Isaiah 1:16
Parallel Verses
English Standard Version
Wash yourselves; make yourselves clean; remove the evil of your deeds from before my eyes; cease to do evil,

King James Bible
Wash you, make you clean; put away the evil of your doings from before mine eyes; cease to do evil;

American Standard Version
Wash you, make you clean; put away the evil of your doings from before mine eyes; cease to do evil;

Douay-Rheims Bible
Wash yourselves, be clean, take away the evil of your devices from my eyes: cease to do perversely,

English Revised Version
Wash you, make you clean; put away the evil of your doings from before mine eyes; cease to do evil:

Webster's Bible Translation
Wash ye, make yourselves clean; put away the evil of your doings from before my eyes; cease to do evil;

Isaiah 1:16 Parallel
Commentary
Keil and Delitzsch Biblical Commentary on the Old Testament

The prophet's address has here reached a resting-place. The fact that it is divided at this point into two separate sections, is indicated in the text by the space left between Isaiah 1:9 and Isaiah 1:10. This mode of marking larger or smaller sections, either by leaving spaces of by breaking off the line, is older than the vowel points and accents, and rests upon a tradition of the highest antiquity (Hupfeld, Gram. p. 86ff.). The space is called pizka; the section indicated by such a space, a closed parashah (sethumah); and the section indicated by breaking off the line, an open parashah (petuchah). The prophet stops as soon as he has affirmed, that nothing but the mercy of God has warded off from Israel the utter destruction which it so well deserved. He catches in spirit the remonstrances of his hearers. They would probably declare that the accusations which the prophet had brought against them were utterly groundless, and appeal to their scrupulous observance of the law of God. In reply to this self-vindication which he reads in the hearts of the accused, the prophet launches forth the accusations of God. In Isaiah 1:10, Isaiah 1:11, he commences thus: "Hear the word of Jehovah, ye Sodom judges; give ear to the law of our God, O Gomorrah nation! What is the multitude of your slain-offerings to me? saith Jehovah. I am satiated with whole offerings of rams, and the fat of stalled calves; and blood of bullocks and sheep and he-goats I do not like." The second start in the prophet's address commences, like the first, with "hear" and "give ear." The summons to hear is addressed in this instances (as in the case of Isaiah's contemporary Micah, Micah 3:1-12) to the kezinim (from kâzâh, decidere, from which comes the Arabic el-Kadi, the judge, with the substantive termination in: see Jeshurun, p. 212 ss.), i.e., to the men of decisive authority, the rulers in the broadest sense, and to the people subject to them. It was through the mercy of God that Jerusalem was in existence still, for Jerusalem was "spiritually Sodom," as the Revelation (Revelation 11:8) distinctly affirms of Jerusalem, with evident allusion to this passage of Isaiah. Pride, lust of the flesh, and unmerciful conduct, were the leading sins of Sodom, according to Ezekiel 16:49; and of these, the rulers of Jerusalem, and the crowd that was subject to them and worthy of them, were equally guilty now. But they fancied that they could not possibly stand in such evil repute with God, inasmuch as they rendered outward satisfaction to the law. The prophet therefore called upon them to hear the law of the God of Israel, which he would announce to them: for the prophet was the appointed interpreter of the law, and prophecy the spirit of the law, and the prophetic institution the constant living presence of the true essence of the law bearing its own witness in Israel. "To what purpose is the multitude of your sacrifices unto me? saith Jehovah." The prophet intentionally uses the word יאמר, not אמר: this was the incessant appeal of God in relation to the spiritless, formal worship offered by the hypocritical, ceremonial righteousness of Israel (the future denoting continuous actions, which is ever at the same time both present and future). The multitude of zebâchim, i.e., animal sacrifices, had no worth at all to Him. As the whole worship is summed up here in one single act, zebâchim appears to denote the shelamim, peace-offerings (or better still, communion offerings), with which a meal was associated, after the style of a sacrificial festival, and Jehovah gave the worshipper a share in the sacrifice offered. It is better, however, to take zebâchim as the general name for all the bleeding sacrifices, which are then subdivided into 'oloth and Cheleb, as consisting partly of whole offerings, or offerings the whole of which was placed upon the altar, though in separate pieces, and entirely consumed, and partly of those sacrifices in which only the fat was consumed upon the altar, namely the sin-offerings, trespass-offerings, and pre-eminently the shelâmim offerings. Of the sacrificial animals mentioned, the bullocks (pârim) and fed beasts (meri'im, fattened calves) are species of oxen (bakar); and the lambs (Cebashim) and he-goats (atturim, young he-goats, as distinguished from se'ir, the old long-haired he-goat, the animal used as a sin-offering), together with the ram (ayil, the customary whole offering of the high priest, of the tribe prince, and of the nation generally on all the high feast days), were species of the flock. The blood of these sacrificial animals - such, for example, as the young oxen, sheep, and he-goats - was thrown all round the altar in the case of the whole offering, the peace-offering, and the trespass-offering; in that of the sin-offering it was smeared upon the horns of the altar, poured out at the foot of the altar, and in some instances sprinkled upon the walls of the altar, or against the vessels of the inner sanctuary. Of such offerings as these Jehovah was weary, and He wanted no more (the two perfects denote that which long has been and still is: Ges. 126, 3); in fact, He never had desired anything of the kind.

Isaiah 1:16 Parallel Commentaries

Treasury of Scripture Knowledge

wash

Job 11:13,14 If you prepare your heart, and stretch out your hands toward him...

Psalm 26:6 I will wash my hands in innocence: so will I compass your altar, O LORD:

Jeremiah 4:14 O Jerusalem, wash your heart from wickedness, that you may be saved. How long shall your vain thoughts lodge within you?

Acts 22:16 And now why tarry you? arise, and be baptized, and wash away your sins, calling on the name of the Lord.

2 Corinthians 7:1 Having therefore these promises, dearly beloved, let us cleanse ourselves from all filthiness of the flesh and spirit...

James 4:8 Draw near to God, and he will draw near to you. Cleanse your hands, you sinners; and purify your hearts, you double minded.

Revelation 7:14 And I said to him, Sir, you know. And he said to me, These are they which came out of great tribulation, and have washed their robes...

put away

Isaiah 55:6,7 Seek you the LORD while he may be found, call you on him while he is near...

Ezekiel 18:30,31 Therefore I will judge you, O house of Israel, every one according to his ways, said the Lord GOD. Repent...

Zechariah 1:3,4 Therefore say you to them, Thus said the LORD of hosts; Turn you to me, said the LORD of hosts, and I will turn to you...

Matthew 3:8 Bring forth therefore fruits meet for repentance:

Ephesians 4:22-24 That you put off concerning the former conversation the old man, which is corrupt according to the deceitful lusts...

Titus 2:11-14 For the grace of God that brings salvation has appeared to all men...

1 Peter 2:1 Why laying aside all malice, and all guile, and hypocrisies, and envies, all evil speakings,

cease

Psalm 34:14 Depart from evil, and do good; seek peace, and pursue it.

Psalm 37:27 Depart from evil, and do good; and dwell for ever more.

Amos 5:15 Hate the evil, and love the good, and establish judgment in the gate...

Romans 12:9 Let love be without dissimulation. Abhor that which is evil; hold to that which is good.

Ephesians 4:25-29 Why putting away lying, speak every man truth with his neighbor: for we are members one of another...

1 Peter 3:11 Let him eschew evil, and do good; let him seek peace, and ensue it.

Cross References
James 4:8
Draw near to God, and he will draw near to you. Cleanse your hands, you sinners, and purify your hearts, you double-minded.

Psalm 26:6
I wash my hands in innocence and go around your altar, O LORD,

Psalm 34:14
Turn away from evil and do good; seek peace and pursue it.

Psalm 51:2
Wash me thoroughly from my iniquity, and cleanse me from my sin!

Proverbs 4:27
Do not swerve to the right or to the left; turn your foot away from evil.

Proverbs 21:3
To do righteousness and justice is more acceptable to the LORD than sacrifice.

Isaiah 52:11
Depart, depart, go out from there; touch no unclean thing; go out from the midst of her; purify yourselves, you who bear the vessels of the LORD.

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ESV Text Edition: 2016. The Holy Bible, English Standard Version® copyright © 2001 by Crossway Bibles, a publishing ministry of Good News Publishers.
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