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Isaya 53

tafsiri 7 · soma katika mapokeo 12.

NCB · Biblia Mpya ya Maafikiano

1Who has believed our message? And the arm of the LORD, upon whom has it been revealed? 2For he grew up before him like a young plant, and like a root out of dry ground; he had no form and no majesty, and when we saw him, there was no appearance that we should desire him. 3Despised and rejected by men, a man of sorrows and acquainted with sickness; and as one from whom people hide their faces, he was despised, and we did not value him. 4Surely HE has borne our sicknesses and carried our sorrows; yet WE considered him stricken, smitten by God, and afflicted. 5But he was pierced for our transgressions, he was crushed for our iniquities; upon him was the chastisement that brought us peace, and by his wounds we are healed. 6All of us like sheep have gone astray; we have turned, each man to his own way; and the LORD has laid on him the iniquity of all of us. 7He was oppressed, and he was afflicted, and he did not open his mouth; like a lamb that is led to the slaughter, and like a sheep that is silent before its shearers, and he did not open his mouth. 8By oppression and judgment he was taken away; and as for his generation, who considered that he was cut off from the land of the living, that for the transgression of my people the stroke fell upon him? 9And they made his grave with wicked men, and with a rich man in his death, although he had done no violence, and there was no deceit in his mouth. 10Yet the LORD was pleased to crush him; he has made him sick. When his soul makes a guilt offering, he will see his offspring, he will prolong his days, and the pleasure of the LORD will prosper in his hand. 11Out of the anguish of his soul he will see light and be satisfied; by his knowledge, the righteous one, my servant, will bring righteousness to many, and HE will bear their iniquities. 12Therefore I will divide for him a portion with the many, and he will divide the spoil with the strong, because he poured out his soul to death, and was numbered with the transgressors; yet HE bore the sin of many, and makes intercession for the transgressors.

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Mambo ambayo mapokeo yanakubaliana

Across all families of the faith, it is universally affirmed that the Servant endures vicarious, substitutionary suffering to bear the iniquities and griefs of the people. Beyond this universal consensus, most churches affirm that the Servant submits silently to oppression and death like a lamb led to slaughter, is vindicated by Yahweh to justify many as a guilt offering, and broadly utilize the chapter as the central Old Testament reading for Good Friday liturgies. The underlying mechanics and… Ingia ili usome makubaliano kamili →

Inakubaliwa na walio wengi, lakini si wote

  • The chapter serves as the central Old Testament reading for Good Friday or Great Friday liturgies. (5 affirm)

Pale ambapo mapokeo yanatofautiana

  • The Servant's bruising and wounding provide the scriptural foundation for the doctrine of penal substitutionary atonement, wherein Christ absorbs objective divine wrath.

    catholic: QUALIFY; orthodox: QUALIFY; anglican: QUALIFY; lutheran: AFFIRM; reformed: AFFIRM; baptist: AFFIRM; anabaptist: DENY

  • The Servant's suffering brings ontological healing to a corrupted human nature, rather than merely a juridical satisfaction for sin.

    orthodox: AFFIRM; oriental-orthodox: QUALIFY; lutheran: DENY; methodist: AFFIRM

  • The Servant's silent suffering models God absorbing systemic human violence rather than enacting retributive divine punishment.

    anglican: QUALIFY; lutheran: DENY; reformed: DENY; baptist: DENY; anabaptist: AFFIRM

  • The declaration that the Lord laid on him the iniquity of 'all' proves that the atonement is universal in scope.

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

  • The justification of the 'many' demonstrates particular redemption, meaning the Servant strictly justifies only the specific individuals whose sins he bore.

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

  • The Servant's silent acceptance of suffering models the expected posture of yieldedness for martyrs and persecuted believers.

    oriental-orthodox: QUALIFY; reformed: AFFIRM; methodist: AFFIRM; anabaptist: AFFIRM

  • The portrait of the 'man of sorrows' grounds the theology of redemptive suffering, wherein believers can unite their own afflictions to Christ's passion.

    catholic: AFFIRM; oriental-orthodox: AFFIRM; lutheran: DENY

  • During the Lord's Supper, the broken bread is specifically associated with the Servant being bruised for physical bodily healing.

    oriental-orthodox: QUALIFY; pentecostal: AFFIRM

Jinsi kila mapokeo yanavyoisoma

Kila usomaji ulizalishwa kwa kujitegemea — hakuna mapokeo yanayoona majibu ya mengine.

Catholic

The prophet presents a shocking report: the arm of Yahweh is revealed in a figure of utter abjection. The Servant grows up as a tender plant in parched ground, lacking physical majesty or worldly appeal (vv. 1-2). He is despised, afflicted with grief, and treated by onlookers as one cursed and struck down by God (vv. 3-4). Yet, the poem reveals a profound reversal: the Servant suffers vicariously for the sins of the people, enduring wounding, crushing, and stripes to bring them peace and healing (vv. 4-6). He submits silently to unjust judgment and death, and is buried with the wicked and the rich, despite his innocence (vv. 7-9). Finally, Yahweh vindicates him: because he made his soul a guilt offering, he will see his offspring, justify many, and receive a victor's portion among the great (vv. 10-12). Reception: Catholic tradition recognizes Isaiah 53 as the pinnacle of Old Testament Christological prophecy, providing the foundational vocabulary for the Church's theology of the Atonement. The Fathers, both Latin and Greek, unanimously identify the Suffering Servant as Jesus Christ. Cyril of Alexandria, in his 'Commentary on Isaiah', reads the Servant’s lack of beauty (v. 2) as the kenosis of the Incarnation, where the glorious Word assumes the frailty of human flesh, and views his bearing of infirmities (v. 4) as the voluntary assumption of suffering to heal human nature. The Latin tradition has historically emphasized the voluntary nature of this sacrifice; the Vulgate translation of verse 7 ('He was offered because it was his own will') deeply influenced Latin soteriology. Thomas Aquinas, in the 'Summa Theologiae', draws heavily on the Servant being wounded for transgressions (vv. 4-5) to articulate the doctrine of satisfaction, explaining that Christ, out of charity, took upon Himself the punishment due to human sins to reconcile humanity to God. The text also undergirds the Catholic understanding of redemptive suffering. Pope John Paul II, in 'Salvifici Doloris', utilizes the portrait of the 'man of sorrows' (v. 3) to teach that Christ has elevated human affliction; by enduring the world's evil in His own flesh, Christ opens the way for believers to unite their own sufferings to His for the redemption of the world.

Eastern Orthodox

The text is a prophetic poem detailing the rejection, vicarious suffering, unjust death, and ultimate vindication of the Servant of Yahweh. The prophet describes a figure of unassuming appearance who bears the sicknesses and iniquities of the people, submits silently like a lamb to the slaughter, is buried with the rich, and subsequently sees his offspring and justifies many through his sacrifice. Reception: The Eastern Orthodox tradition receives Isaiah 53 as the supreme Christological prophecy of the Old Testament, reading it strictly through the lens of the Incarnation and voluntary Passion of the Word. The tradition relies heavily on the Septuagint (LXX) text, which differs in key places from the Masoretic. Notably, LXX verse 8 reads, 'In his humiliation his judgment was taken away.' Cyril of Alexandria and other Fathers use this specific rendering to emphasize the kenosis (condescension) of the Son of God, who willingly embraces humiliation to overthrow unjust judgment. The healing described in verses 4 and 5 ('by his stripes we are healed') is understood ontologically rather than purely juridically: Christ assumes broken, diseased human nature in order to cure it from within, a crucial aspect of theosis. Clement of Rome points to the Servant's silent endurance (verse 7) as the ultimate model of divine humility, while John Chrysostom emphasizes that this silence proves the Passion was entirely voluntary, not a subjection to fate.

Oriental Orthodox

The passage stands as the climax of the prophetic 'Servant Songs.' It describes a lowly, despised figure who bears the sicknesses and iniquities of his people through substitutionary suffering. He is unjustly oppressed, remains silent like a lamb led to the slaughter, and is killed and buried with the wicked and the rich. Yet, the text affirms that this suffering is the deliberate will of God, which ultimately vindicates the servant, resulting in the justification of many and his own exaltation. Reception: The Oriental Orthodox communion receives Isaiah 53 as the supreme prophetic proof-text for both miaphysite Christology and the theology of the cross. Athanasius of Alexandria interprets the 'lamb to the slaughter' (v. 7) as the incarnate Word offering His own body as a substitute to defeat death and restore humanity to incorruption. For the miaphysite fathers, the chapter is a critical defense of the hypostatic union against dyophysite divisions. Cyril of Alexandria, in his exegesis, identifies the 'arm of the Lord' (v. 1) as the eternal Son Himself, insisting that the afflictions and wounds (vv. 4-5) must be attributed directly to the one incarnate Word who suffered in the flesh, rather than to an artificially separated human subject. Severus of Antioch similarly relies on this chapter to defend the 'one incarnate nature of God the Word,' arguing that the one who is 'acquainted with disease' (v. 3) and who 'justifies many' (v. 11) is a singular, undivided divine-human subject. His human sufferings hold cosmic, saving power precisely because they are the physical sufferings of God the Word.

Mapokeo 9 zaidi yanasoma sura hii.

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Sura hiyo hiyo katika tafsiri 7 za miliki ya umma.

WEB · World English Bible

1Who has believed our message? To whom has Yahweh’s arm been revealed? 2For he grew up before him as a tender plant, and as a root out of dry ground. He has no good looks or majesty. When we see him, there is no beauty that we should desire him. 3He was despised and rejected by men, a man of suffering and acquainted with disease. He was despised as one from whom men hide their face; and we didn’t respect him. 4Surely he has borne our sickness and carried our suffering; yet we considered him plagued, struck by God, and afflicted. 5But he was pierced for our transgressions. He was crushed for our iniquities. The punishment that brought our peace was on him; and by his wounds we are healed. 6All we like sheep have gone astray. Everyone has turned to his own way; and Yahweh has laid on him the iniquity of us all. 7He was oppressed, yet when he was afflicted he didn’t open his mouth. As a lamb that is led to the slaughter, and as a sheep that before its shearers is silent, so he didn’t open his mouth. 8He was taken away by oppression and judgment. As for his generation, who considered that he was cut off out of the land of the living and stricken for the disobedience of my people? 9They made his grave with the wicked, and with a rich man in his death, although he had done no violence, nor was any deceit in his mouth. 10Yet it pleased Yahweh to bruise him. He has caused him to suffer. When you make his soul an offering for sin, he will see his offspring. He will prolong his days and Yahweh’s pleasure will prosper in his hand. 11After the suffering of his soul, he will see the light and be satisfied. My righteous servant will justify many by the knowledge of himself; and he will bear their iniquities. 12Therefore I will give him a portion with the great. He will divide the plunder with the strong, because he poured out his soul to death and was counted with the transgressors; yet he bore the sins of many and made intercession for the transgressors.

KJV · King James Version

1Who hath believed our report? and to whom is the arm of the Lord revealed? 2For he shall grow up before him as a tender plant, and as a root out of a dry ground: he hath no form nor comeliness; and when we shall see him, there is no beauty that we should desire him. 3He is despised and rejected of men; a man of sorrows, and acquainted with grief: and we hid as it were our faces from him; he was despised, and we esteemed him not. 4Surely he hath borne our griefs, and carried our sorrows: yet we did esteem him stricken, smitten of God, and afflicted. 5But he was wounded for our transgressions, he was bruised for our iniquities: the chastisement of our peace was upon him; and with his stripes we are healed. 6All we like sheep have gone astray; we have turned every one to his own way; and the Lord hath laid on him the iniquity of us all. 7He was oppressed, and he was afflicted, yet he opened not his mouth: he is brought as a lamb to the slaughter, and as a sheep before her shearers is dumb, so he openeth not his mouth. 8He was taken from prison and from judgment: and who shall declare his generation? for he was cut off out of the land of the living: for the transgression of my people was he stricken. 9And he made his grave with the wicked, and with the rich in his death; because he had done no violence, neither was any deceit in his mouth. 10Yet it pleased the Lord to bruise him; he hath put him to grief: when thou shalt make his soul an offering for sin, he shall see his seed, he shall prolong his days, and the pleasure of the Lord shall prosper in his hand. 11He shall see of the travail of his soul, and shall be satisfied: by his knowledge shall my righteous servant justify many; for he shall bear their iniquities. 12Therefore will I divide him a portion with the great, and he shall divide the spoil with the strong; because he hath poured out his soul unto death: and he was numbered with the transgressors; and he bare the sin of many, and made intercession for the transgressors.

Tafsiri 5 zaidi za kulinganisha, upande kwa upande.

Ingia ili ulinganishe zote 7 →
Tofauti zinazobadili maana (26)
  • v2 [stylistic]: different conjunctions used to begin the verse — “For” (WEB, KJV, ASV, DARBY, WEBSTER) vs “Yea” (YLT) vs “And” (DRC)
  • v2 [grammatical]: different verb tenses for the servant's growth — “shall grow” (KJV, DARBY, WEBSTER, DRC) vs “grew” (WEB, ASV) vs “cometh” (YLT)
  • v2 [lexical]: different terms and word order for the tender growth — “plant” (WEB, KJV, ASV, WEBSTER) vs “before Him” (YLT, DRC) vs “sapling” (DARBY)
  • v3 [lexical]: different translations of how the servant was treated or regarded by men — “by” (WEB, WEBSTER) vs “rejected of” (KJV, ASV) vs “left” (YLT) vs “left alone” (DARBY) vs “the most abject” (DRC)
  • v3 [lexical]: different words for the servant's afflictions — “sorrows” (KJV, ASV, DARBY, WEBSTER, DRC) vs “suffering” (WEB) vs “pains” (YLT)
  • v3 [lexical]: different expressions for the lack of respect shown to the servant — “esteemed” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “didn’t respect” (WEB)
  • v4 [lexical]: different verbs for how the people viewed or judged the servant — “did esteem” (KJV, ASV, WEBSTER) vs “considered” (WEB) vs “we have esteemed” (YLT) vs “we regard” (DARBY) vs “have thought” (DRC)
  • v5 [lexical]: different verbs and tenses for the physical harm inflicted — “was wounded” (KJV, ASV, DARBY, WEBSTER, DRC) vs “pierced” (WEB) vs “is pierced” (YLT)
  • v5 [lexical]: different terms for the transgressions of the people — “iniquities” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “sins” (DRC)
  • v5 [interpretive]: whether to translate literally or make explicit the purpose and result of the chastisement — “chastisement of” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “punishment that brought” (WEB)
  • v5 [grammatical]: variations in preposition and verb tense for the burden placed on the servant — “was upon” (KJV, ASV, DARBY, WEBSTER, DRC) vs “on” (WEB) vs “is on” (YLT)
  • v5 [lexical]: different prepositions indicating the means of healing — “with” (KJV, ASV, DARBY, WEBSTER) vs “by” (WEB, YLT, DRC)
  • v7 [grammatical]: different phrasing and tense for the servant's silence — “opened not” (KJV, ASV, DARBY, WEBSTER, DRC) vs “didn’t open” (WEB) vs “openeth” (YLT)
  • v7 [lexical]: different terms and phrasing for the sacrificial animal — “lamb” (KJV, YLT, DARBY, WEBSTER) vs “that is led” (WEB, ASV) vs “sheep” (DRC)
  • v7 [lexical]: different vocabulary used to complete the simile of the second animal — “sheep” (KJV, YLT, WEBSTER) vs “that” (WEB, ASV) vs “dumb” (DARBY) vs “lamb” (DRC)
  • v8 [grammatical]: different verb tenses for the servant being taken away or cut off — “was” (WEB, KJV, ASV, DARBY, WEBSTER) vs “hath been” (YLT) vs “is” (DRC)
  • v8 [stylistic]: different prepositions for removal from the land — “out of” (WEB, KJV, ASV, DARBY, DRC) vs “from” (YLT, WEBSTER)
  • v8 [interpretive]: variations in translating the preposition and identifying the reason or result of the striking — “for” (KJV, ASV, DARBY, WEBSTER, DRC) vs “and stricken” (WEB) vs “By” (YLT)
  • v8 [lexical]: different terms for the people's sins — “transgression” (KJV, ASV, YLT, DARBY, WEBSTER) vs “disobedience” (WEB) vs “wickedness” (DRC)
  • v9 [interpretive]: differences in syntax and vocabulary for the assignment of the servant's resting place — “a” (WEB, ASV) vs “wicked and with the” (KJV, WEBSTER) vs “his grave” (YLT) vs “but he was” (DARBY) vs “ungodly for his burial” (DRC)
  • v9 [lexical]: different words and phrasing used in association with the rich in his death — “in” (KJV, DARBY, WEBSTER) vs “man” (WEB, ASV) vs “are” (YLT) vs “for” (DRC)
  • v9 [interpretive]: differing interpretations of the Hebrew preposition (causal vs concessive) and the word for death or high places — “death because” (KJV, DARBY, WEBSTER, DRC) vs “although” (WEB, ASV) vs “high places” (YLT)
  • v9 [grammatical]: different verb tenses for the servant's actions — “had” (WEB, KJV, ASV, DARBY, WEBSTER) vs “hath” (YLT, DRC)
  • v10 [lexical]: different terms for the servant's life or soul and how it functions as an offering — “soul an offering” (WEB, KJV, ASV, DARBY, WEBSTER) vs “doth make” (YLT) vs “life” (DRC)
  • v11 [interpretive]: differences in translating the verb for making righteous, instructing, or justifying — “justify” (KJV, ASV, WEBSTER, DRC) vs “will” (WEB) vs “to” (YLT) vs “instruct” (DARBY)
  • v12 [grammatical]: singular vs plural for the transgressions borne by the servant — “sin” (KJV, ASV, YLT, DARBY, WEBSTER) vs “sins” (WEB, DRC)

Nyuma ya ukurasa huu

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

Majina ya kiungu: YHWH (the LORD), Elohim (God) — render YHWH and Elohim distinguishably.

Yaliyorejelewa pia, lakini hayakuhesabiwa katika makubaliano

Academic textual-historical analysis

The text of Isaiah 53 presents a reflection on a figure whose suffering is observed by a collective speaker ('we'). The speakers recount how this figure lacked physical majesty, was despised, and was a 'man of suffering' (vv. 1-3). They confess their initial error in viewing his affliction as divine punishment, realizing instead that he bore their sicknesses and was pierced for their transgressions, bringing them healing and peace (vv. 4-6). The narrative describes the figure's silent submission to oppression, judgment, and death, noting he was assigned a grave with the wicked and the rich despite his innocence (vv. 7-9). Finally, a divine or prophetic voice affirms that the servant's crushing was Yahweh's will, framing his life as an offering for guilt. As a result, the servant will see offspring, his days will be prolonged, and he will justify many by bearing their iniquities, ultimately receiving a conqueror's portion (vv. 10-12).

Jewish interpretation

In its immediate narrative context, the chapter presents a speech by an astonished group of observers ('we') regarding an unnamed, despised, and afflicted 'servant' ('he'). The observers confess that they previously viewed the servant's severe suffering as divine punishment. However, they come to realize that the servant was bearing the consequences of the observers' own transgressions and iniquities. The servant endures this oppression silently, is cut off from the land of the living, and is assigned a grave with the wicked. Yet, the text concludes with divine vindication: God promises that the servant will see offspring, prolong his days, and be highly exalted, dividing the spoil with the strong because of his willingness to bear the sins of many.

Latter-day Saint

Isaiah 53 presents a prophetic vision of the Lord's suffering servant, who grows up without worldly majesty, is rejected by his people, and bears their sicknesses and transgressions. Though oppressed and led to the slaughter, the servant submits silently. He is assigned a grave with the wicked and the rich, yet through making his soul an offering for sin, he prolongs his days, sees his offspring, justifies many, and effectively intercedes for transgressors.

Jehovah's Witnesses

The text describes a despised and rejected servant who bears the sicknesses and iniquities of others. Though completely innocent, he is led like a silent lamb to the slaughter, cut off from the land of the living, and assigned a grave with the wicked and the rich. Yet, it pleases Jehovah to allow this suffering, as the servant's soul becomes a guilt offering, leading to the justification of many and his receiving a portion of the spoil among the great.

Chaguzi za tafsiri zilizofanywa na NCB (42)
  • v1: "message" — Accurately conveys the Hebrew term for news or tidings in contemporary English without archaic overtones.
  • v1: "Who... upon whom" — Preserves the identical Hebrew interrogative particle framing the two rhetorical questions.
  • v1: "And the arm of the LORD, upon whom has it been revealed?" — Preserves the fronted syntax of the Hebrew rhetorical structure.
  • v1: "the LORD" — Adheres to the binding global rule to render the divine name YHWH distinctively.
  • v2: "For" — Expresses the logical connection drawing from the previous verse in a contemporary register.
  • v2: "young plant" — Literally indicates a shoot or suckling, clearly identifying fresh horticultural growth.
  • v2: "no form and no majesty... no appearance" — Accurately preserves the threefold repetition of the negative particle emphasizing the servant's visual undesirability.
  • v3: "men... man" — Preserves the source text's morphological shift from plural to singular.
  • v3: "sorrows" — Maintains vocabulary tied to the portrait of the 'man of sorrows', which interacts with the claim disputed among traditions regarding whether believers can unite their afflictions to his.
  • v3: "despised... despised" — Preserves the structural inclusio framing the verse with identical passive participles.
  • v4: "HE / WE" — Employs translator capitalization to preserve the explicit independent pronouns forcefully contrasting the servant with the speakers.
  • v4: "sicknesses" — Lexically foregrounds physical illness, touching upon the claim disputed among traditions regarding a dual provision for physical bodily healing.
  • v4: "smitten by God" — Conveys direct divine action, interacting with the claim disputed among traditions regarding whether the text portrays God absorbing systemic human violence or enacting retributive punishment.
  • v4: "God" — Adheres to the binding global rule to render the divine name Elohim distinctively.
  • v5: "pierced for our transgressions, crushed for our iniquities" — Mirrors the rhythmic balanced phrasing and assonance of the source-language participles and prepositional objects.
  • v5: "pierced" — Accurately reflects the lexical root meaning fatally bored through or profaned.
  • v5: "crushed" — Captures the severity of the root dakka, which informs the claim disputed among traditions over penal substitutionary atonement and objective divine wrath.
  • v5: "chastisement that brought us peace" — Clarifies the genitive construct in contemporary English to show the result of the punishment.
  • v5: "by" — Translates the instrumental preposition, informing the claim disputed among traditions that the suffering brings ontological healing to human nature.
  • v6: "All of us... all of us" — Preserves the structural inclusio by translating the identical Hebrew word identically at both boundaries.
  • v6: "All of us... each man" — Preserves the explicit morphological shift from the plural collective to the singular distributive.
  • v6: "iniquity of all of us" — Strictly maps the Hebrew phrase, relevant to the claim disputed among traditions that the atonement is universal in scope.
  • v7: "did not open his mouth" — Renders the active negation of speech, touching the claim disputed among traditions that this models yieldedness for persecuted believers.
  • v7: "and he did not open his mouth" repeated identically — Preserves the exact structural verbatim repetition of the source-language phrase framing the animal similes.
  • v7: "lamb... sheep" — Consistently maps the distinct source-language terms for flock animals.
  • v8: "as for his generation, who considered" — Fronts the term 'generation' to match the Hebrew emphatic syntax.
  • v8: "was cut off" — Conveys the past completed action from the speaker's historical perspective.
  • v8: "the stroke fell upon him" — Renders the morphologically plural suffix as functionally applying to the singular servant in this context.
  • v9: "wicked men... a rich man" — Preserves the source text's morphological shift from plural to singular.
  • v9: "although" — Interprets the preposition concessively given the structural context of innocence contrasting burial.
  • v9: "in his death" — Retains the masoretic vocalization denoting his demise, avoiding conjectural emendations regarding a tomb.
  • v10: "pleased... pleasure" — Preserves the lexical cognate link between the verbal action and the resultant noun.
  • v10: "crush" — Captures the intensity of the verbal root dakka, interacting with the claim disputed among traditions over penal substitutionary atonement.
  • v10: "When his soul makes" — Resolves the grammatical ambiguity of the verb by treating 'soul' as the active subject in contemporary English.
  • v10: "will see / will prolong" — Uses 'will' for future outcomes rather than archaic 'shall', adhering to contemporary English guidelines.
  • v11: "see light" — Adopts the reading from the Great Isaiah Scroll and the Septuagint, supported by historical-critical and textual scholarship.
  • v11: "bring righteousness... righteous one" — Preserves the linguistic cognate between the noun and the causative verb describing the servant's work.
  • v11: "many" — Retains the exact rendering of the term, touching the claim disputed among traditions that the atonement strictly secures particular redemption.
  • v11: "and HE" — Employs translator capitalization to render the explicit independent pronoun emphasizing that the servant alone bears the iniquities.
  • v12: "divide... divide" — Preserves the identical cognate root connecting the LORD's dividing to the servant's dividing.
  • v12: "many / many... transgressors / transgressors" — Preserves the twofold lexical repetitions explicitly present in the source text.
  • v12: "yet HE bore" — Employs translator capitalization to render the explicit independent pronoun emphasizing that he alone bore the sin.
Mipaka inayofaa kujulikana
  • 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.

Tazama mchakato kamili wa hatua kwa hatua → · Imezalishwa na AI Oct 21, 2026, gemini-3.1-pro-preview (high thinking) — every stage, v4 spec + Addendum B (claim-audited, cross-stage-checked)