Yesaya 9:4

Bahasa Indonesia Sehari-hari

(9-3) Sebab kuk yang menekannya dan gandar yang di atas bahunya serta tongkat si penindas telah Kaupatahkan seperti pada hari kekalahan Midian.

Parallel Translations

Alkitab Terjemahan Baru
(9-3) Sebab kuk yang menekannya dan gandar yang di atas bahunya serta tongkat si penindas telah Kaupatahkan seperti pada hari kekalahan Midian.

Contextual Overview

¹ Neuerthelesse, the darknesse shall not be suche as was in her vexation, when at the first he lightly afflicted the lande Zabulon, and the lande of Nephthali, and afterwarde dyd more greeuously afflict her by the way of the sea beyond Iordane in Galilee of the heathen. ² The people that walked in darknesse, haue seene a great light: As for them that dwell in the lande of the shadowe of death, vpon them hath the light shined. ³ Thou hast multiplied the people, and not increased their ioy: they reioyce before thee, euen as men make merie in haruest, and they be ioyfull as men that do deuide the spoyle [after the victorie.] ⁴ For thou hast broken the yoke of his burthen, the staffe of his shoulder, and the rod of his oppressour, as in the day of Madian. ⁵ And truely euery battayle that the warrier maketh, is done with confused noyse: and defiling their garmentes with blood [but this battayle] shalbe with burning and consuming of fire. ⁶ For vnto vs a chylde is borne, and vnto vs a sonne is geuen, vpo his shoulder doth the rule lye, and he is called with his owne name wonderfull, the geuer of counsell, the mightie God, the euerlasting father, the prince of peace. ⁷ He shall make no ende to encrease the rule & peace, and shall sit vpon the seate of Dauid, and in his kingdome, to order the same, and to stablishe it with equitie and righteousnesse from hence foorth for euermore: This shall the zeale of the Lorde of hoastes bring to passe.

Bible Verse Review
  from Treasury of Scripure Knowledge

For thou hast broken: or, When thou brakest, Isaiah 14:25, Isaiah 47:6, Genesis 27:40, Leviticus 26:13, Jeremiah 30:8, Nahum 1:13

the staff: Isaiah 10:5, Isaiah 10:27, Isaiah 14:3-5, Isaiah 30:31, Isaiah 30:32, Psalms 125:3

as in the day: Isaiah 10:26, Judges 6:1-6, Judges 7:22-25, Judges 8:10-12, Psalms 83:9-11

Reciprocal: Judges 8:28 - was Midian Psalms 72:4 - the oppressor Psalms 81:6 - I removed Psalms 146:7 - executeth Proverbs 22:8 - the rod of his anger shall fail Isaiah 10:24 - smite thee Isaiah 14:5 - General Jeremiah 2:20 - For of Jeremiah 28:4 - I will break Jeremiah 48:17 - How Ezekiel 7:11 - Violence Ezekiel 30:18 - I shall break Ezekiel 34:27 - when I

Cross-References

Genesis 9:10
And with euery liuing creature that is with you, in foule, in cattell, in euery beast of the earth whiche is with you, of all that go out of the arke, whatsoeuer liuing thyng of the earth it be.

Genesis 9:14
And it shall come to passe, that when I bryng a cloude vpon the earth, the bowe also shalbe seene in ye same cloude.

Leviticus 3:17
Let it be a perpetuall statute for your generations throughout your dwellynges, yt ye eate neither fat nor blood.

Leviticus 7:26
Moreouer, ye shall eate no maner of blood, whether it be of foule or of beast, in any your dwellynges.

Leviticus 19:26
Ye shall not eate vpon blood, neither shall ye vse witchcraft, nor obserue tymes.

Deuteronomy 12:16
Only ye shall not eate the blood, but powre it vpon the earth as water.

Deuteronomy 12:23
But be strong, that thou eate not the blood: for the blood is the life, and thou mayest not eate the life with the fleshe.

Deuteronomy 14:21
Ye shall eate of nothyng that dyeth alone: But thou shalt geue it vnto the straunger that is in thy citie, that he eate it, or thou mayest sell it vnto a straunger: For thou art an holy people vnto the Lorde thy God. Thou shalt not seethe a kid in his mothers milke.

Deuteronomy 15:23
Only eate not the blood therof: but powre it vpon the grounde as water.

Acts 15:20
But that we write vnto them, that they absteyne themselues from fylthynesse of idols, and fro fornication, and from strangled, and from blood.

Gill's Notes on the Bible

For thou hast broken the yoke of his burden,.... Of Galilee, of the nation multiplied, of the spiritual inhabitants of it, whose joy was increased; and this is one reason of it, because they were delivered by the Lord from the burdensome yoke of the ceremonial law, which was broken off and abolished by Christ; and from the tyranny of Satan, the god of this world, out of whose hands they were ransomed and delivered; and from the dominion of sin, under the power of which they had been in bondage.

And the staff of his shoulder, the rod of his oppressor; different phrases, expressive of the same thing; the bondage and slavery of the law, sin, and Satan:

as in the day of Midian; when Gideon got an entire victory over the Midianites, with a few unarmed men, by the sound of trumpets, and breaking of pitchers, Judges 7:16 and may denote the easy manner in which Christ obtained a conquest over all his and our enemies; and the means by which it is made known unto us, and we are freed from bondage to spiritual enemies; namely, by the ministration of the Gospel, compared to the blowing of trumpets; and which is a treasure put into earthen vessels, frail and weak men.

Barnes' Notes on the Bible

For thou hast broken - This verse, and the following, show the way in which the occasion of the joy had been furnished. The expression ‘thou hast’ does not necessarily refer to the past, but is a form of expression derived from the nature of the prophetic visions, where that is described as past which is seen to pass before the eyes of the prophet; see the Introduction, section 7.

The yoke - This word is often used to denote oppression, or tyranny; Leviticus 26:13; Deuteronomy 28:48 - where oppression is described as ‘an iron yoke;’ compare 1 Kings 12:4; Isaiah 47:6; Isaiah 58:6.

The staff of his shoulder - The word rendered staff here may mean a bough, a branch, a staff, stick, or rod. Gesenius supposes that the expression here means the rod by which punishment is inflicted, and that the, phrase ‘rod of, or for the shoulder,’ denotes oppression and servitude. Rosenmuller thinks, that it refers rather to the custom among the ancients of placing a piece of wood, not unlike a yoke, on the necks and shoulders of slaves, as a mark of servitude. Hengstenberg understands it, ‘the staff which strikes the neck or back.’

The rod of his oppressor - This, doubtless, refers to the chastisement which was inflicted on those in bondage, and is a phrase denoting oppression and servitude. The word ‘his’ here refers to Israel.

As in the day of Midian - This refers to the deliverance that was accomplished under Gideon against the Midianites; see Judges 7:0; Judges 8:0. That deliverance was a remarkable interposition of God. It was accomplished not by human strength; but was a signal manifestation of the power of God in delivering the nation from the long oppression of the Midianites. So the prophet says here, that the deliverance will be as signal a proof of the presence and power of God as is was in that day. Herder (Hebrew Poetry, vol. ii. p. 296) says, ‘At that period, in the north part of the country, a great deliverance was wrought. Then, in the obscure forests of Naphtali and Zebulun, the light of freedom went forth over all the land. So now, also, in this northern press of nations, in the way along the sea of Galilee, where now the hostile Syrians are exercising their oppressions, the light of freedom is going forth, and there shall be joy and jubilee, like that of the song of Deborah.’