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Yesaya 40

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NCB · Alkitab Konsensus Baru

1"Comfort, comfort my people," says your God. 2"Speak to the heart of Jerusalem, and call to her, that her hard service is fulfilled, that her iniquity is pardoned, that she has received from the hand of the LORD double for all her sins." 3A voice calling: "In the wilderness prepare the way of the LORD, make straight in the desert a highway for our God. 4Every valley will be raised up, and every mountain and hill will be made low; and the uneven will become level, and the rough places a plain. 5And the glory of the LORD will be revealed, and all flesh will see it together, for the mouth of the LORD has spoken." 6A voice saying, "Call!" And he said, "What shall I call?" "All flesh is grass, and all its loyalty is like the flower of the field. 7The grass withers, the flower fades, because the breath of the LORD blows upon it; surely the people are grass. 8The grass withers, the flower fades, but the word of our God will stand forever." 9Go up on a high mountain, O herald of good news to Zion; lift up your voice with power, O herald of good news to Jerusalem; lift it up, do not fear; say to the cities of Judah, "Look, your God!" 10Look, the Lord GOD will come with strength, and his arm rules for him; look, his reward is with him, and his recompense before him. 11Like a shepherd he will shepherd his flock; he will gather the lambs with his arm, and carry them in his bosom; he will gently lead the nursing ewes. 12Who has measured the waters in the hollow of his hand, and marked off the heavens with a span, and enclosed the dust of the earth in a measure, and weighed the mountains in scales, and the hills in a balance? 13Who has marked off the Spirit of the LORD, or as his counselor has made him know? 14With whom did he take counsel, and who gave him understanding, and taught him in the path of justice, and taught him knowledge, and made him know the way of understanding? 15Look, the nations are like a drop from a bucket, and are regarded as dust on the scales; look, he lifts up the islands like fine dust. 16And Lebanon is not sufficient for fuel, and its beasts are not sufficient for a burnt offering. 17All the nations are as nothing before him; they are accounted by him as less than nothing and emptiness. 18To whom then will you liken God, or what likeness will you compare to him? 19The idol! A craftsman casts it, and a refiner overlays it with gold, and a refiner casts silver chains. 20He who is too poor for an offering chooses wood that will not rot; he seeks a skillful craftsman for himself to prepare an idol that will not topple. 21Do you not know? Do you not hear? Has it not been told to you from the beginning? Have you not understood from the foundations of the earth? 22He who sits above the circle of the earth, and its inhabitants are like grasshoppers; who stretches out the heavens like a curtain, and spreads them like a tent to dwell in; 23who brings princes to nothing, who makes the judges of the earth as emptiness. 24Scarcely are they planted, scarcely are they sown, scarcely has their stem taken root in the earth, when he also blows upon them, and they wither, and a whirlwind takes them away like stubble. 25"To whom then will you liken me, that I should be equal?" says the Holy One. 26Lift up your eyes on high, and see: who has created these? He who brings out their host by number; he calls them all by name; by the greatness of his might, and because he is strong in power, not one is missing. 27Why do you say, O Jacob, and speak, O Israel: "My way is hidden from the LORD, and my justice passes away from my God"? 28Have you not known? Have you not heard? The everlasting God, the LORD, the Creator of the ends of the earth, does not grow faint and does not grow weary; his understanding is unsearchable. 29He gives power to the faint, and to him who has no might he increases strength. 30Even youths will grow faint and grow weary, and young men, stumbling, will stumble; 31but those who wait for the LORD will renew their strength; they will mount up with wings like eagles; they will run and not grow weary; they will walk and not grow faint.

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Hal yang disepakati oleh tradisi

Across all families, Isaiah 40 commands comfort for Jerusalem, declaring her iniquity pardoned and her warfare accomplished, contrasts the fading, grass-like nature of human flesh with the eternal permanence of God's word, and assures that the unwearied Creator will renew the strength of those who wait on Him. Most Christian groups also affirm the voice commanding a wilderness highway for the revelation of God's glory and establish His majesty as a sovereign Creator who measures the cosmos,… Masuk untuk membaca konsensus penuh →

Diakui sebagian besar, tapi tidak semua

  • The prophet heralds God's arrival as a mighty ruler who simultaneously cares for His flock with the tenderness of a shepherd. (8 affirm)

Letak perbedaan tradisi

  • Historical-critical scholarship recognizes chapter 40 as the start of an exilic author's work, distinct from the eighth-century prophet.

    catholic: QUALIFY; anglican: AFFIRM

  • The 'voice in the wilderness' preparing the way of the Lord is a direct prophecy of John the Baptist.

    catholic: QUALIFY; orthodox: AFFIRM; oriental-orthodox: QUALIFY; anglican: QUALIFY; baptist: AFFIRM; pentecostal: AFFIRM; adventist: AFFIRM; restorationist: AFFIRM

  • The command to prepare the wilderness highway allegorically signifies the necessity of personal repentance and the removal of spiritual pride to prepare the heart for Christ.

    lutheran: QUALIFY; baptist: QUALIFY; methodist: AFFIRM; restorationist: AFFIRM

  • The command to behold God and the revelation of His glory are directly fulfilled in the physical Incarnation of Christ.

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

  • The declaration of comfort and the pardoning of iniquity mark the dawn of the New Covenant gospel dispensation and the abrogation of the law's curse.

    oriental-orthodox: AFFIRM; lutheran: QUALIFY; reformed: AFFIRM; restorationist: QUALIFY

  • The challenge 'To whom then will ye liken God?' affirms that the divine essence is completely invisible and cannot be depicted by human hands.

    orthodox: AFFIRM; reformed: AFFIRM; baptist: QUALIFY

  • The human inability to liken God to anything in creation forms a strict prohibition against using any physical images in worship.

    orthodox: DENY; reformed: AFFIRM; baptist: AFFIRM

  • God's act of viewing the nations as a drop in a bucket demonstrates His absolute sovereignty, independence, and divine aseity.

    orthodox: QUALIFY; reformed: AFFIRM; baptist: AFFIRM

  • Waiting on the Lord is understood as an active posture of expectant prayer that results in a supernatural exchange of human weakness for divine power.

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

  • The promise of renewed strength guarantees the perseverance of the elect by God's sovereign preserving power rather than failing human willpower.

    orthodox: QUALIFY; reformed: AFFIRM; baptist: AFFIRM

  • The chapter is heavily utilized in Advent and Epiphany liturgies to spiritually prepare congregations for the coming of Christ.

    catholic: QUALIFY; orthodox: QUALIFY; oriental-orthodox: QUALIFY; anglican: QUALIFY; lutheran: QUALIFY

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Catholic

The chapter records a prophetic command to comfort Jerusalem, declaring her time of suffering ended and her iniquity pardoned (verses 1-2). A voice calls to prepare a level highway in the wilderness for God, whose glory will be revealed to all flesh (verses 3-5). A stark contrast is drawn between the fading, grass-like nature of human flesh and the eternal, standing word of God (verses 6-8). Zion and Jerusalem are commanded to lift up their voices to announce the coming of God, who arrives with a strong arm yet gently tends His flock like a shepherd (verses 9-11). The text then exalts the incomparable majesty, unsearchable understanding, and creative power of God, who measures the oceans, governs the heavens, reduces the nations to a drop in a bucket, and exposes the folly of carved idols (verses 12-26). It concludes by assuring Jacob and Israel that their way is not hidden from the Lord; the unwearied Creator gives power to the faint, ensuring that those who wait upon Him will renew their strength and mount up with wings like eagles (verses 27-31). Reception: Catholic tradition reads this chapter profoundly through an Incarnational and Christological lens, fundamentally shaped by the New Testament's citations. The 'voice crying in the wilderness' (verse 3) is universally received as John the Baptist. Jerome's 'Commentary on Isaiah' solidifies this typological reading for the Latin West, linking the precursor who prepares the way to the arrival of Christ, the Good Shepherd described in verse 11. Eastern Fathers also emphasize the Incarnational reality; Cyril of Alexandria, in his 'Commentary on Isaiah', views the revelation of the Lord's glory (verse 5) and the command to behold God (verse 9) as direct prophecies of the Word made flesh. Eusebius of Caesarea, in his 'Proof of the Gospel', interprets the 'wilderness' of verse 3 not merely as a geographic location, but as the spiritually barren state of humanity before the advent of Christ. Additionally, the Catechism of the Catholic Church invokes verses 1-3 to describe John the Baptist as the culmination of the prophetic line, initiating the era of the Consoler. Modern Catholic biblical scholarship also acknowledges a historical-critical dimension, recognizing the text as addressing a historical exile and announcing a new Exodus, though the Magisterium holds this alongside the primary, christological interpretation.

Eastern Orthodox

Isaiah 40 marks a shift in the prophetic text toward divine consolation. It begins with an announcement of comfort to Jerusalem, declaring her punishment complete (vv. 1-2). A herald's voice commands the preparation of a wilderness highway for God's glorious return, which all humanity will witness (vv. 3-5). The text contrasts the frailty and transience of human life ('all flesh is grass') with the enduring eternal nature of God's word (vv. 6-8). The prophet announces the arrival of God as a mighty conqueror who simultaneously cares for His people with the tenderness of a shepherd (vv. 9-11). The chapter then shifts to a majestic poem emphasizing God's unmatched sovereignty as Creator. Through a series of rhetorical questions, the prophet demonstrates that God's wisdom is unsearchable, the nations are insignificant before Him, and idols are utterly empty compared to His limitless power (vv. 12-26). Finally, the text offers reassurance to Israel, promising that this unwearied Creator imparts strength and endurance to the faint who wait upon Him (vv. 27-31). Reception: Within the Eastern Orthodox tradition, Isaiah 40 is a foundational text for Christology, Pneumatology, and the theology of icons. The 'voice crying in the wilderness' (v. 3) is universally identified by the patristic consensus with St. John the Forerunner (the Baptist), whose ministry prepared the way for the Incarnation. The Septuagint rendering of verse 5 ('all flesh shall see the salvation of God') is understood as a direct prophecy of the manifestation of the Word made flesh. St. Cyril of Alexandria reads the declaration 'Behold your God!' (v. 9) and the imagery of the Good Shepherd (v. 11) as explicit prophecies of Jesus Christ's pastoral care for humanity and His gathering of the Church. The rhetorical question regarding who has directed the Spirit of the Lord (v. 13) was utilized in Trinitarian apologetics; St. Basil the Great appealed to this verse to defend the uncreated, sovereign, and divine nature of the Holy Spirit against those who would reduce the Spirit to a creaturely minister. Furthermore, the apophatic declarations regarding God's incomparability ('To whom then will ye liken God?', vv. 18, 25) played a crucial role in the iconoclast controversies. St. John of Damascus affirmed these verses as demonstrating the absolute invisibility and uncircumscribability of the divine essence. The Orthodox tradition resolves this tension by teaching that while the divine essence cannot be depicted—as Isaiah rightly declared—the Incarnation makes the Son circumscribable and thus depictable in holy icons, fulfilling the prophet's promise that 'the glory of the Lord shall be revealed, and all flesh shall see it' (v. 5).

Oriental Orthodox

In its immediate prophetic context, this chapter marks a turning point in the book of Isaiah, shifting from judgment to a message of profound consolation for the exiled Israelites in Babylon. A heavenly herald announces that Jerusalem's time of hard service is complete and her sins are pardoned. A voice calls to prepare a highway in the desert for Yahweh's return to Zion. The text contrasts the frailty and transience of human flesh, which is like withering grass, with the eternal permanence of God's word. It elevates Yahweh as the incomparable Creator who measures the cosmos, governs the nations as if they were mere drops in a bucket, and mocks the folly of man-made idols. The chapter concludes by exhorting Israel not to despair, promising that the tireless Creator will renew the strength of those who wait upon Him. Reception: The Oriental Orthodox tradition reads Isaiah 40 primarily through the Christological and Trinitarian exegesis of the Alexandrian Fathers, viewing it as a comprehensive prophecy of the Incarnation and the Holy Trinity. Cyril of Alexandria extensively treats the opening verses as the inauguration of the Gospel dispensation: the 'comfort' (verses 1-2) is the remission of sins and the abrogation of the law's curse through Christ. The 'voice crying in the wilderness' (verse 3) is universally understood typologically as John the Baptist, the forerunner who prepares the human heart for the Incarnate Word. For the miaphysite Christology of this tradition, verses 9-11 serve as a crucial proof-text for the single, undivided subjectivity of the Incarnate Word. Cyril of Alexandria emphasizes that the one who comes as 'the Lord God... with strong hand' and rules with might (verse 10) is the exact same subject who 'will feed his flock like a shepherd' and gently carry lambs in his bosom (verse 11). This demonstrates the hypostatic union: the almighty, transcendent God performs tender, distinctly bodily acts of care without division into two natures after the union. The contrast in verses 6-8 between the flesh that withers like grass and the 'word of our God' that stands forever is read as the eternal Divine Word assuming frail, mortal human nature in order to overcome its corruption and give it eternal life. Trinitarian pneumatology is also defended from this chapter. Athanasius leverages verse 13 ('Who hath directed the Spirit of the Lord?') to argue against those who would reduce the Holy Spirit to a created being, asserting the Spirit's uncreated majesty and co-equality in the Godhead. Furthermore, the anti-idolatry polemics (verses 18-20) and the image of God sitting on the 'circle of the earth' (verse 22) are utilized by Athanasius to demonstrate the supreme, rational ordering of the cosmos by God the Word, against pagan materialists.

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Setiap terjemahan

Pasal yang sama dalam 7 terjemahan domain publik.

WEB · World English Bible

1“Comfort, comfort my people,” says your God. 2“Speak comfortably to Jerusalem, and call out to her that her warfare is accomplished, that her iniquity is pardoned, that she has received of Yahweh’s hand double for all her sins.” 3The voice of one who calls out, “Prepare the way of Yahweh in the wilderness! Make a level highway in the desert for our God. 4Every valley shall be exalted, and every mountain and hill shall be made low. The uneven shall be made level, and the rough places a plain. 5Yahweh’s glory shall be revealed, and all flesh shall see it together; for the mouth of Yahweh has spoken it.” 6The voice of one saying, “Cry out!” One said, “What shall I cry?” “All flesh is like grass, and all its glory is like the flower of the field. 7The grass withers, the flower fades, because Yahweh’s breath blows on it. Surely the people are like grass. 8The grass withers, the flower fades; but the word of our God stands forever.” 9You who tell good news to Zion, go up on a high mountain. You who tell good news to Jerusalem, lift up your voice with strength! Lift it up! Don’t be afraid! Say to the cities of Judah, “Behold, your God!” 10Behold, the Lord Yahweh will come as a mighty one, and his arm will rule for him. Behold, his reward is with him, and his recompense before him. 11He will feed his flock like a shepherd. He will gather the lambs in his arm, and carry them in his bosom. He will gently lead those who have their young. 12Who has measured the waters in the hollow of his hand, and marked off the sky with his span, and calculated the dust of the earth in a measuring basket, and weighed the mountains in scales, and the hills in a balance? 13Who has directed Yahweh’s Spirit, or has taught him as his counselor? 14Who did he take counsel with, and who instructed him, and taught him in the path of justice, and taught him knowledge, and showed him the way of understanding? 15Behold, the nations are like a drop in a bucket, and are regarded as a speck of dust on a balance. Behold, he lifts up the islands like a very little thing. 16Lebanon is not sufficient to burn, nor its animals sufficient for a burnt offering. 17All the nations are like nothing before him. They are regarded by him as less than nothing, and vanity. 18To whom then will you liken God? Or what likeness will you compare to him? 19A workman has cast an image, and the goldsmith overlays it with gold, and casts silver chains for it. 20He who is too impoverished for such an offering chooses a tree that will not rot. He seeks a skillful workman to set up a carved image for him that will not be moved. 21Haven’t you known? Haven’t you heard? Haven’t you been told from the beginning? Haven’t you understood from the foundations of the earth? 22It is he who sits above the circle of the earth, and its inhabitants are like grasshoppers; who stretches out the heavens like a curtain, and spreads them out like a tent to dwell in, 23who brings princes to nothing, who makes the judges of the earth meaningless. 24They are planted scarcely. They are sown scarcely. Their stock has scarcely taken root in the ground. He merely blows on them, and they wither, and the whirlwind takes them away as stubble. 25“To whom then will you liken me? Who is my equal?” says the Holy One. 26Lift up your eyes on high, and see who has created these, who brings out their army by number. He calls them all by name. By the greatness of his might, and because he is strong in power, not one is lacking. 27Why do you say, Jacob, and speak, Israel, “My way is hidden from Yahweh, and the justice due me is disregarded by my God”? 28Haven’t you known? Haven’t you heard? The everlasting God, Yahweh, the Creator of the ends of the earth, doesn’t faint. He isn’t weary. His understanding is unsearchable. 29He gives power to the weak. He increases the strength of him who has no might. 30Even the youths faint and get weary, and the young men utterly fall; 31but those who wait for Yahweh will renew their strength. They will mount up with wings like eagles. They will run, and not be weary. They will walk, and not faint.

KJV · King James Version

1Comfort ye, comfort ye my people, saith your God. 2Speak ye comfortably to Jerusalem, and cry unto her, that her warfare is accomplished, that her iniquity is pardoned: for she hath received of the Lord’s hand double for all her sins. 3The voice of him that crieth in the wilderness, Prepare ye the way of the Lord, make straight in the desert a highway for our God. 4Every valley shall be exalted, and every mountain and hill shall be made low: and the crooked shall be made straight, and the rough places plain: 5And the glory of the Lord shall be revealed, and all flesh shall see it together: for the mouth of the Lord hath spoken it. 6The voice said, Cry. And he said, What shall I cry? All flesh is grass, and all the goodliness thereof is as the flower of the field: 7The grass withereth, the flower fadeth: because the spirit of the Lord bloweth upon it: surely the people is grass. 8The grass withereth, the flower fadeth: but the word of our God shall stand for ever. 9O Zion, that bringest good tidings, get thee up into the high mountain; O Jerusalem, that bringest good tidings, lift up thy voice with strength; lift it up, be not afraid; say unto the cities of Judah, Behold your God! 10Behold, the Lord God will come with strong hand, and his arm shall rule for him: behold, his reward is with him, and his work before him. 11He shall feed his flock like a shepherd: he shall gather the lambs with his arm, and carry them in his bosom, and shall gently lead those that are with young. 12Who hath measured the waters in the hollow of his hand, and meted out heaven with the span, and comprehended the dust of the earth in a measure, and weighed the mountains in scales, and the hills in a balance? 13Who hath directed the Spirit of the Lord, or being his counsellor hath taught him? 14With whom took he counsel, and who instructed him, and taught him in the path of judgment, and taught him knowledge, and shewed to him the way of understanding? 15Behold, the nations are as a drop of a bucket, and are counted as the small dust of the balance: behold, he taketh up the isles as a very little thing. 16And Lebanon is not sufficient to burn, nor the beasts thereof sufficient for a burnt offering. 17All nations before him are as nothing; and they are counted to him less than nothing, and vanity. 18To whom then will ye liken God? or what likeness will ye compare unto him? 19The workman melteth a graven image, and the goldsmith spreadeth it over with gold, and casteth silver chains. 20He that is so impoverished that he hath no oblation chooseth a tree that will not rot; he seeketh unto him a cunning workman to prepare a graven image, that shall not be moved. 21Have ye not known? have ye not heard? hath it not been told you from the beginning? have ye not understood from the foundations of the earth? 22It is he that sitteth upon the circle of the earth, and the inhabitants thereof are as grasshoppers; that stretcheth out the heavens as a curtain, and spreadeth them out as a tent to dwell in: 23That bringeth the princes to nothing; he maketh the judges of the earth as vanity. 24Yea, they shall not be planted; yea, they shall not be sown: yea, their stock shall not take root in the earth: and he shall also blow upon them, and they shall wither, and the whirlwind shall take them away as stubble. 25To whom then will ye liken me, or shall I be equal? saith the Holy One. 26Lift up your eyes on high, and behold who hath created these things, that bringeth out their host by number: he calleth them all by names by the greatness of his might, for that he is strong in power; not one faileth. 27Why sayest thou, O Jacob, and speakest, O Israel, My way is hid from the Lord, and my judgment is passed over from my God? 28Hast thou not known? hast thou not heard, that the everlasting God, the Lord, the Creator of the ends of the earth, fainteth not, neither is weary? there is no searching of his understanding. 29He giveth power to the faint; and to them that have no might he increaseth strength. 30Even the youths shall faint and be weary, and the young men shall utterly fall: 31But they that wait upon the Lord shall renew their strength; they shall mount up with wings as eagles; they shall run, and not be weary; and they shall walk, and not faint.

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Perbedaan yang mengubah makna (53)
  • v2 [lexical]: translates the action of speaking out to Jerusalem — “cry unto” (KJV, ASV, DARBY) vs “call to” (YLT, DRC) vs “call out to” (WEB) vs “to” (WEBSTER)
  • v2 [grammatical]: introduces the content of the message with a conjunction or causal particle — “that” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “for” (DRC)
  • v2 [lexical]: translates the concept of the city's sin being dealt with — “iniquity is pardoned for” (KJV, DARBY, WEBSTER) vs “that” (WEB, ASV) vs “punishment That” (YLT) vs “forgiven” (DRC)
  • v3 [lexical]: (vv 3, 5, 27) translates the divine name — “the Lord” (KJV, WEBSTER, DRC) vs “Jehovah” (ASV, YLT, DARBY) vs “Yahweh in wilderness” (WEB)
  • v3 [lexical]: translates the state of the prepared path in the desert — “straight” (KJV, YLT, DARBY, WEBSTER, DRC) vs “a level highway” (WEB) vs “level” (ASV)
  • v4 [grammatical]: translates the future or stative raising of the valleys — “shall be exalted” (WEB, KJV, ASV, WEBSTER, DRC) vs “is raised up” (YLT) vs “raised up” (DARBY)
  • v4 [lexical]: translates the action happening to the mountains and hills — “shall be made” (WEB, KJV, ASV, WEBSTER, DRC) vs “become” (YLT) vs “brought” (DARBY)
  • v4 [lexical]: translates the descriptive terms for the uneven or rough terrain — “a” (WEB, ASV, DARBY) vs “rough places plain” (KJV, WEBSTER) vs “entangled a valley” (YLT) vs “ways” (DRC)
  • v6 [lexical]: translates the location where the flower grows — “field” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “held” (DRC)
  • v7 [grammatical]: (vv 7, 8) translates the tense or aspect of the grass drying up — “withereth” (KJV, ASV, DARBY, WEBSTER) vs “withers” (WEB) vs “faded” (YLT) vs “is withered and” (DRC)
  • v7 [lexical]: translates the affirmative particle — “surely” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “Indeed” (DRC)
  • v7 [grammatical]: translates the copula, adding a comparative term in some versions — “is” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “are like” (WEB)
  • v9 [lexical]: translates the modifiers for lifting up the voice — “thy” (KJV, ASV, DARBY, WEBSTER, DRC) vs “your” (WEB) vs “with power” (YLT)
  • v9 [grammatical]: translates the negative imperative concerning fear — “be not afraid” (KJV, ASV, DARBY, WEBSTER) vs “fear” (YLT, DRC) vs “Don’t” (WEB)
  • v9 [stylistic]: translates the preposition directing the message to the cities — “to” (WEB, YLT, WEBSTER, DRC) vs “unto the” (KJV, ASV, DARBY)
  • v9 [lexical]: translates the interjection and spelling of the location — “Judah Behold” (WEB, KJV, ASV, DARBY, WEBSTER) vs “Lo” (YLT) vs “Juda” (DRC)
  • v10 [lexical]: translates the term for the Lord's reward or work — “recompense” (WEB, ASV) vs “work” (KJV, WEBSTER) vs “wage” (YLT) vs “recompence” (DARBY) vs “is” (DRC)
  • v12 [lexical]: translates the measured matter of the earth — “dust” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “bulk” (DRC)
  • v12 [lexical]: translates the instrument used for weighing the mountains — “scales” (WEB, KJV, ASV, WEBSTER, DRC) vs “the mountains” (YLT) vs “a balance” (DARBY)
  • v12 [lexical]: translates the instrument used for weighing the hills — “a balance” (WEB, KJV, ASV, YLT, WEBSTER, DRC) vs “scales” (DARBY)
  • v13 [lexical]: translates the action done to the Spirit of the Lord — “hath directed the” (KJV, ASV, DARBY, WEBSTER) vs “has Yahweh’s” (WEB) vs “meted out” (YLT) vs “forwarded” (DRC)
  • v14 [grammatical]: phrases the question about who was consulted — “With whom took” (KJV, ASV, DARBY, WEBSTER) vs “Who did” (WEB) vs “consulted” (YLT) vs “hath” (DRC)
  • v14 [lexical]: translates the terms for conferring and gaining understanding — “counsel and who instructed” (KJV, ASV, WEBSTER) vs “take with” (WEB) vs “That he causeth” (YLT) vs “gave” (DARBY) vs “consulted hath” (DRC)
  • v14 [lexical]: translates the verb for imparting knowledge — “taught” (WEB, KJV, ASV, WEBSTER, DRC) vs “teacheth” (YLT) vs “instructed” (DARBY)
  • v14 [lexical]: translates the concept of the right path — “judgment” (KJV, YLT, DARBY, WEBSTER) vs “justice” (WEB, ASV, DRC)
  • v15 [grammatical]: translates the preposition relating the drop to the bucket — “of a” (KJV, ASV, WEBSTER, DRC) vs “in” (WEB) vs “from” (YLT) vs “the” (DARBY)
  • v16 [lexical]: translates the adequacy of the wood for burning — “sufficient” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “be enough” (DRC)
  • v16 [lexical]: translates the animals from Lebanon — “the beasts thereof” (KJV, ASV, DARBY, DRC) vs “its animals” (WEB) vs “its” (YLT) vs “of it” (WEBSTER)
  • v17 [lexical]: translates the estimation of the nations' worth — “as” (WEB, ASV, DRC) vs “less than nothing” (KJV, YLT, WEBSTER) vs “a cipher” (DARBY)
  • v18 [grammatical]: translates the tense and subject of comparing God — “then will ye liken” (KJV, ASV, DARBY, WEBSTER) vs “you” (WEB) vs “do” (YLT) vs “have you likened” (DRC)
  • v18 [grammatical]: translates the conjunction connecting the questions — “or” (WEB, KJV, ASV, WEBSTER, DRC) vs “And” (YLT, DARBY)
  • v21 [grammatical]: phrases the rhetorical question about what has been declared from the start — “beginning have ye not” (KJV, ASV, DARBY, WEBSTER) vs “Haven’t you” (WEB) vs “first to you” (YLT) vs “you” (DRC)
  • v21 [grammatical]: translates the number of the word for the earth's base — “foundations” (WEB, KJV, ASV, YLT, WEBSTER, DRC) vs “foundation” (DARBY)
  • v22 [grammatical]: translates the posture and position of God relative to the earth — “that sitteth upon” (KJV, DARBY, WEBSTER, DRC) vs “who sits above” (WEB) vs “above” (ASV) vs “who is sitting on” (YLT)
  • v22 [lexical]: translates the shape of the earth — “circle” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “globe” (DRC)
  • v22 [grammatical]: translates the modifier for the inhabitants — “the” (KJV, ASV, DARBY, DRC) vs “its” (WEB, YLT, WEBSTER)
  • v22 [lexical]: translates the comparison of inhabitants and the subsequent action of stretching — “as grasshoppers that stretcheth” (KJV, ASV, DARBY, WEBSTER) vs “like who stretches” (WEB) vs “He who is stretching” (YLT) vs “locusts he” (DRC)
  • v23 [lexical]: translates the resultant state of the earthly judges — “as vanity” (KJV, ASV, DARBY, WEBSTER, DRC) vs “meaningless” (WEB) vs “emptiness hath made” (YLT)
  • v25 [grammatical]: translates the introductory conjunction and preposition — “To” (WEB, KJV, ASV, DARBY, WEBSTER) vs “And unto” (YLT) vs “And” (DRC)
  • v25 [grammatical]: translates the tense of comparing God to others — “then will ye liken” (KJV, ASV, DARBY, WEBSTER) vs “you” (WEB) vs “do” (YLT) vs “have likened” (DRC)
  • v26 [lexical]: translates the command to look — “see” (WEB, ASV, YLT, DARBY, DRC) vs “behold” (KJV, WEBSTER)
  • v26 [lexical]: translates the action of making the host of heaven — “hath created” (KJV, ASV, DARBY, WEBSTER, DRC) vs “has” (WEB) vs “prepared” (YLT)
  • v26 [lexical]: translates the term for the starry multitude — “host” (KJV, ASV, DARBY, WEBSTER, DRC) vs “army” (WEB) vs “To all of them” (YLT)
  • v26 [lexical]: translates how they are called and the description of God's power — “name” (WEB, ASV) vs “names by the greatness” (KJV, WEBSTER) vs “abundance” (YLT) vs “name through” (DARBY) vs “their” (DRC)
  • v26 [lexical]: translates the term for none being absent — “is lacking” (WEB, ASV, YLT) vs “faileth” (KJV, DARBY, WEBSTER) vs “of them was missing” (DRC)
  • v27 [grammatical]: translates the address and verb for speaking — “speakest O” (KJV, ASV, DARBY, WEBSTER, DRC) vs “speak” (WEB) vs “thou” (YLT)
  • v27 [grammatical]: translates the state of being concealed — “is hid” (KJV, ASV, DARBY, WEBSTER, DRC) vs “hidden” (WEB) vs “hath been” (YLT)
  • v28 [lexical]: translates the divine name and titles — “everlasting God the Lord” (KJV, WEBSTER) vs “Jehovah” (ASV, DARBY) vs “Yahweh” (WEB) vs “of” (YLT) vs “is” (DRC)
  • v28 [lexical]: translates the unsearchable attribute of God's mind — “understanding” (KJV, ASV, YLT, DARBY, WEBSTER) vs “is unsearchable” (WEB) vs “wisdom” (DRC)
  • v29 [lexical]: translates the provision of strength — “giveth power” (KJV, ASV, DARBY, WEBSTER) vs “gives” (WEB) vs “is giving” (YLT) vs “that strength” (DRC)
  • v29 [grammatical]: Third-person number differs: WEB, ASV, DARBY use the singular ("him"/"his") where KJV, WEBSTER, DRC use the plural ("them"/"their").
  • v30 [lexical]: translates the verb for becoming tired — “be weary” (KJV, ASV, WEBSTER) vs “get” (WEB) vs “fatigued” (YLT) vs “shall tire” (DARBY) vs “labour” (DRC)
  • v31 [lexical]: translates the future action of walking or progressing — “shall walk” (KJV, ASV, DARBY, WEBSTER, DRC) vs “will” (WEB) vs “go on” (YLT)

Di balik halaman ini

Teks sumber. Hebrew/Aramaic (Westminster Leningrad Codex tradition, via STEPBible TAHOT). Westminster Leningrad Codex (Hebrew)

Nama-nama ilahi: Elohim (God), YHWH (the LORD), El (God) — render YHWH and Elohim distinguishably.

Turut dikonsultasikan, tapi tidak dihitung dalam konsensus

Academic textual-historical analysis

The text opens with plural imperatives commanding comfort for Jerusalem and declaring that her term of hardship is complete and her sin pardoned (vv. 1-2). Unidentified voices call for the preparation of a desert highway for Yahweh (vv. 3-5) and contrast human frailty with the enduring word of God (vv. 6-8). A herald is commissioned to announce Yahweh's arrival to the cities of Judah as a powerful yet gentle shepherd (vv. 9-11). The chapter then shifts to a series of rhetorical questions emphasizing Yahweh's incomparable scale over creation, the nations, and crafted cult images (vv. 12-26). It concludes by directly addressing Jacob/Israel, answering the complaint that God ignores their plight by asserting Yahweh's unwearying nature and His provision of strength to the faint (vv. 27-31).

Jewish interpretation

In its literary setting, Isaiah 40 marks a profound pivot from warnings of judgment to declarations of restoration. Addressed to the Jewish exiles in Babylon, the chapter announces that Jerusalem's penalty is paid (v. 2). It envisions a second Exodus, calling for a miraculously leveled highway in the desert for God to lead His people home (vv. 3-5). The passage then contrasts the fragility of human power (vv. 6-8) with the incomparable might of the Creator, mocking the futility of idol manufacture (vv. 18-20). Finally, it addresses the existential despair of the exiles who feel forgotten (v. 27), assuring them that the everlasting Creator does not abandon Israel and will renew the strength of the weary (vv. 28-31).

Latter-day Saint

Isaiah 40 opens the Book of Comfort, speaking to exiled Judah. The prophet announces that Jerusalem's penalty is paid and her warfare is accomplished (verses 1-2). A herald's voice commands the construction of a level highway in the wilderness for Yahweh’s return, signifying a new exodus (verses 3-5). The passage contrasts the fragility of human powers, which wither like grass, with the enduring nature of God's word (verses 6-8). The chapter transitions to a profound declaration of Yahweh’s incomparability as Creator and Shepherd, emphasizing His power over the nations and idols, and promising strength to the weary who trust in Him (verses 12-31).

Jehovah's Witnesses

In its immediate historical setting, the Watch Tower Society understands this chapter as a message of comfort (verses 1-2) directed to the Jewish exiles in Babylon. It declares that Jehovah will clear a pathway through the wilderness for their return to Jerusalem (verses 3-5). The text sharply contrasts the frail, temporary nature of humanity (verses 6-8) with the eternal word and infinite power of God. The prophet emphasizes Jehovah's unmatched majesty as the Creator, declaring the utter worthlessness of Babylonian idols (verses 18-20) and the insignificance of human nations compared to His universal sovereignty (verses 15-17).

Pilihan terjemahan yang dibuat NCB (89)
  • v1: God — Preserves distinct divine name rendering.
  • v1: Comfort, comfort — Preserves source repetition exactly.
  • v2: Speak to the heart — Preserves literal Hebrew idiom.
  • v2: call to her — Standard translation of qara matching other occurrences in the chapter.
  • v2: that ... that ... that — Preserves source structural repetition.
  • v2: hard service — Accurately captures the context of exilic penalty.
  • v2: is pardoned — Accurate lexical rendering in the context of iniquity.
  • v3: A voice calling — Preserves the cognate participle construction directly.
  • v3: the LORD — Consistently distinguishes YHWH from Adonai.
  • v3: make straight — Accurately reflects the core root meaning of the verb.
  • v4: Every ... every — Preserves identical repetition structuring the verse.
  • v4: will be raised up — Uses contemporary English future passive.
  • v4: will be made low — Contemporary passive matching the parallel colon.
  • v4: a plain — Contrasts rough places with broad level ground.
  • v5: all flesh — Preserves the key phrasing continued in verse 6.
  • v6: Call ... What shall I call — Preserves cognate wordplay while avoiding archaic connotations of 'cry'.
  • v6: saying ... he said — Preserves the participle to finite verb shift in the original syntax.
  • v6: loyalty — Reflects the core covenantal meaning of the noun.
  • v6: the field — Correct literal translation of the noun.
  • v7: withers ... fades — Translates the perfects with contemporary English present to express universal truth.
  • v7: surely — Strongly affirms the preceding statement.
  • v7: are — Maintains the direct metaphor equation in the Hebrew verbless clause.
  • v8: The grass withers, the flower fades — Preserves exact refrain structure from verse 7.
  • v9: herald of good news — Accurately translates the feminine participle functioning as a title.
  • v9: lift up ... lift it up — Preserves repeated feminine imperative.
  • v9: with power — Accurately renders the noun for might/power.
  • v9: do not fear — Contemporary negative imperative.
  • v9: to the cities — Uses contemporary preposition.
  • v9: Look — Replaces archaic interjection.
  • v10: Look ... look — Replaces archaic interjection consistently across the verse.
  • v10: the Lord GOD — Distinguishes Adonai consistently from YHWH.
  • v10: recompense — Accurate semantic parallel to reward.
  • v10: for him ... with him ... before him — Preserves consecutive 3ms suffix repetition mapping to English object pronouns.
  • v11: Like a shepherd he will shepherd his flock — Preserves the cognate figura etymologica.
  • v12: dust — Standard literal translation of the noun.
  • v12: scales ... a balance — Distinguishes the two weighing instruments in English.
  • v12: in the hollow ... with a span ... in a measure ... in scales ... in a balance — Preserves repetitive prepositional prefixes attached to each measuring instrument.
  • v12: waters and heavens — Preserves the internal plural rhyme.
  • v13: marked off — Translates the repeated verb consistently with its use in verse 12.
  • v13: Spirit — Capitalized to reflect traditions applying the chapter to demonstrate the uncreated personhood of the Holy Spirit (disputed among traditions).
  • v14: did he take counsel — Accurate contemporary rendering of Niphal verb in interrogative context.
  • v14: made him know — Accurately conveys the causative Hiphil while linking cognately to the noun 'knowledge'.
  • v14: justice — Better fits the context of divine order alongside paths.
  • v14: gave him ... taught him ... made him — Preserves the consecutive chaining of object pronouns on the verbs.
  • v15: Look ... look — Replaces archaic interjection.
  • v15: from — Correct literal translation of the min preposition.
  • v16: not sufficient ... not sufficient — Preserves structural repetition.
  • v16: its beasts — Contemporary rendering of the suffix maintaining the traditional animal class.
  • v17: All the nations — Preserves definite article and ties backward to the nations in verse 15.
  • v17: less than nothing and emptiness — Accurately translates tohu and preserves the wordplay.
  • v18: will you liken — Translates the imperfect verb as future to convey rhetorical capability.
  • v18: liken ... likeness — Preserves cognate wordplay.
  • v18: or — Functions as a coordinating disjunctive conjunction in questions.
  • v19: refiner ... refiner — Preserves identical repetition of the participial noun.
  • v20: craftsman ... idol — Creates lexical cohesion with the exact terms from verse 19.
  • v21: Do you not ... Do you not ... Has it not ... Have you not — Preserves fourfold anaphoric questioning in contemporary phrasing.
  • v21: foundations — Reflects the plural form.
  • v22: sits ... inhabitants — Preserves cognate connection between sitting and dwelling.
  • v22: He who sits above — Accurate contemporary participial phrasing establishing spatial transcendence.
  • v22: circle — Most accurate spatial rendering of the root.
  • v22: its — Reflects the 3fs suffix attached to the noun.
  • v22: like grasshoppers; who stretches — Translates the comparative securely while continuing the participial chain.
  • v23: who brings — Continues the participle chain established in verse 22.
  • v23: nothing ... emptiness — Deliberately maps identical thematic repetition from verse 17.
  • v24: Scarcely — Preserves threefold anaphora while correctly rendering the prohibitive combination.
  • v24: blows ... they wither — Mirrors identical thematic imagery and verbal roots from the fading grass in verse 7.
  • v25: To — Matches the exact parallel questioning in verse 18.
  • v25: will you liken — Identically translates the rhetorical imperfect from verse 18.
  • v26: see — Replaces archaic command.
  • v26: has created — Standard contemporary rendering for the divine creative act.
  • v26: host — Retains the specific celestial military connotation standard in this context.
  • v26: name — Accurately renders the singular noun with its preposition.
  • v26: missing — Accurately conveys the concept of absence in a mustered celestial group.
  • v27: Jacob ... Israel — Preserves chiastic parallel naming structure.
  • v27: my way ... my justice — Preserves chiastic conceptual pairing.
  • v27: speak — Contemporary English verb form.
  • v27: is hidden — Contemporary passive participle translation.
  • v28: Have you not known? Have you not heard? — Directly repeats the interrogation framing identically from verse 21.
  • v28: everlasting God, the LORD — Preserves appositional divine names distinctly.
  • v28: grow faint ... does not grow weary — Introduces identical verbs that will undergo sequence manipulation in verses 30-31.
  • v28: understanding — Consistent and accurate rendering of the noun.
  • v29: gives — Translates the participle as a characteristic present action.
  • v29: no might — Phrase maps directly backward to the identical wording in verse 26.
  • v29: him — Reflects singular Hebrew pronouns.
  • v30: grow faint ... grow weary — Carries forward identical verbs from verse 28.
  • v30: stumbling, will stumble — Preserves the infinitive absolute cognate intensification structure.
  • v31: wait for — More contemporary preposition for expectant endurance.
  • v31: run and not grow weary; they will walk and not grow faint — Preserves final chiastic resolution of the fatigue motif from verse 28.
  • v31: will walk — Translates the imperfect verb as contemporary future action.
Batasan yang perlu diketahui
  • 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.

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