Yesaya 1:18

1:18 ¹ Come, let’s consider your options,” ²  says the Lord.

“Though your sins have stained you like the color red,

you can become ³  white like snow;

though they are as easy to see as the color scarlet,

you can become ⁴  white like wool. ⁵ 

Yesaya 5:3

5:3 So now, residents of Jerusalem, ⁶ 

people ⁷  of Judah,

you decide between me and my vineyard!

Yesaya 43:26

43:26 Remind me of what happened! Let’s debate!

You, prove to me that you are right! ⁸ 

Yeremia 2:9

The Lord Charges Contemporary Israel with Spiritual Adultery

2:9 “So, once more I will state my case ⁹  against you,” says the Lord.

“I will also state it against your children and grandchildren. ¹⁰ 

Yeremia 2:29-35

2:29 “Why do you try to refute me? ¹¹ 

All of you have rebelled against me,”

says the Lord.

2:30 “It did no good for me to punish your people.

They did not respond to such correction.

You slaughtered your prophets

like a voracious lion.” ¹² 

2:31 You people of this generation,

listen to what the Lord says.

“Have I been like a wilderness to you, Israel?

Have I been like a dark and dangerous land to you? ¹³ 

Why then do you ¹⁴  say, ‘We are free to wander. ¹⁵ 

We will not come to you any more?’

2:32 Does a young woman forget to put on her jewels?

Does a bride forget to put on her bridal attire?

But my people have forgotten me

for more days than can even be counted.

2:33 “My, how good you have become

at chasing after your lovers! ¹⁶ 

Why, you could even teach prostitutes a thing or two! ¹⁷ 

2:34 Even your clothes are stained with

the lifeblood of the poor who had not done anything wrong;

you did not catch them breaking into your homes. ¹⁸ 

Yet, in spite of all these things you have done, ¹⁹ 

2:35 you say, ‘I have not done anything wrong,

so the Lord cannot really be angry with me any more.’

But, watch out! ²⁰  I will bring down judgment on you

because you say, ‘I have not committed any sin.’

Yeremia 25:31

25:31 The sounds of battle ²¹  will resound to the ends of the earth.

For the Lord will bring charges against the nations. ²² 

He will pass judgment on all humankind

and will hand the wicked over to be killed in war.’ ²³ 

The Lord so affirms it! ²⁴ 

Yehezkiel 20:35-36

20:35 I will bring you into the wilderness of the nations, and there I will enter into judgment with you face to face. 20:36 Just as I entered into judgment with your fathers in the wilderness of the land of Egypt, so I will enter into judgment with you, declares the sovereign Lord.

Hosea 4:1

The Lord’s Covenant Lawsuit against the Nation Israel

4:1 Hear the word of the Lord, you Israelites! ²⁵ 

For the Lord has a covenant lawsuit ²⁶  against the people of Israel. ²⁷ 

For there is neither faithfulness nor loyalty in the land,

nor do they acknowledge God. ²⁸ 

Hosea 12:2

12:2 The Lord also has a covenant lawsuit ²⁹  against Judah;

he will punish Jacob according to his ways

and repay him according to his deeds.

[1:18]  ¹ sn The Lord concludes his case against Israel by offering them the opportunity to be forgiven and by setting before them the alternatives of renewed blessing (as a reward for repentance) and final judgment (as punishment for persistence in sin).

[1:18]  ² tn Traditionally, “let us reason together,” but the context suggests a judicial nuance. The Lord is giving the nation its options for the future.

[1:18]  ³ tn The imperfects must be translated as modal (indicating capability or possibility) to bring out the conditional nature of the offer. This purification will only occur if the people repent and change their ways.

[1:18]  ⁴ tn The imperfects must be translated as modal (indicating capability or possibility) to bring out the conditional nature of the offer. This purification will only occur if the people repent and change their ways.

[1:18]  ⁵ tn Heb “though your sins are like red, they will become white like snow; though they are red like scarlet, they will be like wool.” The point is not that the sins will be covered up, though still retained. The metaphorical language must be allowed some flexibility and should not be pressed into a rigid literalistic mold. The people’s sins will be removed and replaced by ethical purity. The sins that are now as obvious as the color red will be washed away and the ones who are sinful will be transformed.

[5:3]  ⁶ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[5:3]  ⁷ tn Heb “men,” but in a generic sense.

[43:26]  ⁸ tn Heb “you, tell in order that you may be right”; NAB “prove your innocence.”

[2:9]  ⁹ tn Or “bring charges against you.”

[2:9]  sn The language used here is that of the law court. In international political contexts it was the language of a great king charging his subject with breach of covenant. See for examples in earlier prophets, Isa 1:2-20; Mic 6:1-8.

[2:9]  ¹⁰ tn The words “your children and” are supplied in the translation to bring out the idea of corporate solidarity implicit in the passage.

[2:9]  sn The passage reflects the Hebrew concept of corporate solidarity: The actions of parents had consequences for their children, grandchildren, and great grandchildren. Compare the usage in the ten commandments, Deut 5:10, and note the execution of the children of Dathan and Abiram, Deut 11:6, and of Achan, Josh 7:24-25.

[2:29]  ¹¹ sn This is still part of the Lord’s case against Israel. See 2:9 for the use of the same Hebrew verb. The Lord here denies their counter claims that they do not deserve to be punished.

[2:30]  ¹² tn Heb “Your sword devoured your prophets like a destroying lion.” However, the reference to the sword in this and many similar idioms is merely idiomatic for death by violent means.

[2:31]  ¹³ tn Heb “a land of the darkness of Yah [= thick or deep darkness].” The idea of danger is an added connotation of the word in this context.

[2:31]  ¹⁴ tn Heb “my people.”

[2:31]  ¹⁵ tn Or more freely, “free to do as we please.” There is some debate about the meaning of this verb (רוּד, rud) because its usage is rare and its meaning is debated in the few passages where it does occur. The key to its meaning may rest in the emended text (reading וְרַדְתִּי [vÿradti] for וְיָרַדְתִּי [vÿyaradti]) in Judg 11:37 where it refers to the roaming of Jephthah’s daughter on the mountains of Israel.

[2:33]  ¹⁶ tn Heb “How good you have made your ways to seek love.”

[2:33]  ¹⁷ tn Heb “so that even the wicked women you teach your ways.”

[2:34]  ¹⁸ tn The words “for example” are implicit and are supplied in the translation for clarification. This is only one example of why their death was not legitimate.

[2:34]  sn Killing a thief caught in the act of breaking and entering into a person’s home was pardonable under the law of Moses, cf. Exod 22:2.

[2:34]  ¹⁹ tn KJV and ASV read this line with 2:34. The ASV makes little sense and the KJV again erroneously reads the archaic second person feminine singular perfect as first person common singular. All the modern English versions and commentaries take this line with 2:35.

[2:35]  ²⁰ tn This is an attempt to render the Hebrew particle often translated “behold” (הִנֵּה, hinneh) in a meaningful way in this context. See further the translator’s note on the word “really” in 1:6.

[25:31]  ²¹ tn For the use of this word see Amos 2:2; Hos 10:14; Ps 74:23. See also the usage in Isa 66:6 which is very similar to the metaphorical usage here.

[25:31]  ²² tn Heb “the Lord has a lawsuit against the nations.” For usage of the term see Hos 4:1; Mic 6:2, and compare the usage of the related verb in Jer 2:9; 12:1.

[25:31]  ²³ tn Heb “give the wicked over to the sword.”

[25:31]  sn There is undoubtedly a deliberate allusion here to the reference to the “wars” (Heb “sword”) that the Lord had said he would send raging through the nations (vv. 16, 27) and the “war” (Heb “sword”) that he is proclaiming against them (v. 29).

[25:31]  ²⁴ tn Heb “Oracle of the Lord.”

[4:1]  ²⁵ tn Heb “sons of Israel” (so NASB); KJV “children of Israel”; NAB, NRSV “people of Israel.”

[4:1]  ²⁶ tn The noun רִיב (riv, “dispute, lawsuit”) is used in two contexts: (1) nonlegal contexts: (a) “dispute” between individuals (e.g., Gen 13:7; Isa 58:1; Jer 15:10) or (b) “brawl; quarrel” between people (e.g., Exod 17:7; Deut 25:1); and (2) legal contexts: (a) “lawsuit; legal process” (e.g., Exod 23:3-6; Deut 19:17; 21:5; Ezek 44:24; Ps 35:23), (b) “lawsuit; legal case” (e.g., Deut 1:12; 17:8; Prov 18:17; 25:9), and (c) God’s “lawsuit” on behalf of a person or against his own people (Hos 4:1; 12:3; Mic 6:2; HALOT 1225-26 s.v. רִיב). The term in Hosea refers to a covenant lawsuit in which Yahweh the suzerain lodges a legal case against his disobedient vassal, accusing Israel and Judah of breach of covenant which will elicit the covenant curses.

[4:1]  ²⁷ tn Heb “with the inhabitants of the land” (so KJV); NAB, NASB, NRSV “against the inhabitants of the land.”

[4:1]  ²⁸ tn Heb “there is no truthfulness nor loyalty nor knowledge of God in the land.” Here “knowledge of God” refers to recognition of his authority and obedience to his will.

[12:2]  ²⁹ tn The noun רִיב (riv, “dispute”) is used in two contexts: (1) nonlegal contexts: (a) “dispute” between individuals (e.g., Gen 13:7; Isa 58:1; Jer 15:10) or (b) “brawl, quarrel” between people (e.g., Exod 17:7; Deut 25:1); and (2) legal contexts: (a) “lawsuit, legal process” (e.g., Exod 23:3-6; Deut 19:17; 21:5; Ezek 44:24; Ps 35:23), (b) “lawsuit, legal case” (e.g., Deut 1:12; 17:8; Prov 18:17; 25:9), and (c) God’s “lawsuit” on behalf of a person or against his own people (Hos 4:1; 12:3; Mic 6:2; HALOT 1225-26 s.v. רִיב). The term in Hosea refers to a covenant lawsuit in which Yahweh, the suzerain, lodges a legal case against his disobedient vassal, accusing Israel and Judah of breach of covenant which will elicit the covenant curses. Cf. NLT “is bringing a lawsuit.”