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Isaías 41

7 traduções · lido através de 12 tradições.

NCB · Nova Bíblia do Consenso

1Keep silent before me, you islands, and let the peoples renew their strength; let them approach, then let them speak; let us draw near together for judgment. 2Who has stirred up one from the east, calling him in righteousness to his feet? He hands over nations to him, and subdues kings. He turns them to dust with his sword, to driven stubble with his bow. 3He pursues them, he passes on safely, by a path his feet have not traveled. 4Who has worked and done this, calling the generations from the beginning? I, the LORD, am the first, and with the last, I am He. 5The islands have seen and they fear; the ends of the earth tremble; they approach and they come. 6Each one helps his neighbor, and says to his brother, 'Be strong!' 7The craftsman strengthens the goldsmith, and he who smooths with the hammer strengthens him who strikes the anvil, saying of the soldering, 'It is good'; and he strengthens it with nails, so that it will not totter. 8But you, Israel, my servant, Jacob, whom I have chosen, the seed of Abraham, my friend, 9you whom I have taken hold of from the ends of the earth, and called from its farthest corners, saying to you, 'You are my servant, I have chosen you and not rejected you.' 10Do not fear, for I am with you; do not look anxiously about, for I am your God. I strengthen you, yes, I help you, yes, I uphold you with my righteous right hand. 11Look, all those incensed against you will be put to shame and humiliated; the men who strive with you will be as nothing and will perish. 12You will seek them but you will not find them, the men who contend with you; the men who wage war against you will be as nothing, and as a thing of nothing. 13For I, the LORD your God, am the one taking hold of your right hand, saying to you, 'Do not fear, I help you.' 14Do not fear, you worm Jacob, you men of Israel! I help you, declares the LORD, and your Redeemer is the Holy One of Israel. 15Look, I make you into a new, sharp threshing sledge with double teeth; you will thresh the mountains and crush them, and you will make the hills like chaff. 16You will winnow them, and the wind will carry them away, and the storm will scatter them. And you will rejoice in the LORD; you will glory in the Holy One of Israel. 17The poor and the needy seek water, and there is none, and their tongue is parched with thirst. I, the LORD, will answer them; I, the God of Israel, will not forsake them. 18I will open rivers on the bare heights, and springs in the midst of the valleys. I will make the wilderness into a pool of water, and the dry land into springs of water. 19I will plant in the wilderness cedar, acacia, myrtle, and the oil-tree; I will set in the desert the cypress, the plane, and the pine together; 20so that they may see, and know, and consider, and understand together, that the hand of the LORD has done this, and the Holy One of Israel has created it. 21Present your case, says the LORD; bring forward your strong arguments, says the King of Jacob. 22Let them bring them forward and declare to us what will happen! Declare the former things, what they are, that we may set our hearts on them and know their outcome; or announce to us the things to come. 23Declare the things that are to come hereafter, that we may know that you are gods; yes, do good or do evil, that we may look around and be dismayed together. 24Look, you are from nothing, and your work is from a breath; an abomination is he who chooses you. 25I have stirred up one from the north, and he comes; from the rising of the sun he calls upon my name. He will trample rulers like mortar, and like a potter treads clay. 26Who has declared it from the beginning, that we may know? And from former times, that we may say, 'He is right'? Yes, there is no one declaring; yes, there is no one announcing; yes, there is no one hearing your words. 27I am the first to say to Zion, 'Look, look at them!' And to Jerusalem I give a herald of good tidings. 28And I look, and there is no man; even among them there is no counselor who, when I ask them, can return a word. 29Look, all of them are vanity, their works are nothing; their molten images are wind and emptiness.

Versão gerada por IA, não uma tradução humana. Leia Isaías 41 na Nova Bíblia do Consenso →

No que as tradições concordam

Across all traditions, it is universally affirmed that Yahweh's raising of a conqueror from the east demonstrates His sovereign control over human history and the rise and fall of empires. It is broadly agreed that the prophet's mockery of idol-makers exposes the irrationality and complete vanity of humanly constructed religious systems and polytheism. However, several claims are disputed, with traditions dividing over whether the assurance "Fear not, for I am with thee" serves as a… Faça login para ler o consenso completo →

Aceito pela maioria, mas não por todas

  • The prophet's mockery of idol-makers exposes the irrationality and complete vanity of humanly constructed religious systems and polytheism. (8 affirm)

Onde as tradições diferem

  • The title 'seed of Abraham my friend' confirms an election that is ultimately fulfilled in the New Covenant church.

    orthodox: AFFIRM; anglican: QUALIFY

  • The assurance 'Fear not, for I am with thee' is a foundational promise of God's sustaining grace, offering pastoral comfort in times of trial, anxiety, and sickness.

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

  • The title 'worm Jacob' illustrates the theology of the cross, highlighting human inadequacy and the church's absolute reliance on divine grace.

    orthodox: QUALIFY; lutheran: AFFIRM; reformed: AFFIRM; baptist: QUALIFY; methodist: QUALIFY

  • The promise of rivers and trees in the barren wilderness signifies the outpouring of the Holy Spirit upon the Gentile nations, producing diverse spiritual virtues.

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

  • Yahweh's challenge to the idols to declare the future demonstrates God's exhaustive foreknowledge and sovereign decree.

    orthodox: QUALIFY; reformed: AFFIRM; baptist: AFFIRM

  • The promise of a herald bringing 'good tidings' to Jerusalem is a specific prophecy of the apostolic preaching of the Gospel.

    catholic: AFFIRM; anglican: QUALIFY; restorationist: AFFIRM

Como cada tradição interpreta

Cada leitura foi gerada isoladamente — nenhuma tradição vê a resposta da outra.

Catholic

In the immediate context of Isaiah 41, God convenes a cosmic courtroom, calling the nations and their false gods to judgment. He challenges the idols by pointing to the irresistible rise of a conqueror from the east and north (historically recognized as Cyrus of Persia), demonstrating His sovereign control over human history. While the terrified nations band together to build stronger idols for comfort, God offers profound reassurance to Israel. He addresses Israel as His chosen servant and the seed of Abraham His friend, commanding them not to fear because He will uphold, strengthen, and vindicate them. Furthermore, God promises to transform the barren wilderness into an oasis with rivers and diverse trees, providing for the poor and needy. The chapter concludes by mocking the impotence of the false gods, who can neither predict the future nor act in history, and introduces a herald of good news for Jerusalem. Reception: Catholic reception of Isaiah 41 integrates its historical meaning with rich typological and sacramental readings, drawing heavily from both Latin and Eastern Fathers. The 'righteous one from the east' (Isaiah 41:2) is acknowledged historically as Cyrus, but Latin Fathers like Jerome interpret this figure typologically as Christ, the true rising sun and conqueror of sin. The divine self-identification in verse 4, 'I the Lord, the first, and with the last,' is received as a crucial text for Trinitarian theology, establishing the absolute eternity of God—a title later claimed by Christ in the Apocalypse, thereby demonstrating the Son's consubstantiality with the Father. The transformation of the wilderness in verses 18-19 is a major locus for Catholic sacramental and ecclesiological reflection. Eastern Fathers, such as Cyril of Alexandria, interpret the rivers and pools of water in the dry land as the outpouring of the Holy Spirit upon the formerly barren Gentile world through the sacrament of Baptism. The various trees planted in the desert (cedar, myrtle, olive, pine) are read allegorically by both Jerome and the Greek Fathers as the diverse spiritual gifts, virtues, or different types of saints now flourishing within the Church. The 'worm Jacob' (verse 14) is understood as a prefiguration of Christ's profound kenosis and humility, echoing the Messianic suffering of the Psalms, where the Savior identifies with the lowest of humanity to redeem them. Finally, the promise of one who brings 'good tidings' to Jerusalem (verse 27) is recognized as an explicit prophecy of the Gospel and the apostolic mission.

Eastern Orthodox

In its immediate prophetic context, Isaiah 41 presents Yahweh staging a cosmic courtroom scene, summoning the nations and islands to judgment (v. 1). The prophet demonstrates God's sovereign control over history by pointing to the rise of a conqueror from the east and north (vv. 2, 25), historically understood as Cyrus of Persia, whom God uses to subdue nations. Against the backdrop of the panicked nations frantically constructing idols to save themselves (vv. 5-7), Yahweh comforts Israel. He identifies Israel as His chosen servant, the seed of His friend Abraham, promising them divine presence and vindication ('Fear not; for I am with thee', vv. 8-10). Yahweh challenges the false gods of the nations to prove their divinity by accurately predicting the future or explaining the past (vv. 22-23), ultimately dismissing them and their images as vanity and wind (vv. 24, 29). He promises to dramatically alter the landscape, providing water to the thirsty poor and planting flourishing trees in the barren wilderness (vv. 17-19). Reception: The Eastern Orthodox reception of Isaiah 41 reads the text profoundly through Christological, Pneumatological, and Ecclesiological lenses. The divine self-identification in verse 4, 'I the Lord, the first, and with the last; I am he,' is read by the patristic consensus as a declaration of the unoriginate, eternal nature of the Triune God, which Christ later applies to Himself. The narrative of the servant called 'from the ends of the earth' (v. 9), while historically about Israel, is typologically understood by fathers such as John Chrysostom as prophesying the calling of the Gentiles and the establishment of the universal Church. The profound ecological imagery of rivers opening in high places and the planting of the cedar, myrtle, and olive in the desert (vv. 18-19) is highly allegorized. Cyril of Alexandria interprets the wilderness as the spiritually barren Gentile world; the water is the outpouring of the Holy Spirit, and the diverse trees represent the various spiritual virtues and ranks of saints (martyrs, ascetics, bishops) now flourishing where idolatry once reigned. Furthermore, God's challenge to the idols to foretell the future (vv. 22-23) is frequently utilized by apologists and commentators like Theodoret of Cyrus to prove that uncreated foreknowledge belongs to God alone, exposing pagan deities as impotent demons or mere matter.

Oriental Orthodox

In this chapter, Yahweh summons the coastlands and nations to a cosmic courtroom to demonstrate His absolute sovereignty over history. He announces that He has raised up a conqueror from the east, an act that sends the nations into a panic, causing them to desperately manufacture more idols for protection. In contrast, Yahweh comforts Israel, His chosen servant and the seed of Abraham, repeatedly commanding them not to fear because He will strengthen and uphold them. The prophet then envisions Yahweh transforming the arid wilderness with rivers and lush trees, a miraculous provision to sustain the poor and needy. Finally, Yahweh challenges the idols of the nations to prove their divinity by predicting the future or doing anything at all, concluding that they and their makers are entirely empty and abominable. Reception: The Oriental Orthodox communion reads this chapter through a highly Christological and pneumatological lens, characteristic of the Alexandrian and Antiochene fathers whom they venerate. Cyril of Alexandria, in his *Commentary on Isaiah*, engages deeply with the text. He reads Yahweh's declaration, 'I, the Lord, the first, and with the last, I am he' (verse 4), as a profound proof of the eternal, uncreated nature of the Divine Word, affirming the consubstantiality of the Son against Arianism. Cyril also provides a striking typological reading of the 'worm Jacob' (verse 14); connecting it to the broader scriptural motif of the suffering righteous one, he applies it to the voluntary kenosis (self-emptying) of the incarnate Word in His human economy. Furthermore, the transformative ecological imagery of verses 18-19—rivers opened on bare heights and diverse trees planted in the desert—is interpreted by Cyril as the outpouring of the Holy Spirit upon the previously barren Gentile world, which brings forth the manifold virtues and spiritual fruits of the universal Church. Earlier, Athanasius of Alexandria drew upon the prophet's mocking depiction of the idol-makers (verses 6-7, 29) to expose the irrationality of pagan polytheism, demonstrating that only the active, living Creator is worthy of worship.

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WEB · World English Bible

1“Keep silent before me, islands, and let the peoples renew their strength. Let them come near, then let them speak. Let’s meet together for judgment. 2Who has raised up one from the east? Who called him to his feet in righteousness? He hands over nations to him and makes him rule over kings. He gives them like the dust to his sword, like the driven stubble to his bow. 3He pursues them and passes by safely, even by a way that he had not gone with his feet. 4Who has worked and done it, calling the generations from the beginning? I, Yahweh, the first, and with the last, I am he.” 5The islands have seen, and fear. The ends of the earth tremble. They approach, and come. 6Everyone helps his neighbor. They say to their brothers, “Be strong!” 7So the carpenter encourages the goldsmith. He who smooths with the hammer encourages him who strikes the anvil, saying of the soldering, “It is good;” and he fastens it with nails, that it might not totter. 8“But you, Israel, my servant, Jacob whom I have chosen, the offspring of Abraham my friend, 9you whom I have taken hold of from the ends of the earth, and called from its corners, and said to you, ‘You are my servant. I have chosen you and have not cast you away.’ 10Don’t you be afraid, for I am with you. Don’t be dismayed, for I am your God. I will strengthen you. Yes, I will help you. Yes, I will uphold you with the right hand of my righteousness. 11Behold, all those who are incensed against you will be disappointed and confounded. Those who strive with you will be like nothing, and shall perish. 12You will seek them, and won’t find them, even those who contend with you. Those who war against you will be as nothing, as a nonexistent thing. 13For I, Yahweh your God, will hold your right hand, saying to you, ‘Don’t be afraid. I will help you.’ 14Don’t be afraid, you worm Jacob, and you men of Israel. I will help you,” says Yahweh. “Your Redeemer is the Holy One of Israel. 15Behold, I have made you into a new sharp threshing instrument with teeth. You will thresh the mountains, and beat them small, and will make the hills like chaff. 16You will winnow them, and the wind will carry them away, and the whirlwind will scatter them. You will rejoice in Yahweh. You will glory in the Holy One of Israel. 17The poor and needy seek water, and there is none. Their tongue fails for thirst. I, Yahweh, will answer them. I, the God of Israel, will not forsake them. 18I will open rivers on the bare heights, and springs in the middle of the valleys. I will make the wilderness a pool of water, and the dry land springs of water. 19I will put cedar, acacia, myrtle, and oil trees in the wilderness. I will set cypress trees, pine, and box trees together in the desert; 20that they may see, know, consider, and understand together, that Yahweh’s hand has done this, and the Holy One of Israel has created it. 21Produce your cause,” says Yahweh. “Bring out your strong reasons!” says the King of Jacob. 22“Let them announce and declare to us what will happen! Declare the former things, what they are, that we may consider them, and know the latter end of them; or show us things to come. 23Declare the things that are to come hereafter, that we may know that you are gods. Yes, do good, or do evil, that we may be dismayed, and see it together. 24Behold, you are nothing, and your work is nothing. He who chooses you is an abomination. 25“I have raised up one from the north, and he has come, from the rising of the sun, one who calls on my name, and he shall come on rulers as on mortar, and as the potter treads clay. 26Who has declared it from the beginning, that we may know? and before, that we may say, ‘He is right’? Surely, there is no one who declares. Surely, there is no one who shows. Surely, there is no one who hears your words. 27I am the first to say to Zion, ‘Behold, look at them;’ and I will give one who brings good news to Jerusalem. 28When I look, there is no man, even among them there is no counselor who, when I ask, can answer a word. 29Behold, all of their deeds are vanity and nothing. Their molten images are wind and confusion.

KJV · King James Version

1Keep silence before me, O islands; and let the people renew their strength: let them come near; then let them speak: let us come near together to judgment. 2Who raised up the righteous man from the east, called him to his foot, gave the nations before him, and made him rule over kings? he gave them as the dust to his sword, and as driven stubble to his bow. 3He pursued them, and passed safely; even by the way that he had not gone with his feet. 4Who hath wrought and done it, calling the generations from the beginning? I the Lord, the first, and with the last; I am he. 5The isles saw it, and feared; the ends of the earth were afraid, drew near, and came. 6They helped every one his neighbour; and every one said to his brother, Be of good courage. 7So the carpenter encouraged the goldsmith, and he that smootheth with the hammer him that smote the anvil, saying, It is ready for the sodering: and he fastened it with nails, that it should not be moved. 8But thou, Israel, art my servant, Jacob whom I have chosen, the seed of Abraham my friend. 9Thou whom I have taken from the ends of the earth, and called thee from the chief men thereof, and said unto thee, Thou art my servant; I have chosen thee, and not cast thee away. 10Fear thou not; for I am with thee: be not dismayed; for I am thy God: I will strengthen thee; yea, I will help thee; yea, I will uphold thee with the right hand of my righteousness. 11Behold, all they that were incensed against thee shall be ashamed and confounded: they shall be as nothing; and they that strive with thee shall perish. 12Thou shalt seek them, and shalt not find them, even them that contended with thee: they that war against thee shall be as nothing, and as a thing of nought. 13For I the Lord thy God will hold thy right hand, saying unto thee, Fear not; I will help thee. 14Fear not, thou worm Jacob, and ye men of Israel; I will help thee, saith the Lord, and thy redeemer, the Holy One of Israel. 15Behold, I will make thee a new sharp threshing instrument having teeth: thou shalt thresh the mountains, and beat them small, and shalt make the hills as chaff. 16Thou shalt fan them, and the wind shall carry them away, and the whirlwind shall scatter them: and thou shalt rejoice in the Lord, and shalt glory in the Holy One of Israel. 17When the poor and needy seek water, and there is none, and their tongue faileth for thirst, I the Lord will hear them, I the God of Israel will not forsake them. 18I will open rivers in high places, and fountains in the midst of the valleys: I will make the wilderness a pool of water, and the dry land springs of water. 19I will plant in the wilderness the cedar, the shittah tree, and the myrtle, and the oil tree; I will set in the desert the fir tree, and the pine, and the box tree together: 20That they may see, and know, and consider, and understand together, that the hand of the Lord hath done this, and the Holy One of Israel hath created it. 21Produce your cause, saith the Lord; bring forth your strong reasons, saith the King of Jacob. 22Let them bring them forth, and shew us what shall happen: let them shew the former things, what they be, that we may consider them, and know the latter end of them; or declare us things for to come. 23Shew the things that are to come hereafter, that we may know that ye are gods: yea, do good, or do evil, that we may be dismayed, and behold it together. 24Behold, ye are of nothing, and your work of nought: an abomination is he that chooseth you. 25I have raised up one from the north, and he shall come: from the rising of the sun shall he call upon my name: and he shall come upon princes as upon morter, and as the potter treadeth clay. 26Who hath declared from the beginning, that we may know? and beforetime, that we may say, He is righteous? yea, there is none that sheweth, yea, there is none that declareth, yea, there is none that heareth your words. 27The first shall say to Zion, Behold, behold them: and I will give to Jerusalem one that bringeth good tidings. 28For I beheld, and there was no man; even among them, and there was no counsellor, that, when I asked of them, could answer a word. 29Behold, they are all vanity; their works are nothing: their molten images are wind and confusion.

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Diferenças que mudam o sentido (61)
  • v1 [lexical]: word choice for maintaining silence and the preposition indicating presence — “silence before” (KJV, ASV, DARBY, WEBSTER, DRC) vs “silent” (WEB) vs “silent towards” (YLT)
  • v1 [lexical]: word choice for approaching or a conjunction — “near” (WEB, KJV, ASV, DARBY, WEBSTER) vs “nigh” (YLT) vs “and” (DRC)
  • v2 [lexical]: word choice for arousing or raising up — “raised” (KJV, DARBY, WEBSTER) vs “hath” (ASV, DRC) vs “has” (WEB) vs “stirred” (YLT)
  • v2 [grammatical]: tense of the verb for giving or handing over — “gave” (KJV, DARBY, WEBSTER) vs “giveth” (ASV, YLT) vs “gives” (WEB) vs “shall give” (DRC)
  • v3 [grammatical]: tense of the verb for pursuing — “pursued” (KJV, DARBY, WEBSTER) vs “pursueth” (ASV, YLT) vs “pursues” (WEB) vs “shall pursue” (DRC)
  • v4 [lexical]: word choice for working or accomplishing — “hath wrought” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “has worked” (WEB)
  • v4 [lexical]: translation or transliteration of the divine name — “Jehovah” (ASV, YLT, DARBY) vs “the Lord” (KJV, WEBSTER) vs “Yahweh” (WEB) vs “I am” (DRC)
  • v5 [grammatical]: phrasing of the islands perceiving — “The isles saw it” (KJV, DARBY, WEBSTER) vs “islands have seen” (WEB) vs “have seen” (ASV) vs “Seen have” (YLT) vs “islands” (DRC)
  • v5 [grammatical]: tense of the verb for fearing — “feared the” (KJV, DARBY, WEBSTER, DRC) vs “fear” (WEB, ASV, YLT)
  • v6 [grammatical]: phrasing and tense for mutual assistance — “They helped every one” (KJV, DARBY, WEBSTER) vs “Everyone helps” (WEB) vs “help” (ASV) vs “Each” (YLT) vs “shall help” (DRC)
  • v7 [interpretive]: translates the evaluation of the soldering or joining — “good” (WEB, ASV, YLT, DARBY) vs “ready for the sodering” (KJV, WEBSTER) vs “soldering” (DRC)
  • v7 [lexical]: word choice and tense for securing the idol — “fastened” (KJV, WEBSTER) vs “fasteneth” (ASV, DARBY) vs “fastens” (WEB) vs “strengtheneth” (YLT) vs “strengthened” (DRC)
  • v7 [grammatical]: phrasing for the stability of the idol — “should not be moved” (KJV, ASV, WEBSTER, DRC) vs “might totter” (WEB) vs “is” (YLT) vs “not” (DARBY)
  • v8 [grammatical]: conjunction and pronoun choice for addressing Israel — “But thou” (KJV, ASV, DARBY, WEBSTER, DRC) vs “you” (WEB) vs “And O” (YLT)
  • v9 [stylistic]: archaic vs modern second-person pronoun — “thee” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “you” (WEB)
  • v9 [lexical]: word choice for casting away or rejecting — “cast thee away” (KJV, ASV, WEBSTER, DRC) vs “rejected” (YLT, DARBY) vs “you” (WEB)
  • v10 [lexical]: word choice for being dismayed, looking around, or turning aside — “thee be not dismayed” (KJV, ASV, DARBY, WEBSTER) vs “you Don’t” (WEB) vs “I am Look around” (YLT) vs “turn aside” (DRC)
  • v10 [stylistic]: archaic vs modern possessive pronoun — “thy” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “your” (WEB)
  • v11 [stylistic]: exclamation of attention — “Behold” (WEB, KJV, ASV, WEBSTER, DRC) vs “Lo” (YLT, DARBY)
  • v12 [grammatical]: tense and phrasing for the action of seeking — “Thou shalt seek” (KJV, ASV, DARBY, WEBSTER, DRC) vs “You will” (WEB) vs “seekest” (YLT)
  • v13 [lexical]: translation of the divine name and presence of possessive pronoun — “Jehovah” (ASV, YLT, DARBY) vs “the Lord thy” (KJV, WEBSTER) vs “Yahweh your” (WEB) vs “am” (DRC)
  • v13 [grammatical]: tense and pronoun for the promise of help — “will help thee” (KJV, ASV, DARBY, WEBSTER) vs “have helped” (YLT, DRC) vs “you” (WEB)
  • v14 [grammatical]: phrasing of the command not to fear — “Fear not thou” (KJV, ASV, DARBY, WEBSTER, DRC) vs “Don’t be afraid you” (WEB) vs “O” (YLT)
  • v15 [grammatical]: tense and phrasing for making Israel into a threshing instrument — “will make thee” (KJV, WEBSTER) vs “have made you into” (WEB) vs “have made to be” (ASV) vs “have set for” (YLT) vs “have made of” (DARBY) vs “have made as” (DRC)
  • v15 [lexical]: phrasing and descriptive details of the threshing tool — “sharp threshing instrument having” (KJV, ASV, WEBSTER) vs “with” (WEB) vs “Possessing” (YLT) vs “double” (DARBY) vs “thrashing wain with” (DRC)
  • v15 [lexical]: wording for the action of crushing or beating small — “beat them small” (WEB, KJV, ASV, WEBSTER) vs “beatest” (YLT) vs “the mountains” (DARBY) vs “break in pieces” (DRC)
  • v15 [stylistic]: word choice for comparison — “as” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “like” (WEB)
  • v16 [lexical]: word choice for separating chaff from grain — “Thou shalt fan” (KJV, DARBY, WEBSTER, DRC) vs “You will winnow” (WEB) vs “winnow” (ASV) vs “winnowest” (YLT)
  • v16 [grammatical]: tense and phrasing for the wind's action — “shall carry” (KJV, ASV, DARBY, WEBSTER, DRC) vs “will” (WEB) vs “lifteth” (YLT)
  • v16 [grammatical]: tense for the action of scattering — “shall scatter” (KJV, ASV, DARBY, WEBSTER, DRC) vs “will” (WEB) vs “scattereth” (YLT)
  • v16 [grammatical]: tense and phrasing for rejoicing — “and thou shalt rejoice” (KJV, ASV, DARBY, WEBSTER, DRC) vs “You will” (WEB) vs “thou rejoicest” (YLT)
  • v17 [lexical]: wording for the tongue failing from thirst — “faileth for” (KJV, ASV, DARBY, WEBSTER) vs “fails” (WEB) vs “with” (YLT) vs “hath been dry with” (DRC)
  • v17 [lexical]: translation of the divine name and word choice for responding — “the Lord will hear” (KJV, WEBSTER, DRC) vs “Jehovah answer” (ASV, DARBY) vs “Yahweh answer” (WEB) vs “Jehovah do answer” (YLT)
  • v18 [lexical]: translation of the term for bare heights or high places — “on the bare heights” (WEB, ASV, DARBY) vs “rivers in high places” (KJV, WEBSTER) vs “on rivers” (YLT) vs “the bills” (DRC)
  • v18 [lexical]: word choice for valleys or plains — “the valleys” (WEB, KJV, ASV, DARBY, WEBSTER) vs “fountains” (YLT) vs “plains” (DRC)
  • v18 [grammatical]: singular vs plural for water — “water” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “waters” (DRC)
  • v18 [lexical]: translation of the term for dry or impassable land — “the dry” (WEB, KJV, ASV, DARBY, WEBSTER) vs “a” (YLT) vs “impassable” (DRC)
  • v18 [grammatical]: phrasing for the transformation into water sources — “springs of water” (WEB, KJV, ASV, WEBSTER) vs “become” (YLT) vs “into water-springs” (DARBY) vs “into streams waters” (DRC)
  • v19 [lexical]: translation of the specific type of oil-producing tree — “oil-tree” (ASV, YLT, WEBSTER) vs “trees in the wilderness” (WEB) vs “the oil tree” (KJV) vs “oleaster” (DARBY) vs “olive” (DRC)
  • v19 [lexical]: word choice for the specific type of tree — “box-tree” (ASV, DARBY, WEBSTER) vs “the box tree” (KJV, DRC) vs “trees” (WEB) vs “box-wood” (YLT)
  • v20 [grammatical]: whether the divine name is explicit or implied — “that the” (KJV, ASV, DARBY, WEBSTER, DRC) vs “Yahweh’s” (WEB) vs “For” (YLT)
  • v20 [lexical]: translation of the divine name and verb tense — “of the Lord hath” (KJV, WEBSTER, DRC) vs “Jehovah” (ASV, YLT, DARBY) vs “has” (WEB)
  • v20 [lexical]: word choice and tense for creating or preparing — “hath created” (KJV, ASV, DARBY, WEBSTER, DRC) vs “has” (WEB) vs “prepared” (YLT)
  • v21 [lexical]: verb choice for presenting the case — “Produce” (WEB, KJV, ASV, DARBY, WEBSTER) vs “Bring near” (YLT) vs “Bring” (DRC)
  • v21 [lexical]: translation of the divine name and surrounding phrasing — “Jehovah” (ASV, YLT, DARBY) vs “saith the Lord” (KJV, WEBSTER) vs “says Yahweh” (WEB) vs “near” (DRC)
  • v22 [lexical]: word choice for declaring, showing, or telling — “declare to” (WEB, YLT, DARBY) vs “shew” (KJV) vs “declare unto” (ASV) vs “show” (WEBSTER) vs “tell” (DRC)
  • v22 [grammatical]: phrasing and tense of the verb to be — “are” (WEB, ASV, DARBY, WEBSTER) vs “be that” (KJV) vs “are declare ye And” (YLT) vs “were and” (DRC)
  • v23 [lexical]: word choice for declaring or showing — “Declare” (WEB, ASV, YLT, DARBY) vs “Shew” (KJV, DRC) vs “Show” (WEBSTER)
  • v23 [grammatical]: phrasing for future events — “to come” (WEB, KJV, ASV, WEBSTER, DRC) vs “coming” (YLT) vs “happen” (DARBY)
  • v23 [grammatical]: conjunction linking clauses — “that” (WEB, KJV, ASV, DARBY, WEBSTER) vs “And” (YLT, DRC)
  • v23 [stylistic]: archaic vs modern second-person plural pronoun — “ye” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “you” (WEB)
  • v24 [stylistic]: exclamation of attention and pronoun choice — “Behold ye” (KJV, ASV, DARBY, WEBSTER) vs “you” (WEB, DRC) vs “Lo” (YLT)
  • v25 [grammatical]: tense of the verb for coming — “shall come” (KJV, DARBY, WEBSTER, DRC) vs “has” (WEB) vs “is” (ASV) vs “cometh” (YLT)
  • v25 [grammatical]: phrasing and tense for calling upon the name — “shall he call upon” (KJV, WEBSTER) vs “one who calls on” (WEB) vs “one that calleth” (ASV) vs “calleth in” (YLT) vs “who will” (DARBY) vs “shall” (DRC)
  • v25 [lexical]: translation of the term for rulers and the action against them — “shall come upon princes” (KJV, DARBY, WEBSTER) vs “on rulers” (WEB) vs “rulers” (ASV) vs “cometh in on prefects” (YLT) vs “make to be” (DRC)
  • v25 [lexical]: word choice for mortar, clay, or dirt — “on mortar” (WEB, DARBY) vs “mortar” (ASV, WEBSTER) vs “upon morter” (KJV) vs “on clay” (YLT) vs “dirt” (DRC)
  • v25 [lexical]: word choice and tense for treading clay or mire — “treadeth clay” (KJV, ASV, DARBY, WEBSTER) vs “treads” (WEB) vs “down mire” (YLT) vs “treading” (DRC)
  • v26 [stylistic]: archaic vs modern verb form — “hath” (KJV, ASV, YLT, DARBY, WEBSTER) vs “has” (WEB) vs “bath” (DRC)
  • v26 [lexical]: phrasing for indicating a past time — “beforetime that” (KJV, ASV, DARBY) vs “before” (WEB) vs “and” (YLT) vs “before time” (WEBSTER) vs “from time of old” (DRC)
  • v28 [grammatical]: phrasing and tense for the action of looking — “For I beheld and” (KJV, WEBSTER) vs “When look” (WEB) vs “when I look” (ASV) vs “I see that” (YLT) vs “And” (DARBY) vs “And saw” (DRC)
  • v29 [lexical]: word choice for describing their works as empty or vain — “works are nothing” (KJV, WEBSTER) vs “deeds vanity and” (WEB) vs “vanity and nought” (ASV) vs “Wind and emptiness” (YLT) vs “nought” (DARBY) vs “vain” (DRC)

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

Nomes divinos: YHWH (the LORD), Elohim (God) — render YHWH and Elohim distinguishably.

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Academic textual-historical analysis

Academic analysis of Isaiah 41 places the text within the mid-sixth century BCE, during the Babylonian exile, attributing it to the anonymous prophet known as Deutero-Isaiah. Form critics categorize the chapter into two primary genres: the 'trial speech' (Gerichtsrede) in verses 1-4 and 21-29, and the 'salvation oracle' (Heilsorakel) in verses 8-13 and 14-16. In the trial speeches, Yahweh summons the nations and their gods to a cosmic courtroom to demonstrate his exclusive control over history. The historical catalyst for this theological assertion is universally identified by scholars as the rapid ascent of Cyrus the Great of Persia. Verses 2-3 and 25 describe a conqueror raised from the east and north; historically, Cyrus originated in Anshan (east of Babylon) and conquered Media (north) before advancing westward. Scholars such as Shalom M. Paul note that the language used of Yahweh calling this conqueror 'in righteousness' closely mirrors ancient Near Eastern royal propaganda, particularly Akkadian texts like the Cyrus Cylinder, where the Babylonian god Marduk similarly selects and guides the Persian king. Verses 5-7 and 24-29 feature anti-idol polemic, satirizing the physical manufacture of cult images to highlight the impotence of foreign deities in the face of Persian expansion.

Jewish interpretation

In its immediate context, the chapter presents a cosmic courtroom scene (a 'rîḇ' or prophetic lawsuit) in which God summons the nations and the 'islands' to witness His supreme sovereignty over history. God challenges the nations by pointing to a rapidly advancing conqueror from the east and north, whom He has raised up to subdue empires. While the nations react to this geopolitical upheaval with terror and by frantically reinforcing their idols, God turns to reassure Israel. Israel is addressed as God's servant, the chosen seed of Abraham, who need not fear. Despite feeling as weak as a 'worm,' Israel is promised divine protection, vindication over its enemies, and the eventual exposure of the nations' idols as worthless wind and confusion.

Latter-day Saint

Isaiah 41 presents Jehovah challenging the nations and their idols to a trial. He announces a conqueror from the east and contrasts the nations' panicked turn to idolatry with His reassuring covenant with Israel (vv. 8-10). Jehovah calls Israel His servant and promises to uphold them, turning 'worm Jacob' into a 'sharp threshing instrument' (vv. 14-15). He promises miraculous provisions of water and trees in the wilderness (vv. 17-19) to prove His sovereignty, while simultaneously mocking the false gods of the nations who can neither predict the future nor act in history (vv. 21-29).

Jehovah's Witnesses

Isaiah 41 is read as a cosmic courtroom drama where Jehovah challenges the false gods of the nations to prove their divinity by accurately foretelling the future. He demonstrates his own Godship by announcing the rise of a conqueror from the east. Amidst this judgment of the nations and their idols, Jehovah turns to his chosen servant, Israel, offering profound reassurance. He promises to protect, uphold, and strengthen his people, contrasting their secure position with the terror of the surrounding nations.

Escolhas de tradução feitas pela NCB (67)
  • v1: Keep silent before me — Accurately represents the directionality of the Hebrew elay ('to/before me').
  • v1: approach — Updates archaic 'nigh/near' into contemporary standard English.
  • v1: translated as plurals to match Hebrew number shifts — Preserves the distinct Hebrew number shift from singular collective nouns to plural verbs.
  • v2: stirred up — Accurately reflects the root 'ur', which means to rouse, awaken, or stir to action.
  • v2: hands over — Provides a contemporary active equivalent to 'natan' in a context of giving enemies into someone's power.
  • v2: stubble with his bow — Maintains the repetition sound of qash / qashto in English translation by directly rendering stubble and bow.
  • v3: pursues — Utilizes standard contemporary present tense matching the continuous action.
  • v4: has worked — Updates archaic 'hath wrought' to modern usage.
  • v4: the LORD — Follows the divine-name map mapping YHWH to the LORD.
  • v4: first, and with the last, I am He — Reflects the literal 'first and with the last' without preemptively forcing later dogmatic frameworks.
  • v5: The islands have seen — Represents the perfect tense accurately in modern English.
  • v5: they fear — Captures the polyptoton dynamic of seeing and fearing in continuous ongoing action.
  • v6: Each one helps — Preserves the Hebrew shift from the singular 'ish' to the plural interaction.
  • v7: It is good — Accurately renders 'tov' rather than interpreting the phrase as 'ready for'.
  • v7: strengthens — Preserves the intentional repetition of the root hazaq throughout the passage.
  • v7: will not totter — Accurately represents 'lo yimmot' (not slip/totter) without archaic phrasing.
  • v8: But you — Replaces archaic 'thou' with modern 'you'.
  • v8: the seed of Abraham — Provides the literal 'seed' (zera) to avoid resolving the dispute over the ultimate fulfillment of the election.
  • v9: you — Modernizes pronoun use.
  • v9: rejected — Provides a direct semantic equivalent to 'ma'as'.
  • v10: do not look anxiously about — Reflects the actual nuance of sha'a (to gaze/look around in anxiety) missed by many broad traditions.
  • v10: your — Modernizes possessive pronoun.
  • v10: Do not fear, for I am with you — Maintains the direct exhortation without expanding into the disputed doctrinal synthesis.
  • v11: Look — Replaces archaic 'Behold' with 'Look' per global rules.
  • v12: You will seek — Translates the imperfect verb as a standard future action without archaic 'shalt'.
  • v13: the LORD your — Follows the divine-name map mapping YHWH to the LORD.
  • v13: help you — Matches the perfect tense 'azartika' functioning here as a characteristic or immediate declaration rather than purely future.
  • v14: Do not fear, you — Provides a direct imperative retaining the address to Jacob.
  • v14: worm Jacob — Renders 'tola'at' literally, leaving interpretive typologies unresolved.
  • v15: make you into — Renders the perfect aspect contextually as an active establishment.
  • v15: sharp threshing sledge with double teeth — More accurately reflects the specific agricultural tool (morag) and its dual-edged (pifiyot) teeth.
  • v15: like — Uses contemporary comparative conjunction 'like'.
  • v16: You will winnow — Uses standard modern vocabulary for agricultural separation over archaic 'fan'.
  • v16: will carry — Updates 'shall' to 'will'.
  • v16: will scatter — Updates 'shall' to 'will'.
  • v17: parched with — Accurately represents 'nashatah' (dry/parched) in contemporary English.
  • v17: the LORD, will answer — Maps YHWH correctly and accurately renders 'e'enem' as 'answer' rather than 'hear'.
  • v18: on the bare heights — Accurately captures the desolation implied by 'shefayim' compared to general 'high places'.
  • v18: the valleys — Renders 'beqa'ot' properly as clefts or valleys.
  • v18: water — Uses singular collective 'water' in modern English idiom.
  • v18: dry land — Direct translation of 'eretz tziyah'.
  • v18: open rivers on the bare heights — Preserves the physical landscape metaphor without cementing a single spiritualized meaning.
  • v19: oil-tree — Provides a literal translation of 'etz shamen' retaining botanical ambiguity.
  • v19: pine — Adopts standard modern identification of the te'ashur tree.
  • v20: that the — Syntactically links directly to the sequence of perception verbs.
  • v20: of the LORD has — Maps YHWH properly and updates 'hath' to 'has'.
  • v20: has created — Updates archaic auxiliary and accurately renders 'bara'.
  • v21: Present — Matches the legal context of 'qarav' (approach/present) better than 'produce'.
  • v21: says the LORD — Follows the divine-name map and modernizes the verb.
  • v22: declare to — Translates the root 'nagad' consistently.
  • v22: are — Supplies the copula contextually required by 'mah hennah'.
  • v23: Declare — Matches 'haggidu' mirroring the previous verse.
  • v23: to come — Accurately represents 'ha'otiyot'.
  • v23: that — Shows the logical purpose result of the action linked by waw.
  • v23: you — Modernizes pronoun use.
  • v23: Declare the things that are to come hereafter — Renders the command directly to leave theological debates regarding exhaustiveness undisturbed.
  • v24: Look, you — Replaces archaic 'Behold/Lo' with 'Look'.
  • v25: comes — Reflects the imperfect verb 'vaya'at' accurately as continuous present in English flow.
  • v25: calls upon — Translates the imperfect directly without overly complex clause expansion.
  • v25: on rulers — Translates 'seganim' effectively as rulers/officials.
  • v25: like mortar — Clarifies the comparative kaph prefix ('kemo') more smoothly.
  • v25: treads clay — Updates archaic 'treadeth' and supplies the object noun 'tit'.
  • v26: has — Replaces archaic 'hath' with 'has'.
  • v26: from former times — Properly captures 'millefanim' corresponding chronologically with 'merosh'.
  • v27: herald of good tidings — Direct translation of the mevaser participle avoiding strict resolution to specific NT fulfillments.
  • v28: And I look — Translates the sequential waw with the imperfect accurately as ongoing present viewing.
  • v29: works are nothing — Maintains the parallel structure separating 'aven' (vanity) and 'efes ma'aseihem' (nothing their works).
Limites que vale a pena conhecer
  • 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.

Ver todo o processo passo a passo → · Gerado por IA em Oct 20, 2026, gemini-3.1-pro-preview (high thinking) — every stage, v4 spec + Addendum B (claim-audited, cross-stage-checked)