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(0.49) (Gen 29:20)

tn Heb “because of his love for her.” The words “was so great” are supplied for stylistic reasons.

(0.49) (Gen 24:42)

tn The words “may events unfold as follows” are supplied in the translation for clarification and for stylistic reasons.

(0.49) (Gen 22:8)

tn Heb “will see for himself.” The construction means “to look out for; to see to it; to provide.”

(0.49) (Gen 17:15)

tn Heb “[As for] Sarai your wife, you must not call her name Sarai, for Sarah [will be] her name.”

(0.49) (Gen 12:5)

tn For the semantic nuance “acquire [property]” for the verb עָשָׂה (ʿasah), see BDB 795 s.v. עָשָׂה.

(0.49) (Gen 11:32)

tn Heb “Terah”; the pronoun has been substituted for the proper name in the translation for stylistic reasons.

(0.49) (Jer 24:9)

tn Heb “I will make them for a terror, for a disaster, to all the kingdoms of the earth, for a reproach and for a proverb, for a taunt and for a curse, in all the places which I banish them there.” The complex Hebrew sentence has been broken down into equivalent shorter sentences to conform more with contemporary English style.

(0.45) (1Ki 3:11)

tn Heb “because you asked for this thing, and did not ask for yourself many days and did not ask for yourself riches and did not ask for the life of your enemies, but you asked for yourself understanding to hear judgment.”

(0.45) (Exo 30:7)

sn The point of the little golden altar of incense is normally for intercessory prayer, and then at the Day of Atonement for blood applied atonement. The instructions for making it show that God wanted his people to make a place for prayer. The instructions for its use show that God expects that the requests of his people will be pleasing to him.

(0.43) (Luk 12:1)

tn According to L&N 27.59, “to pay attention to, to keep on the lookout for, to be alert for, to be on your guard against.” This is another Lukan present imperative calling for constant vigilance.

(0.43) (Nah 2:2)

tn Or “for.” The introductory particle כִּי (ki) may be causal (“because”), explanatory (“for”), or concessive (“although”). KJV adopts the causal sense (“For”), while the concessive sense (“Although”) is adopted by NASB, NIV, NJPS, NRSV.

(0.43) (Jer 49:20)

sn Teman here appears to be a poetic equivalent for Edom in a common figure of speech for Hebrew poetry where the part is put for the whole. “The people of Teman” is thus equivalent to all the people of Edom.

(0.43) (Jer 34:5)

tn Heb “And like the burning [of incense] for your fathers, the former kings who were before you, so will they burn [incense] for you.” The sentence has been reversed for easier style and the technical use of the terms interpreted.

(0.43) (Jer 10:21)

sn This verse uses the figure of shepherds for rulers, and that of sheep for the people ruled. It is a common figure in the Bible. See Ezek 34 for an extended development of this metaphor.

(0.43) (Jer 9:19)

tn Or “For we have left…because they have thrown down….” These probably offer parallel reasons for the cries, “We are utterly ruined…disgraced!” since the reason for leaving is not simply the destruction of their houses.

(0.43) (Jer 9:10)

tn Heb “for the mountains.” However, the context makes clear that it is the grasslands or pastures on the mountains that are meant. The words “for the grasslands” are supplied in the translation for clarity.

(0.43) (Jer 6:3)

sn There is another wordplay involving the root תָּקַע (taqaʿ). Here it is the verb for pitching tents, while in v. 1 it was used for sounding the trumpet. It is the root for the place name “Tekoa.”

(0.43) (Jer 4:11)

tn Heb “not for winnowing and not for cleansing.” The words “It will not be a gentle breeze” are not in the text but are implicit in the connection. They are supplied in the translation here for clarification.

(0.43) (Ecc 4:8)

tn Heb “son nor brother.” The terms “son” and “brother” are examples of synecdoche of specific (species) for the general (genus). The term “son” is put for offspring, and “brother” for siblings (e.g., Prov 10:1).

(0.43) (Pro 12:10)

tn Heb “knows”; NLT “concerned for the welfare of.” For יָדַע (yadaʿ) meaning “to care for” see HALOT 391 s.v. Qal 4 and 7, NIDOTTE 401 s.v., and compare Job 9:21; Ps 1:6.



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