Synonyms: renounce, relinquish, dispense with, forswear, disclaim, disown, disavow, discard, wash one's hands of, give up, stop, cease, drop, forgo, desist from, have done with, abjure, abstain from, discontinue, break off, refrain from, set/lay aside, desert, leave, leave high and dry, turn one's back on, cast aside, break (up) with, vacate, quit, evacuate, withdraw from, surrender, cede, yield, indulge in, give way to, give oneself up to, yield to, lose oneself to/in, uninhibitedness, recklessness, lack of restraint, lack of inhibition, unruliness, wildness, impulsiveness, impetuosity, immoderation, wantonness
Antonyms: keep, claim, continue, stick by, self-control, power through, achieve, defend, bear, hope, acquire, quick visit, adopt, continue along, adhere, remain, pursue, support, take up, keep up, reuse, advocate, stay, persevere, cherish, keep going, carry on
Showing 1151 to 1175 of 1354 results
1151. The Lord's Supper
1 Corinthians 11:17-34
Understanding Series
Marion L. Soards
... the way he knew and taught traditional materials does not explain the source of his information or the circumstances of his reception of the material. Attempts to rationalize Paul’s knowledge as coming from other Christians and attempts to defend the supernatural revelation of the tradition are equally speculative and indefensible. With regard to another context, however, see Paul’s explicit statement at Galatians 1:12. Paul’s language concerning receiving and passing on the tradition was technical ...
Understanding Series
Marion L. Soards
... of the practice of Christian Sunday worship. The suggestion of Orr and Walther (I Corinthians, p. 355) that Paul designated this particular day because the Jews were forbidden to handle money on the Sabbath is unpersuasive. In fact, their attempt to defend this notion from the silence of Paul’s letter about Sunday worship is an unbelievable argument from double silence. 16:3 Paul’s phraseology in reference to sending the Corinthians representatives to Jerusalem is ambiguous. The NIV renders a portion of ...
Understanding Series
Robert W. Wall
... .), to be killed, to the Majority text’s apoktenei (fut., act., ind.), “will kill.” This decision is important in this instance. If the interpreter follows the Majority text (e.g., RSV), then the passage is taken as a warning not to resort to violence to defend the church, which will only result in more violence: “if any kills by the sword, then with the sword will he also be killed.” The purpose of the warning is to encourage dependency upon God’s eschatological vengeance (Rom. 12:19; cf. Caird ...
Understanding Series
W. H. Bellinger, Jr.
... the beginning, of the gravity of this undertaking. This same fire devours people in the rebellion recounted in Numbers 16 (vv. 35, 40). In verse 3, Moses interprets the deaths as a warning to the whole people. God has been shown to be holy. God is defending the proper boundaries in the divine dwelling place. Aaron keeps his peace. The family deaths are a difficult matter, but the point appears to be a life-giving one for the community. They must learn to worship properly and thus live fully. The deaths of ...
Understanding Series
W.H. Bellinger, Jr.
... ways Israel’s position here is analogous to that in the first part of the spy narrative in Numbers 13–14. Israelites are ready to take the land, but again they are faithless. They appear to be ready to squander the divine blessing so firmly defended in the Balaam story. We have noted the theme of “seeing” in chapters 22–24. In chapter 25 the people see their own apostasy (vv. 6–7). Phinehas, Aaron’s grandson, remedies the situation. The apostasy is the worshipping of Peor’s god and engaging ...
Understanding Series
Mary J. Evans
... had convinced himself that what he would like to be true was true. The animals were going to be sacrificed—what more could God require? But keeping the best of what was devoted to God—that is, devoted to destruction—even for sacrifice cannot be defended. His emphasizing that the soldiers took the animals only brings out his failure to act as king. Samuel’s response comes in the form of an oracle that reflects the interest (ch. 14) in the difference between ritual and attitude. God cannot be treated ...
Understanding Series
Mary J. Evans
... of God’s presence with him was reinforced by the growing stability of his reign, evidenced not least by the increase in trade relationships with surrounding powers. He was able to have a palace worthy of the name, and he could pay for it and defend it. However, the link between these narratives and the Deuteronomic kingship code that was so positively seen in verse 2 continues more negatively. The ideal king was forbidden to take many wives (Deut. 17:17), but David did exactly that, for national political ...
Understanding Series
Mary J. Evans
... short time. Whichever came first, there is hardly time for a new army to be formed. 10:12 The phrase the cities of our God is unusual. It seems as if Joab is introducing the idea of a national community. They were fighting not just as isolated groups uniting to defend themselves but as a community of cities that all belonged to God.
Understanding Series
Mary J. Evans
... David as king and then received his father’s kiss), when the supplicants bowed down, Absalom would reach out and kiss them. This may have been a somewhat cynical manipulation of the people’s affections, but it worked. They responded to this “people’s defender” approach, and Absalom by his stratagems won many people over to his side. 15:7–9 David had no inkling of Absalom’s real plans, no inkling that it was appropriate to speak of belonging to one side or the other. Perhaps he was encouraged ...
1160. David Flees
2 Samuel 15:13-37
Understanding Series
Mary J. Evans
... that they posed no threat (see additional note on 2 Sam. 3:8). 16:13 Their destination was presumably “the fords in the desert” (15:28), the crossing point at the Jordan River a little north of the Dead Sea that would provide immediate refreshment and could be fairly easily defended. It was far enough away to be safe from a full-scale attack but near enough to be quickly reached by the spies Jonathan and Ahimaaz.
1161. Bildad
Job 8:1-22
Understanding Series
Gerald H. Wilson
... Pervert Justice?: 8:1–2 The second friend, Bildad, begins without the slightest indication of compassion for Job’s suffering. He immediately condemns Job’s speech, calling it a blustering wind. His goal from the first is to defend the traditional wisdom understanding of retribution. Unlike Eliphaz before him, Bildad seems willing to acknowledge Job’s essential righteousness and encourages patience in waiting for God’s ultimate vindication. 8:3 Bildad’s counterattack proper begins with parallel ...
Understanding Series
Gerald H. Wilson
... frustration is also grounded in the realization that in any setting in which God could be brought to the dock, God stands not only as the accused, but also as Judge. The tables would soon turn so that it would be Job who would be forced to defend his innocence and to throw himself on the mercy of the court. Although God is too powerful to be captured and brought forcibly into court, Job contemplates the futility of hope even should such a confrontation ever take place. Even if brought face to face with God ...
1163. The Lord Speaks
Job 38:1--41:34
Understanding Series
Gerald H. Wilson
... contact and for which they have less concern. Here, like a heavenly zookeeper, God sees to the needs of “the lioness” and satisfies the hunger of the lions. Because lions are a threat, tearing cattle and humans alike, humans avoid or destroy them. Humans must defend themselves from “the hunger of the lions” that threatens to decimate the herd and end human life. But God cares for these animals and provides for them. The lions hide in their dens or seek security in a thicket. This is not the proud ...
Understanding Series
Craig C. Broyles
... when I call to him. In verse 4a, the NIV paraphrases the LXX (cf. Eph. 4:26), not the Hebrew text, which reads, “Tremble (in dread) and do not sin.” Thus, verse 4 appears to admonish the opponents to fear what Yahweh may do when defending his own. The reference to your beds seems strange until we note that some prophetic passages draw a connection between the “bed” and pagan rituals (Isa. 57:7–8; Hos. 7:14, which also mentions “grain and new wine”). Hence, these exhortations prescribe what ...
Understanding Series
Craig C. Broyles
... of the he in verses 12–13 is unclear, whether God or the wicked (see further below), the main point of verses 11–16 is clear: the wicked will receive their just retribution. The military images of verses 10–13 imply that the Defender of the righteous (“my shield”) is also the Aggressor against the wicked (his sword and bow). Verses 14–16 then view retribution from another perspective: it is self-retribution. The birth and hunting images illustrate that the wicked will become their own victims ...
Understanding Series
Craig C. Broyles
... of victory (vv. 32–35). This psalm gives us insight into the power of God. First, this power does not strut and flaunt; it saves and frees, as the reasons substantiating the psalm’s calls to praise make clear. (He is “a father to the fatherless, a defender of widows; our God is a God who saves,” vv. 5–6, 19–20.) Second, its existence is not questioned, but its exertion in the present is not taken for granted. It must be “summoned” (v. 28). Undergirding this summons is an appeal to historical ...
Understanding Series
Craig C. Broyles
... opening two verses. As a word pair, they define the social relationships under the king’s reign. They are exercised on behalf of your people, your afflicted ones, and the needy (in v. 4 the verb form “administer justice” [Hb. špṭ, NIV defend] is used). The second word pair, righteousness and prosperity (Hb. šālôm, “peace” or “welfare”) appears in verses 3 and 7. As a word pair, they define primarily the ecological relationships under the king’s reign, though the social dimension is not ...
Understanding Series
Craig C. Broyles
... attributed to God in verse 11, the other negative petitions plead, do not hand over the life of your dove to wild beasts and do not let the oppressed retreat in disgrace. And the only positive petition calling for divine action is, Rise up, O God, and defend your cause. To this point, he has been considered passive, but now the divine king, who also acts as the supreme judge, is to arise from his throne and “legally dispute his own legal dispute” (lit., Hb. rîbâ rîbekā, v. 22). The psalm does not ...
Understanding Series
Craig C. Broyles
... and “heaven”; if so, the NIV’s rendering in v. 4a may be correct, cf. 104:1–2). Yahweh’s rebuke in battle is elsewhere connected with the God of the thunderstorm (18:15; 104:7; cf. 68:30, 33). Second, God’s reason for judging was not to defend his mountain but to save all the afflicted of the land. He acts on behalf of the oppressed, not on behalf of sacred space. Emotions play a central role in this narrative. Yahweh’s emotion is anger (vv. 6–7, 10) and the human emotion in response is fear ...
Understanding Series
Craig C. Broyles
... verses 2–7, we hear God’s speech to the gods (note esp. v. 6). Verses 2–4 imply the task of administering justice had been committed to these ʾelohîm. Judgment is a leitmotif (recurring motif) throughout: the phrases he gives judgment (v. 1), defend (vv. 2, 3), and judge (v. 8) all translate the same Hebrew verb (špṭ, “to judge”). We now detect the irony that the judges have now become the judged: the ʾelohîm, who have been judges, are now on trial. More specifically, the administration of ...
Understanding Series
Robert H. Mounce
... I. Abrahams holds that everything was under strict control and, on the whole, quite fair (Studies in Pharisaism and the Gospels, vol. 1, pp. 82ff.). 21:14 Blind and the lame: The “blind and lame” of 2 Sam. 5:8 are Jebusites able to defend Jerusalem because of its natural fortifications (cf. v. 6). The proverbial statement that “the ‘blind and lame’ will not enter the palace” (v. 8) may have nothing to do with physical handicaps. Any comparison of David, who demanded their slaughter, and the Son ...
Understanding Series
Robert H. Mounce
... and share his master’s happiness. The second servant (who has done equally well with the two talents) receives the same commendation and reward as the first. But it is another story with the servant who failed to invest his allocation of money. He attempts to defend himself by impugning the character of the master. “You’re a ‘tight-fisted’ man” (v. 24, Norlie) who insists on a return even where you haven’t invested, so I did the only reasonable thing and kept what you gave me in a safe place ...
Understanding Series
William Nelson
... nebukadneʾtsar (long u; with ʾaleph). However, in 1:18; 2:1; 3:14; 5:11, it is nebukadnetsar (short u; no ʾaleph); in 2:28, 46 and twenty-six other verses, it is nebukadnetsar (long u; no ʾaleph). While some have tried to defend the form “Nebuchadnezzar” with “n,” which is found in Kings, Chronicles, Ezra, Nehemiah, Daniel, and a few times in Jeremiah (J. G. Baldwin, Daniel: An Introduction and Commentary [Downers Grove, Ill.: InterVarsity, 1978], p. 78 n. 1, citing P.-R. Berger, “Der Kyros ...
1174. Jesus Arrested
Matthew 26:47-56
Understanding Series
Robert H. Mounce
... he had at his disposal (had he chosen to take the route of personal defense) a vast army of angels. Twelve legions would be in excess of 72,000 (a Roman legion numbered 6,000 infantry plus 120 cavalry). However, if he called upon God for angels to defend him against the mob, the Scriptures that said that everything must take place as it did would then go unfulfilled. The covert and cowardly nature of the actions of Judas and his mob is brought out by Jesus’ query as to why they came out at night as ...
Understanding Series
Robert H. Mounce
... mean that Jesus is in fact the king but not in any sense that Pilate would understand (Beare, p. 527). Jesus does not, however, answer the accusations made by the chief priests and elders (cf. Isa. 53:7). Pilate is disturbed by Jesus’ refusal to defend himself. He would like to have dismissed him with the verdict “not guilty,” but silence on the part of the accused could be taken as an acknowledgment of guilt. When Jesus will not answer a single one of their accusations, Pilate is left completely at ...
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