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 1051 to 1075 of 1306 results
1051. Miscellaneous Oracles of Judgment
Ezekiel 21:1-32, Ezekiel 22:1-31
Understanding Series
Steven Tuell
... 2 Sam. 6:7//1 Chr. 13:10), provides a grim reminder of the dangerous power of the holy. The clean and unclean relate to the realms of the permissible and impermissible: what Israel can or cannot eat, drink, plant, use, or wear. Contact with unclean things (e.g., blood, corpses, or bodily discharges) communicates defilement, which the contaminated must purge by ritual and sacrifice. A critical responsibility of the priesthood was to know and observe these distinctions, and to teach them to the people: “You ...
1052. Jesus Eats with Sinners and Heals the Sick
Matthew 9:9-13, Matthew 9:14-17, Matthew 9:18-26, Matthew 9:27-34
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Jeannine K. Brown
... with exemplary faith (9:18, 22). Although it is possible, depending on the source of her bleeding, that the women was ritually unclean (see Lev. 15:25), it is not clear that she would have caused impurity to those with whom she came in contact.1In any event, Matthew does not highlight purity concerns in this passage; instead, he accents faith in Jesus’ authority to heal. touched the edge of his cloak. The word “edge” represents the Greek word kraspedon, which here refers to the tassel (Heb. tsitsit ...
1053. Parables Discourse: The “Already and Not Yet” of the Kingdom
Matthew 13:24-30, Matthew 13:31-35, Matthew 13:36-43, Matthew 13:44-46, Matthew 13:47-52
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Jeannine K. Brown
... the end of the age, and God then will judge everything and everyone. Metaphor: In chemistry, use of a litmus test allows someone to check a substance’s acidity or alkalinity. Litmus is a mixture of dyes that changes color upon coming into contact with acidity (to red) or alkalinity (to blue). This test has become a metaphor for occasions when judgments are made based on a singular criterion. Christians have often used various litmus tests—religious, social, and political—as a means of determining true ...
1054. Three Parables about the Unfaithfulness of the Jewish Leaders
Matthew 22:1-14, Matthew 21:33-46, Matthew 21:28-32, Matthew 21:23-27
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Jeannine K. Brown
... : Whether it is Mexicans, black salesmen, workers, or “ethnic changes,” the message is the same: residents are using the walls, entry gates, and guards in an effort to keep perceived dangers outside of their homes, neighborhoods, and social world. Contact incites fear and concern, and in response they are moving to exclusive, private, residential developments where they can keep other people out with guards and gates. The walls are making visible the systems of exclusion that are already there; now ...
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Grant R. Osborne
... especially in scrupulous adherence to the purity laws, Sabbath observance, and ritual regulations in general. They tried to “build a fence around the law” (to help the common people follow its stipulations) and were highly influential in the first century. They shunned contact and especially sharing meals with such “sinners” in order to avoid impurity. 2:17  It is not the healthy who need a doctor, but the sick. I have not come to call the righteous, but sinners. This defines the forgiveness of ...
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Grant R. Osborne
... 30. In the Olivet Discourse the implications of their refusal to follow God and accept his Son are detailed: the coming judgment is proclaimed in 11:12–21 and described in 13:3–23, the destruction of Jerusalem and the temple. There will be no more contact with the leaders until the trial; instead, the final events are initiated in 14:1–2, 10–11. Interpretive Insights 14:1  Passover and the Festival of Unleavened Bread were only two days away. The Passover began on Friday, so the events of verses 1 ...
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R.T. France
... rather than a random collection of reminiscences. If Luke was in Palestine during the two years or so that Paul was in prison before his transfer to Rome (see above on the “we passages”), he had plenty of opportunity to pursue this research by contacting the eyewitnesses both in Jerusalem and in Galilee. The remarkable insights into the private world of Mary and her family in chapters 1–2 suggest that Mary herself may have been among those he interviewed (see on 2:19). In speaking of “an orderly ...
1058. Jesus and Women
Luke 7:36--8:3
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R.T. France
... , which is the central motif of the other anointing story. This is simply a woman’s more lavish substitute for the plain olive oil that a guest might have expected as a courtesy (7:46). 7:38  she stood behind him at his feet weeping. Clearly she wants to make contact with Jesus, but can get no closer than his feet (see on 7:36). Luke records no words spoken by her; she speaks by her actions, which here are spelled out so as to form the basis for Jesus’s comparison in 7:44–46. In order to wipe Jesus ...
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R.T. France
... . The audience would assume that the unidentified traveler in this area is Jewish. 10:31  A priest . . . passed by on the other side. Coming away from the temple in a state of ritual purity, the priest perhaps was concerned to avoid contracting impurity by contact with what looked like (or might soon become) a dead body. In any case, it is always safer not to involve oneself in another person’s problems—and besides, the bandits might still be lurking nearby. 10:32  So too, a Levite. This person is ...
1060. The Commissioning of the Disciples
Luke 24:50-53, Luke 24:36-49
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R.T. France
... , “a spirit.” In most cultures there is a popular belief that dead people can reappear in immaterial form and sometimes return after death to the places where they lived. Jewish theology did not support such beliefs and discouraged attempts to contact the dead (Deut. 18:11; 1 Sam. 28), but the disciples’ reaction here (which only Luke mentions) probably owes more to popular superstition than to formal theology. Instead, Jesus emphasizes his physicality, both by offering his body to sight and touch ...
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C. Marvin Pate
... several reasons for this position. First, the sense of entitlement to divine mercy referred to in 2:4 is more characteristic of Jews than Gentiles (recall my earlier comments on Wis. 15:1–2 relative to Rom. 2:4). Second, indeed there are notable points of contact between Romans 2 and Wisdom of Solomon 12–15 that confirm a Jewish mindset here in 2:1–11. Third, Paul’s direct appeal to “the Jew” in 2:17 does not indicate that he is there introducing a new audience. The key to understanding Romans ...
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C. Marvin Pate
... Christ or even hearing the gospel at all. But from Romans 10:14–21 it seems clear that the “exclusivist” view has the most biblical support, though sometimes God may reveal Christ to the lost through dreams and visions apart from human contact. Illustrating the Text We have powerful motivation for missions and evangelism. Biography: The recent death of Ralph Winter (1924–2009) reminds us of his strategic emphasis on reaching not simply every nation with the gospel but also every people group. Winter ...
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C. Marvin Pate
... by mixing ochre with gelatin, gum, and beeswax. Black ink was prepared from lamp black or ground charcoal mixed with gum arabic. The weakness of black ink was that it was not waterproof. Consequently, writing in black ink could be erased by contact with water. Various writing materials were used by the ancients: ostraca (broken pottery), clay, wooden tablets, parchment (animal skin), and papyrus (made from reed plants, the inner pith of which was extracted and cut into strips, which were layered side by ...
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Preben Vang
... have cleaned out the old leaven (5:8). A paschal celebration does not begin until after the old leaven has been cleaned out. 5:9–12  not to associate with. The Greek infinitive synanamignysthai does not suggest that Christians are to avoid any contact with immoral people; rather, they are to discriminate within the church for the sake of their identity as a Christ community. They are not to judge those who are “outside” but to be protective of their corporate testimony as a community directed and ...
1065. Grain Offerings
Leviticus 2:1-16
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Joe M. Sprinkle
... God’s question to us. God gives us responsibility in the world by asking us a question which we have to answer. This question is constant, permanent, living, for “you always have the poor with you.” We cannot sidestep this question, for we are always in contact with the poor, and each one of them puts God’s big question in human flesh. The question is addressed to everyone. We do not have to understand theological explanations; we do not even have to be Christian to hear it. It is part of the silent ...
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Joe M. Sprinkle
... were socially ostracized from the community and consequently often were impoverished. This backdrop shows how remarkable it was when Jesus touched lepers (Matt. 8:2–3; Mark 1:40–43; Luke 5:12–13). Ordinarily, Israelites were forbidden from physical contact with lepers in order to avoid contracting ceremonial uncleanness. Interpretive Insights 13:1–59 The most serious case of uncleanness for Israelites is the skin disease described in this chapter (Lev. 13:1–46). Uncleanness is also conveyed by ...
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Joe M. Sprinkle
... from doing such things (Lev. 19:27–28; 21:5–6). Interpretive Insights 21:1–4 A priest must not make himself ceremonially unclean for any of his people who die, except for a close relative. Unlike ministers today, Old Testament priests cannot conduct funerals. Contact with the dead makes people unclean for seven days (Num. 19:11) and makes a priest unfit to serve the sanctuary for seven days beyond that (Ezek. 44:25–27). God is to be associated with life, not death (cf. Deut. 30:15–20). Things ...
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Joe M. Sprinkle
... 7a) follows naturally, acknowledging to others one’s bad behavior. True repentance continues by trying to make amends to any person one has wronged (v. 7b). In some cases that will prove impossible (v. 8a). Perhaps the person wronged has died, or we have lost contact with the person we have wronged. In that case, one only needs to make amends to God (v. 8). But repentance is not complete until we not only acknowledge our offense against other humans but also admit our sin against God. We must therefore go ...
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Joe M. Sprinkle
... Midianites are allies of the Moabites (Num. 22:4, 7), but Moses has married a Midianite (Exod. 2:21; 3:1), and his Midianite in-law Hobab has served as a guide through the desert (Num. 10:29–32), so the Israelites are amenable to social contact with Midianites. before the eyes of Moses and the whole assembly. That is, Zimri acts shamelessly. they were weeping at the entrance of the tent of meeting. Others are mourning Israel’s sins and seeking God’s mercy while Zimri brazenly sins. Sin is even brought ...
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Joe M. Sprinkle
... purification, see Numbers 19. stay outside the camp seven days. See Numbers 5:2–3; 19:11. on the third and seventh days . . . purify yourselves and your captives. See Numbers 19:12. The captives are presumed to have had direct or indirect contact with corpses. 31:20  every garment . . . everything made of leather, goat hair or wood. Objects worn or used by soldiers also require purification. 31:21  Eleazar. The high priest gives instructions on the rules of purity, but he is not required to ...
1071. David on the Run
1 Sam 21:1–22:5
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Robert B. Chisholm Jr.
... is removed from the Lord’s presence, the Aaronic priests are to eat it in a holy place. Since David is in a desperate situation, Ahimelek is willing to bend the rules, provided David and his “men” have kept themselves consecrated for battle by refraining from sexual contact with women (cf. Deut. 23:9–14; Josh. 3:5; 2 Sam. 11:11–12). 21:7  one of Saul’s servants was there. By pointing out the priest’s fear (v. 2) and now informing us that one of Saul’s servants is present, the narrator ...
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Robert B. Chisholm Jr.
... “spiritist/s” (or “knowing one/s”) never appears in isolation: it is always paired with “medium,” suggesting that the phrase refers to a single person, a medium/spiritist that is “in the know,” as it were. Special knowledge about the future through contact with the dead is in view.2 When called up from Sheol, the underworld residence of the dead, Samuel seems perturbed and asks Saul why he has “disturbed” him (v. 15). This same verb appears in Isaiah 14:9, where it describes how the ...
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Daniel J. Estes
... . Job concludes his recollection of his past condition by describing how he lived in his community as though he were a deeply loved and well-respected king. He was influential in directing his community in good ways. His virtuous life benefited all who came into contact with him. Job comforted those who mourned, which is a stark contrast to the treatment he has received from his friends during his own adversity. When Job needs the same kind of comforting ministry, no one is willing or able to do for him as ...
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C. Hassell Bullock
... that press us into prayer: The joiner, when he glues together two boards, keeps them tightly clamped till the cement sets and the outward pressure is no more needed; then he unscrews. So with the calamities, depressions, and disappointments that crush us into close contact with God. Instant relief would not establish the habit of prayer. If we got all we asked for, we should soon come to treat God as a convenience or the request as magic. The reason of much bewilderment about prayer is that we are ...
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C. Hassell Bullock
... the Text: It was a common practice in ancient times to pray for the king. We see in the New Testament that we are called to pray for all who are in authority over us (1 Tim. 2:1–2). Prior to teaching from this passage, make contact with various local, state, and national leaders, asking them how you can specifically pray for them as they carry out their work. Challenge the congregation to pray for all who are in authority over us, specifically that they will lead us in ways that uphold justice and ...
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