Your search for "At" did not find any bible verses that matched.
Discovery Box| (0.20) | (Pro 29:21) | 1 tn There is no conditional particle at the beginning of the verse; however, the relationship of the clauses, which lay down the condition first and then (with a vav) the consequences, indicates a conditional construction here. Cf. also NAB, NIV, NCV, TEV. |
| (0.20) | (Pro 28:18) | 3 tn The last word in the verse, בְּאֶחָת (beʾekhat), means “in one [= at once (?)].” This may indicate a sudden fall, for falling “in one” (the literal meaning) makes no sense. W. McKane wishes to emend the text to read “into a pit” based on v. 10b (Proverbs [OTL], 622); this emendation is followed by NAB, NRSV. |
| (0.20) | (Pro 27:19) | 2 sn In the parallelism this statement means that a person’s heart is the true reflection of that person. It is in looking at the heart, the will, the choices, the loves, the decisions, the attitudes, that people come to self-awareness. |
| (0.20) | (Pro 26:12) | 1 tn Most translations render the verse as a question (“Have you seen…?” so KJV, NASB, NIV, ESV, Holman) while sometimes this construction is turned into a conditional sentence. But the Hebrew has a perfect verb form (רָאִיתָ; raʾita), expecting past time, without an interrogative or conditional marker. See the note at Prov 26:16. |
| (0.20) | (Pro 23:8) | 2 sn This is the eighth saying; it claims that it would be a mistake to accept hospitality from a stingy person. He is always thinking about the cost, his heart is not in it, and any attempt at pleasant conversation will be lost. |
| (0.20) | (Pro 22:27) | 1 tn The “bed” may be a metonymy of adjunct, meaning the garment that covers the bed (e.g., Exod 22:26). At any rate, it represents the individual’s last possession (like the English expression “the shirt off his back”). |
| (0.20) | (Pro 22:22) | 2 tn Heb “in the gate” (so KJV); NAB, NASB, NRSV “at the gate.” The “gate” of the city was the center of activity, the place of business as well as the place for settling legal disputes. The language of the next verse suggests a legal setting, so “court” is an appropriate translation here. |
| (0.20) | (Pro 21:17) | 1 sn The participle “loves” (אֹהֵב, ʾohev) indicates in this context that more is involved than the enjoyment of pleasure, for which there is no problem. The proverb is looking at “love” in the sense of needing and choosing, an excessive or uncontrolled indulgence in pleasure. |
| (0.20) | (Pro 21:10) | 1 tn Heb “soul.” The Hebrew text uses נֶפֶשׁ (nefesh, traditionally, “soul”) as the formal subject of the sentence—“the soul of a wicked man desires.” This term has at its core the idea of appetites, and so its use here underscores that the cravings are deep-seated (BDB 660 s.v. 5), and the translation “appetite” reflects this. |
| (0.20) | (Pro 20:27) | 1 sn The expression translated “the human spirit” is the Hebrew term נִשְׁמַת (nishmat), a feminine noun in construct. This is the inner spiritual part of human life that was breathed in at creation (Gen 2:7) and that constitutes humans as spiritual beings with moral, intellectual, and spiritual capacities. |
| (0.20) | (Pro 20:24) | 3 tn The verse uses an independent nominative absolute to point up the contrast between the mortal and the immortal: “and man, how can he understand his way?” The verb in the sentence would then be classified as a potential imperfect; and the whole question rhetorical. It is affirming that humans cannot understand very much at all about their lives. |
| (0.20) | (Pro 20:11) | 3 sn Character is demonstrated by actions at any age. But the emphasis of the book of Proverbs would also be that if the young child begins to show such actions, then the parents must try to foster and cultivate them; if not, they must try to develop them through teaching and discipline. |
| (0.20) | (Pro 20:1) | 3 sn The proverb does not prohibit the use of wine or beer; in fact, strong drink was used at festivals and celebrations. But intoxication was considered out of bounds for a member of the covenant community (e.g., 23:20-21, 29-35; 31:4-7). To be led astray by their use is not wise. |
| (0.20) | (Pro 19:12) | 1 sn The verse contrasts the “rage” of the king with his “favor” by using two similes. The first simile presents the king at his most dangerous—his anger (e.g., 20:2; Amos 3:4). The second simile presents his favor as beneficial for life (e.g., 16:14-15; 28:15). |
| (0.20) | (Pro 16:20) | 4 tn Although traditionally this word is translated “happy” (cf. KJV, ASV, NAB, NRSV, NLT), such a translation can be misleading because the word means far more than that. It describes the heavenly bliss that comes from knowing one is right with God and following God’s precepts. The “blessed” could be at odds with the world (Ps 1:1-3). |
| (0.20) | (Pro 12:16) | 1 tn Heb “The fool, at once his vexation is known.” This rhetorically emphatic construction uses an independent nominative absolute, which is then followed by the formal subject with a suffix. The construction focuses attention on “the fool,” then states what is to be said about him. |
| (0.20) | (Pro 9:13) | 4 tn The ignorance here in Proverbs must be moral ignorance. But see D. W. Thomas for the idea that the verb means “become still,” “be at rest,” yielding here the idea of restless (“A Note on בַל־יָדְעָה in Proverbs 913,” JTS 4 [1953]: 23-24). |
| (0.20) | (Pro 9:12) | 3 tn Here the conjunction vav begins a second conditional sentence, laying down an antithetical condition. It uses the perfect form of a dynamic verb in contrast to the first verb (the stative perfect for present time). While it is advantageous to be or become wise at any time, once you have mocked, there will be a consequence for it. |
| (0.20) | (Pro 9:4) | 3 tc The LXX supports the reading of the verb as a perfect. But at the similar construction in 9:16, the LXX reads a participle, which would be present time. The consonants are the same for both forms. It is possible that the verb should be read as a participle in both verses. The present tense could certainly fit the context. |
| (0.20) | (Pro 6:2) | 3 tn Heb “by the words of your mouth.” The same expression occurs at the end of the following line (cf. KJV, ASV, NASB). Many English versions vary the wording slightly, presumably for stylistic reasons, to avoid redundancy (e.g., NAB, NIV, NRSV, NLT). |
