3. To geneemata tees ampelou, 'the offspring of the vine,' occurs Matt. 26. 29; Mark 14. 25; Luke 22. 18, and is in each place translated 'the fruit of the vine." 4. STAPHULEE, 'grapes,' used as a collective term, and translated 'grapes' in

6. 16, neither do men gather grapes 6. 44, 'nor of a bramble-bush do they from thorns.' gather grapes.'

5. BOTRUS, a cluster,' occurs Rev. 14. 8, 'gather the clusters' (botruos).

III.

GREEK WORDS TRANSLATED LEAVEN, UNLEAVENED BREAD, DRUNKENNESS, DRUNKARD, DRINK, TEMPERANCE, SOBER,

1. ZUMEE, leaven, that which causes ermentation. It occurs nine times.

scribed as hypocrisy.

9, a little leaven leavens the whole lump.

The verbal form of this word appears in Matt. 13. 33; Luke 13. 21; 1 Cor. 5.

13. 21, the kingdom of heaven like to 6; and Gal. 5. 9.

hidden leaven.

2. AZUMA, translated 'unleavened bread,' properly 'unleavened things,' occurs

n

MATTHEW.

Acts.

26. 17, the feast of unleavened bread' 20. 6, the days of unleavened bread (things).

MARK.

(things).

I CORINTHIANS.

14. 21, the first day of unleavened bread 5. 8, the unleavened bread (things) of (things).

LUKE.

22. 7, the day of unleavened bread

(things).

sincerity and truth.

3. METHEE, drunkenness, strictly signifies fulness of drink, and only implies inebriation when connected with the use of an intoxicating article. It occurs in Luke 21. 33; Rom. 13. 13 (plural); Gal. 5. 21 (plural).

4. METHUŌN, one drunk, or filled full, occurs Matt. 24. 49 (plural).

5. METHUOSOS, drunkard, a hard and deep drinker, occurs 1 Cor. 5. 11, and 6. 10 (plural).

6. METHUō, to be drunk, or filled to the full; and METHUSKō, to make drunk, or 'surcharged,' occur―

LUKE.

I THESSALONIANS.

12. 45, and to be drunken' (methusko- 5. 7, 'they that be drunken (methus

menos).

komenoi) are drunken (methuousin) in the night.'

REVELATION.

17. 2, and the inhabitants of the earth have been made drunk' (emethustheesan).

17. 6, drunken (methuousan = gorged) with the blood of the saints.

7. ENKRATEIA, temperance, self-restraint of the passions.

24. 25, and as he reasoned of righteous- I. 6, ‘and to knowledge (add) temness, temperance.'

GALATIANS.

perance.'

[The verbal form, enkrateuomai, occurs I Cor. 9. 25, 'and every man that

5. 22, 23, but the fruit of the Spirit is striveth for the mastery is temperate (restrains himself) in all things.'

temperance.'

The adjective enkratee is rendered 'sober' in Titus 1. 8.

OTHER NEW TESTAMENT GREEK TERMS EXPLAINED IN THE NOTES.

Adeelos, immediately, 334.
Adokimos, unapproved, rejected, 334.
Adunatos, one who is unable, 327.
Agapee, love, love-feast, 339, 348.
Agonizomai, to struggle, to contend, 333.
Aiphnidios, unforeseen, 299.
Aischrokerdees, eager for unjust gain, 368.
Akataschetos, uncoercible, 381.
Aleetheia, truth, 328.
Aleethinos, true, real, 310.
Aleuron, fine meal, flour, 269.
Amphoteros, both, 265, 293.

Anthropos, a man, 267, 303, 324.
Antleema, a bucket, 309.

Antleō, to draw out, 302.

Apecho, to hold off, to abstain, 366.
Aphormee, a means, occasion, 348.
A poliumi, to destroy, 265, 289.
Aproskopos, not a cause of stumbling, 337.
Architriklinos, the chief guest, president,
302.

Artos, bread, a loaf, 295.

Askeō, to work up, to exercise, 317.
Askos, a skin-bag, a bottle, 265, 289, 293.
Asōtia, dissoluteness, 352.

Astheneema, weakness, scruple, 317.
Astheneia, weakness, 372.

Ballo, to place, to put, to cast,265,289,293.

Bareō, to be weighty (passive, weighed | Hudor, water, 266, 289, 302.

Phero, to bear, to carry, 302 (eenenkan). | Saton (pl. sata), a measure = 7 English

Poteerion, a drinking-vessel, a cup, 266, Sumpherō, to hold together, to be of

Rheegnumi, to rend, to burst, 265, 289, Titheemi, to place, to set, 303.

APPENDIX C.

THE APPLICATION OF YAYIN' AND 'OINOS' TO THE UNFERMENTED JUICE OF THE GRAPE.

Those who are eager to array the Scriptures in opposition to the Temperance cause, either avowedly or tacitly reason thus:-"The juice of the grape when called wine was always fermented, and, being fermented, was always intoxicating." This can only mean that the Hebrew yayin and the Greek oinos were always used to designate the juice of the grape in a fermented state; and that being so, it was of necessity possessed of an alcoholic and intoxicating quality. But to sustain these assumptions it would be requisite for their authors to offer a body of evidence more voluminous than they have ever attempted to collect, and utterly beyond their power to adduce. They would need to make it probable (at least) that wherever these terms occur, in all ancient literature, a fermented and intoxicating substance is denoted; and no such probability could be established, even were the stupendous research demanded for the undertaking to be forthcoming. On the contrary, both members of the proposition can be disproved, and a single example in disproof would suffice to destroy the theory, which needs for its special purpose a rule without an exception.

I. Taking the second assumption first, it is demonstrable that even if all the ancient wines were fermented, they were not all intoxicating. To suppose that a fermented article must be intoxicating is an obvious fallacy, in sight of the familiar fact that though nearly all the bread we eat is fermented not a particle is inebriating, and that the greatest bread-eater is never known to be in the slightest degree drunk. The explanation is simple: the alcohol formed in the dough (by the action of the yeast on the sugar of the flour) is expelled in the baking; and when it is known that a large class of ancient wines were boiled and reduced to a jelly state, the conclusion in regard to their non-alcoholic state is clear to any but the most prejudiced mind. When it is also known that the custom of filtering away the gluten of grape-juice was common, in order to break its strength, and that wine was mixed with two, three, and even fourtimes its own bulk of water, the result of fermentation must have been to provide (as in ginger beer) a liquid practically unlike what is conceived of when mention is made of an 'intoxicating drink.' It is, therefore, a hasty and entirely erroneous conclusion, that even fermented grape-juice must have been consumed in the form of an alcoholic and inebriating fluid.

2. But it is no less rash and fallacious to maintain that the Hebrew yayin and oinos were employed to distinguish fermented grape-juice from the grape-juice in an unfermented state.

(1) This hypothesis is invested with much antecedent unlikelihood, from the absence of any corresponding term, either Hebrew or Greek, for unfermented grape-juice. The Hebrew, it is true, has ahsis, and the Greek gleukos; but ahsis is first applied to the juice of pomegranates, and seems to be a poetical expression for the juice of fruit newly expressed, and doubtless unfermented, but not distinguished as such by the name bestowed on it. (See Prel. Dis., xxiii; Notes, 154, 228, 232; and Appendix B, 416.) Gleukos is properly an adjective signifying 'sweet,' and oinos is always implied, so that gleukos is oinos in a certain condition,- -one of