Difference between revisions of "Milk"

<p> Children's food everywhere (&nbsp;1 Peter 2:2; &nbsp;1 Corinthians 3:2; &nbsp;Hebrews 5:12). In the East a leading element in men's diet also. "A land flowing with milk" symbolizes abundance (&nbsp;Exodus 3:8; &nbsp;Deuteronomy 6:3). Chalab , "milk," means "fairness, fresh milk"; chemah is "milk coagulated", and is translated in KJV "butter"; rather leben , an Eastern preparation of milk (&nbsp;Judges 4:19; &nbsp;Judges 5:25). [[Emblem]] of gospel blessings (&nbsp;Isaiah 55:1). In &nbsp;Job 21:24 translated for "breasts" "his milk vessels (Lee: Umbreit, his watering places for his herds) are full of milk." Also &nbsp;Job 20:17; &nbsp;Job 29:6, "I washed my steps with butter," i.e. wherever I stepped the richest plenty flowed for me. </p> <p> &nbsp;Isaiah 60:16, "thou shalt suck the milk of the Gentiles," i.e. draw to thyself all their riches, or have them completely subject (&nbsp;Ezekiel 25:4). The milk of sheep, camels, goats, and cows was used (&nbsp;Deuteronomy 32:14; &nbsp;Genesis 32:15; &nbsp;Proverbs 27:27); "butter" in our sense occurs &nbsp;Proverbs 30:33. The leben; keeps for a considerable time, and so was suited to David's weary followers (&nbsp;2 Samuel 17:29). When the abundance of milk was due to the absence of tillage and of men to cultivate the lands, it was predicted as a scourge consequent on hostile invasion (&nbsp;Isaiah 7:22). Still offered in hospitality to the passing stranger, as by Abraham, &nbsp;Genesis 18:8. </p>

<div> '''1: γάλα ''' (Strong'S #1051 — Noun Neuter — gala — gal'-ah ) </div> <p> is used (a) literally, &nbsp;1 Corinthians 9:7; (b) metaphorically, of rudimentary spiritual teaching, &nbsp;1 Corinthians 3:2; &nbsp;Hebrews 5:12,13; &nbsp;1 Peter 2:2; here the meaning largely depends upon the significance of the word logikos, which the AV renders "of the word," RV "spiritual." While logos denotes "a word," the adjective logikos is never used with the meaning assigned to it in the AV, nor does the context in &nbsp;1 Peter 1:23 compel this meaning. While it is true that the Word of God, like "milk," nourishes the soul, and this is involved in the exhoration, the only other occurrence in the NT is &nbsp; Romans 12:1 , where it is translated "reasonable," i.e., rational, intelligent (service), in contrast to the offering of an irrational animal; so here the nourishment may be understood as of that spiritually rational nature which, acting through the regenerate mind, develops spiritual growth. God's Word is not given so that it is impossible to understand it, or that it requires a special class of men to interpret it; its character is such that the Holy Spirit who gave it can unfold its truths even to the young convert. Cp. &nbsp;1 John 2:27 . </p>

<li> Heb. hem'ah, always rendered "butter" in the Authorized Version. It means "butter," but also more frequently "cream," or perhaps, as some think, "curdled milk," such as that which [[Abraham]] set before the angels (&nbsp;Genesis 18:8 ), and which Jael gave to [[Sisera]] (&nbsp;Judges 5:25 ). In this state milk was used by travellers (&nbsp;2 Samuel 17:29 ). If kept long enough, it acquired a slightly intoxicating or soporific power. <p> This [[Hebrew]] word is also sometimes used for milk in general (&nbsp;Deuteronomy 32:14; &nbsp;Job 20:17 ). </p> <div> <p> '''Copyright Statement''' These dictionary topics are from M.G. Easton M.A., D.D., Illustrated Bible Dictionary, Third Edition, published by [[Thomas]] Nelson, 1897. Public Domain. </p> <p> '''Bibliography Information''' Easton, Matthew George. Entry for 'Milk'. Easton's Bible Dictionary. https://www.studylight.org/dictionaries/eng/ebd/m/milk.html. 1897. </p> </div> </li>

<p> MILK, n. </p> 1. A white fluid or liquor, secreted by certain glands in female animals, and drawn from the breasts for the nourishment of their young. 2. The white juice of certain plants. 3. Emulsion made by bruising seeds. <p> MILK, L. mulgeo. </p> 1. To draw or press milk from the breasts by the hand, as, to milk a cow. 2. To suck. Not used.

<p> is designated by two Hebrew words of distinct signification. </p> <p> '''1.''' חָלָב ''(Chalab', Fat,'' i.e., rich; Gr. γάλα ) denotes new or [[Sweet]] milk. This, in its fresh state, appears to have been used very largely among the Hebrews, as is customary among people who have many cattle; and yet make but sparing use of their flesh for food (see &nbsp;Job 21:24; &nbsp;Judges 4:19). It is not a mere adjunct in cookery, or restricted to the use of the young, although it is naturally the characteristic food of childhood, both from its simple and nutritive qualities (&nbsp;1 Peter 2:2), and particularly as contrasted with meat (&nbsp;1 Corinthians 3:2; &nbsp;Hebrews 5:12); but beyond this it is regarded as substantial food adapted alike to all ages and classes. Hence it is enumerated among "the principal things for the whole use of a man's life" (&nbsp;Sirach 39:26). It frequently occurs in connection with honey, as a delicacy (&nbsp;Exodus 3:8; &nbsp;Exodus 13:5; &nbsp;Joshua 5:6; &nbsp;Jeremiah 11:5; comp. [[Dio]] Chrvs. 35:p. 434; Strabo, 15, page 715). In reading of milk in Scripture, the milk of cows naturally presents itself to the mind of the European reader; but in Western Asia, and especially among the pastoral and semi-pastoral people, not only cows, but goats, sheep, and camels are made to give their milk for the sustenance of man. That this was also the case among the Hebrews maybe clearly inferred even from the slight intimations which the [[Scriptures]] afford. Thus we read of "butter of kine, and milk of sheep" (&nbsp;Deuteronomy 32:14); and in &nbsp;Proverbs 27:27, the emphatic intimation, "Thou shalt have goats' milk for food," seems to imply that this was considered the best for use in the simple state (comp. Pliny, 28:33; see Russell's Aleppo, 2:12; Sonnini, Trav. 1:329 sq.; Bochart, Hieroz. 1:717 sq.). "Thirty milk camels" were among the cattle which Jacob presented to his brother [[Esau]] (&nbsp;Genesis 32:15). implying the use of camels' milk. </p> <p> The most striking scriptural allusion to milk is that which forbids a kid to be seethed in its mother's milk, and its importance is attested by its being thrice repeated (&nbsp;Exodus 23:19; &nbsp;Exodus 34:26; &nbsp;Deuteronomy 14:21). The following are the most remarkable views respecting it: </p> <p> '''(1.)''' That it prohibits the eating of the foetus of the goat as a delicacy: but there is not the least evidence that the Jews were ever attached to this disgusting luxury. </p> <p> '''(2.)''' That it prevents the kid being killed till it is eight days old, when, it is said, it might subsist without the milk of its mother. </p> <p> '''(3.)''' This ground is admitted by those who deduce a further reason from the fact that a kid was not, until the eighth day, fit for sacrifice. But there appears no good reason why a kid should be described as "in its mother's milk," in those days, more than in any other days of the period during which it is suckled. </p> <p> '''(4.)''' Others, therefore, maintain that the eating of a sucking kid is altogether and absolutely prohibited. But a goat suckles its kid for three months, and it is not likely that the Jews were so long forbidden the use of it for food. No food is forbidden but as unclean, and a kid ceased to be unclean on the eighth day, when it was fit for sacrifice; and what was fit for sacrifice could not be unfit for food. </p> <p> '''(5.)''' That the prohibition was meant to prevent the dam and kid from being slain at the same time. But this is forbidden with reference to the goat and other animals in express terms, and there seems to be no reason why it should be repeated in this remarkable form with reference to the goat only. </p> <p> '''(6.)''' Others understand it literally, as a precept designed to encourage humane feelings. But, as Michaelis asks, how came the [[Israelites]] to hit upon the strange whim of boiling a kid in milk, and just in the milk of its own mother? </p> <p> '''(7.)''' Still, understanding the text literally, it is possible that this was not a common act of cookery, but an idolatrous or magical rite. Maimonides, in his ''More Nebochim,'' urges this opinion, and adduces the fact that in two of the above passages the practice is spoken of in immediate connection with the three great annual feasts (&nbsp;Exodus 23:17; &nbsp;Exodus 23:19; &nbsp;Exodus 34:23; &nbsp;Exodus 34:26), although he admits that he "had not yet been able to find it in the Zabian books." This opinion is confirmed by an extract which Cudworth ''(Discourses'' concerning the True Notion of the Lord's Supper, page 30) gives from an ancient Karaite commentary on the Pentateuch; it has been supported by Spencer (De Legibus &nbsp;Hebrews 2:9, § 2), and has been advocated by Le Clerc, Dathe, and other able writers; it is also corroborated by the addition in the [[Samaritan]] copy, and in some degree by the Targum. </p> <p> '''(8.)''' Michaelis, however, advances a quite new opinion of his own. He takes it for granted that בָּשִׁל, rendered "seethe," may signify to roast as well as to boil, which is hardly disputable; that the kid's mother is not here limited to the real mother, but applies to any goat that has kidded; that חָלָב here denotes not ''Milk,'' but ''Butter;'' and that the precept is not restricted to kids, but extends not only to lambs (which is generally granted), but to all other not forbidden animals. Having erected these props, Michaelis builds upon them the conjecture that the motive of the precept was to endear to the Israelites the land of Canaan, which abounded in oil, and to make them forget their [[Egyptian]] butter. Moses, therefore, to prevent their having any longing desire to return to that country, enjoins them to use oil in cooking their victuals, as well as in seasoning their sacrifices (Mosaisches Recht, part 4, page 210). This is ingenious, but it is open to objection. The postulates cannot readily be granted, and, if granted, the conclusion deduced from them is scarcely just, seeing that, as Geddes remarks, "there was no need nor temptation for the Israelites to return to Egypt on account of its butter, when they possessed a country that flowed with milk and honey" (Critical Remarks, page 257). (See [[Kid]]). </p> <p> In its figurative use, milk occurs sometimes simply as the sign of abundance (&nbsp;Genesis 49:12; &nbsp;Ezekiel 25:4; &nbsp;Joel 3:18, etc.); but more frequently in combination with honey "milk and honey" being a phrase which occurs about twenty times in Scripture. Thus a rich and fertile soil is described as a "land flowing with milk and honey;" which, although usually said of Palestine, is also applied to other fruitful countries, as Egypt (&nbsp;Numbers 16:13). This figure is by no means peculiar to the Hebrews, but is frequently met with in classical writers. A beautiful example occurs in [[Euripides]] (Bacch. 142). Hence its use to denote the food of children. Milk is also constantly employed as a symbol of the elementary parts or rudiments of doctrine (&nbsp;1 Corinthians 3:2; &nbsp;Hebrews 5:12-13); and, from its purity and simplicity, it is also made to symbolize the unadulterated Word of God (&nbsp;1 Peter 2:2; comp. &nbsp;Isaiah 55:1). </p> <p> The term rendered "milk out" in &nbsp;Isaiah 66:11, is מָצִוֹ, ''Matsats','' which occurs only in that passage, and apparently signifies to [[Suck]] or draw out something sweet with relish, as milk from the breast; it is put as a symbol of abundant satisfaction. </p> <p> '''2.''' חֶמְאָה '', Chemah','' from חָמָה, to ''Coagulate),Is'' always translated "butter" in the Authorized Version. It seems to mean both butter and curdled milk, but most generally the latter; and the context will. in most cases, suggest the distinction, which has been neglected by our translators. It was this curdled milk, highly esteemed as a refreshment in the East (where it is called ''Lebben,'' see Russell's ''Aleppo,'' 1:150; Burckhardt, ''Trav.'' 2:697, 727; Robinson, 2:405; 3:574), that Abraham set before the angels (&nbsp;Genesis 18:8); and it was the same that Jael gave to Sisera, instead of the water which he asked (&nbsp;Judges 5:25), as [[Josephus]] particularly notes (γάλα διαφθορὸς ἤδη, Ant. 5:5, 4); it was produced from one of the goat-skin bottles which are still used for the purpose by the [[Bedouins]] (&nbsp;Judges 4:19; comp. Burckhardt's Notes, 1:45). As it would keep for a considerable time, it was particularly adapted to the use of travellers (2 Samuel 17:29). In this state milk acquires a slightly inebriating power, if kept long enough. &nbsp;Isaiah 7:22 is the only text in which the word is coupled with "honey," and there it is a sign of scarcity, not of plenty, as when honey is coupled with fresh milk. It means that there being no fruit or grain, the remnant would have to live on milk and honey; and, perhaps, that milk itself would be so scarce that it would be needful to use it with economy, and hence to curdle it, as fresh milk cannot be preserved for chary use. Although, however, this word properly denotes curdled milk, it seems also to be sometimes used for milk in general (&nbsp;Deuteronomy 32:14; &nbsp;Job 20:15; &nbsp;Isaiah 7:15). (See Butter); (See Cheese). </p> <p> Lebben is still extensively used in the East: at certain seasons of the year the poor almost live upon it, while the upper classes eat it with salad or meat (Russell, 1:118). It is still offered in hospitality to the passing stranger (Robinson, Bib. Res. 1:571; 2:70, 211) — so freely, indeed, that in some parts of Arabia it would be regarded as a scandal if money were received in return (Burckhardt's Arabia, 1:120; 2:106). The method now pursued in its preparation is to boil the milk over a slow fire, adding to it a small piece of old lebben or some other acid in order to make it coagulate (Russell, Aleppo, 1:118, 370; Burckhardt, Arabia, 1:60). See Foo). </p>

<p> ''''' milk ''''' ( חלב , <i> ''''' ḥālābh ''''' </i> ; γάλα , <i> ''''' gála ''''' </i> ; Latin <i> lac </i> (2 [[Esdras]] 2:19; 8:10)): The fluid secreted by the mammary glands of female mammals for the nourishment of their young. The word is used in the Bible of that of human beings (&nbsp; Isaiah 28:9 ) as well as of that of the lower animals (&nbsp;Exodus 23:19 ). As a food it ranked next in importance to bread (Ecclesiasticus 39:26). Palestine is frequently described as a land "flowing with milk and honey" (&nbsp;Exodus 3:8 , &nbsp;Exodus 3:17; &nbsp;Numbers 13:27; &nbsp;Deuteronomy 6:3; &nbsp;Joshua 5:6; &nbsp;Jeremiah 11:5; &nbsp;Ezekiel 20:6 , &nbsp;Ezekiel 20:15 ). Milk was among the first things set before the weary traveler (&nbsp;Genesis 18:8 ). In fact, it was considered a luxury (&nbsp;Judges 5:25; &nbsp;Song of Solomon 5:1 ). The people used the milk of kine and also that of sheep (&nbsp;Deuteronomy 32:14 ), and especially that of goats (&nbsp;Proverbs 27:27 ). It was received in pails ( <i> '''''‛ăṭı̄nı̄m''''' </i> , &nbsp;Job 21:24 ), and kept in leather bottles ( <i> '''''nō'dh''''' </i> , &nbsp;Judges 4:19 ), where it turned sour quickly in the warm climate of Palestine before being poured out thickly like a melting substance ( <i> '''''nāthakh''''' </i> ; compare &nbsp;Job 10:10 ). Cheese of various kinds was made from it ( <i> '''''gebhı̄nāh''''' </i> and <i> '''''ḥărı̄cē''''' </i> <i> '''''he''''' </i> - <i> '''''ḥālābh''''' </i> , literally, "cuts of milk"); or the curds ( <i> '''''ḥem'āh''''' </i> ) were eaten with bread, and possibly also made into butter by churning (&nbsp;Proverbs 30:33 ). See [[Food]] , II. It is possible that milk was used for seething other substances; at least the Israelites were strictly forbidden to seethe a kid in its mother's milk (&nbsp;Exodus 23:19; &nbsp;Exodus 34:26; &nbsp;Deuteronomy 14:21 ), and by a very general interpretation of these passages Jews have come to abstain from the use of mixtures of meat and milk of all kinds. </p> <p> Figuratively the word is used (1) of abundance (&nbsp;Genesis 49:12 ); (2) of a loved one's charms (&nbsp;Song of Solomon 4:11 ); (3) of blessings (&nbsp;Isaiah 55:1; &nbsp;Joel 3:18 ); (4) of the (spiritual) food of immature people (&nbsp;1 Corinthians 3:2; &nbsp;Hebrews 5:12 , &nbsp;Hebrews 5:13 ); (5) of purity (&nbsp;1 Peter 2:2 ). </p>