ManyBibles

イザヤ書 43

7の翻訳 · 12つの教派を通して読む.

NCB · 新コンセンサス聖書

1And now, thus says the LORD, your Creator, Jacob, and your Former, Israel: "Do not fear, for I have redeemed you; I have called you by your name, you are mine. 2When you pass through the waters, I am with you; and through the rivers, they will not wash you away. When you walk through the fire, you will not be scorched, and flame will not burn you. 3For I am the LORD your God, the Holy One of Israel, your Savior. I have given Egypt as your ransom, Cush and Seba in your place. 4Because you are precious in my eyes, you are honored, and I love you; I will give mankind in your place, and peoples in exchange for your life. 5Do not fear, for I am with you; I will bring your offspring from the east, and gather you from the west. 6I will say to the north, 'Give them up!' and to the south, 'Do not hold them back!' Bring my sons from far away, and my daughters from the ends of the earth— 7everyone who is called by my name, whom I created for my glory, whom I formed, yes, whom I made." 8Bring out a blind people, though they have eyes, and deaf ones, though they have ears. 9All the nations are gathered together, and the peoples are assembled. Who among them can declare this, and cause us to hear the former things? Let them bring their witnesses, that they may be justified, and let them hear, and say, "It is true." 10"You are my witnesses," declares the LORD, "and my servant whom I have chosen, so that you may know and believe me, and understand that I am He. Before me no God was formed, and after me there will be none. 11I, I am the LORD, and besides me there is no Savior. 12I declared, and I saved, and I proclaimed, and there was no strange god among you; and you are my witnesses," declares the LORD, "that I am God. 13Even from eternity, I am He; and there is no one who can deliver out of my hand. I work, and who can reverse it?" 14Thus says the LORD, your Redeemer, the Holy One of Israel: "For your sake I have sent to Babylon, and I will bring them all down as fugitives, even the Chaldeans, in the ships of their rejoicing. 15I am the LORD, your Holy One, the Creator of Israel, your King." 16Thus says the LORD, the one making a way in the sea, and a path in the mighty waters, 17who brings out chariot and horse, army and mighty warrior—they lie down together, they will not rise; they are extinguished, they are quenched like a wick: 18"Do not remember the former things, and do not consider the ancient things. 19Look, I am doing a new thing; now it springs forth, do you not know it? I will even make a way in the wilderness, and rivers in the desert. 20The wild animals of the field will honor me, the jackals and the ostriches; because I provide water in the wilderness, and rivers in the desert, to give drink to my people, my chosen, 21This people I formed for myself; they will recount my praise. 22Yet you did not call upon me, Jacob; but you grew weary of me, Israel! 23You did not bring me the sheep of your burnt offerings, and you did not honor me with your sacrifices. I did not make you serve with an offering, nor wearied you with frankincense. 24You bought me no sweet cane with money, and you did not fill me with the fat of your sacrifices; but you made me serve with your sins, you wearied me with your iniquities. 25I, I am He who blots out your transgressions for my own sake, and I will not remember your sins. 26Remind me, let us go to trial together; state your case, so that you may be justified. 27Your first father sinned, and your mediators transgressed against me. 28Therefore I will profane the princes of the sanctuary, and I will hand Jacob over to the ban, and Israel to revilings."

人間の翻訳ではなく、AIによる生成テキストです。 「イザヤ書 43」を新コンセンサス聖書で全文読む →

各教派が一致している点

The text is understood as originally addressed to the Jewish exiles in Babylon, promising a new Exodus out of captivity and miraculous protection through natural hazards, which broadly assures believers of God's spiritual preservation and comfort during earthly trials, illness, persecution, and martyrdom. However, specific typological applications are disputed, such as whether passing through the waters and God calling believers by name signify the sacrament of Baptism, or if these elements… サインインして共通理解の全文を読む →

すべてではないが、大半が支持している点

  • The promise of protection through waters and fire assures believers of God's spiritual preservation and comfort during earthly trials, persecution, illness, and martyrdom. (7 affirm)

各教派の相違点

  • God's declaration 'I have called you by your name' emphasizes unconditional election and personal, individualized conversion rather than corporate proxy faith.

    catholic: QUALIFY; reformed: QUALIFY; baptist: AFFIRM

  • Passing through the waters and fire typologically signifies the sacrament of Baptism.

    catholic: QUALIFY; orthodox: QUALIFY; lutheran: AFFIRM

  • The title of God's 'witnesses' is historically restricted to Old Covenant Israel and the apostles, and cannot be appropriated by modern groups.

    baptist: DENY; methodist: DENY; anabaptist: DENY; pentecostal: DENY; adventist: DENY; restorationist: AFFIRM

  • The mandate to be God's witnesses obligates believers to publicly testify to the exclusivity of God as Savior and to their personal experiences of saving and sanctifying grace.

    baptist: QUALIFY; methodist: AFFIRM; anabaptist: QUALIFY; pentecostal: QUALIFY; restorationist: DENY

  • The 'new thing' and 'way in the wilderness' signify the Incarnation and the Messianic New Covenant in Christ, superseding the Old Covenant.

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

  • The 'new thing' and 'rivers in the desert' represent the continuous, life-giving outpouring of the Holy Spirit that transforms barren human nature and produces Christian perfection.

    catholic: QUALIFY; orthodox: QUALIFY; methodist: AFFIRM; pentecostal: QUALIFY

  • The promise to do a 'new thing' is interpreted as a mandate for the Spirit's ongoing, precedent-breaking work of social inclusion and non-coercive peacemaking.

    anglican: QUALIFY; anabaptist: QUALIFY

  • The command to 'not remember the former things' challenges believers to expect fresh, present-day moves of the Spirit rather than relying solely on past spiritual history.

    anglican: QUALIFY; pentecostal: AFFIRM

  • The contrast between Israel's failure to bring sacrifices and God's unilateral forgiveness demonstrates the absolute distinction between the condemning Law and the unconditional Gospel.

    catholic: QUALIFY; lutheran: AFFIRM; reformed: QUALIFY

  • God blotting out transgressions for His own sake establishes that justification is entirely unmerited, monergistic, and independent of human works or cultic performance.

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

各教派による解釈

各解釈は独立して生成されており、他の教派の回答は参照されていません。

Catholic

In its immediate historical and literary context, Isaiah 43 is a prophetic oracle of salvation directed to the Israelite exiles in Babylon. Yahweh declares Himself as the sole Creator, Redeemer, and King of Israel. He promises a safe return from the diaspora, gathering His people from the four corners of the earth. The prophet contrasts the first Exodus—where God made a way through the sea and crushed the Egyptian army—with a promised 'new thing': a second Exodus where God will make a way in the desert and provide water in the wilderness. The chapter concludes with a divine covenant lawsuit, contrasting God’s unmerited grace in blotting out transgressions 'for my own sake' with Israel's persistent failure to honor Him with sacrifices, instead burdening Him with their sins. Reception: Catholic reception reads Isaiah 43 through a strongly Trinitarian, Christological, and Sacramental lens, viewing its promises as finding ultimate fulfillment in the New Covenant and the Church. Verse 2 ('When you pass through the waters... walk through the fire') is universally recognized in both Latin and Eastern Patristic traditions as typological. Jerome and other Fathers interpret the waters as the purifying sacrament of Baptism and the fire as either the indwelling of the Holy Spirit or the fiery trials of martyrdom which cannot consume the faithful. The declaration in verse 19 ('Behold, I will do a new thing') was crucial for early Catholic apologetics. Irenaeus of Lyons appealed to this verse against Marcionite dualism to prove that the very same Creator God of the Old Testament is the author of the New Covenant in Christ. In Eastern Catholic exegesis, Cyril of Alexandria interprets the 'way in the wilderness' and 'rivers in the desert' (vv. 19-20) pneumatologically and missiologically, representing the outpouring of the Holy Spirit upon the Gentile nations, who were previously barren of divine grace. Verses 10-11 ('Before me there was no God formed... besides me there is no saviour') became a central prooftext in the conciliar defense of Christ's divinity. Athanasius utilized these verses against Arianism: since the Church confesses Christ as the Savior, and God declares there is no Savior besides Himself, the Son must be strictly consubstantial with the Father, not a created being. Finally, verses 24-25 establish a foundation for the Catholic doctrine of gratuitous grace. Israel offers no sacrificial merit, but rather burdens God with sin; yet God blots out transgressions 'for mine own sake.' Latin scholastic and Augustinian theology sees here the free gift of justification, while typologically identifying the God who is 'wearied' and 'burdened' by human sin as the incarnate Christ bearing the sins of the world on the cross.

Eastern Orthodox

In its immediate prophetic context, Isaiah 43 is a message of profound comfort and assurance to the exiled Israelites (Jacob/Israel). Yahweh asserts His absolute sovereignty and unique status as the sole Creator and Savior, reminding the people that He alone formed them. He promises a new Exodus: just as He once made a way through the Red Sea, He will now make a way through the wilderness, protecting them through fire and water, and bringing them back from Babylon. Despite Israel's failure to honor Him with sacrifices, God declares He will blot out their transgressions purely for His own sake, highlighting a salvation based entirely on divine initiative rather than human merit. Reception: Eastern Orthodox reception reads this chapter as a profound revelation of Trinitarian theology, Christology, and divine philanthropia (love for mankind). Verse 10, 'Before me there was no God formed, neither will there be after me,' was foundational during the patristic era; Athanasius of Alexandria heavily relied on it to refute Arianism, arguing it proves the uncreated, eternal nature of the Godhead, precluding the Son from being a 'formed' or created lesser god. The promise in verse 19, 'I will do a new thing... rivers in the desert,' is consistently interpreted by Fathers like Cyril of Alexandria as the Incarnation of the Logos and the outpouring of the Holy Spirit upon the barren spiritual wilderness of human nature, replacing the shadow of the old law. Furthermore, verse 25 is lifted up by John Chrysostom as the ultimate expression of God's unmerited mercy, where forgiveness is granted not due to human legal justification, but flowing spontaneously from God's own goodness.

Oriental Orthodox

In its immediate prophetic context, Isaiah 43 is an oracle of salvation and reassurance directed to Israel in exile. God identifies Himself as their Creator, Fashioner, and Redeemer, promising presence and protection through elemental dangers of water and fire (vv. 1-2). He asserts His absolute uniqueness as the sole God and Savior, calling Israel as His witnesses (vv. 10-13). The passage contrasts Israel's failure to maintain faithful cultic worship and their burdening of God with sin (vv. 22-24) against God's sovereign grace, as He promises to blot out their transgressions for His own sake (v. 25) and to perform a 'new thing' that will bring miraculous provision to the wilderness (vv. 18-20). Reception: The Oriental Orthodox communion receives this chapter through a strongly miaphysite Christological lens and a rich typological framework. Cyril of Alexandria reads the explicit monotheism of verses 10-11 ('before me there was no God formed... besides me there is no saviour') to defend the undivided divine identity of Christ; the Savior on the cross is not a separate human subject joined to God, but the one eternal God the Word incarnate. Cyril also interprets the 'new thing' and the 'rivers in the desert' (vv. 19-20) as the mystery of the Incarnation and the grace of the Gospel, which replaces the dry shadows of the former covenant. Additionally, the Ethiopian Orthodox Tewahedo Church places profound historical and theological weight on verse 3 ('I gave Egypt for thy ransom, Ethiopia and Seba for thee'), reading it as an ancient prophetic marker of God's special covenantal relationship with the Ethiopian people and their early inclusion in the economy of salvation.

さらに9の教派がこの章を読んでいます。

サインインして全12件を読む →

すべての翻訳

7のパブリックドメイン訳による同じ章。

WEB · World English Bible

1But now Yahweh who created you, Jacob, and he who formed you, Israel, says: “Don’t be afraid, for I have redeemed you. I have called you by your name. You are mine. 2When you pass through the waters, I will be with you, and through the rivers, they will not overflow you. When you walk through the fire, you will not be burned, and flame will not scorch you. 3For I am Yahweh your God, the Holy One of Israel, your Savior. I have given Egypt as your ransom, Ethiopia and Seba in your place. 4Since you have been precious and honored in my sight, and I have loved you, therefore I will give people in your place, and nations instead of your life. 5Don’t be afraid, for I am with you. I will bring your offspring from the east, and gather you from the west. 6I will tell the north, ‘Give them up!’ and tell the south, ‘Don’t hold them back! Bring my sons from far away, and my daughters from the ends of the earth— 7everyone who is called by my name, and whom I have created for my glory, whom I have formed, yes, whom I have made.’” 8Bring out the blind people who have eyes, and the deaf who have ears. 9Let all the nations be gathered together, and let the peoples be assembled. Who among them can declare this, and show us former things? Let them bring their witnesses, that they may be justified, or let them hear, and say, “That is true.” 10“You are my witnesses,” says Yahweh, “With my servant whom I have chosen; that you may know and believe me, and understand that I am he. Before me there was no God formed, neither will there be after me. 11I myself am Yahweh. Besides me, there is no savior. 12I have declared, I have saved, and I have shown, and there was no strange god among you. Therefore you are my witnesses”, says Yahweh, “and I am God. 13Yes, since the day was, I am he. There is no one who can deliver out of my hand. I will work, and who can hinder it?” 14Yahweh, your Redeemer, the Holy One of Israel says: “For your sake, I have sent to Babylon, and I will bring all of them down as fugitives, even the Chaldeans, in the ships of their rejoicing. 15I am Yahweh, your Holy One, the Creator of Israel, your King.” 16Yahweh, who makes a way in the sea, and a path in the mighty waters, 17who brings out the chariot and horse, the army and the mighty man (they lie down together, they shall not rise; they are extinct, they are quenched like a wick) says: 18“Don’t remember the former things, and don’t consider the things of old. 19Behold, I will do a new thing. It springs out now. Don’t you know it? I will even make a way in the wilderness, and rivers in the desert. 20The animals of the field, the jackals and the ostriches, shall honor me, because I give water in the wilderness and rivers in the desert, to give drink to my people, my chosen, 21the people which I formed for myself, that they might declare my praise. 22Yet you have not called on me, Jacob; but you have been weary of me, Israel. 23You have not brought me any of your sheep for burnt offerings, neither have you honored me with your sacrifices. I have not burdened you with offerings, nor wearied you with frankincense. 24You have bought me no sweet cane with money, nor have you filled me with the fat of your sacrifices, but you have burdened me with your sins. You have wearied me with your iniquities. 25I, even I, am he who blots out your transgressions for my own sake; and I will not remember your sins. 26Put me in remembrance. Let us plead together. Declare your case, that you may be justified. 27Your first father sinned, and your teachers have transgressed against me. 28Therefore I will profane the princes of the sanctuary; and I will make Jacob a curse, and Israel an insult.”

KJV · King James Version

1But now thus saith the Lord that created thee, O Jacob, and he that formed thee, O Israel, Fear not: for I have redeemed thee, I have called thee by thy name; thou art mine. 2When thou passest through the waters, I will be with thee; and through the rivers, they shall not overflow thee: when thou walkest through the fire, thou shalt not be burned; neither shall the flame kindle upon thee. 3For I am the Lord thy God, the Holy One of Israel, thy Saviour: I gave Egypt for thy ransom, Ethiopia and Seba for thee. 4Since thou wast precious in my sight, thou hast been honourable, and I have loved thee: therefore will I give men for thee, and people for thy life. 5Fear not: for I am with thee: I will bring thy seed from the east, and gather thee from the west; 6I will say to the north, Give up; and to the south, Keep not back: bring my sons from far, and my daughters from the ends of the earth; 7Even every one that is called by my name: for I have created him for my glory, I have formed him; yea, I have made him. 8Bring forth the blind people that have eyes, and the deaf that have ears. 9Let all the nations be gathered together, and let the people be assembled: who among them can declare this, and shew us former things? let them bring forth their witnesses, that they may be justified: or let them hear, and say, It is truth. 10Ye are my witnesses, saith the Lord, and my servant whom I have chosen: that ye may know and believe me, and understand that I am he: before me there was no God formed, neither shall there be after me. 11I, even I, am the Lord; and beside me there is no saviour. 12I have declared, and have saved, and I have shewed, when there was no strange god among you: therefore ye are my witnesses, saith the Lord, that I am God. 13Yea, before the day was I am he; and there is none that can deliver out of my hand: I will work, and who shall let it? 14Thus saith the Lord, your redeemer, the Holy One of Israel; For your sake I have sent to Babylon, and have brought down all their nobles, and the Chaldeans, whose cry is in the ships. 15I am the Lord, your Holy One, the creator of Israel, your King. 16Thus saith the Lord, which maketh a way in the sea, and a path in the mighty waters; 17Which bringeth forth the chariot and horse, the army and the power; they shall lie down together, they shall not rise: they are extinct, they are quenched as tow. 18Remember ye not the former things, neither consider the things of old. 19Behold, I will do a new thing; now it shall spring forth; shall ye not know it? I will even make a way in the wilderness, and rivers in the desert. 20The beast of the field shall honour me, the dragons and the owls: because I give waters in the wilderness, and rivers in the desert, to give drink to my people, my chosen. 21This people have I formed for myself; they shall shew forth my praise. 22But thou hast not called upon me, O Jacob; but thou hast been weary of me, O Israel. 23Thou hast not brought me the small cattle of thy burnt offerings; neither hast thou honoured me with thy sacrifices. I have not caused thee to serve with an offering, nor wearied thee with incense. 24Thou hast bought me no sweet cane with money, neither hast thou filled me with the fat of thy sacrifices: but thou hast made me to serve with thy sins, thou hast wearied me with thine iniquities. 25I, even I, am he that blotteth out thy transgressions for mine own sake, and will not remember thy sins. 26Put me in remembrance: let us plead together: declare thou, that thou mayest be justified. 27Thy first father hath sinned, and thy teachers have transgressed against me. 28Therefore I have profaned the princes of the sanctuary, and have given Jacob to the curse, and Israel to reproaches.

さらに5の翻訳を並べて比較できます。

サインインして全7件を比較する →
意味が変わる相違点 (58)
  • v1 [lexical]: difference in the initial conjunction — “But” (WEB, KJV, ASV, DARBY, WEBSTER) vs “And” (YLT, DRC)
  • v1 [interpretive]: varies between a negative command, adding a quotative frame, or positive phrasing — “Fear not” (KJV, ASV, DARBY, WEBSTER, DRC) vs “says Don’t be afraid” (WEB) vs “Be afraid” (YLT)
  • v1 [grammatical]: variation in pronoun form and the inclusion of the pronoun or connective — “thee I have” (KJV, ASV, YLT, DARBY, WEBSTER) vs “you” (WEB) vs “and” (DRC)
  • v1 [lexical]: variations in prepositions and pronoun forms — “thee by thy” (KJV, ASV, DARBY, WEBSTER, DRC) vs “you your” (WEB) vs “on” (YLT)
  • v1 [stylistic]: archaic versus modern pronoun and verb forms — “thou art” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “You are” (WEB)
  • v2 [grammatical]: difference in tense or aspect and prepositions — “thou passest through the” (KJV, ASV, DARBY, WEBSTER) vs “you pass” (WEB) vs “into” (YLT) vs “shalt pass” (DRC)
  • v2 [stylistic]: (vv 2, 10, 23, 24) archaic versus modern pronoun — “thee” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “you” (WEB)
  • v2 [lexical]: difference in verb choice for the action of the waters — “overflow thee” (KJV, ASV, YLT, DARBY, WEBSTER) vs “you” (WEB) vs “cover” (DRC)
  • v2 [grammatical]: variations in verb tense, verb choice, and prepositions — “thou walkest through the” (KJV, ASV, DARBY, WEBSTER) vs “you walk” (WEB) vs “goest into” (YLT) vs “shalt walk in” (DRC)
  • v2 [grammatical]: archaic versus modern verbs and tense differences — “thou shalt” (KJV, ASV, DARBY, WEBSTER, DRC) vs “you will” (WEB) vs “art” (YLT)
  • v3 [lexical]: (vv 3, 15) translation of the divine name — “am the Lord thy” (KJV, WEBSTER, DRC) vs “Jehovah” (ASV, YLT, DARBY) vs “Yahweh your” (WEB)
  • v3 [stylistic]: archaic versus modern pronoun and spelling, or omission of the pronoun — “thy Saviour” (KJV, ASV, YLT, DARBY, DRC) vs “your Savior” (WEB) vs “Savior” (WEBSTER)
  • v3 [grammatical]: (vv 3, 6, 9, 28) difference in verb tense and word choice — “have given” (WEB, ASV, DRC) vs “gave” (KJV, DARBY, WEBSTER) vs “have appointed” (YLT)
  • v3 [lexical]: variation in translating the substitution term and place name — “for thy ransom Ethiopia” (KJV, DARBY) vs “as your” (WEB) vs “as” (ASV) vs “thine atonement Cush” (YLT) vs “Cush” (WEBSTER) vs “atonement” (DRC)
  • v3 [lexical]: spelling of the place name and phrasing of the substitution — “Seba for thee” (KJV, DARBY, WEBSTER) vs “in thy stead” (ASV, YLT) vs “in your place” (WEB) vs “Saba” (DRC)
  • v4 [grammatical]: variation in connecting conjunction and pronoun presence — “thee therefore will” (KJV, ASV, WEBSTER) vs “And” (YLT, DARBY, DRC) vs “you” (WEB)
  • v5 [stylistic]: modern versus archaic phrasing of the prohibition on fear — “Fear not” (KJV, ASV, DARBY, WEBSTER, DRC) vs “Don’t be afraid” (WEB) vs “Be afraid” (YLT)
  • v5 [stylistic]: pronoun update and phrase ordering — “thee” (KJV, ASV, DARBY, WEBSTER, DRC) vs “you” (WEB) vs “From the east” (YLT)
  • v6 [lexical]: use of a preposition versus a transitive verb — “to” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “tell” (WEB)
  • v6 [lexical]: variation in the command verb — “Keep not back” (KJV, ASV, DARBY, WEBSTER, DRC) vs “Don’t hold them” (WEB) vs “Restrain” (YLT)
  • v6 [stylistic]: slight variations in expressing distance — “far” (KJV, ASV, WEBSTER) vs “afar” (YLT, DARBY, DRC) vs “away” (WEB)
  • v6 [grammatical]: plural versus singular noun — “ends” (WEB, KJV, WEBSTER, DRC) vs “end” (ASV, YLT, DARBY)
  • v7 [grammatical]: variations in connectives and pronoun structure — “him yea I have” (KJV, YLT, DARBY) vs “yes whom” (WEB) vs “whom” (ASV) vs “verily” (WEBSTER) vs “and” (DRC)
  • v8 [grammatical]: relative pronoun variation and restructuring of the clause — “that” (KJV, ASV, DARBY, WEBSTER) vs “who” (WEB, YLT) vs “are blind and” (DRC)
  • v8 [grammatical]: relative pronoun choice and phrasing of the substantive — “and the deaf that” (KJV, ASV, DARBY, WEBSTER) vs “who” (WEB) vs “ones who” (YLT) vs “are deaf and” (DRC)
  • v9 [lexical]: variation in translating the demographic term and verb choice — “peoples” (WEB, ASV, DARBY) vs “people be assembled” (KJV, WEBSTER) vs “peoples are” (YLT) vs “tribes are gathered” (DRC)
  • v9 [grammatical]: variations in modality and pronoun — “them can declare” (WEB, KJV, ASV, WEBSTER) vs “declareth” (YLT, DARBY) vs “you” (DRC)
  • v10 [interpretive]: translation of the divine name and prophetic formula — “saith the Lord and” (KJV, WEBSTER, DRC) vs “Jehovah” (ASV, DARBY) vs “says Yahweh With” (WEB) vs “an affirmation of Jehovah” (YLT)
  • v10 [grammatical]: conjunction choice and tense auxiliary — “neither shall there be” (KJV, ASV, DARBY, WEBSTER) vs “And” (YLT, DRC) vs “will” (WEB)
  • v11 [lexical]: spelling variation and placement of exclusivity phrase — “saviour” (KJV, ASV, YLT, DARBY) vs “savior” (WEB, WEBSTER) vs “besides me” (DRC)
  • v12 [grammatical]: inclusion or omission of pronouns and relative particles — “have” (WEB, KJV, ASV, WEBSTER, DRC) vs “I” (YLT) vs “that” (DARBY)
  • v12 [lexical]: translating the term for foreign deity — “strange god among” (WEB, KJV, ASV, DARBY, WEBSTER) vs “stranger with” (YLT) vs “one” (DRC)
  • v12 [grammatical]: difference in connecting conjunction and pronoun update — “therefore ye” (KJV, ASV, WEBSTER) vs “you” (WEB, DRC) vs “And” (YLT, DARBY)
  • v13 [interpretive]: variation in translating the temporal phrase indicating eternity — “since” (ASV, DARBY) vs “Yes since” (WEB) vs “Yea before” (KJV) vs “Even from” (YLT) vs “Yes” (WEBSTER) vs “And from” (DRC)
  • v13 [lexical]: different verbs for reversing or stopping God's action — “can hinder” (WEB, ASV) vs “hinder” (DARBY, WEBSTER) vs “shall let” (KJV) vs “doth turn” (YLT) vs “turn” (DRC)
  • v14 [lexical]: translation of the divine name and verb tense — “Thus saith the Lord” (KJV, WEBSTER, DRC) vs “Jehovah” (ASV, DARBY) vs “Yahweh” (WEB) vs “said Jehovah” (YLT)
  • v14 [grammatical]: definite article versus possessive pronoun — “the” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “their” (DRC)
  • v17 [grammatical]: difference in relative pronoun, tense, and phrasing — “who” (ASV, DARBY, WEBSTER) vs “who brings out” (WEB) vs “Which bringeth forth the” (KJV) vs “Who is bringing” (YLT) vs “Who brought” (DRC)
  • v18 [lexical]: choice of verb for giving attention to past things and conjunction/negation — “neither consider the” (KJV, ASV, WEBSTER) vs “and don’t” (WEB) vs “And ancient” (YLT) vs “ancient” (DARBY) vs “and look not on” (DRC)
  • v19 [grammatical]: difference in pronoun number or use of an emphatic particle — “it” (WEB, KJV, ASV, DARBY, WEBSTER) vs “Yea” (YLT) vs “them” (DRC)
  • v19 [lexical]: (vv 19, 20) varied nouns for the arid region — “the desert” (WEB, KJV, ASV, WEBSTER, DRC) vs “a desolate place floods” (YLT) vs “waste” (DARBY)
  • v20 [grammatical]: singular versus plural form and word choice — “beast” (KJV, YLT, DARBY, WEBSTER, DRC) vs “animals” (WEB) vs “beasts” (ASV)
  • v20 [grammatical]: verb tense or aspect differences and singular versus plural noun — “give waters” (KJV, ASV, WEBSTER) vs “have given” (YLT, DRC) vs “water” (WEB) vs “will” (DARBY)
  • v21 [grammatical]: demonstrative pronoun versus definite article — “This” (KJV, YLT, DARBY, WEBSTER, DRC) vs “the” (WEB, ASV)
  • v22 [grammatical]: differences in conjunction and pronoun phrasing — “But thou hast” (KJV, DARBY, WEBSTER, DRC) vs “Yet you have” (WEB) vs “Yet” (ASV) vs “And Me” (YLT)
  • v23 [lexical]: varied translations of the verb for presenting a sacrifice — “brought” (WEB, KJV, ASV, DARBY, WEBSTER) vs “in to” (YLT) vs “offered” (DRC)
  • v23 [lexical]: translation of the verb describing the imposition of religious duties — “caused thee to serve” (KJV, YLT, WEBSTER, DRC) vs “burdened you” (WEB) vs “burdened” (ASV) vs “toil” (DARBY)
  • v23 [lexical]: varied terms for the sacrifice or tribute — “offerings” (WEB, ASV) vs “an offering” (KJV, WEBSTER) vs “a present” (YLT) vs “oblation” (DARBY) vs “oblations” (DRC)
  • v23 [lexical]: specific type of offering — “incense” (KJV, DARBY, WEBSTER, DRC) vs “frankincense” (WEB, ASV, YLT)
  • v24 [stylistic]: archaic versus modern pronoun and inclusion of negation — “Thou hast” (KJV, ASV, DARBY, WEBSTER, DRC) vs “You have” (WEB) vs “not” (YLT)
  • v25 [grammatical]: variations in relative pronoun and verb tense/aspect — “that blotteth” (KJV, ASV, DARBY, WEBSTER) vs “who blots” (WEB) vs “who is blotting” (YLT) vs “blot” (DRC)
  • v25 [lexical]: archaic versus modern pronoun and noun choice — “thy transgressions” (KJV, ASV, YLT, DARBY, WEBSTER) vs “your” (WEB) vs “iniquities” (DRC)
  • v25 [stylistic]: archaic versus modern possessive pronoun — “mine” (KJV, ASV, YLT, DARBY) vs “my” (WEB, WEBSTER, DRC)
  • v27 [lexical]: pronoun update and varying translation of the noun — “Thy first” (KJV, ASV, YLT, DARBY, WEBSTER) vs “Your” (WEB) vs “brat” (DRC)
  • v27 [lexical]: varying translations of the leaders or spokesmen and their action — “thy teachers have transgressed” (KJV, ASV, WEBSTER, DRC) vs “your” (WEB) vs “thine interpreters” (YLT) vs “mediators rebelled” (DARBY)
  • v28 [lexical]: choice of conjunction — “Therefore” (WEB, KJV, ASV, WEBSTER) vs “And” (YLT, DARBY, DRC)
  • v28 [lexical]: differing translations of the judgment term — “a” (WEB, ASV) vs “to the curse” (KJV, WEBSTER) vs “destruction” (YLT) vs “ban” (DARBY) vs “slaughter” (DRC)
  • v28 [lexical]: varying terms for disgrace — “to reproaches” (KJV, DARBY, WEBSTER) vs “an insult” (WEB) vs “a reviling” (ASV) vs “revilings” (YLT) vs “reproach” (DRC)

このページの背景

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

神の御名: YHWH (the LORD), Elohim (God), El (God) — render YHWH and Elohim distinguishably。

参照されたが、共通理解には含まれないもの

Academic textual-historical analysis

In academic textual-historical analysis, Isaiah 43 is universally assigned to 'Deutero-Isaiah' (Second Isaiah, chs. 40–55), a prophet or prophetic school operating during the late Babylonian exile (ca. 540 BCE). The chapter's historical anchor is verse 14, which explicitly predicts the downfall of Babylon and the Chaldeans, reflecting the geopolitical horizon just prior to the Persian conquest by Cyrus the Great. Form-critical analysis identifies a sophisticated interweaving of distinct genres: oracles of salvation (vv. 1-7, 16-21) and trial speeches or covenant lawsuits (rîb) directed against the nations and their gods (vv. 8-13) and against Israel itself (vv. 22-28). The chapter articulates a theology of a 'New Exodus.' The prophet recalls the 'former things'—specifically the parting of the Red Sea and the destruction of the Egyptian chariot army (vv. 16-17)—only to command the exiles to forget them, because Yahweh is doing a 'new thing' (novum, vv. 18-19). This new salvation entails a miraculous journey through a well-watered wilderness (vv. 19-20). The closing trial speech addresses the cultic realities of the exile: isolated from the Jerusalem temple, Israel could not offer sheep or incense (vv. 23-24), yet they still burdened Yahweh with their sins. Despite this, Yahweh issues a unilateral pardon 'for his own sake' (v. 25). Text-critically, verse 14 contains notorious difficulties regarding the 'ships of their rejoicing' (MT) versus variant readings in the Dead Sea Scrolls (1QIsa^a) and the Septuagint. Similarly, in verse 28, the Masoretic Text reads 'I will profane the princes of the sanctuary,' while the Septuagint reflects a Hebrew Vorlage reading 'your princes profaned my sanctuary.'

Jewish interpretation

In its immediate prophetic context, this chapter functions as a profound oracle of salvation to the Jewish exiles in Babylon. The prophet consoles Israel, assuring them that despite their current subjugation, God remains their unique Creator, Redeemer, and King. God promises a new, miraculous return through the wilderness that will surpass the original Exodus. Verses 8-13 present a cosmic courtroom scene where the nations are challenged to prove the efficacy of their idols. In contrast, Israel is called to be God's 'witnesses' that He alone is God, with no savior besides Him. The chapter concludes with a divine rebuke: Israel has grown weary of God and burdened Him with sins, yet God will blot out their transgressions not because of their merit or sacrifices, but for His own sake.

Latter-day Saint

In its immediate prophetic context, Isaiah 43 offers a message of profound reassurance to an exiled or soon-to-be exiled Israel. Jehovah reminds the people that He is their Creator and Redeemer, promising His protective presence as they pass through figurative or literal elements of destruction, such as water and fire. He contrasts Himself with the powerless idols of the surrounding nations, declaring Himself the sole Savior and calling Israel to be His witnesses. The chapter promises a new exodus—making a way in the wilderness—and concludes with Jehovah offering unmerited forgiveness despite Israel's historical failure to honor Him with sacrifices, blotting out their transgressions for His own sake.

Jehovah's Witnesses

Isaiah 43 presents a cosmic courtroom scene in which Jehovah addresses the exiled nation of Israel (Jacob), assuring them of His protection and deliverance. God issues a challenge to the surrounding nations and their idol-gods, demanding they produce witnesses to prove their divinity and their ability to foretell the future. When the nations fail, Jehovah turns to His own people, declaring them to be His chosen witnesses. Their role is to testify to the world that He alone is the true God, the eternal Creator, and the sole Savior who can rescue them from Babylon.

NCBによる翻訳の選択 (48)
  • v1: "And now" — Preserves the Hebrew copula strictly without imposing an adversative conjunction.
  • v1: "your Creator... your Former" — Highlights the participial nouns and root pairing of b-r-' and y-ts-r.
  • v1: "Do not fear" — Dignified contemporary English for the repeated prohibitive command.
  • v1: "by your name" — Retains the explicit possessive suffix without resolving whether this emphasizes unconditional election or typifies Baptism, applications disputed among traditions.
  • v2: "through the waters" — Translates the prepositional phrase idiomatically while leaving its typological connection to the sacrament of Baptism disputed among traditions.
  • v2: "I am with you" — Preserves the immediate present reality of the verbless Hebrew clause.
  • v2: "wash you away" — Modernizes the imagery for a river's overwhelming force.
  • v3: "the LORD" — Follows the established mapping convention for the divine name YHWH.
  • v3: "your Savior" — Capitalizes the title while leaving its application to the uncreated nature of the Son disputed among traditions.
  • v3: "ransom" — Conveys the economic substitution theme present in the historical and literary context.
  • v3: "in your place" — Utilizes a dignified contemporary English idiom for substitution.
  • v4: "Because you are precious in my eyes, you are honored, and I love you" — Expresses the stative perfect verbs as ongoing present realities.
  • v4: "mankind" — Captures the collective singular noun accurately.
  • v4: "in exchange for your life" — Clarifies the economic exchange implicit in the repeated preposition.
  • v6: "Give them up!" — Supplies the implied object of the transitive imperative to prevent awkwardness.
  • v6: "Do not hold them back!" — Provides a dignified contemporary phrasing of the negative command.
  • v6: "from far away" — Employs modern English idiom for geographic distance.
  • v7: "whom I created for my glory, whom I formed, yes, whom I made" — Reflects the triad of creation verbs and explicit first-person suffix forms smoothly.
  • v8: "Bring out a blind people, though they have eyes" — Preserves the paradoxical verbless structure of the Hebrew clauses.
  • v9: "are gathered together" — Reflects the niphal perfect tense accurately without forcing an imperative mood.
  • v9: "and the peoples are assembled" — Maintains the indicative mood matching the parallel verb of the prior clause.
  • v10: "You are my witnesses" — Translates the direct address without resolving whether the title is historically restricted to Old Covenant Israel and the apostles, a scope disputed among traditions.
  • v10: "declares the LORD" — Accurately renders the prophetic formula commonly used to mark divine speech.
  • v10: "no God was formed" — Translates the literal Hebrew sequence concisely in modern English.
  • v11: "I, I am the LORD" — Preserves the emphatic double pronoun of the Hebrew exactly.
  • v12: "I declared, and I saved, and I proclaimed" — Preserves the triad of first-person singular verbs explicitly as in the original text.
  • v12: "strange god" — Supplies the implied noun for the adjective zar, establishing the polemic against foreign deities without settling later theological extensions.
  • v13: "Even from eternity, I am He" — Reflects the scholarly consensus that understands the temporal idiom as indicating God's timeless sovereignty before creation.
  • v13: "who can reverse it?" — Translates the causative verb denoting the turning back or reversal of a given action.
  • v14: "bring them all down as fugitives" — Contextualizes the polysemous term as fleeing people alongside the Chaldeans in ships.
  • v14: "in the ships of their rejoicing" — Adheres strictly to the difficult Masoretic Text reading over the manuscript variants.
  • v16: "the one making a way" — Retains the participial form describing an ongoing divine characteristic rather than a simple relative clause.
  • v17: "who brings out" — Retains the participial form structurally matching the syntax of the preceding verse.
  • v17: "they lie down together, they will not rise; they are extinguished, they are quenched like a wick" — Preserves the rapid sequence of plural verbs depicting a sudden and total destruction.
  • v18: "Do not remember the former things" — Translates the negative command directly while leaving whether it challenges believers to expect fresh moves of the Spirit disputed among traditions.
  • v19: "Look, I am doing a new thing" — Updates the archaic interjection while reflecting the continuous action denoted by the participle.
  • v19: "a new thing" — Keeps the substantive adjective literal without resolving whether it signifies the Incarnation or the Spirit's ongoing work, interpretations disputed among traditions.
  • v19: "rivers in the desert" — Retains the geographic imagery without resolving whether it represents the outpouring of the Holy Spirit, an application disputed among traditions.
  • v20: "The wild animals of the field will honor me" — Translates the collective singular noun with a plural English equivalent for natural fluency.
  • v21: "This people I formed for myself" — Accurately renders the demonstrative relative zū and respects the emphatic object-first syntax.
  • v22: "but you grew weary of me" — Translates the y-g-' root as an active, progressive development of exhaustion with God.
  • v23: "You did not bring me the sheep of your burnt offerings" — Translates the structural contrast literally without resolving whether this demonstrates the absolute distinction between the condemning Law and unconditional Gospel, a paradigm disputed among traditions.
  • v24: "you made me serve with your sins, you wearied me with your iniquities" — Replicates the completion of the serve/weary chiasm and the bought/cane root play while leaving whether this prophesies Christ's substitutionary suffering disputed among traditions.
  • v25: "I, I am He who blots out your transgressions for my own sake" — Employs the emphatic double pronoun and leaves whether this establishes monergistic justification vs Christian perfection disputed among traditions.
  • v26: "Remind me, let us go to trial together; state your case, so that you may be justified" — Translates the niph'al of sh-p-t and h-ts-d-q using the forensic terminology reflecting the covenant lawsuit genre recognized by scholarship.
  • v27: "Your first father sinned, and your mediators transgressed against me." — Preserves the explicit number shift from the singular first father to the plural mediators/interpreters.
  • v28: "Therefore I will profane the princes of the sanctuary" — Follows the Masoretic Text's first-person singular action against the variant underlying the Septuagint.
  • v28: "and I will hand Jacob over to the ban, and Israel to revilings" — Translates ḥērem as the total dedication to destruction (the ban) and pairs it with the plural revilings.
知っておくべき制限事項
  • 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.

詳細な手順をすべて見る → · AIによる生成 Oct 20, 2026、gemini-3.1-pro-preview (high thinking) — every stage, v4 spec + Addendum B (claim-audited, cross-stage-checked)