Law

Sons-in-law are referenced here in the context of Lot's futile warning — the men betrothed to his daughters who dismiss his urgent plea and will perish in the coming destruction.

Law is used here in the compound term 'father-in-law,' situating Rebekah's departure within the family covenant she is about to enter by marrying into Abraham's lineage.

Law here refers to the binding obligations of Laban and Jacob's labor agreement — the framework within which Jacob proposes a new wage deal, and which Laban immediately exploits.

Father-in-law is the relational claim Laban is leveraging here — using the social weight of family obligation to paint Jacob's escape as betrayal rather than a justified response to years of abuse.

The law of levirate marriage is the underlying legal framework being violated — Judah's failure to give Tamar to Shelah is not merely unkind but a breach of a recognized social and covenantal obligation.

The 20% harvest tax is being written into permanent Egyptian law here — a legal structure born from crisis that Joseph formalizes across the land, with the priests' exemption built in as the sole exception.

Law is invoked through the Mosaic connection — the Kenites' loyalty to Israel traces back to the relationship forged with Moses himself, the lawgiver who defined Israel's covenant identity.

Law appears here in its social sense — daughters-in-law brought into Ibzan's family from outside clans represent deliberate cross-tribal integration, a kind of covenant-building through kinship.

The compound "father-in-law" uses Law in its relational sense here, identifying the man whose household decision to remarry off Samson's wife ignited the sequence of revenge killings in this passage.

Law is invoked here to highlight how completely Samson's feats exceeded natural limits, framing his strength as unmistakably supernatural rather than the product of human training or discipline.

The father-in-law relationship is noted here to characterize the social bond between the two men — a tie that generates the warm hospitality masking the story's coming darkness.

Law appears here in the relational term 'father-in-law,' grounding the passage in the specific family connection that makes Hobab's potential departure personally felt by Moses as Israel begins its journey.

Law appears here as the great equalizer — the same single statute governing offerings applies identically to native Israelites and foreigners, explicitly stated to be permanent across all generations, removing ethnic hierarchy from access to God.

The Law is referenced here as the system Zelophehad's daughters are about to challenge and change — their case in the next chapter will result in a new legal precedent being added to Israel's existing code.

The Law is shown here as living and expandable — God uses the sisters' case to add an inheritance clause that will govern all of Israel going forward.

The Law here refers to the specific vow statutes Moses has just delivered — the closing verse frames them as God's direct commands governing the relationship between marital authority and sacred promises.

The Law is referenced a second time in this verse as the standard that defined God's requirements, which Jesus doesn't replace but fulfills — the difference between a blueprint and the finished building.

The reference to law-in-law contextualizes the political structure of the high priesthood — Annas and Caiaphas operate as a family power bloc within the Jewish legal and religious system.

The Law is weaponized by the Pharisees here as a social marker — used to dismiss those who believe in Jesus as ignorant of Torah, even as Nicodemus quietly points out they're violating the Law's own due process standards.

The Law is the weapon being wielded here — Roman law and Mosaic law are placed in deliberate tension to create a dilemma Jesus supposedly cannot escape without violating one or the other.

Law is invoked here by Ahasuerus to reframe his personal humiliation as a legal matter — he asks his advisors what the law prescribes, using legal process to manage his wounded ego.

Persian law is the mechanism that makes this decree so terrifying — once sealed with the king's signet ring, it was legally unalterable, removing any hope of simple reversal.

The law here refers to the Persian royal decree making it a capital offense to approach the king unsummoned — the legal trap Esther is knowingly stepping into.

The Law here refers specifically to Persian imperial law, which was absolute and irrevocable once sealed — the legal constraint that forced Mordecai and Esther to craft a counter-decree rather than a cancellation.

The Law is what the false teachers are demanding the Galatians adopt — circumcision, rituals, and Jewish legal observance layered on top of faith in Christ.

The Law is what Paul deliberately jumps past here to get to Abraham, establishing that the faith-righteousness pattern existed centuries before Moses ever received the commandments.

The Law is the system Paul's opponents were promoting, and here Paul uses the Law's own narrative — Hagar and Sarah — to show that even the Law testifies against itself as a path to freedom.

The Law appears here in the closing contrast between law-keeping and grace — Paul ends the letter by returning to the fundamental choice he set up at the start: rules or relationship.

Law is referenced here in its social-relational sense — the obligations Tamar's father-in-law owed her under the levirate custom that governed family duty in ancient Israel.

The Law here refers to the full Mosaic code and its elaborate Pharisaic interpretation — the religious system that left people perpetually falling short, the very burden Jesus says he is offering to replace with rest.

Law appears in the colloquial compound 'mother-in-law' — a family relation, not a theological reference, but it anchors the scene in the everyday household context where Jesus performs this understated miracle.

The Law's purity codes are the framework that would have demanded Jesus recoil from the bleeding woman's touch, making his tender response to her a quiet but deliberate override of those expectations.

God's law is the standard Nehemiah tests Shemaiah's counsel against — recognizing that advice urging him to break a known command cannot be genuinely from God, no matter how urgent it sounds.

Law here refers to the Book of God's instructions being read aloud — the Levites read it clearly, then explained it, with the explicit goal that the people would actually understand what God had said.

The Law appears here as a gift delivered from heaven at Sinai — the prayer frames it not as a burden but as good instruction, true commands, and the Sabbath revelation, all given through Moses.

Law surfaces here in the cultural-legal practice of the bride-price — the customary obligation a groom owed a bride's family, which Saul deliberately twists into a lethal demand rather than a financial transaction.

The Law here frames the medium's transgression — she has been operating in direct violation of Mosaic prohibition, yet she becomes the unlikely agent of kindness in the chapter's closing scene.

Law appears here as part of the compound relationship descriptor 'father-in-law' — grounding the personal tragedy of Phinehas's wife within the priestly family structure that has now been completely destroyed in a single day.

The Law is declared here to be weak and unable to make anything perfect — not a condemnation of its purpose, but an honest assessment of its limits as a system that could diagnose sin but not resolve it.

The Law is clarified here as not being the problem — the writer emphasizes it was perfectly designed; the fault lay with the people who couldn't keep it, which is precisely why something beyond external rules was needed.

The Law is present here as the stone tablets inside the Ark — the physical covenant document at the heart of the Most Holy Place, representing God's moral and relational demands on Israel.

The Law is what the lawyer cites to answer Jesus' question — the double love command drawn from Deuteronomy and Leviticus — revealing that the path to eternal life was already written, just not being walked.

The Law's requirement to present every firstborn son to God is what brings Jesus to the Temple for the first time — he is being offered back to the very Father who sent him.

The reference to Peter's mother-in-law places Jesus' ministry in an ordinary household context — the healing of a family member underscores that his power extends into the most personal and domestic dimensions of human life.

The term 'daughters-in-law' carries legal and covenantal weight here — these women are bound to Naomi through marriage contracts that death has dissolved, making her release of them legally and culturally appropriate.

The Law is the framework behind the kinsman-redeemer concept — Israel's legal code built in a family obligation to buy back lost land, protect the family name, and rescue relatives in crisis.

The Law is referenced here as the system of kinsman-redemption laws that gave Naomi's plan its cultural legitimacy and made Ruth's midnight request legally intelligible to Boaz.

The Law appears here as the mechanism that gives sin its power — not because the Law is evil, but because it defines and exposes transgression, making sin's consequences enforceable; Christ's fulfillment of the Law breaks this chain.

The Law appears here as authoritative backing for Paul's argument — he cites Deuteronomy 25:4 to show that even Moses' legislation supports the principle that ministers deserve compensation.

The Law is placed in Joash's hands at his coronation as a royal charge — a written reminder that Israel's kings are accountable to God's commands, not above them.

The Law is shown functioning here exactly as intended — protecting the innocent from collective punishment and restraining the cycle of retaliatory bloodshed that typically consumed royal families.

The Law is the reason Daniel refuses the royal food — Jewish dietary laws prohibited certain foods, and some of the king's provisions may also have been offered to Babylonian idols.

Law here refers to the irrevocable decree of the Medes and Persians — a legal mechanism the conspirators are exploiting specifically because once signed, even the king cannot undo it.

The Law is described here as the specific barrier Christ abolished — the system of commandments and regulations that had defined Jewish identity and marked the boundary between insider and outsider.

Law is referenced here in the context of Roman family culture, where a father's authority was essentially absolute — Paul is noting that even within that legal framework, fathers had responsibilities, not just rights.

The Law is referenced here as what every neighbor-Levite carried — God's design ensured that no matter which tribe you belonged to, someone who knew and taught the Law was living in your community.

The Law is the full text Joshua reads aloud to the assembled nation here — the text emphasizes every word was read, blessings and curses alike, ensuring nothing was softened or omitted from the covenant terms.

The word 'law' appears here as part of 'mother-in-law' — it is Peter's wife's mother who is lying ill with a fever, her family relationship to Peter explaining her presence in the house Jesus visits.

The Law is invoked to frame the grain-picking debate — picking grain was lawful under Torah, but the Pharisees' expanded interpretive rules classified it as harvesting, making it a Sabbath violation in their framework.

The term 'law' appears here in its common relational sense — Tamar as Judah's daughter-in-law, a woman whose legal tie to the family was nearly severed by the deaths of two husbands, yet who refused to be written out of the story.

The Law's evidentiary standard — requiring multiple witnesses to establish a fact — is invoked here as the framework for John's three-witness argument that Jesus is exactly who he claimed to be.

The Law is being defended here as good but misapplied — Paul argues it was designed as a diagnostic tool for the lawless, not a badge of status for the self-righteous.

Law is used colloquially here as a play on the word 'in-laws,' but the underlying point is serious — Ahab's family represented the very opposite of covenant faithfulness that the Law demanded.

The Law is contrasted directly with the Spirit here — the written code condemns by exposing the gap between the standard and the person, while the Spirit bridges that gap by transforming the person.

Law appears here as God's property regulations binding the prince — a hard legal boundary preventing him from seizing the people's land, no matter his power or position.

The law is being weaponized here — Israel's own leaders are drafting legislation specifically designed to strip the poor and vulnerable of legal protection, turning the covenant's justice system against the people it was meant to shield.

The Law is referenced here not as a list of rules but as a standard that stands over all believers equally — James argues that judging a fellow believer is effectively placing oneself above the Law rather than under it.

Law here represents the old system's fundamental limitation — not bad rules, but an external code that couldn't change what people wanted — which is why God announces a heart-level transformation rather than a stricter version.

The Law is referenced here to highlight the Ninevites' outsider status — they had no access to the Torah, no covenant history, no religious framework for what they were doing, and yet they responded to God genuinely.

The Law is listed here among the things that have vanished — its silence signals total covenantal collapse, as the very framework God gave Israel for living in his presence is no longer operative.

The Law is being weaponized by false teachers who insist Gentile believers must comply with its ceremonial requirements — specifically circumcision — to be fully saved.

Law is named here as the specific thing that prevented the poet's destruction — 'if your law had not been my delight, I would have perished in my affliction' — testifying that the word didn't prevent suffering but enabled survival.

The Law is mentioned here as one possible symbolic identity for the two witnesses — together with the Prophets, they would represent the full witness of Israel's scriptures bearing testimony to the world.

Law is invoked here as part of the genre survey the reader has traveled through — the dense legal codes of the Torah — against which Song of Solomon stands out as something entirely different in tone and purpose.