Your search for "To" did not find any bible verses that matched.
Discovery Box| (0.22) | (Pro 8:17) | 1 sn In contrast to the word for “hate” (שָׂנֵא, saneʾ), the verb “love” (אָהֵב, ʾahev) includes within it the idea of choosing spontaneously. So in this line “loving” and “seeking” point out the means of finding wisdom. |
| (0.22) | (Pro 8:13) | 2 tn Since גֵּאָה (geʾah, “pride”) and גָּאוֹן (gaʾon, “arrogance; pride”) are both from the same verbal root גָּאָה (gaʾah, “to rise up”), they should here be interpreted as one idea, forming a nominal hendiadys: “arrogant pride.” |
| (0.22) | (Pro 8:4) | 1 tn Heb “men.” Although it might be argued in light of the preceding material that males would be particularly addressed by wisdom here, the following material indicates a more universal appeal. Cf. TEV, NLT “to all of you.” |
| (0.22) | (Pro 8:2) | 2 tn Heb “at the house of the paths.” The “house” is not literal here, but refers to where the paths meet (cf. ASV, NIV), that is, the “crossroads” (so NAB, NRSV, NLT). |
| (0.22) | (Pro 7:21) | 3 tn Heb “smoothness of her lips”; cf. NAB “smooth lips”; NASB “flattering lips.” The term “lips” is a metonymy of cause representing what she says. The noun חֵלֶק (kheleq) “smoothness” is the counterpart to the verb “flatter” is 7:5. |
| (0.22) | (Pro 7:13) | 1 tn Heb “she made her face bold.” The Hiphil perfect of עָזַז (ʿazaz, “to be strong”) means she has an impudent face (cf. KJV, NAB, NRSV), a bold or brazen expression (cf. NASB, NIV, NLT). |
| (0.22) | (Pro 7:7) | 4 tn The term לֵב (lev, “mind, heart”) is used as a metonymy of association for what one does with the mind (thinking), and so refers to discernment, wisdom, good sense. |
| (0.22) | (Pro 7:10) | 2 tn Heb “with the garment of a prostitute.” The noun שִׁית (shit, “garment”) is an adverbial accusative specifying the appearance of the woman. The words “she was” are supplied in the translation to make a complete English sentence. |
| (0.22) | (Pro 7:10) | 1 tn The particle וְהִנֵּה (vehinneh) introduces a dramatic sense of the immediate to the narrative; it has a deictic force, “and look!—there was a woman,” or “all of a sudden this woman….” |
| (0.22) | (Pro 7:8) | 2 tn Heb “way of her house.” The term “way” is an adverbial accusative telling where he was marching. It is described by the genitive “her house” identifying where the way goes by or to. |
| (0.22) | (Pro 7:3) | 1 tn Heb “fingers” (so KJV and many other English versions). In light of Deut 6:8, “fingers” appears to be a metonymy for the lower part of the arm or for the hands. |
| (0.22) | (Pro 6:24) | 1 tn The infinitive construct is epexegetical here, explaining how these teachings function as lights: “by keeping you.” This verse is the transition from the general admonition about heeding the teachings to the practical application. |
| (0.22) | (Pro 6:27) | 1 tn The Qal imperfect (with the interrogative) here has a potential nuance—“Is it possible to do this?” The sentence is obviously a rhetorical question making an affirmation that it is not possible. |
| (0.22) | (Pro 6:18) | 2 sn The word “feet” is here a synecdoche, a part for the whole. Being the instruments of movement, they represent the swift and eager actions of the whole person to do some harm. |
| (0.22) | (Pro 5:22) | 4 sn The lack of discipline and control in the area of sexual gratification is destructive. The one who plays with this kind of sin will become ensnared by it and led to ruin. |
| (0.22) | (Pro 5:19) | 1 sn The imagery for intimate love in marriage is now employed to stress the beauty of sexual fulfillment as it was intended. The doe and deer, both implied comparisons, exhibit the grace and love of the wife. |
| (0.22) | (Pro 5:6) | 1 tc The LXX and other versions read “not” instead of “lest.” This may be an effort to make sense of the unusual syntax, or perhaps the MT has been corrupted. The general sense is the same in either case. |
| (0.22) | (Pro 4:9) | 1 sn The personification of wisdom continues with the bestowal of a wreath for the head (e.g., 1:9). The point is that grace will be given to the individual like a wreath about the head. |
| (0.22) | (Pro 4:3) | 2 tc The LXX introduces the ideas of “obedient” and “beloved” for these two terms. This seems to be a free rendering, if not a translation of a different Hebrew textual tradition. The MT makes good sense and requires no emendation. |
| (0.22) | (Pro 3:32) | 4 tn Heb “his counsel.” The noun סוֹד (sod) can refer to (1) “intimate circle” of friends and confidants, (2) “confidential discussion” among friends and confidants, or “secret counsel” revealed from one confidant to another and kept secret and (3) relationship of “intimacy” with a person (BDB 691 s.v.; HALOT 745 s.v.). God reveals his secret counsel to the heavenly assembly (Job 15:8; Jer 23:18, 22) and his prophets (Amos 3:7). God has brought the angels into his “intimate circle” (Ps 89:8). Likewise, those who fear the Lord enjoy an intimate relationship with him (Job 29:4; Ps 25:14; Prov 3:32). The perverse are repugnant to the Lord, but he takes the upright into his confidence and brings him into his intimate circle. |
