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イザヤ書 49

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

1Listen, islands, to me; and pay attention, peoples from afar! The LORD has called me from the belly; from my mother's midriff he has made mention of my name. 2And he has made my mouth like a sharp sword, in the shadow of his hand he has hidden me; and he has made me a polished arrow, in his quiver he has concealed me. 3And he said to me, 'You are my servant, Israel, in whom I will glorify myself.' 4But I said, 'I have labored in vain; for nothing and vanity I have spent my strength. Yet surely my justice is with the LORD, and my reward with my God.' 5And now the LORD has spoken—he who formed me from the belly to be a servant to him, to bring Jacob back to him, and that Israel might be gathered to him; for I am honored in the eyes of the LORD, and my God has become my strength— 6Indeed, he says, 'It is too light a thing that you should be my servant to raise up the tribes of Jacob, and to restore the preserved of Israel; I will also give you as a light to the nations, to be my salvation to the end of the earth.' 7Thus says the LORD, the Redeemer of Israel, his Holy One, to the despised in soul, to the detested of the nation, to a servant of rulers: 'Kings will see and stand up, and princes will bow down, because of the LORD who is faithful, the Holy One of Israel, who has chosen you.' 8Thus says the LORD: 'In a time of favor I have answered you, and in a day of salvation I have helped you; and I will preserve you and give you as a covenant to the people, to restore the land, to cause to inherit the desolate inheritances, 9saying to the prisoners, "Come out!" and to those who are in the darkness, "Show yourselves!" On the roads they will pasture, and on all the barren heights will be their pasture. 10They will not hunger, and they will not thirst, and the scorching heat and the sun will not strike them; for he who has compassion on them will lead them, and by springs of water he will guide them. 11And I will make all my mountains a road, and my highways will be raised up. 12Look, these will come from afar; and look, these from the north and from the west, and these from the land of Syene.' 13Sing out, heavens, and rejoice, earth; and break forth, mountains, into singing! For the LORD has comforted his people, and will have compassion on his afflicted ones. 14But Zion said, 'The LORD has forsaken me, and my Lord has forgotten me.' 15'Can a woman forget her nursing child, to have no compassion on the son of her womb? Even these may forget, but I will not forget you. 16Look, I have engraved you on my palms; your walls are continually before me. 17Your sons hasten back; your destroyers and those who devastated you will depart from you. 18Lift up your eyes all around, and see: all of them gather together, they come to you. As I live, is the utterance of the LORD, you will surely put all of them on like an ornament, and bind them on like a bride. 19For as for your ruins, and your desolate places, and your devastated land—surely now it will be too narrow for the inhabitants, and those who swallowed you up will be far away. 20The sons of your bereavement will yet say in your ears, "The space is too narrow for me; make space for me, that I may dwell." 21Then you will say in your heart, "Who has borne me these? I was bereaved and barren, exiled and cast away; and these, who has reared them? Look, I was left all alone; these, where did they come from?"' 22Thus says the Lord GOD: 'Look, I will lift up my hand to the nations, and raise my banner to the peoples; and they will bring your sons in their arms, and your daughters will be carried on their shoulders. 23And kings will be your nursing fathers, and their princesses your nursing mothers; with their faces to the earth they will bow down to you, and they will lick the dust of your feet. Then you will know that I am the LORD; those who wait for me will not be put to shame.' 24Can the prey be taken from the mighty, or the captive of a tyrant be rescued? 25For thus says the LORD: 'Even the captive of the mighty will be taken, and the prey of the tyrant will be rescued; for with your striver I will strive, and your sons I will save. 26And I will make your oppressors eat their own flesh, and they will be drunk on their own blood as with sweet wine; and all flesh will know that I am the LORD your Savior, and your Redeemer, the Mighty One of Jacob.'

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各教派が一致している点

Universally across all traditions, Isaiah 49 presents a Servant called from the womb whose mission expands beyond restoring Jacob to becoming a light to the nations, and it portrays God responding to Zion's despondency with maternal imagery, declaring He cannot forget her and has engraved her on His palms. This scripturally warranted maternal imagery is broadly invoked pastorally to comfort believers struggling with spiritual despair or a terrified conscience, while the engraving upon God's… 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 maternal imagery of God is invoked pastorally to comfort believers struggling with spiritual despair, isolation, or a terrified conscience. (8 affirm)
  • The engraving of Zion upon the palms of God's hands is read typologically as a prophecy of the permanent nail wounds of the crucified Christ. (8 affirm)

各教派の相違点

  • The text promises a miraculous reversal where foreign rulers will foster Zion's children and Yahweh will personally defeat her oppressors.

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

  • The promise of a 'light to the Gentiles' serves as a foundational biblical mandate for the church's global evangelistic and missionary enterprise.

    catholic: AFFIRM; anglican: AFFIRM; reformed: AFFIRM; baptist: AFFIRM; methodist: QUALIFY; anabaptist: QUALIFY; pentecostal: AFFIRM; restorationist: AFFIRM

  • The 'light to the Gentiles' provides the theological basis for the liturgical season of Epiphany and the Feast of the Presentation.

    catholic: QUALIFY; orthodox: QUALIFY; anglican: QUALIFY

  • The 'acceptable time' and 'day of salvation' are emphasized to urge the immediate necessity of receiving grace, whether through personal conversion, baptism, or the Sacraments.

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

  • The nail marks of Christ, prefigured by the engraved palms, serve as an everlasting proof of substitutionary atonement and eternal security.

    lutheran: QUALIFY; baptist: AFFIRM; methodist: QUALIFY; pentecostal: QUALIFY

  • The 'mighty' oppressor is identified typologically with Satan or Death, from whom Christ rescues captive humanity during His descent into Hades or the cosmic controversy.

    orthodox: AFFIRM; methodist: DENY; pentecostal: QUALIFY; adventist: AFFIRM

  • God's promise to deliver the 'captives of the mighty' is claimed in spiritual warfare for present deliverance from demonic bondage and addiction.

    methodist: DENY; pentecostal: 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

The chapter contains the second 'Servant Song.' The Servant speaks directly to the nations (vv. 1-2), recounting his calling from the womb and his preparation by God as a 'sharp sword' and 'polished shaft.' Although the Servant laments that his labor seems to have been in vain (v. 4), God vindicates and elevates his mission: it is too small a thing for the Servant merely to restore the tribes of Jacob; he is appointed as a 'light to the nations' (v. 6). In the second half of the chapter, God comforts a despondent Zion, who feels forsaken. Employing a profound maternal metaphor, God declares that even if a nursing mother could forget her child, He will never forget Zion (v. 15), having engraved her walls upon His palms (v. 16). The chapter concludes with a vision of the Gentiles assisting in Zion's restoration, with kings and queens acting as foster fathers and nursing mothers, returning her exiled children and proving God's saving power (vv. 22-26). Reception: Canonical reception roots this chapter deeply in the New Testament, decisively identifying the Servant as Jesus Christ. Luke adopts verse 6 for Simeon's canticle (Luke 2:32), and Acts uses it as the theological mandate for the Gentile mission (Acts 13:47). Paul cites the 'acceptable time' and 'day of salvation' (v. 8) in 2 Corinthians 6:2 to define the era of grace inaugurated by the new covenant. Catholic tradition builds extensively on these canonical foundations. The expansion of the Servant's mission to the Gentiles (v. 6) provides the ecclesiological core for the Church's universal scope. The Second Vatican Council deliberately chose this verse for the title and opening of its dogmatic constitution, *Lumen Gentium*, teaching that Christ is the light of the nations and that the Church is the sacrament reflecting His light to the world. Patristic exegesis views the Servant's call 'from the womb' (v. 1) as a prophecy of the Incarnation of the Word in the Virgin Mary. Jerome, in his *Commentary on Isaiah*, explicitly reads the promise, 'I have graven thee upon the palms of my hands' (v. 16), as a typological prophecy of the Crucifixion—the permanent marks of the nails in Christ's hands bearing eternal witness to His love for His people. The visceral imagery of God's maternal love (v. 15) also receives significant magisterial attention; Pope John Paul II, in *Dives in Misericordia*, draws upon this verse to highlight the maternal dimensions of God's steadfast mercy, grounded in the Hebrew concept of womb-love (*rahamim*).

Eastern Orthodox

Isaiah 49 marks a transition in the prophetic text, introducing the second 'Servant Song.' It is a poetic oracle featuring the voice of the Servant, who is called by Yahweh from the womb. Though initially encountering frustration over seemingly vain labor, the Servant's mission is expanded beyond restoring Jacob to becoming a 'light to the nations.' The chapter then shifts to an address of comfort to a despondent Zion, assuring her that Yahweh's devotion exceeds even a mother's love for her infant. The oracle concludes by promising a miraculous reversal where foreign kings will serve Zion, and lawful captives will be freed from a mighty oppressor. Reception: The Eastern Orthodox tradition reads this chapter with an intensely Christological and ecclesiological lens, guided by the Septuagint (LXX) text and the patristic consensus. The Servant is universally identified as Jesus Christ. His calling 'from the womb' (v. 1) points to the Incarnation, while His designation as a 'light to the Gentiles' (v. 6) is a quintessential prophecy of the nations entering the New Covenant. Early apologists like Justin Martyr utilized this verse to demonstrate that Christ Himself is the new covenant and the illumination of the world. Verse 8 ('In an acceptable time have I heard thee') is received through the apostolic witness of Paul (2 Cor 6:2) as describing the era of grace inaugurated by Christ's advent, marking the present life of the Church as the definitive time of salvation. Verse 16 ('I have graven thee upon the palms of my hands') is given a profoundly physical and soteriological meaning. Fathers such as Cyril of Jerusalem read this as a direct prophecy of the Crucifixion, where Christ's hands were pierced and marked by nails out of His enduring love for humanity. The deliverance of the captives in verses 24-25 is interpreted through the doctrine of Christ's descent into Hades (the Anastasis). The Septuagint renders the 'mighty' in verse 24 as a 'giant' (γίγας). The Orthodox tradition identifies this 'giant' or 'strong one' as Death or the devil, who held humanity captive until Christ, the stronger one, bound him and plundered Hades to rescue the 'lawful captives.'

Oriental Orthodox

In this prophetic oracle, the speaker identifies himself as the servant of Yahweh, called from his mother's womb and equipped with a mouth like a sharp sword. Although the servant experiences initial frustration, feeling his labor is in vain, Yahweh promises a mission that extends far beyond the restoration of Israel, appointing him as a light to the nations. The prophecy then shifts to a dialogue with Zion, who feels forsaken. Yahweh responds with profound maternal imagery, declaring that even if a nursing mother forgets her child, He will never forget Zion, having engraved her on His palms. The chapter concludes with promises of a miraculous ingathering of exiles, the submission of foreign rulers, and the ultimate defeat of oppressors. Reception: The Oriental Orthodox tradition reads this chapter profoundly through the lens of miaphysite Christology and the economy of salvation. Cyril of Alexandria's Commentary on Isaiah is foundational here. Verse 1, where the servant is called 'from the womb,' is read as a direct testimony to the Incarnation: the Word of God genuinely took flesh from the Theotokos, rather than assuming a pre-existing human person. Athanasius of Alexandria addresses verse 3 in his Discourses Against the Arians, insisting that the title 'servant' applies strictly to the economic condescension of the Incarnation, safeguarding the eternal, uncreated nature of God the Word. Verse 9, 'saying to those who are bound, Come out!,' is universally interpreted as a prophecy of the Harrowing of Hades, describing Christ's victorious descent to the dead to liberate captive humanity. Furthermore, verse 16, 'I have graven thee upon the palms of my hands,' is widely read in the tradition's typological exegesis as prefiguring the nail wounds on the hands of the crucified Christ, bearing the permanent mark of His love for the Church.

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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

1Listen, islands, to me. Listen, you peoples, from afar: Yahweh has called me from the womb; from the inside of my mother, he has mentioned my name. 2He has made my mouth like a sharp sword. He has hidden me in the shadow of his hand. He has made me a polished shaft. He has kept me close in his quiver. 3He said to me, “You are my servant, Israel, in whom I will be glorified.” 4But I said, “I have labored in vain. I have spent my strength in vain for nothing; yet surely the justice due to me is with Yahweh, and my reward with my God.” 5Now Yahweh, he who formed me from the womb to be his servant, says to bring Jacob again to him, and to gather Israel to him, for I am honorable in Yahweh’s eyes, and my God has become my strength. 6Indeed, he says, “It is too light a thing that you should be my servant to raise up the tribes of Jacob, and to restore the preserved of Israel. I will also give you as a light to the nations, that you may be my salvation to the end of the earth.” 7Yahweh, the Redeemer of Israel, and his Holy One, says to him whom man despises, to him whom the nation abhors, to a servant of rulers: “Kings shall see and rise up, princes, and they shall worship, because of Yahweh who is faithful, even the Holy One of Israel, who has chosen you.” 8Yahweh says, “I have answered you in an acceptable time. I have helped you in a day of salvation. I will preserve you and give you for a covenant of the people, to raise up the land, to make them inherit the desolate heritage, 9saying to those who are bound, ‘Come out!’; to those who are in darkness, ‘Show yourselves!’ “They shall feed along the paths, and their pasture shall be on all treeless heights. 10They shall not hunger nor thirst; neither shall the heat nor sun strike them, for he who has mercy on them will lead them. He will guide them by springs of water. 11I will make all my mountains a road, and my highways shall be exalted. 12Behold, these shall come from afar, and behold, these from the north and from the west, and these from the land of Sinim.” 13Sing, heavens, and be joyful, earth! Break out into singing, mountains! For Yahweh has comforted his people, and will have compassion on his afflicted. 14But Zion said, “Yahweh has forsaken me, and the Lord has forgotten me.” 15“Can a woman forget her nursing child, that she should not have compassion on the son of her womb? Yes, these may forget, yet I will not forget you! 16Behold, I have engraved you on the palms of my hands. Your walls are continually before me. 17Your children hurry. Your destroyers and those who devastated you will leave you. 18Lift up your eyes all around, and see: all these gather themselves together, and come to you. As I live,” says Yahweh, “you shall surely clothe yourself with them all as with an ornament, and dress yourself with them, like a bride. 19“For, as for your waste and your desolate places, and your land that has been destroyed, surely now that land will be too small for the inhabitants, and those who swallowed you up will be far away. 20The children of your bereavement will say in your ears, ‘This place is too small for me. Give me a place to live in.’ 21Then you will say in your heart, ‘Who has conceived these for me, since I have been bereaved of my children and am alone, an exile, and wandering back and forth? Who has brought these up? Behold, I was left alone. Where were these?’” 22The Lord Yahweh says, “Behold, I will lift up my hand to the nations, and lift up my banner to the peoples. They shall bring your sons in their bosom, and your daughters shall be carried on their shoulders. 23Kings shall be your foster fathers, and their queens your nursing mothers. They will bow down to you with their faces to the earth, and lick the dust of your feet. Then you will know that I am Yahweh; and those who wait for me won’t be disappointed.” 24Shall the plunder be taken from the mighty, or the lawful captives be delivered? 25But Yahweh says, “Even the captives of the mighty shall be taken away, and the plunder retrieved from the fierce, for I will contend with him who contends with you and I will save your children. 26I will feed those who oppress you with their own flesh; and they will be drunk on their own blood, as with sweet wine. Then all flesh shall know that I, Yahweh, am your Savior and your Redeemer, the Mighty One of Jacob.”

KJV · King James Version

1Listen, O isles, unto me; and hearken, ye people, from far; The Lord hath called me from the womb; from the bowels of my mother hath he made mention of my name. 2And he hath made my mouth like a sharp sword; in the shadow of his hand hath he hid me, and made me a polished shaft; in his quiver hath he hid me; 3And said unto me, Thou art my servant, O Israel, in whom I will be glorified. 4Then I said, I have laboured in vain, I have spent my strength for nought, and in vain: yet surely my judgment is with the Lord, and my work with my God. 5And now, saith the Lord that formed me from the womb to be his servant, to bring Jacob again to him, Though Israel be not gathered, yet shall I be glorious in the eyes of the Lord, and my God shall be my strength. 6And he said, It is a light thing that thou shouldest be my servant to raise up the tribes of Jacob, and to restore the preserved of Israel: I will also give thee for a light to the Gentiles, that thou mayest be my salvation unto the end of the earth. 7Thus saith the Lord, the Redeemer of Israel, and his Holy One, to him whom man despiseth, to him whom the nation abhorreth, to a servant of rulers, Kings shall see and arise, princes also shall worship, because of the Lord that is faithful, and the Holy One of Israel, and he shall choose thee. 8Thus saith the Lord, In an acceptable time have I heard thee, and in a day of salvation have I helped thee: and I will preserve thee, and give thee for a covenant of the people, to establish the earth, to cause to inherit the desolate heritages; 9That thou mayest say to the prisoners, Go forth; to them that are in darkness, Shew yourselves. They shall feed in the ways, and their pastures shall be in all high places. 10They shall not hunger nor thirst; neither shall the heat nor sun smite them: for he that hath mercy on them shall lead them, even by the springs of water shall he guide them. 11And I will make all my mountains a way, and my highways shall be exalted. 12Behold, these shall come from far: and, lo, these from the north and from the west; and these from the land of Sinim. 13Sing, O heavens; and be joyful, O earth; and break forth into singing, O mountains: for the Lord hath comforted his people, and will have mercy upon his afflicted. 14But Zion said, The Lord hath forsaken me, and my Lord hath forgotten me. 15Can a woman forget her sucking child, that she should not have compassion on the son of her womb? yea, they may forget, yet will I not forget thee. 16Behold, I have graven thee upon the palms of my hands; thy walls are continually before me. 17Thy children shall make haste; thy destroyers and they that made thee waste shall go forth of thee. 18Lift up thine eyes round about, and behold: all these gather themselves together, and come to thee. As I live, saith the Lord, thou shalt surely clothe thee with them all, as with an ornament, and bind them on thee, as a bride doeth. 19For thy waste and thy desolate places, and the land of thy destruction, shall even now be too narrow by reason of the inhabitants, and they that swallowed thee up shall be far away. 20The children which thou shalt have, after thou hast lost the other, shall say again in thine ears, The place is too strait for me: give place to me that I may dwell. 21Then shalt thou say in thine heart, Who hath begotten me these, seeing I have lost my children, and am desolate, a captive, and removing to and fro? and who hath brought up these? Behold, I was left alone; these, where had they been? 22Thus saith the Lord God, Behold, I will lift up mine hand to the Gentiles, and set up my standard to the people: and they shall bring thy sons in their arms, and thy daughters shall be carried upon their shoulders. 23And kings shall be thy nursing fathers, and their queens thy nursing mothers: they shall bow down to thee with their face toward the earth, and lick up the dust of thy feet; and thou shalt know that I am the Lord: for they shall not be ashamed that wait for me. 24Shall the prey be taken from the mighty, or the lawful captive delivered? 25But thus saith the Lord, Even the captives of the mighty shall be taken away, and the prey of the terrible shall be delivered: for I will contend with him that contendeth with thee, and I will save thy children. 26And I will feed them that oppress thee with their own flesh; and they shall be drunken with their own blood, as with sweet wine: and all flesh shall know that I the Lord am thy Saviour and thy Redeemer, the mighty One of Jacob.

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意味が変わる相違点 (54)
  • v1 [lexical]: translation of the divine name (Yahweh/Jehovah vs. the Lord) and minor word choice (far/afar) — “far The Lord hath” (KJV, WEBSTER) vs “afar Yahweh has” (WEB) vs “Jehovah” (ASV) vs “afar Jehovah from womb” (YLT) vs “afar Jehovah” (DARBY) vs “afar” (DRC)
  • v1 [lexical]: "made mention of" vs "mentioned" vs "been mindful of" — “made mention of” (KJV, ASV, DARBY, WEBSTER) vs “has mentioned” (WEB) vs “hath” (YLT) vs “hath been mindful” (DRC)
  • v2 [grammatical]: past/perfect vs. present tense — “hath made” (KJV, ASV, DARBY, WEBSTER, DRC) vs “has” (WEB) vs “maketh” (YLT)
  • v2 [lexical]: "shadow" vs "shade" — “shadow” (WEB, KJV, ASV, YLT, DARBY, DRC) vs “shade” (WEBSTER)
  • v3 [grammatical]: inclusion of conjunction and tense of "said" — “He to” (WEB, DRC) vs “he” (ASV, DARBY) vs “And said unto” (KJV) vs “He saith to” (YLT) vs “to” (WEBSTER)
  • v4 [lexical]: translation of conjunction ("And" / "But" / "Then") — “And” (YLT, DARBY, DRC) vs “But” (WEB, ASV) vs “Then” (KJV, WEBSTER)
  • v4 [lexical]: phrasing of "labored in vain" vs "labored" vs "For a vain thing" — “labored” (WEB, ASV, WEBSTER) vs “I have laboured in” (KJV, DARBY, DRC) vs “For a” (YLT)
  • v4 [lexical]: translation of the divine name (Yahweh/Jehovah vs. the Lord) — “the Lord” (KJV, WEBSTER, DRC) vs “Jehovah” (ASV, YLT, DARBY) vs “Yahweh” (WEB)
  • v4 [lexical]: "work" vs "reward" / "recompense" / "wage" — “work” (KJV, DARBY, WEBSTER, DRC) vs “reward” (WEB) vs “recompense” (ASV) vs “wage” (YLT)
  • v5 [grammatical]: infinitive ("to") vs finite verb clause ("that I should/may") — “to” (KJV, ASV, WEBSTER) vs “says” (WEB) vs “Him To” (YLT) vs “that I should” (DARBY) vs “that I may” (DRC)
  • v5 [lexical]: "again to" vs "unto" — “again to” (WEB, KJV, ASV, DARBY, WEBSTER) vs “unto” (YLT, DRC)
  • v5 [textual]: reading of "not" (Kethib) vs "to him" (Qere) (though vs and to gather) — “Though” (KJV, YLT, DARBY, WEBSTER) vs “and to gather” (WEB) vs “and that” (ASV) vs “and” (DRC)
  • v5 [lexical]: "honorable" vs "glorious" vs "glorified" vs "honoured" — “am honorable” (WEB, ASV) vs “be glorious” (KJV, WEBSTER) vs “am honoured” (YLT) vs “glorified” (DARBY) vs “am glorified” (DRC)
  • v5 [grammatical]: "the eyes of the Lord" vs possessive "Yahweh's eyes" — “the” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “Yahweh’s” (WEB)
  • v5 [grammatical]: future vs perfect/present tense — “shall be” (KJV, DARBY, WEBSTER) vs “has become” (WEB) vs “is become” (ASV) vs “hath been” (YLT) vs “is made” (DRC)
  • v6 [lexical]: translation of conjunction ("And" vs "Indeed" vs "yea") — “And” (KJV, YLT, DARBY, WEBSTER, DRC) vs “Indeed” (WEB) vs “yea” (ASV)
  • v6 [lexical]: "too light a thing" vs "is a light thing" vs "small" — “too a” (WEB, ASV) vs “is a light” (KJV, WEBSTER) vs “small” (DARBY, DRC) vs “hath been” (YLT)
  • v6 [lexical]: "preserved" vs "dregs" — “preserved” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “dregs” (DRC)
  • v6 [stylistic]: "unto" vs "to" vs "even to" — “unto” (KJV, ASV, YLT, DARBY) vs “to” (WEB, WEBSTER) vs “even to” (DRC)
  • v6 [lexical]: "end" vs "farthest part" — “end” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “farthest part” (DRC)
  • v8 [lexical]: "acceptable" vs "good pleasure/acceptance" — “an acceptable” (WEB, KJV, ASV, WEBSTER, DRC) vs “a” (YLT, DARBY)
  • v8 [lexical]: "answered" vs "heard" vs "helped" — “answered” (ASV, YLT, DARBY) vs “heard thee and” (KJV, WEBSTER) vs “have helped you” (WEB) vs “have” (DRC)
  • v8 [grammatical]: phrasing of "give thee for" vs "give you for" vs "given to be" — “give thee for” (KJV, ASV, YLT, DARBY, WEBSTER) vs “you” (WEB) vs “given to be” (DRC)
  • v9 [grammatical]: participle vs purpose clause/infinitive — “saying” (WEB, ASV, DARBY) vs “That thou mayest say” (KJV, WEBSTER) vs “To” (YLT) vs “mightest” (DRC)
  • v9 [stylistic]: "them that are" vs "those who" — “them that are” (KJV, ASV, DARBY, WEBSTER, DRC) vs “those who” (WEB) vs “those” (YLT)
  • v9 [lexical]: "ways" vs "paths" — “ways” (KJV, ASV, DARBY, WEBSTER, DRC) vs “paths” (WEB) vs “they feed” (YLT)
  • v10 [lexical]: "hath mercy" vs "pitying" vs "is merciful" — “that hath mercy on” (KJV, ASV, DARBY, WEBSTER) vs “who has” (WEB) vs “who is pitying” (YLT) vs “is merciful to” (DRC)
  • v11 [lexical]: "way" vs "road" — “way” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “road” (WEB)
  • v11 [lexical]: "exalted" vs "lifted up" / "raised up" — “highways shall be exalted” (WEB, KJV, ASV, WEBSTER) vs “are lifted up” (YLT) vs “raised up” (DARBY) vs “paths” (DRC)
  • v12 [stylistic]: "Behold" vs "Lo" — “Behold” (WEB, KJV, DARBY, WEBSTER, DRC) vs “Lo” (ASV, YLT)
  • v12 [stylistic]: "afar" vs "far" — “afar” (WEB, DARBY, DRC) vs “far” (KJV, ASV, WEBSTER) vs “afar come in” (YLT)
  • v12 [stylistic]: "lo" vs "behold" — “lo” (KJV, ASV, YLT, WEBSTER) vs “behold” (WEB, DARBY, DRC)
  • v12 [interpretive]: literal "sea" translated as directional "west" — “west” (WEB, KJV, ASV, DARBY, WEBSTER) vs “sea” (YLT, DRC)
  • v12 [interpretive]: proper noun "Sinim" vs descriptive "south country" — “land of Sinim” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “south country” (DRC)
  • v13 [lexical]: "afflicted" vs "poor ones" — “afflicted” (WEB, KJV, ASV, WEBSTER) vs “ones He doth pity” (YLT) vs “ones” (DARBY) vs “poor ones” (DRC)
  • v14 [lexical]: "the Lord" vs "my Lord" — “the” (WEB, ASV, DARBY, DRC) vs “my” (KJV, YLT, WEBSTER)
  • v15 [lexical]: translation of emphatic particle ("yes" / "yea" / "even") — “these” (ASV, YLT) vs “Yes these” (WEB) vs “yea they may” (KJV) vs “Even these” (DARBY) vs “yes” (WEBSTER) vs “and if she should” (DRC)
  • v15 [grammatical]: inclusion of contrastive conjunction and verb/pronoun ordering — “will” (WEB, WEBSTER) vs “I” (ASV, DRC) vs “yet will I not” (KJV) vs “but I” (YLT) vs “but will” (DARBY)
  • v15 [stylistic]: (vv 15, 19, 20, 21, 23, 26) archaic vs. modern pronoun — “thee” (KJV, ASV, DARBY, WEBSTER, DRC) vs “you” (WEB) vs “not” (YLT)
  • v16 [lexical]: "before me" vs "before my eyes" — “me” (WEB, KJV, ASV, DARBY, WEBSTER) vs “continually” (YLT) vs “my eyes” (DRC)
  • v18 [stylistic]: "round about" vs "all around" vs omission — “thine eyes round about” (KJV, ASV, DARBY) vs “your all around” (WEB) vs “thine eyes” (YLT) vs “thy around” (WEBSTER) vs “thy” (DRC)
  • v18 [lexical]: "see" vs "behold" — “see” (WEB, YLT, DRC) vs “behold” (KJV, ASV, WEBSTER) vs “they” (DARBY)
  • v19 [lexical]: "waste" vs "wastes" vs "deserts" — “For thy waste” (KJV, WEBSTER) vs “as for your” (WEB) vs “as for” (ASV) vs “Because wastes” (YLT) vs “in” (DARBY) vs “deserts” (DRC)
  • v20 [lexical]: "The" vs "This" (definite article vs demonstrative pronoun) — “The” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “This” (WEB)
  • v20 [lexical]: "strait" vs "narrow" vs "small" — “strait” (KJV, ASV, YLT, DRC) vs “narrow” (DARBY, WEBSTER) vs “small” (WEB)
  • v21 [grammatical]: verb phrasing ("shalt thou say" vs "you will say" vs "hast said") — “Then shalt thou say” (KJV, ASV, WEBSTER) vs “you will” (WEB) vs “And hast said” (YLT) vs “And shalt” (DARBY) vs “And shalt-say” (DRC)
  • v22 [lexical]: translation of the divine name and inclusion of "Behold/Lo" — “God Behold” (KJV, WEBSTER, DRC) vs “Jehovah” (ASV, DARBY) vs “Yahweh says” (WEB) vs “Jehovah Lo” (YLT)
  • v22 [stylistic]: archaic vs. modern pronoun and word order — “my” (WEB, ASV, DARBY, WEBSTER, DRC) vs “mine” (KJV) vs “unto nations My” (YLT)
  • v22 [lexical]: "set up" vs "lift up" vs "raise up" — “set” (KJV, ASV, DARBY, WEBSTER) vs “lift” (WEB) vs “unto peoples I raise” (YLT) vs “will” (DRC)
  • v22 [grammatical]: future vs perfect tense — “shall bring thy” (KJV, ASV, DARBY, WEBSTER, DRC) vs “your” (WEB) vs “have brought” (YLT)
  • v22 [lexical]: "bosom" vs "arms" — “bosom” (WEB, ASV, DARBY) vs “their arms” (KJV, WEBSTER, DRC) vs “the bosom” (YLT)
  • v22 [grammatical]: syntax variations around "thy/your" daughters — “thy” (KJV, ASV, YLT, DARBY, WEBSTER) vs “your” (WEB) vs “carry” (DRC)
  • v24 [lexical]: "prey" vs "plunder" — “Shall the prey be” (KJV, ASV, DARBY, WEBSTER, DRC) vs “plunder” (WEB) vs “Is” (YLT)
  • v26 [grammatical]: verb form ("be drunken" vs "drunk" vs "drink" vs "made drunk") — “shall be drunken with” (KJV, ASV, DARBY, WEBSTER) vs “will drunk on” (WEB) vs “drink” (YLT) vs “made drunk” (DRC)

このページの背景

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

神の御名: YHWH (the LORD), Elohim (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

Academic analysis places Isaiah 49 at the beginning of the second major section of Deutero-Isaiah (chs. 40-55), composed during the Babylonian exile. The chapter divides into two distinct movements: the speech of the Servant to the nations (vv. 1-13) and Yahweh's comforting dialogue with personified Zion (vv. 14-26). Verses 1-6 are classically identified as the second 'Servant Song.' This section adopts the form of a prophetic call narrative, featuring predestination from the womb (v. 1) and the equipping of the prophet's word as a weapon (v. 2), motifs that find parallels in Jeremiah 1. A central crux for historical-critical scholarship is the identity of the Servant. Verse 3 explicitly names the servant 'Israel,' suggesting a collective, national identity. However, verses 5-6 describe the Servant's mission as restoring Jacob/Israel, prompting many scholars to view the Servant here as an individual—perhaps the prophet himself, a royal figure, or a righteous remnant—tasked with both national restoration and a universal mission as a 'light to the nations.' The second half of the chapter (vv. 14-26) employs the ancient Near Eastern motif of the personified capital city. Zion is depicted as a forsaken, bereaved mother. Yahweh's response leverages profound maternal imagery (v. 15, comparing divine memory to a nursing mother) and envisions a miraculous return of exiles from the diaspora. The text subverts the standard city-lament genre by depicting former oppressors acting as foster parents to Zion's children (v. 23).

Jewish interpretation

This chapter features the second of the 'Servant Songs' (vv. 1-6), wherein the speaker declares he was called from the womb and his mouth made like a sharp sword. The servant's mission is twofold: to restore Jacob/Israel, and to be a 'light to the nations' (v. 6), extending salvation globally. Following this, the prophecy addresses Zion, who laments feeling abandoned (v. 14). The prophet uses poignant maternal imagery—a mother nursing her child (v. 15)—to convey God's unbreakable bond with Zion. The chapter concludes with promises of a miraculous return of exiles, where foreign nations and their monarchs will facilitate the homecoming and submit to Israel's God (vv. 22-26).

Latter-day Saint

In its immediate prophetic context, Isaiah 49 begins the second major section of the book, introducing the 'Servant of Yahweh' who speaks directly to the nations ('islands' and 'peoples from afar'). The Servant recounts his calling from the womb to restore Jacob and serve as a light to the Gentiles, expanding Israel's mission to the ends of the earth. The chapter addresses the despondency of Zion, who feels forsaken by God. Yahweh responds with profound maternal and covenantal imagery, declaring that He could no more forget Zion than a nursing mother could forget her child, and that He has engraved her on the palms of His hands. The chapter concludes with an eschatological promise that the very nations (Gentiles) who oppressed Israel will one day carry her children back, submitting to her and demonstrating Yahweh's power to deliver the captives from the mighty.

Jehovah's Witnesses

Isaiah 49 introduces the 'Servant of Jehovah' addressing distant lands, declaring his divine commission from the womb to restore Israel and serve as a light to the nations (verses 1-6). The chapter then shifts to address Zion, who feels forsaken. Jehovah reassures her of his unfailing memory and compassion, comparing his love to—and elevating it above—that of a nursing mother for her child (verses 14-15). The prophecy concludes with promises of a dramatic reversal: captors will be overthrown, exiles will return in such numbers that the land will be too small, and all flesh will know that Jehovah is the Savior (verses 19-26).

NCBによる翻訳の選択 (77)
  • v1: Servant's calling from the womb rendered plainly — Leaves the text open to the distinct Christological interpretations embraced by several traditions without inserting overt New Testament language.
  • v1: the LORD — Follows the divine-name map distinguishing YHWH from Elohim.
  • v1: afar — Provides a slightly elevated, dignified contemporary register.
  • v1: from the belly — Preserves the literal anatomical root while aligning with the alliterative structure.
  • v1: made mention of — Preserves a slightly heightened solemnity fitting for prophetic decree.
  • v1: islands / peoples — Drops the archaic vocative particle and preserves the lack of definite articles in Hebrew.
  • v1: midriff — Selected to preserve the strong 'm' alliteration of the original Hebrew (mi-beten / mi-me'ei / immi).
  • v2: has made — Reflects the completed action in modern English.
  • v2: shadow — Maintains the stronger, more protective connotation over the merely thermal 'shade'.
  • v2: he has made my mouth / he has made me — Preserves the repetition of the root ś-w-m anchoring both halves of the chiasm.
  • v3: And he said to — Translates the waw-consecutive straightforwardly in the past tense.
  • v3: Israel — Leaves the pronoun shift and the title 'Israel' open to distinct Christological interpretations embraced by several traditions.
  • v3: glorify myself — Accurately renders the hitpael reflexive stem.
  • v4: But — Captures the contrastive force of the speaker's despair against God's calling.
  • v4: labored in vain — Provides the clearest idiomatic matching for the verb of futile exertion.
  • v4: the LORD — Follows the divine-name map distinguishing YHWH.
  • v4: reward — Properly conveys the result or compensation of the labor, rather than the labor itself.
  • v5: And now — Preserves the interjection anchoring the transition.
  • v5: to be — Follows the Hebrew prepositional/infinitival phrase accurately.
  • v5: back to — Modern English phrasing for restoring or returning.
  • v5: gathered to him — Follows the Qere reading, which provides the necessary parallel to restoring Jacob.
  • v5: am honored — Expresses the niphal verb accurately without archaic phrasing.
  • v5: the eyes of the LORD — Maintains the construct chain phrasing.
  • v5: has become — Reflects the perfect verb form.
  • v6: Indeed — Captures the emphatic flow continuing from the previous thought.
  • v6: too light a thing — Accurately represents the comparative 'nāqēl min' (lighter than).
  • v6: preserved — Translates netzirey correctly as those protected/preserved, rejecting the pejorative 'dregs'.
  • v6: nations — Goyim is accurately and neutrally rendered 'nations'.
  • v6: light to the nations — Maintains a direct translation of 'or goyim', leaving room for the applications disputed among traditions.
  • v6: to — Modernizes the preposition.
  • v6: end — Idiomatically standard rendering of 'qetseh'.
  • v7: detested of the nation — Preserves the rhythmic and alliterative matching with 'despised in soul'.
  • v8: a time of favor — Renders 'ratson' as 'favor', grounding the verse plainly to leave room for sacramental applications disputed among traditions.
  • v8: answered — Faithfully translates 'aniti' in parallel to 'helped'.
  • v8: give you as — Smoothes the English syntax for conferring a role.
  • v8: cause to inherit the desolate inheritances — Preserves the Hebrew cognate verb-noun construction.
  • v9: saying — Renders the infinitive construct lemor accurately as introducing direct speech.
  • v9: those who — Updates the relative pronoun to contemporary English.
  • v9: roads — More natural spatial term for modern readers than 'ways'.
  • v9: pasture — Preserves the cognate root connection between the verb and the noun 'pasture' at the end of the line.
  • v10: scorching heat — Captures the lethal environmental threat implied by sharav in conjunction with the sun.
  • v10: has compassion on — Translates the piel participle of raham consistently with verses 13 and 15.
  • v11: road — Aligns with contemporary vocabulary for a travel route.
  • v11: raised up — More concretely describes highway construction in a modern register than the spiritualized 'exalted'.
  • v11: my mountains a road, and my highways — Retains the first-person possessive suffixes emphasizing divine ownership.
  • v12: Look — Translates hinneh in a dignified but genuinely modern way.
  • v12: afar — Maintains an elevated tone suitable for poetry.
  • v12: west — Contextually translates 'sea' (the Mediterranean) as the cardinal direction it represents for Israel.
  • v12: Syene — Adopts the widely accepted Qumran variant (Aswan/Syene) over the opaque MT 'Sinim' to logically complete the compass points.
  • v13: Sing out / singing — Preserves the cognate noun-verb pairing in English.
  • v13: afflicted ones — Accurately represents the plural aniyyaw.
  • v14: my Lord — Reflects the pronominal suffix in Adonay, distinguishing it structurally from YHWH in the first half of the verse.
  • v14: Zion as forsaken — Preserves the raw emotional contrast that sets up the maternal imagery broadly invoked pastorally.
  • v15: Even — Effectively bridges the conditional extreme of the maternal metaphor.
  • v15: but I will not forget — Clarifies the emphatic contrast with normal modern syntax.
  • v15: you — Replaces archaic pronouns globally for contemporary register.
  • v16: before me — Stays literally true to 'negdi' (in front of me).
  • v16: engraved you on my palms — Literal translation maintains the striking physical imagery broadly read typologically.
  • v17: sons — Follows the MT (banayikh) literally over the repointed 'builders' (bonekh) favored by some traditions, restoring the filial imagery.
  • v18: all around — Modernizes the directional idiom.
  • v18: see — Updates vocabulary to standard contemporary usage.
  • v19: ruins — Provides a sharper, more accurate noun for horbotayikh while enabling assonance.
  • v20: The — Matches the definite article.
  • v20: narrow — Eliminates the archaic 'strait' while correctly capturing the spatial constriction.
  • v21: Then you will say — Updates syntax to modern English future tense.
  • v22: Lord GOD — Follows the traditional convention representing Adonay YHWH where YHWH is pointed with Elohim vowels.
  • v22: my — Removes archaic possessive form before a consonant.
  • v22: raise — Creates an elegant parallel with 'lift up' in the previous clause.
  • v22: will bring — Uses standard modern future auxiliary.
  • v22: arms — Translates hotzen (fold/lap/arms) into natural modern English for carrying a child.
  • v22: your daughters will be carried — Faithfully renders the niphal (passive) verb.
  • v23: kings will be your nursing fathers — Preserves the raw shocking reversal of earthly hierarchy exactly as written, which is disputed among traditions in its application.
  • v24: prey — Retains the visceral, predatory connotation of malqoah.
  • v24: captive of a tyrant — Adopts the 1QIsa variant 'arits' (tyrant) over the MT 'tsaddiq' (righteous) because it correctly forms the parallelism with 'mighty' and aligns with verse 25.
  • v24: mighty... tyrant — Leaves the identity of the oppressor textually accurate, accommodating the typological reading that is disputed among traditions.
  • v25: your sons I will save — Preserves the straightforward divine rescue promise, which is disputed among traditions regarding modern spiritual warfare applications.
  • v26: will be drunk — Updates the syntax and verb form to contemporary idiom.
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)