Your search for "With" did not find any bible verses that matched.
Discovery Box| (0.20) | (Ecc 1:13) | 7 tn The phrase עִנְיַן רָע (ʿinyan raʿ, “rotten business, grievous task”) is used only in Ecclesiastes (1:13; 2:23, 26; 3:10; 4:8; 5:2, 13; 8:16). It is parallel with הֶבֶל (hevel) “futile” in 4:8, and describes a “grave misfortune” in 5:13. The noun עִנְיַן (ʿinyan, “business”) refers to something that keeps a person occupied or busy: “business; affair; task; occupation” (HALOT 857 s.v. עִנְיָן; BDB 775 s.v. עִנְיָן). The related verb עָנַה (ʿanah) means “to be occupied, to be busy with” (with the preposition ב, bet), e.g., Eccl 1:13; 3:10; 5:19 (HALOT 854 s.v. III עָנָה; BDB 775 s.v. II עָנָה). The noun is from the Aramaic loanword עִנְיָנָא (ʿinyanaʾ, “concern, care”). The verb is related to the Aramaic verb “to try hard,” the Arabic verb “to be busily occupied; to worry to be a matter of concern,” and the Old South Arabic root “to be troubled; to strive with” (HALOT 854 s.v. III עָנָה). The phrase עִנְיַן רָע is treated creatively by English translations: “sore travail” (KJV, ASV), “sad travail” (YLT), “painful occupation” (Douay), “sorry business” (NEB), “sorry task” (Moffatt), “thankless task” (NAB), “grievous task” (NASB), “trying task” (MLB), “unhappy business” (RSV, NRSV, NJPS), and “heavy burden” (NIV). |
| (0.20) | (Ecc 1:4) | 2 tn The participle בָּא (baʾ, “to go in”) emphasizes continual, durative, uninterrupted action (present universal use of participle). The term is repeated in 1:4-5 to compare the futility of secular human accomplishments with the futile actions in nature: everything is in motion, but there is nothing new accomplished. |
| (0.20) | (Pro 31:30) | 2 tn The first word of the twenty-first line begins with שׁ (shin), the twenty-first letter of the Hebrew alphabet. The graphic distinction between שׁ (shin) and שׂ (sin) had not been made at the time the book of Proverbs was written; that graphic distinction was introduced by the Masoretes, ca. a.d. 1000. |
| (0.20) | (Pro 31:27) | 2 tn The imperfect verb (תֹאכֵל, toʾkel) is used in its past habitual sense. The verbs describing the woman from verses 12-29 include 19 perfects and 9 preterites which describe actions with past time references. Thus the four imperfect verbs that describe her (vv. 14, 18, 21, 27) should be understood as modal and operating in a past time frame. |
| (0.20) | (Pro 31:21) | 2 tn The imperfect verb (תִירָא, tiraʾ) is used in its past habitual sense. The verbs describing the woman from verses 12-29 include 19 perfects and 9 preterites which describe actions with past time references. Thus the four imperfect verbs that describe her (vv. 14, 18, 21, 27) should be understood as modal and operating in a past time frame. |
| (0.20) | (Pro 31:23) | 2 sn The “gate” was the area inside the entrance to the city, usually made with rooms at each side of the main street where there would be seats for the elders. This was the place of assembly for the elders who had judicial responsibilities. |
| (0.20) | (Pro 31:17) | 1 tn Heb “she girded her loins with strength.” As the perfect form of a dynamic verb, it should be understood as past tense or perfective. The verb חָגָר (khagar) means to strap something on in the area of the waist. (The related noun [חֲגוֹר; khagor] means “belt.”) When only “loins” (hips and waist) are mentioned, the idea is that of gathering up the long robes with a sash or belt so that they do not get in the way of the work. With another direct object or with the preposition ב (bet), it states what is strapped on (e.g. a belt, the ephod, sackcloth; cf. Lev. 8:7; 1 Kgs 20:32). The figure here is putting strength on the “loins” (מָתְנַיִם; motnayim), the muscles that tie the abdomen to the hips. It is a metonymy for hard work. But it can be debated whether it refers to preparation for hard work, which would seem typical, or whether it works off of a literal understanding of putting strength on these muscles, which would be the result of hard work. |
| (0.20) | (Pro 31:17) | 2 sn The expression “she made her arm strong” parallels the first half of the verse and indicates that she gets down to her work with vigor and strength. There may be some indication here of “rolling up the sleeves” to ready the arms for the task, but that is not clear. |
| (0.20) | (Pro 31:14) | 3 tn The imperfect verb (תָּבִיא, taviʾ) is used in its past habitual sense. The verbs describing the woman from verses 12-29 include 19 perfects and 9 preterites which describe actions with past time references. Thus the four imperfect verbs that describe her (vv. 14, 18, 21, 27) should be understood as modal and operating in a past time frame. |
| (0.20) | (Pro 31:3) | 1 sn The word translated “strength” refers to physical powers here, i.e., “vigor” (so NAB) or “stamina.” It is therefore a metonymy of cause; the effect would be what spending this strength meant—sexual involvement with women. It would be easy for a king to spend his energy enjoying women, but that would be unwise. |
| (0.20) | (Pro 31:8) | 2 sn The instruction compares people who cannot defend themselves in court with those who are physically unable to speak (this is a figure of speech known as hypocatastasis, an implied comparison). The former can physically speak, but because they are the poor, the uneducated, the oppressed, they are unable to conduct a legal defense. They may as well be speechless. |
| (0.20) | (Pro 30:31) | 2 tc This last line has inspired many suggestions. The MT has “with his army around him” (אַלְקוּם עִמּוֹ, ʾalqum ʿimmo); so NIV. This has been emended to read “against whom there is no rising up” (so KJV, ASV) or “standing over his people.” The LXX has “a king haranguing his people.” Tg. Prov 30:31 has, “a king who stands up before his people and addresses them.” Some have attempted to identify this with Alcimus, the high priest who aspired to kingship (1 Macc 7:5-22), but such a suggestion is quite remote. Another interpretation sees the word for “God” in the line: “a king with whom God is.” Furthermore, C. H. Toy thinks the text is defective and must have at one time referred to some majestic animal (Proverbs [ICC], 537). While all these suggestions are fascinating, they have not improved or corrected the Hebrew text. At least one can say the focus is on the stately appearance of the king at some auspicious moment. The word occurs only here, but if it is interpreted with its Arabic cognate in mind, then it refers to a band of soldiers (BDB 39 s.v. אַלְקוּם). |
| (0.20) | (Pro 30:6) | 1 tn The form of the verb is a Niphal perfect tense with a vav consecutive from the root כָּזַב (kazav, “to lie”). In this stem it has the ideas of “been made deceptive,” or “shown to be false” or “proved to be a liar.” One who adds to or changes the word of the Lord will be seen as a liar. |
| (0.20) | (Pro 30:11) | 1 sn The next four verses all start with the Hebrew expression translated “There is a generation.” This is a series of denunciations of things that are dangerous in society without mentioning specific punishments or proscriptions. The word “generation” as used in this passage refers to a class or group of people. |
| (0.20) | (Pro 30:4) | 2 sn The questions are filled with anthropomorphic language. The questioner is asking what humans have ever done this, but the meaning is that only God has done this. “Gathering the wind in his fists” is a way of expressing absolute sovereign control over the forces of nature. |
| (0.20) | (Pro 30:2) | 2 tn The noun בַּעַר (baʿar) means “brutishness”; here it functions as a predicate adjective. It is followed by מֵאִישׁ (meʾish) expressing comparative degree: “more than a man” or “more than any man,” with “man” used in a generic sense. He is saying that he has fallen beneath the level of mankind. Cf. NRSV “I am too stupid to be human.” |
| (0.20) | (Pro 29:18) | 4 tn There is a tendency among commentators and English versions to translate אַשְׁרֵהוּ (ʾashrehu) as “happy is he!” (cf. KJV, ASV, NAB, NASB, TEV, NLT). But “happy” can be a misleading translation. The Hebrew word refers to a heavenly bliss, an inner joy, that comes from knowing one is right with God and experiencing his blessing. “Happiness,” on the other hand, depends on what happens. |
| (0.20) | (Pro 29:18) | 2 tn The verb פָּרַע (paraʿ) means “to let go; to let alone.” It occurs here in the Niphal with the meaning of “[the people] are let loose,” meaning, they cast off restraint (e.g., Exod 32:25). Cf. NLT “run wild.” |
| (0.20) | (Pro 29:21) | 1 tn There is no conditional particle at the beginning of the verse; however, the relationship of the clauses, which lay down the condition first and then (with a vav) the consequences, indicates a conditional construction here. Cf. also NAB, NIV, NCV, TEV. |
| (0.20) | (Pro 29:17) | 1 tn The verb, a Hiphil imperfect with a suffix, could be subordinated to the preceding imperative to form a purpose clause (indirect volitive classification): “that he may give you rest.” The same then could apply to the second part of the verse. |
