Yesaya 30:20

Bahasa Indonesia Sehari-hari

Dan walaupun Tuhan memberi kamu roti dan air serba sedikit, namun Pengajarmu tidak akan menyembunyikan diri lagi, tetapi matamu akan terus melihat Dia,

Parallel Translations

Alkitab Terjemahan Baru
Dan walaupun Tuhan memberi kamu roti dan air serba sedikit, namun Pengajarmu tidak akan menyembunyikan diri lagi, tetapi matamu akan terus melihat Dia,

Alkitab Terjemahan Lama
Bahwasanya Tuhan juga sudah memberi kepadamu roti kesukaran dan air kesakitan; tetapi tiada usah lagi segala gurumu menyembunyikan dirinya, melainkan matamu juga akan memandang kepada guru-gurumu;

Contextual Overview

¹⁸ Therefore doth the Lorde cause you to wayte, that he may haue mercy vpon you, to the entent that he may haue the preeminence when he is gratious vnto you: For the Lord is the God of iudgement, Blessed are all they that hope in hym. ¹⁹ If the people remaine in Sion and at Hierusalem, thou shalt not be in heauinesse: but at the voyce of thy complaint shall he haue mercy vpon thee, and when he heareth it, he shall geue thee an aunswere. ²⁰ And though the Lorde geue you the bread of trouble, and the water of aduersitie, thy rayne shalbe no more so scant, but thyne eyes shall see thy rayne. ²¹ Yea and thyne eare shall heare the talking of him that doth speake behinde thee: This is the way, walke ye in it, turne not aside neither to the right hande, nor to the left. ²² Ye shall destroy also the couering of your siluer images, and the decking of your golden idols, euen as filthynesse shalt thou put them away: And thou shalt say vnto it, Get thee hence. ²³ Then shall God geue rayne vnto thy seede, that thou shalt sowe the grounde withall, and bread of the increase of the earth, whiche shalbe fat and very plenteous: in that day also shall thy cattell be fed in large pastures. ²⁴ The oxen lykewyse and the young asses that eare the grounde shall eate cleane prouender, whiche is purged with the winde and the fanne. ²⁵ Finally, vpon euery hye mountayne and hyll shall there be riuers, and streames of waters in the day of the great slaughter when the towres fall. ²⁶ Moreouer, the light of the moone shalbe as the light of the sunne, and the sunne light shalbe seuen folde, and haue as much shine as in seuen dayes beside, when the Lorde bindeth vp the sore of his people, and healeth the stroke of their wounde.

Bible Verse Review
  from Treasury of Scripure Knowledge

the bread: Deuteronomy 16:3, 1 Kings 22:27, 2 Chronicles 18:26, Psalms 30:5, Psalms 80:5, Psalms 102:9, Psalms 127:2, Ezekiel 4:13-17, Ezekiel 24:22, Ezekiel 24:23, Acts 14:22

affliction: or, oppression

yet shall: Psalms 74:9, Amos 8:11, Amos 8:12, Matthew 9:38, Ephesians 4:11

Reciprocal: Psalms 27:11 - Teach Isaiah 48:17 - which teacheth Jeremiah 3:15 - And I Acts 26:26 - this thing

Cross-References

Genesis 29:34
And she conceaued yet, & bare a sonne, and sayde: Nowe this once wyll my husbande kepe me company, because I haue borne him three sonnes: and therfore was his name called Leui.

Genesis 30:15
To whom Lea aunswered: Is it not enough that thou hast taken away my husband, but wouldest take away my sonnes Mandragoras also? Then saide Rachel: well, let hym sleepe with thee this night for thy sonnes Mandragoras.

Genesis 35:23
The sonnes of Lea: Ruben Iacobs first borne sonne, and Simeon, & Leui, and Iuda, and Isachar, and Zabulon.

Genesis 46:14
The chyldren of Zabulon: Sered, and Elon, and Iahelel.

Genesis 49:13
Zabulon shall dwell besyde the hauen of the sea, & nye the haue of shippes, his border shalbe vnto Sidon.

Judges 4:10
And Barak called Zabulon & Nephthalim to Kedes, and led after him ten thousande men: and Debora went vp with him.

Judges 5:14
Out of Ephraim was there a roote of them agaynst Amelek, and after thee Beniamin among thy people: Out of Machir came rulers, and out of Zabulon they that handell the penne of the writer.

Psalms 68:27
There is litle Beniamin their ruler, & the princes of Iehuda their counsell: the princes of Zabulon [and] the princes of Nepthali.

Matthew 4:13
And left Nazareth, and went & dwelt in Capernaum, whiche is (a citie) vpon the sea coast, in the borders of Zabulon and Nephthalim.

Gill's Notes on the Bible

And [though] the Lord give you the bread of adversity, and the water of affliction,.... Either at this present time, when the city was besieged by Sennacherib; or when it should be besieged by the Chaldeans, when adversity was their bread, and affliction their water; or when they had only bread and water in their adversity and affliction; or a famine of bread and water, as is common in times of a siege. It may refer to the poor, and mean, and afflicted state of the people of God, in the first times of the Gospel especially:

yet shall not thy teachers be removed into a corner any more; or, "thy rain" b, as some interpret it; one and the same word signifies both rain and a teacher, because doctrine from the mouth of a teacher drops like rain upon the tender herb, and as showers on the grass; and is to be understood, not merely in a literal sense, of rain, and fruitfulness by it, in opposition to penury and famine for want of it; but of rain of spiritual doctrine; and so the sense is much the same as if it was rendered teachers; that though the people of God should be attended with afflictions, yet they should have spiritual consolation; and though they might have a famine of bread and water, yet not of hearing the word of the Lord; their teachers should not be removed from them, as they had formerly been, perhaps in the time of Ahaz: or "take wing" c, and fly away from them, as the word signifies, being scared by persecutors; so the prophets in the time of Ahab were forced to fly, and were hid by fifty in a cave. The word here used has in the Arabic language the signification of hiding, as Maimonides d from Aben Ganach has observed; and so may be read, "thy teachers shall not be hidden any more"; things being hidden under wings; see Psalms 17:8:

but thine eyes shall see thy teachers; in their proper place, doing the work of their office: it denotes not a bare seeing them with their bodily eyes, but a seeing them with pleasure and delight, a wistfully looking at them, and a diligent and attentive observance of what they said. Some understand these teachers of Hezekiah and his princes, as Aben Ezra, Kimchi, and Abendana; others of the priests and prophets in his time, the principal of which was Isaiah; others of the prophets a little before, in, and after the Babylonish captivity; it may be applied to John the Baptist, Christ, and his apostles, and other Gospel ministers. Jarchi interprets it of God himself, who teaches to profit, and who would not hide his face from his people; the Targum, of the Shechinah not removing from the sanctuary, but being seen there; and being in the plural number, may denote all the three Persons.

b מוריך "pluvia tua", some in Munster, Calvin; so Ben Melech interprets it; and the same in the next clause. c לא יכנף "non avolabit", Piscator; "ad verb. alabitur", Forerius. d More Nevochim, par. 1. cap. 43. p. 61. So "operuit, sub alis tutatus est", Castel. col. 1760.

Barnes' Notes on the Bible

And though the Lord give you the bread of adversity - The bread that is eaten in a time of calamity; that is, he would bring upon them sore distress and want.

The water of affliction - Margin, ‘Oppression.’ That is, water drank in times of affliction and oppression, or in the long and weary days of captivity.

Yet shall not thy teachers - Your public instructors and guides Psalms 74:9; Isaiah 43:27; Daniel 12:3; Amos 8:11-12. This refers to “all” those who would be the true guides and teachers of the people of God in subsequent times; and relates, therefore, not only to prophets and pious men whom God would raise up under their own dispensation, but also to all whom he would appoint to communicate his will. It is a promise that the church of God should never want a pious and devoted ministry qualified to make known his will and defend his truth.

Be removed into a corner - The word used here (יכנף yikânēp from כנף kânap) occurs nowhere else in the Scriptures. It is probably derived from כנף kânâp, “a wing;” and in the Syriac and Chaldee, it means to collect together. The Septuagint renders this, ‘And they who deceived thee shall no more come near unto thee.’ The Syriac, ‘And he (that is, the Lord) shall no more collect thy seducers.’ The Chaldee, ‘And he shall no more take away his own glory from the house of his sanctuary.’ Rosenmuller, in accordance with Schultens, renders it, ‘And thy teachers shall no more hide themselves,’ referring to the fact that the wing of a fowl furnishes a hiding-place or shelter. This would accord with the general idea that they should not be removed from public view. Lowth, singularly, and without authority from versions or manuscripts, renders it,

‘Yet the timely rain shall no more be restrained.’

The general idea is, evidently, that they should be no more taken away; and probably the specific idea is that proposed by Taylor (“Heb. Con.”), that thy teachers shall no more, as it were, be winged, or fly away; that is, be removed by flight, or as a flock of birds moving together rapidly on the wing.

Clarke's Notes on the Bible

Verse Isaiah 30:20. Though the Lord - "Though JEHOVAH"] For אדני Adonai, sixteen MSS. and three editions have יהוה Yehovah, many of De Rossi's have the same reading; all my own have יהוה Yehovah.