Yesaya 1:29

1:29 Indeed, they ¹  will be ashamed of the sacred trees

you ²  find so desirable;

you will be embarrassed because of the sacred orchards ³ 

where you choose to worship.

Yesaya 42:17

42:17 Those who trust in idols

will turn back and be utterly humiliated, ⁴ 

those who say to metal images, ‘You are our gods.’”

Yesaya 45:16

45:16 They will all be ashamed and embarrassed;

those who fashion idols will all be humiliated. ⁵ 

Yesaya 45:1

45:1 This is what the Lord says to his chosen ⁶  one,

to Cyrus, whose right hand I hold ⁷ 

in order to subdue nations before him,

and disarm kings, ⁸ 

to open doors before him,

so gates remain unclosed:

1 Samuel 5:3-7

5:3 When the residents of Ashdod got up early the next day, ⁹  Dagon was lying on the ground before the ark of the Lord. So they took Dagon and set him back in his place. 5:4 But when they got up early the following day, Dagon was again lying on the ground before the ark of the Lord. The head of Dagon and his two hands were sheared off and were lying at the threshold. Only Dagon’s body was left intact. ¹⁰  5:5 (For this reason, to this very day, neither Dagon’s priests nor anyone else who enters Dagon’s temple step on Dagon’s threshold in Ashdod.)

5:6 The Lord attacked ¹¹  the residents of Ashdod severely, bringing devastation on them. He struck the people of ¹²  both Ashdod and the surrounding area with sores. ¹³  5:7 When the people ¹⁴  of Ashdod saw what was happening, they said, “The ark of the God of Israel should not remain with us, for he has attacked ¹⁵  both us and our god Dagon!”

1 Samuel 6:4-5

6:4 They inquired, “What is the guilt offering that we should send to him?”

They replied, “The Philistine leaders number five. So send five gold sores and five gold mice, for it is the same plague that has afflicted both you and your leaders. 6:5 You should make images of the sores and images of the mice ¹⁶  that are destroying the land. You should honor the God of Israel. Perhaps he will release his grip on you, your gods, and your land. ¹⁷ 

Mazmur 97:7

97:7 All who worship idols are ashamed,

those who boast about worthless idols.

All the gods bow down before him. ¹⁸ 

Yeremia 2:26-27

2:26 Just as a thief has to suffer dishonor when he is caught,

so the people of Israel ¹⁹  will suffer dishonor for what they have done. ²⁰ 

So will their kings and officials,

their priests and their prophets.

2:27 They say to a wooden idol, ²¹  ‘You are my father.’

They say to a stone image, ‘You gave birth to me.’ ²² 

Yes, they have turned away from me instead of turning to me. ²³ 

Yet when they are in trouble, they say, ‘Come and save us!’

Yeremia 10:14

10:14 All these idolaters ²⁴  will prove to be stupid and ignorant.

Every goldsmith will be disgraced by the idol he made.

For the image he forges is merely a sham. ²⁵ 

There is no breath in any of those idols. ²⁶ 

Yeremia 51:17

51:17 All idolaters will prove to be stupid and ignorant.

Every goldsmith will be disgraced by the idol he made.

For the image he forges is merely a sham.

There is no breath in any of those idols.

[1:29]  ¹ tc The Hebrew text (and the Qumran scroll 1QIsa^a) has the third person here, though a few Hebrew mss (and Targums) read the second person, which is certainly more consistent with the following context. The third person form is the more difficult reading and probably original. This disagreement in person has caused some to emend the first verb (3rd plural) to a 2nd plural form (followed by most English translations). The BHS textual apparatus suggests that the 2nd plural form be read even though there is only sparse textual evidence. LXX, Syriac, and the Vulgate change all the 2nd person verbs in 1:29-31 to 3rd person verbs. It is likely that the change to a 2nd person form represents an attempt at syntactical harmonization (J. de Waard, Isaiah, 10). The abrupt change from 3rd person to 2nd person may have been intentional for rhetorical impact (GKC 462 §144.p). The rapid change from exclamation (they did!) to reproach (you desired!) might be regarded as a rhetorical figure focusing attention on the addressees and their conditions (de Waard, 10; E. König, Stilistik, Rhetorik, Poetik, 239). This use of the 3rd person could also be understood as an impersonal third person: “one will be ashamed” (de Waard, 10). In v. 29 the prophet continues his description of the sinners (v. 28), but then suddenly makes a transition to direct address (switching from 3^rd to 2^nd person) in the middle of his sentence.

[1:29]  ² tn The second person pronouns in vv. 29-30 are masculine plural, indicating that the rebellious sinners (v. 28) are addressed.

[1:29]  ³ tn Or “gardens” (so KJV, NASB, NIV, NRSV); NAB “groves.”

[42:17]  ⁴ tn Heb “be ashamed with shame”; ASV, NASB “be utterly put to shame.”

[45:16]  ⁵ tn “together they will walk in humiliation, the makers of images.”

[45:1]  ⁶ tn Heb “anointed” (so KJV, NAB, NIV, NRSV, NLT); NCV “his appointed king.”

[45:1]  ⁷ sn The “right hand” is a symbol of activity and strength; the Lord directs Cyrus’ activities and assures his success.

[45:1]  ⁸ tn Heb “and the belts of kings I will loosen”; NRSV “strip kings of their robes”; NIV “strip kings of their armor.”

[5:3]  ⁹ tc The LXX adds “they entered the temple of Dagon and saw.”

[5:4]  ¹⁰ tc Heb “only Dagon was left.” We should probably read the word גֵּו (gev, “back”) before Dagon, understanding it to have the sense of the similar word גְּוִיָּה (gÿviyyah, “body”). This variant is supported by the following evidence: The LXX has ἡ ῥάχις (Jh rJacis, “the back” or “trunk”); the Syriac Peshitta has wegusmeh (“and the body of”); the Targum has gupyeh (“the body of”); the Vulgate has truncus (“the trunk of,” cf. NAB, NASB, NRSV, NLT). On the strength of this evidence the present translation employs the phrase “Dagon’s body.”

[5:6]  ¹¹ tn Heb “the hand of the Lord was heavy upon.”

[5:6]  ¹² tn The words “the people of” are supplied in the translation for clarification.

[5:6]  ¹³ tc The LXX and Vulgate add the following: “And mice multiplied in their land, and the terror of death was throughout the entire city.”

[5:6]  tn Or “tumors” (so ASV, NASB, NIV, NRSV, NLT); NCV “growths on their skin”; KJV “emerods”; NAB “hemorrhoids.”

[5:7]  ¹⁴ tn Heb “men.”

[5:7]  ¹⁵ tn Heb “for his hand is severe upon.”

[6:5]  ¹⁶ tn Heb “your mice.” A Qumran ms has simply “the mice.”

[6:5]  ¹⁷ tn Heb “Perhaps he will lighten his hand from upon you and from upon your gods and from upon your land.”

[97:7]  ¹⁸ tn The translation assumes that the prefixed verbal form in the first line is an imperfect (“are ashamed”) and that the ambiguous form in the third line is a perfect (“bow down”) because the psalmist appears to be describing the effect of the Lord’s mighty theophany on those who witness it (see vv. 5, 8). Another option is to take the prefixed form in the first line as a jussive (“let all who worship idols be ashamed”) and the ambiguous form in the third line as an imperative (“All you gods, bow down before him!”; cf. NIV).

[2:26]  ¹⁹ tn Heb “house of Israel.”

[2:26]  ²⁰ tn The words “for what they have done” are implicit in the comparison and are supplied in the translation for clarification.

[2:27]  ²¹ tn Heb “wood…stone…”

[2:27]  ²² sn The reference to wood and stone is, of course, a pejorative reference to idols made by human hands. See the next verse where reference is made to “the gods you have made.”

[2:27]  ²³ tn Heb “they have turned [their] backs to me, not [their] faces.”

[10:14]  ²⁴ tn Heb “Every man.” But in the context this is not a reference to all people without exception but to all idolaters. The referent is made explicit for the sake of clarity.

[10:14]  ²⁵ tn Or “nothing but a phony god”; Heb “a lie/falsehood.”

[10:14]  ²⁶ tn Heb “There is no breath in them.” The referent is made explicit so that no one will mistakenly take it to refer to the idolaters or goldsmiths.