Your search for "When" did not find any bible verses that matched.
Discovery Box| (0.25) | (Pro 22:10) | 2 tc The LXX freely adds “when he sits in council (ἐν συνεδρίῳ, en sunedriō), he insults everyone.” The MT does not suggest that the setting is in a court of law; so the LXX addition is highly unlikely. |
| (0.25) | (Pro 19:6) | 1 sn The Hebrew verb translated “entreat the favor” is often used to express prayer when God is the one whose favor is being sought; here it is the prince who can grant requests. |
| (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 14:32) | 1 tn Or “during his trouble” (i.e., when catastrophe comes). The noun רָעָה (raʿah) can refer to evil (so KJV, NASB, ESV, NRSV) or to calamity (CEV, NIV, NLT). |
| (0.25) | (Pro 12:23) | 2 sn The term כֹּסֶה (koseh, “covers; hides”) does not mean that he never shares his knowledge, but discerns when it is and is not appropriate to speak, cf. 10:14; 17:27. |
| (0.25) | (Pro 11:26) | 2 sn The proverb refers to a merchant who holds back his grain from the free market to raise prices when there is a great need for the produce. It is assumed that merchants are supposed to have a social conscience. |
| (0.25) | (Pro 5:11) | 2 sn The verb means “to growl, groan.” It refers to a lion when it devours its prey, and to a sufferer in pain or remorse (e.g., Ezek 24:23). |
| (0.25) | (Pro 4:19) | 1 sn The image of paths, brightness or darkness, and stumbling illustrate the contrast of lifestyles. When acting with righteousness one’s course becomes clearer and more sure, while the wicked are caught in their ways, ignorant of why they fall. |
| (0.25) | (Pro 3:24) | 1 tn The particle אִם (ʾim, “if”) here functions in its rare temporal sense (“when”) followed by an imperfect tense (e.g., Num 36:4; BDB 50 s.v. 1.b.4.b). |
| (0.25) | (Psa 139:15) | 1 tc The Hebrew term אֲשֶׁר (ʾasher, “which”) should probably be emended to כֲּאַשֶׁר (kaʾasher, “when”). The כ (kaf) may have been lost by haplography (note the kaf at the end of the preceding form). |
| (0.25) | (Psa 114:4) | 1 sn The mountains skipped like rams, the hills like lambs. This may recall the theophany at Sinai when the mountain shook before God’s presence (Exod 19:18). |
| (0.25) | (Psa 110:1) | 5 sn When the Lord made his covenant with David, he promised to subdue the king’s enemies (see 2 Sam 7:9-11; Ps 89:22-23). |
| (0.25) | (Psa 109:23) | 1 tn Heb “like a shadow when it is extended I go.” He is like a late afternoon shadow made by the descending sun that will soon be swallowed up by complete darkness. See Ps 102:11. |
| (0.25) | (Psa 102:8) | 1 tn Heb “by me they swear.” When the psalmist’s enemies call judgment down on others, they hold the psalmist up as a prime example of what they desire their enemies to become. |
| (0.25) | (Psa 81:3) | 2 sn The festival in view is probably the Feast of Tabernacles (Booths), which began on the fifteenth day of the seventh month when the moon was full. See Lev 23:34; Num 29:12. |
| (0.25) | (Psa 73:6) | 2 tn Heb “a garment of violence covers them.” The metaphor suggests that violence is habitual for the wicked. They “wear” it like clothing; when one looks at them, violence is what one sees. |
| (0.25) | (Psa 68:7) | 1 tn Heb “when you go out before your people.” The Hebrew idiom “go out before” is used here in a militaristic sense of leading troops into battle (see Judg 4:14; 9:39; 2 Sam 5:24). |
| (0.25) | (Psa 54:1) | 3 sn According to the superscription, David wrote this psalm during the period when Saul was seeking his life. On one occasion the Ziphites informed Saul that David was hiding in their territory (see 1 Sam 23:19-20). |
| (0.25) | (Psa 51:4) | 3 tn Heb “when you speak.” In this context the psalmist refers to God’s word of condemnation against his sin delivered through Nathan (cf. 2 Sam 12:7-12). |
| (0.25) | (Psa 49:16) | 1 sn When a man becomes rich. Why would people fear such a development? The acquisition of wealth makes individuals powerful and enables them to oppress others (see vv. 5-6). |
