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Isaias 1

7 salin · basahin sa 12 tradisyon.

NCB · Bagong Bibliya ng Konsenso

1The vision of Isaiah the son of Amoz, which he saw concerning Judah and Jerusalem in the days of Uzziah, Jotham, Ahaz, and Hezekiah, kings of Judah. 2Hear, heavens, and give ear, earth, for the LORD has spoken: "Children I have raised and brought up, but they have rebelled against me. 3An ox knows its owner, and a donkey its master's feeding trough; Israel does not know, my people do not understand." 4Ah, sinful nation, a people weighed down with iniquity, a seed of evildoers, children acting corruptly! They have forsaken the LORD, they have despised the Holy One of Israel, they have turned backwards. 5Why will you be struck down further? You add to your rebellion. Every head is sick, and every heart is faint. 6From the sole of the foot even to the head there is no soundness in it, but wound, and bruise, and fresh sore; they have not been squeezed out, and not bandaged, and not softened with oil. 7Your land is a desolation, your cities are burned with fire; your soil, strangers devour it before your eyes, and it is a desolation, as overthrown by strangers. 8And the daughter of Zion is left like a booth in a vineyard, like a lodge in a cucumber field, like a besieged city. 9If the LORD of Hosts had not left us a small remnant, like Sodom we would have been, to Gomorrah we would have been likened. 10Hear the word of the LORD, you rulers of Sodom; give ear to the instruction of our God, you people of Gomorrah. 11"What to me is the multitude of your sacrifices?" says the LORD. "I am full of burnt offerings of rams and the fat of fed beasts; and in the blood of bulls, and of lambs, and of he-goats I do not delight. 12When you come to appear before my face, who has required this from your hand, to trample my courts? 13Do not bring a worthless offering anymore; incense is an abomination to me. New moon and sabbath, calling a convocation—I cannot endure iniquity and solemn assembly. 14Your new moons and your appointed feasts my soul hates; they have become a burden to me; I am weary of bearing them. 15And when you spread out your palms, I will hide my eyes from you; even if you multiply prayer, I will not hear. Your hands are full of blood. 16Wash, cleanse yourselves, remove the evil of your deeds from before my eyes, cease to do evil. 17Learn to do good, seek justice, correct the oppressor, judge for the fatherless, plead for the widow. 18"Come now, and let us reason together," says the LORD: "If your sins are like scarlet, like snow they will whiten; if they redden like crimson, like wool they will be. 19If you are willing and you obey, the good of the land you will eat; 20but if you refuse and rebel, by the sword you will be eaten, for the mouth of the LORD has spoken." 21How she has become a prostitute, the faithful city! She was full of justice; righteousness lodged in her, but now murderers. 22Your silver has become dross, your wine is diluted with water. 23Your princes are rebellious, and companions of thieves. Everyone loves a bribe, and chases after rewards. For the fatherless they do not judge, and the plea of the widow does not come to them. 24Therefore this is the declaration of the Lord, the LORD of Hosts, the Mighty One of Israel: "Ah, I will get relief from my adversaries, and I will avenge myself on my enemies. 25And I will turn my hand against you, and I will smelt away your dross as with lye, and I will remove all your tin. 26And I will restore your judges as at the first, and your counselors as at the beginning. Afterward you will be called 'City of Righteousness, Faithful City.' 27Zion will be redeemed with justice, and her returning ones with righteousness. 28But the breaking of transgressors and sinners will be together, and those who forsake the LORD will be consumed. 29For they will be ashamed of the oaks that you desired, and you will be disgraced because of the gardens that you chose. 30For you will be like an oak whose leaf is fading, and like a garden that has no water. 31And the strong one will become tow, and his work a spark; and both of them will burn together, and there will be no one to quench them.

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Kung saan nagkakasundo ang mga tradisyon

Across all families of Christian tradition, Isaiah 1 functions as a prophetic covenant lawsuit indicting Judah for spiritual rebellion, asserting that God completely rejects His own commanded religious rituals when they are performed by those committing systemic violence, and demanding instead ethical reformation that seeks justice and defends the vulnerable. The physical devastation and bodily sickness described in the text serve as a metaphor for the nation's severe spiritual apostasy, with… Mag-sign in para mabasa ang ang buong pinagkaisahan →

Kung saan nagkakaiba ang mga tradisyon

  • The chapter offers a conditional ultimatum where obedience brings restoration and rebellion brings destruction.

    catholic: AFFIRM; orthodox: AFFIRM; oriental-orthodox: AFFIRM; lutheran: DENY; anabaptist: AFFIRM; pentecostal: AFFIRM; adventist: AFFIRM; restorationist: AFFIRM

  • The description of a diseased body entirely covered in wounds signifies the total ontological corruption of human nature by original and actual sin.

    catholic: QUALIFY; oriental-orthodox: AFFIRM; anglican: AFFIRM; lutheran: AFFIRM; reformed: AFFIRM; restorationist: DENY

  • The rejection of animal sacrifices and festivals prophesies the obsolescence of Old Covenant rituals and the establishment of the spiritual, unbloody Eucharistic sacrifice.

    catholic: AFFIRM; orthodox: AFFIRM; oriental-orthodox: AFFIRM; baptist: DENY

  • The prophetic critique of empty ritual warns against viewing Christian ordinances as sacramental rather than memorial.

    catholic: DENY; oriental-orthodox: DENY; anglican: DENY; lutheran: DENY; baptist: AFFIRM

  • The rejection of Sabbaths targets the hypocrisy of the worshippers, not the ongoing validity of the Sabbath institution itself.

    oriental-orthodox: DENY; adventist: AFFIRM; restorationist: DENY

  • The survival of the remnant demonstrates that the preservation of God's people depends entirely on His sovereign and unconditional election.

    reformed: AFFIRM; baptist: AFFIRM; restorationist: DENY

  • God's invitation to reason together demonstrates that faith is a rational act of the will, countering doctrines of irresistible grace and total depravity.

    lutheran: DENY; reformed: DENY; restorationist: AFFIRM

  • The promise of scarlet sins becoming white as snow is a declarative offer of complete justification and substitutionary atonement.

    anglican: QUALIFY; lutheran: AFFIRM; reformed: QUALIFY; baptist: AFFIRM; methodist: QUALIFY; pentecostal: QUALIFY

  • Salvation and cleansing from sin are conditional upon human willingness and obedience.

    catholic: AFFIRM; orthodox: AFFIRM; oriental-orthodox: AFFIRM; lutheran: DENY; reformed: DENY; anabaptist: AFFIRM; pentecostal: AFFIRM; adventist: AFFIRM; restorationist: AFFIRM

  • The command to wash and the promise of turning scarlet sins white as snow prefigure the regenerative, sacramental grace of Baptism.

    catholic: AFFIRM; orthodox: AFFIRM; oriental-orthodox: AFFIRM; baptist: DENY; restorationist: QUALIFY

  • The command to wash typologically foreshadows the conditional requirement of baptism by immersion for the remission of sins.

    baptist: DENY; restorationist: AFFIRM

  • The promise that crimson sins will be made white as snow illustrates the absolute efficacy of God's forgiveness applied in the Sacrament of Penance and Absolution.

    catholic: AFFIRM; oriental-orthodox: AFFIRM; lutheran: AFFIRM; baptist: DENY

  • Orthopraxy and active care for the vulnerable are strict prerequisites for valid liturgical and sacramental participation.

    catholic: QUALIFY; oriental-orthodox: AFFIRM; anglican: AFFIRM; lutheran: DENY; reformed: AFFIRM; anabaptist: AFFIRM; pentecostal: AFFIRM

  • The purging of dross and tin represents the passive, mystical purification of the soul in its ascent to union with God.

    catholic: AFFIRM; methodist: QUALIFY

  • The chapter is read during Great Lent to frame the season's call to interior repentance and works of mercy.

    catholic: AFFIRM; orthodox: AFFIRM; oriental-orthodox: AFFIRM; anglican: QUALIFY

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Catholic

The chapter functions as a prophetic lawsuit (rib) against Judah and Jerusalem. Through the prophet, God calls heaven and earth as witnesses to the nation's covenantal infidelity. The text vividly portrays the kingdom as physically battered and diseased by its rebellion, spared from complete annihilation only by the preservation of a small remnant. The prophet delivers a severe critique of the cultic life of Jerusalem: God rejects their sacrifices, incense, and festivals because they are disconnected from moral justice and offered by hands 'full of blood.' The immediate demand is for ethical reformation—seeking justice, relieving the oppressed, and defending the vulnerable. The chapter concludes with a conditional ultimatum: obedience will bring restoration and radical cleansing, while rebellion will bring destruction. The ultimate goal of this judgment is the smelting and purification of Zion, burning away the 'dross' of corrupt leaders so that it may be restored as the faithful 'city of righteousness.' Reception: The Catholic reception of Isaiah 1 is profoundly Christological, sacramental, and ascetical, bridging both East and West. Verse 3 ('The ox knoweth his owner, and the ass his master's crib') shaped the theological and visual tradition of the Nativity. Following Origen, the Greek and Latin Fathers read this typologically: the ox represents the Jews bound by the Law, and the ass represents the Gentiles bearing the burden of idolatry; both recognize Christ in the manger, which serves as the altar of the New Covenant. Verses 5-6, describing a body covered in unhealed wounds and sores, are received as a classic diagnosis of fallen human nature afflicted by original and actual sin, requiring the intervention of Christ, the Divine Physician. Verses 11-15 are foundational for patristic apologetics regarding the cessation of the Old Covenant cult; Irenaeus argues that God never needed animal sacrifices but permitted them temporarily to point Israel toward the true spiritual worship that culminates in the Eucharist and a life of charity. Verses 16-18 are central to sacramental theology. The command to 'wash' and the promise that scarlet sins shall be 'white as snow' are read by Eastern Fathers like Cyril of Jerusalem as prophetic types of Baptism, where the soul is entirely regenerated. In the Latin tradition, this passage is equally applied to the Sacrament of Penance, illustrating the radical efficacy of absolution. Finally, verse 25, with its imagery of God purging away the dross, is received in mystical theology as a description of the passive purifications the soul must undergo to reach union with God, as well as an eschatological reference to Purgatory.

Eastern Orthodox

In its immediate prophetic context, Isaiah 1 presents a covenant lawsuit against Judah and Jerusalem. Summoning the heavens and earth as witnesses, the prophet diagnoses the nation as a diseased body suffering from its rebellion against Yahweh. The text forcefully rejects the people's outward religious observances, including sacrifices, incense, and festivals, because their hands are full of blood and devoid of justice. God issues an ultimatum: if they wash, repent, and care for the vulnerable, their scarlet sins will be made white as snow; if they rebel, they will be consumed by the sword. Reception: The Eastern Orthodox tradition receives Isaiah 1 as deeply prophetic of the Incarnation, the supersession of the Levitical cult, and the sacrament of Baptism. Verse 3 ('The ox knows his owner, and the donkey his master's crib') forms the theological basis for the universal inclusion of the ox and the ass in Orthodox Nativity iconography. John Chrysostom and other Fathers emphasize the tragic irony that unreasoning beasts recognized their Creator while rational humanity did not. The rejection of blood sacrifices (verses 11-15) is read patristically as evidence that God never needed the blood of bulls; the Old Covenant sacrifices were a divine condescension to cure Israel of idolatry, pointing toward the 'reasonable worship' of the Eucharist. Finally, the command to wash and the promise that scarlet sins shall become white as snow (verses 16-18) is identified by Justin Martyr as a direct prophecy of the illumination of Baptism and the synergy of human repentance cooperating with divine grace.

Oriental Orthodox

Isaiah introduces a prophetic lawsuit against Judah and Jerusalem during the eighth century BC. Through vivid metaphors, the prophet describes a rebellious nation that lacks the basic recognition of its Maker, unlike even brute beasts (v. 3). The ensuing verses describe the resulting catastrophic devastation and a pervasive societal sickness from head to foot (vv. 5-6). God emphatically rejects the people's hypocritical cultic life, including their animal sacrifices, incense, and festivals, because their hands are stained with bloodshed and injustice (vv. 11-15). Instead, the prophetic oracle demands moral reformation: washing clean, ceasing evil, and actively pursuing justice for the vulnerable, specifically the fatherless and the widow (vv. 16-17). The chapter pivots on an invitation to reason with God, offering complete purification for scarlet sins if the people are willing and obedient (vv. 18-19), while warning of destruction if they continue to rebel (v. 20). It concludes with a promise that Zion will be radically purged of its dross and restored to its former status as a city of righteousness (vv. 25-27). Reception: The Oriental Orthodox tradition receives this chapter through a profoundly Christological and sacramental framework, heavily guided by the miaphysite Fathers, particularly Cyril of Alexandria. In his Commentary on Isaiah, Cyril interprets the complete physical sickness described in verses 5 and 6 as the ontological corruption of fallen human nature, a terminal condition that could only be cured by the Incarnate Word acting as the Great Physician. Furthermore, the tradition reads God's rejection of the multitude of animal sacrifices, sabbaths, and new moons (vv. 11-14) typologically. For Cyril and Athanasius of Alexandria, this is not merely a critique of hypocrisy but a prophetic declaration of the obsolescence of the Mosaic Law's shadowy and carnal ordinances, making way for the spiritual, unbloody sacrifice of the Eucharist and the true Pascha of Christ. The famous promise that scarlet sins shall become as white as snow (v. 18) is understood as a direct prophecy of the regenerative grace of Baptism and the ongoing mystery of repentance, highlighting the synergistic requirement of human willingness (v. 19) to cooperate with divine grace.

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WEB · World English Bible

1The vision of Isaiah the son of Amoz, which he saw concerning Judah and Jerusalem, in the days of Uzziah, Jotham, Ahaz, and Hezekiah, kings of Judah. 2Hear, heavens, and listen, earth; for Yahweh has spoken: “I have nourished and brought up children and they have rebelled against me. 3The ox knows his owner, and the donkey his master’s crib; but Israel doesn’t know. My people don’t consider.” 4Ah sinful nation, a people loaded with iniquity, offspring of evildoers, children who deal corruptly! They have forsaken Yahweh. They have despised the Holy One of Israel. They are estranged and backward. 5Why should you be beaten more, that you revolt more and more? The whole head is sick, and the whole heart faint. 6From the sole of the foot even to the head there is no soundness in it, but wounds, welts, and open sores. They haven’t been closed, bandaged, or soothed with oil. 7Your country is desolate. Your cities are burned with fire. Strangers devour your land in your presence and it is desolate, as overthrown by strangers. 8The daughter of Zion is left like a shelter in a vineyard, like a hut in a field of melons, like a besieged city. 9Unless Yahweh of Armies had left to us a very small remnant, we would have been as Sodom. We would have been like Gomorrah. 10Hear Yahweh’s word, you rulers of Sodom! Listen to the law of our God, you people of Gomorrah! 11“What are the multitude of your sacrifices to me?”, says Yahweh. “I have had enough of the burnt offerings of rams and the fat of fed animals. I don’t delight in the blood of bulls, or of lambs, or of male goats. 12When you come to appear before me, who has required this at your hand, to trample my courts? 13Bring no more vain offerings. Incense is an abomination to me. New moons, Sabbaths, and convocations— I can’t stand evil assemblies. 14My soul hates your New Moons and your appointed feasts. They are a burden to me. I am weary of bearing them. 15When you spread out your hands, I will hide my eyes from you. Yes, when you make many prayers, I will not hear. Your hands are full of blood. 16Wash yourselves. Make yourself clean. Put away the evil of your doings from before my eyes. Cease to do evil. 17Learn to do well. Seek justice. Relieve the oppressed. Defend the fatherless. Plead for the widow.” 18“Come now, and let’s reason together,” says Yahweh: “Though your sins are as scarlet, they shall be as white as snow. Though they are red like crimson, they shall be as wool. 19If you are willing and obedient, you will eat the good of the land; 20but if you refuse and rebel, you will be devoured with the sword; for Yahweh’s mouth has spoken it.” 21How the faithful city has become a prostitute! She was full of justice. Righteousness lodged in her, but now there are murderers. 22Your silver has become dross, your wine mixed with water. 23Your princes are rebellious and companions of thieves. Everyone loves bribes and follows after rewards. They don’t defend the fatherless, neither does the cause of the widow come to them. 24Therefore the Lord, Yahweh of Armies, the Mighty One of Israel, says: “Ah, I will get relief from my adversaries, and avenge myself on my enemies. 25I will turn my hand on you, thoroughly purge away your dross, and will take away all your tin. 26I will restore your judges as at the first, and your counselors as at the beginning. Afterward you shall be called ‘The city of righteousness, a faithful town.’ 27Zion shall be redeemed with justice, and her converts with righteousness. 28But the destruction of transgressors and sinners shall be together, and those who forsake Yahweh shall be consumed. 29For they shall be ashamed of the oaks which you have desired, and you shall be confounded for the gardens that you have chosen. 30For you shall be as an oak whose leaf fades, and as a garden that has no water. 31The strong will be like tinder, and his work like a spark. They will both burn together, and no one will quench them.”

KJV · King James Version

1The vision of Isaiah the son of Amoz, which he saw concerning Judah and Jerusalem in the days of Uzziah, Jotham, Ahaz, and Hezekiah, kings of Judah. 2Hear, O heavens, and give ear, O earth: for the Lord hath spoken, I have nourished and brought up children, and they have rebelled against me. 3The ox knoweth his owner, and the ass his master’s crib: but Israel doth not know, my people doth not consider. 4Ah sinful nation, a people laden with iniquity, a seed of evildoers, children that are corrupters: they have forsaken the Lord, they have provoked the Holy One of Israel unto anger, they are gone away backward. 5Why should ye be stricken any more? ye will revolt more and more: the whole head is sick, and the whole heart faint. 6From the sole of the foot even unto the head there is no soundness in it; but wounds, and bruises, and putrifying sores: they have not been closed, neither bound up, neither mollified with ointment. 7Your country is desolate, your cities are burned with fire: your land, strangers devour it in your presence, and it is desolate, as overthrown by strangers. 8And the daughter of Zion is left as a cottage in a vineyard, as a lodge in a garden of cucumbers, as a besieged city. 9Except the Lord of hosts had left unto us a very small remnant, we should have been as Sodom, and we should have been like unto Gomorrah. 10Hear the word of the Lord, ye rulers of Sodom; give ear unto the law of our God, ye people of Gomorrah. 11To what purpose is the multitude of your sacrifices unto me? saith the Lord: I am full of the burnt offerings of rams, and the fat of fed beasts; and I delight not in the blood of bullocks, or of lambs, or of he goats. 12When ye come to appear before me, who hath required this at your hand, to tread my courts? 13Bring no more vain oblations; incense is an abomination unto me; the new moons and sabbaths, the calling of assemblies, I cannot away with; it is iniquity, even the solemn meeting. 14Your new moons and your appointed feasts my soul hateth: they are a trouble unto me; I am weary to bear them. 15And when ye spread forth your hands, I will hide mine eyes from you: yea, when ye make many prayers, I will not hear: your hands are full of blood. 16Wash you, make you clean; put away the evil of your doings from before mine eyes; cease to do evil; 17Learn to do well; seek judgment, relieve the oppressed, judge the fatherless, plead for the widow. 18Come now, and let us reason together, saith the Lord: though your sins be as scarlet, they shall be as white as snow; though they be red like crimson, they shall be as wool. 19If ye be willing and obedient, ye shall eat the good of the land: 20But if ye refuse and rebel, ye shall be devoured with the sword: for the mouth of the Lord hath spoken it. 21How is the faithful city become an harlot! it was full of judgment; righteousness lodged in it; but now murderers. 22Thy silver is become dross, thy wine mixed with water: 23Thy princes are rebellious, and companions of thieves: every one loveth gifts, and followeth after rewards: they judge not the fatherless, neither doth the cause of the widow come unto them. 24Therefore saith the Lord, the Lord of hosts, the mighty One of Israel, Ah, I will ease me of mine adversaries, and avenge me of mine enemies: 25And I will turn my hand upon thee, and purely purge away thy dross, and take away all thy tin: 26And I will restore thy judges as at the first, and thy counsellors as at the beginning: afterward thou shalt be called, The city of righteousness, the faithful city. 27Zion shall be redeemed with judgment, and her converts with righteousness. 28And the destruction of the transgressors and of the sinners shall be together, and they that forsake the Lord shall be consumed. 29For they shall be ashamed of the oaks which ye have desired, and ye shall be confounded for the gardens that ye have chosen. 30For ye shall be as an oak whose leaf fadeth, and as a garden that hath no water. 31And the strong shall be as tow, and the maker of it as a spark, and they shall both burn together, and none shall quench them.

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Mga pagkakaiba na nagpapabago sa kahulugan (65)
  • v1 [lexical]: difference in the spelling/tradition of the prophet's father's name and relative pronoun — “Amoz which” (WEB, KJV, ASV, WEBSTER) vs “that” (YLT) vs “Amos” (DARBY) vs “Amos I” (DRC)
  • v2 [lexical]: differences in verbs for listening/paying attention — “give ear O” (KJV, ASV, YLT, WEBSTER, DRC) vs “listen” (WEB) vs “thou” (DARBY)
  • v2 [interpretive]: (vv 2, 4, 20) translation of the divine name — “the Lord hath” (KJV, WEBSTER, DRC) vs “Jehovah” (ASV, YLT, DARBY) vs “Yahweh has” (WEB)
  • v2 [lexical]: word choice for rebelling, transgressing, or despising — “have rebelled against” (WEB, KJV, ASV, DARBY, WEBSTER) vs “they transgressed” (YLT) vs “despised” (DRC)
  • v3 [grammatical]: differences in verb tense and possessive pronoun forms — “knoweth his” (KJV, ASV, DARBY, WEBSTER, DRC) vs “knows” (WEB) vs “hath known its” (YLT)
  • v3 [lexical]: word choice for the beast of burden — “the ass his master’s” (KJV, ASV, DARBY, WEBSTER, DRC) vs “donkey” (WEB) vs “an the” (YLT)
  • v3 [textual]: presence or absence of a direct object ('me') — “doth not know” (KJV, ASV, DARBY, WEBSTER) vs “doesn’t” (WEB) vs “hath known” (YLT) vs “hath known me and” (DRC)
  • v3 [lexical]: word choice for understanding or paying attention — “doth not consider” (KJV, ASV, WEBSTER) vs “hath understood” (YLT, DRC) vs “don’t” (WEB) vs “hath no intelligence” (DARBY)
  • v4 [lexical]: differences in the interjection and description of sinfulness — “Ah sinful” (WEB, KJV, ASV, DARBY, WEBSTER) vs “sinning” (YLT) vs “Woe to the” (DRC)
  • v4 [lexical]: word choice for being weighed down — “laden” (KJV, ASV, DARBY, WEBSTER, DRC) vs “loaded” (WEB) vs “heavy” (YLT)
  • v4 [lexical]: word choice for rejecting or provoking — “despised” (WEB, ASV, YLT, DARBY) vs “provoked” (KJV, WEBSTER) vs “blasphemed” (DRC)
  • v4 [lexical]: different phrasing for turning away or being estranged — “estranged and” (WEB, ASV) vs “are gone away backward” (KJV, WEBSTER) vs “have” (YLT) vs “turned” (DARBY) vs “backwards” (DRC)
  • v5 [lexical]: word choice for the heart's condition — “faint” (WEB, KJV, ASV, DARBY, WEBSTER) vs “is sick” (YLT) vs “is sad” (DRC)
  • v6 [lexical]: word choice for the types of wounds and sores — “open” (WEB, DARBY) vs “putrifying sores” (KJV, WEBSTER) vs “fresh stripes” (ASV) vs “fresh smiting” (YLT) vs “swelling” (DRC)
  • v6 [lexical]: word choice for the soothing substance — “oil” (WEB, ASV, DARBY, DRC) vs “ointment” (KJV, YLT, WEBSTER)
  • v7 [lexical]: word choice for the territory — “country” (WEB, KJV, ASV, DARBY, WEBSTER) vs “land” (YLT, DRC)
  • v7 [grammatical]: differences in participle or adjective forms for burned — “are burned” (WEB, KJV, ASV, DARBY, WEBSTER) vs “burnt” (YLT, DRC)
  • v7 [grammatical]: differences in phrasing for the state of desolation — “it is desolate” (WEB, KJV, ASV, DARBY, WEBSTER) vs “a desolation” (YLT) vs “shall be” (DRC)
  • v7 [lexical]: word choice for destruction — “overthrown” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “when wasted” (DRC)
  • v7 [lexical]: word choice for foreigners or foes — “strangers” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “enemies” (DRC)
  • v8 [lexical]: word choice for a temporary shelter — “booth” (ASV, YLT, DARBY) vs “cottage” (KJV, WEBSTER) vs “shelter” (WEB) vs “covert” (DRC)
  • v8 [grammatical]: differences in comparative conjunctions — “as” (KJV, ASV, YLT, DARBY, WEBSTER) vs “like” (WEB) vs “and” (DRC)
  • v8 [lexical]: word choice for a temporary structure — “lodge” (KJV, ASV, YLT, WEBSTER, DRC) vs “hut” (WEB) vs “night-lodge” (DARBY)
  • v8 [lexical]: differences in naming the type of crop/garden — “garden of cucumbers as” (KJV, ASV, WEBSTER) vs “field melons like” (WEB) vs “place” (YLT) vs “cucumber-garden” (DARBY) vs “and” (DRC)
  • v9 [interpretive]: translation of the divine name and conditional word — “Except the Lord” (KJV, WEBSTER, DRC) vs “Unless Jehovah” (YLT, DARBY) vs “Unless Yahweh” (WEB) vs “Jehovah” (ASV)
  • v9 [lexical]: (vv 9, 24) translation of the military/heavenly hosts — “hosts” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “Armies” (WEB)
  • v9 [grammatical]: differences in auxiliary verbs for hypothetical condition — “should have” (KJV, ASV, DARBY, WEBSTER, DRC) vs “would” (WEB) vs “had” (YLT)
  • v10 [grammatical]: differences in indicating possession (of the word) — “the” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “Yahweh’s” (WEB)
  • v10 [interpretive]: translation of the divine name and pronoun form — “of the Lord ye” (KJV, WEBSTER, DRC) vs “Jehovah” (ASV, YLT, DARBY) vs “you” (WEB)
  • v10 [lexical]: phrasing for paying attention/hearing — “give ear unto” (KJV, ASV, DARBY) vs “to” (YLT, WEBSTER, DRC) vs “Listen to” (WEB)
  • v11 [grammatical]: differing syntax for the rhetorical question about sacrifices — “To what purpose is” (KJV, DARBY, WEBSTER) vs “are” (WEB) vs “unto me” (ASV) vs “Why Me” (YLT) vs “do you offer me” (DRC)
  • v11 [lexical]: word choice for young cattle/bulls — “bullocks or of” (KJV, ASV, WEBSTER) vs “and” (YLT, DARBY) vs “bulls” (WEB) vs “calves and” (DRC)
  • v12 [grammatical]: differences in pronoun and verb tense — “ye come” (KJV, ASV, DARBY, WEBSTER) vs “you” (WEB) vs “in” (YLT) vs “you came” (DRC)
  • v12 [grammatical]: differences in pronouns and prepositions — “this at” (WEB, KJV, ASV, WEBSTER) vs “of” (YLT) vs “from” (DARBY) vs “these things” (DRC)
  • v13 [stylistic]: differences in the preposition 'to' vs 'unto' — “to” (WEB, WEBSTER, DRC) vs “unto” (KJV, ASV, DARBY) vs “it is to” (YLT)
  • v14 [lexical]: word choice for annoyance or heavy load — “burden to” (WEB, DARBY) vs “are a trouble unto” (KJV, ASV) vs “have been upon” (YLT) vs “to” (WEBSTER) vs “become troublesome to” (DRC)
  • v15 [lexical]: word choice for affirmative/connective particle — “yea” (KJV, ASV, DARBY) vs “Yes” (WEB, WEBSTER) vs “Also” (YLT) vs “and” (DRC)
  • v15 [lexical]: word choice for multiplying/increasing prayers — “ye make many prayers” (KJV, ASV, DARBY, WEBSTER) vs “you” (WEB) vs “increase prayer” (YLT) vs “you multiply prayer” (DRC)
  • v16 [lexical]: word choice for actions or plots — “doings” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “devices” (DRC)
  • v16 [grammatical]: differences in possessive pronoun form — “before mine” (KJV, ASV, YLT, DARBY) vs “my” (WEB, WEBSTER, DRC)
  • v16 [lexical]: word choice for wickedness — “evil” (WEB, KJV, ASV, DARBY, WEBSTER) vs “learn to do good” (YLT) vs “perversely” (DRC)
  • v17 [lexical]: word choice for justice and bringing relief — “judgment relieve” (KJV, WEBSTER, DRC) vs “justice” (WEB, ASV) vs “make happy” (YLT) vs “gladden” (DARBY)
  • v17 [lexical]: word choice for defending or judging — “judge” (KJV, ASV, YLT, WEBSTER) vs “Defend” (WEB) vs “do justice to” (DARBY) vs “for” (DRC)
  • v17 [lexical]: word choice for pleading or striving on behalf of someone — “plead for” (WEB, KJV, ASV, DARBY, WEBSTER) vs “strive” (YLT) vs “defend” (DRC)
  • v18 [grammatical]: differences in conditional phrasing — “as snow though” (WEB, KJV, ASV, DARBY, WEBSTER) vs “If” (YLT) vs “and if” (DRC)
  • v18 [stylistic]: differences between 'like' and 'as' — “like” (WEB, KJV, ASV, DARBY, WEBSTER) vs “as” (YLT, DRC)
  • v19 [grammatical]: differences in pronoun and verb 'to be' forms — “ye be” (KJV, ASV, DARBY) vs “are” (YLT, WEBSTER) vs “you are” (WEB) vs “you” (DRC)
  • v20 [grammatical]: differences in pronoun forms and phrasing of refusal — “ye refuse” (KJV, ASV, YLT, DARBY, WEBSTER) vs “you” (WEB) vs “you will not” (DRC)
  • v20 [grammatical]: differing syntax for the result of rebellion — “for the” (KJV, ASV, DARBY, WEBSTER) vs “Yahweh’s” (WEB) vs “ye are consumed” (YLT) vs “shall devour you because” (DRC)
  • v22 [grammatical]: (vv 22, 23) differences in second-person possessive pronouns — “Thy” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “Your” (WEB)
  • v23 [lexical]: word choice for disloyal people — “rebellious and” (WEB, KJV, ASV, DARBY, WEBSTER) vs “apostates” (YLT) vs “faithless” (DRC)
  • v24 [interpretive]: translation of the divine titles — “Lord the Lord” (KJV, WEBSTER) vs “Jehovah” (ASV, DARBY) vs “Yahweh” (WEB) vs “affirmation of Jehovah” (YLT) vs “God” (DRC)
  • v25 [lexical]: word choice for removing or taking away — “take away” (KJV, DARBY, WEBSTER) vs “will” (WEB, ASV) vs “I turn aside” (YLT) vs “I will” (DRC)
  • v25 [lexical]: word choice for base metals/impurities — “thy tin” (KJV, ASV, YLT, WEBSTER, DRC) vs “your” (WEB) vs “thine alloy” (DARBY)
  • v26 [lexical]: word choice for restoring or giving back — “will restore thy” (KJV, ASV, DARBY, WEBSTER, DRC) vs “your” (WEB) vs “give back” (YLT)
  • v26 [lexical]: phrasing for referring to previous times — “at the first” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “they were before” (DRC)
  • v26 [grammatical]: differences in possessive pronouns — “thy counsellors” (KJV, ASV, YLT, DARBY, DRC) vs “your counselors” (WEB) vs “counselors” (WEBSTER)
  • v26 [lexical]: word choice for settlement size and article usage — “The city” (WEB, KJV, ASV, WEBSTER, DRC) vs “A” (YLT) vs “Town” (DARBY)
  • v26 [lexical]: word choice for settlement size — “city” (KJV, YLT, DARBY, WEBSTER, DRC) vs “town” (WEB, ASV)
  • v29 [interpretive]: identification of the sacred trees as oaks, terebinths, or idols — “oaks which ye” (KJV, ASV, WEBSTER) vs “you” (WEB) vs “That” (YLT) vs “terebinths that” (DARBY) vs “idols to they” (DRC)
  • v29 [interpretive]: word choice interpreting the action toward the objects of worship — “desired” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “sacrificed” (DRC)
  • v29 [grammatical]: differences in relative pronouns and personal pronouns — “that ye” (KJV, ASV, YLT, DARBY, WEBSTER) vs “you” (WEB) vs “which you” (DRC)
  • v30 [grammatical]: differences in pronoun and conjunction forms — “For ye shall be” (KJV, ASV, DARBY, WEBSTER) vs “you” (WEB) vs “are” (YLT) vs “When you” (DRC)
  • v30 [grammatical]: differences in phrasing for lacking water — “that hath no” (KJV, ASV, YLT, DARBY, WEBSTER) vs “has” (WEB) vs “without” (DRC)
  • v31 [grammatical]: differing syntax for the joint burning of objects — “burn” (WEB, KJV, ASV, DARBY, WEBSTER) vs “of them” (YLT) vs “shall” (DRC)

Sa likod ng pahinang ito

Pinagmulang teksto. Hebrew/Aramaic (Westminster Leningrad Codex tradition, via STEPBible TAHOT). Westminster Leningrad Codex (Hebrew)

Mga banal na pangalan: YHWH (the LORD), Elohim (God) — render YHWH and Elohim distinguishably.

Kinonsulta rin, pero hindi ibinilang sa pinagkaisahan

Academic textual-historical analysis

In academic textual-historical analysis, Isaiah 1 is broadly recognized as a composite text deliberately edited to serve as the prologue or 'overture' to the larger Isaianic corpus. Form critics identify the opening verses (vv. 2-3) as a 'prophetic lawsuit' (Hebrew: rîb), a literary genre drawing heavily upon ancient Near Eastern suzerainty treaties where the heavens and earth are invoked as witnesses to a vassal's breach of covenant. The historical setting of the core oracles is highly debated, but the graphic depiction of a devastated landscape and a besieged 'daughter of Zion' (vv. 7-9) leads most historical-critical scholars to anchor these specific verses in the aftermath of the Assyrian king Sennacherib's campaign against Judah in 701 BCE, though some propose the earlier Syro-Ephraimite War (734-732 BCE). Verses 11-17 constitute a classic example of the 'prophetic critique of the cult,' wherein the prophet starkly contrasts state-sponsored ritual exactitude—sacrifices, new moons, and Sabbaths—with the socio-economic demands of ethical justice, specifically the protection of the marginalized (the fatherless and the widow). The concluding verses (vv. 29-31) pivot to critique localized fertility or nature worship, referencing the 'oaks' and 'gardens' associated with illicit Canaanite cultic sites or sacred groves.

Jewish interpretation

Isaiah 1 functions as a prophetic lawsuit (riv) against the nation of Judah and the city of Jerusalem. God expresses parental grief over the unnatural rebellion of Israel, contrasting their ignorance with the instinctual loyalty of dumb animals (verses 2-3). The prophet describes the catastrophic social and political decay as a diseased, untreated body and a devastated landscape besieged by foreigners (verses 5-9). The text fiercely condemns a hypocritical religious establishment that meticulously offers animal sacrifices, observes festivals, and multiplies prayers while simultaneously ignoring systemic bloodshed and social injustice (verses 10-15). The immediate remedy demanded is not ritual, but ethical repentance: washing oneself of evil, seeking justice, and protecting society's most vulnerable, specifically the fatherless and the widow (verses 16-17). If the people reason with God and obey, their scarlet sins will be purified white; if they rebel, they face destruction (verses 18-20). The chapter concludes with a lament for Jerusalem's transformation from a faithful city into a corrupt harlot, followed by a promise that God will violently purge the wicked leadership to restore the city as a redeemed center of justice and righteousness (verses 21-31).

Latter-day Saint

Isaiah 1 functions as a covenant lawsuit against eighth-century Judah and Jerusalem. The prophet speaks for the Lord, indicting the people for rebellion, hollow ritualism, and moral corruption (verses 2-15). The text issues a stark ultimatum: wash and repent to be cleansed and eat the good of the land, or refuse and be destroyed (verses 16-20). It concludes with a promise to purge the wicked and restore Zion as a faithful city of righteousness (verses 21-31).

Jehovah's Witnesses

In its immediate historical setting, Jehovah's Witnesses read Isaiah 1 as a divine lawsuit brought by Jehovah against the nation of Judah in the eighth century BCE. The prophet Isaiah exposes the rebellion of a people who have forgotten their Maker and Sovereign (Isaiah 1:2-4). Jehovah firmly rejects their hypocritical temple rituals, sacrifices, and prayers because they lack justice and their hands are full of blood (Isaiah 1:11-15). Despite their severe spiritual sickness, Jehovah offers a path to restoration, inviting them to reason together and have their scarlet sins washed clean (Isaiah 1:18), while warning that stubborn rebels will face ultimate destruction (Isaiah 1:28, 31).

Mga piniling salin na ginawa ng NCB (26)
  • v2: "the LORD" — Follows the mandated divine-name map.
  • v2: "give ear" — Preserves the formal, poetic register of the Hebrew verb ha'azinu compared to standard hearing.
  • v3: "feeding trough" — Provides a genuinely contemporary lexical equivalent for an animal's feeding station.
  • v3: "understand" — Directly translates the hitpolel verb stem of b-y-n denoting discernment and understanding.
  • v4: "seed of evildoers, children acting corruptly" — Preserves the structural parallelism and rhythmic noun-participle pairing of the source text.
  • v6: "wound, and bruise, and fresh sore" — Preserves the source-text noun triplet and singular number describing the diseased body.
  • v7: "land" — Maintains consistent lexical translation of eretz throughout the passage.
  • v8: "booth" — Accurately represents sukkah as a temporary agricultural harvest structure.
  • v9: "If... had not" — Renders the negative conditional particle lulei exactly, avoiding purely hypothetical modal verbs.
  • v9: "LORD of Hosts" — Follows the divine-name map and capitalizes the established divine title.
  • v10: "instruction" — Renders torah broadly as prophetic instruction within this parallel structure rather than strict legal code.
  • v11: "multitude of your sacrifices" — Provides the most accurate lexical rendering of zevakh (sacrifice) over the narrower term victims.
  • v13: "calling a convocation" — Preserves the source-text cognate and figura etymologica of the verb and noun pair.
  • v15: "spread out your palms... your hands" — Preserves the source-text physical contrast between palms (kappayim) and general hands (yadayim).
  • v16: "Wash, cleanse yourselves, remove... cease" — Preserves the rapid, asyndetic chain of imperative verbs lacking conjunctions.
  • v17: "correct the oppressor" — Translates chamotz precisely as the active, ruthless oppressor rather than the passive victim.
  • v18: "If" — Reflects the conditional grammar of 'im, addressing claims disputed among traditions over whether restoration is a conditional ultimatum.
  • v18: "they will whiten... they redden" — Preserves the active verb roots and symmetrical morphological repetition of the Hebrew lines.
  • v20: "you will be eaten" — Preserves the direct cognate wordplay between tokelu (eat) in verse 19 and te'ukkelu (be eaten) here.
  • v22: "diluted" — Captures the specific lexical nuance of mahul, indicating the weakening or watering down of wine.
  • v24: "the Lord, the LORD" — Follows the mandated divine-name map distinguishing Adon and YHWH.
  • v25: "smelt away your dross as with lye" — Restores the concrete metallurgical imagery of kabor (lye or flux) often lost in flattened translations.
  • v26: "City of Righteousness, Faithful City" — Capitalization reflects the eschatological title status establishing an inclusio with verse 21.
  • v28: "breaking" — Provides the exact lexical rendering of the noun shever (shattering or breaking).
  • v29: "they will be ashamed... you desired" — Preserves the abrupt source-text grammatical shift from third-person plural to second-person plural.
  • v29: "oaks" — Identifies the specific sacred trees denoted by the Hebrew term elim without flattening them generically into idols.
Mga limitasyong dapat malaman
  • This is AI-generated and source-grounded, and it is approved by no community that holds these traditions.
  • The readings were produced in isolated calls that do not see one another. Isolation prevents anchoring; it does not make them independent witnesses.
  • The Nicene-Trinitarian boundary, and the decision not to seat non-denominational Evangelicalism separately (it is a cross-traditional movement already present within several voting profiles), are editorial choices.
  • The roster, the grouping into three families, and the rule that families (not seat counts) carry consensus all shape the result. A different roster would produce a different synthesis.
  • One profile cannot exhaust a tradition; the synthesis reflects what the profiles said, not everything the traditions hold.
  • The non-voting panels (Academic, Jewish) never vote; LDS and Jehovah's Witness readings are a comparative appendix only.
  • Any profiles excluded for this chapter after failing the audit are named on the page and removed from the eligible roster for it.
  • The rendering is unreviewed by any tradition, and every contested wording it settled is listed in Choices Made — where the text forced a decision, the decision is documented rather than hidden behind a claim of preserved ambiguity.

Tingnan ang buong step-by-step na proseso → · AI-generated noong Oct 21, 2026, gemini-3.1-pro-preview (high thinking) — every stage, v4 spec + Addendum B (claim-audited, cross-stage-checked)