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Ésaïe 60

7 traductions · lu à travers 12 traditions.

NCB · Nouvelle Bible du Consensus

1Arise, shine, for your light has come, and the glory of the LORD has risen on you. 2For look, the darkness will cover the earth, and thick darkness the peoples; but the LORD will rise on you, and his glory will be seen on you. 3And nations will walk to your light, and kings to the brightness of your rising. 4Lift up your eyes all around, and see: they all gather together, they come to you; your sons will come from afar, and your daughters will be carried on the hip. 5Then you will see and be radiant, and your heart will thrill and swell; because the abundance of the sea will be turned to you, the wealth of the nations will come to you. 6A multitude of camels will cover you, the young camels of Midian and Ephah; all of them from Sheba will come. They will bring gold and frankincense, and will proclaim the praises of the LORD. 7All the flocks of Kedar will be gathered to you, the rams of Nebaioth will minister to you; they will go up with acceptance on my altar, and my glorious house I will glorify. 8Who are these who fly like the cloud, and like the doves to their windows? 9For the coastlands will wait for me, and the ships of Tarshish first, to bring your sons from afar, their silver and their gold with them, for the name of the LORD your God, and for the Holy One of Israel, because he has glorified you. 10And sons of foreigners will build your walls, and their kings will minister to you; for in my wrath I struck you, but in my favor I have had mercy on you. 11Your gates will be open continually; day and night they will not be shut, to bring to you the wealth of the nations, with their kings led in procession. 12For the nation and the kingdom that will not serve you will perish, and the nations will be utterly laid waste. 13The glory of Lebanon will come to you, the cypress, the pine, and the box tree together, to beautify the place of my sanctuary; and I will glorify the place of my feet. 14The sons of those who afflicted you will come bowing to you, and all who despised you will bow down at the soles of your feet; and they will call you the City of the LORD, the Zion of the Holy One of Israel. 15Instead of your being forsaken and hated, with no one passing through, I will make you an everlasting majesty, a joy of generation and generation. 16You will suck the milk of nations, and you will suck the breast of kings; and you will know that I, the LORD, am your Savior and your Redeemer, the Mighty One of Jacob. 17Instead of the bronze I will bring gold, and instead of the iron I will bring silver, and instead of the wood, bronze, and instead of the stones, iron. I will make Peace your overseer, and Righteousness your taskmaster. 18Violence will no more be heard in your land, wasting and destruction within your borders; but you will call your walls Salvation, and your gates Praise. 19The sun will no more be your light by day, nor for brightness will the moon give light to you; but the LORD will be to you for an everlasting light, and your God for your glory. 20Your sun will go down no more, and your moon will not withdraw; for the LORD will be to you for an everlasting light, and the days of your mourning will be ended. 21And your people will all of them be righteous; they will possess the land forever, the branch of my planting, the work of my hands, to be glorified. 22The little one will become a thousand, and the small one a mighty nation. I, the LORD, will hasten it in its time.

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Ce sur quoi les traditions s’accordent

Across all traditions, the streaming of nations and kings to Zion's light is universally understood to signify the calling and inclusion of the Gentiles into the Christian Church. Readers broadly agree that the bringing of gold and frankincense typologically prefigures the Magi visiting the infant Christ, establishing the chapter as a foundational prophetic text for Epiphany, and they broadly interpret the replacement of the sun and moon with God's everlasting light as anticipating the literal… Connectez-vous pour lire le consensus complet →

Partagé par la plupart, mais pas par toutes

  • The bringing of gold and frankincense from Sheba is a direct typological prophecy of the Magi visiting the infant Christ. (5 affirm)
  • The replacement of the sun and moon with God's everlasting light anticipates the literal eschatological condition of the heavenly Jerusalem and New Earth. (7 affirm)
  • The chapter serves as a foundational prophetic text for the liturgical celebration of Epiphany, emphasizing Christ's manifestation to the Gentiles. (4 affirm)

Là où les traditions diffèrent

  • The 'Zion' addressed in the prophecy is identified spiritually as the universal Church, rather than a geopolitical entity or future earthly millennial kingdom.

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

  • The prophecy involves a dual fulfillment, applying spiritually to the present Church age and literally to a future Millennial Kingdom.

    reformed: DENY; anabaptist: DENY; pentecostal: AFFIRM; adventist: QUALIFY; restorationist: DENY

  • The 'light' that rises upon Zion represents the incarnate Word of God dispelling the darkness of idolatrous ignorance.

    catholic: AFFIRM; oriental-orthodox: AFFIRM; lutheran: QUALIFY; pentecostal: QUALIFY; restorationist: AFFIRM

  • The 'light' rising upon Zion represents the Gospel of Christ, which the Church receives passively in justification.

    lutheran: AFFIRM; pentecostal: QUALIFY

  • The 'thick darkness' covering the earth signifies humanity's natural spiritual blindness and unregenerate condition apart from God's grace.

    oriental-orthodox: QUALIFY; lutheran: AFFIRM; baptist: AFFIRM; methodist: AFFIRM; pentecostal: AFFIRM; restorationist: AFFIRM

  • The call to beautify the sanctuary with earthly glory provides scriptural warrant for the use of material aesthetics, architecture, and art in Christian worship.

    catholic: AFFIRM; anglican: AFFIRM; adventist: QUALIFY

  • The everlasting light that replaces the sun and moon is understood as the uncreated divine energy and glory of God experienced by the saints.

    orthodox: AFFIRM; oriental-orthodox: QUALIFY; adventist: QUALIFY

  • The declaration that the people shall be 'all righteous' anticipates an earthly state of entire sanctification and freedom from inward sin among believers.

    baptist: DENY; methodist: AFFIRM; adventist: QUALIFY

  • The opening command to 'Arise, shine' is applied typologically to the Church as the New Jerusalem rejoicing in the light of Christ's Resurrection at Easter.

    catholic: AFFIRM; orthodox: AFFIRM; oriental-orthodox: QUALIFY; lutheran: QUALIFY; pentecostal: QUALIFY

  • The command to 'Arise, shine' functions as an animating mandate for individual believers to engage in active evangelistic witness.

    oriental-orthodox: QUALIFY; lutheran: AFFIRM; baptist: AFFIRM; methodist: AFFIRM; anabaptist: QUALIFY; pentecostal: AFFIRM; adventist: AFFIRM; restorationist: AFFIRM

Comment chaque tradition l’interprète

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

Catholic

In its immediate prophetic context, the text is an eschatological oracle addressed to personified Zion (Jerusalem) following the trauma of the exile. The prophet announces a dramatic reversal: while darkness covers the earth, the glory of Yahweh rises over Jerusalem like a new dawn. This divine illumination acts as a beacon, drawing the scattered exiles home alongside foreign nations and their kings. These nations bring immense wealth—camels from Midian, gold and frankincense from Sheba, and timber from Lebanon—to rebuild the city and beautify the temple. The prophecy culminates in a vision of perfect peace, righteousness, and eternal divine presence, where God Himself replaces the sun and moon as the city's everlasting light. Reception: The Catholic tradition receives Isaiah 60 as a foundational Christological and ecclesiological text, interpreting Zion as a figure for both the universal Church and the heavenly Jerusalem. In the Latin tradition, verses 1-6 are the quintessential prophecy of the Epiphany. Pope Leo the Great reads the 'gold and frankincense' brought by the multitudes from Sheba (v. 6) as prefiguring the adoration of the Magi, marking the moment the Gentile nations were first illuminated by the Incarnate Word. Ecclesiologically, Augustine interprets the city with 'gates open continually' (v. 11) as the Catholic Church in its earthly pilgrimage, safely gathering the diverse peoples and their wealth into the kingdom of Christ. The physical rebuilding of the walls by foreigners (v. 10) is read typologically as the Gentiles laboring to build up the Body of Christ. Eschatologically, Jerome observes that the cessation of the sun and moon (vv. 19-20) points directly to the ultimate glorification of the saints in the heavenly Jerusalem, a vision later adopted by the Book of Revelation. In the Eastern Catholic traditions, while Syriac writers like Ephrem the Syrian also emphasize the divine light descending into the world's darkness at the Nativity, the Byzantine tradition makes a profound typological leap by applying the opening verses to the Resurrection of Christ, seeing the Risen Lord as the definitive glory rising upon the Church.

Eastern Orthodox

In its immediate prophetic context, Isaiah 60 is a poetic oracle addressed to a personified Zion following the Babylonian exile. The prophet commands the city to arise and reflect the glory of Yahweh, which has dawned upon her as a beacon amidst global darkness (vv. 1-2). The chapter envisions a dramatic eschatological reversal: scattered exiles return (v. 4), and foreign nations and kings stream to Jerusalem, bringing tribute of wealth, livestock, gold, and frankincense to worship at Yahweh's altar (vv. 3-7). The city's physical and social realities are transformed from desolation to eternal majesty (vv. 14-17), culminating in a cosmic shift where Yahweh Himself replaces the sun and moon as the city's everlasting light, ensuring eternal righteousness and peace for its inhabitants (vv. 19-22). Reception: The Eastern Orthodox tradition receives Isaiah 60 through a profoundly Christological and Ecclesiological lens, heavily influenced by the Septuagint text. The LXX explicitly adds 'O Jerusalem' to verse 1 ('Arise, be enlightened, O Jerusalem'), firmly establishing the chapter as a vision of the New Jerusalem, which the Church Fathers identify as the Church. Early apologists, such as Justin Martyr in his 'Dialogue with Trypho', read the influx of the nations and their kings (vv. 3-5) as the ingathering of the Gentiles into the Christian Church. The specific mention of 'gold and frankincense' (v. 6) is universally recognized in patristic consensus as a prophecy of the Magi recognizing the Incarnate Word. Furthermore, the imagery of God as the 'everlasting light' replacing the sun (vv. 19-20) is central to Orthodox mystical theology concerning theosis and the uncreated light. Gregory Palamas, in his 'Homilies', interprets this everlasting light not as a created physical illumination, but as the uncreated divine energies—the very glory of God that illumines the saints in the eschaton and was revealed on Mount Tabor.

Oriental Orthodox

Isaiah 60 is a prophetic poem addressed to a personified Zion, announcing a dramatic reversal of her desolate fortunes. Following the darkness of exile and judgment, Yahweh’s glory arises upon her, contrasting with the thick darkness covering the rest of the earth. This divine illumination acts as a beacon, attracting foreign nations and their rulers. They bring immense wealth to rebuild and glorify her—camels from Midian, gold and frankincense from Sheba, and flocks from Kedar and Nebaioth for the altar. Foreign kings build her walls, and her gates remain continually open to receive the world's tribute. The prophecy concludes with an eschatological vision where natural celestial bodies (sun and moon) are no longer needed, because Yahweh Himself becomes Zion's everlasting light, ending her mourning and establishing her people in permanent righteousness and peace. Reception: The Oriental Orthodox tradition reads Isaiah 60 as a foundational prophecy of the Incarnation, the Epiphany (Theophany), and the establishment of the universal Church. The 'Light' that arises upon Zion (verse 1) is strictly identified with the incarnate Word of God. Cyril of Alexandria, highly authoritative in the miaphysite tradition, interprets the personified Zion in his Commentary on Isaiah not merely as the earthly Jerusalem, but as the Church of Christ. He explains that the 'thick darkness' covering the earth is the ignorance and deception of idolatry, which is dispelled by the singular, uncreated light of the Gospel. Cyril also emphasizes a typological transition in verse 7: the 'flocks of Kedar' and 'rams of Nebaioth' ascending the altar do not signify a return to literal animal sacrifice, but rather prefigure the spiritual, rational worship of the New Covenant—specifically the Eucharist and the self-offering of the faithful to God. The wealth brought by the nations, particularly the 'gold and frankincense' from Sheba (verse 6), is universally understood as a direct prophecy of the Magi. Ephrem the Syrian highlights this in his hymns, seeing the tribute of the Gentiles as the fulfillment of the nations coming to worship the incarnate God. Finally, the replacement of the sun and moon by Yahweh as 'everlasting light' (verses 19-20) is viewed as the ultimate eschatological reality of the heavenly Jerusalem, where the divine glory is the sole source of illumination.

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Toutes les traductions

Le même chapitre dans 7 traductions du domaine public.

WEB · World English Bible

1“Arise, shine; for your light has come, and Yahweh’s glory has risen on you! 2For behold, darkness will cover the earth, and thick darkness the peoples; but Yahweh will arise on you, and his glory shall be seen on you. 3Nations will come to your light, and kings to the brightness of your rising. 4“Lift up your eyes all around, and see: they all gather themselves together. They come to you. Your sons will come from far away, and your daughters will be carried in arms. 5Then you shall see and be radiant, and your heart will thrill and be enlarged; because the abundance of the sea will be turned to you. The wealth of the nations will come to you. 6A multitude of camels will cover you, the dromedaries of Midian and Ephah. All from Sheba will come. They will bring gold and frankincense, and will proclaim the praises of Yahweh. 7All the flocks of Kedar will be gathered together to you. The rams of Nebaioth will serve you. They will be accepted as offerings on my altar; and I will beautify my glorious house. 8“Who are these who fly as a cloud, and as the doves to their windows? 9Surely the islands will wait for me, and the ships of Tarshish first, to bring your sons from far away, their silver and their gold with them, for the name of Yahweh your God, and for the Holy One of Israel, because he has glorified you. 10“Foreigners will build up your walls, and their kings will serve you; for in my wrath I struck you, but in my favor I have had mercy on you. 11Your gates also shall be open continually; they shall not be shut day nor night, that men may bring to you the wealth of the nations, and their kings led captive. 12For that nation and kingdom that will not serve you shall perish; yes, those nations shall be utterly wasted. 13“The glory of Lebanon shall come to you, the cypress tree, the pine, and the box tree together, to beautify the place of my sanctuary; and I will make the place of my feet glorious. 14The sons of those who afflicted you will come bowing to you; and all those who despised you will bow themselves down at the soles of your feet. They will call you Yahweh’s City, the Zion of the Holy One of Israel. 15“Whereas you have been forsaken and hated, so that no one passed through you, I will make you an eternal excellency, a joy of many generations. 16You will also drink the milk of the nations, and will nurse from royal breasts. Then you will know that I, Yahweh, am your Savior, your Redeemer, the Mighty One of Jacob. 17For bronze I will bring gold; for iron I will bring silver; for wood, bronze, and for stones, iron. I will also make peace your governor, and righteousness your ruler. 18Violence shall no more be heard in your land, nor desolation or destruction within your borders; but you will call your walls Salvation, and your gates Praise. 19The sun will be no more your light by day, nor will the brightness of the moon give light to you, but Yahweh will be your everlasting light, and your God will be your glory. 20Your sun will not go down any more, nor will your moon withdraw itself; for Yahweh will be your everlasting light, and the days of your mourning will end. 21Then your people will all be righteous. They will inherit the land forever, the branch of my planting, the work of my hands, that I may be glorified. 22The little one will become a thousand, and the small one a strong nation. I, Yahweh, will do this quickly in its time.”

KJV · King James Version

1Arise, shine; for thy light is come, and the glory of the Lord is risen upon thee. 2For, behold, the darkness shall cover the earth, and gross darkness the people: but the Lord shall arise upon thee, and his glory shall be seen upon thee. 3And the Gentiles shall come to thy light, and kings to the brightness of thy rising. 4Lift up thine eyes round about, and see: all they gather themselves together, they come to thee: thy sons shall come from far, and thy daughters shall be nursed at thy side. 5Then thou shalt see, and flow together, and thine heart shall fear, and be enlarged; because the abundance of the sea shall be converted unto thee, the forces of the Gentiles shall come unto thee. 6The multitude of camels shall cover thee, the dromedaries of Midian and Ephah; all they from Sheba shall come: they shall bring gold and incense; and they shall shew forth the praises of the Lord. 7All the flocks of Kedar shall be gathered together unto thee, the rams of Nebaioth shall minister unto thee: they shall come up with acceptance on mine altar, and I will glorify the house of my glory. 8Who are these that fly as a cloud, and as the doves to their windows? 9Surely the isles shall wait for me, and the ships of Tarshish first, to bring thy sons from far, their silver and their gold with them, unto the name of the Lord thy God, and to the Holy One of Israel, because he hath glorified thee. 10And the sons of strangers shall build up thy walls, and their kings shall minister unto thee: for in my wrath I smote thee, but in my favour have I had mercy on thee. 11Therefore thy gates shall be open continually; they shall not be shut day nor night; that men may bring unto thee the forces of the Gentiles, and that their kings may be brought. 12For the nation and kingdom that will not serve thee shall perish; yea, those nations shall be utterly wasted. 13The glory of Lebanon shall come unto thee, the fir tree, the pine tree, and the box together, to beautify the place of my sanctuary; and I will make the place of my feet glorious. 14The sons also of them that afflicted thee shall come bending unto thee; and all they that despised thee shall bow themselves down at the soles of thy feet; and they shall call thee, The city of the Lord, The Zion of the Holy One of Israel. 15Whereas thou hast been forsaken and hated, so that no man went through thee, I will make thee an eternal excellency, a joy of many generations. 16Thou shalt also suck the milk of the Gentiles, and shalt suck the breast of kings: and thou shalt know that I the Lord am thy Saviour and thy Redeemer, the mighty One of Jacob. 17For brass I will bring gold, and for iron I will bring silver, and for wood brass, and for stones iron: I will also make thy officers peace, and thine exactors righteousness. 18Violence shall no more be heard in thy land, wasting nor destruction within thy borders; but thou shalt call thy walls Salvation, and thy gates Praise. 19The sun shall be no more thy light by day; neither for brightness shall the moon give light unto thee: but the Lord shall be unto thee an everlasting light, and thy God thy glory. 20Thy sun shall no more go down; neither shall thy moon withdraw itself: for the Lord shall be thine everlasting light, and the days of thy mourning shall be ended. 21Thy people also shall be all righteous: they shall inherit the land for ever, the branch of my planting, the work of my hands, that I may be glorified. 22A little one shall become a thousand, and a small one a strong nation: I the Lord will hasten it in his time.

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Différences qui changent le sens (55)
  • v1 [textual]: incorporation of 'O Jerusalem' (following Vulgate/LXX) versus Masoretic text, and differing verb translations for 'shine' — “shine” (WEB, KJV, ASV, DARBY, WEBSTER) vs “be bright” (YLT) vs “be enlightened O Jerusalem” (DRC)
  • v1 [interpretive]: differences in word order (e.g., 'come hath' vs 'hath come') and pronoun style — “thy” (KJV, ASV, DARBY, WEBSTER, DRC) vs “your” (WEB) vs “come hath” (YLT)
  • v1 [stylistic]: archaic 'upon thee' versus modern 'on you' — “upon thee” (KJV, ASV, DARBY, WEBSTER, DRC) vs “on you” (WEB) vs “on” (YLT)
  • v2 [grammatical]: choice of auxiliary verb (shall vs will vs doth) — “shall” (KJV, ASV, DARBY, WEBSTER, DRC) vs “will” (WEB) vs “doth” (YLT)
  • v2 [lexical]: translation of 'araphel' (thick/gross darkness vs mist) — “gross darkness” (KJV, ASV, DARBY, WEBSTER) vs “thick” (WEB, YLT) vs “a mist” (DRC)
  • v3 [lexical]: preposition choice denoting relation to the light (to vs by vs in) — “to” (WEB, KJV, ASV, YLT, WEBSTER) vs “by” (DARBY) vs “in” (DRC)
  • v4 [lexical]: translation of 'sabib' (round about vs all around) — “thine eyes round about” (KJV, ASV, DARBY) vs “your all around” (WEB) vs “thine eyes” (YLT) vs “thy around” (WEBSTER) vs “thy” (DRC)
  • v4 [lexical]: (vv 4, 9) translation of 'merachoq' (far vs afar vs away) — “far” (KJV, ASV, WEBSTER) vs “afar” (DARBY, DRC) vs “away” (WEB) vs “afar do come” (YLT)
  • v5 [grammatical]: differences in verb tense and pronoun forms — “thou shalt see” (KJV, ASV, DARBY, WEBSTER) vs “you shall” (WEB) vs “seest” (YLT) vs “thou” (DRC)
  • v5 [lexical]: translation of 'nahar' (flow together vs be radiant/bright) — “be radiant” (WEB, ASV) vs “flow together” (KJV, WEBSTER) vs “hast become bright” (YLT) vs “shalt be brightened” (DARBY) vs “abound” (DRC)
  • v5 [lexical]: translation of 'pachad' (fear vs thrill vs throb vs wonder) — “shall fear” (KJV, WEBSTER) vs “will thrill” (WEB) vs “thrill” (ASV) vs “hath been afraid” (YLT) vs “throb” (DARBY) vs “wonder” (DRC)
  • v5 [lexical]: translation of 'hamon' (abundance vs multitude) — “abundance” (WEB, KJV, ASV, DARBY, WEBSTER) vs “multitude” (YLT, DRC)
  • v5 [lexical]: (vv 5, 11) translation of 'chayil' (wealth vs forces vs strength) — “wealth” (WEB, ASV, DARBY) vs “forces” (KJV, YLT, WEBSTER) vs “strength” (DRC)
  • v5 [lexical]: translation of 'goyim' (Gentiles vs nations) — “the Gentiles shall” (KJV, WEBSTER, DRC) vs “nations” (ASV, DARBY) vs “nations will” (WEB) vs “nations do” (YLT)
  • v5 [stylistic]: archaic 'unto' versus 'to' — “unto thee” (KJV, ASV, DARBY) vs “to” (YLT, WEBSTER, DRC) vs “to you” (WEB)
  • v6 [lexical]: translation of 'shiphah' (multitude vs company vs a multitude) — “The multitude” (KJV, ASV, WEBSTER, DRC) vs “A” (WEB, DARBY) vs “A company” (YLT)
  • v6 [grammatical]: choice of auxiliary verb (shall vs will vs do) — “Sheba shall” (KJV, ASV, DARBY, WEBSTER) vs “will” (WEB) vs “do” (YLT) vs “Saba” (DRC)
  • v7 [grammatical]: choice of linking/auxiliary verb (shall be vs will vs are) — “Kedar shall be” (KJV, ASV, DARBY, WEBSTER) vs “will” (WEB) vs “are” (YLT) vs “Cedar” (DRC)
  • v7 [lexical]: translation of 'tipharah' (glory vs beauty vs magnificence vs majesty) — “glory” (KJV, ASV, WEBSTER) vs “glorious house” (WEB) vs “beauty I beautify” (YLT) vs “magnificence” (DARBY) vs “majesty” (DRC)
  • v8 [lexical]: translation of 'ab' (a cloud vs clouds vs thick cloud) — “a cloud” (WEB, KJV, ASV, DARBY, WEBSTER) vs “thick they fly” (YLT) vs “clouds” (DRC)
  • v8 [lexical]: translation of 'arubbah' (windows vs dove-cotes) — “windows” (WEB, KJV, ASV, YLT, WEBSTER, DRC) vs “dove-cotes” (DARBY)
  • v9 [lexical]: preposition choice (to vs for vs unto) — “To” (YLT, WEBSTER, DRC) vs “for” (WEB, ASV) vs “unto” (KJV, DARBY)
  • v9 [lexical]: translation of the divine name (LORD vs Jehovah vs Yahweh) — “the Lord thy” (KJV, WEBSTER, DRC) vs “Jehovah” (ASV, YLT, DARBY) vs “Yahweh your” (WEB)
  • v9 [lexical]: preposition choice (to vs for) — “to” (KJV, YLT, DARBY, WEBSTER, DRC) vs “for” (WEB, ASV)
  • v9 [stylistic]: conjunction choice (because vs for) — “because” (WEB, KJV, ASV, YLT, WEBSTER, DRC) vs “for” (DARBY)
  • v9 [lexical]: translation of 'paar' (glorified vs beautified) — “hath glorified thee” (KJV, ASV, DARBY, WEBSTER, DRC) vs “has you” (WEB) vs “beautified” (YLT)
  • v10 [lexical]: translation of 'sharath' (minister vs serve) — “shall minister unto thee” (KJV, ASV, DARBY) vs “to” (WEBSTER, DRC) vs “will serve you” (WEB) vs “do serve” (YLT)
  • v10 [lexical]: translation of 'nakah' (smote vs struck) and conjunction choice — “smote thee but” (KJV, ASV, DARBY, WEBSTER) vs “struck you” (WEB) vs “have smitten And” (YLT) vs “struck and” (DRC)
  • v10 [lexical]: translation of 'ratson' (favor vs good pleasure vs reconciliation) — “favor” (WEB, ASV, WEBSTER) vs “favour have” (KJV, DARBY) vs “good pleasure” (YLT) vs “reconciliation” (DRC)
  • v10 [lexical]: translation of 'racham' (mercy vs pitied) — “had mercy on thee” (KJV, ASV, DARBY, WEBSTER) vs “have you” (WEB) vs “have pitied” (YLT) vs “upon” (DRC)
  • v11 [interpretive]: translation of 'nahag' (brought vs led captive vs are led) — “may be brought” (KJV, WEBSTER, DRC) vs “led captive” (WEB, ASV) vs “are led” (YLT) vs “led to thee” (DARBY)
  • v12 [grammatical]: choice of demonstrative vs definite article (the vs that) — “the” (KJV, YLT, DARBY, WEBSTER, DRC) vs “that” (WEB, ASV)
  • v14 [lexical]: translation of 'kaph' (soles vs steps) — “soles” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “steps” (DRC)
  • v15 [interpretive]: phrasing of the causative/concessive clause (Whereas vs Instead of vs Because) — “Whereas thou hast been” (KJV, ASV, WEBSTER) vs “Instead of thy being” (YLT, DARBY) vs “you have” (WEB) vs “Because wast” (DRC)
  • v15 [grammatical]: verb form translating the action (will make vs have made vs to be) — “will make thee” (KJV, ASV, DARBY, WEBSTER) vs “you” (WEB) vs “have made for” (YLT) vs “to be” (DRC)
  • v15 [lexical]: translation of 'gaown' and 'olam' (eternal excellency vs age-during vs everlasting glory) — “eternal excellency” (WEB, KJV, ASV, DARBY) vs “age-during” (YLT) vs “excellence” (WEBSTER) vs “everlasting glory” (DRC)
  • v15 [interpretive]: translation of Hebrew idiom for continuous generations — “of many generations” (WEB, KJV, ASV, WEBSTER) vs “generation and generation” (YLT) vs “from generation to generation” (DARBY) vs “unto generation and generation” (DRC)
  • v16 [lexical]: translation of 'yanaq' (suck vs drink) and sentence structure — “Thou shalt also suck” (KJV, ASV, WEBSTER) vs “And” (DARBY, DRC) vs “You will drink” (WEB) vs “And hast sucked” (YLT)
  • v17 [lexical]: translation of 'nechosheth' (brass vs bronze) and phrasing — “For brass” (KJV, ASV, WEBSTER, DRC) vs “bronze” (WEB, DARBY) vs “Instead of the” (YLT)
  • v17 [lexical]: translation of 'nechosheth' (brass vs bronze) — “brass” (KJV, ASV, YLT, WEBSTER, DRC) vs “bronze” (WEB, DARBY)
  • v17 [lexical]: translation of 'nagas' and 'tsedaqah' (exactors/rulers vs righteousness/justice) — “thine exactors righteousness” (KJV, ASV) vs “thy” (YLT, WEBSTER) vs “your ruler” (WEB) vs “thy rulers” (DARBY) vs “thy overseers justice” (DRC)
  • v18 [lexical]: translation of 'shod' (wasting vs desolation vs spoiling) — “wasting nor” (KJV, DARBY, WEBSTER, DRC) vs “desolation or” (WEB) vs “desolation” (ASV) vs “Spoiling and” (YLT)
  • v18 [lexical]: preposition choice (within vs in) — “within thy” (KJV, ASV, DARBY, WEBSTER) vs “in” (YLT, DRC) vs “your” (WEB)
  • v18 [interpretive]: word order concerning 'gates' and 'praise' — “thy” (KJV, ASV, YLT, DARBY, WEBSTER) vs “your” (WEB) vs “praise” (DRC)
  • v19 [grammatical]: differing auxiliary verbs and phrasing for future action — “The sun shall be” (KJV, ASV, DARBY, WEBSTER) vs “will” (WEB) vs “To thee” (YLT) vs “Thou shalt” (DRC)
  • v19 [lexical]: translation of 'tipharah' (glory vs beauty) — “thy glory” (KJV, ASV, DARBY, WEBSTER) vs “will be your” (WEB) vs “beauty” (YLT) vs “for” (DRC)
  • v20 [lexical]: translation of 'asaph' (withdraw itself vs removed vs decrease) — “withdraw itself” (WEB, KJV, ASV, DARBY, WEBSTER) vs “is not removed” (YLT) vs “shall not decrease” (DRC)
  • v20 [grammatical]: verb tense indicating completion (shall be ended vs will end vs have been completed) — “shall be ended” (KJV, ASV, DARBY, WEBSTER, DRC) vs “will end” (WEB) vs “have been completed” (YLT)
  • v21 [lexical]: conjunction choices (And vs Then vs none) — “Thy” (KJV, ASV, DARBY, WEBSTER) vs “And” (YLT, DRC) vs “Then your” (WEB)
  • v21 [lexical]: translation of 'tsaddiq' (righteous vs just) and 'yarash' (inherit vs possess) — “righteous they shall inherit” (KJV, ASV, WEBSTER) vs “be will” (WEB) vs “of them To” (YLT) vs “possess” (DARBY) vs “just” (DRC)
  • v21 [lexical]: translation of 'olam' (for ever vs forever vs age) — “land for ever” (KJV, ASV, DARBY, WEBSTER, DRC) vs “forever” (WEB) vs “age they possess” (YLT)
  • v22 [lexical]: translation of 'qatan' (little vs small vs least) — “A little one shall” (KJV, WEBSTER) vs “The” (ASV, DARBY) vs “The will” (WEB) vs “The doth” (YLT) vs “The least” (DRC)
  • v22 [lexical]: translation of 'tsair' (small vs smallest vs little) — “the” (WEB, ASV, YLT) vs “a small one” (KJV, WEBSTER) vs “the smallest” (DARBY) vs “little” (DRC)
  • v22 [lexical]: translation of 'atsum' (strong vs mighty vs most) — “strong” (WEB, KJV, ASV, WEBSTER) vs “mighty” (YLT, DARBY) vs “most” (DRC)
  • v22 [grammatical]: pronoun gender assigned to 'time' (its vs his) — “its” (WEB, ASV, DARBY, WEBSTER, DRC) vs “his” (KJV) vs “its own” (YLT)

Derrière cette page

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

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

Également consultées, mais non incluses dans le consensus

Academic textual-historical analysis

Academic textual-historical analysis locates Isaiah 60 within Trito-Isaiah (chapters 56-66), a post-exilic collection reflecting the realities of the Persian-period province of Yehud. Bernhard Duhm first isolated these chapters, and Claus Westermann later argued that chapters 60-62 form the unified core of this section, intentionally mirroring the salvation oracles of Deutero-Isaiah (chapters 40-55). Addressed to a personified, desolate Jerusalem (Zion), the poem envisions a dramatic reversal of fortune. Verses 1-3 contrast the world's darkness with the theophanic light of Yahweh dawning over the city. Scholars like Joseph Blenkinsopp note that the detailed catalogs of wealth in verses 4-9 and 13—camels, gold, frankincense from Midian, Sheba, and timber from Lebanon—reflect actual ancient Near Eastern trade routes and tribute lists. This economic influx is intended to rebuild the city's walls and sanctuary (verses 10, 13), transforming a marginalized, impoverished post-exilic community into the cosmic center of a restored world order.

Jewish interpretation

Jewish exegesis understands Isaiah 60 as a prophecy of profound eschatological consolation addressed directly to a personified Zion or Jerusalem. In its immediate context, it depicts a dramatic reversal of the city's ruined state following the Babylonian exile. While thick darkness covers the nations of the world, the divine presence shines upon Jerusalem. This light acts as a beacon, drawing foreign nations, kings, and returning Jewish exiles (verses 1-4). The prophet describes a massive influx of wealth, sacrificial animals, and building materials brought by former oppressors to reconstruct and beautify the Temple (verses 5-13). The chapter envisions a restored socio-political order where violence is eradicated, the celestial bodies are rendered obsolete by God's eternal light, and the Jewish people are permanently settled in the land in a state of complete righteousness (verses 17-22).

Latter-day Saint

Isaiah 60 is a prophetic poem describing the future glorification of Zion. Following a period of deep darkness, God's light rises upon the city, drawing nations and their kings to its brightness. Exiled sons and daughters return, bringing the wealth of the nations with them. Foreigners rebuild Zion's walls, and the choice materials of Lebanon are brought to beautify the sanctuary. The chapter culminates in an eschatological vision where the Lord Himself replaces the sun and moon as the everlasting light, the people are made righteous, and a small population multiplies into a mighty nation in the Lord's timing.

Jehovah's Witnesses

In its immediate context, Isaiah 60 addresses the physical restoration of Jerusalem (Zion) following the Babylonian exile. The prophet envisions the city illuminated by the glory of Jehovah, standing in stark contrast to the thick darkness covering the surrounding nations. This divine light transforms Zion into a global center, drawing foreign kings, scattered exiles, and the 'wealth of the nations.' The city undergoes a miraculous beautification, transitioning from desolation to eternal security, culminating in a promise of divine acceleration where a 'little one shall become a thousand.'

Choix de traduction effectués par la NCB (59)
  • v1: Arise — Masoretic text is preferred over versional expansions.
  • v1: shine — Accurately reflects the root 'or.
  • v1: the LORD — Chosen divine-name rendering.
  • v1: has risen — The root zarach literally means to rise or dawn.
  • v1: on you — Contemporary English prefers 'on' over 'upon'.
  • v2: look — Modern functional equivalent of the interjection.
  • v2: the darkness — Preserves the Hebrew definite article contrasting with the anarthrous earth.
  • v2: thick darkness — Standard modern rendering of araphel.
  • v2: rise — Repeats the exact English root of 'risen' from the previous verse to match Hebrew zarach.
  • v2: lowercase his — Standard contemporary practice for divine pronouns unless ambiguity requires otherwise.
  • v3: nations — Standard translation of goyim in this poetic context.
  • v3: walk to — Reflects halak (to go/walk) with the directional lamed preposition.
  • v3: rising — Preserves the repetition of the zarach root from the preceding verses.
  • v4: all around — Contemporary spatial idiom.
  • v4: from afar — Captures the poetic spatial distancing elegantly.
  • v4: carried on the hip — Accurately translates the Hebrew idiom for ancient Near Eastern child-carrying practices.
  • v5: be radiant — Accurately reflects the verb for shining or being illuminated.
  • v5: thrill — Captures pachad as a joyful or awestruck trembling in this context.
  • v5: swell — More natural modern English metaphor for the heart widening.
  • v5: wealth — Fits the economic context of resources being brought to the city.
  • v6: multitude — Common translation indicating a massive, surging number.
  • v6: young camels — Accurate rendering of the specific Hebrew term for young or fleet camels.
  • v6: proclaim — Strong contemporary verb for bearing and announcing tidings.
  • v7: minister — Elevates the service to a cultic or royal register appropriate for the temple context.
  • v7: my glorious house I will glorify — Preserves the internal figura etymologica directly matching the Hebrew root repetition.
  • v8: like the cloud — Preserves the Hebrew definite article and singular number.
  • v8: and like the doves — Preserves the Hebrew definite article, tracking the intentional number shift from the singular cloud.
  • v8: windows — Traditional and literal rendering of the lattice openings.
  • v9: coastlands — More geographically accurate for Mediterranean maritime regions.
  • v9: for the name — Expresses the dative of advantage in this dedicatory context.
  • v9: glorified — Matches the exact root translated as 'glorify' in verses 7 and 13.
  • v10: sons of foreigners — Preserves the 'b'ney' construction and the alliterative wordplay with 'banu' (build).
  • v10: had mercy on you — Standard contemporary rendering of the racham root.
  • v10: favor — Standard modern American spelling and translation of ratson.
  • v11: led in procession — The context emphasizes voluntary tribute and restoration rather than military captivity.
  • v12: the nation and the kingdom — Preserves the singular nouns and their definite articles exactly as in the source text.
  • v12: utterly laid waste — Captures the absolute destruction implied by the dual-infinitive construction without syntactic awkwardness.
  • v14: soles — Standard anatomical translation for the bottoms of the feet.
  • v14: City of the LORD — Follows the selected divine-name rendering convention.
  • v15: Instead of your being — Accurately reflects tachat as a preposition of substitution.
  • v15: majesty — Strong contemporary English term for exalted pride or grandeur.
  • v15: generation and generation — Directly preserves the Hebrew reduplicative idiom.
  • v16: suck — Accurately preserves the repetition of the yanaq root from the first half of the verse.
  • v16: Mighty One of Jacob — Capitalizes formal divine title.
  • v17: the bronze — Preserves the definite article present on all four materials in the Hebrew text.
  • v17: overseer — Accurately renders the abstract administrative term into a contemporary personified role.
  • v17: taskmaster — Retains the harsh, coercive connotation of noges, which is ironically transformed by righteousness.
  • v18: walls Salvation... gates Praise — Standard English object-complement word order.
  • v18: capitalized Salvation / Praise — Treats the terms as formal designated names.
  • v19: for a light — Preserves the lamed preposition construction.
  • v19: for your glory — Preserves the lamed preposition and repeats the root used for 'glorify' in verses 7, 9, and 13.
  • v20: withdraw — Clean modern intransitive verb for the gathering-in of the celestial body.
  • v20: the LORD will be to you for an everlasting light — Preserves the exact refrain repetition matching verse 19.
  • v21: your people will all of them be — Preserves the grammatical shift from the singular collective 'your people' to the plural 'all of them'.
  • v21: possess — Accurate rendering of yarash concerning the occupation of the land.
  • v21: to be glorified — Translates the hithpael infinitive directly while retaining the repeating root.
  • v22: The little one — Preserves the Hebrew definite article.
  • v22: the small one — Preserves the Hebrew definite article.
  • v22: its time — Modern English pronoun convention for an inanimate referent.
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)