Hot answers tagged nlt
12
The Hebrew says:
וַיֹּאמֶר יְהוָה, לֹא-יָדוֹן רוּחִי בָאָדָם לְעֹלָם, בְּשַׁגַּם, הוּא בָשָׂר; וְהָיוּ יָמָיו, מֵאָה וְעֶשְׂרִים שָׁנָה.
My literal translation of the last clause:
His days will be one hundred and twenty years.
It doesn't explicitly say "no more than", but it also does not say—and history does not bear out—"exactly". ...
12
From the IVP Bible Background Commentary: Old Testament:
8:17. "branch to the nose." There is an Akkadian expression (laban appi) that refers to a gesture of humility used to come contritely before deity with a petition. When this act is portrayed in art, the worshiper has his hand positioned in front of his nose and mouth, and is sometimes shown with a ...
6
My translation from the beginning of 13:
1When Ephraim speaks they tremble,
For he's a prince in Israel, [reading nasi instead of nasa]
But he's guilty of Baal worship, he's dead.
2And now they continue to sin,
they made an image from silver,
to fit their own idolatrous ideas,
the whole thing is a work of craftsmen,
of them it is said,
...
5
As you're already aware, the NASB is giving a near-literal translation of the verse. What remains to be done by the reader, then, is the interpretation: What does Paul mean that he is confident "in you in the Lord" (εἰς ὑμᾶς ἐν κυρίῳ)?
The NLT includes an interpretation in its translation for the reader. In this case, they understand that Paul's confidence ...
5
No, the prophet is not teaching that the Israelites are in sin because they are drinking wine. The picture is not one where everyone is sitting down to a nice meal together and giving thanks to God, but God is angry because they had a little wine. The picture is not temperance, but intemperance (esp. 4:18). It is a picture of the Israelites engaged in ...
5
The Hebrew for the last clause is:
לָהֶם הֵם אֹמְרִים זֹבְחֵי אָדָם, עֲגָלִים יִשָּׁקוּן.
Most literally this is:
To (or for) them they say: sacrificers (or slaughterers) of man calves they kiss.
(I'm taking the agreement of all these translations on "kiss" at face value; I don't know that Hebrew word.)
Of the translations quoted in the ...
4
2. And now, they continue to sin, and they have made for themselves a molten image from their silver according to their pattern, deities,
all of it the work of craftsmen; to them say, "Those who sacrifice man
may kiss the calves."
And now: Jehu’s dynasty, who saw all this, continue to sin.
according to their pattern: Heb. ...
3
In the English the infinitive here serves as the content of a purpose clause. It's hard to extract temporal aspect from infinitives without context, which appears to indicate that Satan did not have this opportunity.
לְשִׂטְנֹֽו in verse looks to be a Hiphil (purpose) stem of the sin-tet-nun root. The lamed prefix reinforces this since it indicates ...
3
Allepo Codex and Masoretic, Hos 4:10:
Achlu v'lo yisbau / They ate and were not satisfied
hiznu v'lo yiphrotsu / They whored but did not multiply
ci et YHWH azavu lishmor / because YHWH they abandoned to keep (follow)
Hos 4:11
Znut v'yayyin v'tirosh / Whoring and wine and fresh wine
yikach lev / will take away the heart (attention or understanding)
...
2
The link to Strong H809 in Kazark's answer brings three other references:
II Sam 6:19
I Chron 16:3
Song 5:2
In addition see Isaiah 16:7.
None of the contexts gives a clearer idea of what "ashishim" are. Different words but similar general imagery to Hosea 3:1 in Amos 6:6 provided a basis for some commentators.
"anavim" are grapes, but in this context ...
2
The Hebrew of "raisin cakes" is
אֲשִׁישֵׁ֥י עֲנָבִֽים
Strong's: 809, 6025.
The old rendering is "flagons of wine" (KJV). If that interpretation is taken, then he is criticizing their drunkenness, as elsewhere in Hosea. Calvin and Henry both follow the flagon translation. However, this appears to be a mistranslation; the word seems to come from a root ...
2
Putting a branch to God's nose would likely be related to the kindling of God's nostrils. This expression is only used against a whole people when the crime is idolatry, with the exception of the crime of oppressing widows. James Jordan comments on this:
“This is jealousy language. Potiphar’s nostrils were kindled when he
suspected Joseph of attempting ...
2
It might help to look at the Greek that the translators see when they look at this verse:
13:7 ἀπόδοτε πᾶσιν τὰς ὀφειλάς τῷ τὸν φόρον τὸν φόρον τῷ τὸ τέλος τὸ τέλος τῷ τὸν φόβον τὸν φόβον τῷ τὴν τιμὴν τὴν τιμήν
Believe it or not, each of the highlighted words are a single entry in the Strong's dictionary:
ho <3588>
1) this, that, these, ...
2
The NLT is the only translation I could find that took the liberty of translating the end of verse 7 as "honour those in authority". The Good News Bible is in a similar vein in its translation of Romans 13:6-7:
That is also why you pay taxes, because the authorities are working for God when they fulfill their duties. Pay, then, what you owe them; pay ...
2
The Hebrew for that part of the verse is:
כִּי מַה-טּוּבוֹ, וּמַה-יָּפְיוֹ
The words "tov" (good/goodness) and "yafi" (beauty) have the suffix "וֹ", which is third-person singular masculine. This suggests that the goodness and beauty being talked about belong to God (but see below for another idea), and not to some unnamed "they".
A more literal ...
1
That passage is referencing how long man has before the flood is going to happen. God proclaims that he will do the flood and that he'll tell Noah to build the ark. This is how long from the time He pronounces this to the time it will actually happen. It really has nothing to do with lifespans. Psalm 90:10 references lifespans around 70 to 80 years on ...
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