Genesis 49:12 — Word Study
WLCחַכְלִילִ֥י עֵינַ֖יִם מִיָּ֑יִן וּלְבֶן־ שִׁנַּ֖יִם מֵחָלָֽב׃ פ
BSAHis eyesʻayin [dull, yet sparkling with wine's effects] are darkerchaklîyl△ [red with wine's influence] than wineyayin [fermented, intoxicating drink] and his teethshên [ivory, pearly whites] are whiterlâbân [pure, clean] than milkchâlâb
| Greek | English | Parsing |
|---|---|---|
| חַכְלִילִ֥י | dark of | Adj |
| עֵינַ֖יִם | eyes | Noun common, feminine dual absolute |
| מִיָּ֑יִן | more than wine | Preposition, noun common masculine singular absolute |
| וּלְבֶן־ | and white of | Conjunction |
| שִׁנַּ֖יִם | teeth | Noun common, feminine dual absolute |
| מֵחָלָֽב׃ פ | more than milk | Preposition, noun common masculine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | His eyes are darker than wine, and his teeth are whiter than milk. |
| KJV | His eyes shall be red with wine, and his teeth white with milk. |
| ASV | His eyes shall be red with wine, And his teeth white with milk. |
| YLT | Red [are] eyes with wine, And white [are] teeth with milk! |
| WEB | His eyes will be red with wine, his teeth white with milk. |
| BBE | His eyes will be dark with wine, and his teeth white with milk. |
All translations agree on the imagery and meaning of the verse.
The structure features two main clauses with comparative phrases that enhance the descriptive quality of the verse.
7 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectעַיִן
The sentence as the grammar sees it Open the tree ›
1 of 6 occurs nowhere else in the Old Testament — a word chosen on purpose.
Bars are logarithmic — אֵת, the commonest word in the Hebrew Bible, stands about 11,000 times, so a linear scale would leave everything else invisible. Click a row to open that word.
Deep Study — Genesis 49:12
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — Jacob's Blessing of His Sonsgenerated
Genesis 49:12 is part of Jacob's prophetic blessings to his sons, where he uses vivid imagery to describe their characteristics and futures. This verse specifically highlights the beauty of one son, using comparisons to wine and milk to convey allure and purity. The blessings serve to outline the distinct roles and traits of each son, which would shape their tribes and legacies in Israel.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Proverbs 23:29 | Who has woe? Who has sorrow? Who has contentions? Who has complaints? Who has needless wounds? Who has bloodshot eyes? |
The Treasury of Scripture Knowledge — 1 reference, hung on the phrase they belong to
The Key Word — חַכְלִילִ֥י, chakh.li.Ligenerated
The Hebrew word חַכְלִילִ֥י (*chakhliyl*) is an adjective that means 'dark of' and is derived from a root meaning to be dark. It can convey a sense of dullness but also brilliance, particularly in the context of wine, suggesting a sparkle in the eyes that reflects the effects of drinking.
In this verse, it emphasizes the captivating quality of the eyes, suggesting they are not just dark but also have a lively, sparkling appearance. This duality captures a range of emotions and states, enhancing the poetic imagery of the blessing.
How Translations Differ — measured against the Berean Standard Biblegenerated
All translations agree on the imagery of the verse, describing the eyes as darker than wine and the teeth as whiter than milk, maintaining the vivid contrasts presented in the original Hebrew.
Sentence Structuregenerated
The verse consists of two main clauses linked by 'and': the first describes the eyes with a comparative phrase, and the second describes the teeth. This structure allows for a clear juxtaposition between the dark and light imagery.
The finite verbs in both clauses serve as predicates, with the subjects being 'eyes' and 'teeth', respectively. The Hebrew word order emphasizes the qualities being compared, enhancing the poetic nature of the blessing.
Septuagint Backgroundgenerated
The Septuagint translates חַכְלִילִ֥י as ξαροποὶ, which suggests a focus on brightness or brilliance, possibly interpreting the Hebrew's nuance of 'darkly flashing' in a way that emphasizes the visual allure.
This choice indicates a slight interpretative shift, highlighting the sparkling quality of the eyes rather than merely their darkness.
In plain words — the whole versegenerated
Genesis 49:12 describes the beauty of someone's eyes and teeth using comparisons to wine and milk. The eyes are said to be darker than wine, suggesting a captivating quality, while the teeth are whiter than milk, indicating purity and brightness. This imagery is part of Jacob's blessings to his sons, emphasizing their unique traits.
Frequently Asked Questionsgenerated
The comparisons highlight the striking qualities of the person's features, with wine suggesting allure and richness, while milk symbolizes purity and cleanliness.
This contrast serves to emphasize the beauty and appeal of the person's eyes and teeth, creating a vivid picture in the reader's mind.
It illustrates Jacob's prophetic insights into the characteristics and futures of his sons, using rich imagery to convey their distinct traits.
The use of metaphor and simile enriches the text, inviting readers to appreciate the beauty and complexity of the subjects being described.
Reflection Questionsgenerated
- What qualities do I find captivating in others, and how can I express appreciation for those traits?
- How can I use vivid imagery in my own descriptions to convey deeper meanings?
- In what ways do contrasts, like dark and light, enhance our understanding of beauty?
- How can I reflect on the traits I value in myself and others, similar to Jacob's blessings?
The early church on this verse — how the Fathers read it
Early commentators, like Hippolytus and Ambrose, draw on this verse to illustrate the qualities of Christ and the prophets, highlighting the significance of the imagery used.
Hipp. That is, his eyes are brilliant as with the word of truth; for they regard all who believe upon him. And his teeth are white as milk;-that denotes the luminous power of his words: for this reason he calls them white,Early Church Fathers on Genesis 49 →
“Eyes” then, the prophets have been the eyes of Christ when they rejoiced in the power of the Spirit, and announced in advance the sufferings which had to rush upon him and which were useful for the generations after him to understand that…Early Church Fathers on Genesis 49 →
And therefore the prophet says, “His eyes are joyful from wine, and his teeth are whiter than milk,” for he means the prophets and the apostles.Early Church Fathers on Genesis 49 →
Commentators on this verse — 7 expositors, verse by verse
Each of these wrote on Genesis 49:12 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleHis eyes shall be red with wine,.... Signifying, not the intemperance of this tribe, and their immoderate use of wine, and the effect of it on them; but the goodness and generosity of their wine,
Read John Gill on Genesis 49 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryHis eyes shall be red with wine, and his teeth white with milk. No JFB commentary on this verse.
Read Robert Jamieson on Genesis 49 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleWhich shows not only the plenty of wine, but also the excellency and strength of it, which, though not drunk in great quantity, or to excess, will make the eyes red. See .
Read Matthew Poole on Genesis 49 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsGenesis 49:12 His eyes [shall be] red with wine, and his teeth white with milk.Ver. 12. His eyes shall be red, &c.] Wine and milk are used to signify plenty of spiritual blessings in heavenly things.
Read John Trapp on Genesis 49 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(12) His eyes shall be red with wine.—The word rendered red occurs only here, and is rendered in the Versions, bright, sparkling, and in the Vulg., beautiful. They also give the word rendered in our Version with a comparative force, which seems to be right: “His eyes shall be brighter than wine, and his teeth whiter than milk.” The words do not refer to Judah’s person, but describe the prosperity of his descendants, whose temporal welfare will show itself in their bright and healthy countenances.
Read Charles John Ellicott on Genesis 49 →CambridgeThe Cambridge Bible for Schools and Colleges12. His eyes] It may be doubted whether our rendering “red” gives the right meaning. The passage is usually illustrated from Proverbs 23:29, “who hath redness of eyes?” But, surely, the poet would hardly eulogize Judah by attributing to his eyes the redness of continuous drinking! It will be better to assume that the writer meant “sparkling.” The versions, LXX and Vulg., give another rendering, which is probably to be preferred, “his eyes are more sparkling than wine, and his teeth whiter than milk.” In this case, the verse will symbolically describe the beauty of his personal appearance, rather than the productiveness of his territory.
Read Cambridge on Genesis 49 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible12. Lustrous the eyes from wine — The Septuagint, Vulgate, and some expositors construe the preposition îï, from, as denoting a comparison; more lustrous, or more joyful than wine, and whiter than milk.
Read Daniel Denison Whedon on Genesis 49 →The verse in English, compared — 17 translations, and where they part company
Every translation on this page is a decision someone had to make and commit to. Read down a column and you see one translator's judgement; read across a row and you see the range the Greek actually allows. The BSB is the wording the rest of this page is measured against, so it is listed first.
Modern formal
His eyes are darker than wine, and his teeth are whiter than milk.
His eyes will be red with wine, his teeth white with milk.
His eyes are darker than wine, and his teeth are whiter than milk.
His eyes will be dark from wine, and his teeth white from milk.
Tyndale line
His eyes shall be red with wine, and his teeth white with milk.
His eyes shall be red with wine, And his teeth white with milk.
His eyes shall be red with wine, And his teeth white with milk.
His eyes shall be red with wine, and his teeth white with milk.
His eyes shalbe red with wine, and his teeth white with milke.
Strictly literal
The eyes are red with wine, And the teeth [are] white with milk.
Red [are] eyes with wine, And white [are] teeth with milk!
Red [are] eyes with wine, || And white [are] teeth with milk!
His eyes shall be red from wine, and his teeth white from milk.
His eyes will be as dark as wine, and his teeth as white as milk.
From the Latin
His eyes are more beautiful than wine, and his teeth whiter than milk.
Simplified
His eyes sparkle more than wine, and his teeth are whiter than milk.
His eyes will be dark with wine, and his teeth white with milk.
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text and the Septuagint largely agree in their wording, with five out of six words matching. However, the Samaritan Pentateuch presents a variation with the word חכלילו (turbid), differing from the Masoretic Text's חַכְלִילִ֥י.
חַכְלִילִ֥י עֵינַ֖יִם מִיָּ֑יִן וּלְבֶן־ שִׁנַּ֖יִם מֵחָלָֽב׃ פ
5 of the 6 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
חכלילו עינים מיין ולבן שׁנים מחלב
1 word differs from the Masoretic Text: חכלילו (turbid)
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Genesis 49:12
One dossier per word, with every reference work grouped by kind — Hebrew lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. On the Hebrew: Brown-Driver-Briggs entire and its gloss set, Strong's Hebrew Dictionary, and Tyndale House's Translators Brief lexicon. Where a cell says a work has no entry, that work genuinely has none for this word.
The Hebrew word חַכְלִילִי (*chakliyl*) is derived from a root meaning to be dark. It is described as 'dull' and can also refer to 'darkly flashing' or 'brilliant,' particularly in relation to wine. The term appears in Genesis 49:12.
חַכְלִילִי adj. (dark) dull, from wine Gn 49:12.
ref
H2447 חַכְלִילִי (dark) dull, from wine
2447 chakliyl khak-leel'
by reduplication from an unused root apparently meaning to be
dark; darkly flashing (only of the eyes); in a good sense,
brilliant (as stimulated by wine):--red.
חַכְלִילִי (chakh.lil) — dull.
1) dull
2) (CLBL) dark-flashing, brilliant
Adj — AdjHAamsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
The Hebrew word עַ֫יִן (*'ayin*) means 'eye' and can refer to both the physical organ and its figurative uses, such as mental qualities and desires. It also denotes a 'spring' or 'fountain' of water. The entries highlight various phrases and contexts, including appearances and expressions of emotion, but do not indicate any significant disagreement among lexicons.
עַ֫יִן 859 n.f. eye
lit. as physical organ
eyes as showing mental qualities
desire of the eyes, abominations of the eyes
Fig. of mental and physical faculties, acts and states
Transferred mngs.:
visible surface of earth
appearance
gleam, sparkle
Other phrases are: an eye for an eye; eye to eye; in the presence of, in full view of; of business transaction; on the forehead
base
עַ֫יִן n.f. spring (of water). Particular springs are:
ע׳ חֲרֹר Ju 7:1
ע׳ הַקּוֹרֵא (partridge-spring) Ju 15:19
ע׳ רֹגֵל near Jerus.
ע׳ הַתַּנִּין (dragon-spring)
base
H5869a עַ֫יִן eye . lit. as physical organ
. . eyes as showing mental qualities
. desire of the eyes, abominations of the eyes
. Fig. of mental and physical faculties, acts and states
. Transferred mngs.: . visible surface of earth
. appearance
. gleam, sparkle
. Other phrases are: an eye for an eye; eye to eye; in the presence of, in full view of; of business transaction; on the forehead
H5869b עַ֫יִן spring (of water)
5869 `ayin ah'-yin
probably a primitive word; an eye (literally or
figuratively); by analogy, a fountain (as the eye of the
landscape):--affliction, outward appearance, + before, +
think best, colour, conceit, + be content, countenance, +
displease, eye((-brow), (-d), -sight), face, + favour,
fountain, furrow (from the margin), X him, + humble,
knowledge, look, (+ well), X me, open(-ly), + (not) please,
presence, + regard, resemblance, sight, X thee, X them, +
think, X us, well, X you(-rselves).
עַ֫יִן (a.yin) — eye.
: eye
1) eye
1a) eye
1a1) of physical eye
1a2) as showing mental qualities
1a3) of mental and spiritual faculties (fig.)
עַ֫יִן (a.yin) — Fountain (Gate).
§ spring, fountain
עַ֫יִן (a.yin) — Fountain of.
§ spring, fountain
עַ֫יִן (a.yin) — eye: seeing.
: seeing
1) eye
1a) eye
1a1) of physical eye
1a2) as showing mental qualities
1a3) of mental and spiritual faculties (fig.)
עַ֫יִן (a.yin) — eye: appearance.
: appearance
1) eye
1a) eye
1a1) of physical eye
1a2) as showing mental qualities
1a3) of mental and spiritual faculties (fig.)
עַ֫יִן (a.yin) — eye: before(the eyes).
: before(the_eyes)
1) eye
1a) eye
1a1) of physical eye
1a2) as showing mental qualities
1a3) of mental and spiritual faculties (fig.)
עַ֫יִן (a.yin) — eye: sin.
: sin
1) eye
1a) eye
1a1) of physical eye
1a2) as showing mental qualities
N-cd — Noun common · feminine dual absoluteHNcfda
יַ֫יִן (yayin) means 'wine' and is associated with fermentation and intoxication. It appears in various contexts, including banqueting. The word is derived from an unused root that suggests the idea of effervescence.
יַ֫יִן 141 n.m. wine
base
H3196 יַ֫יִן wine
3196 yayin yah'-yin
from an unused root meaning to effervesce; wine (as
fermented); by implication, intoxication:--banqueting, wine,
wine(-bibber).
יַ֫יִן (ya.yin) — wine.
wine
Prep | N-ms — Preposition · noun common masculine singular absoluteHR/Ncmsa
Wine
The common Hebrew word for wine is yayin, from a root meaning “to boil up,” “to be in a ferment.” Others derive it from a root meaning “to tread out,” and hence the juice of the grape trodden out. The Greek word for wine is oinos_, and the Latin _vinun. But besides this common Hebrew word, there are several others which are thus rendered.
(1.) Ashishah (2 Sam. 6:19; 1 Chr. 16:3; Cant. 2:5; Hos. 3:1), which, however, rather denotes a solid cake of pressed grapes, or, as in the Revised Version, a cake of raisins.
(2.) ‘Asis, “sweet wine,” or “new wine,” the product of the same year (Cant. 8:2;
The manufacture of wine is carried back in the Bible to the age of Noah, (Genesis 9:20,21) to whom the discovery of the process is apparently, though not explicitly, attributed. The natural history and culture of the vine are described under a separate head. [VINE] The only other plant whose fruit is noticed as having been converted into wine was the pomegranate. (Solomon 8:2) In Palestine the vintage takes place in September, and is celebrated with great rejoicing. The ripe fruit was gathered in baskets, (Jeremiah 6:9) as represented in Egyptian paintings, and was carried to the wine-press. It was then placed in the upper one of the two vats or receptacles of which the winepress was formed, and was subjected to the process of "treading," which has prevailed in all ages in Oriental…
The vine being natural to the soil of Canaan and its vicinity, wine was much used as a beverage, especially at festivals, Es 1:7 5:6 Da 5:1-4 Joh 2:3. As one of the staple products of the Holy Land, it was employed for drink-offerings in the temple service, Ex 20:26 Nu 15:4-10; it was included among the "first-fruits," De 18:4, and was used in the celebration of the Passover, and subsequently of the Lord’s supper, Mt 26:27-29. Together with corn and oil it denoted all temporal supplies,
לָבָן (lavan) means 'white' in Hebrew. It is derived from the root word לָבַן (lavan), which also conveys the same meaning. The term is used in contexts such as Genesis 49:12, where it describes color.
לָבָן adj. white
base
H3836 לָבָן white
3836 laban law-bawn'
or (Gen. 49:12) laben {law-bane'}; from 3835; white:--white.
see HEBREW for 03835
לָבָן (la.van) — white.
white
Conj | Adj — ConjunctionHC/Aamsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
The Hebrew word שֵׁן (shen) primarily means 'tooth' and can also refer to 'ivory.' It is derived from the root associated with sharpness, and it can figuratively denote a cliff or crag. The entries highlight various contexts, including its use in legal terms (lex talionis) and as a material in commerce.
שֵׁן n.f. tooth, ivory
base
H8127 שֵׁן tooth, ivory
8127 shen shane
from 8150; a tooth (as sharp); specifically (for 8143) ivory;
figuratively, a cliff:--crag, X forefront, ivory, X sharp,
tooth.
see HEBREW for 08150
see HEBREW for 08143
שֵׁן (shen) — tooth.
: tooth
1) tooth, ivory
1a) tooth
1a1) of man, lex talionis, beast
1b) tooth, tine (of fork)
1c) ivory
1c1) as material
1c2) of commerce
1d) sharp pointed rock
שֵׁן (shen) — tooth: ivory.
: ivory
1) tooth, ivory
1a) tooth
1a1) of man, lex talionis, beast
1b) tooth, tine (of fork)
1c) ivory
1c1) as material
1c2) of commerce
1d) sharp pointed rock
שֵׁן (shen) — tooth: crag.
: crag
1) tooth, ivory
1a) tooth
1a1) of man, lex talionis, beast
1b) tooth, tine (of fork)
1c) ivory
1c1) as material
1c2) of commerce
1d) sharp pointed rock
שֵׁן (shen) — tooth: prong.
: prong
1) tooth, ivory
1a) tooth
1a1) of man, lex talionis, beast
1b) tooth, tine (of fork)
1c) ivory
1c1) as material
1c2) of commerce
1d) sharp pointed rock
N-cd — Noun common · feminine dual absoluteHNcfda
חָלָב (chalab) means milk and is associated with richness, as seen in cattle. It can refer to various forms of milk, including sour milk and cheese, and metaphorically to abundance. The entries do not present any significant disagreement.
H2461 חָלָב milk
2461 chalab khaw-lawb'
from the same as 2459; milk (as the richness of kine):--+
cheese, milk, sucking.
see HEBREW for 02459
חָלָב (cha.lav) — milk.
1) milk, sour milk, cheese
1a) milk
1b) abundance of the land (metaph.)
1c) white (as milk)
Prep | N-ms — Preposition · noun common masculine singular absoluteHR/Ncmsa
milk (chalabh; gala; 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 (Isa 28:9) as well as of that of the lower animals (Ex 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" (Ex 3:8,17; Nu 13:27; De 6:3; Jos 5:6; Jer 11:5; Eze…
Milk
(1.) Hebrew halabh, “new milk”, milk in its fresh state (Judg. 4:19). It is frequently mentioned in connection with honey (Ex. 3:8; 13:5; Josh. 5:6; Isa. 7:15, 22; Jer. 11:5). Sheep (Deut. 32:14) and goats (Prov. 27:27) and camels (Gen. 32:15), as well as cows, are made to give their milk for the use of man. Milk is used figuratively as a sign of abundance (Gen. 49:12;
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, (32:14) of camels, (Genesis 32:15) and of goats, (Proverbs 27:27) was used; that latter appears to have been most highly…
Is often alluded to in the Bible, as a symbol of pure, simple, and wholesome truth, Heb 5:12,13 1Pe 2:2; and in connection with honey, to denote fertility and plenty, Ge 49:12 Nu 16:13 Jos 5:6. The Jews and their neighbors used not only the milk of cows, but also that of camels, sheep, and goats, Ge 32:15 De 32:14 Pr 27:27. See BUTTER and CHEESE.