Sermon and Worship Resources

Showing 1951 to 1975 of 2157 results

1951. Balaam's Second Oracle

Numbers 23:13-26

Understanding Series

W.H. Bellinger, Jr.

... . 23:10 The text of this verse is difficult. The NIV assumes two slight changes: mi sapar instead of mispar to correct a puzzling construction for Hb.: “Who can number?” The plural pronoun at the end of the verse follows the translations of the ancient versions. 23:14 The location of the field of Zophim is unknown. The term means “field of watchers.” 23:21 The translations of ‘awen and ‘amal as misfortune and misery have been debated. Some have suggested that the verse is about Israel’s moral ...

1952. Balaam's Third Oracle

Num 23:27--24:14

Understanding Series

W.H. Bellinger, Jr.

... is plausible, taking the word from a root word meaning “to open,” but the sense of the Hb. is uncertain. 24:4 Almighty is shadday, the meaning of which is disputed. The translation “Almighty” comes from the witness of the Gk. and Latin versions and is sometimes associated with the strength of mountains. Falls prostrate is taken by a number of commentators to indicate a prophetic trance (with the eyes open) to receive the divine utterance. 24:6 Aloes are not native to Palestine, and cedars do not ...

1953. Hannah Dedicates Samuel

1 Samuel 1:21-28

Understanding Series

Mary J. Evans

... were at the time of one of the regular feasts or were a private arrangement, perhaps associated with a vow (cf. v. 21). 1:4–5 It would be possible to translate the Hb. as “one portion,” but the “only one portion” of some versions is misleading. The NIV’s double portion conveys the sense. The actual phrase is “portion of the face or nose” (Hb. ʾappāyim), perhaps originating from the custom of bowing down before those who deserved special respect (H. W. Hertzberg, I and II Samuel, [OTL ...

1954. Joab Murders Abner

2 Samuel 3:22-39

Understanding Series

Mary J. Evans

... for the weak Ish-Bosheth and decided that the best thing for Israel was for any remaining barriers to David’s leadership to be removed. The reference to Mephibosheth seems slightly out of place and is often considered to be an insertion from elsewhere. Some versions, including the NIV, place verse 4 in brackets to indicate that it is considered as an interruption to the main text. This may be so, but it serves to show that because of his handicap and possibly his youth, Mephibosheth was not considered to ...

1955. Ish-Bosheth Murdered

2 Samuel 4:1-12

Understanding Series

Mary J. Evans

1956. The King Who Exalts Himself

Daniel 11:36-45

Understanding Series

William Nelson

... and after hearing of his army’s defeat in Judah, he was struck with an extremely painful disease in his internal organs. On his deathbed he vowed to make Jerusalem free and to become a Jew himself (2 Macc. 9:1–29). According to yet another version, Antiochus was killed while plundering a temple rather than after it. The priests were hiding above: “Opening a secret door in the ceiling, they threw stones and struck down the leader and his men; they dismembered them and cut off their heads and threw them ...

1957. The Disciples Rejoin Jesus

John 4:27-38, John 4:1-26, John 4:39-42

Understanding Series

J. Ramsey Michaels

... people of Jerusalem will still be asking, “How long will you keep us in suspense? If you are the Christ, tell us plainly” (10:24). Yet long before, in a small Samaritan village, the secret is already out! Jesus’ acceptance of this woman’s version of messiahship is probably to be explained by the prophetic or teaching role she assigns to her Messiah. The statement that when he comes, he will explain everything (v. 25) anticipates the language of Jesus’ promise of the Spirit to his disciples in the ...

1958. The Claims of Jesus About Himself

John 8:48-59, John 8:31-41, John 8:42-47

Understanding Series

J. Ramsey Michaels

... this statement was made and still had not regained it when the Gospel was written. Though not exactly in slavery, Israel was by no means free of foreign domination. 8:34 A slave to sin: The words to sin are missing in a few ancient manuscripts and versions. It is not hard to see why some ancient scribes omitted these words. The emphasis of the verse is on the metaphor of slavery as such, not on that to which one is enslaved. But the stronger manuscript evidence favors the longer reading. The slavery here is ...

1959. Jesus Promises the Holy Spirit

John 14:15-31, John 14:1-4, John 14:5-14

Understanding Series

J. Ramsey Michaels

... hope for the future: “Trust God and trust me; this is what will happen, and there is no cause for fear.” 14:2 In my Father’s house are many rooms: The “many mansions” of the AV has been changed in most modern versions because of the incongruity of “mansions” within a house. Rooms is literally “dwelling places” (Gr.: monai), the original meaning of “mansion” (from the Latin manere, “to dwell”); cf. Jesus’ promise in v. 23 that he and the Father will come and “make our home ...

1960. The High Priest Questions Jesus

John 18:19-24, John 18:15-18, John 18:25-27

Understanding Series

J. Ramsey Michaels

... oun (translated then in NIV) and by the tense of the verb sent. It is demanded by the fact that only Caiaphas is called high priest in John’s Gospel, and the high priest is clearly said to be the questioner in vv. 19–23. One ancient Syriac version has the whole of vv. 13–24 in a different sequence (i.e., vv. 13, 24, 14–15, 19–23, 16–18), and a few later manuscripts have resorted to other rearrangements, even transcribing v. 24 twice in two different locations! Such scribal liberties, as well as ...

1961. Accusations

2 Corinthians 2:12--3:6

Understanding Series

James M. Scott

... only under compulsion (cf. 2 Cor. 12:1ff.), uses a metaphor in order make his point without being overly explicit about ineffable matters. Furthermore, it is possible that in 2 Corinthians 2:14 Paul is alluding specifically to Psalm 68:17–18. According the LXX version of this psalm, when God in his chariot ascended from Sinai into his holy sanctuary on high, he led captivity captive and received gifts among humanity. Ephesians 4:8 actually applies Psalm 68:18 [LXX 67:19] to the ascension of Christ and the ...

1962. Faith or Observance of the Law

Galatians 3:1-14, Galatians 3:15-25

Understanding Series

L. Ann Jervis

... Gal. 3:13). In this verse Paul gives no indication that he is quoting Scripture. We see this also at Gal. 3:11. Paul generally uses the Septuagint. When Paul diverges from the Septuagint scholars explain this as either due to his using a version of the biblical book to which we no longer have access or because he, like many other ancient authors, changed the quotation to suit his purposes. Within the Jewish tradition, reinterpretation and rewriting of Scripture was commonplace. On Paul’s use of Scripture ...

1963. Two Kinds of Wisdom

James 3:13-18, James 3:1-12

Understanding Series

Peter H. Davids

... have to guess which of several springs seen in the distance were sweet and travel miles accordingly. See further E. F. F. Bishop, Apostles of Palestine, p. 187; or D. Y. Hadidian, “Palestinian Pictures in the Epistle of James,” p. 228. The King James Version reads, “So can no fountain both yield salt water and fresh”; this reading follows an inferior Greek text that harmonized 3:12 with 3:11. The NIV follows a better text and thus shows James’ shifting thought, making a good transition to the next ...

1964. Praise to God for a Living Hope

1 Peter 1:1-12

Understanding Series

Norman Hillyer

... , and the first characteristic of the new pilgrim life of the believer, is hope (anchor for the soul, firm and secure: Heb. 6:19). Hope is living (cf. 1:23; 2:4–5), not merely because it is active (Heb. 4:12), or is simply an improved version of the Jewish hope (Heb. 7:19). Nor are we to misunderstand the translation “have been born anew to a living hope” (RSV) to mean “hope has been restored.” Peter is referring to something of a different order: a sure and confident outlook which has a divine ...

1965. The Call of Abram

Genesis 12:1-9

Understanding Series

John E. Hartley

... such as those found in Deut. 27:15–26. The best way to render the verb “bless” at the end of v. 3 is debated. It stands in the Niphal, thus having either a middle or a passive sense. Which sense is preferable? The versions, including Vg. and Tg., along with Eng. translations, have favored the passive. But some scholars advocate a reflexive meaning, “bless themselves,” drawing support from restatements of this promise with the Hitpael (22:18; 26:4). Others have argued for a middle sense, i.e ...

1966. The Golden Calf

Deuteronomy 9:7-29

Understanding Series

Christopher J. H. Wright

... For a profound interpretation of its significant role in the narrative of Exod. 32–34, see Moberly, Mountain of God, pp. 89–93. 9:7–10:11 The critical questions involved in accounting for the similarities and the differences between this Deuteronomic version and Exod. 32–34 are complex, but the varied attempts at explaining them on source-critical grounds appear to pay little attention to the literary structure and coherence of both texts and seem to add very little to the theological understanding ...

1967. Curses for Obedience

Deuteronomy 28:15-68

Understanding Series

Christopher J. H. Wright

... was fairly standardized. Theologically, we should not treat the blessings and curses as though they were comparable opposites. The headings of the NIV unfortunately give that impression: “Blessings for Obedienee” and “Curses for Disobedience.” Likewise, some popular versions of the “Prosperity Gospel” give the impression that all the material blessings of verses 2–14 will come pouring out of the heavenly slot machine if you press the right behavior buttons. However, although it is clear that ...

1968. Moses Blesses the Tribe

Deuteronomy 33:1-29

Understanding Series

Christopher J. H. Wright

... the equivalence meant that they could have been composed to be sung to the same melody, see Christensen, “Two Stanzas,” and cf. Freedman, “Poetic Structure.” We are still left with the task of translation, however, and a glance at a few major English versions will show that there is considerable variety, particularly in vv. 2b and 3a. The NIV gives an acceptable sense, though the last line of v. 2 is more probably “at his right hand, heavenly warriors,” or “a host of his own” (NRSV). See ...

1969. Jair

Judges 10:3-5

Understanding Series

Cheryl A. Brown

... implications of this after we have looked more closely at the text. 10:1–2 Tola rose to save Israel. The detailed information about his genealogical history and place of residence conforms to the general pattern for the minor judges. The most complete version appears in the story of Elon (Judg. 12:11–12). Tola lived in Shamir, which means “thornbush,” further linking him with Abimelech (9:14–15), though the Hebrew word is not the same. The exact location of Shamir is unknown, though some scholars ...

1970. Ahaziah King of Israel

1 Kings 22:51-53

Understanding Series

Iain W. Provan

... -worshiping son loses it. It is significant that it is under Jehoshaphat’s Baal-worshiping son Jehoram (2 Kgs. 8:16–24) that Edom rebels (Hb. pšʿ) against Judah. 1:2 / Baal-Zebub: Lit. “Baal/lord of the flies.” There is some manuscript evidence of a version of this name (“Beelzebub”) in a few Gospel texts that refer to Satan (Matt. 10:25; 12:24, 27; Mark 3:22; Luke 11:15, 18, 19). This is interesting in view of the links between OT spirit possession and NT demon possession that have been noted ...

1971. Elijah Taken Up to Heaven

2 Kings 2:1-18

Understanding Series

Iain W. Provan

... person” in the NT, standing on the mount of transfiguration along with Moses and Jesus (Matt. 17:1–13; Mark 9:2–13; Luke 9:28–36). The significance of this is much debated, and the emphasis clearly falls in different places in the different Gospel versions of the story. The main point in all three, however, appears to be that Jesus is greater than both Moses and Elijah, those others privileged to meet with God on a mountain. The fact that Jesus is regarded as greater than Elijah, of course, does not ...

1972. Healing of the Water

2 Kings 2:19-22

Understanding Series

Iain W. Provan

1973. Elisha is Jeered

2 Kings 2:23-25

Understanding Series

Iain W. Provan

1974. Esau's Sons

1 Chronicles 1:35-37

Understanding Series

Louis C. Jonker

1:35–37 The genealogy of Esau starts in 1:35. It is clear that this list is an abridged version of Genesis 36:1–19. Apart from Eliphaz and Reuel, three other sons of Esau are mentioned. This differs slightly from Genesis 36:10, which features only the first two. For each of these two sons, the Chronicler lists a few sons, again with slight differences from the source texts ...

1975. The People of Seir in Edom

1 Chronicles 1:38-42

Understanding Series

Louis C. Jonker

1:38–42 From 1:38, however, a new lineage, namely, that of Seir, is taken up. This segmented genealogy, which continues through 1:42, is not related in any way to Esau in the Chronicler’s version. From Genesis 36:8–9, however, it becomes clear that Seir is a geographical designation of the area where Esau settled. The lineage of Seir presented here is therefore implicitly connected to Esau. For each of the seven descendants of Seir the Chronicler describes a branch, again quoting from Genesis ...

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