the Week of Proper 11 / Ordinary 16
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Bahasa Indonesia Sehari-hari
Yesaya 16:3
Bible Study Resources
Concordances:
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- CondensedParallel Translations
"Berilah nasihat, pertahankanlah hak, jadilah naungan yang teduh di waktu rembang tengah hari; sembunyikanlah orang-orang yang terbuang, janganlah khianati orang-orang pelarian!
Contextual Overview
Bible Verse Review
from Treasury of Scripure Knowledge
Take: Heb. Bring
execute: Isaiah 1:17, Psalms 82:3, Psalms 82:4, Jeremiah 21:12, Jeremiah 22:3, Ezekiel 45:9-12, Daniel 4:27, Zechariah 7:9
make: Isaiah 9:6, Isaiah 25:4, Isaiah 32:2, Judges 9:15, Jonah 4:5-8
hide: Isaiah 56:8, Obadiah 1:12-14, Matthew 25:35, Hebrews 13:2
Reciprocal: Deuteronomy 23:16 - shall dwell Isaiah 21:14 - brought Isaiah 27:13 - the outcasts Isaiah 30:2 - the shadow Isaiah 58:7 - bring Jeremiah 7:5 - if ye thoroughly Jeremiah 49:5 - none Jeremiah 49:36 - the outcasts
Cross-References
Sarai Abrams wyfe bare hym no chyldren: but she had an handemayde an Egyptian, Hagar by name.
And he went in vnto Hagar, and she conceaued. And when she sawe that she had conceaued, her mistresse was despised in her eyes.
And Sarai sayde vnto Abram: there is wrong done vnto me by thee: I haue geuen my mayde into thy bosome, whiche seyng that she hath conceaued, I am despised in her eyes, the Lorde be iudge betweene thee & me.
But vnto the sonnes of the concubines whiche Abraham had, he gaue gyftes, and sent them away from Isahac his sonne (whyle he yet lyued) eastwarde vnto the east countrey.
Then went Esau vnto Ismael, and toke vnto the wyues [which he had] Mahalah the daughter of Ismael Abrahams sonne, the sister of Nebaioth to be his wyfe.
And she gaue him Bilha her handmayde to wyfe: and Iacob went in vnto her.
When Lea sawe that she had left bearyng chyldren she toke Zilpha her mayde, and gaue her Iacob to wyfe.
And he rose vp the same nyght, and toke his two wyues, & his two maydeseruauntes, and his eleuen sonnes, and went ouer the forde Iaboc.
And as Israel dwelt in that land, Ruben went and lay with Bilha his fathers concubine: And it came to Israels eare. The sonnes of Iacob were twelue in number.
And Dauid toke him mo concubines and wyues out of Hierusalem, after he was come from Hebron, and mo sonnes & daughters were yet borne to Dauid.
Gill's Notes on the Bible
Take counsel, execute judgment,.... This refers either to what goes before, that they would take the counsel given, and do that which was just and right, by paying tribute to the king of Judah; or to what follows, that they would enter into a consultation, the king of Moab with his nobles, and resolve upon what was right, and do it, by protecting and harbouring the distressed Jews, who would flee unto them from the enemy:
make thy shadow as the night in the midst of the noonday; a time of the greatest heat, to which the Assyrian army, for its force and fury, and the mischief done by it, is compared: and the Moabites they are advised to make a shadow, as large and as strong as the dark night, that is, to protect the Jews in their distress, and to refresh and comfort them under it; see Isaiah 4:6:
hide the outcasts; such as were driven out of their land through the fury and persecution of the enemy, receive and conceal, as Rahab did the spies:
bewray not him that wandereth; from his native place, as a bird from its nest, being forced to it; such an one, or as many as may be, in such a case, do not discover them where they are, or betray them, and deliver them up into the hands of their enemy.
Barnes' Notes on the Bible
Take counsel - Hebrew, ‘Bring counsel;’ or cause it to come (הבאו hâbı̂'ı̂û, or as it is in the keri הביאי). The Vulgate, renders this in the singular number, and so is the keri, and so many manuscripts J. D. Michaelis, Lowth, Etchhorn, Gesenius, and Noyes, regard Isaiah 16:3-5 as a supplicatory address of the fugitive Moabites to the Jews to take them under their protection, and as imploring a blessing on the Jewish people if they would do it; and Isaiah 16:6 as the negative answer of the Jews, or as a refusal to protect them on account of their pride. But most commentators regard it as addressed to the Moabites by the prophet, or by the Jews, calling upon the Moabites to afford such protection to the Jews who might be driven from their homes as to secure their favor, and confirm the alliance between them; and Isaiah 16:6 as an intimation of the prophet, that the pride of Moab is such that there is no reason to suppose the advice will be followed. It makes no difference in the sense here, whether the verb ‘give counsel’ be in the singular or the plural number.
If singular, it may be understood as addressed to “Moab” itself; if plural, to the “inhabitants” of Moab. Vitringa supposes that this an additional advice given to the Moabites by the prophet, or by a chorus of the Jews, to exercise the offices of kindness and humanity toward the Jews, that thus they might avoid the calamities which were impending. The “first” counsel was Isaiah 16:1, to pay the proper tribute to the Jewish nation; “this” is Isaiah 16:3-5 to show to those Jews who might be driven from their land kindness and protection, and thus preserve the friendship of the Jewish nation. This is, probably, the correct interpretation, as if he had said, ‘ake counsel; seek advice in your circumstances; be not hasty, rash, impetuous, unwise; do not cast off the friendship of the Jews; do not deal unkindly with those who may seek a refuge in your land, and thus provoke the nation to enmity; but let your land be an asylum, and thus conciliate and secure the friendship of the Jewish nation, and thus mercy shall be reciprocated and shown to you by him who shall occupy the throne of David’ Isaiah 16:5. The “design” is, to induce the Moabites to show kindness to the fugitive Jews who might seek a refuge there, that thus, in turn, the Jews might show them kindness. But the prophet foresaw Isaiah 16:6 that Moab was so proud that he would neither pay the accustomed tribute to the Jews, nor afford them protection; and, therefore, the judgment is threatened against them which is finally to overthrow them.
Execute judgment - That is, do that which is equitable and right; which you would desire to be done in like circumstances.
Make thy shadow - A “shadow or shade,” is often in the Scriptures an emblem of protection from the burning heat of the sun, and thence, of these burning, consuming judgments, which are represented by the intense heat of the sun (note, Isaiah 4:6; compare Isaiah 25:4; Isaiah 32:2; Lamentations 4:20).
As the night - That is, a deep, dense shade, such as the night is, compared with the intense heat of noon. This idea was one that was very striking in the East. Nothing, to travelers crossing the burning deserts, could be more refreshing than the shade of a far-projecting rock, or of a grove, or of the night. Thus Isaiah counsels the Moabites to be to the Jews - to furnish protection to them which may be like the grateful shade furnished to the traveler by the rock in the desert. The figure used here is common in the East. Thus it is said in praise of a nobleman: ‘Like the sun, he warmed in the cold; and when Sirius shone, then was he coolness and shade.’ In the “Sunna” it is said: ‘Seven classes of people will the Lord overshadow with his shade, when no shade will be like his; the upright Imam, the youth,’ etc.
Hide the outcasts - The outcasts of Judah - those of the Jews who may be driven away from their own homes, and who may seek protection in your land. Moab is often represented as a place of refuge to the outcast Hebrews (see the Analysis to Isaiah 15:1-9.)
Bewray not him that wandereth - Reveal not (תגלי tegalı̂y), do not show them to their pursuer; that is, give them concealment and protection.
Clarke's Notes on the Bible
Verse Isaiah 16:3. Take counsel - "Impart counsel"] The Vulgate renders the verbs in the beginning of this verse in the singular number, So the Keri; and so likewise sixty-one MSS. of Kennicott's and De Rossi's have it, and nineteen editions, and the Syriac. The verbs throughout the verse are also in the feminine gender; agreeing with Zion, which I suppose to be understood.
