Your search for "To" did not find any bible verses that matched.
Discovery Box| (0.46) | (Amo 2:4) | 6 tn Heb “after which their fathers walked.” The expression “to walk after” is an idiom meaning “to be loyal to.” See S. M. Paul, Amos (Hermeneia), 75-76. |
| (0.46) | (Eze 32:19) | 1 tn The words “say to them” are added in the translation for clarity to indicate the shift in addressee from the prophet to Egypt. |
| (0.46) | (Eze 23:8) | 1 tn Heb “lied down with.” The verb שָׁכַב (shakav) “to lie down” can imply going to bed to sleep or be a euphemism for sexual relations. |
| (0.46) | (Eze 5:10) | 1 tn In context “you” refers to the city of Jerusalem. To make this clear for the modern reader, “Jerusalem” has been supplied in the translation in apposition to “you.” |
| (0.46) | (Jer 37:7) | 2 tn Heb “Take note.” The particle הִנֵּה (hinneh) here calls attention to a warning and syntactically sets up the following participle to indicate the near future (“is about to”). |
| (0.46) | (Jer 32:40) | 2 tn Or “stop being gracious to them” or “stop blessing them with good”; Heb “turn back from them to do good to them.” |
| (0.46) | (Jer 31:21) | 1 sn The Lord here invites Israel to stop dilly-dallying and prepare themselves to return because he is prepared to do something new and miraculous. |
| (0.46) | (Isa 36:12) | 1 tn Heb “To your master and to you did my master send me to speak these words?” The rhetorical question expects a negative answer. |
| (0.46) | (Isa 22:18) | 3 sn Apparently the reference to chariots alludes to Shebna’s excessive pride, which in turn brings disgrace to the royal family. |
| (0.46) | (Isa 14:15) | 2 tn The Hebrew term בּוּר (bor, “cistern”) is sometimes used metaphorically to refer to the place of the dead or the entrance to the underworld. |
| (0.46) | (Ecc 7:23) | 1 tn The cohortative אֶחְכָּמָה (ʾekhkamah, from חָכַם, khakham, “to be wise”) emphasizes the resolve (determination) of Qoheleth to become wise enough to understand the perplexities of life. |
| (0.46) | (Pro 31:24) | 5 tn Heb “to the Canaanites.” These are the Phoenician traders that survived the wars and continued to do business down to the exile. |
| (0.46) | (Pro 30:9) | 2 tn The Hebrew verb literally means “to take hold of; to seize”; this produces the idea of doing violence to the reputation of God. |
| (0.46) | (Pro 29:5) | 2 sn The flatterer is too smooth; his words are intended to gratify. In this proverb some malice is attached to the flattery, for the words prove to be destructive. |
| (0.46) | (Pro 28:28) | 1 tn Heb “the wicked rise,” referring to an accession to power, as in a government. Cf. TEV “come to power”; NLT “take charge.” |
| (0.46) | (Pro 24:25) | 1 tn The verb means “to be pleasant; to be delightful.” The imperfect tense promises that there “will be delight” to those who rebuke the wicked. |
| (0.46) | (Pro 22:29) | 2 sn The word translated “skilled” is general enough to apply to any craft, but it may refer to a scribe or an official (R. N. Whybray, Proverbs [CBC], 134). |
| (0.46) | (Pro 21:3) | 1 tn The Niphal participle בָּחַר (bakhar, “to choose”) means “choice to the Lord” or “chosen of the Lord,” meaning “acceptable to the Lord”; cf. TEV “pleases the Lord more.” |
| (0.46) | (Pro 19:21) | 1 sn The plans (from the Hebrew verb חָשַׁב [khashav], “to think; to reckon; to devise”) in the human heart are many. But only those which God approves will succeed. |
| (0.46) | (Pro 19:12) | 3 sn The proverb makes an observation about a king’s power to terrify or to refresh. It advises people to use tact with a king. |
