Isaiah 1
Chapter 1 Resources
Overview
Isaiah 1 introduces the book and is a summary of the whole book of Isaiah and the preface for the vision. Chapter 1 provides a vivid depiction of Israel’s covenant-breaking rebellion and God’s call to repentance. Isaiah compares the nation to wayward children who have broken their covenant, highlighting the deep corruption and their societal and spiritual decay.
Yet, amidst the warnings of upcoming judgment, a message of hope shines through: God invites His people to repent and return, promising forgiveness and transformation. The striking imagery of sins turning white as snow sets the tone for the book, blending themes of judgment and redemption in a powerful call to renewal of God's covenant.
Historical Context
Isaiah 1 is set during the 8th century BCE, likely around 740–700 BCE, during the reigns of Uzziah, Jotham, Ahaz, and Hezekiah, kings of Judah (Isaiah 1:1). This period was marked by significant political and social turmoil, as the small kingdom of Judah faced the growing threat of the Assyrian Empire, which dominated the Near East. Assyria's expansion created instability, leading to alliances, wars, and invasions that deeply affected the region. Isaiah’s ministry unfolded against this backdrop of external threats and internal corruption.
Judah, with its capital in Jerusalem, was experiencing both prosperity, spiritual decline, and moral corruption. The people outwardly maintained religious practices, such as sacrifices and festivals, but their hearts were far from God. Injustice, oppression of the poor, and widespread corruption were rampant, undermining the covenantal relationship with Yahweh. Isaiah condemns this hypocrisy, noting that ritual observance without righteousness and justice was meaningless to God (Isaiah 1:11-17).
Places
-Jerusalem: The political and religious center of Judah, symbolic of the nation’s covenant with God.
-Assyria: The looming superpower whose aggressive expansion under kings like Tiglath-Pileser III and Sennacherib posed an existential threat to Judah.
Breakdown
Overview Breakdown of Isaiah Chapter 1
(v2–4) Judah’s Rebellion Exposed
(v5–9) The Consequences of Sin
(v10–15) Religious Hypocrisy Condemned
(v16–20) God’s Invitation to Repent
(v21–26) The Moral Decline and Purification of Zion
(v27–31) The Redemption of the Righteous and Destruction of the Wicked
(Isaiah 1:1) Introduction
(v1) The vision: Isaiah’s prophetic mission concerning Judah and Jerusalem during the reigns of Uzziah, Jotham, Ahaz, and Hezekiah.
(Isaiah 1:2–4) Judah’s Rebellion Exposed
(v2) God’s call to witnesses: Heaven and earth testify against Judah.
(v3) Judah becomes a stranger: Compared to animals that know their master.
(v4) A sinful nation: Forsaking the Lord, laden with iniquity.
(Isaiah 1:5–9) The Consequences of Sin
(v5) A nation sick from head to toe: The futility of resisting correction.
(v6) Total corruption: Spiritual and physical wounds left untreated (leprosy).
(v7) Wasted land: Strangers consume Judah’s resources.
(v8–9) The remnant: Judah compared to a besieged hut, saved only by the mercy of God.
(Isaiah 1:10–15) Religious Hypocrisy Condemned
(v10) Religious leaders: Called "Sodom and Gomorrah" for their wickedness.
(v11–12) Worthless sacrifices: God does not delight in offerings without obedience.
(v13–14) Hollow rituals: Festivals and assemblies are an abomination.
(v15) Prayers rejected: Blood-stained hands nullify their petitions.
(Isaiah 1:16–20) God’s Invitation to Repent
(v16–17) A call to action: Wash yourselves, seek justice, defend the oppressed.
(v18) Reasoning of the Lord: Sins, though scarlet, can be made white as snow.
(v19–20) Choice and consequences: Obedience brings blessings, rebellion brings the sword.
(Isaiah 1:21–26) The Moral Decline and Purification of Zion
(v21–23) Zion’s fall: Once faithful, now filled with murderers and bribery.
(v24–25) God’s judgment: Zion’s enemies will be avenged, and the people refined.
(v26) Restoration promised: Judges and counselors as in days of old.
(Isaiah 1:27–31) The Redemption of the Righteous and Destruction of the Wicked
(v27) Redemption through justice: Zion restored for the repentant.
(v28) Punishment for rebels: Transgressors destroyed.
(v29–30) Idolatry condemned: Ashamed of false gods and dry, unfruitful practices.
(v31) The fate of the wicked: Burned like tinder, with no one to quench the fire.
Themes
Here is a list of themes from Isaiah Chapter 1:
1. Rebellion and Corruption
-Covenant breaking: The chapter begins by addressing Israel's rebellion against God (Isaiah 1:2-4).
-Apostasy: Despite God’s provisions, the people have turned away, likened to ungrateful children.
-Moral Decay: The imagery of a sinful nation highlights societal and personal corruption.
2. Judgment and Deliverance
-Divine Complaint: God outlines His case against Israel, as a prosecutor in a covenant lawsuit (Isaiah 1:5-9).
-National Suffering: The physical desolation of the land symbolizes spiritual desolation.
-Remnant Theology: Despite the nation's corruption, a remnant survives (Isaiah 1:9).
3. Dead Works vs. Righteousness
-Worthless Offerings: God rejects insincere worship and sacrifices (Isaiah 1:10-15).
-Critique of Religious Rituals: Emphasis on justice and righteousness over ceremonial practices.
4. Call to Repentance
-Invitation to Reason: God appeals to the people to reason together (Isaiah 1:18).
-Conditional Promises: Blessings for obedience and consequences for continued rebellion (Isaiah 1:19-20).
5. Restoration and Redemption
-Purification through Judgment: God promises to refine His people, removing impurities (Isaiah 1:24-26).
-Restored Zion: A vision of a faithful city once again characterized by righteousness (Isaiah 1:26-27).
6. Contrast between the Wicked and the Righteous
-Corruption of Zion: The chapter contrasts Zion’s former glory with its current state of harlotry and corruption (Isaiah 1:21-23).
-Judgment of the Wicked: God warns that rebels and sinners will be destroyed (Isaiah 1:28-31).
Literary Structure
Literary Chiasmus for Isaiah Chapter 1
A. Introduction and indictment (verses 1-4)
B. Description of punishment and desolation (verses 5-9)
C. Rejection of empty worship (verses 10-15)
D. Call to repentance and offer of forgiveness (verses 16-20)
C'. Renewed indictment of corruption (verses 21-23)
B'. Promise of purification and restoration (verses 24-27)
A'. Final warning and judgment (verses 28-31)
Unit
Chapter Units Macro and Micro
Isaiah 1-39 Trouble at Home (Macro Unit)
Isaiah Chapter 1 serves as an introductory proclamation and sets the tone for the entire block of chapters 1-39, often referred to as the "Book of Judgment." This section addresses the social, moral, and religious failings of Judah and Jerusalem. Amid political instability and the threat from Assyria, this chapter highlights Judah's corruption, idolatry, and empty religious rituals. It calls for repentance and promises restoration if the people return to genuine worship. Isaiah 1 sets the tone for the entire block, emphasizing the need for a sincere transformation to avoid the consequences of divine judgment, even as external threats like Assyrian invasion loom. This chapter underscores the choice between continued rebellion and the path to recovery through repentance.
Isaiah 1-5: Judgment and Promised (Micro Unit)
As a smaller thematic unit, Isaiah chapters 1-5 focus on the imminent judgments coming upon Jerusalem and Judah due to their societal sins and the hypocrisy of their religious observances, chapter 1, as the opening of this unit, serves as a broad overview and indictment of the people's sins. It condemns their rebellion and the emptiness of their ritualistic worship, juxtaposing it with a call to ethical and just behavior. The chapter lays the groundwork for the more detailed prophecies and specific criticisms that Isaiah will articulate in the following chapters, focusing on themes like social injustice, false security, and the day of the Lord. Each chapter builds upon the previous to deepen the critique and call for a return to genuine faithfulness as opposed to mere ceremonial compliance.
BIFID
BIFID Structure by Avraham Gileadi
Ruin & Rebirth (Isaiah 1–5; 34–35)
Rebellion & Compliance (Isaiah 6–8; 36–40)
Punishment & Deliverance (Isaiah 9–12; 41–46)
Humiliation & Exaltation (Isaiah 13–23; 47)
Suffering & Salvation (Isaiah 24–27; 48–54)
Disloyalty & Loyalty (Isaiah 28–31; 55–59)
Disinheritance & Inheritance (Isaiah 32–33; 60–66)
"Ruin & Rebirth" Context and Role of Isaiah Chapter 1
In the "Ruin & Rebirth" structure, the initial chapters (Isaiah 1-5) serve to outline the societal and spiritual decline of Judah and Jerusalem and the upending calamity that will leave Judah in "ruins." These chapters vividly describe the societal decay—highlighting the people's sins, such as injustice, idolatry, and hypocrisy in religious observance. This period of ruin is characterized by vivid imagery of desolation and divine retribution to the wicked. For those who repent and achieve righteousness, then the promise of rebirth in Zion is extended.
Isaiah 34-35, paired with Isaiah 1:1-5, focuses on the theme of rebirth. These chapters shift from the depiction of universal judgment to the promise of salvation and the glorious restoration of Zion. This section paints a picture of a transformed world where natural deserts blossom and safety and joy replace fear and sorrow—a metaphorical and eschatological renewal following the ruin.
Role of Isaiah Chapter 1: Chapter 1 acts as an introductory overview to the entire sequence of "Ruin & Rebirth." It sets up the key issues at stake:
Societal Decay and Spiritual Apostasy: Isaiah begins by confronting Judah and Jerusalem with their sins, describing the nation as sick from head to toe.
Call to Repentance: Despite the harsh critique, chapter 1 also extends an invitation to repentance, promising cleansing and restoration if the people will only seek justice and correct their behaviors.
The Promise of Redemption: Even as it portrays ruin, chapter 1 lays the groundwork for rebirth, hinting at a hopeful future if the nation returns to righteousness.
In the "Ruin & Rebirth" BIFID, Isaiah 1 is crucial for establishing the reasons behind the impending judgment (ruin) while simultaneously setting the stage for the promised renewal (rebirth). It underscores the potential for transformation from a state of despair to one of hope, aligning with the broader themes of judgment and salvation that Isaiah explores throughout his prophecies.
Chapter 1
Verse by Verse
Isaiah 1:1
1 This is the vision concerning Judah and Jerusalem that Isaiah son of Amoz saw during the reigns of Uzziah, Jotham, Ahaz, and Hezekiah, kings of Judah.
Hebrew
Hebrew (MT)
חֲזוֹן יְשַׁעְיָהוּ בֶן־אָמוֹץ אֲשֶׁר חָזָה עַל־יְהוּדָה וִירוּשָׁלִָם בִּימֵי עֻזִּיָּהוּ יוֹתָם אָחָז יְחִזְקִיָּהוּ מַלְכֵי יְהוּדָה
Transliteration
cházônVision - חָזוֹן chazown {khaw-zone'}A mental sight, dream, revelation, or oracle—used of divine communication. Root: חָזָה (chazah) conveys visionary seeing—spiritual perception tied to prophetic insight, often with the sense of receiving and bearing a divine burden (cf. Habakkuk 2:2); also linked to chozeh (seer). y’sha’yähûIsaiah - יְשַׁעְיָהוּ Yeshayahu {ye-sha-yaw'-hoo}Yahweh has saved; name of the prophet Isaiah. Root: יָשַׁע (yashaʿ) means to deliver or rescue—often in covenantal or redemptive contexts, paired with יָה (Yah), the divine name. venSon - בֵּן ben {bane}A son (as builder of the family line), literal or figurative. Root: בָּנָה (banah), to build or establish—carries generational and covenantal implications. ämôtzAmoz - אָמוֹץ Amots {aw-mohts'}Strong; father of Isaiah. Root: אָמֵץ (amats) means to be strong, courageous—often associated with moral or spiritual resolve. ásherWhich - אֲשֶׁר asher {ash-air'}Which, who, that; a relative pronoun introducing a clause. Root: related to meaning of connection, designation, or purpose—linking agent in Hebrew syntax. chäzähSaw - חָזָה chazah {khaw-zaw'}To see, behold, or perceive—especially in a prophetic sense. Root: חָזָה indicates spiritual vision or divine encounter—more revelatory than observational. alUpon - עַל al {ahl}Upon, over, concerning; preposition of motion or relation. Root: suggests positioning with purpose, often used in covenantal or judicial context. y’hûdähJudah - יְהוּדָה Y’hudah {yeh-hoo-daw'}Judah; tribe or kingdom descended from Jacob’s son. Root: יָדָה (yadah) means to praise or give thanks—hinting at Judah’s role in worship and kingship. wiAnd - וְ wə {veh}And, also, then, yet; connective prefix. Root: conjunctional form that links thoughts or clauses. rûshäläimJerusalem - יְרוּשָׁלַיִם Yerushalayim {yer-oo-shaw-lah'-yim}Jerusalem; capital city, spiritual center of Israel. Root: probably from יָרָה (yarah, to teach or flow) and שָׁלוֹם (shalom, peace)—‘foundation of peace’ or ‘teaching of peace’. BiymëyIn the days of - בִּימֵי bîymëy {bee-yay-may'}In the days of; temporal marker. Root: יוֹם (yom) = day + prefix ב (in) + plural possessive—'in the days belonging to'. uZiYähûUzziah - עֻזִּיָּהוּ Uziyyahu {ooz-ee-yaw'-hoo}Uzziah, king of Judah. Root: עֹז (oz, strength) + יָה (Yah) = 'Yah is my strength'—often associated with divine empowerment. yôtämJotham - יוֹתָם Yotam {yo-tawm'}Jotham, king of Judah. Root: יָה (Yah) + תָּם (tam, complete) = 'Yah is perfect'—implying blamelessness or maturity. ächäzAhaz - אָחָז Achaz {aw-khawz'}Ahaz, king of Judah. Root: אָחַז (achaz) = to seize, grasp—can indicate strength or stubborn control, often negatively in context. y’chiz’qiYähûHezekiah - יְחִזְקִיָּהוּ Y’chizqiyyahu {yekh-iz-kee-yaw'-hoo}Hezekiah, king of Judah. Root: חָזַק (chazaq, to strengthen) + יָה (Yah) = 'Yahweh strengthens'—reflecting divine fortification in trial. mal’khëyKings - מַלְכֵי mal’khëy {mal-khay'}Kings (plural); rulers, sovereigns. Root: מֶלֶךְ (melek), to reign—conveys authority, governance, often tied to covenant leadership. y’hûdähJudah - יְהוּדָה Y’hudah {yeh-hoo-daw'}Judah; repeated for emphasis. Root: יָדָה (yadah), to praise—implying identity through worship, leadership, and inheritance.
[This is] the vision
חֲזוֹן֙ (ḥă·zō·wn)
Noun - masculine singular construct
Strong's 2377: A sight, a dream, revelation, oracle
concerning
עַל־ (‘al-)
Preposition
Strong's 5921: Above, over, upon, against
Judah
יְהוּדָ֖ה (yə·hū·ḏāh)
Noun - proper - masculine singular
Strong's 3063: Judah -- 'praised', a son of Jacob, also the southern kingdom, also four Israelites
and Jerusalem
וִירוּשָׁלִָ֑ם (wî·rū·šā·lim)
Conjunctive waw | Noun - proper - feminine singular
Strong's 3389: Jerusalem -- probably 'foundation of peace', capital city of all Israel
that
אֲשֶׁ֣ר (’ă·šer)
Pronoun - relative
Strong's 834: Who, which, what, that, when, where, how, because, in order that
Isaiah
יְשַֽׁעְיָ֣הוּ (yə·ša‘·yā·hū)
Noun - proper - masculine singular
Strong's 3470: Isaiah -- 'salvation of Yah', four Israelites
son
בֶן־ (ḇen-)
Noun - masculine singular construct
Strong's 1121: A son
of Amoz
אָמ֔וֹץ (’ā·mō·wṣ)
Noun - proper - masculine singular
Strong's 531: Amoz -- 'strong', the father of Isaiah
saw
חָזָ֔ה (ḥā·zāh)
Verb - Qal - Perfect - third person masculine singular
Strong's 2372: To gaze at, to perceive, contemplate, to have a, vision of
during the reigns
בִּימֵ֨י (bî·mê)
Preposition-b | Noun - masculine plural construct
Strong's 3117: A day
of Uzziah,
עֻזִּיָּ֧הוּ (‘uz·zî·yā·hū)
Noun - proper - masculine singular
Strong's 5818: Uzziah -- 'my strength is Yah', the name of several Israelites
Jotham,
יוֹתָ֛ם (yō·w·ṯām)
Noun - proper - masculine singular
Strong's 3147: Jotham -- 'the LORD is perfect', three Israelites
Ahaz,
אָחָ֥ז (’ā·ḥāz)
Noun - proper - masculine singular
Strong's 271: Ahaz -- 'he has grasped', two Israelites
and Hezekiah,
יְחִזְקִיָּ֖הוּ (yə·ḥiz·qî·yā·hū)
Noun - proper - masculine singular
Strong's 2396: Hezekiah -- 'Yah has strengthened', a king of Judah, also several other Israelites
kings
מַלְכֵ֥י (mal·ḵê)
Noun - masculine plural construct
Strong's 4428: A king
of Judah.
יְהוּדָֽה׃ (yə·hū·ḏāh)
Noun - proper - masculine singular
Strong's 3063: Judah -- 'praised', a son of Jacob, also the southern kingdom, also four Israelites
Translations
IIT - The vision of Isaiah the son of Amoz which he beheld concerning Judea and Jerusalem during the reigns of Uzziah, Jotham, Ahaz, and Hezekiah, kings of Judah.
BSB - This is the vision concerning Judah and Jerusalem that Isaiah son of Amoz saw during the reigns of Uzziah, Jotham, Ahaz, and Hezekiah, kings of Judah.
ESV - The vision of Isaiah the son of Amoz, which he saw concerning Judah and Jerusalem in the days of Uzziah, Jotham, Ahaz, and Hezekiah, kings of Judah.
NIV - The vision concerning Judah and Jerusalem that Isaiah son of Amoz saw during the reigns of Uzziah, Jotham, Ahaz, and Hezekiah, kings of Judah.
NASB - The vision concerning Judah and Jerusalem that Isaiah son of Amoz saw during the reigns of Uzziah, Jotham, Ahaz, and Hezekiah, kings of Judah.
BST - The vision which Esaias the son of Amos saw, which he saw against Juda, and against Jerusalem, in the reign of Ozias, and Joatham, and Achaz, and Ezekias, who reigned over Judea.
YLT - The Visions of Isaiah son of Amoz, that he hath seen concerning Judah and Jerusalem, in the days of Uzziah, Jotham, Ahaz, Hezekiah, kings of Judah.
Chabad - The vision of Isaiah the son of Amoz, which he saw concerning Judah and Jerusalem, in the days of Uzziah, Jotham, Ahaz, [and] Hezekiah, kings of Judah.
Alter - The vision of Isaiah son of Amoz that he saw concerning Judah and Jerusalem in the days of Uzziah, Jotham, Ahaz, Hezekiah, kings of Judah.
Wordlinks
Vision (חָזוֹן – chazon)
Isaiah 1:1 – The vision (חָזוֹן) of Isaiah the son of Amoz…
Isaiah 29:7 – …shall be as a dream of a night vision (חָזוֹן).
Isaiah 30:10 – …prophesy visions (חֲזוֹת) (illusions).
Judah (יְהוּדָה – yehudah)
Isaiah 1:1 – The vision concerning Judah (יְהוּדָה) and Jerusalem…
Isaiah 1:7 – Your country is desolate… and the daughter of Judah (יְהוּדָה) is left…
Isaiah 3:8 – For Jerusalem has stumbled and Judah (יְהוּדָה) has fallen…
Isaiah 5:7 – And the men of Judah (יְהוּדָה) are His pleasant plant…
Isaiah 7:6 – Let us go up against Judah (יְהוּדָה) and harass it…
Isaiah 8:8 – …He will overflow and pass through, reaching up to the neck; and the spreading of his wings will fill the breadth of your land, O Immanuel—addressed to Judah (יְהוּדָה) in context
Isaiah 11:13 – Ephraim shall not envy Judah (יְהוּדָה), and Judah (יְהוּדָה) shall not harass Ephraim.
Isaiah 36:1 – Sennacherib king of Assyria came up against all the fortified cities of Judah (יְהוּדָה) and took them.
Isaiah 37:10 – Say to Hezekiah king of Judah (יְהוּדָה), “Do not let your God deceive you…”
Isaiah 44:26 – …who says of Jerusalem, ‘She shall be inhabited,’ and of the cities of Judah (יְהוּדָה), ‘They shall be built…’
Isaiah 48:1 – Hear this, O house of Jacob, who are called by the name of Israel, and have come from the waters of Judah (יְהוּדָה)…
Jerusalem (יְרוּשָׁלִַם – yerushalayim)
Isaiah 1:1 – The vision concerning Judah and Jerusalem (יְרוּשָׁלִַם)…
Isaiah 2:1 – The word that Isaiah the son of Amoz saw concerning Judah and Jerusalem (יְרוּשָׁלִַם)…
Isaiah 3:8 – For Jerusalem (יְרוּשָׁלִַם) has stumbled…
Isaiah 4:3 – He who is left in Zion and remains in Jerusalem (יְרוּשָׁלִַם) shall be called holy…
Isaiah 10:10–11 – …as my hand has found the kingdoms of the idols… shall I not do to Jerusalem (יְרוּשָׁלִַם) and her idols as I have done to Samaria…
Isaiah 22:21 – I will clothe him with your robe and strengthen him… and he shall be a father to the inhabitants of Jerusalem (יְרוּשָׁלִַם)…
Isaiah 24:23 – …before His elders will be glory in Jerusalem (יְרוּשָׁלִַם).
Isaiah 30:19 – For the people shall dwell in Zion at Jerusalem (יְרוּשָׁלִַם)…
Isaiah 31:5 – Like birds flying about, so will the LORD of Hosts defend Jerusalem (יְרוּשָׁלִַם)…
Isaiah 33:20 – Look upon Zion, the city of our appointed feasts; your eyes will see Jerusalem (יְרוּשָׁלִַם)…
Isaiah 36:2 – The king of Assyria sent the Rabshakeh… to the conduit of the upper pool on the highway to the Fuller’s Field—before Jerusalem (יְרוּשָׁלִַם).
Isaiah 62:1 – For Zion’s sake I will not hold My peace, and for Jerusalem’s (יְרוּשָׁלִַם) sake I will not rest…
Isaiah 66:10 – Rejoice with Jerusalem (יְרוּשָׁלִַם) and be glad with her, all you who love her…
Isaiah 1:2
2 Listen, O heavens, and give ear, O earth,
for the LORD has spoken:
“I have raised children and brought them up,
but they have rebelled against Me.
Hebrew
Transliteration
shim'ûHear - שִׁמְעוּ shimʿû {shim-oo'}Listen, hear, give ear. Root: שָׁמַע (shamaʿ) implies attentive listening with the intent to obey or respond; frequently used in covenantal summons (cf. Deut. 6:4 'Shema'). shämayimHeavens - שָׁמַיִם shamayim {shaw-mah'-yim}Heavens, sky, celestial realm. Root: שָׁמַיִם (dual form of an uncertain root) often symbolic of divine witness, majesty, or authority. w'haáziyniyAnd give ear - הַאֲזִינִי ha’ăzîniy {ha-a-zee-nee}Give ear, listen attentively. Root: אָזַן (azan) = to incline the ear—suggests deliberate, focused hearing, often used in poetic parallel with 'shamaʿ'. eretzEarth - אֶרֶץ eretz {eh'-rets}Earth, land, territory. Root: linked to firmness or ground—can refer to nations, land inheritance, or the material world in contrast to heaven. KiyFor - כִּי kiy {kee}For, because, indeed. Root: a conjunction of cause or emphasis—introduces divine speech or justification. y'hwähYahweh - יְהוָה YHWH {yeh-ho-vaw'}The covenant name of God, often rendered LORD. Root: הָיָה (hayah), to be or exist—implying eternal being, presence, and covenant fidelity. DiBërHas spoken - דִּבֵּר dibbēr {dib-bair'}Has spoken, declared. Root: דָּבַר (dabar), to speak or arrange words—often signifies official, creative, or covenantal speech from God. BäniymSons - בָּנִים banim {baw-neem'}Sons, children, descendants. Root: בָּנָה (banah), to build—implies both biological offspring and covenantal heirs or disciples. GiDal'TiyI have reared - גִּדַּלְתִּי giddaltî {gheed-dal-tee'}I have brought up, grown, magnified. Root: גָּדַל (gadal), to become great—carries both nurturing and exalting connotations; used of raising children or nations. w'rômam'TiyAnd exalted - וְרֹמַמְתִּי v’romam’tî {veh-ro-mam-tee'}And lifted up, exalted, elevated. Root: רוּם (rum), to be high—can imply physical elevation, honor, or divine promotion. w'hëmBut they - וְהֵם w’hem {veh-hem'}But they, and they. Root: simple conjunction + pronoun—used to mark contrast or change of direction in thought. Päsh'ûHave rebelled - פָּשַׁעוּ pāshaʿû {paw-sha-oo'}Have transgressed, rebelled. Root: פָּשַׁע (pashaʿ), to break away, revolt—often implies covenant violation or betrayal of divine authority. viyAgainst me - בִּי bîy {bee}Against me, in me, toward me. Root: preposition ב (in, against) + suffix י (me)—used in contexts of relational breach or intimacy.
Listen,
שִׁמְע֤וּ (šim·‘ū)
Verb - Qal - Imperative - masculine plural
Strong's 8085: To hear intelligently
O heavens,
שָׁמַ֙יִם֙ (šā·ma·yim)
Noun - masculine plural
Strong's 8064: Heaven, sky
and give ear,
וְהַאֲזִ֣ינִי (wə·ha·’ă·zî·nî)
Conjunctive waw | Verb - Hifil - Imperative - feminine singular
Strong's 238: To broaden out the ear, to listen
O earth,
אֶ֔רֶץ (’e·reṣ)
Noun - feminine singular
Strong's 776: Earth, land
for
כִּ֥י (kî)
Conjunction
Strong's 3588: A relative conjunction
the LORD
יְהוָ֖ה (Yah·weh)
Noun - proper - masculine singular
Strong's 3068: LORD -- the proper name of the God of Israel
has spoken:
דִּבֵּ֑ר (dib·bêr)
Verb - Piel - Perfect - third person masculine singular
Strong's 1696: To arrange, to speak, to subdue
“I have raised
גִּדַּ֣לְתִּי (gid·dal·tî)
Verb - Piel - Perfect - first person common singular
Strong's 1431: To grow up, become great
children
בָּנִים֙ (bā·nîm)
Noun - masculine plural
Strong's 1121: A son
and brought them up,
וְרוֹמַ֔מְתִּי (wə·rō·w·mam·tî)
Conjunctive waw | Verb - Piel - Conjunctive perfect - first person common singular
Strong's 7311: To be high actively, to rise, raise
but they
וְהֵ֖ם (wə·hêm)
Conjunctive waw | Pronoun - third person masculine plural
Strong's 1992: They
have rebelled
פָּ֥שְׁעוּ (pā·šə·‘ū)
Verb - Qal - Perfect - third person common plural
Strong's 6586: To break away, trespass, apostatize, quarrel
against Me.
בִֽי׃ (ḇî)
Preposition | first person common singular
Strong's Hebrew
Translations
IIT - Hear, O heavens! Give heed, O earth! Jehovah has spoken: I have reared sons, brought them up, but they have revolted against me.
BSB - Listen, O heavens, and give ear, O earth, for the LORD has spoken: “I have raised children and brought them up, but they have rebelled against Me.
ESV - Hear, O heavens, and give ear, O earth; for the Lord has spoken: “Children have I reared and brought up, but they have rebelled against me.
NIV - Hear me, you heavens! Listen, earth! For the Lord has spoken: “I reared children and brought them up, but they have rebelled against me.
NASB - Hear me, you heavens! Listen, earth! For the Lord has spoken: “I reared children and brought them up, but they have rebelled against me.
BST - Hear, O heaven, and hearken, O earth: for the Lord has spoken, saying, I have begotten and reared up children, but they have rebelled against me.
YLT - Hear, O heavens, and give ear, O earth, For Jehovah hath spoken: Sons I have nourished and brought up, And they—they transgressed against Me.
Chabad - Hear, O heavens, and give ear, O earth, for the Lord has spoken; Children I have raised and exalted, yet they have rebelled against Me.
Alter - Hear, O heavens, and give ear, O earth, for the LORD has spoken. Sons I have nurtured and raised but they rebelled against Me.
Parallelism
Parallelism
A. Listen – Give ear – Spoken
B. Heavens – Earth
C. Raised children – Brought them up
D. I have raised – They rebelled
Synonymous Parallelism
A. Listen – give ear:
These two verbs are parallel expressions that both mean “to hear attentively,” emphasizing the seriousness of the divine announcement. It reinforces the poetic rhythm and calls for full attention.
B. Heavens – Earth:
This pairing extends the audience to the entire cosmos, a rhetorical device that universalizes the message. Both elements serve as witnesses, drawing from Deuteronomic legal tradition (cf. Deut. 32:1).
Antithetic Parallelism
C. Raised children – brought them up:
The repetition underscores God's nurturing relationship with Israel. Though similar in meaning, "raised" may emphasize origination, while "brought them up" implies maturation or development. The repetition deepens the emotional weight.
D. I have raised – They rebelled:
A striking contrast. God’s faithful parenting is met with betrayal. This reversal sets the tone for the book, establishing divine justice in response to covenantal breach.
Literary Devices
Apostrophe:
The verse begins with a dramatic address to the “heavens” and “earth,” personifying them as sentient beings. This adds solemnity and places the prophetic message in the courtroom of creation.
Personification:
"Heavens" and "earth" are given the capacity to listen and hear. This poetic device elevates the scene, indicating that even inanimate creation bears witness to the covenant and its breach.
Metaphor:
God is portrayed as a parent, and Israel as children. This metaphor introduces an emotional and relational dynamic, rather than a mere legal one. It signals deep affection—and disappointment.
Wordlinks
Listen (שִׁמְעוּ – shimʿû)
Root: שׁמע – to hear, listen, obey
Isaiah 1:2 – Listen (שִׁמְעוּ), O heavens…
Isaiah 1:10 – Hear (שִׁמְעוּ) the word of the LORD, you rulers of Sodom…
Isaiah 6:9 – “Keep on hearing (שָׁמ֣וֹעַ תִּשְׁמָעוּ), but do not understand…”
Isaiah 28:23 – Give ear and hear (שִׁמְעוּ) my voice…
Isaiah 32:9 – Rise up, you women who are at ease, hear (שְׁמַעְנָה) my voice…
Isaiah 34:1 – Come near, O nations, to hear (שִׁמְעוּ)…
Isaiah 46:3 – Hear (שִׁמְעוּ) Me, O house of Jacob…
Isaiah 48:1 – Hear (שִׁמְעוּ) this, O house of Jacob…
Isaiah 51:1 – Hear (שִׁמְעוּ) Me, you who pursue righteousness…
Isaiah 55:3 – Incline your ear and come to Me; hear (שִׁמְעוּ), that your soul may live…
Isaiah 66:5 – Hear (שִׁמְעוּ) the word of the LORD, you who tremble at His word…
Give ear (הַאֲזִינִי – ha’ăzîni)
Root: אזן – to give ear, pay close attention (more intense than שׁמע)
Isaiah 1:2 – Give ear (הַאֲזִינִי), O earth…
Isaiah 10:30 – Cry aloud with your voice, O daughter of Gallim! Give ear (הַאֲזִינִי), Laishah…
Isaiah 32:9 – …give ear (הַאֲזֵנָה) to my speech, you complacent daughters…
Isaiah 34:1 – O peoples, give ear (הַאֲקְשִׁיבוּ) – same root concept
Isaiah 49:1 – Give ear (הַאֲקְשִׁיבוּ), O peoples from afar…
Isaiah 51:4 – Give ear (הַאֲקְשִׁיבוּ) to Me, O My people…
Isaiah 64:9 (MT 64:8) – Be not angry very sore, O LORD… neither remember iniquity forever (context: plea to “listen” though verb isn’t exact)
Raised (גִּדַּלְתִּי – giddaltî)
Root: גדל – to grow, make great, magnify
Isaiah 1:2 – I have raised (גִּדַּלְתִּי) children…
Isaiah 23:4 – …I have not labored (parallel verb), I have not brought up (גִּדַּלְתִּי) young men…
Isaiah 49:21 – “Who has brought up (גִּדַּל) these? Behold, I was bereaved…
Isaiah 57:10 – …You were wearied in the length of your way; yet you did not say, ‘There is no hope.’ You have found the life of your hand; therefore you were not grieved (contrast of self-exalting vs. raising children in the Lord’s way)
(note: other forms like “magnify” or “made great” can also stem from גדל)
Rebelled (פָּשְׁעוּ – pāshaʿû)
Root: פשע – to transgress, rebel (moral or covenantal breach)
Isaiah 1:2 – …but they have rebelled (פָּשְׁעוּ) against Me.
Isaiah 1:28 – But transgressors (פֹּשְׁעִים) and sinners shall be crushed together…
Isaiah 43:27 – Your first father sinned, and your mediators have rebelled (פָּשְׁעוּ) against Me.
Isaiah 46:8 – Remember this… you transgressors (פֹּשְׁעִים)!
Isaiah 53:12 – …He bore the sin of many and made intercession for the transgressors (פֹּשְׁעִים).
Isaiah 57:4 – Are you not children of transgression (פֶּשַׁע), offspring of deceit?
Isaiah 59:13 – Transgressing (פָּשַׁע) and lying against the LORD…
Isaiah 66:24 – …the corpses of the men who have transgressed (פָּשְׁעוּ) against Me…
Isaiah 1:3
3 The ox knows its owner,
and the donkey its master’s manger,
but Israel does not know;
My people do not understand.”
Hebrew
Transliteration
yädaKnows - יָדַע yādaʿ {yaw-dah'}To know, recognize, understand. Root: יָדַע (yadaʿ) implies intimate, relational knowledge, often tied to covenant loyalty. shôrOx - שׁוֹר shôr {shore}Ox, bull. Root: associated with strength, labor, or loyalty—often used symbolically in prophecy. qonëhûHis owner - קֹנֵהוּ qonëhû {ko-neh-hoo'}His owner. Root: קָנָה (qanah), to acquire, possess—used of both human possession and God's covenantal claim. waAnd - וְ wa {veh}And, also. Common Hebrew conjunction prefix.chámôrDonkey - חֲמוֹר chámôr {kham-ore'}Male donkey. Root: associated with burden-bearing, humility, and sometimes messianic symbolism. ëvûsThe manger - אֵבוּס ëvûs {ay-voos'}Manger, feeding trough. Root: אָבַס (avas), to feed or fatten—place where nourishment is provided. B'äläywOf his master - בְּעָלָיו b’äläyw {beh-ah-lav'}Of his master. Root: בַּעַל (baʿal), to possess, rule—used for owners, lords, or covenant figures. Prefix בְּ = 'in, belonging to'. yis'räëlIsrael - יִשְׂרָאֵל yis'räël {yis-raw-ale'}Israel. Root: שָׂרָה (to struggle) + אֵל (God) = 'one who struggles with God'; implies covenant identity. loNot - לֹא lo {lo'}No, not. Common Hebrew negation particle. yädaKnows - יָדַע yädaʿ {yaw-dah'}To know, understand. Root: יָדַע again emphasizes relational and experiential knowledge. aMiyMy people - עַמִּי aMiy {am-mee'}My people. Root: עַם (ʿam), a people or kin group. Suffix י = 'my' denotes covenant possession. loNot - לֹא lo {lo'}No, not. Repeated particle. hit'BônänUnderstand - הִתְבּוֹנָן hit'Bônän {hit-bo-nan'}Understand, discern. Root: בִּין (bin), to separate or perceive mentally. Hitpael form: reflexive understanding—‘they did not consider.’
The ox
שׁוֹר֙ (šō·wr)
Noun - masculine singular
Strong's 7794: A head of cattle (bullock, ox, etcetera)
knows
יָדַ֥ע (yā·ḏa‘)
Verb - Qal - Perfect - third person masculine singular
Strong's 3045: To know
its owner,
קֹנֵ֔הוּ (qō·nê·hū)
Verb - Qal - Participle - masculine singular construct | third person masculine singular
Strong's 7069: To erect, create, to procure, by purchase, to own
and the donkey
וַחֲמ֖וֹר (wa·ḥă·mō·wr)
Conjunctive waw | Noun - masculine singular
Strong's 2543: A male ass
its master’s
בְּעָלָ֑יו (bə·‘ā·lāw)
Noun - masculine plural construct | third person masculine singular
Strong's 1167: A master, a husband, owner
manger,
אֵב֣וּס (’ê·ḇūs)
Noun - masculine singular construct
Strong's 18: A crib, feeding trough
but Israel
יִשְׂרָאֵל֙ (yiś·rā·’êl)
Noun - proper - masculine singular
Strong's 3478: Israel -- 'God strives', another name of Jacob and his desc
does not
לֹ֣א (lō)
Adverb - Negative particle
Strong's 3808: Not, no
know;
יָדַ֔ע (yā·ḏa‘)
Verb - Qal - Perfect - third person masculine singular
Strong's 3045: To know
My people
עַמִּ֖י (‘am·mî)
Noun - masculine singular construct | first person common singular
Strong's 5971: A people, a tribe, troops, attendants, a flock
do not
לֹ֥א (lō)
Adverb - Negative particle
Strong's 3808: Not, no
understand.”
הִתְבּוֹנָֽן׃ (hiṯ·bō·w·nān)
Verb - Hitpael - Perfect - third person masculine singular
Strong's 995: To separate mentally, understand
Translations
IIT - The ox knows its owner, the ass its master’s stall, but Israel does not know; my people are insensible.
BSB - The ox knows its owner, and the donkey its master’s manger, but Israel does not know; My people do not understand.
ESV - The ox knows its owner, and the donkey its master's crib, but Israel does not know; my people do not understand.
NIV - The ox knows its master, the donkey its owner’s manger, but Israel does not know; my people do not understand.
NASB - The ox knows its master, and the donkey its owner’s manger, but Israel does not know; my people do not understand.
BST - The ox knows his owner, and the ass his master's crib: but Israel does not know me, and the people has not regarded me.
YLT - An ox hath known its owner, And an ass the crib of its master, Israel hath not known, My people hath not understood.
Chabad - An ox knows his owner and a donkey his master's crib; Israel does not know, my people does not consider.
Alter - The ox knows its owner and the donkey its master’s stall. Israel did not know, my people did not pay heed.
Parallelism
Parallelism
A. Ox – Donkey
B. Owner – Master's manger
C. Knows – Understands
D. Animals know – Israel does not know
Synonymous Parallelism
-
A. Ox – Donkey:
Two domesticated, humble animals are paired. The use of common beasts of burden emphasizes simplicity and instinct—creatures without high intellect who still recognize their source of care. -
B. Owner – Master’s manger:
These phrases reinforce relationship and provision. “Owner” points to authority and relationship; “manger” suggests a place of feeding, provision, and security. Together, they depict basic recognition of the hand that feeds and guides. -
C. Knows – Understands:
These are often paired in Hebrew poetry to show two dimensions: recognition and comprehension. “Know” (יָדַע yadaʿ) suggests relationship and loyalty; “understand” (בִּין bin) conveys deeper insight. Israel has lost both.
Antithetic Parallelism
-
D. Animals know – Israel does not know:
This is a sharp irony. The comparison flips expectations: the irrational beasts are wiser than God's own people. The rebuke is cutting—those with covenantal privileges fail where animals succeed.
Literary Devices
-
Irony:
The rhetorical sting comes from the reversal: animals show more loyalty and recognition than the covenant nation. This sharp irony highlights Israel’s spiritual blindness. -
Metaphor:
The "owner" and "manger" are metaphors for God and His provision. The image implies that Israel should recognize God as the source of sustenance and belonging—just as a beast returns to its feeding place. -
Personification:
Israel is personified as a willfully ignorant being—one that should know better, but does not. -
Ellipsis (Implied Subject):
“But Israel does not know; My people do not understand.” The ellipsis creates emphasis—what is not said (the object of knowing) makes the absence more dramatic. It forces the reader to ask: What is it they don't know? (Answer: their God.)
Thematic Significance
-
Spiritual Blindness:
Israel’s failure is not due to lack of teaching or provision, but lack of recognition and discernment. The verse critiques a heart-level estrangement, not just a lapse in behavior. -
Reversal of Expectation:
The comparison to animals underscores how deeply Israel has fallen. In covenantal theology, humans are made in God's image and entrusted with dominion—yet here, even the animals are more faithful. -
Covenantal Neglect:
“My people” is a tender phrase, loaded with covenant meaning (cf. Hosea 1–2). The failure of “My people” to know their God is a tragic betrayal of that special relationship.
Wordlinks
Know (יָדַע – yādaʿ)
Isaiah 1:3 – The ox knows (יָדַע) its owner… but Israel does not know (לֹא יָדַע)…
Isaiah 5:13 – Therefore My people go into exile for lack of knowledge (בְּלִי־דָעַת)…
Isaiah 19:21 – The LORD will make Himself known (וְנוֹדַע) to Egypt…
Isaiah 29:16 – Shall the thing made say of him who made it, “He did not understand” (לֹא יָבִין)? – same concept as knowledge
Isaiah 41:20 – That they may see and know (וְיֵדְעוּ), consider and understand together…
Isaiah 43:10 – …that you may know (תֵדְעוּ) and believe Me…
Isaiah 45:3 – …that you may know (לְמַעַן תֵּדַע) that I, the LORD, call you by your name…
Isaiah 52:6 – …My people shall know (יֵדְעוּ) My name…
Isaiah 53:11 – By His knowledge (דַּעְתּוֹ) My righteous Servant will justify many…
Isaiah 58:2 – They seek Me daily and delight to know (לָדַעַת) My ways…
People (עַם – ʿam)
Isaiah 1:3 – My people (עַמִּי) do not understand.
Isaiah 1:4 – Ah, sinful nation, a people (עָם) laden with iniquity…
Isaiah 3:12 – O My people, your guides lead you astray…
Isaiah 5:13 – Therefore My people (עַמּוֹ) go into exile…
Isaiah 9:2 – The people (הָעָם) walking in darkness have seen a great light…
Isaiah 10:24 – Therefore, thus says the Lord GOD of Hosts: “O My people (עַמִּי) who dwell in Zion…”
Isaiah 25:8 – The Lord GOD will wipe away tears… and remove the disgrace of His people (עַמּוֹ)…
Isaiah 26:20 – Come, My people (עַמִּי), enter your chambers…
Isaiah 40:1 – “Comfort, comfort My people (עַמִּי),” says your God.
Isaiah 53:8 – …for the transgression of My people (עַמִּי) He was stricken…
Isaiah 65:10 – …a resting place for My people (לְעַמִּי) who seek Me…
Understand (בִּין – bîn)
Isaiah 1:3 – My people do not understand (לֹא הִתְבּוֹנָן)
Isaiah 6:9 – Hear indeed but do not understand (וְאַל־תָּבִין)…
Isaiah 27:11 – It is a people of no understanding (בִּינָה)…
Isaiah 28:9 – Whom will He teach knowledge? And to whom will He make to understand (יַבִּין) the message?
Isaiah 29:14 – The wisdom of their wise men shall perish, and the understanding (תְבוּנַת) of their prudent men shall be hidden.
Isaiah 29:16 – …Shall the thing made say of him who made it, “He did not understand” (לֹא יָבִין)?
Isaiah 32:4 – The heart of the rash will understand (יָבִין) knowledge…
Isaiah 40:14 – With whom did He take counsel, and who instructed Him and taught Him in the path of justice, and taught Him knowledge, and showed Him the way of understanding (וּבִינָה)?
Isaiah 56:11 – …They are greedy dogs that never have enough, and they are shepherds who cannot understand (לֹא יָדְעוּ הָבִין)…
Visuals
Isaiah 1:4
4 Alas, O sinful nation,
a people laden with iniquity,
a brood of evildoers,
children who act corruptly!
They have forsaken the LORD;
they have despised the Holy O ne of Israel
and turned their backs on Him.
Hebrew
Transliteration
hôyWoe - הוֹי hôy {ho-ee'}Woe! A prophetic cry of grief, warning, or judgment. GôyNation - גּוֹי Gôy {go'-ee}Nation, people, often used for Gentile nations or rebellious Israel. choţëSinning - חֹטֵא choţë {kho-tay'}Sinning, offender. Root: חָטָא (chata), to miss the mark, rebel, or sin. amPeople - עַם am {am}People, nation. Root: עַם (ʿam), those bound by kinship or covenant. KevedHeaviness - כָּבֵד keved {kaw-bade'}Heaviness, burden. Root: כָּבֵד (kaved), weighty—can symbolize sin or honor depending on context. äwonIniquity - עָוֹן äwon {aw-vone'}Iniquity, moral twisting. Root: עָוָה (avah), to bend or pervert. zeraSeed - זֶרַע zera {zeh-ra'}Seed, offspring. Root: זָרַע (zara), to sow—used for both physical and spiritual posterity. m'rëiymOf evildoers - מְרֵעִים m'rëiym {meh-ray-eem'}Evildoers, wicked ones. Root: רָעַע (raʿaʿ), to be evil or corrupt. BäniymChildren - בָּנִים Bäniym {baw-neem'}Children, sons. Root: בָּנָה (banah), to build—used metaphorically for lineage and community. mash'chiytiymCorruptors - מַשְׁחִיתִים mash'chiytiym {mash-khee-teem'}Corruptors, destroyers. Root: שָׁחַת (shachath), to ruin or spoil—used of moral decay or physical destruction. äz'vûThey have forsaken - עָזְבוּ äz'vû {az-voo'}They have forsaken, abandoned. Root: עָזַב (azav), to leave or let go—often implies covenant infidelity.etDirect object - אֵת et {et}Marks the definite object of a verb—no English equivalent.y’hwähYahweh - יְהוָה y’hwäh {yah-weh'}The sacred name of God. Root: הָיָה (hayah), to be—'He who is' or 'the Eternal.' ni’atzûThey have despised - נִאֲצוּ ni’atzû {nee-a-tzoo'}They have despised, rejected. Root: נָאַץ (na’atz), to scorn, spurn, or treat with contempt.etDirect object - אֵת et {et}Direct object marker—no English translation.q’dôsh yis'räëlHoly One of Israel - קְדוֹשׁ יִשְׂרָאֵל q’dôsh yis'räël {k’dosh yis-ra-el'}Holy One of Israel. Root: קָדַשׁ (qadash), to set apart—divine title emphasizing sanctity and covenant role. näzorûThey have turned away - נָזֹרוּ näzorû {naw-zo-roo'}They have turned aside, become estranged. Root: זוּר (zur), to be alien or foreign—used of apostasy or distancing from God. ächôrBackward - אָחוֹר ächôr {a-khor'}Backward, behind. Symbolic of retreat, shame, or apostasy.
Alas,
ה֣וֹי ׀ (hō·w)
Interjection
Strong's 1945: Ah! alas! ha!
O sinful
חֹטֵ֗א (ḥō·ṭê)
Verb - Qal - Participle - masculine singular
Strong's 2398: To miss, to sin, to forfeit, lack, expiate, repent, lead astray, condemn
nation,
גּ֣וֹי (gō·w)
Noun - masculine singular
Strong's 1471: A foreign nation, a Gentile, a troop of animals, a flight of locusts
a people
עַ֚ם (‘am)
Noun - masculine singular
Strong's 5971: A people, a tribe, troops, attendants, a flock
laden
כֶּ֣בֶד (ke·ḇeḏ)
Adjective - masculine singular construct
Strong's 3515: Heavy
with iniquity,
עָוֺ֔ן (‘ā·wōn)
Noun - common singular
Strong's 5771: Iniquity, guilt, punishment for iniquity
a brood
זֶ֣רַע (ze·ra‘)
Noun - masculine singular
Strong's 2233: Seed, fruit, plant, sowing-time, posterity
of evildoers,
מְרֵעִ֔ים (mə·rê·‘îm)
Verb - Hifil - Participle - masculine plural
Strong's 7489: To spoil, to make, good for, nothing, bad
children
בָּנִ֖ים (bā·nîm)
Noun - masculine plural
Strong's 1121: A son
of depravity!
מַשְׁחִיתִ֑ים (maš·ḥî·ṯîm)
Verb - Hifil - Participle - masculine plural
Strong's 7843: Perhaps to go to ruin
They have forsaken
עָזְב֣וּ (‘ā·zə·ḇū)
Verb - Qal - Perfect - third person common plural
Strong's 5800: To loosen, relinquish, permit
the LORD;
יְהוָ֗ה (Yah·weh)
Noun - proper - masculine singular
Strong's 3068: LORD -- the proper name of the God of Israel
they have despised
נִֽאֲצ֛וּ (ni·’ă·ṣū)
Verb - Piel - Perfect - third person common plural
Strong's 5006: To spurn, treat with contempt
the Holy
קְד֥וֹשׁ (qə·ḏō·wōš)
Adjective - masculine singular construct
Strong's 6918: Sacred, God, an angel, a saint, a sanctuary
One of Israel
יִשְׂרָאֵ֖ל (yiś·rā·’êl)
Noun - proper - masculine singular
Strong's 3478: Israel -- 'God strives', another name of Jacob and his desc
[and] turned
נָזֹ֥רוּ (nā·zō·rū)
Verb - Nifal - Perfect - third person common plural
Strong's 2114: To turn aside, to be a, foreigner, strange, profane, to commit adultery
their backs on Him.
אָחֽוֹר׃ (’ā·ḥō·wr)
Noun - masculine singular
Strong's 268: The hinder part, behind, backward, the West
Translations
IIT - Alas, a nation astray, a people weighed down by sin, the offspring of wrongdoers, perverse children: they have forsaken Jehovah, they have spurned the Holy One of Israel, they have lapsed into apostasy.
BSB - Alas, O sinful nation, a people laden with iniquity, a brood of evildoers, children who act corruptly! They have forsaken the LORD; they have despised the Holy One of Israel and turned their backs on Him.
ESV - Ah, sinful nation, a people laden with iniquity, offspring of evildoers, children who deal corruptly! They have forsaken the LORD; they have despised the Holy One of Israel, they are utterly estranged.
NIV - Woe to the sinful nation, a people whose guilt is great, a brood of evildoers, children given to corruption! They have forsaken the LORD; they have spurned the Holy One of Israel and turned their backs on him.
NASB - Woe to the sinful nation, a people whose guilt is great, a brood of evildoers, children given to corruption! They have forsaken the LORD; they have spurned the Holy One of Israel and turned their backs on him.
BST - Ah sinful nation, a people full of sins, an evil seed, lawless children: ye have forsaken the LORD, and provoked the Holy One of Israel.
YLT - Ah, sinning nation, a people heavy [with] iniquity, A seed of evildoers, sons—corrupters! They have forsaken Jehovah, They have despised the Holy One of Israel, They have gone away backward.
Chabad - Woe to a sinful nation, a people heavy with iniquity, evildoing seed, corrupt children. They forsook the LORD; they provoked the Holy One of Israel; they drew backwards.
Alter - Woe, offending nation, people weighed down with crime, seed of evildoers, sons acting ruinously. They have forsaken the LORD, scorned Israel’s Holy One, they have fallen behind.
Parallelism
Parallelism
A. Sinful nation – People laden with iniquity – Brood of evildoers – Children who act corruptly
B. Forsaken the LORD – Despised the Holy One of Israel – Turned their backs on Him
C. Nation – People – Brood – Children
D. Iniquity – Evildoing – Corruption
Synonymous Parallelism
-
A. Sinful nation – people laden with iniquity – brood of evildoers – children who act corruptly:
This escalating chain intensifies the condemnation. Each phrase builds upon the last, moving from national guilt to deeply personal and generational corruption. The language is vivid, compressing moral failure into layered identity markers. -
B. Forsaken – Despised – Turned their backs:
These three actions all express rejection of God, but each deepens the offense. Forsaken implies abandonment, despised adds disdain, and turned their backs reflects complete disassociation—physically and spiritually.
Antithetic Parallelism
-
C. Children who act corruptly – Forsaken the LORD:
The term children evokes the earlier image of God's parental role (v.2), but now these children are rebellious to the core. Their corruption is not ignorance—it’s active rejection of their divine Parent. -
D. Holy One of Israel – despised:
The antithesis between God's holiness and Israel’s contempt intensifies the offense. The title “Holy One of Israel” appears often in Isaiah and emphasizes God's separateness and covenant identity. To despise Him is to oppose holiness itself.
Literary Devices
-
Anaphora (repetition):
The repeated structure of “a... a... a...” in the first half heightens the indictment and creates a pounding rhythm of accusation. -
Exclamatory lament ("Alas"):
The Hebrew term hôy (הוֹי) often signals a lament or a prophetic woe. This isn’t cold judgment—it begins with divine grief. -
Metaphor:
“Laden with iniquity” evokes a heavy burden, implying moral exhaustion and an unbearable spiritual weight carried by the people. -
Irony:
They are children (a term of endearment and covenantal closeness), but their actions are fully corrupt. The relationship has been turned upside down. -
Title Usage – “Holy One of Israel”:
This is a uniquely Isaianic phrase (appears 25+ times in Isaiah), drawing attention to God’s transcendent yet covenantal role. Its use here emphasizes how grievous the people’s rejection is—they are not merely rejecting a deity, but their God.
Thematic Significance
-
Covenantal Breakdown:
The nation is described in relational terms—children, people—yet every relational role has been broken. The covenant bond has been willfully severed. -
Degeneration and Inversion:
The descent from “nation” to “brood” to “corrupt children” portrays moral collapse across generations. The very fabric of identity has unraveled. -
Divine Grief and Judicial Tone:
The verse begins with sorrow (Alas) and ends with total separation (turned their backs). This transition shows the movement from wounded relationship to impending judgment.
Wordlinks
Sinful (חֹטֵא – chotê)
Root: חָטָא – to sin, miss the mark
Isaiah 1:4 – O sinful (גּוֹי חֹטֵא) nation…
Isaiah 13:9 – Behold, the day of the LORD comes, cruel with wrath and fierce anger, to make the land desolate and to destroy its sinners (חַטָּאִים) from it.
Isaiah 33:14 – Sinners (חַטָּאִים) in Zion are afraid; trembling has seized the godless…
Isaiah 53:12 – …He bore the sin of many and made intercession for the transgressors (though not same root, related theme)
Nation (גּוֹי – goy)
Isaiah 1:4 – O sinful nation (גּוֹי)…
Isaiah 2:4 – …Nation (גּוֹי) shall not lift up sword against nation (גּוֹי)…
Isaiah 9:1 – …Galilee of the nations (הַגּוֹיִם)…
Isaiah 10:6 – I send him against a godless nation (גּוֹי)…
Isaiah 26:2 – Open the gates, that the righteous nation (גּוֹי) which keeps faith may enter in.
Isaiah 34:2 – For the LORD is enraged against all the nations (גּוֹיִם)…
Isaiah 60:12 – For the nation (הַגּוֹי) and kingdom that will not serve you shall perish…
Iniquity (עָוֹן – ʿāvôn)
Isaiah 1:4 – A people laden with iniquity (עָוֹן)…
Isaiah 5:18 – Woe to those who draw iniquity (עָוֹן) with cords of vanity…
Isaiah 6:7 – …your iniquity (עָוֹן) is taken away…
Isaiah 13:11 – I will punish the world for its evil, and the wicked for their iniquity (עֲוֹנָם)…
Isaiah 33:24 – …the people who dwell there will be forgiven their iniquity (עָוֹן)…
Isaiah 40:2 – …that her iniquity (עָוֹן) is pardoned…
Isaiah 43:24 – …you have wearied Me with your iniquities (עֲוֹנֹתֶיךָ)…
Isaiah 53:5–6 – …He was bruised for our iniquities (עֲוֹנֹתֵינוּ)… the LORD has laid on Him the iniquity (עָוֹן) of us all…
Isaiah 59:2 – Your iniquities (עֲוֹנֹתֵיכֶם) have separated you from your God…
Forsaken (עָזְבוּ – ʿāzvû)
Root: עזב – to leave, forsake, abandon
Isaiah 1:4 – They have forsaken (עָזְבוּ) the LORD…
Isaiah 1:28–29 – …those who forsake (עֹזְבֵי) the LORD shall perish…
Isaiah 2:6 – You have forsaken (נָטַשְׁתָּ) your people, the house of Jacob…
Isaiah 17:9 – …in that day, their strong cities will be like the forsaken (עֲזוּבַת) places…
Isaiah 27:10 – For the fortified city is forsaken (עֲזוּבָה)…
Isaiah 54:6 – For the LORD has called you like a woman forsaken (עֲזוּבָה) and grieved in spirit…
Isaiah 60:15 – Whereas you have been forsaken (עֲזוּבָה) and hated…
Despised (נִאֲצוּ – niʾatzû)
Root: נָאַץ – to spurn, reject, blaspheme
Isaiah 1:4 – They have despised (נִאֲצוּ) the Holy One of Israel…
Isaiah 5:24 – Because they have despised (נָאַסוּ) the word of the Holy One of Israel…
Isaiah 52:5 – My name is continually blasphemed (מְנֹאָץ) all day long…
Isaiah 53:3 – He was despised (נִבְזֶה) and rejected by men – different root, similar meaning
Holy One of Israel (קְדוֹשׁ יִשְׂרָאֵל – qedosh Yisrael)
One of Isaiah’s most defining titles for God (appears 25 times in Isaiah alone)
Isaiah 1:4 – …they have despised the Holy One of Israel (קְדוֹשׁ יִשְׂרָאֵל)
Isaiah 5:19 – …Let the purpose of the Holy One of Israel draw near and come…
Isaiah 5:24 – …they have despised the word of the Holy One of Israel…
Isaiah 10:17 – The light of Israel will become a fire, and his Holy One a flame…
Isaiah 12:6 – …great is the Holy One of Israel in your midst.
Isaiah 17:7 – In that day man will look to his Maker, and his eyes will behold the Holy One of Israel.
Isaiah 30:11–12,15 – Repeated 3x in this chapter…
Isaiah 41:14,16,20 – “I am the Holy One of Israel”…
Isaiah 43:3,14 – I am the LORD your God, the Holy One of Israel…
Isaiah 45:11 – Thus says the Holy One of Israel, and His Maker…
Isaiah 47:4 – Our Redeemer, the LORD of Hosts is His name, the Holy One of Israel.
Isaiah 54:5 – Your Maker is your Husband, the LORD of Hosts is His name; and the Holy One of Israel is your Redeemer…
Isaiah 60:9,14 – …because He has glorified you, the Holy One of Israel…
Isaiah 55:5 – …because of the LORD your God, the Holy One of Israel, for He has glorified you.
Isaiah 1:5
5 Why do you want more beatings?
Why do you keep rebelling?
Your head has a massive wound,
and your whole heart is afflicted.
Hebrew
Hebrew (MT)
עַל מֶה תֻכּוּ עוֹד תּוֹסִיפוּ סָרָה כָּל־רֹאשׁ לָחֳלִי וְכָל־לֵבָב דַּוָּי
Transliteration
alWhy - עַל מֶה al meh {ahl meh}Why, for what reason. עַל (al) = upon, about. מֶה (meh) = what. Together express lament or rhetorical rebuke. mehWhy - מֶה meh {meh}What, why. Often used in rhetorical questions or lament. tuKûWill you be stricken - תֻכּוּ tuKû {too-koo'}You will be stricken. Root: נָכָה (nakah), to strike, beat, afflict—often as punishment or judgment. ôdAgain - עוֹד ôd {ode}Again, still, yet. Root: עוֹד (ʿôd), continuation, repetition, persistence. TôšiyfûYou will add - תוֹסִפוּ tôšiyfû {toh-see-foo'}You will add, continue. Root: יָסַף (yasaf), to add, increase—can imply adding guilt or continuing in error. šärähRebellion - שָׂרָה šäräh {saw-raw'}Rebellion, defiance. Root: שָׂרָה (sarah), to contend or rebel—used of striving against authority or covenant. KälEvery - כָּל käl {kawl}All, every. Root: כָּל (kol), entirety, totality—often used to stress completeness. roshHead - רֹאשׁ rosh {roshe'}Head, chief, beginning. Root: רֹאשׁ (rosh), literal head or metaphorical leader/start. lächóliyIs for sickness - לַחֳלִי lächóliy {la-kho-lee'}For sickness, to disease. Root: חָלָה (chalah), to be sick or weak—implies moral, physical, or spiritual disease. Prefix לְ = 'to, for.' w'And - וְ wə {veh}And, also. Common Hebrew conjunction prefix.khälWhole - כָּל khäl {kawl}All, whole. Emphasizes totality or completeness.lëvävHeart - לֵבָב lëväv {lay-vav'}Heart, inner being. Root: לֵב (lev), seat of emotion, intellect, and will in Hebrew thought. DaûäyIs faint - דַּוָּי Daûäy {daw-vai'}Faint, weak, sickly. Root: דָּוֶה (davah), to languish—used of emotional or spiritual despair.
Why
עַ֣ל (‘al)
Preposition
Strong's 5921: Above, over, upon, against
do you want more
ע֖וֹד (‘ō·wḏ)
Adverb
Strong's 5750: Iteration, continuance, again, repeatedly, still, more
beatings?
תֻכּ֛וּ (ṯuk·kū)
Verb - Hofal - Imperfect - second person masculine plural
Strong's 5221: To strike
Why do you keep
תּוֹסִ֣יפוּ (tō·w·sî·p̄ū)
Verb - Hifil - Imperfect - second person masculine plural
Strong's 3254: To add, augment
rebelling?
סָרָ֑ה (sā·rāh)
Noun - feminine singular
Strong's 5627: Turning aside, defection, apostasy, withdrawal
Your head
רֹ֣אשׁ (rōš)
Noun - masculine singular
Strong's 7218: The head
has a massive
כָּל־ (kāl-)
Noun - masculine singular construct
Strong's 3605: The whole, all, any, every
wound,
לָחֳלִ֔י (lā·ḥo·lî)
Preposition-l | Noun - masculine singular
Strong's 2483: Malady, anxiety, calamity
and your whole
וְכָל־ (wə·ḵāl)
Conjunctive waw | Noun - masculine singular construct
Strong's 3605: The whole, all, any, every
heart
לֵבָ֖ב (lê·ḇāḇ)
Noun - masculine singular
Strong's 3824: Inner man, mind, will, heart
is afflicted.
דַּוָּֽי׃ (daw·wāy)
Adjective - masculine singular
Strong's 1742: Sick, troubled
Translations
IIT - Why be smitten further by adding to your waywardness? The whole head is sick, the whole heart diseased.
BSB - Why do you want more beatings? Why do you keep rebelling? Your head has a massive wound, and your whole heart is afflicted.
ESV - Why will you still be struck down? Why will you continue to rebel? The whole head is sick, and the whole heart faint.
NIV - Why should you be beaten anymore? Why do you persist in rebellion? Your whole head is injured, your whole heart afflicted.
NASB - Why should you be beaten anymore? Why do you persist in rebellion? Your whole head is injured, your whole heart afflicted.
BST - Why should ye be smitten any more, transgressing more and more? The whole head is pained, and the whole heart sad.
YLT - Wherefore are ye stricken any more? Ye do add apostasy! Every head is become diseased, and every heart [is] sick.
Chabad - Why are you beaten when you still continue to rebel? Every head is [afflicted] with illness and every heart with malaise.
Alter - Why would you be beaten more, still swerving from the way? Every head is sick and every heart in pain.
Parallelism
Parallelism
A. Why more beatings – Why keep rebelling
B. Head – Heart
C. Massive wound – Afflicted
D. Physical affliction – Spiritual rebellion
Synonymous Parallelism
-
A. Why more beatings – Why keep rebelling:
These rhetorical questions are parallel in structure and reinforce each other. Beatings refer to the consequence; rebelling to the cause. Together, they question the logic of continuing self-destructive behavior. -
B. Head – Heart:
This pairing covers the whole person—intellect and will, thought and emotion. The poetic image implies total internal corruption. -
C. Massive wound – Afflicted:
Both terms describe severe damage. “Massive wound” (makkeh) evokes trauma and judgment, while “afflicted” suggests ongoing pain and brokenness.
Antithetic Parallelism
-
D. Why continue? – Already afflicted:
The logic is inverted: why persist in rebellion when it has already resulted in suffering? The verse critiques irrationality and spiritual stubbornness.
Literary Devices
-
Rhetorical Questions:
These draw the listener into reflection. They function as both accusation and lament: Why are you doing this to yourself? -
Metaphor – Bodily Imagery:
The nation is symbolized as a broken body. The head and heart represent the totality of personhood—leadership, thought, desire, and affection. The use of physical affliction for spiritual condition is vivid and shocking. -
Hyperbole:
“Massive wound” and “whole heart afflicted” dramatize the extent of the damage. It’s not just a scrape—it’s catastrophic failure.
Thematic Significance
-
Consequences of Rebellion:
The rebellion isn’t theoretical—it has real, painful consequences. Yet the people persist, displaying spiritual blindness and stubbornness. -
Total Corruption:
From the head to the heart, nothing is left untouched. This anticipates the continued body metaphor in verse 6, showing that the affliction is systemic, not superficial. -
Divine Lament:
The tone is not just judicial—it’s sorrowful. The question “Why?” reflects God's broken heart, not just His anger. He longs for repentance and healing.
Wordlinks
Rebelling (סָרָה – sârah)
Root: סוּר or סָרָה (related to turning aside, rebellion)
Isaiah 1:5 – Why do you keep rebelling (תּוֹסִיפוּ סָרָה)?
Isaiah 14:6 – …he who struck the peoples in wrath with unceasing blows, he who ruled the nations in anger with unrelenting rebellion (not same word but related imagery)
Isaiah 31:6 – Return to Him from whom you have deeply rebelled (סָרָה), O children of Israel.
Isaiah 59:13 – …rebelling (סוּר) and lying against the LORD… (note: similar meaning, different form)
Head (רֹאשׁ – rosh)
Isaiah 1:5 – Your head (רֹאשׁ) is sick…
Isaiah 7:8–9 – For the head (רֹאשׁ) of Syria is Damascus… and the head (רֹאשׁ) of Damascus is Rezin… the head (רֹאשׁ) of Ephraim is Samaria…
Isaiah 19:15 – Neither head (רֹאשׁ) nor tail, palm branch or reed, may do anything for Egypt…
Isaiah 35:10 – …everlasting joy shall be on their heads (רֹאשָׁם)
Isaiah 51:11 – …and sorrow and sighing shall flee away from their head (רֹאשׁ)
Heart (לֵבָב – levav)
Root: לֵב (lev) or לֵבָב – used interchangeably
Isaiah 1:5 – Your whole heart (לֵבָב) is afflicted.
Isaiah 6:10 – …Make the heart (לֵב) of this people dull…
Isaiah 7:2 – The heart (לֵב) of Ahaz and his people shook like trees in the wind…
Isaiah 14:13 – You said in your heart (לִבְּךָ), ‘I will ascend to the heavens…’
Isaiah 24:7 – …the heart (לֵב) is bitter.
Isaiah 29:13 – …this people draws near with their mouth… but their heart (לִבּוֹ) is far from Me…
Isaiah 35:4 – Say to those with fearful hearts (לֵב): “Be strong; do not fear…”
Isaiah 38:3 – “I have walked before You with a perfect heart (לֵבָב)…” – Hezekiah’s prayer
Isaiah 63:17 – Why, O LORD, do You make us wander from Your ways and harden our heart (לִבֵּנוּ) from fearing You?
Afflicted (דַּוָּי – davvay)
Root: דוה – to be weak, sick, faint
Rare word — this is one of its few biblical occurrences.
Isaiah 1:5 – Your heart is afflicted (לֵבָב דַּוָּי).
Isaiah 1:6 – From the sole of the foot even to the head, there is no soundness in it… only wounds and bruises and putrefying sores (contextual repetition)
This specific form דַּוָּי does not appear again in Isaiah — but the theme of affliction continues, e.g.:
Isaiah 53:4 – …He has borne our griefs and carried our sorrows (מַכְאֹבֵינוּ)…
Isaiah 38:14 – …I am oppressed, undertake for me (דָּלַק – different verb but same theme)
Isaiah 57:15 – …to revive the spirit of the lowly and revive the heart of the contrite…
Notes
Isaiah 1:6
6 From the sole of your foot to the top of your head,
there is no soundness—
only wounds and welts and festering sores
neither cleansed nor bandaged nor soothed with oil.
Hebrew
Hebrew (MT)
מִכַּף־רֶגֶל וְעַד־רֹאשׁ אֵין־בּוֹ מְתֹם פֶּצַע וְחַבּוּרָה וּמַכָּה טְרִיָּה לֹא־זֹרוּ וְלֹא חֻבָּשׁוּ וְלֹא רֻכְּכָה בַּשָּׁמֶן
Transliteration
miKafFrom the sole - מִכַּף miKaf {mee-kaf'}From the sole. Prefix מִ = 'from'. Root: כַּף (kaf), palm or sole—extremity of hand or foot. regelFoot - רֶגֶל regel {reh-gel'}Foot, leg. Root: רָגַל (ragal), to walk, tread—used metaphorically for movement or journey. w'adUntil - וְעַד w’ad {veh-ad'}And until, even to. Prefix וְ = 'and'. Root: עַד (ad), to perpetuity or extent. roshHead - רֹאשׁ rosh {roshe'}Head, chief, beginning. Root: רֹאשׁ (rosh), literal or figurative leader/start. ëynThere is no - אֵין ëyn {ayn}There is not, none. Used to negate existence or presence. BôIn him - בּוֹ Bô {bo'}In him. Prefix בְּ = 'in'. Root: הוּא (hu), 3rd person masculine singular pronoun. m'tomSoundness - מְתוֹם m’tom {meh-tome'}Soundness, wholeness, completeness. Root: תָּם (tam), complete, blameless. PetzaWound - פֶּצַע Petza {peh-tsa'}Wound, gash. Root: פָּצַע (patsa), to wound or pierce. w'chaBûrähAnd bruise - וְחַבּוּרָה w’chaBûräh {veh-cha-boo-rah'}And a bruise. Root: חָבַר (chabar), to join—used of stripes or wounds (esp. from blows). ûmaKähAnd fresh blow - וּמַכָּה ûmaKäh {oo-ma-kah'}And a blow, fresh wound. Root: נָכָה (nakah), to strike, smite. ţ'riYähOpen - טְרִיָּה ţ’riYäh {te-ree-yaw'}Fresh, open (wound). Root: טָרִי (tari), moist or fresh—unhealed. loNot - לֹא lo {lo'}No, not. Negation particle.zorûDressed - זֹרוּ zorû {zo-roo'}Bound up, dressed. Root: זוּר (zur), or in this case possibly a rare form or borrowed spelling—context is medical binding or wrapping. w'loAnd not - וְלֹא w’lo {veh-lo'}And not. Prefix וְ = 'and' + negation particle לֹא = 'not'.chuBäshûBandaged - חֻבָּשׁ chuBäshû {khoo-bahsh'}Bandaged, wrapped. Root: חָבַשׁ (chavash), to bind up wounds or apply healing treatment. w'loAnd not - וְלֹא w’lo {veh-lo'}And not. Prefix וְ = 'and' + negation particle לֹא = 'not'.ruK’khähSoothed - רֻכְּכָה ruK’khäh {rook-khaw'}Soften, soothed. Root: רָכַךְ (rakhakh), to soften—used of salving or treating with oil. BaSHämenWith oil - בַּשֶּׁמֶן BaSHämen {bah-she-men'}With oil. Prefix בַּ = 'in, with'. Root: שֶׁמֶן (shemen), oil—used symbolically for healing or anointing.
From the sole
מִכַּף־ (mik·kap̄-)
Preposition-m | Noun - feminine singular construct
Strong's 3709: Hollow or flat of the hand, palm, sole (of the foot), a pan
of your foot
רֶ֤גֶל (re·ḡel)
Noun - feminine singular
Strong's 7272: A foot, a step, the pudenda
to the top
וְעַד־ (wə·‘aḏ-)
Conjunctive waw | Preposition
Strong's 5704: As far as, even to, up to, until, while
of your head,
רֹאשׁ֙ (rōš)
Noun - masculine singular
Strong's 7218: The head
[there is] no
אֵֽין־ (’ên-)
Adverb
Strong's 369: A non-entity, a negative particle
soundness—
מְתֹ֔ם (mə·ṯōm)
Noun - masculine singular
Strong's 4974: Wholesomeness, completely
only wounds
פֶּ֥צַע (pe·ṣa‘)
Noun - masculine singular
Strong's 6482: A bruise, wound
and welts
וְחַבּוּרָ֖ה (wə·ḥab·bū·rāh)
Conjunctive waw | Noun - feminine singular
Strong's 2250: A stripe, blow
and festering
טְרִיָּ֑ה (ṭə·rî·yāh)
Adjective - feminine singular
Strong's 2961: Dripping, fresh
sores
וּמַכָּ֣ה (ū·mak·kāh)
Conjunctive waw | Noun - feminine singular
Strong's 4347: A wound, carnage, pestilence
not
לֹא־ (lō-)
Adverb - Negative particle
Strong's 3808: Not, no
cleansed
זֹ֙רוּ֙ (zō·rū)
Verb - QalPass - Perfect - third person common plural
Strong's 2115: To press together, tighten
[or]
וְלֹ֣א (wə·lō)
Conjunctive waw | Adverb - Negative particle
Strong's 3808: Not, no
bandaged
חֻבָּ֔שׁוּ (ḥub·bā·šū)
Verb - Pual - Perfect - third person common plural
Strong's 2280: To wrap firmly, to stop, to rule
or soothed
רֻכְּכָ֖ה (ruk·kə·ḵāh)
Verb - Pual - Perfect - third person feminine singular
Strong's 7401: To be tender, weak or soft
with oil.
בַּשָּֽׁמֶן׃ (baš·šā·men)
Preposition-b, Article | Noun - masculine singular
Strong's 8081: Grease, liquid, richness
Translations
IIT - From the soles of the feet even to the head there is nothing sound, only wounds and bruises and festering sores; they have not been pressed out or bound up, nor soothed with ointment.
BSB - From the sole of your foot to the top of your head, there is no soundness—only wounds and welts and festering sores neither cleansed nor bandaged nor soothed with oil.
ESV - From the sole of the foot even to the head, there is no soundness in it, but bruises and sores and raw wounds; they are not pressed out or bound up or softened with oil.
NIV - From the sole of your foot to the top of your head, there is no soundness—only wounds and welts and open sores, not cleansed or bandaged or soothed with olive oil.
NASB - From the sole of your foot to the top of your head, there is no soundness—only wounds and welts and open sores, not cleansed or bandaged or soothed with oil.
BST - From the feet to the head, there is no soundness in them; neither wound, nor bruise, nor festering ulcer are healed: it is not possible to apply a plaister, nor oil, nor bandages.
YLT - From the sole of the foot—unto the head, There is no soundness in it, Wound, and bruise, and fresh smiting! They have not been closed nor bound, Nor have they softened with ointment.
Chabad - From the sole of the foot until the head there is no soundness—wounds and contusions and lacerated sores; they have not sprinkled, neither have they been bandaged, nor was it softened with oil.
Alter - From footsole to head no place in him intact, wound, bruise, and open sore—not drained, not bandaged, nor soothed with oil.
Parallelism
Parallelism
A. Sole of foot – Top of head
B. No soundness – Only wounds, welts, sores
C. Wounds – Welts – Sores
D. Not cleansed – Not bandaged – Not soothed
Synonymous Parallelism
-
A. Sole of foot – top of head:
This is a merism—a poetic device where two extremes represent the whole. It communicates totality: the entire body is afflicted, leaving no part untouched. -
B. Wounds – welts – festering sores:
A triplet of increasingly severe injuries. Each term adds emotional and sensory weight—pain, swelling, and infection—evoking visceral disgust and sorrow. -
C. Not cleansed – not bandaged – not soothed with oil:
This threefold repetition emphasizes neglect. Not only is the body wounded, it is uncared for. The absence of healing actions compounds the tragedy.
Literary Devices
-
Merism:
“From the sole of your foot to the top of your head” expresses completeness. The entire nation is affected—no healthy remnant remains. -
Metaphor – National body as diseased:
The nation is personified as a single body, physically afflicted to reflect its moral and spiritual collapse. This metaphor continues from verses 5–6 and culminates in this intense image. -
Tricolon (lists of three):
Two powerful triplets—“wounds, welts, sores” and “not cleansed, not bandaged, not soothed”—heighten the poetic rhythm and create emotional crescendo. -
Negative Enumeration:
The piling up of untreated injuries and unperformed remedies illustrates abandonment and helplessness—either from self-neglect or divine judgment.
Thematic Significance
-
Total Depravity:
This verse completes the picture of utter corruption—physically, morally, and spiritually. Nothing remains intact. -
Absence of Healing:
The lack of treatment is crucial: the people are not only afflicted but left to decay. This may imply that healing is possible, but neglected. -
Judgment as Consequence:
The festering body mirrors covenantal curse language (cf. Deut. 28:27, 35). The people are suffering the consequences of rebellion, with no comfort or restoration in sight.
Wordlinks
Soundness (מְתֹם – mətōm)
Root: תָּם / תָּמִים – completeness, wholeness
Isaiah 1:6 – …there is no soundness (מְתֹם) in it…
This rare word appears only here in Isaiah, but its root shows up elsewhere in concepts of wholeness and integrity:
-
Isaiah 38:3 – “I have walked before You in truth and with a perfect (תָּם) heart…” – Hezekiah
-
Related in concept to the Servant in Isaiah 53 — “with no deceit in His mouth” (53:9), implying completeness/purity
Wounds (פֶּצַע – pètzaʿ)
Isaiah 1:6 – only wounds (פֶּצַע) and bruises…
This is the only appearance of פֶּצַע in Isaiah, but the theme of injury continues:
-
Isaiah 30:26 – …in the day the LORD binds up the fracture (שֶׁבֶר) of His people and heals the wound (מַכָּה) He inflicted
-
Isaiah 53:5 – …by His wounds (חֲבֻרָה) we are healed — different word, same imagery
Sores / Stripes / Blows (מַכָּה – makkāh)
Root: נכה – nākhāh – to strike
Isaiah 1:6 – …and sores (מַכָּה) not cleansed…
Isaiah 30:26 – …heals the wound (מַכָּה) He inflicted
Isaiah 27:7 – Has He struck them as He struck those who struck them? Or have they been slain as their slayers were slain? (root: נכה)
Isaiah 10:26 – The LORD will stir up a scourge for him as at the slaughter (מַכָּה) of Midian…
Oil (שֶׁמֶן – shémen)
Isaiah 1:6 – not soothed with oil (שֶׁמֶן)
Isaiah 5:1 – My beloved had a vineyard on a very fertile hill (בֶּן־שֶׁמֶן) – literally “son of oil,” rich land
Isaiah 10:27 – …and the yoke shall be destroyed because of the anointing oil (שֶׁמֶן)
Isaiah 57:9 – You went to the king with ointment (שֶׁמֶן) and increased your perfumes…
Isaiah 61:3 – …to give them beauty for ashes, the oil (שֶׁמֶן) of joy for mourning…
Isaiah 61:6 – …you shall eat the wealth of the nations and in their glory you shall boast… (context of abundance, often paired with oil)
Cleansed / Bandaged / Soothed
The phrases here use rare passive verb forms, but the themes show up again in healing/restoration motifs:
-
Isaiah 30:26 – The LORD will bind up (חָבַשׁ) the wound
-
Isaiah 53:5 – …by His stripes we are healed (נִרְפָּא־לָנוּ)
-
Isaiah 57:18–19 – I have seen his ways, and I will heal him…
-
Isaiah 58:8 – Then shall your healing (עָרוּכָה) spring forth speedily…
Isaiah 1:7
7 Your land is desolate;
your cities are burned with fire.
Foreigners devour your fields before you—
a desolation demolished by strangers.
Hebrew
Hebrew (MT)
אַרְצְכֶם שְׁמָמָה עָרֵיכֶם שְׂרֻפוֹת אֵשׁ אַדְמַתְכֶם לְנֶגְדְּכֶם זָרִים אֹכְלִים אֹתָהּ וּשְׁמָמָה כְּמַהְפֵּכַת זָרִים
Transliteration
ar'tz'khemYour land - אַרְצְכֶם ar'tz'khem {artz-khem'}Your land. Root: אֶרֶץ (eretz), land, earth. Suffix כֶם = 'your' (plural). Emphasizes covenant territory now judged. sh'mämähDesolate - שְׁמָמָה sh'mämäh {she-ma-mah'}Desolate, laid waste. Root: שָׁמֵם (shamam), to be appalled, astonished, or deserted—often as judgment. ärëykhemYour cities - עָרֵיכֶם ärëykhem {a-rey-khem'}Your cities. Root: עִיר (ʿir), city. Suffix כֶם = 'your' plural. s'rufôtBurned - שְׂרוּפוֹת s'rufôt {seh-roo-fot'}Burned. Root: שָׂרַף (saraf), to burn or consume—associated with judgment, purification. ëshWith fire - אֵשׁ ësh {aysh}Fire. Root: אֵשׁ (esh), symbolic of judgment, destruction, or divine presence. ad'mat'khemYour soil - אַדְמַתְכֶם ad'mat'khem {ad-mat-khem'}Your soil, ground. Root: אֲדָמָה (adamah), earth or cultivated land. Suffix כֶם = 'your' plural. l'neg'D'khemBefore you - לְנֶגֶדְכֶם l'neg'D'khem {le-neg-ed-khem'}Before you, in front of you. Prefix לְ = 'to'; Root: נֶגֶד (neged), opposite, in front; כֶם = 'your' plural. zäriymStrangers - זָרִים zäriym {zah-reem'}Strangers, foreigners. Root: זוּר (zur), to be foreign or alien—used of outsiders violating covenant space. okh'liymDevour - אֹכְלִים okh'liym {okh-leem'}Eating, devouring. Root: אָכַל (achal), to eat, consume—often metaphorical for destruction or invasion. otäHIt - אוֹתָהּ otäH {oh-tah'}It (feminine object). Root: אֵת (et) with suffix הּ = 'her' — referring to the land. ûsh'mämähAnd desolate - וּשְׁמָמָה ûsh'mämäh {oo-she-ma-mah'}And desolate. Prefix וּ = 'and'. Root: שָׁמֵם (shamam), to lay waste or astonish. K'mah'PëkhatLike an overthrow - כְּמַהְפֵּכַת K'mah'Pëkhat {ke-mah-pe-khat'}Like an overthrow. Prefix כְּ = 'like'. Root: הָפַךְ (hafakh), to overturn or destroy—used for Sodom-like judgment. zäriymStrangers - זָרִים zäriym {zah-reem'}Strangers, foreigners. Same as above—repetition for emphasis.
Your land
אַרְצְכֶ֣ם (’ar·ṣə·ḵem)
Noun - feminine singular construct | second person masculine plural
Strong's 776: Earth, land
is desolate,
שְׁמָמָ֔ה (šə·mā·māh)
Noun - feminine singular
Strong's 8077: Devastation, astonishment
your cities
עָרֵיכֶ֖ם (‘ā·rê·ḵem)
Noun - feminine plural construct | second person masculine plural
Strong's 5892: Excitement
[are] burned
שְׂרֻפ֣וֹת (śə·ru·p̄ō·wṯ)
Verb - Qal - QalPassParticiple - feminine plural
Strong's 8313: To be, on fire
with fire;
אֵ֑שׁ (’êš)
Noun - common singular
Strong's 784: A fire
foreigners
זָרִים֙ (zā·rîm)
Adjective - masculine plural
Strong's 2114: To turn aside, to be a, foreigner, strange, profane, to commit adultery
devour
אֹכְלִ֣ים (’ō·ḵə·lîm)
Verb - Qal - Participle - masculine plural
Strong's 398: To eat
your fields
אַדְמַתְכֶ֗ם (’aḏ·maṯ·ḵem)
Noun - feminine singular construct | second person masculine plural
Strong's 127: Ground, land
before you --
לְנֶגְדְּכֶם֙ (lə·neḡ·də·ḵem)
Preposition-l | second person masculine plural
Strong's 5048: A front, part opposite, a counterpart, mate, over against, before
a desolation
וּשְׁמָמָ֖ה (ū·šə·mā·māh)
Conjunctive waw | Noun - feminine singular
Strong's 8077: Devastation, astonishment
demolished
כְּמַהְפֵּכַ֥ת (kə·mah·pê·ḵaṯ)
Preposition-k | Noun - feminine singular construct
Strong's 4114: A destruction
by strangers.
זָרִֽים׃ (zā·rîm)
Adjective - masculine plural
Strong's 2114: To turn aside, to be a, foreigner, strange, profane, to commit adultery
Translations
IIT - Your land is ruined, your cities burned with fire; your native soil is devoured by aliens in your presence, laid waste at its takeover by foreigners.
BSB - Your land is desolate; your cities are burned with fire. Foreigners devour your fields before you—a desolation demolished by strangers.
ESV - Your country lies desolate; your cities are burned with fire; in your very presence foreigners devour your land; it is desolate, as overthrown by foreigners.
NIV - Your country is desolate, your cities burned with fire; your fields are being stripped by foreigners right before you, laid waste as when overthrown by strangers.
NASB - Your country is desolate, your cities burned with fire; your fields are being stripped by foreigners right before you, laid waste as when overthrown by strangers.
BST - Your land is desolate, your cities burned with fire: your land, strangers devour it in your presence, and it is made desolate, overthrown by strange nations.
YLT - Your land [is] a desolation, your cities burnt with fire, Your ground, before you strangers are consuming it, And a desolation as overthrown by strangers!
Chabad - Your land is desolate; your cities burnt with fire. Your land—in your presence, strangers devour it; and it is desolate as that turned over to strangers.
Alter - Your land is desolate, your towns are burned in fire. Your soil, before your eyes strangers devour it, and desolation like an upheaval by strangers.
Parallelism
Parallelism
A. Land – Cities – Fields
B. Desolate – Burned – Devoured – Demolished
C. Foreigners – Strangers
D. Before you – By strangers
Synonymous Parallelism
-
A. Land – Cities – Fields:
These elements represent the entire nation—its geography, infrastructure, and economy. The progression from “land” to “fields” narrows the focus from general devastation to personal loss of livelihood. -
B. Desolate – Burned – Devoured – Demolished:
These terms build an image of total ruin. Each word adds a new dimension: desolate (empty), burned (destroyed by fire), devoured (consumed), demolished (intentionally torn down). The piling up creates a compound picture of destruction. -
C. Foreigners – Strangers:
These are near synonyms emphasizing that the destruction comes not from within but from outside—an image of invasion and humiliation.
Antithetic Parallelism
-
D. Your land – devoured before you:
The contrast lies in possession and powerlessness: it's your land, but foreigners consume it before your eyes. This highlights the reversal of covenant blessing.
Literary Devices
-
Imagery – War and Invasion:
Burning cities, devoured fields, and demolitions conjure the harsh visuals of siege and foreign occupation. This vivid language connects directly with historical invasions of Judah and anticipates further judgment. -
Metaphor – Devour:
“Devour your fields” treats the foreign invaders like beasts or fire—relentless consumers. It turns the field into prey and the invaders into a consuming force. -
Alliteration/Assonance (in Hebrew):
In Hebrew, the verse uses sounds and rhythm to intensify the poetic impact, especially around shammah (desolation) and zarim (strangers).
Thematic Significance
-
Visible Judgment:
The phrase “before you” underscores that this isn’t a distant or abstract punishment—it's unfolding in plain sight. The people watch helplessly as their inheritance is taken. -
Covenant Reversal:
Instead of being a blessing to the nations, Israel is plundered by them. The promised land becomes a place of ruin, echoing the curses of covenant disobedience (cf. Deut. 28:33). -
Loss of Sovereignty:
The destruction by foreigners and strangers signals not just physical loss, but spiritual and political failure. Israel has lost the protection of Yahweh, her divine King.
Wordlinks
Desolate (שְׁמָמָה – sh’māmah)
Root: שׁמם – to be desolate, laid waste
Isaiah 1:7 – Your land is desolate (שְׁמָמָה)…
Isaiah 5:9 – Many houses shall be desolate (לְשָׁמָה), great and fair, without inhabitant.
Isaiah 6:11 – Until cities lie waste without inhabitant, and the houses without people, and the land is utterly desolate (שְׁמָמָה).
Isaiah 24:12 – In the city is left desolation (שְׁמָמָה), and the gate is battered to ruins.
Isaiah 27:10 – The fortified city is desolate (עֲזוּבָה – slightly different word but synonymous)
Isaiah 32:13 – …on the land of My people will come up thorns and briers; yes, on all the houses of joy in the joyous city will be desolation (שָׁמָה).
Isaiah 64:10 – Your holy cities are a wilderness (מִדְבָּר), Zion is a wilderness, Jerusalem a desolation (שְׁמָמָה).
Burned with fire (שְׂרֻפוֹת – serufot)
Root: שָׂרַף – sâraf – to burn
Isaiah 1:7 – Your cities are burned with fire (שְׂרֻפוֹת אֵשׁ)…
Isaiah 4:4 – When the Lord has washed away the filth of the daughters of Zion… by the spirit of burning (בְּרוּחַ מִשְׁפָּט וּבְרוּחַ בְּעֵרָה)
Isaiah 9:5 – Every warrior’s boot used in battle, and every garment rolled in blood, will be burned (וְהָיוּ לִשְׂרֵפָה) as fuel for the fire.
Isaiah 10:16–17 – Under His glory He will kindle a burning (בְּעֵר) like the burning of a fire, and the Light of Israel will become a fire…
Isaiah 33:12 – The peoples will be as burnings of lime…
Isaiah 47:14 – Behold, they shall be as stubble, the fire shall burn them…
Isaiah 66:15 – For behold, the LORD will come with fire (בָּאֵשׁ), and His chariots like a whirlwind…
Foreigners / Strangers (זָרִים – zārîm)
Root: זָר – foreign, alien, strange
Isaiah 1:7 – Foreigners (זָרִים) devour your fields before you…
Isaiah 1:7 – …a desolation demolished by strangers (זָרִים)
Isaiah 2:6 – …they are full of eastern ways; they are soothsayers like the Philistines, and they clasp hands with foreigners (יְלָדֵי נָכְרִים)
Isaiah 5:17 – Then the lambs shall graze as in their pasture, and strangers (כְּגָרִים) shall eat in the waste places… (same concept)
Isaiah 25:2 – You have made a city a heap, a fortified city a ruin, the palace of foreigners (זָרִים) a city no more…
Isaiah 28:21 – For the LORD will rise up as at Mount Perazim… to do His strange deed (מַעֲשֵׂהוּ זָר)… (same root)
Isaiah 61:5 – Strangers (זָרִים) shall stand and feed your flocks…
Fields / Land (אַדְמַתְּכֶם – admat’khem)
Root: אֲדָמָה – adamah – ground, soil, land
Isaiah 1:7 – Your land (אַדְמַתְּכֶם) is desolate…
Isaiah 5:8 – Woe to those who join house to house… till there is no place, that they may dwell alone in the midst of the land (בְּקֶרֶב הָאָרֶץ)
Isaiah 6:11 – …and the land (הָאָרֶץ) is utterly desolate
Isaiah 62:4 – You shall no longer be termed Forsaken… your land (אַרְצֵךְ) shall no more be called Desolate…
Isaiah 62:5 – …so shall your sons marry you, and as the bridegroom rejoices over the bride, so shall your God rejoice over you (context: the land)
Notes
Isaiah 1:8
8 And the Daughter of Zion is abandoned
like a shelter in a vineyard,
like a shack in a cucumber field,
like a city besieged.
Hebrew
Hebrew (MT)
וְנוֹתְרָה בַת־צִיּוֹן כְּסֻכָּה בְכָרֶם כִּמְלוּנָה בְמִקְשָׁה כְּעִיר נְצוּרָ
Transliteration
w'nôt'rähAnd is left - וַתִּוָּתֵר w'nôt'räh {vaht-tih-vaw-tair'}And she is left, remains. Prefix וְ = 'and'. Root: יָתַר (yatar), to remain, be left over—often a remnant. vat-tziYônThe daughter of Zion - בַּת צִיּוֹן bat-tziYôn {baht-tzee-yohn'}Daughter of Zion. Root: צִיּוֹן (Zion), a poetic name for Jerusalem. 'Daughter' symbolizes the city as a vulnerable remnant. K'šuKähLike a shelter - כְּשֻׁכָּה K'šuKäh {ke-shoo-kaw'}Like a shelter, booth. Prefix כְּ = 'like'. Root: שׁוּכָה (shukah), hut or shelter—temporary structure, often vulnerable. v'khäremAnd like a hut - וְכְּחֵרֶם v'khärem {v’ke-cherem'}And like a hut in a vineyard. Root: חֵרֶם (cherem), vineyard. Prefix וְ = 'and', כְּ = 'like'. Kim'lûnähLike a lodge - כִּמְלוּנָה Kim'lûnäh {kim-loo-nah'}Like a lodge, shelter. Root: לוּן (lun), to lodge, stay overnight—temporary protection. v'miq'shähIn a cucumber field - בְּמִקְשָׁה v'miq'shäh {b’mik-shah'}In a cucumber field. Root: מִקְשָׁה (miqshah), field of cucumbers—symbolic of exposed or undefended location. K'iyr n'tzûrähLike a besieged city - כְּעִיר נְצוּרָה K'iyr n'tzûräh {ke-ir ne-tzu-rah'}Like a besieged city. כְּ = 'like', עִיר = city, נָצַר (natzar) = to guard or besiege—implies isolation and vulnerability.
And the daughter
בַת־ (ḇaṯ-)
Noun - feminine singular construct
Strong's 1323: A daughter
of Zion
צִיּ֖וֹן (ṣî·yō·wn)
Noun - proper - feminine singular
Strong's 6726: Zion -- a mountain in Jerusalem, also a name for Jerusalem
is abandoned
וְנוֹתְרָ֥ה (wə·nō·wṯ·rāh)
Conjunctive waw | Verb - Nifal - Conjunctive perfect - third person feminine singular
Strong's 3498: To jut over, exceed, to excel, to remain, be left, to leave, cause to abound, preserve
like a shelter
כְּסֻכָּ֣ה (kə·suk·kāh)
Preposition-k | Noun - feminine singular
Strong's 5521: A thicket, booth
in a vineyard,
בְכָ֑רֶם (ḇə·ḵā·rem)
Preposition-b | Noun - masculine singular
Strong's 3754: A garden, vineyard
like a shack
כִּמְלוּנָ֥ה (kim·lū·nāh)
Preposition-k | Noun - feminine singular
Strong's 4412: A hut, a hammock
in a cucumber field,
בְמִקְשָׁ֖ה (ḇə·miq·šāh)
Preposition-b | Noun - feminine singular
Strong's 4750: Field of cucumbers
like a city
כְּעִ֥יר (kə·‘îr)
Preposition-k | Noun - feminine singular
Strong's 5892: Excitement
besieged.
נְצוּרָֽה׃ (nə·ṣū·rāh)
Verb - Qal - QalPassParticiple - feminine singular
Strong's 5341: To watch, guard, keep
Translations
IIT - The Daughter of Zion is left like a shelter in a vineyard, a hut in a melon field, a city under siege.
BSB - And the Daughter of Zion is abandoned like a shelter in a vineyard, like a shack in a cucumber field, like a city besieged.
ESV - And the daughter of Zion is left like a booth in a vineyard, like a lodge in a cucumber field, like a besieged city.
NIV - Daughter Zion is left like a shelter in a vineyard, like a hut in a cucumber field, like a city under siege.
NASB - Daughter Zion is left like a shelter in a vineyard, like a hut in a cucumber field, like a city under siege.
BST - The daughter of Sion shall be deserted as a tent in a vineyard, and as a storehouse of fruits in a garden of cucumbers, as a besieged city.
YLT - And left hath been the daughter of Zion, As a booth in a vineyard, As a lodge in a place of cucumbers—as a city besieged.
Chabad - And the daughter of Zion shall be left like a hut in a vineyard, like a lodge in a cucumber field, like a besieged city.
Alter - And the daughter of Zion remains like a hut in a vineyard, like a shed in a patch of greens, like a town besieged.
Parallelism
Parallelism
A. Daughter of Zion – Shelter – Shack – City
B. Vineyard – Cucumber field – Besieged city
C. Shelter/Shack – Abandoned/Vulnerable
D. Similes – “like… like… like…”
Synonymous Parallelism
-
A. Shelter in a vineyard – Shack in a cucumber field – City besieged:
These three similes reinforce each other. They each depict the Daughter of Zion as vulnerable, exposed, and left alone. The repetition of “like” builds intensity and emotional imagery. -
B. Shelter – Shack:
Both refer to temporary, fragile structures used only during harvest—easily overrun, easily forgotten. They convey impermanence, weakness, and desolation. -
C. Vineyard – Cucumber field:
The fields, once fruitful and cultivated, are now associated with isolation. The pairing shows the fragility of human constructs in the face of divine judgment.
Antithetic Parallelism
-
D. Daughter of Zion – City besieged:
The term “Daughter of Zion” carries connotations of beauty, purity, and favor. In contrast, the image of a besieged city evokes war, desperation, and abandonment. This sharp contrast heightens the tragedy.
Literary Devices
-
Simile (×3):
Each line begins with “like”, using common agrarian and military imagery to convey abandonment. The repetition underscores the helplessness and vulnerability of Zion. -
Personification – Daughter of Zion:
The city of Jerusalem (Zion) is portrayed as a vulnerable young woman—abandoned, exposed, and under threat. This poetic image evokes sympathy and conveys emotional resonance. -
Imagery – Rural and Military:
The mixture of agrarian (vineyard, cucumber field) and military (besieged city) imagery connects everyday vulnerability with the trauma of war. -
Allusion – Prophetic Tradition:
The “Daughter of Zion” is a common prophetic phrase, loaded with covenant and relational meaning. Her abandonment is not just physical—it’s spiritual.
Thematic Significance
-
Isolation and Exposure:
The image of a lone shelter in a field portrays Zion as fragile and forsaken. The metaphor emphasizes her defenselessness and loss of divine protection. -
Divine Judgment with Emotional Weight:
This isn’t a cold declaration of judgment. The personification of Zion as a daughter hints at the emotional and relational grief of God over her condition. -
Covenantal Tragedy:
Zion, once the joy of the whole earth, is now like a forgotten shack in a field. The verse communicates profound reversal—from favored to forsaken.
Wordlinks
Daughter of Zion (בַּת־צִיּוֹן – bat tziyyon)
Isaiah 1:8 – The Daughter of Zion (בַּת־צִיּוֹן) is abandoned…
Isaiah 10:32 – He will shake his fist at the mount of the Daughter of Zion, the hill of Jerusalem.
Isaiah 16:1 – Send the lamb to the ruler of the land… to the mount of the Daughter of Zion.
Isaiah 37:22 – This is the word the LORD has spoken concerning him: “The Daughter of Zion despises you and laughs you to scorn…”
Isaiah 62:11 – Say to the Daughter of Zion, “Behold, your salvation comes…”
Abandoned / Left (נֹותְרָה – notərāh)
Root: נָתַר / שָׁאַר – to be left, remain, survive
Isaiah 1:8 – And the Daughter of Zion is abandoned (נֹותְרָה)…
Isaiah 4:3 – He who is left (הַנִּשְׁאָר) in Zion and remains in Jerusalem shall be called holy…
Isaiah 6:13 – …the holy seed shall be the stump (שָׁרֶשׁ) in it (conceptually “what is left”)
Isaiah 7:22 – …everyone who is left (נִשְׁאָר) in the land will eat curds and honey
Isaiah 10:19–22 – A remnant will return; the remnant (שְׁאָר) of Jacob will return to the Mighty God
Isaiah 37:31 – …and the surviving remnant (הַפְּלֵיטָה) of the house of Judah shall again take root…
The idea of what remains — Zion’s survival through desolation — is a key remnant theme in Isaiah.
Shelter / Hut (סֻכָּה – sukkāh)
Root: סכך – to cover, shelter
Isaiah 1:8 – Like a shelter (סֻכָּה) in a vineyard…
Isaiah 4:6 – There will be a shelter (סֻכָּה) for shade by day from the heat, and for refuge and cover from storm and rain.
Isaiah 22:8 – …you looked to the armor in the House of the Forest (not same word, but concept of protection)
Shack / Hut (מְלוּנָה – melunāh)
Root: לוּן – to lodge, dwell temporarily
Isaiah 1:8 – …like a shack (מְלוּנָה) in a cucumber field
This form is unique in Isaiah, but it contributes to the theme of fragile, temporary shelters — contrasting with God’s intended permanent dwelling in Zion (see Isaiah 4:5–6, 33:20)
Vineyard (כֶּרֶם – kerem)
Isaiah 1:8 – A shelter in a vineyard (כֶּרֶם)
Isaiah 3:14 – The LORD enters into judgment… it is you who have devoured the vineyard (כֶּרֶם)
Isaiah 5:1 – My beloved had a vineyard on a very fertile hill…
Isaiah 5:5 – I will take away its hedge, and it shall be burned; I will break down its wall, and it shall be trampled down… (on the vineyard)
Isaiah 5:7 – For the vineyard of the LORD of Hosts is the house of Israel…
Isaiah 27:2–3 – In that day: “A pleasant vineyard, sing of it! I, the LORD, am its keeper…”
City (עִיר – ʿîr)
Isaiah 1:8 – …like a city (עִיר) besieged
Isaiah 1:21 – How the faithful city has become a harlot…
Isaiah 14:31 – Wail, O gate; cry, O city…
Isaiah 24:10 – The city of confusion is broken down…
Isaiah 25:2 – For You have made a city a heap…
Isaiah 26:1 – We have a strong city…
Isaiah 33:20 – Look upon Zion, the city of our appointed feasts…
Isaiah 60:14 – …they shall call you the City of the LORD, the Zion of the Holy One of Israel
Besieged (נְצוּרָה – netzurāh)
Root: נָצַר – to guard, watch, enclose (in this form: to be besieged)
Isaiah 1:8 – …like a city besieged (כְּעִיר נְצוּרָה)
Isaiah 29:3 – I will encamp against you all around, I will lay siege against you with a mound, and I will raise siegeworks against you (siege context)
Isaiah 36:1 – Sennacherib king of Assyria came up against all the fortified cities (עָרֵי מִבְצָר) of Judah and took them (besieged in action)
Isaiah 37:26 – …have you not heard that I determined it long ago? I planned from days of old what now I bring to pass: that you should make fortified cities crash into heaps of ruins (siege as fulfillment of prophecy)
Notes
Isaiah 1:9
9 Unless the LORD of Hosts
had left us a few survivors,
we would have become like Sodom,
we would have resembled Gomorrah.
Hebrew
Hebrew (MT)
לוּלֵי יְהוָה צְבָאוֹת הוֹתִיר לָנוּ שָׂרִיד כִּמְעָט כִּסְדֹם הָיִינוּ לַעֲמֹרָה דָּמִינוּ ס
Transliteration
lûlëyUnless - לוּלֵי lûlëy {loo-lay'}Unless, if not. Root: לוּלֵי (lulëy) expresses a hypothetical counterfactual—'if it weren’t for...' y’hwähYahweh - יְהוָה y’hwäh {yah-weh'}The sacred name of God. Root: הָיָה (hayah), to be—‘He who is,’ the Eternal, covenantal God. tz'väôtOf hosts - צְבָאוֹת tz'väôt {tze-va-ot'}Armies, hosts. Root: צָבָא (tsava), army or service—used for celestial or divine armies. hôtiyrHad left - הוֹתִיר hôtiyr {ho-teer'}Had left, spared. Root: יָתַר (yatar), to remain or leave over—a remnant. länûTo us - לָנוּ länû {la-noo'}To us, for us. Prefix לְ = 'to' + suffix נוּ = 'us'. säriydA remnant - שָׂרִיד säriyd {saw-reed'}Survivor, remnant. Root: שָׂרַד (sarad), to escape or survive—often denotes the righteous remnant spared from judgment. Kim'äţLike little - כִּמְעַט Kim'äţ {kim-at'}Like a little, almost. Prefix כְּ = 'like'. Root: מְעַט (maʿat), little, small in amount—can imply nearness to total loss. Kiš'domLike Sodom - כִּסְדֹם Kiš'dom {kis-dom'}Like Sodom. Prefix כְּ = 'like'. Root: סְדֹם (S'dom), the city destroyed for wickedness—symbol of utter judgment. häyiynûWe would have been - הָיִינוּ häyiynû {ha-yee-noo'}We would have been. Root: הָיָה (hayah), to be + suffix נוּ = 'we'—used here in a hypothetical past. laámorähTo Gomorrah - לַעֲמֹרָה laámoräh {la-a-mo-rah'}To Gomorrah. Prefix לְ = 'to' + root עֲמֹרָה (Amorah), city destroyed with Sodom—symbol of total corruption. DämiynûWe would have resembled - דָּמִינוּ Dämiynû {da-mee-noo'}We would have resembled, become like. Root: דָּמָה (damah), to resemble, liken, compare—used of metaphorical identity.
Unless
לוּלֵי֙ (lū·lê)
Conjunction
Strong's 3884: If not, unless
the LORD
יְהוָ֣ה (Yah·weh)
Noun - proper - masculine singular
Strong's 3068: LORD -- the proper name of the God of Israel
of Hosts
צְבָא֔וֹת (ṣə·ḇā·’ō·wṯ)
Noun - common plural
Strong's 6635: A mass of persons, reg, organized for, war, a campaign
had left
הוֹתִ֥יר (hō·w·ṯîr)
Verb - Hifil - Perfect - third person masculine singular
Strong's 3498: To jut over, exceed, to excel, to remain, be left, to leave, cause to abound, preserve
us
לָ֛נוּ (lā·nū)
Preposition | first person common plural
Strong's Hebrew
a few
כִּמְעָ֑ט (kim·‘āṭ)
Preposition-k | Adjective - masculine singular
Strong's 4592: A little, fewness, a few
survivors,
שָׂרִ֖יד (śā·rîḏ)
Noun - masculine singular
Strong's 8300: A survivor
we would have become
הָיִ֔ינוּ (hā·yî·nū)
Verb - Qal - Perfect - first person common plural
Strong's 1961: To fall out, come to pass, become, be
like Sodom,
כִּסְדֹ֣ם (kis·ḏōm)
Preposition-k | Noun - proper - feminine singular
Strong's 5467: Sodom -- a Canaanite city near the Dead Sea
we would have resembled
דָּמִֽינוּ׃ (dā·mî·nū)
Verb - Qal - Perfect - first person common plural
Strong's 1819: To compare, to resemble, liken, consider
Gomorrah.
לַעֲמֹרָ֖ה (la·‘ă·mō·rāh)
Preposition-l | Noun - proper - feminine singular
Strong's 6017: Gomorrah -- a city in the Jordan Valley
Translations
IIT - Had not Jehovah of Hosts left us a few survivors, we should have been as Sodom, or become like Gomorrah.
BSB - Unless the LORD of Hosts had left us a few survivors, we would have become like Sodom, we would have resembled Gomorrah.
ESV - If the LORD of hosts had not left us a few survivors, we should have been like Sodom, and become like Gomorrah.
NIV - Unless the LORD Almighty had left us some survivors, we would have become like Sodom, we would have been like Gomorrah.
NASB - Unless the LORD of hosts had left us a few survivors, we would have become like Sodom, we would have been like Gomorrah.
BST - And if the LORD of Sabaoth had not left us a seed, we should have been as Sodom, and we should have been made like Gomorrah.
YLT - Unless Jehovah of Hosts had left to us a remnant, Shortly—as Sodom we had been, To Gomorrah we had been like!
Chabad - "Had not the LORD of Hosts left us a remnant, we would soon be like Sodom; we would resemble Gomorrah."
Alter - Had not the LORD of Armies left us a scant remnant, we would be like Sodom. We would resemble Gomorrah.
Parallelism
Parallelism
A. LORD of Hosts – Few survivors – Sodom – Gomorrah
B. Become like Sodom – Resembled Gomorrah
C. Conditional structure – Unless… we would have
D. Destruction avoided – Total ruin narrowly escaped
Synonymous Parallelism
-
A. Become like Sodom – Resembled Gomorrah:
These twin lines reinforce each other using two infamous biblical examples of total destruction (Genesis 19). “Become like” and “resemble” express the same idea with slight nuance, emphasizing near-identical fate. -
B. Sodom – Gomorrah:
Always paired in Scripture, these cities represent the archetype of divine wrath and total obliteration due to moral depravity. The pairing magnifies the gravity of what was almost Israel’s destiny.
Antithetic Parallelism
-
C. The LORD left us survivors – We would have become like Sodom:
This is a contrast between mercy and judgment. Without divine intervention, Israel’s destruction would have been complete. The implication is clear: survival is not due to Israel’s merit, but God's restraint.
Literary Devices
-
Hypothetical Conditional (Contrary to Fact):
“Unless… we would have…” constructs a strong conditional that points to divine grace as the only reason for survival. It heightens the awareness of how close Israel came to annihilation. -
Allusion – Sodom and Gomorrah:
These names carry enormous literary and theological weight. Their use here functions as a dire warning, linking Israel's current condition to the most infamous examples of divine judgment in Scripture. -
Title Usage – “LORD of Hosts” (יְהוָה צְבָאוֹת):
This exalted title evokes God's command over heavenly armies and His role as divine warrior and protector. It underlines the power behind the preservation. -
Remnant Theme:
“Few survivors” (שְׂרִיד כִּמְעָט) introduces Isaiah’s key theological motif: the remnant. It anticipates a recurring theme where a small faithful group is preserved to fulfill covenant purposes.
Thematic Significance
-
Judgment Averted by Mercy:
Israel stood on the brink of total destruction. It was not their righteousness, but God’s mercy that stayed the outcome. -
Theological Pivot Point:
This verse functions as a hinge between the indictment (vv. 2–8) and the prophetic declarations that follow. The presence of survivors offers hope amid judgment. -
Covenantal Mercy and Remnant Theology:
The idea that God preserves a remnant even in times of wrath is foundational to Isaiah’s prophetic vision. It affirms God’s faithfulness even when His people are unfaithful.
Wordlinks
Left / Remained (הוֹתִיר – hôtîr)
Root: יתר – yātar – to leave, remain, spare
Isaiah 1:9 – Unless the LORD had left us a remnant…
Isaiah 4:3 – He who is left in Zion and remains in Jerusalem will be called holy…
Isaiah 7:3 – Shear-jashub, whose name means “a remnant shall return” (שְׁאָר יָשׁוּב)
Isaiah 37:4 – …lift up your prayer for the remnant that is left
Isaiah builds a theology of the remnant — survival despite judgment.
Few Survivors / Remnant (שְׂרִיד – śĕrîd)
Root: שָׂרַד – śārad – survivor, escapee
Isaiah 1:9 – …a few survivors (שְׂרִיד)
Isaiah 14:30 – The remnant (שְׁאֵרִית) of the poor will lie down in safety
Isaiah 37:32 – The remnant (שְׁאֵרִית) shall go forth from Jerusalem…
Isaiah 10:21–22 – A remnant will return… though your people, O Israel, be as the sand of the sea…
“Remnant” in Isaiah = God’s grace preserving a seed for renewal.
Sodom (סְדֹם – S'dōm)
Isaiah 1:9 – …we would have been like Sodom
Isaiah 1:10 – You rulers of Sodom…
Isaiah 3:9 – They proclaim their sin like Sodom; they do not hide it
Isaiah 13:19 – And Babylon… will be overthrown like Sodom and Gomorrah
Gomorrah (עֲמֹרָה – ʿAmōrāh)
Isaiah 1:9 – …we would have resembled Gomorrah
Isaiah 1:10 – …you people of Gomorrah
Isaiah 13:19 – Babylon will be as when God overthrew Sodom and Gomorrah
Notes
Isaiah 1:10
10 Hear the word of the LORD,
you rulers of Sodom;
listen to the instruction of our God,
you people of Gomorrah!
Hebrew
Hebrew (MT)
שִׁמְעוּ דְבַר־יְהוָה קְצִינֵי סְדֹם הַאֲזִינוּ תּוֹרַת אֱלֹהֵינוּ עַם עֲמֹרָה
Transliteration
shim'ûHear - שִׁמְעוּ shim'û {shim-oo'}Hear, listen attentively. Root: שָׁמַע (shamaʿ), to hear with intent to obey—used in covenant summons. d'varThe word of - דְּבַר d'var {de-var'}Word of. Root: דָּבַר (dabar), to speak, declare—used for divine utterance or decree.y’hwähYahweh - יְהוָה y’hwäh {yah-weh'}Yahweh, the covenant name of God. Root: הָיָה (hayah), to be—He who is, the Eternal. q'tziynëyLeaders of - קְצִינֵי q'tziynëy {k'tzee-nay'}Leaders, rulers. Root: קָצִין (qatsin), commander, officer—used for political or tribal heads. š'domSodom - סְדֹם S'dom {s'dome'}Sodom. City symbolic of wickedness and divine judgment. haáziynûGive ear - הַאֲזִינוּ haáziynû {ha-a-zee-noo'}Give ear, pay attention. Root: אָזַן (azan), to incline the ear—paired with שָׁמַע to intensify listening. TôratTo the law - תּוֹרַת Tôrat {toh-raht'}Law, instruction, Torah. Root: יָרָה (yarah), to teach or direct—divine instruction or covenant guidance. élohëynûOf our God - אֱלֹהֵינוּ élohëynû {e-lo-hay-noo'}Our God. Root: אֱלֹהִים (Elohim), deity, divine being; suffix נוּ = 'our'—emphasizes covenant relationship. amPeople of - עַם am {am}People, nation. Root: עַם (ʿam), a kin or covenant group—here, ironically applied to... ámorähGomorrah - עֲמֹרָה ámoräh {a-mo-rah'}Gomorrah. Paired with Sodom as a symbol of sin and destruction.
Hear
שִׁמְע֥וּ (šim·‘ū)
Verb - Qal - Imperative - masculine plural
Strong's 8085: To hear intelligently
the word
דְבַר־ (ḏə·ḇar-)
Noun - masculine singular construct
Strong's 1697: A word, a matter, thing, a cause
of the LORD,
יְהוָ֖ה (Yah·weh)
Noun - proper - masculine singular
Strong's 3069: YHWH
you rulers
קְצִינֵ֣י (qə·ṣî·nê)
Noun - masculine plural construct
Strong's 7101: A magistrate, other leader
of Sodom;
סְדֹ֑ם (sə·ḏōm)
Noun - proper - feminine singular
Strong's 5467: Sodom -- a Canaanite city near the Dead Sea
listen
הַאֲזִ֛ינוּ (ha·’ă·zî·nū)
Verb - Hifil - Imperative - masculine plural
Strong's 238: To broaden out the ear, to listen
to the instruction
תּוֹרַ֥ת (tō·w·raṯ)
Noun - feminine singular construct
Strong's 8451: Direction, instruction, law
of our God,
אֱלֹהֵ֖ינוּ (’ĕ·lō·hê·nū)
Noun - masculine plural construct | first person common plural
Strong's 430: gods -- the supreme God, magistrates, a superlative
you people
עַ֥ם (‘am)
Noun - masculine singular construct
Strong's 5971: A people, a tribe, troops, attendants, a flock
of Gomorrah!
עֲמֹרָֽה׃ (‘ă·mō·rāh)
Noun - proper - feminine singular
Strong's 6017: Gomorrah -- a city in the Jordan Valley
Translations
IIT - Hear the word of Jehovah, O leaders of Sodom; give heed to the law of our God, you people of Gomorrah!
BSB - Hear the word of the LORD, you rulers of Sodom; listen to the instruction of our God, you people of Gomorrah!
ESV - Hear the word of the LORD, you rulers of Sodom! Give ear to the teaching of our God, you people of Gomorrah!
NIV - Hear the word of the LORD, you rulers of Sodom; listen to the instruction of our God, you people of Gomorrah!
NASB - Hear the word of the LORD, you rulers of Sodom; listen to the instruction of our God, you people of Gomorrah!
BST - Hear the word of the LORD, ye rulers of Sodom; attend to the law of God, thou people of Gomorrah.
YLT - Hear the word of Jehovah, ye rulers of Sodom, Give ear to the law of our God, ye people of Gomorrah.
Chabad - Hear the word of the LORD, O rulers of Sodom; give ear to the law of our God, O people of Gomorrah!
Alter - Listen to the word of the LORD, O leaders of Sodom, give ear to our God’s teaching, O people of Gomorrah.
Parallelism
Parallelism
A. Hear – Listen
B. Word of the LORD – Instruction of our God
C. Rulers of Sodom – People of Gomorrah
Synonymous Parallelism
-
A. Hear – Listen:
These paired imperatives are a common feature in Hebrew poetry, reinforcing the urgency and solemnity of the prophetic message. “Hear” and “listen” both call for attentive obedience, not mere auditory reception. -
B. Word of the LORD – Instruction of our God:
The “word” and “instruction” (תּוֹרַת אֱלֹהֵינוּ) form a synonymous parallel, both referring to divine revelation, but with nuance. “Word” emphasizes prophetic utterance, while “instruction” (Torah) emphasizes covenantal teaching and ethical obligation. -
C. Rulers of Sodom – People of Gomorrah:
These titles are figurative and condemnatory. Isaiah addresses Judah and Jerusalem but calls them by the names of Sodom and Gomorrah—nations previously destroyed for wickedness (Genesis 19). The parallel structure underscores the totality of corruption—from leaders (rulers) to the general population (people).
Antithetic Parallelism
-
Not present within this verse.
The verse does not formally contrast opposing ideas but instead reinforces its indictment through synonymous pairings and poetic address. The contrast is thematic when viewed against Israel’s covenant identity—it is a rebuke that God’s people now resemble the most infamous symbols of rebellion.
Literary Devices
-
Apostrophe:
The verse opens with a direct address to the audience as “rulers of Sodom” and “people of Gomorrah.” This is a rhetorical strategy that grabs attention by shocking the audience, making the rebuke more personal and dramatic. -
Irony:
The people likely still view themselves as God’s covenant people, yet God names them after utterly corrupt nations, highlighting the discrepancy between self-perception and divine reality. -
Allusion:
The reference to Sodom and Gomorrah evokes a well-known biblical story of total moral collapse and swift divine judgment. This allusion sets the tone for the prophetic denunciations that follow in vv. 11–17. -
Formal Parallelism:
The verse exhibits balanced structure, with two parallel lines consisting of imperative + vocative pair. It reinforces poetic rhythm and clarity.
Thematic Significance
-
Legal and Prophetic Summons:
This verse acts as a formal introduction to the courtroom setting of the next several verses (vv. 11–17). The people are summoned like defendants, and the charges are about to be laid out. -
Judgment Begins with the Leaders:
The structure moves from “rulers” to “people,” echoing the biblical theme that corruption often begins at the top and filters down. -
Covenantal Betrayal by Identification:
Calling God’s people “Sodom” and “Gomorrah” signals the depth of their betrayal and how far they have strayed from their identity as Zion and Jacob.
Wordlinks
Hear (שִׁמְעוּ – shimʿû)
Root: שׁמע – to hear, obey
Isaiah 1:10 – Hear (שִׁמְעוּ) the word of the LORD…
Isaiah 1:2 – Hear, O heavens…
Isaiah 28:23 – Give ear and hear (שִׁמְעוּ) my voice…
Isaiah 32:9 – Rise up, you women who are at ease, hear (שְׁמַעְנָה) my voice…
Isaiah 34:1 – Come near, O nations, to hear (שִׁמְעוּ)…
Isaiah 46:3 – Hear (שִׁמְעוּ) Me, O house of Jacob…
Isaiah 48:1 – Hear (שִׁמְעוּ) this, O house of Jacob…
Isaiah 55:3 – Incline your ear and come to Me; hear (שִׁמְעוּ), that your soul may live…
Isaiah 66:5 – Hear (שִׁמְעוּ) the word of the LORD, you who tremble at His word…
Instruction / Law (תּוֹרַת – torat)
Root: תּוֹרָה – torah – instruction, teaching, law
Isaiah 1:10 – Listen to the instruction (תּוֹרַת) of our God…
Isaiah 2:3 – For out of Zion shall go forth the law (תוֹרָה), and the word of the LORD from Jerusalem.
Isaiah 5:24 – Because they have rejected the law (תוֹרַת) of the LORD of Hosts…
Isaiah 8:16 – Bind up the testimony; seal the law (תוֹרָה) among My disciples.
Isaiah 30:9 – …children who will not hear the law (תוֹרַת) of the LORD
Isaiah 42:4 – He will not fail nor be discouraged till He has established justice in the earth; and the coastlands shall wait for His law (תוֹרָה)
Isaiah 42:21 – The LORD is well pleased for His righteousness’ sake; He will magnify the law (תוֹרָה) and make it honorable.
Isaiah 51:4 – A law (תוֹרָה) will proceed from Me, and I will make My justice rest…
Isaiah 51:7 – Listen to Me, you who know righteousness, a people in whose heart is My law (תוֹרָתִי)…
Rulers (קְצִינֵי – qĕtzinê)
Root: קָצִין – qatsin – commander, chief, ruler
Isaiah 1:10 – You rulers (קְצִינֵי) of Sodom…
Isaiah 3:6 – A man will seize his brother… saying, “You have clothing; you be our ruler (קָצִין)…”
Isaiah 3:7 – …he will protest, “I will not be your healer, for in my house is neither bread nor cloak; do not make me a ruler (קָצִין) of the people!”
Isaiah 33:21 – …the majestic LORD will be for us a place of broad rivers and streams… no gallant ship or ruler shall pass through it (poetic contrast)
Sodom (סְדֹם – S’dom)
Isaiah 1:10 – You rulers of Sodom (סְדֹם)…
Isaiah 3:9 – The expression of their faces bears witness against them; they proclaim their sin like Sodom (סְדֹם); they do not hide it.
Isaiah 13:19 – And Babylon… shall be as when God overthrew Sodom and Gomorrah.
Gomorrah (עֲמֹרָה – ʿAmorah)
Isaiah 1:10 – …you people of Gomorrah (עֲמֹרָה)!
Isaiah 13:19 – …as when God overthrew Sodom and Gomorrah (סְדֹם וְעֲמֹרָה)
Notes
Isaiah 1:11
11 What good to Me is your multitude of sacrifices?
says the LORD.
I am full from the burnt offerings of rams
and the fat of well-fed cattle;
I take no delight in the blood of bulls
and lambs and goats.
Hebrew
Hebrew (MT)
לָמָּה־לִּי רֹב־זִבְחֵיכֶם יֹאמַר יְהוָה שָׂבַעְתִּי עֹלוֹת אֵילִים וְחֵלֶב מְרִיאִים וְדַם פָּרִים וּכְבָשִׂים וְעַתּוּדִים לֹא חָפָצְתִּי
Massoretic Text OT Hebrew Isaiah 1:11 Lexicon Strong's Concordance Cross ReferencesAdd Your Comments on Isaiah 1:11 Forums Online 1:11 läMäh-Liy rov-ziv'chëykhem yomar y'hwäh säva'Tiy olôt ëyliym w'chëlev m'riyiym w'dam Päriym ûkh'väsiym
Transliteration
läMäh-LiyWhy to me - לָמָּה־לִּי läMäh-Liy {la-mah-lee'}Why to me? לָמָּה (lamah) = why? לִּי (li) = to me. A rhetorical protest from God. rovMultitude - רֹב rov {rove'}Multitude, abundance. Root: רָבַב (ravav), to be many, great—used of excessive or meaningless quantity. ziv'chëykhemYour sacrifices - זִבְחֵיכֶם ziv'chëykhem {zeev-chey-khem'}Your sacrifices. Root: זֶבַח (zevach), to slaughter for offering—used in worship context. Suffix כֶם = your (plural). yomarSays - יֹאמַר yomar {yo-mar'}He says. Root: אָמַר (amar), to say, declare—used frequently in divine speech. y’hwähYahweh - יְהוָה y’hwäh {yah-weh'}Yahweh, the covenant name of God. Root: הָיָה (hayah), to be—'He who is'. säva'TiyI am full - שָׂבַעְתִּי säva'Tiy {sa-va-tee'}I am full, have had enough. Root: שָׂבַע (sava), to be satisfied, fed—used here with disdain. olôtBurnt offerings - עֹלוֹת olôt {o-lot'}Burnt offerings. Root: עָלָה (alah), to ascend—offerings wholly burned and rising as smoke. ëyliymOf rams - אֵילִים ëyliym {ay-leem'}Rams. Root: אַיִל (ayil), strong or leading male—often used for sacrifice or strength metaphor. w'chëlevAnd fat - וְחֵלֶב w'chëlev {veh-cheh-lev'}And fat. Root: חֵלֶב (chelev), fat or richness—associated with choicest parts of sacrifice. m'riyiymOf fed beasts - מְרִיאִים m'riyiym {meh-ree-eem'}Fed beasts. Root: מָרִיא (marí), fattened livestock—symbols of abundance, but here unwanted. w'damAnd blood - וְדַם w'dam {veh-dahm'}And blood. Root: דָּם (dam), life-blood—used in sacrifice, but also judgment. PäriymOf bulls - פָּרִים Päriym {pah-reem'}Bulls. Root: פַּר (par), bull or steer—common in high-value sacrifices. ûkh'väsiymAnd lambs - וּכְבָשִׂים ûkh'väsiym {oo-ke-va-seem'}And lambs. Root: כֶּבֶשׂ (keves), lamb—symbol of innocence, often paired with sin offerings. w'aTûdiymAnd goats - וְעַתּוּדִים w'aTûdiym {veh-a-too-deem'}And goats. Root: עַתּוּד (attud), male goat—used in sin offerings or imagery of stubbornness. lo chäfätz'TiyI do not desire - לֹא חָפַצְתִּי lo chäfätz'Tiy {lo cha-fatz-tee'}I do not delight in. Root: חָפֵץ (chafetz), to delight, desire—often used to contrast ritual vs. true obedience.
“What is
לָמָּה־ (lām·māh-)
Interrogative
Strong's 4100: What?, what!, indefinitely what
your multitude
רֹב־ (rōḇ-)
Noun - masculine singular construct
Strong's 7230: Multitude, abundance, greatness
of sacrifices
זִבְחֵיכֶם֙ (ziḇ·ḥê·ḵem)
Noun - masculine plural construct | second person masculine plural
Strong's 2077: A slaughter, the flesh of an animal, a sacrifice
to Me?”
לִּ֤י (lî)
Preposition | first person common singular
Strong's Hebrew
says
יֹאמַ֣ר (yō·mar)
Verb - Qal - Imperfect - third person masculine singular
Strong's 559: To utter, say
the LORD.
יְהוָ֔ה (Yah·weh)
Noun - proper - masculine singular
Strong's 3068: LORD -- the proper name of the God of Israel
“I am full
שָׂבַ֛עְתִּי (śā·ḇa‘·tî)
Verb - Qal - Perfect - first person common singular
Strong's 7646: To be sated, satisfied or surfeited
from the burnt offerings
עֹל֥וֹת (‘ō·lō·wṯ)
Noun - feminine plural construct
Strong's 5930: Whole burnt offering
of rams
אֵילִ֖ים (’ê·lîm)
Noun - masculine plural
Strong's 352: Strength, strong, a chief, a ram, a pilaster, an oak, strong tree
and the fat
וְחֵ֣לֶב (wə·ḥê·leḇ)
Conjunctive waw | Noun - masculine singular construct
Strong's 2459: Fat, richest, choice part
of well-fed cattle;
מְרִיאִ֑ים (mə·rî·’îm)
Noun - masculine plural
Strong's 4806: A fatling, fatlings
I take no delight
חָפָֽצְתִּי׃ (ḥā·p̄ā·ṣə·tî)
Verb - Qal - Perfect - first person common singular
Strong's 2654: To incline to, to bend, to be pleased with, desire
in the blood
וְדַ֨ם (wə·ḏam)
Conjunctive waw | Noun - masculine singular construct
Strong's 1818: Blood, of man, an animal, the juice of the grape, bloodshed
of bulls,
פָּרִ֧ים (pā·rîm)
Noun - masculine plural
Strong's 6499: Young bull, steer
of lambs
וּכְבָשִׂ֛ים (ū·ḵə·ḇā·śîm)
Conjunctive waw | Noun - masculine plural
Strong's 3532: A lamb
and goats.
וְעַתּוּדִ֖ים (wə·‘at·tū·ḏîm)
Conjunctive waw | Noun - masculine plural
Strong's 6260: Prepared, full grown, of he-goats, leaders of the people
Translations
IIT - For what purpose are your abundant sacrifices to me? says Jehovah. I have had my fill of offerings of rams and fat of fatted beasts; the blood of bulls and sheep and he-goats I do not want.
BSB - “What good to Me is your multitude of sacrifices?” says the LORD. “I am full from the burnt offerings of rams and the fat of well-fed cattle; I take no delight in the blood of bulls and lambs and goats.
ESV - “What to me is the multitude of your sacrifices? says the LORD; I have had enough of burnt offerings of rams and the fat of well-fed beasts; I do not delight in the blood of bulls, or of lambs, or of goats.
NIV - “The multitude of your sacrifices—what are they to me?” says the LORD. “I have more than enough of burnt offerings, of rams and the fat of fattened animals; I have no pleasure in the blood of bulls and lambs and goats.
NASB - “What are your many sacrifices to Me?” says the LORD. “I have had enough of burnt offerings of rams and the fat of fattened cattle; and I take no pleasure in the blood of bulls, lambs, or goats.
BST - Of what value to me is the abundance of your sacrifices? saith the LORD: I am full of whole-burnt-offerings of rams; and I delight not in the fat of lambs, and the blood of bulls and goats.
YLT - `Why to Me the abundance of your sacrifices? saith Jehovah, I have been satiated [with] burnt-offerings of rams, And fat of fatlings; And blood of bullocks, and lambs, And he-goats I have not desired.
Chabad - Of what use are your many sacrifices to Me? says the LORD. I am sated with the burnt-offerings of rams and the fat of fattened cattle; and the blood of bulls and sheep and he-goats I do not want.
Alter - “Why need I all your sacrifices?” says the LORD. “I am sated with the burnt offerings of rams and the suet of fatted beasts, and the blood of bulls and sheep and he-goats I do not desire.
Parallelism
Parallelism
A. Burnt offerings of rams – Fat of well-fed cattle – Blood of bulls, lambs, and goats
B. I am full – I take no delight
C. Sacrifices (quantity) – Sacrifices (quality and type)
Synonymous Parallelism
-
A. Burnt offerings – Fat – Blood of animals:
These lines list major components of ritual sacrifice, referring to different animals and sacrifice types from the Mosaic law. The list serves to cover the entire sacrificial system, showing God's complete rejection of them. -
B. I am full – I take no delight:
These phrases express divine displeasure, not neutral indifference. "Full" (שָׂבַע) implies disgust or saturation, while “no delight” (חָפֵץ) indicates emotional rejection. Together, they reinforce that these acts, though prescribed in the Torah, have become offensive due to hypocrisy.
Antithetic Parallelism
-
Not formally present.
The verse presents synonymic rejection rather than contrast. Any antithesis (e.g., between expected acceptance and actual rejection) is thematic rather than structural.
Literary Devices
-
Rhetorical Question – “What good to Me is…?”
This device confronts the audience’s assumptions: that sacrifice, by sheer quantity, secures divine favor. The implied answer is: none at all. -
Irony:
God rejects the very sacrifices He once commanded. The irony lies in the fact that ritual without righteousness becomes offensive rather than pleasing. -
Cataloguing – “Rams… cattle… bulls… lambs… goats”:
The verse uses a sacrificial inventory to evoke the full range of Israel's offerings. It creates a sense of overload, further justifying God's rejection. -
Metaphor – “I am full” (שָׂבַע):
The idea of being "stuffed" with offerings conveys revulsion, as though God is force-fed empty religion.
Thematic Significance
-
Ritual without Righteousness Is Worthless:
This verse introduces a major prophetic theme: external acts of worship are meaningless apart from moral integrity and justice (see vv. 16–17 for what God truly desires). -
Reversal of Temple Expectation:
The Temple, meant to be a place of communion, has become a source of divine weariness and rejection. Worship has become detached from obedience. -
Total Rejection of Empty Religion:
God's response is not partial; it's total. Every category of offering is rejected—not because sacrifices are wrong in themselves, but because the heart behind them is corrupt. -
Foundation for Future Appeal:
This rejection sets up the call to repentance (vv. 16–17) and eventual restoration (vv. 25–27). God is not against worship, but against hypocritical worship.
Wordlinks
Multitude / Abundance (רֹב – rov)
Isaiah 1:11 – What use is your multitude of sacrifices?
Isaiah 8:7 – The LORD brings up the mighty and abundant river
Isaiah 60:5 – …the abundance of the sea shall be turned to you
Isaiah 10:13 – …by the multitude of my wise men… (arrogance of Assyria)
Sacrifices (זְבָחִים – zevāḥîm)
Root: זָבַח – zāvaḥ – to slaughter, sacrifice
Isaiah 1:11 – …your sacrifices
Isaiah 34:6 – The sword of the LORD is filled with blood… the LORD has a sacrifice in Bozrah
Isaiah rarely uses this noun — the emphasis is on the rejection of ritual when detached from righteousness.
Burnt offerings (עוֹלוֹת – ʿōlôt)
Root: עָלָה – ʿālāh – to go up, ascend (offerings that ascend in smoke)
Isaiah 1:11 – Burnt offerings of rams
Isaiah 56:7 – …their burnt offerings and their sacrifices will be accepted on My altar
Isaiah 66:3 – He who slaughters an ox is like one who kills a man… (condemns sacrifices without righteousness)
Rams (אֵילִים – ʾêlîm)
Isaiah 1:11 – …burnt offerings of rams
Isaiah 34:6–7 – …the land is soaked with blood… and the rams fall with them
Isaiah 60:7 – All the flocks of Kedar shall be gathered to you… the rams of Nebaioth shall minister to You
Fat (חֵלֶב – ḥēlev)
Fat in Hebrew thought represents richness or luxury — but also excess when abused.
Isaiah 1:11 – …the fat of well-fed beasts
Isaiah 34:6 – …the fat of the kidneys of rams
Isaiah 55:2 – Eat what is good, and let your soul delight in fatness (דֶּשֶׁן) — a positive image of abundance
Well-fed cattle (מְרִיאִים – merîʾîm)
Root: מָרִיא – marîʾ – fattened, well-fed
Isaiah 1:11 – …well-fed beasts
Isaiah 11:6 – The calf and the young lion and the fatling (מְרִיא) together
This imagery may also point to elite, luxurious excess — i.e., treating worship as performance rather than sacrifice.
Delight (חָפַצְתִּי – ḥāfaṣtî)
Root: חָפֵץ – ḥāphēts – to delight in, desire
Isaiah 1:11 – I do not delight in the blood of bulls…
Isaiah 53:10 – It pleased (חָפֵץ) the LORD to crush Him… (divine intent with the suffering servant)
Isaiah 58:3 – “Why have we fasted, and You do not see? Why have we afflicted our soul, and You take no pleasure?”
Isaiah 62:4 – You shall no longer be called Forsaken… but My delight is in her (חֶפְצִי-בָהּ)
Blood (דָּם – dām)
Isaiah 1:11 – …the blood of bulls
Isaiah 1:15 – Your hands are full of blood
Isaiah 26:21 – The earth shall disclose her blood
Isaiah 63:3 – …their blood is sprinkled on My garments
Isaiah 34:3–6 – Blood imagery used in judgment metaphors
Bulls, Lambs, Goats
Bulls (פָּרִים – parîm)
Lambs (כְּבָשִׂים – kĕvāsîm)
Goats (עֲתּוּדִים – ʿattûdîm)
Isaiah 1:11 – I do not delight in the blood of bulls, lambs, or goats
Isaiah 34:6–7 – The LORD has a sacrifice… the land soaked with blood, and the fat with the blood of lambs and goats and bulls
Isaiah 53:7 – He was led as a lamb to the slaughter… (true sacrifice)
Isaiah contrasts animal sacrifices with the suffering servant as the one acceptable offering.
Isaiah 1:12
12 When you come to appear before Me,
who has required this of you—
this trampling of My courts?
Hebrew
Hebrew (MT)
כִּי תָבֹאוּ לֵרָאוֹת פָּנָי מִי־בִקֵּשׁ זֹאת מִיֶּדְכֶם רְמֹס חֲצֵרָי
Transliteration
Kiy tävoûWhen you come - כִּי תָבוֹאוּ Kiy tävoû {kee ta-vo-oo'}When you come. כִּי = 'when'. Root: בּוֹא (bo), to come, enter—often used in ritual or divine approach. lëräôtTo appear - לֵרָאוֹת lëräôt {lay-ra-oht'}To appear, be seen. Root: רָאָה (ra’ah), to see—here passive: to be seen or present oneself. PänäyBefore My face - פָּנַי Pänäy {pah-nai'}My face. Root: פָּנִים (panim), face or presence—used for God's presence. Suffix י = 'my'. miy-viQëshWho has required - מִי־בִקֵּשׁ miy-viQësh {mee-vik-esh'}Who has required. מִי = who. Root: בָּקַשׁ (baqash), to seek, demand, require—rhetorical protest of unauthorized worship. zotThis - זֹאת zot {zoht'}This. Feminine demonstrative pronoun—refers to the action of entering God's courts. miYed'khemFrom your hand - מִיֶּדְכֶם miYed'khem {mee-yed-khem'}From your hand. מִן = from + יָד (yad) = hand + כֶם = your (plural). Represents action or responsibility. r'mošTo trample - רְמוֹס r'moš {reh-mose'}To trample, tread. Root: רָמַס (ramas), to trample—used here as desecration of holy space. chátzëräyMy courts - חֲצֵרָי chátzëräy {cha-tze-rai'}My courts. Root: חָצֵר (chatzer), courtyard—especially temple courts. Suffix י = 'my'.
When
כִּ֣י (kî)
Conjunction
Strong's 3588: A relative conjunction
you come
תָבֹ֔אוּ (ṯā·ḇō·’ū)
Verb - Qal - Imperfect - second person masculine plural
Strong's 935: To come in, come, go in, go
to appear
לֵרָא֖וֹת (lê·rā·’ō·wṯ)
Preposition-l | Verb - Nifal - Infinitive construct
Strong's 7200: To see
before Me,
פָּנָ֑י (pā·nāy)
Noun - masculine plural construct | first person common singular
Strong's 6440: The face
who
מִי־ (mî-)
Interrogative
Strong's 4310: Who?, whoever, in oblique construction with prefix, suffix
has required
בִקֵּ֥שׁ (ḇiq·qêš)
Verb - Piel - Perfect - third person masculine singular
Strong's 1245: To search out, to strive after
this
זֹ֛את (zōṯ)
Pronoun - feminine singular
Strong's 2063: Hereby in it, likewise, the one other, same, she, so much, such deed, that,
of you—
מִיֶּדְכֶ֖ם (mî·yeḏ·ḵem)
Preposition-m | Noun - feminine singular construct | second person masculine plural
Strong's 3027: A hand
this trampling
רְמֹ֥ס (rə·mōs)
Verb - Qal - Infinitive construct
Strong's 7429: To tread upon
of My courts?
חֲצֵרָֽי׃ (ḥă·ṣê·rāy)
Noun - common plural construct | first person common singular
Strong's 2691: A yard, a hamlet
Translations
IIT - When you come to see me, who requires you to trample my courts so?
BSB - When you come to appear before Me, who has required this of you—this trampling of My courts?
ESV - “When you come to appear before me, who has required of you this trampling of my courts?
NIV - When you come to appear before me, who has asked this of you, this trampling of my courts?
NASB - When you come to appear before Me, who has required this of you, this trampling of My courtyards?
BST - Neither shall ye come with these to appear before me; for who has required these things at your hands? Ye shall no more tread my court.
YLT - When ye come in to appear before Me, Who hath required this of your hand, To trample My courts?
Chabad - When you come to appear before Me, who requested this of you, to trample My courts?
Alter - When you come to see My face, who asked this of you, to trample My courts?
Parallelism
Synonymous Parallelism
-
A. Come to appear before Me – Trampling of My courts:
These phrases are intentionally ironic. The act of coming before God (appearing in His temple) is described not as worship, but as trampling—a harsh and violent intrusion rather than reverent devotion.
Antithetic Parallelism
-
B. Appearance before God – Divine rejection:
The expectation is that temple appearance is a sacred duty, yet God confronts it as unwanted and unauthorized. The very act intended as piety is framed as profanation.
Literary Devices
-
Rhetorical Question:
“Who has required this of you?” is not an honest inquiry but a divine rebuke. The implication is: Not Me. It exposes the disconnect between what the people think God wants and what He actually desires. -
Irony:
Worshippers assume they are doing what God commands, but He calls it trampling. The irony is biting—they believe they are reverent, but God sees them as violating His space. -
Metaphor – Trampling:
“Trampling of My courts” paints a vivid image. Instead of worshippers walking humbly, the people are compared to beasts or invaders stomping and desecrating holy ground. -
Legal and Priestly Language:
“Appear before Me” echoes priestly and judicial language, evoking images of standing before a king or judge. The verse implies that their approach is not only unwelcome—it is indictable.
Thematic Significance
-
Profaned Worship:
Worship devoid of sincerity becomes not just ineffective—it becomes an offense. God does not merely ignore such worship; He rebukes it. -
Divine Ownership of the Temple:
“My courts” reminds the reader that the temple belongs to God—not the people. Their misuse of sacred space is a violation of His sovereignty. -
Spiritual Blindness:
The people may believe they are fulfilling divine obligation, but their hearts and deeds contradict their rituals. This verse peels back the curtain on empty religion masquerading as obedience.
Wordlinks
Appear (לֵרָאוֹת – lērāʾōt)
Root: רָאָה – rāʾāh – to see, appear, be seen
Isaiah 1:12 – When you come to appear (לֵרָאוֹת) before Me…
While this exact form doesn’t appear again in Isaiah, related forms show up in prophetic visions and divine manifestations:
Isaiah 6:1 – I saw (וָאֵרֶא) the Lord sitting on a throne…
Isaiah 33:17 – Your eyes will see (תֶחֱזֶינָה) the King in His beauty…
Isaiah 40:5 – The glory of the LORD shall be revealed (וְנִגְלָה)… (different verb, similar idea)
Isaiah 52:8 – For they shall see (כִּי־עַיִן בְּעַיִן יִרְאוּ) eye to eye when the LORD returns to Zion
Isaiah 53:2 – …He has no form or majesty that we should look at Him (וְלֹא־מַרְאֶה)
Required / Sought (בִּקֵּשׁ – bikkēsh)
Root: בקש – bāqash – to seek, inquire, demand
Isaiah 1:12 – Who has required (בִּקֵּשׁ) this from your hand?
Isaiah 26:9 – With my soul I have desired (אִוִּיתִיךָ) You in the night; yes, by my spirit within me I will seek (אֲשַׁחֲרֶךָּ) You early (same concept, different root)
Isaiah 34:16 – Seek (דִּרְשׁוּ) from the book of the LORD and read… (again, same theme – diligent search)
Isaiah 55:6 – Seek (דִּרְשׁוּ) the LORD while He may be found…
Isaiah 58:2 – They seek (יִדְרְשׁוּנִי) Me daily, and delight to know My ways… (but hypocritically)
Note: Isaiah uses דרש more than בקש, but both carry the idea of seeking/demanding. Here in 1:12, God flips it: “Who asked for this?” — i.e., You’re seeking Me wrongly.
Trampling (רְמֹס – r’mōs)
Root: רמס – rāmas – to trample, tread down
Isaiah 1:12 – This trampling (רְמֹס) of My courts…
Isaiah 10:6 – …to tread them down like the mire of the streets (רְמֹס כַּחֹמֶר)
Isaiah 14:19 – …like a trampled corpse (כְּפֶגֶר מוּבָס)
Isaiah 18:7 – …a people terrible from their beginning onward—a nation meted out and trodden down (וּמוּבָסָה)
Isaiah 25:10 – Moab will be trampled down (תֵּרָמֵס) in his place…
Isaiah 63:3 – “I have trodden (רָמַסְתִּי) the winepress alone…” — messianic judgment imagery
This is a critical Isaiah motif: trampling can be a sign of judgment (God tramples nations), or profane ritualism (people trampling sacred space).
Courts (חֲצֵרַי – chatzēray)
Root: חָצֵר – chatzêr – courtyard, enclosure
Isaiah 1:12 – …trampling of My courts (חֲצֵרַי)
Isaiah 62:9 – …those who gathered it shall eat it and praise the LORD, and those who brought it together shall drink it in My holy courts (בְּחַצְרוֹת קָדְשִׁי)
Isaiah 65:21 – They shall build houses and inhabit them; they shall plant vineyards and eat their fruit (context of restored dwelling — contrast to trampling)
The temple courts are the setting in 1:12 — the very place meant for reverence has become a trampled floor due to hypocrisy.
Isaiah 1:13
13 Bring your worthless offerings no more;
your incense is detestable to Me.
New Moons, Sabbaths, and convocations—
I cannot endure iniquity in a solemn assembly.
Hebrew
Hebrew (MT)
לֹא תוֹסִיפוּ הָבִיא מִנְחַת־שָׁוְא קְטֹרֶת תּוֹעֵבָה הִיא לִי חֹדֶשׁ וְשַׁבָּת קְרֹא מִקְרָא לֹא־אוּכַל אָוֶן וַעֲצָרָה
Transliteration
lo tôšiyfûDo not continue - לֹא תוֹסִפוּ lo tôšiyfû {lo toe-see-foo'}Do not continue, do not add. Root: יָסַף (yasaf), to add, continue—used here as a command to cease. häviyTo bring - הָבִיא הָבִיא häviy {ha-vee'}To bring in, offer. Root: בּוֹא (bo), to come or bring—used for sacrificial offerings. min'chatA grain offering - מִנְחַת min'chat {min-chat'}Grain offering. Root: מִנְחָה (minchah), gift, offering—often of flour or oil, a tribute to God. shäw'Of vanity - שָׁוְא shäw' {shav'}Vanity, emptiness, falsehood. Root: שָׁוְא (shav), nothingness, meaningless—used for deceitful worship. q'ţoretIncense - קְטֹרֶת q'ţoret {ket-to-ret'}Incense. Root: קָטַר (qatar), to smoke, burn incense—ritual act associated with prayer and presence. TôëvähIs an abomination - תּוֹעֵבָה tôëväh {to-ay-vah'}Abomination. Root: תָּעַב (taʿav), to detest, abhor—strongest term for divine disgust. hiy liyIt is to me - הִיא לִי hiy liy {hee lee'}She/it is to me. Feminine subject (הִיא) + לִי (to me). Refers to incense as abhorrent. chodeshNew moon - חֹדֶשׁ chodesh {kho-desh'}New moon. Root: חָדַשׁ (chadash), to renew—used for feast marking beginning of the month. w'shaBätAnd Sabbath - וְשַׁבָּת w'shaBät {veh-sha-bat'}And Sabbath. Root: שָׁבַת (shavat), to cease—weekly sacred day of rest. q'roCalling of - קְרֹא q'ro {kro'}Call, proclamation. Root: קָרָא (qara), to call, proclaim—used for sacred assemblies. miq'räAssembly - מִקְרָא miq'rä {mik-rah'}Convocation, assembly. Root: קָרָא (qara), to call—refers to appointed times of gathering. lo-ûkhalI cannot endure - לֹא אוּכַל lo-ûkhal {lo oo-khal'}I cannot bear. Root: יָכֹל (yakhol), to be able—used here as moral or emotional refusal. äwenIniquity - אָוֶן äwen {a-wen'}Iniquity, trouble, idolatry. Root: אָוֶן (aven), vanity or wickedness—false worship or sin. waátzärähAnd solemn assembly - וַעֲצָרָה waátzäräh {va-a-tsa-rah'}Solemn assembly. Root: עָצַר (atsar), to hold back, restrain—designates sacred closing festival.
Bring
*\הָבִיא֙ (hā·ḇî)
Verb - Hifil - Infinitive construct
Strong's 935: To come in, come, go in, go
your worthless
שָׁ֔וְא (šāw)
Noun - masculine singular
Strong's 7723: Evil, idolatry, uselessness
offerings
מִנְחַת־ (min·ḥaṯ-)
Noun - feminine singular construct
Strong's 4503: A donation, tribute, a sacrificial offering
no
לֹ֣א (lō)
Adverb - Negative particle
Strong's 3808: Not, no
more;
תוֹסִ֗יפוּ (ṯō·w·sî·p̄ū)
Verb - Hifil - Imperfect - second person masculine plural
Strong's 3254: To add, augment
your incense
קְטֹ֧רֶת (qə·ṭō·reṯ)
Noun - feminine singular
Strong's 7004: Smoke, odor of (burning) sacrifice, incense
is detestable
תּוֹעֵבָ֛ה (tō·w·‘ê·ḇāh)
Noun - feminine singular
Strong's 8441: Something disgusting, an abhorrence, idolatry, an idol
to Me—
לִ֑י (lî)
Preposition | first person common singular
Strong's Hebrew
[your] New Moons,
חֹ֤דֶשׁ (ḥō·ḏeš)
Noun - masculine singular
Strong's 2320: The new moon, a month
Sabbaths,
וְשַׁבָּת֙ (wə·šab·bāṯ)
Conjunctive waw | Noun - common singular
Strong's 7676: Intermission, the Sabbath
and convocations—
קְרֹ֣א (qə·rō)
Verb - Qal - Infinitive construct
Strong's 7121: To call, proclaim, read
I cannot
לֹא־ (lō-)
Adverb - Negative particle
Strong's 3808: Not, no
endure
אוּכַ֥ל (’ū·ḵal)
Verb - Qal - Imperfect - first person common singular
Strong's 3201: To be able, have power
iniquity
אָ֖וֶן (’ā·wen)
Noun - masculine singular
Strong's 205: Strictly nothingness, trouble, vanity, wickedness, an idol
in a solemn assembly.
וַעֲצָרָֽה׃ (wa·‘ă·ṣā·rāh)
Conjunctive waw | Noun - feminine singular
Strong's 6116: An assembly, on a, festival, holiday
Translations
IIT - Bring no more worthless offerings; they are as a loathsome incense to me. As for convening meetings at the New Month and on the Sabbath, wickedness with the solemn gathering I cannot approve.
BSB - Bring your worthless offerings no more; your incense is detestable to Me. New Moons, Sabbaths, and convocations—I cannot endure iniquity in a solemn assembly.
ESV - Bring no more vain offerings; incense is an abomination to me. New moon and Sabbath and the calling of convocations—I cannot endure iniquity and solemn assembly.
NIV - Stop bringing meaningless offerings! Your incense is detestable to me. New Moons, Sabbaths and convocations—I cannot bear your worthless assemblies.
NASB - Do not go on bringing your worthless offerings. Incense is an abomination to Me. New Moon and Sabbath, the proclamation of an assembly—I cannot endure wrongdoing and the festive assembly.
BST - Though ye bring fine flour, it is vain; incense is an abomination to me; I cannot bear your new moons, and your Sabbaths, and the great day.
YLT - Add not to bring in a vain present, Incense—an abomination it [is] to Me, New moon, and sabbath, calling of convocation! Rendure not iniquity—and a restraint!
Chabad - You shall no longer bring vain meal-offerings, it is smoke of abomination to Me; New Moons and Sabbaths, calling convocations, I cannot [bear] iniquity with assembly.
Alter - You shall no longer bring false grain offering, it is incense of abomination to me. New moon and sabbath call an assembly—I cannot bear crime and convocation.
Parallelism
Parallelism
A. Worthless offerings – Detestable incense
B. New Moons – Sabbaths – Convocations
C. Bring no more – I cannot endure
D. Religious ritual – Iniquity present in worship
Synonymous Parallelism
-
A. Worthless offerings – Detestable incense:
These two phrases refer to central acts of temple worship. Offerings and incense were meant to be pleasing to God, but here they are described in repulsive terms—worthless and detestable (literally “an abomination”). This synonymous pairing emphasizes complete rejection of ritual practice. -
B. New Moons – Sabbaths – Convocations:
These three festivals represent the liturgical calendar of ancient Israel. Their grouping shows that even divinely ordained festivals have become intolerable when paired with iniquity.
Antithetic Parallelism
-
C. Iniquity – Solemn assembly:
This is a profound contradiction: that which should be holy (assembly) is polluted by sin. The antithesis draws attention to the incompatibility of ritual piety with moral corruption.
Literary Devices
-
Imperative and Interjection – "Bring… no more":
A command form that abruptly stops the ritual cycle. God is cutting off participation, declaring it no longer welcome. -
Abomination Language – “Detestable” (תּוֹעֵבָה):
This is the same term used for idolatry and covenant betrayal elsewhere in the Hebrew Bible. It’s a strong theological indictment. -
Tricolon – New Moons, Sabbaths, Convocations:
This triad builds rhythm and represents the full scope of public worship. The effect is comprehensive condemnation. -
Oxymoron – “Iniquity in a solemn assembly”:
This shocking pairing juxtaposes two incompatible ideas. It illustrates the hypocrisy of gathering for worship while harboring injustice or sin.
Thematic Significance
-
Rejection of Hypocritical Worship:
God is not rejecting ritual itself—He’s rejecting ritual unaccompanied by righteousness. Sacred acts have become meaningless and offensive when separated from justice and obedience. -
Moral Integrity Over Religious Observance:
This verse deepens Isaiah’s theme that true worship is ethical. God’s patience has run out for those who mask sin with ceremony. -
Liturgical Corruption:
Even the calendar—meant to order Israel’s spiritual life—is corrupted by the people’s iniquity. The very rhythm of holiness has been broken.
Wordlinks
Offerings (מִנְחָה – minchah)
Root: נחה – to offer, gift (typically grain offerings)
Isaiah 1:13 – Bring no more vain offerings (מִנְחָה)…
Isaiah 19:21 – …they will make vows to the LORD and present offerings (מִנְחָה)…
Isaiah 43:23 – You have not brought Me the sheep of your burnt offerings, nor honored Me with your sacrifices (different term – זֶבַח)…
Isaiah 57:6 – …you have poured out drink offerings, you have offered grain offerings (מִנְחָה). Shall I relent for these things?
Isaiah 66:20 – They shall bring all your brethren for an offering (מִנְחָה) to the LORD…
Incense (קְטֹרֶת – qetoret)
Root: קטר – qāṭar – to burn incense, smoke
Isaiah 1:13 – Your incense (קְטֹרֶת) is detestable to Me…
Isaiah 43:23 – …you have not honored Me with your incense (קְטֹרֶת)…
Isaiah 65:3 – …a people who continually provoke Me to My face… who burn incense (מְקַטְּרִים) on bricks
Isaiah 66:3 – …he who offers incense (מַזְכִּיר לְבוֹנָה) is like one who blesses an idol… (same ritual condemned when heart is wrong)
Detestable (תוֹעֵבָה – toʿevah)
Root: תעב – toʿev – abomination, morally repulsive
Isaiah 1:13 – Your incense is a detestable thing (תוֹעֵבָה)
Isaiah 66:3 – …he who offers a grain offering is like one who offers pig’s blood… they have chosen their own ways and their soul delights in their abominations (בְּתוֹעֲבוֹתֵיהֶם)
Isaiah 66:17 – Those who sanctify and purify themselves… eating swine’s flesh and the abomination (הַתּוֹעֵבָה)…
New Moons (חֹדֶשׁ – chodesh)
Isaiah 1:13 – New Moons (חֹדֶשׁ)…
Isaiah 1:14 – Your New Moons and your appointed feasts My soul hates…
Isaiah 66:23 – From one New Moon (מֵחֹדֶשׁ) to another… all flesh shall come to worship before Me…
Sabbath (שַׁבָּת – shabbat)
Isaiah 1:13 – Sabbaths (שַׁבָּת)…
Isaiah 56:2 – Blessed is the one… who keeps the Sabbath (שַׁבָּת) from profaning it…
Isaiah 56:4 – The eunuchs who keep My Sabbaths (שַׁבְּתוֹתַי)…
Isaiah 58:13 – If you turn away your foot from the Sabbath… and call the Sabbath a delight…
Isaiah 66:23 – From one Sabbath to another… all flesh shall come to worship before Me
Convocation / Assembly (מִקְרָא – miqra)
Root: קרא – qārāʾ – to call, summon
Isaiah 1:13 – …and convocations (וּמִקְרָא)
This specific form is rare in Isaiah, but related concepts include:
-
Isaiah 4:5 – …a cloud by day and smoke and shining flame by night over every dwelling and over her assemblies (מִקְרָאֶהָ – gatherings)
-
Isaiah 66:18 – …I will gather all nations and tongues; and they shall come and see My glory (final eschatological convocation)
Iniquity (אָוֶן – ʾāven)
Root: אָוֶן – wickedness, vanity, trouble
Isaiah 1:13 – I cannot endure iniquity (אָוֶן) and solemn assembly
Isaiah 10:1 – Woe to those who decree iniquity (אָוֶן)…
Isaiah 41:29 – Behold, they are all vanity; their works are worthless (אָוֶן)…
Isaiah 58:4 – Behold, you fast for strife and debate, and to smite with the fist of wickedness (אָוֶן)…
Isaiah 1:14
14 I hate your New Moons
and your appointed feasts.
They have become a burden to Me;
I am weary of bearing them.
Hebrew
Hebrew (MT)
חָדְשֵׁיכֶם וּמוֹעֲדֵיכֶם שָׂנְאָה נַפְשִׁי הָיוּ עָלַי לָטֹרַח נִלְאֵיתִי נְשֹׂא
Transliteration
chäd'shëyNew moons - Root: חָדַשׁ (chadash)חָדַשׁ (chadash), to renew—used for beginning-of-month observances.khemYour (plural) - כֶםSuffix כֶם = your (plural), masculine or mixed group. ûAnd - וְ (prefix)Prefix וְ = and.môádëyAppointed times - Root: מוֹעֵד (mo'ed)מוֹעֵד (mo'ed), appointed time, festival—used of sacred gatherings.khemYour (plural) - כֶםSuffix כֶם = your (plural). sän'ähHates - Root: שָׂנֵא (sane')שָׂנֵא (sane’), to hate, detest—used for rejection of hypocritical ritual. naf'shiyMy soul - נַפְשִׁינֶפֶשׁ (nefesh), soul, life—used for one's inner being. Suffix י = my. häyûThey have become - Root: הָיָה (hayah)הָיָה (hayah), to become, to be—describes change in divine attitude. äUpon - עַלעַל (al), upon, against—used for burden, pressure, or attention.layMe - י (suffix)Suffix י = me (1st person singular). läţorachA burden - Root: טֹרַח (torach)טֹרַח (torach), burden, trouble—an unwanted load. nil'ëytiyI am weary - Root: לָאָה (la’ah)נִלְאֵיתִי (nil'eiti), I am weary. Root: לָאָה, to be tired or disgusted—often with injustice or hypocrisy. n'soTo bear - נָשָׂאRoot: נָשָׂא (nasa), to lift, carry—can denote emotional or spiritual burden.
I
נַפְשִׁ֔י (nap̄·šî)
Noun - feminine singular construct | first person common singular
Strong's 5315: A soul, living being, life, self, person, desire, passion, appetite, emotion
hate
שָׂנְאָ֣ה (śā·nə·’āh)
Verb - Qal - Perfect - third person feminine singular
Strong's 8130: To hate
your New Moons
חָדְשֵׁיכֶ֤ם (ḥā·ḏə·šê·ḵem)
Noun - masculine plural construct | second person masculine plural
Strong's 2320: The new moon, a month
and your appointed feasts;
וּמוֹעֲדֵיכֶם֙ (ū·mō·w·‘ă·ḏê·ḵem)
Conjunctive waw | Noun - masculine plural construct | second person masculine plural
Strong's 4150: Appointed time, place, or meeting
they have become
הָי֥וּ (hā·yū)
Verb - Qal - Perfect - third person common plural
Strong's 1961: To fall out, come to pass, become, be
a burden
לָטֹ֑רַח (lā·ṭō·raḥ)
Preposition-l | Noun - masculine singular
Strong's 2960: A burden
to Me;
עָלַ֖י (‘ā·lay)
Preposition | first person common singular
Strong's 5921: Above, over, upon, against
I am weary
נִלְאֵ֖יתִי (nil·’ê·ṯî)
Verb - Nifal - Perfect - first person common singular
Strong's 3811: To tire, to be, disgusted
of bearing them.
נְשֹֽׂא׃ (nə·śō)
Verb - Qal - Infinitive construct
Strong's 5375: To lift, carry, take
Translations
IIT - Your monthly and regular meetings my soul detests. They have become a burden on me; I am weary of putting up with them.
BSB - I hate your New Moons and your appointed feasts. They have become a burden to Me; I am weary of bearing them.
ESV - Your new moons and your appointed feasts my soul hates; they have become a burden to me; I am weary of bearing them.
NIV - Your New Moon feasts and your appointed festivals I hate with all my being. They have become a burden to me; I am weary of bearing them.
NASB - I hate your New Moon festivals and your appointed feasts, they have become a burden to Me; I am tired of bearing them.
BST - Your fasting, and rest from work, your new moons also, and your feasts my soul hates: ye have become loathsome to me; I will no more pardon your sins.
YLT - Your new moons and your set seasons hath My soul hated, They have been upon Me for a burden, I have been weary of bearing.
Chabad - Your New Moons and your appointed seasons My soul hates, they are a burden to Me; I am weary of bearing [them].
Alter - Your new moons and your appointed times I utterly despise. They have become a burden to me, I cannot bear them.
Parallelism
Parallelism
A. New Moons – Appointed feasts
B. I hate – They are a burden – I am weary
C. Your festivals – My reaction
D. Ritual celebration – Emotional revulsion
Synonymous Parallelism
-
A. New Moons – Appointed feasts:
These are sacred days commanded in the Torah. Their pairing represents the full religious calendar, showing that the problem is not the festivals themselves, but the way they are practiced. -
B. They have become a burden – I am weary of bearing them:
These two phrases reinforce each other, expressing God’s emotional exhaustion. The repetition of weariness intensifies the pathos and adds relational weight to the rejection.
Antithetic Parallelism
-
C. Sacred festivals – Divine hatred:
The sharpest contrast lies between what should be joyful and holy (festivals) and God’s declaration of hatred. This reversal is meant to shock—highlighting how deeply worship has been perverted.
Literary Devices
-
Emotive Verbs – “I hate,” “weary”:
These are strong, personal words—not clinical or judicial. They convey divine anguish and disgust, not mere disapproval. -
Repetition of Emotion – Burden and Weariness:
God's reaction is portrayed as heaviness, suggesting that insincere worship actually places a weight on Him. The imagery evokes someone forced to carry what they did not choose. -
Irony:
Festivals were meant to be times of joy and rest for God's people—and for God to delight in His covenant relationship. Now, they have the opposite effect: they exhaust and burden Him. -
Contrast in Ownership – “Your” New Moons:
God no longer claims them as His. The people’s corruption has made them alien to Him.
Thematic Significance
-
Emotional Depth of Divine Rejection:
God is not indifferent—He is deeply grieved. His hatred for the festivals arises from their hypocrisy, not the concept itself. It emphasizes that worship without righteousness wounds the covenant relationship. -
Worship as a Burden to God:
Instead of bringing Him pleasure, these religious observances now tax God—a remarkable and humbling image. The people’s rituals have become spiritual weight rather than offering spiritual connection. -
Divine Ownership Withdrawn:
The use of “your” signals that what was once a shared covenantal rhythm has been appropriated and defiled. The people still follow the calendar, but not in spirit or truth.
Wordlinks
Hate (שָׂנֵאתִי – sanēʾtî)
Root: שָׂנֵא – sanē – to hate, abhor
Isaiah 1:14 – I hate (שָׂנֵאתִי) your New Moons and feasts…
Isaiah 61:8 – For I, the LORD, love justice, I hate (שָׂנֵאתִי) robbery for burnt offering…
Isaiah 66:3 – …he who offers a grain offering is like one who offers swine’s blood… their soul delights in abominations (implied divine hatred of their worship)
New Moons (חָדְשֵׁיכֶם – chodshēkhem)
Root: חֹדֶשׁ – chodesh – new moon, month
Isaiah 1:14 – I hate your New Moons (חָדְשֵׁיכֶם)…
Isaiah 1:13 – …your New Moons (חֹדֶשׁ) and sabbaths…
Isaiah 66:23 – From one New Moon (מֵחֹדֶשׁ אֶל־חֹדֶשׁ) to another, all flesh shall come to worship before Me… (contrast: restored worship)
Appointed Feasts (מוֹעֲדֵיכֶם – moʿădēykhem)
Root: מוֹעֵד – moʿēd – appointed time, sacred assembly
Isaiah 1:14 – …and your appointed feasts (מוֹעֲדֵיכֶם)
Isaiah 33:20 – Look upon Zion… your eyes will see Jerusalem, a quiet habitation, a tent that shall not be taken down… and there the appointed feasts (מוֹעֲדִים) will not be removed
Isaiah 29:1 – Woe to Ariel… add year to year; let the feasts (חַגִּים – different word) run their rounds (related context)
Burden (טֹרַח – ṭōraḥ)
Root: טָרַח – ṭāraḥ – to be burdensome, troublesome
Isaiah 1:14 – They have become a burden (טֹרַח) to Me…
This is the only occurrence of this noun in Isaiah. But the concept of Israel being a burden to God reappears thematically:
-
Isaiah 43:24 – You have burdened (הִכְבַּדְתָּ) Me with your sins, you have wearied Me with your iniquities
-
Isaiah 46:1–2 – The idols of Babylon are burdens on beasts and cattle — a metaphor for lifeless gods
-
Isaiah 53:11 – The Servant bears the burden of many iniquities (theme, not word)
Weary (נִלְאֵיתִי – nilʾēti)
Root: לָאָה – lāʾāh – to be weary, exhausted
Isaiah 1:14 – I am weary (נִלְאֵיתִי) of bearing them
Isaiah 7:13 – Will you weary (הַלְאֹות) my God also?
Isaiah 43:22–24 – You have not called on Me… but you have wearied Me (הִלְּאִיתַנִי) with your iniquities
Isaiah 47:13 – You are wearied (נִלְאֵיתְ) with your many counsels…
Isaiah 57:10 – You were wearied (יָגַעְתְּ) by the length of your way…
Isaiah 40:28 – The everlasting God… does not faint or grow weary (לֹא יִיעָף וְלֹא יִלְאֶה)
Isaiah 40:30–31 – Youths may faint and grow weary, but those who wait on the LORD shall renew their strength…
Isaiah 1:15
15 When you spread out your hands in prayer,
I will hide My eyes from you;
even though you multiply your prayers,
I will not listen.
Your hands are covered with blood.
Hebrew
Hebrew (MT)
וּבְפָרִשְׂכֶם כַּפֵּיכֶם אַעְלִים עֵינַי מִכֶּם גַּם כִּי־תַרְבּוּ תְפִלָּה אֵינֶנִּי שֹׁמֵעַ יְדֵיכֶם דָּמִים מָלֵאוּ
Transliteration
ûAnd - וְ (prefix)Prefix וְ = and.färisYou spread out - Root: פָּרַשׂ (paras)To spread out, extend—used of hands lifted in prayer.khemYour (plural) - כֶם (suffix)Suffix כֶם = your (plural). KaPëyPalms - Root: כַּף (kaf)Palm of the hand—used in gestures of worship or supplication.khemYour (plural) - כֶם (suffix)Suffix כֶם = your (plural). a'liymI will hide - Root: עָלַם (ʿalam)To hide, conceal—used for God withholding attention or favor. ëynayMy eyes - Root: עַיִן (ʿayin)Eye, sight. Symbolic of divine attention. Suffix י = my. miFrom - מִן (prefix)Prefix מִ = from.KemYou (plural) - כֶם (suffix)Suffix כֶם = you (plural). Gam KiyEven though - גַּם כִּיConcessive phrase: גַּם = also, כִּי = even though. tar'BûYou multiply - Root: רָבָה (ravah)To multiply, increase—often used of excessive prayer or offerings. t'fiLähPrayer - Root: פָּלַל (palal)Prayer, intercession, supplication—plea for divine favor. ëyneNot - אֵין (negation)Negation particle: not, none.NiyI (am) - אֲנִיPronoun: I. shomëªHearing - Root: שָׁמַע (shamaʿ)To hear, respond, obey. God here rejects empty petitions. y'dëyHands - Root: יָד (yad)Hand—symbol of action or responsibility. Suffix indicates possession.khemYour (plural) - כֶם (suffix)Suffix כֶם = your (plural). mälëûFull - Root: מָלֵא (maleʾ)To be full or filled. Often used negatively when filled with guilt or blood. DämiymBlood - דָּם, plural דָּמִים (damiym)Bloodshed, violence, guilt. Often connected to unjust acts.
When you spread out
וּבְפָרִשְׂכֶ֣ם (ū·ḇə·p̄ā·riś·ḵem)
Conjunctive waw, Preposition-b | Verb - Piel - Infinitive construct | second person masculine plural
Strong's 6566: To break apart, disperse
your hands in prayer,
כַּפֵּיכֶ֗ם (kap·pê·ḵem)
Noun - fdc | second person masculine plural
Strong's 3709: Hollow or flat of the hand, palm, sole (of the foot), a pan
I will hide
אַעְלִ֤ים (’a‘·lîm)
Verb - Hifil - Imperfect - first person common singular
Strong's 5956: To veil from sight, conceal
My eyes
עֵינַי֙ (‘ê·nay)
Noun - cdc | first person common singular
Strong's 5869: An eye, a fountain
from you;
מִכֶּ֔ם (mik·kem)
Preposition | second person masculine plural
Strong's 4480: A part of, from, out of
even
גַּ֛ם (gam)
Conjunction
Strong's 1571: Assemblage, also, even, yea, though, both, and
though
כִּֽי־ (kî-)
Conjunction
Strong's 3588: A relative conjunction
you multiply
תַרְבּ֥וּ (ṯar·bū)
Verb - Hifil - Imperfect - second person masculine plural
Strong's 7235: To be or become much, many or great
your prayers,
תְפִלָּ֖ה (ṯə·p̄il·lāh)
Noun - feminine singular
Strong's 8605: Intercession, supplication, a hymn
I will not
אֵינֶ֣נִּי (’ê·nen·nî)
Adverb | first person common singular
Strong's 369: A non-entity, a negative particle
listen.
שֹׁמֵ֑עַ (šō·mê·a‘)
Verb - Qal - Participle - masculine singular
Strong's 8085: To hear intelligently
Your hands
יְדֵיכֶ֖ם (yə·ḏê·ḵem)
Noun - fdc | second person masculine plural
Strong's 3027: A hand
are covered
מָלֵֽאוּ׃ (mā·lê·’ū)
Verb - Qal - Perfect - third person common plural
Strong's 4390: To fill, be full of
with blood.
דָּמִ֥ים (dā·mîm)
Noun - masculine plural
Strong's 1818: Blood, of man, an animal, the juice of the grape, bloodshed
Translations
IIT - When you spread forth your hands, I will conceal my eyes from you; though you pray at length, I will not hear—your hands are filled with blood.
BSB - When you spread out your hands in prayer, I will hide My eyes from you; even though you multiply your prayers, I will not listen. Your hands are covered with blood.
ESV - When you spread out your hands, I will hide my eyes from you; even though you make many prayers, I will not listen; your hands are full of blood.
NIV - When you spread out your hands in prayer, I hide my eyes from you; even when you offer many prayers, I am not listening. Your hands are full of blood!
NASB - So when you spread out your hands in prayer, I will hide My eyes from you; yes, even though you offer many prayers, I will not be listening. Your hands are covered with blood.
BST - When ye stretch forth your hands, I will turn away mine eyes from you: and though ye make many supplications, I will not hearken to you; for your hands are full of blood.
YLT - And in your spreading forth your hands, I hide Mine eyes from you, Also when ye increase prayer, I do not hear, Your hands of blood have been full.
Chabad - And when you spread out your hands, I will hide My eyes from you; even when you pray at length, I do not hear; your hands are full of blood.
Alter - And when you spread your palms, I avert My eyes from you. Though you abundantly pray, I do not listen. Your hands are full of blood.
Literary Devices
Parallelism
Parallelism
A. Spread out your hands – Multiply your prayers
B. I will hide My eyes – I will not listen
C. Prayer gestures – Divine rejection
D. Hands raised in prayer – Hands covered with blood
Synonymous Parallelism
-
A. Spread out your hands – Multiply your prayers:
These are both common expressions of intensified prayer in the Hebrew Bible. The image is one of public, fervent religious devotion. The pairing highlights the outward zeal of the people. -
B. I will hide My eyes – I will not listen:
These divine responses are parallel in form and meaning: they both express active divine disengagement. God refuses to see or hear, signaling a complete severing of communion.
Antithetic Parallelism
-
C. Prayer – Rejection:
Normally, prayer invokes God's nearness; here it results in divine withdrawal. The more the people pray, the more God refuses to engage, because the prayer is disconnected from righteousness. -
D. Outward piety – Inward guilt:
The most devastating contrast lies in the final line: “Your hands are covered with blood.” The very hands lifted in prayer are stained with violence. This juxtaposition unearths the hypocrisy of pretending purity while living in sin.
Literary Devices
-
Anthropomorphism – God hides His eyes, refuses to hear:
These human actions communicate divine withdrawal in visceral, relational terms. God is portrayed as intentionally turning away. -
Imagery – Bloodstained hands:
This metaphor is striking. It equates the people's guilt—likely injustice, oppression, or violence—with literal bloodshed. It reverses the typical image of holy hands lifted in prayer. -
Climactic Structure:
The verse builds from prayerful gesture → divine rejection → moral exposure. The progression ends not in dialogue, but in indictment. -
Irony:
The people believe prayer will bring blessing—but it brings condemnation because their lives contradict their words.
Thematic Significance
-
Prayer Without Justice Is Abomination:
God does not accept prayer from hands guilty of oppression or murder. This verse crystallizes Isaiah’s message: spiritual practices must be backed by ethical living. -
Severed Relationship:
God’s refusal to see or hear indicates a broken covenant. It’s not a momentary silence—it’s a judicial act of turning away. -
Revelation of True Identity:
The bloodstained hands expose the heart of the people. Their religious posture cannot mask their moral corruption. -
Transition Toward Repentance:
This is the low point of the indictment. What follows in verses 16–17 is a call to wash, repent, and restore justice. The blood on their hands must be cleansed—not hidden.
Wordlinks
Spread out (hands) (פֵּרֵשׂ – perēs)
Root: פָּרַשׂ – pāras – to spread out
Isaiah 1:15 – When you spread out your hands (פֵּרֵשׂכֶם כַּפֵּיכֶם)…
Isaiah 25:11 – He will spread out his hands (פֵּרַשׂ יָדָיו) in their midst as a swimmer spreads out to swim… (judgment metaphor)
Isaiah 65:2 – I have spread out My hands (פֵּרַשְׂתִּי יָדַי) all day long to a rebellious people… (God’s own appeal to the people — contrast)
Hide eyes (אַעְלִים עֵינַי – aʿlîm ʿênay)
Root: עָלַם – ʿālam – to conceal, hide
Isaiah 1:15 – I will hide My eyes (אַעְלִים עֵינַי) from you…
Isaiah 8:17 – I will wait on the LORD, who hides His face (מַסְתִּיר פָּנָיו) from the house of Jacob…
Isaiah 59:2 – …your iniquities have hidden His face from you…
Isaiah 64:7 – …You have hidden Your face (הִסְתַּרְתָּ פָּנֶיךָ) from us and have consumed us…
Isaiah consistently associates God hiding His face or eyes with covenant breach and bloodguilt.
Prayers / Multiply prayers (תְּפִלָּה – tefillah / הַרְבּוֹת – harbôt)
Root: פָּלַל – pālal – to pray, intercede
Isaiah 1:15 – Even though you multiply prayers (וּבְהַרְבּוֹת תְּפִלָּה)…
Isaiah 37:4 – Perhaps the LORD your God will hear… and will rebuke the words… Therefore lift up a prayer (תְּפִלָּה) for the remnant…
Isaiah 56:7 – …for My house shall be called a house of prayer (תְּפִלָּה) for all nations.
Isaiah 62:6–7 – …you who call on the LORD, give Him no rest… until He establishes Jerusalem…
Isaiah distinguishes between vain prayers (1:15) and faithful intercession (37:4, 56:7).
Listen (אֶשְׁמַע – eshmaʿ)
Root: שָׁמַע – shāmaʿ – to hear, listen, obey
Isaiah 1:15 – I will not listen (לֹא אֶשְׁמַע)
Isaiah 30:9 – A rebellious people… who will not hear (שָׁמְעוּ) the law of the LORD
Isaiah 59:1–2 – …His ear is not dull that it cannot hear (לִשְׁמֹעַ)… but your sins have hidden His face… so that He does not hear (בִּלְתִּי שְׁמֹעַ)
Isaiah 65:12 – When I called, you did not answer; when I spoke, you did not listen (שָׁמַעְתֶּם)…
Hands (יְדֵיכֶם – yedeykhem)
Root: יָד – yād – hand
Isaiah 1:15 – Your hands (יְדֵיכֶם) are full of blood
Isaiah 59:3 – Your hands (כַּפֵּיכֶם) are defiled with blood, and your fingers with iniquity…
Isaiah 65:2 – I spread out My hands (יָדַי) all day to a rebellious people
Isaiah 62:8 – The LORD has sworn by His right hand… (contrast: divine power vs. corrupt hands)
Blood (דָּמִים – damim)
Root: דָּם – dam – blood
Isaiah 1:15 – Your hands are full of blood (דָּמִים)
Isaiah 26:21 – For behold, the LORD is coming out of His dwelling to punish the inhabitants of the earth for their iniquity, and the earth will reveal her blood (דָּמִים)
Isaiah 59:3 – Your hands are defiled with blood (בְּדָמִים)…
Isaiah 34:3 – Their slain shall be thrown out, and their stench shall rise; the mountains shall be soaked with their blood (בְּדָמָם)
Isaiah 1:16
16 Wash and cleanse yourselves.
Remove your evil deeds from My sight.
Stop doing evil!
Hebrew
Hebrew (MT)
רַחֲצוּ הִזַּכּוּ הָסִירוּ רֹעַ מַעַלְלֵיכֶם מִנֶּגֶד עֵינָי חִדְלוּ הָרֵעַ
Transliteration
rachátzûWash - Root: רָחַץ (rachatz)To wash, cleanse—used for ritual purification or moral renewal. hiZaKûMake yourselves clean - Root: זָכָה (zakah)To be clean, pure—moral and spiritual purity before God. häšiyrûRemove - Root: סוּר (sur)To turn aside, remove, take away—used for eliminating sin or impurity. roªEvil - רֹעַ roª {ro-ah'}Evil, wickedness. Root: רָעַע (raʿaʿ), to spoil, do evil—moral or social corruption. maal'lëyOf your deeds - מַעַלְלֵיכֶם maal'lëykhem {ma-al-le-khem'}Deeds, actions. Root: עָלַל (ʿalal), to act or do—suffix כֶם = your (plural).khemYour (plural) - כֶםSuffix כֶם = your (plural). miNegedFrom before - מִנֶּגֶד miNeged {mi-ne-ged'}From before, opposite, in front of. Root: נֶגֶד (neged), in the presence of—used to describe proximity to God. ëynäyMy eyes - עֵינַי ëynäy {ay-nai'}My eyes. Root: עַיִן (ʿayin), eye—used of God's attention, awareness, or judgment. Suffix י = my. chid'lûCease - Root: חָדַל (chadal)To cease, stop, refrain. Used in command to stop sinning. härëTo do evil - הָרַע härë {ha-ra'}To do evil. Root: רָעַע (raʿaʿ), to spoil, ruin—common word for sin or rebellion.
Wash
רַחֲצוּ֙ (ra·ḥă·ṣū)
Verb - Qal - Imperative - masculine plural
Strong's 7364: To wash, wash off or away, bathe
and cleanse yourselves.
הִזַּכּ֔וּ (hiz·zak·kū)
Verb - Hitpael - Imperative - masculine plural
Strong's 2135: To be translucent, to be innocent
Remove
הָסִ֛ירוּ (hā·sî·rū)
Verb - Hifil - Imperative - masculine plural
Strong's 5493: To turn aside
your evil
רֹ֥עַ (rō·a‘)
Noun - masculine singular construct
Strong's 7455: Badness, evil
deeds
מַעַלְלֵיכֶ֖ם (ma·‘al·lê·ḵem)
Noun - masculine plural construct | second person masculine plural
Strong's 4611: A deed, practice
from
מִנֶּ֣גֶד (min·ne·ḡeḏ)
Preposition-m
Strong's 5048: A front, part opposite, a counterpart, mate, over against, before
My sight.
עֵינָ֑י (‘ê·nāy)
Noun - cdc | first person common singular
Strong's 5869: An eye, a fountain
Stop
חִדְל֖וּ (ḥiḏ·lū)
Verb - Qal - Imperative - masculine plural
Strong's 2308: To be flabby, desist, be lacking, idle
doing evil!
הָרֵֽעַ׃ (hā·rê·a‘)
Verb - Hifil - Infinitive construct
Strong's 7489: To spoil, to make, good for, nothing, bad
Translations
IIT - Wash yourselves clean: remove your wicked deeds from before my eyes; cease to do evil.
BSB - Wash and cleanse yourselves. Remove your evil deeds from My sight. Stop doing evil!
ESV - Wash yourselves; make yourselves clean; remove the evil of your deeds from before my eyes; cease to do evil.
NIV - Wash and make yourselves clean. Take your evil deeds out of my sight; stop doing wrong.
NASB - Wash yourselves, make yourselves clean; remove the evil of your deeds from My sight. Stop doing evil.
BST - Wash you, be clean; remove your iniquities from your souls before mine eyes; cease from your iniquities.
YLT - Wash ye, make ye pure, Turn aside the evil of your doings, from before Mine eyes, Cease to do evil.
Chabad - Wash, cleanse yourselves, remove the evil of your deeds from before My eyes, cease to do evil.
Alter - Wash, become pure, Remove your evil acts from My eyes. Cease doing evil.
Parallelism
Parallelism
A. Wash – Cleanse – Remove – Stop
B. Yourselves – Your deeds
C. God’s perception – Human action
D. Moral defilement – Call to purity
Synonymous Parallelism
-
A. Wash – Cleanse – Remove:
These verbs form a powerful triad of purification. “Wash” and “cleanse” are ritual and moral purification terms, while “remove” connects the inward cleansing to outward action. Together, they call for complete transformation—internal and external. -
B. Evil deeds – Doing evil:
These phrases reinforce each other and emphasize the focus on behavior, not just belief. The repetition highlights the need for repentance in action.
Antithetic Parallelism
-
C. From My sight – Stop doing evil:
“From My sight” implies that the deeds are offensive to God’s holiness. Removing evil from God's sight requires ceasing evil altogether. The antithesis is between present corruption and the expected purity.
Literary Devices
-
Imperative Commands – “Wash,” “Cleanse,” “Remove,” “Stop”:
The verse is built entirely of direct commands, showing urgency and non-negotiability. These are not suggestions—they are covenant demands. -
Imagery – Washing as Repentance:
The act of washing is a vivid metaphor for moral and spiritual purification. It ties back to the earlier image of bloodstained hands (v.15), implying that cleansing is still possible. -
Anaphora (repetition of command tone):
The repeated structure of imperative verbs builds intensity and gives the verse a prophetic rhythm of urgency and hope.
Thematic Significance
-
Divine Mercy Still Offered:
After intense rebuke, this verse marks a turning point. God still invites repentance. The door is not shut—it’s flung open with clear instructions. -
Repentance as Action, Not Emotion:
This call is practical and behavioral. True repentance is not just sorrow—it’s cleansing, removal, and stopping of evil actions. -
Moral Responsibility:
“Wash yourselves” places responsibility squarely on the people. Though God offers forgiveness, they must act. -
Preparation for Restoration:
This verse begins the process that will lead to the promises of cleansing and renewal in verses 18 and beyond. Justice begins with cleansing.
Wordlinks
Wash (רַחֲצוּ – rachatzû)
Root: רָחַץ – rāchatz – to wash, bathe, cleanse
Isaiah 1:16 – Wash (רַחֲצוּ) yourselves…
This exact root is rare in Isaiah but shows up conceptually through God’s acts of cleansing:
-
Isaiah 4:4 – When the Lord has washed away (רָחַץ) the filth of the daughters of Zion…
-
Isaiah 52:11 – Depart, depart, go out from there! Touch no unclean thing… be clean, you who bear the vessels of the LORD (same purification motif)
Cleanse / Purify (הִזַּכּוּ – hizzākû)
Root: זָכָה – zākāh – to be pure, clean, acquitted
Isaiah 1:16 – Cleanse yourselves (הִזַּכּוּ)…
This verb is rare in Isaiah — but purity themes abound:
-
Isaiah 6:7 – …your iniquity is taken away, and your sin is purged (כֻפָּר)
-
Isaiah 33:14–15 – Who among us can dwell with consuming fire? He who walks righteously and speaks uprightly…
-
Isaiah 53:11 – By His knowledge shall My righteous Servant justify (יַצְדִּיק) many… (purification via justification)
Remove (הָסִירוּ – hāsîrû)
Root: סוּר – sûr – to turn aside, remove, depart
Isaiah 1:16 – Remove (הָסִירוּ) your evil deeds from My sight…
Isaiah 10:27 – …the yoke shall be removed (יָסוּר) from your neck
Isaiah 17:10 – Because you have forgotten the God of your salvation and have not remembered the Rock of your refuge, therefore you plant pleasant plants… (judgment comes because sin was not removed)
Isaiah 30:22 – You will defile your carved images… You will say to them, “Be gone!” (remove idols)
Evil deeds (רֹעַ מַעַלְלֵיכֶם – roʿaʿ maʿalleykhem)
Roots: רַע – raʿ (evil) and עָלַל – ʿālal (deeds, practices)
Isaiah 1:16 – Remove your evil deeds (רֹעַ מַעַלְלֵיכֶם)
Isaiah 3:8 – Jerusalem has stumbled… their deeds (מַעַלְלֵיהֶם) are against the LORD…
Isaiah 57:18 – I have seen his ways (דְּרָכָיו – similar meaning), but I will heal him…
Isaiah 59:6–7 – …their deeds (מַעֲשֵׂיהֶם) are deeds of iniquity… they run to evil…
The “deeds” motif often connects to moral conduct, either righteous or wicked.
From My sight / Before My eyes (מִנֶּגֶד עֵינָי – minneged ʿênay)
Root: נֶגֶד – neged – in front of, opposite, before
Isaiah 1:16 – From before My eyes (מִנֶּגֶד עֵינָי)
Isaiah 65:3 – A people who provoke Me to My face continually, who sacrifice in gardens… (similar theme: offending “before My face”)
Isaiah 49:16 – Behold, I have engraved you on the palms of My hands; your walls are continually before Me (נֶגְדִּי תָמִיד)
Stop doing evil (חִדְלוּ הָרֵעַ – chidlû hāreʿa)
Root: חָדַל – chādal – to cease, leave off
Root: רַע – raʿ – evil
Isaiah 1:16 – Stop doing evil (חִדְלוּ הָרֵעַ)
Isaiah 33:15 – He who walks righteously and stops his ears (עֹצֵם אָזְנוֹ) from hearing of bloodshed…
Isaiah 31:6 – Return to Him from whom you have deeply rebelled, O children of Israel (a call to cease rebellion)
Isaiah 1:17
17 Learn to do right;
seek justice and correct the oppressor.c
Defend the fatherless
and plead the case of the widow.”
Hebrew
Hebrew (MT)
לִמְדוּ הֵיטֵב דִּרְשׁוּ מִשְׁפָּט אַשְּׁרוּ חָמוֹץ שִׁפְטוּ יָתוֹם רִיבוּ אַלְמָנָה ס
Transliteration
lim'dûLearn - Root: לָמַד (lamad)To learn, become instructed—often used for moral or covenantal teaching. hëyţëvTo do good - Root: יָטַב (yatav)To do good, act rightly. Often contrasts with evil acts and injustice. Dir'shûSeek - Root: דָּרַשׁ (darash)To seek, inquire, investigate—especially of God or justice. mish'PäţJustice - מִשְׁפָּט mish'PäţJustice, judgment, legal decision. Root: שָׁפַט (shafat), to judge—core theme of Isaiah. aSH'rûCorrect - Root: אָשַׁר (ashar)To make straight, correct, lead—used here to mean help or guide justly. chämôtzThe oppressor - חָמוֹץ chämôtzOppressor, violent one. Root: חָמַץ (chamatz), to be violent or cruel—often refers to injustice and abuse of power. shif'ţûJudge - Root: שָׁפַט (shafat)To judge, give a legal ruling. Used here for defending the vulnerable in court. yätômThe fatherless - יָתוֹם yätômFatherless, orphan. Root: יָתַם (yatam), to be fatherless—symbol of vulnerability and dependence. riyvûPlead - Root: רִיב (riv)To contend, argue, plead—used for defending someone legally or spiritually. al'mänähFor the widow - Root: אַלְמָנָה (almanah)Widow. Root: אָלַם or implied from אלם, silent or powerless. Represents socially defenseless.
Learn
לִמְד֥וּ (lim·ḏū)
Verb - Qal - Imperative - masculine plural
Strong's 3925: To exercise in, learn
to do right,
הֵיטֵ֛ב (hê·ṭêḇ)
Verb - Hifil - Infinitive absolute
Strong's 3190: To be good, well, glad, or pleasing
seek
דִּרְשׁ֥וּ (dir·šū)
Verb - Qal - Imperative - masculine plural
Strong's 1875: To tread, frequent, to follow, to seek, ask, to worship
justice,
מִשְׁפָּ֖ט (miš·pāṭ)
Noun - masculine singular
Strong's 4941: A verdict, a sentence, formal decree, divine law, penalty, justice, privilege, style
correct
אַשְּׁר֣וּ (’aš·šə·rū)
Verb - Piel - Imperative - masculine plural
Strong's 833: To be straight, to go forward, be honest, proper
the oppressor,
חָמ֑וֹץ (ḥā·mō·wṣ)
Noun - masculine singular
Strong's 2541: The ruthless (ones)
defend
שִׁפְט֣וּ (šip̄·ṭū)
Verb - Qal - Imperative - masculine plural
Strong's 8199: To judge, pronounce sentence, to vindicate, punish, to govern, to litigate
the fatherless,
יָת֔וֹם (yā·ṯō·wm)
Noun - masculine singular
Strong's 3490: A bereaved person
plead
רִ֖יבוּ (rî·ḇū)
Verb - Qal - Imperative - masculine plural
Strong's 7378: To toss, grapple, to wrangle, controversy, to defend
for the widow.”
אַלְמָנָֽה׃ (’al·mā·nāh)
Noun - feminine singular
Strong's 490: A widow, a desolate place
Translations
IIT - Learn to do good: demand justice, stand up for the oppressed; plead the cause of the fatherless, appeal on behalf of the widow.
BSB - Learn to do right; seek justice and correct the oppressor. Defend the fatherless and plead the case of the widow.
ESV - Learn to do good; seek justice, correct oppression; bring justice to the fatherless, plead the widow's cause.
NIV - Learn to do right; seek justice. Defend the oppressed. Take up the cause of the fatherless; plead the case of the widow.
NASB - Learn to do good; seek justice, rebuke the oppressor, obtain justice for the orphan, plead the widow’s case.
BST - Learn to do well; diligently seek judgment, deliver him that is suffering wrong, plead for the orphan, and obtain justice for the widow.
YLT - Learn to do good, seek judgment, make happy the oppressed, Judge the fatherless, strive [for] the widow.
Chabad - Learn to do good, seek justice, strengthen the robbed, perform justice for the orphan, plead the case of the widow.
Alter - Learn to do good, seek justice. Make the oppressed happy, defend the orphan, argue the widow’s case.
Parallelism
Parallelism
A. Learn – Seek – Correct – Defend – Plead
B. Justice – Oppressor – Fatherless – Widow
C. Do right – Social restoration
D. Moral education – Active compassion
Synonymous Parallelism
-
A. Defend the fatherless – Plead the case of the widow:
These two lines form a classic Hebrew poetic pair, calling for advocacy on behalf of the most vulnerable. They represent the heart of covenant righteousness. -
B. Learn to do right – Seek justice:
These are complementary imperatives. “Learning” implies intentional transformation; “seeking” implies pursuit and persistence. Both demand active engagement with truth and fairness.
Antithetic Parallelism
-
C. Correct the oppressor – Defend the oppressed:
This contrast is implied. One command confronts the perpetrator (oppressor), the others protect the victim (fatherless, widow). The righteous person must act against injustice and for the vulnerable.
Literary Devices
-
Imperative Verbs (×5):
The verse is a rapid-fire series of commands, creating a rhythmic flow that contrasts with the earlier denunciations. These imperatives show what true worship looks like in action. -
Inclusion of the Vulnerable – “Fatherless and Widow”:
These two groups are a common prophetic shorthand for those without social power. Their defense was embedded in the Torah (e.g., Deut. 10:18), and their neglect was a sign of societal decay. -
Chiasm (Implied):
A (Learn)
B (Seek justice)
B′ (Correct the oppressor)
A′ (Defend / Plead)
The verse has a subtle symmetrical balance, focusing attention on the central command to confront oppression. -
Legal Language – “Plead the case”:
This phrase evokes the courtroom setting, reinforcing Isaiah’s theme of a covenantal lawsuit between God and His people. Righteousness is defined here in legal advocacy for the weak.
Thematic Significance
-
True Religion Defined:
This verse presents the positive opposite of the hypocrisy previously condemned. Real repentance is not just abstaining from evil—it is actively doing good. -
Justice and Mercy Are Central:
This is the moral heart of Isaiah’s call: justice for the oppressed, intervention for the vulnerable, and courage to correct wrongdoers. -
Covenantal Restoration Through Ethical Living:
The way back to God is through ethical renewal, not ritual performance. This verse anticipates later prophetic themes (cf. Micah 6:8; Zechariah 7:9–10; James 1:27).
Wordlinks
Learn (לִמְדוּ – limdû)
Root: למד – lāmad – to learn, teach
Isaiah 1:17 – Learn (לִמְדוּ) to do right…
Isaiah 2:4 – …nation shall not lift up sword against nation, neither shall they learn war (לֹא־יִלְמְדוּ עוֹד מִלְחָמָה) anymore
Isaiah 26:9 – …for when Your judgments are in the earth, the inhabitants of the world learn righteousness (יֵלְמְדוּ צֶדֶק)
Isaiah 26:10 – Though grace is shown to the wicked, he does not learn righteousness (לֹא־יֶלְמָד צֶדֶק)
Do right / Good (הֵיטֵב – hētēv)
Root: טוֹב – ṭôv – good
Isaiah 1:17 – Learn to do good (לִמְדוּ הֵיטֵב)
This exact form is unique here, but “doing good” is core to Isaiah’s ethics:
Isaiah 5:20 – Woe to those who call evil good (טוֹב) and good evil (רָע)…
Isaiah 32:8 – A noble man makes noble plans (עָצוֹת יָעֹץ) and by noble deeds (עָלִיָּה) he stands. (implied moral action)
Seek (דִּרְשׁוּ – dirshû)
Root: דרש – dārash – to seek, inquire, investigate
Isaiah 1:17 – Seek (דִּרְשׁוּ) justice…
Isaiah 8:19 – Should not a people seek (יִדְרֹשׁ) their God?
Isaiah 34:16 – Seek (דִּרְשׁוּ) out of the book of the LORD and read…
Isaiah 55:6 – Seek (דִּרְשׁוּ) the LORD while He may be found…
Isaiah 58:2 – They seek Me (יִדְרְשׁוּנִי) daily and delight to know My ways… (false seeking exposed)
Isaiah 65:10 – …a resting place for My people who seek Me (דְּרָשׁוּנִי)
Justice (מִשְׁפָּט – mishpāt)
Root: שָׁפַט – shāphat – to judge, govern
Isaiah 1:17 – Seek justice (מִשְׁפָּט)
Isaiah 1:21 – Righteousness used to dwell in her—but now murderers
Isaiah 5:7 – He looked for justice (מִשְׁפָּט), but behold, bloodshed…
Isaiah 9:7 – …to establish it with justice and righteousness (מִשְׁפָּט וּצְדָקָה)
Isaiah 10:2 – …to turn aside the needy from justice (מִשְׁפָּט) and to rob the poor of My people…
Isaiah 28:17 – I will make justice the measuring line and righteousness the plumb line…
Isaiah 30:18 – The LORD is a God of justice (מִשְׁפָּט)…
Isaiah 42:1 – Behold My Servant… He will bring forth justice to the nations
Isaiah 59:8–15 – Justice is turned back, and righteousness stands far away… truth has stumbled in the streets…
Correct / Reprove / Set right (אַשֵּׁרוּ – asherû)
Root: אָשַׁר – ʾāshar – to make straight, lead uprightly
Isaiah 1:17 – Correct the oppressor (אַשֵּׁרוּ חָמוֹץ)
Isaiah 3:12 – O My people! Your guides lead you astray (מַאֲשְׁרֶיךָ מַתְעִים) — same root, in contrast
Isaiah 9:15 – …the prophet who teaches lies is the tail (false leadership = misguidance)
This root appears in positive or ironic ways, always tied to moral direction.
Oppressor (חָמוֹץ – chāmōtz)
Root: חָמַץ – chāmatz – to be violent, cruel, extort
Isaiah 1:17 – Correct the oppressor (חָמוֹץ)
Isaiah 59:6–7 – Their feet run to evil… their thoughts are thoughts of iniquity, wasting and destruction… (parallel concept)
Isaiah doesn’t use this exact noun again, but frequently rebukes oppressors:
-
Isaiah 10:1–2 – Woe to those who write oppressive laws… who deny justice to the poor…
-
Isaiah 58:6 – Is not this the fast I choose? To break every yoke… to let the oppressed go free?
Fatherless (יָתוֹם – yātôm)
Isaiah 1:17 – Defend the fatherless (שִׁפְטוּ יָתוֹם)
Isaiah 9:17 – …every one is ungodly… they do not pity the fatherless or the widow
Isaiah 10:2 – To rob the fatherless (יְתוֹמִים)…
God’s heart for the orphan is a repeated measure of covenant faithfulness.
Widow (אַלְמָנָה – almanāh)
Isaiah 1:17 – Plead for the widow (רִיבוּ אַלְמָנָה)
Isaiah 1:23 – They do not bring justice to the fatherless, and the widow’s cause does not come to them
Isaiah 9:17 – They do not pity the widow
Isaiah 10:2 – To make the widows their prey…
Plead the case / Defend (שִׁפְטוּ – shiftû / רִיבוּ – rivû)
Root: שָׁפַט – to judge, רִיב – to contend, plead
Isaiah 1:17 – Judge for the fatherless (שִׁפְטוּ) and plead (רִיבוּ) the widow’s cause
Isaiah 3:13 – The LORD stands up to plead His case (רִיב)
Isaiah 50:8 – He who justifies Me is near; who will contend with Me? (יָרִיב)
Isaiah 59:4 – No one calls for justice; no one pleads honestly…
Isaiah 63:1 – …mighty to save — speaking in righteousness, mighty to save (judicial implication)
Isaiah 1:18
18 Come now, let us reason together,
says the LORD.
“Though your sins are like scarlet,
they will be as white as snow;
though they are as red as crimson,
they will become like wool.
Hebrew
Hebrew (MT)
לְכוּ־נָא וְנִוָּכְחָה יֹאמַר יְהוָה אִם־יִהְיוּ חֲטָאֵיכֶם כַּשָּׁנִים כַּשֶּׁלֶג יַלְבִּינוּ אִם־יַאְדִּימוּ כַתּוֹלָע כַּצֶּמֶר יִהְיוּ
Transliteration
l'khûCome - לְכוּ l'khûRoot: הָלַךְ (halak), to walk or go—used as an invitation to approach or journey together.näNow - נָא näParticle of entreaty: please, now, I beg you—adds urgency or softness. w'niûäkh'chähAnd let us reason - Root: יָכַח (yakach)To reason, decide, argue—used for legal or covenantal dialogue with God. yomarSays - יֹאמַר yomarRoot: אָמַר (amar), to say, speak—used to introduce divine speech. y’hwähYahweh - יְהוָה y’hwähCovenant name of God. Root: הָיָה (hayah), to be—'He who is.' imIf - אִם imIf, conditional particle—introduces a hypothetical or covenant clause.yih'yûThey will be - יִהְיוּ yih'yûRoot: הָיָה (hayah), to be, become—used here in the imperfect (future) plural. cháţäëyYour sins - חַטָּאֵיכֶם cháţäëykhemRoot: חָטָא (chata), to sin, miss the mark. Suffix כֶם = your (plural).khemYour (plural) - כֶםSuffix כֶם = your (plural). KaSHäniymAs scarlet - כַּשָּׁנִים KaSHäniymRoot: שָׁנִי (shani), scarlet—bright red dye, symbolic of blood or sin. yal'BiynûThey shall be white - יַלְבִּינוּ yal'BiynûRoot: לָבַן (lavan), to be white—used of purification and righteousness. imIf - אִם imIf, conditional particle.ya'DiymûThey are red - יַאְדִּימוּ ya'DiymûRoot: אָדַם (adam), to be red—color of blood, guilt, humanity. khaTôläLike crimson - כַּתּוֹלָע khaTôläRoot: תּוֹלָע (tolaʿ), worm or scarlet dye—deep stain of sin or blood. KaTZemerLike wool - כַּצֶּמֶר KaTZemerRoot: צֶמֶר (tzemer), wool—symbol of purity or cleansing. yih'yûThey shall be - יִהְיוּ yih'yûRoot: הָיָה (hayah), to be, become—same verb as earlier, emphasizing transformation.
“Come
לְכוּ־ (lə·ḵū-)
Verb - Qal - Imperative - masculine plural
Strong's 1980: To go, come, walk
now,
נָ֛א (nā)
Interjection
Strong's 4994: I pray', 'now', 'then'
let us reason together,”
וְנִוָּֽכְחָ֖ה (wə·niw·wā·ḵə·ḥāh)
Conjunctive waw | Verb - Nifal - Conjunctive imperfect Cohortative - first person common plural
Strong's 3198: To be right, reciprocal, to argue, to decide, justify, convict
says
יֹאמַ֣ר (yō·mar)
Verb - Qal - Imperfect - third person masculine singular
Strong's 559: To utter, say
the LORD.
יְהוָ֑ה (Yah·weh)
Noun - proper - masculine singular
Strong's 3068: LORD -- the proper name of the God of Israel
“Though
אִם־ (’im-)
Conjunction
Strong's 518: Lo!, whether?, if, although, Oh that!, when, not
your sins
חֲטָאֵיכֶ֤ם (ḥă·ṭā·’ê·ḵem)
Noun - masculine plural construct | second person masculine plural
Strong's 2399: A crime, its penalty
are
יִֽהְי֨וּ (yih·yū)
Verb - Qal - Imperfect - third person masculine plural
Strong's 1961: To fall out, come to pass, become, be
like scarlet,
כַּשָּׁנִים֙ (kaš·šā·nîm)
Preposition-k, Article | Noun - masculine plural
Strong's 8144: Crimson, the insect, its color, stuff dyed with it
they will be as white
יַלְבִּ֔ינוּ (yal·bî·nū)
Verb - Hifil - Imperfect - third person masculine plural
Strong's 3835: To be, white, to make bricks
as snow;
כַּשֶּׁ֣לֶג (kaš·še·leḡ)
Preposition-k, Article | Noun - masculine singular
Strong's 7950: Snow
though
אִם־ (’im-)
Conjunction
Strong's 518: Lo!, whether?, if, although, Oh that!, when, not
they are as red
יַאְדִּ֥ימוּ (ya’·dî·mū)
Verb - Hifil - Imperfect - third person masculine plural
Strong's 119: Flush, turn rosy
as crimson,
כַתּוֹלָ֖ע (ḵat·tō·w·lā‘)
Preposition-k, Article | Noun - masculine singular
Strong's 8438: The crimson-grub, of the color, from it, cloths dyed therewith
they will become
יִהְיֽוּ׃ (yih·yū)
Verb - Qal - Imperfect - third person masculine plural
Strong's 1961: To fall out, come to pass, become, be
like wool.
כַּצֶּ֥מֶר (kaṣ·ṣe·mer)
Preposition-k, Article | Noun - masculine singular
Strong's 6785: Wool
Translations
IIT - Come now, let us put it to the test, says Jehovah: though your sins are as scarlet, they can be made white as snow; though they have reddened as crimson, they may become white as wool.
BSB - “Come now, let us reason together,” says the LORD. “Though your sins are like scarlet, they will be as white as snow; though they are as red as crimson, they will become like wool.
ESV - “Come now, let us reason together, says the LORD: though your sins are like scarlet, they shall be as white as snow; though they are red like crimson, they shall become like wool.
NIV - “Come now, let us settle the matter,” says the LORD. “Though your sins are like scarlet, they shall be as white as snow; though they are red as crimson, they shall be like wool.
NASB - “Come now, and let us debate your case,” says the LORD, “Though your sins are as scarlet, they shall become as white as snow; though they are red like crimson, they shall be like wool.
BST - And come, let us reason together, saith the LORD: and though your sins be as purple, I will make them white as snow; and though they be as scarlet, I will make them white as wool.
YLT - Come, I pray you, and we reason, saith Jehovah, If your sins are as scarlet, as snow they shall be white, If they are red as crimson, as wool they shall be!
Chabad - Come now, let us debate, says the LORD. If your sins prove to be like crimson, they will become white as snow; if they prove to be as red as crimson dye, they shall become as wool.
Alter - “Come, pray, let us come to terms,” the Lord said. “If your offenses be like scarlet, like snow shall they turn white. If they be red as dyed cloth, they shall become like pure wool.
Parallelism
Parallelism
A. Sins like scarlet – Red as crimson
B. White as snow – Like wool
C. Though... – They shall be (transformation contrast)
D. Color imagery – Moral cleansing
Synonymous Parallelism
-
A. Scarlet – Crimson:
Both are vivid, intense red dyes—permanent and penetrating. They symbolize guilt, blood, and sin (cf. v.15: “hands full of blood”). The repetition intensifies the sense of deep moral stain. -
B. White as snow – Like wool:
These are natural images of purity, innocence, and renewal. Snow and wool were both culturally associated with cleanliness and holiness (cf. Lev. 13:38). Their softness and brightness contrast vividly with blood-red imagery.
Antithetic Parallelism
-
C. Sins like scarlet – Made white as snow:
This stark transformation is the heart of the verse. The contrast illustrates grace overcoming guilt, and cleansing replacing stain.
Literary Devices
-
Invitation – “Come now, let us reason together”:
This is a divine appeal, rare in tone and structure. It reflects God’s willingness to engage with the sinner, not just condemn. The verb יִוָּכְחָה (nivākḥāh) can mean to argue, convince, or decide a case—again evoking a legal/covenantal setting. -
Imagery – Color and Texture:
The verse is built on visual metaphors: scarlet/crimson vs. snow/wool. These symbols carry emotional and cultural depth—both frightening and comforting. -
Chiasm:
A – Come, reason
B – Sins: scarlet
B′ – White: snow/wool
A′ – Divine declaration
The structure subtly places transformation at the center. -
Metaphor – Sin as Stain:
The idea of sin as a dye, something that permeates and clings, evokes permanence—yet God promises to reverse even this.
Thematic Significance
-
Divine Mercy in Legal Language:
This is not just a plea—it is a covenantal court scene where God offers pardon before judgment. Despite the weight of previous verses, the Judge Himself offers a path to reconciliation. -
Transformative Grace:
The visual movement from blood-red to white captures the essence of atonement. No stain is beyond God's power to cleanse. -
Hope in the Midst of Judgment:
After intense rebuke and rejection of hollow ritual, this verse provides a sudden opening of hope. Repentance can lead to restoration. -
Covenantal Appeal:
God's appeal is relational and rational. It’s an offer to talk, to restore the broken bond—not by ignoring sin, but by dealing with it directly and redemptively.
Wordlinks
Come now (לְכוּ־נָא – lĕkhû-nā)
Root: הלך – hālak – to go, come, walk
Isaiah 1:18 – Come now (לְכוּ־נָא), let us reason…
Isaiah 2:3 – Come (וְנֵלְכָה), and let us go up to the mountain of the LORD…
Isaiah 2:5 – O house of Jacob, come, let us walk (וְנֵלְכָה) in the light of the LORD
Isaiah 55:1 – Come, all who thirst… (הוֹי כָּל־צָמֵא לְכוּ לַמַּיִם)
Isaiah 55:3 – Incline your ear, and come to Me (וּלְכוּ אֵלָי)
Isaiah loves to use the verb “walk/come” to denote covenant invitation.
Let us reason together (וְנִוָּכְחָה – v’nivvākḥāh)
Root: יכח – yākhaḥ – to reason, dispute, argue legally or relationally
Isaiah 1:18 – …let us reason together (וְנִוָּכְחָה)…
Isaiah 43:26 – Put Me in remembrance; let us argue the matter (נִשָּׁפְטָה יָחַד)
Isaiah 41:21 – Present your case, says the LORD; bring forth your arguments…
Isaiah 50:8 – He who justifies Me is near; who will contend with Me? (יָרִיב)
Isaiah 3:13 – The LORD stands to plead His case (לָרִיב), and stands to judge the people…
This is covenantal courtroom language — not a casual discussion, but a legal appeal infused with mercy.
Sins (חַטֹּאֵיכֶם – ḥaṭṭō’êkhem)
Root: חָטָא – ḥāṭāʾ – to sin, miss the mark
Isaiah 1:18 – Though your sins (חַטֹּאֵיכֶם) are like scarlet…
Isaiah 6:7 – …your iniquity is taken away, and your sin (חַטָּאתְךָ) is purged
Isaiah 30:1 – Woe to rebellious children… who add sin to sin (חַטָּאת עַל־חַטָּאת)
Isaiah 53:10 – When You make His soul an offering for sin (אָשָׁם)
Isaiah 64:5–6 – You are indeed angry, for we have sinned (חָטָאנוּ)… all our righteousness is as filthy rags
Scarlet (כַּשָּׁנִי – kashshānî)
Root: שָׁנִי – shānî – scarlet, deep red dye
Isaiah 1:18 – Though your sins are like scarlet (כַּשָּׁנִי)…
This word does not appear again in Isaiah, but is rich in Torah symbolism (e.g., Leviticus 14:6–7 – scarlet used in cleansing rituals)
White (יַלְבִּינוּ – yalbînû)
Root: לָבַן – lāvan – to be white
Isaiah 1:18 – …they shall be as white as snow (יַלְבִּינוּ)
Isaiah 29:22 – Therefore thus says the LORD… Jacob shall not now be ashamed, nor shall his face grow pale (יֶחְוַר – related visual concept)
Though this root is rare in Isaiah, thematic imagery of cleansing / brightness is central:
Isaiah 60:1 – Arise, shine, for your light has come… (clean, radiant imagery)
Snow (שֶׁלֶג – sheleg)
Isaiah 1:18 – As white as snow (שֶׁלֶג)
Only here in Isaiah, but a clear Hebrew metaphor for purity and forgiveness — echoed in Psalm 51:7:
“Wash me, and I shall be whiter than snow.”
Red / Crimson (כַּתּוֹלָע – kattôlāʿ)
Root: תוֹלָע – tôlāʿ – crimson, worm-dye red
Isaiah 1:18 – Though they are red like crimson (כַּתּוֹלָע)…
Isaiah 41:14 – Fear not, you worm Jacob (תוֹלַעַת יַעֲקֹב) — same word, used as metaphor for lowliness
The word tôlāʿ also refers to the worm used to make scarlet dye — so this word plays both on color and humiliation.
Wool (כַּצֶּמֶר – katztémer)
Root: צֶמֶר – tzémer – wool
Isaiah 1:18 – …they shall be like wool (כַּצֶּמֶר)
Isaiah 53:7 – As a sheep before its shearers is silent… (image of innocence, sacrifice)
Isaiah 55:10 – As the rain and the snow (שֶׁלֶג) come down from heaven… (linked imagery with cleansing and life)
Isaiah 1:19
19 If you are willing and obedient,
you will eat the best of the land.
Hebrew
Hebrew (MT)
אִם־תֹּאבוּ וּשְׁמַעְתֶּם טוּב הָאָרֶץ תֹּאכֵלוּ
Transliteration
imIf - אִם imConditional particle אִם = if.TovûYou are willing - Root: טוֹב (tov)Root: טוֹב (tov), to be good or willing—denotes a disposition to obey. ûAnd - וְ (prefix)Prefix וְ = and.sh'ma'TemYou obey - Root: שָׁמַע (shamaʿ)To hear with intent to obey—covenant term used throughout Torah. ţûvYou shall eat - Root: אָכַל (akal)To eat, consume—here symbolizing blessing, prosperity, and covenant fulfillment. hääretzThe good - הַטּוֹב haṭṭôvPrefix הַ = the. Root: טוֹב (tov), good, pleasant—refers to abundance or blessing. TokhëlûOf the land - אֶרֶץ (eretz)Land, earth. Often refers to the Promised Land or inheritance under the covenant.
If
אִם־ (’im-)
Conjunction
Strong's 518: Lo!, whether?, if, although, Oh that!, when, not
you are willing
תֹּאב֖וּ (tō·ḇū)
Verb - Qal - Imperfect - second person masculine plural
Strong's 14: To breathe after, to be acquiescent
and obedient,
וּשְׁמַעְתֶּ֑ם (ū·šə·ma‘·tem)
Conjunctive waw | Verb - Qal - Conjunctive perfect - second person masculine plural
Strong's 8085: To hear intelligently
you will eat
תֹּאכֵֽלוּ׃ (tō·ḵê·lū)
Verb - Qal - Imperfect - second person masculine plural
Strong's 398: To eat
the best
ט֥וּב (ṭūḇ)
Noun - masculine singular construct
Strong's 2898: Good, goodness, beauty, gladness, welfare
of the land.
הָאָ֖רֶץ (hā·’ā·reṣ)
Article | Noun - feminine singular
Strong's 776: Earth, land
Translations
IIT - If you are willing and obey, you shall eat the good of the land.
BSB - If you are willing and obedient, you will eat the best of the land.
ESV - If you are willing and obedient, you shall eat the good of the land.
NIV - If you are willing and obedient, you will eat the good things of the land.
NASB - If you are willing and obedient, you will eat the best of the land.
BST - And if ye be willing, and hearken to me, ye shall eat the good of the land.
YLT - If ye are willing, and have hearkened, The good of the land ye consume.
Chabad - If you be willing and obey, you shall eat the best of the land.
Alter - If you assent and listen, the land’s bounty you shall eat.
Parallelism
Parallelism
A. Willing – Obedient
B. Covenant loyalty – Covenant blessing
C. Human choice – Divine reward
D. Condition – Consequence
Synonymous Parallelism
-
A. Willing – Obedient:
These two qualities go hand in hand in biblical theology. Willing speaks to the heart and desire, while obedient emphasizes action and submission. Together, they reflect a whole-souled return to God.
Antithetic Parallelism
(Implied when contrasted with the next verse)
-
The blessing of obedience here stands in stark contrast to the destruction for rebellion in the following verse (v.20). Together they form a covenantal conditional pattern of blessing vs. curse (cf. Deut. 28).
Literary Devices
-
Conditional Statement – “If... then…”
The verse uses a classic conditional formula, offering a clear choice and its consequence. It reinforces Israel’s agency and the moral clarity of the covenant. -
Metaphor – “Eat the best of the land”:
This phrase represents prosperity, blessing, and abundance. It evokes the land promise given to Abraham and later expanded in the Mosaic covenant. Eating the "best" symbolizes peace, stability, and divine favor. -
Economy of Language:
The verse is short but dense. Its simplicity reinforces the straightforward path of restoration: willingness, obedience, blessing.
Thematic Significance
-
Covenant Restoration:
This verse echoes Deuteronomic themes—obedience leads to flourishing in the land. It shows that God’s desire is not punishment, but restored relationship and abundance. -
Human Responsibility:
The ball is in Israel’s court. The prior verse offered cleansing, and now the way to renewal is clearly marked—begin with a willing and obedient heart. -
Divine Generosity:
“The best of the land” is more than survival—it’s abundance. God offers not only forgiveness, but fullness. -
Grace with Conditions:
Though grace (v.18) is freely extended, blessing is not automatic. It requires a response—repentance shown through action.
Wordlinks
Willing (תֹּאבוּ – toʾvû)
Root: אָבָה – ʾāvāh – to be willing, consent, desire
Isaiah 1:19 – If you are willing (תֹּאבוּ)…
Isaiah 30:9 – This is a rebellious people, lying children, children who will not hear the law of the LORD (implied unwillingness)
Isaiah 30:15 – In returning and rest you shall be saved… but you were not willing (וְלֹא אֲבִיתֶם)
Isaiah 39:8 – Hezekiah said, “There will be peace and truth in my days” (passive acceptance, not active willingness)
The root אָבָה is used in Isaiah primarily to show Israel’s lack of willingness, making this verse a stark covenant contrast.
Obedient (תִּשְׁמְעוּ – tishmĕʿû)
Root: שָׁמַע – shāmaʿ – to hear, obey
Isaiah 1:19 – …and obedient (תִּשְׁמְעוּ)
Isaiah 1:2 – Hear, O heavens… children I have raised, but they rebelled (opposite of obey)
Isaiah 28:23 – Give ear and hear (שִׁמְעוּ) my voice
Isaiah 42:23 – Who among you will give ear to this? Who will listen for the time to come?
Isaiah 50:10 – Who among you fears the LORD and obeys (שָׁמֵעַ) the voice of His Servant?
Isaiah 55:3 – Incline your ear, and come to Me; hear, that your soul may live…
Isaiah frequently connects hearing with obeying, and not hearing with rebellion.
Eat (תֹּאכֵלוּ – toʾkhēlû)
Root: אָכַל – ʾākhal – to eat, consume
Isaiah 1:19 – …you will eat (תֹּאכֵלוּ) the good of the land
Isaiah 3:10 – Say to the righteous that it shall be well with them, for they shall eat (יֹאכְלוּ) the fruit of their doings
Isaiah 4:1 – Seven women shall take hold of one man, saying, “We will eat (נֹאכֵל) our own bread…”
Isaiah 7:22 – Everyone left in the land will eat (יֹאכֵל) curds and honey
Isaiah 55:1–2 – Come, buy and eat… Why do you spend your money for what is not bread…? Listen diligently to Me, and eat what is good (טוֹב)
Best / Good (טוּב – tuv)
Root: טוֹב – ṭôv – good, pleasant, best
Isaiah 1:19 – …eat the good (טוּב) of the land
Isaiah 5:20 – Woe to those who call evil good (טוֹב) and good evil
Isaiah 32:8 – The noble plans noble things (טוֹבוֹת)
Isaiah 55:2 – Listen… and eat what is good (טוֹב)
Isaiah 63:7 – I will recount the steadfast love of the LORD… the great goodness (טוּב) toward the house of Israel
Land (הָאָרֶץ – haʾāretz)
Root: אֶרֶץ – ʾeretz – land, earth
Isaiah 1:19 – …you will eat the best of the land (הָאָרֶץ)
Isaiah 1:7 – Your land is desolate…
Isaiah 2:19 – People will flee to the caves of the rocks and into the holes of the ground, from the terror of the LORD and the glory of His majesty, when He arises to shake the earth (הָאָרֶץ)
Isaiah 11:9 – …the earth (הָאָרֶץ) shall be full of the knowledge of the LORD
Isaiah 55:12 – The mountains and hills shall break forth into singing… the earth will rejoice
Isaiah 1:20
20 But if you resist and rebel,
you will be devoured by the sword.
For the mouth of the LORD has spoken.
Hebrew
Hebrew (MT)
וְאִם־תְּמָאֲנוּ וּמְרִיתֶם חֶרֶב תְּאֻכְּלוּ כִּי פִּי יְהוָה דִּבֵּר ס
Transliteration
w'imAnd if - וְאִם w'imPrefix וְ = and; אִם = if — conditional clause introducing the consequence.T'mäánûYou refuse - Root: מָאֵן (maʾen)To refuse, reject—used for willful disobedience or rebellion. ûm'riytemAnd rebel - Root: מָרָה (marah)To rebel, be disobedient—used in covenant-breaking contexts. cherevBy the sword - חֶרֶב cherevSword. Root: חָרַב (charav), to devastate or destroy—symbol of judgment and warfare. T'uK'lûYou shall be devoured - Root: אָכַל (akal)To eat, consume—here: to be consumed, devoured by judgment. KiyFor - כִּי KiyBecause, for—introduces the rationale or cause. PiyThe mouth of - פִּי PiyMouth of. Root: פֶּה (peh), mouth—often used metaphorically for speech, decree, or judgment. y’hwähYahweh - יְהוָה y’hwähCovenant name of God. Root: הָיָה (hayah), to be—'He who is'. DiBërHas spoken - Root: דָּבַר (dabar)To speak, declare. Often used for authoritative or prophetic utterance.
But if
וְאִם־ (wə·’im-)
Conjunctive waw | Conjunction
Strong's 518: Lo!, whether?, if, although, Oh that!, when, not
you resist
תְּמָאֲנ֖וּ (tə·mā·’ă·nū)
Verb - Piel - Imperfect - second person masculine plural
Strong's 3985: To refuse
and rebel,
וּמְרִיתֶ֑ם (ū·mə·rî·ṯem)
Conjunctive waw | Verb - Qal - Conjunctive perfect - second person masculine plural
Strong's 4784: To be contentious or rebellious
you will be devoured
תְּאֻכְּל֔וּ (tə·’uk·kə·lū)
Verb - QalPass - Imperfect - second person masculine plural
Strong's 398: To eat
by the sword.”
חֶ֣רֶב (ḥe·reḇ)
Noun - feminine singular
Strong's 2719: Drought, a cutting instrument, as a, knife, sword
For
כִּ֛י (kî)
Conjunction
Strong's 3588: A relative conjunction
the mouth
פִּ֥י (pî)
Noun - masculine singular construct
Strong's 6310: The mouth, edge, portion, side, according to
of the LORD
יְהוָ֖ה (Yah·weh)
Noun - proper - masculine singular
Strong's 3068: LORD -- the proper name of the God of Israel
has spoken.
דִּבֵּֽר׃ (dib·bêr)
Verb - Piel - Perfect - third person masculine singular
Strong's 1696: To arrange, to speak, to subdue
Translations
IIT - But if you are unwilling and disobey, you shall be eaten by the sword. By his mouth Jehovah has spoken it.
BSB - But if you resist and rebel, you will be devoured by the sword. For the mouth of the LORD has spoken.
ESV - But if you refuse and rebel, you shall be eaten by the sword; for the mouth of the LORD has spoken.
NIV - But if you resist and rebel, you will be devoured by the sword.” For the mouth of the LORD has spoken.
NASB - But if you refuse and rebel, you will be devoured by the sword.” For the mouth of the LORD has spoken.
BST - But if ye be not willing, nor hearken to me, a sword shall devour you: for the mouth of the LORD has spoken this.
YLT - And if ye refuse, and have rebelled, [By] the sword ye are consumed, For the mouth of Jehovah hath spoken.
Chabad - But if you refuse and rebel, you shall be devoured by the sword, for the mouth of the LORD spoke.
Alter - But if you refuse and rebel, by the sword you shall be eaten, for the Lord’s mouth has spoken.
Parallelism
Parallelism
A. Resist – Rebel
B. Devoured – By the sword
C. Human disobedience – Divine consequence
D. Conditional curse – Divine decree
Synonymous Parallelism
-
A. Resist – Rebel:
These terms are closely related but emphasize different aspects: resist implies stubborn refusal, while rebel suggests active defiance. Together, they express total rejection of God’s authority. -
B. Devoured – By the sword:
This vivid image draws on warfare language. The word “devoured” links back to verse 7 (foreigners devouring the land), now turned upon the people themselves as judgment escalates.
Antithetic Parallelism (with v.19)
-
C. If you are willing and obedient – You will eat the best of the land (v.19)
vs.
If you resist and rebel – You will be devoured by the sword (v.20):
This is classic covenantal antithesis—blessing for obedience, destruction for rebellion, echoing Deuteronomy 28 and 30. The poetic structure delivers stark clarity.
Literary Devices
-
Conditional Structure – “But if…”
The hinge word “but” signals reversal. The promise of blessing is now turned into a warning of judgment—clear, binary, and irrevocable if unheeded. -
Metaphor – Devoured by the sword:
The sword is personified as a devourer. The imagery of consumption links back to earlier verses (v.7 – land devoured; v.15 – hands full of blood). It completes the thematic arc from corruption to consequence. -
Divine Authority Formula – “For the mouth of the LORD has spoken”:
This legal and prophetic seal gives the declaration absolute finality. There is no debate or appeal—the judgment comes with full divine authority.
Thematic Significance
-
Covenantal Judgment:
Verse 20 completes the Deuteronomic framework begun in v.19. The people are placed at a crossroads: obedience and blessing or rebellion and destruction. -
Moral Agency and Accountability:
The outcome hinges on Israel’s response. God's love and justice are both present—His offer of mercy (v.18) is real, but so is the consequence of defiance. -
God’s Word as Final Verdict:
The phrase “the mouth of the LORD has spoken” frames the entire oracle as binding and irrevocable. It closes the argument like a judicial decree.
Wordlinks
Resist / Refuse (תְּמָאֲנוּ – temāʾănû)
Root: מָאַן – māʾan – to refuse, reject
Isaiah 1:20 – If you refuse (תְּמָאֲנוּ) and rebel…
Isaiah 30:9 – This is a rebellious people… children who refuse (מְאָנוּ) to hear the law of the LORD
Isaiah 28:12 – …but they would not hear (לֹא אָבוּ לִשְׁמֹעַ)
Isaiah 65:12 – When I called, you did not answer; when I spoke, you did not listen, but did evil… (same pattern of refusal)
Rebel (וּמְרִיתֶם – umĕrîtem)
Root: מָרָה – mārāh – to rebel, be stubborn
Isaiah 1:20 – …and rebel (וּמְרִיתֶם)…
Isaiah 1:2 – …I have raised children, but they have rebelled (פָּשְׁעוּ) against Me
Isaiah 63:10 – But they rebelled (וְהֵמָּה מָרוּ) and grieved His Holy Spirit…
Isaiah 65:2 – I have spread out My hands all the day to a rebellious (סוֹרֵר) people… (parallel idea)
Note: Isaiah uses both מָרָה and פָּשַׁע to describe rebellion; both emphasize covenant-breaking.
Devoured (תֵּאָכְלוּ – teʾākĕlû)
Root: אָכַל – ʾākhal – to eat, consume
Isaiah 1:20 – You will be devoured (תֵּאָכְלוּ) by the sword
Isaiah 1:19 – …you will eat (תֹּאכֵלוּ) the good of the land (covenant contrast)
Isaiah 3:1 – …the LORD is removing supply and support, all the supply of bread and all the supply of water (no food left to eat — reversal)
Isaiah 5:24 – As the fire devours stubble… so their root shall be as rottenness
Isaiah 9:20 – …they shall devour on the right hand and be hungry, and they shall eat on the left hand and not be satisfied…
Sword (חֶרֶב – ḥérev)
Isaiah 1:20 – …you will be devoured by the sword (חֶרֶב)
Isaiah 3:25 – Your men shall fall by the sword, and your mighty in the war
Isaiah 13:15 – Everyone who is found shall be thrust through; and everyone who is captured shall fall by the sword
Isaiah 31:8 – Assyria shall fall by a sword not of man…
Isaiah 34:5–6 – My sword shall be bathed in heaven… the sword of the LORD is filled with blood…
Isaiah 66:16 – By fire and by His sword will the LORD execute judgment…
Mouth of the LORD has spoken (פִּי־יְהוָה דִּבֵּר – pî YHWH dibbēr)
Root: פֶּה – peh (mouth) and דָבַר – dāvar (to speak)
Isaiah 1:20 – …for the mouth of the LORD has spoken (פִּי־יְהוָה דִּבֵּר)
Isaiah 40:5 – The glory of the LORD shall be revealed… for the mouth of the LORD has spoken
Isaiah 58:14 – …then you shall delight yourself in the LORD… for the mouth of the LORD has spoken
Isaiah 55:11 – So shall My word be that goes forth from My mouth; it shall not return to Me void…
This phrase emphasizes divine finality — what God says will happen.
Isaiah 1:21
21 See how the faithful city has become a harlot!
She once was full of justice;
righteousness resided within her,
but now only murderers!
Hebrew
Hebrew (MT)
אֵיכָה הָיְתָה לְזוֹנָה קִרְיָה נֶאֱמָנָה מְלֵאֲתִי מִשְׁפָּט צֶדֶק יָלִין בָּהּ וְעַתָּה מְרַצְּחִים
Transliteration
ëykhähHow - אֵיכָה ëykhähHow! An exclamatory lament—used to express shock, sorrow, or disbelief (like Lamentations 1:1). häy'tähShe has become - Root: הָיָה (hayah)To be, to become. Used here as a shift from past righteousness to present corruption. l'zônähA harlot - זוֹנָה l'zônähHarlot. Root: זוּנָה (zanah), to commit harlotry—metaphor for spiritual adultery/idolatry. qir'yähCity - קִרְיָה qir'yähCity. Root: קִרְיָה (qiryah), poetic for urban center—used here for Jerusalem. neémänähFaithful - נֶאֱמָנָה neémänähFaithful, trustworthy. Root: אָמַן (ʾaman), to be firm, faithful, or true—here, betrayed. m'lëátiyFull of - Root: מָלֵא (male')To be full or filled. Often used positively, but here contrasted with current state. mish'PäţJustice - מִשְׁפָּט mish'PäţJudgment, justice. Root: שָׁפַט (shafat), to govern, rule justly—ideal for Zion. tzedeqRighteousness - צֶדֶק tzedeqRighteousness. Root: צָדֵק (tsadaq), to be just, right—covenant standard of conduct. yäliynUsed to dwell - יָלִין yäliynTo lodge, dwell, remain. Root: לוּן (lun), to stay or abide. BäHIn it - בָּהּ BäHIn her (the city). Prefix ב = in, suffix הּ = her. w'aTähBut now - וְעַתָּה w'aTähPrefix ו = and, עַתָּה = now. Emphasizes contrast between past and present state. m'raTZ'chiymMurderers - מְרַצְּחִים m'raTZ'chiymMurderers. Root: רָצַח (ratsach), to murder—strong term for bloodguilt and violence.
[See] how
אֵיכָה֙ (’ê·ḵāh)
Interjection
Strong's 349: How?, how!, where
the faithful
נֶאֱמָנָ֑ה (ne·’ĕ·mā·nāh)
Verb - Nifal - Participle - feminine singular
Strong's 539: To confirm, support
city
קִרְיָ֖ה (qir·yāh)
Noun - feminine singular
Strong's 7151: A town, city
has become
הָיְתָ֣ה (hā·yə·ṯāh)
Verb - Qal - Perfect - third person feminine singular
Strong's 1961: To fall out, come to pass, become, be
a harlot!
לְזוֹנָ֔ה (lə·zō·w·nāh)
Preposition-l | Noun - feminine singular
Strong's 2181: To commit adultery, to commit idolatry
She once was full of justice;
מִשְׁפָּ֗ט (miš·pāṭ)
Noun - masculine singular
Strong's 4941: A verdict, a sentence, formal decree, divine law, penalty, justice, privilege, style
righteousness
צֶ֛דֶק (ṣe·ḏeq)
Noun - masculine singular
Strong's 6664: The right, equity, prosperity
resided
יָלִ֥ין (yā·lîn)
Verb - Qal - Imperfect - third person masculine singular
Strong's 3885: To stop, to stay permanently, to be obstinate
within her,
בָּ֖הּ (bāh)
Preposition | third person feminine singular
Strong's Hebrew
but now only
וְעַתָּ֥ה (wə·‘at·tāh)
Conjunctive waw | Adverb
Strong's 6258: At this time
murderers!
מְרַצְּחִֽים׃ (mə·raṣ·ṣə·ḥîm)
Verb - Piel - Participle - masculine plural
Strong's 7523: To dash in pieces, kill, to murder
Translations
IIT - How the faithful city has become a harlot! She was filled with justice; righteousness made its abode in her, but now murderers.
BSB - See how the faithful city has become a harlot! She once was full of justice; righteousness resided within her, but now only murderers!
ESV - How the faithful city has become a whore, she who was full of justice! Righteousness lodged in her, but now murderers.
NIV - See how the faithful city has become a prostitute! She once was full of justice; righteousness used to dwell in her—but now murderers!
NASB - How the faithful city has become a prostitute, She who was full of justice! Righteousness once dwelled in her, but now murderers.
BST - How has the faithful city Sion, once full of judgement, become a harlot! Wherein righteousness lodged, but now murderers.
YLT - How hath a faithful city become a harlot? I have filled it [with] judgment, Righteousness lodged in it—now murderers.
Chabad - How has she become a harlot, a faithful city; full of justice, in which righteousness would lodge, but now murderers.
Alter - How has the faithful town become a whore? Filled with justice, where righteousness did lodge, and now—murderers.
Parallelism
Parallelism
A. Faithful city – Harlot
B. Full of justice – Now full of murderers
C. Righteousness resided – Murderers now dwell
D. Once… But now (contrast structure)
Synonymous Parallelism
-
B. Full of justice – Righteousness resided:
These phrases recall the city's original identity as a place of moral integrity, echoing Zion’s covenantal role. “Justice” and “righteousness” are near synonyms here, building a picture of former spiritual health and social order.
Antithetic Parallelism
-
A. Faithful city – Harlot:
This is one of the most jarring contrasts in prophetic literature. The metaphor of faithful wife turned prostitute portrays covenantal betrayal in stark relational terms. What was once loyal and pure is now faithless and defiled. -
C. Righteousness – Murderers:
A brutal reversal. The very people and values that once characterized the city are now replaced by violence and corruption. The verse paints a spiritual and societal inversion. -
D. She once was… – But now…:
This entire verse operates as a before-and-after structure, forming a powerful lament that echoes traditional prophetic judgment oracles.
Literary Devices
-
Metaphor – Harlot (זֹונָה):
This metaphor, also used in Hosea, Jeremiah, and Ezekiel, represents spiritual infidelity. The harlot image implies willful, repeated betrayal of covenantal love and exclusivity with Yahweh. -
Personification – “The faithful city”:
Jerusalem is personified as a woman—a motif used throughout Isaiah. The shift from “faithful” to “harlot” intensifies the emotional and relational dynamics of the accusation. -
Juxtaposition – Righteousness vs. Murderers:
The two moral opposites are placed face-to-face to dramatize the complete fall from grace. The presence of murderers doesn’t just negate righteousness—it replaces it. -
Exclamatory Tone – “See how…!”
The Hebrew phrase (אֵיכָה, eikhah) is often used to begin laments (see Lamentations 1:1). It signals grief and astonishment at the depth of the fall.
Thematic Significance
-
Covenantal Braking:
The city’s unfaithfulness is not simply moral—it is relational and covenantal. She has turned from being the bride of Yahweh to a spiritual adulteress, echoing the themes of broken marriage and divine grief. -
Loss of Identity:
The shift from justice and righteousness to murder shows that Zion has not just stumbled—she has become something else entirely. Her core identity has been overwritten. -
Prophetic Lament:
This verse transitions from legal indictment to emotional mourning. It doesn’t just declare guilt—it grieves over what has been lost. -
Prepares for Divine Refining:
This devastating contrast sets up the verses that follow, where God will act as a purifier, burning away dross to restore the city (vv. 25–27).
Wordlinks
Faithful (נֶאֱמָנָה – neʾemānāh)
Root: אָמַן – ʾāman – to be faithful, trustworthy
Isaiah 1:21 – The faithful (נֶאֱמָנָה) city has become a harlot
Isaiah 7:9 – …If you do not believe (תַאֲמִינוּ), you shall not be established (תֵאָמֵנוּ) — same root
Isaiah 25:1 – …You have done wonderful things, plans formed of old, faithful and sure (אֵמֶת אֱמוּנָה)
Isaiah 26:2 – Open the gates, that the righteous nation which keeps faith (אֱמוּנִים) may enter
City (עִיר – ʿîr)
Isaiah 1:21 – The faithful city (עִיר)
Isaiah 1:8 – Like a city (כְּעִיר) besieged
Isaiah 24:10 – The city of chaos is broken down
Isaiah 25:2 – You have made the city a heap
Isaiah 26:1 – We have a strong city
Isaiah 33:20 – Behold Zion, the city of our appointed feasts
Isaiah 60:14 – They shall call you the City of the LORD, Zion of the Holy One of Israel
The "faithful city" becomes a thread — from harlotry to restoration.
Harlot (זוֹנָה – zonāh)
Root: זָנָה – zānāh – to commit harlotry, be unfaithful
Isaiah 1:21 – has become a harlot (זוֹנָה)
Isaiah 23:15–16 – Tyre is described as a forgotten harlot (זוֹנָה), who plays the lyre…
Isaiah 57:3 – Draw near… you offspring of the adulterer and the harlot (זֹנָה)
The word symbolizes spiritual infidelity — abandoning God for idols, power, or wealth.
Justice (מִשְׁפָּט – mishpāt)
Isaiah 1:21 – She once was full of justice (מִשְׁפָּט)
Isaiah 1:17 – Seek justice
Isaiah 5:7 – He looked for justice, but behold, bloodshed…
Isaiah 10:1–2 – Woe to those who decree unrighteous decrees… to deprive the needy of justice
Isaiah 28:17 – I will make justice the measuring line…
Isaiah 42:1 – My Servant will bring forth justice to the nations
Isaiah 56:1 – Keep justice, and do righteousness, for My salvation is near
Righteousness (צֶדֶק – tzédeq)
Isaiah 1:21 – Righteousness used to dwell in her
Isaiah 1:26–27 – Zion will be redeemed with justice, and her repentant ones with righteousness
Isaiah 11:5 – Righteousness shall be the belt of His loins
Isaiah 32:17 – The effect of righteousness shall be peace
Isaiah 45:8 – Let the earth open, that they may bring forth salvation, and let righteousness spring up
Isaiah 56:1 – Do righteousness, for My salvation is near
Isaiah 61:10 – He has clothed me with garments of salvation, wrapped me in a robe of righteousness
Resided / Dwelt (לָנָה – lānāh)
Root: לוּן – lûn / לָנָה – lānāh – to lodge, stay overnight
Isaiah 1:21 – Righteousness lodged (לָנָה) in her
Isaiah 10:29 – They have lodged (לָנוּ) at Geba… (same verb used literally — here used figuratively)
This verb implies a temporary dwelling — hinting that righteousness used to live there, but now has left.
Murderers (רֹצְחִים – rotsḥîm)
Root: רָצַח – rātsaḥ – to murder
Isaiah 1:21 – But now only murderers (רֹצְחִים)
Isaiah 33:15 – He who walks righteously… who stops his ears from hearing of bloodshed (דָּמִים)
Isaiah 59:3 – …your hands are defiled with blood, and your fingers with iniquity…
Isaiah 66:3 – …he who sacrifices a lamb is like one who kills a man (שֹׁחֵט כֶּלֶב) — ritual turned murder-like
Isaiah 1:22
22 Your silver has become dross;
your fine wine is diluted with water.
Hebrew
Hebrew (MT)
כַּסְפֵּךְ הָיָה לְסִיגִים סָבְאֵךְ מָהוּל בַּמָּיִם
Transliteration
KaLike - כַּ (prefix)Prefix כַּ = like, as.š'PëkhSilver - Root: כֶּסֶף (kesef)Silver—symbol of purity or value; often used metaphorically for righteousness or wealth.'Your (f.) - ךְ (suffix)Suffix ךְ = your (feminine singular). häyähHas become - Root: הָיָה (hayah)To become, to change in state—used here to describe degeneration. l'To - לְ (prefix)Prefix לְ = to, for.šiygiymDross - סִיגִים (siygim)Dross, impurity. Root: סוּג (sug), to backslide—symbol of corruption from purity. šäv'ëkhYour wine - Root: שֵׁבֶא (sheva’)Wine, symbolic of joy, blessing, or covenant—now degraded.'Your (f.) - ךְ (suffix)Suffix ךְ = your (feminine singular). mähûlIs diluted - Root: מָהַל (mahal)To dilute, mix—especially to weaken wine with water. BaWith - בְּ (prefix)Prefix בְּ = in, with.MäyimWater - מַיִם (mayim)Water—symbol of life, but here of dilution and compromise.
Your silver
כַּסְפֵּ֖ךְ (kas·pêḵ)
Noun - masculine singular construct | second person feminine singular
Strong's 3701: Silver, money
has become
הָיָ֣ה (hā·yāh)
Verb - Qal - Perfect - third person masculine singular
Strong's 1961: To fall out, come to pass, become, be
dross,
לְסִיגִ֑ים (lə·sî·ḡîm)
Preposition-l | Noun - masculine plural
Strong's 5509: A moving back or away, dross
your fine wine
סָבְאֵ֖ךְ (sā·ḇə·’êḵ)
Noun - masculine singular construct | second person feminine singular
Strong's 5435: A drink, liquor
is diluted
מָה֥וּל (mā·hūl)
Verb - Qal - QalPassParticiple - masculine singular
Strong's 4107: To cut down, reduce, to adulterate
with water.
בַּמָּֽיִם׃ (bam·mā·yim)
Preposition-b, Article | Noun - masculine plural
Strong's 4325: Water, juice, urine, semen
Translations
IIT - Your silver has become dross, your wine diluted with water.
BSB - Your silver has become dross; your fine wine is diluted with water.
ESV - Your silver has become dross; your best wine mixed with water.
NIV - Your silver has become dross, your choice wine is diluted with water.
NASB - Your silver has become waste matter, your drink diluted with water.
BST - Your silver is worthless, thy wine merchants mix the wine with water.
YLT - Thy silver hath become dross, Thy drink polluted with water.
Chabad - Your silver has become dross; your wine is diluted with water.
Alter - Your silver has turned to dross, your drink is mixed with water.
Parallelism
Parallelism
A. Silver – Wine
B. Dross – Diluted with water
C. Valuable substance – Corrupted form
D. External purity – Internal adulteration
Synonymous Parallelism
-
A. Silver → dross | Wine → diluted:
Both lines describe valuable elements that have been corrupted or weakened. “Silver” becomes “dross” (impure waste metal); “wine” is no longer strong or pure, but watered down. These parallel metaphors convey the loss of integrity and internal decay of the city and its people.
Antithetic Parallelism
-
B. Wealth and quality – Worthlessness and fraudulence:
There’s an implied reversal of expectations: what should be pure and precious is now cheapened and polluted. The contrast is especially potent in prophetic literature, where purity symbolizes righteousness and faithfulness.
Literary Devices
-
Metaphor – “Silver has become dross”:
This is a metaphor of moral impurity. Just as metal loses its value when alloyed with impurities, so has Jerusalem lost its spiritual worth. -
Metaphor – “Wine diluted with water”:
This imagery speaks to compromise and loss of strength. Wine, often symbolizing joy and covenant blessing, is here portrayed as weak and deceptive when adulterated. -
Parallel Structure:
Both clauses use possessive pronouns (your silver… your wine), pointing directly to the people’s spiritual and communal identity. The pairing builds a mirrored lament. -
Sensory Contrast – Shine and taste:
“Silver” engages the visual, while “wine” evokes taste—a full-body picture of defilement across the senses.
Thematic Significance
-
Moral and Spiritual Corruption:
The image of precious elements becoming worthless symbolizes the degradation of character, leadership, and covenant faithfulness. What was once valuable is now contaminated. -
Loss of Purity and Power:
This verse complements verse 21’s “faithful city turned harlot.” Jerusalem’s fall is not just moral, but qualitative—its very essence is changed. -
Preparation for Refinement:
The reference to dross foreshadows God’s response in verses 25–26, where He promises to smelt away the dross. This verse exposes the problem that divine purification will address. -
Symbol of National Decline:
The people and their systems have become impure, diluted, and ineffective, showing that the rot is not surface-level but systemic.
Wordlinks
Silver (כֶּסֶף – késef)
Root: כֶּסֶף – silver, also money
Isaiah 1:22 – Your silver has become dross…
Isaiah 2:7 – Their land is filled with silver and gold…
Isaiah 13:17 – The Medes shall not delight in silver… (won’t be bribed)
Isaiah 60:9 – …to bring your sons from far… their silver and gold with them
Isaiah 60:17 – Instead of bronze I will bring gold, and instead of iron I will bring silver… (restoration promise)
Dross (סִיגִים – sîgîm)
Root: סוּג – sûg / סִיג – dross, impurity removed in refining
Isaiah 1:22 – …has become dross (סִיגִים)
Isaiah 1:25 – I will turn My hand against you and thoroughly purge away your dross (כַּבֹּר כַּסוּג סִיגַיִךְ)
Dross symbolizes moral impurity — that which must be burned off in God’s refining fire.
Wine (שֵׁכָר – shēkhār)
Root: שֵׁכָר – strong drink or aged wine
Isaiah 1:22 – …your wine is diluted… (שֵׁכָר becomes מָהוּל — mixed)
Isaiah 5:11 – Woe to those who rise early to pursue strong drink (שֵׁכָר)…
Isaiah 24:9 – They do not drink wine with song; strong drink (שֵׁכָר) is bitter…
Isaiah 28:7 – Priests and prophets reel with strong drink (שֵׁכָר)… they err in vision…
Isaiah uses shēkhār to represent joy and revelation, but also its corruption (drunken leaders = spiritual blindness).
Diluted / Mixed (מָהוּל – māhûl)
Root: מהל – māhal – to mix, weaken, dilute
Isaiah 1:22 – …your wine is diluted (מָהוּל) with water
This is the only occurrence of this word in Isaiah. But the concept of mixture or corruption shows up poetically elsewhere:
-
Isaiah 5:20 – Woe to those who mix good with evil: who call evil good and good evil
-
Isaiah 28:8 – …all the tables are full of filthy vomit (symbolic of corruption)
Water (מָיִם – māyim)
Isaiah 1:22 – …diluted with water (מָיִם)
Isaiah 8:6 – Because this people has refused the waters of Shiloah that flow gently…
Isaiah 12:3 – With joy you shall draw water from the wells of salvation
Isaiah 33:16 – …his **bread will be given him; his water will be sure
Isaiah 41:17 – When the poor and needy seek water, and there is none…
Isaiah 44:3 – I will pour water on him who is thirsty…
Isaiah 55:1 – Come, all who thirst, come to the waters…
Water is both life-giving (when pure) and corrupting (when it dilutes what should be pure — like wine here).
Isaiah 1:23
23 Your rulers are rebels,
friends of thieves.
They all love bribes
and chasing after rewards.
They do not defend the fatherless,
and the plea of the widow never comes before them.
Hebrew
Hebrew (MT)
שָׂרַיִךְ סוֹרְרִים וְחַבְרֵי גַּנָּבִים כֻּלּוֹ אֹהֵב שֹׁחַד וְרֹדֵף שַׁלְמֹנִים יָתוֹם לֹא יִשְׁפֹּטוּ וְרִיב אַלְמָנָה לֹא־יָבוֹא אֲלֵיהֶם פ
Transliteration
särayikh'Your princes - שָׂרַיִךְ särayikh'Root: שַׂר (sar), prince, ruler. Suffix ךְ = your (fem. sing.). Refers to city leadership. šôr'riym(Are) rebels - שֹׁרְרִים šôr'riymRoot: שָׂרַר (sarar), to be defiant, rebellious—used for insubordinate leaders. w'chav'rëyAnd companions - וְחַבְרֵי w'chav'rëyPrefix ו = and. Root: חָבֵר (chaver), companion, associate—often with negative connotation (bad company). GaNäviymOf thieves - גַּנָּבִים GaNäviymRoot: גָּנַב (ganav), to steal. Thieves—metaphor for corrupt, exploitative leadership. KuLôAll of them - כֻּלּוֹ KuLôRoot: כֹּל (kol), all, entirety. Suffix וֹ = him/it—used collectively: all of them. ohëvLoves - Root: אָהַב (ahav)To love, desire—used here for sinful affection (e.g., bribes). shochadBribes - שֹׁחַד shochadBribes. Root: שָׁחַד (shachad), to give or receive a bribe—often used in justice perversion. w'rodëfAnd pursues - וְרֹדֵף w'rodëfPrefix ו = and. Root: רָדַף (radaf), to pursue—often used for chasing after gain or injustice. shal'moniymRewards - שַׁלְמוֹנִים shal'moniymRoot: שֶׁלֶם (shalem), to repay or compensate—used negatively for payoffs or corrupt gains. yätômThe fatherless - יָתוֹם yätômOrphan, fatherless. Root: יָתַם (yatam)—a symbol of vulnerability and social neglect. loNot - לֹא loNegation particle: not. yish'PoţûThey judge - יִשְׁפֹּטוּ yish'PoţûRoot: שָׁפַט (shafat), to judge. Imperfect plural = they do not execute judgment. riyvAnd the case - רִיב riyvDispute, case, contention. Root: רִיב (riv), to contend—used in legal or covenant disputes. al'mänähOf the widow - Root: אַלְמָנָה (almanah)Widow. Symbol of the defenseless—neglected by corrupt leadership. lo-yävôDoes not come - לֹא יָבוֹא lo-yävôNegation + Root: בּוֹא (bo), to come, arrive—justice never reaches her. álëyhemTo them - עֲלֵיהֶם álëyhemעַל = upon + suffix הֶם = them. 'Unto them'—referring to corrupt leaders or courts.
Your rulers
שָׂרַ֣יִךְ (śā·ra·yiḵ)
Noun - masculine plural construct | second person feminine singular
Strong's 8269: Chieftain, chief, ruler, official, captain, prince
are rebels,
סוֹרְרִ֗ים (sō·wr·rîm)
Verb - Qal - Participle - masculine plural
Strong's 5637: To turn away, be refractory
friends
וְחַבְרֵי֙ (wə·ḥaḇ·rê)
Conjunctive waw | Noun - masculine plural construct
Strong's 2270: United, associate, companion
of thieves.
גַּנָּבִ֔ים (gan·nā·ḇîm)
Noun - masculine plural
Strong's 1590: A stealer
They all
כֻּלּוֹ֙ (kul·lōw)
Noun - masculine singular construct | third person masculine singular
Strong's 3605: The whole, all, any, every
love
אֹהֵ֣ב (’ō·hêḇ)
Verb - Qal - Participle - masculine singular
Strong's 157: To have affection f
bribes
שֹׁ֔חַד (šō·ḥaḏ)
Noun - masculine singular
Strong's 7810: A present, bribe
and chasing after
וְרֹדֵ֖ף (wə·rō·ḏêp̄)
Conjunctive waw | Verb - Qal - Participle - masculine singular
Strong's 7291: To pursue, chase, persecute
rewards.
שַׁלְמֹנִ֑ים (šal·mō·nîm)
Noun - masculine plural
Strong's 8021: A reward, bribe
They do not
לֹ֣א (lō)
Adverb - Negative particle
Strong's 3808: Not, no
defend
יִשְׁפֹּ֔טוּ (yiš·pō·ṭū)
Verb - Qal - Imperfect - third person masculine plural
Strong's 8199: To judge, pronounce sentence, to vindicate, punish, to govern, to litigate
the fatherless,
יָתוֹם֙ (yā·ṯō·wm)
Noun - masculine singular
Strong's 3490: A bereaved person
and the plea
וְרִ֥יב (wə·rîḇ)
Conjunctive waw | Noun - masculine singular construct
Strong's 7379: Strife, dispute
of the widow
אַלְמָנָ֖ה (’al·mā·nāh)
Noun - feminine singular
Strong's 490: A widow, a desolate place
never
לֹֽא־ (lō-)
Adverb - Negative particle
Strong's 3808: Not, no
comes
יָב֥וֹא (yā·ḇō·w)
Verb - Qal - Imperfect - third person masculine singular
Strong's 935: To come in, come, go in, go
before them.
אֲלֵיהֶֽם׃ (’ă·lê·hem)
Preposition | third person masculine plural
Strong's 413: Near, with, among, to
Translations
IIT - Your rulers are renegades, accomplices of robbers: with one accord they love bribes and run after rewards; they do not dispense justice to the fatherless, nor does the widow’s case come before them.
BSB - Your rulers are rebels, friends of thieves. They all love bribes and chasing after rewards. They do not defend the fatherless, and the plea of the widow never comes before them.
ESV - Your princes are rebels and companions of thieves. Everyone loves a bribe and runs after gifts. They do not bring justice to the fatherless, and the widow's cause does not come to them.
NIV - Your rulers are rebels, partners with thieves; they all love bribes and chase after gifts. They do not defend the cause of the fatherless; the widow’s case does not come before them.
NASB - Your rulers are rebels and companions of thieves; everyone loves a bribe and chases after gifts. They do not obtain justice for the orphan, nor does the widow’s case come before them.
BST - Thy princes are rebellious, companions of thieves, loving bribes, seeking after rewards; not pleading for orphans, and not heeding the cause of widows.
YLT - Thy princes [are] apostates, and companions of thieves, Every one loving a bribe, and pursuing rewards, The fatherless they judge not, And the plea of the widow cometh not to them.
Chabad - Your princes are rebellious and companions of thieves; everyone loves bribes and runs after payments; the orphan they do not judge, and the quarrel of the widow does not come to them.
Alter - Your nobles are knaves and companions to thieves. All of them lust for bribes and chase illicit payments. They do not defend the orphan, and the widow’s case does not touch them.
Parallelism
Parallelism
A. Rulers – Friends of thieves – Love bribes – Chase rewards
B. Do not defend – Plea never comes
C. Fatherless – Widow
D. Leadership corruption – Neglect of the vulnerable
Synonymous Parallelism
-
A. Rulers are rebels – Friends of thieves:
These phrases emphasize treachery and moral inversion. Those meant to enforce law and justice are instead aligned with lawbreakers. -
B. Love bribes – Chase after rewards:
A double indictment of greed and corruption. “Bribes” point to perverted justice; “rewards” suggest that personal gain has replaced public duty. -
C. Do not defend the fatherless – The widow’s plea is unheard:
These paired images show active neglect of those the law commands leaders to protect. Their silence is damning in a society built on covenant justice.
Antithetic Parallelism
-
D. Rulers and thieves – Fatherless and widow:
A tragic contrast: the powerful ally with the corrupt, while the powerless are abandoned. This is the opposite of God's covenant ideals.
Literary Devices
-
Alliteration and Rhythm in Hebrew:
The Hebrew in this verse uses rhythmic, accusatory phrasing to drive the indictment forward with poetic momentum. -
Metaphor – “Friends of thieves”:
This isn't just social association—it implies complicity. The leaders enable and benefit from criminal behavior. -
Legal Injustice – “Plea never comes before them”:
The courtroom image evokes a perverted legal system. The widow’s cry for help is systematically ignored. -
Wordplay – “Love bribes” and “chase after rewards”:
The repeated use of verbs of desire and pursuit paints the leaders as consumed by self-interest, not justice.
Thematic Significance
-
Leadership Corruption:
The rulers, who should embody law-based justice, are portrayed as traitors to both the law and the people. -
Injustice Against the Vulnerable:
In prophetic literature, widows and orphans are barometers of justice. Their neglect is proof of national moral collapse. -
Moral Inversion:
Good is called evil, and evil is called good. Those entrusted with defending the weak exploit the system for gain. -
Preparation for Divine Judgment and Refining:
This detailed accusation justifies the coming purging and refining God promises in the following verses. It is the legal and moral basis for divine intervention.
Wordlinks
Rulers (שָׂרַיִךְ – sārāyikh)
Root: שַׂר – sar – prince, chief, leader
Isaiah 1:23 – Your rulers are rebels (שָׂרַיִךְ)
Isaiah 3:14 – The LORD enters into judgment with the elders and princes (שָׂרִים) of His people
Isaiah 49:7 – Kings shall see and arise; princes (שָׂרִים) shall also worship…
Isaiah 52:15 – So shall He startle many nations; kings shall shut their mouths… (those in high places)
Rebels (סוֹרְרִים – sôrĕrîm)
Root: סוּר – sûr / סָרַר – sārar – to turn aside, rebel
Isaiah 1:23 – Your rulers are rebels (סוֹרְרִים)
Isaiah 30:1 – Woe to the rebellious children (הַבָּנִים סוֹרְרִים), declares the LORD…
Isaiah 65:2 – I have spread out My hands all day to a rebellious people (עַם סוֹרֵר)
Thieves (גַּנָּבִים – gannāvîm)
Root: גָּנַב – gānāv – to steal
Isaiah 1:23 – …friends of thieves (חַבְרֵי גַּנָּבִים)
This is the only use of "thieves" in Isaiah — but the idea of injustice and plunder appears frequently:
Isaiah 10:2 – …to rob the poor of My people, to make widows their spoil
Isaiah 3:14 – …you have devoured the vineyard, the plunder of the poor is in your houses
Bribes (שֹׁחַד – shōḥad)
Root: שֹׁחַד – bribe
Isaiah 1:23 – They all love bribes (שֹׁחַד)
Isaiah 5:23 – Who acquit the guilty for a bribe (בְּעֲקַב שֹׁחַד) and deny justice to the righteous
Isaiah 33:15 – He who walks righteously… who shakes his hands lest they hold a bribe (מִתְּמַךְ בִּשֹּׁחַד)
Rewards / Payoffs (שַׁלְמוֹנִים – shalmônîm)
Root: שָׁלַם – shālam – to repay, give compensation
Isaiah 1:23 – …and chase after rewards (שַׁלְמוֹנִים)
This noun appears only here in Isaiah. But the concept of corrupt gain or unjust pay is common:
Isaiah 56:11 – …they are greedy dogs who can never have enough; they all look to their own gain, every one for his own end
Fatherless (יָתוֹם – yātôm)
Isaiah 1:23 – They do not defend the fatherless
Isaiah 1:17 – Defend the fatherless, plead for the widow
Isaiah 10:2 – To turn aside the needy from justice and to rob the fatherless (יְתוֹמִים)
Defend / Judge (יְשַׁפְּטוּ – yĕshappĕṭû)
Root: שָׁפַט – shāphaṭ – to judge, vindicate
Isaiah 1:23 – They do not judge (לֹא יְשַׁפְּטוּ) the orphan
Isaiah 1:17 – Judge (שִׁפְטוּ) the fatherless
Isaiah 11:4 – But with righteousness He will judge the poor…
Widow (אַלְמָנָה – almanāh)
Isaiah 1:23 – …the widow’s plea never reaches them
Isaiah 1:17 – Plead for the widow
Isaiah 9:17 – They do not pity the widow
Isaiah 10:2 – …to make the widows their spoil
Plea / Case (רִיב – rîv)
Root: רִיב – rîv – to contend, plead, bring a case
Isaiah 1:23 – The plea (רִיב) of the widow does not come before them
Isaiah 1:17 – Plead (רִיבוּ) the widow’s cause
Isaiah 3:13 – The LORD takes His stand to plead His case (לָרִיב)
Isaiah 50:8 – He who contends (יָרִיב) with Me, let him come near
Isaiah 1:24
24 Therefore the Lord GOD of Hosts,
the Mighty One of Israel, declares:
Ah, I will be relieved of My foes
and avenge Myself on My enemies.
Hebrew
Hebrew
לָכֵן נְאֻם הָאָדוֹן יְהוָה צְבָאוֹת אֲבִיר יִשְׂרָאֵל הוֹי אֶנָּחֵם מִצָּרַי וְאִנָּקְמָה מֵאוֹיְבָי
Transliteration
läkhënTherefore - לָכֵן läkhënTherefore. Root: כֵּן (ken), so, thus—used to introduce a divine response or judgment. n'umDeclaration - נְאֻם n'umUtterance, declaration—used for formal prophetic speech. häädônThe Lord - הָאָדוֹן häädônThe Lord, the Master. Root: אָדוֹן (adon), master or sovereign—emphasizes authority. y’hwähYahweh - יְהוָה y’hwähThe sacred covenant name of God. Root: הָיָה (hayah), 'He who is'. tz'väôtOf Hosts - צְבָאוֹת tz'väôtHosts, armies. Root: צָבָא (tsava), army, host—used for divine military authority. áviyrMighty One - Root: אָבִיר (avir)Mighty One, Champion. Often used for divine strength in poetic language. yis'räëlOf Israel - יִשְׂרָאֵל yis'räëlIsrael. Root: שָׂרָה (sarah), to strive + אֵל (El), God—'He who strives with God'. hôyAh! - הוֹי hôyAh!, Woe!, Alas!—an interjection of judgment or sorrow. eNächëmI will be comforted - Root: נָחַם (nacham)To be comforted or avenge—used for divine vengeance that brings satisfaction. miTZärayOf My adversaries - מִצָּרַי miTZärayFrom + adversaries. Root: צָר (tzar), enemy, distressor. Prefix מִ = from, suffix י = my. w'iNäq'mähAnd I will avenge - וְנִקַּמְתִּי w'iNäq'mähRoot: נָקַם (naqam), to avenge, bring retribution. Prefix ו = and. mëôy'väyOf My enemies - מֵאוֹיְבַי mëôy'väyFrom + my enemies. Root: אוֹיֵב (oyev), enemy. Prefix מִן = from, suffix י = my.
Therefore
לָכֵ֗ן (lā·ḵên)
Adverb
Strong's 3651: So -- thus
the Lord
הָֽאָדוֹן֙ (hā·’ā·ḏō·wn)
Article | Noun - masculine singular
Strong's 113: Sovereign, controller
GOD
יְהוָ֣ה (Yah·weh)
Noun - proper - masculine singular
Strong's 3068: LORD -- the proper name of the God of Israel
of Hosts,
צְבָא֔וֹת (ṣə·ḇā·’ō·wṯ)
Noun - common plural
Strong's 6635: A mass of persons, reg, organized for, war, a campaign
the Mighty
אֲבִ֖יר (’ă·ḇîr)
Noun - masculine singular construct
Strong's 46: Mighty
One of Israel,
יִשְׂרָאֵ֑ל (yiś·rā·’êl)
Noun - proper - masculine singular
Strong's 3478: Israel -- 'God strives', another name of Jacob and his desc
declares:
נְאֻ֤ם (nə·’um)
Noun - masculine singular construct
Strong's 5002: An oracle
“Ah,
ה֚וֹי (hō·w)
Interjection
Strong's 1945: Ah! alas! ha!
I will be relieved
אֶנָּחֵ֣ם (’en·nā·ḥêm)
Verb - Nifal - Imperfect Cohortative if contextual - first person common singular
Strong's 5162: To sigh, breathe strongly, to be sorry, to pity, console, rue, to avenge
of My foes
מִצָּרַ֔י (miṣ·ṣā·ray)
Preposition-m | Noun - masculine plural construct | first person common singular
Strong's 6862: Narrow, a tight place, a pebble, an opponent
and avenge Myself
וְאִנָּקְמָ֖ה (wə·’in·nā·qə·māh)
Conjunctive waw | Verb - Nifal - Conjunctive imperfect Cohortative - first person common singular
Strong's 5358: To grudge, avenge, punish
on My enemies.
מֵאוֹיְבָֽי׃ (mê·’ō·wy·ḇāy)
Preposition-m | Verb - Qal - Participle - masculine plural construct | first person common singular
Strong's 341: Hating, an adversary
Translations
IIT - Therefore the Lord, Jehovah of Hosts, the Valiant One of Israel, declares, Woe to them! I will relieve me of my adversaries, avenge me of my enemies.
BSB - Therefore the Lord GOD of Hosts, the Mighty One of Israel, declares: “Ah, I will vent My wrath on My foes and avenge Myself on My enemies.
ESV - Therefore the Lord declares, the Lord of hosts, the Mighty One of Israel: “Ah, I will get relief from my enemies and avenge myself on my foes.
NIV - Therefore the Lord, the Lord Almighty, the Mighty One of Israel, declares: “Ah! I will vent my wrath on my foes and avenge myself on my enemies.
NASB - Therefore the Lord GOD of armies, the Mighty One of Israel, declares, “I will be relieved of My adversaries and avenge Myself on My enemies.
BST - Therefore thus saith the Lord, the Lord of hosts, Woe to the mighty men of Israel; for my wrath shall not cease against mine adversaries, and I will execute judgement on mine enemies.
YLT - Therefore—the affirmation of the Lord—Jehovah of Hosts, the Mighty One of Israel: Ah, I am eased of Mine adversaries, And I am avenged of Mine enemies.
Chabad - "Therefore," says the Master, the Lord of Hosts, the Mighty One of Israel, "Oh, I will console Myself from My adversaries, and I will avenge Myself of My foes.
Alter - Therefore, says the Master, LORD of Armies, Israel’s Mighty One: Oh, I will settle scores with my foes and take vengeance of my enemies.
Parallelism
Parallelism
A. Lord GOD of Hosts – Mighty One of Israel
B. Be relieved – Avenge Myself
C. My foes – My enemies
D. Divine name – Divine action
Synonymous Parallelism
-
A. Lord GOD of Hosts – Mighty One of Israel:
These exalted titles emphasize God’s sovereign power, military strength, and covenantal identity. The double title adds authority and weight to the judgment that follows. -
B. Be relieved – Avenge Myself:
These two expressions mirror each other emotionally and judicially. Relief suggests the release of divine tension or grief, while avenge signals righteous judgment. Together, they convey God's deep involvement and personal investment in justice. -
C. My foes – My enemies:
A poetic pair, reinforcing the target of judgment. Though these may refer to foreign nations, in context, they also include Israel’s corrupt leaders (cf. vv. 23–24), showing that God's enemies can exist within His own people.
Antithetic Parallelism
-
D. Divine grief – Divine retribution:
The phrase “be relieved of My foes” contains emotional irony: God’s grief over injustice leads to judicial vengeance. This is not vengeance from rage, but a righteous settling of accounts.
Literary Devices
-
Title Stacking – “Lord GOD of Hosts, the Mighty One of Israel”:
This elevated introduction (used rarely) adds gravitas and finality. It signals that what follows is not just a prophetic opinion, but a divine decree. -
Exclamatory Interjection – “Ah” (הוֹי / hôy):
This term often introduces lament, warning, or dramatic announcement. Here it conveys divine pathos, revealing both sorrow and resolution. -
Personification – God seeking “relief” and “vengeance”:
These human emotions describe the divine response to betrayal, making God's reaction relatable yet authoritative. -
Judicial Language – “Avenge Myself”:
This is a legal term in covenantal context. God acts as both plaintiff and judge, upholding justice by punishing violators.
Thematic Significance
-
Divine Emotion and Justice United:
God’s justice is not detached. It arises from personal betrayal and covenant violation. The verse captures both grief and determination. -
God as Warrior and Judge:
The titles and actions reinforce that God is not passive—He actively confronts corruption and fights for righteousness. This anticipates the refining fire in the next verses (vv. 25–26). -
Enemies Within the Covenant Community:
The context (v.23) shows that God's "foes" are not only foreign powers but Israel’s own leaders and people. This brings sobering clarity to the cost of rebellion. -
Turning Point Toward Purification:
This verse marks the transition from indictment (vv.10–23) to restoration through purging, preparing the way for verses 25–27 where God promises to refine and redeem Zion.
Wordlinks
Lord GOD of Hosts (הָאָדוֹן יְהוִה צְבָאוֹת – haʾādôn YHWH tzĕvāʾôt)
-
Isaiah 1:24 – The Lord, the LORD of Hosts
-
Isaiah 3:1 – Behold, the Lord GOD of Hosts is removing from Jerusalem and Judah…
-
Isaiah 10:33 – Behold, the Lord GOD of Hosts will lop the boughs with terrifying power…
-
Isaiah 22:5, 12, 14, 15 – Multiple declarations by the Lord GOD of Hosts
-
Isaiah 28:22 – …destruction is decreed upon the whole earth by the Lord GOD of Hosts
This triple-title emphasizes authority, covenantal judgment, and military power.
Mighty One of Israel (אֲבִיר יִשְׂרָאֵל – ʾăvîr Yisrāʾēl)
Root: אביר – ʾāvîr – mighty one, valiant warrior
Isaiah 1:24 – The Mighty One of Israel
Isaiah 49:26 – …all flesh shall know that I, the LORD, am your Savior and your Redeemer, the Mighty One of Jacob (אֲבִיר יַעֲקֹב)
Isaiah 60:16 – …you shall know that I, the LORD, am your Savior and your Redeemer, the Mighty One of Jacob (same title)
Isaiah uses this title in both judgment and redemption contexts.
Ah / Woe (הוֹי – hōy)
This interjection is more than a sigh — it is a prophetic cry, often signaling grief, judgment, or intense emotion.
Isaiah 1:24 – Ah (הוֹי), I will be relieved…
Isaiah 5:8, 11, 18, 20, 21, 22 – A series of “Woes” (הוֹי) against the corrupt
Isaiah 10:1 – Woe to those who decree iniquitous decrees
Isaiah 28:1 – Woe to the proud crown of Ephraim…
Isaiah 29:1 – Woe to Ariel, the city where David dwelt
Be relieved / Comforted (אֵנָחֵם – ēnāḥēm)
Root: נָחַם – nācham – to be comforted, consoled, avenged
Isaiah 1:24 – I will be relieved (אֵנָחֵם) of My foes
Isaiah 12:1 – Though You were angry with me, Your anger turned away, and You comforted me
Isaiah 40:1 – Comfort, comfort My people… (נַחֲמוּ נַחֲמוּ)
Isaiah 51:3 – The LORD will comfort Zion
Isaiah 61:2 – …to comfort all who mourn
Here, God is the one being "comforted" — through justice (not pity). A striking reversal.
Foes / Adversaries (צָרַי – tzāray)
Root: צָרַר – tsārar – to bind, be hostile, be an enemy
Isaiah 1:24 – My foes (צָרַי)
Isaiah 11:13 – The adversaries (צָרֵי) of Judah shall be cut off
Isaiah 26:11 – LORD, Your hand is lifted up, but they do not see; let them see and be ashamed — Your zeal for Your people and Your fire for Your adversaries (צָרֶיךָ)
Isaiah 63:10 – But they rebelled… so He turned and became their enemy (אוֹיֵב)
Avenge (וְאִנָּקְמָה – vĕinnāqĕmāh)
Root: נָקַם – nāqam – to avenge, take vengeance
Isaiah 1:24 – I will avenge Myself (וְאִנָּקְמָה) on My enemies
Isaiah 34:8 – For the LORD has a day of vengeance (נְקָמָה)
Isaiah 47:3 – …I will take vengeance (נָקָם) and I will not meet you as a man
Isaiah 59:17 – …He put on garments of vengeance (נָקָם)
Isaiah 61:2 – …to proclaim the year of the LORD’s favor and the day of vengeance of our God
Isaiah 63:4 – For the day of vengeance was in My heart, and the year of My redeemed had come
Enemies (אֹיְבַי – ʾoyĕvay)
Root: אֹיֵב – ʾoyēv – enemy, one who hates
Isaiah 1:24 – My enemies (אֹיְבַי)
Isaiah 63:10 – He turned to become their enemy
Isaiah 59:18 – According to their deeds… so He will repay: wrath to His adversaries, recompense to His enemies (אֹיְבָיו)
Isaiah 66:6 – A sound of uproar from the city… a sound from the temple — the voice of the LORD, repaying His enemies what they deserve
Isaiah 1:25
25 I will turn My hand against you;
I will thoroughly purge your dross;
I will remove all your impurities.
Hebrew
Hebrew (MT)
וְאָשִׁיבָה יָדִי עָלַיִךְ וְאֶצְרֹף כַּבֹּר סִיגָיִךְ וְאָסִירָה כָּל־בְּדִילָיִךְ
Transliteration
w'äshiyvähAnd I will turn back - וְאָשִׁיבָה w'äshiyvähPrefix ו = and. Root: שׁוּב (shuv), to turn, return, restore—used for returning attention or judgment. yädiyMy hand - יָדִי yädiyRoot: יָד (yad), hand—symbol of action, power, or judgment. Suffix י = my. älayikh'Upon you - עָלַיִךְ älayikh'עַל = upon + suffix ךְ = you (feminine singular). w'etz'rofAnd I will smelt - וְאֶצְרֹף w'etz'rofPrefix ו = and. Root: צָרַף (tzaraf), to refine, smelt, purify by fire—used for spiritual purification. KaBorAs with lye - כַּבּוֹר KaBorPrefix כ = as/like. Root: בּוֹר (bor), lye or alkali—used for cleansing metals or garments. šiygäyikh'Your dross - סִיגַיִךְ šiygäyikh'Root: סִיג (sig), dross or impurity—symbol of moral corruption. Suffix ךְ = your (fem. sing.). w'äšiyrähAnd I will remove - וְאָסִירָה w'äšiyrähPrefix ו = and. Root: סוּר (sur), to remove, take away—used of removing sin or corruption. KälAll - כָּל KälAll, every. Emphasizes completeness of the removal. B'diyläyikh'Your alloy - בְּדִילַיִךְ B'diyläyikh'Root: בְּדִיל (bedil), alloy, base metal—used for impurity mixed with precious metal. Suffix ךְ = your (fem. sing.).
I will turn
וְאָשִׁ֤יבָה (wə·’ā·šî·ḇāh)
Conjunctive waw | Verb - Hifil - Conjunctive imperfect Cohortative - first person common singular
Strong's 7725: To turn back, in, to retreat, again
My hand
יָדִי֙ (yā·ḏî)
Noun - feminine singular construct | first person common singular
Strong's 3027: A hand
against you;
עָלַ֔יִךְ (‘ā·la·yiḵ)
Preposition | second person feminine singular
Strong's 5921: Above, over, upon, against
I will thoroughly purge
וְאֶצְרֹ֥ף (wə·’eṣ·rōp̄)
Conjunctive waw | Verb - Qal - Conjunctive imperfect Cohortative if contextual - first person common singular
Strong's 6884: To smelt, refine, test
your dross;
סִיגָ֑יִךְ (sî·ḡā·yiḵ)
Noun - masculine plural construct | second person feminine singular
Strong's 5509: A moving back or away, dross
I will remove
וְאָסִ֖ירָה (wə·’ā·sî·rāh)
Conjunctive waw | Verb - Hifil - Conjunctive imperfect Cohortative - first person common singular
Strong's 5493: To turn aside
all
כָּל־ (kāl-)
Noun - masculine singular construct
Strong's 3605: The whole, all, any, every
your impurities.
בְּדִילָֽיִךְ׃ (bə·ḏî·lā·yiḵ)
Noun - masculine plural construct | second person feminine singular
Strong's 913: Alloy, tin, dross
Translations
IIT - I will restore my hand over you and smelt away your dross as in a crucible, and remove all your alloy.
BSB - I will turn My hand against you; I will thoroughly purge your dross; I will remove all your impurities.
ESV - I will turn my hand against you and will smelt away your dross as with lye and remove all your alloy.
NIV - I will turn my hand against you; I will thoroughly purge away your dross and remove all your impurities.
NASB - I will also turn My hand against you, and smelt away your impurities as with lye; and I will remove all your slag.
BST - And I will bring my hand upon thee, and purge thee completely, and I will destroy the rebellious, and will take away from thee all transgressors.
YLT - And I turn back My hand upon thee, And I refine as purity thy dross, And I turn aside all thy tin.
Chabad - And I will return My hand upon you and purge away your dross as with lye, and remove all your tin.
Alter - and bring My hand back upon you and take away all your dross.
Parallelism
Parallelism
A. Turn My hand – Purge dross – Remove impurities
B. Dross – Impurities
C. Divine action – Human transformation
D. Judgment – Refinement
Synonymous Parallelism
-
A. Purge your dross – Remove all your impurities:
These expressions both signify refining, drawn from metalwork imagery. “Dross” and “impurities” represent sin, corruption, and moral decay, and the paired lines emphasize thorough cleansing.
Antithetic Parallelism (Implied in Tone)
-
B. Turn My hand against you – But for your purification:
Although God’s “hand” is turned against His people, the purpose is not destruction, but refinement. The antithesis lies in the means of judgment serving a merciful end.
Literary Devices
-
Metaphor – “Purge your dross”:
Drawn from metallurgy, this metaphor vividly depicts refining silver or gold by fire. God is the Refiner; His people are the metal. The process is painful but redemptive, burning away what is worthless to reveal purity. -
Metaphor – “Turn My hand against you”:
God’s “hand” signifies power and intervention. To turn it against someone is often an image of discipline or judgment. Here it functions as a means of divine purification, not mere punishment. -
Amplification – “Thoroughly purge” / “Remove all”:
The language is comprehensive. Not partial cleansing, but complete moral restoration is in view. -
Divine Agency (×3):
“I will… I will… I will…” emphasizes that God Himself is the one initiating and completing the work of refinement.
Thematic Significance
-
Judgment as Mercy:
This verse redefines divine judgment not as condemnation, but as covenantal discipline. The fire of affliction is intended to redeem, not destroy. -
Moral Restoration through Divine Refining:
God is portrayed as a Master Refiner. His goal is not vengeance, but to remove corruption and restore covenant purity—both individually and communally. -
Hope through Cleansing:
Following the rebuke and vengeance of verse 24, this verse introduces a redemptive arc. God does not abandon His people—He purifies them. -
Connection to Earlier Imagery:
This directly recalls verse 22: “Your silver has become dross.” Now God promises to address that condition personally, showing narrative and poetic continuity.
Wordlinks
Turn My hand against (וְאָשִׁיבָה יָדִי – wĕʾāshîvāh yādî)
Root: שׁוּב – shûv (to turn, return) + יָד – yād (hand)
Isaiah 1:25 – I will turn My hand against you
Isaiah 5:25 – Therefore the anger of the LORD was kindled against His people, and He stretched out His hand (וַיֵּט יָדוֹ) against them
Isaiah 10:4 – …For all this His anger is not turned away, but His hand is still stretched out (יָדוֹ נְטוּיָה)
Isaiah 14:27 – His hand is stretched out, and who can turn it back?
In Isaiah, God’s hand can bring judgment or protection — depending on the people's response.
Purge away / Smelt (וְאֶצְרֹף – wĕʾetzrōf)
Root: צָרַף – tsāraph – to refine, smelt metal
Isaiah 1:25 – I will smelt away your dross (וְאֶצְרֹף כַּבֹּר סִיגַיִךְ)
Isaiah 48:10 – Behold, I have refined you, but not as silver; I have tried you in the furnace of affliction (צְרַפְתִּיךָ בְּכוּר עֹנִי)
This metaphor is central to Isaiah’s message: God purifies through affliction, like a metalworker refining silver.
Dross (סִיגַיִךְ – sigayikh)
Root: סִיג – sîg – waste product in smelting, impurity
Isaiah 1:22 – Your silver has become dross (סִיגִים)
Isaiah 1:25 – I will purge away your dross (סִיגַיִךְ)
This unique term only appears here in Isaiah. The image ties verse 22 and 25 together — verse 22 describes the corruption, verse 25 the solution.
Remove / Take away (וְאָסִירָה – wĕʾāsîrāh)
Root: סוּר – sûr / סָרַר – to remove, take away
Isaiah 1:25 – I will remove all your alloy (impurities)
Isaiah 10:27 – …the yoke shall be removed from your neck (יָסוּר)
Isaiah 30:22 – …you will say to them, “Be gone!” (הֵסַר – remove it)
Isaiah 57:14 – Remove the stumbling block from the way of My people
This verb emphasizes God actively clearing away what corrupts.
Impurities / Alloy (כָּל־בְּדִילָיִךְ – kol-bədîlāyikh)
Root: בְּדִיל – bədîl – tin, base metal, impure mixture
Isaiah 1:25 – …I will remove all your impurities (בְּדִילָיִךְ)
This is the only occurrence of the word in Isaiah. It continues the refining/smelting metaphor, describing what’s not pure silver — the fake, mixed, lesser elements that must be burned away.
Isaiah 1:26
26 I will restore your judges as at first,
and your counselors as at the beginning.
After that you will be called the City of Righteousness,
the Faithful City.
Hebrew
Hebrew (MT)
וְאָשִׁיבָה שֹׁפְטַיִךְ כְּבָרִאשֹׁנָה וְיֹעֲצַיִךְ כְּבַתְּחִלָּה אַחֲרֵי־כֵן יִקָּרֵא לָךְ עִיר הַצֶּדֶק קִרְיָה נֶאֱמָנָה
Transliteration
w'äshiyvähAnd I will restore - וְאָשִׁיבָה w'äshiyvähPrefix ו = and. Root: שׁוּב (shuv), to return or restore—used here of covenantal restoration. shof'ţayikh'Your judges - שֹׁפְטַיִךְ shof'ţayikh'Root: שָׁפַט (shafat), to judge. Suffix ךְ = your (fem. sing.). Refers to righteous leaders. K'värishonähAs at first - כְּבָרִאשׁוֹנָה K'värishonähPrefix כ = like/as. רִאשׁוֹן (ri'shon), first—used for ideal original state. w'yoátzayikh'And your counselors - וְיוֹעֲצַיִךְ w'yoátzayikh'Prefix ו = and. Root: יָעַץ (yaʿats), to advise. Suffix ךְ = your—wise leadership restored. K'vaT'chiLähAs at the beginning - כְּבַתְּחִלָּה K'vaT'chiLähPrefix כ = like/as. Root: תָּחֵל (tachal), beginning—a full return to early righteous leadership. achárëy-khënAfterward - אַחֲרֵי־כֵן achárëy-khënאַחֲרֵי = after, כֵן = thus—used to indicate sequence or outcome. yiQärëIt shall be called - יִקָּרֵא yiQärëRoot: קָרָא (qara), to call, name, proclaim—used here to rename Jerusalem by its righteousness. läkh'To you (fem. sing.) - לָךְ läkh'לְ = to, suffix ךְ = you (fem. sing.)—used for addressing Jerusalem. iyrCity - עִיר iyrCity. Root: עִיר (ʿiyr), city—here referring to Jerusalem in a restored state. haTZedeqOf righteousness - הַצֶּדֶק haTZedeqRoot: צֶדֶק (tsedeq), righteousness. Prefix ה = the—emphasizes restored moral and legal justice. qir'yäh neémänähFaithful city - קִרְיָה נֶאֱמָנָה qir'yäh neémänähCity of faithfulness. קִרְיָה = city (poetic), נֶאֱמָן = faithful, trustworthy—used to contrast past harlotry with future loyalty.
I will restore
וְאָשִׁ֤יבָה (wə·’ā·šî·ḇāh)
Conjunctive waw | Verb - Hifil - Conjunctive imperfect Cohortative - first person common singular
Strong's 7725: To turn back, in, to retreat, again
your judges
שֹׁפְטַ֙יִךְ֙ (šō·p̄ə·ṭa·yiḵ)
Verb - Qal - Participle - masculine plural construct | second person feminine singular
Strong's 8199: To judge, pronounce sentence, to vindicate, punish, to govern, to litigate
as at the first,
כְּבָרִ֣אשֹׁנָ֔ה (kə·ḇā·ri·šō·nāh)
Preposition-k, Preposition-b, Article | Adjective - feminine singular
Strong's 7223: First, in place, time, rank
and your counselors
וְיֹעֲצַ֖יִךְ (wə·yō·‘ă·ṣa·yiḵ)
Conjunctive waw | Verb - Qal - Participle - masculine plural construct | second person feminine singular
Strong's 3289: To advise, to deliberate, resolve
as at the beginning.
כְּבַתְּחִלָּ֑ה (kə·ḇat·tə·ḥil·lāh)
Preposition-k, Preposition-b, Article | Noun - feminine singular
Strong's 8462: A commencement, rel, original
After that
אַחֲרֵי־ (’a·ḥă·rê-)
Preposition
Strong's 310: The hind or following part
you will be called
יִקָּ֤רֵא (yiq·qā·rê)
Verb - Nifal - Imperfect - third person masculine singular
Strong's 7121: To call, proclaim, read
the City
עִ֣יר (‘îr)
Noun - feminine singular construct
Strong's 5892: Excitement
of Righteousness,
הַצֶּ֔דֶק (haṣ·ṣe·ḏeq)
Article | Noun - masculine singular
Strong's 6664: The right, equity, prosperity
the Faithful
נֶאֱמָנָֽה׃ (ne·’ĕ·mā·nāh)
Verb - Nifal - Participle - feminine singular
Strong's 539: To confirm, support
City.”
קִרְיָ֖ה (qir·yāh)
Noun - feminine singular
Strong's 7151: A town, city
Translations
IIT - I will restore your judges as at the first, and your counsellors as in the beginning. After this you shall be called the City of Righteousness, a faithful city.
BSB - I will restore your judges as at first, and your counselors as at the beginning. After that you will be called the City of Righteousness, the Faithful City.
ESV - And I will restore your judges as at the first, and your counselors as at the beginning. Afterward you shall be called the city of righteousness, the faithful city.
NIV - I will restore your leaders as in days of old, your rulers as at the beginning. Afterward you will be called the City of Righteousness, the Faithful City.
NASB - Then I will restore your judges as at first, and your counselors as at the beginning. After that you will be called the city of righteousness, a faithful city.
BST - And I will establish thy judges as before, and thy counsellors as at the beginning: and afterward thou shalt be called the city of righteousness, the faithful mother-city of Sion.
YLT - And I give back thy judges as at the first, And thy counsellors as in the beginning, After this thou art called, ‘A city of righteousness—a faithful city.’
Chabad - And I will restore your judges as at first and your counsellors as in the beginning; afterwards you shall be called City of Righteousness, Faithful City.
Alter - and bring back your judges as before and your councillors as long ago. Then shall you be called town of righteousness, faithful city.
Parallelism
Parallelism
A. Judges – Counselors
B. At first – At the beginning
C. City of Righteousness – Faithful City
D. Restoration of leaders – Restoration of identity
Synonymous Parallelism
-
A. Judges as at first – Counselors as at the beginning:
These two lines echo each other in structure and meaning. “Judges” and “counselors” represent righteous leadership, and the phrase “as at first” refers to a return to an ideal past—likely the time of Moses or early Davidic order. -
C. City of Righteousness – Faithful City:
These paired titles restore the name Jerusalem once held before her fall (cf. v.21: “how the faithful city has become a harlot”). The repetition creates poetic symmetry—what was lost will be regained.
Antithetic Parallelism (with v.21)
-
From: “The faithful city has become a harlot”
To: “You will be called the Faithful City”
This is a deliberate reversal. The city’s identity had been corrupted (v.21), but through divine refining (vv.25–26), it is restored and renamed.
Literary Devices
-
Restoration Formula – “I will restore… as at first”:
This echoes covenant renewal language and signals God’s redemptive intention. The idea is not innovation, but returning to foundational righteousness. -
Naming and Renaming – “You will be called…”
In Hebrew literature, naming conveys identity and destiny. God renaming Jerusalem signifies transformation of character and reputation. -
Chiasm (Implied):
A – Restore judges
B – Restore counselors
B′ – Called righteous
A′ – Called faithful
This chiastic shape mirrors inner and outer renewal—leadership within, name without. -
Thematic Echo – “City of Righteousness”:
This title connects Isaiah’s vision with Zion theology, where Jerusalem is the center of justice, peace, and divine presence (cf. Isa 2:2–4; 33:5).
Thematic Significance
-
Restoration of Leadership and Justice:
The first step in restoring a corrupt society is renewing leadership. Righteous judges and counselors represent justice, wisdom, and covenant fidelity. -
Reversal of Shame through Refining:
The process begun in verse 25 (purging dross) culminates here in honor and renaming. What was once known for violence and betrayal will again be known for faithfulness and righteousness. -
Covenant Renewal:
This verse offers a glimpse of national redemption. It parallels Deuteronomy’s theme: if you return, God will restore. The hope of Zion shines again. -
Prophetic Arc Completed:
From indictment (vv.2–23) to judgment (vv.24–25) to promised renewal (v.26), Isaiah 1 presents a full prophetic cycle—a model repeated throughout the book.
Wordlinks
Restore (וְאָשִׁיבָה – wĕʾāshîvāh)
Root: שׁוּב – shûv – to return, restore, bring back
Isaiah 1:26 – I will restore your judges…
Isaiah 52:8 – …for the LORD has restored Zion
Isaiah 58:12 – …you shall be called the restorer of streets to dwell in (גּוֹדֵר פֶּרֶץ)
Isaiah 61:7 – Instead of shame you shall have a double portion… (restoration blessing)
Judges (שֹׁפְטַיִךְ – shōphṭayikh)
Root: שָׁפַט – shāphat – to judge, govern
Isaiah 1:26 – I will restore your judges
Isaiah 1:23 – Your rulers are rebels… (contrast)
Isaiah 3:2 – The judge and the prophet and the elder… will be removed
Isaiah 33:22 – For the LORD is our Judge, the LORD is our lawgiver
Counselors (יוֹעֲצַיִךְ – yōʿătzayikh)
Root: יָעַץ – yāʿatz – to advise, give counsel
Isaiah 1:26 – …your counselors as at the beginning
Isaiah 3:3 – The captain of fifty, the honorable man, and the counselor
Isaiah 9:6 – His name shall be called Wonderful Counselor, Mighty God…
Isaiah 19:11 – The counselors of Pharaoh give foolish counsel… (contrast)
At first / At the beginning
-
כְּבָרִאשׁוֹנָה – k’varishōnāh (as at the first)
-
כְּבַתְּחִלָּה – k’vattĕḥillāh (as at the beginning)
Both expressions appear in Isaiah 1:26, creating a poetic mirror — back to the city’s original glory
Isaiah 46:10 – Declaring the end from the beginning (מֵרֵאשִׁית)
Isaiah 41:26 – Who declared it from the beginning, that we might know?
Isaiah 48:3 – I have declared the former things from the beginning…
City of Righteousness (עִיר הַצֶּדֶק – ʿîr ha-tzédeq)
Root: צֶדֶק – tzédeq – righteousness
Isaiah 1:26 – You will be called the City of Righteousness
Isaiah 1:21 – She once was full of righteousness… but now murderers
Isaiah 33:5 – The LORD is exalted, for He dwells on high; He will fill Zion with justice and righteousness
Isaiah 60:21 – Your people shall all be righteous… a branch of My planting
Isaiah 62:1 – For Zion’s sake I will not hold My peace… until her righteousness goes forth like brightness
Faithful City (קִרְיָה נֶאֱמָנָה – qiryāh neʾemānāh)
Root: אָמַן – ʾāman – to be faithful, true
Isaiah 1:26 – …the Faithful City
Isaiah 1:21 – How the Faithful City has become a harlot! (same phrase — chiastic structure)
Isaiah 33:6 – He will be the stability (אֱמוּנַת) of your times…
Isaiah 25:1 – You have done faithful things… faithful and true (אֵמֶת אֱמוּנָה)
Isaiah 1:27
27 Zion will be redeemed with justice,
her repentant ones with righteousness.
Hebrew
Hebrew
צִיּוֹן בְּמִשְׁפָּט תִּפָּדֶה וְשָׁבֶיהָ בִּצְדָקָה
Transliteration
tziYônZion - צִיּוֹן tziYônZion, poetic name for Jerusalem and covenant community—used for the redeemed remnant. B'With - בְּ (prefix)Prefix ב = in, with, by.mish'PäţJustice - מִשְׁפָּט mish'PäţJustice, judgment. Root: שָׁפַט (shafat), to govern or rule justly—used for divine standards. TiPädehShall be redeemed - תִּפָּדֶה TiPädehRoot: פָּדָה (padah), to ransom, redeem—used for salvation from bondage. w'shäveyhäAnd her returnees - וְשָׁבֶיהָ w'shäveyhäPrefix ו = and. Root: שׁוּב (shuv), to return. Suffix הָ = her—refers to returning exiles or repentant ones. B'In - בְּ (prefix)Prefix ב = in, with, by.itz'däqähRighteousness - צְדָקָה Bitz'däqähRighteousness, justice. Root: צָדֵק (tsadaq), to be just or righteous—used here for covenantal restoration.
Zion
צִיּ֖וֹן (ṣî·yō·wn)
Noun - proper - feminine singular
Strong's 6726: Zion -- a mountain in Jerusalem, also a name for Jerusalem
will be redeemed
תִּפָּדֶ֑ה (tip·pā·ḏeh)
Verb - Nifal - Imperfect - third person feminine singular
Strong's 6299: To sever, ransom, gener, to release, preserve
with justice,
בְּמִשְׁפָּ֣ט (bə·miš·pāṭ)
Preposition-b | Noun - masculine singular
Strong's 4941: A verdict, a sentence, formal decree, divine law, penalty, justice, privilege, style
her repentant ones
וְשָׁבֶ֖יהָ (wə·šā·ḇe·hā)
Conjunctive waw | Verb - Qal - Participle - masculine plural construct | third person feminine singular
Strong's 7725: To turn back, in, to retreat, again
with righteousness.
בִּצְדָקָֽה׃ (biṣ·ḏā·qāh)
Preposition-b | Noun - feminine singular
Strong's 6666: Rightness, subjectively, objectively
Translations
IIT - For Zion shall be ransomed by justice, those of her who repent by righteousness.
BSB - Zion will be redeemed with justice, her repentant ones with righteousness.
ESV - Zion shall be redeemed by justice, and those in her who repent, by righteousness.
NIV - Zion will be delivered with justice, her penitent ones with righteousness.
NASB - Zion will be redeemed with justice and her repentant ones with righteousness.
BST - For her captives shall be saved with judgement, and with mercy.
YLT - Zion in judgment is redeemed, And her captivity in righteousness.
Chabad - Zion shall be redeemed through justice and her penitent through righteousness.
Alter - Zion shall be redeemed through justice, and those who turn back in her, through righteousness.
Parallelism
Parallelism
A. Zion – Her repentant ones
B. Redeemed – With righteousness
C. Justice – Righteousness
D. Corporate restoration – Individual repentance
Synonymous Parallelism
-
A. Justice – Righteousness:
These paired terms frequently appear together in prophetic literature (cf. Isa 5:7; Micah 6:8). Justice (מִשְׁפָּט) refers to social and legal equity, while righteousness (צְדָקָה) refers to moral integrity. Together, they describe God’s method of restoration—not through ritual, but through ethical realignment. -
B. Zion – Her repentant ones:
Zion as a city is personified and parallel to the people within her who turn back to God. This implies that true redemption is collective yet grounded in individual response.
Antithetic Parallelism (implied from prior verses)
-
Contrasts v.23 (corrupt leaders) and v.21 (murderers):
Now, Zion is redeemed, not condemned. The method is justice, not judgment by the sword. This verse is the direct reversal of the earlier state of moral ruin.
Literary Devices
-
Metaphor – Zion as Redeemed:
“Redeemed” (נִפְדָּה) is the language of ransom or rescue, often used in legal, covenantal, or even familial contexts (cf. Goel, the kinsman-redeemer). Zion, the unfaithful city, is now portrayed as a ransomed bride or heir, restored to her rightful place. -
Personification – Zion and her people:
The verse assigns human agency and moral accountability to Zion, making the city a collective stand-in for God’s covenant people. -
Inclusio with Isaiah 1:2–3:
The chapter begins with rebellion and ignorance; it ends with repentance and righteousness. The framing devices show that change is possible, and God desires it. -
Compact Parallelism:
Each clause mirrors the other perfectly, making the verse musically balanced and theologically potent.
Thematic Significance
-
Redemption through Justice, Not Ritual:
This verse drives home Isaiah’s central point: God redeems not through empty worship, but through restored justice and repentant hearts. -
Repentance as Prerequisite for Redemption:
The term “repentant ones” (שָׁבֶיהָ) shows that those who return (שׁוּב) are the ones who are redeemed. It ties back to the command in v.16–17 to wash, remove, defend, plead. -
Corporate and Individual Salvation:
Zion as a whole is redeemed, but it is “her repentant ones”—individuals who respond—that are named as participants. This maintains both communal and personal responsibility. -
Hope After Judgment:
After the fire, the refining, and the indictment, comes a promise: God will rebuild Zion through justice. This becomes a foundational theme repeated throughout Isaiah (cf. Isa 4:2–4, 33:5, 62:1–2).
Wordlinks
Zion (צִיּוֹן – Tsiyyôn)
Isaiah 1:27 – Zion shall be redeemed…
Zion is a central image in Isaiah — representing Jerusalem, the covenant community, and ultimately God’s end-time holy city.
Other references:
-
Isaiah 2:3 – Out of Zion shall go forth the law
-
Isaiah 4:3–5 – He who is left in Zion shall be called holy…
-
Isaiah 31:9 – …says the LORD, whose fire is in Zion
-
Isaiah 33:5 – The LORD dwells on high… He will fill Zion with justice
-
Isaiah 52:1–2 – Awake, awake, O Zion… shake yourself from the dust
-
Isaiah 59:20 – The Redeemer will come to Zion…
-
Isaiah 62:1 – For Zion’s sake I will not hold My peace
Redeemed (תִּפָּדֶה – tippādeh)
Root: פָּדָה – pādāh – to ransom, redeem, buy back
Isaiah 1:27 – Zion will be redeemed (תִּפָּדֶה)
Isaiah 35:10 – The redeemed of the LORD shall return and come to Zion with singing
Isaiah 51:11 – The ransomed of the LORD shall return… (same phrase)
Isaiah 52:3 – You were sold for nothing, and without money you shall be redeemed
Isaiah 63:9 – In His love and pity He redeemed them…
This verb appears throughout Isaiah’s salvation theology — both personal and national redemption.
Justice (מִשְׁפָּט – mishpāt)
Root: שָׁפַט – shāphat – to judge, govern rightly
Isaiah 1:27 – Zion will be redeemed with justice
Isaiah 1:21 – She was full of justice, but now murderers
Isaiah 5:7 – He looked for justice, but behold, bloodshed
Isaiah 9:7 – …to establish it with justice and righteousness
Isaiah 28:17 – I will make justice the measuring line…
Isaiah 33:5 – He will fill Zion with justice and righteousness
Isaiah 42:1 – My Servant… will bring forth justice to the nations
Justice is one of Isaiah’s most repeated covenantal ideals — central to God's rule.
Repentant ones (שָׁבֶיהָ – shāveyhā)
Root: שׁוּב – shûv – to return, repent
Isaiah 1:27 – Her returning ones (שָׁבֶיהָ) with righteousness
Isaiah 10:21 – A remnant will return (שְׁאָר יָשׁוּב)
Isaiah 30:15 – In returning and rest you will be saved
Isaiah 31:6 – Return to Him from whom you have deeply rebelled
Isaiah 44:22 – Return to Me, for I have redeemed you
Isaiah 55:7 – Let the wicked return to the LORD… and He will have mercy
In Isaiah, returning (שׁוּב) is both repentance and restoration — core to the remnant theme.
Righteousness (צְדָקָה – tsĕdāqāh)
Root: צֶדֶק – tzédeq – rightness, justice, virtue
Isaiah 1:27 – …with righteousness (צְדָקָה)
Isaiah 1:21 – Righteousness used to dwell in her
Isaiah 11:5 – Righteousness shall be the belt of His loins
Isaiah 32:17 – The effect of righteousness will be peace
Isaiah 45:8 – Let righteousness spring up
Isaiah 61:10 – …He has covered me with the robe of righteousness
Isaiah 62:1 – …until her righteousness goes forth like brightness
Isaiah 1:28
28 But rebels and sinners will together be shattered,
and those who forsake the LORD will perish.
Hebrew
Hebrew
וְשֶׁבֶר פֹּשְׁעִים וְחַטָּאִים יַחְדָּו וְעֹזְבֵי יְהוָה יִכְלוּ
Transliteration
w'sheverAnd breaking - וְשֶׁבֶר w'sheverPrefix ו = and. Root: שֶׁבֶר (shever), breaking, destruction—used for shattering judgment. Posh'iymOf the transgressors - פֹּשְׁעִים Posh'iymRoot: פָּשַׁע (pasha), to rebel, transgress—deliberate covenant violation. w'chaŢäiymAnd sinners - וְחַטָּאִים w'chaŢäiymPrefix ו = and. Root: חָטָא (chata), to miss the mark, to sin—here contrasted with faithful returnees. yach'DäwTogether - יַחְדָּו yach'DäwTogether, at once. Root: יָחַד (yachad), to be united—used here for collective destruction. w'oz'vëyAnd those who forsake - וְעֹזְבֵי w'oz'vëyPrefix ו = and. Root: עָזַב (azav), to abandon, forsake—especially covenant or divine presence. y’hwähYahweh - יְהוָה y’hwähCovenant name of God. Root: הָיָה (hayah), to be—'He who is.' yikh'lûShall be consumed - יִכְלוּ yikh'lûRoot: כָּלָה (kalah), to be finished, consumed, perish—used for final judgment or destruction.
But rebels
פֹּשְׁעִ֛ים (pō·šə·‘îm)
Verb - Qal - Participle - masculine plural
Strong's 6586: To break away, trespass, apostatize, quarrel
and sinners
וְחַטָּאִ֖ים (wə·ḥaṭ·ṭā·’îm)
Conjunctive waw | Adjective - masculine plural
Strong's 2400: A criminal, one accounted guilty
will together
יַחְדָּ֑ו (yaḥ·dāw)
Adverb
Strong's 3162: A unit, unitedly
be shattered,
וְשֶׁ֧בֶר (wə·še·ḇer)
Conjunctive waw | Noun - masculine singular construct
Strong's 7667: A breaking, fracture, crushing, breach, crash
and those who forsake
וְעֹזְבֵ֥י (wə·‘ō·zə·ḇê)
Conjunctive waw | Verb - Qal - Participle - masculine plural construct
Strong's 5800: To loosen, relinquish, permit
the LORD
יְהוָ֖ה (Yah·weh)
Noun - proper - masculine singular
Strong's 3068: LORD -- the proper name of the God of Israel
will perish.
יִכְלֽוּ׃ (yiḵ·lū)
Verb - Qal - Imperfect - third person masculine plural
Strong's 3615: To be complete, at an end, finished, accomplished, or spent
Translations
IIT - But criminals and sinners shall be altogether shattered when those who forsake Jehovah are annihilated.
BSB - But rebels and sinners will together be shattered, and those who forsake the LORD will perish.
ESV - But rebels and sinners shall be broken together, and those who forsake the LORD shall be consumed.
NIV - But rebels and sinners will both be broken, and those who forsake the LORD will perish.
NASB - But wrongdoers and sinners together will be broken, and those who abandon the LORD will come to an end.
BST - And the transgressors and the sinners shall be crushed together, and they that forsake the LORD shall be utterly consumed.
YLT - And the destruction of transgressors and sinners [is] together, And those forsaking Jehovah are consumed.
Chabad - And destruction shall come over rebels and sinners together, and those who forsake the LORD shall perish.
Alter - But the rebels and offenders together are shattered, and those who forsake the LORD shall perish.
Parallelism
Parallelism
A. Rebels – Sinners – Those who forsake the LORD
B. Shattered – Perish
C. Unity in rebellion – Unity in destruction
D. Human action – Divine judgment
Synonymous Parallelism
-
A. Rebels and sinners – Those who forsake the LORD:
These three groups are essentially one: all descriptions of those who have broken covenant, rejected righteousness, and persisted in evil. The synonyms highlight that rebellion can take many forms, but the outcome is the same. -
B. Shattered – Perish:
These terms are poetic equivalents. “Shattered” evokes imagery of violent destruction, like pottery broken beyond repair; “perish” emphasizes final loss and disappearance from covenant blessings.
Antithetic Parallelism (with v.27)
-
Zion will be redeemed with justice – But rebels will be shattered:
This verse forms the mirror image of verse 27. It completes the prophetic contrast between the repentant and the rebellious, between those who return and those who reject.
Literary Devices
-
Alliteration and Grouping – “Rebels and sinners”:
The pairing of these terms emphasizes the totality of the unrepentant. It suggests a unity in wickedness that will result in a shared fate. -
Metaphor – “Shattered”:
This term suggests not just death but irreversible ruin—a fate contrasted with the refining and restoring work God promised earlier. -
Legal and Covenant Language – “Forsake the LORD”:
This is a covenantal breach term. To forsake the LORD is to break relational and legal obligations under the covenant. This is not passive drifting—it is active abandonment.
Thematic Significance
-
Covenantal Consequences:
This verse reinforces the covenant framework: obedience leads to redemption, rebellion leads to ruin. It’s not arbitrary punishment, but the outworking of divine justice. -
Moral Clarity and Finality:
There is no middle ground. The chapter sets up a binary outcome: refined or shattered, redeemed or destroyed. God is just in both mercy and judgment. -
Unity in Judgment:
Just as the redeemed are united under “Zion” in v.27, so the rebels are grouped together here in destruction. It reflects the corporate nature of both blessing and cursing. -
Closure to the Prophetic Arc:
This verse is the final counterweight to the hopeful restoration theme in vv.25–27. The chapter closes the covenant indictment with ultimate accountability: those who do not return will fall.
Wordlinks
Rebels (פֹּשְׁעִים – pōshĕʿîm)
Root: פָּשַׁע – pāshaʿ – to rebel, transgress
Isaiah 1:28 – The rebels will be shattered…
Isaiah 1:2 – …they have rebelled against Me
Isaiah 43:27 – Your first father sinned, your mediators have transgressed
Isaiah 48:8 – …you were called a rebel from birth
Isaiah 53:12 – …He bore the sin of many and made intercession for the transgressors (וְלַפֹּשְׁעִים)
Isaiah shows rebellion as a core covenantal breach.
Sinners (חַטָּאִים – ḥaṭṭāʾîm)
Root: חָטָא – ḥāṭāʾ – to sin, miss the mark
Isaiah 1:28 – Sinners will be destroyed
Isaiah 13:9 – …He will destroy the sinners from the land
Isaiah 33:14 – The sinners in Zion are afraid; trembling has seized the godless
Isaiah often distinguishes sinners (habitual) from the righteous or repentant remnant.
Together (יַחְדָּו – yaḥdāv)
This word often emphasizes totality or corporate judgment.
Isaiah 1:28 – Rebels and sinners will be shattered together
Isaiah 1:31 – …they will both burn together, and no one will quench
Isaiah 8:9 – Gird yourselves and be broken together
Isaiah 41:20 – …they may see and know together
Isaiah 45:16 – All of them shall be ashamed together
Shattered / Broken (יִשָּׁבֵרוּ – yishāvērû)
Root: שָׁבַר – shāvar – to break, shatter
Isaiah 1:28 – They shall be shattered
Isaiah 8:15 – Many shall stumble and be broken
Isaiah 30:14 – …whose breaking is like a potter’s vessel shattered beyond repair
Isaiah 24:19 – The earth is utterly broken, split apart
Isaiah 38:13 – Like a lion, He breaks all my bones…
Judgment in Isaiah is often described as shattering — irreversible and complete.
Forsake (עָזְבוּ – ʿāzvû)
Root: עָזַב – ʿāzav – to abandon, forsake
Isaiah 1:28 – …those who forsake the LORD
Isaiah 1:4 – …they have forsaken the LORD
Isaiah 65:11 – You who forsake the LORD, who forget My holy mountain…
Isaiah 60:15 – Whereas you have been forsaken and hated… (contrast: reversal for the faithful)
Forsaking God is one of Isaiah’s main charges against apostate Israel.
Perish / Be consumed (יִכְלוּ – yikhlû)
Root: כָּלָה – kālāh – to be finished, consumed, destroyed
Isaiah 1:28 – …will perish (יִכְלוּ)
Isaiah 10:23 – A consumption determined shall overflow with righteousness
Isaiah 24:6 – Therefore the curse has devoured the earth, and those who dwell in it are desolate (נֶחֱרוּ)
Isaiah 66:17 – Those who sanctify themselves to follow idols… shall be consumed together
Isaiah uses kālāh to express finality — the end of the line for the unrepentant.
Isaiah 1:29
29 Surely you will be ashamed of the sacred oaks
in which you have delighted;
you will be embarrassed by the gardens
that you have chosen.
Hebrew
Hebrew
כִּי יֵבֹשׁוּ מֵאֵילִים אֲשֶׁר חֲמַדְתֶּם וְתַחְפְּרוּ מֵהַגַּנּוֹת אֲשֶׁר בְּחַרְתֶּם
Transliteration
KiyFor - כִּי KiyFor, because—introduces the reason or consequence of judgment. yəvoshûThey shall be ashamed - יֵבֹשׁוּ yëvoshûRoot: בּוֹשׁ (bosh), to be ashamed, disappointed—used for disgrace at idolatry or misplaced trust. mëëyliymOf the oaks - מֵאֵילִים mëëyliymPrefix מִן = from/of. Root: אֵיל (ayil), oak tree—often associated with pagan worship sites. ásherWhich - אֲשֶׁר ásherWhich, that—relative clause marker. chámad'TemYou desired - חָמַדְתֶּם chámad'TemRoot: חָמַד (chamad), to desire, covet—used for lusting after idols or corrupt worship. w'tach'P'rûAnd you shall be embarrassed - וְתַחְפְּרוּ w'tach'P'rûPrefix ו = and. Root: חָפַר (chafar), to blush, be humiliated—used for shame due to idolatry. mëhaGaNôtOf the gardens - מֵהַגַּנּוֹת mëhaGaNôtPrefix מִן = from/of. Root: גַּן (gan), garden—often used for idolatrous or sacred groves. ásherWhich - אֲשֶׁר ásherWhich, that—introduces a relative clause. B'char'TemYou have chosen - בְּחַרְתֶּם B'char'TemPrefix ב = in. Root: בָּחַר (bachar), to choose—often used for covenant choice or, in this case, wrongful worship preference.
Surely
כִּ֣י (kî)
Conjunction
Strong's 3588: A relative conjunction
you will be ashamed
יֵבֹ֔שׁוּ (yê·ḇō·šū)
Verb - Qal - Imperfect - third person masculine plural
Strong's 954: To pale, to be ashamed, to be disappointed, delayed
of the sacred oaks
מֵאֵילִ֖ים (mê·’ê·lîm)
Preposition-m | Noun - masculine plural
Strong's 352: Strength, strong, a chief, a ram, a pilaster, an oak, strong tree
in which you have delighted;
חֲמַדְתֶּ֑ם (ḥă·maḏ·tem)
Verb - Qal - Perfect - second person masculine plural
Strong's 2530: To desire, take pleasure in
you will be embarrassed
וְתַ֨חְפְּר֔וּ (wə·ṯaḥ·pə·rū)
Conjunctive waw | Verb - Qal - Conjunctive imperfect - second person masculine plural
Strong's 2659: To blush, to be ashamed, disappointed, to shame, reproach
by the gardens
מֵהַגַּנּ֖וֹת (mê·hag·gan·nō·wṯ)
Preposition-m, Article | Noun - feminine plural
Strong's 1593: A garden
that
אֲשֶׁ֥ר (’ă·šer)
Pronoun - relative
Strong's 834: Who, which, what, that, when, where, how, because, in order that
you have chosen.
בְּחַרְתֶּֽם׃ (bə·ḥar·tem)
Verb - Qal - Perfect - second person masculine plural
Strong's 977: To try, select
Translations
IIT - And you will be ashamed of the oaks you cherished and blush for the parks you were fond of.
BSB - Surely you will be ashamed of the sacred oaks in which you have delighted; you will be embarrassed by the gardens that you have chosen.
ESV - For they shall be ashamed of the oaks that you desired; and you shall blush for the gardens that you have chosen.
NIV - “You will be ashamed because of the sacred oaks in which you have delighted; you will be disgraced because of the gardens that you have chosen.
NASB - For you will be ashamed of the oaks which you have desired, And you will be embarrassed by the gardens which you have chosen.
BST - For they shall be ashamed of their idols, which they delighted in, and they are made ashamed of the gardens which they coveted.
YLT - For [men] are ashamed because of the oaks That ye have desired, And ye are confounded because of the gardens That ye have chosen.
Chabad - For they shall be ashamed of the elms that you desired, and you shall be humiliated because of the gardens that you chose.
Alter - For they shall be shamed of the cult-trees after which you lusted, and be disgraced by the gardens that you have chosen.
Parallelism
Parallelism
A. Ashamed – Embarrassed
B. Sacred oaks – Gardens
C. Delighted – Chosen
D. False worship – Future shame
Synonymous Parallelism
-
A. Ashamed – Embarrassed:
These two emotional responses express regret and humiliation. The poetic pairing strengthens the prophetic declaration: the people will not just suffer loss—they will experience moral exposure and internal guilt. -
B. Sacred oaks – Gardens:
Both images refer to pagan worship sites—“sacred oaks” (אֵלִים) and “gardens” (גַּנּוֹת) were associated with Canaanite fertility cults and idol worship (cf. Isa 65:3; 66:17). These nature-based sites represent Israel’s deviation from true worship. -
C. Delighted – Chosen:
These verbs emphasize intentional participation. The people were not deceived—they chose and took pleasure in these practices. Their coming shame is therefore just and earned.
Antithetic Parallelism (Implied)
-
Past joy – Future shame:
What once brought delight will soon bring disgrace. The prophetic voice shows the reversal of fortunes for those who embraced idolatry.
Literary Devices
-
Irony – “You delighted… you will be ashamed”:
The bitter reversal illustrates the deceptive nature of sin. What appears pleasurable at first leads to public and personal shame. -
Imagery – Sacred oaks and gardens:
These natural images carry symbolic weight. Trees and gardens, meant for life and fruitfulness, are here twisted into places of spiritual infidelity. -
Metaphor – Oaks/Gardens as Idolatrous Altars:
These spaces are not condemned for their beauty, but for their use in false worship. The metaphor exposes the external appeal of sin and the internal decay it causes. -
Poetic Inversion – Delight vs. Disgrace:
The shift from joy to humiliation heightens the prophetic tension and exposes the vanity of idol worship.
Thematic Significance
-
Idolatry as the Root of Corruption:
The sacred oaks and gardens symbolize not just false worship, but the heart of Israel’s unfaithfulness. They represent a turning away from covenantal intimacy with God. -
Moral and Emotional Consequence:
Shame and embarrassment are not just outcomes of judgment—they are the natural fruits of betrayal once the truth is revealed. -
Human Responsibility in Apostasy:
The people are held accountable: they “chose” these places and “delighted” in them. Their autonomy led to apostasy. -
Bridge to the Next Verses:
This verse begins a new poetic movement that deepens the imagery of trees and gardens to show the ultimate futility and judgment of false religion (vv.30–31).
Wordlinks
Ashamed (תֵּבֹשׁוּ – tēvōshû)
Root: בּוֹשׁ – bôsh – to be ashamed, confounded
Isaiah 1:29 – You will be ashamed of the oaks
Isaiah 19:9 – The workers of fine flax shall be ashamed
Isaiah 30:3 – Pharaoh’s protection shall be your shame (בֹּשֶׁת)
Isaiah 41:11 – All who were incensed against you shall be ashamed and confounded
Isaiah 45:16–17 – Idol makers shall be ashamed, but Israel shall not be
This is a common prophetic device: the reversal of the idolater’s pride into shame.
Sacred oaks / Strong trees (הָאֵלִים – hāʾêlîm)
Root: אֵלָה – ēlāh / אֵל – ēl – oak or terebinth (sometimes confused with "god")
Isaiah 1:29 – …of the oaks (אֵלִים) you desired
Isaiah 57:5 – You who burn with lust under the oaks (אֵלִים)…
Isaiah 6:13 – The terebinth (אֵלָה) and the oak whose stump remains… (righteous remnant vs. idolatrous tree)
“Oaks” often symbolize idolatrous high places — sacred groves associated with Canaanite fertility worship.
Delighted / Desired (חֲמַדְתֶּם – ḥamadtem)
Root: חָמַד – ḥāmad – to desire, covet, delight in
Isaiah 1:29 – You delighted in the oaks
Isaiah 44:9 – Those who fashion idols are all delighted (חֲמְדֵיהֶם) in them
Isaiah 53:2 – He had no form or majesty that we should desire Him (נֶחְמְדֵהוּ)
Isaiah 1:10 – The leaders desired sacrifices… (implied — but God rejected them)
The verb ḥāmad is used for both idolatrous desire and legitimate longing — here, it is corrupt.
Embarrassed / Disgraced (תֵּחָפְרוּ – tēḥāprû)
Root: חָפַר – ḥāphar – to dig, to be abased, to blush with shame
Isaiah 1:29 – You will be embarrassed by the gardens
Isaiah 20:5 – They shall be ashamed and confounded
Isaiah 45:16 – They shall all be ashamed and go in confusion
Isaiah 54:4 – You will forget the shame of your youth and shall not be confounded (לֹא תֵחָפְרִי)
Closely related to בּוֹשׁ – bôsh (ashamed), but implies personal exposure and humiliation.
Gardens (הַגַּנּוֹת – haggannôt)
Root: גַּן – gan – garden
Isaiah 1:29 – …the gardens you have chosen
Isaiah 65:3 – A people who provoke Me… who sacrifice in gardens
Isaiah 66:17 – Those who set themselves apart… eating pig’s flesh and worshiping in gardens — they shall perish together
Isaiah 58:11 – You shall be like a watered garden (positive imagery)
Gardens are used both positively and negatively in Isaiah:
-
Positive: Edenic restoration
-
Negative: Idolatrous groves
Chosen (בְּחַרְתֶּם – bĕḥartem)
Root: בָּחַר – bāchar – to choose, select
Isaiah 1:29 – The gardens you have chosen
Isaiah 7:15 – He shall know to refuse evil and choose good
Isaiah 41:8 – Israel, whom I have chosen
Isaiah 66:3–4 – …they have chosen their own ways… so I will choose their delusions
Isaiah draws a contrast between God’s chosen people and the idolatrous choices they themselves make.
Isaiah 1:30
30 For you will become like an oak whose leaves are withered,
like a garden without water.
Hebrew
Hebrew
כִּי תִהְיוּ כְּאֵלָה נֹבֶלֶת עָלֶהָ וּכְגַנָּה אֲשֶׁר־מַיִם אֵין לָהּ
Transliteration
KiyFor - כִּי KiyBecause, for—introduces explanation or result. tih'yûYou shall be - תִּהְיוּ tih'yûRoot: הָיָה (hayah), to be, become—future plural form. K'ëlähLike an oak - כָּאֵלָה K'ëlähPrefix כ = like/as. Root: אֵלָה (elah), oak—symbol of strength, now withered in shame. noveletThat withers - נֹבֶלֶת noveletRoot: נָבֵל (navel), to fade, wither—used of shame, decay, loss of vitality. älehäIts leaf - עָלֶיהָ älehäעָלֶה (aleh) = leaf; suffix הָ = its (fem.)—image of lifelessness and dryness. ûkh'gaNähAnd like a garden - וּכְגַנָּה ûkh'gaNähPrefix ו = and, כ = like/as. Root: גַּן (gan), garden—symbol of flourishing, here ironic. ásherWhich - אֲשֶׁר ásherWhich, that—introduces relative clause. mayimWater - מַיִם mayimWater—source of life, blessing, and fertility. Its absence symbolizes judgment and desolation. ëyn läHThere is none - אֵין לָהּ ëyn läHאֵין = there is not, לָהּ = to her. Together: 'which has no water.'
For
כִּ֣י (kî)
Conjunction
Strong's 3588: A relative conjunction
you will become
תִֽהְי֔וּ (ṯih·yū)
Verb - Qal - Imperfect - second person masculine plural
Strong's 1961: To fall out, come to pass, become, be
like an oak
כְּאֵלָ֖ה (kə·’ê·lāh)
Preposition-k | Noun - feminine singular
Strong's 424: An oak, other strong tree
whose leaves
עָלֶ֑הָ (‘ā·le·hā)
Noun - masculine singular construct | third person feminine singular
Strong's 5929: A leaf, foliage
are withered,
נֹבֶ֣לֶת (nō·ḇe·leṯ)
Verb - Qal - Participle - feminine singular construct
Strong's 5034: To wilt, to fall away, fail, faint, to be foolish, wicked, to despise, disgrace
like a garden
וּֽכְגַנָּ֔ה (ū·ḵə·ḡan·nāh)
Conjunctive waw, Preposition-k | Noun - feminine singular
Strong's 1593: A garden
without
אֵ֥ין (’ên)
Adverb
Strong's 369: A non-entity, a negative particle
water.
מַ֖יִם (ma·yim)
Noun - masculine plural
Strong's 4325: Water, juice, urine, semen
Translations
IIT - You shall become like an oak whose leaves wither, and as a garden that has no water.
BSB - For you will become like an oak whose leaves are withered, like a garden without water.
ESV - For you shall be like an oak whose leaf withers, and like a garden without water.
NIV - You will be like an oak with fading leaves, like a garden without water.
NASB - For you will be like an oak whose leaf withers, And like a garden that has no water.
BST - For they shall be as a turpentine tree that has cast its leaves, and as a garden that has no water.
YLT - For ye are as an oak whose leaf is fading, And as a garden that hath no water.
Chabad - For you shall be like an elm whose leaves are wilting, and like a garden that has no water.
Alter - For you shall be like an oak whose leaf withers and like a garden where there is no water.
Parallelism
Parallelism
A. Oak – Garden
B. Withered leaves – Without water
C. Idolatrous worshiper – Spiritual barrenness
D. Natural imagery – Moral outcome
Synonymous Parallelism
-
A. Oak whose leaves are withered – Garden without water:
Both images depict life drained of vitality. The oak, previously associated with idolatrous worship (v.29), is now withered. The garden, once a place of delight, is now dry and lifeless. Together, they reflect the consequences of spiritual unfaithfulness.
Antithetic Parallelism (Implied)
-
B. Delight → Decay; Chosen places → Cursed outcomes:
The verse continues the reversal of verse 29, showing that what was once pleasing and chosen becomes lifeless and unsatisfying. The antithesis lies in the expectation of growth vs. the reality of desolation.
Literary Devices
-
Metaphor – Oak and Garden:
Both metaphors represent the soul or spiritual condition of the people. What was expected to be fruitful and strong has become barren and dying. -
Imagery – Withering and Drought:
These visual elements evoke the curse language of covenant disobedience (cf. Deut. 28:23–24). Withered leaves and dry gardens signify judgment, abandonment, and spiritual death. -
Symbolism – Lack of Water:
Water in the Hebrew Bible often symbolizes life, Torah, and the Spirit (cf. Isa 55:1, Jer 17:8). A garden without water reflects a people disconnected from God’s sustaining word and presence. -
Nature as Mirror of Moral Reality:
The natural elements are not just poetic—they mirror the inner life of those who abandon the LORD. The metaphor shows that the visible world reflects the invisible spiritual truth.
Thematic Significance
-
The Wasted Fruit of Idolatry:
The oak and the garden, once symbols of strength and beauty, now symbolize emptiness and decay. False worship leaves the soul lifeless and dry. -
The Consequences of Forsaking the Source:
The imagery implies that without the living water of Yahweh, all that remains is slow death. The people have cut themselves off from the Source of life. -
Return to Creation Themes:
Trees and gardens are Edenic symbols. Their withering reflects not just judgment, but reversal of God’s intent for His people—to be rooted, fruitful, and flourishing. -
Build-up to Final Judgment (v.31):
This verse sets the stage for the final image of fire and burning, as Isaiah 1 ends with a powerful picture of judgment on what is dry and dead.
Wordlinks
Oak / Terebinth (אֵלָה – ēlāh)
Root: same as verse 29: "sacred oaks" (אֵלִים)
Isaiah 1:30 – Like an oak whose leaves wither
Isaiah 6:13 – As a terebinth and an oak, whose stump remains when it is felled… (used positively here — stump = holy seed)
Isaiah 57:5 – …burning with lust under the oaks (אֵלִים)
These trees become symbolic of either idolatry or the remnant, depending on context.
Leaves (עָלֶה – ʿāleh)
Root: עלה – ʿālāh – leaf, to ascend
Isaiah 1:30 – …whose leaves are withered
Isaiah 34:4 – The host of heaven shall rot away, and the skies shall roll up like a scroll. All their hosts shall fall, like leaves falling from the vine
Isaiah 64:6 – We all fade as a leaf (עָלֶה), and our iniquities carry us away like the wind
Leaf = symbolic of life, glory, covering — and its fading = judgment or loss.
Withered (נֹבֶלֶת – nōvelet)
Root: נָבֵל – nāvēl – to wither, fade, disgrace
Isaiah 1:30 – Leaves wither
Isaiah 24:4 – The earth mourns and withers, the world languishes and fades
Isaiah 28:1 – …the fading flower of His glorious beauty
Isaiah 40:7–8 – The grass withers, the flower fades, but the word of our God endures forever
This root often expresses fading glory, especially in comparison to God’s enduring truth.
Garden (גַּן – gan)
Isaiah 1:30 – Like a garden without water
Isaiah 58:11 – …you shall be like a watered garden
Isaiah 61:11 – As the earth brings forth its sprout, and as a garden causes what is sown in it to spring up
Isaiah 65:3 – A people who provoke Me continually… sacrificing in gardens
Garden = image of either blessing (when watered) or idolatry and shame (when corrupted).
Without water (אֲשֶׁר־מַיִם אֵין לָהּ – ʾăsher māyim ʾên lāh)
Root: מַיִם – māyim – water
Isaiah 1:30 – A garden without water
Isaiah 5:13 – …their multitude is parched with thirst
Isaiah 41:17–18 – When the poor and needy seek water, and there is none… I, the LORD, will open rivers on the heights
Isaiah 44:3 – I will pour water on the thirsty land
Isaiah 58:11 – …you shall be like a well-watered garden, like a spring whose waters never fail
In Isaiah, lack of water = spiritual drought; abundant water = divine blessing and restoration.
Isaiah 1:31
31 The strong man will become tinder
and his work will be a spark;
both will burn together,
with no one to quench the flames.
Hebrew
Hebrew (MT)
וְהָיָה הֶחָסֹן לִנְעֹרֶת וּפֹעֲלוֹ לְנִיצוֹץ וּבָעֲרוּ שְׁנֵיהֶם יַחְדָּו וְאֵין מְכַבֶּה ס
Transliteration
w'And - וְ (prefix)Prefix ו = and.häyähShall be - הָיָה (hayah)Root: הָיָה, to be, become—used for future transformation or result. hechäšonThe strong one - חָסוֹן hechäšonRoot: חָסוֹן, strong one—often used for those trusted in worldly power. l'Like - לְ (prefix)Prefix ל = like, as.n'oretTinder - נֹעֲרֶת (noʿeret)Tinder, dry wood used to start fire—symbol of combustible judgment. ûAnd - וְ (prefix)Prefix ו = and.foálWork - פֹּעַל foʿalRoot: פָּעַל, deed, action—represents the fruit or effort of the wicked.ôHis - וֹ (suffix)Suffix וֹ = his. l'Like - לְ (prefix)Prefix ל = like/as.niytzôtzSpark - נִיצוֹץ nitzotzSpark, flash—symbolic of the ignition of divine wrath. ûAnd - וְ (prefix)Prefix ו = and.väárûThey shall burn - Root: בָּעַר (baʿar)To burn, blaze—used for consuming fire of judgment. sh'nëyhemThe two of them - שְׁנֵיהֶם sh'nëyhemשְׁנֵי = two, suffix הֶם = them. Together = both of them (person + deed). yach'DäwTogether - יַחְדָּו yach'DäwTogether, in unison—used for joint destruction of the wicked and their works. w'And - וְ (prefix)Prefix ו = and.ëynNone - אֵין ëynNegation particle = none, no one. m'khaBehExtinguishes - Root: כָּבָה (kabah)To quench, extinguish—used for the unquenchable nature of divine judgment.
The strong man
הֶחָסֹן֙ (he·ḥā·sōn)
Article | Adjective - masculine singular
Strong's 2634: Powerful
will become
וְהָיָ֤ה (wə·hā·yāh)
Conjunctive waw | Verb - Qal - Conjunctive perfect - third person masculine singular
Strong's 1961: To fall out, come to pass, become, be
tinder
לִנְעֹ֔רֶת (lin·‘ō·reṯ)
Preposition-l | Noun - feminine singular
Strong's 5296: Something shaken out, tow
and his work
וּפֹעֲל֖וֹ (ū·p̄ō·‘ă·lōw)
Conjunctive waw | Noun - masculine singular construct | third person masculine singular
Strong's 6467: Doing, deed, work
[will be] a spark;
לְנִיצ֑וֹץ (lə·nî·ṣō·wṣ)
Preposition-l | Noun - masculine singular
Strong's 5213: A spark
both
שְׁנֵיהֶ֛ם (šə·nê·hem)
Number - mdc | third person masculine plural
Strong's 8147: Two (a cardinal number)
will burn
וּבָעֲר֧וּ (ū·ḇā·‘ă·rū)
Conjunctive waw | Verb - Qal - Conjunctive perfect - third person common plural
Strong's 1197: To kindle, consume, to be, brutish
together,
יַחְדָּ֖ו (yaḥ·dāw)
Adverb
Strong's 3162: A unit, unitedly
with no one
וְאֵ֥ין (wə·’ên)
Conjunctive waw | Adverb
Strong's 369: A non-entity, a negative particle
to quench the flames.
מְכַבֶּֽה׃ (mə·ḵab·beh)
Verb - Piel - Participle - masculine singular
Strong's 3518: To be quenched or extinguished, to go out
Translations
IIT - The mighty shall be as refuse, and their works a spark; both shall burn up alike, and there shall be none to extinguish.
BSB - The strong man will become tinder and his work a spark; both will burn together, with no one to quench the flames.
ESV - And the strong shall become tinder, and his work a spark, and both of them shall burn together, with none to quench them.
NIV - The mighty man will become tinder and his work a spark; both will burn together, with no one to quench the fire.
NASB - The strong man will become like flint, and his work like a spark. They will both burn together, and there will be no one to extinguish them.
BST - And their strength shall be as a thread of tow, and their works as sparks, and the transgressors and the sinners shall be burnt up together, and there shall be none to quench them.
YLT - And the strong hath been for tow, And his work for a spark, And burned have both of them together, And there is none quenching!
Chabad - And the[ir] strength shall become as tow, and its perpetrator as a spark, and both of them shall burn together, with no one to extinguish.
Alter - And the strong shall turn into tow and his deeds into a spark, and both shall burn together, with none to put it out.
Parallelism
Parallelism
A. Strong man – His work
B. Tinder – Spark
C. Burn together – No one quenches
D. Strength and effort – Fuel for destruction
Synonymous Parallelism
-
A. Strong man – His work:
This pairing represents not only the person who trusts in his own strength or achievements but also the products of his hands—his systems, idols, or self-made security. Together, they are both implicated and condemned. -
B. Tinder – Spark:
A poetic image of flammability. The man is not the fire—he is the fuel. His work is the igniter. The verse portrays a self-consuming judgment. -
C. Burn together – No one quenches:
The destruction is total and unstoppable. Once ignited, there will be no deliverance, no reprieve, no intervention.
Antithetic Parallelism (to the redeemed in v.27):
-
Zion redeemed with justice – The strong man destroyed by fire:
This verse closes the chapter with a complete moral dichotomy. Redemption is available for the repentant—but for the unrepentant, even their strength becomes their downfall.
Literary Devices
-
Metaphor – “Tinder” and “Spark”:
This metaphor brings together man and his deeds as elements in a fire. What was once thought secure or powerful is revealed as fragile, flammable, and doomed. -
Cause-and-Effect Imagery:
The “spark” (his work) is what sets the “tinder” (the man) ablaze. This visually captures the idea that sin carries its own destruction—judgment is self-induced. -
Finality – “No one to quench”:
This prophetic phrase (cf. Isa 66:24; Jer 7:20) signifies unstoppable judgment. It ends the chapter with divine resolve and irreversible consequence. -
Poetic Irony:
The “strong man” is supposed to symbolize security—but here, he is the most flammable part. It’s a literary reversal of expectation.
Thematic Significance
-
Strength Without Righteousness is Destruction:
The man’s power and productivity, without covenant loyalty, become the very means of his downfall. This highlights Isaiah’s ongoing theme: moral failure invalidates all other strength. -
Self-Consuming Judgment:
The fire doesn't come from an external source—it originates within the man and his works. This reinforces that rebellion against God is inherently destructive. -
Unquenchable Fire – Final Judgment:
The chapter ends with no escape for the unrepentant. The phrase “no one to quench” anticipates Isaiah’s closing chapters (cf. Isa 66:24), echoing themes of eternal consequence. -
Contrast Between Redemption and Ruin:
Chapter 1 ends with a clear prophetic fork in the road: those who repent are refined and restored; those who rebel are consumed. There is no neutral ground.
Wordlinks
Strong man (הֶחָסֹן – hechāsōn)
Root: חָסָן – ḥāsān – strong, mighty, noble
Isaiah 1:31 – The strong man will become tinder
This form is unique in Isaiah, but strength (especially false strength) is frequently targeted:
Isaiah 10:16 – The LORD will send leanness upon the fat ones (rich/powerful)
Isaiah 30:1–3 – Woe to the rebellious children who seek strength from Pharaoh
Isaiah 31:1–3 – Woe to those who go down to Egypt for help… but do not look to the Holy One of Israel
Isaiah repeatedly undermines trust in human strength and calls for reliance on God.
Tinder / Tow (נֹעֶרֶת – nōʿéret)
Root: נָעַר – nāʿar – to shake, also used for dried fiber (combustible material)
Isaiah 1:31 – The strong becomes tinder
Isaiah 33:11 – You conceive chaff, you give birth to stubble; your breath is a fire that consumes you
This image implies that even the seemingly strong are nothing but kindling when judgment comes.
Work / Deed (וּפֹעֲלוֹ – ûfoʿălô)
Root: פָּעַל – pāʿal – to work, act, do
Isaiah 1:31 – His work is a spark
Isaiah 3:10 – Say to the righteous, it shall be well with them, for they shall eat the fruit of their deeds
Isaiah 32:17 – The work of righteousness shall be peace
Isaiah 59:6 – Their works are works of iniquity…
Isaiah connects actions with outcomes — your works become the spark of your own destruction or redemption.
Spark (נִיצוֹץ – nîtzōtz)
Root: נָצַץ – nātsats – to sparkle, glimmer, ignite
Isaiah 1:31 – His work will be a spark
Isaiah 50:11 – Behold, all you who kindle a fire… walk in the light of your sparks — this you shall have from My hand
Isaiah uses spark imagery to portray false light, human self-reliance, or judgment being self-ignited.
Burn (יִבְעֲרוּ – yivʿarû)
Root: בָּעַר – bāʿar – to burn, blaze
Isaiah 1:31 – Both will burn together
Isaiah 5:24 – As the fire devours the stubble…
Isaiah 9:18–19 – Wickedness burns like a fire… the people are fuel for the fire
Isaiah 33:14 – Who among us can dwell with the consuming fire?
Isaiah 66:15–16 – The LORD will come in fire, His rebuke with flames of fire
No one to quench (וְאֵין מְכַבֶּה – wĕʾên mĕkhabbeh)
Root: כָּבָה – kāvāh – to extinguish, quench
Isaiah 1:31 – …with no one to quench
Isaiah 34:10 – It shall not be quenched night or day; its smoke shall go up forever
Isaiah 66:24 – …where their worm does not die and their fire is not quenched
This phrase signals inescapable judgment — there will be no help, no relief, no escape.
Strong man (הֶחָסֹן – hechāsōn)
Root: חָסָן – ḥāsān – strong, mighty, noble
Isaiah 1:31 – The strong man will become tinder
This form is unique in Isaiah, but strength (especially false strength) is frequently targeted:
Isaiah 10:16 – The LORD will send leanness upon the fat ones (rich/powerful)
Isaiah 30:1–3 – Woe to the rebellious children who seek strength from Pharaoh
Isaiah 31:1–3 – Woe to those who go down to Egypt for help… but do not look to the Holy One of Israel
Isaiah repeatedly undermines trust in human strength and calls for reliance on God.
Tinder / Tow (נֹעֶרֶת – nōʿéret)
Root: נָעַר – nāʿar – to shake, also used for dried fiber (combustible material)
Isaiah 1:31 – The strong becomes tinder
Isaiah 33:11 – You conceive chaff, you give birth to stubble; your breath is a fire that consumes you
This image implies that even the seemingly strong are nothing but kindling when judgment comes.
Work / Deed (וּפֹעֲלוֹ – ûfoʿălô)
Root: פָּעַל – pāʿal – to work, act, do
Isaiah 1:31 – His work is a spark
Isaiah 3:10 – Say to the righteous, it shall be well with them, for they shall eat the fruit of their deeds
Isaiah 32:17 – The work of righteousness shall be peace
Isaiah 59:6 – Their works are works of iniquity…
Isaiah connects actions with outcomes — your works become the spark of your own destruction or redemption.
Spark (נִיצוֹץ – nîtzōtz)
Root: נָצַץ – nātsats – to sparkle, glimmer, ignite
Isaiah 1:31 – His work will be a spark
Isaiah 50:11 – Behold, all you who kindle a fire… walk in the light of your sparks — this you shall have from My hand
Isaiah uses spark imagery to portray false light, human self-reliance, or judgment being self-ignited.
Burn (יִבְעֲרוּ – yivʿarû)
Root: בָּעַר – bāʿar – to burn, blaze
Isaiah 1:31 – Both will burn together
Isaiah 5:24 – As the fire devours the stubble…
Isaiah 9:18–19 – Wickedness burns like a fire… the people are fuel for the fire
Isaiah 33:14 – Who among us can dwell with the consuming fire?
Isaiah 66:15–16 – The LORD will come in fire, His rebuke with flames of fire
No one to quench (וְאֵין מְכַבֶּה – wĕʾên mĕkhabbeh)
Root: כָּבָה – kāvāh – to extinguish, quench
Isaiah 1:31 – …with no one to quench
Isaiah 34:10 – It shall not be quenched night or day; its smoke shall go up forever
Isaiah 66:24 – …where their worm does not die and their fire is not quenched
This phrase signals inescapable judgment — there will be no help, no relief, no escape.
In Isaiah 1:3 I always thought Ox (clean animal) Jews —-Donkey (unclean animal) Gentiles but then it doesn’t make sense with the translation?
Thank you so much for having a replay of the Thursday night lessons. I rarely can get thought a Thursday night session without interruption, so it is so much easier to listen the next day when the house is quiet and everyone is gone. I appreciate the resources you have assembled as well.
I’m blown away by what you have put together in this website. Your work is outstanding, so much to ponder and learn from you. Thank you.
Gracias Rodolfo, soy de Argentina, admiro tu trabajo y dedicacion. .
Thank you for all the resources. I so appreciate everything that you are doing. It’s certainly a lot of work. You added some very useful catergories. However, I really liked the Notes and Commentaries that you had before. They were so helpful in understanding your lessons. Is it possible to get those back or are they there, and I’m just not seeing them?