;” Isa. 65:11, “drink offering” (R.V., “mingled wine”).
(7.) Tirosh, properly “must,” translated “wine” (Deut. 28:51); “new wine” (Prov. 3:10); “sweet wine” (Micah 6:15; R.V., “vintage”). This Hebrew word has been traced to a root meaning “to take possession of” and hence it is supposed that tirosh is so designated because in intoxicating it takes possession of the brain. Among the blessings promised to Esau (Gen. 27:28) mention is made of “plenty of corn and tirosh.” Palestine is called “a land of corn and tirosh” (Deut. 33:28; comp. Isa. 36:17). See also Deut. 28:51; 2 Chr. 32:28; Joel 2:19; Hos. 4:11, (“wine [yayin] and new wine [tirosh] take away the heart”).
(8.) Sobhe (root meaning “to drink to excess,” “to suck up,” “absorb”), found only in Isa. 1:22, Hos. 4:18 (“their drink;” Gesen. and marg. of R.V., “their carouse”), and Nah. 1:10 (“drunken as drunkards;” lit., “soaked according to their drink;” R.V., “drenched, as it were, in their drink”, i.e., according to their sobhe).
(9.) Shekar, “strong drink,” any intoxicating liquor; from a root meaning “to drink deeply,” “to be drunken”, a generic term applied to all fermented liquors, however obtained. Num. 28:7, “strong wine” (R.V., “strong drink”). It is sometimes distinguished from wine, c.g., Lev. 10:9, “Do not drink wine [yayin] nor strong drink [shekar];” Num. 6:3; Judg. 13:4, 7; Isa. 28:7 (in all these places rendered “strong drink”). Translated “strong drink” also in Isa. 5:11; 24:9; 29:9; 56:12; Prov. 20:1; 31:6; Micah 2:11.
(10.) Yekebh (Deut. 16:13, but in R.V. correctly “wine-press”), a vat into which the new wine flowed from the press. Joel 2:24, “their vats;” 3:13, “the fats;” Prov. 3:10, “Thy presses shall burst out with new wine [tirosh];” Hag. 2:16; Jer. 48:33, “wine-presses;” 2 Kings 6:27; Job. 24:11.
(11.) Shemarim (only in plural), “lees” or “dregs” of wine. In Isa. 25:6 it is rendered “wines on the lees”, i.e., wine that has been kept on the lees, and therefore old wine.
(12.) Mesek, “a mixture,” mixed or spiced wine, not diluted with water, but mixed with drugs and spices to increase its strength, or, as some think, mingled with the lees by being shaken (Ps. 75:8; Prov. 23:30).
In Acts 2:13 the word _gleukos_, rendered “new wine,” denotes properly “sweet wine.” It must have been intoxicating.
In addition to wine the Hebrews also made use of what they called _debash_, which was obtained by boiling down must to one-half or one-third of its original bulk. In Gen. 43:11 this word is rendered “honey.” It was a kind of syrup, and is called by the Arabs at the present day dibs. This word occurs in the phrase “a land flowing with milk and honey” (debash), Ex. 3:8, 17; 13:5; 33:3; Lev. 20:24; Num. 13: 27. (See HONEY)
Our Lord miraculously supplied wine at the marriage feast in Cana of Galilee (John 2:1-11). The Rechabites were forbidden the use of wine (Jer. 35). The Nazarites also were to abstain from its use during the period of their vow (Num. 6:1-4); and those who were dedicated as Nazarites from their birth were perpetually to abstain from it (Judg. 13:4, 5; Luke 1:15; 7:33). The priests, too, were forbidden the use of wine and strong drink when engaged in their sacred functions (Lev. 10:1, 9-11). “Wine is little used now in the East, from the fact that Mohammedans are not allowed to taste it, and very few of other creeds touch it. When it is drunk, water is generally mixed with it, and this was the custom in the days of Christ also. The people indeed are everywhere very sober in hot climates; a drunken person, in fact, is never See n”, (Geikie’s Life of Christ). The sin of drunkenness, however, must have been not uncommon in the olden times, for it is mentioned either metaphorically or literally more than seventy times in the Bible.
A drink-offering of wine was presented with the daily sacrifice (Ex. 29:40, 41), and also with the offering of the first-fruits (Lev. 23:13), and with various other sacrifices (Num. 15:5, 7, 10). Wine was used at the celebration of the Passover. And when the Lord’s Supper was instituted, the wine and the unleavened bread then on the paschal table were by our Lord set apart as memorials of his body and blood.
Several emphatic warnings are given in the New Testament against excess in the use of wine (Luke 21:34; Rom. 13:13; Eph. 5:18; 1 Tim. 3:8; Titus 1:7).
Fuente: Easton’s Bible Dictionary
Wine
Tirosh is the most general term for “vintage fruit,” put in connection with “corn and oil,” necessaries (dagan, yitshar, rather more generally the produce of the field and the orchard) and ordinary articles of diet in Palestine. It occurs 38 times, namely, six times by itself, eleven times with dagan, twice with yitshar, nineteen times with both dagan and yitshar. Besides, it is seven times with “firstfruits,” ten times with “tithes” or “offerings” of fruits and grain; very rarely with terms expressing the process of preparing fruits or vegetable produce. Yayin is the proper term for “wine.” In Mic 6:15, “thou shalt tread … sweet wine (tirowsh, vintage fruit), but shalt not drink wine,” the vintage fruit, that which is trodden, is distinguished from the manufactured “wine” which it yields.
Tirowh is never combined with shemen “oil”; nor yitshar, “orchard produce,” with “wine” the manufactured article. In Deu 11:14, “gather in thy grain, wine” (tirosh), it is described as a solid thing, eaten in Deu 12:7; compare 2Ch 31:5-6. In Isa 65:8 “the tirowsh (vintage) is found in the cluster”; Isa 62:8-9, “the stranger shall not drink thy tirowsh, but they that have gathered it … and brought it together (verbs hardly applicable to a liquid) shall drink it.” Pro 3:10, “presses … burst out with tirowsh”; and Joe 2:24, “fats shall overflow with tirowsh (vintage fruit) and yitshar.”
Deu 14:22-26, “tithe of tirowsh,” not merely of wine but of the vintage fruit. Scripture denounces the abuse of yayin, “wine.” Hos 4:11, “whoredom, wine, and tirowsh take away the heart”: the tirowsh is denounced not as evil in itself, but as associated with whoredom to which wine and grape cakes were stimulants; compare Hos 3:1, “love pressed cakes of dried grapes” (not “flagons of wine”): Eze 16:49. Yayin, from a root “boil up,” is the extract from the grape, whether simple grape juice unfermented, or intoxicating wine; related to the Greek oinos, Latin vinum. Vinum, vitis, are thought related to Sanskrit we, “weave,” viere. Chamar is the Chaldee equivalent to Hebrew yayin, the generic term for grape liquor.
It literally, means “to foam” (Deu 32:14, “the blood of the grape, even wine,” not “pure”): Ezr 6:9; Ezr 7:22; Dan 5:1; Isa 27:2. ‘asis, from a root to “tread,” the grape juice newly expressed (Son 8:2); “sweet wine” (Isa 49:26; Amo 9:13); “new wine” (Joe 1:5; Joe 3:18). Mesek; Psa 75:8, translated”the wine is fermenting (‘foaming with wine,’ Hengstenberg), it is full of mixture,” i.e. spiced wine, the more intoxicating, expressing the stupefying effect of God’s judgments (Pro 9:2; Pro 23:30). Mezeg (Son 8:2), “spiced … mixed wine,” not as KJV “liquor”; compare Rev 14:10.
Shekar (sikera in Luk 1:15), “strong wine,” “strong drink,” (Num 28:7; Psa 69:12 drinkers of shekar,”) including palm wine, pomegranate wine, apple wine, honey wine; our “sugar” may be a cognate word to shekar, syrup. Sobe’, related to Latin sapa, “must boiled down” (Lees), rather from a root “soak” or “drink to excess.” Isa 1:22, “thy sobe’ is circumcised with water,” i.e. diluted (implying that strength rather than sweetness characterized sobe’); the prophet glances at their tendency to rely on the outward circumcision without the inward spirit, the true wine of the ordinance. The Latin sapa answers rather to Hebrew debash, Arabic dabs, grape juice boiled down to the consistency of honey (Gen 43:11; Eze 27:17).
Nah 1:10, Hebrew “soaked” or “drunken as with their own wine.” Hos 4:13, chomets, “vinegar” or sour wine, such as the posca which the Roman soldiers drank, and such as was offered to Jesus on the cross (Psa 69:22). Instead of “flagons,” ‘ashishah ought to be translated “grape cakes” (2Sa 6:19; Hos 3:1, etc.). In Hos 4:18 “their drink is sour,” i.e. they are utterly degenerate (Isa 1:22); else, they are as licentious as drunkards who smell sour with wine. But Maurer,”(no sooner) is their drinking over (than) they commit whoredoms.” The effects of yayin, “red eyes” (Gen 49:12); producing “mockers” of God and man (Pro 20:1); causing error of judgment out of the way (Isa 28:7); but a restorative cordial where stimulants are needed (Pro 31:6).
Jdg 9:13, “wine … cheereth God and man”; the vine represents here the nobler families who promote the nation’s prosperity in a way pleasing to God and man (Psa 103:15). God is well pleased with the sacrificial oblations of wine (Lev 15:5; Lev 15:7; Lev 15:10) offered in faith. Externally applied to wounds (Luk 10:34). 1Ti 5:23, “use a little wine for thy stomach’s sake.” Bringing woe to followers of strong drink, which inflames them from early to late day (Isa 5:12; Act 2:15; 1Th 5:7). Noisy shouting (Zec 9:15; Zec 10:7), rejoicing, taking away the understanding (Hos 4:11). Causing indecent exposure of the person, as Noah (Gen 9:22; Hab 2:15-16). Therefore “woe unto him that giveth his neighbour drink, that puttest thy bottle to him.”
Producing sickness (Hos 7:5), “princes made him sick with bottles (else owing to the heat) of wine.” Scripture condemns the abuse, not the use, of wine. In condemnatory passages no hint is given of there being an unfermented wine to which the condemnation does not apply. The bursting of the leather bottles (Mat 9:17) implies fermentation of the wine; so also Job 32:19. The wine was drawn off probably before fermentation was complete. In Pro 23:31 “when it giveth its eye (i.e. sparkle, Hebrew) in the cup,” the reference is to the gas bubble in fermentation. The “sweet wine” (Act 2:13; Act 2:15) was evidently intoxicating; not “new wine,” for eight months had elapsed since the previous vintage; its sweet quality was due to its being made of the purest grape juice. In Gen 40:11 the pressing of the grape juice into Pharaoh’s cup is no proof that fermented wine was unknown then in Egypt; nay, the monuments represent the fermenting process in the earliest times.
Plutarch’s statement (Isid. 6) only means that before Psammeticus the priests restricted themselves to the quantity of wine prescribed by their sacerdotal office (Diod. i. 70). Jonadab’s prohibition of wine to the Rechabites was in order to keep them as nomads from a settled life such as vine cultivation needed (Jeremiah 35). The wine at the drink offering of the daily sacrifice (Exo 29:40), the firstfruits (Lev 23:13), and other offerings (Num 15:5), implies that its use is lawful. The prohibition of wine to officiating priests (Lev 10:9) was to guard against such excess as probably caused Nadab to offer the strange fire (Eze 44:21). The Nazarites’ Vow against wine was voluntary (Num 6:3); it justifies voluntary total abstinence, but does not enjoin it. Wine was used at the Passover. The third cup was called because of the grace “the cup of blessing” (1Co 10:16), “the fruit of the vine” (Mat 26:29).
Moderation in wine is made a requisite in candidates for the ministry (1Ti 3:3; 1Ti 3:8; Tit 2:3). The vintage was in September and was celebrated with great joy (Isa 16:9-10; Jer 48:33). The ripe fruit was gathered in baskets, and was carried to the winepress, consisting of an upper (Hebrew gath, Greek leenos) and lower vat (yekeb, Greek hupolenion); the juice flowed from the fruit placed in the upper to the lower. The two vats were usually hewn in the solid rock, the upper broad and shallow, the lower smaller and deeper. The first drops (“the tear,” dema, margin Exo 22:29) were consecrated as firstfruits to Jehovah. Wine long settled formed lees at the bottom, which needed straining (Isa 25:6). The wine of Helbon near Damascus was especially prized (Eze 27:18), and that of Lebanon for its bouquet (Num 14:7).
Jesus’ miracle (John 2) justifies the use; still love justifies abstinence for the sake of taking away any stumbling-block from a brother; Rom 14:21, “it is good neither to drink wine … whereby thy brother stumbleth.” W. Hepworth Dixon (Palestine Exploration Quarterly Statement, May 1878, p. 67) shows that Kefr Kana, not; Kana el Jelil, answers to the Cana of Galilee (so called to distinguish it from the better known Cana of Judaea, John 2), the scene of our Lord’s first miracle at the marriage. It is five miles from Nazareth in a N.E. direction, on the main road to Tiberias. Khirbet Kana (Cana) is not on the road from Nazareth to Capernaum; one coming up from Capernaum to Nazareth and Cana as in the Gospel could not have come near Khirbet Kana, which is on the road from Sepphoris to Ptolemais (Acre), not on the road from Sepphoris to Tiberius. (See CANA.)
Jesus came up from Capernaum and the lake district to Cana (Joh 2:2; Joh 2:12), then went “down” to Capernaum (so Joh 3:46; Joh 3:49). Cana evidently stood near the ledge of the hill country over the lake. Moreover at Kefr Kana there are remains of old edifices, but at Khirbet Kana nothing older than later Saracenic times. “Wild grapes” (Isa 5:2, beuwshim, from baash “to putrefy”) express offensive putrefaction answering to the Jews’ corruption; so Jerome. Not, as Rosenmuller; the aconite or nightshade, or as Hasselquist, “the wolf grape.”
Fuente: Fausset’s Bible Dictionary
WINE
See GRAPES.
Fuente: Bridgeway Bible Dictionary
Wine
WINE (; once, Act 2:13, ).The climate and soil of Palestine are excellently adapted to the production of grapes, and from very early times wine has been a common beverage in the country. In the OT it is praised as a source of good cheer to the heavy of heart, as a stimulant for the faint, and as a token of a full, happy, and prosperous life (Pro 31:6, Psa 104:15). The dangers of excessive indulgence are indeed clearly indicated. The priest while on duty, and the Nazirite during the currency of his vow, might not touch it (Lev 10:9, Num 6:3). The sin of drunkenness is presented in revolting colours (Pro 23:29 ff., Isa 28:7 f). The Rechabite abstinence from wine, however, arose probably from the nomadic view of the vine as the symbol of the settled life, not from any objection to the use of wine in itself (W. R. Smith, Prophets, 84, 389). In the Gospels wine appears with bread as representing ordinary fare (Luk 7:33); it is drunk on festive occasions (Joh 2:3), and at religious feasts (Mat 26:29 etc.). Mingled with oil, it is applied to wounds as a healing agent (Luk 10:34); mingled with myrrh, it is used as a narcotic (Mar 15:23).
The ancient methods of wine-making persist to the present day. Commonly the grapes are placed in a large shallow trough, cut in the surface of the rock. The juice is there trodden out, and conducted by a channel to a deeper trough at a lower level. The time of the vintage and wine-treading is one of great joyfulness among the people, their labours being enlivened by the singing of songs, and rhythmic clapping of the hands. Fermentation sets in quickly. The first, or what the Jews called the tumultuous stage, might be passed in four days, during which the wine remained in the trough, or vat, if possible. It was then put into earthenware jars which had been lined with pitch, or, if it were to be sent to a distance, into bottles, where the process was completed. In about three months the wine was fit for use.
Where the soil was deep, a press was digged in the earth (Mat 21:33 etc.). This, built round with masonry, and carefully cemented, received the juice expressed in a wooden structure set on the surface.
The bottles are partially tanned goat-skins. The apertures where legs and tail have been severed are sewn up, leaving only that at the neck, which is firmly tied when the skin is filled. The wine in the first stage of fermentation, if tied in the skins, would, by reason of the gas generated, burst them. When the tumultuous stage is passed, the new bottle yields sufficiently to permit completion of the process. Bottles once stretched in this way had no further powers of distention, and if used again for the same purpose would, of course, burst (Mat 9:17 etc.).
Different qualities of wine were distinguished (Joh 2:10), probably indicated, as they are still, by the localities where they are produced. The new wine of Act 2:13 (lit. sweet wine) was probably the wine made from the drip of the grapes before the clusters are trodden in the wine-pressstronger than the thin sour wines used as daily beverages (Lindsay, Acts, in loc). The modern sweet wine is made from the white or green grapes, the juice being slightly boiled.
There is nothing known in the East of anything called wine which is unfermented. Pharaohs butler pressed grapes into his masters cup (Gen 40:11). In a text found at Edfu, it is said that grapes squeezed into water formed a refreshing beverage which was drunk by the king (Driver, Genesis, in loc.). This possibly corresponds to the Spanish drink made by squeezing grapes not quite ripe into water. But it is never called wine. The of Act 2:13 was certainly fermented. Apart from the fact that the vintage was eight months passed, which put the keeping of unfermented grape juice, out of the question, it was alleged as the cause of drunkenness by those who must have known its character. The wine used by the Jews in Palestinepeople most conservative in their religious customsat the Passover, is of the ordinary kind. And there is no trace of any tradition among them of a change having been introduced. Their attitude towards the drinker of unfermented grape jnice may be gathered from the saying in Pirke Aboth (iv. 28), He who learns from the young, to what is he like? to one that eats unripe grapes, and drinks wine from his vat.
While in the NT wine is plainly regarded as good, and its medicinal value is recognized (1Ti 5:23), there is no blindness to the danger attached to its abuse (see, e.g., Eph 5:18, 1Ti 3:8, Tit 2:3). The question of total abstinence, like that of slavery, had not yet been raised. No argument for total abstinence can be built on the significance of terms used for wine in Scripture. But the Apostle Paul has stated the case for total abstinence in Romans 14 in a way that does not need the treacherous aid of doubtful exegesis for its support (DB [Note: Dictionary of the Bible.] , s.v. Food). See, further, Hastings DB [Note: Dictionary of the Bible.] ii. 31 ff.; Mackie, Bible Manners and Customs, 43 ff.; Benzinger, Heb. Arch. (Index); Fowler, The Wine of the Bible.
W. Ewing.
Fuente: A Dictionary Of Christ And The Gospels
Wine
Wine in Scripture is frequently put for some choice thing. Thus when Jesus wrought his first miracle in Cana of Galilee, in turning the water into wine; as this set forth the glories of his person and righteousness, it might be truly said the gospel then preached, compared to all former revelations, was keeping the best wine to the last; (Joh 2:10-12) and hence the gospel itself is called wine on the lees well refined. (Isa 25:6) But the sweetest commendation of Jesus and his gospel, is that which under the similitude of wine is given by the spouse, (Son 1:2) where she desires to be kissed with the kisses of Jesus’s mouth, for, said she, thy love is better than wine. And for this self-evident reason. Wine no doubt is a delightful cordial, and properly used will tend, under the devine blessing, to revive a poor sick and sorrowful heart. But never was it known to do what Christ’s love hath done, to raise a sinner dead in trespasses and sins. Oh, precious love of a most precious Saviour! Surely here every one must allow that Jesus’s love is better than wine. Here the largest draughts can never injure as the juice of the grape; but as Jesus gives, so may souls receive the largest portions, not only unhurt, but more blessed. His language is: “Eat, O friends: drink, yea, drink abundantly, O beloved!” (Son 5:1)
Fuente: The Poor Mans Concordance and Dictionary to the Sacred Scriptures
Wine
No fewer than thirteen distinct Hebrew and Greek terms are rendered in our common version by the word ‘wine.’ Besides the pure juice of the grape, frequent mention is made in Scripture of a kind of boiled wine or syrup, the thickness of which rendered it necessary to mingle water with it previously to drinking (Pro 9:2; Pro 9:5), and also of a mixed wine, made strong and inebriating by the addition of drugs, such as myrrh, mandragora, and opiates (Pro 23:30; Isa 5:22). This custom has prevailed from the earliest ages, and is still extant in the East. We are not, however, to conclude that all mixed wine was pernicious or improper. There were two very opposite purposes sought by the mixture of drinks. While the wicked sought out a drugged mixture, and was ‘mighty to mingle strong drink,’ Wisdom, on the contrary, mingled her wine with water or with milk (Pro 9:2; Pro 9:5) merely to dilute it and make it properly drinkable. Of the latter mixture Wisdom invites the people to drink freely, but on the use of the former an emphatic woe is pronounced. In Isa 25:6, mention is made of ‘wines on the lees.’ The original signifies ‘preserves’ or ‘jellies,’ and is supposed to refer to the wine cakes which are esteemed a great delicacy in the East.
Fuente: Popular Cyclopedia Biblical Literature
Wine
There are several Hebrew words translated wine, and though various expressions are attached to it as ‘sweet,’ ‘new,’ ‘strong,’ ‘good,’ ‘mixed,’ ‘spiced,’ ‘on the lees,’ all are wine ; and the wine was intoxicating, as seen already in the days of Noah. Gen 9:21. Intemperance is the abuse of it, and against such abuse there are abundant protests and warnings in the scripture. Wine is mentioned with corn and oil, among the good gifts wherewith God would bless His earthly people. Deu 7:13; Psa 104:15. It was daily offered in the temple as a drink offering. Num 28:7.
Wine was created by the Lord in His first recorded miracle. Joh 2:3-10. He was blasphemously spoken of as a wine-bibber; and He said at the last Passover, “I will drink no more of the fruit of the vine, until that day that I drink it new in the kingdom of God.” Mar 14:25. He also instituted the Lord’s Supper with the cup of wine. Paul recommended Timothy to take a little wine for his frequent sickness; and a bishop must not be given to much wine. There is therefore adequate evidence that wine is regarded as a beneficent gift of God, of which man may make a moderate use. If, however, a man has no power over his appetite, doubtless he had better abstain from wine altogether. Drunkards shall not inherit the kingdom of God. 1Co 6:10.
Fuente: Concise Bible Dictionary
Wine
Made from grapes
Gen 40:11; Gen 49:11; Isa 25:6; Jer 40:10; Jer 40:12
Made from pomegranates
Son 8:2
Kept in:
– Jars
Jer 13:12; Jer 48:12
– Skins
Jos 9:4; Jos 9:13; Job 32:19; Mat 9:17; Luk 5:37-38
– Bottles
Jos 9:4; Jos 9:13; Job 32:19; Jer 13:12; Jer 48:12; Mat 9:17; Luk 5:37-38
Cellars for
1Ch 27:27
New wine
Hag 1:11
Old wine
Luk 5:39
Medicinal use of
Pro 31:6-7
Medicinal use of, recommended by Paul to Timothy
1Ti 5:23
Used at meals
Mat 26:27-29; Mar 14:23
Made by Jesus at the marriage feast in Cana
Joh 2:9-10
Sacramental use of
Mat 26:27-29; Luk 22:17-20
Forbidden to priests while on duty
Lev 10:9; Eze 44:21
Forbidden to Nazarites:
– General references
Num 6:2-3 Nazarite
Abstinence from:
– Of Daniel
Dan 1:5; Dan 1:8; Dan 1:16; Dan 10:3
– Of courtiers of Ahasuerus
Est 1:8
– Of Timothy
1Ti 5:23
Samson’s mother forbidden to drink
Jdg 13:4-5
Forbidden to kings
Pro 31:4
Denied to the Israelites in the wilderness, that they might know that the Lord was their God
Deu 29:6
Offered with sacrifices
Exo 29:40; Lev 23:13; Num 15:5; Num 15:10; Num 28:7; Num 28:14
Given by Melchizedek to Abraham
Gen 14:18
Fermented
Lev 10:9; Num 6:3; Num 28:7; Deu 14:26; Deu 29:6; Pro 23:31-32; Mar 2:22
Refined
Isa 25:6; Jer 48:11
Of staggering
Psa 60:3
Inflames the eyes
Gen 49:12
Commerce in
Rev 18:13
Banquets of
Est 5:6
Given to Jesus at the crucifixion
Mat 27:48; Mar 15:23; Luk 23:36; Joh 19:29
Intoxication from the use of wine
Psa 104:15; Pro 4:17
Instances of intoxication from:
– Noah
Gen 9:21
– Lot
Gen 19:32
– Joseph and his brethren
Gen 43:34
– Nabal
1Sa 25:36
– Amnon
2Sa 13:28-29
– Ahasuerus
Est 1:10
– Kings of Israel
Hos 7:5
– Falsely charged against the disciples
Act 2:13
Figurative:
– Figurative:
Psa 60:3; Psa 75:8; Jer 51:7
– Of the joy of wisdom
Pro 9:2; Pro 9:5
– Of the joys of religion
Isa 25:6; Isa 55:1; Joe 2:19
– Of abominations
Rev 14:8; Rev 16:19
Symbolic of the blood of Jesus
Mat 26:28; Mar 14:23-24; Luk 22:20; Joh 6:53-56
Unclassified scriptures relating to
Deu 14:26; Deu 33:28; 2Ki 18:32; 2Ch 32:28; Neh 10:39; Psa 4:7; Psa 104:14-15; Pro 31:6-7; Ecc 2:3; Ecc 2:11; Isa 56:12; Hos 2:8; Hos 2:22; Hos 7:14; Joe 1:5; Joe 2:24; Joe 3:3; Amo 6:6; Hab 2:5; Hag 1:11; Zec 9:17; Zec 10:7; 1Ti 5:23
Admonitions against the use of
Lev 10:9; Num 6:3; Jdg 13:4; Pro 20:1; Pro 21:17; Pro 23:29-32; Pro 31:4-5; Isa 5:11; Isa 5:22; Isa 24:9; Isa 28:1; Isa 28:3; Isa 28:7; Jer 23:9; Jer 35:2-10; Jer 35:14; Jer 35:18-19; Eze 44:21; Hos 4:11; Luk 1:15; Rom 14:21; Eph 5:18; Tit 2:3 Vine; Vineyard; Abstinence, Total; Drunkenness
Fuente: Nave’s Topical Bible
Wine
Wine. Gen 9:20-21. In the Bible, wine is spoken of as a blessing to a country. Gen 27:28; Gen 27:37; Deu 7:13; Deu 33:28; Hos 2:8; Hos 2:22. Our Saviour turned water into wine at a marriage feast, and directed it to be used in celebrating the Lord’s supper. Joh 2:7-10; Mat 26:27-29. The Bible represents wine as having intoxicating qualities, and it has many warnings in regard to its use. Noah was made drunk by it, and so was Lot. Gen 9:26; Gen 19:32-35. The ruler of the wedding feast where Jesus turned water into wine alluded to the intoxicating nature of wine. Joh 2:10. Drunkenness is condemned as a sin. 1Co 5:11; 1Co 6:10. The common wine required to be “refined” or strained previous to being brought to the table. Isa 25:6. Wine was also made from pomegranate as well as grape. Son 8:2. In Palestine the vintage comes in September, and is celebrated with great rejoicings. The ripe fruit is gathered in baskets, Jer 6:9, and carried to the wine-press. It is then placed in the upper one or the two vats or receptacles of the wine-press and is subjected to “treading,” which has prevailed in all ages in oriental and south-European countries. Neh 13:15; Job 24:11; Isa 16:10; Jer 25:30; Jer 48:33; Amo 9:13; Bey. 19:15. A certain amount of juice exuded from the ripe fruit from its own pressure before the treading commenced. This appears to have been kept separate from the rest of the juice, and to have formed the “new” or “sweet wine” noticed in Act 2:13. The “treading” was by men. They encouraged one another by shouts. Isa 16:9-10; Jer 25:30; Jer 48:33. Their legs and garments were dyed red with the juice. Gen 49:11; Isa 63:2-3. The juice ran by an aperture into the lower vat, or was at once collected in vessels. Wine is said to produce different effects: as the “darkly flashing” or “red eye,” Gen 49:12, a mocker, Pro 20:1, the unbridled tongue, Isa 28:7, the excitement of the spirit, Pro 31:6; Isa 5:11; Zec 9:15; Zec 10:7, the enchained affections of its votaries, Hos 4:11, the perverted judgment, Pro 31:6; tea. 23:7, the indecent exposure, Hab 2:15-16, and the sickness resulting from the heat (chemh, A. V., “bottles”) of wine. Hos 7:5. The allusions to the effects of trsh are confined to a single passage, but this a most decisive one, viz., Hos 4:11, “Whoredom and wine (yayin) and new wine (trsh) takeaway the heart,” where trsh appears as the climax of engrossing influences, in immediate connection with yayin. It has been disputed whether the Hebrew wine was fermented; but the impression produced by a general review of the above notices is that the Hebrew words indicating wine refer to fermented, intoxicating wine. Mingled liquor was prepared for high festivals, Pro 9:2; Pro 9:5, and occasions of excess. Pro 23:30; Isa 5:22. The wine “mingled with myrrh,” given to Jesus, was designed to deaden pain, Mar 15:23, and the spiced pomegranate wine prepared by the bride, Son 8:2, may well have been of a mild character. In the New Testament the “new” or “sweet wine,” noticed in Act 2:13, could not be new wine in the proper sense of the term, inasmuch as about eight months must have elapsed between the vintage and the feast of Pentecost. It had also the power to make persons drunk, at least in public estimation. The only wines of which we have special notice belonged to Syria; these were the wine of Helbon, Eze 27:18, and the wine of Lebanon, famed for its aroma. Hos 14:7. Wine was produced on occasions of ordinary hospitality, Gen 14:18, and at festivals, such as marriages. Joh 2:3. Under the Mosaic law wine formed the usual drink offering that accompanied the daily sacrifice, Exo 29:40, the presentation of the first-fruits, Lev 23:13, and other offerings. Num 15:5. Tithe was to be paid of wine, as of other products. The priest was also to receive first-fruits of wine, as of other articles. Deu 18:4; comp. Exo 22:29. The use of wine at the paschal feast was not enjoined by the law, but became an established custom, in the post-Babylonian period. Some Biblical scholars hold that the Bible mentions two kinds of wine, one unfermented and one fermented and intoxicating.
Fuente: People’s Dictionary of the Bible
Wine
Wine. The manufacture of wine is carried back in the Bible to the age of Noah, Gen 9:20-21, to whom the discovery of the process is apparently, though not explicitly, attributed. The natural history and culture of the vine are described under a separate heading. See Vine. The only other plant whose fruit is noticed as having been converted into wine was the pomegranate. Son 8:2.
In Palestine, the vintage takes place in September, and is celebrated with great rejoicing. The ripe fruit was gathered in baskets, Jer 6:9, as represented in Egyptian paintings, and was carried to the wine-press. It was then placed in the upper one of the two vats or receptacles of which the winepress was formed, and was subjected to the process of “treading,” which has prevailed in all ages in Oriental and south European countries. Neh 13:15; Job 24:11; Isa 18:10; Jer 25:30; Jer 48:33; Amo 9:13; Rev 19:15.
A certain amount of juice exuded from the ripe fruit from its own pressure before treading commenced. This appears to have been kept separate from the rest of the juice, and to have formed the “sweet wine” noticed in Act 2:13. [See below.] The “treading” was effected by one or more men, according to the size of the vat. They encouraged one another by shouts. Isa 16:9-10; Jer 25:30; Jer 248:33.
Their legs and garments were dyed red with the juice. Gen 40:11; Isa 63:2-3. The expressed juice escaped by an aperture into the lower vat, or was at once collected in vessels. A hand-press was occasionally used in Egypt, but we have no notice of such an instrument in the Bible.
As to the subsequent treatment of the wine, we have but little information. Sometimes it was preserved in its unfermented state and drunk as must, but more generally, it was bottled off after fermentation and if it were designed to be kept for some time, a certain amount of lees was added to give it body. Isa 25:6 The wine consequently required to be “refined” or strained previous to being brought to table. Isa 25:6.
To wine, is attributed the “darkly-flashing eye,” Gen 40:12, Authorized Version, “red,” the unbridled tongue, Pro 20:1; Isa 28:7, the excitement of the spirit, Pro 31:6; Isa 5:11; Zec 9:15; Zec 10:7, the enchained affections of its votaries, Hos 4:11, the perverted judgment, Pro 31:5; Isa 28:7, the indecent exposure, Hab 2:15-16, and the sickness resulting from the heat (chemah, Authorized Version, “bottles”) of wine. Hos 7:5.
The allusions to the effects of new wine, tirosh, are confined to a single passage, but this a most decisive one, namely, Hos 4:11. “Whoredom and wine (yayin) and new wine (tirosh) take away the heart,” where tirosh appears as the climax of engrossing influences, in immediate connection with yayin.
It has been disputed whether the Hebrew wine was fermented; but the impression produced on the mind by a general review of the above notices is that the Hebrew words indicating wine refer to fermented, intoxicating wine. The notices of fermentation are not very decisive.
A certain amount of fermentation is implied in the distension of the leather bottles when new wine was placed in them, and which was liable to burst old bottles. It is very likely that new wine was preserved in the state of must by placing it in jars or bottles and then burying it in the earth.
The mingling that we read of, in conjunction with wine, may have been designed either to increase or to diminish the strength of the wine, according as spices or water formed the ingredient that was added. The notices chiefly favor the former view; for mingled liquor was prepared for high festivals, Pro 9:2; Pro 9:5, and occasions of excess. Pro 23:30; Isa 5:22.
At the same time, strength was not the sole object sought; the wine “mingled with myrrh,” given to Jesus, was designed to deaden pain, Mar 15:23, and the spiced pomegranate wine prepared by the bride, Son 8:2, may well have been of a mild character.
In the New Testament, the character of the “sweet wine,” noticed in Act 2:13, calls for some little remark. It could not be new wine, in the proper sense of the term, inasmuch as about eight months must have elapsed between the vintage and the Feast of Pentecost. The explanations of the ancient lexicographers rather lead us to infer that its luscious qualities were due, not to its being recently made, but to its being produced from the very purest juice of the grape.
There can be little doubt that the wines of Palestine varied in quality, and were named after the localities in which they were made. The only wines of which we have special notice, belonged to Syria, these were the wine of Helbon Eze 27:18, and the wine of Lebanon, famed for its aroma. Hos 14:7.
With regard to the uses of wine in private life, there is little to remark. It was produced on occasions of ordinary hospitality, Gen 14:18, and at festivals, such as marriages. Joh 2:3.
Under the Mosaic law, wine formed the usual drink offering that accompanied the daily sacrifice, Exo 29:40, the presentation of the first-fruits, Lev 23:13, and other offerings. Num 15:5.
Tithe was to be paid of wine, as of other products. The priest was also to receive first-fruits of wine, as of other articles. Deu 18:4. Compare Exo 22:29. The use of wine at the Paschal Feast was not enjoined by the law, but had become an established custom, at all events in the post-Babylonian period. The wine was mixed with warm water on these occasions.
Hence, in the early Christian Church, it was usual to mix the sacramental wine with water. (The simple wines of antiquity were incomparably less deadly than the stupefying and ardent beverages of our western nations. The wines of antiquity were more like sirups; many of them were not intoxicant; many more intoxicant in a small degree; and all of them, as a rule, taken only when largely diluted with water. They contained, even undiluted, but 4 or 5 percent of alcohol. — Cannon Farrar).
Fuente: Smith’s Bible Dictionary
WINE
A symbol of spiritual blessings. See FRUITS OF THE EARTH.
The Egyptian Interpreter, in ch. 198., says, “sharp sour wine denotes bitterness and affliction in proportion to the sourness or sharpness of the wine.” And again, “If any dream of drinking an unusual unpleasant liquor, it denotes bitterness or affliction in proportion to its unpleasantness.”
Wine mixed with bitter ingredients, was usually given to malefactors, when they were going to be put to death. And therefore by a metonymy of the adjunct, the mixed bitter cup,of wine is the symbol of torment or death; as in Psa 75:8, and in Mat 26:39, “Father, let this cup pass from me.” And, as the evil which happens to men is the effect of God’s justice and severity, and the good which happens to them, the effect of his bounty and goodness; therefore, in the Sacred Writings, as the one is represented by a cup of wrath; so is the other under the symbol of a cup of salvation,f1 and of drinking of the river of pleasures,f2 at the right hand of God.f3 And thus in Homer Jupiter is represented as having by him two vessels, distributing to mortals good out of the one, and evil out of the other. The passage is in the last book of the Iliad, and thus translated by Mr. Pope;
Two urns by Jove’s high throne have ever stood,
The source of evil one, and one of good;
From thence the cup of mortal man he fills,
Blessings to these, to those distributes ills;
To most he mingles both. The wretch decreed
To taste the bad unmixed is cursed indeed;
Pursued by wrongs, by meagre famine driven,
He wanders, outcast both of earth and heaven,
The happiest taste not happiness sincere,
But find the cordial draught is dashed with care.”
Wine mixed with powerful intoxicating ingredients is the symbol of Divine wrath, as in Psa 75:8; “In the hand of the Lord there is a cup, and the wine is red; it is full of mixture.” To drink of this cup, is to become the object of God’s judgments, as in Isa 51:17; Jer 25:15-17; Psa 60:3; Lam 4:21; Rev 14:10.
F1 Psa 116:13.
F2 Psa 36:8.
F3 Psa 16:11.
Fuente: A Symbolical Dictionary
Wine
is the general word for “wine.” The mention of the bursting of the wineskins, Mat 9:17; Mar 2:22; Luk 5:37, implies fermentation. See also Eph 5:18 (cp. Joh 2:10; 1Ti 3:8; Tit 2:3). In Mat 27:34, the RV has “wine” (AV, “vinegar,” translating the inferior reading oxos).
The drinking of “wine” could be a stumbling block and the Apostle enjoins abstinence in this respect, as in others, so as to avoid giving an occasion of stumbling to a brother, Rom 14:21. Contrast 1Ti 5:23, which has an entirely different connection. The word is used metaphorically (a) of the evils ministered to the nations by religious Babylon, Rev 14:8; Rev 17:2; Rev 18:3; (b) of the contents of the cup of Divine wrath upon the nations and Babylon, Rev 14:10; Rev 16:19; Rev 19:15.
denotes sweet “new wine,” or must, Act 2:13, where the accusation shows that it was intoxicant and must have been undergoing fermentation some time. In the Sept., Job 32:19.
Note: In instituting the Lord’s Supper He speaks of the contents of the cup as the “fruit of the vine.” So Mar 14:25.
Fuente: Vine’s Dictionary of New Testament Words
Wine
, Gen 19:32, , Mat 9:17, a liquor expressed from grapes. The art of refining wine upon the lees was known to the Jews. The particular process, as it is now practised in the island of Cyprus, is described in Mariti’s Travels. The wine is put immediately from the vat into large vases of potters’ ware, pointed at the bottom, till they are nearly full, when they are covered tight and buried. At the end of a year what is designed for sale is drawn into wooden casks. The dregs in the vases are put into wooden casks destined to receive wine, with as much of the liquor as is necessary to prevent them from becoming dry before use. Casks thus prepared are very valuable. When the wine a year old is put in, the dregs rise, and make it appear muddy, but afterward they subside and carry down all the other feculences. The dregs are so much valued that they are not sold with the wine in the vase, unless particularly mentioned.
The new wine, or must, is mentioned, Isa 49:26; Joe 1:5; Joe 3:18; and Amo 9:13, under the name . The mixed wine, , Pro 23:30; and in Isa 65:11; rendered drink- offering, may mean wine made stronger and more inebriating by the addition of higher and more powerful ingredients, such as honey, spices, defrutum, or wine inspissated by boiling it down, myrrh, mandragora, and other strong drugs. Thus the drunkard is properly described as one that seeketh mixed wine, Pro 23:30, and is mighty to mingle strong drink, Isa 5:22; and hence the psalmist took that highly poetical and sublime image of the cup of God’s wrath, called by Isa 51:17, the cup of trembling, containing: as St. John expresses it, Rev 14:10, pure wine made yet stronger by a mixture of powerful ingredients: In the hand of Jehovah is a cup, and the wine is turbid; it is full of a mixed liquor, and he poureth out of it, or rather, he poureth it out of one vessel into another, to mix it perfectly; verily the dregs thereof, the thickest sediment of the strong ingredients mingled with it, all the ungodly of the earth shall wring them out, and drink them. Spiced wine, Son 8:2, was wine rendered more palatable and fragrant with aromatics. This was considered as a great delicacy. Spiced wines were not peculiar to the Jews. Hafiz speaks of wines richly bitter, richly sweet.
The Romans lined their vessels, amphorae, with odorous gums, to give the wine a warm bitter flavour: and the orientals now use the admixture of spices to give their wines a favourite relish. The wine of Helbon,
Eze 27:18, was an excellent kind of wine, known to the ancients by the name of chalibonium vinum. It was made at Damascus; the Persians had planted vineyards there on purpose, says Posidosius, quoted, by Athenaeus. This author says that the kings of Persia used no other wine.
Hos 14:7, mentions the wine of Lebanon. The wines from the vineyards on that mount are even to this day in repute; but some think that this may mean a sweet-scented wine, or wine flavoured with fragrant gums.
Fuente: Biblical and Theological Dictionary
Wine
Gen 49:11 (b) Jacob used this figure to describe the wonderful wealth that would accrue to Judah. It is similar to the statement by Job when he said “I washed my steps in butter.” It is a description of great wealth, comfort and blessing.
Pro 9:2 (b) Probably this is typical of the sweet experiences of those who feel their own weakness, and then partake of the truths of GOD, as revealed in His precious Word.
Isa 55:1 (b) This symbol represents the joy of the Christian life which GOD gives to those who trust JESUS CHRIST, and honor the Holy Spirit.
Mat 9:17 (b) This may be taken as a type of the new life which GOD does not put into the old nature. The Lord does not try to fix up “the old man.” Instead He gives a new birth so that the new-born soul, with a new life and a new nature may enjoy Heaven’s blessings.
Joh 2:3 (c) We may take this wine to represent that peculiar joy and peace which only CHRIST can give to human hearts. The wedding is the sweetest of all human experiences, but even that could not be completely satisfactory unless CHRIST JESUS came to bring the peculiar blessing of Heaven, which only He can give.
Rev 16:19 (a) This wine represents the wrath of GOD which emanates from His own righteous heart, and is given to His enemies to drink. It is the product of the holy anger of the righteous Judge.
Rev 17:2 (a) The wine in this case represents the evil practices of the apostate church. The teachings and the practices of this wicked group offers to the rulers of earth and to the great men of the lands pleasures and comforts in their lives of sin and wickedness. The nations receive the false teachings of this evil church which makes it easy to live in every kind of sinfulness, and yet be comforted by the assurance that the church can forgive, and has the power to send the soul to Heaven.