Translation | Verse | Text |
King James | 1Sa 1:24 | And when she had weaned him, she took him up with her, with three bullocks, and one ephah of flour, and a bottle of wine, and brought him unto the house of the LORD in Shiloh: and the child was young. |
Word | American Tract Society - Definition |
BOTTLE | The accompanying engraving shows the form and nature of an ancient goatskin bottle, out of which a water-carrier is offering to sell a draught of water. After the skin has been stripped off from an animal, and properly dressed, the places where the legs had been are closed up; and where the neck was, is the opening left for receiving and discharging the contents of the bottle. These were readily borne upon the shoulder, Ge 21:14. See also Jos 9:4,13 Ps 119:83 Jer 13:12. By receiving the liquor poured into it, a skin bottle must be greatly swelled and distended; and still more, if the liquor be wine, by its fermentation while advancing to ripeness; so that if no vent be given to it, the liquor may overpower the strength of the bottle, or if it find any defect, it may ooze out by that. Hence the propriety of putting new wine into new bottles, which being in the prime of their strength, may resist the expansion of their contents, and preserve the wine to maturity; while old bottles may, without danger, contain old wine, whose fermentation is already past, Mt 9:17 Lu 5:38 Job 32:19. Such bottles, or skins, are still universally employed in travelling in the East, as well as by the public water-carriers, and for domestic uses. They were made, for storage in wine cellars, of the hides of oxen or camels. But the smaller ones of goatskins were more generally used for water as well as wine. The ancients, however, were acquainted with the art of making earthenware, and had a variety of elegant small bottles and vases for toilet purposes, made of the precious metals, of stone, glass, porcelain, and alabaster, Jer 19:1,10,11. See CRUSE, VINE, TEARS. |
Word | Easton Dictionary - Definition |
BOTTLE | a vessel made of skins for holding wine (Josh. 9:4. 13; 1 Sam. 16:20; Matt. 9:17; Mark 2:22; Luke 5:37, 38), or milk (Judg. 4:19), or water (Gen. 21:14, 15, 19), or strong drink (Hab. 2:15). Earthenware vessels were also similarly used (Jer. 19:1-10; 1 Kings 14:3; Isa. 30:14). In Job 32:19 (comp. Matt. 9:17; Luke 5:37, 38; Mark 2:22) the reference is to a wine-skin ready to burst through the fermentation of the wine. "Bottles of wine" in the Authorized Version of Hos. 7:5 is properly rendered in the Revised Version by "the heat of wine," i.e., the fever of wine, its intoxicating strength. The clouds are figuratively called the "bottles of heaven" (Job 38:37). A bottle blackened or shrivelled by smoke is referred to in Ps. 119:83 as an image to which the psalmist likens himself. |
Word | Easton Dictionary - Definition |
CHILD | This word has considerable latitude of meaning in Scripture. Thus Joseph is called a child at the time when he was probably about sixteen years of age (Gen. 37:3); and Benjamin is so called when he was above thirty years (44:20). Solomon called himself a little child when he came to the kingdom (1 Kings 3:7). The descendants of a man, however remote, are called his children; as, "the children of Edom," "the children of Moab," "the children of Israel." In the earliest times mothers did not wean their children till they were from thirty months to three years old; and the day on which they were weaned was kept as a festival day (Gen. 21:8; Ex. 2:7, 9; 1 Sam. 1:22-24; Matt. 21:16). At the age of five, children began to learn the arts and duties of life under the care of their fathers (Deut. 6:20-25; 11:19). To have a numerous family was regarded as a mark of divine favour (Gen. 11:30; 30:1; 1 Sam. 2:5; 2 Sam. 6:23; Ps. 127:3; 128:3). Figuratively the name is used for those who are ignorant or narrow-minded (Matt. 11:16; Luke 7:32; 1 Cor. 13:11). "When I was a child, I spake as a child." "Brethren, be not children in understanding" (1 Cor. 14:20). "That we henceforth be no more children, tossed to and fro" (Eph. 4:14). Children are also spoken of as representing simplicity and humility (Matt. 19:13-15; Mark 10:13-16; Luke 18:15-17). Believers are "children of light" (Luke 16:8; 1 Thess. 5:5) and "children of obedience" (1 Pet. 1:14). |
Word | American Tract Society - Definition |
EPHAH | 1. A measure of capacity used among the Hebrews, containing three pecks and three pints. The Ephah was a dry measure, as of barley, Ru 2:17; and meal, Nu 5:15 Jud 6:19; and was of the same capacity with the bath in liquids. See BATH, or Ephah. 2. The son of Midian, and grandson of Abraham, Ge 25:4, who settled and gave his name to a region in Arabia supposed to have been near Midian, Isa 60:6. |
Word | Easton Dictionary - Definition |
EPHAH | gloom. (1.) One of the five sons of Midian, and grandson of Abraham (Gen. 25:4). The city of Ephah, to which he gave his name, is mentioned Isa. 60:6, 7. This city, with its surrounding territory, formed part of Midian, on the east shore of the Dead Sea. It abounded in dromedaries and camels (Judg. 6:5). (2.) 1 Chr. 2:46, a concubine of Caleb. (3.) 1 Chr. 2:47, a descendant of Judah. Ephah, a word of Egyptian origin, meaning measure; a grain measure containing "three seahs or ten omers," and equivalent to the bath for liquids (Ex. 16:36; 1 Sam. 17:17; Zech. 5:6). The double ephah in Prov. 20:10 (marg., "an ephah and an ephah"), Deut. 25:14, means two ephahs, the one false and the other just. |
Word | King James Dictionary - Definition |
EPHAH | A Hebrew measurement. |
Word | Easton Dictionary - Definition |
FLOUR | Grain reduced to the form of meal is spoken of in the time of Abraham (Gen. 18:6). As baking was a daily necessity, grain was also ground daily at the mills (Jer. 25:10). The flour mingled with water was kneaded in kneading-troughs, and sometimes leaven (Ex. 12:34) was added and sometimes omitted (Gen. 19:3). The dough was then formed into thin cakes nine or ten inches in diameter and baked in the oven. Fine flour was offered by the poor as a sin-offering (Lev. 5:11-13), and also in connection with other sacrifices (Num. 15:3-12; 28:7-29). |
Word | American Tract Society - Definition |
HOUSE | Is often put for dwelling, residence; and hence the temple, and even the tabernacle, are called the house of God. The universal mode of building houses in the East, is in the form of a hollow square, with an open court or yard in the center; which is thus entirely shut in by the walls of the house around it. Into this court all the windows open, there being usually no windows towards the street. Some houses of large size require several courts, and these usually communicate with each other. These courts are commonly paved; and in many large houses parts of them are planted with shrubs and trees, Ps 84:3 128:3; they have also, when possible, a fountain in them, often with a jet d' eau, 2Sa 17:18. It is customary in many houses to extend an awning over the whole court in hot weather; and the people of the house then spend much of the day in the open air, and indeed often receive visits there. In Aleppo, at least, there is often on the south side of the court an alcove in the wall of the house, furnished with divans or sofas, for reclining and enjoying the fresh air in the hot seasons. In the middle of the front of each house is usually an arched passage, leading into the court-not directly, lest the court should be exposed to view from the street, but by turning to one side. The outer door of this passage was, in large houses, guarded by a porter, Ac 12:13. The entrance into the house is either from this passage or from the court itself. The following extracts from Dr. Shaw will interest the reader, and at the same time serve to illustrate many passages of Scripture. He remarks, "the general method of building, both in Barbary and the Levant, seems to have continued the same from the earliest ages, without the least alteration or improvement. Large doors, spacious chambers, marble pavements, cloistered courts, with fountains sometimes playing in the midst, are certainly conveniences very well adapted to the circumstances of these climates, where the summer heats are generally so intense. The jealously likewise of these people is less apt to be alarmed, while all the windows open into their respective courts, if we except a latticed window or balcony which sometimes looks into the streets", 2Ki 9:30. "The streets of eastern cities, the better to shade them from the sun, are usually narrow, with sometimes a range of shops on each side. If from these we enter into one of the principal houses, we shall first pass through a porch or gateway with benches on each side, there the master of the family receives visits and dispatches business; few persons, not even the nearest relations, having a further admission, except upon extraordinary occasions. From hence we are received into the court, or quadrangle, which, lying open to the weather, is, according to the ability of the owner, paved with marble, or such materials as will immediately carry off the water into the common sewers. When many people are to be admitted, as upon the celebration of marriage, the circumcising of a child, or occasions of the like nature, the company is rarely or never received into one of the chambers. The court is the usual place of their reception, which is strewed accordingly with mats and carpets for their more commodious entertainment. Hence it is probable that the place where our Savior and the apostles were frequently accustomed to give their instructions, was in the area, or quadrangle, of one of this kind of houses. In the summer season, and upon all occasions when a large company is to be received, this court is commonly sheltered from the heat or inclemency of the weather by a veil or awning, which, being expanded upon ropes from one side of the parapet wall to the other, may be folded or unfolded at pleasure. The psalmist seems to allude either to the tents of the Bedaween, or to some covering of this kind, in that beautiful expression, of spreading out the heavens like a curtain, Ps 140:2. The court is for the most part surrounded with a cloister or colonnade; over which, when the house has two or three stories, there is a gallery erected, of the same dimensions with the cloister, having a balustrade, or else a piece of carved or latticed work going round about it to prevent people from falling from it into the court. From the cloister and galleries we are conducted into large spacious chambers, of the same length with the court, but seldom or never communicating with one another. One of them frequently serves a whole family; particularly when a father indulges his married children to live with him; or when several person join in the rent of the same house. From whence it is, that the cities of these countries, which in general are much inferior in bigness to those of Europe, yet are so exceedingly populous, that great numbers op people are always swept away by the plague, or any other contagious distemper." The chambers of the rich were often hung with velvet or damask tapestry, Es 1:6; the upper part adorned with fretwork and stucco; and the ceilings with wainscot or mosaic work or fragrant wood, sometimes richly painted, Jer 22:14. The floors were of wood or of painted tiles, or marbles; and were usually spread with carpets. Around the walls were mattresses or low sofas, instead of chairs. The beds were often at one end of the chamber, on a gallery several feet above the floor, with steps and a low balustrade, 2Ki 1:4,16. The stairs were usually in a corner of the court, beside the gateway, Mt 24:17. "The top of the house," says Dr. Shaw, "which is always flat, is covered with a strong plaster of terrace; from whence, in the Frank language, it has attained the name of the terrace. It is usually surrounded by two walls; the outermost whereof is partly built over the street, partly makes the partition with the contiguous houses, being frequently so low that one may easily climb over it. The other, which I call the parapet wall, hangs immediately over the court, being always breast high; we render it the ?battlements,' De 22:8. Instead of this parapet wall, some terraces are guarded in the same manner the galleries are, with balustrades only, or latticed work; in which fashion probably, as the name seems to import, was the net, or ?lattice,' as we render it, that Ahaziah, 2Ki 1:2, might be carelessly leaning over, when he fell down from thence into the court. For upon these terraces several office of the family, are performed; such as the drying of linen and flax, Jos 2:6, the preparing of figs and raisins; here likewise they enjoy the cool, refreshing breezes of the evening; converse with one another, 1Sa 9:25 2Sa 11:2; and offer up their devotions, 2Ki 23:12 Jer 19:13 Ac 10:9. In the feast of Tabernacles booths were erected upon them, Ne 8:16. When one of these cities is built upon level ground, we can pass from one end of it to the other, along the tops of the houses, without coming down into the street." "Such, in general, is the manner and contrivance of the eastern houses. And if it may be presumed that our Savior, at the healing of the paralytic, was preaching in a house of this fashion, we preaching in a house of this fashion, we may, by attending only to the structure of it, give no small light to one circumstance of that history, which has given great offence to some unbelievers. Among other pretended difficulties and absurdities relating to this fact, it has been urged that the uncovering or breaking up on the roof, Mr 2:4, or the letting a person down through it, Lu 5:19, suppose that the crowd being so great around Jesus in the court below, that those who brought the sick man could not come near him, they went upon the flat roof, and removing a part of the awning, let the sick man down in his mattress over the parapet, quite at the feet of Jesus." Dr. Shaw proceeds to describe a sort of addition to many oriental houses, which corresponds probably to the upper chambers often mentioned time the Bible. He says, "To most of these houses there is a smaller one annexed, which sometimes rises one story higher than the house; at other times it consists of one or two rooms only and a terrace; while others that are built, as they frequently are, over the porch or gateway, have (if have not) all the conveniences that belong to the house, properly so called. There is a door of communication from them into the gallery of the house, kept open or shut at the discretion of the master of the family; besides another door, which opens immediately from a privy stairs down into the porch, without giving the least disturbance to the house. These smaller houses are known by the name alee, or oleah, and in them strangers are usually lodged and entertained; and thither likewise the men are wont to retire, from the hurry and noise of their families, to be more at leisure for meditation or devotion, Mt 6:6; besides the use they are at other times put to, in serving for wardrobes and magazines." This then, or something like this, we may suppose to have been the ali'yah or upper chamber of the Hebrews. Such was the "little chamber upon the wall," which the Shunammite had built for Elisha, 2Ki 4:10; the "summer parlor" of Eglon, Jud 3:20; and the "chamber over the gate," where David retired to weep, 2Sa 18:33; and perhaps in the New Testament the "upper chamber" where Tabitha was laid out, Ac 9:37, and whence Eutychus fell from the window of the third loft into the court, Ac 20:9. The flat roof of oriental houses often afford a place of retirement and meditation; here Samuel communed with Saul, 1Sa 9:25; and from /1Sa 9:26, they would seem also to have slept there, as is still common in the East, 2Sa 11:2 Da 4:30. Mr. Wood says, "It has ever been a custom with them," the Arabs in the East, "equally connected with health and pleasure, to pass the nights in summer upon the house-tops, which for this very purpose are made flat, and divided from each other by walls. We found this way of sleeping extremely agreeable; as we thereby enjoyed the cool air, above the reach of gnats and vapors, without any other covering than the canopy of heaven, which unavoidably presents itself in different pleasing forms, upon every interruption of rest, when silence and solitude strongly dispose the mid to contemplation, Ac 10:9. The roof of an ancient house was the best and often the only place, from which to get a view of the region around; hence the resort to it in times of peril, Isa 15:3 22:1. In many cases roofs were coated with hardened earth, through which, when cracked or soaked through by rain, the water dripped, Pr 27:15; and in which, when neglected, the grass grows in spring, but soon withers after the rains have ceased, Ps 129:6,7 Isa 37:27." The common material for building the best oriental houses is stone. Brick is also used. But the houses of the people in the East in general are very bad constructions, consisting of mud walls, reeds, and rushes; whence they become apt illustrations of the fragility of human life, Job 4:19; and as mud, pebbles, and slime, or at best unburnt bricks are used informing the walls, the expression, "digging through houses," Job 24:16 Mt 6:19 24:14, is easily accounted for; as is the behavior of Ezekiel, Eze 12:5, who dug through such a wall in the sight of the people; whereby, as may be imagined, he did little injury to his house; notwithstanding which, the symbol was very expressive to the beholders. So also the striking illustration in Eze 13:10-16. On the sites of many ancient cities of Syria and Babylonia only the ruins of public edifices disappeared ages ago. Travellers near the Ganges and the Nile speak of multitudes of huts on the sandy banks of those rivers being swept away in a night by sudden freshets, leaving not a trace behind. This may illustrate our Savior's parable, in Mt 7:24-27. See TENT. |
Word | Easton Dictionary - Definition |
HOUSE | Till their sojourn in Egypt the Hebrews dwelt in tents. They then for the first time inhabited cities (Gen. 47:3; Ex. 12:7; Heb. 11:9). From the earliest times the Assyrians and the Canaanites were builders of cities. The Hebrews after the Conquest took possession of the captured cities, and seem to have followed the methods of building that had been pursued by the Canaanites. Reference is made to the stone (1 Kings 7:9; Isa. 9:10) and marble (1 Chr. 29:2) used in building, and to the internal wood-work of the houses (1 Kings 6:15; 7:2; 10:11, 12; 2 Chr. 3:5; Jer. 22:14). "Ceiled houses" were such as had beams inlaid in the walls to which wainscotting was fastened (Ezra 6:4; Jer. 22:14; Hag. 1:4). "Ivory houses" had the upper parts of the walls adorned with figures in stucco with gold and ivory (1 Kings 22:39; 2 Chr. 3:6; Ps. 45:8). The roofs of the dwelling-houses were flat, and are often alluded to in Scripture (2 Sam. 11:2; Isa. 22:1; Matt. 24:17). Sometimes tents or booths were erected on them (2 Sam. 16:22). They were protected by parapets or low walls (Deut. 22:8). On the house-tops grass sometimes grew (Prov. 19:13; 27:15; Ps. 129:6, 7). They were used, not only as places of recreation in the evening, but also sometimes as sleeping-places at night (1 Sam. 9:25, 26; 2 Sam. 11:2; 16:22; Dan. 4:29; Job 27:18; Prov. 21:9), and as places of devotion (Jer. 32:29; 19:13). |
Word | American Tract Society - Definition |
LORD | This name belongs to God by preeminence; and in this sense ought never to be given to any creature. Jesus Christ, as the Messiah, the Son of God, and equal with the Father, is often called Lord in Scripture, especially in the writing of Paul. The word LORD, in the English Bible, when printed in small capitals, stands always for JEHOVAH in the Hebrew. See JEHOVAH. |
Word | Easton Dictionary - Definition |
LORD | There are various Hebrew and Greek words so rendered. (1.) Heb. Jehovah, has been rendered in the English Bible LORD, printed in small capitals. This is the proper name of the God of the Hebrews. The form "Jehovah" is retained only in Ex. 6:3; Ps. 83:18; Isa. 12:2; 26:4, both in the Authorized and the Revised Version. (2.) Heb. 'adon, means one possessed of absolute control. It denotes a master, as of slaves (Gen. 24:14, 27), or a ruler of his subjects (45:8), or a husband, as lord of his wife (18:12). The old plural form of this Hebrew word is 'adonai. From a superstitious reverence for the name "Jehovah," the Jews, in reading their Scriptures, whenever that name occurred, always pronounced it 'Adonai. (3.) Greek kurios, a supreme master, etc. In the LXX. this is invariably used for "Jehovah" and "'Adonai." (4.) Heb. ba'al, a master, as having domination. This word is applied to human relations, as that of husband, to persons skilled in some art or profession, and to heathen deities. "The men of Shechem," literally "the baals of Shechem" (Judg. 9:2, 3). These were the Israelite inhabitants who had reduced the Canaanites to a condition of vassalage (Josh. 16:10; 17:13). (5.) Heb. seren, applied exclusively to the "lords of the Philistines" (Judg. 3:3). The LXX. render it by satrapies. At this period the Philistines were not, as at a later period (1 Sam. 21:10), under a kingly government. (See Josh. 13:3; 1 Sam. 6:18.) There were five such lordships, viz., Gath, Ashdod, Gaza, Ashkelon, and Ekron. |
Word | American Tract Society - Definition |
SHILOH | 1. This term is used, Ge 49:10, to denote the Messiah, the coming of whom Jacob foretells in these words: "The scepter shall not depart from Judah, nor a lawgiver from between his feet, until Shiloh come; and unto him shall the gathering of the people be;" that is, until the time of Christ, Judah's self-governments as a tribe should not ceases. It must be admitted, however, that the literal signification of the word is not well ascertained. Some translate, "The scepter shall not depart from Judah till he comes to whom it belongs." Others, with more probability, till the coming of the Peacemaker, or of the One desired. 2. A famous city of Ephraim, about ten miles south of Shechem, and twenty-four north of Jerusalem. Here Joshua assembled the people to make the second distribution of the Land of Promise; and her the tabernacle of the Lord was set up, when they were settled in the country, Jos 18:1; 19:51. The ark and the tabernacle continued at Shiloh, from B. C. 1444 to B. C. 1116, when it was taken by the Philistines, under the administration of the high priest Eli. In honor of the presence of the ark, there was "a feast of the Lord in Shiloh yearly;" and at one of these festivals the daughters of Shiloh were seized by a remnant of the Benjamites, Jud 21:19-23. At Shiloh Samuel began to prophesy, 1Sa 4:1, and here the prophet Ahijah dwelt, 1Ki 14:2. |
Word | Easton Dictionary - Definition |
SHILOH | generally understood as denoting the Messiah, "the peaceful one," as the word signifies (Gen. 49:10). The Vulgate Version translates the word, "he who is to be sent," in allusion to the Messiah; the Revised Version, margin, "till he come to Shiloh;" and the LXX., "until that which is his shall come to Shiloh." It is most simple and natural to render the expression, as in the Authorized Version, "till Shiloh come," interpreting it as a proper name (comp. Isa. 9:6). Shiloh, a place of rest, a city of Ephraim, "on the north side of Bethel," from which it is distant 10 miles (Judg. 21:19); the modern Seilun (the Arabic for Shiloh), a "mass of shapeless ruins." Here the tabernacle was set up after the Conquest (Josh. 18:1-10), where it remained during all the period of the judges till the ark fell into the hands of the Philistines. "No spot in Central Palestine could be more secluded than this early sanctuary, nothing more featureless than the landscape around; so featureless, indeed, the landscape and so secluded the spot that from the time of St. Jerome till its re-discovery by Dr. Robinson in 1838 the very site was forgotten and unknown." It is referred to by Jeremiah (7:12, 14; 26:4-9) five hundred years after its destruction. |
Word | American Tract Society - Definition |
THREE | The phrase "three days and three nights," Mt 12:40, was equivalent in Hebrew to the English "three days;" the Jews employing the expression "a day and a night" to denote our "day" of twentyfour hours. Nor did "three days," 1Sa 30:13, literally "this third day," according to their usage, necessarily include the whole of three days, but a part of three days, a continuous period including one whole day of twenty-four hours, and a portion of the day preceding it and the day following it. Compare Ge 7:12,17 1Sa 30:12-13. |
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). |
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