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Yesaya 55

7 terjemahan · baca melalui 12 tradisi.

NCB · Alkitab Konsensus Baru

1Hey! Everyone who thirsts, come to the waters; and whoever has no money, come, buy and eat! Yes, come, buy wine and milk without money and without price. 2Why do you weigh out money for what is not bread, and your labor for what does not satisfy? Listen closely to me, and eat what is good, and let your soul delight itself in richness. 3Turn your ear, and come to me; hear, and your soul will live. I will cut an everlasting covenant with you, the sure mercies of David. 4Look, I have given him as a witness to the peoples, a leader and commander to the peoples. 5Look, you will call a nation that you do not know, and a nation that did not know you, they will run to you, because of the LORD your God, and for the Holy One of Israel; for he has glorified you. 6Seek the LORD while he may be found; call upon him while he is near. 7Let the wicked forsake his way, and the unrighteous man his thoughts; let him return to the LORD, and he will have mercy on him, and to our God, for he will abundantly pardon. 8For my thoughts are not your thoughts, neither are your ways my ways, declares the LORD. 9For as the heavens are higher than the earth, so are my ways higher than your ways, and my thoughts than your thoughts. 10For as the rain and the snow come down from the heavens, and do not return there, but water the earth, and make it bring forth and sprout, and give seed to the sower and bread to the eater, 11so will my word be that goes out from my mouth; it will not return to me empty, but it will accomplish what I desire, and it will prosper in the purpose for which I sent it. 12For you will go out with joy, and be led forth with peace; the mountains and the hills will break forth before you into singing, and all the trees of the field will clap their hands. 13Instead of the thorn the cypress will come up, and instead of the brier the myrtle will come up; and it will be to the LORD for a name, for an everlasting sign that will not be cut off.

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Hal yang disepakati oleh tradisi

A shared consensus recognizes that the chapter offers an invitation to abundant life without cost, democratizing the Davidic covenant to the whole people, and the text is broadly applied to comfort ministers that the faithful proclamation of the Word will achieve God's purposes regardless of immediate visible success. Several traditions interpret the passage sacramentally and Christologically, viewing the waters, wine, and milk as prefiguring Baptism and the Eucharist, the descending word as… Masuk untuk membaca konsensus penuh →

Diakui sebagian besar, tapi tidak semua

  • The text is applied to comfort ministers that the faithful proclamation of the Word will achieve God's purposes regardless of immediate visible success. (6 affirm)

Letak perbedaan tradisi

  • The instruction to not spend money on what does not satisfy is an exhortation to ascetic detachment and the rejection of worldly materialism.

    oriental-orthodox: AFFIRM; anabaptist: QUALIFY

  • The invitation to the thirsty to come to the waters is restricted to spiritually awakened or sensible sinners.

    reformed: DENY; baptist: QUALIFY; methodist: DENY; restorationist: DENY

  • The everlasting covenant and 'sure mercies of David' refer to the Covenant of Grace fulfilled in the New Testament Church.

    reformed: AFFIRM; restorationist: QUALIFY

  • The command to seek the Lord is utilized as a penitential call to conversion in the Daily Office and Lenten liturgy.

    catholic: AFFIRM; orthodox: QUALIFY; anglican: QUALIFY

  • The Word of God possesses objective power to accomplish conversion through external means without the need for direct, extra-biblical internal illumination.

    lutheran: AFFIRM; reformed: DENY; restorationist: AFFIRM

  • The ecological restoration described in the closing verses grounds a modern theology of environmental creation care.

    anglican: AFFIRM; anabaptist: QUALIFY

  • The chapter is read at the Easter Vigil to narrate the initiation of catechumens through the waters of Baptism.

    catholic: AFFIRM; anglican: QUALIFY

Bagaimana setiap tradisi membacanya

Setiap bacaan dihasilkan secara terpisah — tidak ada tradisi yang melihat jawaban tradisi lainnya.

Catholic

The prophetic voice calls the exiled people of Israel (and implicitly all nations) to receive God's gratuitous salvation (Isa 55:1-2). God offers an everlasting covenant, extending the royal 'sure mercies of David' to the entire people, making them a witness to the nations (Isa 55:3-5). The passage issues an urgent call to repentance, contrasting the ways of the wicked with God's abundant mercy and transcendent thoughts (Isa 55:6-9). Finally, the prophet guarantees the efficacy of God's promise: just as rain waters the earth to produce fruit, God's spoken word will accomplish its purpose, culminating in a joyful, curse-reversing new exodus that stands as an everlasting sign (Isa 55:10-13). Reception: The Catholic communion reads this chapter with a profoundly sacramental and Christological lens, uniting Latin and Eastern Patristic insights. The invitation to the 'waters' and the free provision of 'wine and milk' (Isa 55:1-2) are received as types of the Christian sacraments of initiation. Jerome (Commentary on Isaiah) identifies the waters with the cleansing of Baptism and the wine and milk with the Eucharist and the sweet nourishment of gospel teaching given to neophytes. The transcendent distinction between God's thoughts and human thoughts (Isa 55:8-9) anchors the tradition's apophatic theology. John Chrysostom (On the Incomprehensible Nature of God) employs these verses to emphasize that while God's saving dispensations are revealed, the divine essence remains infinitely exalted and ungraspable by created intellects. Verses 10-11, describing the word that goes forth and does not return empty, are read as a direct prophecy of the Incarnation. Thomas Aquinas (Commentary on Isaiah) interprets the descending rain and snow as the descent of the eternal Word taking flesh, and as the efficacious infusion of grace that waters the barren human soul, bearing the fruit of salvation before returning to the Father in the Ascension. Furthermore, the 'sure mercies of David' (Isa 55:3) are received canonically, following the explicit teaching of the Acts of the Apostles, as perfectly fulfilled in the resurrection of Christ, the true Davidic king.

Eastern Orthodox

In its immediate prophetic context, the chapter is a lyrical invitation to the exiled Israelites in Babylon to receive God's abundant salvation as a free gift. The prophet calls the thirsty and impoverished to a divine banquet, urging them to abandon fruitless labor. God promises an everlasting covenant, transferring the dynastic promises made to David to the entire people, making Israel a witness to the nations. This invitation demands urgent repentance, grounded in the profound transcendence of God's ways and the absolute efficacy of His prophetic word, which is guaranteed to accomplish its redemptive purpose just as rain waters the earth. Reception: The Eastern Orthodox tradition receives Isaiah 55 as a profound Christological, sacramental, and theological text. Relying on the Septuagint, the Fathers read the invitation to the 'waters' and the 'wine and milk' (verses 1-2) as prefiguring baptism and the Eucharistic banquet. Cyril of Alexandria sees this as the free distribution of the Holy Spirit's grace, contrasting the life-giving Gospel with the spiritually bankrupt teachings of the world. Verse 3's 'sure mercies of David' (LXX: τὰ ὅσια Δαυὶδ τὰ πιστά, 'the holy and faithful things of David') is received, following apostolic usage, as a direct prophecy of Christ's incorruptible Resurrection. Verses 8-9 serve as a foundational prooftext for Orthodox apophatic theology; John of Damascus invokes the infinite height of the heavens above the earth to articulate the ontological gulf between the uncreated divine essence and created human understanding, insisting that God remains ultimately incomprehensible. Furthermore, the imagery of the rain and the descending Word (verses 10-11) is universally interpreted by patristic writers, such as Irenaeus of Lyons, as a type of the Incarnation: the eternal Logos descends from the Father to water a parched humanity, bears the fruit of salvation, and does not return empty, but ascends with glorified human nature.

Oriental Orthodox

The prophet issues a universal invitation to the exiles to partake of God's abundant, unmerited provision. The covenant of David is extended to the people and through them to unknown nations. The prophet emphasizes the efficacy of God's spoken word, which guarantees Israel's joyful restoration and a new creation, operating on a divine level infinitely higher than human calculation. Reception: Oriental Orthodox theology reads this chapter through a heavily incarnational and sacramental lens. Cyril of Alexandria, in his Commentary on Isaiah, interprets the invitation to the waters, wine, and milk (verse 1) as the calling of the Gentiles to the mysteries of the Church, specifically Baptism and the Eucharist. The sure mercies of David (verse 3) are realized in the person of Christ. Crucially, verses 10 and 11 serve as a primary Old Testament type for the Incarnation. The Word (Logos) proceeding from the Father's mouth is not a mere utterance but the hypostatic Son. Like rain descending upon the earth, the Word descends from heaven, unites with human flesh in the womb of the Theotokos without being emptied of His divinity, and brings forth the fruit of salvation. Furthermore, the declaration that God's thoughts and ways are higher than human ways (verses 8 and 9) is invoked by the miaphysite Fathers to safeguard the incomprehensible mystery of the one incarnate nature of God the Word against rationalistic divisions.

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Setiap terjemahan

Pasal yang sama dalam 7 terjemahan domain publik.

WEB · World English Bible

1“Hey! Come, everyone who thirsts, to the waters! Come, he who has no money, buy, and eat! Yes, come, buy wine and milk without money and without price. 2Why do you spend money for that which is not bread, and your labor for that which doesn’t satisfy? Listen diligently to me, and eat that which is good, and let your soul delight itself in richness. 3Turn your ear, and come to me. Hear, and your soul will live. I will make an everlasting covenant with you, even the sure mercies of David. 4Behold, I have given him for a witness to the peoples, a leader and commander to the peoples. 5Behold, you shall call a nation that you don’t know; and a nation that didn’t know you shall run to you, because of Yahweh your God, and for the Holy One of Israel; for he has glorified you.” 6Seek Yahweh while he may be found. Call on him while he is near. 7Let the wicked forsake his way, and the unrighteous man his thoughts. Let him return to Yahweh, and he will have mercy on him, to our God, for he will freely pardon. 8“For my thoughts are not your thoughts, and your ways are not my ways,” says Yahweh. 9“For as the heavens are higher than the earth, so are my ways higher than your ways, and my thoughts than your thoughts. 10For as the rain comes down and the snow from the sky, and doesn’t return there, but waters the earth, and makes it grow and bud, and gives seed to the sower and bread to the eater; 11so is my word that goes out of my mouth: it will not return to me void, but it will accomplish that which I please, and it will prosper in the thing I sent it to do. 12For you shall go out with joy, and be led out with peace. The mountains and the hills will break out before you into singing; and all the trees of the fields will clap their hands. 13Instead of the thorn the cypress tree will come up; and instead of the brier the myrtle tree will come up. It will make a name for Yahweh, for an everlasting sign that will not be cut off.”

KJV · King James Version

1Ho, every one that thirsteth, come ye to the waters, and he that hath no money; come ye, buy, and eat; yea, come, buy wine and milk without money and without price. 2Wherefore do ye spend money for that which is not bread? and your labour for that which satisfieth not? hearken diligently unto me, and eat ye that which is good, and let your soul delight itself in fatness. 3Incline your ear, and come unto me: hear, and your soul shall live; and I will make an everlasting covenant with you, even the sure mercies of David. 4Behold, I have given him for a witness to the people, a leader and commander to the people. 5Behold, thou shalt call a nation that thou knowest not, and nations that knew not thee shall run unto thee because of the Lord thy God, and for the Holy One of Israel; for he hath glorified thee. 6Seek ye the Lord while he may be found, call ye upon him while he is near: 7Let the wicked forsake his way, and the unrighteous man his thoughts: and let him return unto the Lord, and he will have mercy upon him; and to our God, for he will abundantly pardon. 8For my thoughts are not your thoughts, neither are your ways my ways, saith the Lord. 9For as the heavens are higher than the earth, so are my ways higher than your ways, and my thoughts than your thoughts. 10For as the rain cometh down, and the snow from heaven, and returneth not thither, but watereth the earth, and maketh it bring forth and bud, that it may give seed to the sower, and bread to the eater: 11So shall my word be that goeth forth out of my mouth: it shall not return unto me void, but it shall accomplish that which I please, and it shall prosper in the thing whereto I sent it. 12For ye shall go out with joy, and be led forth with peace: the mountains and the hills shall break forth before you into singing, and all the trees of the field shall clap their hands. 13Instead of the thorn shall come up the fir tree, and instead of the brier shall come up the myrtle tree: and it shall be to the Lord for a name, for an everlasting sign that shall not be cut off.

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Perbedaan yang mengubah makna (34)
  • v1 [grammatical]: phrasing of the relative pronoun and inclusion of imperative — “and he that hath” (KJV, ASV, DARBY, WEBSTER) vs “Come who has” (WEB) vs “who” (YLT) vs “you have” (DRC)
  • v2 [lexical]: word choice for why or wherefore — “Why” (WEB, YLT, WEBSTER, DRC) vs “Wherefore” (KJV, ASV, DARBY)
  • v2 [lexical]: word choice for spending or weighing money — “ye spend” (KJV, ASV, DARBY, WEBSTER) vs “you” (WEB, DRC) vs “weigh” (YLT)
  • v2 [grammatical]: phrasing for not satisfying — “satisfieth not hearken” (KJV, ASV, DARBY, WEBSTER) vs “doesn’t satisfy Listen” (WEB) vs “is for satiety” (YLT) vs “doth satisfy you” (DRC)
  • v2 [stylistic]: (vv 2, 3) archaic vs. modern preposition — “unto” (KJV, ASV, YLT, DARBY) vs “to” (WEB, WEBSTER, DRC)
  • v2 [grammatical]: reflexive vs. passive verb constructions — “delight itself” (WEB, KJV, ASV, DARBY, WEBSTER) vs “doth” (YLT) vs “shall be delighted” (DRC)
  • v2 [lexical]: word choice for fatness or richness — “fatness” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “richness” (WEB)
  • v3 [lexical]: word choice for inclining or turning — “Incline” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “Turn” (WEB)
  • v3 [grammatical]: auxiliary verb choice for living — “shall live and” (KJV, ASV, DARBY, WEBSTER) vs “will” (WEB) vs “doth” (YLT) vs “lire” (DRC)
  • v3 [lexical]: word choice for sure, kind, or faithful mercies — “sure mercies” (WEB, KJV, ASV, DARBY, WEBSTER) vs “kind acts” (YLT) vs “faithful” (DRC)
  • v4 [lexical]: word choice for commander or master — “commander” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “a master” (DRC)
  • v4 [interpretive]: translating as peoples or Gentiles — “peoples” (WEB, ASV, YLT, DARBY) vs “the people” (KJV, WEBSTER) vs “Gentiles” (DRC)
  • v5 [stylistic]: archaic vs. modern pronouns and interjections — “Behold thou shalt call” (KJV, ASV, DARBY, WEBSTER, DRC) vs “you shall” (WEB) vs “Lo” (YLT)
  • v5 [lexical]: word choice for glorified or beautified — “hath glorified thee” (KJV, ASV, DARBY, WEBSTER, DRC) vs “has you” (WEB) vs “beautified” (YLT)
  • v6 [interpretive]: translation of the Divine Name — “ye the Lord” (KJV, WEBSTER, DRC) vs “Jehovah” (ASV, YLT, DARBY) vs “Yahweh” (WEB)
  • v7 [lexical]: word choice for having mercy or pitying — “will have mercy upon” (KJV, ASV, DARBY, WEBSTER) vs “on” (WEB, DRC) vs “pitieth” (YLT)
  • v7 [lexical]: phrasing for abundant or free pardon — “will abundantly pardon” (KJV, ASV, DARBY, WEBSTER) vs “freely” (WEB) vs “multiplieth to” (YLT) vs “is bountiful to forgive” (DRC)
  • v8 [grammatical]: conjunction choice for negation — “neither are” (KJV, ASV, DARBY, WEBSTER) vs “Nor” (YLT, DRC) vs “and” (WEB)
  • v8 [interpretive]: translation of the Divine Name and utterance formulation — “saith the Lord” (KJV, WEBSTER, DRC) vs “Jehovah” (ASV, DARBY) vs “says Yahweh” (WEB) vs “an affirmation of Jehovah” (YLT)
  • v9 [lexical]: word choice for being higher or exalted above — “are higher than” (WEB, KJV, ASV, DARBY, WEBSTER) vs “been above” (YLT) vs “exalted above” (DRC)
  • v9 [grammatical]: comparative preposition choice — “than” (WEB, KJV, ASV, DARBY, WEBSTER) vs “above” (YLT, DRC)
  • v10 [grammatical]: conjunction choice — “For” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “And” (DRC)
  • v10 [lexical]: word choice for heaven or sky — “heaven” (KJV, ASV, DARBY, WEBSTER, DRC) vs “the sky” (WEB) vs “the heavens” (YLT)
  • v10 [lexical]: phrasing of location and returning — “returneth not thither” (KJV, ASV, DARBY, WEBSTER) vs “doesn’t return there” (WEB) vs “thither” (YLT) vs “return no more” (DRC)
  • v10 [lexical]: word choice for watering or soaking — “watereth” (KJV, ASV, DARBY, WEBSTER) vs “waters” (WEB) vs “hath watered” (YLT) vs “soak” (DRC)
  • v10 [grammatical]: causative verb phrasing — “maketh” (KJV, ASV, DARBY, WEBSTER) vs “makes” (WEB) vs “hath caused” (YLT) vs “water” (DRC)
  • v11 [grammatical]: future vs. present tense — “shall” (KJV, ASV, DARBY, WEBSTER, DRC) vs “is” (WEB, YLT)
  • v11 [grammatical]: auxiliary verb choice for future tense — “shall” (KJV, ASV, DARBY, WEBSTER, DRC) vs “will” (WEB) vs “turneth” (YLT)
  • v11 [stylistic]: preposition and directional phrasing for return — “to” (WEB, WEBSTER, DRC) vs “return unto” (KJV, ASV, DARBY) vs “back” (YLT)
  • v11 [grammatical]: past vs. present tense for sending — “sent” (WEB, KJV, ASV, YLT, WEBSTER, DRC) vs “send” (DARBY)
  • v12 [grammatical]: phrasing of being led forth or out — “and be led forth” (KJV, ASV, DARBY, WEBSTER, DRC) vs “out” (WEB) vs “ye go And” (YLT)
  • v12 [grammatical]: preposition choice for singing — “you into singing” (WEB, KJV, ASV, DARBY, WEBSTER) vs “with” (YLT) vs “yen” (DRC)
  • v13 [lexical]: word choice for the duration of the sign — “an everlasting” (KJV, ASV, DARBY, WEBSTER, DRC) vs “Yahweh for” (WEB) vs “a” (YLT)
  • v13 [grammatical]: phrasing of the relative clause and future tense — “that shall” (KJV, ASV, DARBY, WEBSTER, DRC) vs “will” (WEB) vs “age-during it is” (YLT)

Di balik halaman ini

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

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

Turut dikonsultasikan, tapi tidak dihitung dalam konsensus

Academic textual-historical analysis

In historical-critical scholarship, Isaiah 55 serves as the climactic epilogue to Deutero-Isaiah (chapters 40-55), composed for the Judean exiles in Babylon during the mid-sixth century BCE. The chapter opens with an invitation (vv. 1-3) that adopts the form of a street vendor's cry mixed with wisdom motifs, urging the exiles to partake in a gratuitous banquet symbolizing divine salvation. A central theological shift occurs in verse 3, where the 'sure mercies of David' (the dynastic promises of 2 Samuel 7) are extended to the entire people, signaling a redefinition of the covenant. Verses 4-5 depict Israel assuming the Davidic role of witness and leader to the nations. The prophet then issues an urgent call to repentance (vv. 6-7), grounded in the transcendent nature of Yahweh's plans (vv. 8-9). The efficacy of the divine word is then emphasized (vv. 10-11), drawing on ancient concepts of the word as an active, almost independent force that inevitably achieves its purpose, much like precipitation watering the earth. The chapter concludes (vv. 12-13) with a depiction of the 'New Exodus,' a joyous return to the homeland accompanied by the miraculous transformation and celebration of the natural world, serving as an everlasting memorial.

Jewish interpretation

In its original prophetic context, the chapter serves as an impassioned invitation to the exiled Jewish community in Babylon. The prophet urges them to abandon their futile material pursuits and instead partake in the abundant, freely given spiritual and national restoration offered by God. It promises an everlasting covenant linked to the historical promises made to the Davidic line, declaring that God's efficacious word will guarantee their joyful and miraculous return to the Land of Israel.

Latter-day Saint

Isaiah 55 operates as a prophetic summons to the exiled Israelites and the broader world, offering the restorative blessings of the covenant freely. It contrasts empty human labor with the spiritually satisfying nourishment of God's word, grounds the restoration in the 'sure mercies of David,' and asserts that God's ways and thoughts infinitely transcend human comprehension. The passage guarantees that just as precipitation brings life to the earth, the divine word will accomplish its intended, unalterable purpose.

Jehovah's Witnesses

Isaiah 55 is a prophetic invitation to exiled Israelites and others to partake of divine provisions freely. It calls for repentance, promising the renewal of the Davidic covenant and a commander for the peoples. The text contrasts human ways with God's transcendent thoughts, affirming that His spoken word will accomplish its purpose and bring about joyful restoration in creation.

Pilihan terjemahan yang dibuat NCB (51)
  • v1: "Hey!" — Uses a genuinely contemporary interjection while preserving the exclamatory force of the prophetic call.
  • v1: "whoever has" — Modernizes the archaic relative pronoun syntax while keeping the inclusive sense.
  • v1: Preserve threefold repetition — Preserves the rhetorical urgency and structural repetition of the source text.
  • v1: Preserve twofold repetition — Preserves the structural lexical repetition of the vendor's cry.
  • v1: Preserve twofold repetition — Accurately reflects the emphatic repetition of the source text.
  • v1: mandates a universal offer of salvation — The broad, unqualified phrasing 'everyone who thirsts' textually supports an unrestricted summons (disputed among traditions).
  • v1: prophetic metaphor for gratuitous divine provision — The immediate context utilizes water as a figure for abundant salvation without cost, independent of later sacramental application (disputed among traditions).
  • v2: "Why" — Replaces the archaic 'Wherefore' with contemporary standard English.
  • v2: "weigh out" — Preserves the specific physical imagery of ancient commerce in the source text.
  • v2: "does not satisfy" — Provides dignified contemporary English syntax.
  • v2: "Listen closely" — Translates the intensifying Hebrew cognate infinitive absolute in a natural, contemporary idiom.
  • v2: "richness" — In contemporary English, 'richness' better conveys the metaphor of lavish provision than 'fatness'.
  • v2: a contrast between worthless human pursuits and divine provision — The rhetoric highlights the futility of human effort apart from God's free grace, rather than mandating asceticism (disputed among traditions).
  • v3: "Turn" — Uses a more direct and contemporary verb.
  • v3: "will live" — Replaces 'shall' with 'will' to reflect normal contemporary future usage.
  • v3: "cut" — Preserves the literal Hebrew idiom for covenant-making and maintains the structural inclusio with verse 13 ('cut off').
  • v3: "sure mercies" — A traditional, resonant rendering that accurately captures both the reliability (ne'emanim) and the grace (hasdei) of the promise.
  • v3: extending dynastic promises directly to the exilic community — In its immediate literary context, the prophet fundamentally reshapes the royal ideology to apply the covenant to the entire people (disputed among traditions).
  • v4: "Look" — Replaces the archaic 'behold' per global instructions.
  • v4: "peoples" — Accurately reflects the plural form of the noun in Hebrew, indicating multiple nations.
  • v4: "commander" — Better fits the military and royal overtones of the promised Davidic leader.
  • v5: preserve singular noun with plural verbs — Preserves the explicit source-text grammatical shift from a singular noun ('nation') to plural verbs ('they will run').
  • v5: "the LORD your God" — Consistently applies the mandated divine-name map distinguishing YHWH and Elohim.
  • v5: "has glorified" — Modernizes the verb while retaining the standard theological rendering of the Piel of pa'ar.
  • v6: "the LORD" — Conforms to the divine-name map for YHWH.
  • v6: "while he may be found... while he is near" — Best expresses the temporal infinitive constructs in natural English while maintaining the chiastic parallel structure.
  • v6: an urgent prophetic summons to the exiles — Translates the text as an immediate historical summons rather than adopting later liturgical framing (disputed among traditions).
  • v7: Preserve preposition repetition — Retains the repeated directional preposition 'el' (to) found in the Hebrew.
  • v7: "have mercy on" — Accurately translates the Piel of raham, updating archaic prepositions.
  • v7: "abundantly pardon" — Effectively captures the quantitative force of the Hiphil of rabah (to multiply/make abundant).
  • v7: "the LORD... God" — Follows the mandated divine-name mapping distinguishing YHWH and Elohim.
  • v8: Preserve chiastic structure — Maintains the A B B' A' inversion present in the Hebrew word order (thoughts/not thoughts, neither ways/ways).
  • v8: "declares the LORD" — Combines a contemporary prophetic formula with the mapped divine name.
  • v9: "higher... higher" — Preserves the lexical repetition of the root gavah while using natural English comparatives.
  • v9: "than" — The standard English construction for the comparative use of the Hebrew preposition 'min'.
  • v10: "For" — Accurately renders the causal conjunction 'ki' linking the efficacy of God's ways to the rain analogy.
  • v10: "the heavens" — Consistently translates the plural form 'shamayim' to match verse 9.
  • v10: "do not return there" — Modernizes the archaic adverb 'thither'.
  • v10: "the rain and the snow" — Preserves the definite articles present on both nouns in the source text.
  • v10: "water" — Translates the causative Hiphil verb in clear contemporary English.
  • v10: illustrative analogy of divine providence and historical purpose — The text employs natural precipitation as an analogy for the certainty of God's prophetic decrees, without explicitly detailing the internal mechanics of conversion (disputed among traditions).
  • v11: "will be" — Uses standard contemporary future tense marking, removing 'shall'.
  • v11: "sent" — Accurately reflects the Qal perfect suffix conjugation.
  • v11: "empty" — Provides a sharper English contrast, forming an inclusio with the saturating rain and snow of verse 10.
  • v12: "led forth" — Effectively translates the passive Hophal of yaval (to be conducted/borne along).
  • v12: "into singing" — Provides the natural English idiom for bursting out in song, rendering the verb patsach.
  • v12: poetic personification signifying cosmic joy at the exiles' return — The text employs the natural world metaphorically to emphasize the joy and peace of the New Exodus (disputed among traditions).
  • v13: "an everlasting" — Standard translation for 'olam' that conveys perpetuity in modern English.
  • v13: "that will not" — Replaces the archaic 'shall' with the contemporary future auxiliary 'will'.
  • v13: "be cut off" — Preserves the intentional source-text inclusio with 'cut a covenant' (ekhretah) in verse 3.
  • v13: "the LORD" — Conforms to the divine-name map.
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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