We consider these two verses together because they consist of a series of nine imperatives, forming a unit. The imperatives call for the Israelites to make drastic changes to their lifestyle.
Wash yourselves; make yourselves clean is literally “Wash, be clean.” These two verbs introduce the call to a new lifestyle. Only one idea is expressed in an emphatic way here since the second verb gives the result of the action described by the first one. Revised Standard Version has two separate clauses, while Good News Translation uses one short sentence: “Wash yourselves clean.” In the immediate context the call for cleanliness is an obvious reference to the hands stained with blood (verse 15). Its deeper meaning is “purify yourselves from the dirt and evil of an unjust society” (see also Jer 2.22). Isaiah uses the same figurative language in 4.4. The translator should use verbs that describe the physical action of washing and cleaning. The lines that follow will make clear what the washing really means.
Remove the evil of your doings from before my eyes: The two brief and powerful imperatives of the previous line are followed by this longer expression that means “stop doing evil in front of me.” This line adds content to the call for cleanliness. Remove the evil of your doings may be rendered “stop doing the evil [things] you do.” From before my eyes renders the Hebrew text literally. For this line many English translations are similar to New International Version, which reads “Take your evil deeds out of my sight.” But such a rendering could mean that Yahweh merely does not want to witness the evil of the Israelites, whereas the real intent is that they should actually stop doing evil altogether. Good News Translation has avoided this pitfall with “Stop all this evil that I see you doing.”
Six short clauses that contain clear exhortations close this subsection in 1.10-17. The first one is found at the end of verse 16, the other five follow in verse 17. The traditional verse boundary is misleading. Both Revised Standard Version and Good News Translation have ignored it; they have a sentence that crosses the verse boundary. The short exhortations come in three pairs: cease to do evil – learn to do good; seek justice – correct oppression; defend the fatherless – plead for the widow. The order of these exhortations is from the more general (evil versus good) via the more specific (justice versus oppression) to the concrete (the case of the poor and powerless).
Cease to do evil expresses the same sense as the previous imperative, but more concisely; it is a call for the people to change their evil way of life. A natural way of translating this in many languages is “stop doing bad things” or “change your evil ways.” Translators should find a way not to repeat exactly the wording of the previous line. Good News Translation has repetition, but introduces it in a natural way, saying “Yes, stop doing evil.”
Learn to do good means the people need to learn again how to live correctly and with care for others. The translation here should not imply they never knew what was right. In this context the Hebrew verb translated learn carries the sense of mastering something. To do good means to do what is right (so Good News Translation), to do the right things according to God’s laws. The word good has a broad meaning, so translators have some freedom in rendering this command. The kinds of good things God has in mind are listed in the following lines.
Seek justice: Seek here does not mean to go looking for something that was lost but rather means “aim for” or “make an attempt at.” For this line New American Bible has “Make justice your aim,” while Good News Translation suggests “See that justice is done.” Both of these are good models for translation. Justice is one of the major concerns of the prophets in the Old Testament. The Hebrew noun for justice comes from a root meaning “to judge,” with the implication “according to the law.” This indicates that justice involves the judgments or laws that God gave to Israel. Justice is the result of obedience to these laws. If people respect the good laws of God, the poor will not be oppressed; if a judge applies the laws correctly, offenders will be punished and those who were robbed will be compensated. In many languages it may be difficult to find an abstract noun that renders the full idea of justice. If so, translators may need to find descriptive phrases that fit the context in each case; for example, here the whole line may be rendered “try to do those things that the Law demands [you to do].” Bible en français courant is more specific with “be concerned with the rights of people.”
Correct oppression: A criticism that the prophet often voices against the Israelites is their oppressive treatment of the poor and disadvantaged in the community. Israel’s laws were intended to protect such persons. The Hebrew verb rendered correct has a variety of meanings, including “be happy,” “lead on,” and “set right,” which is the meaning that fits here. The Hebrew noun translated oppression may be changed slightly to read “the oppressed.” The Septuagint has done this; for this line it has “rescue the oppressed” (also New Revised Standard Version; similarly Revised English Bible). New Jewish Publication Society’s Tanakh is similar with “Aid the wronged,” but it adds a note that the Hebrew is uncertain. Hebrew Old Testament Text Project, however, firmly rejects the need for any change of the Hebrew text, and explains the Septuagint reading as a desire by its translators to conform to the pattern of the examples that follow. The recommendation is to follow Masoretic Text here, which has been done by Revised Standard Version and most English translations. Of course, correct oppression is close in meaning to “rescue the oppressed,” since by removing oppression a person is helping those who are oppressed. Translators may make their decision in the light of the demands for naturalness and clarity in the receptor language.
Defend the fatherless: One of the practical demands of God’s Law is that the weak and the powerless in society be protected against those who took advantage of them (see 10.1-2). To claim to serve God and then to exploit the powerless is unacceptable to him. The fatherless refers to young children without parents to care for them. They are not old enough to defend themselves. Good News Translation and Contemporary English Version use the term “orphans.” The Hebrew verb translated defend is a legal term and literally means “to judge.” It has a positive meaning here: “to judge according to the Law,” “to uphold the Law.” For this line Revised English Bible has “uphold the rights of the fatherless,” and Bible en français courant says “grant justice to the orphan.”
Plead for the widow: The background thought here is the same as that of the previous line. Like orphans, widows were particularly vulnerable in society. They must be given assistance when powerful people try to use the Law to gain advantage over them. The Hebrew verb translated plead is another legal term and implies begging the judge for justice (see also verse 23). However, there may be other situations where widows need help, besides before judges. Translators should not restrict the meaning of this line to what happens in a court of law.
This concludes the list of divine commands telling the Israelites how to change their lifestyle in order for God was to be pleased with their religious life. These verses demonstrate how worship and life are inseparable in the mind of God. Social justice was required for worship to be of any value.
Alternative translation models for verses 16-17 are:
• 16 Wash and make yourselves clean;
do not let me witness your evil ways;
do not act any more with evil intent 17 but master goodness;
ensure that justice is done,
remove all oppression;
defend those who are orphans,
stand up for the rights of widows.
• 16 Wash and make yourselves clean again,
let me no more see your evil ways;
put an end to doing evil,
17 practice doing good;
pursue justice,
rescue those who are oppressed;
protect those young ones who are orphans,
ensure protection for the widows.
Quoted with permission from Ogden, Graham S. and Sterk, Jan. A Handbook on Isaiah. (UBS Helps for Translators). New York: UBS, 2011. For this and other handbooks for translators see here .