Pele-yoez-el-gibor-abi-ad-sar-shalom: Perbedaan revisi

k
Perubahan kosmetik tanda baca
k (Perubahan kosmetik tanda baca)
 
'''Pele-yoez-el-gibor-abi-ad-sar-shalom''' ([[bahasa Ibrani]]: פֶּלֶא יֹועֵץ אֵל גִּבֹּור אֲבִיעַד שַׂר־שָׁלֹֽום; {{lang-en|Pele-joez-el-gibbor-abi-ad-sar-shalom}}) adalah sebuah nama atau gelar [[nubuat]] yang dicatat pada [[Kitab Yesaya]] [[Yesaya 9:5|ayat 9:5]] dalam [[Alkitab Ibrani]] dan [[Perjanjian Lama]] di [[Alkitab]] [[Kristen]]. Merupakan salah satu dari rangkaian nama nubuat untuk [[Mesias]] orang Israel yang ditulis dalam [[Yesaya 7|Yesaya pasal 7]][[Yesaya 9|-9]], termasuk yang terkenal : [[Imanuel]] "Allah beserta kita", dan [[Maher-Syalal Hash-Bas]] ([[bahasa Ibrani]]: מַהֵר שָׁלָל חָשׁ בַּז) - "Ia terburu-buru meraih jarahan!" - pada [[Yesaya 8|pasal sebelumnya]] ({{Alkitab|Yesaya 8:1–3}}), yang merupakan rujukan kepada penjarahan [[Samaria]] dan [[Damsyik]] oleh tentara [[Asyur]] yang segera terjadi. Makna "''Pele-yoez-el-gibor-abi-ad-sar-shalom''" ditafsirkan secara berbeda-beda, terutama dalam penempatan pemisahan kata-katanya. Dalam [[Alkitab]] [[bahasa Indonesia]] [[Terjemahan Baru]] ditulis sebagai:
: '''''Penasihat Ajaib, Allah yang Perkasa, Bapa yang Kekal, Raja Damai.'''''<ref name="Yes9_5">[[Yesaya 9:5]]</ref>
 
== Penafsiran Yahudi ==
 
Edersheim (1883) mencatat bahwa ayat ini diterapkan pada [[Mesias]] pada [[Targum]] dalam bahasa Aram.<ref>Alfred Edersheim The Life and Times of Jesus the Messiah 1883 "and there is a very curious comment in Debarim R. 1 (ed. Warsh., p.&nbsp;4a) in connection with a Haggadic discussion of Genesis 43:14, which, however fanciful, makes a Messianic application of this passage - also in Bemidbar R. 11." [http://philologos.org/__eb-lat/appen09.htm Philologos | The Life and Times of Jesus the Messiah | Appendix 9]</ref> <!--In rabbinical interpretation, such as [[Joseph Herman Hertz]] (1968) citing [[Rashi]] and [[Luzzatto]], the name is taken as referring to the 'crown prince.'<ref>[[Joseph Herman Hertz]] ''The Pentateuch and Haftorahs'' 1968 "This clearly indicates that the 'crown prince' is the person referred to. pele-joez-el-gibbor-abi-ad-sar-shalom. i.e. Wonderful in counsel is God the mighty, the Everlasting Father, the Ruler of Peace ([[Rashi]] and [[Luzzatto]])."</ref> Rashi, having applied [[Emmanuel]] to [[Hezekiah]] also applies the '''Pele Yoez''', "Wonderful Counsellor" prophecy to Hezekiah, saying that God "called the name of Hezekiah "Prince of Peace"."<ref>Géza Vermès Studia post-biblica 1959 p62; reprinted in ''Scripture and tradition in Judaism: Haggadic studies'' 1983 p62 "Rashi, for instance, follows it in his commentary : The Holy One, blessed be He, who is a Wonderful Counsellor, a Mighty God, and the Father of Eternity, called the name of Hezekiah "Prince of Peace". It would be incorrect to see an ..."</ref> In the Greek [[Septuagint]] the name is translated, "Messenger of Great Counsel" as a description of the prince: "he shall be named Messenger of Great Counsel, for I will bring peace upon the rulers, peace and health to him."<ref>LXX Is.9:5 [i.e.9:6] ὅτι παιδίον ἐγεννήθη ἡμῖν υἱὸς καὶ ἐδόθη ἡμῖν οὗ ἡ ἀρχὴ ἐγενήθη ἐπὶ τοῦ ὤμου αὐτοῦ καὶ καλεῖται τὸ ὄνομα αὐτοῦ μεγάλης βουλῆς ἄγγελος ἐγὼ γὰρ ἄξω εἰρήνην ἐπὶ τοὺς ἄρχοντας εἰρήνην καὶ ὑγίειαν αὐτῷ</ref><ref>terjemahan Tessa Rajak ''Jewish perspectives on Hellenistic rulers'' 2007 p261 "Because a child was born for us, a son also given to us, whose sovereignty was upon his shoulder; and he shall be named Messenger of Great Counsel, for I will bring peace upon the rulers, peace and health to him." NB translation accords with that, or may be following [[Géza Vermès]] ''Scripture and tradition in Judaism: Haggadic studies.'' p62 1959, 1983</ref>
-->
== Penafsiran Kristen ==
268.871

suntingan