Wine

VIEW:15 DATA:01-04-2020

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."
Fausset's Bible Dictionary
By Andrew Robert Fausset, co-Author of Jamieson, Fausset and Brown's 1888.

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).
Smith's Bible Dictionary
By Dr. William Smith.Published in 1863

יין , Gen_19:32, οινος, 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 עסיס . The “mixed wine,” ממסד , 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.
Biblical and Theological Dictionary by Richard Watson
PRINTER 1849.

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.




The Popular Cyclopedia of Biblical Literature
by John Kitto.

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.
Wilson's Dictionary of Bible Types
press 1957.

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