Lees
VIEW:34 DATA:01-04-2020
LEES.The sediment which settled at the bottom of the wine-jars, composed of morsels of husks, stalks, etc.; in OT only in figures. See Wine and Strong Drink, § 3.
Hastings' Dictionary of the Bible
Edited by James Hastings, D.D. Published in 1909
Wine was allowed to settle on them, to keep the body and color; especially the choicest wine (Isa_25:6). Hence, such phrases expressing ease and self indulgent prosperity as "Moab ... hath settled on his lees," i.e. has been like wine undisturbed, and not "emptied from vessel to vessel," never having been dislodged from his original settlement, "his scent (i.e. the bouquet of the wine) is not changed," "therefore I will send unto him wanderers that shall empty his vessels (i.e. cities) and break their bottles" (i.e. the men of his cities) (Jer_48:11-12). The effect of undisturbed prosperity on the ungodly is to harden in undisturbed security (Zep_1:12). Psa_75:8, "the dregs (lees) of the Lord's cup ... all the wicked shall wring out and drink," i.e. they must drain out the whole cup to the dregs.
Fausset's Bible Dictionary
By Andrew Robert Fausset, co-Author of Jamieson, Fausset and Brown's 1888.
Lees. The coarser parts of a liquor, its sediment or dregs. "Wine on the lees" means a generous, full-bodied liquor. Isa_25:6. Before the wine was consumed, it was necessary to strain off the lees; such wine was then termed "well refined." Isa_25:6. To drink the lees, or "dregs," was an expression for the endurance of extreme punishment. Psa_75:8.
Smith's Bible Dictionary
By Dr. William Smith.Published in 1863
lēz. See WINE.
International Standard Bible Encyclopedia
PRINTER 1915.
The original word (Shemarim) thus rendered is generally understood to denote the lees or dregs of wine. But this cannot be the meaning of the term in Isa_25:6, where, we think, it must refer to some rich preserves appropriate to the feast of which that text speaks. The verse may be rendered thus:?'And Jehovah of hosts shall make to all peoples in this mountain a feast of fat things, a feast of preserves, of the richest fatness, of preserves well refined.' Considerable diversity of opinion has obtained among Biblical critics in regard to both the literal meaning and prophetic bearing of this text. The most usual interpretation supposes a reference to wines on the lees; but there are strong objections to this view, the most obvious of which is, that it is exceedingly inappropriate. There is no mention of wine in the original, but simply of dregs; and interpreters have been forced to suppose a reference to the former, from a conviction that the latter was altogether inapt. The mention of dregs does not naturally call up the idea of wine which has been drawn from them. We agree with the great majority of interpreters, that a signal blessing is here referred to; but we cannot agree with those who suppose that wine drawn off from dregs is made the emblem of that blessing. Such wine would evidently not answer the purpose. It was not the best wine. We regard it as indicating something excellent in its kind, and the best of its kind. It seems to refer to some rich preserves made from grapes or other fruits.
It is difficult to say how these preserves were prepared. 'In the East grapes enter very largely into the provisions at an entertainment. Thus Norden was treated by the Aga of Assaoun with coffee, and some bunches of grapes of an excellent taste.' It is probable, however, that some solid preparation of the dried grape is here intended. The very best grapes were anciently, and still are, employed to make such preparations in Palestine. The finest grapes in that country grow in the vineyards around Hebron. 'The produce of these vineyards,' says Professor Robinson, 'is celebrated throughout Palestine. No wine, however, nor 'Arak is made from them, except by the Jews, and this is not in great quantity. The wine is good. The finest grapes are dried as raisins; and the rest, being trodden and pressed, the juice is boiled down to a syrup, which, under the name of Dibs, is much used by all classes, wherever vineyards are found, as a condiment with their food. It resembles thin molasses, but is more pleasant to the taste.' The fact here stated regarding the use made of the finest grapes, supplies us with an article worthy of the feast mentioned in the text. Buckingham mentions the following facts:?'By way of dessert, some walnuts and dried figs were afterwards served to us, besides a very curious article, probably resembling the dried wine of the ancients, which they are said to have preserved in cakes. They were of the size of a cucumber, and were made out of the fermented juice of the grape formed into a jelly, and in this state wound round a central thread of the kernel of walnuts; the pieces of the nuts thus forming a support for the outer coat of jelly, which became harder as it dried, and would keep, it is said, fresh and good for many months, forming a welcome treat at all times, and being particularly well adapted for sick or delicate persons, who might require some grateful provisions capable of being carried in a small compass, and without risk of injury on a journey.'
After a full consideration of the subject, we conclude that the shem?rim of this text was a solid article, different from grape-cake, as not being pressed in any particular form, and different from dried grapes, as being refined and prepared for being served up at a sumptuous entertainment.
Neither of the other passages (Jer_48:11, Zep_1:12), where the word under discussion occurs, is invested with special interest. The wine was separated from the lees, sometimes at least, by being drawn off from one vessel to another, as appears from Jer_48:11, which Bishop Lowth renders thus:?
'Moab hath been at ease from his youth,
And he hath settled upon his lees;
Nor hath he been drawn off from vessel to vessel,
Neither hath he gone into captivity:
Therefore his taste remaineth in him,
And his flavor is not changed.'
Moab is here represented as spending a life of quiet indifference, living undisturbed in sin. Such, too, was the situation of those of whom Jehovah says (Zep_1:12), 'I will punish the men that are settled on their lees;' that is, those who disregarded his admonitions, and prosecuted their sinful courses, unmoved by his threatenings.
The Popular Cyclopedia of Biblical Literature
by John Kitto.
Jer_48:11 (b) These refer to the sins of Moab. The lustful practices of these people and their wicked ways had been disturbed by their enemies and so had accumulated as settlings do in the bottom of the wine jar. The same truth applies to Israel. (See Zep_1:12).
Wilson's Dictionary of Bible Types
press 1957.
Lees
(only in the plural שְׁמָרַים, shemarim', from שָׁמִר, to keep [Jer_48:11; Zep_1:12; rendered wines on the lees in Isa_25:6; dregs in Psa_75:8]; Sept. τρυγίαι; Vulgate faeces). The Hebrew term שֶׁמֶר, shemer (the presumed singular form of the above), bears the radical sense of preservation, and was applied to lees from the custom of allowing the wine to stand on the lees in order that its color and body might be better preserved; hence the expression wine on the lees, as meaning a generous, full-bodied liquor (Isa_25:6; see Henderson, ad loc.). The wine in this state remained, of course, undisturbed in its cask, and became thick and syrupy; hence the proverb to settle upon one's lees, to express the sloth, indifference, and gross stupidity of the ungodly (Jer_48:11; Zep_1:12). Before the wine was consumed it was necessary to strain off the lees; such wine was then termed well refined (Isa_25:6). To drink the lees or dregs was an expression for the endurance of extreme punishment (Psa_75:8). An ingenious writer in Kitto's Cyclopaedia (s.v. Shemarim) thinks that some kind of preserves from grapes are meant in Isa_25:6, as the etymology of the word suggests; but this supposition, although it clears the passage from some difficulties, is opposed to the usage of the term in the other places. SEE WINE.
CYCLOPEDIA OF BIBLICAL, THEOLOGICAL AND ECCLESIASTICAL
press 1895.
Hastings' Dictionary of the Bible
Edited by James Hastings, D.D. Published in 1909
Wine was allowed to settle on them, to keep the body and color; especially the choicest wine (Isa_25:6). Hence, such phrases expressing ease and self indulgent prosperity as "Moab ... hath settled on his lees," i.e. has been like wine undisturbed, and not "emptied from vessel to vessel," never having been dislodged from his original settlement, "his scent (i.e. the bouquet of the wine) is not changed," "therefore I will send unto him wanderers that shall empty his vessels (i.e. cities) and break their bottles" (i.e. the men of his cities) (Jer_48:11-12). The effect of undisturbed prosperity on the ungodly is to harden in undisturbed security (Zep_1:12). Psa_75:8, "the dregs (lees) of the Lord's cup ... all the wicked shall wring out and drink," i.e. they must drain out the whole cup to the dregs.
Fausset's Bible Dictionary
By Andrew Robert Fausset, co-Author of Jamieson, Fausset and Brown's 1888.
Lees. The coarser parts of a liquor, its sediment or dregs. "Wine on the lees" means a generous, full-bodied liquor. Isa_25:6. Before the wine was consumed, it was necessary to strain off the lees; such wine was then termed "well refined." Isa_25:6. To drink the lees, or "dregs," was an expression for the endurance of extreme punishment. Psa_75:8.
Smith's Bible Dictionary
By Dr. William Smith.Published in 1863
lēz. See WINE.
International Standard Bible Encyclopedia
PRINTER 1915.
The original word (Shemarim) thus rendered is generally understood to denote the lees or dregs of wine. But this cannot be the meaning of the term in Isa_25:6, where, we think, it must refer to some rich preserves appropriate to the feast of which that text speaks. The verse may be rendered thus:?'And Jehovah of hosts shall make to all peoples in this mountain a feast of fat things, a feast of preserves, of the richest fatness, of preserves well refined.' Considerable diversity of opinion has obtained among Biblical critics in regard to both the literal meaning and prophetic bearing of this text. The most usual interpretation supposes a reference to wines on the lees; but there are strong objections to this view, the most obvious of which is, that it is exceedingly inappropriate. There is no mention of wine in the original, but simply of dregs; and interpreters have been forced to suppose a reference to the former, from a conviction that the latter was altogether inapt. The mention of dregs does not naturally call up the idea of wine which has been drawn from them. We agree with the great majority of interpreters, that a signal blessing is here referred to; but we cannot agree with those who suppose that wine drawn off from dregs is made the emblem of that blessing. Such wine would evidently not answer the purpose. It was not the best wine. We regard it as indicating something excellent in its kind, and the best of its kind. It seems to refer to some rich preserves made from grapes or other fruits.
It is difficult to say how these preserves were prepared. 'In the East grapes enter very largely into the provisions at an entertainment. Thus Norden was treated by the Aga of Assaoun with coffee, and some bunches of grapes of an excellent taste.' It is probable, however, that some solid preparation of the dried grape is here intended. The very best grapes were anciently, and still are, employed to make such preparations in Palestine. The finest grapes in that country grow in the vineyards around Hebron. 'The produce of these vineyards,' says Professor Robinson, 'is celebrated throughout Palestine. No wine, however, nor 'Arak is made from them, except by the Jews, and this is not in great quantity. The wine is good. The finest grapes are dried as raisins; and the rest, being trodden and pressed, the juice is boiled down to a syrup, which, under the name of Dibs, is much used by all classes, wherever vineyards are found, as a condiment with their food. It resembles thin molasses, but is more pleasant to the taste.' The fact here stated regarding the use made of the finest grapes, supplies us with an article worthy of the feast mentioned in the text. Buckingham mentions the following facts:?'By way of dessert, some walnuts and dried figs were afterwards served to us, besides a very curious article, probably resembling the dried wine of the ancients, which they are said to have preserved in cakes. They were of the size of a cucumber, and were made out of the fermented juice of the grape formed into a jelly, and in this state wound round a central thread of the kernel of walnuts; the pieces of the nuts thus forming a support for the outer coat of jelly, which became harder as it dried, and would keep, it is said, fresh and good for many months, forming a welcome treat at all times, and being particularly well adapted for sick or delicate persons, who might require some grateful provisions capable of being carried in a small compass, and without risk of injury on a journey.'
After a full consideration of the subject, we conclude that the shem?rim of this text was a solid article, different from grape-cake, as not being pressed in any particular form, and different from dried grapes, as being refined and prepared for being served up at a sumptuous entertainment.
Neither of the other passages (Jer_48:11, Zep_1:12), where the word under discussion occurs, is invested with special interest. The wine was separated from the lees, sometimes at least, by being drawn off from one vessel to another, as appears from Jer_48:11, which Bishop Lowth renders thus:?
'Moab hath been at ease from his youth,
And he hath settled upon his lees;
Nor hath he been drawn off from vessel to vessel,
Neither hath he gone into captivity:
Therefore his taste remaineth in him,
And his flavor is not changed.'
Moab is here represented as spending a life of quiet indifference, living undisturbed in sin. Such, too, was the situation of those of whom Jehovah says (Zep_1:12), 'I will punish the men that are settled on their lees;' that is, those who disregarded his admonitions, and prosecuted their sinful courses, unmoved by his threatenings.
The Popular Cyclopedia of Biblical Literature
by John Kitto.
Jer_48:11 (b) These refer to the sins of Moab. The lustful practices of these people and their wicked ways had been disturbed by their enemies and so had accumulated as settlings do in the bottom of the wine jar. The same truth applies to Israel. (See Zep_1:12).
Wilson's Dictionary of Bible Types
press 1957.
Lees
(only in the plural שְׁמָרַים, shemarim', from שָׁמִר, to keep [Jer_48:11; Zep_1:12; rendered wines on the lees in Isa_25:6; dregs in Psa_75:8]; Sept. τρυγίαι; Vulgate faeces). The Hebrew term שֶׁמֶר, shemer (the presumed singular form of the above), bears the radical sense of preservation, and was applied to lees from the custom of allowing the wine to stand on the lees in order that its color and body might be better preserved; hence the expression wine on the lees, as meaning a generous, full-bodied liquor (Isa_25:6; see Henderson, ad loc.). The wine in this state remained, of course, undisturbed in its cask, and became thick and syrupy; hence the proverb to settle upon one's lees, to express the sloth, indifference, and gross stupidity of the ungodly (Jer_48:11; Zep_1:12). Before the wine was consumed it was necessary to strain off the lees; such wine was then termed well refined (Isa_25:6). To drink the lees or dregs was an expression for the endurance of extreme punishment (Psa_75:8). An ingenious writer in Kitto's Cyclopaedia (s.v. Shemarim) thinks that some kind of preserves from grapes are meant in Isa_25:6, as the etymology of the word suggests; but this supposition, although it clears the passage from some difficulties, is opposed to the usage of the term in the other places. SEE WINE.
CYCLOPEDIA OF BIBLICAL, THEOLOGICAL AND ECCLESIASTICAL
press 1895.
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