Alcoholic beverages appeared in the Hebrew Bible, after Noah planted a vineyard and became drunk. In the New Testament, Jesus miraculously produced a great deal of wine at the wedding at Cana. Wine is the most common alcoholic beverage mentioned in biblical literature, where it is the source of symbolism, and is an essential part of everyday life in biblical times. In addition, the ancient Israelites drank beer, and wine made from fruits other than grapes, and these references appear in the scriptures.
The biblical literature presents an ambivalence to the intoxicating drink, since both are a blessing from a God who brings joy and joy and potentially dangerous drinks that can be fully misused sin. The relationship between Judaism and alcohol and Christianity and alcohol in general maintains this same tension, although some modern Christian sects, especially the American Protestant group during the Prohibition, have rejected alcohol as a crime. The original version of the books in the Bible uses several different words for alcoholic beverages: at least 10 in Hebrew, and five in Greek. Drunkenness is not advised and not infrequently depicted, and some Biblical people do not drink alcohol. Alcohol is used symbolically, both in positive and negative terms. Its consumption is prescribed for religious ritual or drug use in some places.
Video Alcohol in the Bible
Lexigraphy
The biblical literature uses several words in the original to refer to various types of alcoholic beverages. Some of these words have overlapping meanings, especially the words in Hebrew compared to the Koine Greek words, the languages ​​of the Septuagint and the New Testament. While some deuterocanonical books may be originally written in Hebrew or Aramaic, some are written in Greek. Therefore, the meaning of the words used for alcoholic drinks in each of these languages ​​contains alcohol in the Bible.
Hebrew
The Hebrew Bible is mostly written in Hebrew Bible, with passages in the Aramaic Scriptures, and has an important Ancient Greek translation called the Septuagint. The modern Hebrew Bible, which generally follows the Masoretic Text, uses several words to represent alcoholic beverages:
Greek
The Greek words of the New Testament (Koine Greek) and the Septuagint:
Alcohol content
Yayin and oinos (which in the Septuagint also often translate most of the Hebrew words for alcoholic beverages listed above) is usually translated "wine", but both are rare, and possibly figuratively or anticipatively, is used to refer to fresh non-alcoholic juices. For this reason, the ban and some abstainist Christians refuse to take the standard meaning for fermented drinks, but there is broad consensus that the words usually refer to alcoholic beverages.
While the wine drunk in the days depicted in the Hebrew Bible was not diluted with water, after the conquest of Palestine by Alexander the Great, the Hellenistic custom of wine contamination had been taken so that the Maccabean 2 writers spoke of watery wine as "a better drink" and pure wine as well as water that is not mixed as "dangerous" or "unpleasant."
Maps Alcohol in the Bible
Biblical references
Many biblical references to alcohol are both positive and negative, real and symbolic, descriptive and didactic. Archaeological evidence and written records show significant cultivation of wine in ancient Israel and the popularity of wine drinking. The obvious production capacity of archaeological remains and frequent biblical references to wine shows that it was the main alcoholic drink of the ancient Israelites.
Drunkenness
Easton Bible Dictionary says, "The drunken sins... must have been unusual in the past, because they are mentioned either metaphorically or literally more than seventy times in the Bible," although some suggest it is "the representative of the rich rather than the poor." Bible commentators generally agree that the Hebrew and Christian scriptures condemn ordinary drunkenness as serious spiritual and moral failure in parts like these (all from the New International Version):
- Proverbs 23: 20f: "Do not join those who drink too much wine or eat meat themselves, because the drinkers and the poor become poor, and sleepy makes them dressed in rags."
- Isaiah 5: 11f: "Woe to those who get up early to run after their drink, who stay late at night until they are inflamed with wine They have harps and harps at banquets, tambourines and flutes and wine, but they do not appreciate act L ORD , does not honor the work of his hand. "
- Galatians 5: 19-21: "The sinful nature of the nature is clear:... drunkenness, orgies, and the like.I warned you, as I did before, that those who live like this do not will inherit the Kingdom of God. "
- Ephesians 5:18: "Do not drunk wine, which leads to debauchery, but fill the Spirit."
The consequences of the drunkenness of Noah and Lot "are intended to serve as an example of the danger and the hatred of helplessness." The title character in Judith's Book uses the drunkenness of General Holofernes of Assyria to assassinate it in the heroic victory for the Jews and a shameful defeat for the generals, who have conspired to appeal Judith.
One of the original sections of 1 Esdras describes the debate between three sabbaticals of Darius I of Persia about whether wine, king, or woman (but above all truth) is the strongest. The argument for wine does not apply in the contest, but gives a clear picture of the old man's view of the power of wine can use an excessive quantity.
The debatable but important part is Proverbs 31: 4-7. Some Christians claim that alcohol is forbidden to the king at all times, while most interpreters argue that only abuse is seen here. Some argue that the final instruction about perishing should be understood as sarcasm when compared to the preceding verses, while others argue beer and wine are meant to be friendly to enhance the spirits of the perishing, while some suggest that the Bible here authorizes alcohol as an anesthetic. In addition, some people argue that the wine that Jesus offers on his crucifixion is also intended as an anesthetic.
Sacrifice and celebration
The Hebrew scriptures prescribed for use in celebration and ritual sacrifices. In particular, fermented wine is served daily as a drink offering, as part of the first Fruit offering, and as part of various additional bids. Wine was kept in the Temple in Jerusalem, and the king had his own private shop.
The banquet is called a "house of wine," and wine is used as a regular drink in most secular and religious parties, including celebration and hospitality festivals, tithes, Jewish holidays such as Easter, and at funerals. Jesus instituted the Eucharist at the Last Supper, which took place at the Passover feast, and separated the bread and "fruit of the vine" present there as a symbol of the New Testament. Saint Paul then rebuked the Corinthians for the drunken wine presented at the Lord's Supper.
Carriers of excitement
The Bible also talks about wine in general terms as bearers and mutual mates, especially in the context of food and parties, for example:
Psalm 104: 14-15: "[The L ORD ] creates... plants for humans to be cultivated - produce food from the earth: wine that fills the human heart, his face shines, and the bread that sustains his heart. "Gregory of Nyssa (died 395) made the difference between the type of wine (intoxicating and not intoxicating) -" not a wine that produces drunkenness, conspiring against the senses, , but as it fills the heart, the wine that the Prophet recommends "
Ben Sira discusses the use of wine in some places, emphasizing joy, prudence, and common sense.
Oath and task
Certain people are forbidden in the Hebrew Bible to partake of wine because of their promises and duties. Kings are forbidden to abuse alcohol to make their judgments unfair. It is off limits to priests on duty, though priests are given the "best new wine" from the first fruit offerings to drink outside the tabernacle and temple.
The Nazirites were excluded as part of their recluse regime not only wine, but also vinegar, wine, and raisins, although when the Nazirs finished their vows they were asked to present wine as part of their sacrificial offering and drink it. While John the Baptist adopted such a regimen, Jesus was not for three years of his ministry.
The Rekhab, a sub-tribe of the Kenites, swear to never drink wine, live in houses, or fields or vineyards, not because of the "threat to a wise life" from the last [Prov. 20: 1] practice, but because of their commitment to nomadic lifestyles because they are not tied to certain parts of the land. Strict Patabit's obedience to their father's command "not drink wine" [Jer. 35:14] praised and contrasted with the failure of Jerusalem and the Kingdom of Judah to hear their God.
During the Babylonian captivity Daniel and his fellow Jews abstained from the flesh and wine given to them by the king because they saw him pollute in some way, though exactly how this would pollute the Jews is not clear in the text. The next section states that Daniel did drink wine at that time, though it probably did not belong to the king. Similarly, Judith refused Assyrian generic wine, even though she drank wine from the stores she brought with her.
Christians are instructed about their abstinence and obligation to immature Christians: "All food is clean, but it is wrong for a man to eat anything that causes others to stumble, rather than eating meat or drinking wine or doing anything else that will cause your brother to fall. "
Symbolism and metaphor
The similarity and centrality of wine in everyday life in biblical times is evident from the many uses of its positive and negative metaphors throughout the Bible. Positively, free wine is used as a symbol of divine grace, and wine is repeatedly compared to the intimate love of the Song of Songs. Negatively, wine is personified as a mocker ("[t] the most violent apostasy" in the Book of Proverbs whose primary sin is pride) and the beer of a fighter ("mocking, noisy, and restless").
Moreover, the elect and the kingdom of God are compared to the divine grapes or vineyards in some places, and the new fermented wine image in the new leather pouch, a process which will destroy the old leather pouch, symbolizing that new faith that Jesus take it "can not be contained in the old frame." The complacent compared to the "remaining wine in the rest" is too long, so it has no good taste and no value, and those who are corrupt compared to the excellent wine that has been diluted with water.
Wine is also used as a symbol of blessing and assessment throughout the Bible. Melchizedek blessed and refreshed Abraham's army with bread and wine; Isaac blesses Jacob by saying, "May God give you the dew of heaven and the richness of the earth - the abundance of new grains and wines"; and when Jacob blessed his sons, he used a lot of wine as a symbol of Judah's prosperity. The people of Israel are promised abundant wine and other central crops such as wheat and oil if they obey the command of God's covenant, and their wine will be taken as a curse if the Israelites fail to keep the covenant.
Drinking a strong cup of wine into dregs and intoxication is sometimes presented as a symbol of God's judgment and wrath, and Jesus alludes to this cup of wrath, which he has said several times that he himself will drink. Similarly, the wine squeeze is described as a judgmental instrument in which the resulting wine represents the blood of the wicked being destroyed. Connected also with the judgment cup is the wine of evil, which is drunk by the devil and who carries it is part of the wrath of God.
The Lord's Day, often understood by Christians to usher in the Messianic Age, is described as the time when "[n] wine will drip from the mountains and flow from all hills," when God's people will "plant vineyards and drink their wine," and when God Himself "will prepare a feast of rich food for everyone, an old wine banquet - the best of the best meats and wines."
In the New Testament, Jesus uses wine at the Last Supper to signify "the New Testament in the blood [Jesus]", but Christians differ on how symbolic the wine is in continuing the Eucharistic ritual.
Medical use
Alcohol was used in ancient times for various medicinal purposes, and the Bible refers to some of these practices. It may be used as an anesthetic for dull pain, and many interpreters claim that it was in this capacity that wine was given to Jesus at the time of his crucifixion.
In the Parable of the Good Samaritan, Jesus tells the story of a man from Samaria who helps a wounded man by, inter alia, pouring oil and wine on his wound. Oil mixed with wine is a common remedy in the ancient world to clean wounds and alleviate their pain.
Paul advises Timothy that he should not drink only water, but must use a little wine for his stomach and often weakness. Some people suggest this advice mainly refers to the purification of low-quality drinking water, while others suggest it is only meant to aid in digestion and common illness. Abstainists generally regard this passage as a positive example of abstinence from wine and see Paul's instructions as extraordinary and pure for health, while other commentators assert that Timothy is "honest in his purpose" but here guilty of "excess severity "or that he felt unreasonably bound by the Hellenistic custom that a younger man should not drink.
Understanding the Bible has no positive references to alcohol
There are some who interpret certain verses in the Bible as not referring to alcohol, arguing that all the positive references to "wine" in the Bible refer to non-alcoholic drinks and all negative references speak of alcoholic beverages. Proponents of this view, called the "two wine" position, argue that the Greek and Hebrew words translated "grapes" in most English versions are a general term for fruit juice; the context determines whether drinks are seen alcoholic or not. The facts show that even in the early stages of English, as in 1611 when the King James Version was translated, "wine" could refer to non-alcoholic drinks as well as alcoholic beverages. The two-grape view is dominant in conservative Christian fundamentalism and is also found in evangelism. For example, Dr. Robert Teachout, a professor of fundamental Baptist seminaries, argues for this position in his doctoral dissertation The Use of "Wine" in the Old Testament. Baptist support Separatists for the total biblical taboo positions are widespread. Other sources for this view include purified Holy Scripture, where extensive footnotes are used to promote ideas, and the 19th century Temporal Bible Testimony .
Footnote
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