Yesaya 6:7

6:7 He touched my mouth with it and said, “Look, this coal has touched your lips. Your evil is removed; your sin is forgiven.” ¹ 

Yesaya 22:14

22:14 The Lord who commands armies told me this: ²  “Certainly this sin will not be forgiven as long as you live,” ³  says the sovereign master, the Lord who commands armies.

Yesaya 28:18

28:18 Your treaty with death will be dissolved; ⁴ 

your agreement ⁵  with Sheol will not last. ⁶ 

When the overwhelming judgment sweeps by, ⁷ 

you will be overrun by it. ⁸ 

Yesaya 47:11

47:11 Disaster will overtake you;

you will not know how to charm it away. ⁹ 

Destruction will fall on you;

you will not be able to appease it.

Calamity will strike you suddenly,

before you recognize it. ¹⁰ 

Yesaya 27:9

27:9 So in this way Jacob’s sin will be forgiven, ¹¹ 

and this is how they will show they are finished sinning: ¹² 

They will make all the stones of the altars ¹³ 

like crushed limestone,

and the Asherah poles and the incense altars will no longer stand. ¹⁴ 

[6:7]  ¹ tn Or “ritually cleansed,” or “atoned for” (NIV).

[22:14]  ² tn Heb “it was revealed in my ears [by?] the Lord who commands armies [traditionally, the Lord of hosts].”

[22:14]  ³ tn Heb “Certainly this sin will not be atoned for until you die.” This does not imply that their death will bring atonement; rather it emphasizes that their sin is unpardonable. The statement has the form of an oath.

[28:18]  ⁴ tn On the meaning of כָּפַר (kafar) in this context, see HALOT 494 s.v. I כפר and J. N. Oswalt, Isaiah (NICOT), 1:515, n. 9.

[28:18]  ⁵ tn Normally the noun חָזוּת (khazut) means “vision.” See the note at v. 15.

[28:18]  ⁶ tn Or “will not stand” (NIV, NRSV).

[28:18]  ⁷ tn See the note at v. 15.

[28:18]  ⁸ tn Heb “you will become a trampling place for it.”

[47:11]  ⁹ tc The Hebrew text has שַׁחְרָהּ (shakhrah), which is either a suffixed noun (“its dawning,” i.e., origin) or infinitive (“to look early for it”). Some have suggested an emendation to שַׁחֲדָהּ (shakhadah), a suffixed infinitive from שָׁחַד (shakhad, “[how] to buy it off”; see BDB 1005 s.v. שָׁחַד). This forms a nice parallel with the following couplet. The above translation is based on a different etymology of the verb in question. HALOT 1466 s.v. III שׁחר references a verbal root with these letters (שׁחד) that refers to magical activity.

[47:11]  ¹⁰ tn Heb “you will not know”; NIV “you cannot foresee.”

[27:9]  ¹¹ tn Or “be atoned for” (NIV); cf. NRSV “be expiated.”

[27:9]  ¹² tn Heb “and this [is] all the fruit of removing his sin.” The meaning of the statement is not entirely clear, though “removing his sin” certainly parallels “Jacob’s sin will be removed” in the preceding line. If original, “all the fruit” may refer to the result of the decision to remove sin, but the phrase may be a corruption of לְכַפֵּר (lekhaper, “to atone for”), which in turn might be a gloss on הָסִר (hasir, “removing”).

[27:9]  ¹³ tn Heb “when he makes the stones of an altar.” The singular “altar” is collective here; pagan altars are in view, as the last line of the verse indicates. See also 17:8.

[27:9]  ¹⁴ sn As interpreted and translated above, this verse says that Israel must totally repudiate its pagan religious practices in order to experience God’s forgiveness and restoration. Another option is to understand “in this way” and “this” in v. 9a as referring back to the judgment described in v. 8. In this case כָּפַר (kafar, “atone for”) is used in a sarcastic sense; Jacob’s sin is “atoned for” and removed through severe judgment. Following this line of interpretation, one might paraphrase the verse as follows: “So in this way (through judgment) Jacob’s sin will be “atoned for,” and this is the way his sin will be removed, when he (i.e., God) makes all the altar stones like crushed limestone….” This interpretation is more consistent with the tone of judgment in vv. 8 and 10-11.