Understanding γλεῦκος (gleukos) Strong’s G1098: The Sweet New Wine Misinterpreted at Pentecost

Pronunciation Guide: glyoo’-kos (with a soft ‘g’ as in “gleam”)

Basic Definition

Strong’s G1098: γλεῦκος (gleukos) refers to sweet, new wine or fresh grape juice that has just begun the fermentation process. Unlike fully fermented wine, gleukos retained much of its natural sweetness and was known for its potency and freshness. In its sole New Testament appearance, it appears as part of a mocking accusation that the apostles were intoxicated at Pentecost when speaking in various languages.

Etymology and Morphology

• Part of Speech: Noun (neuter)
• Root Words: From the Greek γλυκύς (glykys) meaning “sweet”
• Language Origin: Classical Greek
• Primary Usage: Narrative sections and historical accounts
• Grammatical Form: Third declension neuter noun

γλεῦκος Morphology:

• γλεῦκος (nominative singular) – sweet new wine
• γλεύκους (genitive singular) – of sweet new wine
• γλεύκει (dative singular) – with/by sweet new wine
• γλεῦκος (accusative singular) – sweet new wine (as direct object)

Origin & History

The term γλεῦκος has a rich history in classical Greek literature, where it consistently referred to the sweet, freshly-pressed juice of grapes that had just begun fermenting. Aristotle, in his “Meteorologica” (Book 4), discusses γλεῦκος as a natural substance that undergoes transformation, noting its sweetness before full fermentation. In agricultural writings, Theophrastus mentions γλεῦκος as the initial product of the grape harvest in his “Historia Plantarum.”

In the Septuagint (LXX), while the term itself doesn’t appear directly, related terms for wine and sweet drinks are found frequently. The concept of new wine was important in Jewish festival contexts, particularly during harvest celebrations. By the time of the New Testament era, γλεῦκος had developed a specific technical meaning in the Mediterranean world, referring specifically to the sweet, fresh product of grape pressing that was still in its early fermentation stages—a beverage known for both its sweetness and its potential for rapid intoxication due to active fermentation.

Expanded Definitions & Translation Options

• Fresh grape juice in early stages of fermentation
• Sweet new wine that retained natural sugars
• Must or freshly pressed grape juice
• A sweet, intoxicating beverage associated with festive occasions
• A drink known for both its sweetness and potency

γλεῦκος Translation Options:

• Sweet new wine – Captures both the sweetness and the newness of the beverage, which is central to its definition
• Fresh grape juice – Emphasizes the freshness but might miss connotations of beginning fermentation
• Must – Technical term used in winemaking that precisely describes grape juice beginning fermentation
• Young wine – Conveys the unfinished nature but might miss the sweetness component
• Sweet wine – Highlights the distinguishing sweetness but might not communicate its newness

Biblical Usage

Γλεῦκος appears only once in the New Testament, in Acts 2:13, during the pivotal moment of Pentecost. As the disciples spoke in various languages by the power of the Holy Spirit, some mockers in the crowd dismissed this miraculous phenomenon, saying: “Others mocking said, ‘They are full of sweet wine [γλεύκους].'” This accusation is particularly significant because it reveals a cultural misunderstanding that adds depth to the Pentecost narrative.

The timing of Pentecost is noteworthy regarding this accusation. The Feast of Pentecost occurred fifty days after Passover, in late spring—not during the fall grape harvest when fresh γλεῦκος would typically be available. This timing makes the mockery even more inappropriate, as it would have been nearly impossible for the disciples to be drunk on new wine when none would have been available in that season. This detail underscores the absurdity of the accusation and highlights how the mockers were grasping at explanations to dismiss the miraculous nature of what was occurring.

• “But others mocking said, ‘They are filled with sweet wine [γλεύκους].'” Acts 2:13

Cultural Insights

In the ancient Mediterranean world, γλεῦκος held a unique place in the spectrum of grape-based beverages. Unlike fully fermented wine (οἶνος/oinos), which was typically diluted with water before consumption, γλεῦκος was often consumed in its pure state. This made it particularly potent despite its sweet taste. The sweetness of γλεῦκος made it especially popular during festivals and celebrations, where it was considered a luxury because of its limited availability during the year.

What makes the accusation in Acts particularly noteworthy is the Jewish custom regarding morning prayers. Observant Jews typically prayed at the third hour (around 9 AM) and would not eat or drink before morning prayers were completed. Peter points this out in his response in Acts 2:15, saying, “These men are not drunk, as you suppose, since it is only the third hour of the day.” This cultural detail adds significant weight to Peter’s defense—not only was it unlikely that new wine would be available at Pentecost, but it would have been culturally unthinkable for observant Jews to be drinking before morning prayers. This dual improbability highlights how desperate the mockers were to dismiss the miraculous manifestation of the Holy Spirit.

Theological Significance

The single appearance of γλεῦκος in Scripture carries profound theological significance that extends far beyond a simple beverage reference. The accusation of drunkenness on sweet new wine at Pentecost creates a powerful contrast between physical and spiritual intoxication. While the mockers suggested the disciples were filled with γλεῦκος, the reality was that they were filled with the Holy Spirit—the true source of their inspired speech.

This contrast evokes the apostle Paul’s later teaching in Ephesians 5:18, “And do not get drunk with wine, which leads to debauchery, but be filled with the Spirit.” The Pentecost narrative vividly illustrates this principle—the disciples were experiencing a spiritual “intoxication” that produced not chaos but clear, purposeful communication of God’s truth across language barriers. The mockers’ misinterpretation of spiritual phenomena as physical drunkenness reflects a broader biblical theme: spiritual realities are often misunderstood by those without spiritual discernment. Just as γλεῦκος represented transformation from one substance to another through fermentation, Pentecost represented the transformation of ordinary disciples into powerful witnesses through the indwelling of the Holy Spirit.

Personal Application

The misidentification of the Holy Spirit’s work as mere drunkenness on γλεῦκος offers a powerful lesson for believers today. How often do we mistake the supernatural work of God for something ordinary or even inappropriate? The mockers at Pentecost could only interpret the disciples’ behavior through their limited worldly perspective, missing the divine breakthrough occurring before their eyes. Similarly, we may sometimes dismiss God’s extraordinary movements because they don’t fit our expectations or comfort zones.

Just as γλεῦκος is sweet to the taste but potent in effect, the filling of the Holy Spirit brings both joy and power. When we allow ourselves to be truly filled with God’s Spirit, we may appear unusual or even foolish to the world around us—but like the disciples at Pentecost, this “spiritual intoxication” empowers us to communicate God’s truth in ways that transcend natural limitations. Today, seek to be filled not with worldly substitutes for joy, but with the sweet, transformative presence of Yahweh’s Spirit that brings both pleasure and power for His purposes.

Related Words

• οἶνος (oinos) [oh’-nos] – The general Greek word for wine, often referring to fully fermented wine as opposed to the sweet new wine of γλεῦκος. Oinos appears much more frequently in the New Testament and lacks the specific connotation of sweetness and newness. See G3631
• σίκερα (sikera) [sik’-er-ah] – Strong drink or intoxicating beverage typically made from sources other than grapes, such as dates or barley. Unlike γλεῦκος, sikera could be produced at any time of year and was often associated with stronger intoxication. See G4608
• γλυκύς (glykys) [gloo-koos’] – The adjective meaning “sweet” from which γλεῦκος derives. While γλεῦκος specifically refers to sweet new wine, glykys can describe sweetness of any kind, including figurative sweetness. See G1099
• τρύξ (tryx) [troox] – The dregs or sediment of wine, representing the opposite end of the wine-making process from γλεῦκος. While γλεῦκος is fresh and new, tryx is what remains after long settling. [Not in NT]
• ὀξος (oxos) [ox’-os] – Sour wine or vinegar, representing wine that has gone through complete fermentation and oxidation. This is the opposite of γλεῦκος in terms of taste and represents the final stage of wine transformation. See G3690

Did You Know?

• Did you know? The accusation that the disciples were drunk on γλεῦκος during Pentecost contains a seasonal inconsistency that would have been obvious to the original audience. Pentecost occurred in late spring (May/June), while grape harvest and new wine production happened in the fall (September/October). This timing discrepancy would have made the accusation immediately recognizable as absurd to those familiar with agricultural cycles—highlighting how desperate the mockers were to find a non-supernatural explanation for the disciples’ behavior.
• Did you know? In ancient medical literature, including the works of Hippocrates, γλεῦκος was sometimes prescribed as a remedy for certain ailments due to its believed medicinal properties. Its sweetness made it palatable for patients, while its alcohol content was thought to have therapeutic effects. This medicinal use adds an ironic layer to the accusation in Acts—what the mockers claimed was making the disciples “sick” (drunk) was actually something often used for healing in their culture.
• Did you know? While γλεῦκος appears only once in the New Testament, the concept of “new wine” carries important symbolic significance throughout Scripture. In the Messiah’s teaching about not putting new wine into old wineskins (Mark 2:22), He uses the active, fermenting nature of new wine as a metaphor for the dynamic, expansive power of His kingdom that cannot be contained by old religious systems. This conceptual connection enriches our understanding of why γλεῦκος appears specifically in the context of Pentecost—the birth of the Church represents precisely this kind of powerful, transformative new work of God.

Remember This

The single New Testament appearance of γλεῦκος (gleukos) at Pentecost beautifully illustrates how the world often mistakes spiritual fullness for worldly intoxication, when in reality, being filled with Yahweh’s Spirit produces a holy joy and power that transcends all earthly substitutes.