Isaiah 1:10-28
New American Bible (Revised Edition)
10 [a]Hear the word of the Lord,
princes of Sodom!
Listen to the instruction of our God,
people of Gomorrah!
11 What do I care for the multitude of your sacrifices?
says the Lord.
I have had enough of whole-burnt rams
and fat of fatlings;
In the blood of calves, lambs, and goats
I find no pleasure.(A)
12 When you come to appear before me,
who asks these things of you?
13 Trample my courts no more!
To bring offerings is useless;
incense is an abomination to me.
New moon and sabbath, calling assemblies—
festive convocations with wickedness—
these I cannot bear.(B)
14 Your new moons and festivals I detest;(C)
they weigh me down, I tire of the load.
15 When you spread out your hands,
I will close my eyes to you;
Though you pray the more,
I will not listen.
Your hands are full of blood
16 Wash yourselves clean!
Put away your misdeeds from before my eyes;
cease doing evil;
17 learn to do good.
Make justice your aim: redress the wronged,
hear the orphan’s plea, defend the widow.(E)
18 Come now, let us set things right,[c]
says the Lord:
Though your sins be like scarlet,
they may become white as snow;
Though they be red like crimson,
they may become white as wool.(F)
19 If you are willing, and obey,
you shall eat the good things of the land;
20 But if you refuse and resist,
you shall be eaten by the sword:
for the mouth of the Lord has spoken!
The Purification of Jerusalem
21 How she has become a prostitute,
the faithful city,[d] so upright!
Justice used to lodge within her,
but now, murderers.(G)
22 Your silver is turned to dross,
your wine is mixed with water.
23 Your princes are rebels
and comrades of thieves;
Each one of them loves a bribe
and looks for gifts.
The fatherless they do not defend,
the widow’s plea does not reach them.(H)
24 Now, therefore, says the Lord,
the Lord of hosts, the Mighty One of Israel:
Ah! I will take vengeance on my foes
and fully repay my enemies!(I)
25 I will turn my hand against you,
and refine your dross in the furnace,
removing all your alloy.
26 I will restore your judges[e] as at first,
and your counselors as in the beginning;
After that you shall be called
city of justice, faithful city.(J)
27 [f]Zion shall be redeemed by justice,
and her repentant ones by righteousness.
28 Rebels and sinners together shall be crushed,
those who desert the Lord shall be consumed.
Footnotes
- 1:10–17 A powerful indictment of the religious hypocrisy of rulers and others who neglect just judgment and oppress the weaker members, yet believe they can please God with sacrifices and other external forms of worship. The long list of observances suggests the Lord’s tedium with such attempts. Sodom…Gomorrah: the names are picked up from v. 9, but now to emphasize their wickedness rather than the good fortune of escaping total destruction.
- 1:15–16 Hands…blood: oppression of the poor is likened to violence that bloodies the hands, which explains why the hands spread out in prayer (v. 15) are not regarded by the Lord. This climax of the accusations is followed by positive admonitions for reversing the evil situation.
- 1:18–20 Let us set things right: the Hebrew word refers to the arbitration of legal disputes (Jb 23:7). God offers to settle his case with Israel on the basis of the change of behavior demanded above. For Israel it is a life or death choice; life in conformity with God’s will or death for continued disobedience.
- 1:21–28 Faithful city: the phrase, found in v. 21 and v. 28, forms an inclusio which marks off the passage and also suggests three chronological periods: the city’s former ideal state, its present wicked condition (described in vv. 21b–23), and the future ideal conditions intended by God. This will be brought about by a purging judgment directed primarily against the leaders (“judges…counselors”).
- 1:26 Judges: the reference must be to royal judges appointed by David and his successors, not to the tribal judges of the Book of Judges, since the “beginning” of Jerusalem as an Israelite city dates only to the time of David. The Davidic era is idealized here; obtaining justice in the historical Jerusalem of David’s time was more problematic (see 2 Sm 15:1–6).
- 1:27–28 These verses expand the oracle that originally ended at v. 26. The expansion correctly interprets the preceding text as proclaiming a purifying judgment on Zion in which the righteous are saved while the wicked perish. The meaning of “by justice” and “by righteousness” is ambiguous. Do these terms refer to God’s judgment or to the justice and righteousness of Zion’s surviving inhabitants? Is 33:14–16 suggests the latter interpretation.
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