Your search for "Then" did not find any bible verses that matched.
Discovery Box| (0.25) | (Dan 1:9) | 1 tn Heb “Then God granted Daniel loyal love and compassion before the overseer of the court officials.” The expression “loyal love and compassion” is a hendiadys; the two words combine to express one idea. |
| (0.25) | (Lam 1:10) | 4 sn The syntax of the sentence is interrupted by the insertion of the following sentence, “they invaded…,” then continued with “whom…” The disruption of the syntax is a structural device intended to help convey the shock of the situation. |
| (0.25) | (Jer 51:4) | 3 tn The words “cities” is not in the text. The text merely says “in her streets,” but the antecedent is “land” and must then refer to the streets of the cities in the land. |
| (0.25) | (Jer 31:37) | 2 tn Heb “If the heavens above could be measured or the foundations of the earth below be explored, then also I could reject all the seed of Israel for all they have done.” |
| (0.25) | (Jer 18:19) | 1 tn The words “Then I said” are not in the text. They are supplied in the translation for clarity to show that Jeremiah turns from describing the peoples’ plots to imploring God to deal with the plotters. |
| (0.25) | (Jer 16:19) | 1 tn The words “Then I said” are not in the text. They are supplied in the translation to show the shift from God, who has been speaking to Jeremiah, to Jeremiah, who here addresses God. |
| (0.25) | (Jer 13:20) | 1 tn The words “Then I said” are not in the text. They are supplied in the translation to show the shift in speaker from vv. 18-19, where the Lord is speaking to Jeremiah. |
| (0.25) | (Jer 8:18) | 1 tn The words “Then I said” are not in the text but are supplied in the translation for clarity. There is a general consensus that the words of vv. 18-19a are Jeremiah’s self-expression. |
| (0.25) | (Isa 58:13) | 1 tn Lit., “if you.” In the Hebrew text vv. 13-14 are one long conditional sentence. The protasis (multiple “if” clauses here) appears in v. 13, with the apodosis (“then” clause) appearing in v. 14. |
| (0.25) | (Isa 58:9) | 1 tn Heb “if you.” In the Hebrew text vv. 9b-10 are one long conditional sentence. The protasis (multiple “if” clauses here) appears in vv. 9b-10a, with the apodosis (“then” clause) appearing in v. 10b. |
| (0.25) | (Isa 45:18) | 2 tn Or “unformed.” Gen 1:2 describes the world as “unformed” (תֹהוּ, tohu) prior to God’s creative work, but God then formed the world and made it fit for habitation. |
| (0.25) | (Isa 44:11) | 2 sn The point seems to be this: if the idols are the mere products of human hands, then those who trust in them will be disappointed, for man-made gods are incapable of helping their “creators.” |
| (0.25) | (Isa 33:9) | 5 tn The rift valley (עֲרָבָה, ʿaravah) is a geographic feature extending from Galilee to the Gulf of Aqaba. Especially in the vicinity of the Dead Sea and then ranging southward, it is very dry with little vegetation. |
| (0.25) | (Pro 30:15) | 3 tn The two imperatives הַב הַב (hav hav, “give, give,” from יָהַב, yahav) correspond to the two daughters, and form their appeal. This would then be a personification—it is as if the leech is crying out, “Give! Give!” |
| (0.25) | (Pro 29:9) | 1 tn The word “when” does not occur in the Hebrew. But the verse presents the situation as a typical example. Hebrew proverbs can begin by presenting a setting in the first line and then developing or commenting on it. |
| (0.25) | (Pro 25:16) | 3 sn The proverb warns that anything overindulged in can become sickening. The verse uses formal parallelism to express first the condition and then its consequences. It teaches that moderation is wise in the pleasures of life. |
| (0.25) | (Pro 25:5) | 1 sn These two verses present first an illustration and then the point (so it is emblematic parallelism). The passage uses imperatives to teach that the wicked must be purged from the kingdom. |
| (0.25) | (Pro 21:8) | 3 tn If this translation stands, then the construction is formed with an independent nominative absolute, resumed by the suffixed noun as the formal subject. It draws attention to the “pure” or “innocent” person in contrast to the previously mentioned wicked. |
| (0.25) | (Pro 19:16) | 2 sn The expression his ways could refer either (1) to the conduct of the individual himself, or (2) to the commandments as the Lord’s ways. If the latter is the case, then the punishment is more certain. |
| (0.25) | (Pro 18:16) | 2 sn The two verbs here show a progression, helping to form the synthetic parallelism. The gift first “makes room” (יַרְחִיב, yarkhiv) for the person, that is, extending a place for him, and then “ushers him in” (יַנְחֵנּוּ, yankhennu) among the greats. |
