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イザヤ書 44

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, listen, Jacob my servant, and Israel, whom I have chosen: 2This is what the LORD says, your Maker and your Former from the womb, who will help you: Do not fear, Jacob my servant; and Jeshurun, whom I have chosen. 3For I will pour water on the thirsty land, and streams on the dry ground; I will pour my Spirit on your seed, and my blessing on your descendants, 4and they will spring up among the grass, like willows by streams of water. 5This one will say, 'I belong to the LORD,' and this one will call himself by the name of Jacob, and this one will write on his hand, 'The LORD's,' and take the name of Israel. 6This is what the LORD says, the King of Israel and his Redeemer, the LORD of Armies: 'I am the first, and I am the last; and besides me there is no God. 7And who is like me? Let him call and declare it, and arrange it for me, since I established the ancient people. The things coming and the things that will come, let them declare to them. 8Do not dread, and do not be afraid. Have I not made you hear it from long ago, and declared it? And you are my witnesses. Is there a God besides me? And there is no Rock; I know not any.' 9The makers of a carved image are all of them emptiness, and their desirable things will not profit; and their witnesses, they do not see, and they do not know, so that they will be put to shame. 10Who forms a god and casts a carved image that profits nothing? 11Look, all his companions will be put to shame, and the craftsmen are only human. Let them all gather together; let them stand up. They will dread; they will be put to shame together. 12The ironsmith takes a cutting tool, and he works it over the coals, and he forms it with hammers, and he works it with his strong arm; he also grows hungry, and has no strength; he drinks no water, and grows faint. 13The woodworker stretches out a line; he outlines it with a stylus; he makes it with carving tools, and he outlines it with a compass, and he makes it like the form of a man, like the beauty of a man, to sit in a house. 14He cuts down cedars for himself, and he takes the cypress and the oak, and he secures it for himself among the trees of the forest; he plants a pine, and the rain makes it grow. 15Then it becomes fuel for a man to burn; and he takes some of it and warms himself. Moreover, he kindles it and bakes bread; moreover, he makes a god and bows down; he makes it a carved image, and prostrates himself to it. 16Half of it he burns in the fire; on half of it he eats meat, he roasts a roast and is satisfied. Moreover, he warms himself and says, 'Aha! I am warm, I have seen the fire.' 17And the rest of it he makes into a god, into his carved image; he prostrates himself to it and bows down, and he prays to it and says, 'Deliver me, for you are my god!' 18They do not know, and they do not understand, for he has smeared their eyes from seeing, and their hearts from understanding. 19And no one calls to heart, and there is no knowledge and no understanding to say, 'Half of it I burned in the fire, and moreover I baked bread on its coals; I roast meat and I eat; and shall I make the rest of it into an abomination? Shall I prostrate myself to a block of wood?' 20He feeds on ashes; a deluded heart has turned him aside, and he cannot deliver his soul, and he will not say, 'Is there not a lie in my right hand?' 21Remember these things, Jacob, and Israel, for you are my servant; I formed you, you are a servant to me; Israel, you will not be forgotten by me. 22I have wiped away your transgressions like a thick cloud, and your sins like a cloud; return to me, for I have redeemed you. 23Shout for joy, heavens, for the LORD has done it! Make a joyful noise, lower parts of the earth! Break forth into joyful shouting, mountains, forest, and every tree in it! For the LORD has redeemed Jacob, and he will glorify himself in Israel. 24This is what the LORD says, your Redeemer, and your Former from the womb: 'I am the LORD, who makes all things, who alone stretches out the heavens, who spreads out the earth by myself; 25who frustrates the omens of the liars, and makes diviners mad; who turns the wise backward, and makes their knowledge foolish; 26who confirms the word of his servant, and fulfills the counsel of his messengers; the one saying of Jerusalem, 'She will be inhabited,' and of the cities of Judah, 'They will be built,' and 'I will raise up her ruins;' 27the one saying to the deep, 'Be dry, and I will dry up your rivers;' 28the one saying of Cyrus, 'He is my shepherd, and he will fulfill all my pleasure,' even saying to Jerusalem, 'She will be built,' and to the temple, 'Your foundation will be laid.'

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各教派が一致している点

It is widely affirmed that God's self-declaration as 'the first and the last' establishes His absolute unicity, self-existence, and singular sovereignty, while the promise to pour water and the Spirit is broadly understood to prophesy the sacramental washing of Baptism and foreshadow the outpouring of the Holy Spirit at Pentecost. Several traditions apply the divine title 'the first and the last' to Christ to demonstrate the Son's co-eternal divinity, and some traditions view God's blotting out… 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 to pour water and the Spirit (vv. 3-4) is a prophecy of the sacramental washing of Baptism. (5 affirm)
  • The pouring of water and the Spirit (vv. 3-4) foreshadows the outpouring of the Holy Spirit at Pentecost. (6 affirm)

各教派の相違点

  • The promise of the Spirit to Jacob's 'seed' (v. 3) affirms the continuity of the covenant of grace for the physical children of believers.

    reformed: AFFIRM; baptist: DENY

  • The 'seed' promised to receive the Spirit (v. 3) refers exclusively to regenerated spiritual offspring, precluding the application of the covenant to physical infants.

    reformed: DENY; baptist: AFFIRM

  • The condemnation of the idol-maker (vv. 9-20) applies only to the worship of created matter as divine by nature, permitting the veneration of Christian icons.

    catholic: AFFIRM; orthodox: AFFIRM; anglican: DENY; reformed: DENY; anabaptist: DENY

  • The prophetic mockery of the idol-maker (vv. 9-20) establishes a prohibition against any physical representation of the divine in Christian worship.

    catholic: DENY; orthodox: DENY; anglican: AFFIRM; reformed: AFFIRM; anabaptist: AFFIRM

  • The naming of Cyrus (v. 28) demonstrates exhaustive divine providence, showing that God sovereignly ordains the actions of secular rulers for His redemptive purposes.

    catholic: AFFIRM; anglican: AFFIRM; reformed: AFFIRM; methodist: QUALIFY; anabaptist: QUALIFY; adventist: AFFIRM; restorationist: AFFIRM

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 this chapter, the prophet delivers an oracle of salvation to 'Jacob my servant' and 'Jeshurun,' promising national and spiritual restoration through the pouring out of water on thirsty ground and the Spirit upon their descendants (vv. 1-5). Yahweh declares His absolute sovereignty and uniqueness as the sole Creator and Redeemer, famously asserting, 'I am the first, and I am the last' (v. 6). This assertion of radical monotheism is immediately contrasted with an extended, satirical polemic against the makers of carved images (vv. 9-20). The prophet mocks the absurdity of the artisan who uses half a tree to bake bread and roast meat, and fashions the other half into a god to which he bows down, blinded by a deceived heart. The chapter concludes with Yahweh demonstrating His singular power over history by declaring His forgiveness of Israel, His creation of all things, and His specific naming of the Persian king Cyrus as His 'shepherd' who will decree the rebuilding of Jerusalem and its temple (vv. 21-28). Reception: The Catholic tradition reads this chapter with a strong sacramental and typological lens, alongside its foundational role in theological debates over monotheism and sacred images. The promise of water and the Spirit (vv. 3-4) is universally read by both the Greek and Latin Fathers as a direct prophecy of the New Covenant's sacramental economy. Cyril of Alexandria identifies the 'water' with the sacramental washing of Baptism and the 'Spirit' with the anointing of Pentecost and Confirmation, turning the dry souls of the Gentiles into fruitful willows. Verse 6 ('I am the first, and I am the last') is a crucial proof-text for early Patristic defenses of absolute monotheism. Irenaeus uses it to combat Gnostic dualism, insisting that the Creator of the world and the Redeemer of Israel are the same, singular God. Because the Book of Revelation later applies this exact divine title to Jesus Christ, Catholic theology receives this verse christologically, affirming the co-eternal divinity of the Son with the Father. The extensive mockery of the idol-maker (vv. 9-20) is highly significant in the Catholic theology of images. Augustine employs these verses to expose the profound irrationality of pagan polytheism. Later, during the Iconoclast controversies, this passage was central to the debate. Eastern Catholic tradition, synthesized by John of Damascus, upholds Isaiah's strict condemnation of worshiping inanimate, created matter as gods. However, the Damascene distinguishes the senseless idolatry mocked by Isaiah from the Christian veneration of icons: because the uncircumscribable God became circumscribed in the Incarnation of the Word, matter was redeemed and can serve to mediate grace, whereas the wood of the idol-maker in Isaiah remains deaf, blind, and devoid of the incarnational reality.

Eastern Orthodox

In this chapter, the prophet delivers a message of profound comfort and sharp polemic. God reassures Israel (Jacob) of His election and promises an outpouring of water and His Spirit upon their descendants, bringing spiritual vitality. Yahweh then declares His absolute uniqueness and sovereignty as the 'first and the last,' standing over and against all false gods. The text then pivots to a detailed, satirical deconstruction of idolatry, mocking the absurdity of a craftsman who uses half a tree to bake bread and roast meat, and carves the remaining half into a god to which he prays for salvation. Finally, God reminds Israel of their redemption and His creative power, culminating in the naming of Cyrus as the instrument for Jerusalem's restoration. Reception: Eastern Orthodox reception of Isaiah 44 centers heavily on pneumatology, Christology, and the theology of the holy icon. The promise of water and the Spirit in verse 3 is interpreted patristically as a direct prophecy of the sacrament of Holy Baptism and the vivifying descent of the Holy Spirit at Pentecost. St. Cyril of Alexandria reads the 'streams upon the dry ground' as the transformation of human nature from barrenness to spiritual fruitfulness through the Spirit. Verse 6 ('I am the first, and I am the last') is highly significant in Trinitarian theology; St. Athanasius of Alexandria utilized this verse to defend the co-eternity and consubstantiality of the Son with the Father, linking it to Christ's self-identification in the Book of Revelation. The satirical polemic against idol-makers in verses 9-20 became a pivotal text during the Iconoclast controversy in the Byzantine Empire. Iconoclasts wielded these verses to condemn the veneration of images. In response, defenders of icons such as St. John of Damascus argued that Isaiah condemns the creation of idols—images of false gods or demons worshipped as divine by nature (as seen in verse 17, where the idolater calls the wood 'my god'). Orthodox theology maintains that this prohibition does not condemn the making of icons of the Incarnate Word or His saints, because the Incarnation made the invisible God visible, and icons are given veneration (proskynesis) that passes to the prototype, not the absolute worship (latreia) that the idolater falsely offers to the wood itself.

Oriental Orthodox

Isaiah addresses the exiled nation of Israel ('Jacob my servant'), offering divine comfort and promising a vivifying outpouring of water and the Spirit upon their descendants. The prophet forcefully declares Yahweh's absolute sovereignty and uniqueness as the 'first and the last,' beside whom there is no God. To contrast this singular, living Creator, Isaiah delivers a scathing, satirical polemic against the makers of carved images, mocking the absurdity of a craftsman who cuts down a tree, burns half of it to bake bread and warm himself, and carves the remainder into a god to which he bows and prays. The chapter concludes with a call to Israel to remember their redemption, declaring that God has blotted out their transgressions like a thick cloud, and culminating in the specific prediction of Cyrus as God's chosen shepherd to rebuild Jerusalem. Reception: Within the Oriental Orthodox tradition, this chapter is a primary locus for foundational doctrines regarding the Trinity, the Incarnation, and the utter rejection of pagan materialism, heavily mediated through the writings of the Alexandrian Fathers. Athanasius of Alexandria frequently deploys verse 6 ('I am the first, and I am the last; and besides me there is no God') in his anti-Arian polemics. Because the Son assumes these exact titles in the broader canonical witness, Athanasius insists this verse demonstrates the consubstantiality and eternal divinity of the Word; the Son is not a 'second god' but shares entirely in the singular divine nature declared by Isaiah. Furthermore, Athanasius uses Isaiah's extensive mockery of the idolater (verses 9-20) to dismantle pagan religion, highlighting the profound irrationality of worshipping the very wood used to cook food. Cyril of Alexandria reads the opening verses typologically: the 'water upon him that is thirsty' and the 'Spirit upon thy seed' (verse 3) is a direct prophecy of the grace of Holy Baptism and the Pentecostal outpouring upon the Church. For Cyril, the 'dry ground' represents the barrenness of human nature—particularly the Gentiles—prior to the advent of the incarnate Word, who alone brings the spiritual flourishing described in verse 4. Christ is the Redeemer who blots out the 'thick cloud' of transgressions (verse 22), dispelling the darkness of sin through His life-giving economy.

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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

1Yet listen now, Jacob my servant, and Israel, whom I have chosen. 2This is what Yahweh who made you, and formed you from the womb, who will help you says: “Don’t be afraid, Jacob my servant; and you, Jeshurun, whom I have chosen. 3For I will pour water on him who is thirsty, and streams on the dry ground. I will pour my Spirit on your descendants, and my blessing on your offspring; 4and they will spring up among the grass, as willows by the watercourses. 5One will say, ‘I am Yahweh’s.’ Another will be called by the name of Jacob; and another will write with his hand ‘to Yahweh,’ and honor the name of Israel.” 6This is what Yahweh, the King of Israel, and his Redeemer, Yahweh of Armies, says: “I am the first, and I am the last; and besides me there is no God. 7Who is like me? Who will call, and will declare it, and set it in order for me, since I established the ancient people? Let them declare the things that are coming, and that will happen. 8Don’t fear, neither be afraid. Haven’t I declared it to you long ago, and shown it? You are my witnesses. Is there a God besides me? Indeed, there is not. I don’t know any other Rock.” 9Everyone who makes a carved image is vain. The things that they delight in will not profit. Their own witnesses don’t see, nor know, that they may be disappointed. 10Who has fashioned a god, or molds an image that is profitable for nothing? 11Behold, all his fellows will be disappointed; and the workmen are mere men. Let them all be gathered together. Let them stand up. They will fear. They will be put to shame together. 12The blacksmith takes an ax, works in the coals, fashions it with hammers, and works it with his strong arm. He is hungry, and his strength fails; he drinks no water, and is faint. 13The carpenter stretches out a line. He marks it out with a pencil. He shapes it with planes. He marks it out with compasses, and shapes it like the figure of a man, with the beauty of a man, to reside in a house. 14He cuts down cedars for himself, and takes the cypress and the oak, and strengthens for himself one among the trees of the forest. He plants a cypress tree, and the rain nourishes it. 15Then it will be for a man to burn; and he takes some of it and warms himself. Yes, he burns it and bakes bread. Yes, he makes a god and worships it; he makes it a carved image, and falls down to it. 16He burns part of it in the fire. With part of it, he eats meat. He roasts a roast and is satisfied. Yes, he warms himself and says, “Aha! I am warm. I have seen the fire.” 17The rest of it he makes into a god, even his engraved image. He bows down to it and worships, and prays to it, and says, “Deliver me, for you are my god!” 18They don’t know, neither do they consider, for he has shut their eyes, that they can’t see, and their hearts, that they can’t understand. 19No one thinks, neither is there knowledge nor understanding to say, “I have burned part of it in the fire. Yes, I have also baked bread on its coals. I have roasted meat and eaten it. Shall I make the rest of it into an abomination? Shall I bow down to a tree trunk?” 20He feeds on ashes. A deceived heart has turned him aside; and he can’t deliver his soul, nor say, “Isn’t there a lie in my right hand?” 21Remember these things, Jacob and Israel, for you are my servant. I have formed you. You are my servant. Israel, you will not be forgotten by me. 22I have blotted out, as a thick cloud, your transgressions, and, as a cloud, your sins. Return to me, for I have redeemed you. 23Sing, you heavens, for Yahweh has done it! Shout, you lower parts of the earth! Break out into singing, you mountains, O forest, all of your trees, for Yahweh has redeemed Jacob, and will glorify himself in Israel. 24Yahweh, your Redeemer, and he who formed you from the womb says: “I am Yahweh, who makes all things; who alone stretches out the heavens; who spreads out the earth by myself; 25who frustrates the signs of the liars, and makes diviners mad; who turns wise men backward, and makes their knowledge foolish; 26who confirms the word of his servant, and performs the counsel of his messengers; who says of Jerusalem, ‘She will be inhabited;’ and of the cities of Judah, ‘They will be built,’ and ‘I will raise up its waste places;’ 27who says to the deep, ‘Be dry,’ and ‘I will dry up your rivers,’ 28who says of Cyrus, ‘He is my shepherd, and shall perform all my pleasure,’ even saying of Jerusalem, ‘She will be built;’ and of the temple, ‘Your foundation will be laid.’”

KJV · King James Version

1Yet now hear, O Jacob my servant; and Israel, whom I have chosen: 2Thus saith the Lord that made thee, and formed thee from the womb, which will help thee; Fear not, O Jacob, my servant; and thou, Jesurun, whom I have chosen. 3For I will pour water upon him that is thirsty, and floods upon the dry ground: I will pour my spirit upon thy seed, and my blessing upon thine offspring: 4And they shall spring up as among the grass, as willows by the water courses. 5One shall say, I am the Lord’s; and another shall call himself by the name of Jacob; and another shall subscribe with his hand unto the Lord, and surname himself by the name of Israel. 6Thus saith the Lord the King of Israel, and his redeemer the Lord of hosts; I am the first, and I am the last; and beside me there is no God. 7And who, as I, shall call, and shall declare it, and set it in order for me, since I appointed the ancient people? and the things that are coming, and shall come, let them shew unto them. 8Fear ye not, neither be afraid: have not I told thee from that time, and have declared it? ye are even my witnesses. Is there a God beside me? yea, there is no God; I know not any. 9They that make a graven image are all of them vanity; and their delectable things shall not profit; and they are their own witnesses; they see not, nor know; that they may be ashamed. 10Who hath formed a god, or molten a graven image that is profitable for nothing? 11Behold, all his fellows shall be ashamed: and the workmen, they are of men: let them all be gathered together, let them stand up; yet they shall fear, and they shall be ashamed together. 12The smith with the tongs both worketh in the coals, and fashioneth it with hammers, and worketh it with the strength of his arms: yea, he is hungry, and his strength faileth: he drinketh no water, and is faint. 13The carpenter stretcheth out his rule; he marketh it out with a line; he fitteth it with planes, and he marketh it out with the compass, and maketh it after the figure of a man, according to the beauty of a man; that it may remain in the house. 14He heweth him down cedars, and taketh the cypress and the oak, which he strengtheneth for himself among the trees of the forest: he planteth an ash, and the rain doth nourish it. 15Then shall it be for a man to burn: for he will take thereof, and warm himself; yea, he kindleth it, and baketh bread; yea, he maketh a god, and worshippeth it; he maketh it a graven image, and falleth down thereto. 16He burneth part thereof in the fire; with part thereof he eateth flesh; he roasteth roast, and is satisfied: yea, he warmeth himself, and saith, Aha, I am warm, I have seen the fire: 17And the residue thereof he maketh a god, even his graven image: he falleth down unto it, and worshippeth it, and prayeth unto it, and saith, Deliver me; for thou art my god. 18They have not known nor understood: for he hath shut their eyes, that they cannot see; and their hearts, that they cannot understand. 19And none considereth in his heart, neither is there knowledge nor understanding to say, I have burned part of it in the fire; yea, also I have baked bread upon the coals thereof; I have roasted flesh, and eaten it: and shall I make the residue thereof an abomination? shall I fall down to the stock of a tree? 20He feedeth on ashes: a deceived heart hath turned him aside, that he cannot deliver his soul, nor say, Is there not a lie in my right hand? 21Remember these, O Jacob and Israel; for thou art my servant: I have formed thee; thou art my servant: O Israel, thou shalt not be forgotten of me. 22I have blotted out, as a thick cloud, thy transgressions, and, as a cloud, thy sins: return unto me; for I have redeemed thee. 23Sing, O ye heavens; for the Lord hath done it: shout, ye lower parts of the earth: break forth into singing, ye mountains, O forest, and every tree therein: for the Lord hath redeemed Jacob, and glorified himself in Israel. 24Thus saith the Lord, thy redeemer, and he that formed thee from the womb, I am the Lord that maketh all things; that stretcheth forth the heavens alone; that spreadeth abroad the earth by myself; 25That frustrateth the tokens of the liars, and maketh diviners mad; that turneth wise men backward, and maketh their knowledge foolish; 26That confirmeth the word of his servant, and performeth the counsel of his messengers; that saith to Jerusalem, Thou shalt be inhabited; and to the cities of Judah, Ye shall be built, and I will raise up the decayed places thereof: 27That saith to the deep, Be dry, and I will dry up thy rivers: 28That saith of Cyrus, He is my shepherd, and shall perform all my pleasure: even saying to Jerusalem, Thou shalt be built; and to the temple, Thy foundation shall be laid.

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意味が変わる相違点 (75)
  • v1 [lexical]: Differences in the opening conjunction or verb. — “Yet” (KJV, ASV, WEBSTER) vs “And” (YLT, DARBY, DRC) vs “listen” (WEB)
  • v1 [grammatical]: Differences in the relative pronoun ('who' versus 'whom'). — “whom” (WEB, KJV, YLT, DARBY, WEBSTER, DRC) vs “who” (ASV)
  • v2 [lexical]: Differences in describing God's role, whether as 'former' or 'helper'. — “formed thee” (KJV, ASV, DARBY, WEBSTER) vs “you” (WEB) vs “thy Former” (YLT) vs “thy helper” (DRC)
  • v2 [interpretive]: Use of the proper name 'Jeshurun' versus its translation as 'most righteous'. — “Jeshurun” (ASV, YLT, DARBY) vs “thou Jesurun” (KJV, WEBSTER) vs “you Jeshurun” (WEB) vs “most righteous” (DRC)
  • v3 [lexical]: Different terms for flowing water ('floods' vs. 'streams'). — “floods upon the” (KJV, DARBY, WEBSTER) vs “streams” (ASV, DRC) vs “streams on” (WEB) vs “on a” (YLT)
  • v3 [lexical]: Different terms for the earth ('ground' vs. 'land'). — “ground” (WEB, KJV, ASV, DARBY, WEBSTER) vs “land” (YLT, DRC)
  • v3 [lexical]: Different terms for offspring ('seed' vs. 'descendants'). — “upon thy seed” (KJV, ASV, DARBY, WEBSTER, DRC) vs “on your descendants” (WEB) vs “on” (YLT)
  • v3 [lexical]: Different terms for future generations ('offspring' vs. 'stock'). — “upon thine offspring” (KJV, ASV, DARBY) vs “on your” (WEB) vs “on” (YLT) vs “thy” (WEBSTER) vs “thy stock” (DRC)
  • v4 [grammatical]: Differences in verb tense and aspect. — “shall spring” (KJV, ASV, DARBY, WEBSTER, DRC) vs “will” (WEB) vs “have sprung” (YLT)
  • v4 [lexical]: Different terms for channels of water. — “watercourses” (WEB, ASV, WEBSTER) vs “by the water courses” (KJV) vs “streams of” (YLT) vs “water-courses” (DARBY) vs “beside running waters” (DRC)
  • v5 [grammatical]: Differences in verb tense (future versus present). — “shall say” (KJV, ASV, DARBY, WEBSTER, DRC) vs “will” (WEB) vs “saith For Jehovah” (YLT)
  • v5 [lexical]: Different terms for writing or signing ('subscribe' vs. 'write'). — “another shall subscribe” (KJV, ASV, WEBSTER, DRC) vs “will write” (WEB) vs “this one writeth” (YLT) vs “write” (DARBY)
  • v5 [interpretive]: Differences in phrasing the inscription written on the hand. — “to” (WEBSTER, DRC) vs “to Yahweh” (WEB) vs “unto the Lord” (KJV) vs “Jehovah” (ASV) vs “For Jehovah” (YLT) vs “I am Jehovah's” (DARBY)
  • v6 [lexical]: (vv 6, 23) Different renderings of the divine name. — “the Lord” (KJV, WEBSTER, DRC) vs “Jehovah” (ASV, YLT, DARBY) vs “Yahweh” (WEB)
  • v6 [lexical]: Different translations of the divine epithet 'Sabaoth'. — “hosts” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “Armies says” (WEB)
  • v6 [lexical]: Different terms for 'first' (possibly including a typographical error in the source text). — “first” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “brat” (DRC)
  • v7 [lexical]: Different verbs for setting up the ancient people. — “I appointed” (KJV, DARBY, WEBSTER, DRC) vs “established” (WEB, ASV) vs “My placing” (YLT)
  • v8 [interpretive]: Differences in rendering the concluding statement about knowing another Rock/God. — “know not any” (KJV, ASV, DARBY, WEBSTER) vs “have known” (YLT, DRC) vs “don’t other Rock” (WEB)
  • v9 [lexical]: Different verbs for mental apprehension ('know' vs. 'understand'). — “know” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “understand” (DRC)
  • v9 [lexical]: Different verbs for the consequence of making idols ('ashamed' vs. 'disappointed'). — “ashamed” (KJV, YLT, DARBY, WEBSTER, DRC) vs “disappointed” (WEB) vs “put to shame” (ASV)
  • v10 [lexical]: Different verbs for making a god ('formed' vs. 'fashioned'). — “hath formed” (KJV, YLT, DARBY, WEBSTER, DRC) vs “has fashioned” (WEB) vs “fashioned” (ASV)
  • v12 [lexical]: Differences in translating the phrase describing the smith's arm and following conjunction. — “strong arm” (WEB, ASV) vs “arms yea” (KJV) vs “powerful arm” (YLT) vs “strong arm but” (DARBY) vs “yes” (WEBSTER) vs “arm” (DRC)
  • v12 [grammatical]: Differences in verb tense regarding the smith's hunger. — “is hungry” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “shall hunger” (DRC)
  • v12 [lexical]: Different words and tenses describing the smith's exhaustion. — “is faint” (WEB, KJV, ASV, WEBSTER) vs “he wearied” (YLT) vs “he” (DARBY) vs “shall be weary” (DRC)
  • v13 [lexical]: Different terms for the measuring tool. — “a line” (WEB, ASV, DARBY) vs “his rule” (KJV, WEBSTER, DRC) vs “a” (YLT)
  • v13 [lexical]: Different verbs for shaping or outlining the idol. — “marketh” (KJV, ASV, DARBY, WEBSTER) vs “marks” (WEB) vs “doth mark” (YLT) vs “hath formed” (DRC)
  • v13 [lexical]: Different terms for the marking instrument (e.g., line, pencil, red chalk). — “a line” (KJV, YLT, WEBSTER) vs “pencil” (WEB, ASV) vs “red chalk” (DARBY) vs “plane” (DRC)
  • v13 [lexical]: Different verbs for working the wood. — “fitteth” (KJV, WEBSTER) vs “shapes” (WEB) vs “shapeth” (ASV) vs “maketh” (YLT) vs “formeth” (DARBY) vs “hath made” (DRC)
  • v13 [interpretive]: Differences in phrasing the creation of the figure. — “maketh it after” (KJV, DARBY, WEBSTER) vs “shapes like” (WEB) vs “shapeth” (ASV) vs “according to” (YLT) vs “he hath made” (DRC)
  • v13 [lexical]: Different terms for the shape of a man. — “figure” (WEB, KJV, ASV, DARBY, WEBSTER) vs “form” (YLT) vs “image” (DRC)
  • v13 [lexical]: Differences in expressing the idol's placement in a house. — “that it may remain” (KJV, DARBY, WEBSTER) vs “to reside” (WEB) vs “to dwell” (ASV) vs “To” (YLT) vs “dwelling” (DRC)
  • v14 [lexical]: Different tree species chosen by the carpenter. — “for himself takes” (WEB) vs “and taketh the cypress” (KJV) vs “holm-tree” (ASV) vs “He also a” (YLT) vs “he also a holm-oak” (DARBY) vs “for himself” (WEBSTER) vs “taken holm” (DRC)
  • v14 [lexical]: Different tree species planted by the carpenter. — “planteth an ash and” (KJV, WEBSTER) vs “hath planted” (YLT, DRC) vs “plants a cypress tree” (WEB) vs “a fir-tree” (ASV) vs “a pine” (DARBY)
  • v15 [grammatical]: Differences in verb tense and pronoun referring to taking the wood. — “taketh” (ASV, DARBY) vs “takes some of it” (WEB) vs “will take thereof” (KJV) vs “taketh of them” (YLT) vs “of it” (WEBSTER) vs “took” (DRC)
  • v15 [grammatical]: Differences in phrasing the act of warming oneself. — “warmeth” (ASV, DARBY) vs “warms Yes” (WEB) vs “warm himself yea” (KJV) vs “becometh” (YLT) vs “indeed” (WEBSTER) vs “warmed and” (DRC)
  • v15 [lexical]: Different verbs for starting the fire. — “kindleth” (KJV, ASV, YLT, DARBY, WEBSTER) vs “burns” (WEB) vs “kindled” (DRC)
  • v15 [grammatical]: Differences in verb tense for baking. — “baketh” (KJV, ASV, DARBY, WEBSTER) vs “bakes” (WEB) vs “hath baked” (YLT) vs “baked” (DRC)
  • v15 [grammatical]: Differences in verb tense for making the idol. — “maketh” (KJV, ASV, YLT, WEBSTER) vs “makes” (WEB) vs “also” (DARBY) vs “made” (DRC)
  • v15 [lexical]: Different verbs for bowing down or worshipping. — “worshippeth it” (KJV, ASV, DARBY) vs “worships” (WEB) vs “boweth himself” (YLT) vs “worshipeth” (WEBSTER) vs “adored” (DRC)
  • v15 [lexical]: Different terms for the sculpted idol. — “graven image” (KJV, ASV, YLT, DARBY, WEBSTER) vs “carved” (WEB) vs “thing” (DRC)
  • v15 [lexical]: Different verbs and tenses for falling down before the idol. — “falleth” (KJV, ASV, DARBY, WEBSTER) vs “falls” (WEB) vs “he” (YLT) vs “bowed” (DRC)
  • v15 [lexical]: Different prepositions indicating direction toward the idol. — “to it” (WEB, YLT, WEBSTER) vs “thereto” (KJV, ASV, DARBY) vs “before it” (DRC)
  • v16 [lexical]: Different phrasing for consuming the meat. — “eateth flesh” (KJV, ASV, YLT, DARBY, WEBSTER) vs “eats meat” (WEB) vs “dressed his meat” (DRC)
  • v16 [interpretive]: Different terms for the cooking method and food. — “roasteth roast” (KJV, ASV, DARBY) vs “roasts a” (WEB) vs “a roasting” (YLT) vs “meat” (WEBSTER) vs “boiled pottage” (DRC)
  • v16 [grammatical]: Differences in verb tense for speaking. — “saith” (KJV, ASV, YLT, DARBY, WEBSTER) vs “says” (WEB) vs “was warmed and said” (DRC)
  • v16 [grammatical]: Differences in expressing the state of being warm. — “am” (WEB, KJV, ASV, WEBSTER, DRC) vs “have become” (YLT) vs “become” (DARBY)
  • v17 [lexical]: Different verbs for the act of prostration. — “falleth” (KJV, ASV, YLT, DARBY, WEBSTER) vs “bows” (WEB) vs “boweth” (DRC)
  • v17 [lexical]: Different prepositions for prostrating to the idol. — “to” (WEB, YLT, WEBSTER) vs “unto” (KJV, ASV, DARBY) vs “before” (DRC)
  • v17 [grammatical]: Differences in verbal form introducing the prayer. — “and saith” (KJV, ASV, DARBY, WEBSTER) vs “says” (WEB) vs “he” (YLT) vs “saying” (DRC)
  • v19 [lexical]: Different prepositions for baking on the coals. — “upon the” (KJV, ASV, DARBY, DRC) vs “on its” (WEB) vs “over its” (YLT) vs “its” (WEBSTER)
  • v19 [lexical]: Different terms for preparing the meat. — “have roasted flesh” (KJV, ASV, DARBY, WEBSTER) vs “meat” (WEB) vs “roast” (YLT) vs “broiled” (DRC)
  • v19 [lexical]: Different terms for the piece of wood. — “tree” (KJV, ASV, WEBSTER, DRC) vs “trunk” (WEB) vs “I fall down” (YLT) vs “block of wood” (DARBY)
  • v19 [grammatical]: Third-person number differs: KJV, YLT, WEBSTER use the singular ("him"/"his") where DRC use the plural ("them"/"their").
  • v20 [interpretive]: Differences in translating the phrase regarding ashes. — “He feedeth on” (KJV, ASV, DARBY, WEBSTER) vs “feeds” (WEB) vs “Feeding” (YLT) vs “Part thereof is” (DRC)
  • v20 [lexical]: Different adjectives describing the heart. — “a deceived” (WEB, KJV, ASV, DARBY, WEBSTER) vs “the” (YLT) vs “his foolish” (DRC)
  • v20 [lexical]: Different verbs and phrasing for delivering/saving the soul. — “cannot deliver” (KJV, ASV, DARBY, WEBSTER) vs “can’t” (WEB) vs “delivereth not” (YLT) vs “will not save” (DRC)
  • v20 [interpretive]: Differences in phrasing the self-reflection about the lie. — “say Is” (KJV, ASV, DARBY, WEBSTER) vs “Isn’t” (WEB) vs “saith” (YLT) vs “Perhaps” (DRC)
  • v21 [interpretive]: Addition of 'things' versus treating the names as a vocative. — “things” (WEB, ASV, DARBY, DRC) vs “O” (KJV, YLT, WEBSTER)
  • v22 [grammatical]: Differences in conjunctions and pronouns connecting the sins. — “thy” (KJV, ASV, YLT, DARBY, WEBSTER) vs “your” (WEB) vs “and” (DRC)
  • v23 [lexical]: Different translations for the depths of the earth. — “ye lower parts” (KJV, ASV, DARBY, WEBSTER) vs “you” (WEB) vs “O” (YLT) vs “with joy ends” (DRC)
  • v23 [grammatical]: Differences in phrasing the inclusion of the trees. — “and every tree therein” (KJV, ASV, DARBY, WEBSTER, DRC) vs “all of your trees” (WEB) vs “in it” (YLT)
  • v24 [lexical]: Different descriptors for God as creator. — “he that formed thee” (KJV, ASV, DARBY, WEBSTER) vs “who you” (WEB) vs “thy framer” (YLT) vs “thy maker” (DRC)
  • v24 [grammatical]: Different verbal constructions for making all things. — “the Lord that maketh” (KJV, WEBSTER) vs “Yahweh who makes” (WEB) vs “Jehovah” (ASV) vs “Jehovah doing” (YLT) vs “Jehovah maker of” (DARBY) vs “make” (DRC)
  • v24 [grammatical]: Differences in verbal form and inclusion of 'alone' for stretching the heavens. — “that stretcheth forth” (KJV, ASV, WEBSTER) vs “who alone stretches out” (WEB) vs “Stretching out” (YLT) vs “who alone stretched out” (DARBY) vs “alone stretch out” (DRC)
  • v25 [grammatical]: Differences in verb form and phrasing for frustrating omens. — “That frustrateth” (KJV, ASV, WEBSTER) vs “who frustrates” (WEB) vs “Making void” (YLT) vs “he” (DARBY) vs “make void” (DRC)
  • v25 [lexical]: Different terms for omens ('tokens' vs. 'signs'). — “tokens” (KJV, YLT, DARBY, WEBSTER, DRC) vs “signs” (WEB, ASV)
  • v25 [grammatical]: Differences in verb form for turning back the wise. — “that turneth” (KJV, ASV, DARBY, WEBSTER) vs “who turns” (WEB) vs “Turning the” (YLT) vs “turn the” (DRC)
  • v26 [lexical]: Differences in translating the verb applied to the servant's word. — “That confirmeth” (KJV, ASV, DARBY, WEBSTER) vs “who confirms” (WEB) vs “Confirming” (YLT) vs “raise up” (DRC)
  • v26 [textual]: Pronoun difference ('his' vs. 'my') reflecting manuscript variants. — “his” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “my” (DRC)
  • v26 [grammatical]: (vv 26, 28) Differences in person (second vs. third) regarding the city's fate. — “Thou shalt be” (KJV, DARBY, WEBSTER, DRC) vs “She will” (WEB) vs “She shall” (ASV) vs “She is” (YLT)
  • v26 [grammatical]: (vv 26, 28) Differences in preposition indicating if the entity is addressed directly or spoken about. — “to the” (KJV, DARBY, WEBSTER, DRC) vs “of” (WEB, ASV, YLT)
  • v26 [grammatical]: Differences in person (second vs. third) regarding the rebuilding of cities. — “Judah Ye shall” (KJV, DARBY, WEBSTER) vs “They” (ASV, YLT) vs “They will” (WEB) vs “Juda You” (DRC)
  • v27 [grammatical]: Differences in the verbal form introducing the command to the deep. — “That saith” (KJV, ASV, DARBY, WEBSTER) vs “who says” (WEB) vs “Who is saying” (YLT) vs “Who say” (DRC)
  • v27 [lexical]: Different adjectives describing the state of the deep. — “dry” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “thou desolate” (DRC)
  • v28 [grammatical]: Differences in the verbal form and preposition introducing the statement about Cyrus. — “That saith of” (KJV, ASV, DARBY, WEBSTER) vs “who says” (WEB) vs “Who is saying” (YLT) vs “Who say to” (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 its historical-critical context, Isaiah 44 combines several distinct form-critical units addressed to Judean exiles in Babylon during the mid-sixth century BCE. It opens with an oracle of salvation (44:1-5) promising the outpouring of water and spirit, which results in outsiders voluntarily attaching themselves to Yahweh and taking the name of Israel (44:5). A trial speech asserts Yahweh's absolute uniqueness (44:6-8), introducing the formula 'I am the first, and I am the last.' This is followed by an extended, biting satire on idolatry (44:9-20), which mocks the absurdity of a human craftsman using a single tree to both fuel a fire for cooking and carve a deity to worship. The chapter transitions into a hymn of creation (44:21-23) and concludes with an oracle of historical intervention (44:24-28). In this final section, Yahweh's cosmic power as Creator is directly linked to his sovereign control over history, culminating in the explicit naming of the Persian king Cyrus as his 'shepherd' who will rebuild Jerusalem and lay the foundation of the temple (44:28).

Jewish interpretation

In its immediate historical and literary context, this chapter functions as an oracle of salvation and comfort for the exiled (or soon-to-be exiled) people of Israel. The prophet contrasts the absolute sovereignty and uniqueness of Israel's God with the profound absurdity of idolatry, vividly mocking the craftsman who uses half a tree for a fire to bake bread and the other half to carve a god to worship. The oracle culminates in a striking historical prediction, naming the Persian king Cyrus as God's 'shepherd' who will decree the rebuilding of Jerusalem and the laying of the Temple's foundations.

Latter-day Saint

In Isaiah 44, the prophet delivers a message of comfort and sovereignty to Jacob/Israel. The chapter opens with a promise of renewal, where God pledges to pour His Spirit upon Israel's descendants (verses 1-5). Jehovah then unequivocally asserts His eternal supremacy and uniqueness, declaring that He is the first and the last, and beside Him there is no God (verses 6-8). To emphasize this, the text pivots to a lengthy, satirical dismantling of idolatry, exposing the absurdity of a craftsman using the same tree to bake his bread, warm his body, and carve a deity to worship (verses 9-20). The chapter concludes with a call for Israel to remember their redemption (verses 21-23) and a display of God's sovereign power over history, culminating in the prophetic naming of the Persian king Cyrus as the shepherd who will rebuild Jerusalem and lay the foundation of the temple (verses 24-28).

Jehovah's Witnesses

Isaiah 44 contrasts the living, supreme God of Israel with the absurdity of dead, man-made idols. Jehovah declares Himself as the sole Creator and Redeemer who formed Israel from the womb. He highlights His unparalleled power to foretell the future (verses 6-8) and heavily mocks the foolishness of the idol-maker, who worships a block of wood from the very same tree he uses to fuel his cooking fire (verses 9-20). The chapter concludes with a demonstration of Jehovah's sovereignty over history by foretelling the rise of the Persian king Cyrus, naming him as the shepherd who will ensure the rebuilding of Jerusalem and the laying of the temple's foundation.

NCBによる翻訳の選択 (71)
  • v1: And now, listen — Directly translates the opening conjunction and imperative without archaic style.
  • v1: whom — Properly translates the object of the verb 'chosen'.
  • v1: Jacob my servant, and Israel — Preserves the parallel structure and establishes the structural inclusio with verses 2 and 21.
  • v2: your Maker and your Former — Preserves the original semantic weight and the alliteration of osekhah weyotserkhah.
  • v2: Jeshurun — Translates the proper name rather than rendering its underlying meaning.
  • v3: streams on — Fits the parallelism with water on the thirsty land.
  • v3: on your seed — Retains the literal 'seed' (zar'ekha) to preserve the interpretive dispute over physical versus spiritual continuity.
  • v3: on your descendants — Accurately translates the parallel term for successive generations.
  • v3: Spirit — Capitalized following a broad reception that this prophesies the outpouring of the Holy Spirit.
  • v3: I will pour ... I will pour — Reflects the repeated verb etsaq/etsoq structuring the parallel lines.
  • v4: by streams of water — Translates yivley mayim while preserving the rhythmic bilabial sounds in English.
  • v5: will say — Uses contemporary English future tense.
  • v5: This one... and this one... and this one — Preserves the zeh... wezeh... wezeh demonstrative sequence.
  • v5: will write — Clearly renders the physical act of inscription.
  • v6: the LORD — Follows the global rules mapping YHWH to LORD.
  • v6: God — Follows the global rules mapping Elohim to God.
  • v6: I am the first, and I am the last — Preserves the structural refrain ani ri-shon wa-ani acharon.
  • v6: of Armies — Renders 'Sabaoth' functionally as a title of military/heavenly array.
  • v7: I established — Clearly communicates the founding of the ancient people.
  • v7: The things coming and the things that will come — Captures the cognate relationship of the root bo (otiyyot... tavo-nah).
  • v7: Let him call... let them declare — Accurately reflects the number shift in the Hebrew from singular to plural.
  • v8: I know not any — Accurately renders the concluding statement bal yada-ti.
  • v8: Do not dread, and do not be afraid — Preserves the semantic synonym pair and poetic rhythm (tifchadu / tirhu).
  • v8: Do not dread [plural]... made you [singular] hear... you [plural] are — Translates the exact pronoun shifts of the original Hebrew.
  • v9: know — Translates yada accurately as mental apprehension or knowledge.
  • v9: put to shame — Captures the standard prophetic consequence of idolatry.
  • v9: will not profit... do not see, and they do not know — Maintains the repeated negative particle bal for rhetorical emphasis.
  • v10: forms — Translates yatsar accurately in the active sense.
  • v10: forms a god and casts a carved image — Accurately reflects the thematic lexical pairing yatsar el u-fesel nasakh.
  • v11: Look — Replaces the archaic 'behold' with a contemporary equivalent.
  • v11: put to shame... put to shame — Preserves the repetition of the verb yevoshu.
  • v12: strong arm — Accurately renders zroa kocho.
  • v12: grows hungry — Renders the ongoing state properly in context.
  • v12: works it... works it; strong arm... no strength — Preserves the repeated use of pa'al and koach highlighting the irony.
  • v13: a line — Translates qaw as the standard measuring line.
  • v13: makes — Translates ya'asehu effectively.
  • v13: outlines it... outlines it; makes it... makes it — Reflects the repeated Hebrew verbs yeta-arehu and ya-asehu.
  • v14: cypress — A standard botanical identification for tirzah.
  • v14: pine — A standard botanical identification for oren.
  • v14: for himself ... for himself — Maintains the repetitive use of the preposition lo emphasizing human effort.
  • v15: warms himself — Accurately represents the reflexive/active warming.
  • v15: kindles — Differentiates yassiq from straightforward burning.
  • v15: Moreover... moreover — Captures the repeated particle af emphasizing the absurdity of the dual use.
  • v16: roasts a roast — Accurately retains the cognate pair yitsleh tsali.
  • v16: Half of it... on half of it — Preserves the structural repetition emphasizing the exact division of the wood.
  • v16: Aha! — Translates the exclamatory particle.
  • v17: prostrates himself — Clearly renders the act of physical worship without ambiguity.
  • v17: prostrates himself... bows down — Harmonizes perfectly with the identically repeated verbs from verse 15.
  • v18: their eyes from seeing, and their hearts from understanding — Matches the poetic parallel structure me-re-ot eyneyhem // me-haskil libbotam.
  • v18: They do not know, and they do not understand — Preserves the double negative structure of lo... welo.
  • v19: on its — Accurately represents the possessive suffix on the coals.
  • v19: no one... and there is no... and no — Retains the triple negative parallel with the narrative recap.
  • v20: feeds on — Translates ro-eh directly.
  • v20: Is there not — Keeps the rhetorical particle halo reflecting self-realization.
  • v21: these things — Supplies 'things' as the object of 'Remember' (elleh).
  • v21: you are my servant... you are a servant to me — Retains the inclusio and grammatical structure tying back to verses 1-2.
  • v22: wiped away — Accurately renders the verb machiti.
  • v22: I have wiped away your transgressions like a thick cloud, and your sins like a cloud — Recreates the chiastic flow in standard English order while keeping the parallel pairs intact.
  • v23: lower parts — Correctly translates the geographic opposite to the heavens.
  • v23: Shout for joy... joyful shouting — Reflects the cognate connection of the root ranan.
  • v24: your Former — Consistent with the rendering in verse 2 linking the chapter together.
  • v24: by myself — Follows the traditional Qere reading (me-itti).
  • v25: omens — Clearly translates otot in the context of diviners and liars.
  • v25: who frustrates... who turns back — Preserves the active participial parallelism of God's actions.
  • v26: She will be — Correctly identifies the third-person reference to the city.
  • v26: servant... messengers... Jerusalem... cities — Accurately renders the shift in number for the matched pairs.
  • v27: the one saying — Translates the ha-omer participle consistently.
  • v27: Be dry... dry up — Maintains the semantic wordplay of the roots.
  • v28: the one saying of — Maintains consistency with the ha-omer participial pattern established in verses 26-27.
  • v28: saying to Jerusalem, 'She will be built' — Ensures the exact repetition from verse 26 is identically translated.
  • v28: He is my shepherd, and he will fulfill all my pleasure — Maintains a neutral translation regarding the dispute over exhaustive divine providence, without artificially settling it.
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)