Your search for "On" did not find any bible verses that matched.
Discovery Box| (0.20) | (Pro 4:12) | 1 sn The noun צַעֲדֶךָ (tsaʿadekha, “your steps”) and the temporal infinitive בְּלֶכְתְּךָ (belekhtekha, “when you walk”) use the idiom of walking to represent the course of life. On that course there will be no obstacles; the “path” will be straight—morally and practically. |
| (0.20) | (Pro 4:15) | 1 sn The verb עָבַר (ʿavar, “to cross over; to travel through”) ends both cola. In the first it warns against going on wrong paths; in the second it means “to go your own way,” but may hint that the way will cross over the wrong way. The rapid sequence of commands stresses the urgency of the matter. |
| (0.20) | (Pro 3:33) | 6 tn The Hebrew is structured chiastically (AB:BA): “The curse of the Lord / is on the house of the wicked // but the home of the righteous / he blesses.” The word order in the translation is reversed for the sake of smoothness and readability. |
| (0.20) | (Pro 3:20) | 2 sn This might refer to God’s action of dividing the waters to form the dry ground on the third day (Gen 1:9-10) or, less likely, to the breaking up of the fountains of the deep at the flood (Gen 7:11). |
| (0.20) | (Pro 3:23) | 1 sn Heb “You will not strike your foot.” What the foot strikes (cf. Ps 91:12 “against a stone”) is omitted but something is implied. This is a figure (hypocatastasis) comparing stumbling on a stone in the path to making serious mistakes in life that bring harm. |
| (0.20) | (Pro 2:20) | 2 tn The noun “good” (טוֹבִים, tovim) does not function as an attributive genitive (“the good way”) because it is a plural noun and the term “way” (דֶרֶךְ, derekh) is singular. Rather it functions as a genitive of possession identifying the people who walk on this path: “the way of the good people.” |
| (0.20) | (Pro 2:4) | 3 sn The two similes affirm that the value placed on the object will influence the eagerness and diligence in the pursuit and development of wisdom (e.g., Job 28:9-11). The point is not only that the object sought is valuable, but that the effort will be demanding but rewarding. |
| (0.20) | (Pro 1:6) | 1 tn The infinitive construct with ל (lamed) means “to discern” and introduces the fifth purpose of the book. It focuses on the benefits of proverbs from the perspective of the reader. By studying proverbs the reader will discern the hermeneutical key to understanding more and more proverbs. |
| (0.20) | (Pro 1:3) | 1 tn The infinitive construct with ל (lamed) here designates a further purpose of the book: This focuses on the purpose of the book from the perspective of the student/disciple. The verb לָקַח (laqakh, “receive”) here means to acquire something. It is parallel to the verb “treasure up” in 2:1. |
| (0.20) | (Psa 139:9) | 2 sn On the wings of the dawn. This personification of the “dawn” may find its roots in mythological traditions about the god Shachar, whose birth is described in an Ugaritic myth (see G. R. Driver, Canaanite Myths and Legends, 126) and who is mentioned in Isa 14:12 as the father of Helel. |
| (0.20) | (Psa 138:1) | 2 tn The referent of the Hebrew term אֱלֹהִים (ʾelohim) is unclear. It refers either to the angelic assembly (see Gen 3:5; Ps 8:5) or to the pagan gods (see Pss 82:1, 6; 86:8; 97:7), in which case the psalmist’s praise takes on a polemical tone. |
| (0.20) | (Psa 136:13) | 2 tn Heb “Reed Sea” (also in v. 15). “Reed Sea” (or “Sea of Reeds”) is a more accurate rendering of the Hebrew expression יָם סוּף (yam suf), traditionally translated “Red Sea.” See the note on the term “Red Sea” in Exod 13:18. |
| (0.20) | (Psa 127:2) | 1 tn Heb “[it is] vain for you, you who are early to rise, who delay sitting, who eat the food of hard work.” The three substantival participles are parallel and stand in apposition to the pronominal suffix on the preposition. See לָכֶם (lakhem, “for you”). |
| (0.20) | (Psa 119:128) | 1 tn Heb “for this reason all the precepts of everything I regard as right.” The phrase “precepts of everything” is odd. It is preferable to take the כ (kaf) on כֹּל (kol, “everything) with the preceding form as a pronominal suffix, “your precepts,” and the ל (lamed) with the following verb as an emphatic particle. See L. C. Allen, Psalms 101-150 (WBC), 138. |
| (0.20) | (Psa 119:50) | 1 tn The demonstrative “this” refers back to the hope just mentioned or forward to the statement in the second line concerning the promise’s power to revive. See the note on the word “me” at the end of the verse for further discussion. |
| (0.20) | (Psa 112:2) | 2 tn Heb “His seed will be mighty on the earth, the generation of the godly.” The Hebrew term דוֹר (dor, “generation”) could be taken as parallel to “offspring” and translated “posterity,” but the singular more likely refers to the godly as a class. See BDB 189-90 s.v. for other examples where “generation” refers to a class of people. |
| (0.20) | (Psa 108:10) | 1 sn The psalmist speaks again and acknowledges his need for help in battle. He hopes God will volunteer, based on the affirmation of sovereignty over Edom in v. 9, but he is also aware that God has seemingly rejected the nation of Israel (v. 11). |
| (0.20) | (Psa 106:7) | 1 tn Heb “Reed Sea” (also in vv. 9, 22). “Reed Sea” (or “Sea of Reeds”) is a more accurate rendering of the Hebrew expression יָם סוּף (yam suf), traditionally translated “Red Sea.” See the note on the term “Red Sea” in Exod 13:18. |
| (0.20) | (Psa 104:3) | 1 tn Heb “one who lays the beams on water [in] his upper rooms.” The “water” mentioned here corresponds to the “waters above” mentioned in Gen 1:7. For a discussion of the picture envisioned by the psalmist, see L. I. J. Stadelmann, The Hebrew Conception of the World, 44-45. |
| (0.20) | (Psa 99:1) | 4 tn The Hebrew verb נוּט (nut) occurs only here in the OT, but the meaning can be determined on the basis of the parallelism with רָגַז (ragaz, “tremble”) and evidence from the cognate languages (see H. R. Cohen, Biblical Hapax Legomena [SBLDS], 121). |
