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Yesaya 35:3

Konteks

35:3 Strengthen the hands that have gone limp,

steady the knees that shake! 1 

Yesaya 43:9

Konteks

43:9 All nations gather together,

the peoples assemble.

Who among them announced this?

Who predicted earlier events for us? 2 

Let them produce their witnesses to testify they were right;

let them listen and affirm, ‘It is true.’

Yesaya 53:7

Konteks

53:7 He was treated harshly and afflicted, 3 

but he did not even open his mouth.

Like a lamb led to the slaughtering block,

like a sheep silent before her shearers,

he did not even open his mouth. 4 

Yesaya 56:7

Konteks

56:7 I will bring them to my holy mountain;

I will make them happy in the temple where people pray to me. 5 

Their burnt offerings and sacrifices will be accepted on my altar,

for my temple will be known as a temple where all nations may pray.” 6 

Yesaya 63:11

Konteks

63:11 His people remembered the ancient times. 7 

Where is the one who brought them up out of the sea,

along with the shepherd of 8  his flock?

Where is the one who placed his holy Spirit among them, 9 

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[35:3]  1 tn Heb “staggering knees”; KJV, ASV, NRSV “feeble knees”; NIV “knees that give way.”

[43:9]  2 tn Heb “and the former things was causing us to hear?”

[53:7]  3 tn The translation assumes the Niphal is passive; another option is take the clause (note the subject + verb pattern) as concessive and the Niphal as reflexive, “though he humbled himself.”

[53:7]  4 sn This verse emphasizes the servant’s silent submission. The comparison to a sheep does not necessarily suggest a sacrificial metaphor. Sheep were slaughtered for food as well as for sacrificial rituals, and טֶבַח (tevakh) need not refer to sacrificial slaughter (see Gen 43:16; Prov 7:22; 9:2; Jer 50:27; note also the use of the related verb in Exod 21:37; Deut 28:31; 1 Sam 25:11).

[56:7]  5 tn Heb “in the house of my prayer.”

[56:7]  6 tn Heb “for my house will be called a house of prayer for all the nations.”

[63:11]  7 tn Heb “and he remembered the days of antiquity, Moses, his people.” The syntax of the statement is unclear. The translation assumes that “his people” is the subject of the verb “remembered.” If original, “Moses” is in apposition to “the days of antiquity,” more precisely identifying the time period referred to. However, the syntactical awkwardness suggests that “Moses” may have been an early marginal note (perhaps identifying “the shepherd of his flock” two lines later) that has worked its way into the text.

[63:11]  8 tn The Hebrew text has a plural form, which if retained and taken as a numerical plural, would probably refer to Moses, Aaron, and the Israelite tribal leaders at the time of the Exodus. Most prefer to emend the form to the singular (רָעָה, raah) and understand this as a reference just to Moses.

[63:11]  9 sn See the note at v. 10.



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