Your search for "What" did not find any bible verses that matched.
Discovery Box| (0.38) | (Pro 31:2) | 1 tn The form מַה (mah), normally the interrogative “what?” (so KJV, ASV, NAB, NASB) is best interpreted here as an exclamation. Tg. Prov 31:2 has “Woe!” |
| (0.38) | (Pro 26:24) | 3 sn Hypocritical words may hide a wicked heart. The proverb makes an observation: One who in reality despises other people will often disguise that with what he says. |
| (0.38) | (Pro 25:15) | 2 tn The two imperfect verbs in this line may be nuanced as potential imperfects because what is described could happen, but does not do so as a rule. |
| (0.38) | (Pro 22:18) | 4 sn If the teachings are preserved in the heart/mind of the disciple, then that individual will always be ready to speak what was retained. |
| (0.38) | (Pro 22:12) | 4 sn The proverb affirms that God in safeguarding true knowledge will frustrate deception from faithless people—what they say will not have its intended effect. |
| (0.38) | (Pro 22:11) | 2 tn Heb “grace of his lips” (so KJV, ASV). The “lips” are a metonymy of cause representing what is said; it also functions as a genitive of specification. |
| (0.38) | (Pro 22:3) | 2 tn All the verbs in this verse are perfect forms, so past tense in English. They portray events that have happened as prototypical of what commonly happens. |
| (0.38) | (Pro 18:6) | 3 tn Heb “calls for.” This is personification: What the fool says “calls for” a beating or flogging. The fool deserves punishment, but does not actually request it. |
| (0.38) | (Pro 18:11) | 3 tn Heb “city of his strength”; NIV “fortified city.” This term refers to their place of refuge, what they look to for security and protection in time of trouble. |
| (0.38) | (Pro 16:10) | 3 tn Heb “his mouth.” The term “mouth” is a metonymy of cause for what the king says: his pronouncements and legal decisions. |
| (0.38) | (Pro 16:1) | 1 sn Humans may set things in order, plan out what they are going to say, but God sovereignly enables them to put their thoughts into words. |
| (0.38) | (Pro 16:1) | 2 tn Here “the tongue” is a metonymy of cause in which the instrument of speech is put for what is said: the answer expressed. |
| (0.38) | (Pro 16:1) | 4 sn There are two ways this statement can be taken: (1) what one intends to say and what one actually says are the same, or (2) what one actually says differs from what the person intended to say. The second view fits the contrast better. The proverb then is giving a glimpse of how God even confounds the wise. When someone is trying to speak [“answer” in the book seems to refer to a verbal answer] before others, the Lord directs the words according to his sovereign will. |
| (0.38) | (Pro 15:32) | 2 tn The nuances of שָׁמַע (shamaʿ) include hearing and obeying or carrying out what was said. Cf. “heeds” so NAB, NIV, NKJV, NRSV. |
| (0.38) | (Pro 14:3) | 3 tn Heb “a rod of back.” The noun גֵּוֹה functions as a genitive of specification: “a rod for his back.” The fool is punished because of what he says. |
| (0.38) | (Pro 14:3) | 4 tn Heb “lips.” The term “lips” is a metonymy of cause, meaning what they say. The wise by their speech will find protection. |
| (0.38) | (Pro 13:25) | 3 sn The wicked may go hungry, or lack all they desire, just as the first colon may mean that what the righteous acquire proves satisfying to them. |
| (0.38) | (Pro 12:18) | 2 tn Heb “the tongue” (so NAB, NIV, NRSV). The term לָשׁוֹן (lashon, “tongue”) functions as a metonymy of cause for what is said. |
| (0.38) | (Pro 12:5) | 2 sn The plans of good people are directed toward what is right. Advice from the wicked, however, is deceitful and can only lead to trouble. |
| (0.38) | (Pro 10:29) | 1 sn The “way of the Lord” is an idiom for God’s providential administration of life; it is what the Lord does (“way” being a hypocatastasis). |
