... ” (Jer. 33:11). The prophetic hope that “the city streets will be filled with boys and girls playing” (Zech. 8:5) was still a dream. Even with the postexilic capital reduced to the eastern hill (having lost its western suburb), it must have had the air of a ghost town after most of the wall builders left Jerusalem and went home. An extensive house building project had not been implemented, such as will be implied by the repopulation program of 11:1, for which 7:5 was preparing. Nehemiah claimed, as ...
... and snuff out any residual traces of insubordination in the kingdom. The plot then returns to the opening vista: a vast kingdom ruled by an absolutely powerful king (compare 1:20 with v. 1). 1:10–12 A sense of foreboding is in the air when the king is described as in high spirits from wine (v. 10). Readers familiar with biblical narrative will anticipate some expression of poor judgment, usually at the expense of someone else’s status. The scene recalls the Philistines in such a state who publicly ...
... . Esther is plotting to undo what Haman had put into effect when the king last “sat down to drink” (3:15). She will not reveal herself or her request to the king (and Haman) until she determines the right time to strike. Suspense fills the air at this halfway point in the story as Haman prepares to celebrate his presumably enhanced status and Esther prepares for a decisive confrontation with him before the king. The queen is clearly “fattening him for the kill,” at the risk of her own life. Before ...
... ). 22:14 Synthetic. In this section of the book the “strange woman” (NIV, adulteress) occurs only here and in 23:27, in contrast to the frequent references in chapters 1–9. Her seductive speech is singled out (see ch. 7 and also 2:16). There is an air of determinism present in verse 14b; this is not an episode of simple punishment. 22:15 Synthetic. This affirms once more the necessity of corporal punishment (cf. 13:24; 23:13–14; 29:15). 22:16 The MT has been interpreted (and also emended) in various ...
... are marvels. One does not understand the way (perhaps the beginning and the end, but not the way). There is a mood of admiration and mystery about them all. What brought the man and the maiden together? The examples are not haphazardly chosen; they are from air, land, water, and a delicate human relationship. The mood is close to that of the Song of Songs. 30:20 The NIV wisely separates this conclusion from the previous two verses because it is out of character with them. One may best understand this to be ...
... right to have a family and bring children into the world. Suffering is certain in the light of the people’s sin. The description of the children who would be like refuse lying on the ground and their dead bodies becoming food for the birds of the air and the beasts of the earth is not metaphorical but a realistic description of the carnage after a battle. In an ancient Israelite culture, as distinct from ours, the lack of a wife when one is of marriageable age, would be considered quite odd. It would call ...
... , but they will not even receive proper burial. Their bodies instead will be exposed on the battlefield and be picked at by birds and animals of prey. In other words, God will use his creatures, both their human enemies as well as the animals of land and air, to accomplish his judgment. But it is not only the death of the ungodly people of Judah that will result; the city of Jerusalem itself will be destroyed. Those who hear about it will be horrified and speak poorly of the city, which at a better time ...
... the oracle is referred to as Israel and Judah and not just Judah alone. The oracle proper begins by anticipating the horror of conquest. Dramatically, it notes the high level of terror in society by imagining cries of fear. There is no peace; turmoil is in the air. The oracle then cites a familiar metaphor for fear, but gives it an interesting twist. Fear is often represented as a having the same effect as a woman in labor, particularly in Isaiah and Jeremiah (Isa. 21:2–3; 26:16–21; 66:7–14; Jer. 13 ...
... has been left to age. The metaphor is especially appropriate since Moab was a wine producing nation (Isa. 16:8–10). Thus, Moab is a premium wine (she tastes as she did, and her aroma is unchanged). But soon she is to be opened and exposed to the air, poured from one jar to another. The implication is that this wine will be spoiled (see Additional Notes). Not only that, but once poured out of its original jar, the jar itself will be smashed. The metaphor points to the upcoming exile of Moab. Moab had seen ...
... God began the new age, promised by Hosea, that will be present in its fullness when the Lord returns. Additional Notes 2:16 The Hb. [MT v. 18] reads, “You will call, ‘My husband’,” omitting “me,” which has been supplied from the LXX, Syr., and Vg. The Hb. has an air of immediacy and intimacy, which the emendation does not fully capture.
... that 2:20 refers once again to the locust horde. In their view, God drives the locusts into the Dead Sea on the east and into the Mediterranean Sea on the west, and the stench of the locusts’ rotting bodies on the seashores then fills the air. Once again, however, the enemy from the North is intended, and the mentioned stench simply reaffirms that the fearful enemy is dead and that the final judgment on Israel has been turned aside forever. 2:21–27 Because God will maintain his covenant with his chosen ...
... me was a flying scroll! He does not mention any winged bearers (as he does in the following vision), nor is the scroll itself said to have wings—he does not specify the means of locomotion. The image calls to mind flying carpets, undulating through the air. As impressive as the Persian road system was, a flying scroll could move more quickly than any mounted messenger. And this scroll came from the Lord. 5:2 The interpreting angel/messenger is still present, and he asks Zechariah to say out loud what he ...
... finally did. They flew the cable across with a kite. (2) The reason this is a better analogy is, of course, the relationship between the words, “spirit” and “wind.” The word spirit in both Hebrew and Greek means “breath” or “wind.” Both a breath of air and a breeze are appropriate images for the Holy Spirit doing its work in the world. You remember when God created Adam. He breathed into him the breath of life. In other words, God breathed into him His own Spirit. The point is that the Holy ...
... truth.” I don’t believe it was an accident that God sent Elijah to the widow at Zarephath. Did it matter that she was probably a worshiper of Baal? No. Who can fault her for that? That was the way she was brought up. That was part of the air she breathed. Her parents and all her neighbors believed the same thing. She grew up singing the pagan equivalent of “Baal loves me this I know . . .” But she had a good heart and a loving spirit. She was willing to share with a stranger from another region and ...
... my TV set. I love closing a garage door sitting in my car by just pushing a button. It amazes me. Where are the wires that connect the remote with the television? That's what I want to know. Of course, there are no wires. Electronic signals travel through the air. But we can't see them, can we? We can't feel them. How can we know they are there? We can see the TV change when we touch a button, so we know they are there. A verse in our Bible praises people who love God even though they ...
... ! Her hair stands up! Why is that? That's right. Static electricity. Today is Pentecost. It is a strange, but happy day in the life of the church. Two thousand years ago the Holy Spirit came upon the church with great power. It was like electricity in the air. We don't know if the disciples' hair stood up, but we do know that above each person's head appeared a tongue of fire. We can't really imagine something like that happening, but whatever it was that happened to the disciples, it made them so powerful ...
... and a Bible Boys and Girls: Most of you know what these are. These are blueprints the contractor went by to build our church. These are very intricate and detailed. If you were to look very carefully, you would find the location of every closet, every drinking fountain, every air-conditioning duct, etc. God also has a blue print for what He would like our world to be like. It doesn't look like this blueprint, though. It looks more like a book. in fact, it's this book. What book? That's right, the Bible. The ...
... A potted plant Good morning, boys and girls. I brought my friend with me this morning. (Set plant down in front of them.) How many of you have a plant for a friend? Actually, plants are our friends, aren't they? They take up the Carbon Dioxide in our air and convert it to oxygen. They give us food to eat and they make our world colorful. We could not live without plants. They are truly our friends. For quite a while people were writing in magazines about talking to your plants. Plants need love, we are told ...
... people like you better. And it shows that you do appreciate the nice things other people do for you. I don't know a more important word. And I don't know anybody who deserves our thanks more than God. Why? Because God gave us everything we have. Sunshine, air, rain, food to eat, people who love us, and much, much more. So let's not forget, especially when we are saying our prayers, to say the most important word in the dictionary. What is it? That's right, Thanks! And thank you for being here this morning.
... David”; John 8:58, “Before Abraham was born (genesthai), ‘I Am’ ”; and for the general sense Wisdom 7:1–6, where Solomon insists that he came into the world like any other man: “when I was born [genomenos], I began to breathe the common air.” Being made in human likeness: Gk. schēmati heuretheis hōs anthrōpos, where schēma, without suggesting that his humanity was a mere appearance, may indicate that there was more than humanity there (he continued to have “the nature of God”). There ...
... chapter. First, there is an interesting combination of the very public nature of the declaration of the curses with the generally private nature of the actions described (cf. Alt, “Israelite Law,” pp. 114f.). The list speaks primarily of offenses that have an air of secrecy, either explicitly (vv. 15, 24) or in the obvious nature of the offense. By their nature, therefore, they are not likely to come into open court for trial and judgment. The purpose of the curses, therefore, is to remind Israel that ...
... of what we read in 9:10–10:29, even if we were to find here only repetition of the material of chapters 4–5. It is not, however, merely the new context in which Solomon’s glory is described that lends the account in 9:10–10:29 its air of impending doom. It is also the way the account itself is written. Themes from chapters 4–5 are picked up now in a way that hints, not of wisdom, but of foolishness (Solomon’s dealings with Hiram, 9:10–14 etc.; his use of forced labor, 9:15–23 ...
... 20 does not explicitly announce Judah’s exile. Like chapters 16 and 17, it gives us only hints. Treasure has been carried off before; hostages have been taken before (cf. 2 Kgs. 14:14). But the hints are accumulating. References to plunder (v. 17) have an air of finality about them when read in the light of 2 Kings 17:20, and references to royal eunuchs (v. 18) do not encourage confidence in the enduring nature of the Davidic line. Additional Notes 20:4 The middle court: The NIV follows the Qere (the ...
... happens only as people come to believe the message that the church preaches. English translations close their quotation marks at the end of verse 14, but there is no indication of a change of speaker, and this leaves verses 15–17 floating in the air. More plausibly, the LXX assumes that verses 15–17 continue the acknowledgment of the nations in verse 14. Interpreters have often taken the words in verse 15 as a general statement about God’s mystery. Either way, verse 15 probably reflects the meaning ...
... their fate in verse 9b draws our attention to the fact that both deal in metaphors. People who play with fire will find it turns back on them. The imagery will later develop into the notion of Gehenna, but it has not done so yet. Additional Notes 50:1 The air of finality about 49:26 and the change of conversation partners in 50:1 are perhaps what led to the English chapter division here (there is no new chapter in MT). But the subject remains the same for 50:1–3. 50:4–9 See, e.g., J. Calvin, Commentary ...