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 1626 to 1650 of 5000 results
Understanding Series
Larry W. Hurtado
... contain traditions of resurrection appearances both in Galilee (Matt. 28:16; John 21:1–23) and in Jerusalem and the surrounding area (Luke 24:13–52; John 20:11–29; cf. 1 Cor. 15:5–8). 14:30 I tell you the truth. This is the final example in Mark of the solemn formula that connotes an oathlike assurance. See the note on 3:28. 14:31 I will never disown you. The Greek phrase here, “I will never,” is a very strong negation, meaning “I will by no means,” and it makes Peter’s promise all the ...
Understanding Series
Craig A. Evans
... :35) are usually understood as alluding to Ps. 2:7 (Cf. Marshall [p. 155], who calls the word “reminiscent of Ps. 2:7,” but rejects any dependence on either Isa. 42:1 or Ps. 2:7; idem, “Son of God or Servant of Yahweh?—A Reconsideration of Mark I. 11,” NTS 15 [1968–69], pp. 326–36.), Fitzmyer (pp. 485–86) has concluded that they more likely allude to Isa. 42:1. That passage, one of the Servant Songs of Isaiah, was often interpreted by early Christians (and some Jews) as messianic (best known ...
Understanding Series
Craig A. Evans
... touched the leper is remarkable in view of popular beliefs and practices. By doing so Jesus demonstrates power and compassion. 5:14 Don’t tell anyone: This phrase, taken from Mark 1:44, in the Marcan context has to do with a special theme in Mark usually referred to as the “Messianic Secret.” This theme manifests itself in Mark in terms of Jesus’ commands of silence given to demons and healed persons, and in terms of the disciples’ inability to understand Jesus and his teaching. Luke, in contrast ...
Understanding Series
Craig A. Evans
... (p. 147) is correct in noting that there is no evidence that the sinful woman was Mary Magdalene (see also Tiede, pp. 164–65). 7:40 teacher: To be called “teacher” (usually understood as the equivalent of “rabbi,” see John 1:38) was a mark of reverence and respect. 7:41 denarii: The singular form is denarius. A denarius is a Roman coin worth a day’s wage. Even the smaller debt of the parable is significant, but the larger debt represented an almost unimaginable sum to the average Palestinian ...
1630. Peace and Joy
Romans 5:1-11
Understanding Series
James R. Edwards
... love at just the right time. Paul was of the conviction (Gal. 4:4; Eph. 1:10; Phil. 2:6f.), as were other NT writers (Mark 1:15; John 1:14; Heb. 9:26), that the Christ-event was no arbitrary happening, but an integral part of the divine economy, the constituent ... and apart from grace we are entrenched in rebellion. We are not distant relatives of God; we are insurrectionists against a worthy king (Mark 12:1–12). It took nothing short of the death of God’s Son to persuade humanity to lay down its arms and ...
Understanding Series
James R. Edwards
... not to sin. Sin is not a coincidence, it is a contagion. Sin is a compelling power at work both within and without. Jesus said, “The Son of Man will go just as it is written about him. But woe to that man who betrays the Son of Man!” (Mark 14:21). This verse probes the ineffable tension between the inevitability of sin, on the one hand, and human responsibility for sin, on the other. Humanity is not free to choose not to sin, and yet each sin is freely chosen. Sin is derivative from one man, and, like ...
Understanding Series
James R. Edwards
... waters of chaos from erupting? Whenever the gospel fell victim to such a patent misinterpretation Paul often reacted sharply, as he does here, mē genoito, By no means! Freedom from law does not mean license to do whatever one pleases. That is wide of the mark, and “missing the mark” is exactly what sin meant in classical Greek. Sin, of course, is often a willful offense against the moral law of God, but it is also a falling short of God’s glory (3:23), a failure to inherit the high calling of God in ...
1633. Future Glory
Romans 8:18-27
Understanding Series
James R. Edwards
... creation, but rather of suffering with it! Hardship is not an anomaly; it is endemic to life. The metaphor pains of childbirth pictures hope in two respects. On the one hand, pain of childbirth is a NT expression for the coming of the messianic kingdom (Matt. 24:8; Mark 13:8; Rev. 12:2). But birth pains are pains of hope; they are not death pains, but life pains that promise a new existence. Whatever the pains of the present may be, they are not in vain. Paul confirms this with a judgment similar to verse ...
1634. Marriage
1 Corinthians 7:1-40
Understanding Series
Marion L. Soards
... he is delivering a word from the Lord to the Corinthians. Accordingly, Paul’s words are measured and weighty, coming in the forms of established pronouncements. 7:10 The tradition to which Paul refers or which he cites may lie behind the materials in passages such as Mark 10:2–9 and Luke 16:18 or Matthew 5:32. This dominical word is a firm denial of the validity of divorce. The command from the Lord, however, is restricted to verse 10 and does not include or extend to verse 11. Commentators discuss and ...
1635. The Rights of an Apostle
1 Corinthians 9:1-27
Understanding Series
Marion L. Soards
... . They are to act with purpose. Appropriate Christian living takes definite direction. 9:27 As Paul develops the metaphor of boxing, he says that rather than box the air, he works like an expert pugilist whose punches count because they hit their mark. In the exercise of his God-given life and commission, Paul is focused through discipline. His images and metaphors are engaging for many. Nevertheless, Paul’s final comments on boxing are almost shocking. He reveals that his opponent is himself. Surely this ...
Understanding Series
Robert W. Wall
... The glorification of Jesus as Lord and Christ (5:12–13; cf. 11:15) achieves the penult in Israel’s history as God’s covenant people and begins the “last days” that will conclude human history and usher in the eternal age. Christ’s exaltation also marks the beginning of divine judgment (6:1–11:14): on the cross and in the empty tomb, a reigning God has said “no” to a fallen creation (see above). Any threat that the evil powers might mount on earth or in heaven against God’s rule, perhaps ...
1637. The New Jerusalem
Revelation 21:1-27
Understanding Series
Robert W. Wall
... tells the reader to think and hope about the future of salvation’s history, and specifically about the ultimate import of Christ’s return. In this sense, the new order does not refer to a “brand new” reality; neither does Christ’s parousia mark the end of human history. Rather it consummates the renewal of the old order. In making everything new, God removes all that interferes with the formation of a covenantal relationship with the believing community (cf. Heb. 8:6–13). We may now understand ...
1638. The Lord Speaks
Job 38:1--41:34
Understanding Series
Gerald H. Wilson
... of it. Nor do they, unlike God, exercise any control over it. Isaiah 40:12–14 presents a comparable series of questions drawing on creation imagery to establish the sovereignty of God. Note how the movement from “where were you?” (v. 4) to “Who marked . . . stretched?” (v. 5) shifts focus from Job’s lack of knowledge to the power of God. Later questions ask “Can you . . . ?” (e.g., v. 20). 38:4–5 Where were you . . . ? Job is forced to admit his complete lack of any firsthand knowledge of ...
Understanding Series
Robert H. Mounce
... 9:18–19 As Jesus continues to teach, a Jewish ruler comes to him in behalf of his daughter who has just died. Kneeling before Jesus, he declares that if Jesus will but come and touch her she will be restored to life. This ruler of the synagogue (as Mark and Luke both identify him) was an important person in the Jewish community. To seek the help of one who would be considered a dangerous heretic by the orthodox indicated how desperate he was. His faith in the power of Jesus to perform such an act suggests ...
Understanding Series
Craig C. Broyles
... . 5, 8), and the land and grasslands and hills, and meadows and valleys (vv. 9, 12–13). Beginning strophes one and two are divine epithets that link them: “You who hear prayer” (v. 2) “answer us” as “O God our Savior” (v. 5). The second strophe is marked off by the mention of awesome deeds (derived from Hb. yrʾ, v. 5) and by noting that those living far away are in awe (Hb. yrʾ, NIV “fear,” v. 8). As the second strophe ends with “you call forth songs of joy” from the dawn and sunset ...
Understanding Series
Robert H. Mounce
... Brown in NIDNTT, vol. 3, pp. 206–11). Tasker says of this theory, “It is one of the more pervasive features of a certain type of modern Gospel criticism that it regards these injunctions of Jesus to keep silent about Himself as a literary device of Mark, followed by Matthew and Luke, to explain why Jesus was not more widely recognized as Messiah in His lifetime” (p. 126). 12:17–21 Matthew himself states why Jesus charged those whom he had healed not to tell others about him. He says, This was to ...
Understanding Series
Robert H. Mounce
... ). The argument is not persuasive. 12:30–32 With the Pharisees in mind, Jesus says that all who are not with him (helping to gather the lost sheep of Israel; cf. 10:6) are against him (they scatter the sheep; cf. 10:16). The saying does not contradict Mark 9:40 (“For whoever is not against us is for us”), which was Jesus’ response to his disciples concerning a man casting out demons in Jesus’ name. In that case, it can be properly said that those who do mighty works in Jesus’ name are not able ...
Understanding Series
Robert H. Mounce
... arose at a later time. However, without such opposition during the lifetime of Jesus, the crucifixion would remain an enigma. 12:46–50 While Jesus is still talking with the crowds, his mother and brothers arrive and try to get through to speak to him. Mark 6:3 names the four brothers as James, Joseph, Judas, and Simon. Although one segment of scholarship has held from about the fourth century on that Jesus’ brothers were either half-brothers (sons of Joseph by a previous marriage) or cousins (sons of a ...
1644.
Psalm 85:1-13
Understanding Series
Craig C. Broyles
... Kethib] or šebît [Qere]) is a phrase that appears in other passages referring to restoration from exile (e.g., 14:7 = 56:6; 126:4; Jer. 29:14; Ezek. 29:14). (See further the Additional Note on 126:1, 4.) The end of the Babylonian captivity marked the time when you forgave (lit. “lifted up” or “carried”) the iniquity of your people (cf. Ps. 79:8; Isa. 40:2) and when you . . . turned from your fierce (lit. “burning”) anger (cf. 74:1; 79:5). This dramatic turning point is described first in terms ...
1645. A Mother's Request
Matthew 20:20-28
Understanding Series
Robert H. Mounce
... they were for what would follow. Note that the AV’s “and to be baptized with the baptism that I am baptized with” is omitted. It is not in the best Greek manuscripts and can be explained as a copyist’s addition based on the parallel passage in Mark 10:38. 20:23 Jesus’ answer (You will indeed drink from my cup) is thought by some to be a vaticinium post eventum (prophecy after the event) and indicates that both James and John were martyred by Herod the King about A.D. 44. The best tradition holds ...
Understanding Series
Robert H. Mounce
... openly denied that he knew what she was talking about. Leaving the fire (John 18:18), Peter moved to the gateway (probably a covered enclosure that would be less well lighted and provide easier access to the street). There he is accosted by another girl (Mark 14:69 seems to say it was the same maid), who informs the bystanders that “this fellow certainly was with Jesus the Nazarene!” (Montgomery). Again Peter denies the charge, this time with an oath (v. 72). A bit later (Luke 22:59 says “about an ...
1647. The Crucifixion
Matthew 27:32-44
Understanding Series
Robert H. Mounce
... at the place of execution, they offered Jesus wine … mixed with gall (v. 34), but after tasting it, he refused to drink. According to the Talmud (b. Sanh. 43a), a person about to be punished could have wine laced with a bit of narcotic to dull the pain. Mark 15:23 says that the wine was mingled with “myrrh,” a delicacy that would make the wine more palatable and also dull the pain (cf. Prov. 31:6–7). If those who gave Jesus the wine were soldiers, then the myrrhed wine (supplied by the women?) was ...
Understanding Series
William Nelson
... It starts small, like a mustard seed, but grows into a great tree that provides a place for the birds to nest (Matt. 13:31–32; Mark 4:30–32; Luke 13:18–19). The problem with human kingdoms, however, is that monarchs become preoccupied with their own greatness and, hence, lose ... a number of times in the Bible: e.g., Exod. 7:3; Deut. 4:34; 6:22; Neh. 9:10; Ps. 135:9; Jer. 32:20; Dan. 6:27; Mark 13:22; John 4:48; Acts 4:30; 5:12; Rom. 15:19; 2 Cor. 12:12; Heb. 2:4. In most cases in the OT they refer to ...
Understanding Series
Larry W. Hurtado
... contrasted with “teachers of the law” and with Jesus’ family. Although the disciples fail in many ways in later episodes, here they are presented as specially favored by Jesus for their willingness to follow him. As mentioned before, the disciples are major characters in Mark and what is said about them is both positive and negative. The reader is supposed to identify with the Twelve and is supposed to learn from what is said to them and about them the high privilege and duties of discipleship, on the ...
1650. Gethsemane
Mark 14:32-42
Understanding Series
Larry W. Hurtado
... :9–13) that they too may have to face trial and even execution for his sake, were surely supposed to see Jesus’ prayer as a powerful example to them of the submission to the will of God they were to emulate in their time of testing. That is, Mark’s account is not motivated by a desire to give a sentimental picture of Jesus, but it is intended to give his readers a role model to follow. It reflects a practical concern for their ability to stand firm in trials of their faith. The prayer of Jesus, which ...
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