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Kejadian 31:13

Konteks
31:13 I am the God of Bethel, 1  where you anointed 2  the sacred stone and made a vow to me. 3  Now leave this land immediately 4  and return to your native land.’”

Kejadian 32:9

Konteks

32:9 Then Jacob prayed, 5  “O God of my father Abraham, God of my father Isaac, O Lord, you said 6  to me, ‘Return to your land and to your relatives and I will make you prosper.’ 7 

Ulangan 30:3

Konteks
30:3 the Lord your God will reverse your captivity and have pity on you. He will turn and gather you from all the peoples among whom he 8  has scattered you.

Yesaya 10:21

Konteks
10:21 A remnant will come back, a remnant of Jacob, to the mighty God. 9 
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[31:13]  1 map For location see Map4 G4; Map5 C1; Map6 E3; Map7 D1; Map8 G3.

[31:13]  2 sn You anointed the sacred stone. In Gen 28:18 the text simply reported that Jacob poured oil on top of the stone. Now that pouring is interpreted by the Lord as an anointing. Jacob had consecrated the place.

[31:13]  3 sn And made a vow to me. The second clause reminds Jacob of the vow he made to the Lord when he anointed the stone (Gen 28:20-22). God is now going to take him back to the land, and so he will have to fulfill his vow.

[31:13]  4 tn Heb “arise, leave!” The first imperative draws attention to the need for immediate action.

[31:13]  sn Leave this land immediately. The decision to leave was a wise one in view of the changed attitude in Laban and his sons. But more than that, it was the will of God. Jacob needed to respond to God’s call – the circumstances simply made it easier.

[32:9]  5 tn Heb “said.”

[32:9]  6 tn Heb “the one who said.”

[32:9]  7 tn Heb “I will cause good” or “I will treat well [or “favorably”].” The idea includes more than prosperity, though that is its essential meaning. Here the form is subordinated to the preceding imperative and indicates purpose or result. Jacob is reminding God of his promise in the hope that God will honor his word.

[30:3]  8 tn Heb “the Lord your God.” The pronoun has been used in the translation for stylistic reasons to avoid redundancy.

[10:21]  9 tn The referent of אֵל גִּבּוֹר (’el gibbor, “mighty God”) is uncertain. The title appears only here and in 9:6, where it is one of the royal titles of the coming ideal Davidic king. (Similar titles appear in Deut 10:17 and Neh 9:32 [“the great, mighty, and awesome God”] and in Jer 32:18 [“the great and mighty God”]. Both titles refer to God.) Though Hos 3:5 pictures Israel someday seeking “David their king,” and provides some support for a messianic interpretation of Isa 10:21, the Davidic king is not mentioned in the immediate context of Isa 10:21 (see Isa 11, however). The preceding verse mentions Israel relying on the Lord, so it is likely that the title refers to God here.



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