Yesaya 26:19

Bahasa Indonesia Sehari-hari

Ya, TUHAN, orang-orang-Mu yang mati akan hidup pula, mayat-mayat mereka akan bangkit pula. Hai orang-orang yang sudah dikubur di dalam tanah bangkitlah dan bersorak-sorai! Sebab embun TUHAN ialah embun terang, dan bumi akan melahirkan arwah kembali.

Parallel Translations

Alkitab Terjemahan Baru
Ya, TUHAN, orang-orang-Mu yang mati akan hidup pula, mayat-mayat mereka akan bangkit pula. Hai orang-orang yang sudah dikubur di dalam tanah bangkitlah dan bersorak-sorai! Sebab embun TUHAN ialah embun terang, dan bumi akan melahirkan arwah kembali.

Contextual Overview

¹² Lorde vnto vs thou shalt prouide peace: for thou also hast wrought all our workes in vs. ¹³ O Lord our God, other lordes beside thee hath subdued vs: but we wyll be mindfull only of thee and of thy name. ¹⁴ The dead wyll not liue, they that be out of life will not ryse agayne, therfore hast thou visited and rooted them out, and destroyed all the memorie of them. ¹⁵ Thou hast increased the people, O Lorde, thou hast increased the people, thou art glorious, thou hast sent them farre of vnto all the coastes of the earth. ¹⁶ Lorde, in trouble haue they visited thee, they powred out their prayer whe thy chastening was vpon them. ¹⁷ Like as a woman with chylde that draweth nye towardes her trauayle is sorie and cryeth in her paynes: euen so haue we ben in thy sight O Lorde. ¹⁸ We haue ben with chylde and suffred paine, as though we had brought forth winde: for there is no saluation in the earth, neither do the inhabiters of the worlde submit them selues. ¹⁹ Thy dead men shall liue, euen as my body shall they rise againe: Awake and sing ye that dwell in dust, for thy deawe is euen as the deawe of hearbes, and the earth shall cast out them that be vnder her.

Bible Verse Review
  from Treasury of Scripure Knowledge

dead men: Isaiah 25:8, Ezekiel 37:1-14, Hosea 6:2, Hosea 13:14, John 5:28, John 5:29, Acts 24:15, 1 Corinthians 15:22, 1 Corinthians 15:23, 1 Thessalonians 4:14, 1 Thessalonians 4:15, Revelation 20:5, Revelation 20:6, Revelation 20:12

my dead: Matthew 27:52, Matthew 27:58, John 11:25, John 11:26, 1 Corinthians 15:20, 1 Corinthians 15:23, Philippians 3:10, Philippians 3:21

Awake: Isaiah 51:17, Isaiah 52:1, Isaiah 52:2, Isaiah 60:1, Isaiah 60:2, Psalms 22:15, Psalms 71:20, Daniel 12:2, Ephesians 5:14, Revelation 11:8-11

thy dew: Genesis 2:5, Genesis 2:6, Deuteronomy 32:2, Deuteronomy 33:13, Deuteronomy 33:28, Job 29:19, Psalms 110:3, Hosea 14:5, Zechariah 8:12

the earth: Revelation 20:13

Reciprocal: 1 Samuel 2:6 - he bringeth 2 Samuel 22:19 - the Lord 2 Kings 13:21 - touched Job 7:21 - sleep Job 14:8 - die in the ground Job 14:12 - awake Job 19:27 - I shall Psalms 16:9 - my flesh Psalms 17:15 - I awake Psalms 22:29 - all they that Psalms 88:10 - shall Psalms 113:7 - out of Psalms 139:18 - when I awake Isaiah 26:14 - dead Isaiah 66:14 - your bones Ezekiel 37:4 - O ye Ezekiel 37:12 - I will open Matthew 20:19 - the third Matthew 22:29 - not Mark 12:24 - because Luke 7:14 - Young John 11:24 - I know John 20:9 - that Acts 2:24 - because Romans 8:11 - he that raised 2 Corinthians 4:14 - that Hebrews 6:2 - resurrection 1 Peter 1:3 - by Revelation 11:18 - and the time

Cross-References

Genesis 26:10
Abimelech said: why hast thou done this vnto vs? one of the people myght lyghtly haue lyne by thy wyfe, and so shouldest thou haue brought sinne vpon vs.

Genesis 26:11
And so Abimelech charged al his people, saying: He that toucheth this man or his wyfe, shall dye the death.

Song of Solomon 4:15
a well of gardens, a well of liuing waters which runne downe from Libanus.

John 7:38
He that beleueth on me, as saith the scripture, out of his belly shall flowe ryuers of water of lyfe.

Gill's Notes on the Bible

Thy dead [men] shall live,.... These are the words of Christ to his church and people, promising great and good things to them after their troubles are over, thereby comforting them under all their trials and disappointments; as that such things should come to pass, which would be as life from the dead; as the conversion of the Jews, and of great numbers of the Gentiles, dead in trespasses and sins; and a great reviving of the interest of religion, and of professors of it, grown cold, and dead, and lifeless; and a living again of the witnesses, which had been slain. And, moreover, this may refer to the first resurrection, upon the second coming of Christ, when the church's dead, and Christ's dead, the dead in him, will live again, and rise first, and come forth to the resurrection of life, and live and reign with Christ a thousand years:

[together with] my dead body shall they arise; or, "arise my dead body"; the church, the mystical body of Christ, and every member of it, though they have been dead, shall arise, everyone of them, and make up that body, which is the fulness of him that filleth all in all, and that by virtue of their union to him: there was a pledge and presage of this, when Christ rose from the dead, upon which the graves were opened, and many of the saints arose, Matthew 27:51 see Hosea 6:2, or, "as my dead body shall they arise" g; so Kimchi and Ben Melech; as sure as Christ's dead body was raised, so sure shall everyone of his people be raised; Christ's resurrection is the pledge and earnest of theirs; because he lives, they shall live also; he is the first fruits of them that slept: or as in like manner he was raised, so shall they; as he was raised incorruptible, powerful, spiritual, and glorious, and in the same body, so shall they; their vile bodies shall be fashioned like unto his glorious body. This is one of the places in Scripture from whence the Jews h prove the resurrection of the dead; and which they apply to the times of the Messiah, and to the resurrection in his days.

Awake and sing, ye that dwell in the dust; this is a periphrasis of the dead, of such as are brought to the dust of death, and sleep there; as death is expressed by sleeping, so the resurrection by awaking out of sleep; which will be brought about by the voice of Christ, which will be so loud and powerful, that the dead will hear it, and come out of their graves; and then will they "sing", and have reason for it, since they will awake in the likeness of Christ, and bear the image of him the heavenly One:

for thy dew [is as] the dew of herbs; the power of Christ will have as great effect upon, and as easily raise the dead, as the dew has upon the herbs, to refresh, raise, and revive them; so that their "bones", as the prophet says, "shall flourish like an herb", Isaiah 66:14:

and the earth shall cast out the dead; deliver up the dead that are in it, at the all powerful voice of Christ; see Revelation 20:13. The Targum is,

"but the wicked to whom thou hast given power, and they have transgressed thy word, thou wilt deliver into hell;''

see Revelation 20:14.

g נבלתי יקומון "quemadmodum corpus meum resurget", Vatablus. h T. Bab. Sanhedrin, fol. 90. 2, Cetubot, fol. 111. 1. Midrash Kohelet, fol. 62. 3. Targum in loc. Elias Levita in his Tishbi, p. 109. says the word נבלה is never used in Scripture but of the carcass of a beast or fowl that is dead and never of a man that is dead, but of him that dies not a natural death, excepting this place, which speaks of the resurrection of the dead; and, adds he,

"I greatly wonder at it, how he (the prophet) should call the bodies of the pure righteous ones a carcass; no doubt there is a reason for it, known to the wise men and cabalists, which I am ignorant of.''

But the words are spoken of one who did not die a natural, but a violent death, even the Messiah Jesus; and so just according to the Rabbin's own observation.

Barnes' Notes on the Bible

Thy dead men shall live - Very various interpretations have been given of this verse, which may be seen at length by comparing Vitringa, Rosenmuller, Gesenius, and Poole’s Synopsis. In Isaiah 26:14, the chorus is represented as saying of the dead men and tyrants of Babylon that had oppressed the captive Jews, that they should not rise, and should no more oppress the people of God. In contradistinction from this fate of their enemies, the choir is here introduced as addressing Yahweh (compare Isaiah 26:16), and saying ‘thy dead shall live;’ that is, thy people shall live again shall be restored to to vigor, and strength, and enjoyment. They had been dead; that is, civilly dead in Babylon; they were cut off from their privileges, torn away from their homes, made captives in a foreign land. Their king had been dethroned; their temple demolished; their princes, priests, and people made captive; their name blotted from the list of nations; and to all intents and purposes, as a people, they were deceased. This figure is one that is common, by which the loss of privileges and enjoyments, and especially of civil rights, is represented as death. So we speak now of a man’s being dead in law; dead to his country; spiritually dead; dead in sins. I do not understand this, therefore, as referring primarily to the doctrine of the resurrection of the dead; but to the captives in Babylon, who were civilly dead, and cut off by their oppressors from their rights and enjoyments as a nation.

Shall live - Shall be restored to their country. and be reinstated in all their rights and immunities as a people among the nations of the earth. This restoration shall be as striking as would be the resurrection of the dead front their graves. Though, therefore, this does not refer primarily to the resurrection of the dead, yet the illustration is drawn from that doctrine, and implies that that doctrine was one with which they were familiar. An image which is employed for the sake of illustration must be one that is familiar to the mind, and the reference here to this doctrine is a demonstration that the doctrine of the resurrection was well known.

Together with my dead body shall they arise - The words ‘together with’ are not in the original. The words rendered ‘my dead body’ (נבלתי nebēlâthiy) literally means, ‘my dead body,’ and may be applied to a man, or to a beast Leviticus 5:2; Leviticus 7:24. It is also applied to the dead in general; to the deceased; to carcasses, or dead bodies (see Leviticus 11:11; Psalms 79:2; Jeremiah 7:33; Jeremiah 9:22; Jeremiah 16:18; Jeremiah 26:23; Jeremiah 34:20). It may, therefore, be rendered, ‘My deceased, my dead;’ and will thus be parallel with the phrase ‘thy dead men,’ and is used with reference to the same species of resurrection. It is not the language of the prophet Isaiah, as if he referred to his own body when it should be dead, but it is the language of the choir that sings and speaks in the name of the Jewish people. “That people” is thus introduced as saying “my” dead, that is, “our” dead, shall rise. Not only in the address to Yahweh is this sentiment uttered when it is said ‘thy dead shall rise,’ but when the attention is turned to themselves as a people, they say ‘our dead shall rise;’ those that pertain to our nation shall rise from the dust, and be restored to their own privileges and land.

Awake and sing - In view of the cheering and consolatory fact just stated that the dead shall rise, the chorus calls on the people to awake and rejoice. This is an address made directly to the dejected and oppressed people, as if the choir were with them.

Ye that dwell in dust - To sit in dust, or to dwell in the dust, is emblematic of a state of dejection, want, oppression, or poverty Psalms 44:25; Psalms 119:25; Isaiah 25:12; Isaiah 26:5; Isaiah 47:1. Here it is supposed to be addressed to the captives in Babylon, as oppressed, enslaved, dejected. The “language” is derived from the doctrine of the resurrection of the body, and proves that that doctrine was understood and believed; the sense is, that those wire were thus dejected and humbled should be restored to their former elevated privileges.

For thy dew - This is evidently an address to Yahweh. “His” dew is that which he sends down from heaven, and which is under his direction and control. Dew is the emblem of that which refreshes and vivifies. In countries where it rains but seldom, as it does in the East, the copious dews at night supply in some sense the want of rain. “Thence dew” is used in Scripture as an emblem of the graces and influences of the Spirit of God by which his people are cheered and comforted, as the parched earth and the withered herbs are refreshed by the copious dews at night. Thus in Hosea 14:5 :

I will be as the dew unto Israel;

He shall grow as the lily,

And cast forth his roots as Lebanon.

The prophet here speaks of the captivity in Babylon. Their state is represented as a state of death - illustrated by the parched earth, and the decayed and withered herbs. But his grace and favor would visit them, and they would be revived.

As the dew of herbs - As the dew that falls on herbs. This phrase has, however, been rendered very variously. The Vulgate renders it, ‘Thy dew is as the dew of light.’ The Septuagint: ‘Thy dew shall be healing (ἴαμα iama) unto them.’ The Chaldee, ‘Thy dew shall be the dew of light.’ But the most correct and consistent translation is undoubtedly that which renders the word אורת 'ôroth, herbs or vegetables (compare 2 Kings 9:19).

And the earth shall cast out the dead - This is language which is derived from the doctrine of the resurrection of the body; and shows also that that doctrine was understood by the Hebrews in the time of Isaiah. The sense is, that as the earth shall cast forth its dead in the resurrection, so the people of God in Babylon should be restored to life, and to their former privileges in their own land.

Clarke's Notes on the Bible

Verse Isaiah 26:19. My dead body - "My deceased"] All the ancient Versions render it in the plural; they read נבלותי niblothai, my dead bodies. The Syriac and Chaldee read נבלותיהם niblotheyhem, their dead bodies. No MS. yet found confirms this reading.

The dew of herbs - "The dew of the dawn"] Lucis, according to the Vulgate; so also the Syriac and Chaldee.

The deliverance of the people of God from a state of the lowest depression is explained by images plainly taken from the resurrection of the dead. In the same manner the Prophet Ezekiel represents the restoration of the Jewish nation from a state of utter dissolution by the restoring of the dry bones to life, exhibited to him in a vision, Ezekiel 37:1-14, which is directly thus applied and explained, Ezekiel 37:11-13. And this deliverance is expressed with a manifest opposition to what is here said above, Isaiah 26:14, of the great lords and tyrants, under whom they had groaned: -

"They are dead, they shall not live;

They are deceased tyrants, they shall not rise:"

that they should be destroyed utterly, and should never be restored to their former power and glory. It appears from hence, that the doctrine of the resurrection of the dead was at that time a popular and common doctrine; for an image which is assumed in order to express or represent any thing in the way of allegory or metaphor, whether poetical or prophetical, must be an image commonly known and understood; otherwise it will not answer the purpose for which it is assumed. - L.

Kimchi refers these words to the days of the Messiah, and says, "Then many of the saints shall rise from the dead." And quotes Daniel 12:2. Do not these words speak of the resurrection of our blessed Lord; and of that resurrection of the bodies of men, which shall be the consequence of his body being raised from the dead?

Thy dead men shall live, - with my dead body shall they arise. — This seems very express.