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Yesaya 27:9-10

Konteks

27:9 So in this way Jacob’s sin will be forgiven, 1 

and this is how they will show they are finished sinning: 2 

They will make all the stones of the altars 3 

like crushed limestone,

and the Asherah poles and the incense altars will no longer stand. 4 

27:10 For the fortified city 5  is left alone;

it is a deserted settlement

and abandoned like the desert.

Calves 6  graze there;

they lie down there

and eat its branches bare. 7 

Yeremia 30:11

Konteks

30:11 For I, the Lord, affirm 8  that

I will be with you and will rescue you.

I will completely destroy all the nations where I scattered you.

But I will not completely destroy you.

I will indeed discipline you, but only in due measure.

I will not allow you to go entirely unpunished.” 9 

Yeremia 31:18-20

Konteks

31:18 I have indeed 10  heard the people of Israel 11  say mournfully,

‘We were like a calf untrained to the yoke. 12 

You disciplined us and we learned from it. 13 

Let us come back to you and we will do so, 14 

for you are the Lord our God.

31:19 For after we turned away from you we repented.

After we came to our senses 15  we beat our breasts in sorrow. 16 

We are ashamed and humiliated

because of the disgraceful things we did previously.’ 17 

31:20 Indeed, the people of Israel are my dear children.

They are the children I take delight in. 18 

For even though I must often rebuke them,

I still remember them with fondness.

So I am deeply moved with pity for them 19 

and will surely have compassion on them.

I, the Lord, affirm it! 20 

Yeremia 46:28

Konteks

46:28 I, the Lord, tell 21  you not to be afraid,

you descendants of Jacob, my servant,

for I am with you.

Though I completely destroy all the nations where I scatter you,

I will not completely destroy you.

I will indeed discipline you but only in due measure.

I will not allow you to go entirely unpunished.” 22 

Ibrani 12:5-6

Konteks
12:5 And have you forgotten the exhortation addressed to you as sons?

My son, do not scorn 23  the Lord’s discipline

or give up when he corrects 24  you.

12:6For the Lord disciplines the one he loves and chastises every son he accepts. 25 

Seret untuk mengatur ukuranSeret untuk mengatur ukuran

[27:9]  1 tn Or “be atoned for” (NIV); cf. NRSV “be expiated.”

[27:9]  2 tn Heb “and this [is] all the fruit of removing his sin.” The meaning of the statement is not entirely clear, though “removing his sin” certainly parallels “Jacob’s sin will be removed” in the preceding line. If original, “all the fruit” may refer to the result of the decision to remove sin, but the phrase may be a corruption of לְכַפֵּר (lekhaper, “to atone for”), which in turn might be a gloss on הָסִר (hasir, “removing”).

[27:9]  3 tn Heb “when he makes the stones of an altar.” The singular “altar” is collective here; pagan altars are in view, as the last line of the verse indicates. See also 17:8.

[27:9]  4 sn As interpreted and translated above, this verse says that Israel must totally repudiate its pagan religious practices in order to experience God’s forgiveness and restoration. Another option is to understand “in this way” and “this” in v. 9a as referring back to the judgment described in v. 8. In this case כָּפַר (kafar, “atone for”) is used in a sarcastic sense; Jacob’s sin is “atoned for” and removed through severe judgment. Following this line of interpretation, one might paraphrase the verse as follows: “So in this way (through judgment) Jacob’s sin will be “atoned for,” and this is the way his sin will be removed, when he (i.e., God) makes all the altar stones like crushed limestone….” This interpretation is more consistent with the tone of judgment in vv. 8 and 10-11.

[27:10]  5 sn The identity of this city is uncertain. The context suggests that an Israelite city, perhaps Samaria or Jerusalem, is in view. For discussions of interpretive options see J. N. Oswalt, Isaiah (NICOT), 1:496-97, and Paul L. Redditt, “Once Again, the City in Isaiah 24-27,” HAR 10 (1986), 332.

[27:10]  6 tn The singular form in the text is probably collective.

[27:10]  7 tn Heb “and destroy her branches.” The city is the antecedent of the third feminine singular pronominal suffix. Apparently the city is here compared to a tree. See also v. 11.

[30:11]  8 tn Heb “Oracle of the Lord.”

[30:11]  9 tn The translation “entirely unpunished” is intended to reflect the emphatic construction of the infinitive absolute before the finite verb.

[31:18]  10 tn The use of “indeed” is intended to reflect the infinitive absolute which precedes the verb for emphasis (see IBHS 585-86 §35.3.1f).

[31:18]  11 tn Heb “Ephraim.” See the study note on 31:9. The more familiar term is used, the term “people” added to it, and plural pronouns used throughout the verse to aid in understanding.

[31:18]  12 tn Heb “like an untrained calf.” The metaphor is that of a calf who has never been broken to bear the yoke (cf. Hos 4:16; 10:11).

[31:18]  sn Jer 2:20; 5:5 already referred to Israel’s refusal to bear the yoke of loyalty and obedience to the Lord’s demands. Here Israel expresses that she has learned from the discipline of exile and is ready to bear his yoke.

[31:18]  13 tn The verb here is from the same root as the preceding and is probably an example of the “tolerative Niphal,” i.e., “I let myself be disciplined/I responded to it.” See IBHS 389-90 §23.4g and note the translation of some of the examples there, especially Isa 19:22; 65:1.

[31:18]  14 tn Heb “Bring me back in order that I may come back.” For the use of the plural pronouns see the marginal note at the beginning of the verse. The verb “bring back” and “come back” are from the same root in two different verbal stems and in the context express the idea of spiritual repentance and restoration of relationship not physical return to the land. (See BDB 999 s.v. שׁוּב Hiph.2.a for the first verb and 997 s.v. Qal.6.c for the second.) For the use of the cohortative to express purpose after the imperative see GKC 320 §108.d or IBHS 575 §34.5.2b.

[31:18]  sn There is a wordplay on several different nuances of the same Hebrew verb in vv. 16-19. The Hebrew verb shub refers both to their turning away from God (v. 19) and to their turning back to him (v. 18). It is also the word that is used for their return to their homeland (vv. 16-17).

[31:19]  15 tn For this meaning of the verb see HAL 374 s.v. יָדַע Nif 5 or W. L. Holladay, Concise Hebrew and Aramaic Lexicon, 129. REB translates “Now that I am submissive” relating the verb to a second root meaning “be submissive.” (See HALOT 375 s.v. II יָדַע and J. Barr, Comparative Philology and the Text of the Old Testament, 19-21, for evidence for this verb. Other passages cited with this nuance are Judg 8:16; Prov 10:9; Job 20:20.)

[31:19]  16 tn Heb “I struck my thigh.” This was a gesture of grief and anguish (cf. Ezek 21:12 [21:17 HT]). The modern equivalent is “to beat the breast.”

[31:19]  17 tn Heb “because I bear the reproach of my youth.” For the plural referents see the note at the beginning of v. 18.

[31:19]  sn The expression the disgraceful things we did in our earlier history refers to the disgrace that accompanied the sins that Israel did in her earlier years before she learned the painful lesson of submission to the Lord through the discipline of exile. For earlier references to the sins of her youth (i.e., in her earlier years as a nation) see 3:24-25; 22:21 and see also 32:29. At the time that these verses were written, neither northern Israel or Judah had expressed the kind of contrition voiced in vv. 18-19. As one commentator notes, the words here are both prophetic and instructive.

[31:20]  18 tn Heb “Is Ephraim a dear son to me or a child of delight?” For the substitution of Israel for Ephraim and the plural pronouns for the singular see the note on v. 18. According to BDB 210 s.v. הֲ 1.c the question is rhetorical having the force of an impassioned affirmation. See 1 Sam 2:27; Job 41:9 (41:1 HT) for parallel usage.

[31:20]  19 tn Heb “my stomach churns for him.” The parallelism shows that this refers to pity or compassion.

[31:20]  20 tn Heb “Oracle of the Lord.”

[46:28]  21 tn Heb “Oracle of the Lord.” Again the first person is adopted because the Lord is speaking and the indirect quotation is used to avoid an embedded quotation with quotation marks on either side.

[46:28]  22 tn The translation “entirely unpunished” is intended to reflect the emphatic construction of the infinitive absolute before the finite verb.

[12:5]  23 tn Or “disregard,” “think little of.”

[12:5]  24 tn Or “reproves,” “rebukes.” The Greek verb ἐλέγχω (elencw) implies exposing someone’s sin in order to bring correction.

[12:6]  25 sn A quotation from Prov 3:11-12.



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