Judah's Rebellion and Call to Repentance
Isaiah 1:1-31
Isa.1.1 - Details
Original Text
Morphology
- חזון: NOUN,m,sg,abs
- ישעיהו: NOUN,m,sg,abs
- בן: NOUN,m,sg,abs
- אמוץ: NOUN,m,sg,abs
- אשר: PRON,rel
- חזה: VERB,qal,perf,3,m,sg
- על: PREP
- יהודה: NOUN,m,sg,prop
- וירושלם: CONJ+NOUN,m,sg,abs
- בימי: PREP+NOUN,m,pl,cons
- עזיהו: NOUN,m,sg,abs
- יותם: NOUN,m,sg,abs
- אחז: VERB,qal,perf,3,m,sg
- יחזקיהו: NOUN,m,sg,abs
- מלכי: NOUN,pl,m,cons
- יהודה: NOUN,m,sg,prop
Parallels
- Micah 1:1 (verbal): Introductory formula very similar—naming the prophet and giving the same royal frame ("in the days of Jotham, Ahaz, and Hezekiah"), closely linking the two prophetic contexts.
- Isaiah 6:1 (structural): Immediate internal parallel: another visionary saying tied to the reign of Uzziah ("In the year that King Uzziah died I saw..."), reinforcing the book's opening claim to a prophetic vision situated in these kings' era.
- 2 Chronicles 32:32 (verbal): Chronicles explicitly refers to "the vision of Isaiah son of Amoz," attesting to Isaiah's identity and prophetic activity during the reigns of these Judean kings (connects Isaiah's persona and writings to the royal historical record).
- Jeremiah 1:1 (structural): Follows the common prophetic introductory pattern (naming the prophet, parentage/background, and historical frame), providing a canonical parallel for how prophetic books establish authority and setting.
Alternative generated candidates
- Vision of Isaiah son of Amoz concerning Judah and Jerusalem, which he saw in the days of Uzziah, Jotham, Ahaz, and Hezekiah, kings of Judah.
- The vision of Isaiah son of Amoz concerning Judah and Jerusalem, which he saw in the days of Uzziah, Jotham, Ahaz, and Hezekiah, kings of Judah.
Isa.1.2 - Details
Original Text
Morphology
- שמעו: VERB,qal,impv,2,m,pl
- שמים: NOUN,m,pl,abs
- והאזיני: VERB,qal,imp,2,f,sg
- ארץ: NOUN,f,sg,abs
- כי: CONJ
- יהוה: NOUN,prop,m,sg,abs
- דבר: NOUN,m,sg,abs
- בנים: NOUN,m,pl,abs
- גדלתי: VERB,qal,perf,1,na,sg
- ורוממתי: VERB,qal,perf,1,na,sg
- והם: CONJ+PRON,3,m,pl
- פשעו: VERB,qal,perf,3,m,pl
- בי: PREP+PRON,1,sg
Parallels
- Deuteronomy 32:1 (structural): Both open with a summons to heaven and earth to hear—Isaiah echoes the cosmic summons formula used in Moses' song.
- Hosea 11:1-4 (thematic): God speaks of raising and caring for Israel as a child and then experiencing Israel's ingratitude and rebellion, paralleling the 'nourished and brought up... they have rebelled' motif.
- Deuteronomy 32:6 (verbal): Uses the imagery of God as parent/creator who is mistreated by his people (‘Is he not thy father...’), resonating with Isaiah’s charge that God raised children who have rebelled.
- Ezekiel 20:5-6 (allusion): God recounts choosing and bringing up the house of Israel and then their rebellion—an echo of Isaiah’s theme of divine nurture followed by Israelite disobedience.
Alternative generated candidates
- Hear, O heavens, and give ear, O earth; for the LORD has spoken: "I reared children and brought them up, and they have rebelled against me."
- Hear, O heavens, and give ear, O earth; for the LORD has spoken: "I have reared and brought up children, and they have rebelled against me."
Isa.1.3 - Details
Original Text
Morphology
- ידע: VERB,qal,perf,3,m,sg
- שור: NOUN,m,sg,abs
- קנהו: NOUN,m,sg,abs,3ms
- וחמור: CONJ+NOUN,m,sg,abs
- אבוס: NOUN,m,sg,abs
- בעליו: NOUN,m,sg,abs,3ms
- ישראל: NOUN,m,sg,abs
- לא: PART_NEG
- ידע: VERB,qal,perf,3,m,sg
- עמי: NOUN,m,sg,abs+1s
- לא: PART_NEG
- התבונן: VERB,hithpael,perf,3,m,sg
Parallels
- Isaiah 1:2 (structural): Immediate context: v.2 introduces the indictment against heaven/earth and Israel, setting up the contrast between the animal's recognition in v.3 and Israel's failure to know the LORD.
- Hosea 4:6 (verbal): Directly parallels the charge of ignorance: 'My people are destroyed for lack of knowledge' echoes Isaiah's 'Israel does not know; my people do not understand.'
- Jeremiah 4:22 (verbal): Very close verbal and thematic parallel: 'My people are foolish, they have not known me,' repeating the motif of Israel's failure to know God.
- Psalm 32:9 (thematic): Uses animal imagery to warn against stubbornness and lack of understanding ('Do not be like the horse or the mule'), resonating with Isaiah's contrast between animals that know their master and Israel that does not.
- Hosea 5:4 (verbal): Another Hosea passage accusing the people and priests of not knowing the LORD—reinforces the prophetic theme of covenantal ignorance found in Isaiah 1:3.
Alternative generated candidates
- The ox knows its owner, and the donkey its master's manger; Israel does not know, my people do not understand.
- The ox knows its owner, and the donkey its master's manger; Israel does not know, my people do not understand.
Isa.1.4 - Details
Original Text
Morphology
- הוי: INTJ
- גוי: NOUN,m,sg,abs
- חטא: VERB,qal,perf,3,m,sg
- עם: PREP
- כבד: ADJ,m,sg,abs
- עון: NOUN,m,sg,abs
- זרע: NOUN,m,sg,abs
- מרעים: VERB,qal,ptc,,m,pl
- בנים: NOUN,m,pl,abs
- משחיתים: VERB,qal,ptc,,m,pl
- עזבו: VERB,qal,perf,3,m,pl
- את: PRT,acc
- יהוה: NOUN,prop,m,sg,abs
- נאצו: VERB,qal,perf,3,m,pl
- את: PRT,acc
- קדוש: ADJ,m,sg
- ישראל: NOUN,m,sg,abs
- נזרו: VERB,qal,perf,3,pl
- אחור: ADV
Parallels
- Deut.32.5 (verbal): Deuteronomy calls the people a 'perverse and crooked generation' who have 'turned aside'—language close to Isaiah's charge of a sinful, corrupt people and children who ruin/turn aside from God.
- Jer.2.13 (thematic): Jeremiah condemns Israel for forsaking the LORD, 'the fountain of living waters,' echoing Isaiah's accusation that the people have abandoned the LORD and provoked the Holy One.
- Isa.59.2 (thematic): Isaiah later links the people's iniquity to separation from God—'your iniquities have made a separation'—a direct theological parallel to the complaint of Isaiah 1:4 about national sin and turning from the LORD.
- Zeph.3.2 (verbal): Zephaniah rebukes Jerusalem for not obeying or accepting correction and for trusting not in the LORD—phrases and themes that resonate with Isaiah's depiction of a rebellious, corrupt people.
- Rom.3.10-12 (thematic): Paul's summary of universal human sinfulness ('none is righteous') reflects the same conviction in Isaiah 1:4 that the nation is sinful and corrupt, an idea Paul grounds in the prophetic witness of the OT.
Alternative generated candidates
- Alas, sinful nation, a people laden with iniquity, seed of evildoers, children who deal corruptly! They have forsaken the LORD, they have spurned the Holy One of Israel; they are turned backward.
- Ah, sinful nation, a people weighed down with iniquity, offspring of evildoers, children who corrupt— they have forsaken the LORD, they have spurned the Holy One of Israel, they have turned away backward.
Isa.1.5 - Details
Original Text
Morphology
- על: PREP
- מה: PRON,int
- תכו: VERB,qal,impf,3,m,pl
- עוד: ADV
- תוסיפו: VERB,qal,impf,2,mp
- סרה: VERB,qal,perf,3,m,sg
- כל: DET
- ראש: NOUN,m,sg,abs
- לחלי: PREP+NOUN,m,sg,abs
- וכל: CONJ+PRON,indef
- לבב: NOUN,m,sg,abs
- דוי: NOUN,m,sg,abs
Parallels
- Isaiah 1:4 (structural): Immediate context—verse 4 accuses Israel of rebellion and estrangement; verse 5 follows as the prophetic diagnosis: heads sick and hearts faint.
- Ezekiel 34:4 (thematic): Condemns leaders who weaken the sick and fail the weak; echoes the collective picture of illness and failing hearts in the community.
- Jeremiah 8:21-22 (thematic): A lament over the nation's fainting and longing for healing—'Is there no balm in Gilead?'—reflecting spiritual/communal sickness like Isaiah's image.
- Psalm 38:8 (verbal): The psalmist speaks of physical/inner weakness and a faint heart under guilt and suffering, using similar language of sickness and faintness.
- Psalm 147:3 (thematic): Offers the complementary motif of divine healing—'He heals the brokenhearted and binds up their wounds'—addressing the sick hearts diagnosed in Isaiah 1:5.
Alternative generated candidates
- Why will you still be struck, that you continue to rebel? Every head is sick, and every heart is faint.
- Why will you still be struck? You will continue to rebel— every head is sick, and every heart is faint.
Isa.1.6 - Details
Original Text
Morphology
- מכף: PREP+NOUN,f,sg,abs
- רגל: NOUN,f,sg,abs
- ועד: CONJ+PREP
- ראש: NOUN,m,sg,abs
- אין: PART,neg
- בו: PREP+PRON,3,m,sg
- מתם: PRON,3,pl,gen
- פצע: NOUN,m,sg,abs
- וחבורה: CONJ+NOUN,f,sg,abs
- ומכה: CONJ+NOUN,f,sg,abs
- טריה: NOUN,f,sg,abs
- לא: PART_NEG
- זרו: VERB,qal,perf,3,pl
- ולא: CONJ
- חבשו: VERB,qal,impv,2,pl
- ולא: CONJ
- רככה: VERB,qal,perf,3,f,sg
- בשמן: PREP+NOUN,m,sg,abs
Parallels
- Jeremiah 8:22 (verbal): Both ask rhetorically about the absence of healing (balm/physician) for the people’s wounds — imagery of ointment and medical remedy echoes Isaiah’s unhealed sores and lack of oil.
- Psalm 38:3 (verbal): Uses the same language of bodily affliction—'there is no soundness in my flesh'—paralleling Isaiah’s depiction of the nation from sole to head as without soundness.
- Jeremiah 30:12–13 (thematic): Speaks of a grievous, incurable wound on the people; thematically parallels Isaiah’s image of widespread, unhealed sores and national affliction.
- Matthew 9:12–13 (thematic): Jesus’ 'those who are well have no need of a physician' employs the physician/sick metaphor to describe spiritual need, echoing Isaiah’s medical/therapeutic imagery for Israel’s condition.
Alternative generated candidates
- From the sole of the foot even to the head there is no soundness in it—wounds, bruises, and raw sores; they have not been pressed out, nor bound, nor soothed with oil.
- From the sole of the foot to the crown of the head there is no soundness in it: only wounds, bruises, and raw sores; they are not pressed out, they are not bound up, they are not softened with oil.
Isa.1.7 - Details
Original Text
Morphology
- ארצכם: NOUN,f,sg,abs+2mp
- שממה: NOUN,f,sg,abs
- עריכם: NOUN,f,pl,abs,2mp
- שרפות: ADJ,f,pl,abs
- אש: NOUN,f,sg,abs
- אדמתכם: NOUN,f,sg,abs+PRON,2,mp
- לנגדכם: PREP+NOUN,2mp
- זרים: NOUN,m,pl,abs
- אכלים: VERB,ptc,qal,act,_,m,pl
- אתה: PRON,2,m,sg
- ושממה: CONJ+NOUN,f,sg,abs
- כמהפכת: PREP+NOUN,f,sg,abs
- זרים: NOUN,m,pl,abs
Parallels
- Jeremiah 4:7 (thematic): Both depict an invading destroyer making the land desolate and cities laid waste—an image of devastation by foreigners as judgment.
- Micah 1:6-7 (thematic): Foretells towns and strongholds ruined and the land left like a wasteland after enemies/strangers overrun it, echoing Isaiah's picture of desolation.
- Leviticus 26:33-34 (allusion): Part of the covenant curses: God will scatter Israel among nations and leave the land desolate while foreign nations dwell there—background for Isaiah's complaint.
- Deuteronomy 28:63-64 (structural): Describes covenantal reversal where blessings become destruction and the people are scattered among nations, with the land abandoned—parallel framework for Isaiah's report of ruined cities and strangers eating the land.
Alternative generated candidates
- Your country is desolate, your cities are burned with fire; your land, strangers devour it in your presence; it is desolate, as overthrown by strangers.
- Your country is desolate, your cities are burned with fire; your land—strangers devour it in your presence; it is desolate, as overthrown by strangers.
Isa.1.8 - Details
Original Text
Morphology
- ונותרה: VERB,qal,perf,3,f,sg
- בת: NOUN,f,sg,cs
- ציון: NOUN,prop,f,sg,abs
- כסכה: NOUN,f,sg,abs
- בכרם: PREP+NOUN,m,sg,abs
- כמלונה: PREP+NOUN,f,sg,abs
- במקשה: PREP+NOUN,f,sg,abs
- כעיר: PREP+NOUN,f,sg,abs
- נצורה: ADJ,f,sg
Parallels
- Lam.1:1 (thematic): Both portray Jerusalem/Zion as lonely and desolate (a once-populous city now like a widow or isolated tent), echoing Isaiah’s image of a deserted shelter.
- Matt.23:37-39 (allusion): Jesus laments over Jerusalem and declares ‘your house is left to you desolate,’ echoing the theme of Zion/Jerusalem abandoned and besieged.
- Jer.6:2 (verbal): Uses the phrase 'daughter of Zion' to personify Jerusalem; Jeremiah’s address to Zion parallels Isaiah’s direct depiction of the city’s ruined and vulnerable state.
- Zech.2:7 (thematic): Addresses the 'daughter of Zion' in the context of exile and deliverance—related imagery of Zion’s displacement and need for rescue, paralleling Isaiah’s picture of vulnerability.
Alternative generated candidates
- And the daughter of Zion is left as a cottage in a vineyard, as a hut in a cucumber field, as a besieged city.
- And the daughter of Zion is left like a shelter in a vineyard, like a hut in a cucumber field, like a besieged city.
Isa.1.9 - Details
Original Text
Morphology
- לולי: CONJ
- יהוה: NOUN,prop,m,sg,abs
- צבאות: NOUN,m,pl,abs
- הותיר: VERB,hiph,perf,3,m,sg
- לנו: PREP+PRON,1,pl
- שריד: NOUN,m,sg,abs
- כמעט: ADV
- כסדם: PREP+NOUN,m,sg,abs
- היינו: VERB,qal,perf,1,pl
- לעמרה: PREP+NOUN,f,sg,abs
- דמינו: VERB,qal,perf,1,pl
Parallels
- Isaiah 10:20-22 (verbal): Same prophetic tradition of a surviving 'remnant' of Israel after judgment; language about only a remnant being left echoes Isaiah 1:9's retention of a small remnant.
- Romans 11:5 (allusion): Paul explicitly adopts the prophetic 'remnant' motif (there is a remnant according to the election of grace), applying the same theological idea of a preserved remnant as in Isaiah 1:9.
- 1 Kings 19:18 (allusion): Elijah episode where God preserves seven thousand who have not bowed to Baal—an earlier narrative instance of God leaving a faithful remnant similar to Isaiah's claim that only a remnant was left.
- Genesis 19:24-29 (thematic): Account of the destruction of Sodom and Gomorrah provides the historical basis and standard of comparison for Isaiah's warning ('we should have been as Sodom, and like Gomorrah').
- Zechariah 13:8-9 (structural): Prophetic depiction of severe judgment leaving a purified remnant (two-thirds cut off, one third refined) parallels Isaiah's theme of severe destruction with only a preserved minority remaining.
Alternative generated candidates
- Unless the LORD of hosts had left us a very small remnant, we would have been like Sodom and become like Gomorrah.
- If the LORD of hosts had not left to us a very small remnant, we should have become like Sodom, we should have been made like Gomorrah.
Isa.1.10 - Details
Original Text
Morphology
- שמעו: VERB,qal,impv,2,m,pl
- דבר: NOUN,m,sg,abs
- יהוה: NOUN,prop,m,sg,abs
- קציני: NOUN,m,pl,const
- סדם: NOUN,m,sg,abs
- האזינו: VERB,hiph,imp,2,m,pl
- תורת: NOUN,f,sg,cons
- אלהינו: NOUN,m,pl,abs,poss:1,pl
- עם: PREP
- עמרה: NOUN,f,sg,abs
Parallels
- Amos 3:1 (structural): Both open with a prophetic summons—'Hear the word of the LORD'—framing the oracle addressed to Israel's leaders and people.
- Isaiah 3:9 (verbal): Uses Sodom imagery to indict the people—'they proclaim their sin like Sodom'—paralleling Isaiah 1:10's label of the leaders as 'rulers of Sodom'.
- Ezekiel 16:49-50 (thematic): Describes Sodom's sins (pride, lack of care for the poor) and compares Jerusalem to Sodom, echoing Isaiah's charge against corrupt leaders and society.
- Amos 4:11 (allusion): Invokes God's overthrow of Sodom and Gomorrah as an exemplar of divine judgment—similar to Isaiah's rhetorical use of Sodom/Gomorrah to condemn Israel's rulers.
- Matthew 11:23 (allusion): Jesus likens unrepentant cities to Sodom; the NT reuses Sodom/Gomorrah imagery to denounce moral culpability, echoing Isaiah's epithet for Judah's leaders.
Alternative generated candidates
- Hear the word of the LORD, you rulers of Sodom; give ear to the teaching of our God, you people of Gomorrah.
- Hear the word of the LORD, you rulers of Sodom; give ear to the teaching of our God, you people of Gomorrah.
Isa.1.11 - Details
Original Text
Morphology
- למה: ADV
- לי: PREP+PRON,1,sg
- רב: ADJ,m,sg
- זבחיכם: NOUN,m,pl,abs
- יאמר: VERB,qal,imperfect,3,m,sg
- יהוה: NOUN,prop,m,sg,abs
- שבעתי: VERB,qal,perf,1,_,sg
- עלות: NOUN,f,sg,cons
- אילים: NOUN,m,pl,abs
- וחלב: NOUN,m,sg,abs
- מריאים: NOUN,m,pl,abs
- ודם: NOUN,m,sg,def
- פרים: NOUN,m,pl,abs
- וכבשים: CONJ+NOUN,m,pl,abs
- ועתודים: CONJ+NOUN,m,pl,abs
- לא: PART_NEG
- חפצתי: VERB,qal,perf,1,-,sg
Parallels
- Amos 5:21-24 (thematic): Condemns Israelite worship and sacrifices when unaccompanied by justice—'I hate, I despise your feasts... let justice roll on like a river,' echoing Isaiah's rejection of ritual offerings.
- Hosea 6:6 (verbal): 'For I desire steadfast love and not sacrifice' expresses the same priority of ethical fidelity over cultic offerings found in Isaiah 1:11.
- Psalm 50:8-13 (verbal): God refuses to accept mere ritual gifts—'I will not accept a bull from your house'—emphasizing that sacrifices alone do not satisfy divine requirements, paralleling Isaiah's critique.
- Micah 6:6-8 (thematic): Presents the rhetorical question about what offerings might please God and answers with demands for justice, mercy, and humility rather than costly sacrifices, aligning with Isaiah's denunciation of empty ritual.
- Matt 9:13 (quotation): Jesus cites Hosea 6:6—'I desire mercy, not sacrifice'—to rebuke religious formalism, applying the same prophetic principle found in Isaiah 1:11 to New Testament disputes over ritual and ethical practice.
Alternative generated candidates
- 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 fed beasts; I take no pleasure in the blood of bulls, or of lambs, or of goats.
- What to me is the multitude of your sacrifices? says the LORD. I am full of the burnt offerings of rams and the fat of fed beasts; I have no delight in the blood of bulls, or of lambs, or of goats.
Isa.1.12 - Details
Original Text
Morphology
- כי: CONJ
- תבאו: VERB,qal,imperf,2,m,pl
- לראות: VERB,qal,inf
- פני: NOUN,m,sg,cons
- מי: PRON,interr,sg
- בקש: VERB,qal,perf,3,m,sg
- זאת: DEM,f,sg
- מידכם: PREP+NOUN,f,sg,abs,poss:2,m,pl
- רמס: VERB,qal,perf,3,m,sg
- חצרי: NOUN,f,sg,abs,poss:1,sg
Parallels
- Amos 5:21-24 (thematic): Both condemn mere liturgical observance while God rejects sacrifices and festivals when not accompanied by justice and righteousness (Amos explicitly rejects feasts and calls for justice to 'roll on').
- Micah 6:6-8 (allusion): Micah frames worship as a rhetorical question about what God requires, answering that God desires justice, mercy and humility rather than empty ritual—echoing Isaiah's challenge to sacrificial form without substance.
- Jeremiah 7:21-23 (verbal): Jeremiah rebukes Israel for trusting temple ritual, emphasizing that God never commanded empty sacrifices but obedience to his voice—paralleling Isaiah's 'who has required this from your hand?' critique of ritual trampling God's courts.
- Hosea 6:6 (quotation): Hosea (and Jesus' later citation) stresses that God prefers steadfast love/mercy and knowledge of God over sacrifice, succinctly summarizing Isaiah's complaint about misplaced sacrificial practice.
- Psalm 50:8-13 (structural): Psalm 50 presents God disputing the value of sacrifices offered without true devotion ('If I were hungry... would I tell you?'), paralleling Isaiah's refusal of mere outward approaches to God.
Alternative generated candidates
- When you come to appear before me, who required this from your hand, trampling my courts?
- When you come to appear before me, who has required this from you, trampling my courts?
Isa.1.13 - Details
Original Text
Morphology
- לא: PART_NEG
- תוסיפו: VERB,hiph,impf,2,pl
- הביא: VERB,hiphil,perf,3,m,sg
- מנחת: NOUN,f,sg,cons
- שוא: NOUN,m,sg,abs
- קטרת: NOUN,f,sg,cons
- תועבה: NOUN,f,sg,abs
- היא: PRON,dem,3,f,sg
- לי: PREP+PRON,1,sg
- חדש: ADJ,m,sg,abs
- ושבת: VERB,qal,perf,2,m,sg
- קרא: VERB,qal,perf,3,m,sg
- מקרא: NOUN,m,sg,abs
- לא: PART_NEG
- אוכל: VERB,qal,part,1,m,sg
- און: NOUN,m,sg,abs
- ועצרה: CONJ+VERB,qal,perf,3,m,sg
Parallels
- Amos 5:21-24 (verbal): God rejects Israel's religious festivals, songs, and offerings despite their appearance of piety—calling instead for justice and righteousness, a close verbal and thematic echo of Isaiah's denunciation of vain sacrifices and assemblies.
- Hosea 6:6 (verbal): “For I desire steadfast love and not sacrifice” (or knowledge of God rather than burnt offerings) parallels Isaiah's claim that cultic offerings and incense are detestable compared with true covenantal behavior.
- Micah 6:6-8 (thematic): Questions about what offerings are acceptable lead to the prophet’s answer that God requires justice, mercy, and humility rather than ritual observance alone, reflecting Isaiah's critique of empty cultic acts.
- Psalm 50:7-15 (thematic): God repudiates the notion that sacrifices are necessary to satisfy Him and emphasizes thanksgiving and obedience; Psalmist’s rejection of mere ritual mirrors Isaiah’s denunciation of costly but hollow offerings and assemblies.
- Jeremiah 7:21-23 (thematic): Yahweh tells Israel not to bring their offerings and reminds them that obedience, not prescribed sacrifices, was commanded—paralleling Isaiah’s warning that festivals and incense are unacceptable when disconnected from righteousness.
Alternative generated candidates
- Bring no more vain offerings; incense is an abomination to me. New moons and Sabbaths, the calling of assemblies—I cannot bear iniquity along with the solemn assembly.
- Bring no more vain offerings; incense is an abomination to me. New moons and Sabbaths, the calling of assemblies— I cannot endure iniquity along with a solemn meeting.
Isa.1.14 - Details
Original Text
Morphology
- חדשיכם: NOUN,m,pl,suff-2mp
- ומועדיכם: CONJ+NOUN,m,pl,suff-2mp
- שנאה: NOUN,f,sg,abs
- נפשי: NOUN,f,sg,abs+1cs
- היו: VERB,qal,perf,3,m,pl
- עלי: PREP+PRON,1,sg
- לטרח: PREP+VERB,qal,inf
- נלאיתי: VERB,niphal,perf,1,sg
- נשא: VERB,qal,perf,3,m,sg
Parallels
- Amos 5:21-24 (verbal): God rejects Israel’s festivals and assemblies—'I hate, I despise your feasts'—paralleling Isaiah 1:14's denunciation of new moons and appointed feasts as detestable and burdensome.
- Hosea 6:6 (thematic): God values steadfast love/mercy and knowledge of God over ritual sacrifice—echoing Isaiah’s critique that outward festivals are unacceptable when they mask covenant unfaithfulness.
- Micah 6:6-8 (thematic): Challenges the adequacy of ritual offerings as the core of covenant relationship and emphasizes justice, mercy, and humility—a moral corrective to the empty observance condemned in Isaiah 1:14.
- Isaiah 58:3-7 (structural): Within Isaiah the prophet again rebukes ritual fasting/observance that lacks justice and right conduct, developing the same theme that God rejects formal worship when ethical demands are ignored.
- Psalm 50:8-16 (thematic): God rejects mere sacrifice from wicked worshipers and calls for thanksgiving and obedience—paralleling Isaiah’s denunciation of festivals that are unacceptable due to hypocrisy.
Alternative generated candidates
- Your new moons and your appointed feasts my soul hates; they have become a burden to me; I am weary of bearing them.
- Your new moons and your appointed feasts my soul hates; they have become a burden to me; I am weary of bearing them.
Isa.1.15 - Details
Original Text
Morphology
- ובפרשכם: CONJ+PREP+NOUN,m,pl,poss
- כפיכם: NOUN,f,pl,poss
- אעלים: VERB,hiph,impf,1,sg
- עיני: NOUN,f,pl,cons+1s
- מכם: PREP,2,m,pl
- גם: ADV
- כי: CONJ
- תרבו: VERB,qal,impf,2,m,pl
- תפלה: NOUN,f,sg,abs
- אינני: VERB,negexist,perf,1,sg
- שמע: VERB,qal,perf,3,m,sg
- ידיכם: NOUN,f,pl,abs
- דמים: NOUN,m,pl,abs
- מלאו: VERB,qal,perf,3,m,pl
Parallels
- Amos 5:21-23 (verbal): God rejects the people's worship despite their offerings and prayers—'I will not accept them... though you offer me your prayers I will not listen'—closely echoing Isaiah's 'though you multiply prayer, I will not hear.'
- Isaiah 59:2 (verbal): Uses very similar language: the people's iniquity has 'hidden' God's face so that he does not hear—paralleling 'I will hide my eyes... I will not hear' in Isa 1:15.
- Micah 3:4 (thematic): Foretells a time when people will 'cry to the LORD, but he will not answer; he will hide his face' because of the leaders' corrupt deeds—echoing the motif of prayer refused and God's hiding of his face.
- Psalm 66:18 (thematic): Expresses the principle that unrepented sin hinders prayer—'If I regard iniquity in my heart, the Lord will not hear'—theological parallel to Isaiah's link between blood-filled hands and unanswered prayer.
Alternative generated candidates
- When you spread out your hands I will hide my eyes from you; even though you multiply prayer, I will not listen; your hands are full of blood.
- When you spread out your hands I will hide my eyes from you; even though you multiply prayers, I will not listen— your hands are full of blood.
Isa.1.16 - Details
Original Text
Morphology
- רחצו: VERB,qal,perf,3,f,pl
- הזכו: VERB,qal,imp,2,m,pl
- הסירו: VERB,hiph,imp,2,m,pl
- רע: ADJ,m,sg,abs
- מעלליכם: NOUN,m,pl,suff:2,m,pl
- מנגד: ADV
- עיני: NOUN,f,pl,cons+1s
- חדלו: VERB,qal,perf,3,pl
- הרע: ADJ,m,sg,def
Parallels
- Psalm 51:2 (verbal): "Wash me thoroughly from my iniquity..." Uses the same imperative imagery of washing/cleansing as means of moral purification.
- Jeremiah 4:14 (verbal): "Wash your heart from wickedness, O Jerusalem..." Closely parallels Isaiah's command to wash and remove evil—an exhortation to inward cleansing.
- Ezekiel 36:25 (thematic): "I will sprinkle clean water upon you, and you shall be clean..." Divine cleansing language that echoes Isaiah's call to ceremonial/moral purification and renewal.
- Acts 22:16 (verbal): "And now why tarriest thou?... and wash away thy sins, calling on his name." New Testament usage of washing as removal of sin parallels Isaiah's imperative to wash and cease doing evil.
- Titus 3:5 (allusion): "He saved us... by the washing of regeneration and renewing of the Holy Spirit." Theological development of the prophetic washing motif as spiritual cleansing and renewal, resonating with Isaiah's demand for moral purification.
Alternative generated candidates
- Wash yourselves; make yourselves clean; remove the evil of your deeds from before my eyes; cease to do evil.
- Wash yourselves; make yourselves clean; remove the evil of your deeds from before my eyes; cease to do evil.
Isa.1.17 - Details
Original Text
Morphology
- למדו: VERB,qal,imp,2,m,pl
- היטב: ADV
- דרשו: VERB,qal,imp,2,m,pl
- משפט: NOUN,m,sg,abs
- אשרו: VERB,qal,imp,2,m,pl
- חמוץ: ADJ,m,sg,abs
- שפטו: VERB,qal,imp,2,m,pl
- יתום: NOUN,m,sg,abs
- ריבו: VERB,qal,imp,2,m,pl
- אלמנה: NOUN,f,sg,abs
Parallels
- Micah 6:8 (thematic): Both prophets demand ethical action rather than ritual: 'to do justice, and to love kindness, and to walk humbly' parallels Isaiah's imperative to learn to do good and seek justice.
- Zechariah 7:9-10 (verbal): Closely echoes Isaiah's language and concerns: commands to 'administer true justice' and not to 'oppress the widow, the fatherless, the sojourner' mirror Isaiah's call to defend widows and orphans.
- Deuteronomy 10:18 (allusion): The Torah background that 'the LORD executes justice for the fatherless and the widow' and commands care for the stranger undergirds Isaiah's appeal to enact justice for the vulnerable.
- Psalm 82:3 (verbal): The Psalm's injunction 'Defend the poor and fatherless; maintain the rights of the afflicted and oppressed' closely matches Isaiah's call to plead the widow's cause and judge for the orphan.
- Proverbs 31:8-9 (thematic): Wisdom literature's charge to 'speak up for those who cannot speak' and 'defend the rights of the poor and needy' parallels Isaiah's imperative to seek justice and protect widows and orphans.
Alternative generated candidates
- Learn to do good; seek justice, correct the oppressor; defend the fatherless, plead for the widow.
- Learn to do right; seek justice, relieve the oppressed, judge the fatherless, plead for the widow.
Isa.1.18 - Details
Original Text
Morphology
- לכו: VERB,qal,imp,2,m,pl
- נא: PART
- ונוכחה: CONJ+VERB,hitp,impf,1,m,pl
- יאמר: VERB,qal,imperfect,3,m,sg
- יהוה: NOUN,prop,m,sg,abs
- אם: CONJ
- יהיו: VERB,qal,impf,3,m,pl
- חטאיכם: NOUN,m,pl,abs,ps:2,m,pl
- כשנים: PREP+NOUN,m,pl,abs
- כשלג: PREP+NOUN,m,sg,abs
- ילבינו: VERB,qal,impf,3,m,pl
- אם: CONJ
- יאדימו: VERB,qal,impf,3,m,pl
- כתולע: PREP+NOUN,f,sg,abs
- כצמר: PREP+NOUN,m,sg,abs
- יהיו: VERB,qal,impf,3,m,pl
Parallels
- Psalm 51:7 (verbal): Uses the same whiteness imagery ('whiter than snow') to describe purification after repentance.
- Ezekiel 36:25 (thematic): God promises cleansing from uncleanness ('I will sprinkle clean water on you'), a theme of divine purification parallel to Isaiah's promise of sins made white.
- Zechariah 13:1 (thematic): Speaks of a fountain opened for cleansing from sin and uncleanness—similar sacrificial/cleansing motif of sins being removed.
- Revelation 7:14 (allusion): Depicts the redeemed as having 'washed their robes and made them white in the blood of the Lamb,' echoing the imagery of sins turned white.
- 1 John 1:9 (thematic): Promises forgiveness and cleansing upon confession of sins, reflecting Isaiah's link between repentance and being made clean/white.
Alternative generated candidates
- Come now, let us reason together, says the LORD: though your sins are like scarlet, they shall be as white as snow; though they be red like crimson, they shall become like wool.
- Come now, let us reason together, says the LORD: though your sins be as scarlet, they shall be as white as snow; though they be red like crimson, they shall become like wool.
Isa.1.19 - Details
Original Text
Morphology
- אם: CONJ
- תאבו: VERB,qal,impf,2,m,pl
- ושמעתם: VERB,qal,impf,2,m,pl
- טוב: ADJ,m,pl,abs
- הארץ: NOUN,f,sg,def
- תאכלו: VERB,qal,impf,2,mp
Parallels
- Deuteronomy 28:1-2 (thematic): Conditional promise: if Israel obeys God's voice, blessings and the fruits of the land will follow—parallels Isa 1:19's 'if you are willing and obey, you shall eat the good of the land.'
- Leviticus 26:3-5 (verbal): God promises agricultural prosperity (rain, harvest, eating the produce of the land) as a direct consequence of walking in his statutes—a close verbal and thematic echo of Isaiah's reward for obedience.
- Jeremiah 7:23 (verbal): God’s command to ‘obey my voice’ tied to covenant relationship and well‑being—connects obedience to God with life and blessing as in Isa 1:19.
- Ezekiel 18:21 (thematic): A conditional salvation/benefit theme: if the wicked turn and keep God's statutes they shall live—reflects the moral‑causal principle behind Isaiah's promise of enjoying the land for obedience.
- Psalm 1:3 (thematic): The righteous who delight in God's law are prosperous and fruitful (compared to a well‑watered tree), echoing the promise of material and life‑wellbeing for the obedient in Isa 1:19.
Alternative generated candidates
- If you are willing and obedient, you shall eat the good of the land.
- If you are willing and obedient, you shall eat the good of the land.
Isa.1.20 - Details
Original Text
Morphology
- ואם: CONJ
- תמאנו: VERB,qal,impf,2,m,pl
- ומריתם: VERB,qal,perf,2,m,pl
- חרב: NOUN,f,sg,abs
- תאכלו: VERB,qal,impf,2,mp
- כי: CONJ
- פי: NOUN,m,sg,construct
- יהוה: NOUN,prop,m,sg,abs
- דבר: NOUN,m,sg,abs
Parallels
- Isaiah 1:19 (structural): Immediate chiastic/paralleled pair in the chapter: verse 19 promises blessing for willing obedience ('you shall eat the good of the land'), while 1:20 gives the contrasting consequence for refusal ('you shall be eaten by the sword').
- Deuteronomy 28:15, 20 (thematic): Covenant formula of warning: disobedience brings curses and calamity (including defeat and death). Echoes the conditional blessing/curse pattern applied to corporate Israel.
- Proverbs 1:31 (verbal): Uses the 'eat' metaphor for receiving the consequences of one's ways ('they shall eat the fruit of their own way'), paralleling Isaiah's striking image of being 'eaten' by the sword as the result of rebellion.
- Jeremiah 7:23-24 (thematic): Jeremiah reproves Israel for not obeying God's command and walking in stubbornness; similar theme of refusal to listen leading to coming judgment.
- Ezekiel 18:24 (thematic): The prophetic consequence formula: when the righteous turn to sin (or the wicked persist), death/judgment follows—paralleling Isaiah's 'if you refuse and rebel... you shall be eaten by the sword.'
Alternative generated candidates
- But if you refuse and rebel, you shall be consumed by the sword; for the mouth of the LORD has spoken.
- But if you refuse and rebel, you shall be devoured by the sword; for the mouth of the LORD has spoken.
Isa.1.21 - Details
Original Text
Morphology
- איכה: INTJ
- היתה: VERB,qal,perf,3,f,sg
- לזונה: PREP+NOUN,f,sg,abs
- קריה: NOUN,f,sg,abs
- נאמנה: ADJ,f,sg
- מלאתי: VERB,qal,perf,1,_,sg
- משפט: NOUN,m,sg,abs
- צדק: NOUN,m,sg,abs
- ילין: VERB,qal,impf,3,m,sg
- בה: PREP+PRON,3,f,sg
- ועתה: CONJ
- מרצחים: NOUN,m,pl,abs
Parallels
- Ezekiel 16:15-16 (verbal): Uses the same urban‑as‑harlot imagery to portray Jerusalem's unfaithfulness—city once honored becomes a prostitute; explicit language of whoring and betrayal parallels Isaiah's contrast of 'faithful city' turned 'harlot.'
- Jeremiah 2:2-3 (thematic): Portrays Israel as a bride/young woman who was once devoted to God but turned to harlotry; echoes Isaiah's lament over a once‑faithful city that now practices injustice and bloodshed.
- Hosea 2:2-5 (thematic): Describes Israel (Gomer) as an unfaithful wife and prostitute whose former devotion is replaced by adultery; parallels Isaiah's charge of covenantal infidelity and moral corruption in the city.
- Revelation 17:1-6 (allusion): Develops the 'harlot city' motif typologically in the New Testament—'the great prostitute' who sits on many waters—echoing the prophetic motif of a once‑faithful city becoming a corrupt, murderous harlot.
Alternative generated candidates
- How the faithful city has become a harlot! She was full of justice; righteousness used to dwell in her, but now murderers.
- How the faithful city has become a harlot! She who was full of justice, righteousness lodged in her— but now murderers.
Isa.1.22 - Details
Original Text
Morphology
- כספך: NOUN,m,sg,abs
- היה: VERB,qal,perf,3,m,sg
- לסיגים: PREP+NOUN,m,pl,abs
- סבאך: NOUN,m,sg,abs,poss-2ms
- מהול: ADJ,pual,ptc,m,sg
- במים: PREP
Parallels
- Proverbs 25:4-5 (verbal): Uses metallurgical imagery of removing dross from silver (purification of silver); contrasts with Isaiah's claim that the people's silver has become dross (i.e., corrupted instead of refined).
- Jeremiah 6:30 (verbal): Calls the people 'reprobate silver' (dross), employing the same language of worthless/impure silver to describe Israel after divine rejection—close verbal parallel to Isaiah's phrase.
- Isaiah 1:23 (structural): Immediate context in the same chapter: describes judicial and moral corruption (bribes, perverted justice) that the 'silver become dross' and 'wine mixed with water' images are characterizing.
- Malachi 3:3 (thematic): Speaks of the LORD as a refiner and purifier of silver—uses refining imagery thematically opposite to Isaiah's image of silver turned to dross, both addressing moral purification vs corruption.
- Zechariah 13:9 (thematic): Describes a refining/purging process (like refining silver) whereby a remnant is tested and purified; thematically related to the motif of metal imagery for moral/spiritual purity versus dross.
Alternative generated candidates
- Your silver has become dross; your wine is mixed with water.
- Your silver has become dross, your finest wine is mixed with water.
Isa.1.23 - Details
Original Text
Morphology
- שריך: NOUN,m,pl,suff
- סוררים: ADJ,m,pl,abs
- וחברי: CONJ+NOUN,m,pl,cons
- גנבים: NOUN,m,pl,abs
- כלו: VERB,qal,perf,3,m,pl
- אהב: VERB,qal,perf,3,m,sg
- שחד: NOUN,m,sg,abs
- ורדף: CONJ+VERB,qal,perf,3,ms
- שלמנים: NOUN,m,pl,abs
- יתום: NOUN,m,sg,abs
- לא: PART_NEG
- ישפטו: VERB,qal,impf,3,m,pl
- וריב: CONJ+NOUN,m,sg,abs
- אלמנה: NOUN,f,sg,abs
- לא: PART_NEG
- יבוא: VERB,qal,impf,3,m,sg
- אליהם: PREP,3,m,pl
Parallels
- Exodus 23:8 (verbal): Condemns accepting bribes ('a bribe blinds the eyes of the wise')—parallels Isaiah’s 'they love gifts' and corrupt judgment.
- Deuteronomy 16:19 (verbal): Prohibits perverting justice and taking a bribe; thematically matches the failure of rulers in Isaiah to judge the fatherless and widows impartially.
- Micah 3:11 (thematic): Accuses leaders of judging for reward and prophets/priestly corruption—echoes Isaiah’s charge that rulers are 'companions of thieves' who love gifts.
- Amos 5:12 (thematic): God condemns those who take bribes and push aside the needy at the gate—parallels the neglect of orphans and widows in Isaiah 1:23.
- Jeremiah 22:3 (thematic): Calls for judgment and rescue of the oppressed (widow, orphan) and forbids wrongdoing—reflects Isaiah’s criticism that the rulers do not defend the fatherless or the widow.
Alternative generated candidates
- Your princes are rebellious and companions of thieves; every one loves a bribe and runs after rewards. They do not defend the fatherless, and the cause of the widow does not come to them.
- Your rulers are rebels, companions of thieves; everyone loves a bribe and runs after rewards. They do not defend the orphan, and the widow's cause does not come to them.
Isa.1.24 - Details
Original Text
Morphology
- לכן: ADV
- נאם: NOUN,m,sg,abs
- האדון: NOUN,m,sg,def
- יהוה: NOUN,prop,m,sg,abs
- צבאות: NOUN,m,pl,abs
- אביר: NOUN,m,sg,abs
- ישראל: NOUN,m,sg,abs
- הוי: INTJ
- אנחם: VERB,qal,impf,1,x,sg
- מצרי: ADJ,m,sg,abs
- ואנקמה: CONJ+VERB,qal,impf,1,x,sg
- מאויבי: PREP+NOUN,m,pl,cons,poss,1,sg
Parallels
- Deut.32:35 (verbal): Declares divine vengeance and repayment—'Vengeance is mine, and recompense'—a close legal/theological parallel to God's promise to take vengeance on enemies.
- Psalm.94:1 (thematic): Calls on God as the one to whom vengeance belongs and petitions divine justice against the wicked, reflecting the same theme of God vindicating himself and his people.
- Isaiah.63:4 (allusion): Within Isaiah's corpus this verse explicitly links God's vindication and the day of vengeance—echoing the same vindicatory tone and imagery found in 1:24.
- Nahum.1:2 (thematic): Portrays God as jealous and avenging who takes vengeance against enemies—a prophetic expression of divine retribution comparable to Isaiah 1:24.
- Romans.12:19 (quotation): New Testament citation of the principle 'Vengeance is mine, I will repay,' invoking the OT claim that God himself will enact justice rather than human retaliation.
Alternative generated candidates
- Therefore the LORD, the God of hosts—the Mighty One of Israel—declares: "Ah, I will ease myself of my adversaries and take vengeance on my foes."
- Therefore the LORD, the LORD of hosts, the Mighty One of Israel, declares: "Now I will relieve myself of my adversaries and take vengeance on my foes."
Isa.1.25 - Details
Original Text
Morphology
- ואשיבה: VERB,qal,impf,1,m,sg
- ידי: NOUN,f,pl,cons
- עליך: PREP+2ms
- ואצרף: VERB,piel,impf,1,m,sg
- כבר: NOUN,m,sg,abs
- סיגיך: NOUN,m,sg,abs+2ms
- ואסירה: VERB,qal,impf,1,m,sg
- כל: DET
- בדיליך: NOUN,m,pl,abs+2ms
Parallels
- Proverbs 25:4 (verbal): Explicit silversmith imagery: 'Take away the dross from the silver' parallels God removing dross/tin to purify the people.
- Malachi 3:2-3 (verbal): Describes the Lord as a refiner and purifier of silver who will purify the Levites—directly parallels the refining/purging motif.
- Zechariah 13:9 (thematic): God speaks of refining and testing his people like silver and gold, leaving a purified remnant—thematic parallel of purification by fire/refining.
- Isaiah 48:10 (structural): Within Isaiah the speaker uses refining imagery ('I have refined you, but not as silver') to describe divine discipline and purification, closely echoing 1:25.
- Psalm 66:10 (thematic): Speaks of God testing and trying people 'as silver is tried,' connecting to the motif of divine testing and purging of impurities.
Alternative generated candidates
- I will turn my hand against you and smelt away your dross as with lye, and remove all your alloy.
- I will turn my hand against you and will refine away your dross as with lye; I will remove all your alloy.
Isa.1.26 - Details
Original Text
Morphology
- ואשיבה: VERB,hiph,impf,1,c,sg
- שפטיך: NOUN,m,pl,suff(2ms)
- כבראשנה: ADV
- ויעציך: CONJ+NOUN,f,pl,suff(2ms)
- כבתחלה: PREP+NOUN,f,sg,abs
- אחרי: PREP
- כן: ADV
- יקרא: VERB,niphal,impf,3,m,sg
- לך: PRON,2,m,sg
- עיר: NOUN,f,sg,abs
- הצדק: NOUN,m,sg,def
- קריה: NOUN,f,sg,abs
- נאמנה: ADJ,f,sg,abs
Parallels
- Jeremiah 33:16 (verbal): Both passages name the restored city in terms of God’s righteousness—Jerusalem’s name in Jeremiah is 'The LORD is our righteousness,' paralleling Isaiah’s 'city of righteousness.'
- Zechariah 8:3 (verbal): Zechariah says God will return to Zion and 'Jerusalem shall be called the faithful city,' closely echoing Isaiah’s phrase about the city being called a 'faithful' or 'righteous' city.
- Isaiah 62:4-12 (thematic): Like Isaiah 1:26, Isaiah 62 depicts post-judgment restoration and a renaming of Zion (no longer 'Forsaken' but given a new, honored identity), linking restoration of governance and a new title for the city.
- Hosea 2:19-23 (thematic): Hosea promises renewal and renaming—those called 'Not my people' become 'my people'—echoing the motif in Isaiah 1:26 of God restoring the community and conferring a renewed, righteous name.
Alternative generated candidates
- And I will restore your judges as at the first, and your counselors as at the beginning; afterwards you shall be called the city of righteousness, the faithful city.
- 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.
Isa.1.27 - Details
Original Text
Morphology
- ציון: NOUN,prop,f,sg,abs
- במשפט: PREP+NOUN,m,sg,abs
- תפדה: VERB,qal,impf,3,f,sg
- ושביה: CONJ+NOUN,f,pl,abs
- בצדקה: PREP+NOUN,f,sg,abs
Parallels
- Isaiah 1:26 (structural): Immediate context — 1:26–27 form a unit promising restoration of leaders and the redemption of Zion; 1:26 prepares the announcement that Zion will be redeemed.
- Isaiah 4:2-3 (thematic): Both passages picture a purified remnant in Zion who are preserved/covered by holiness/righteousness—redemption and survival of those in Zion.
- Isaiah 11:4-5 (verbal): Messianic judge executes justice and righteousness (deciding with righteousness, striking with faithfulness), echoing the language of redemption by justice and righteousness.
- Jeremiah 23:5-6 (thematic): The coming 'righteous Branch' will reign and 'execute justice and righteousness'—a parallel promise that restoration of Zion/Israel comes through justice and righteousness.
- Amos 5:24 (thematic): Call for justice and righteousness (let justice roll, righteousness like a stream) ties ethical justice/righteousness to communal restoration—resonant with Zion's redemption by justice/righteousness.
Alternative generated candidates
- Zion shall be redeemed by justice, and her repentant ones by righteousness.
- Zion shall be redeemed by justice, and her repentant ones by righteousness.
Isa.1.28 - Details
Original Text
Morphology
- ושבר: CONJ+NOUN,m,sg,abs
- פשעים: NOUN,m,pl,abs
- וחטאים: CONJ+NOUN,m,pl,abs
- יחדו: ADV
- ועזבי: CONJ+PART,qal,m,pl,cs
- יהוה: NOUN,prop,m,sg,abs
- יכלו: VERB,qal,impf,3,m,pl
Parallels
- Prov.2.22 (verbal): Speaks of the wicked being 'cut off' and transgressors 'rooted out,' echoing Isaiah's language of destruction for sinners and transgressors.
- Ps.1.6 (thematic): Contrasts the fate of the righteous and the ungodly, declaring that the way of the ungodly will perish—paralleling Isaiah's assertion that those who forsake the LORD will be consumed.
- Ps.37.20 (thematic): Describes the perishing and consumption of the wicked (they vanish like smoke), reflecting the theme of divine destruction of evildoers in Isaiah 1:28.
- Ezek.18.4 (thematic): Affirms individual responsibility and that the soul who sins shall die, paralleling Isaiah's judgmental outcome for sinners and those who abandon the LORD.
Alternative generated candidates
- And the destruction of transgressors and of sinners together; those who forsake the LORD shall be consumed.
- The transgressors and sinners shall be broken together, and those who forsake the LORD shall perish.
Isa.1.29 - Details
Original Text
Morphology
- כי: CONJ
- יבשו: VERB,qal,imprf,3,m,pl
- מאילים: PREP+NOUN,m,pl,abs
- אשר: PRON,rel
- חמדתם: VERB,qal,perf,2,m,pl
- ותחפרו: CONJ+VERB,qal,perf,2,m,pl
- מהגנות: PREP+NOUN,f,pl,def
- אשר: PRON,rel
- בחרתם: VERB,qal,perf,2,m,pl
Parallels
- Hosea 4:13 (verbal): Speaks of offerings and incense 'beneath oaks, and poplars, and elms'—uses the same cultic imagery of trees/groves as sites of idolatrous worship that Isaiah condemns.
- Jeremiah 3:6 (thematic): Describes Israel's unfaithfulness 'upon every high hill and under every green tree'—parallel theme of seeking covenant relationship in cultic groves and consequent shame for apostasy.
- Deuteronomy 16:21 (thematic): Law forbids planting a 'grove' near the LORD’s altar—provides the legal/ritual background for Isaiah’s condemnation of chosen oaks/gardens used in foreign worship.
- Isaiah 57:5 (verbal): Condemns licentious cultic practices 'among the oaks, under every green tree'—repeats Isaiah’s imagery of oaks/trees as loci of idolatrous rites and moral corruption.
Alternative generated candidates
- For you shall be ashamed because of the oaks that you longed for, and you shall be embarrassed because of the gardens that you chose.
- You shall be ashamed of the idols you desire; you shall blush for the gardens you have chosen.
Isa.1.30 - Details
Original Text
Morphology
- כי: CONJ
- תהיו: VERB,qal,imf,2,pl
- כאלה: DEM,f,pl
- נבלת: NOUN,f,sg,cons
- עלה: VERB,qal,perf,3,m,sg
- וכגנה: CONJ+PREP+NOUN,f,sg,abs
- אשר: PRON,rel
- מים: NOUN,m,pl,abs
- אין: PART,neg
- לה: PREP+PRON,3,f,sg
Parallels
- Isaiah 40:6-8 (verbal): Uses the same withering-plant imagery ("all flesh is grass... the grass withers, the flower fades") to express transience and judgment, closely echoing the fading leaf motif.
- Joel 1:12 (thematic): Describes trees and plants dried up for lack of water in a scene of divine judgment—parallel drought/wasting imagery to Isaiah 1:30's "garden that has no water."
- Psalm 37:2 (thematic): Declares the wicked will wither like grass and green plants—similar use of plant-withering metaphors to portray the fate of the ungodly.
- Matthew 13:6 (Parable of the Sower) (allusion): The seed that springs up but withers for want of moisture parallels the image of plants/gardens failing without water, echoing Isaiah's point about helplessness and judgment due to lack of sustenance.
Alternative generated candidates
- For you shall be like a fading leaf, like a garden without water.
- For you shall be like an oak whose leaf fades, and like a garden that has no water.
Isa.1.31 - Details
Original Text
Morphology
- והיה: VERB,qal,imperfect,3,m,sg
- החסן: NOUN,m,sg,def
- לנערת: NOUN,f,sg,const
- ופעלו: VERB,qal,perf,3,m,pl
- לניצוץ: NOUN,m,sg,abs
- ובערו: VERB,qal,perf,3,m,pl
- שניהם: PRON,3,m,pl
- יחדו: ADV
- ואין: CONJ+PART,exist
- מכבה: VERB,qal,impf,3,m,sg
Parallels
- Isaiah 5:24-25 (thematic): Uses the same judgment-by-fire imagery—fire devours stubble/chaff and consumes the guilty—similar theme of destruction as inevitable and consuming.
- Isaiah 66:24 (verbal): Explicitly states that the fire will not be quenched (‘their fire shall not be quenched’), a close verbal echo of Isaiah 1:31’s unquenchable fire.
- Ezekiel 15:6-7 (thematic): Compares worthless wood (vine) given to the fire and wholly consumed; like Isa.1:31, emphasizes total consumption so nothing can quench the blaze.
- Matthew 3:12 (thematic): John the Baptist’s image of burning up the chaff with unquenchable fire echoes the prophetic motif of final purifying/consuming judgment by fire.
- John 15:6 (thematic): The image of branches gathered, cast into the fire and burned parallels the idea that strength/works become tinder and are wholly consumed.
Alternative generated candidates
- And the strong shall be as tinder, and their work as a spark; both shall burn together, with none to quench them.
- The strong shall become tinder, and their work a spark; both shall burn together, and no one shall quench them.
The vision of Isaiah son of Amoz concerning Judah and Jerusalem, which he saw in the days of Uzziah, Jotham, Ahaz, Hezekiah—kings of Judah.
Hear, O heavens, and give ear, O earth; for the LORD has spoken: "I reared children and brought them up, but they have rebelled against me."
The ox knows its owner, and the donkey its master's manger; Israel does not know, my people do not understand.
Ah, sinful nation, a people laden with iniquity, seed of evildoers, children who deal corruptly! They have forsaken the LORD, they have spurned the Holy One of Israel and turned their backs.
Why will you still be struck? Will you add rebellion? Every head is sick, and every heart is faint.
From the sole of the foot even to the head there is no soundness in it—wounds, bruises, and putrefying sores; they have not been pressed out, nor bound up, nor softened with oil.
Your land is desolate, your cities are burned with fire; your fields—strangers devour them before you; they are desolate, as overthrown by strangers. And the daughter of Zion is left like a booth in a vineyard, like a hut in a cucumber field, like a besieged city.
If the LORD of hosts had not left us a very small remnant, we would have been like Sodom, we would have been like Gomorrah.
Hear the word of the LORD, you rulers of Sodom; give ear to the instruction of our God, you people of Gomorrah!
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 fed beasts; I do not delight in the blood of bulls, or of lambs, or of he-goats.
When you come to appear before me, who has required this of you— to trample my courts?
Bring no more vain offerings; incense is an abomination to me. New moons and sabbaths, the calling of assemblies—I cannot endure iniquity and the solemn assembly.
Your new moons and appointed feasts my soul hates; they are a burden to me; I am weary of bearing them.
When you spread out your hands I will hide my eyes from you; even though you multiply prayer, I will not listen—your hands are full of blood.
Wash yourselves; make yourselves clean; remove the evil of your deeds from before my eyes; cease to do evil.
Learn to do good; seek justice, relieve the oppressed, judge the fatherless, plead for the widow.
Come now, let us reason together, says the LORD: though your sins are as scarlet, they shall be as white as snow; though they be red like crimson, they shall be like wool.
If you are willing and obedient, you shall eat the good of the land. But if you refuse and rebel, you shall be devoured by the sword; for the mouth of the LORD has spoken.
How the faithful city has become a harlot! She that was full of justice—righteousness used to dwell in her, and now murderers.
Your silver has become dross, your wine is mixed with water.
Your princes are rebellious and companions of thieves; everyone loves a bribe and follows after rewards. They do not defend the orphan; the cause of the widow does not come to them.
Therefore the Lord— the LORD of hosts, the Mighty One of Israel—declares: "Now I will vindicate myself against my adversaries; I will take vengeance on my enemies."
I will turn my hand upon you and refine away your dross as with a smelting fire; I will remove all your alloy.
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.
Zion shall be redeemed by justice, and her captives by righteousness.
The overthrow of transgressors and sinners together—those who forsake the LORD shall be consumed.
They shall be ashamed of the idols you desired; you shall be confounded because of the gardens you have chosen.
For you shall be like an oak whose leaf withers, like a garden without water.
The strong shall be as tinder, and his work as a spark; both shall burn together, and none shall quench them.