Synonyms: replica, copy, representation, mock-up, dummy, imitation, double, duplicate, lookalike, reproduction, prototype, stereotype, archetype, type, version, style, ideal, paragon, perfect example, specimen, perfect specimen, fashion model, supermodel, mannequin, sitter, poser, subject, artist's model, photographic model, design, mark, configuration, variety, kind, sort, original, original design, exclusive, toy, miniature, facsimile, prototypical, prototypal, archetypal, illustrative, perfect, exemplary, classic, flawless, faultless, consummate, impeccable
Antonyms: deficient, imperfect
Showing 126 to 150 of 200 results
126. Proverbs of Solomon
Proverbs 13:1-25
Understanding Series
Roland E. Murphy
... of death are wrongdoing, but the imagery is taken from the mythological concept of the Ugaritic god Mot (Death), who pursues every living thing, entrapping them. The parallelism is synthetic, in that verse 14b continues the thought of verse 14a, without duplicating it. 13:15 Verse 15a is clear, but as the NIV marginal note would indicate, the parallel line in verse 15b is suspect; literally, “the way of deceivers is permanent (?).” See Additional Notes. 13:16 Antithetic. The knowledge of the prudent ...
127. A Message About Babylon
Jeremiah 50:1--51:64
Understanding Series
Tremper Longman III
... that he has lost control of his most basic bodily functions, undermining all his posture of composure (A. Wolters, “Untying the King’s Knots: Physiology and Wordplay in Daniel 5,” JBL 110 [1991], pp. 117–22). Verses 44–46 are nearly an exact duplication of 49:19–21 except that Babylon is its target rather than Edom. The oracle pictures God like a lion emerging from the thickets of the Jordan into cultivated land where it will pose a danger to civilization. Babylon is the rich pastureland, and ...
Understanding Series
Pamela J. Scalise
... The Lord’s true kings had no use for war horses (cf. Isa. 2:7; 31:1; Mic. 5:10; Hag. 2:22). The donkey’s colt traditionally points to royal authority in Israel, but it is also a reminder that the Lord’s Messiah will not be a duplicate of the Persian emperor with his armed might. 9:10 The Lord will disarm Ephraim, the northern kingdom, and Jerusalem, representing Judah. The promises, I will take away (krt) the chariots . . . and the war-horses, echo the beginning of the long divine speech in Micah 5:10 ...
Understanding Series
J. Ramsey Michaels
... variant. It is easy to see how a copyist might have changed “Chosen One of God” to the better-known Son of God, and difficult to imagine a change in the opposite direction. Also the titles given to Jesus in this chapter are, as a rule, not duplicated, and Son of God does appear later in 1:49. Yet the manuscript evidence for Son of God is very strong. That the copyists of the most ancient manuscripts were quite willing to let an unusual or unfamiliar title for Christ stand if they judged it authentic ...
Understanding Series
J. Ramsey Michaels
... go to Jerusalem for the Feast of Tabernacles, but not with his brothers and not at their prodding. He will make himself known to the world in his own way in Jerusalem, but the world will not set his agenda. These concerns help explain the seeming duplicity of Jesus’ behavior in verses 8–10. He waits until his brothers have left for the festival and then makes his journey not publicly, but in secret (v. 10). Whether the secrecy consists merely in the avoidance of normal travel routes or of the company of ...
131. The Raising of Lazarus
John 11:17-37, John 11:38-44
Understanding Series
J. Ramsey Michaels
... and a woman of faith. Mary’s role, surprisingly, is but a faint echo of Martha’s (vv. 28–32). She had remained at home, in mourning, and came out to meet Jesus only when Martha came back to summon her (v. 28). Her first words on seeing Jesus duplicate exactly the words of Martha (v. 32; cf. v. 21), but without the added note of hopefulness (cf. v. 22). The narrator seems to know the same traditions about Mary and Martha that are known to Luke, for he portrays Mary always at Jesus’ feet (v. 32; cf ...
Understanding Series
J. Ramsey Michaels
... probably 21:15–17, but it plays no real part in the argument here. Additional Notes 13:32 If God is glorified in him: These words are omitted in a number of significant ancient manuscripts. Though the omission might easily have happened by accident, because of the duplication of the clause God is glorified in him, the external evidence favors the shorter reading. If this reading is adopted, v. 32 is not a reiteration of v. 31 as a whole, but only of the clause “now is the Son of Man glorified,” i.e ...
133. Jesus Begins His Ministry to Israel
Matthew 4:23-25, Matthew 4:18-22
Teach the Text
Jeannine K. Brown
... the Messiah.4 Jesus calls people to follow him and to “fish” for others. Human Experience: A garment maker might create a beautiful piece of clothing, such as a dress or a suit, thus creating a pattern that allows the maker or others to duplicate this unique piece. But suppose someone chose to try to replicate this designer’s dress without a pattern. Suppose this person obtained one of the reproductions and then crafted the dress by looking at the copy without using the pattern itself. It is very ...
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Grant R. Osborne
... there are many similarities, and one wonders why, if the disciples have already seen Jesus do such a feeding once, they are still so incredulous in verse 4. At the same time, there is little reason to believe that this is a mere duplicate narration. The criterion of plausibility would suggest that as Jesus repeated healing and exorcism miracles in his ministry, he would repeat this as well. Joel Marcus demonstrates that the feeding miracle in John 6:1–16 draws upon both Markan narrations, showing that ...
Teach the Text
C. Marvin Pate
... to be believers, we must back up that profession with how we live; otherwise we rightly earn for ourselves the name “hypocrite.” Second, it is comforting to know that on the final day of reckoning, truth will win out. All inconsistency, duplicity, and hypocrisy will not dupe Almighty God. Third, God’s goodness can nevertheless overtake one’s duplicitous ways. Such grace can bring about within us true repentance and result in a consistent Christian walk. Teaching the Text At least two attention ...
Teach the Text
C. Marvin Pate
... . Paul believed that his service from Jerusalem to Illyricum put him well on the road to converting the nations and thus hastening the parousia. Verses 20–21 spell out the principle of Paul’s calling. He was a pioneer for the gospel. He therefore did not duplicate the efforts of other apostles in areas already reached for Christ. It may be that we are to understand Paul to say here that he reached out to Gentiles while leaving Peter and the other apostles to reach out to Jews (see Gal. 2:7–8). Paul ...
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Preben Vang
... respectively mean “illegal” and “legal.” Paul’s parenthetical statement in 7:21 then highlights that his eagerness to be “legal” in relation to Christ’s demands does not make him “illegal” in relation to God’s. Paul does not argue in favor of duplicity (the end justifies the means), but he underscores how his personal rights and preferences must be put aside for the sake of evangelism (7:22). I do all this for the sake of the gospel. Paul’s motivation and purpose do not waver. He ...
138. The Conclusion
Revelation 22:7-21
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J. Scott Duvall
... Saul to obey. And in that, Saul’s true character was revealed. His potential was squandered. His fate was sealed. One might imagine that Samuel spoke these words through a veil of tears: “To obey is better than sacrifice” (15:22). Jesus has offered up an obedience we could never duplicate. But we are called to walk in his steps just the same. In obedience, we prove love.
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Robert B. Chisholm Jr.
... Israel is said to “defeat” the Philistines (1 Sam. 14:31; 18:27; 19:8; 23:5; 2 Sam. 5:20, 24–25), but the addition of “subdue” suggests that this is a victory that exceeds others and casts David in the role of one who duplicates the great accomplishment of Samuel. 8:3  when he went to restore his monument at the Euphrates River. The Hebrew text regarding Hadadezer (of Zobah, north of Damascus) reads, “when he went to return his hand along the River.” A traditional marginal reading has “the ...
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Robert B. Chisholm Jr.
... him to resort to desperate measures. While his slaughter of Israel’s enemies is probably to be understood in a positive light from the narrator’s perspective, his deceit, while necessary for his survival, is disturbing at best. It foreshadows the duplicity he displays in the attempted cover-up of his adulterous affair with Bathsheba and murder of Uriah. Indeed, moral flaws sometimes develop from behavioral choices in seemingly gray areas. After all, in the end David’s self-preservation scheme and ...
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C. Hassell Bullock
... “all” of the refrain has a universal tone, “all the earth,” and, much like Genesis 1, claims the whole earth for God’s glory—God’s glory is portrayed everywhere. Even the inclusio hints that, just as the whole psalm is contained between the duplicate verses, so God’s name is majestic in the whole universe. The rest of the psalm is to be viewed in that inclusive frame (also Ps. 19:1). It would be appropriate to observe that God created this world with an inherent orientation toward the ...
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C. Hassell Bullock
... enter it (15:2–5). This is much like the examination administered to the priests returning from Babylonian captivity, intended to test their knowledge of ritual law and clear them for service in the restored temple (Hag. 2:10–19). Psalm 14 is virtually duplicated in Psalm 53, with some minor differences, and the major addition of 53:5b–d. The addition of 53:5 is evidently intended to pronounce judgment on that generation of the godless in whose time the so-called Elohistic Psalter (Pss. 42–83) was ...
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C. Hassell Bullock
... being the combination of two independent poems.[5] It seems, however, that the poet was describing his deep trust in God alongside his plaintive lament, two frames of mind that, in the complexities of life, do sometimes exist together.[6] Even though the duplicate use of key terms in the two parts does not solve the problem, it certainly does point to the compositional relationship and at least leaves the single-author option open, much like the two-part composition of Psalm 19. Corresponding Terms between ...
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C. Hassell Bullock
... interweaving is much like that of Psalms 1 and 2,[3] suggesting that Psalm 33 was written with Psalm 32 in view. Outline/Structure Among the standard elements of the hymn are the call to praise and the reasons for praising, both represented here in duplicate. 1. Call to praise (33:1–3) 2. Reasons for praise (33:4–7) 3. Intermediate call to praise (33:8) 4. Further reasons for praise (33:9–19) 5. Concluding prayer (33:20–22) Historical and Cultural Background Unmistakably this is a musical psalm ...
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C. Hassell Bullock
... in Psalm 33 is not clear, but it is possible. As we have seen with neighboring psalms, they often share verbal links. In this case, Psalm 33:18 affirms that “the eyes of the Lord are on those who fear him,” and 34:15 virtually duplicates this affirmation: “The eyes of the Lord are on the righteous.” This psalm has long been considered to have messianic implications. John quotes 34:20 in his account of the crucifixion to portray Jesus’s unbroken bones as fulfilling this prophecy (John 19:36). Peter ...
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C. Hassell Bullock
... and exceeds the height of the mountains. This is the world known to God’s servant David and the “upright in heart” (36:10). Only here and in Psalm 18 (title) is David called the “servant of the Lord.” In fact, the two titles are exact duplicates, except for the historical note appended to the title of Psalm 18. In view of Moses’s role as prophet par excellence (Deut. 18:15–22), Craigie proposes that the first word in the body of the psalm (ne’um, “an oracle”; NIV: “message”) be ...
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C. Hassell Bullock
... 37:16, 17, 21–22, 37). The literary form is the alphabetic acrostic, using all twenty-two letters of the Hebrew alphabet, each new strophe beginning with the new letter, except waw (37:10, 11), heth (37:14, 15), and kaph (37:20), which are duplicated in their stanzas.[2] Topically speaking, the acrostic gives the composer the liberty to range broadly. The speaker of this psalm steps forward in two instances (both times employing the verb “see”: “I have never seen,” 37:25; “I have seen,” 37:35 ...
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C. Hassell Bullock
... its subject in less than a systematic way, although we can discover the dimensions of the topic by a careful reading of the psalm. The central topic, in fact, is marked off by an inclusio, “Everyone is but a breath” (39:5c and 11c). Between these duplicate observations is a mini-essay on the real values of life, and we can make this the heart of our message, growing out of the suppliant’s recognition of life’s brevity. First, this recognition has led him to examine the value of material wealth, as ...
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C. Hassell Bullock
... basically against God (51:4a; Luke 15:18–19). In both instances God is justified in the verdict (51:4b; Luke 15:19), and God is responsive to a broken and contrite heart (51:17; Luke 15:21–24). The story of the prodigal is not designed to duplicate the story of Psalm 51, but it is a match for its spiritual character. This psalm, as well as the parable of the prodigal, sums up the teaching of Scripture about God’s forgiveness. There is another story, said to be found in the Talmud, that wraps up this ...
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C. Hassell Bullock
... is written out of the conviction of innocence, whether implied or explicit (57:2; 58:10; 59:3–4). At the same time these psalms either declare God’s righteousness and justice or praise God for his vindication. Psalm 60:5–12 (60:7–14 MT) is duplicated, with slight variations, in Psalm 108:6–13 (108:7–14 MT), giving us a good example of how the same material can be reapplied to a different setting. In both instances, however, the effect is virtually the same, for the oracle of Psalm 60 affirms God ...
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