Yesaya 33:24

Bahasa Indonesia Sehari-hari

Tidak seorangpun yang tinggal di situ akan berkata: "Aku sakit," dan semua penduduknya akan diampuni kesalahannya.

Parallel Translations

Alkitab Terjemahan Baru
Tidak seorangpun yang tinggal di situ akan berkata: "Aku sakit," dan semua penduduknya akan diampuni kesalahannya.

Alkitab Terjemahan Lama
Maka seorang isi negeripun tiada yang akan berkata demikian: Aku sakit, karena bangsa yang duduk di dalamnya itu sudah beroleh keampunan salahnya.

Contextual Overview

¹³ Nowe hearken to ye that are farre of howe I haue done, and consider my power ye that are at hande. ¹⁴ The sinners at Sion are afrayde, a sodayne fearefulnesse is come vpon the hypocrites: What is he among vs say they that shall dwell by the consumyng fire? Which of vs may abyde the euerlasting heate? ¹⁵ He that leadeth a godly life, and speaketh the trueth, he that abhorreth gaynes by violence and deceipt, he that kepeth his hande that he touche no rewarde, which stoppeth his eares that he heare no counsayle agaynst the innocent blood, which holdeth downe his eyes that he see no euyll: ¹⁶ He it is that shall dwell on hye, whose safegarde shalbe in a bulwarke of rockes: to hym shalbe geuen meate, and his waters shall not fayle. ¹⁷ Thine eyes shall see the kyng in his glorie, euen the kyng of the farre countreys shall they see. ¹⁸ Thine heart studied for feare thinking thus: What shall then become of the scribe? of the receauer of our money? what of hym that taxed our fairest houses? ¹⁹ There shalt thou not see a cruel people of a straunge tongue, to haue so diffused a language that it may not be vnderstanded, neither so straunge a speache but it shalbe perceaued. ²⁰ Loke vpon Sion the head citie of our solempne feastes: thyne eyes shall see Hierusalem that glorious habitation, the tabernacle that neuer shall remoue, whose nayles shall neuer be taken out worlde without ende, whose cordes euery one shall neuer corrupt. ²¹ For the glorious maiestie of the Lorde shall there be present among vs as a place where faire brode riuers and streames are, through the which shall neither galley rowe nor great ship sayle. ²² For the Lorde is our iudge, the Lord is our lawe geuer, the Lord is our king, and he hym selfe shalbe our sauiour.

Bible Verse Review
  from Treasury of Scripure Knowledge

the inhabitant: Isaiah 58:8, Exodus 15:26, Deuteronomy 7:15, Deuteronomy 28:27, 2 Chronicles 30:20, Jeremiah 33:6-8, James 5:14, Revelation 21:4, Revelation 22:2

shall be forgiven: Isaiah 44:22, Jeremiah 50:20, Micah 7:18, Micah 7:19, 1 John 1:7-9

Reciprocal: Exodus 23:25 - I will take Exodus 40:18 - and fastened Psalms 103:3 - healeth Isaiah 12:6 - thou Isaiah 40:2 - that her iniquity Jeremiah 31:34 - for I James 5:15 - if he

Gill's Notes on the Bible

And the inhabitant shall not say, I am sick,.... That is, the inhabitant of Zion, or Jerusalem, the church of Christ,

Isaiah 33:20 and such are they that are born again in Zion, and brought up there; who are made free thereof by Christ; are brought to dwell here by the Lord himself; and, under the influence of divine grace, ask their way hither, and come willingly and cheerfully, and settle here: these, at this time the prophecy refers to, even the latter day, shall not be heard to say, not one of them, "I am sick"; either with the sickness of sin, so as to say there is no cure for them, or that they shall die of it, or even to complain of it; for all their sicknesses and diseases of this kind will be healed by the rising of the sun of righteousness upon them, with healing in his wings; or with the sickness of affliction, especially outward affliction of persecuting enemies, which will be at an end; and such joy will attend them, on account of their deliverance from them, that all their former sorrows and sufferings will be forgot; and in the New Jerusalem church state there will be neither one sickness nor another; no more sorrow, pain, or death; the leaves of the tree of life will be for the healing of the nations, Revelation 21:4:

the people that dwell therein [shall be] forgiven [their] iniquity; this shows that sin is the sickness meant; the manner in which such a disease is cured, by forgiveness; and the perfect health and soundness, as well as joy, and peace, and comfort, which follows upon an application of pardoning grace and mercy. The Targum refers this to the time when the Israelites shall return to their own land; and Kimchi owns that some of their interpreters apply it to the times of the Messiah.

Barnes' Notes on the Bible

And the inhabitant - The inhabitant of Jerusalem.

Shall not say, I am sick - That is, probably, the spoil shall be so abundant, and the facility for taking it so great, that even the sick, the aged, and the infirm shall go forth nerved with new vigor to gather the spoil.

The people that dwell therein - In Jerusalem.

Shall be forgiven their iniquity - This is equivalent to saying that the calamities of the invasion would be entirely removed. This invasion is represented as coming upon them as a judgment for their sins. When the Assyrian should be overthrown, it would be a proof that the sin which had been the cause of the invasion had been forgiven, and that God was now disposed to show them favor and mercy. It is common in the Scriptures to represent any calamity as the consequence of sin, to identify the removal of the calamity and the forgiveness of the sin. Thus, the Saviour said Mark 2:5 to the man afflicted with the palsy, ‘Son, thy sins be forgiven thee.’ And when the scribes complained, he urged that the power of forgiving sins and of healing disease was the same, or that the forgiveness of sin was equivalent to the removal of disease Mark 2:9.

Clarke's Notes on the Bible

Verse Isaiah 33:24. And the inhabitant shall not say — This verse is somewhat obscure. The meaning of it seems to be, that the army of Sennacherib shall by the stroke of God be reduced to so shattered and so weak a condition, that the Jews shall fall upon the remains of them, and plunder them without resistance; that the most infirm and disabled of the people of Jerusalem shall come in for their share of the spoil; the lame shall seize the prey; even the sick and the diseased shall throw aside their infirmities, and recover strength enough to hasten to the general plunder. See above.

The last line of the verse is parallel to the first, and expresses the same sense in other words. Sickness being considered as a visitation from God, a punishment of sin; the forgiveness of sin is equivalent to the removal of a disease. Thus the psalmist: -

"Who forgiveth all thy sin;

And healeth all thine infirmities."

Psalms 103:3.

Where the latter line only varies the expression of the former. And our blessed Saviour reasons with the Jews on the same principle: "Whether is it easier to say to the sick of the palsy, Thy sins are forgiven thee; or to say, Arise, and take up thy bed, and walk?" Mark 2:9. See also Matthew 8:17; Isaiah 53:4. Qui locus Isaiae, 1 Peter 2:24, refertur ad remissionem peccatorum: hic vero ad sanationem morborum, quia ejusdem potentiae et bonitatis est utrumque praestare; et, quia peccatis remissis, et morbi, qui fructus sunt peccatorum, pelluntur. "Which passage of Isaiah has reference, in Isaiah 33:1; Isaiah 2:24, to the remission of sins, and here to the healing of diseases, because both are effects of the same power and goodness; and because with the remission of sins was associated the removal of disorders, the fruits of sin." - Wetstein on Matthew 8:17.

That this prophecy was exactly fulfilled, I think we may gather from the history of this great event given by the prophet himself. It is plain that Hezekiah, by his treaty with Sennacherib, by which he agreed to pay him three hundred talents of silver and thirty talents of gold, had stripped himself of his whole treasure. He not only gave him all the silver and gold that was in his own treasury and in that of the temple, but was even forced to cut off the gold from the doors of the temple and from the pillars, with which he had himself overlaid them, to satisfy the demands of the king of Assyria: but after the destruction of the Assyrian army, we find that he "had exceeding much riches, and that he made himself treasuries for silver, and for gold, and for precious stones," c. 2 Chronicles 32:27. He was so rich, that out of pride and vanity he displayed his wealth to the ambassadors from Babylon. This cannot be otherwise accounted for, than by the prodigious spoil that was taken on the destruction of the Assyrian army. - L. And thus, in the providence of God, he had the wealth which was exacted from him restored.