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Ésaïe 42

7 traductions · lu à travers 12 traditions.

NCB · Nouvelle Bible du Consensus

1Look, my servant, whom I uphold; my chosen, in whom my soul delights. I have put my Spirit upon him; justice to the nations he will bring out. 2He will not cry out, and he will not lift up, and he will not make his voice heard in the street. 3A bruised reed he will not break, and a dimly burning wick he will not quench; in truth he will bring out justice. 4He will not grow dim and he will not be crushed, until he sets justice in the earth; and for his law the islands wait. 5Thus says the God, the LORD, creating the heavens and stretching them out, spreading out the earth and its offspring, giving breath to the people upon it, and spirit to the ones walking in it: 6I, the LORD, have called you in righteousness, and I will hold your hand, and I will guard you, and I will make you a covenant of the people, a light for the nations, 7to open blind eyes, to bring out from the dungeon the prisoner, from the prison house the dwellers of darkness. 8I am the LORD, that is my name; and my glory I will not give to another, nor my praise to the graven images. 9Look, the former things have come to pass, and new things I declare; before they spring forth I make you hear them. 10Sing to the LORD a new song, and his praise from the end of the earth; you who go down to the sea and its fullness, the islands and their inhabitants. 11Let the wilderness and its cities lift up their voice, the villages Kedar inhabits; let the dwellers of Sela sing, from the top of the mountains let them shout. 12Let them set glory to the LORD, and declare his praise in the islands. 13The LORD like a mighty man will go forth, like a man of wars he will stir up zeal; he will shout, even roar; over his enemies he will act mightily. 14I have kept silent from of old; I will keep silent, I will restrain myself; like a travailing woman I will cry out, I will gasp and I will pant together. 15I will lay waste mountains and hills, and all their vegetation I will dry up; and I will make rivers into islands, and pools I will dry up. 16And I will lead the blind by a way they did not know, in paths they did not know I will guide them; I will make darkness into light before them, and crooked places into a plain. These are the things I will do for them, and I will not forsake them. 17They will be turned backward, they will be shamed a shame, the ones trusting in a graven image, the ones saying to a molten image, 'You are our gods.' 18The deaf ones, hear; and the blind ones, look to see. 19Who is blind, but my servant? Or deaf, as my messenger whom I send? Who is blind as the one at peace, and blind as the LORD's servant? 20Seeing many things, yet you do not observe; opening the ears, yet he does not hear. 21The LORD delights for the sake of his righteousness; he will magnify the law and make it glorious. 22But this is a people plundered and for plunder, spoiled and for spoil. All of them are snared in holes, and in prison houses they are hidden. They have become for plunder, and there is none to deliver; for spoil, and there is none to say, 'Restore.' 23Who among you will give ear to this? Who will pay attention and hear for the time to come? 24Who gave Jacob for spoil, and Israel to the plunderers? Is it not the LORD, this one against whom we have sinned? And they would not walk in his ways, and they did not hear his law. 25And he poured on him the fury of his anger, and the strength of battle; and it set him on fire all around, and he did not know; and it burned in him, and he did not take it to heart.

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Ce sur quoi les traditions s’accordent

Across all families, it is agreed that the ideal Servant of verses 1-4 is endowed with God's Spirit to bring global justice without violence or coercion, while most traditions also recognize a deliberate prophetic contrast between this perfectly obedient Messianic Servant and the historically deaf, blind, and plundered nation of Israel. Interpretations of the "bruised reed" and "dimly burning wick" are disputed, as traditions divide over the extent to which these symbolize weak believers… Connectez-vous pour lire le consensus complet →

Là où les traditions diffèrent

  • The 'bruised reed' and 'dimly burning wick' symbolize weak, terrified, or doubting believers whom Christ meets with merciful preservation and gospel comfort rather than harsh judgment.

    catholic: AFFIRM; orthodox: AFFIRM; oriental-orthodox: AFFIRM; anglican: AFFIRM; lutheran: AFFIRM; reformed: AFFIRM; baptist: AFFIRM; methodist: AFFIRM; anabaptist: QUALIFY; adventist: QUALIFY; restorationist: QUALIFY

  • The 'law' that the islands wait for is the universal Gospel or New Covenant, marking a definitive transition that replaces the localized Mosaic dispensation.

    adventist: DENY; restorationist: AFFIRM

  • The call for the 'islands' and the 'ends of the earth' to sing a new song functions as a divine mandate to bring the gospel to unreached peoples through global missions.

    reformed: QUALIFY; baptist: AFFIRM; pentecostal: AFFIRM

  • God's promise to lead the blind by unknown paths describes the sovereign and mysterious guidance of the Holy Spirit in a believer's redemption and progressive sanctification.

    reformed: QUALIFY; methodist: AFFIRM

  • The statement that the Lord will 'magnify the law, and make it honourable' proves that Christ's mission was to elevate, rather than abolish, the eternal moral law, including the Ten Commandments.

    adventist: AFFIRM; restorationist: DENY

  • The Servant's gentle treatment of the 'bruised reed' provides a pastoral model for spiritual direction, confession, and restorative church discipline.

    catholic: AFFIRM; orthodox: AFFIRM; oriental-orthodox: AFFIRM; lutheran: QUALIFY; methodist: AFFIRM; anabaptist: QUALIFY; restorationist: AFFIRM

Comment chaque tradition l’interprète

Chaque lecture a été générée isolément — aucune tradition ne voit la réponse d’une autre.

Catholic

The prophet announces God's chosen servant who brings justice without violence (vv. 1-4). God the Creator commissions this servant to open blind eyes and free prisoners (vv. 5-9). This cosmic liberation provokes a 'new song' of praise from the islands and deserts (vv. 10-12). God declares He will end His long silence, going forth as a warrior and crying out like a travailing woman to reshape the earth and lead the blind (vv. 13-17). The chapter closes with a stark contrast: Israel, currently depicted as a deaf, blind, and plundered servant, suffers the purifying anger of God for its covenantal disobedience (vv. 18-25). Reception: Catholic tradition universally reads the First Servant Song (vv. 1-4) as a direct prophecy of Jesus Christ. Justin Martyr, in his 'Dialogue with Trypho', connects the Spirit placed upon the servant (v. 1) to the Holy Spirit's descent at Christ's baptism. The 'bruised reed' and 'smoking flax' (v. 3) form a major locus for Catholic moral theology and soteriology; Jerome, in his 'Commentary on Isaiah', interprets these as representing sinners whose faith is weak, whom Christ mercifully nurtures rather than destroys. Cyril of Alexandria, in his 'Commentary on Isaiah', emphasizes that the servant in verse 6 does not merely mediate a pact but actually is the 'covenant of the people' and the 'light of the nations'—the incarnate Son Himself. Regarding the 'blind servant' of verses 18-19, Jerome distinguishes the perfect Servant of the opening verses from the blind and deaf servant, which he interprets as unfaithful Israel failing to hear God's messengers and thus facing the desolation described in verses 24-25.

Eastern Orthodox

In its immediate prophetic context, this chapter introduces the first of the 'Servant Songs.' It presents the chosen Servant of the Lord who is endowed with the Spirit to bring justice to the nations, characterized by a quiet, persistent gentleness that will not break a bruised reed. The Lord, the Creator, declares His unique sovereignty and refuses to share His glory with graven images, announcing a new era that prompts a global song of praise. The chapter then contrasts this ideal Servant with the historical reality of the nation of Israel, describing the people as a deaf, blind, and plundered servant who has suffered the Lord's anger due to prolonged disobedience. Reception: The Eastern Orthodox tradition reads this chapter profoundly through its Christological fulfillment, while navigating a notable textual variance in its primary Old Testament text, the Septuagint (LXX). In the LXX, verse 1 reads, 'Jacob is my servant... Israel is my chosen,' explicitly naming the patriarchs. John Chrysostom, in his 'Commentary on Isaiah', acknowledges this textual tradition but harmonizes it with the Gospel of Matthew, identifying Christ as the ultimate fulfillment of the true Israel who brings light to the Gentiles and gentle healing to broken humanity without breaking the 'bruised reed.' The first verse is also a vital locus for Trinitarian theology. Basil the Great, in 'On the Holy Spirit', points to verse 1 as demonstrating the unified operation of the Holy Trinity: the Father chooses and upholds, the Son serves and brings justice, and the Spirit is placed upon Him. Furthermore, the strong condemnation of graven images in verse 8 ('my glory will I not give to another, neither my praise to graven images') was a key text during the Iconoclast controversy. John of Damascus, in 'Three Treatises on the Divine Images', interprets this verse as an absolute prohibition against idolatry—the worship of created things as gods—but argues it does not forbid the veneration of icons depicting the incarnate Word, who is the uncreated God made visible to be a 'light of the nations' (verse 6).

Oriental Orthodox

Isaiah 42 presents the first of the prophetic 'Servant Songs.' It begins with a divine commission of an ideal Servant (verses 1-4) who, sustained by God's Spirit, will establish global justice with quiet endurance and profound gentleness. God, the Creator of the heavens and earth, ordains this Servant as a covenant for the people and a light to the nations, designated to open blind eyes and liberate captives from darkness (verses 5-7). Yahweh asserts His exclusive glory and announces new things (verses 8-9), prompting a cosmic song of praise from the islands, the sea, and the wilderness (verses 10-13). In stark contrast to the ideal Servant, the latter half of the chapter turns to the historical reality of Israel, depicting the nation as a blind and deaf servant. This servant is currently plundered, snared in holes, and trapped in prisons as a direct consequence of failing to observe God's law and walk in His ways (verses 18-25). Reception: In the Oriental Orthodox tradition, this chapter is a paramount Christological text, read fundamentally through the lens of St. Cyril of Alexandria's miaphysite theology. The 'servant' upon whom the Spirit is placed (verse 1) is not understood as an adopted human distinct from the Divine Word, but as the One Incarnate Word acting in His divine economy (kenosis). Cyril, in his 'Commentary on Isaiah', insists that when the text says 'I have put my Spirit upon him,' it does not imply the Son lacked the Holy Spirit; rather, He receives the Spirit in His assumed humanity to sanctify human nature and return the Spirit to mankind. The title 'servant' (verses 1, 19) underscores His voluntary self-emptying without severing His unity as the Lord of Glory (verse 8). Furthermore, the Oriental tradition heavily emphasizes verse 7 ('to bring out the prisoners from the prison'). This is typologically interpreted as the Harrowing of Hell, where the Incarnate Word’s descent into Sheol shatters the darkness and frees the captive souls of the righteous.

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Toutes les traductions

Le même chapitre dans 7 traductions du domaine public.

WEB · World English Bible

1“Behold, my servant, whom I uphold, my chosen, in whom my soul delights: I have put my Spirit on him. He will bring justice to the nations. 2He will not shout, nor raise his voice, nor cause it to be heard in the street. 3He won’t break a bruised reed. He won’t quench a dimly burning wick. He will faithfully bring justice. 4He will not fail nor be discouraged, until he has set justice in the earth, and the islands wait for his law.” 5God Yahweh, he who created the heavens and stretched them out, he who spread out the earth and that which comes out of it, he who gives breath to its people and spirit to those who walk in it, says: 6“I, Yahweh, have called you in righteousness. I will hold your hand. I will keep you, and make you a covenant for the people, as a light for the nations, 7to open the blind eyes, to bring the prisoners out of the dungeon, and those who sit in darkness out of the prison. 8“I am Yahweh. That is my name. I will not give my glory to another, nor my praise to engraved images. 9Behold, the former things have happened and I declare new things. I tell you about them before they come up.” 10Sing to Yahweh a new song, and his praise from the end of the earth, you who go down to the sea, and all that is therein, the islands and their inhabitants. 11Let the wilderness and its cities raise their voices, with the villages that Kedar inhabits. Let the inhabitants of Sela sing. Let them shout from the top of the mountains! 12Let them give glory to Yahweh, and declare his praise in the islands. 13Yahweh will go out like a mighty man. He will stir up zeal like a man of war. He will raise a war cry. Yes, he will shout aloud. He will triumph over his enemies. 14“I have been silent a long time. I have been quiet and restrained myself. Now I will cry out like a travailing woman. I will both gasp and pant. 15I will destroy mountains and hills, and dry up all their herbs. I will make the rivers islands, and will dry up the pools. 16I will bring the blind by a way that they don’t know. I will lead them in paths that they don’t know. I will make darkness light before them, and crooked places straight. I will do these things, and I will not forsake them. 17“Those who trust in engraved images, who tell molten images, ‘You are our gods,’ will be turned back. They will be utterly disappointed. 18“Hear, you deaf, and look, you blind, that you may see. 19Who is blind, but my servant? Or who is as deaf as my messenger whom I send? Who is as blind as he who is at peace, and as blind as Yahweh’s servant? 20You see many things, but don’t observe. His ears are open, but he doesn’t listen. 21It pleased Yahweh, for his righteousness’ sake, to magnify the law and make it honorable. 22But this is a robbed and plundered people. All of them are snared in holes, and they are hidden in prisons. They have become captives, and no one delivers, and a plunder, and no one says, ‘Restore them!’ 23Who is there among you who will give ear to this? Who will listen and hear for the time to come? 24Who gave Jacob as plunder, and Israel to the robbers? Didn’t Yahweh, he against whom we have sinned? For they would not walk in his ways, and they disobeyed his law. 25Therefore he poured the fierceness of his anger on him, and the strength of battle. It set him on fire all around, but he didn’t know. It burned him, but he didn’t take it to heart.”

KJV · King James Version

1Behold my servant, whom I uphold; mine elect, in whom my soul delighteth; I have put my spirit upon him: he shall bring forth judgment to the Gentiles. 2He shall not cry, nor lift up, nor cause his voice to be heard in the street. 3A bruised reed shall he not break, and the smoking flax shall he not quench: he shall bring forth judgment unto truth. 4He shall not fail nor be discouraged, till he have set judgment in the earth: and the isles shall wait for his law. 5Thus saith God the Lord, he that created the heavens, and stretched them out; he that spread forth the earth, and that which cometh out of it; he that giveth breath unto the people upon it, and spirit to them that walk therein: 6I the Lord have called thee in righteousness, and will hold thine hand, and will keep thee, and give thee for a covenant of the people, for a light of the Gentiles; 7To open the blind eyes, to bring out the prisoners from the prison, and them that sit in darkness out of the prison house. 8I am the Lord: that is my name: and my glory will I not give to another, neither my praise to graven images. 9Behold, the former things are come to pass, and new things do I declare: before they spring forth I tell you of them. 10Sing unto the Lord a new song, and his praise from the end of the earth, ye that go down to the sea, and all that is therein; the isles, and the inhabitants thereof. 11Let the wilderness and the cities thereof lift up their voice, the villages that Kedar doth inhabit: let the inhabitants of the rock sing, let them shout from the top of the mountains. 12Let them give glory unto the Lord, and declare his praise in the islands. 13The Lord shall go forth as a mighty man, he shall stir up jealousy like a man of war: he shall cry, yea, roar; he shall prevail against his enemies. 14I have long time holden my peace; I have been still, and refrained myself: now will I cry like a travailing woman; I will destroy and devour at once. 15I will make waste mountains and hills, and dry up all their herbs; and I will make the rivers islands, and I will dry up the pools. 16And I will bring the blind by a way that they knew not; I will lead them in paths that they have not known: I will make darkness light before them, and crooked things straight. These things will I do unto them, and not forsake them. 17They shall be turned back, they shall be greatly ashamed, that trust in graven images, that say to the molten images, Ye are our gods. 18Hear, ye deaf; and look, ye blind, that ye may see. 19Who is blind, but my servant? or deaf, as my messenger that I sent? who is blind as he that is perfect, and blind as the Lord’s servant? 20Seeing many things, but thou observest not; opening the ears, but he heareth not. 21The Lord is well pleased for his righteousness’ sake; he will magnify the law, and make it honourable. 22But this is a people robbed and spoiled; they are all of them snared in holes, and they are hid in prison houses: they are for a prey, and none delivereth; for a spoil, and none saith, Restore. 23Who among you will give ear to this? who will hearken and hear for the time to come? 24Who gave Jacob for a spoil, and Israel to the robbers? did not the Lord, he against whom we have sinned? for they would not walk in his ways, neither were they obedient unto his law. 25Therefore he hath poured upon him the fury of his anger, and the strength of battle: and it hath set him on fire round about, yet he knew not; and it burned him, yet he laid it not to heart.

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Différences qui changent le sens (55)
  • v1 [lexical]: translates the verb for favor as 'delights', 'accepted', or rendered idiomatically as 'in him' — “delighteth” (KJV, ASV, DARBY, WEBSTER) vs “delights” (WEB) vs “hath accepted” (YLT) vs “in him” (DRC)
  • v1 [grammatical]: translates the perfect verb as a past/present completed action ('have put') or future ('will') — “have put” (WEB, KJV, ASV, YLT, WEBSTER) vs “will” (DARBY) vs “given” (DRC)
  • v1 [stylistic]: preposition choice ('upon' vs 'on') — “upon” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “on” (WEB)
  • v1 [lexical]: (vv 1, 6) translates the term for foreign peoples as 'Gentiles' or 'nations' — “the Gentiles” (KJV, ASV, WEBSTER, DRC) vs “nations” (WEB, DARBY) vs “nations he bringeth forth” (YLT)
  • v2 [grammatical]: (vv 2, 4) choice of auxiliary verb to indicate future or habitual action — “shall” (KJV, DARBY, WEBSTER, DRC) vs “will” (WEB, ASV) vs “doth” (YLT)
  • v2 [lexical]: translates the term for 'outside' as 'in the street' or 'abroad' — “in the street” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “abroad” (DRC)
  • v3 [stylistic]: word order and article choice for 'a bruised reed' — “A” (KJV, ASV, YLT, DARBY, WEBSTER) vs “He won’t break” (WEB) vs “The” (DRC)
  • v5 [lexical]: translates the verb for spreading out as 'stretched', 'expanded', or 'stretching' — “stretched” (WEB, KJV, ASV, DARBY, DRC) vs “stretching” (YLT) vs “expanded” (WEBSTER)
  • v5 [stylistic]: preposition phrasing ('unto the', 'to', 'to its') — “unto the” (KJV, ASV, DARBY) vs “to” (YLT, WEBSTER, DRC) vs “to its” (WEB)
  • v6 [lexical]: translates the verb 'to give' as 'give for', 'make', or 'have given' — “give thee for” (KJV, ASV, DARBY, WEBSTER) vs “make you” (WEB) vs “I” (YLT) vs “I have given” (DRC)
  • v6 [grammatical]: differences in article and preposition for 'covenant' — “of the” (KJV, ASV, DARBY, WEBSTER, DRC) vs “for” (WEB) vs “a” (YLT)
  • v6 [stylistic]: connective or preposition phrasing ('for', 'as', 'And') — “for” (KJV, ASV, DARBY, WEBSTER, DRC) vs “as” (WEB) vs “And” (YLT)
  • v7 [grammatical]: uses an infinitive ('To open') versus a purpose clause ('That thou mightest') — “To” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “That thou mightest” (DRC)
  • v7 [lexical]: rendering of the bound captives as plural 'prisoners', singular 'prisoner', or 'bound one' — “prisoners from” (KJV, ASV, WEBSTER) vs “out of” (WEB) vs “bound one” (YLT) vs “prisoner” (DARBY) vs “blind and bring forth” (DRC)
  • v8 [lexical]: rendering of the divine name and inclusion of the copula — “am the Lord that” (KJV, WEBSTER) vs “Jehovah” (ASV, DARBY) vs “Yahweh” (WEB) vs “Jehovah this” (YLT) vs “this” (DRC)
  • v8 [stylistic]: choice of negative conjunction ('neither', 'nor') — “neither” (KJV, ASV, DARBY, WEBSTER) vs “nor” (WEB, DRC) vs “I give not Nor” (YLT)
  • v8 [lexical]: rendering of idols as 'graven images', 'engraved', or 'graven things' — “to graven images” (KJV, YLT, DARBY, WEBSTER) vs “engraved” (WEB) vs “unto” (ASV) vs “things” (DRC)
  • v9 [lexical]: translates the causative verb for hearing as 'cause to hear', 'tell', or 'make hear' — “tell” (WEB, KJV, ASV, WEBSTER) vs “cause” (YLT, DARBY) vs “will make” (DRC)
  • v10 [lexical]: rendering of the divine name and associated prepositions — “Jehovah” (ASV, DARBY) vs “to Yahweh” (WEB) vs “unto the Lord” (KJV) vs “to Jehovah” (YLT) vs “to” (WEBSTER) vs “ye to Lora” (DRC)
  • v10 [grammatical]: singular 'end' versus plural 'ends' — “end” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “ends” (DRC)
  • v10 [grammatical]: relative pronoun phrasing versus participial phrase ('ye that go' vs 'going') — “ye that go” (KJV, ASV, DARBY, WEBSTER) vs “you who” (WEB) vs “who are going” (YLT) vs “you” (DRC)
  • v10 [grammatical]: use of a pronoun, article, or vocative ('their', 'the', 'ye') — “their” (WEB, YLT, DARBY, WEBSTER) vs “the” (KJV, ASV) vs “ye” (DRC)
  • v11 [lexical]: translates the arid region as 'wilderness' or 'desert' — “wilderness” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “desert” (DRC)
  • v11 [grammatical]: use of a definite article vs possessive pronoun ('the' vs 'its') — “the” (KJV, ASV, DARBY, DRC) vs “its” (WEB, YLT, WEBSTER)
  • v12 [lexical]: translation of the term for coastlands as 'islands' or 'isles' — “islands” (WEB, KJV, ASV, DARBY, DRC) vs “isles they declare” (YLT) vs “isles” (WEBSTER)
  • v14 [interpretive]: how the comparison to the travailing woman is syntactically constructed — “cry like” (KJV, WEBSTER) vs “will out” (WEB) vs “out” (ASV) vs “refrain myself As” (YLT) vs “will” (DARBY) vs “will speak now as” (DRC)
  • v14 [lexical]: translates the Hebrew verb as 'gasp/blow' or 'destroy' based on homophony in the root — “will destroy” (KJV, WEBSTER, DRC) vs “both gasp” (WEB) vs “gasp” (ASV) vs “cry out I desolate” (YLT) vs “blow” (DARBY)
  • v14 [lexical]: translates the Hebrew verb as 'pant' or 'devour/swallow up' based on homophony in the root — “pant” (WEB, DARBY) vs “devour at once” (KJV, WEBSTER) vs “pant together” (ASV) vs “swallow up together” (YLT) vs “swallow up” (DRC)
  • v15 [lexical]: translates the verb for transforming geography as 'make' or 'turn' — “will make the” (WEB, KJV, ASV, DARBY, WEBSTER) vs “have made” (YLT) vs “turn” (DRC)
  • v15 [grammatical]: prepositional or equative phrasing for the transformation ('islands', 'into', 'become') — “islands” (WEB, KJV, ASV, DARBY) vs “become isles” (YLT) vs “to be” (WEBSTER) vs “into” (DRC)
  • v16 [lexical]: translates the verb of motion as 'bring', 'lead', or 'cause to go' — “will bring” (WEB, KJV, ASV, DARBY, WEBSTER) vs “have caused” (YLT) vs “lead” (DRC)
  • v16 [grammatical]: prepositional phrasing for entering the way — “by a” (WEB, KJV, ASV, DARBY, WEBSTER) vs “to go In” (YLT) vs “into the” (DRC)
  • v16 [lexical]: phrasing for lack of knowledge ('have not known', 'ignorant of') — “have not known” (KJV, YLT, WEBSTER) vs “know will” (ASV, DARBY) vs “don’t know” (WEB) vs “were ignorant of” (DRC)
  • v16 [grammatical]: tense of the verb ('forsake' vs perfect 'forsaken') — “forsake” (WEB, KJV, ASV, DARBY, WEBSTER) vs “forsaken” (YLT, DRC)
  • v17 [lexical]: singular versus plural rendering of the idolatrous object — “images Ye” (KJV, ASV, DARBY, WEBSTER) vs “You” (WEB) vs “image” (YLT) vs “thing You” (DRC)
  • v18 [grammatical]: subordinate clause ('that ye may') versus infinitive/imperative phrasing — “that ye may” (KJV, ASV, DARBY, WEBSTER) vs “you” (WEB) vs “look to” (YLT) vs “behold you” (DRC)
  • v19 [stylistic]: choice of conjunction or relative pronoun ('or', 'And', 'who is as') — “or” (KJV, ASV, WEBSTER, DRC) vs “And” (YLT, DARBY) vs “who is as” (WEB)
  • v19 [grammatical]: verb tense ('send' vs 'sent') and number for 'messenger' — “send” (WEB, ASV, YLT) vs “sent” (KJV, DARBY, WEBSTER) vs “have my messengers” (DRC)
  • v19 [interpretive]: renders the comparative/contrastive particle as 'as' or 'but' — “as” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “but” (DRC)
  • v20 [grammatical]: translates as a participle ('Seeing') or finite verb ('You see') — “Seeing” (KJV, YLT, DARBY, WEBSTER) vs “You see” (WEB) vs “Thou seest” (ASV) vs “Thou that seest” (DRC)
  • v20 [grammatical]: Third-person number differs: WEB, ASV use the singular ("him"/"his") where DRC use the plural ("them"/"their").
  • v21 [lexical]: translates the verb/adjective for glorifying the law — “honorable” (WEB, ASV, WEBSTER) vs “make it honourable” (KJV) vs “maketh” (YLT) vs “made” (DARBY) vs “exalt” (DRC)
  • v22 [lexical]: terms used for the places of confinement ('prisons', 'houses of restraint') — “prison-houses” (ASV, DARBY, WEBSTER) vs “prisons” (WEB) vs “prison houses” (KJV) vs “of restraint” (YLT) vs “the of prisons” (DRC)
  • v22 [lexical]: translates the term for looted goods as 'spoil' or 'plunder' — “spoil” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “plunder” (WEB)
  • v22 [stylistic]: phrasing for the lack of an advocate ('none saith', 'no one says') — “none saith” (KJV, ASV, DARBY, WEBSTER) vs “no one says” (WEB) vs “is saying” (YLT) vs “there is that” (DRC)
  • v23 [grammatical]: relative pronoun and tense differences ('will give', 'who', 'giveth') — “will give” (KJV, DARBY, WEBSTER) vs “that” (ASV, DRC) vs “who” (WEB) vs “giveth” (YLT)
  • v23 [lexical]: translates the verb for paying attention as 'hearken', 'listen', or 'attend' — “who will hearken” (KJV, DARBY, WEBSTER) vs “listen” (WEB) vs “that” (ASV) vs “Attendeth” (YLT) vs “that attend” (DRC)
  • v24 [grammatical]: simple past ('gave') vs present perfect ('hath given') — “gave” (WEB, KJV, ASV, DARBY, WEBSTER) vs “hath given” (YLT, DRC)
  • v24 [lexical]: prepositional phrasing and term for looted goods ('for a spoil', 'as plunder') — “for a spoil” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “as plunder” (WEB)
  • v24 [lexical]: choice of conjunction introducing the clause — “for” (WEB, KJV, WEBSTER) vs “And” (DARBY, DRC) vs “and in whose ways” (ASV) vs “Yea” (YLT)
  • v24 [interpretive]: renders the negative verbal idea as 'disobeyed' vs 'not obedient/hearkened' — “obedient unto” (KJV, ASV) vs “disobeyed” (WEB) vs “hearkened to” (YLT) vs “hearken” (DARBY) vs “to” (WEBSTER) vs “have not hearkened to” (DRC)
  • v25 [lexical]: translates the conjunction as 'Therefore' or 'And' — “Therefore” (WEB, KJV, ASV, WEBSTER) vs “And” (YLT, DARBY, DRC)
  • v25 [lexical]: translates the term for divine wrath as 'anger', 'fury', or pronominal equivalent — “anger” (KJV, ASV, YLT, DARBY, WEBSTER) vs “on him” (WEB) vs “fury” (DRC)
  • v25 [grammatical]: noun construct ('strength of') versus adjective ('strong') — “the strength of” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “a strong” (DRC)
  • v25 [lexical]: translates the conjunction expressing contrast ('yet', 'but', 'and') — “yet” (KJV, ASV, DARBY, WEBSTER) vs “but” (WEB) vs “and” (YLT) vs “on fire and” (DRC)

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Texte source. Hebrew/Aramaic (Westminster Leningrad Codex tradition, via STEPBible TAHOT). Hebrew text from the Westminster Leningrad Codex tradition.

Noms divins : El (God), YHWH (the LORD), Elohim (God) — render YHWH and Elohim distinguishably.

Également consultées, mais non incluses dans le consensus

Academic textual-historical analysis

In its historical context within the exilic Deutero-Isaiah corpus, Isaiah 42 presents a complex portrayal of the servant figure and Yahweh's universal sovereignty. Verses 1-4 introduce an idealized, spirit-endowed servant commissioned to bring justice to the nations gently and persistently. Verses 5-9 feature a divine speech that grounds this mission in Yahweh's status as the sole creator, directly polemicizing against Babylonian idolatry by asserting that Yahweh will not yield divine glory to graven images. A shift in genre occurs in verses 10-17, presenting a hymn of praise and a divine warrior oracle wherein Yahweh acts forcefully to alter creation and lead the blind. The chapter concludes in verses 18-25 with a prophetic critique depicting a different aspect of the servant: the historical nation of Jacob/Israel, described as blind, deaf, and imprisoned due to its disobedience to the law.

Jewish interpretation

In its immediate literary context within Deutero-Isaiah, this chapter contrasts the ideal mission of God's servant with the empirical reality of the exiled people. The chapter opens with a Divine presentation of a chosen servant who will gently but firmly establish justice in the earth and serve as a covenant and a 'light to the nations' (verses 1-7). God's reassertion of sovereignty prompts a cosmic 'new song' of praise from the ends of the earth (verses 10-12). God then depicts Himself as a warrior rousing from a long silence to actively redeem and guide the blind on unknown paths (verses 13-17). The passage pivots sharply in the final section, characterizing the current 'servant' and 'messenger' as deaf, blind, and plundered—suffering the consequences of their refusal to walk in God's ways or obey His law (verses 18-25).

Latter-day Saint

Isaiah 42 introduces the first 'Servant Song,' depicting a chosen servant endowed with God's Spirit who will bring justice to the nations gently, without clamor or breaking a bruised reed. The prophet declares that God is initiating 'new things' and calls upon the ends of the earth and the 'islands' to sing a new song of praise. The chapter concludes with a stark rebuke of Israel's spiritual blindness and deafness, questioning the paradoxical blindness of the Lord's own servant or messenger, and explaining the people's plundered state as a result of disobedience to the Lord's law.

Jehovah's Witnesses

Isaiah 42 contrasts a chosen, faithful servant who brings justice to the nations with a blind and deaf servant who is plundered for his disobedience. The chapter centers on the sovereignty of the Creator, who explicitly identifies himself by the name Jehovah and declares he will not share his glory with idols. It calls on the ends of the earth to sing a new song of praise to him.

Choix de traduction effectués par la NCB (59)
  • v1: delights — Accurately reflects the stative Hebrew root ratsah and follows contemporary standard English.
  • v1: have put — Translates the perfect verb as completed action rather than a future event.
  • v1: upon — Employs the traditional preposition suited for spiritual endowment and divine commission.
  • v1: nations — Reflects the broad lexical meaning of goyim as foreign peoples without ecclesiastical modernization.
  • v2: will — Uses standard contemporary auxiliary verbs for simple future/habitual acts.
  • v2: in the street — Accurately renders bakhuts within a populated, urban context.
  • v3: A — Reflects the indefinite construct of the paired objects.
  • v4: grow dim, be crushed — Preserves the lexical echoes of the previous verse without settling the pastoral application disputed among traditions.
  • v4: law — Adopts the literal term to leave open its debated identity as universal Gospel versus elevated eternal moral law.
  • v5: stretching — Preserves the continuous aspect of the Hebrew participle to maintain the rhythmic chain.
  • v5: to the — Streamlines prepositional usage for dignified contemporary English.
  • v6: make you — Provides a natural contemporary English idiom for the verb natan in this appointed role.
  • v6: of the — Retains the definite article phrasing corresponding to the parallel 'nations'.
  • v6: as — Provides smooth coordination with the previous phrase without adding explicit conjunctions.
  • v7: to — Translates the infinitive construct directly rather than converting it to a subordinate clause.
  • v7: the prisoner — Preserves the singular noun in the source text's chiasm.
  • v8: I am the LORD — Distinguishes the divine name according to the global instruction map.
  • v8: nor — Connects the negative clauses in natural contemporary English.
  • v8: to the graven images — Preserves the definite article and specific idolatry term.
  • v9: make you hear — Accurately translates the hiphil causative form of shama.
  • v10: a new song — Renders the cognate phrase literally, avoiding explicit resolution of the disputed missiological mandate.
  • v10: to the LORD — Distinguishes the divine name according to the global instruction map.
  • v10: end — Translates the singular miqtseh faithfully.
  • v10: you who go down — Provides a contemporary relative phrasing for the participle rather than archaic constructs.
  • v10: their — Correctly renders the plural pronominal suffix attached to the noun.
  • v11: wilderness — Provides the standard geographic translation for midbar.
  • v11: its — Reflects the pronominal suffix on the noun.
  • v12: islands — Utilizes contemporary English usage for iyim while preserving connection to verse 4.
  • v13: shout — Captures the intensity of the verbal war cry (yari'a).
  • v14: like a travailing woman I will cry out — Maintains the syntactic connection of the simile directly to the crying out, preserving poetic structure.
  • v14: gasp — Contextualizes the root meaning 'to pant/gasp' as fitting the continuous childbirth metaphor rather than destruction.
  • v14: pant — Follows the root sha'af meaning to pant, perfectly matching the respiratory assonance and parallelism.
  • v15: I will make — Accurately renders the prefix verb as a future act in line with the surrounding clauses.
  • v15: into islands — Clarifies the transformational action indicated by the lamad prefix.
  • v16: I will lead — Accurately translates the hiphil form of halakh.
  • v16: by a — Reflects the preposition bet before the path.
  • v16: they did not know — Provides a direct translation of the perfect verbs that are repeated.
  • v16: forsake — Interprets the perfect verbs as prophetic futures matching the preceding acts of providence.
  • v17: image — Preserves the singular form of pesel in contrast with the subsequent plural verb.
  • v18: to see — Directly renders the infinitive construct lir'ot.
  • v19: Or — Provides a natural English correlative conjunction matching the rhetoric of the parallel questions.
  • v19: I send — Accurately translates the imperfect/prefix verb eshlakh.
  • v19: as — The kaf prefix natively functions as a comparative particle linking the clauses.
  • v20: Seeing — Preserves the infinitive absolute / participle form initiating the critique.
  • v20: his/he — Preserves the singular suffix and verb form in the source text's abrupt number shift.
  • v21: make glorious — Accurately reflects the hiphil form of the root adar, retaining the rhyme with yagdil.
  • v22: prison houses — Provides a literal rendering of the construct battey kela'im.
  • v22: spoil — Differentiates meshissah lexically from the preceding term baz (plunder) to preserve the internal wordplays.
  • v22: and there is none to say — Preserves the stylistic repetition of eyn (none).
  • v23: will give ear — Accurately renders the prefix verb ya'azin directly.
  • v23: will pay attention — Updates the term for hiqshiv into modern phrasing without losing solemnity.
  • v24: gave — Translates the perfect verb natan in a simple past context.
  • v24: for spoil — Maintains lexical consistency with the rendering of identical terms in verse 22.
  • v24: And — Literal rendering of the waw conjunction.
  • v24: did not hear — Mirrors the earlier textual emphasis on literal deafness by retaining the verbal root for hearing rather than modernizing into obedience.
  • v25: And — Renders the standard waw consecutive directly without assuming a logical 'Therefore' inference.
  • v25: his anger — Direct translation of the term appo with its pronominal suffix.
  • v25: the strength of — Properly translates the construct state ezuz rather than reducing it to an adjective.
  • v25: and — Reflects the repeated waw conjunction to match the continuous poetic rhythm.
Limites à connaître
  • This is AI-generated and source-grounded, and it is approved by no community that holds these traditions.
  • The readings were produced in isolated calls that do not see one another. Isolation prevents anchoring; it does not make them independent witnesses.
  • The Nicene-Trinitarian boundary, and the decision not to seat non-denominational Evangelicalism separately (it is a cross-traditional movement already present within several voting profiles), are editorial choices.
  • The roster, the grouping into three families, and the rule that families (not seat counts) carry consensus all shape the result. A different roster would produce a different synthesis.
  • One profile cannot exhaust a tradition; the synthesis reflects what the profiles said, not everything the traditions hold.
  • The non-voting panels (Academic, Jewish) never vote; LDS and Jehovah's Witness readings are a comparative appendix only.
  • Any profiles excluded for this chapter after failing the audit are named on the page and removed from the eligible roster for it.
  • The rendering is unreviewed by any tradition, and every contested wording it settled is listed in Choices Made — where the text forced a decision, the decision is documented rather than hidden behind a claim of preserved ambiguity.

Voir la démarche complète étape par étape → · Généré par l’IA le Oct 21, 2026, gemini-3.1-pro-preview (high thinking) — every stage, v4 spec + Addendum B (claim-audited, cross-stage-checked)