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(1.00) (Gal 1:13)

tn Or “lifestyle,” “behavior.”

(0.75) (2Pe 2:2)

tn “Debauched lifestyles” is literally “licentiousnesses,” “sensualities,” “debaucheries.”

(0.62) (Luk 1:6)

tn Grk “walking in” (an idiom for one’s lifestyle).

(0.62) (Pro 13:15)

tn Heb “way,” frequently for conduct, behavior, or lifestyle.

(0.50) (Psa 141:4)

sn Their delicacies. This probably refers to the enjoyment that a sinful lifestyle appears to offer.

(0.44) (Pro 10:9)

tn Heb “he who walks.” The idiom is used widely in both OT and NT for conduct, behavior, or lifestyle.

(0.44) (Psa 125:5)

tn Heb “and the ones making their paths twisted.” A sinful lifestyle is compared to a twisting, winding road.

(0.44) (Gen 4:20)

tn Heb “father.” In this passage the word “father” means “founder,” referring to the first to establish such lifestyles and occupations.

(0.37) (2Pe 2:7)

tn This verse more literally reads “And [if] he rescued righteous Lot, who was deeply distressed by the lifestyle of the lawless in [their] debauchery.”

(0.37) (Col 4:5)

tn Grk “walk.” The verb περιπατέω (peripateō) is a common NT idiom for one’s lifestyle, behavior, or manner of conduct (L&N 41.11).

(0.37) (Psa 119:29)

tn The “path of deceit” refers to a lifestyle characterized by deceit and disloyalty to God. It stands in contrast to the “way of faithfulness” in v. 30.

(0.37) (Psa 73:13)

tn Heb “and washed my hands in innocence.” The psalmist uses an image from cultic ritual to picture his moral lifestyle. The reference to “hands” suggests actions.

(0.37) (Psa 1:1)

tn “Pathway” here refers to the lifestyle of sinners. To “stand in the pathway of/with sinners” means to closely associate with them in their sinful behavior.

(0.35) (Pro 4:1)

sn The chapter includes an exhortation to acquire wisdom (1-4a), a list of the benefits of wisdom (4b-9), a call to pursue a righteous lifestyle (10-13), a warning against a wicked lifestyle (14-19), and an exhortation to righteousness (20-27).

(0.31) (2Pe 3:4)

tn The present participle λέγοντες (legontes, “saying”) most likely indicates result. Thus, their denial of the Lord’s return is the result of their lifestyle. The connection to the false teachers of chapter 2 is thus made clear.

(0.31) (Pro 29:27)

sn The proverb makes a simple observation on life: The righteous detest the wicked, and the wicked detest the lifestyle of the righteous. Each is troublesome to the beliefs and the activities of the other.

(0.31) (Pro 11:3)

sn This contrasts two lifestyles, affirming the value of integrity. The upright live with integrity—blamelessness—and that integrity leads them in success and happiness. Those who use treachery will be destroyed by it.

(0.31) (Pro 10:9)

sn “Integrity” here means “blameless” in conduct. Security follows integrity because the lifestyle is blameless. The righteous is certain of the course to be followed and does not fear retribution from man or God.

(0.31) (Pro 4:19)

sn The image of paths, brightness or darkness, and stumbling illustrate the contrast of lifestyles. When acting with righteousness one’s course becomes clearer and more sure, while the wicked are caught in their ways, ignorant of why they fall.

(0.31) (Psa 26:6)

tn Heb “I wash my hands in innocence.” The psalmist uses an image from cultic ritual to picture his moral lifestyle. The imperfect verbal emphasizes that this is his habit.

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