Yesaya 1:16

1:16 ¹ Wash! Cleanse yourselves!

Remove your sinful deeds ² 

from my sight.

Stop sinning!

Yesaya 36:20

36:20 Who among all the gods of these lands have rescued their lands from my power? So how can the Lord rescue Jerusalem from my power?’” ³ 

Yesaya 43:25

43:25 I, I am the one who blots out your rebellious deeds for my sake;

your sins I do not remember.

Yesaya 54:3

54:3 For you will spread out to the right and to the left;

your children will conquer ⁴  nations

and will resettle desolate cities.

Yesaya 54:15

54:15 If anyone dares to ⁵  challenge you, it will not be my doing!

Whoever tries to challenge you will be defeated. ⁶ 

Yesaya 57:3

57:3 But approach, you sons of omen readers,

you offspring of adulteresses and prostitutes! ⁷ 

Yesaya 66:6

66:6 The sound of battle comes from the city;

the sound comes from the temple!

It is the sound of the Lord paying back his enemies.

[1:16]  ¹ sn Having demonstrated the people’s guilt, the Lord calls them to repentance, which will involve concrete action in the socio-economic realm, not mere emotion.

[1:16]  ² sn This phrase refers to Israel’s covenant treachery (cf. Deut 28:10; Jer 4:4; 21:12; 23:2, 22; 25:5; 26:3; 44:22; Hos 9:15; Ps 28:4). In general, the noun ַמעַלְלֵיכֶם (ma’alleykhem) can simply be a reference to deeds, whether good or bad. However, Isaiah always uses it with a negative connotation (cf. 3:8, 10).

[36:20]  ³ tn Heb “that the Lord might rescue Jerusalem from my hand?” The logic runs as follows: Since no god has ever been able to withstand the Assyrian onslaught, how can the people of Jerusalem possibly think the Lord will rescue them?

[54:3]  ⁴ tn Or “take possession of”; NAB “shall dispossess.”

[54:15]  ⁵ tn The infinitive absolute precedes the finite verb here for emphasis.

[54:15]  ⁶ tn Heb “will fall over you.” The expression נָפַל עַל (nafal ’al) can mean “attack,” but here it means “fall over to,” i.e., “surrender to.”

[57:3]  ⁷ tc The Hebrew text reads literally, “offspring of an adulterer [masculine] and [one who] has committed adultery.” Perhaps the text has suffered from transposition of vav (ו) and tav (ת) and מְנָאֵף וַתִּזְנֶה (mÿna’ef vattizneh) should be emended to מְנָאֶפֶת וְזֹנָה (mÿna’efet vÿzonah, “an adulteress and a prostitute”). Both singular nouns would be understood in a collective sense. Most modern English versions render both forms as nouns.