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 1401 to 1425 of 1858 results
Teach the Text
C. Hassell Bullock
... thought). The psalmist uses the word “all” two times again in the description of God’s deputation of humankind to rule over creation: You made them rulers over the works of your hands; you put everything [all] under their feet: all flocks and herds, and the animals of the wild, the birds in the sky, and the fish of the sea, all [not in the Hebrew, but implied] that swim the paths of the seas. (8:6–8) David wants us to see that God’s name is majestic “in all the earth” (the totality of it, 8:1 ...
Teach the Text
C. Hassell Bullock
... lose one’s way.”7 23:4  the darkest valley. The literal meaning of the valley imagery (ge’ tsalmawet, “valley of the shadow of death,” KJV; see NIV footnote) is a valley where the danger of death lurked because of robbers and wild animals. Hakham identifies it geographically as “a path that runs between two cliff embankments.”[8] Job uses the term tsalmawet for death (Job 10:21–22; NIV: “utter darkness”), and the prophet Jeremiah employs it metaphorically for the wilderness that God ...
Teach the Text
C. Hassell Bullock
... , implying a repeated breaking. Ancient Middle Eastern kings, including David and Solomon (2 Sam. 5:11; 1 Kings 5:6–9),[14] boasted that they had secured lumber for their buildings from Lebanon. 29:6  He makes Lebanon leap like a calf, Sirion like a young wild ox. The beautiful imagery of the mountains leaping like a calf and an ox (Ps. 114:4) implies a happy frolic as a response to the Lord’s voice. Located in northern Israel, Sirion is the poetic name for Mount Hermon, whose height is 9,232 ...
Teach the Text
C. Hassell Bullock
... Text Lies and deception Film: The Mask. The 1994 movie The Mask presents a man named Stanley (played by Jim Carrey) who is too nice for his own good. Stanley finds a mask, and when he puts it on he becomes his inner self, a cartoony romantic wild man. The interesting aspect of this movie is that the mask actually brings out Stanley’s true character—meaning that the Stanley without the mask was really the deception. We all have a tendency to project something that is not true to our real character. We ...
Teach the Text
C. Hassell Bullock
... listeners sing this song after you explain the meaning and its connection to the text. David the prodigal Bible: David’s view of God is equivalent to the image of the father in the parable of the prodigal son (Luke 15). Like the prodigal, David has engaged in “wild living” (Ps. 51 title; Luke 15:13, 30), is obsessed by his sinful condition (51:3; Luke 15:17), and is aware that his sin is basically against God (51:4a; Luke 15:18–19). In both instances God is justified in the verdict (51:4b; Luke 15 ...
Teach the Text
C. Hassell Bullock
... picture the Bible gives of God’s care for us! (For “eagle’s wings,” see “The Text in Context” in the unit on Ps. 91.) As William O. Cushing proclaims in his hymn Under His Wings, Under His wings I am safely abiding; Tho’ the night deepens and tempests are wild. Still I can trust Him; I know He will keep me; He has redeemed me, and I am His child.20
Teach the Text
C. Hassell Bullock
... in 1 Samuel 19:11, when Saul sends his men to David’s house to kill him, and David’s wife Michal (Saul’s daughter) assists his escape. Generally in the Old Testament dogs carry a negative connotation (e.g., Isa. 56:10–11). They were known as wild, vicious animals and were a danger to humans. In Psalm 59:6, 14–15, dogs are depicted as scavengers (see also 1 Kings 14:11; Ps. 22:16, 20). Verse 7 transitions from the metaphor of dogs to the psalmist’s enemies, describing their words as “swords ...
1408. Thanksgiving
Philippians 4:2-9, Colossians 3:1-17
Children's Sermon
King Duncan
... hard work and sacrifice pay off. So they had a celebration. They were very religious people so it was only natural that when they had plenty of food to eat they would want to thank God. They wanted to thank Him for the corn, for the green vegetables, for the wild birds, and all the good things on their table. Most of all, they wanted to thank Him for the beautiful and bountiful world He had created and for His watchful care over them. I am so thankful that God created this world, aren't you and that He is ...
Sermon
Maxie Dunnam
On a children’s TV program, the announcer asked a little boy what he wanted to do when he grew up. “I want to be an animal trainer,” said the child, loudly and clearly into the mike. “And I’ll have lots of wild lions and tigers and leopards,” he continued boldly. “And then I’ll walk into the cage…” Here he hesitated for a second, and then added softly, “but, of course, I’ll have my granddaddy with me.” Granddaddies and Grandmothers are special. Ask any boy or girl. Grandsons and ...
One Volume
Gary M. Burge
... Egyptian servant girl is Ishmael. The name means “El [God] has heard,” but the explanation given for the name is that the Lord has heard. This shows there is no real difference between El(ohim) and Yahweh as names of deity. Ishmael is to be “a wild donkey of a man” (16:12). He will live the life of a Bedouin, a nomad, and at the same time he will be warlike. For all this emphasis on Ishmael’s involvement with hostility, his descendants, the Ishmaelites, never are in conflict with Israel, nor are ...
1411. Jacob’s Deceit
Genesis 27:1-40
One Volume
Gary M. Burge
Isaac, now advanced in age and gradually losing his eyesight, requests Esau to go out into the fields and hunt some wild game (27:1–4). It is paradoxical that Esau lost his birthright after he returned from a hunt, and he is about to lose the blessing after he leaves for a hunt. Rebekah suggests that Jacob pretend to be Esau and thus obtain the blessing through deceit (27:5–17). ...
1412. Joseph and His Brothers
Genesis 37:1-11, Genesis 37:12-36
One Volume
Gary M. Burge
... , as does Judah (37:21–22, 26–27). In the end Joseph is sold as chattel to Midianites (i.e., Ishmaelites). Meanwhile the brothers put Joseph’s coat into goat’s blood to convince their father that Joseph has been attacked and killed by a wild animal. Once again we encounter deception. Jacob, the master deceiver, is deceived by his own sons. He buys their ruse—hook, line, and sinker. Jacob’s affirmation that he will “go down to the grave to my son” (37:35 NIV 1984) shows again belief ...
1413. The Golden Calf
Ex 32:1–33:6
One Volume
Gary M. Burge
... , the pedestal on which Yahweh stands. If so, the Lord is not replaced by an idol but misrepresented, a far more insidious danger. Aaron has broken the second commandment, led the people astray with language that sounded orthodox, and allowed them to get wildly out of control. That they “rose up to play” (32:6 NASB) possibly implies sexual activity (cf. Gen. 26:8, which uses the same Hebrew term for Isaac’s “caressing” Rebekah). This incident is a sobering reminder that the very heart of religion ...
One Volume
Gary M. Burge
... to his altar (17:11). Thus, he provides a powerful rationale for not eating meat with its blood: respect for animal life and reverence for his blood ransom, without which people would perish (cf. Matt. 20:28; 26:28; Heb. 10:26–29). The blood of a wild game animal is not assigned to the altar, but the moral principle of respect for life (cf. Exod. 20:13) still applies (Lev. 17:13). The prohibition of eating meat from which the blood is not drained at the time of slaughter goes back to God’s initial ...
1415. David and Goliath
1 Samuel 17:1-58
One Volume
Gary M. Burge
... David’s age and inexperience, however, Saul at first rejects his offer. But David reminds Saul that as a shepherd he has killed a lion and a bear, both of which are far more agile than Goliath. David is confident that since God has saved him from wild animals, he will also save him from Goliath. Convinced of David’s faith and courage, Saul gives him his blessing and offers David his own armor. But the armor does not fit David, nor will the bulky equipment be helpful since it would inhibit his movement ...
One Volume
Gary M. Burge
... visitor, Ahaziah of Judah. Jehu’s charioteering (9:14–29) is hall-of-fame caliber (“he drives like a maniac,” in the words of one eyewitness), and such driving cannot augur well for the rival house of Ahab. Recruiting allies over the course of his wild ride, Jehu finally confronts Joram, at Naboth’s vineyard of all places. This spatial setting reinforces the idea that judgment day has arrived for Ahab’s dynasty, just as Elijah spoke in 1 Kings 21:20–24. Jehu’s archery is above censure (as he ...
One Volume
Gary M. Burge
... , his land, and his place in society. God’s space, in his speeches, has reached to the remotest portions of the cosmos: earth’s foundations, primordial sea, gates of death, and storehouses of weather. The accumulative weight of God’s focusing on the wild and the chaotic is also key. The friends and Job, ironically, have both affirmed moral order, though in different ways. The friends are rooted deeply in the traditional paradigms of order related to punishment and reward. Job’s view of moral order ...
1418. Epilogue
Job 42:7-17
One Volume
Gary M. Burge
... . But the elusive answer is biblical, seen elsewhere in the parable, particularly as used by Jesus, and the riddle (e.g., Prov. 1:6). With the whole book in mind, the return to order in the face of God’s contemplation and celebration of the wild and chaotic severs monologic understanding of the book. There is chaos, and there is order. Both forces play out. But taking a clue that only the “Maker” can approach the chaotic force that is Behemoth (40:19), the book acknowledges that God somehow stands ...
1419. Psalm 17
Psalm 17:1-15
One Volume
Gary M. Burge
... attitudes and actions (cf. 17:2) and desires that God would overwhelm him with his presence (17:15—literally “when [I am] awakened, may you [fully] satisfy [me] with your likeness”). David portrays his enemies as violent, hard-hearted, arrogant people who, like wild animals, steal what they can and circle ever closer to him, determined to devour him mercilessly (17:4, 9–12). While pleading for help, David expresses gratitude for God’s unyielding compassion toward those whom he loves (17:14–15).
1420. Psalm 59
Psalm 59:1-17
One Volume
Gary M. Burge
About to be unjustly attacked, David pleads to God to rescue him (59:1–5). David’s enemies, like packs of wild dogs, show no fear of David or of God (59:6–7); but God mocks their idiocy (59:8–10). Perhaps for the only time in the Psalter, David seeks God’s mercy for his enemies, but only so that they might be object lessons for his people (59:11). ...
1421. Psalm 79
Psalm 79:1-13
One Volume
Gary M. Burge
Asaph portrays a gruesome picture of Jerusalem’s destruction (by Babylon?): the temple and the city ruined; bodies strewn about unburied, food for wild animals (79:1–4). Asaph issues the plaintive cry—“How long, O Lord?”—a cry not concerned about how long Israel’s enemies will dominate them but how long God will be angry with his own people (79:5). Immediately thereafter, and to the end of the psalm, Asaph alternates ...
1422. Babylon
Isaiah 13:1--14:23
One Volume
Gary M. Burge
... who together with the Persians conquered Babylon under the leadership of Cyrus the Persian (539 BC). They will have no pity. Her doom is that of a deserted city. The desolation of Babylon is graphically portrayed by its becoming the haunt of wild animals, like Sodom and Gomorrah. This prophecy was not completely fulfilled when Cyrus entered Babylon; the transfer of power was rather quiet. It seems that the prophet extends the perimeter of application to all world kingdoms and empires. Babylon is symbolic of ...
One Volume
Gary M. Burge
... the vindication (“retribution”) of his people. After the destruction of its people and animals, the land itself will become worthless and desolate forever because of the brimstone and pitch that will cover it (34:10). It will revert to a wilderness with thorns and nettles, a place fit only for wild animals. All things will be subject to God’s judgment. When Yahweh comes in judgment, there will be no way of escaping. Yet there is the promise that those who belong to Yahweh are heirs of the new age.
1424. Not One is Upright
Jeremiah 5:1-31, Jeremiah 6:1-30
One Volume
Gary M. Burge
... but are faulted for hard-heartedness. The leaders, who have every advantage, fail the test. Besides, they lead in breaking the relationship (yoke) between people and God. Deliberate defiance and covenant breaking will bring God’s judgment—attack by wild animals. God responds to the statistical research. Like a highly sexed male horse, Judah goes neighing adulterously after another man’s wife (5:8). Prosperity apparently led to luxury, which led to sexual liberties. God will judge sexual promiscuity ...
1425. A Useless Vine
Ezekiel 15:1-8
One Volume
Gary M. Burge
The people still living in Jerusalem are compared to a wild vine that serves no function other than fuel for the fire (15:4). No doubt the mention of an initial burning followed by a second toss into the fire has a historical referent. The first “fire” was that involved in Jehoiachin’s (and Ezekiel’s) exile. Some, however, came out ...
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