Translation | Verse | Text |
King James | Isa 55:1 | Ho, every one that thirsteth, come ye to the waters, and he that hath no money; come ye, buy, and eat; yea, come, buy wine and milk without money and without price. |
Word | American Tract Society - Definition |
MILK | Is often alluded to in the Bible, as a symbol of pure, simple, and wholesome truth, Heb 5:12,13 1Pe 2:2; and in connection with honey, to denote fertility and plenty, Ge 49:12 Nu 16:13 Jos 5:6. The Jews and their neighbors used not only the milk of cows, but also that of camels, sheep, and goats, Ge 32:15 De 32:14 Pr 27:27. See BUTTER and CHEESE. |
Word | Easton Dictionary - Definition |
MILK | (1.) Hebrew halabh, "new milk", milk in its fresh state (Judg. 4:19). It is frequently mentioned in connection with honey (Ex. 3:8; 13:5; Josh. 5:6; Isa. 7:15, 22; Jer. 11:5). Sheep (Deut. 32:14) and goats (Prov. 27:27) and camels (Gen. 32:15), as well as cows, are made to give their milk for the use of man. Milk is used figuratively as a sign of abundance (Gen. 49:12; Ezek. 25:4; Joel 3:18). It is also a symbol of the rudiments of doctrine (1 Cor. 3:2; Heb. 5:12, 13), and of the unadulterated word of God (1 Pet. 2:2). (2.) Heb. hem'ah, always rendered "butter" in the Authorized Version. It means "butter," but also more frequently "cream," or perhaps, as some think, "curdled milk," such as that which Abraham set before the angels (Gen. 18:8), and which Jael gave to Sisera (Judg. 5:25). In this state milk was used by travellers (2 Sam. 17:29). If kept long enough, it acquired a slightly intoxicating or soporific power. This Hebrew word is also sometimes used for milk in general (Deut. 32:14; Job 20:17). |
Word | American Tract Society - Definition |
MONEY | Was anciently weighed, and did not at first exist in the form of coins. The most ancient commerce was conducted by barter, or exchanging one sort of merchandise for another. One man gave what he could spare to another, who gave him in return part of his superabundance. Afterwards, the more precious metals were used in traffic, as a value more generally known and stated, and the amount agreed upon was paid over by weight, Ge 23:16 43:21 Ex 30:24. Lastly they gave this metal, a certain weight, and a certain degree of alloy, to fix its value, and to save buyers and sellers the trouble of weighing and examining the coins. The first regular coinage among the Jews is supposed to have been in the time of Simon Maccabaeus, less than a century and a half before Christ. The coins were the shekel, and a half, a third, and a quarter of a shekel. The Jewish coins bore an almond rod and a vase of manna, but no image of any man was allowed. Compare Mt 22:16-22. Many Greek and Roman coins circulated in Judea in New Testament times. See MITE, PENNY, SHEKEL. Volney says, "The practice of weighing money is general in Syria, Egypt, and all Turkey. No piece, however effaced, is refused there: the merchant draws out his scales and weighs it, as in the days of Abraham, when he purchased his sepulchre. In considerable payments, an agent of exchange is sent for, who counts paras by thousands, rejects pieces of false money, and weighs all the sequins, either separately or together." This may serve to illustrate the phrase, "current money with the merchant," Ge 23:16; and the references to "divers weights" ?a large one to weigh the money received, and a small one for that paid out; and to "wicked balances," De 25:13 Am 8:5 Mic 6:11. Our Savior alludes to a class of "exchangers," who appear to have taken money on deposit, and so used it that the owner might afterwards receive his own with interest, Mt 25:27. There were also money brokers who had stands in the outer court of the temple, probably to exchange foreign for Jewish coins; and to accommodate those who wished to pay the yearly half-shekel tax, Ex 30:15, or to present an offering. They were expelled by the Lord of the temple, not only for obtruding a secular business within the house of prayer, but also for pursuing it dishonestly, Mr 11:15-17. In 1Ti 6:10, Paul speaks of the "love of money" as a root of all evils; censuring not money itself, but the love of it?a prevailing form of human selfishness and covetousness. This passion, to which so many crimes are chargeable, may infest the heart of a poor man as well as that of the rich; for the one may have as much of "the love of money" as the other. |
Word | Easton Dictionary - Definition |
MONEY | Of uncoined money the first notice we have is in the history of Abraham (Gen. 13:2; 20:16; 24:35). Next, this word is used in connection with the purchase of the cave of Machpelah (23:16), and again in connection with Jacob's purchase of a field at Shalem (Gen. 33:18, 19) for "an hundred pieces of money"=an hundred Hebrew kesitahs (q.v.), i.e., probably pieces of money, as is supposed, bearing the figure of a lamb. The history of Joseph affords evidence of the constant use of money, silver of a fixed weight. This appears also in all the subsequent history of the Jewish people, in all their internal as well as foreign transactions. There were in common use in trade silver pieces of a definite weight, shekels, half-shekels, and quarter-shekels. But these were not properly coins, which are pieces of metal authoritatively issued, and bearing a stamp. Of the use of coined money we have no early notice among the Hebrews. The first mentioned is of Persian coinage, the daric (Ezra 2:69; Neh. 7:70) and the 'adarkon (Ezra 8:27). The daric (q.v.) was a gold piece current in Palestine in the time of Cyrus. As long as the Jews, after the Exile, lived under Persian rule, they used Persian coins. These gave place to Greek coins when Palestine came under the dominion of the Greeks (B.C. 331), the coins consisting of gold, silver, and copper pieces. The usual gold pieces were staters (q.v.), and the silver coins tetradrachms and drachms. In the year B.C. 140, Antiochus VII. gave permission to Simon the Maccabee to coin Jewish money. Shekels (q.v.) were then coined bearing the figure of the almond rod and the pot of manna. |
Word | American Tract Society - Definition |
WINE | The vine being natural to the soil of Canaan and its vicinity, wine was much used as a beverage, especially at festivals, Es 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, Ex 20:26 Nu 15:4-10; it was included among the "first-fruits," De 18:4, and was used in the celebration of the Passover, and subsequently of the Lord's supper, Mt 26:27-29. Together with corn and oil it denoted all temporal supplies, Ps 4:7 Ho 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, Ne 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, Ge 40:11 Ex 22:29 De 32:14 Lu 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, Nu 18:12 Pr 9:2,5 4. Spiced wine, made stronger and more inviting to the taste by the admixture of spices and other drugs, So 8:2 5. Strong drink, Hebrew shechar. This word sometimes denotes pure strong wine, as Nu 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, Ho 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, Ge 9:20 19:31-36 1Sa 25:36-37 2Sa 13:28 1Ki 20:12-21 Es 1:10-11 Da 5:23 Re 17:2. It is characterized as a deceitful mocker, Pr 21:1; as fruitful in miseries, Pr 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, Le 10:9 Nu 6:3; and in other cases is alluded to as characteristic of the wicked, Joe 3:3 Am 6:6. Numerous cautions to beware of it are given, 1Sa 1:14 Pr 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 Da 1:8; and the sentiment of Paul, on a mater involving the same principles, is divinely commended to universal adoption, Ro 14:21 1Co 8:13. For "wine-press," see PRESS, and VINE. |
Word | Easton Dictionary - Definition |
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 seen", (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). |
Word | King James Dictionary - Definition |
WITHOUT | Outside. |
Word | King James Dictionary - Definition |
YEA | Yes; certainly. |
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