bottles

They did work wilily, and went and made as if they had been ambassadors, and took old sacks upon their asses, and wine bottles, old, and rent, and bound up;

And these bottles of wine, which we filled, were new; and, behold, they be rent: and these our garments and our shoes are become old by reason of the very long journey.

Then Abigail made haste, and took two hundred loaves, and two bottles of wine, and five sheep ready dressed, and five measures of parched corn, and an hundred clusters of raisins, and two hundred cakes of figs, and laid them on asses.

Behold, my belly is as wine which hath no vent; it is ready to burst like new bottles.

Who can number the clouds in wisdom? or who can stay the bottles of heaven,

Therefore, behold, the days come, saith the LORD, that I will send unto him wanderers, that shall cause him to wander, and shall empty his vessels, and break their bottles.

In the day of our king the princes have made him sick with bottles of wine; he stretched out his hand with scorners.

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.

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.

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.

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.

And no man putteth new wine into old bottles: else the new wine doth burst the bottles, and the wine is spilled, and the bottles will be marred: but new wine must be put into new bottles.

And no man putteth new wine into old bottles: else the new wine doth burst the bottles, and the wine is spilled, and the bottles will be marred: but new wine must be put into new bottles.

And no man putteth new wine into old bottles: else the new wine doth burst the bottles, and the wine is spilled, and the bottles will be marred: but new wine must be put into new bottles.

And no man putteth new wine into old bottles: else the new wine doth burst the bottles, and the wine is spilled, and the bottles will be marred: but new wine must be put into new bottles.

And no man putteth new wine into old bottles; else the new wine will burst the bottles, and be spilled, and the bottles shall perish.

And no man putteth new wine into old bottles; else the new wine will burst the bottles, and be spilled, and the bottles shall perish.

And no man putteth new wine into old bottles; else the new wine will burst the bottles, and be spilled, and the bottles shall perish.

But new wine must be put into new bottles; and both are preserved.

And Philip answering, said to them: O philosophers of Hellas, if you wish to hear some new thing, and are desirous of something new, you ought to throw away from you the disposition of the old man; as my Lord said, It is impossible to put new wine into old bottles, since the bottle is burst, and the wine spilled, and the bottle destroyed. But they put new wine into fresh bottles, so that both may be preserved. And these things the Lord said in parables, teaching us in His holy wisdom, that many will love the new wine, not having a bottle fresh and new. And I love you, O men of Hellas, and I congratulate you for having said, We love something new. For instruction really new and fresh my Lord has brought into the world, in order that He might sweep away all worldly instruction.

And Philip answering, said to them: O philosophers of Hellas, if you wish to hear some new thing, and are desirous of something new, you ought to throw away from you the disposition of the old man; as my Lord said, It is impossible to put new wine into old bottles, since the bottle is burst, and the wine spilled, and the bottle destroyed. But they put new wine into fresh bottles, so that both may be preserved. And these things the Lord said in parables, teaching us in His holy wisdom, that many will love the new wine, not having a bottle fresh and new. And I love you, O men of Hellas, and I congratulate you for having said, We love something new. For instruction really new and fresh my Lord has brought into the world, in order that He might sweep away all worldly instruction.

But if this is to be understood as spoken of the Spirit of God, since Adam also is found to have prophesied of some things, it may be taken not as of general application, but as confined to those who are saints. Finally, also, at the time of the flood, when all flesh had corrupted their way before God, it is recorded that God spoke thus, as of undeserving men and sinners: “My Spirit shall not abide with those men for ever, because they are flesh.” By which it is clearly shown that the Spirit of God is taken away from all who are unworthy. In the Psalms also it is written: “Thou wilt take away their spirit, and they will die, and return to their earth. Thou wilt send forth Thy Spirit, and they shall be created, and Thou wilt renew the face of the earth;” which is manifestly intended of the Holy Spirit, who, after sinners and unworthy persons have been taken away and destroyed, creates for Himself a new people, and renews the face of the earth, when, laying aside, through the grace of the Spirit, the old man with his deeds, they begin to walk in newness of life. And therefore the expression is competently applied to the Holy Spirit, because He will take up His dwelling, not in all men, nor in those who are flesh, but in those whose land has been renewed. Lastly, for this reason was the grace and revelation of the Holy Spirit bestowed by the imposition of the apostles’ hands after baptism. Our Saviour also, after the resurrection, when old things had already passed away, and all things had become new, Himself a new man, and the first-born from the dead, His apostles also being renewed by faith in His resurrection, says, “Receive the Holy Spirit.” This is doubtless what the Lord the Saviour meant to convey in the Gospel, when He said that new wine cannot be put into old bottles, but commanded that the bottles should be made new, i.e. that men should walk in newness of life, that they might receive the new wine, i.e. the newness of grace of the Holy Spirit. In this manner, then, is the working of the power of God the Father and of the Son extended without distinction to every creature; but a share in the Holy Spirit we find possessed only by the saints. And therefore it is said, “No man can say that Jesus is Lord, but by the Holy Ghost.” And on one occasion, scarcely even the apostles themselves are deemed worthy to hear the words, “Ye shall receive the power of the Holy Ghost coming upon you.” For this reason, also, I think it follows that he who has committed a sin against the Son of man is deserving of forgiveness; because if he who is a participator of the word or reason of God cease to live agreeably to reason, he seems to have fallen into a state of ignorance or folly, and therefore to deserve forgiveness; whereas he who has been deemed worthy to have a portion of the Holy Spirit, and who has relapsed, is, by this very act and work, said to be guilty of blasphemy against the Holy Spirit. Let no one indeed suppose that we, from having said that the Holy Spirit is conferred upon the saints alone, but that the benefits or operations of the Father and of the Son extend to good and bad, to just and unjust, by so doing give a preference to the Holy Spirit over the Father and the Son, or assert that His dignity is greater, which certainly would be a very illogical conclusion. For it is the peculiarity of His grace and operations that we have been describing. Moreover, nothing in the Trinity can be called greater or less, since the fountain of divinity alone contains all things by His word and reason, and by the Spirit of His mouth sanctifies all things which are worthy of sanctification, as it is written in the Psalm: “By the word of the Lord were the heavens strengthened, and all their power by the Spirit of His mouth.” There is also a special working of God the Father, besides that by which He bestowed upon all things the gift of natural life. There is also a special ministry of the Lord Jesus Christ to those upon whom He confers by nature the gift of reason, by means of which they are enabled to be rightly what they are. There is also another grace of the Holy Spirit, which is bestowed upon the deserving, through the ministry of Christ and the working of the Father, in proportion to the merits of those who are rendered capable of receiving it. This is most clearly pointed out by the Apostle Paul, when demonstrating that the power of the Trinity is one and the same, in the words, “There are diversities of gifts, but the same Spirit; there are diversities of administrations, but the same Lord; and there are diversities of operations, but it is the same God who worketh all in all. But the manifestation of the Spirit is given to every man to profit withal.” From which it most clearly follows that there is no difference in the Trinity, but that which is called the gift of the Spirit is made known through the Son, and operated by God the Father. “But all these worketh that one and the self-same Spirit, dividing to every one severally as He will.”

But if this is to be understood as spoken of the Spirit of God, since Adam also is found to have prophesied of some things, it may be taken not as of general application, but as confined to those who are saints. Finally, also, at the time of the flood, when all flesh had corrupted their way before God, it is recorded that God spoke thus, as of undeserving men and sinners: “My Spirit shall not abide with those men for ever, because they are flesh.” By which it is clearly shown that the Spirit of God is taken away from all who are unworthy. In the Psalms also it is written: “Thou wilt take away their spirit, and they will die, and return to their earth. Thou wilt send forth Thy Spirit, and they shall be created, and Thou wilt renew the face of the earth;” which is manifestly intended of the Holy Spirit, who, after sinners and unworthy persons have been taken away and destroyed, creates for Himself a new people, and renews the face of the earth, when, laying aside, through the grace of the Spirit, the old man with his deeds, they begin to walk in newness of life. And therefore the expression is competently applied to the Holy Spirit, because He will take up His dwelling, not in all men, nor in those who are flesh, but in those whose land has been renewed. Lastly, for this reason was the grace and revelation of the Holy Spirit bestowed by the imposition of the apostles’ hands after baptism. Our Saviour also, after the resurrection, when old things had already passed away, and all things had become new, Himself a new man, and the first-born from the dead, His apostles also being renewed by faith in His resurrection, says, “Receive the Holy Spirit.” This is doubtless what the Lord the Saviour meant to convey in the Gospel, when He said that new wine cannot be put into old bottles, but commanded that the bottles should be made new, i.e. that men should walk in newness of life, that they might receive the new wine, i.e. the newness of grace of the Holy Spirit. In this manner, then, is the working of the power of God the Father and of the Son extended without distinction to every creature; but a share in the Holy Spirit we find possessed only by the saints. And therefore it is said, “No man can say that Jesus is Lord, but by the Holy Ghost.” And on one occasion, scarcely even the apostles themselves are deemed worthy to hear the words, “Ye shall receive the power of the Holy Ghost coming upon you.” For this reason, also, I think it follows that he who has committed a sin against the Son of man is deserving of forgiveness; because if he who is a participator of the word or reason of God cease to live agreeably to reason, he seems to have fallen into a state of ignorance or folly, and therefore to deserve forgiveness; whereas he who has been deemed worthy to have a portion of the Holy Spirit, and who has relapsed, is, by this very act and work, said to be guilty of blasphemy against the Holy Spirit. Let no one indeed suppose that we, from having said that the Holy Spirit is conferred upon the saints alone, but that the benefits or operations of the Father and of the Son extend to good and bad, to just and unjust, by so doing give a preference to the Holy Spirit over the Father and the Son, or assert that His dignity is greater, which certainly would be a very illogical conclusion. For it is the peculiarity of His grace and operations that we have been describing. Moreover, nothing in the Trinity can be called greater or less, since the fountain of divinity alone contains all things by His word and reason, and by the Spirit of His mouth sanctifies all things which are worthy of sanctification, as it is written in the Psalm: “By the word of the Lord were the heavens strengthened, and all their power by the Spirit of His mouth.” There is also a special working of God the Father, besides that by which He bestowed upon all things the gift of natural life. There is also a special ministry of the Lord Jesus Christ to those upon whom He confers by nature the gift of reason, by means of which they are enabled to be rightly what they are. There is also another grace of the Holy Spirit, which is bestowed upon the deserving, through the ministry of Christ and the working of the Father, in proportion to the merits of those who are rendered capable of receiving it. This is most clearly pointed out by the Apostle Paul, when demonstrating that the power of the Trinity is one and the same, in the words, “There are diversities of gifts, but the same Spirit; there are diversities of administrations, but the same Lord; and there are diversities of operations, but it is the same God who worketh all in all. But the manifestation of the Spirit is given to every man to profit withal.” From which it most clearly follows that there is no difference in the Trinity, but that which is called the gift of the Spirit is made known through the Son, and operated by God the Father. “But all these worketh that one and the self-same Spirit, dividing to every one severally as He will.”

You have some knots for which one is not liable like [one is] for camel-drivers’ knots and sailors’ knots. A woman may tie up the opening of her chemise, the strings of her hair-net and of her belt, the laces of her shoes or sandals, leather-bottles of wine and oil, and a meat dish. Rabbi Elazar ben Ya’akov says: one may tie [a rope] in front of an animal, that it should not go out. One may tie a bucket [over a well] with a belt but not with a rope; Rabbi Judah permits it. Rabbi Judah stated a general rule: any knot that is not permanent one is not liable for it.

Skin-bottles or flasks of non-Jews in which wine of a Jew is kept are forbidden and the prohibition extends to any benefit that may be derived from them, this is the opinion of Rabbi Meir. But the Sages say that the prohibition does not extend to deriving benefit. Grape seeds and grape-skins of non-Jews are forbidden, the prohibition extending to any benefit that may be derived from them, this is the opinion of Rabbi Meir. But the Sages say, when fresh they are forbidden but when dry they are permitted. Fish brine and Bithynian cheese of the non-Jews are forbidden, the prohibition extending to any benefit that may be derived from them, this is the opinion of Rabbi Meir. But the Sages say that the prohibition does not extend to deriving benefit.

If before him were two bottles, one of water and one of wine. He took and emptied the water bottle. They said to him, you should know that after you drank the water, if you then drink the wine, since its volume corresponds to ten olives you will be subject to ten whippings; he does not accept warning in this way. But if it was a wine bottle and he started drinking from it when they said to him, you should know that if you then drink it all, since its volume corresponds to ten olives you will be subject to ten whippings; he accepts warning in this way.