الکول په مقدس کتاب کې

الکولي مشروبات په عبري مقدس کتاب کې وروسته له هغه څرګندېږي چې نوح په یوه باغ کې د انګورو تاکونه کښېنول او نشه شو. په نوي عهد (انجیل) کې، عیسی د معجزې په ډول په قنا کې د واده پر مهال ډېر مقدار شراب جوړ کړل (یوحنا ۲). شراب تر ټولو معمول الکولي مشروب دي چې د مقدس کتاب په ادبیاتو کې ذکر شوي دي، چېرې چې د سمبولیزم سرچینه ده او د مقدس کتاب په وختونو کې د ورځني ژوند یوه مهمه برخه وه. سربېره پر دې، لرغونو اسراییل‌مېشتو بیر (د وربشو اوبه) او هغه شرابونه څښل چې پرته له انګور څخه له نورو مېوو څخه جوړېدل او د دې ذکر په مقدس کتاب کې راغلی دی. سره له‌دې، د لرغونو الکولي مشروباتو الکولي کچه د اوس‌مهالو الکولي مشروباتو په پرتله خورا ټیټه وه. د مشروباتو دغې ټیټې الکولي کچې لامل په لرغونې نړۍ کې د تخمر محدودیتونه او د تقطیر نه‌شتون ګڼل کېږي. خاخامي ښوونکي (د یهودانو مذهبي ټولنو مشران) د لرغونو الکولي مشروباتو د څښاک په هکله د منلو وړ معیارونه ولیکل او ویل یې چې الکولي مشروبات باید له اوبو سره ګډ او ډېر نري (رقیق) شي، خو نه نري شویو (غلیظ) شرابو باندې بندیز لګېدلی ؤ.^[۱]^[۲]^[۳]^[۴]^[۵]^[۶]^[۷]^[۸]^[۹]

ډېري مسیحیان له الکول څښلو څخه ډډه کوي، او د نورو آیتونو ترڅنګ، ۱ قرنتیان ۱۰:۲۱ آیت په دې هکله بیانوي چې، «تاسو نه‌شئ کولای چې د خدای او هم د شیاطینو جام وڅښئ؛ نه‌شئ کولای چې هم د خدای پر دسترخوان او هم د شیاطینو پر دسترخوان کښېنئ». ځینې نور بیا فکر کوي چې د مقدس کتاب په ادبیاتو کې د مشروباتو په هکله، چې کېدای شي مسکر وي، دوه‌ګونی بحث شوی دی؛ له یوې خوا د خدای فیض او نعمت ګڼل کېږي چې خوشحالي او ښادي رامنځ‌ته کوي او له بلې خوا بالقوه هېښناک مشروبات دي چې په ګناهکارۍ سره ناوړه ګټه ورڅخه پورته کېدلای شي. د یهودیت او الکولو او مسیحیت او الکولو ترمنځ اړیکې په ټولیزه توګه همدا تشنج ساتلی دی، که څه هم ځینو نومهالو مسیحي فرقو، په تېره بیا د امریکایي پروتستانو ډلو د الکولو بندیز په وختونو کې، الکول د زیانکارې مادې په توګه رد کړي دي. د مقدس کتاب د بېلابېلو ټوکونو اصلي نسخې د الکولي مشروباتو لپاره له څو بېلابېلو کلمو څخه کار اخلي: لږ تر لږه ۱۰ کلمې په عبري او ۵ کلمې په یوناني کې. نشه‌توب منع دی، او په ندرت سره ورباندې بحث کېږي او په مقدس کتاب کې ځینو ذکر شویو اشخاصو د الکول له څښاک څخه ډډه کړې ده. شراب په سمبولیکه توګه هم په مثبت او هم په منفي اړخ کې کارول کېږي. په ځینو ځایونو کې د هغه استعمال د مذهبي مراسمو یا طبي ګټې‌اخېستې لپاره توصیه کېږي.^[۱۰]^[۱۱]^[۱۲]^[۱۳]

لکسي‌ګرافي سمول

د مقدس کتاب ادبیات په اصلي ژبو کې څوګونې کلمې د بېلابېلو الکولي مشروباتو د نومولو لپاره کاروي. ځینې دغه کلمې ورته معناوې لري، په تېره بیا د عبري ژبې هغه کلمې چې د کوینه یوناني، د دواړو سپتواګینتا او نوي عهد له کلمو سره پرتله شوې دي. په داسې حال کې چې ثاني قانوني کتابونه په اصل کې کېدای شي په عبري یا ارامي ژبه لیکل شوي وي، ځینې په یوناني لیکل شوي. له‌دې امله، په هرې دغو دوو ژبو کې د الکولي مشروباتو لپاره د کارول شویو کلمو معناوې په مقدس کتاب کې الکولو سره تړاو لري.

د مقدس کتاب حوالې سمول

شرابو په هکله د مقدس کتاب ګڼ‌شمېر حوالې مثبت او منفي، واقعي او سمبولیک او تشرېحي او تعلیمي اړخونه لري. هم لرغونپوهنیز شواهد او هم لیکل شوي اسناد ښیي چې په لرغوني اسراییل کې خلکو د انګورو ډېر تاکونه کښېنول او همدا راز د شرابو له څښاک سره یې ډېره مینه درلوده. له لرغونپوهنیزو پاتېشونو څخه د ښکاره تولیدي ظرفیت او د شرابو په هکله په مقدس کتاب کې په وار، وار سره تذکر ښیي چې شراب د لرغونو اسراییلیانو اصلي الکولي مشروب وو.^[۱۴]^[۱۵]

سرچينې سمول

↑ Six pots of thirty-nine litres each = 234 liters = 61.8 gallons, according to Seesemann, p. 163.
↑ B. S. Easton (1915b).
↑ Broshi (1984), p. 33.
↑ Broshi (1986), p. 46: "In the biblical description of the agricultural products of the Land, the triad 'cereal, wine, and oil' recurs repeatedly (کينډۍ:Bibleverse and elsewhere). These were the main products of ancient Palestine, in order of importance. The fruit of the vine was consumed both fresh and dried (raisins), but it was primarily consumed as wine. Wine was, in antiquity, an important food and not just an embellishment to a feast.... Wine was essentially a man's drink in antiquity, when it became a significant dietary component. Even slaves were given a generous wine ration. Scholars estimate that in ancient Rome an adult consumed a liter of wine daily. Even a minimal estimate of 700g. per day means that wine constituted about one quarter of the caloric intake (600 out of 2,500 cal.) and about one third of the minimum required intake of iron."
↑ Waltke (2005), p. 505.
↑ Lua error in Module:Lang at line 48: attempt to index field 'lang_name' (a nil value).
↑ Lua error in Module:Lang at line 48: attempt to index field 'lang_name' (a nil value).
↑ Lua error in Module:Lang at line 48: attempt to index field 'lang_name' (a nil value).
↑ Sasson, Jack M. "The Blood of Grapes: Viticulture and Intoxication in the Hebrew Bible." Drinking in Ancient Societies; History and Culture of Drinks in the Ancient Near East. Ed. Lucio Milano. Padua: Sargon srl, 1994. 399-419. "Here is the third point: Israel, as did its neighbors, probably manufactured brandy, liqueurs and cordials by perfuming, flavoring, or sweetening its wines; and such products may too have fallen under the term 'sekar', but until the Hellenistic period there is no direct evidence that it distilled them to raise their alcoholic content. The only method our documents know about raising the alcoholic level is to augment the sugar content of grapes by drying them in the sun before they are processed for fermentation. It is possible that the same result was obtained by boiling mashed pulp; in either case, however, the wine of Hebrew carousers was relatively mild alcoholically; and to fully earn the condemnations of Hebrew prophets and moralists, revellers must drink hard and long."
↑ Waltke (2005), p. 127.
↑ Fitzsimmonds, p. 1255: "These two aspects of wine, its use and its abuse, its benefits and its curse, its acceptance in God's sight and its abhorrence, are interwoven into the fabric of the [Old Testament] so that it may gladden the heart of man (Ps. 104:15) or cause his mind to err (Is. 28:7), it can be associated with merriment (Ec. 10:19) or with anger (Is. 5:11), it can be used to uncover the shame of Noah (Gn. 9:21) or in the hands of Melchizedek to honor Abraham (Gn. 14:18).... The references [to drinks that can contain alcohol] in the [New Testament] are very much fewer in number, but once more the good and the bad aspects are equally apparent...."
↑ Raymond, p. 25: "This favorable view [of wine in the Bible], however, is balanced by an unfavorable estimate.... The reason for the presence of these two conflicting opinions on the nature of wine [is that the] consequences of wine drinking follow its use and not its nature. Happy results ensue when it is drunk in its proper measure and evil results when it is drunk to excess. The nature of wine is indifferent."
↑ McClintock and Strong, p. 1016: "But while liberty to use wine, as well as every other earthly blessing, is conceded and maintained in the Bible, yet all abuse of it is solemnly condemned."
↑ Macdonald, Nathan (2008). What Did the Ancient Israelites Eat?. د کتاب پاڼي 22–23. الوسيط |CitationClass= تم تجاهله (مساعدة)
↑ Maynard (1997b), pp. 374–376.

[1] Six pots of thirty-nine litres each = 234 liters = 61.8 gallons, according to Seesemann, p. 163.

[ISBEWine-2] B. S. Easton (1915b).

[Broshi_1984,_p._33-3] Broshi (1984), p. 33.

[4] Broshi (1986), p. 46: "In the biblical description of the agricultural products of the Land, the triad 'cereal, wine, and oil' recurs repeatedly (کينډۍ:Bibleverse and elsewhere). These were the main products of ancient Palestine, in order of importance. The fruit of the vine was consumed both fresh and dried (raisins), but it was primarily consumed as wine. Wine was, in antiquity, an important food and not just an embellishment to a feast.... Wine was essentially a man's drink in antiquity, when it became a significant dietary component. Even slaves were given a generous wine ration. Scholars estimate that in ancient Rome an adult consumed a liter of wine daily. Even a minimal estimate of 700g. per day means that wine constituted about one quarter of the caloric intake (600 out of 2,500 cal.) and about one third of the minimum required intake of iron."

[WaltkeP505-5] Waltke (2005), p. 505.

[Quarles-6] Lua error in Module:Lang at line 48: attempt to index field 'lang_name' (a nil value).

[rabbinic-7] Lua error in Module:Lang at line 48: attempt to index field 'lang_name' (a nil value).

[scientific-8] Lua error in Module:Lang at line 48: attempt to index field 'lang_name' (a nil value).

[sasson-9] Sasson, Jack M. "The Blood of Grapes: Viticulture and Intoxication in the Hebrew Bible." Drinking in Ancient Societies; History and Culture of Drinks in the Ancient Near East. Ed. Lucio Milano. Padua: Sargon srl, 1994. 399-419. "Here is the third point: Israel, as did its neighbors, probably manufactured brandy, liqueurs and cordials by perfuming, flavoring, or sweetening its wines; and such products may too have fallen under the term 'sekar', but until the Hellenistic period there is no direct evidence that it distilled them to raise their alcoholic content. The only method our documents know about raising the alcoholic level is to augment the sugar content of grapes by drying them in the sun before they are processed for fermentation. It is possible that the same result was obtained by boiling mashed pulp; in either case, however, the wine of Hebrew carousers was relatively mild alcoholically; and to fully earn the condemnations of Hebrew prophets and moralists, revellers must drink hard and long."

[WaltkeP1272-10] Waltke (2005), p. 127.

[11] Fitzsimmonds, p. 1255: "These two aspects of wine, its use and its abuse, its benefits and its curse, its acceptance in God's sight and its abhorrence, are interwoven into the fabric of the [Old Testament] so that it may gladden the heart of man (Ps. 104:15) or cause his mind to err (Is. 28:7), it can be associated with merriment (Ec. 10:19) or with anger (Is. 5:11), it can be used to uncover the shame of Noah (Gn. 9:21) or in the hands of Melchizedek to honor Abraham (Gn. 14:18).... The references [to drinks that can contain alcohol] in the [New Testament] are very much fewer in number, but once more the good and the bad aspects are equally apparent...."

[RaymondP252-12] Raymond, p. 25: "This favorable view [of wine in the Bible], however, is balanced by an unfavorable estimate.... The reason for the presence of these two conflicting opinions on the nature of wine [is that the] consequences of wine drinking follow its use and not its nature. Happy results ensue when it is drunk in its proper measure and evil results when it is drunk to excess. The nature of wine is indifferent."

[13] McClintock and Strong, p. 1016: "But while liberty to use wine, as well as every other earthly blessing, is conceded and maintained in the Bible, yet all abuse of it is solemnly condemned."

[MD22-14] Macdonald, Nathan (2008). What Did the Ancient Israelites Eat?. د کتاب پاڼي 22–23. الوسيط |CitationClass= تم تجاهله (مساعدة)

[15] Maynard (1997b), pp. 374–376.

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