the Week of Proper 9 / Ordinary 14
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Bahasa Indonesia Sehari-hari
Yesaya 43:28
Bible Study Resources
Concordances:
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- InternationalParallel Translations
Jadi Aku terpaksa menajiskan pemimpin-pemimpin tempat kudus, dan terpaksa menyerahkan Yakub untuk ditumpas dan Israel untuk dinista."
Maka sebab itu Aku sudah mengharamkan segala penghulu tempat suci dan Kuserahkan Yakub akan ditumpas dan Israel akan dilaknatkan.
Contextual Overview
Bible Verse Review
from Treasury of Scripure Knowledge
I have: Isaiah 47:6, 2 Samuel 1:21, Psalms 89:39, Lamentations 2:2, Lamentations 2:6, Lamentations 2:7, Lamentations 4:20
princes: or, holy princes, Psalms 82:6, Psalms 82:7
and have: Isaiah 42:24, Isaiah 42:25, Isaiah 65:15, Deuteronomy 28:15-20, Deuteronomy 29:21-28, Psalms 79:4, Jeremiah 24:9, Daniel 9:14, Zechariah 8:13, Luke 21:21-24, 1 Thessalonians 2:16
Reciprocal: Deuteronomy 28:16 - in the city Nehemiah 1:3 - reproach Psalms 119:21 - cursed Jeremiah 12:10 - trodden Jeremiah 26:6 - a curse Ezekiel 22:16 - take thine inheritance in thyself Zechariah 5:3 - the curse Malachi 3:9 - General Malachi 4:6 - and smite Galatians 3:10 - under
Cross-References
Beholde, we were byndyng sheaues in the fielde: and lo, my sheafe arose and stoode vpright, & beholde, your sheaues stoode rounde about, and made obeysaunce to my sheafe.
I wylbe suretie for hym, of my handes shalt thou require hym: yf I bryng hym not to thee agayne, and set him before thine eyes, then let me beare the blame for euer.
Truely except we had made this tarying, by this we had returned the seconde tyme.
When Ioseph came home, they brought the present into the house to hym, whiche was in their handes, and bowed them selues to the grounde before him.
And Moyses went out to meete his father in lawe, and did obeysaunce, and kyssed hym: and eche asked other of his health, and they came into the tent.
Beholde, there came a man the thirde day out of the hoast from Saul, with his clothes rent, & earth vpon his head: And when he came to Dauid, he fell to the earth, and did obeysaunce.
And when the woman of Thekoa spake with the king, she fell on her face to the grounde, and did obeysaunce, and sayde: Helpe, O king.
And Bethsabe stouped & made obeysaunce vnto the king: And the king sayd, What is thy matter?
And after the death of Iehoiada, came the lordes of Iuda and made obeysaunce to the king: And the king hearkened vnto them.
Gill's Notes on the Bible
Therefore I have profaned the princes of the sanctuary,.... Or will do it; the past tense for the future, common in prophetic writings; these are not Moses and Aaron, or the kings, but the priests of the temple, who had the care and government of things there, and therefore called "princes"; these, when this prophecy was fulfilled, were treated as common persons, and divested of their office, and laid aside; their priesthood and the honour of it were taken from them; sacrifices were abolished, and the law concerning them; this was more especially true when Jerusalem was destroyed, the temple burnt, and the daily sacrifice made to cease, by the Romans:
and have given Jacob to the curse, and Israel to reproaches; to be cursed and reproached, as the Jews are in all places to this day, wherever they be, and that very righteously, and in just retaliation for their behaviour to Christ, and their usage of his followers; for they both hung him upon the accursed tree, and imprecated his blood on them and their children, and anathematized, or delivered to an anathema u, as the word here used signifies, and cast those who professed his name out of their synagogues, as well as reproached and blasphemed him, his person, offices, miracles, and doctrines; and therefore have been justly given up to the curse of God and man, and to be a taunt, proverb, and byword throughout the world, Jeremiah 24:9.
u לחרם "in anathema", Montanus; "anathemati", Junius & Tremellius, Piscator, Vitringa.
Barnes' Notes on the Bible
Therefore I have profaned - The princes of the sanctuary, that is, the priests, were by their office regarded as sacred, or set apart to the service of God. To depose them from that office, to subject them to punishment, and to send them into captivity, was, therefore, regarded as profaning them. They were stripped of their office, and robes, and honors, and reduced to the same condition, and compelled to meet with the same treatment, as the common people. The sense is, that he had made them common (for so the word חלל châlal is used in Exodus 31:14; Exodus 19:22; Leviticus 19:8; Leviticus 21:9; Malachi 1:12; Malachi 2:2); he did not regard their office; he used them all alike.
The princes of the sanctuary - Margin, ‘Holy princes.’ It means, either those who presided over and directed the services of the sanctuary, called in 1 Chronicles 24:5, ‘governors of the sanctuary;’ or those who were holy in office. The Septuagint renders it, Οἱ ἄρχοντες τὰ ἅγια μον Hoi archontes ta hagia mou - ‘Who preside over my holy things,’ or my sanctuary. Vulgate, Principes sanctos - ‘Holy princes.’ The Syriac, ‘Thy princes have profaned the sanctuary.’ The sense is, that God had disregarded the official character of those who were set apart to the sacred office, and had punished them in common with the people at large for their sins.
And have given Jacob to the curse - The Septuagint renders it, ‘I have given Jacob to be destroyed’ (ἀπωλέσαι apōlesai). The Hebrew word here (חרם chērem), is that which is commonly used to denote a solemn anathema, excommunication, or devotion to destruction (see the note at Isaiah 34:5).
To reproaches - The reproach, contempt, and scorn which they met with in their captivity, and in a land of strangers (compare Psalms 137:3-4).
Thus far God states the reasons why he had punished the nation. It had been on account of the national irreligion and sins, and the destruction had come upon all, but pre-eminently on the priests and the rulers. In the arbitrary division which is made in the Bible into chapters, a very improper separation has been made by making the chapter close here. The sense of the whole passage is materially injured by this division, and the scope of the whole argument is forgotten. The design of the entire argument is, to show that God would not leave his people; that though he punished them, he would not utterly destroy them; and that he would appear again for their rescue, and restore them to their own land. This argument is prosecuted in the following chapter; and in the commencement of that chapter the thought is pursued, that though God had thus punished them, yet he would appear and save them. The beginning of that chapter is properly the continuation and completion of the argument urged here, and this chapter should have closed at what is now Isaiah 44:5.
Clarke's Notes on the Bible
Verse Isaiah 43:28. I have profaned the princes of the sanctuary - "Thy princes have profaned my sanctuary"] Instead of ואחלל שרי vaachallel sarey, read ויחללו שריך vayechalelu sareycha. So the Syriac and Septuagint, και εμιαναν οἱ αρχοντες τα ἁγια μου, "the rulers have defiled my holy things." קדשי kodshi, Houbigant. οι αρχοντεςσου, "thy rulers," MSS. Pachom. and I. D. II. and Marchal.
To reproaches - "To reproach"] לגדופה ligeduphah, in the singular number; so an ancient MS. and the Septuagint, Syriac, and Vulgate. And, alas! what a curse do they still bear, and what reproach do they still suffer! No national crimes have ever equalled those of the Jewish nation, for no nation ever had such privileges to neglect, despise, sin against. When shall this severity of God towards this people have an end? Answ. Whenever, with one heart, they turn to him, and receive the doctrine of the Lord Jesus; and not till then.
