Alcoholic beverages appear in the Hebrew Bible, after Noah planted a vineyard and became inebriated. In the New Testament, Jesus miraculously made copious amounts of wine at the wedding at Cana (John 2). Wine is the most common alcoholic beverage mentioned in biblical literature, where it is a source of symbolism, and was an important part of daily life in biblical times. Additionally, the inhabitants of ancient Israel drank beer and wines made from fruits other than grapes, and references to these appear in scripture. However, the alcohol content of ancient alcoholic beverages was significantly lower than modern alcoholic beverages. The low alcohol content was due to the limitations of fermentation and the nonexistence of distillation methods in the ancient world. Rabbinic teachers wrote acceptance criteria on consumability of ancient alcoholic beverages after significant dilution with water, and prohibited undiluted wine.
In the early 19th century the temperance movement began. Evangelical Christians became prominent in this movement, and while previously almost all Christians had a much more relaxed attitude to alcohol, today many evangelical Christians abstain from alcohol. Bible verses would be interpreted in a way that encouraged abstinence, for example , which states, "You cannot drink the cup of the Lord and the cup of demons too..."
Historically, however, the main Christian interpretation of biblical literature displays an ambivalence toward drinks that can be intoxicating, considering them both a blessing from God that brings joy and merriment and potentially dangerous beverages that can be sinfully abused. The relationships between Judaism and alcohol and Christianity and alcohol have generally maintained this same tension, though some modern Christian sects, particularly American Protestant groups around the time of Prohibition, have rejected alcohol as evil. The original versions of the books of the Bible use several different words for alcoholic beverages: at least 10 in Hebrew, and five in Greek. Drunkenness is discouraged and occasionally portrayed, and some biblical persons abstained from alcohol. Wine is used symbolically, in both positive and negative terms. Its consumption is prescribed for religious rites or medicinal uses in some places.
Lexigraphy.
Biblical literature uses several words in its original languages to refer to different types of alcoholic beverages. Some of these words have overlapping meaning, particularly the words in the Hebrew language compared to the words in Koine Greek, the language of both the Septuagint and the New Testament. While some deuterocanonical books may have been originally written in Hebrew or the Aramaic language, some were written in Greek. Hence, the meanings of the words used for alcoholic beverages in each of these languages has bearing on alcohol in the Bible.
Hebrew.
The Hebrew Bible was largely written in Biblical Hebrew, with portions in Biblical Aramaic, and has an important Ancient Greek translation called the Septuagint. The modern Hebrew Bible, which generally follows the Masoretic Text, uses several words to represent alcoholic beverages:
Greek.
The New Testament (Koine Greek) and Septuagint Greek words:
Alcoholic content of beverages in the ancient world.
"Yayin" and "oinos" (which in the Septuagint also often translates most of the Hebrew words for alcoholic beverages listed above) are commonly translated "wine", but the two are also rarely, and perhaps figuratively or anticipatorily, used to refer to freshly pressed non-alcoholic juice. For this reason, prohibitionist and some abstentionist Christians object to taking the default meaning to be fermented beverages, but others argue that the words can also refer to alcoholic beverages.
After the conquest of Palestine by Alexander the Great, the Hellenistic custom of diluting wine had taken hold such that the author of 2 Maccabees speaks of diluted wine as "a more pleasant drink" and of both undiluted wine and unmixed water as "harmful" or "distasteful."
Alcoholic wine in the ancient world was significantly different than modern wines in that it had much lower alcohol content and was consumed after significant dilution with water (as attested by even other cultures surrounding Israel), thus rendering its alcoholic content negligible by modern standards. The low alcohol content was due to the limitations of fermentation in the ancient world. From the Mishnah and Talmuds, the common dilution rate for consumption by Jews was 3 parts water to 1 part wine (3:1 dilution ratio). Wine in the ancient world had a maximum possible alcohol content of 11-12 percent before dilution and once diluted, the alcohol content was reduced to 2.75 or 3 percent. Estimates of the wine of regional neighbors like the Greeks have dilution of 1:1 or 2:1 which place the alcohol content between 4-7 percent.
The adjective “unmixed” (ἄκρατος) is used in the ancient texts to designate undiluted wine, but the New Testament never uses this adjective to describe the wine consumed by Jesus or the disciples, or to describe the wine approved for use in moderation by Christians. Though ancient rabbis opposed the consumption of undiluted wine as a beverage, they taught that it was useful as a medicine.
Common dilution ratios from the ancient world were compiled by Athenaus of Naucratis in "Deipnosophistae" (Banquet of the Learned; c. AD 228):
Biblical references.
The many biblical references to wine are both positive and negative, real and symbolic, descriptive and didactic. Both archaeological evidence and written records indicate the significant cultivation of grapes in ancient Israel and the popularity of wine-drinking. The production capacity apparent from archaeological remains and the frequent biblical references to wine suggest that it was the principal alcoholic beverage of the ancient Israelites.
In biblical narratives, the fermentation of fruit into wine holds significance, with grapes and wine often linked to both celebration and cautionary tales of sin and temptation, reminiscent of the concept of the forbidden fruit.
Drunkenness.
"Easton's Bible Dictionary" states: "The sin of drunkenness ... must have been not uncommon in the olden times, for it is mentioned either metaphorically or literally more than seventy times in the Bible", though some suggest it was a "vice of the wealthy rather than of the poor". Biblical interpreters generally agree that the Hebrew and Christian scriptures condemn ordinary drunkenness as a serious spiritual and moral failing in passages such as these (all from the New International Version):
The consequences of the drunkenness of Noah and Lot "were intended to serve as examples of the dangers and repulsiveness of intemperance." The title character in the Book of Judith uses the drunkenness of the Assyrian general Holofernes to behead him in a heroic victory for the Jewish people and an embarrassing defeat for the general, who had schemed to seduce Judith.
One of the original sections of 1 Esdras describes a debate among three courtiers of Darius I of Persia over whether wine, the king, or women (but above all the truth) is the strongest. The argument for wine does not prevail in the contest, but it provides a vivid description of the ancients' view of the power wine can wield in excessive quantity.
A disputed but important passage is Proverbs :
4 It is not for kings, O Lemuel, it is not for kings to drink wine; nor for princes strong drink: ;br ;
5 Lest they drink, and forget the law, and pervert the judgment of any of the afflicted. ;br ;
6 Give strong drink unto him that is ready to perish, and wine unto those that be of heavy hearts. ;br ;
7 Let him drink, and forget his poverty, and remember his misery no more. 
Some Christians assert that alcohol was prohibited to kings at all times, while most interpreters contend that only its abuse is in view here. Some argue that the latter instructions regarding the perishing should be understood as sarcasm when compared with the preceding verses, while others contend the beer and wine are intended as a cordial to raise the spirits of the perishing, while some suggest that the Bible is here authorizing alcohol as an anesthetic. Moreover, some suggest that the wine ("vinegar" or "sour wine") which Roman soldiers offered to Jesus at his crucifixion
was also intended as an anesthetic.
Sacrifices and feasts.
The Hebrew scriptures prescribed wine for use in festal celebrations and sacrificial rituals. In particular, fermented wine was presented daily as a drink offering, as part of the first Fruits offering, and as part of various supplementary offerings. Wine was kept in the Temple in Jerusalem, and the king had his own private stores. The banquet hall was called a "house of wine," and wine was used as the usual drink at most secular and religious feasts, including feasts of celebration and hospitality, tithe celebrations, Jewish holidays such as Passover, and at burials.
The first miracle of Jesus' public ministry was transforming water into fine wine at a wedding in Cana. Jesus instituted the Eucharist at the Last Supper, which took place at a Passover celebration, and set apart the bread and "fruit of the vine" that were present there as symbols of the New Covenant. Saint Paul later chides the Corinthians for becoming drunk on wine served at their celebrations of the Lord's Supper.
Bringer of joy.
The Bible also speaks of wine in general terms as a bringer and concomitant of joy, particularly in the context of nourishment and feasting, e.g.:
Ben Sira discusses the use of wine in several places, emphasizing joy, prudence, and common sense.
Vows and duties.
Certain persons were forbidden in the Hebrew Bible to partake of wine because of their vows and duties. Kings were forbidden to abuse alcohol lest their judgments be unjust. It was forbidden to priests on duty, though the priests were given "the finest new wine" from the first fruits offerings for drinking outside the tabernacle and temple.
The Nazirites excluded as part of their ascetic regimen not only wine, but also vinegar, grapes, and raisins, though when Nazirites completed the term of their vow they were required to present wine as part of their sacrificial offerings and could drink of it. While John the Baptist adopted such a regimen, Jesus did not during his three years of ministry.
The Rechabites, a sub-tribe of the Kenites, vowed never to drink wine, live in houses, or plant fields or vineyards, not because of any "threat to wise living" from the latter [Prov. 20:1] practices, but because of their commitment to a nomadic lifestyle by not being bound to any particular piece of land. The Rechabites's strict obedience to the command of their father "not to drink wine" [Jer. 35:14] is commended and is contrasted with the failure of Jerusalem and the Kingdom of Judah to listen to their God.
During the Babylonian captivity, Daniel and his fellow Jews abstained from the meat and wine given to them by the king because they saw it as defiling in some way, though precisely how these would have defiled the Jews is not apparent in the text. A later passage implies that Daniel did drink wine at times, though it may not have been the king's. Similarly, Judith refused the Assyrian general's wine, though she drank wine from the stores she brought with her.
Christians are instructed regarding abstinence and their duty toward immature Christians: "All food is clean, but it is wrong for a man to eat anything that causes someone else to stumble. It is better not to eat meat or drink wine or to do anything else that will cause your brother to fall."
Symbolism and metaphor.
The commonness and centrality of wine in daily life in biblical times is apparent from its many positive and negative metaphorical uses throughout the Bible. Positively, free wine is used as a symbol of divine grace, and wine is repeatedly compared to intimate love in the Song of Solomon. Negatively, wine is personified as a mocker ("[t]he most hardened apostate" in the Book of Proverbs whose chief sin is pride) and beer a brawler (one who is "mocking, noisy, and restless").
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." The complacent are compared with "wine left on its dregs" too long, such that it lacks a good taste and is of no value, and those who are corrupt are compared with excellent wine which has been diluted with water.
Wine was also used as a symbol of blessing and judgement throughout the Bible. Melchizedek blessed and refreshed Abraham's army with bread and wine; Isaac blessed