Your search for "To" did not find any bible verses that matched.
Discovery Box| (0.27) | (Pro 18:5) | 1 tn Heb “not good.” This is a figure known as tapeinosis, a deliberate understatement to emphasize a worst-case scenario: “it is terrible!” |
| (0.27) | (Pro 17:25) | 2 tn Heb “to the one who bore him.” Because the participle is feminine singular in Hebrew, this has been translated as “the mother who bore him.” |
| (0.27) | (Pro 17:21) | 4 sn Parents of fools, who had hoped for children who would be a credit to the family, find only bitter disappointment (cf. TEV “nothing but sadness and sorrow”). |
| (0.27) | (Pro 17:14) | 2 tc The LXX has “Giving authority to words is the beginning of strife.” This would make it a warning against thoughtless talk. |
| (0.27) | (Pro 17:13) | 3 sn The proverb does not explain whether God will turn evil back on him directly or whether people will begin to treat him as he treated others. |
| (0.27) | (Pro 17:12) | 3 tn The words “to meet” are not in the Hebrew text, but are implied by the parallelism and are supplied in the translation for stylistic reasons. |
| (0.27) | (Pro 16:33) | 3 sn The point concerns seeking God’s will through the practice. The Lord gives guidance in decisions that are submitted to him. |
| (0.27) | (Pro 16:29) | 1 tn Heb “man of violence.” He influences his friends toward violence. The term חָמָס (khamas, “violence”) often refers to sins against society, social injustices, and crimes. |
| (0.27) | (Pro 16:10) | 2 tn Heb “on the lips.” The term “lips” is a metonymy of cause referring to what the king says—no doubt what he says officially. |
| (0.27) | (Pro 16:3) | 2 tn The suffix on the plural noun would be a subjective genitive: “the works you are doing,” or here, “the works that you want to do.” |
| (0.27) | (Pro 15:28) | 1 tn Or “mind.” The term לֵב (lev) can refer to the “mind” or “heart” and represent a person’s thinking, feeling, or will. |
| (0.27) | (Pro 15:12) | 3 tc The MT has אֶל (ʾel, “to [the wise]”), suggesting seeking the advice of the wise. The LXX, however, has “with the wise,” suggesting אֶת (ʾet). |
| (0.27) | (Pro 15:9) | 2 tn The verb אָהֵב (ʾahev, “to love”) is stative, so its imperfect form should be future; it still speaks of a general truth. |
| (0.27) | (Pro 15:7) | 1 tc The verb of the first colon, יְזָרוּ (yezaru, “they scatter”) is difficult because it does not fit the second very well—a heart does not “scatter” or “spread” knowledge. Symmachus’ Greek translation uses φυλάσσω (phulassō, “to guard, keep”) suggesting his text read יִצְּרוּ (yitseru) from נָצַר (natsar, “to guard, keep watch, comply with”). The LXX uses a form of δέω (deō, “to bind”). Although binding (often being bound as a prisoner) might be related to guarding, δέω does not otherwise represent נָצַר in the LXX. Still the editors of BHS and C. H. Toy (Proverbs [ICC], 305) suggest reading יִצְּרוּ (yitseru, “they guard”). |
| (0.27) | (Pro 15:4) | 2 tn Heb “a tongue of healing.” A healing tongue refers to speech that is therapeutic or soothing. It is a source of vitality. |
| (0.27) | (Pro 14:27) | 1 sn The verse is similar to Prov 13:14 except that “the fear of the Lord” has replaced “the teaching of the wise.” |
| (0.27) | (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. |
| (0.27) | (Pro 13:22) | 1 sn In ancient Israel the idea of leaving an inheritance was a sign of God’s blessing; blessings extended to the righteous and not the sinners. |
| (0.27) | (Pro 13:22) | 2 sn In the ultimate justice of God, the wealth of the wicked goes to the righteous after death (e.g., Ps 49:10, 17). |
| (0.27) | (Pro 13:10) | 1 sn The parallelism suggests pride here means contempt for the opinions of others. The wise listen to advice rather than argue out of stubborn pride. |
