Synonyms: touch, feel, sense of touch, tactile sense, tactility, contact, using one's hands, sensation, sense, suspicion, sneaking suspicion, notion, inkling, hunch, fancy, apprehension, presentiment, premonition, foreboding, love, care, affection, fondness, tenderness, warmth, warmness, emotion, sentiment, emotional state, compassion, sympathy, empathy, fellow feeling, understanding, concern, solicitude, solicitousness, tender-heartedness, brotherly love, sensibilities, sensitivities, self-esteem, ego, pride, opinion, belief, view, impression, intuition, instinct, estimation, guess, theory, hypothesis, thought, way of thinking, point of view, atmosphere, ambience, aura, air, mood, climate, character, overtone, undertone, tenor, spirit, quality, flavour, colour, aptitude, knack, flair, bent, talent, gift, skill, art, trick, faculty, ability, propensity, inclination, sensitive, warm, warm-hearted, tender, tender-hearted, caring, soft-hearted, sympathetic, compassionate, empathetic, responsive, receptive, intuitive, thoughtful
Antonyms: bad feeling, acrimony, animosity, animus, antagonism, antipathy, aversion, bitterness, detestation, disgust, dislike, disrelish, enmity, friction, grievances, grudges, hatred, hostility, loathing, malevolence, malice
Showing 2626 to 2650 of 3128 results
2626. Hebrew Servants
Exodus 21:2-11
One Volume
Gary M. Burge
... has given to him a wife whom he loves, he can continue to serve his master (21:5–6). Because it was common practice in the ancient Near East for a master to “breed” slaves by giving the slave a wife, the slave might not have an emotional attachment to his wife and might leave by himself. Becoming a permanent slave was a major step, and thus an oath was taken in the presence of the judicial authorities, who represented God. If freedom means freedom in poverty, the slave may choose to remain secure in ...
2627. Various Laws
Leviticus 19:1-37
One Volume
Gary M. Burge
... decency (especially to vulnerable people) arising from unselfish love, which is the basic principle of all divine law and revelation (Matt. 22:37–40). The fact that love can be commanded (19:18) shows that it is a principle, not only an emotion. Unlike human lawgivers, God can hold people accountable for such inner attitudes because his knowledge penetrates to thoughts (1 Kings 8:39; Ps. 44:20–21; 94:11). Rationales for some laws are not immediately apparent. Prohibitions of mixtures between kinds in ...
One Volume
Gary M. Burge
... this commandment comes with the magisterial reminder that God is a jealous, zealous God who demands exclusive worship (5:9). His anger is roused by all that opposes the good, right, fair, and just, rather than by envy or a spirit of getting even; it is an emotion roused by evil and sin to take up the cause of righteousness. Often children repeat the sins of the parents going on into the third or fourth generation, but in no way must either the fathers or the children stand responsible for the sins of the ...
One Volume
Gary M. Burge
... with current un-Christian philosophies. It often results in reducing the “Christian” message to a simple code of rules for good behavior and negates the power of Jesus’s gospel. When Ezra realizes what is happening, he is horrified; he becomes very emotionally involved. His actions in 9:3 depict very deep consternation. The “tunic” refers to the under­garment and the “cloak” to a long outer garment. Tearing one’s garments was a sign of extreme grief. “Everyone who trembled at the words of ...
One Volume
Gary M. Burge
... hearing of the search for beautiful young women, Mordecai decides to release Esther into the care of Hegai but seeks daily confirmation of her welfare from the officials in the harem (2:8–11). Not only is Mordecai concerned with Esther’s physical and emotional well-being, but given the potential dangers of living as a Jew in a foreign land, he is worried that her Jewish identity might be revealed and might draw unnecessary attention (2:19–20). Following the elaborate process of a royal beauty pageant ...
One Volume
Gary M. Burge
... finds Job insulting. Bildad, with rich imagery, hammers his point that the wicked receive the judgment they deserve. 18:1–4 · Bildad, having opened his first speech with “How long?” (8:2), begins his second speech with a similar but more emotive form: “How much more must we listen to insulting speechifying?” Bildad feels belittled by Job’s persistent responses and is sure that Job considers his friends stupid. Bildad addresses Job not with Hebrew second-person singular forms but with plural, a ...
2632. Psalm 6
Psalm 6:1-10
One Volume
Gary M. Burge
Suffering physically and emotionally (6:2–3)—totally exhausted (6:6–7)—David seeks relief from God’s discipline (6:1–4) and from the pressure of his enemies (6:7–8, 10). In verses 1–5, David pleads for God to show mercy rather than the heat of his rage (6:1–2). ...
2633. Psalm 13
Psalm 13:1-6
One Volume
Gary M. Burge
Manifested in a fourfold cry to the Lord—“how long” (13:1–2), David’s emotional stress exposes four agonized concerns: (1) that he may have become “invisible” to God, that is, that God will no longer act on his behalf; (2) that God is angry with him, intentionally turning away from him; (3) that his frustrations and personal suffering may never end; and (4) that ...
2634. Psalm 43
Psalm 43:1-5
One Volume
Gary M. Burge
Psalm 43:2 parallels 42:9, and 43:5 essentially duplicates 42:5, 11; however, Psalm 43 is not simply a smaller version of Psalm 42. Psalm 43 explodes with greater emotional intensity than does Psalm 42—there are more commands and entreaties (significantly more considering the relative sizes of the two psalms). In the parallel verses (43:2 and 42:9, respectively), “stronghold” (i.e., “fortress”) evokes more forceful imagery than does “rock,” and “rejected” is more actively intentional than ...
2635. Psalm 55
Psalm 55:1-23
One Volume
Gary M. Burge
Unable to handle his enemies and the emotional strain they cause him, David seeks God’s help (55:1–8, 16–19). His enemies are relentless in their destructive work, terrorizing not only him but also the people of the city (55:9–11). Unexpectedly, despite facing a multitude of enemies, David zeroes in on one unnamed individual— ...
2636. Psalm 137
Psalm 137:1-9
One Volume
Gary M. Burge
Despite being in exile, the author does not plead to God for deliverance in Psalm 137. Instead, he focuses on the anguish of being separated from Jerusalem. Two emotions pervade this psalm. In 137:1–6, the psalmist experiences sadness thinking about home. Nevertheless, he determines never to forget Jerusalem. Should he ever stop remembering, he desires never to make music or sing again. In 137:7–9, venting rage in an imprecation directed at the Edomites for encouraging ...
2637. Psalm 146
Psalm 146:1-10
One Volume
Gary M. Burge
Psalms 146–50 all begin and end with, “Praise the Lord.” The psalmist warns against trusting earthly powers, whose plans end at death (146:3–6), and encourages trusting God, who fulfills his promises forever (146:6) and ceaselessly cares for those facing physical, emotional, and personal struggles (146:7–9). He favors the godly and obstructs the wicked (146:8–9). The psalmist will praise the eternal God all of his life (146:1–2, 10); God’s people are to do likewise (146:10).
2638. Proverbs of Solomon
Proberbs 10:1--22:16
One Volume
Gary M. Burge
... causing grief in the family (17:21–22, 25) and a wicked person (by juxtaposition, presumably the same individual) perverting justice (17:23, 26). Such a person lacks a proper perspective (17:24), as well as proper restraint in speech and in controlling emotions (17:27–28). 18:1–24 · The thematic emphasis of Proverbs 18:1–8 is the fool’s speech. Accordingly, 17:27–28 could be viewed as introductory or transitional. The theme is launched by introducing three types of speakers: the antisocial ...
One Volume
Gary M. Burge
... zeal for God and a life marked by wisdom gives one a lasting, even an eternal, hope (23:18; 24:14). Specific admonitions then condemn (1) gluttony and especially drunkenness as leading to rags, not riches (23:20–21), as well as a plethora of physical, emotional, and mental afflictions (23:29–35), and (2) promiscuity with a prostitute or adulteress, who first captivates (just like wine, 23:31) and then takes one captive (23:27–28; cf. 22:14). Proverbs 24:1–22 contrasts evil plotting (24:1–2, 8–9 ...
2640. Toil
Ecclesiastes 2:17-26
One Volume
Gary M. Burge
... of investigation. On the negative side (2:17–23), he claims to have hated life. All work, especially his own life’s work, was “grievous” or burdensome to him (cf. Eccles. 1:13b), a futile pursuit of lasting gain (2:17–18a). His strong emotions here appear to contradict his previous assessment of the delight he derived from his labor (2:10b, but note 2:11) until he explains his response. First, upon death, a potentially foolish heir will take control of all that Qoheleth has accrued through his ...
2641. Wealth is Meaningless
Ecclesiastes 5:8--6:12
One Volume
Gary M. Burge
... to decadence or to miserly self-deprivation (5:13). Verse 17 along with 4:8 may support the latter interpretation, in describing life as lived “in the dark” (contrasted with light in Eccles. 2:13; 11:7–8), plagued by psychological, physical, and emotional pain (cf. Eccles. 2:23). Wealth also can be easily lost. The Hebrew expression for “some misfortune” (also in 1:13; 4:8) may refer here to a “bad investment” (NASB; cf. NJPS: “unlucky venture”) or some other sudden reversal of fortune (5 ...
2642. I am a Rose of Sharon
Song of Songs 2:1-17
One Volume
Gary M. Burge
... entreaty. Love is not to be stirred until the partners have taken full satisfaction in the intimate physical delights of each other’s company. 2:8–13 · The imperative verbs in the opening and closing verses, 2:8 and 13, signal an intensification of emotion in the maiden as she continues to dream about the shepherd lover left behind. The repetition of “Arise, my darling” in verses 10 and 13 is an envelope construction making this a separate stanza in the unit. Dwelling on her lover and the sweetness ...
2643. How Beautiful are You
Song of Songs 4:1-16
One Volume
Gary M. Burge
... of admiration (4:9–11) as Solomon continues to woo the maiden. Geographically the Shulammite has been brought to Jerusalem from her home in the northern hill country. Now the king urges that she break from her past socially and emotionally by accepting his proposal for love and marriage. She has ravished his heart with her physical beauty and sensual charm, as the admiration song calling attention to her adornment confesses. “Sister” and “brother” are titles of endearment spoken commonly between ...
One Volume
Gary M. Burge
... by Jeremiah to God for him to deal with the plotters. As a righteous God, he tests “the heart and mind” (11:20). The Hebrew word the NIV translates as “heart” is literally “kidneys,” which were thought to be the seat of emotion. The heart (NIV “mind”) symbolized thought and will. Together, the two terms represent a person’s internal motives. Commendably, the prophet refrains from retaliation. His prayer is in accord with the teaching, “‘Vengeance is mine, I will repay,’ says the Lord ...
2645. Terror on Every Side
Jeremiah 20:1-6, Jeremiah 20:7-18
One Volume
Gary M. Burge
... -on-one announcement of the coming catastrophe (20:1–6). Pashhur might well have been among the religious leaders taken by Jeremiah on a tour to see Topheth (19:1–15). Magor-Missabib (20:3), which means “terror on every side,” catches the emotional dimension of the coming disaster. The name is a reversal of Pashhur, which, though Egyptian, in Aramaic might mean “fruitful on every side.” Babylon, now named for the first time in the book (20:4), will be Pashhur’s destiny, not because he arrested ...
One Volume
Gary M. Burge
... bears God’s name. If God’s people are not spared because of their sin, how will others, whose sin is presumably greater, fare? The poem of 25:30–38, a repetition and reflection of verses 15–29, begins and ends with an angry God. The poem is charged with emotion. With vigor and vehemence God moves against Judah/Israel and all humanity. Beyond massive deaths of the “flock,” the leaders, the high and mighty ones, along with their own deaths, face the dismantling of all they have known.
One Volume
Gary M. Burge
... . This means that Hosea will have to buy Gomer, almost like having to pay a second bride-price for the woman who is already his wife. Apparently this is necessary because she is indebted to another man, possibly as his slave. Although one wonders about Hosea’s emotional response to this news, the story is only interested in affirming that Hosea graciously pays the price to free his wife of this debt so that he can live with her. It is impossible to evaluate the fair value of the goods that Hosea pays, for ...
One Volume
Gary M. Burge
... judgment, and alienation. Amos explained the day of darkness as a series of catastrophes from which there would be no escape (5:19), a time marked by sheer helplessness. Zephaniah intensifies Amos’s explanation by heaping up words portraying an admixture of cause (war), emotion (the cry of despair), and results (ruin). The intent of the prophet is to so affect his hearers that they will respond with dread and repent. The prophet shifts his description from the day of Yahweh to the effects of the Lord’s ...
One Volume
Gary M. Burge
... cities: Gaza, Ashkelon, Ashdod, and Ekron. Gath is not included because it had already been destroyed (see 2 Chron. 26:6). The literary imagery is filled with pastoral associations. Zephaniah emphasizes the poetic effect and carefully chooses his words to heighten the emotive impact. This is also the case in the ordering of the cities: Gaza and Ekron both begin with the same Hebrew consonant (ayin) and form an envelope around Ashkelon and Ashdod, which both begin with an aleph. The judgment on the cities ...
One Volume
Gary M. Burge
... unworthy Adam’s fig leaves with coats of skin (Gen. 3:7, 21; cf. also Isa. 61:10; Rev. 7:14; 22:14). The new garments are not only clean; they are rich, festal garments suitable to wear in God’s presence. Zechariah seems to be so emotionally involved in the scene before him that he anticipates what is to come next, the putting on of the turban to complete the high priest’s attire. The word “turban” (3:5) here is closely related to the high-priestly “turban” in the Pentateuch (which had ...
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