Milk

Hastings' Dictionary of the Bible

MILK. Milk was at all times an important article of diet among the Hebrews, and by ben-Sira is rightly assigned a prominent place among the principal things necessary for man’s life ( Sir 39:26 ). It was supplied by the females of the ‘herd’ and of the ‘flock,’ the latter term including both sheep and goats (  Deuteronomy 32:14 , where render ‘sour milk [ chem’âh ] of the herd, and milk [ châlâb ] of the flock’), probably also by the milch camels (  Genesis 32:15 ). At the present day goats’ milk is preferred to every other.

In Bible times, as now, milk slightly soured or fermented was a favourite beverage. The modern Bedouin prepares this sour milk, or leben , as it is called, by pouring the fresh milk into a skin (cf.   Judges 4:19 ‘she opened the milk-skin (EV [Note: English Version.] ‘a bottle of milk’), and gave him drink’), to the sides of which clots of sour milk from a previous milking still adhere. The skin is shaken for a little, when the process of fermentation speedily commences, and the milk is served ‘with that now gathered sourness which they think the more refreshing’ (Doughty, Arabia Deserta , i. 263). Such was the refreshment with which Jael supplied Sisera. ‘He asked water, she gave him milk; she brought him sour milk ( chem’âh ) in a lordly dish’ (  Judges 5:26 , where EV [Note: English Version.] has ‘butter,’ but one does not drink butter; cf.   Judges 4:19 cited above).

In several OT passages, however, this word, chem’âh , does evidently signify butter , as in   Proverbs 30:33 ‘the churning (lit. as RVm [Note: Revised Version margin.] ‘pressing’) of milk bringeth forth butter.’ So   Psalms 55:21 RV [Note: Revised Version.] , ‘his mouth was smooth as butter,’ where ‘sour milk’ is clearly out of place. The former passage suggests the procedure of the Arab housewife whom Doughty describes ( op. cit . ii. 67) as ‘rocking her blown-up milk-skin upon her knees till the butter came; they find it in a clot at the mouth of the skin.’ Butter cannot be kept sweet under the climatic conditions of Palestine, but must be boiled, producing the samn or clarified butter universally prized throughout the East.

Cheese is mentioned three times in our AV [Note: Authorized Version.] (  1 Samuel 17:18 ,   2 Samuel 17:29 ,   Job 10:10 ); in each case the original has a different word. The clearest case is the last cited; the text of   2 Samuel 17:29 , on the other hand, is admittedly in disorder, and we should perhaps read, by a slight change of consonants, ‘dried curds ’; these, when rubbed down and mixed with water, yield a refreshing drink much esteemed at the present day. From the Mishna we learn that rennet and the acid juices of various trees and plants were used to curdle (  Job 10:10 milk. After being drained of the whey ‘the water of milk’ the curds were salted, shaped into round discs, and dried in the sun. The TyropÅ“on valley in Jerusalem received its name, ‘the valley of the cheese-makers,’ from the industry there carried on.

There has been much discussion of late as to the origin of the popular expression ‘ flowing with milk and honey ,’ so frequently used in OT to describe Palestine as an ideal land abounding in the necessaries and delicacies of life. Many recent scholars demur to the traditional view that this is expressed by the words ‘milk and honey,’ on the principle of the part for the whole, and favour a more recondite origin in a forgotten Palestinian mythology. This explanation would bring the phrase in question into line with the equally familiar ‘nectar and ambrosia’ of Greek mythology.

Even more obscure is the significance of the thrice-repeated command: ‘Thou shalt not see the a kid in his mother’s milk ’ (  Exodus 23:19;   Exodus 34:26 ,   Deuteronomy 14:21 ). Opinion is still divided as to whether we have here a piece of purely humanitarian some would say sentimental legislation, or the prohibition of a magical rite incompatible with the religion of J″ [Note: Jahweh.] . For the latest exposition of this view, see J. G. Frazer, ‘Folk-lore in the OT,’ in Anthropotogical Essays , etc. (1907), 151 ff.

A. R. S. Kennedy.

Hawker's Poor Man's Concordance And Dictionary

It would have been unnecessary to have noticed this article, if information concerning what it is as food had been all that was intended from it; but as the term is figuratively made use of in Scripture to describe spiritual blessings, it may be proper to notice it in a work of this kind. The Holy Ghost was graciously pleased to point out some of the precious things in the person, work, and offices of Christ under this figure. The dying Jacob, speaking to his children in allusion to the times of the gospel, describes the spiritual Judah, among other distinguishing features of character, as having "his eyes red with wine, and his teeth white as milk." ( Genesis 49:12) And the church, as if giving testimony to the accomplishment of the patriarch's prophecy, compares her Beloved's eyes to "the eyes of doves, by the rivers of water, washed with milk." ( Song of Song of Solomon 5:12) Perhaps both images were meant to set forth the Redeemer, in that sweetness and loveliness of character, as blending the tender affections of his heart towards his people, like the softness of milk flowing in upon the souls of his redeemed, with a fulness of pity and compassion. And as the Holy Ghost thus drew the portrait of Jesus by the figure of the milk, so the same almighty Lord, in various parts of his holy word, hath described the church, and especially the younger babes in Christ, as nourished by, "the sincere milk of the word." ( 1 Peter 2:2) Yea, Christ himself tells his church, that "her tips dropped as the honeycomb, and both honey and milk were under her tongue." ( Song of Song of Solomon 4:11) There is a great beauty as well as tenderness in our Lord's expression. For in the eastern world, we are told by historians, that they had a certain food made of milk and honey, called by the Greeks Meligala; and it was the custom to give a portion of this to the new-married bride on entering her husband's house. As the Lord Jesus therefore is here speaking of his church, having betrothed her to himself under this character, his gracious salvation of her with these words is uncommonly beautiful and affectionate. And whenever the soul of a poor sinner is made glad in receiving the milk of the gospel, and Christ is apprehended in all his glory, suitableness, and all-sufficiency, no doubt, the droppings of the lips will be like honey and milk under the tongue, for "out of the abundance of the heart the mouth will speak."

I must not dismiss our attention to this article until that I have first yet farther remarked, that God's promise of Canaan to his people of, old was under the same type of bringing them into a land "which is the glory of all lands, a land flowing with milk and honey." ( Exodus 3:8) And both the kingdom of grace, and the kingdom of glory, comprehending all sanctified temporal mercies, with all spiritual and eternal blessings, may well be represented under those rich figures.

See Honey

Holman Bible Dictionary

 Sirach 39:26 Proverbs 27:27 Deuteronomy 32:14 Isaiah 7:21-22 Isaiah 28:9 1 Samuel 17:18 Genesis 18:8 Judges 4:19

The Old Testament's most extensive use of milk is in conjunction with honey to symbolize abundance and blessing ( Exodus 3:17;  Exodus 13:5;  Exodus 33:3;  Leviticus 20:24 ,  Numbers 13:27;  Deuteronomy 6:3;  Joshua 5:6 ). Milk is also used to symbolize whiteness ( Lamentations 4:7 ) and in Song of Songs as a symbol of marital bliss ( Lamentations 5:1 ).

Milk as a symbol prevails in the NT where the term is used only five times ( 1 Corinthians 3:2;  1 Corinthians 9:7;  Hebrews 5:12-13;  1 Peter 2:2 ), In each instance it speaks concerning what is basic to the Christian life, but not all that is needed. The ancient bedouins could live on milk for days but eventually had to have meat; so must the Christian.

One of the more perplexing sayings of Scripture is the repeated rule ( Exodus 23:19;  Exodus 34:26;  Deuteronomy 14:21 ) not to boil a kid in its mother's milk. The rabbis interpreted this command to mean that milk and meat should neither be cooked or eaten together. Certain scholars have seen in the command a prohibition relating to Caananite sacrificial customs though recent archaeological investigations lend little support to this view. It remains one of the mysteries of scripture.

G. Al Wright, Jr.

Fausset's Bible Dictionary

Children's food everywhere ( 1 Peter 2:2;  1 Corinthians 3:2;  Hebrews 5:12). In the East a leading element in men's diet also. "A land flowing with milk" symbolizes abundance ( Exodus 3:8;  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 ( Judges 4:19;  Judges 5:25). Emblem of gospel blessings ( Isaiah 55:1). In  Job 21:24 translated for "breasts" "his milk vessels (Lee: Umbreit, his watering places for his herds) are full of milk." Also  Job 20:17;  Job 29:6, "I washed my steps with butter," i.e. wherever I stepped the richest plenty flowed for me.

 Isaiah 60:16, "thou shalt suck the milk of the Gentiles," i.e. draw to thyself all their riches, or have them completely subject ( Ezekiel 25:4). The milk of sheep, camels, goats, and cows was used ( Deuteronomy 32:14;  Genesis 32:15;  Proverbs 27:27); "butter" in our sense occurs  Proverbs 30:33. The Leben ; keeps for a considerable time, and so was suited to David's weary followers ( 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 ( Isaiah 7:22). Still offered in hospitality to the passing stranger, as by Abraham,  Genesis 18:8.

Vine's Expository Dictionary of NT Words

1: Γάλα (Strong'S #1051 — Noun Neuter — gala — gal'-ah )

is used (a) literally,  1—Corinthians 9:7; (b) metaphorically, of rudimentary spiritual teaching,  1—Corinthians 3:2;  Hebrews 5:12,13;  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  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   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.  1—John 2:27 .

Wilson's Dictionary of Bible Types

 Exodus 23:19 (c) This is a warning against using the precious Word of GOD to injure or destroy that which it should build up and strengthen. The milk is a type of the Word of GOD. The milk should have been used to cause the kid to grow into a large, strong, healthy animal. Instead it was used to destroy the tender, young animal. GOD is telling us that we should not take that which He gives to us for constructive purposes and use it for destructive purposes. Baptism is an example. It was given to the church as a blessing, but has been used to destroy many churches, homes and lives. The heathen also had a custom of sprinkling the broth made in the above manner over their fields in order to make the fields fertile. The Lord condemns this custom of the heathen, and assures His people that blessing on the fields comes from Himself. (See under "KID." Also  Exodus 34:26;  Deuteronomy 14:21;  Deuteronomy 34:26).

 Numbers 13:27 (b) This is a type of the multitude of blessings that abounded in the land of Palestine.

 Isaiah 55:1 (b) Here we find a type of the sweet richness which awaits the soul who places his faith and trust in the living Lord.

 1 Corinthians 3:2 (a) Here is a picture of the simpler truths of the Scripture which most anyone can grasp without particular study and without much help. These truths are contrasted with the deeper and more difficult truths of the Word which are compared to meat. (See also  Hebrews 5:13;  1 Peter 2:2).

Webster's Dictionary

(1): ( v. i.) To draw or to yield milk.

(2): ( v. t.) To draw or press milk from the breasts or udder of, by the hand or mouth; to withdraw the milk of.

(3): ( v. t.) To draw anything from, as if by milking; to compel to yield profit or advantage; to plunder.

(4): ( v. i.) To draw or to yield milk.

(5): ( v. t.) To draw from the breasts or udder; to extract, as milk; as, to milk wholesome milk from healthy cows.

(6): ( n.) An emulsion made by bruising seeds; as, the milk of almonds, produced by pounding almonds with sugar and water.

(7): ( n.) The ripe, undischarged spat of an oyster.

(8): ( n.) A kind of juice or sap, usually white in color, found in certain plants; latex. See Latex.

(9): ( n.) A white fluid secreted by the mammary glands of female mammals for the nourishment of their young, consisting of minute globules of fat suspended in a solution of casein, albumin, milk sugar, and inorganic salts.

(10): ( v. i.) To give off small gas bubbles during the final part of the charging operation; - said of a storage battery.

Morrish Bible Dictionary

This from cows, goats, sheep and camels is plentifully used in the East. It is drunk in its natural condition, or shaken up in a skin into a sour curdled state, called in scripture 'butter.' Flocks and herds were so numerous, and wild honey so plenteous, that the country was fitly called 'a land flowing with milk and honey.'  Genesis 18:8;  Exodus 3:8,17;  Exodus 23:19;  Joel 3:18 . Milk is regarded as such a necessary article of sustenance that it is associated with wine to prefigure that which grace now supplies, without money and without price, and which will be supplied to Israel in a future day.  Isaiah 55:1 . In the description of Israel's promised glory it is said, "Thou shalt also suck the milk of the Gentiles."  Isaiah 60:16 . In the N.T. milk is a symbol of the sustenance of God's word,  1 Peter 2:2; and is also referred to as food for infants in contrast to the solid food used by adults.  1 Corinthians 3:2;  Hebrews 5:12,13 .

Easton's Bible Dictionary

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 ( Genesis 18:8 ), and which Jael gave to Sisera ( Judges 5:25 ). In this state milk was used by travellers ( 2 Samuel 17:29 ). If kept long enough, it acquired a slightly intoxicating or soporific power.

This Hebrew word is also sometimes used for milk in general ( Deuteronomy 32:14;  Job 20:17 ).

Copyright Statement These dictionary topics are from M.G. Easton M.A., DD Illustrated Bible Dictionary, Third Edition, published by Thomas Nelson, 1897. Public Domain.

Bibliography Information Easton, Matthew George. Entry for 'Milk'. Easton's Bible Dictionary. https://www.studylight.org/dictionaries/eng/ebd/m/milk.html. 1897.

Smith's Bible Dictionary

Milk. As an article of diet, milk holds a more important position in eastern countries than with us. 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,  1 Peter 2:2, and particularly as contrasted with meat,  1 Corinthians 3:2;  Hebrews 5:12, but beyond this, it is regarded as substantial food adapted alike to all ages and classes. Not only the milk of cows, but of sheep,  Deuteronomy 32:14, of camels,  Genesis 32:15, and of goats,  Proverbs 27:27, was used; that latter appears to have been most highly prized.

American Tract Society Bible Dictionary

Is often alluded to in the Bible, as a symbol of pure, simple, and wholesome truth,  Hebrews 5:12,13   1 Peter 2:2; and in connection with honey, to denote fertility and plenty,  Genesis 49:12   Numbers 16:13   Joshua 5:6 . The Jews and their neighbors used not only the milk of cows, but also that of camels, sheep, and goats,  Genesis 32:15   Deuteronomy 32:14   Proverbs 27:27 . See Butter and Cheese .

King James Dictionary

MILK, n.

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.

Milk, L mulgeo.

1. To draw or press milk from the breasts by the hand, as, to milk a cow. 2. To suck. Not used.

Cyclopedia of Biblical, Theological and Ecclesiastical Literature

is designated by two Hebrew words of distinct signification.

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  Job 21:24;  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 ( 1 Peter 2:2), and particularly as contrasted with meat ( 1 Corinthians 3:2;  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" ( Sirach 39:26). It frequently occurs in connection with honey, as a delicacy ( Exodus 3:8;  Exodus 13:5;  Joshua 5:6;  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" ( Deuteronomy 32:14); and in  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 ( Genesis 32:15). implying the use of camels' milk.

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 ( Exodus 23:19;  Exodus 34:26;  Deuteronomy 14:21). The following are the most remarkable views respecting it:

(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.

(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.

(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.

(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.

(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.

(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?

(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 ( Exodus 23:17;  Exodus 23:19;  Exodus 34:23;  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  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.

(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).

In its figurative use, milk occurs sometimes simply as the sign of abundance ( Genesis 49:12;  Ezekiel 25:4;  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 ( 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 ( 1 Corinthians 3:2;  Hebrews 5:12-13); and, from its purity and simplicity, it is also made to symbolize the unadulterated Word of God ( 1 Peter 2:2; comp.  Isaiah 55:1).

The term rendered "milk out" in  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.

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 ( Genesis 18:8); and it was the same that Jael gave to Sisera, instead of the water which he asked ( 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 ( 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.  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 ( Deuteronomy 32:14;  Job 20:15;  Isaiah 7:15). (See Butter); (See Cheese).

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).

Kitto's Popular Cyclopedia of Biblial Literature

Milk, and the preparations from it, butter and cheese, are often mentioned in Scripture. Milk, in its fresh state, appears to have been used very largely among the Hebrews, as is usual among people who have much cattle, and yet make but sparing use of their flesh for food. The proportion which fresh milk held in the dietary of the Hebrews, must not, however, be measured by the comparative frequency with which the word occurs; because, in the greater number of examples, it is employed figuratively, to denote great abundance, and in many instances it is used as a general term for all or any of the preparations from it.

In its figurative use, the word occurs sometimes simply as the sign of abundance (;; , 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 . 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 ; and from its purity and simplicity, it is also made to symbolize the unadulterated word of God (; comp. ).

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, may be clearly inferred even from the slight intimations which the Scriptures afford. Thus we read of 'butter of kine, and milk of sheep' and in , 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. 'Thirty milch camels' were among the cattle which Jacob presented to his brother Esau , implying the use of camels' milk.

The Hebrew word for curdled milk 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, that Abraham set before the angels , and which Jael gave to Sisera, instead of the water which he asked . In this state milk acquires a slightly inebriating power, if kept long enough. , where it is rendered 'butter,' 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 (;; ).

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 (;; ). There is, perhaps, no precept of Scripture which has been more variously interpreted than this. It is probable that the prohibition refers not to a common act of cookery, but to an idolatrous or magical rite. Maimonides urges this opinion. He says, 'Flesh eaten with milk, or in milk, appears to me to have been prohibited, not only because it affords gross nourishment, but because it savored of idolatry, some of the idolaters probably doing it in their worship, or at their festivals.' This is confirmed by an extract which Cudworth gives from an ancient Karaïte commentary on the Pentateuch 'It was a custom of the ancient heathen, when they had gathered in all their fruits, to take a kid, and boil it in the dam's milk, and then in a magical way to go about and besprinkle with it all their trees, and fields, and gardens, and orchards, thinking that by this means they should make them fructify, and bring forth more abundantly the following year.' Some such rite as this is supposed to be the one interdicted by the prohibition.

Butter is not often mentioned in Scripture, and even less frequently than our version would suggest. Indeed, it may be doubted whether it denotes butter in any place besides , 'butter of kine,' and , 'the churning of milk bringeth forth butter,' as all the other texts will apply better to curdled milk than to butter. Butter was, however, doubtless much in use among the Hebrews, and we may be sure that it was prepared in the same manner as at this day among the Arabs and Syrians. The milk is put into a large copper pan over a slow fire, and a little leben or sour milk (the same as the curdled milk mentioned above), or a portion of the dried entrails of a lamb, is thrown into it. The milk then separates, and is put into a goatskin bag, which is tied to one of the tent poles, and constantly moved, backwards and forwards for two hours. The buttery substance then coagulates, the water is pressed out, and the butter put into another skin. In two days the butter is again placed over the fire, with the addition of a quantity of burgul (wheat boiled with leaven, and dried in the sun), and allowed to boil for some time, during which it is carefully skimmed. It is then found that the burgul has precipitated all the foreign substances, and that the butter remains quite clear at the top. This is the process used by the Bedouins, and it is also the one employed by the settled people of Syria and Arabia. The chief difference is, that in making butter and cheese the townspeople employ the milk of cows and buffaloes, whereas the Bedouins, who do not keep these animals, use that of sheep and goats. The butter is generally white, of the color and consistence of lard, and is not much relished by English travelers. It is eaten with bread in large quantities by those who can afford it, not spread out thinly over the surface, as with us, but taken in mass with the separate morsels of bread [CHEESE].

International Standard Bible Encyclopedia

milk ( חלב , ḥālābh  ; γάλα , gála  ; Latin lac (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 (  Isaiah 28:9 ) as well as of that of the lower animals ( 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" ( Exodus 3:8 ,  Exodus 3:17;  Numbers 13:27;  Deuteronomy 6:3;  Joshua 5:6;  Jeremiah 11:5;  Ezekiel 20:6 ,  Ezekiel 20:15 ). Milk was among the first things set before the weary traveler ( Genesis 18:8 ). In fact, it was considered a luxury ( Judges 5:25;  Song of Solomon 5:1 ). The people used the milk of kine and also that of sheep ( Deuteronomy 32:14 ), and especially that of goats ( Proverbs 27:27 ). It was received in pails ( ‛ăṭı̄nı̄m ,  Job 21:24 ), and kept in leather bottles ( nō'dh ,  Judges 4:19 ), where it turned sour quickly in the warm climate of Palestine before being poured out thickly like a melting substance ( nāthakh  ; compare  Job 10:10 ). Cheese of various kinds was made from it ( gebhı̄nāh and ḥărı̄cē he - ḥālābh , literally, "cuts of milk"); or the curds ( ḥem'āh ) were eaten with bread, and possibly also made into butter by churning ( 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 ( Exodus 23:19;  Exodus 34:26;  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.

Figuratively the word is used (1) of abundance ( Genesis 49:12 ); (2) of a loved one's charms ( Song of Solomon 4:11 ); (3) of blessings ( Isaiah 55:1;  Joel 3:18 ); (4) of the (spiritual) food of immature people ( 1 Corinthians 3:2;  Hebrews 5:12 ,  Hebrews 5:13 ); (5) of purity ( 1 Peter 2:2 ).