... Jesus spoke. Yet it was Jesus’ presence and power, not the woman’s faith, that effected the cure. Faith plays the vital role of releasing the divine activity (Tasker, p. 100). 9:23–26 Following this “miracle within a miracle” Jesus continues to the house of the Jewish official. Upon arriving, he finds the characteristic disturbance created by professional mourners, which included flute players (Gk. aulētai). The Talmud indicates that even the poor were expected to provide two flute players and ...
... the one “who stills the roaring of the seas” (lit.). Although we tend to think of creation as simply an act of the distant past, and even the Hebrew Bible speaks of creation “in the beginning,” nonetheless the acts described in verses 5–8 continue to the present (the present tense is more appropriate to the Hb. participles than the NIV’s past tense). They are described as awesome deeds, by which you answer us (i.e., the contemporary congregation, v. 5). It is this answer in creation that gives ...
... of the seven sons of the Jewish high priest Sceva, who, attempting to cast out demons in the name of Jesus, were attacked by the man with the evil spirit. Josephus supplies information about how the Jewish exorcists went about their trade (War 7.178–189). Jesus continues: if, on the other hand, it is by the Spirit of God that I drive out demons, then it follows that God has taken up his reign in your midst. Luke’s use of “the finger of God” in the parallel passage (Luke 11:20) reflects the term ...
... -ark, namely “Yahweh of hosts” (NIV “LORD God Almighty,” vv. 4, 7, 14, 19; cf. 1 Sam. 4:4; 2 Sam. 6:2). In the language of the old tribal alliance, he is called upon to renew his warrior strength to bring about salvation. The psalm continues in petition with a refrain (v. 3) that is repeated with slight variation in verses 7, 19 (cf. v. 14). This refrain establishes the psalm’s structure. The imperative, restore us, contains what may be an intentional ambiguity. It can mean “cause us to (re)turn ...
... explicit the condition: “to those in Jacob who repent of (or ‘turn from’ [Hb. šwb]) their sins” (59:20). Psalm 85 thus fits this period of postexilic restoration that marked the end of God’s wrath on Judah’s iniquity (vv. 1–3), but because Judah continues to be in need of “turning” (i.e., repentance), God’s anger is prolonged (vv. 4–5). Verse 8 will reiterate this same theme: “let them not return (Hb. šwb) to folly” (or as it reads in the LXX, which is a plausible reading of the ...
... (vv. 1–4), responsibility (vv. 5–7), self-renunciation (vv. 8–10), individual care (vv. 11–14), discipline (vv. 15–20), fellowship (vv. 19–20), and forgiveness (vv. 23–35; cf. Barclay, vol. 2, pp. 173–74). 18:10–14 Matthew continues with further instructions about these little ones (childlike believers). It is important that no one treats them with disdain because their angels are in heaven and have unrestricted access to the presence of God. The thought is that, since God is constantly ...
... name of the Lord” in Matt. 21:9) and grant us success, might seem out of place during the course of a hymn and thanksgiving (though note 33:22), but they need not indicate a special need or circumstance. Rather, they may simply signal the worshipers’ continued dependence on the Lord. The blessing on the entrants (Blessed is he who comes [or “enters”], and we bless you [pl.]) and the echo of the Aaronic blessing in the phrase, he has made his light shine upon us (Num. 6:25), indicate verses 26–27 ...
... wisdom and power (2:23) God imparts to his servant. Mentioning that God changes times and seasons (2:21) looks back to verse 9, where the powerless sages are accused of trying to delay until the time changes. It also anticipates chapter 7: the beasts/kingdoms continue for “a period of time,” literally “a season and a time” (7:12), and the little horn (Antiochus IV) will “try to change the set times and the laws” (7:25). But in contrast to these, the sovereign God of Israel is in control of times ...
... , which, in the mind of the author, was the most powerful empire. Similarly, in the statue imagery of chapter 2, gold is the finest of the metals, so Daniel identifies the Babylonian king, Nebuchadnezzar, as the head of gold (Dan. 2:32, 36–38). Here, as Daniel continues to watch the winged lion, he sees its wings . . . torn off (v. 4). On the one hand, this can be understood as a judgment, limiting the beast’s speed and range. On the other hand, that it then stands on two feet like a man (see ANEP ...
... longer be with his followers and they would have to carry on in faith. Implicit in the account is that Jesus’ followers are expected to have full faith in his power, even when he is not with them as he was with the Twelve, and that they must continue his ministry in the same power that he manifested. The dialogue between Jesus and the father of the demoniac boy in 9:23–24 provides an object lesson for Mark’s readers on the importance of strong faith in Jesus. This function is verified by the final and ...
... 10 – Hannah sings praises of thanksgiving Jesus: Luke 2:36–38 – Anna praises God and gives thanks Samuel: 1 Sam. 2:20 – Eli blesses Samuel’s parents Jesus: Luke 2:34 – Simeon blesses Jesus’ parents Samuel: 1 Sam. 2:26 – Refrain A: “Now the boy Samuel continued to grow both in stature and in favor with the LORD and with men” (RSV; see also 2:21). Jesus: Luke 2:40 – Refrain A’: “And the child grew and became strong; he was filled with wisdom, and the grace of God was upon him” (see ...
... the religious figures (although his action surely was upsetting to the merchants), but it may have actually been looked upon with secret approval. Seen in this light, it becomes understandable how Jesus could assault the temple and then not only escape arrest but continue teaching in the temple precincts. 19:47–48 Following his dramatic entry, Jesus began to teach every day in the temple precincts. The chief (or ruling) priests, the teachers of the law, and the leaders among the people were trying to kill ...
... ). Now at last the disciples fully understand Jesus. Gone are their fear and unbelief. Then they worshiped Jesus and returned to Jerusalem with great joy. Jesus now is truly understood as “Lord.” While awaiting the promise of the Father (v. 49) they stayed continually at the temple, praising God. This setting not only resumes where Jesus left off (see 19:47), but it anticipates Peter’s temple sermon in Acts 3. Here is an important Lucan idea. The Good News of the kingdom was preached in the temple ...
... real issue is whether all believers are saved from God’s eschatological wrath. Clearly they are, according to the evidence provided by this visionary interlude. The present tense of the participle, “have come,” looks back over this period of history as the continual gathering together of the great multitude for the salvation of God. All believers from every generation have met the single criterion that allows them to stand before God’s throne and in front of the Lamb in their white robes: they have ...
... , even though plagued by horrific sores, because he enjoys a right relationship with God. The world, on the other hand, remains obdurate; it refuses to glorify God because it does not have a relationship with the Lord. By employing the Job typology, John continues to address the problem of theodicy—a problem which comes to its climax in this vision of bowl-plagues (cf. Beasley-Murray, Revelation, pp. 239–41). Human misery actually occasions a test of faith in God, where one’s relationship with God is ...
... is uncertain. Most translators associate the term takhash with an Arabic word that does make likely some type of sea creature. Others associate the term with an Egyptian word; the NRSV translates it “fine leather” (Davies, Numbers, p. 39). 4:7 The bread that is continually there is a phrase which occurs only here. Budd translates “the regular bread” (Numbers, p. 48). 4:18 The use of shebet, tribal, in reference to a subdivision of a tribe is unusual. It usually refers to one of the main tribes. 4:19 ...
... is uncertain. Most translators associate the term takhash with an Arabic word that does make likely some type of sea creature. Others associate the term with an Egyptian word; the NRSV translates it “fine leather” (Davies, Numbers, p. 39). 4:7 The bread that is continually there is a phrase which occurs only here. Budd translates “the regular bread” (Numbers, p. 48). 4:18 The use of shebet, tribal, in reference to a subdivision of a tribe is unusual. It usually refers to one of the main tribes. 4:19 ...
... is uncertain. Most translators associate the term takhash with an Arabic word that does make likely some type of sea creature. Others associate the term with an Egyptian word; the NRSV translates it “fine leather” (Davies, Numbers, p. 39). 4:7 The bread that is continually there is a phrase which occurs only here. Budd translates “the regular bread” (Numbers, p. 48). 4:18 The use of shebet, tribal, in reference to a subdivision of a tribe is unusual. It usually refers to one of the main tribes. 4:19 ...
... Exodus 40, and the cloud that covered it. The cloud as a symbol of divine presence descended on Sinai and came to be associated with the tabernacle as the divine dwelling place. In the evening, the cloud took on a fiery appearance. The cloud continued with the tent at the center of the camp and became the visible symbol of divine guidance. Whenever the cloud lifted from above the Tent, the Israelites set out; wherever the cloud settled, the Israelites encamped. The camp was meticulous in obeying the divine ...
... (v. 16). They are to gather at the Tent of Meeting, and God says, I will take of the Spirit that is on you and put the Spirit on them. These elders will help Moses bear the burden of leadership. 11:18–23 The divine instruction to Moses then continues. Moses is to tell the people to prepare to eat meat. They are to eat more meat than anyone ever desired or dreamed of—until it comes out of your nostrils and you loathe it. So God “hears” the murmuring and provides meat—but with a twist, because the ...
... people will suffer the consequences of their disobedience for forty years, one year for each of the forty days you explored the land (v. 34; see 13:25). This generation gets deserving punishment, but at the same time receives a second chance as a community. God continues to be present with them, and the divine promise of the land remains for the next generation. 14:36–45 The ten spies who had given the bad report about the land (13:32) then suffer the consequences of their faithlessness and die by way of ...
... the bites. The people then confess their sin and ask Moses to pray for them. In response God does not remove the snakes but instructs Moses to make a snake and put it up on a pole. Anyone bitten can look at the bronze snake and live. The continuing plague and bronze snake remind the people of the need for confession and of God’s power to heal. In earlier rebellion stories, the camp’s repentance has been short-lived. Here God does not remove the problem, but provides a means of healing. In the time of ...
... 16), which means “well,” and another poetic fragment celebrates the well as a source of water. The reference to princes, nobles, and scepters and staffs could recall the supervision of the digging or the official opening of the well. The movement of the camp continues until the Israelites reach Pisgah. The people are now well into Moabite territory; Pisgah is a high point providing a view of Canaan and the desert area around the Dead Sea. Additional Notes 21:11–12 Oboth and Iye Abarim are of uncertain ...
... ’s mouth, and Balaam sees the angel and falls facedown. The angel then recounts what has happened and reproves Balaam for beating the donkey who has saved him. Balaam then confesses sin and says he is willing to return home. The angel says that Balaam should continue with Balak’s emissaries, but repeats in verse 35 the warning, Go with the men, but speak only what I tell you. 22:36–41 Balak goes out to meet Balaam at his border and remonstrates with the seer that Balaam should have come earlier. He ...
... an offering of some size. Second is the prohibition in verse 28 against slaughtering a cow or a sheep and its young on the same day, which gives no motivation for the ruling. It may be that the verse reflects an economic concern for the continuation of the herd or flock. Both of these rulings may reflect a “kindness” toward animals as part of God’s creation. The third concern is that any offering of thanksgiving must be eaten on the same day. Presumably this instruction is about fellowship offerings ...