Your search for "On" did not find any bible verses that matched.
Discovery Box| (0.25) | (Pro 20:29) | 2 tn The Hebrew term הֲדַר (hadar), the noun in construct, means “splendor; honor; ornament.” The latter sense is used here, since grey hair is like a crown on the head. |
| (0.25) | (Pro 20:9) | 4 sn The Hebrew verb (טָהֵר, taher) means to “be clean; pure” and may refer to physical cleanliness or the absence of disease, mildew, infectants, or blemishes. As a Levitical term it normally refers to cleanness from infectants or religious ceremonial cleanness (though often the two are related). The term is applied morally (specifically “clean from sin” as in this verse) in Lev 16:30 as part of the Day of Atonement. After the High Priest confesses the sins of the people and makes the sacrifice on their behalf, the people are considered “clean.” So on the one hand, the question sounds rhetorical—no one can claim to be pure on their own merit. On the other hand, the cultic answer would be those who have confessed sin and offered a sacrifice are cleansed. |
| (0.25) | (Pro 19:13) | 4 tc The LXX makes this moralistic statement for 13b: “vows paid out of hire of a harlot are not pure.” It is not based on the MT and attempts to reconstruct a text using this have been unsuccessful. |
| (0.25) | (Pro 19:10) | 2 sn The verse is simply observing two things that are misfits. It is not concerned with a fool who changes and can handle wealth, or a servant who changes to become a nobleman. It is focused on things that are incongruous. |
| (0.25) | (Pro 19:3) | 3 tn The clause begins with vav on the nonverb phrase “against the Lord.” While clause structure and word order is less compelling in a book like Proverbs, this fits well as a circumstantial clause indicating concession. |
| (0.25) | (Pro 18:24) | 4 tn This term for friend (אֹהֵב, ʾohev) is based on the root meaning “to love. It speaks of a bond or commitment that is not true of the term for “companion” in the first line. |
| (0.25) | (Pro 18:19) | 3 tn The phrase “is harder to reach” is supplied in the translation on the basis of the comparative מִן (min). It is difficult to get into a fortified city; it is more difficult to reach an offended brother. |
| (0.25) | (Pro 18:15) | 3 sn This line features a mixed metaphor: The “ear” is pictured “seeking.” The wise person is listening for (on the lookout for) things worth listening to in the pursuit of knowledge. |
| (0.25) | (Pro 17:22) | 3 sn The “crushed spirit” refers to one who is depressed (cf. NAB “a depressed spirit”). “Crushed” is figurative (an implied comparison) for the idea that one’s psyche or will to go on is beaten down by circumstances. |
| (0.25) | (Pro 17:22) | 1 sn Heb “a heart of rejoicing”; KJV “a merry heart”; NAB, NASB “a joyful heart.” This attributive genitive refers to the mind or psyche. A happy and healthy outlook on life brings healing. |
| (0.25) | (Pro 17:10) | 1 tn Heb “goes in deeper” (cf. NASB, NRSV). The verb נָחֵת (nakhet) “to go down; to descend” with the preposition ב (bet) means “to descend into; to make an impression on” someone. |
| (0.25) | (Pro 17:10) | 2 tn The form is the Hiphil infinitive of נָכָה (nakhah) with the comparative מִן, min. The word “fool” then would be an objective genitive—more than blows to/on a fool. |
| (0.25) | (Pro 17:11) | 3 sn Those bent on rebellion will meet with retribution. The messenger could very well be a merciless messenger from the king, but the expression could also figuratively describe something God sends—storms, pestilence, or any other misfortune. |
| (0.25) | (Pro 17:6) | 3 sn The metaphor signifies that grandchildren are like a crown, that is, they are the “crowning glory” of life. The proverb comes from a culture that places great importance on the family in society and that values its heritage. |
| (0.25) | (Pro 16:32) | 4 sn The saying would have had greater impact when military prowess was held in high regard. It is harder, and therefore better, to control one’s passions than to do some great exploit on the battlefield. |
| (0.25) | (Pro 16:31) | 4 sn While the proverb presents a general observation, there is a commendable lesson about old people who can look back on a long walk with God through life and can anticipate unbroken fellowship with him in glory. |
| (0.25) | (Pro 15:20) | 3 sn The proverb is almost the same as 10:1, except that “despises” replaces “grief.” This adds the idea of the callousness of the one who inflicts grief on his mother (D. Kidner, Proverbs [TOTC], 116). |
| (0.25) | (Pro 15:16) | 3 sn Not all wealth has turmoil with it. But the proverb is focusing on the comparison of two things—fear of the Lord with little and wealth with turmoil. Between these two, the former is definitely better. |
| (0.25) | (Pro 12:17) | 3 tn Heb “witness of falsehoods.” The genitive noun functions attributively, and the plural form depicts habitual action or moral characteristic. This describes a person who habitually lies. A false witness cannot be counted on to help the cause of justice. |
| (0.25) | (Pro 10:13) | 2 tn Heb “the one who is discerning.” The term “discerning” describes someone who is critically perceptive and has understanding. He can be relied on to say things that are wise. |
