Yesaya 5:19
Konteks5:19 They say, “Let him hurry, let him act quickly, 1
so we can see;
let the plan of the Holy One of Israel 2 take shape 3 and come to pass,
then we will know it!”
Yesaya 28:15-22
Konteks28:15 For you say,
“We have made a treaty with death,
with Sheol 4 we have made an agreement. 5
When the overwhelming judgment sweeps by 6
it will not reach us.
For we have made a lie our refuge,
we have hidden ourselves in a deceitful word.” 7
28:16 Therefore, this is what the sovereign master, the Lord, says:
“Look, I am laying 8 a stone in Zion,
an approved 9 stone,
set in place as a precious cornerstone for the foundation. 10
The one who maintains his faith will not panic. 11
28:17 I will make justice the measuring line,
fairness the plumb line;
hail will sweep away the unreliable refuge, 12
the floodwaters will overwhelm the hiding place.
28:18 Your treaty with death will be dissolved; 13
your agreement 14 with Sheol will not last. 15
When the overwhelming judgment sweeps by, 16
you will be overrun by it. 17
28:19 Whenever it sweeps by, it will overtake you;
indeed, 18 every morning it will sweep by,
it will come through during the day and the night.” 19
When this announcement is understood,
it will cause nothing but terror.
28:20 For the bed is too short to stretch out on,
and the blanket is too narrow to wrap around oneself. 20
28:21 For the Lord will rise up, as he did at Mount Perazim, 21
he will rouse himself, as he did in the Valley of Gibeon, 22
to accomplish his work,
his peculiar work,
to perform his task,
his strange task. 23
28:22 So now, do not mock,
or your chains will become heavier!
For I have heard a message about decreed destruction,
from the sovereign master, the Lord who commands armies, against the entire land. 24
Yeremia 17:15
Konteks17:15 Listen to what they are saying to me. 25
They are saying, “Where are the things the Lord threatens us with?
Come on! Let’s see them happen!” 26
Yehezkiel 12:22
Konteks12:22 “Son of man, what is this proverb you have in the land of Israel, ‘The days pass slowly, and every vision fails’?
Yehezkiel 12:27
Konteks12:27 “Take note, son of man, the house of Israel is saying, ‘The vision that he sees is for distant days; he is prophesying about the far future.’
Maleakhi 3:1-2
Konteks3:1 “I am about to send my messenger, 27 who will clear the way before me. Indeed, the Lord 28 you are seeking will suddenly come to his temple, and the messenger 29 of the covenant, whom you long for, is certainly coming,” says the Lord who rules over all.
3:2 Who can endure the day of his coming? Who can keep standing when he appears? For he will be like a refiner’s fire, 30 like a launderer’s soap.
Maleakhi 3:2
Konteks3:2 Who can endure the day of his coming? Who can keep standing when he appears? For he will be like a refiner’s fire, 31 like a launderer’s soap.
Pengkhotbah 3:4
Konteks3:4 A time to weep, and a time to laugh;
a time to mourn, and a time to dance.
[5:19] 1 tn Heb “let his work hurry, let it hasten.” The pronoun “his” refers to God, as the parallel line makes clear. The reference to his “work” alludes back to v. 12, which refers to his ‘work” of judgment. With these words the people challenged the prophet’s warning of approaching judgment. They were in essence saying that they saw no evidence that God was about to work in such a way.
[5:19] 2 sn See the note on the phrase “the Holy One of Israel” in 1:4.
[5:19] 3 tn Heb “draw near” (so NASB); NRSV “hasten to fulfillment.”
[28:15] 4 sn Sheol is the underworld, land of the dead, according to the OT world view.
[28:15] 5 tn Elsewhere the noun חֹזֶה (khozeh) refers to a prophet who sees visions. In v. 18 the related term חָזוּת (khazut, “vision”) is used. The parallelism in both verses (note “treaty”) seems to demand a meaning “agreement” for both nouns. Perhaps חֹזֶה and חזוּת are used in a metonymic sense in vv. 15 and 18. Another option is to propose a homonymic root. See J. N. Oswalt, Isaiah (NICOT), 1:514, and HALOT 301 s.v. II חֹזֶה.
[28:15] 6 tn Heb “the overwhelming scourge, when it passes by” (NRSV similar).
[28:15] 7 sn “Lie” and “deceitful word” would not be the terms used by the people. They would likely use the words “promise” and “reliable word,” but the prophet substitutes “lie” and “deceitful word” to emphasize that this treaty with death will really prove to be disappointing.
[28:16] 8 tc The Hebrew text has a third person verb form, which does not agree with the first person suffix that precedes. The form should be emended to יֹסֵד (yosed), a Qal active participle used in a present progressive or imminent future sense.
[28:16] 9 tn Traditionally “tested,” but the implication is that it has passed the test and stands approved.
[28:16] 10 sn The reality behind the metaphor is not entirely clear from the context. The stone appears to represent someone or something that gives Zion stability. Perhaps the ideal Davidic ruler is in view (see 32:1). Another option is that the image of beginning a building project by laying a precious cornerstone suggests that God is about to transform Zion through judgment and begin a new covenant community that will experience his protection (see 4:3-6; 31:5; 33:20-24; 35:10).
[28:16] 11 tn Heb “will not hurry,” i.e., act in panic.
[28:17] 12 tn Heb “[the] refuge, [the] lie.” See v. 15.
[28:18] 13 tn On the meaning of כָּפַר (kafar) in this context, see HALOT 494 s.v. I כפר and J. N. Oswalt, Isaiah (NICOT), 1:515, n. 9.
[28:18] 14 tn Normally the noun חָזוּת (khazut) means “vision.” See the note at v. 15.
[28:18] 15 tn Or “will not stand” (NIV, NRSV).
[28:18] 16 tn See the note at v. 15.
[28:18] 17 tn Heb “you will become a trampling place for it.”
[28:19] 18 tn Or “for” (KJV, ASV, NASB, NRSV).
[28:19] 19 tn The words “it will come through” are supplied in the translation. The verb “will sweep by” does double duty in the parallel structure.
[28:20] 20 sn The bed and blanket probably symbolize their false sense of security. A bed that is too short and a blanket that is too narrow may promise rest and protection from the cold, but in the end they are useless and disappointing. In the same way, their supposed treaty with death will prove useless and disappointing.
[28:21] 21 sn This probably alludes to David’s victory over the Philistines at Baal Perazim. See 2 Sam 5:20.
[28:21] 22 sn This probably alludes to the Lord’s victory over the Canaanites at Gibeon, during the days of Joshua. See Josh 10:10-11.
[28:21] 23 sn God’s judgment of his own people is called “his peculiar work” and “his strange task,” because he must deal with them the way he treated their enemies in the past.
[28:22] 24 tn Or “the whole earth” (KJV, ASV, NAB, NCV).
[17:15] 25 tn Heb “Behold, they are saying to me.”
[17:15] 26 tn Heb “Where is the word of the
[3:1] 27 tn In Hebrew the phrase “my messenger” is מַלְאָכִי (mal’akhi), the same form as the prophet’s name (see note on the name “Malachi” in 1:1). However, here the messenger appears to be an eschatological figure who is about to appear, as the following context suggests. According to 4:5, this messenger is “Elijah the prophet,” whom the NT identifies as John the Baptist (Matt 11:10; Mark 1:2) because he came in the “spirit and power” of Elijah (Matt 11:14; 17:11-12; Lk 1:17).
[3:1] 28 tn Here the Hebrew term הָאָדוֹן (ha’adon) is used, not יְהוָה (yÿhvah, typically rendered
[3:1] 29 sn This messenger of the covenant may be equated with my messenger (that is, Elijah) mentioned earlier in the verse, or with the Lord himself. In either case the messenger functions as an enforcer of the covenant. Note the following verses, which depict purifying judgment on a people that has violated the Lord’s covenant.
[3:2] 30 sn The refiner’s fire was used to purify metal and refine it by melting it and allowing the dross, which floated to the top, to be scooped off.
[3:2] 31 sn The refiner’s fire was used to purify metal and refine it by melting it and allowing the dross, which floated to the top, to be scooped off.
