G3631
οἶνος
"wine" (literally or figuratively)
Transliteration
oînosPronunciation
(oy'-nos)Everything you need to know.
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"wine" (literally or figuratively)
οἶνος(oînos)
Strong’s Definition
"wine" (literally or figuratively)
a primary word (or perhaps of Hebrew origin (H3196));
“Neither do men put new wine into old bottles: else the bottles break, and the wine runneth out, and the bottles perish: but they put new wine into new bottles, and both are preserved.”
No verses found containing this word study ID.
The Cup That Remembers Eden
Thirty-three times the apostolic writers lift this word, oînos, from the lips of prophets and the hands of the Messiah. It is no mere beverage in the economy of heaven. When you hear the word "wine" in the New Testament, you are standing at the threshold of a mystery—a liquid that can either drown a man in shame or lift him into the joy of the age to come. The rabbis of old observed that wine enters the mouth but speaks the secrets of the heart. Yeshua knew this. He took the cup, and He transformed it into a new covenant.
The Vineyard of the Lord
The Greek oînos carries within it the echo of the Hebrew yayin, which first appears in the days of Noah, a man who planted a vineyard and drank too deeply (Genesis 9:20-21). That first cup brought nakedness and curse. Yet the same substance, when blessed by Melchizedek, refreshed Abraham after battle (Genesis 14:18). Already in the Septuagint, the translators chose oînos to render yayin and also tirosh—the new wine that speaks of blessing and harvest. The sages teach that wine has a dual nature: it can lift a man to the gates of holiness or drag him to the pit of folly. This is why the Nazirite vowed to abstain, and why the Proverbs warn against its seduction (Proverbs 20:1). Yet the psalmist sings that wine gladdens the human heart (Psalm 104:15). The Scripture does not flinch from this tension.
Water Turned to Joy
Yeshua’s first sign in the Gospel of John takes place at a wedding in Cana of Galilee (John 2:1-11). Six stone jars, meant for purification, stand empty. He commands the servants to fill them with water, and when the master of the feast tastes it, the water has become oînos—and not merely wine, but the finest wine. The apostolic tradition teaches that this miracle reveals something profound: the old purification rituals give way to the new wine of the Kingdom. The water of the Law becomes the wine of Grace. The early church understood that this transformation points to the Eucharist itself, where the fruit of the vine becomes the blood of the new covenant. Ignatius of Antioch called the Eucharist the "medicine of immortality," and the wine was its life-giving stream.
The Cup of Judgment and Blessing
Wine appears in the New Testament as both a symbol of divine wrath and of divine joy. The prophet Joel saw the day when the winepress would be full of judgment (Joel 3:13), and John the Revelator takes up this image in the Apocalypse, where the wine of God’s fury is poured out upon the nations (Revelation 14:10). Yet at the Last Supper, Yeshua takes the cup and says, "This is My blood of the covenant, which is poured out for many for the forgiveness of sins" (Matthew 26:27-28). The same substance that crushes the wicked becomes the cup of blessing for the redeemed. The fathers of the faith observed that the winepress of the cross crushed the Messiah, and from that pressing came the wine that gladdens the heart of every believer. You drink from that cup, and you drink both judgment and mercy—judgment for the world, mercy for you.
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The Vine and the Branches
Yeshua calls Himself the true vine (John 15:1). The fruit of that vine is oînos, and you are the branches that bear it. The apostolic writers draw deeply from the image of the vineyard that God planted—Israel, the vine that He brought out of Egypt (Psalm 80:8). But that vine yielded wild grapes. Yeshua, the true Vine, yields the wine of the Spirit. Paul warns the Ephesians not to be drunk with oînos, which leads to debauchery, but to be filled with the Spirit (Ephesians 5:18). There is a drunkenness of the world, and there is a drunkenness of heaven. The early church knew that the Spirit’s intoxication brings not shame but songs of thanksgiving. Your heart, when filled with the Spirit, becomes a cup that overflows with the new wine of praise.
The Septuagint Bridge: From Yayin to Oînos
The Greek translators of the Hebrew Scriptures chose oînos to carry the weight of two Hebrew words: yayin, the common word for fermented wine, and tirosh, the new wine that speaks of the autumn harvest and the joy of the Lord. In the Septuagint version of Deuteronomy 33:28, the heavens drip with tirosh, and the translator renders it as oînos. This is the bridge between the Old and the New: the new wine that Israel expected in the days of Messiah is now poured out at Pentecost. Peter, standing with the eleven, declares that the disciples are not drunk with oînos at the third hour, but rather this is the fulfillment of Joel’s prophecy—the Spirit being poured out on all flesh (Acts 2:13-17). The new wine of the Spirit is the same oînos that gladdened the heart of the Psalmist, but now it is the very presence of God dwelling in you.
The Messianic Cup
Yeshua embodies the wine of the Kingdom. He is the vine, the vintner, and the vintage. When He instituted the Eucharist, He took the cup after supper and said, "This cup is the new covenant in My blood" (Luke 22:20). The apostolic writers apply this word to His work in a way that transforms every element of the Passover. The wine that once remembered the blood of the lamb in Egypt now remembers the blood of the Lamb of God. Justin Martyr, writing to the emperor, described the Eucharist as the food over which thanksgiving is offered, and the wine as the blood of Christ. In the Apocalypse, the marriage supper of the Lamb features wine that is the joy of the perfected age (Revelation 19:9). Yeshua did not come to abolish the fruit of the vine; He came to lift it into eternity. When you drink the cup of the Lord, you are tasting the age to come.
Your Cup Overflows
You hold a cup in your hand, and that cup is your life. Will it be filled with the wine of the world that leads to the stupor of the grave, or with the new wine of the Spirit that lifts you into the joy of your Lord? The rabbis of old said that when the Messiah comes, there will be no more weeping, only the wine of the age to come. But the Messiah has come. You are invited to the wedding feast. Drink deeply, but drink with discernment. Let the wine of the Spirit fill your mouth with praise and your heart with thanksgiving. The cup that Yeshua drank, He shares with you. Take it. It is the cup of the covenant, and it will never run dry.