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:

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.

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

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.

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

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:

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:

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:

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.