Your search for "To" did not find any bible verses that matched.
Discovery Box| (0.27) | (Pro 22:17) | 4 tn Heb “knowledge” (so KJV, NASB); in this context it refers to the knowledge that is spoken by the wise, hence “instruction.” |
| (0.27) | (Pro 22:18) | 2 tn Heb “keep them,” referring to the words of the wise expressed in these sayings. The referent has been specified in the translation for clarity. |
| (0.27) | (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. |
| (0.27) | (Pro 22:19) | 1 tn The form לִהְיוֹת (liheyot, “to be”) is the infinitive construct indicating the purpose (or result) of the teaching (cf. NASB, NIV, NRSV). |
| (0.27) | (Pro 21:27) | 2 sn This rhetorical device shows that if the act is abomination, the wicked heart is an even greater sin. It argues from the lesser to the greater. |
| (0.27) | (Pro 22:1) | 2 tn “To be chosen rather than” is a translation of the Niphal participle with the comparative degree taken into consideration. Cf. CEV “worth much more than.” |
| (0.27) | (Pro 21:25) | 3 sn “Hands” is figurative for the whole person, but “hands” is retained in the translation because it is often the symbol to express one’s ability of action. |
| (0.27) | (Pro 21:22) | 2 tn Heb “the strength of its confidence” or “its trusted strength.” The word “strength” may refer by metonymy to the place of strength, i.e., “the stronghold.” |
| (0.27) | (Pro 21:14) | 5 tc The LXX offers a moralizing translation not too closely tied to the MT: “he who withholds a gift stirs up violent wrath.” |
| (0.27) | (Pro 20:30) | 1 tc The verb מָרַק (maraq) means “to polish; to scour”; in the Hiphil it means “to cleanse away,” but it is only attested here, and that in the Kethib reading of תַּמְרִיק (tamriq). The Qere has תַּמְרוּק (tamruq, “are a means of cleansing”). The LXX has “blows and contusions fall on evil men, and stripes penetrate their inner beings”; the Latin has “the bruise of a wound cleanses away evil things.” C. H. Toy suggests emending the text to read “stripes cleanse the body, and blows the inward parts” or “cosmetics purify the body, and blows the soul” (Proverbs [ICC], 397). Cf. CEV “can knock all of the evil out of you.” |
| (0.27) | (Pro 20:26) | 2 tn The king has the wisdom/ability to destroy evil from his kingdom. See also D. W. Thomas, “Proverbs 20:26, ” JTS 15 (1964): 155-56. |
| (0.27) | (Pro 20:20) | 2 sn For the lamp to be extinguished would mean death (e.g., 13:9) and possibly also the removal of posterity (R. N. Whybray, Proverbs [CBC], 115). |
| (0.27) | (Pro 20:8) | 1 tn The infinitive construct דִּין (din, “to judge”) indicates purpose (so NIV, NCV), even though it does not have a preposition with it. |
| (0.27) | (Pro 20:10) | 1 tn The construction simply uses repetition to express different kinds of weights and measures: “a stone and a stone, an ephah and an ephah.” |
| (0.27) | (Pro 19:23) | 5 tn Heb “he will not be visited” (so KJV, ASV). The verb פָּקַד (paqad) is often translated “visit.” It describes intervention that will change the destiny. If God “visits” it means he intervenes to bless or to curse. To be “visited by trouble” means that calamity will interfere with the course of life and change the direction or the destiny. Therefore this is not referring to a minor trouble that one might briefly experience. A life in the Lord cannot be disrupted by such major catastrophes that would alter one’s destiny. |
| (0.27) | (Pro 19:19) | 1 sn The Hebrew word means “indemnity, fine”; this suggests that the trouble could be legal, and the angry person has to pay for it. |
| (0.27) | (Pro 19:3) | 2 sn J. H. Greenstone comments: “Man’s own failures are the result of his own folly and should not be attributed to God” (Proverbs, 201). |
| (0.27) | (Pro 19:2) | 1 tn Heb “not good.” This is a figure known as tapeinosis (a deliberate understatement to emphasize a worst-case scenario): “it is dangerous!” |
| (0.27) | (Pro 18:22) | 5 tc The LXX adds this embellishment to complete the thought: “Whoever puts away a good wife puts away good, and whoever keeps an adulteress is foolish and ungodly.” |
| (0.27) | (Pro 18:13) | 3 tn Heb “it is folly to him and shame.” The verse uses formal parallelism, with the second colon simply completing the thought of the first. |
