... shield people from the elements. Then comes the injunction to rejoice before the LORD for the length of the festival. Verse 41 reiterates the significance of this instruction and of the festival. The people are to construct booths from the foliage and stay in them for seven days, an injunction for all people of Israel. The purpose is restated: to remember the exodus experience of divine deliverance. The chapter concludes (v. 44) by affirming that these appointed feasts were announced to the Israelites by ...
... correct. Their scheme involved a real test for Yahweh, and the Philistines weighted the odds against the cows’ traveling back to Israel by choosing cows not broken to the yoke and by penning up their calves. In normal circumstances the mother cows would stay close to their calves; their distressed lowing indicates a desire to do just that. When the cart was taken straight back into Israel’s territory any remaining doubts as to whether or not Yahweh was in control were removed. The Philistine leaders had ...
... . The only solution, having been given a clear indication that he was to anoint a son of Jesse, must be that there is another brother. Perhaps marveling at his prophetic insight, they send for David. It is often assumed that David was not present because somebody had to stay at home to do the work. It is more probable that he had not reached the age of maturity; he may have been only eleven or twelve years old. However, Samuel insists that they will not be able to sit down, that is, to begin the sacrificial ...
... a condition was hereditary it could also explain Michal’s personality and her infertility. 18:16–17 There are strong parallels between Saul’s behavior and David’s behavior in 2 Sam. 11, when David neglected to lead his troops into battle, preferring to stay in Jerusalem. David hoped that the enemy would bring Uriah’s death so that he would not have to raise a hand against him. For David, as for Saul, these tactics brought shame and disaster. 18:17–27 Michal’s exploitation by David and Saul ...
... and defense of David meant betrayal. Verse 8 implies that Saul had only recently learned, perhaps from a courtier with a grudge, that the friendship between Jonathan and David had been reinforced by a covenant agreement. It says much for Jonathan that he stayed with his father throughout this period. Saul’s ranting against him was just that, and in his saner moments Saul was well aware that Jonathan posed no direct danger to him. Doeg the Edomite, seeing and seizing an opportunity for advancement in Saul ...
... of accuracy, the narrator adds the qualification that they actually spent only part of a day, because it was already about the tenth hour (four o’clock in the afternoon, v. 39) and the day ended at sundown. What mattered most was not how long they stayed, but simply the fact that they spent time with Jesus. He became their rabbi, or teacher (v. 38; cf. 13:13). Discipleship in this Gospel means not only following Jesus but remaining with him. From time to time Jesus will be seen spending time privately ...
... from God that Jesus brought and applying it to the ever-changing needs of Jesus’ followers. 14:17 “He lives with you and is in you”: (NIV margin). The tenses are present, but Jesus is referring to the future: when the Spirit comes, he will come to stay and will live in the disciples’ hearts. Some manuscripts make the second verb a future (NIV text: will be in you) as if Jesus were distinguishing between the Spirit’s presence with the disciples even then and in them after his departure. But such a ...
... . The unfulfilled promise of 8:32 is at last coming true—though not for those who first heard it—“you will know the truth, and the truth will set you free.” In chapter 15 as in chapter 13, mutual love among Jesus’ disciples does not stay within the community of disciples but inevitably results in mission to the world (cf. 13:18–20). The brief positive glimpse of this mission in 15:16–17 serves as the transition to a longer and largely negative portrayal of its difficulties and dangers in 15 ...
... Spirit” (20:22) If the empty tomb signified to the beloved disciple Jesus’ departure to the Father, his appearance to the disciples gathered behind locked doors signifies his return. He has come back, not to pay them a brief visit and go away again, but to stay. His return is not a momentary incident but the beginning of a new relationship. “Before long,” he had said, “the world will not see me anymore, but you will see me. Because I live, you also will live. On that day you will realize that I ...
... of verses 12–13 is palpable once it is seen in the context of the foregoing section on accusations against Paul. 2:12 Paul begins by explaining what he was doing in the period after sending the tearful letter. After his traumatic second visit to Corinth, he stayed in Ephesus for a while and then traveled to Troas (or to “the Troad,” i.e., the whole region in which the city was situated) in northwest Asia Minor in order to do some missionary work. When Paul went is uncertain, but it was probably after ...
... against Moses and the Corinthians’ opposition to Paul, see Philip E. Hughes, Paul’s Second Epistle to the Corinthians (NICNT; Grand Rapids: Eerdmans, 1962), pp. 477–78; Martin, 2 Corinthians, p. 474. 13:5 Cf. Judith M. Gundry Volf, Paul and Perseverance: Staying In and Falling Away (WUNT 2/37; Tübingen: Mohr Siebeck, 1990), pp. 217–25. Second Timothy 3:8 uses the same word translated here fail the test (adokimoi) to compare those who are adokimoi concerning the faith with Jannes and Jambres ...
... regarded the law as a way to salvation. Rather, the covenantal nomism of Judaism understood that God’s gracious election of Israel assured Israel’s salvation and that Israel’s following of the law was an expression of gratitude and desire to stay within the covenant. What distinguishes Paul from his Jewish kinfolk is not only that he argues against covenantal nomism but also that he separates grace (covenant) from law (nomism). Paul separates the response of faith to God’s grace from the response ...
... in Greek is literally “naked.” This means, however, the lacking of an outer garment (Job 22:6; 24:7; 31:9; Isa. 20:5; 58:7; Matt. 25:36; John 21:7; 2 Cor. 11:27). Rabbi Akiba and his wife had only one outer garment between them, so one stayed home while the other wore the garment to the market or the rabbinic school. At night they buried themselves in straw to keep warm. The without … daily food in Greek is not the same as Matt. 6:11 but means the same. James has used a form more common in ...
... because this road went through a more heavily settled region. Instead he went through the sparsely settled hill country, where there was plenty of open land for his flocks to graze. Arriving at Shechem, a strategic site in the heart of Canaan, Abram stayed a while at the great tree of Moreh. This tree was either a terebinth or an oak. The name Moreh, meaning “teacher, diviner,” indicates that this place might have been famous for receiving oracles. A parenthetic note states that the Canaanites were in ...
... s plans of deadly vengeance, she devised another strategy for protecting Jacob from harm. She summoned him and informed him that Esau was consoling himself with the thought of killing him. She instructed her favorite son to flee at once to her brother Laban and stay there until Esau’s fury had subsided. She anticipated that Esau’s anger would cool soon after he forgot what had happened. When it was safe again, she would send word for Jacob to come back home. She underscored her remarks by mentioning the ...
... his brother’s face and that Esau would look on his face with respect. Intent on meeting Esau face to face as he owned up to his past vile behavior, Jacob resolved not to flee, hide, or trick his brother. To prepare himself for the meeting Jacob stayed behind, spending the night in the camp. 32:22–23 Deeply troubled and unable to sleep, Jacob got up and forded his family and remaining possessions across the Jabbok. There are two possible reasons for his doing this after dark. The next morning he did not ...
... Aaron. Pharaoh’s response was unprecedented, and the reader knows that everything he says is true. “I have sinned . . . The LORD is in the right, and I and my people are in the wrong . . . I will let you go; you don’t have to stay any longer.” He sounds like he is convinced and convicted, and yet the words “in the right” (tsaddiq) and “in the wrong” (rashaʿ) are legal admissions, not moral confessions. In spite of the penitent words, his admission of guilt was under the duress of booming ...
... Judaism (Isa. 14:1; 56:3–8). Discrimination against the landed immigrant (NIV “alien”) was strictly prohibited (v. 49). Two further laws deal with other matters. (6) It must be eaten inside one house. This means that whatever home one began eating in, one must stay in it. The house was to be sealed from beginning to end, like the first Passover. (7) Do not break any of the bones. This command reiterates in part the original instruction to cook the lamb whole (v. 9). It also includes not breaking the ...
... (2:1–23); memories of past victories that inspired future courage (2:24–3:11, 21f.); memories of commitments to unity and solidarity in the struggles of God’s people (3:12–20). It is time now to move forward and cross that boundary, because you have stayed long enough on this side of it (1:6; cf. 2:2). Additional Notes 3:26 A stark contrast between the Deuteronomic explanation for God’s denial of Moses’ desire to enter the promised land and the one given in Num. 20 is argued by Mann, “Denial ...
... -owning households for their employment and survival. The Exodus law gave them some rights and protection, effectively allowing them to go free after six years service in one household (which probably meant a change of employer for most of them), unless the “Hebrew” chose to stay permanently. Deuteronomy makes two changes to the Exodus law. Women are now put on an equal footing with men in the law of release (vv. 12 and 17b), and the act of release is to be accompanied by a generous send-off package (vv ...
... . If ever Israel should look to the sun and the moon themselves in astral cults, or to the earth itself in fertility cults, or to the mountains in the many forms of Canaanite hill worship, then they would find no blessing in them. But let them stay loyal to the living God of creation and redemption, and all the bounty of creation could be legitimately appreciated and enjoyed. The description of Yahweh as him who dwelt in the burning bush (v. 16) is the only reference to that event outside the story itself ...
... . 41:45) and fathering a son, Genubath. We do not need the hint from his son’s name (cf. Hb. gnḇ, “to steal”) to realize, however, that this is a man likely to be very angry indeed about the “stolen” lives of his countrymen and unlikely to want to stay forever in Egypt. It is therefore no surprise to find him later pleading with Pharaoh to Let him go (Hb. šlḥ, vv. 21–22). The plea is well-remembered from Israel’s past (cf. Exod. 5:1; 7:16; 8:1 etc.), but on this occasion Pharaoh fails to ...
... . 41:45) and fathering a son, Genubath. We do not need the hint from his son’s name (cf. Hb. gnḇ, “to steal”) to realize, however, that this is a man likely to be very angry indeed about the “stolen” lives of his countrymen and unlikely to want to stay forever in Egypt. It is therefore no surprise to find him later pleading with Pharaoh to Let him go (Hb. šlḥ, vv. 21–22). The plea is well-remembered from Israel’s past (cf. Exod. 5:1; 7:16; 8:1 etc.), but on this occasion Pharaoh fails to ...
... . He has always claimed to “stand before the LORD” (Hb. ʿmḏ lipnê YHWH; cf. the NIV’s “whom I serve” in 17:1; 18:15). Yet now, in spite of the command of verse 11 (“Go out and stand . . . in the presence of the LORD,” ʿmḏ lipnê YHWH), he apparently stays in the cave until the storm is over (v. 13). When he does go out it is with his cloak over his face. He seems as committed to “not seeing” as Jezebel was in 19:1–2. And so his perspective is still the one that she has inspired in ...
... . He has always claimed to “stand before the LORD” (Hb. ʿmḏ lipnê YHWH; cf. the NIV’s “whom I serve” in 17:1; 18:15). Yet now, in spite of the command of verse 11 (“Go out and stand . . . in the presence of the LORD,” ʿmḏ lipnê YHWH), he apparently stays in the cave until the storm is over (v. 13). When he does go out it is with his cloak over his face. He seems as committed to “not seeing” as Jezebel was in 19:1–2. And so his perspective is still the one that she has inspired in ...