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Isaías 45

7 traduções · lido através de 12 tradições.

NCB · Nova Bíblia do Consenso

1Thus says the LORD to his anointed, to Cyrus, whose right hand I have grasped, to subdue nations before him and ungird the belts of kings, to open the doors before him, and the gates will not be shut: 2I will go before you and make the rugged places smooth; I will shatter doors of bronze and sever bars of iron. 3I will give you the treasures of darkness and hidden hoards of secret places, so that you may know that it is I, the LORD, who calls you by your name, the God of Israel. 4For the sake of my servant Jacob, and Israel my chosen, I call you by your name; I give you a title of honor, though you have not known me. 5I am the LORD, and there is no other; besides me there is no God. I will equip you, though you have not known me, 6so that they may know from the rising of the sun that there is nothing besides me; I am the LORD, and there is no other, 7forming light and creating darkness, making peace and creating disaster; I am the LORD, who does all these things. 8Shower, you heavens, from above, and let the skies pour down righteousness; let the earth open, and let salvation bear fruit, and let righteousness sprout up with it. I, the LORD, have created it. 9Woe to the one who argues with his Maker—a potsherd among the earthen potsherds! Will the clay say to its Maker, 'What are you making?' or your work say, 'He has no hands'? 10Woe to the one who says to a father, 'What are you fathering?' or to a woman, 'What are you laboring to bear?' 11Thus says the LORD, the Holy One of Israel, and his Maker: 'Will you question me about the things to come concerning my children? And will you command me concerning the work of my hands? 12I made the earth, and created humanity upon it. I, my hands stretched out the heavens, and I commanded all their host. 13I have stirred him up in righteousness, and I will make all his ways level. He will build my city, and he will send off my exiles, not for price and not for bribe,' says the LORD of hosts. 14Thus says the LORD: 'The wealth of Egypt, and the merchandise of Cush, and the Sabeans, people of stature, will cross over to you, and they will be yours; they will walk behind you. In chains they will cross over; they will bow down to you. They will plead with you, saying, "Surely God is in you, and there is no other, zero God."' 15Truly you are a God who hides himself, O God of Israel, Savior! 16They are put to shame and even disgraced, all of them; together the makers of idols walk in disgrace. 17Israel is saved by the LORD with an everlasting salvation; you will not be put to shame and you will not be confounded for all the ages of eternity. 18For thus says the LORD, the creator of the heavens—he is the God, the former of the earth and its maker; he established it. He did not create it to be empty; he formed it to be inhabited: 'I am the LORD, and there is no other. 19I have not spoken in secret, in a place of a land of darkness; I did not say to the offspring of Jacob, "Seek me in emptiness." I am the LORD, speaking righteousness, declaring things that are right.' 20Gather yourselves and come; approach together, you fugitives of the nations! The ones carrying the wood of their idol have no knowledge, praying to a god who cannot save. 21Declare and present it; yes, let them consult together. Who announced this from ancient times? Who declared it from of old? Was it not I, the LORD? And there is no other God besides me, a righteous God and a Savior; there is none apart from me. 22Look to me and be saved, all you ends of the earth! For I am God, and there is no other. 23By myself I have sworn; a word has gone out of my mouth in righteousness, and it will not return: that to me every knee will bow, every tongue will swear. 24'Only in the LORD,' one says of me, 'are acts of righteousness and strength.' To him one will come, and all who were enraged against him will be put to shame. 25In the LORD all the offspring of Israel will be justified and will glory.

Versão gerada por IA, não uma tradução humana. Leia Isaías 45 na Nova Bíblia do Consenso →

No que as tradições concordam

Across all families of the Christian faith, the text is understood to designate the pagan king Cyrus as Yahweh's anointed to release Israel from exile, demonstrating that God's providence actively operates through secular, non-covenantal rulers to achieve redemptive ends. It is broadly maintained that the declaration of God creating light and darkness serves as an assertion of absolute monotheism against dualistic cosmologies, with several traditions clarifying that the 'evil' God creates… Faça login para ler o consenso completo →

Aceito pela maioria, mas não por todas

  • The declaration that God creates light and darkness, peace and calamity, serves as an assertion of absolute monotheism against dualistic cosmologies. (9 affirm)
  • The plea for the heavens to drop dew and the earth to open is read as a prophecy expressing longing for the Incarnation. (4 affirm)

Onde as tradições diferem

  • Cyrus serves as a typological figure for Jesus Christ, who frees humanity from spiritual exile by grace without a ransom.

    catholic: AFFIRM; anabaptist: DENY

  • God's absolute sovereignty over human destiny, including peace and calamity, refutes human claims to free will in matters of salvation.

    lutheran: AFFIRM; methodist: DENY

  • The title of the 'hidden God' applies to the veiled, sacramental presence of Christ in the Eucharist.

    catholic: AFFIRM; anglican: QUALIFY

  • The command to 'look and be saved' serves as a mandate for the universal, unconditional offer of the gospel to all nations.

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

  • The command to 'look and be saved' demonstrates that salvation requires only a simple, personal look of faith rather than works or sacramental mediation.

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

  • The universal invitation to all the ends of the earth proves that salvation is universally available, refuting doctrines of limited atonement.

    reformed: QUALIFY; methodist: AFFIRM

  • The command to look implies that humanity has been granted the prevenient grace necessary to freely respond to God's offer of salvation.

    lutheran: DENY; methodist: AFFIRM

  • The divine oath that every knee will bow to Yahweh is fulfilled in the worship of Jesus Christ, proving His full equality within the Trinity.

    catholic: AFFIRM; anglican: QUALIFY; pentecostal: AFFIRM

  • The oath that every knee will bow anticipates the final judgment where all will be compelled to acknowledge Christ's lordship.

    reformed: AFFIRM; anabaptist: DENY; restorationist: AFFIRM

  • The oath that every knee will bow is an eschatological promise of universal, voluntary submission to God's peaceful reign.

    orthodox: AFFIRM; anabaptist: AFFIRM; restorationist: DENY

Como cada tradição interpreta

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

Catholic

In its immediate prophetic context, Isaiah 45 announces Yahweh's unprecedented anointing of a pagan king, the Persian emperor Cyrus, to conquer Babylon and liberate the Jewish exiles. The chapter functions as a radical declaration of absolute monotheism against Babylonian and Persian dualism or polytheism. Yahweh declares that He alone controls the entirety of history and the cosmos—forming light and darkness, making peace and creating calamity. The prophet answers objections from those who would question God's use of a foreign ruler to shepherd His people, insisting on the Maker's absolute right over the clay. The chapter climaxes with a universal summons to all nations, inviting the ends of the earth to turn to the God of Israel, culminating in a solemn oath that every knee will ultimately bow to Him alone. Reception: Catholic tradition reads this chapter as a definitive prooftext for absolute divine sovereignty, Trinitarian Christology, and typological salvation. The repeated refrain 'I am the Lord, and there is none else' (verses 5, 6, 18, 22) was utilized extensively by Irenaeus of Lyons to dismantle Gnostic dualism, proving that the Creator of the material world and the God of salvation are one and the same. Verse 7 ('I form the light, and create darkness: I make peace, and create evil') presented a significant exegetical challenge regarding the origin of evil. Latin and Eastern scholastics, synthesized by Thomas Aquinas, clarified that God does not create the 'evil of fault' (sin), but does author the 'evil of penalty' (calamity or justice) to maintain the moral order of the universe. Christologically, Cyril of Alexandria reads Cyrus (verses 1, 13) as a type of Christ: just as Cyrus freed the physical exiles 'not for price nor reward,' Christ liberates humanity from the spiritual captivity of sin by pure grace. The eschatological oath in verse 23 ('every knee shall bow') is foundational for Catholic Christology; because the Apostolic tradition (in Philippians 2 and Romans 14) applies this exclusively Yahwistic oath directly to Jesus, it stands as a canonical guarantee of Christ’s consubstantial divinity. Furthermore, verse 15 ('Verily thou art a God that hidest thyself') has profoundly shaped mystical theology, received as a description of the Deus absconditus—the incomprehensible mystery of God's nature.

Eastern Orthodox

Isaiah 45 is a profound declaration of God's absolute sovereignty, unique in its direct address to a foreign king. The prophet announces the Persian king Cyrus as God's 'anointed' (messiah) (verse 1), chosen and empowered to overthrow Babylon, free the Jewish exiles, and facilitate the rebuilding of Jerusalem. The text aggressively asserts radical monotheism against the dualistic religions of the Near East, insisting that Yahweh alone controls all of history and nature—creating both light and darkness, peace and calamity (verse 7). The chapter culminates in a universal vision where the nations will recognize Israel's God, forsake their idols, and willingly submit to Him, declaring that every knee will bow and every tongue will swear allegiance to the one true God (verses 22-23). Reception: The Eastern Orthodox reception of Isaiah 45 is heavily influenced by the Septuagint (LXX) text and the patristic need to defend God's absolute goodness against dualistic heresies like Manichaeism. Verse 7 ('I make peace, and create evil') was a major exegetical focus. Fathers such as Basil the Great and John of Damascus clarified that God is not the author of moral evil or sin; rather, 'evil' (LXX: kaka) in this verse denotes physical afflictions, hardships, and calamities that God providentially sends as medicinal discipline for humanity's salvation. Another critical divergence in the Orthodox reading relies on the LXX of verse 15, which translates 'Verily thou art a God that hidest thyself' as 'For thou art God, and we knew it not.' Cyril of Alexandria interprets this specifically as a prophecy of the Incarnation: Christ is the God of Israel who became incarnate, yet His true divine nature was hidden in human flesh and tragically unrecognized by those who rejected Him. Additionally, verses 14 and 22 are interpreted ecclesially, pointing to the gathering of the Gentiles who abandon idolatry and submit to Christ in the Church.

Oriental Orthodox

Isaiah 45 is a sweeping prophetic oracle in which Yahweh addresses the Persian king Cyrus as His 'anointed' (messiah), commissioned by God to conquer nations, dismantle the Babylonian empire, and liberate the Jewish exiles. The chapter functions as a fierce defense of strict monotheism over against Babylonian and Persian cosmologies. It explicitly declares Yahweh as the sole creator of all realities—light and darkness, peace and calamity—leaving no room for rival deities or dualistic forces. It mocks the impotence of idol-makers and concludes with an eschatological vision of universal salvation, commanding the ends of the earth to turn to God, culminating in a solemn oath that every knee shall bow to Him alone. Reception: In the Oriental Orthodox tradition, this chapter is a paramount Christological locus, heavily drawn upon by the Alexandrian Fathers to articulate and defend miaphysite (one incarnate nature) theology. Verses 14 and 15 are the cornerstone of this reading. Cyril of Alexandria, in his 'Commentary on Isaiah', reads the prophetic statements 'God is in thee' (v. 14) and 'thou art a God that hidest thyself' (v. 15) as direct and explicit revelations of the Incarnation. For Cyril, the invisible Divine Word 'hides' His unapproachable glory within the temple of human flesh, forming a single, inseparable incarnate unity without confusion. Athanasius of Alexandria similarly leverages verse 14 in his 'Discourses Against the Arians' to demonstrate the consubstantiality of the Son, arguing that the true God dwells fully in the incarnate Christ, confounding those who would divide the Godhead. Additionally, the tradition reads verse 7's assertion that God creates both light and 'evil' (calamity) as an essential anti-dualistic defense of God's absolute sovereignty; Alexandrian and Syriac commentators assert that 'evil' here does not mean moral wickedness, but rather the corrective judgments and afflictions that God permits for human instruction.

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WEB · World English Bible

1Yahweh says to his anointed, to Cyrus, whose right hand I have held to subdue nations before him and strip kings of their armor, to open the doors before him, and the gates shall not be shut: 2“I will go before you and make the rough places smooth. I will break the doors of bronze in pieces and cut apart the bars of iron. 3I will give you the treasures of darkness and hidden riches of secret places, that you may know that it is I, Yahweh, who calls you by your name, even the God of Israel. 4For Jacob my servant’s sake, and Israel my chosen, I have called you by your name. I have given you a title, though you have not known me. 5I am Yahweh, and there is no one else. Besides me, there is no God. I will strengthen you, though you have not known me, 6that they may know from the rising of the sun, and from the west, that there is no one besides me. I am Yahweh, and there is no one else. 7I form the light and create darkness. I make peace and create calamity. I am Yahweh, who does all these things. 8Rain, you heavens, from above, and let the skies pour down righteousness. Let the earth open, that it may produce salvation, and let it cause righteousness to spring up with it. I, Yahweh, have created it. 9Woe to him who strives with his Maker— a clay pot among the clay pots of the earth! Shall the clay ask him who fashions it, ‘What are you making?’ or your work, ‘He has no hands’? 10Woe to him who says to a father, ‘What have you become the father of?’ or to a mother, ‘What have you given birth to?’” 11Yahweh, the Holy One of Israel and his Maker says: “You ask me about the things that are to come, concerning my sons, and you command me concerning the work of my hands! 12I have made the earth, and created man on it. I, even my hands, have stretched out the heavens. I have commanded all their army. 13I have raised him up in righteousness, and I will make all his ways straight. He shall build my city, and he shall let my exiles go free, not for price nor reward,” says Yahweh of Armies. 14Yahweh says: “The labor of Egypt, and the merchandise of Ethiopia, and the Sabeans, men of stature, will come over to you, and they will be yours. They will go after you. They shall come over in chains. They will bow down to you. They will make supplication to you: ‘Surely God is in you; and there is no one else. There is no other god. 15Most certainly you are a God who has hidden yourself, God of Israel, the Savior.’” 16They will be disappointed, yes, confounded, all of them. Those who are makers of idols will go into confusion together. 17Israel will be saved by Yahweh with an everlasting salvation. You will not be disappointed nor confounded to ages everlasting. 18For Yahweh who created the heavens, the God who formed the earth and made it, who established it and didn’t create it a waste, who formed it to be inhabited says: “I am Yahweh. There is no other. 19I have not spoken in secret, in a place of the land of darkness. I didn’t say to the offspring of Jacob, ‘Seek me in vain.’ I, Yahweh, speak righteousness. I declare things that are right. 20“Assemble yourselves and come. Draw near together, you who have escaped from the nations. Those have no knowledge who carry the wood of their engraved image, and pray to a god that can’t save. 21Declare and present it. Yes, let them take counsel together. Who has shown this from ancient time? Who has declared it of old? Haven’t I, Yahweh? There is no other God besides me, a just God and a Savior. There is no one besides me. 22“Look to me, and be saved, all the ends of the earth; for I am God, and there is no other. 23I have sworn by myself. The word has gone out of my mouth in righteousness, and will not be revoked, that to me every knee shall bow, every tongue shall take an oath. 24They will say of me, ‘There is righteousness and strength only in Yahweh.’” Even to him will men come. All those who raged against him will be disappointed. 25All the offspring of Israel will be justified in Yahweh, and will rejoice!

KJV · King James Version

1Thus saith the Lord to his anointed, to Cyrus, whose right hand I have holden, to subdue nations before him; and I will loose the loins of kings, to open before him the two leaved gates; and the gates shall not be shut; 2I will go before thee, and make the crooked places straight: I will break in pieces the gates of brass, and cut in sunder the bars of iron: 3And I will give thee the treasures of darkness, and hidden riches of secret places, that thou mayest know that I, the Lord, which call thee by thy name, am the God of Israel. 4For Jacob my servant’s sake, and Israel mine elect, I have even called thee by thy name: I have surnamed thee, though thou hast not known me. 5I am the Lord, and there is none else, there is no God beside me: I girded thee, though thou hast not known me: 6That they may know from the rising of the sun, and from the west, that there is none beside me. I am the Lord, and there is none else. 7I form the light, and create darkness: I make peace, and create evil: I the Lord do all these things. 8Drop down, ye heavens, from above, and let the skies pour down righteousness: let the earth open, and let them bring forth salvation, and let righteousness spring up together; I the Lord have created it. 9Woe unto him that striveth with his Maker! Let the potsherd strive with the potsherds of the earth. Shall the clay say to him that fashioneth it, What makest thou? or thy work, He hath no hands? 10Woe unto him that saith unto his father, What begettest thou? or to the woman, What hast thou brought forth? 11Thus saith the Lord, the Holy One of Israel, and his Maker, Ask me of things to come concerning my sons, and concerning the work of my hands command ye me. 12I have made the earth, and created man upon it: I, even my hands, have stretched out the heavens, and all their host have I commanded. 13I have raised him up in righteousness, and I will direct all his ways: he shall build my city, and he shall let go my captives, not for price nor reward, saith the Lord of hosts. 14Thus saith the Lord, The labour of Egypt, and merchandise of Ethiopia and of the Sabeans, men of stature, shall come over unto thee, and they shall be thine: they shall come after thee; in chains they shall come over, and they shall fall down unto thee, they shall make supplication unto thee, saying, Surely God is in thee; and there is none else, there is no God. 15Verily thou art a God that hidest thyself, O God of Israel, the Saviour. 16They shall be ashamed, and also confounded, all of them: they shall go to confusion together that are makers of idols. 17But Israel shall be saved in the Lord with an everlasting salvation: ye shall not be ashamed nor confounded world without end. 18For thus saith the Lord that created the heavens; God himself that formed the earth and made it; he hath established it, he created it not in vain, he formed it to be inhabited: I am the Lord; and there is none else. 19I have not spoken in secret, in a dark place of the earth: I said not unto the seed of Jacob, Seek ye me in vain: I the Lord speak righteousness, I declare things that are right. 20Assemble yourselves and come; draw near together, ye that are escaped of the nations: they have no knowledge that set up the wood of their graven image, and pray unto a god that cannot save. 21Tell ye, and bring them near; yea, let them take counsel together: who hath declared this from ancient time? who hath told it from that time? have not I the Lord? and there is no God else beside me; a just God and a Saviour; there is none beside me. 22Look unto me, and be ye saved, all the ends of the earth: for I am God, and there is none else. 23I have sworn by myself, the word is gone out of my mouth in righteousness, and shall not return, That unto me every knee shall bow, every tongue shall swear. 24Surely, shall one say, in the Lord have I righteousness and strength: even to him shall men come; and all that are incensed against him shall be ashamed. 25In the Lord shall all the seed of Israel be justified, and shall glory.

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Diferenças que mudam o sentido (55)
  • v1 [lexical]: (vv 1, 5, 6, 8, 11, 14, 18, 21) translation of the divine name — “Thus saith the Lord” (KJV, WEBSTER, DRC) vs “Jehovah” (ASV, DARBY) vs “Yahweh says” (WEB) vs “said Jehovah” (YLT)
  • v1 [textual]: difference in pronoun for the anointed ('his' vs 'my') — “his” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “my” (DRC)
  • v1 [lexical]: phrasing for holding — “holden” (KJV, ASV, DARBY) vs “held” (WEB, WEBSTER) vs “laid hold on” (YLT) vs “taken hold of” (DRC)
  • v2 [stylistic]: (vv 2, 4) archaic vs modern pronoun — “thee” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “you” (WEB)
  • v3 [grammatical]: phrasing of the purpose clause and verb tense — “thou mayest know” (KJV, ASV, DARBY, WEBSTER, DRC) vs “you may” (WEB) vs “knowest” (YLT)
  • v4 [grammatical]: syntax of the possessive phrase — “Jacob my servant’s” (WEB, KJV, ASV, DARBY, WEBSTER) vs “the” (YLT, DRC)
  • v4 [lexical]: 'chosen' vs 'elect' — “my chosen” (WEB, ASV, YLT) vs “mine elect” (KJV, DARBY) vs “my” (WEBSTER, DRC)
  • v4 [grammatical]: verb tense — “known” (WEB, KJV, ASV, YLT, WEBSTER, DRC) vs “know” (DARBY)
  • v5 [stylistic]: (vv 5, 6) choice of negative pronoun — “none” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “no one” (WEB)
  • v6 [lexical]: literal translation vs idiomatic expression for the west — “west” (WEB, KJV, ASV, YLT, WEBSTER, DRC) vs “going down” (DARBY)
  • v6 [stylistic]: (vv 6, 18, 21, 22) phrasing for exclusion — “besides” (ASV, YLT, WEBSTER, DRC) vs “none beside” (KJV, DARBY) vs “no one besides” (WEB)
  • v7 [grammatical]: finite verb vs participle — “I form the” (WEB, KJV, ASV, WEBSTER, DRC) vs “Forming” (YLT, DARBY)
  • v7 [lexical]: word choice for bringing about — “create” (WEB, KJV, ASV, WEBSTER, DRC) vs “preparing” (YLT) vs “creating” (DARBY)
  • v7 [interpretive]: 'evil' vs 'calamity' — “create evil” (KJV, ASV, WEBSTER, DRC) vs “calamity” (WEB) vs “preparing” (YLT) vs “creating” (DARBY)
  • v7 [grammatical]: relative clause vs appositive construction — “the Lord do” (KJV, WEBSTER) vs “am Yahweh who does” (WEB) vs “am Jehovah that doeth” (ASV) vs “am Jehovah doing” (YLT) vs “Jehovah” (DARBY) vs “that” (DRC)
  • v8 [interpretive]: pronoun referent for the created object ('it' vs 'him') — “created it” (WEB, KJV, ASV, DARBY, WEBSTER) vs “prepared” (YLT) vs “him” (DRC)
  • v9 [stylistic]: (vv 9, 10) 'to' vs 'unto' — “to” (WEB, YLT, WEBSTER, DRC) vs “unto” (KJV, ASV, DARBY)
  • v9 [lexical]: word choice for arguing or striving — “that striveth with” (KJV, ASV, DARBY) vs “who strives” (WEB) vs “who is striving” (YLT) vs “contendeth” (WEBSTER) vs “gainsayeth” (DRC)
  • v9 [interpretive]: translating the idiom for earthenware — “earth Shall the” (WEB, KJV, ASV, DARBY, WEBSTER) vs “ground Doth” (YLT) vs “earthen pots” (DRC)
  • v9 [grammatical]: phrasing of the question — “makest thou or thy” (KJV, ASV, DARBY, WEBSTER) vs “are you making your” (WEB) vs “dost And” (YLT) vs “art making and” (DRC)
  • v9 [lexical]: phrasing for lacking hands — “He hath no” (KJV, ASV, YLT, DARBY, WEBSTER) vs “has” (WEB) vs “is without” (DRC)
  • v11 [grammatical]: interpreting the noun as a title vs subject of the speaking verb — “Maker” (KJV, ASV, DARBY, WEBSTER, DRC) vs “says You” (WEB) vs “Former” (YLT)
  • v11 [grammatical]: preposition choice — “of” (KJV, WEBSTER, DRC) vs “the” (ASV, YLT, DARBY) vs “about the” (WEB)
  • v11 [grammatical]: phrasing of the future tense — “to come” (KJV, DARBY, WEBSTER, DRC) vs “that are” (WEB, ASV) vs “coming” (YLT)
  • v11 [interpretive]: declarative vs imperative phrasing — “sons and” (KJV, ASV, DARBY, WEBSTER) vs “you command me” (WEB) vs “Yea” (YLT) vs “children” (DRC)
  • v12 [stylistic]: 'upon' vs 'on' — “upon” (KJV, ASV, DARBY, WEBSTER, DRC) vs “on” (WEB, YLT)
  • v12 [lexical]: 'out' vs 'forth' — “out” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “forth” (DRC)
  • v13 [lexical]: 'righteousness' vs 'justice' — “in righteousness” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “to justice” (DRC)
  • v13 [lexical]: 'captives' vs 'exiles' — “captives” (KJV, DARBY, WEBSTER, DRC) vs “exiles go free” (WEB, ASV) vs “captivity doth send out” (YLT)
  • v13 [lexical]: 'price' vs 'ransom' — “price” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “ransom” (DRC)
  • v13 [lexical]: word choice for reward and divine title — “reward saith the Lord” (KJV, WEBSTER) vs “Jehovah” (ASV, DARBY) vs “says Yahweh” (WEB) vs “for bribe said Jehovah” (YLT) vs “for presents the God” (DRC)
  • v13 [lexical]: 'hosts' vs 'Armies' — “hosts” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “Armies” (WEB)
  • v14 [lexical]: 'labor' vs 'wealth' — “labor” (WEB, ASV, WEBSTER) vs “labour” (KJV, YLT, DRC) vs “wealth” (DARBY)
  • v14 [lexical]: transliteration vs translation of geographic name — “Ethiopia” (WEB, KJV, ASV, DARBY, DRC) vs “Cush” (YLT, WEBSTER)
  • v14 [lexical]: verb choice for following or coming — “shall come” (KJV, WEBSTER) vs “walk” (DARBY, DRC) vs “will go” (WEB) vs “go” (ASV) vs “are” (YLT)
  • v15 [stylistic]: phrasing for certainty — “Verily thou art” (KJV, ASV, DARBY, WEBSTER, DRC) vs “Most certainly you are” (WEB) vs “Surely” (YLT)
  • v15 [grammatical]: phrasing of the relative clause — “that hidest thyself O” (KJV, ASV, DARBY, WEBSTER) vs “who has hidden yourself” (WEB) vs “hiding” (YLT) vs “the” (DRC)
  • v17 [grammatical]: verb tense and auxiliary — “shall be” (KJV, ASV, DARBY, WEBSTER) vs “will” (WEB) vs “hath been” (YLT) vs “is” (DRC)
  • v17 [grammatical]: syntax of the time reference and pronoun — “ye shall” (KJV, ASV, DARBY, WEBSTER) vs “You will” (WEB) vs “age-during are” (YLT) vs “you” (DRC)
  • v19 [lexical]: 'earth' vs 'land' — “earth” (KJV, YLT, DARBY, WEBSTER, DRC) vs “land of darkness” (WEB, ASV)
  • v19 [grammatical]: phrasing of the negative past action — “said not unto” (KJV, ASV, DARBY) vs “have said to” (YLT, WEBSTER, DRC) vs “didn’t say to” (WEB)
  • v19 [lexical]: (vv 19, 25) 'seed' vs 'offspring' — “seed” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “offspring” (WEB)
  • v20 [grammatical]: active/reflexive vs passive verb — “Assemble yourselves” (WEB, KJV, ASV, WEBSTER, DRC) vs “Be gathered” (YLT) vs “Gather” (DARBY)
  • v20 [lexical]: phrasing for drawing near — “draw near” (WEB, KJV, ASV, DARBY, WEBSTER) vs “in Come nigh” (YLT) vs “and” (DRC)
  • v20 [lexical]: 'nations' vs 'Gentiles' — “nations they” (KJV, ASV, YLT, DARBY, WEBSTER) vs “Those” (WEB) vs “Gentiles” (DRC)
  • v20 [lexical]: 'graven image' vs 'engraved' vs 'work' — “graven image” (KJV, ASV, YLT, DARBY, WEBSTER) vs “engraved” (WEB) vs “work” (DRC)
  • v20 [grammatical]: handling of the preposition and verb — “to” (WEB, WEBSTER, DRC) vs “pray unto” (KJV, ASV, DARBY) vs “praying” (YLT)
  • v20 [grammatical]: phrasing for inability — “cannot save” (KJV, ASV, DARBY, WEBSTER, DRC) vs “can’t” (WEB) vs “saveth not” (YLT)
  • v21 [lexical]: 'Declare' vs 'Tell' — “Declare” (WEB, ASV, YLT, DARBY) vs “Tell ye” (KJV, WEBSTER, DRC)
  • v21 [lexical]: word choice for proclaiming — “hath declared” (KJV, WEBSTER, DRC) vs “has shown” (WEB) vs “showed” (ASV) vs “proclaimed” (YLT) vs “caused” (DARBY)
  • v21 [lexical]: noun vs participle for salvation — “a Saviour” (KJV, ASV, DARBY, DRC) vs “Savior” (WEB, WEBSTER) vs “saving” (YLT)
  • v22 [interpretive]: literal looking vs spiritual conversion — “Look unto” (KJV, ASV, DARBY) vs “to” (WEB, WEBSTER) vs “Turn to” (YLT) vs “Be converted to” (DRC)
  • v23 [grammatical]: verb tense or auxiliary — “shall” (KJV, ASV, DARBY, WEBSTER, DRC) vs “will” (WEB) vs “it turneth” (YLT)
  • v23 [grammatical]: phrasing of the return or revocation — “return That unto me” (KJV, ASV, DARBY) vs “be revoked to” (WEB) vs “back to bow doth” (YLT) vs “to” (WEBSTER) vs “For” (DRC)
  • v25 [lexical]: 'glory' vs 'rejoice' vs 'praised' — “shall glory” (KJV, ASV, DARBY, WEBSTER) vs “will rejoice” (WEB) vs “they boast themselves” (YLT) vs “praised” (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), El (God) — render YHWH and Elohim distinguishably.

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Academic textual-historical analysis

Academic textual-historical analysis views Isaiah 45 as a core text of 'Deutero-Isaiah' (chapters 40-55), composed during the late Babylonian exile (circa 539 BCE). The chapter is historically remarkable for its designation of the Persian king Cyrus as Yahweh's 'anointed' (Hebrew *mashiach*), a title elsewhere in the Hebrew Bible reserved for Israelite kings and high priests (v. 1). Philologists and historians note that the text appropriates ancient Near Eastern royal ideology—strikingly similar to the Babylonian *Cyrus Cylinder*, wherein the god Marduk calls Cyrus by name to conquer Babylon—and subverts it by claiming that Yahweh, not Marduk, is the one directing the Persian king's victories (vv. 1-4). This chapter contains some of the most explicit articulations of absolute, theoretical monotheism in the Hebrew Bible (vv. 5-6, 14, 18, 21-22). Verse 7, where Yahweh claims to 'form the light, and create darkness' and 'make peace, and create evil' (Hebrew *ra'*), is widely analyzed by historical critics as a theological polemic against emerging Persian (Zoroastrian) dualism, asserting that Yahweh alone is the source of all cosmic phenomena. Literarily, the chapter oscillates between prophetic oracles of salvation, disputation speeches with Israelites who question Yahweh's use of a foreign king (vv. 9-13), and visions of eschatological universalism where foreign nations recognize Yahweh's sole deity (vv. 14, 20-25).

Jewish interpretation

In its immediate prophetic context, Isaiah 45 contains a startling declaration: Koresh (Cyrus the Great), a non-Israelite, is explicitly designated as God's 'anointed' (mashiach). The passage addresses Cyrus directly, framing his geopolitical conquests as divinely orchestrated to free the Jewish exiles and rebuild Jerusalem. Uniquely, the chapter serves as an intense polemic against Persian (Zoroastrian) dualism. To a king from a culture that divided the universe into competing forces of light/good and darkness/evil, the God of Israel asserts absolute, unshared sovereignty over everything, explicitly claiming authorship of both light and darkness, and both peace and disaster (verse 7). The chapter closes with a sweeping universal vision, insisting that Israel's God is the sole Creator whose intent is for the earth to be civilized and inhabited (verse 18), and that eventually, all nations will recognize His exclusive divinity (verses 22-23).

Latter-day Saint

In its immediate prophetic context, Isaiah 45 is an oracle addressing Cyrus the Great as Jehovah's 'anointed' (messiah), tasked with subduing nations and releasing the Jewish exiles. The chapter heavily emphasizes Jehovah's absolute sovereignty and uniqueness as the sole Creator and Director of history. He forms light and darkness, dictates the future, and forcefully contrasts His reality with the lifelessness of pagan idols, declaring repeatedly that 'there is none else.'

Jehovah's Witnesses

In its original prophetic setting, this chapter records Jehovah's specific decree regarding the Persian king Cyrus. Although Cyrus does not know the God of Israel, Jehovah names him as His 'anointed' and chosen instrument to conquer Babylon. The prophecy details how the gates of the city will be left open before him (verses 1-3). Throughout the chapter, Jehovah emphatically asserts His absolute uniqueness as the sole Creator, Sovereign, and Savior (verses 5-7, 21-22), contrasting His active power with the uselessness of idols (verse 20). Furthermore, He declares that He purposefully created the earth not to be a wasteland, but to be inhabited (verse 18).

Escolhas de tradução feitas pela NCB (44)
  • v1: his anointed — Adheres to the 3ms suffix in the MT
  • v1: the LORD — Distinguishes the divine name YHWH as instructed
  • v1: grasped — Expresses the action with a contemporary and active English equivalent
  • v1: ungird the belts of kings, to open — Flattens the cognate construction due to English stylistic constraints
  • v2: before you — Uses contemporary second-person pronouns
  • v2: shatter / sever — Preserves the strong verbs and rhythmic parallel of the original Hebrew
  • v3: hidden hoards of secret places — Retains the alliteration of the original Hebrew phrase
  • v3: you may know — Uses standard contemporary subjunctive phrasing for purpose clauses
  • v4: my servant Jacob — Employs natural English word order for the possessive and appositive
  • v4: my chosen — Prefers contemporary vocabulary over archaic theological terms
  • v4: though you have not known me — Preserves the repeated refrain connecting verses 4 and 5
  • v5: there is no other — Employs a natural phrasing for exclusive divine claims
  • v5: God — Follows the rule to render Elohim as God
  • v6: from the rising of the sun that there is nothing — Translates strictly the provided Hebrew text, which lacks the customary mention of the west
  • v7: creating disaster — Aligns with several traditions clarifying that the evil refers to physical calamities and penal justice, not moral sin
  • v7: forming light and creating ... making peace and creating — Uses participial forms to preserve the chiasmic and parallel structure of the Hebrew
  • v8: Shower — Translates the command for precipitation with active, natural English imagery
  • v8: righteousness ... righteousness — Replicates the cognate root connection in English
  • v8: created it — Maintains the pronoun 'it' to refer to the collective event of salvation and righteousness, rejecting specific messianic typology as disputed
  • v9: Woe — Preserves the prophetic interjection
  • v9: Maker — Employs a consistent English noun to reflect the repetition of the Hebrew term
  • v10: are you laboring to bear — Flattens the archaic Aramaizing morphology into contemporary English
  • v11: Will you question me about the things to come — Interprets the syntax as interrogative disputation consistent with form-critical academic analysis
  • v12: upon it — Selects the slightly more elevated preposition
  • v12: I made ... I, my hands — Retains the emphatic pronoun assonance and repetition of the original
  • v13: my exiles — Reflects the historical reality of the Babylonian exile
  • v13: not for price and not for bribe — Preserves the exact negative repetition of the Hebrew structure
  • v14: merchandise of Cush — Retains the original Hebrew geographic name
  • v14: over to you ... yours — Preserves the feminine singular address directed at Zion
  • v14: Surely God is in you, and there is no other, zero God — Directly translates the stark absolute monotheistic claim while properly distinguishing the divine titles
  • v15: Truly — Provides a strong contemporary translation for the assertive particle
  • v15: you are a God who hides himself — Leaves the phrase accessible to the typological sacramental reading without mandating it over competing views
  • v16: disgraced / disgrace — Captures the cognate relationship between the verb and noun with identical English roots
  • v17: saved / salvation / everlasting / ages of eternity — Links the cognates effectively while preserving the time-span phrases accurately
  • v17: Israel is saved ... you will not be put to shame — Preserves the number shift from the third person singular subject to the second person plural address
  • v18: the heavens ... the God ... the earth — Preserves the definite article sequence marking the absolute divine uniqueness
  • v19: I have not spoken in secret ... I did not say — Retains the parallelism of the negative statements without contracting them
  • v20: Gather yourselves and come; approach together — Translates the sequence of plural imperative verbs using active, direct English
  • v21: Declare and present it — Captures the alliterative cadence and legal disputation tone of the Hebrew phrasing
  • v22: Look to me — Preserves the ambiguity enabling the simple look of faith soteriology without enforcing it against competing views
  • v23: I have sworn ... will swear — Reflects the cognate root while using standard contemporary future tense
  • v23: every knee will bow, every tongue will swear — Leaves the phrase ambiguous regarding whether the submission is compelled at final judgment or eschatologically voluntary, satisfying the explicit dispute
  • v24: one says ... one will come, and they will be put to shame — Preserves the abrupt numerical shifts found in the source text
  • v25: be justified and will glory — Selects verbs that mimic the rhythmic assonance of the Hebrew
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)