This is a continuation of a consideration of the differences between the Masoretic text and the Septuagint, a translation of the Hebrew before Israel rejected Jesus as Messiah.  The final clause of the first verse under consideration follows:

Masoretic Text		Septuagint
Isaiah 53:10d (Tanakh) Table	Isaiah 53:10d (NET)	Isaiah 53:10d (NETS)	Isaiah 53:11a (Elpenor English)
and the pleasure of the LORD shall prosper in his hand (בְּיָד֥וֹ).	and the Lord’s purpose will be accomplished through him (yāḏ, בידו).	And the Lord wishes to take away (ἀφελεῗν)	the Lord also is pleased to take away (ἀφελεῖν) from

I had begun to consider other occurrences of forms ἀφαιρέω (Table) in Isaiah to get a feel for any potential relationship between ἀφελεῖν (a form of ἀφαιρέω) and בְּיָד֥וֹ (yāḏ).  Three of those occurrences also contain forms of יָד (yāḏ).  In the first under consideration יָדִי֙ was translated with a form of χείρ.

Masoretic Text		Septuagint
Isaiah 1:25 (Tanakh) Table	Isaiah 1:25 (NET)	Isaiah 1:25 (NETS)	Isaiah 1:25 (Elpenor English)
And I will turn my hand (יָדִי֙) upon thee, and purely purge away thy dross, and take away (וְאָסִ֖ירָה) all thy tin:	I will attack you [Note 66: “turn my hand (yad, ידי) against you”]; I will purify your metal with flux.  I will remove (sûr, ואסירה) all your slag.	And I will turn my hand (τὴν χεῗρά μου) against you and will burn you to bring about purity.  But the disobedient I will destroy, and I will remove (ἀφελῶ) from you all the lawless and humble all who are arrogant.	And I will bring my hand (τὴν χεῖρά μου) upon thee, and purge thee completely, and I will destroy the rebellious, and will take away (ἀφελῶ) from thee all transgressors.

What stands out here are the two clauses in the Septuagint which are no longer found in the Masoretic text:

Isaiah 1:25 (Septuagint BLB)	Isaiah 1:25 (NETS)	Isaiah 1:25 (Elpenor)	Isaiah 1:25 (Elpenor English)
τοὺς δὲ ἀπειθοῦντας ἀπολέσω	But the disobedient I will destroy,	τοὺς δὲ ἀπειθοῦντας ἀπολέσω	and I will destroy the rebellious,
καὶ πάντας ὑπερηφάνους ταπεινώσω	and humble all who are arrogant.	καὶ πάντας ὑπηφάνους ταπεινώσω	n/a

I considered the first of these clauses in another essay.  The second clause had ὑπερηφάνους (a form of ὑπερήφανος) in the BLB Septuagint translated who are arrogant, and ὑπηφάνους in the Elpenor Septuagint where the clause was not translated into English.  I didn’t find ὑπηφάνους listed in the Koine Greek Lexicon I’ve been using either.  It is found, however, in the Old Testament Septuagint on The Orthodox Pages online, translated the proud, and the clause reads: and humble all the proud.

He has demonstrated power with his arm; he has scattered those whose pride wells up (ὑπερηφάνους, a form of ὑπερήφανος) from the sheer arrogance of their hearts,^[1] Mary said.  Paul included ὑπερηφάνους (arrogant) in a list describing those who had been given over to a depraved mind because they did not see fit to acknowledge God,^[2] and in another list describing people Timothy should avoid.^[3]  Both James and Peter quoted the proverb, God opposes the proud (ὑπερηφάνοις, another form of ὑπερήφανος), but he gives grace to the humble.^[4]

So God will turn [his] hand (τὴν χεῗρά μου) against (ἐπὶ) you…and humble all who are arrogant^[5] so that He may give grace to the humble, those who were formerly arrogant.  It is better to be humbled by God than by someone less loving, less kind, less gentle.  Given my background I think even the rebellious—and I will destroy the rebellious—should prefer to be destroyed by God lest their ignorance and unbelief keep them fleeing from Him in terror: The person who does not love does not know God because God is love.^[6]

My own experience of his love led to the following insight:

Now I realize that Dan the atheist who did not hear Jesus was destroyed and thus removed from the people only to be replaced by Dan the believer who hears Jesus and lives to know Him better.

Peter the ignorant unbeliever who denied even knowing the crucified Christ was also destroyed and thus removed from the people only to be replaced by Peter the Apostle who proclaimed this Gospel message (Acts 3:11-26) to all who would hear.^[7]

I will…purely purge away thy dross (Tanakh) seems to be a metaphor unpacked in the Septuagint: I…will burn you to bring about purity (BLB), I will…purge thee completely (Elpenor).  The Greek word translated will burn was πυρώσω (a form of πυρόω).  Peter wrote (2 Peter 3:10-13 NET):

But the day of the Lord will come like a thief; when it comes, the heavens will disappear with a horrific noise, and the celestial bodies will melt away in a blaze, and the earth and every deed done on it will be laid bare.  Since all these things are to melt away in this manner, what sort of people must you be, conducting your lives in holiness and godliness [Table], while waiting for and hastening the coming of the day of God?  Because of this day, the heavens will be burned up (πυρούμενοι, another form of πυρόω) and dissolve, and the celestial bodies will melt away in a blaze!  But, according to his promise, we are waiting for new heavens and a new earth, in which righteousness truly resides.

One of the meanings of πυρόω is “to test by fire; be fire-tested.”  Peter chose a related noun πυρώσει (a form of πύρωσις) when he wrote: Dear friends, do not be astonished that a trial (πειρασμὸν, a form of πειρασμός) by fire (πυρώσει, a form of πύρωσις) is occurring among you, as though something strange were happening to you.^[8]  As he had written earlier (1 Peter 1:6, 7 NET):

This brings you great joy, although you may have to^[9] suffer for a short time in various trials (πειρασμοῖς, another form of πειρασμός).  Such trials show the proven character of your faith, which is much more valuable^[10] than gold—gold that is tested by fire, even though it is passing away—and will bring praise and glory^[11] and honor when Jesus Christ is revealed.

I will…take away (וְאָסִ֖ירָה) all thy tin (Tanakh) also seems like a metaphor explained in the Septuagint: I will remove (ἀφελῶ) from you all the lawless (NETS), I…will take away (ἀφελῶ) from thee all transgressors (English Elpenor).  The Greek word translated lawless and transgressors was ἀνόμους (a form of ἄνομος).  I tell you, Jesus told his disciples, that this scripture must^[12] be fulfilled in me, ‘And he was counted with the transgressors (ἀνόμων, another form of ἄνομος).’  For what is written about^[13] me is being fulfilled.^[14]

I grow more and more impatient for Jesus to remove the lawless old human, to take away that transgressor from me, since my own efforts to lay aside (ἀποθέσθαι, a form of ἀποτίθημι) the (τὸν, a form of ὁ) old (παλαιὸν, a form of παλαιός) man (ἄνθρωπον, a form of ἄνθρωπος) are a daily stopgap at best (Ephesians 4:22-24 NET).

You were taught with reference to your former way of life to lay aside the old man who is being corrupted in accordance with deceitful desires, to be renewed in the spirit of your mind, and to put on the new man who has been created in God’s image—in righteousness and holiness that comes from truth.

All in all, I will turn my hand upon thee, and purely purge away thy dross, and take away all thy tin^[15] sounds like something anyone who loves the Lord would want and appreciate, if dross and tin are understood as the sin and ungodliness within us.  To hear: I will turn my hand against you and will burn you to bring about purity.  But the disobedient I will destroy, and I will remove from you all the lawless and humble all who are arrogant^[16] with the same sense of desirability and appreciation may require more daily experience of Christ’s death and resurrection.  Jesus said (Luke 9:23, 24 NET):

If anyone wants to become^[17] my follower, he must deny^[18] himself, take up his cross daily,^[19] and follow me.  For whoever^[20] wants to save his life will lose it, but whoever loses his life because of me will save it.

This may help explain why so much of this verse is missing from the Masoretic text.  I’ll take another look at Isaiah 10:13 next.

Masoretic Text		Septuagint
Isaiah 10:13 (Tanakh) Table	Isaiah 10:13 (NET)	Isaiah 10:13, 14a (NETS)	Isaiah 10:13, 14a (Elpenor English)
For he saith, By the strength of my hand (יָדִי֙) I have done it, and by my wisdom; for I am prudent: and I have removed (וְאָסִ֣יר) the bounds of the people, and have robbed their treasures, and I have put down the inhabitants like a valiant man:	For [the King of Assyria] says: “By my strong hand (yad, ידי) I have accomplished this, by my strategy that I devised.  I invaded the territory of nations [Note 26: “removed (sûr, ואסיר) the borders of nations”] and looted their storehouses.  Like a mighty conqueror, I brought down rulers.	For he said: “By my strength I will do it, and by the wisdom of my understanding I will remove (ἀφελῶ) the boundaries of nations, and I will plunder their strength. (14) And I will shake inhabited cities	For he said, I will act in strength, and in the wisdom of [my] understanding I will remove (ἀφελῶ) the boundaries of nations, and will spoil their strength. (14) And I will shake the inhabited cities:

Here is one more example of a form of יָד (yad) and a form of ἀφαιρέω occurring in the same verse in Isaiah.

Masoretic Text		Septuagint
Isaiah 20:2 (Tanakh) Table	Isaiah 20:2 (NET)	Isaiah 20:2 (NETS)	Isaiah 20:2 (Elpenor English)
At the same time spake the LORD by (בְּיַד) Isaiah the son of Amoz, saying, Go and loose (וּפִתַּחְתָּ֚) the sackcloth from off thy loins, and put off thy shoe from thy foot.  And he did so, walking naked and barefoot.	At that time the Lord announced through (yad, ביד) [Note 2: “spoke by the hand of”] Isaiah son of Amoz: “Go, remove (pāṯaḥ,  ופתחת) the sackcloth from your waist and take your sandals off your feet.”  He did as instructed and walked around in undergarments and barefoot.	then the Lord spoke to (πρὸς) Esaias, saying, “Go, and take off (ἄφελε) the sackcloth from your loins, and untie your sandals off your feet,” and he did so, walking naked and barefoot.	then the Lord spoke to (πρὸς) Esaias the son of Amos, saying, Go and take the sackcloth off (ἄφελε) thy loins, and loose thy sandals from off thy feet, and do thus, going naked and barefoot.

In the first example יָדִי֙ (yad) was translated τὴν χεῖρά μου and וְאָסִ֖ירָה (sûr) was translated ἀφελῶ (a form of ἀφαιρέω).  In the second example יָדִי֙ (yad), if it occurred in the manuscript the rabbis used, was not translated at all and וְאָסִ֣יר (sûr) was translated ἀφελῶ (a form of ἀφαιρέω) again.  Here, בְּיַד (yad) may have been translated πρὸς and וּפִתַּחְתָּ֚ (pāṯaḥ) was translated ἄφελε (a form of ἀφαιρέω).  None of these examples leads me to a conclusion that בְּיָד֥וֹ (yāḏ) was translated ἀφελεῖν (a form of ἀφαιρέω) in the last clause of Isaiah 53:10.

I’ll continue to consider examples of forms of ἀφαιρέω in Isaiah in another essay.

According to a note (9) in the NET James 4:6 is a quotation of Proverbs 3:34.  A table comparing the Greek of James’ quotation with that of the Septuagint follows:

James 4:6b (NET Parallel Greek)	Proverbs 3:34 (Septuagint BLB)	Proverbs 3:34 (Septuagint Elpenor)
ὁ θεὸς ὑπερηφάνοις ἀντιτάσσεται, ταπεινοῖς δὲ δίδωσιν χάριν	κύριος ὑπερηφάνοις ἀντιτάσσεται ταπεινοῗς δὲ δίδωσιν χάριν	Κύριος ὑπερηφάνοις ἀντιτάσσεται, ταπεινοῖς δὲ δίδωσιν χάριν
James 4:6b (NET)	Proverbs 3:34 (NETS)	Proverbs 3:34 (English Elpenor)
God opposes the proud, but he gives grace to the humble.	The Lord resists the arrogant, but gives grace to the humble.	The Lord resists the proud; but he gives grace to the humble.

According to a note (9) in the NET 1 Peter 5:5 is a quotation of Proverbs 3:34.  A table comparing the Greek of Peter’s quotation with that of the Septuagint follows:

1 Peter 5:5b (NET Parallel Greek)	Proverbs 3:34 (Septuagint BLB)	Proverbs 3:34 (Septuagint Elpenor)
[ὁ] θεὸς ὑπερηφάνοις ἀντιτάσσεται, ταπεινοῖς δὲ δίδωσιν χάριν	κύριος ὑπερηφάνοις ἀντιτάσσεται ταπεινοῗς δὲ δίδωσιν χάριν	Κύριος ὑπερηφάνοις ἀντιτάσσεται, ταπεινοῖς δὲ δίδωσιν χάριν
1 Peter 5:5b (NET)	Proverbs 3:34 (NETS)	Proverbs 3:34 (English Elpenor)
God opposes the proud but gives grace to the humble.	The Lord resists the arrogant, but gives grace to the humble.	The Lord resists the proud; but he gives grace to the humble.

According to a note (98) in the NET Luke 22:37 is a quotation of Isaiah 53:12.  A table comparing the Greek of Jesus’ quotation with that of the Septuagint follows:

Luke 22:37b (NET Parallel Greek)	Isaiah 53:12d (Septuagint BLB) Table	Isaiah 53:12d (Septuagint Elpenor)
καὶ μετὰ ἀνόμων ἐλογίσθη	καὶ ἐν τοῗς ἀνόμοις ἐλογίσθη	καὶ ἐν τοῖς ἀνόμοις ἐλογίσθη
Luke 22:37b (NET)	Isaiah 53:12d (NETS)	Isaiah 53:12d (English Elpenor)
And he was counted with the transgressors.	and he was reckoned among the lawless	and he was numbered among the transgressors

Tables comparing Proverbs 3:34 in the Tanakh, KJV and NET, and comparing the Greek of Proverbs 3:34 in the Septuagint (BLB and Elpenor), and tables comparing 1 Peter 5:5; 1:6, 7; Luke 22:37 and 9:23, 24 in the NET and KJV follow.

Proverbs 3:34 (Tanakh)	Proverbs 3:34 (KJV)	Proverbs 3:34 (NET)
Surely he scorneth the scorners: but he giveth grace unto the lowly.	Surely he scorneth the scorners: but he giveth grace unto the lowly.	With arrogant scoffers he is scornful, yet he shows favor to the humble.

Proverbs 3:34 (Septuagint BLB)	Proverbs 3:34 (Septuagint Elpenor)
κύριος ὑπερηφάνοις ἀντιτάσσεται ταπεινοῗς δὲ δίδωσιν χάριν	Κύριος ὑπερηφάνοις ἀντιτάσσεται, ταπεινοῖς δὲ δίδωσιν χάριν
Proverbs 3:34 (NETS)	Proverbs 3:34 (English Elpenor)
The Lord resists the arrogant, but gives grace to the humble.	The Lord resists the proud; but he gives grace to the humble.

1 Peter 5:5 (NET)	1 Peter 5:5 (KJV)
In the same way, you who are younger, be subject to the elders.  And all of you, clothe yourselves with humility toward one another because God opposes the proud but gives grace to the humble.	Likewise, ye younger, submit yourselves unto the elder.  Yea, all of you be subject one to another, and be clothed with humility: for God resisteth the proud, and giveth grace to the humble.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
Ὁμοίως, νεώτεροι, ὑποτάγητε πρεσβυτέροις· πάντες δὲ ἀλλήλοις τὴν ταπεινοφροσύνην ἐγκομβώσασθε, ὅτι [ὁ] θεὸς ὑπερηφάνοις ἀντιτάσσεται, ταπεινοῖς δὲ δίδωσιν χάριν	ομοιως νεωτεροι υποταγητε πρεσβυτεροις παντες δε αλληλοις υποτασσομενοι την ταπεινοφροσυνην εγκομβωσασθε οτι ο θεος υπερηφανοις αντιτασσεται ταπεινοις δε διδωσιν χαριν	ομοιως νεωτεροι υποταγητε πρεσβυτεροις παντες δε αλληλοις υποτασσομενοι την ταπεινοφροσυνην εγκομβωσασθε οτι ο θεος υπερηφανοις αντιτασσεται ταπεινοις δε διδωσιν χαριν

1 Peter 1:6, 7 (NET)	1 Peter 1:6, 7 (KJV)
This brings you great joy, although you may have to suffer for a short time in various trials.	Wherein ye greatly rejoice, though now for a season, if need be, ye are in heaviness through manifold temptations:

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
ἐν ᾧ ἀγαλλιᾶσθε, ὀλίγον ἄρτι εἰ δέον  λυπηθέντες ἐν ποικίλοις πειρασμοῖς	εν ω αγαλλιασθε ολιγον αρτι ει δεον εστιν λυπηθεντες εν ποικιλοις πειρασμοις	εν ω αγαλλιασθε ολιγον αρτι ει δεον εστιν λυπηθεντες εν ποικιλοις πειρασμοις

Such trials show the proven character of your faith, which is much more valuable than gold—gold that is tested by fire, even though it is passing away—and will bring praise and glory and honor when Jesus Christ is revealed.

That the trial of your faith, being much more precious than of gold that perisheth, though it be tried with fire, might be found unto praise and honour and glory at the appearing of Jesus Christ:

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
ἵνα τὸ δοκίμιον ὑμῶν τῆς πίστεως πολυτιμότερον χρυσίου τοῦ ἀπολλυμένου διὰ πυρὸς δὲ δοκιμαζομένου, εὑρεθῇ εἰς ἔπαινον καὶ δόξαν καὶ τιμὴν ἐν ἀποκαλύψει Ἰησοῦ Χριστοῦ	ινα το δοκιμιον υμων της πιστεως πολυ τιμιωτερον χρυσιου του απολλυμενου δια πυρος δε δοκιμαζομενου ευρεθη εις επαινον και τιμην και δοξαν εν αποκαλυψει ιησου χριστου	ινα το δοκιμιον υμων της πιστεως πολυ τιμιωτερον χρυσιου του απολλυμενου δια πυρος δε δοκιμαζομενου ευρεθη εις επαινον και τιμην και εις δοξαν εν αποκαλυψει ιησου χριστου

Luke 22:37 (NET)	Luke 22:37 (KJV)
For I tell you that this scripture must be fulfilled in me, ‘And he was counted with the transgressors.’  For what is written about me is being fulfilled.”	For I say unto you, that this that is written must yet be accomplished in me, And he was reckoned among the transgressors: for the things concerning me have an end.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
λέγω γὰρ ὑμῖν ὅτι τοῦτο τὸ γεγραμμένον δεῖ τελεσθῆναι ἐν ἐμοί, τό· καὶ μετὰ ἀνόμων ἐλογίσθη· καὶ γὰρ τὸ περὶ ἐμοῦ τέλος ἔχει	λεγω γαρ υμιν οτι ετι τουτο το γεγραμμενον δει τελεσθηναι εν εμοι το και μετα ανομων ελογισθη και γαρ τα περι εμου τελος εχει	λεγω γαρ υμιν οτι ετι τουτο το γεγραμμενον δει τελεσθηναι εν εμοι το και μετα ανομων ελογισθη και γαρ τα περι εμου τελος εχει

Luke 9:23, 24 (NET)	Luke 9:23, 24 (KJV)
Then he said to them all, If anyone wants to become my follower, he must deny himself, take up his cross daily, and follow me.	And he said to them all, If any man will come after me, let him deny himself, and take up his cross daily, and follow me.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
Ἔλεγεν δὲ πρὸς πάντας· εἴ τις θέλει ὀπίσω μου ἔρχεσθαι, ἀρνησάσθω ἑαυτὸν καὶ ἀράτω τὸν σταυρὸν αὐτοῦ καθ᾿ ἡμέραν καὶ ἀκολουθείτω μοι	ελεγεν δε προς παντας ει τις θελει οπισω μου ελθειν απαρνησασθω εαυτον και αρατω τον σταυρον αυτου καθ ημεραν και ακολουθειτω μοι	ελεγεν δε προς παντας ει τις θελει οπισω μου ελθειν απαρνησασθω εαυτον και αρατω τον σταυρον αυτου και ακολουθειτω μοι

For whoever wants to save his life will lose it, but whoever loses his life because of me will save it.

For whosoever will save his life shall lose it: but whosoever will lose his life for my sake, the same shall save it.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
ὃς γὰρ ἂν θέλῃ τὴν ψυχὴν αὐτοῦ σῶσαι ἀπολέσει αὐτήν· ὃς δ᾿ ἂν ἀπολέσῃ τὴν ψυχὴν αὐτοῦ ἕνεκεν ἐμοῦ οὗτος σώσει αὐτήν	ος γαρ αν θελη την ψυχην αυτου σωσαι απολεσει αυτην ος δ αν απολεση την ψυχην αυτου ενεκεν εμου ουτος σωσει αυτην	ος γαρ εαν θελη την ψυχην αυτου σωσαι απολεσει αυτην ος δ αν απολεση την ψυχην αυτου ενεκεν εμου ουτος σωσει αυτην