Law

"Sons-in-law" here refers to the men betrothed to Lot's daughters — men so assimilated into Sodom's culture that they hear Lot's warning of imminent divine destruction and treat it as a joke.

Law here refers to Laban as Jacob's father-in-law — the family legal structure that gave Laban authority over Jacob's situation and made it difficult for Jacob to simply walk away.

Father-in-law describes the social and legal bond between Laban and Jacob — a relationship that should have carried protective obligations but instead became a tool for exploitation.

Law is invoked here in the relational sense — Tamar is Judah's daughter-in-law, a status that created legal and covenantal obligations he has failed to honor, making her disguise and deception a response to his legal failure.

Law here refers to the permanent statute Joseph establishes — the 20% Pharaoh tax becomes codified Egyptian civil law, outlasting the famine and shaping the nation's agricultural economy.

Law appears here as part of 'father-in-law,' identifying Laban as the family authority figure whose repeated contractual manipulation shaped much of Jacob's difficult early life.

The term 'son-in-law' carries legal and social weight here — becoming the king's son-in-law would formalize David's standing in the royal household, which is exactly what Saul is dangling as bait while plotting his death.

Law surfaces here in the term 'son-in-law' — David's formal legal relationship to Saul's household is part of Ahimelech's argument that helping David was appropriate, not treasonous.

The Law is relevant here because Saul is violating a specific legal prohibition he himself enforced — using God's name to guarantee safety for doing something God's law explicitly forbids.

David's equal-share ruling doesn't stay informal — he codifies it as binding law for all of Israel, transforming one post-battle decision into a permanent legal precedent.

The term 'daughter-in-law' signals a family bond here — Phinehas's wife is tied to Eli's household by covenant relationship, and the entire household is now destroyed in a single day.

The Law is cited here as one of the foundational systems developed during the Sinai encampment that is now about to face its real-world test as Israel moves through the wilderness.

The Law here is the single, unified statute God establishes for both native Israelites and resident foreigners — the radical point being that there is no separate legal standard based on ethnicity or origin.

Law is referenced here because Zelophehad's daughters are about to challenge and expand it — the census plants the seed for a major legal precedent that will be adjudicated in Numbers 27.

The existing Law has a gap: it doesn't address what happens when a man dies without sons, and the sisters' case is about to force God to issue a permanent legal ruling to fill it.

The Torah is referenced here as the literary context for Numbers 7 — the longest single chapter within it, underscoring how seriously God takes the detailed record of Israel's dedication worship.

The Law here is invoked as the reason Jehoshaphat's investment in education matters — a nation that doesn't know God's commands cannot be expected to keep them.

The Law of Moses provides the standard the Levites follow when taking positions — even in this improvised, grace-filled moment, the ceremony is anchored to Mosaic order.

The Law here refers to the Torah commands about supporting the Levites — Hezekiah is calling the people back to obligations they'd been neglecting, not creating new requirements.

The Law is the specific book Hilkiah finds — the foundational covenant document of Israel had been literally lost in the Temple, and its recovery immediately sets off a chain reaction of grief and reform.

The written Torah is handed to Joash at his coronation — the 'testimony' placed in his hands is the Mosaic law every Israelite king was required to read and live by, grounding his reign in covenant obligation.

The Law is cited here as the full body of God's commands the mixed-religion settlers aren't following — the statutes, rules, and commandments they were supposed to keep but substituted with their own traditions.

The Law is the standard against which Josiah is evaluated and found without peer — his entire reign has been an exercise in actually obeying what Moses commanded, and the text formally recognizes it.

Law here refers to God's covenant commands — being a 'son-in-law to Ahab's house' meant Ahaziah's allegiances pulled him away from the law's standards and toward northern idolatry.

Law here refers to Persian royal decree — Ahasuerus's commands carried the absolute force of imperial law, which is why Vashti's refusal was so shocking and why the king immediately frames her disobedience as a legal matter.

The law is referenced here as the immovable obstacle — Ahasuerus's own decree against Vashti cannot be undone, even by the man who made it, forcing the search for a new queen.

Law is referenced here to underscore Persian legal reality: decrees sealed with the king's ring are permanent and irrevocable, which is why Haman's original death order remains in force even after his death.

Law here refers not to Mosaic Torah but to royal decree — Esther's written command carries the force of Persian imperial law, and the chapter closes by noting this orphan-turned-queen's word became binding legal record.

The Law is described here as a shadow of coming realities rather than the real thing — the author uses this to explain why the Law's repeated sacrifices were evidence of their own inadequacy, not their effectiveness.

The Law is identified here as structurally dependent on the Levitical priesthood — when the author says a change in priesthood requires a change in law, he's arguing that Jesus' new priestly order necessarily brings a new covenant framework with it.

The Law is contrasted here in its two forms — under the old covenant it was external, carved on stone and enforced from outside; under the new covenant God writes it on minds and hearts, making it intrinsic to who people are.

The Law is referenced in the thesis-building context — 'under The Law, almost everything was purified with blood' — the author uses this sweeping observation as the final step before landing the chapter's key statement about forgiveness requiring blood.

The Jewish Law is the specific addition false teachers are imposing on new Gentile believers, insisting Torah observance is necessary alongside faith in Christ for full salvation.

The Law is specifically contrasted with Abraham's pre-Law faith here — Paul's argument hinges on the fact that Abraham was justified before the Law ever existed.

The Law functions here as the guardian system that managed God's people like minors — necessary for a season, but never the end goal, now superseded by adoption through Christ.

Law is used here in its relational sense — identifying the Kenite patriarch as Moses' father-in-law, establishing the family bond that explains the Kenites' alignment with Israel.

The father-in-law relationship is noted here within a legal and social framework — the concubine's lesser legal status compared to a full wife already signals how far Israel's treatment of the vulnerable has strayed from God's design.

Law appears embedded in 'father-in-law' as a relational descriptor linking Heber's lineage back through Moses' family — the term grounds the Kenites in Israel's covenantal history.

The Law appears as the permanence standard Jesus invokes — even as access to God broadens through the Kingdom, not one stroke of the Law's detail will be erased from the eternal record.

The Law appears again here as shorthand for the full body of Mosaic requirements that shape this family's actions — every ritual detail in this section flows from specific Old Testament commands.

Law is used here in a family relationship context (mother-in-law) rather than Mosaic Law — a linguistic note that the word carries multiple meanings in Scripture depending on context.

Law is indirectly relevant here through the Sabbath context — the sun setting signals the end of the Sabbath restrictions, which is why the whole city waits until evening to come.

The Law is referenced here to explain a key legal constraint: Jewish leaders could condemn Jesus but lacked the jurisdictional authority to carry out a death sentence, forcing them to involve Rome.

The Law's dietary regulations are the backdrop for Mark's editorial note — Jesus' teaching effectively reframes the entire category of food-based purity distinctions.

The Law is what the Levites were professionally responsible for teaching to the people, making their covenant signature a commitment to resume that instructional role with faithfulness.

The Law is the standard Nehemiah holds firm to — it forbids non-priests from entering the Temple's inner sanctuary, and knowing this protects him from the trap.

The Law is being read aloud here for a full quarter of the day — six hours of public Scripture recitation before six more hours of confession, setting the framework for what's being confessed against.

The Law appears here as a dividing line — the psalmist's enemies are described as 'far from Your law' while God Himself is near, making proximity to the Law a marker of proximity to God.

Law is referenced here as something being actively perverted — the very legal structures meant to protect the vulnerable are being twisted by rulers to inflict harm and injustice.

The Law appears here as the standard Ephraim refused to walk in — their failure wasn't ignorance but willful rejection of the commands they already knew.

The word 'law' appears here in 'daughter-in-law,' describing Tamar's relational and legal bond to Judah's household — a bond that carried the levirate obligation Judah failed to honor, setting the whole crisis in motion.

The Law is what the scattered Levites were positioned to teach — embedded in every region, they could instruct every community in Torah rather than leaving knowledge concentrated in one central location.

The Law is the framework behind Daniel's refusal — God's dietary commands given through Moses provided the specific grounds for declining food that would defile him under the covenant.

Law refers to the Medes and Persians' legal tradition of absolute irreversibility — the officials exploit this feature of Persian jurisprudence to make their trap inescapable even for the king.

The Law's dietary codes are the specific framework Ezekiel cites in his protest — never having eaten what died naturally or was torn by animals, establishing his priestly credential for the objection.

The Law here extends into property and governance — God gives the prince specific inheritance regulations that limit his power and protect ordinary people from being displaced by leadership greed.

The term appears in the relational title 'father-in-law,' linking Annas and Caiaphas as the two-tier religious power structure presiding over Jesus's overnight interrogation.

The Law's requirement for multiple witnesses is the legal framework Jesus is deliberately working within here — He's not dismissing their legal standard, He's meeting and exceeding it.

The Law is the official record where Joshua inscribes the covenant terms — writing it into the Book of the Law gives the commitment canonical, binding status within Israel's sacred literature.

The Law is read in full by Joshua here — every blessing and every curse, without omission, ensuring that all of Israel understands the terms of the covenant they are renewing after the Ai victory.

The Law is here defended by Jesus against any accusation of abolishment — He asserts that not a single detail will pass away, repositioning Himself not as a rebel against Moses but as the one who brings the Law to its full meaning.

Law appears in the wordplay 'mother-in-law,' but in this passage Matthew is showing Jesus operating beyond legal categories entirely — healing with a touch rather than a ritual process.

The Law of Moses is invoked here not to enforce religious rules but as evidence that even God's own instructions — about not muzzling an ox — support the principle of compensating those who labor.

Law is affirmed as good here — but Paul immediately qualifies that its goodness depends entirely on using it for its intended purpose, not as a religious status symbol.

The Law is introduced here as the stone-tablet side of the contrast, the old written code that Paul will shortly argue is being surpassed by something far more transformative.

The Law appears here as the system of dietary and festival regulations the false teachers were imposing — Paul argues these were preparatory shadows, not ongoing requirements for those in Christ.

The Law is what Ezra was elite at — the specific body of Mosaic instruction that shaped his identity and made him the right person for this moment in Israel's history.

The Law is cited here as evidence of Israel's inexcusable blindness — they had God's commands in hand, yet still refused to walk in His ways, making their captivity a consequence of willful disobedience.

The Law's absence here marks the deepest level of the catastrophe — without God's word and instruction, Israel has no framework for repentance, restoration, or understanding what has happened to them.

The Law is referenced here as the divine instruction flowing outward from Zion to all nations in the future age — not as burden but as the guide that finally teaches humanity how to live rightly.

Law appears here as one expression of the just governance Wisdom produces — righteous legal systems and decrees are presented as downstream effects of Wisdom's presence in leadership.