Mazmur 80:8-16
Konteks80:8 You uprooted a vine 1 from Egypt;
you drove out nations and transplanted it.
80:9 You cleared the ground for it; 2
it took root, 3
and filled the land.
80:10 The mountains were covered by its shadow,
the highest cedars 4 by its branches.
80:11 Its branches reached the Mediterranean Sea, 5
and its shoots the Euphrates River. 6
80:12 Why did you break down its walls, 7
so that all who pass by pluck its fruit? 8
80:13 The wild boars of the forest ruin it; 9
the insects 10 of the field feed on it.
80:14 O God, invincible warrior, 11 come back!
Look down from heaven and take notice!
Take care of this vine,
80:15 the root 12 your right hand planted,
the shoot you made to grow! 13
80:16 It is burned 14 and cut down.
They die because you are displeased with them. 15
Kidung Agung 8:11-12
KonteksThe Beloved to Her Lover:
8:11 Solomon had a vineyard at Baal-Hamon;
he leased out 16 the vineyard to those who maintained it.
Each was to bring a thousand shekels of silver for its fruit.
8:12 My vineyard, 17 which belongs to me, 18 is at my disposal alone. 19
The thousand shekels belong to you, O Solomon,
and two hundred shekels belong to those who maintain it for its fruit.
Yesaya 5:1-4
Konteks5:1 I 20 will sing to my love –
a song to my lover about his vineyard. 21
My love had a vineyard
on a fertile hill. 22
5:2 He built a hedge around it, 23 removed its stones,
and planted a vine.
He built a tower in the middle of it,
and constructed a winepress.
He waited for it to produce edible grapes,
but it produced sour ones instead. 24
5:3 So now, residents of Jerusalem, 25
people 26 of Judah,
you decide between me and my vineyard!
5:4 What more can I do for my vineyard
beyond what I have already done?
When I waited for it to produce edible grapes,
why did it produce sour ones instead?
Yeremia 2:21
Konteks2:21 I planted you in the land
like a special vine of the very best stock.
Why in the world have you turned into something like a wild vine
that produces rotten, foul-smelling grapes? 27
Markus 12:1
Konteks12:1 Then 28 he began to speak to them in parables: “A man planted a vineyard. 29 He put a fence around it, dug a pit for its winepress, and built a watchtower. Then 30 he leased it to tenant farmers 31 and went on a journey.
Lukas 20:9-18
Konteks20:9 Then 32 he began to tell the people this parable: “A man 33 planted a vineyard, 34 leased it to tenant farmers, 35 and went on a journey for a long time. 20:10 When harvest time came, he sent a slave 36 to the tenants so that they would give 37 him his portion of the crop. 38 However, the tenants beat his slave 39 and sent him away empty-handed. 20:11 So 40 he sent another slave. They beat this one too, treated him outrageously, and sent him away empty-handed. 41 20:12 So 42 he sent still a third. They even wounded this one, and threw him out. 20:13 Then 43 the owner of the vineyard said, ‘What should I do? I will send my one dear son; 44 perhaps they will respect him.’ 20:14 But when the tenants saw him, they said to one another, ‘This is the heir; let’s kill him so the inheritance will be ours!’ 20:15 So 45 they threw him out of the vineyard and killed 46 him. What then will the owner of the vineyard do to them? 20:16 He will come and destroy 47 those tenants and give the vineyard to others.” 48 When the people 49 heard this, they said, “May this never happen!” 50 20:17 But Jesus 51 looked straight at them and said, “Then what is the meaning of that which is written: ‘The stone the builders rejected has become the cornerstone’? 52 20:18 Everyone who falls on this stone will be broken to pieces, 53 and the one on whom it falls will be crushed.” 54
Yohanes 15:1
Konteks15:1 “I am the true vine 55 and my Father is the gardener. 56
[80:8] 1 sn The vine is here a metaphor for Israel (see Ezek 17:6-10; Hos 10:1).
[80:9] 2 tn Heb “you cleared away before it.”
[80:9] 3 tn Heb “and it took root [with] its roots.”
[80:10] 4 tn Heb “cedars of God.” The divine name אֵל (’al, “God”) is here used in an idiomatic manner to indicate the superlative.
[80:11] 5 tn Heb “to [the] sea.” The “sea” refers here to the Mediterranean Sea.
[80:11] 6 tn Heb “to [the] river.” The “river” is the Euphrates River in Mesopotamia. Israel expanded both to the west and to the east.
[80:12] 7 sn The protective walls of the metaphorical vineyard are in view here (see Isa 5:5).
[80:13] 9 tn The Hebrew verb כִּרְסֵם (kirsem, “to eat away; to ruin”) occurs only here in the OT.
[80:13] 10 tn The precise referent of the Hebrew word translated “insects,” which occurs only here and in Ps 50:11, is uncertain. Aramaic, Arabic, and Akkadian cognates refer to insects, such as locusts or crickets.
[80:14] 11 tn Heb “O God, hosts.” One expects the construct form אֱלֹהֵי before צְבָאוֹת (tsÿva’ot, “hosts”; see Ps 89:9), but יְהוָה אֱלֹהִים (yehvah ’elohim) precedes צְבָאוֹת (tsÿva’ot) in Pss 59:5 and 84:8 as well. See also vv. 4, 7 for a similar construction.
[80:15] 12 tn The Hebrew noun occurs only here in the OT. HALOT 483 s.v. III כֵּן emends the form to כַּנָּהּ (kannah, “its shoot”).
[80:15] 13 tn Heb “and upon a son you strengthened for yourself.” In this context, where the extended metaphor of the vine dominates, בֵּן (ben, “son”) probably refers to the shoots that grow from the vine. Cf. Gen 49:22.
[80:16] 14 tn Heb “burned with fire.”
[80:16] 15 tn Heb “because of the rebuke of your face they perish.”
[8:12] 17 sn The term כֶּרֶם (kerem, “vineyard”) is used literally in 8:11 in reference to Solomon’s physical vineyard, but in 8:12 it is used figuratively (hypocatastasis) in reference to the Beloved: כַּרְמִי (karmi, “my vineyard”). Throughout the Song, the term כֶּרֶם (“vineyard”) is used figuratively (Song 1:6; 2:15; 8:12). In 8:12 it is used in reference to either (1) herself, (2) her choice of whom to give herself to in love, or (3) her physical body. In contrast to Solomon’s physical vineyard, whose fruit can be bought and sold (8:11), she is not for sale: She will only give herself freely to the one whom she chooses to love.
[8:12] 18 tn Each of the three terms in this line has the 1st person common singular suffix which is repeated three times for emphasis: כַּרְמִי (karmi, “my vineyard”), שֶׁלִּי (shelli, “which belongs to me”), and לְפָנָי (lÿfana, “at my disposal”). In contrast to King Solomon, who owns the vineyard at Baal-Hamon and who can buy and sell anything in the vineyard that he wishes, she proclaims that her “vineyard” (= herself or her body) belongs to her alone. In contrast to the vineyard, which can be leased out, and its fruit, which can be bought or sold, her “vineyard” is not for sale. Her love must and is to be freely given.
[8:12] 19 tn Heb “[it is] before me.” The particle לְפָנָי (lÿfana) can denote “at the disposal of” (e.g., Gen 13:9; 20:15; 24:51; 34:10; 47:6; Jer 40:4; 2 Chr 14:6) (HALOT 9 s.v. פָּנֶה 4.f; BDB 817 s.v. פנה 4.a.f). Similar to Akkadian ana pan “at the disposal of” (AHw 2:821.a, paragraph 20), the term is used in reference to a sovereign (usually a land-owner or king) who has full power over his property to dispose of as he wishes, e.g., “The whole country is at your disposal [לְפָנֶיךָ, lÿfaneka]” (Gen 13:9). In Song 8:12 the form לְפָנָי has the 1st person common singular suffix: “My vineyard, which belongs to me, is at my disposal.”
[5:1] 20 tn It is uncertain who is speaking here. Possibly the prophet, taking the role of best man, composes a love song for his friend on the occasion of his wedding. If so, יָדִיד (yadid) should be translated “my friend.” The present translation assumes that Israel is singing to the Lord. The word דוֹד (dod, “lover”) used in the second line is frequently used by the woman in the Song of Solomon to describe her lover.
[5:1] 21 sn Israel, viewing herself as the Lord’s lover, refers to herself as his vineyard. The metaphor has sexual connotations, for it pictures her capacity to satisfy his appetite and to produce children. See Song 8:12.
[5:1] 22 tn Heb “on a horn, a son of oil.” Apparently קֶרֶן (qeren, “horn”) here refers to the horn-shaped peak of a hill (BDB 902 s.v.) or to a mountain spur, i.e., a ridge that extends laterally from a mountain (HALOT 1145 s.v. קֶרֶן; H. Wildberger, Isaiah, 1:180). The expression “son of oil” pictures this hill as one capable of producing olive trees. Isaiah’s choice of קֶרֶן, a rare word for hill, may have been driven by paronomastic concerns, i.e., because קֶרֶן sounds like כֶּרֶם (kerem, “vineyard”).
[5:2] 23 tn Or, “dug it up” (so NIV); KJV “fenced it.’ See HALOT 810 s.v. עזק.
[5:2] 24 tn Heb “wild grapes,” i.e., sour ones (also in v. 4).
[5:2] sn At this point the love song turns sour as the Lord himself breaks in and completes the story (see vv. 3-6). In the final line of v. 2 the love song presented to the Lord becomes a judgment speech by the Lord.
[5:3] 25 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[5:3] 26 tn Heb “men,” but in a generic sense.
[2:21] 27 tc Heb “I planted you as a choice vine, all of it true seed. How then have you turned into a putrid thing to me, a strange [or wild] vine.” The question expresses surprise and consternation. The translation is based on a redivision of the Hebrew words סוּרֵי הַגֶּפֶן (sure haggefen) into סוֹרִיָּה גֶּפֶן (soriyyah gefen) and the recognition of a hapax legomenon סוֹרִיָּה (soriyyah) meaning “putrid, stinking thing.” See HALOT 707 s.v. סוֹרִי.
[12:1] 28 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[12:1] 29 sn The vineyard is a figure for Israel in the OT (Isa 5:1-7). The nation and its leaders are the tenants, so the vineyard here may well refer to the promise that resides within the nation. The imagery is like that in Rom 11:11-24.
[12:1] 30 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[12:1] 31 sn The leasing of land to tenant farmers was common in this period.
[20:9] 32 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative. The parable Jesus tells here actually addresses the question put to him by the leaders.
[20:9] 33 tc ‡ There are several variants here, most of which involve variations in word order that do not affect translation. However, the presence or absence of τις (ti") after ἄνθρωπος (anqrwpo"), which would be translated “a certain man,” does affect translation. The witnesses that have τις include A W Θ Ë13 1241 2542 al sy. Those that lack it include א B C D L Ψ Ë1 33 Ï it. Externally, the evidence is significantly stronger for the omission. Internally, however, there is some pause. A feature unique to Luke-Acts in the NT is to use the construction ἄνθρωπος τις (cf. 10:30; 12:16; 14:2, 16; 15:11; 16:1; 19:12; Acts 9:33). However, scribes who were familiar with this idiom may have inserted it here. In light of the overwhelming external support for the omission of τις, the shorter reading is preferred. NA27 places τις in brackets, indicating some doubts as to its authenticity.
[20:9] 34 sn The vineyard is a figure for Israel in the OT (Isa 5:1-7). The nation and its leaders are the tenants, so the vineyard here may well refer to the promise that resides within the nation. The imagery is like that in Rom 11:11-24.
[20:9] 35 sn The leasing of land to tenant farmers was common in this period.
[20:10] 36 sn This slave (along with the next two) represent the prophets God sent to the nation, who were mistreated and rejected.
[20:10] 37 tc Instead of the future indicative δώσουσιν (dwsousin, “they will give”), most witnesses (C D W Θ Ψ Ë1 Ï) have the aorist subjunctive δῶσιν (dwsin, “they might give”). The aorist subjunctive is expected following ἵνα ({ina, “so that”), so it is almost surely a motivated reading. Further, early and excellent witnesses, as well as a few others (א A B Ë13 33 579 1241 2542 al), have δώσουσιν. It is thus more likely that the future indicative is authentic. For a discussion of this construction, see BDF §369.2.
[20:10] 38 tn Grk “from the fruit of the vineyard.”
[20:10] 39 tn Grk “him”; the referent (the slave sent by the owner) has been specified in the translation for clarity.
[20:10] sn The image of the tenants beating up the owner’s slave pictures the nation’s rejection of the prophets and their message.
[20:11] 40 tn Here καί (kai) has been translated as “so” to indicate the implied result of the tenants’ mistreatment of the first slave.
[20:11] 41 sn The slaves being sent empty-handed suggests that the vineyard was not producing any fruit – and thus neither was the nation of Israel.
[20:12] 42 tn Here καί (kai) has been translated as “so” to indicate the implied result of the tenants’ mistreatment of the first two slaves.
[20:13] 43 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
[20:13] 44 tn Grk “my beloved son.” See comment at Luke 3:22.
[20:13] sn The owner’s decision to send his one dear son represents God sending Jesus.
[20:15] 45 tn Here καί (kai) has been translated as “so” to indicate the implied result of the tenants’ decision to kill the son.
[20:15] 46 sn Throwing the heir out of the vineyard pictures Jesus’ death outside of Jerusalem.
[20:16] 47 sn The statement that the owner will come and destroy those tenants is a promise of judgment; see Luke 13:34-35; 19:41-44.
[20:16] 48 sn The warning that the owner would give the vineyard to others suggests that the care of the promise and the nation’s hope would be passed to others. This eventually looks to Gentile inclusion; see Eph 2:11-22.
[20:16] 49 tn Grk “they”; the referent (the people addressed in v. 9) has been specified in the translation for clarity.
[20:16] 50 sn May this never happen! Jesus’ audience got the point and did not want to consider a story where the nation would suffer judgment.
[20:17] 51 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[20:17] 52 tn Or “capstone,” “keystone.” Although these meanings are lexically possible, the imagery in Eph 2:20-22 and 1 Cor 3:11 indicates that the term κεφαλὴ γωνίας (kefalh gwnia") refers to a cornerstone, not a capstone.
[20:17] sn The stone the builders rejected has become the cornerstone. The use of Ps 118:22-23 and the “stone imagery” as a reference to Christ and his suffering and exaltation is common in the NT (see also Matt 21:42; Mark 12:10; Acts 4:11; 1 Pet 2:6-8; cf. also Eph 2:20). The irony in the use of Ps 118:22-23 here is that in the OT, Israel was the one rejected (or perhaps her king) by the Gentiles, but in the NT it is Jesus who is rejected by Israel.
[20:18] 53 tn On this term, see BDAG 972 s.v. συνθλάω.
[20:18] 54 tn Grk “on whomever it falls, it will crush him.”
[20:18] sn This proverb basically means that the stone crushes, without regard to whether it falls on someone or someone falls on it. On the stone as a messianic image, see Isa 28:16 and Dan 2:44-45.
[15:1] 55 sn I am the true vine. There are numerous OT passages which refer to Israel as a vine: Ps 80:8-16, Isa 5:1-7, Jer 2:21, Ezek 15:1-8, 17:5-10, 19:10-14, and Hos 10:1. The vine became symbolic of Israel, and even appeared on some coins issued by the Maccabees. The OT passages which use this symbol appear to regard Israel as faithless to Yahweh (typically rendered as “Lord” in the OT) and/or the object of severe punishment. Ezek 15:1-8 in particular talks about the worthlessness of wood from a vine (in relation to disobedient Judah). A branch cut from a vine is worthless except to be burned as fuel. This fits more with the statements about the disciples (John 15:6) than with Jesus’ description of himself as the vine. Ezek 17:5-10 contains vine imagery which refers to a king of the house of David, Zedekiah, who was set up as king in Judah by Nebuchadnezzar. Zedekiah allied himself to Egypt and broke his covenant with Nebuchadnezzar (and therefore also with God), which would ultimately result in his downfall (17:20-21). Ezek 17:22-24 then describes the planting of a cedar sprig which grows into a lofty tree, a figurative description of Messiah. But it is significant that Messiah himself is not described in Ezek 17 as a vine, but as a cedar tree. The vine imagery here applies to Zedekiah’s disobedience. Jesus’ description of himself as the true vine in John 15:1 ff. is to be seen against this background, but it differs significantly from the imagery surveyed above. It represents new imagery which differs significantly from OT concepts; it appears to be original with Jesus. The imagery of the vine underscores the importance of fruitfulness in the Christian life and the truth that this results not from human achievement, but from one’s position in Christ. Jesus is not just giving some comforting advice, but portraying to the disciples the difficult path of faithful service. To some degree the figure is similar to the head-body metaphor used by Paul, with Christ as head and believers as members of the body. Both metaphors bring out the vital and necessary connection which exists between Christ and believers.
