Your search for "For" did not find any bible verses that matched.
Discovery Box| (0.35) | (Isa 53:4) | 2 tn The words “for something he had done” are supplied in the translation for clarification. The group now realizes he suffered because of his identification with them, not simply because he was a special target of divine anger. |
| (0.35) | (Isa 2:13) | 1 sn The cedars of Lebanon and oaks of Bashan were well-known for their size and prominence. They make apt symbols here for powerful men who think of themselves as prominent and secure. |
| (0.35) | (Isa 1:18) | 1 sn The Lord concludes his case against Israel by offering them the opportunity to be forgiven and by setting before them the alternatives of renewed blessing (as a reward for repentance) and final judgment (as punishment for persistence in sin). |
| (0.35) | (Ecc 5:18) | 1 tn Heb “Behold, that which I have seen, I, good which is beautiful.” The phrase “for people” does not appear in the Hebrew text, but is supplied in the translation for clarity. |
| (0.35) | (Ecc 2:20) | 4 tn Here the author uses an internal cognate accusative construction (accusative noun and verb from the same root) for emphasis: שֶׁעָמַלְתִּי הֶעָמָל (heʿamal sheʿamalti, “the toil for which I had toiled”); see IBHS 167 §10.2.1g. |
| (0.35) | (Ecc 2:18) | 3 tn Qoheleth uses an internal cognate accusative construction (accusative noun and verb from the same root) for emphasis: עֲמָלִי שֶׁאֲנִי עָמֵל (ʿamali sheʾani ʿamel, “my toil for which I had toiled”). See IBHS 167 §10.2.1g. |
| (0.35) | (Pro 31:24) | 2 sn The poet did not think it strange or unworthy for a woman of this stature to be a businesswoman engaged in an honest trade. In fact, weaving of fine linens was a common trade for women in the ancient world. |
| (0.35) | (Pro 30:16) | 2 tn Heb “the closing of the womb,” a situation especially troubling for one who is consumed with a desire for children (e.g., Gen 16:2; 30:1). |
| (0.35) | (Pro 28:2) | 4 sn For a study of the verses in chapters 28 and 29 concerning kings and governments, see B. V. Malchow, “A Manual for Future Monarchs,” CBQ 47 (1985): 238-45. |
| (0.35) | (Pro 25:3) | 1 tn Heb “heavens for height and earth for depth.” The proverb is clearly intending the first line to be an illustration of the second—it is almost emblematic parallelism. |
| (0.35) | (Pro 24:25) | 3 tn “The guilty” is supplied in the translation for clarity based on the preceding context. See the previous note on the word “convict”: If a non-forensic context is preferred for vv. 23-25, “wicked” would be supplied here. |
| (0.35) | (Pro 24:11) | 1 sn God holds people responsible for rescuing those who are in mortal danger. The use of “death” and “slaughter” seems rather strong in the passage, but they have been used before in the book for the destruction that comes through evil. |
| (0.35) | (Pro 19:25) | 4 sn The discerning person will learn from verbal rebukes. The contrast is caught in a wordplay in the Midrash: “For the wise a hint [rʾmizo], for the fool a fist [kurmezo]” (Mishle 22:6). |
| (0.35) | (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. |
| (0.35) | (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. |
| (0.35) | (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. |
| (0.35) | (Pro 16:9) | 1 tn Heb “the mind of a man.” The term לֵב (lev, “mind, heart”) represents the person in this case (a synecdoche of a part for the whole) but highlights that faculty most relevant to the verb for planning. |
| (0.35) | (Pro 14:26) | 1 tn Heb “In the fear of the Lord [there is] confidence of strength.” The verb “one has” is supplied in the translation for the Hebrew nominal clause for the sake of smoothness. |
| (0.35) | (Pro 13:13) | 1 tn Heb “the word.” Both the term “word” (דָּבָר, davar) and its parallel “command” (מִצְוָה, mitzvah) are used at times for scripture, but probably here for the sage’s teaching. Here the second term gives more specificity to the first. |
| (0.35) | (Pro 8:13) | 3 tn Heb “and a mouth of perverse things.” The word “mouth” is a metonymy of cause for what is said; and the noun תַהְפֻּכוֹת (tahpukhot, “perverse things”) means destructive things (the related verb is used for the overthrowing of Sodom). |
