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New Wine into Old Wineskins (οἶνον νέον εἰς ἀσκοὺς παλαιούς, lit.: New Wine into Old Bags ) is a parable of Jesus . It is found at Matthew 9 ( Matthew 9:14–17 ), Mark 2 ( Mark 2:18–22 ), and Luke 5 ( Luke 5:33–39 ).
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. The New International Version translates the passage as: Neither do men pour new wine into old wineskins.
Its first mentions come from Ancient Greece, where, in the parties called Bacchanalia, dedicated to the god Bacchus by the vintage of this drink, the sacrifice of the goat was offered, following which the wineskin could be made that would conserve the wine. [1] New Wine into Old Wineskins is a parable of Jesus.
Additionally, the chosen people and kingdom of God are compared to a divinely owned vine or vineyard in several places, and the image of new wine being kept in new wineskins, a process that would burst old wineskins, represents that the new faith Jesus was bringing "cannot be contained within the framework of the old."
New Wine into Old Wineskins; Man with withered hand; Commissioning the Twelve Apostles; The Beelzebul controversy; Teachings on the parable of the strong man, eternal sin, His true relatives, the parable of the sower, the lamp under a bushel, and the parable of the mustard seed; Calming the storm; The Gerasene demoniac
The new "unshrunk" patch for the cloth can not be melded to the old cloth as it will shrink and make the tear of the cloth worse. One can also not use "new" wine with "old" wineskins as the new wine will ferment and expand and break the old skins. Jesus thus seems to be concerned that the patch and the "new" wine as well as the "old" cloth and ...
The Calling of St. Matthew, by Vittore Carpaccio, 1502. Calling of St. Matthew by Alexandre Bida, 1875.. The Calling of Matthew, also known as the Calling of Levi, is an episode in the life of Jesus which appears in all three synoptic gospels, Matthew 9:9–13, Mark 2:13–17 and Luke 5:27–28, and relates the initial encounter between Jesus and Matthew, the tax collector who became a disciple.
The Cambridge Bible for Schools and Colleges notes that this was "the very least the slave could have done, [as] to make money in this way required no personal exertion or intelligence", [16] and Johann Bengel commented that the labour of digging a hole and burying the talent was greater than the labour involved in going to the bankers.