Yesaya 51:9

Bahasa Indonesia Sehari-hari

Terjagalah, terjagalah! Kenakanlah kekuatan, hai tangan TUHAN! Terjagalah seperti pada zaman purbakala, pada zaman keturunan yang dahulu kala! Bukankah Engkau yang meremukkan Rahab, yang menikam naga sampai mati?

Parallel Translations

Alkitab Terjemahan Baru
Terjagalah, terjagalah! Kenakanlah kekuatan, hai tangan TUHAN! Terjagalah seperti pada zaman purbakala, pada zaman keturunan yang dahulu kala! Bukankah Engkau yang meremukkan Rahab, yang menikam naga sampai mati?

Alkitab Terjemahan Lama
Jagalah, jagalah, pakaikanlah kuatmu, hai lengan Tuhan! jagalah seperti pada zaman dahulukala, pada zaman bangsa yang dahulu-dahulu itu! Bukankah Engkau juga yang sudah membinasakan Rahab, dan yang sudah melukai naga laut?

Contextual Overview

⁹ Wake vp, wake vp, and be strong O thou arme of the Lorde, wake vp, lyke as in tyme past, euer, and since the world began. ¹⁰ Art not thou the same arme that hast wounded the proude, and hewen the dragon in peeces? Art not thou euen the same which hast dryed vp the deepe of the sea, which hast made playne the sea grounde, that the deliuered myght go through? ¹¹ Therfore the redeemed of the Lorde shall turne agayne, & come with ioy vnto Sion, continuall ioy shalbe on their head, and mirth and gladnesse shalbe with them, and sorowe and wo shall flee from them. ¹² Yea I, [euen] I am he that in all thynges geueth you consolation: What art thou then that fearest a mortall man & the childe of man, which goeth away as doth the floure? ¹³ And forgettest the Lorde that made thee, that spread out the heauens, and layde the foundation of the earth: but thou art euer afrayde for the syght of thyne oppressour, which is redy to do harme: where is the wrath of the oppressour? ¹⁴ The exile maketh haste to be loosed, that he dye not in prison, and that his bread fayle hym not. ¹⁵ I am the Lord thy God that deuide the sea, & his waues shall rage, whose name is the Lorde of hoastes. ¹⁶ I haue put my wordes in thy mouth, and haue defended thee in the shadowe of my hande, that I may plant the heauens, & lay the foundation of the earth, and say vnto Sion: thou art my people.

Bible Verse Review
  from Treasury of Scripure Knowledge

Awake: Isaiah 51:17, Isaiah 27:1, Psalms 7:6, Psalms 44:23, Psalms 59:4, Psalms 78:65, Habakkuk 2:19

put: Isaiah 52:1, Isaiah 59:17, Psalms 21:13, Psalms 74:13, Psalms 74:14, Psalms 93:1, Revelation 11:17

O arm: Isaiah 51:5, Isaiah 53:1, Isaiah 59:16, Isaiah 62:8, Luke 1:51, John 12:38

as in: Judges 6:13, Nehemiah 9:7-15, Psalms 44:1

Art thou: Job 26:12, *marg. Psalms 87:4, Psalms 89:10

the dragon: Isaiah 27:1, Psalms 74:13, Psalms 74:14, Ezekiel 29:3, Habakkuk 3:13, Revelation 12:9

Reciprocal: Exodus 7:3 - multiply Exodus 10:7 - that Egypt Exodus 13:9 - strong hand Exodus 15:6 - right hand Numbers 10:35 - Lord Deuteronomy 4:37 - with his Deuteronomy 7:18 - remember Judges 5:12 - Deborah 1 Kings 8:42 - thy strong hand 1 Kings 18:27 - must be awaked Job 8:6 - he would Psalms 3:7 - Arise Psalms 9:19 - Arise Psalms 17:13 - Arise Psalms 35:23 - Stir Psalms 65:6 - girded Psalms 68:1 - God arise Psalms 71:18 - strength Psalms 77:5 - General Psalms 77:14 - thou hast Psalms 82:8 - Arise Psalms 118:15 - the right Psalms 126:3 - General Psalms 135:9 - sent tokens Psalms 136:12 - General Psalms 148:7 - ye dragons Song of Solomon 4:16 - Awake Isaiah 10:26 - his rod Isaiah 11:15 - utterly Isaiah 30:30 - the lighting Isaiah 52:10 - made Isaiah 62:1 - the righteousness Isaiah 63:5 - mine own Isaiah 63:11 - Where is he that brought Isaiah 63:15 - where Jeremiah 14:9 - cannot Ezekiel 32:2 - and thou art as Micah 2:13 - breaker Micah 7:15 - General Habakkuk 3:2 - O Lord Habakkuk 3:9 - bow Zechariah 2:13 - for Matthew 8:25 - and awoke Mark 4:38 - and they Luke 8:23 - he fell Acts 7:7 - the nation Hebrews 11:29 - General Revelation 12:3 - a great

Gill's Notes on the Bible

Awake, awake, put on strength, O arm of the Lord,.... The Septuagint and Arabic versions take the words to be an address to Jerusalem; and the Syriac version to Zion, as in Isaiah 51:17, but wrongly: they are, as Jarchi says, a prayer of the prophet, or it may be rather of the church represented by him; and are addressed either to God the Father, who, when he does not immediately appear on the behalf of his people, is thought by them to be asleep, though he never slumbers nor sleeps, but always keeps a watchful eye over them; but this they not apprehending, call upon him to "awake"; which is repeated, to show their sense of danger, and of their need of him, and their vehement importunity; and that he would clothe himself with strength, and make it visible, exert his power, and make bare his arm on their behalf: or they are an address to Christ, who is the power of God, that he would appear in the greatness of strength, show himself strong in favour of his people, and take to himself his great power and reign:

awake, as in the ancient days, in the generations of old; which is mentioned not only as an argument to prevail with the Lord that he would do as he had formerly done; but as an argument to encourage the faith of the church, that as he had done, he could and would still do great things for them:

art thou not it that hath cut Rahab; that is, Egypt, so called either from the pride and haughtiness of its inhabitants; or from the large extent of the country; or from the form of it, being in the likeness of a pear, as some have thought; see Psalms 87:4 and the sense is, art thou not that very arm, and still possessed of the same power, that cut or "hewed" to pieces, as the word p signifies, the Egyptians, by the ten plagues sent among them?

and wounded the dragon? that is, Pharaoh king of Egypt, so called from the river Nile in Egypt, where he reigned, and because of his fierceness and cruelty, see Ezekiel 29:3. So the Targum interprets it of Pharaoh and his army, who were strong as a dragon. And that same mighty arm that destroyed Egypt, and its tyrannical king, can and will destroy that great city, spiritually called Sodom and Egypt, and the beast that has two horns like a lamb, but speaks like a dragon, and to whom the dragon has given his seat, power, and authority; and the rather this may be believed, since the great red dragon has been cast out, or Rome Pagan has been destroyed by him, Revelation 11:8.

p מהחצבת "quod excidit", Piscator; "excidens", Montanas.

Barnes' Notes on the Bible

Awake, awake - This verse commences a new subject (see the analysis of the chapter). It is the solemn and impassioned entreaty of those who were in exile that God would interpose in their behalf, as he did in behalf of his people when they were suffering in cruel bondage in Egypt. The word ‘awake’ here, which is addressed to the arm of Jehovah, is a petition that it might be roused from its apparent stupor and inactivity, and its power exerted in their behalf.

O arm of the Lord - The arm is the instrument by which we execute any purpose. It is that by which the warrior engages in battle, and by which he wields the weapon to prostrate his foes. The arm of Yahweh had seemed to slumber; For seventy years the prophet sees the oppressed and suffering people in bondage, and God had not come forth to rescue them. He hears them now lifting the voice of earnest and tender entreaty, that he would interpose as he had in former times, and save them from the calamities which they were enduring.

Awake, as in the ancient days - That is, in the time when the Jews were delivered from their bondage in the land of Egypt.

Art thou not it - Art thou not the same arm? Was it not by this arm that the children of Israel were delivered from bondage, and may we not look to it for protection still?

That hath cut Rahab - That is, cut it in pieces, or destroyed it. It was that arm which wielded the sword of justice and of vengeance by which Rahab was cut in pieces. The word ‘Rahab’ here means Egypt. On the meaning of the word, see the notes at Isaiah 30:7; compare Psalms 88:8; Psalms 89:10.

And wounded the dragon - The word rendered here “dragon” (תנין tannı̂yn) means properly any great fish or sea monster; a serpent, a dragon (see the notes at Isaiah 27:1), or a crocodile. Here it means, probably, the crocodile, as emblematic of Egypt, because the Nile abounded in crocodiles, and because a monster so unwieldy and formidable and unsightly, was no unapt representation of the proud and cruel king of Egypt. The king of Egypt is not unfrequently compared with the crocodile (see Psalms 34:13-14; Ezekiel 29:3; Ezekiel 32:2). Here the sense is, that he had sorely wounded, that is, had greatly weakened the power of that cruel nation, which for strength was not unfitly represented by the crocodile, one of the most mighty of monsters, but which, like a pierced and wounded monster. was greatly enfeebled when God visited it with plagues, and destroyed its hosts in the sea.