Isaiah 9789004427235, 9004427236

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Isaiah

Septuagint Commentary Series Editors Stanley E. Porter Richard S. Hess John Jarick

The titles published in this series are listed at brill.com/sept

Isaiah By

Ken M. Penner

LEIDEN | BOSTON

Library of Congress Cataloging-in-Publication Data Names: Penner, Ken M., author. Title: Isaiah / by Ken Penner. Other titles: Bible. Tobit. Greek. Codex Sinaiticus. 2020. Description: Leiden ; Boston : Brill, 2020. | Series: Septuagint commentary series, 1572-3755 | Includes bibliographical references and index. | Contains Greek text of Isaiah with parallel English translation. Identifiers: LCCN 2020018164 (print) | LCCN 2020018165 (ebook) | ISBN 9789004426771 (hardback) | ISBN 9789004427235 (ebook) Subjects: LCSH: Bible. Isaiah–Criticism, interpretation, etc. | Bible. Isaiah. Greek–Versions–Codex Sinaiticus. | Codex Sinaiticus (Biblical manuscript) Classification: LCC BS1514.G7 S56 2020 (print) | LCC BS1514.G7 (ebook) | DDC 224/.1048–dc23 LC record available at https://lccn.loc.gov/2020018164 LC ebook record available at https://lccn.loc.gov/2020018165

Typeface for the Latin, Greek, and Cyrillic scripts: “Brill”. See and download: brill.com/brill‑typeface. ISSN 1572-3755 ISBN 978-90-04-42677-1 (hardback) ISBN 978-90-04-42723-5 (e-book) Copyright 2021 by Koninklijke Brill NV, Leiden, The Netherlands. Koninklijke Brill NV incorporates the imprints Brill, Brill Hes & De Graaf, Brill Nijhoff, Brill Rodopi, Brill Sense, Hotei Publishing, mentis Verlag, Verlag Ferdinand Schöningh and Wilhelm Fink Verlag. All rights reserved. No part of this publication may be reproduced, translated, stored in a retrieval system, or transmitted in any form or by any means, electronic, mechanical, photocopying, recording or otherwise, without prior written permission from the publisher. Requests for re-use and/or translations must be addressed to Koninklijke Brill NV via brill.com or copyright.com. This book is printed on acid-free paper and produced in a sustainable manner.

Contents List of Illustrations Introduction

1

Text and Translation Commentary

vii

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340

Bibliography 649 Index of Authors 665 Index of Greek Words 669 Index of Hebrew Words 688 Index of Bible Books 694 Index of Primary Texts 715

Illustrations Table 1

Verb form inconsistency as an indicator of free translation

12

Charts 1 2 3 4 5 6 7 8 9

Verb form for each time reference (Pentateuch, Latter Prophets, Proverbs, and Ecclesiastes) 13 Time reference for each verb form (Pentateuch, Latter Prophets, Proverbs, and Ecclesiastes) 14 Words with the article in Joshua 16 Words with the article in Isaiah 16 Fulfilments of Isaiah’s prophecies according to early Christian authors 24 Where early Christians placed the fulfilment of Isaiah’s prophecies 27 Number of corrections by each corrector of Sinaiticus Isaiah 36 Agreements with Ziegler for each scribe of Greek Isaiah 37 Agreements with Ziegler by correction type and corrector 37

Figures 1 2 3 4 5 6 7

Isaiah 1:4 in Codex Sinaiticus. Courtesy of the British Library 346 Note to Isaiah 9:6 in Codex Sinaiticus. Courtesy of the British Library 413 Marginal dots at Isaiah 35:2 in Codex Sinaiticus. Courtesy of the British Library 528 Marginal dots at Isaiah 36:10 in Codex Sinaiticus. Courtesy of the British Library 532 Correction in Isaiah 41:15 in Codex Sinaiticus. Courtesy of the British Library 557 Codex Sinaiticus attests μου not μοι in Isaiah 55:2. Courtesy of the British Library 611 Possible exthesis at Isaiah 55:10 in Codex Sinaiticus. Courtesy of the British Library 612

Introduction This work is a commentary on the Greek translation of Isaiah in Codex Sinaiticus, in the Brill Septuagint Commentary Series. Each part of this description is significant, and carries implications for the contents and structure of this commentary. Because it is part of the Brill Septuagint Commentary series the emphasis will be on the reception rather than the production of the text. I mainly discuss not how the text was produced but how it was read. Because this commentary is on a translation, I comment on points where the translation is perhaps surprising or different than we might expect because it diverges from the Hebrew text. Because the translation is into Greek, I comment on the Greek language in its context, especially how the Greek language is being used in unusual ways, stretched beyond its normal range of use. Because it is a commentary on one particular manuscript, the peculiarities of this Codex will be addressed, including its history, scribes, divisions, and orthography. In this Introduction I provide some background to the Greek translation of Isaiah and then the particular manuscript Codex Sinaiticus, before describing the format and purposes of this commentary.

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Greek Isaiah

1.1 Origins Scholarly consensus since Seeligmann (1948, 75) has been that Isaiah was translated into Greek in Alexandria around 140 BCE (Troxel 2008, 24), although dates as early as 270BCE have been proposed (Margoliouth 1900, 4–7). The basis for this location is the Egyptian vocabulary in Greek Isaiah. Ziegler (1934, 31– 46) and Seeligmann (1948, 39–42) argued for a consistent translator(s) for the whole of Isaiah, whom I will refer to as G. Ziegler noted two patterns in Greek Isaiah that made it impossible to distinguish separate translators for Isaiah: interconnections between the two supposed parts, and translational inconsistencies within each supposed part. Van der Kooij has made a case that the translation of Isaiah was produced by Jewish scholars who fled to Egypt in the first half of the second century B.C.E. (1981, 50–65; see also 1997b, 395; 1982a, 71). Because of the kinds of mistakes made by the translator (the kinds of mistakes that should have been caught by a proofreader), and the consistency of

© koninklijke brill nv, leiden, 2021 | doi:10.1163/9789004427235_002

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the translation, I argue that the translation was made by an individual rather than a group. At that time, the vowel points developed by the Masoretes in the sixth century CE were of course not recorded in the translator’s Hebrew Vorlage. Ottley suggested that the translator may have followed a different tradition (Ottley 1904, 1:7), but I see no evidence that the translator made use of the resources of any reading community. On the contrary, instances in which the translator failed to understand his source text indicate that either Greek Isaiah was not part of a reading community that shared a common interpretation of Isaiah, or that he ignored that shared interpretation while expecting his own work to be accepted as a valid reading of Isaiah among this community, of which some others also knew both Greek and Hebrew. The latter option seems far-fetched to me; it is more reasonable to suppose there was no shared interpretive community at that time and place. On orthographic grounds, there are reasons to think Isaiah is one of the latest books translated. Thackeray noted that ἄν “is practically confined in LXX to two phrases where there is crasis or elision (κἄν, οὐδ’ ἄν) and to a small group of books (Wisdom, Sirach, 4Macc., Isaiah)” (Thackeray 1909, sec. 6.49, citing Isa 1:12; 8:14 B, 43:2). He also noted that τέρμινθος was the oldest form for the turpentine tree (Gen. 14:6 E, 43:11 F), which developed into τερέμινθος, and then to τερέβινθος in Isaiah 1:30, 6:13 and four times elsewhere (Thackeray 1909, sec. 7.21). Cécile Dogniez refuted Seeligmann’s claim that Greek Isaiah depends on the Twelve minor prophets, the Dodekapropheton. Although there are some lexical similarities, evidence of borrowings can be otherwise explained. In Isa 1:6 and Nah 3:19, the contexts are very different. With Isa 1:8; Mic 1:6; Ps 78:1 Dines had showed that the similarity may be from textual harmonization. The same is true for Isa 2:2 and Mic 4:1, in which Micah harmonized toward Isaiah. In Isa 24:23 and Mic 7:11 the verbal similarity is coincidental, since both readers independently vocalized ‫ לבנה‬incorrectly. The translation of ‫ ארמון‬by θεμέλια in Isa 25:2 is paralleled in seven places in the Twelve, but the translator of Isaiah is not at all consistent, and was probably using root etymology to guess at the meaning here. Athough a translational similarity appears between Isa 26:11 and Zeph 2:1, far more often the same Hebrew expressions are rendered very differently in these two prophets, and dependence need not be postulated to explain ἀπαίδευτος in Isaiah. In Isa 42:13 and Hosea 2:20 the similarity is already in the Hebrew. Other lexical parallels that might be considered signs of dependence are even less convincing. Dogniez pointed out 14 specific differences between the two translators, in Isa 1:13; 3:12; 3:22; 4:5; 10:4 & 14:17; 13:6, 16; 30:26; 49:26; 51:13; 55:1; 58:14. For example, ‫ חפה‬in Isa 4:5 is read not as a bridal chamber παστός as in Joel 2:16, but as a very different verb σκεπασθήσεται. Finally, Dog-

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niez listed six translation tendencies that differ between Isaiah and the Minor Prophets, including ‫ צבאות‬as σαβαώθ in Isaiah rather than παντοκράτωρ in the Twelve. If the translator of Isaiah knew the Dodekapropheton, he did not make use of it (Dogniez 2010). Arie van der Kooij has argued on the basis of γραμματικός in 33:18 that the translator considered himself a “Schriftgelehrter” (van der Kooij 1981, 64), meaning that the translator acted as a pesharist; in other words he assumed the authority to interpret Isaiah’s prophecies as predictions of the translator’s time. Ronald Troxel agreed that the translator of Isaiah perceived himself as a “scribe” (Troxel 2008, 2–3). Albert Pietersma found this identification flimsy (2008). Van der Kooij has argued on the basis of the translations in 6:13 and 29:22 that the translator was especially interested in priesthood (van der Kooij 2012), but the argument is strained on this point as well. 1.2 Hebrew and Greek Compared The Greek translation of Isaiah is notorious for the liberties it takes with its source text. Septuagint scholars have disagreed about the reason for the numerous differences between the Greek and Hebrew of Isaiah. Some of these differences are likely accidental mistakes; others are intentional; and still others are not mistakes but neither do they serve a clear or consistent purpose. Over a century ago, the tendency was to consider these differences accidental as mistakes made either by the translator or by a copyist of the manuscript used by that translator. Scholz thought most of the differences were already in the translator’s Vorlage (1880), but Thackeray expressed the view that the translator of Isaiah was “careless about producing a literal rendering,” and tried to “hide his ignorance by paraphrase or abbreviation” (1903, 583). Swete agreed, saying “the Psalms and more especially the Book of Isaiah show obvious signs of incompetence” (1914, 314). Although Ottley recognized “many instances … where the Hebrew, which the Greek translators evidently believed that they had before them, differs from the text which we now possess” (1904, 1:1:viii), he too thought the translator’s Vorlage was very similar to the Masoretic Text, and the differences derived from his incompetence with Hebrew. Ottley noted that Greek Isaiah was “by common consent one of the worst translated parts of the LXX” (1904, 1:9). He concluded that “the result seems to be, that the translators’ mistakes in reading (however ample their excuse) are so numerous, ranging in their effect from minute points to the wreck of whole sentences, that their view cannot carry weight as to the real Hebrew text of their day” (Ottley 1904, 1:1:viii). However, in the last hundred years, the prevailing view has shifted, and the trend has been to ask whether the reason for the numerous differences between the Hebrew and Greek might be intentional.

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Ziegler thought that incompetence was part of the problem, but also that the translator was influenced by his Alexandrian milieu (1934). Seeligmann took that influence a step farther, and proposed that the translator interpreted the prophecies as if they were to be fulfilled in his own time (1948). According to Seeligmann, the translator of Isaiah considered the period in which he lived “to be time for the fulfillment of ancient prophecies” (1948, 4) and that while some of this notion came through in translation only unconsciously, he made “efforts to contemporize the old biblical text and revive it by inspiriting it with the religious conceptions of a new age” (1948, 4). Seeligmann wrote before the discovery of the Dead Sea Scrolls, so when the pesharim were discovered at Qumran, this discovery confirmed that contemporization was in fact an attested method for interpreting prophecy in early Judaism. Since that time, it has become commonplace to think that the translator of Isaiah created allusions to contemporary events because he thought Isaiah was referring to the translator’s own time. Especially in the 1980’s but beginning with das Neves (1973), Koenig (1982) and Hanhart (1983) found this kind of fulfilment-interpretation in the various parts of Isaiah they studied. In fact, Koenig insisted that the translator actually was an expert in Hebrew. The most prolific proponent of fulfilment-interpretation now is Arie van der Kooij (1998b). Yet the evidence for fulfilment-interpretation has not convinced everyone, and Troxel (2008) and de Sousa (2010a) have recently argued that it is unable to adequately account for the changes made by the translator. (For more opponents to contemporization, see also the end of Wagner 2007.) I am persuaded that the significant differences between the Greek and the Masoretic Text are mainly the result, not of a contemporizing method, but rather of the translator’s carelessness. I am led to this conclusion by three kinds of observations, which I present below: (1) the translation includes frequent changes equally attributable to the Vorlage or to the translator, but rarely includes changes attributable only to the Vorlage; (2) most minor differences are explainable as either mistakes or updating with no change of referent; (3) the major differences cannot be attributed to a consistent intentional method. 1.2.1 Mistakes Are by the Translator, not Vorlage First, the scale of the divergences between Hebrew and Greek in Isaiah is nowhere near the scale seen in Jeremiah or Proverbs. According to Emanuel Tov’s comparison of the Greek and Hebrew, there are 1424 Hebrew words that have no equivalent in the Greek and 975 Greek words that have no equivalent in the Hebrew (Tov 2003). Yet there are no major additions or deletions larger than a single verse, indicating the translator felt constrained by his

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source text. There are no transpositions, and only one difference in division (between chapters 8 and 9). The most significant omissions involve less than a verse. These occur in 2:22; 38:15; 40:7 (this last case due to haplography); and 56:12. The Hebrew omitted in 2:22 says “Turn away from mortals, who have only breath in their nostrils, for of what account are they?” (the originality of this sentence is contested); 38:15 says “But what can I say? For he has spoken to me, and he himself has done it. All my sleep has fled because of the bitterness of my soul”; and 56:12 says “‘Come,’ they say, ‘let us get wine; let us fill ourselves with strong drink. And tomorrow will be like today, great beyond measure’.” The omission in 40:7 is due to haplography. The additions are even fewer. The most extensive such plusses (italicized here) in the Greek translation occur in 3:22 (ἀφελεῖ κύριος τὴν δόξαν τοῦ ἱματισμοῦ αὐτῶν καὶ τοὺς κόσμους αὐτῶν καὶ τὰ ἐμπλόκια καὶ τοὺς κοσύμβους καὶ τοὺς μηνίσκους); 27:4 διὰ τὴν πολεμίαν ταύτην ἠθέτηκα αὐτήν. τοίνυν διὰ τοῦτο ἐποίησεν κύριος ὁ θεὸς πάντα, ὅσα συνέταξεν; 32:19 ἡ δὲ χάλαζα ἐὰν καταβῇ, οὐκ ἐφ’ ὑμᾶς ἥξει. καὶ ἔσονται οἱ ἐνοικοῦντες ἐν τοῖς δρυμοῖς πεποιθότες ὡς οἱ ἐν τῇ πεδινῇ; and 58:11– 12 καὶ ἐμπλησθήσῃ καθάπερ ἐπιθυμεῖ ἡ ψυχή σου, καὶ τὰ ὀστᾶ σου πιανθήσεται, καὶ ἔσῃ ὡς κῆπος μεθύων καὶ ὡς πηγὴ ἣν μὴ ἐξέλιπεν ὕδωρ, καὶ τὰ ὀστᾶ σου ὡς βοτάνη ἀνατελεῖ καὶ πιανθήσεται, καὶ κληρονομήσουσι γενεὰς γενεῶν. None of the additions extends beyond a clause or short sentence. I conclude that the translator did not consider it his prerogative to add to or subtract from or to rearrange his text on a scale larger than a sentence. That the mistakes are from the translator rather than from the Vorlage is indicated by noting that the translation includes frequent changes equally attributable to the Vorlage or to the translator, but rarely includes changes attributable only to the Vorlage. 1.2.2 Minor Differences: Updating and Paraphrasing Second, most of the differences between the Hebrew and Greek of Isaiah are explainable as either mistakes, or as updating without change of referent. There are numerous paraphrases and modernizations that do not change the meaning of the text. In this category of changes of no consequence I include updating of place names and paraphrases. For example, the translator updated place names 86 times. In these updatings, the referent did not change; the place referred to still remained the same. Whether the river in 27:12 is called the “River of Egypt” or the “Rhinokorouron” makes no difference to the meaning. Whether Aram is called Syria (as in 9:12), or Aram is inconsequential. The Rhinokouron and Syria are two examples of simply updating place names, and such updating can explain the similar change of “Jacob” to “Israel” in 2:6.

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The other type of change of no consequence is paraphrase. In these instances the referent did not change, just as the referent did not change when updating. In paraphrases the same thing is being predicated of the same topic, but it is said in a different way. For example, a nominal phrase may be changed to a relative clause, as in 1:1, where “kings of Judah” is changed to “who ruled Judea,” or the infinitive in 1:15 “and-in-your-stretching your hands” is rendered “when you stretch out the hands to me.” Pronouns may be added or removed without changing the sense, as for example in 2:8, where “their land” becomes simply “the land” in Greek. Active constructions may be changed to passive, or vice-versa, as happens in 1:22–23. Prepositions may be changed, for no apparent reason but without change of meaning. This category of change is extremely common, and like the updating of place names, it makes no difference to the meaning. 1.2.3 Minor Differences: Mistakes The other category of change is that of mistakes. These mistakes often do create a slight difference of meaning, but the differences do not contribute to any particular agenda, much less the alleged eschatological agenda. Most of these changes are readily explained as misreading of Hebrew words or mishearing of Hebrew sounds. Differences apparently due to visual similarity include ‫ אמרו‬read as if from ‫( אסר‬Δήσωμεν) in 3:10, ‫ וברא‬as ‫( ויבא‬καὶ ἥξει) in 4:5; 5:18’s reading ‫ ב‬as ‫ כ‬in ‫בחבלי‬ (this confusion occurs many other times); confusing ‫ ר‬and ‫ ד‬in 15:4 (this also occurs many other times); confusing ‫ ו‬and ‫ ז‬in 24:1; ‫ ו‬and ‫ ז ;ר‬and ‫ ו ;נ‬and ‫נ‬, ‫ ד‬and ‫מ‬, and ‫ ו‬and ‫י‬. The last confusion is especially common. The confusion of waw and yod is demonstrated already in the first verse of Isaiah. In 1:1, G wrote Οἱ ἐβασίλευσαν for ‫מלכי‬, reading the yod as a waw, yielding ‫מלכו‬. In several places G put ἔσται where the Hebrew has ‫יהוה‬, indicating G read ‫( יהיה‬waw-yod confusion). This misreading occurs in Isa 4:5; 8:18; 28:21; cf. Isa 49:1 and 37:18 (Seeligmann 2004, 216–217). In 21:2 and 57:9 G mistook the waw for a yod, and rendered ‫ צוּ ִרים‬as πρέσβεις. In 40:9 G wrote plural imperatives ὑψώσατε and μὴ φοβεῖσθε, probably reading the feminine imperative yod endings in ‫ הרימי אל תיראי‬as masculine plural waw endings The yod is ignored in 1:3 (‫ בעליו‬as κυρίου αὐτοῦ). In 2:13, the cedars in Hebrew are plural, so the Hebrew adjectives modify the cedars. But G understood the cedar as singular, so did not use the adjectives τῶν ὑψηλῶν καὶ μετεώρων attributively. The difference in Hebrew is yod on the end of ‫ארזי‬, as also in 14:8. As Scholz pointed out, similar renderings of plurals as singulars appear in 15:2 and 26:17 (Scholz 1880, 34–35). The letter waw is ignored in 2:16 (‫ ְשִׂכיּוֹת‬as θέαν); 3:5 (plural ‫ ירהבו‬as singular προσκόψει); 5:10 (‫ יעשו‬as ποιήσει); 8:11

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(‫ ְו ִיְסּ ֵר ִני‬as ἀπειθοῦσιν, although 1QIsaa has ‫ ;)יסירני‬9:13 (‫ על המכהו‬as ἕως ἐπλήγη); 10:22 (‫ חרוץ‬as συντελῶν); 14:15 (‫ תורד‬as καταβήσῃ); 16:1 (‫ שלחו‬as ἀποστελῶ); 47:5 (feminine singular for plural). Transpositions include 1:2 ‫ גדלתי‬read as ‫( ילדתי‬ἐγέννησα); 9:2(3) ‫ ִה ְג ַדְּלָתּ‬reading the dalet as a resh transposed with the gimel for ‫( הרגלת‬κατήγαγες); a few verses later 9:4(5) ‫ ְבּ ַרַﬠשׁ‬transposing the ayin and shin to ‫ברשע‬, yielding δόλῳ; 14:12 ‫ חולשׁ‬was read as ‫שׁולח‬. Changes of inflection occur, for example in 2:6 reading ‫ נטשת עמך‬as ‫נטש עמו‬ (ἀνῆκεν γὰρ τὸν λαὸν αὐτοῦ), changing the second person forms to the third person. Differences due to phonetic similarity include sarid read as zaraˁ (σπέρμα) in 1:9, yikhlof as yiˁlof (κατακρύψουσιν) in 2:18, wenuqshu as wenagshu in 8:15, and aleyhem as aleykhem in 9:1(2). Especially significant are cases where a negative is misread, as is the case twice in chapter nine, where the MT has the negative lo spelled ‫ לא‬in 8:23 and again in 9:2 but in both cases, the Greek reflects lo spelled ‫“ לו‬to him”. 1.2.4 Even Significant Differences Are Not Agenda-Driven Finally, there are changes that affect the meaning that cannot be traced back to visual misreading or phonetic mishearing of Hebrew words. Even among these cases where there is a difference of sense, there is no discernable pattern of eschatological concern. The differences are not explainable by positing a tendency to contemporize. In only a very few cases is it possible to demonstrate an eschatological agenda, even in passages that are most clearly updated. Both Seeligmann (1948) and Hanhart (1983) used the beginning of chapter 9 to make their case because it is one of the passages in Isaiah exhibiting the most divergence between Hebrew and Greek. However, even this parade example of contemporization can be more adequately explained as a series of misunderstandings on the part of the translator. Seeligmann perceived in Isaiah 9 “the historical atmosphere of Palestine in Hellenistic times” in “the hostility of the Greek cities on the west coast towards the Jewish population of Palestine” (Seeligmann 1948, 81). He based this on three cases of updating: verse one, the addition of παραλία, “the technical name for one of the parts of Palestine under Seleucid rule”, and τὰ μέρη τοῦ Ἰορδάνου, and the rendering of Aram by Συρία, and Pilistim by Ἕλληνες. Robert Hanhart likewise perceived an actualization in 8:23(9:1), where the MT has ‫ֵהַקל‬ (he brought into contempt). Hanhart noticed the change from past to future in translating Hebrew perfects with a Greek aorist then a future in 9:3(2). There, according to Hanhart, the Lord brought down the people (that is, in the past), but their joy will come when he liberates them, as predicted in the next verse. Hanhart found a specific date for this liberation: December 14, 164BCE (1983).

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This example of possible contemporizing is the strongest one in the book of Isaiah. The next strongest case to be made is that chapter 23 refers to Carthage. Van der Kooij considered chapter 23 to refer to prophetic events, based on the rendering of ‫ משא‬as ὅραμα. He perceived references to three historical events in the chapter. One is the 146 BCE destruction of Carthage, on the basis of (1) translating Tarshish as Carchedon, (2) differentiating two types of “merֹ in chant,” μετάβολος and ἔμπορος, both rendering the same Hebrew word, ‫סַחר‬ 23:3, 8, and (3) the addition of the word ταύτῃ after νήσῳ in 23:6. The second historical event is the Parthian invasion of Babylonia in 23:13. The third historical event is the involvement of Tyre in the Hellenization of Jerusalem in 23:12. In only a few passages in Isaiah can a case be made that the author sought to find prophetic fulfillment in his own day. The other passages do not exhibit much out of the ordinary for the translator’s pattern of translation. That the translator refrained from inserting an eschatological agenda even when the opportunity presented itself can be demonstrated by showing that he neglected to opportunistically insert such an agenda in three ways: (1) by adding eschatological vocabulary; (2) by choosing a word with eschatological connotations rather than a word without those connotations; (3) by alluding to historical events in the translator’s own day, he neglected to do so in any of these three ways. First, the point that eschatological vocabulary is not inserted by the translator can be seen by the content of the additions in the Greek compared with the Hebrew. The evidence for contemporization in the pluses in Isaiah collected by Mirjam van der Vorm-Croughs is insubstantial (van der Vorm-Croughs 2014, 518). Second, the argument that eschatological vocabulary is not favoured by our translator was made already in 1992 by Ron Troxel and developed in his 2008 book. He noted that “when ἔσχατος appears in temporal expressions in LXXIsaiah, it connotes the future only in a general sense. … The translator did not use ἔσχατος as a technical term of eschatology, nor does his use of ἔσχατος suggest he was dominated by expectation of ‘die Endzeit’ ” (Troxel 2008, 187). The translator of Isaiah breaks from the pattern of the other translators of the Septuagint in that he does not use ἔσχατος to translate ‫אחרון‬. Instead he uses μέγας in 26:4, εἰς τὸν αἰῶνα in 48:12, μετὰ ταῦτα in 44:6, καιρῶν in 30:8. Third, the point that the translator refrains from alluding to contemporary events can be made by observing his handling of toponyms. The classic proposed example of contemporization in Isaiah 23 replaces the Hebrew “Tarshish” with the Greek “Carchedon”, that is, Carthage. When Troxel investigated how often this phenomenon happens in Greek Isaiah, he found that

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of the 558 toponyms, four had a variant in the Hebrew Vorlage, 24 had no clear Greek equivalent (five had no equivalent Hebrew toponym), 22 are translated as common nouns, 430 are transliterated, and 86 are translated into Hellenistic equivalents: Mitzraim as Aiguptos fifty times, Kush as Ethiopia eight times, the “brook of Egypt” is given its Egyptian name, etc. Generally speaking, when not transliterating, standard translations are used. Only in two instance are some changes evident. In 9:10–12 ‫ פלשתים‬is interpretively updated to Ἕλληνας, and in chapter 23, Carchedon is interpretively updated from Tarshish. 1.2.5 Incompetence in Matters Small and Large Because most of the insignificant differences are explainable as either mistakes or modernizing with no change of referent, the competence or at least the carefulness of the translator is called into question. It is likely that even the more major differences stem from the same cause. I therefore propose that the translator’s carelessness alone is sufficient to explain the differences between the Hebrew and the Greek of Isaiah; no additional explanation is necessary. I present an alternative explanation for the changes evident in the parade example of contemporization, Isaiah chapter 9. These unexpected translations can be explained without appealing to an eschatological agenda. In the absence of vowel points, ‫ ֵהַקל‬in 8:23(9:1) was read as an imperative, hurry: do quickly. Once the translator had read this word as an imperative, he expected a vocative, and therefore that is how he understood the land of Zebulun and Naphtali. He continued the vocative with ‫ האחרון‬as οἱ λοιποί. He updated the reference to the way of the sea with a more up-to-date name, the παραλίαν, but the referent remains unchanged. In this context G was unsure what to do with ‫ ִהְכִבּיד‬so he guessed at a verb that fit the context: κατοικέω, inhabit. In the next verse, G read the MT’s verb ‫“ ִה ְרִבּיָת‬you made numerous” as a noun from the same root, “the numerous part.” Where the MT has ‫ל ֹא ִה ְג ַדְּלָתּ‬, G wrote ὃ κατήγαγες, either reading (with the Qere) the negative “not”, or confusing the consonants of the verbs, reading ‫הרגלת‬. To fit the context then, and showing a typical lack of concern about the presence or absence of yod, he translated one of the perfects ‫ נגה‬in 9:1(2) with a future λάμψει. Similarly, in 9:1(2) the MT’s perfect ‫ ָראוּ‬was naturally read as an imperative ‫ראו‬, resulting in the Greek imperative ἴδετε. Most of the remaining differences on which a contemporizing interpretation might be based can be explained similarly, except for two cases: the addition of τὰ μέρη τῆς Ιουδαίας, and the rendering of Pilistim by Ἕλληνες. Even in these two cases, we need not think the changes derive from an “fulfillmentinterpretation.” Both cases may be considered updating; no change of referent

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is implied, since τὰ μέρη τῆς Ιουδαίας is used in apposition to the just-mentioned places (it is introduced without a conjunction), and those inhabiting Philistia in the translator’s time were Greeks. So even in these passages for which the best case can be made that the translator was contemporizing, we find that the differences between the Hebrew and Greek are explainable as mistakes or as updating with no change of referent. The simplest explanation, the explanation to be preferred, does not attribute to multiple causes that which can be attributed to one. The hypothesis that the translator applied an intentional method of contemporizing of Isaiah’s prophecies is to be rejected because it is both insufficient in that it does not explain the majority of differences, and unnecessary in that incompetence can explain those differences attributed to contemporization. 1.2.6 Patristic Confirmation To confirm that the differences are not the result of intentional method we may turn to the patristic commentators, who evidently did not read the prophecies the way proponents of contemporization do. As a case in point, not one patristic commentator saw in Isaiah 23 the destruction of Carthage in 146 BCE. The problem is not that Eusebius, Jerome, Theodoret of Cyrrhus, and Cyril of Alexandria were averse to fulfillment-interpretation; quite the opposite, they did associate the prophecy with a historical event. Nor is the problem that they only saw its fulfillment in their own time; although they did see the end of chapter 23 fulfilled by the spread of Christianity in their own time, in the first half of the chapter they held that it was Tyre, not Carthage, that was being led captive, and that this prophecy referred to the Babylonian capture of Tyre by Nebuchadnezzar. Most of the fathers missed the significance of “this” before “island” in 23:6. For example, Jerome explicitly said the phrase “qui habitatis in insula hac” refers to the inhabitants of Tyre. But although Eusebius and Theodoret of Cyrrrhus noticed the “this” in 23:6, Eusebius took it to mean the Tyrians will wail from Carthage, and Therodoret of Cyrrhus said the inhabitants of Carthage were to join the inhabitants of Tyre in their wailing. The difference between μετάβολος and ἔμπορος escaped all of the patristic commentators. In sum, if G intended to convince his readers that the events prophesied had been fulfilled in his own day, he appears to have failed in his purpose. The differences between Hebrew and Greek Isaiah are not explainable by an intentional contemporizing method, since most of the differences have nothing to do with fulfillment of prophecy, even when the translator had opportunity to contemporize. Those few cases where a good case can be made for contemporizing were still insufficiently clear to be understood as such by the earliest readers of Greek Isaiah.

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1.3 Language Because Greek Isaiah is a translation from Hebrew, interference from the source language can be expected. But as Ottley notes, “the translators seem generally to have viewed it as their duty rather to represent each word and phrase of the original literally and directly, than to render the spirit of the Hebrew with the greatest possible amount of Greek force, grace, and idiom” (Ottley 1904, 1:36). 1.3.1 Tenses in Translation A comparison of the verb forms used in the Hebrew and Greek permit testing of two hypotheses: First, if G’s supposedly free translation style led him to translate according to meaning and context rather than automatically mapping the formal features of Hebrew onto Greek, we should expect to find a tendency more varied than the usual qatal verbs translated into aorists and yiqtols to futures. Second, if his eschatological interpretation of Isaiah shaped his translation by making more of the prophecies refer to the future, we should expect to find Hebrew qatals and participles translated as futures even when the context does not demand it. To address the first question, where Greek Isaiah falls on the spectrum of dynamic to formal equivalence (Dines and Knibb 2004, 110), Tov and Wright proposed that consistency is the key to measuring literalness (Dines and Knibb 2004, 120). Previous statistical studies of translational consistency have tended to measure lexical consistency. But lexical consistency will vary depending on the translator’s skill. Because lexical inconsistency in Isaiah may be the result of ignorance rather than an intention to be idiomatic, the kind of consistency I measured is something less susceptible to ignorance: morphological consistency (Tov 2010, 54–66), that is, the degree of correspondence between the grammatical forms (grams for short) of the source and translation. In a translation that aims at formal equivalence, one expects that source-language grams that do have corresponding grams in the target language will be translated as those corresponding grams. For example, infinitives, imperatives, and (to a lesser extent) participles function similarly in both Hebrew and Greek, so a formally equivalent translation should retain these grams. In a translational style that is paraphrastic or idiomatic, one expects the translator to translate according to meaning and context rather than automatically mapping the formal features of Hebrew onto Greek.

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table 1

Eccl. Pent. Prophets Proverbs Isaiah

Verb form inconsistency as an indicator of free translation

qtol→ imperative

liqtol→ infinitive

qotel→ participle

qatal→ aorist

yiqtol→ future

weqatal→ future

wayyiqtol→ aorist

weyiqtol→ future

100 % 89 % 78 % 80 % 79%

94 % 51 % 53 % 32 % 48 %

54 % 56 % 61 % 47 % 72 %

77 % 71 % 65 % 34 % 59 %

57 % 60 % 62 % 32 % 60 %

19% 82% 85% 35% 84%

100% 87% 88% 47% 77%

21% 41% 65% 47% 45%

1.3.1.1 Free Translation of Inflection If G’s translation style was “free” it would lead him to translate according to meaning and context rather than to automatically map the formal features of Hebrew onto Greek, and therefore we should expect to find a tendency more varied than the usual qatal verbs translated into aorists and yiqtols to futures evident in the scriptures that were translated in the kaige style. Because of the difficulties of distinguishing in an unvocalized text the difference between wayyiqtol and weyiqtol, and the diachronic shift of the semantic value of weqatal, I omit the waw-prefixed forms from this comparison, and the finite verb forms considered are only the qatal and yiqtol. The results of the comparison show that Isaiah is on average about as consistent as the other prophets in rendering these five verb forms. Isaiah is a few points below the median for the infinitive, imperative, and qatal; is at the median for yiqtol, and it is significantly (that is, by 16 points) above the median for the participle. Therefore, it is difficult to substantiate a translation style in Isaiah that is consistently more free or more literal than its comparators. If Greek Isaiah is to be classified as a “free” translation, it must be on grounds other than inconsistency in its translation of verb forms. 1.3.1.2 Fulfilment Interpretation Our second test is regarding the common claim that the Greek translator of Isaiah injected his own fulfilment-interpretation into his translation. He is supposed to have interpreted Isaiah’s prophecies eschatologically. If it is true that his eschatology shaped his translation, we should expect to find changes to the time reference of the verbs, changes that make the events into future events rather than past or present. If Hebrew was a tense-prominent language, normally we should expect to find qatals translated as aorists, imperfects, and pluperfects, unless they are lexically stative verbs, in which case stative qatals should be perfects or presents. Yiqtols should become futures, unless they are lexically fientive verbs, in which

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chart 1

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Verb form for each time reference (Pentateuch, Latter Prophets, Proverbs, and Ecclesiastes)

case yiqtols should become presents or futures. We do find a high degree of correlation between yiqtol and future, and qatal and past. This is not the first time such a question has been answered using a statistical method. In 1986, Beat Zuber analyzed the translation of 5335 Biblical Hebrew verbs in the Septuagint and Vulgate, to find patterns in translating the tenses (Zuber 1986). These translations indicate how Jerome and those who produced the Septuagint understood the semantics of the Hebrew verb forms. Zuber too found a clear correlation between the Hebrew verb forms and modality. However, if G interpreted Isaiah eschatologically, we would expect to find Hebrew qatals and participles translated as futures even when the context does not demand it. That is indeed what we find; qatals and participles do both tend to be translated into a Greek future more frequently than in the other prophets or the Pentateuch. Some of these participles translated as future in Isaiah are to be expected. For instance, some are participles expressing the imminent future. Examples

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chart 2

introduction

Time reference for each verb form (Pentateuch, Latter Prophets, Proverbs, and Ecclesiastes)

include Isaiah 1:15 “even though you make many prayers, I not listening” (preceded by yod); and 2:2 “It shall happen at the future of the days, the mountain of the house of Yahweh being established” (prefixed by a waw). Similarly the famous ‫ ְוי ֶֹל ֶדת‬in 7:14 expresses the imminent future, and what is more, it might have been mistaken for a weyiqtol, so it was translated as τέξεται. Similarly, the participle in Isaiah 52:12 may have been translated as a future because it is in the phrase ‫הֵלְך‬ ֹ ‫ִכּי־‬, with an immediately preceding yod. These could be explained if (as it appears) G felt free to ignore word breaks. Examples of anomalous future qatals include Isaiah 9:1–2(3), where the light shines as ‫ נגה‬in Hebrew and λάμψει in Greek; the nation rejoices as ‫ שמחו‬in Hebrew and καὶ εὐφρανθήσονται in Greek. In Isaiah 10:28, he comes to Aiath/Aggai as ‫ בא‬but ἥξει; he passes through Migron/Makedo as ‫עבר‬, but καὶ παρελεύσεται in Greek. Evidently G did shift some of Isaiah’s prophecies into the future, but at other times he did not take the opportunity to do so, as evidenced by the 33 instances where he wrote an aorist where the Masoretic Text has a weyiqtol. The reason for moving some prophecies to the future and others to the past could be an avenue for fruitful exploration.

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Three conclusions are evident from this comparison of Hebrew and Greek verb forms. 1. If Greek Isaiah is to be classified as a “free” translation, it must be on grounds other than inconsistency in its translation of verb forms. 2. The translator of Greek Isaiah did shift some of Isaiah’s prophecies into the future, but at even more times he did not take the opportunity to do so. 3. The translator of Greek Isaiah most likely considered the Hebrew qatal and yiqtol as tenses (locating the event in time). 1.3.1.3 Proper Names Emanuel Tov demonstrated that G did not treat personal names in an idiosyncratic way, but followed the pattern established in the LXX and the Greek prophetic books. One exception is the contemporization of toponyms. Hellenized endings are found on 41% of proper names in Isaiah, a figure that is 10 % higher than other Septuagint books probably because there are more placenames in the prophets. Isaiah is admittedly inconsistent, but this simply means he did not have a list of equivalences; likely he intended to create literary variation (Tov 2010). 1.3.1.4 Lord Johan Lust compared the divine titles ‫ האדון‬and ‫ אדוני‬in Proto-Isaiah and Ezekiel, showing that ‫ האדון‬is distinctive for Proto-Isaiah, and is not interchangeable with the tetragrammaton as ‫ אדוני‬is. Greek Isaiah translated ‫האדון‬ as δεσπότης, but δεσπότης never is a translation of ‫אדני‬. The title ‫ האדון‬points to the ruler of the world, whereas ‫ אדני‬points to the special relationship with the prophet (Lust 2010). Peter Nagel noted that ‫ אדני‬was often rendered unconventionally when with ‫יהוה‬. ‫ אדון‬was consistently rendered by δεσπότης, and κύριος was the equivalent for ‫ אדני‬and ‫יהוה‬. Θεός was considered an appropriate Greek word for any reference to the Hebrew deity (Nagel 2013). Graeme Auld made a case for the translation of κύριος as a proper name, based on the inclusion or omission of the article before κύριος (Auld 2005). His conclusion holds also in the book of Isaiah. Auld found that the presence of the article is determined more by grammatical case than by whether the noun is a proper noun or a common noun. In Joshua, Auld found that the article tends to be used with proper names only in the dative case, and never in the genitive case. In Isaiah, in the nominative case, κύριος is arthrous in 6 out of 230 instances, compared to 8 out of 21 for βασιλεύς and 112 of 122 for θεός. The genitive κυρίου is arthrous 2 of 117 times (one of which, 1:3, is not divine), βασιλέως is arthrous

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chart 3

Words with the article in Joshua

chart 4

Words with the article in Isaiah

4 out of 19 times θεοῦ 27 of 36. The accusative κύριον is arthrous 13 of 35 times, βασιλέα is arthrous 9 of 14 times, and θεόν 13 of 21. The dative of κύριος is arthrous 7 of 15 times, and βασιλεῖ arthrous 2 out of 3 times, θεῷ 6 of 7 times. Ἱερουσαλήμ, Αἴγυπτος, Ἑζεκίας, Ἠσαΐας, Βαβυλών, κυρος, Σόμνας, and Ἰούδας never get the article except twice as genitive (Isa 5:3, 7) and once as accusative (9:21). Ἰουδαία and Λίβανος always do (the land), as does Χελκίας (all 3 genitive). Ῥομελιας is arthrous twice out of four in the genitive. Isa 8:2 has arthrous proper names for all the men mentioned.

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However, κύριος fits the article pattern of neither proper nor common nouns. In Sinaiticus, the nominative κύριος appears 235 times, 5 with the article (only 2 of which refer to the divine Lord); κύριον 33 times (15 τὸν κύριον, of which 13 are divine), κυρίου 117 times (3 τοῦ κυρίου, only 2 of which are the divine Lord), κυρίῳ 16 times (7 τῷ κυρίῳ, only 6 of which are divine), and κύριε 26 times (with an arthrous nominative noun in apposition in 24:6; 25:1; 26:4, 12, 13; 37:20; 63:16). In the plural, κυρίων appears once in 19:4. In approximately half of the instances where the accusative article τόν appears, the Hebrew has the definite direct object marker. But in the latter half of Isaiah, that rule does not explain the presence of τόν. The question remains why κύριος is so rarely arthrous, and θεός so often. By analogy, one might think ὁ θεός should be translated “the deity” or “the god.” Because κύριος when referring to the deity normally appears without the article in the nominative and genitive cases, I treat it as a proper name, and translate as “Lord” rather than “the lord” or even “the Lord.” 1.3.1.5 Recourse to Favoured Words Thackeray was the first to notice that G had recourse to certain favorite expressions when in doubt as to the meaning of the Hebrew. He noted that G used μικρὸς καὶ μέγας (ἀπὸ μικροῦ ἕως μεγάλου) even when it had no basis in the Hebrew. It translates five different Hebrew phrases (9:14(13); 22:5, 24; 23:4, 19), none of which are the Hebrew phrase ‫ מקטן ועד גדול‬that typically lies behind this Greek phrase (Thackeray 1903, 583n3). Ottley additionally noticed certain other Greek words that appear in Isaiah more frequently than the Hebrew text would warrant, especially when the Hebrew is difficult. He explained, “Often we can see the translator losing his clue, and going gradually astray, as in 3:10, 8:15, 16, 24:23; unable to construe (or read) his text, and apparently reduced to guessing or a stop-gap rendering. At such times he is wont to fall back on certain favourite words, and uses these almost at random” (1904, 1:50). For example, at 33:6, Ottley commented, “παραδοθήσονται almost warns us that LXX. are in difficulties” (Ottley 1909, 2:270), noting that this verb shows up also in 23:7, 25:5, 7, 33:1, 6, 38:13, 47:3 (1904, 1:50). Ottley surmised that the first translators of the Hebrew Scriptures “probably found the vocabulary at their command, although extensive, not always adequate” and noted the unexpected appearance of πενθήσει and πέπαυται (24:7, 8), λογίζομαι, (40:15, 17), ὕψος, ὑψηλός, ὑψόω (2:11ff.), and κατακαίω (43:2) (Ottley 1904, 1:36). Ziegler agreed that G had a penchant for certain words and phrases, which he often used when the Hebrew was opaque, following Ottley in calling them “stop-gap words.” Very often he resorted to one of his favorite words without any justification. These words include ἁλίσκομαι, ἡττάω, παραδίδωμι, πλανάω,

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βουλή, ἐλπίς, πλάνησις. A good example is the reproduction of 33:1, where three of his favorite words occur (ἁλίσκομαι, παραδίδωμι, ἡττάω). Here G did not recognize the meaning of his (admittedly difficult) Vorlage, and therefore made up a sentence that could be understood quite well (Ziegler 1934, 13–14). Seeligmann gave a more complete evaluation of this tendency: We find, throughout his work, traces of his attempts to express some idea or other which was dear to his heart, without his bothering overmuch about the Hebrew original. As soon as he gets into difficulties he has recourse—as both Ottley and Ziegler have repeatedly pointed out— to certain favoured words and notions: ἀπολλύναι, βουλή, ἀπό μικροῦ ἕως μεγάλου; παραδιδόναι; παρακαλεῖν; πλανᾶν. Seeligmann 1948, 57

To these examples I would add ἀθετέω (for ‫ פשׁעו‬in 1:2), ἀνόμος (for ‫ בדיל‬in 1:24– 27; for ‫ רשׁע‬in 3:11), and ἰσχύοντες (5:22). 1.4 Transmission and Preservation The original users of the Old Greek translation of Isaiah were Greek-speaking Jews, but especially once Christians began to use it more widely to support their Christocentric interpretations in the second century CE, some Jews sought a translation more in accord with the Hebrew. The most well known alternative translations are are those of Aquila around 130CE, Theodotion around 180– 190 CE, and Symmachus shortly thereafter. The Old Latin translation was made around the second century CE, so it attests the Old Greek before the revisions of the third century, which have affected most of our Greek copies (to varying degrees). Burkitt wrote, “there are readings found in the Old Latin representing Greek readings which have disappeared from every known Greek MS., but which, by comparison with the Hebrew, are shown to preserve the genuine text of the LXX” (Burkitt 1894, cxvii). 1.4.1 Early Manuscripts The earliest portions of Greek Isaiah extant (aside from quotations in the New Testament) are from the third century. In Washington, the Library of Congress 4082 B (Rahlfs 844) preserves Isa 23:4–7, 10–13 (Luijendijk 2010). In Vienna, the Österreichische Nationalbibliothek’s P. Vindob. G 23164 + 17417 + 2320 (Rahlfs 881 + 948) preserves parts of Isa 33:7–8, 17–19; Isa 38:3–5, 13–16; 40:13–14, 24– 26 (Wessely 1909; Bastianini 1982), Rahlfs 965 (TM 61951; consisting of Chester Beatty Library P. Bibl. 7, and B’s P. Vindob. G 23164 + 17417 + 2320), and Rahlfs

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Passage

Manuscript attestation (at 350 CE)

1:1–8:17 8:18–19:13 19:14–23:3 23:4–7 23:8–9 23:10–13 23:14–33:6 33:7–8 33:9–16 33:17–19 33:20–36:15 36:16–20 36:21–36:end 37:1–6 37:7–38:2 38:3–5 38:6–12 38:13 38:14–16 38:17–40:12 40:13–14 40:15–23 40:24–26 40:27–42:2 42:3–4 42:5–45:5 45:6–48:5 48:6–18 48:17–49:15 49:16–18 49:19–53:end 54:1–52:14 52:15–53:3 53:4–5 53:6–7 53:8–10 53:11–12

SB S B 965 SB S B 844 SB S B 844 SB S B 881 SB S B 881 SB S B 902 SB S B 902 SB S B 948 SB S B 948 S B 948 965 S B 965 S B 881 965 S B 965 S B 881 965 S B 965 S B 965 958 S B 965 SB S B 850 SB S B 904 SB S B 965 S B 965 958 S B 965 S B 965 958 S B 965 S B 965 958

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(cont.)

Passage

Manuscript attestation (at 350 CE)

53:13–60:22 60:23–66:17 66:18–19 66:20-end

S B 965 SB S B 958 SB

958 (at Biblioteca Medicea Laurenziana 19657) has much of Is. 8:18–19:13; 38:14– 45:5; 54:1–60:22 (Kenyon 1958). From the third or fourth century, in Alexandria, the Greco-Roman Museum’s, P. Alex. Inv. 203 (Rahlfs 850) preserves parts of Isa 48:6–18 (Carlini 1978; 1972). From the fourth century of course alongside Sinaiticus we have Codex Vaticanus, but also Berlin’s Ägyptisches Museum P. 6772 (Rahlfs 902), with parts of Isa 36:16–20; 37:1–6 (Stegmüller 1939, 58–60), and P. 13422 (Rahlfs 904), with parts of Isa 49:16–18 (Stegmüller 1939, 60–61). Rahlfs 958 (at John Rylands University Library of Manchester P. Gr. 460 and Oslo’s university library P. Inv. 22a/b) has parts of Isa 42:3–4; 52:15–53:3, 6–7, 11– 12; 66:18–19 (C.H. Roberts and Guppy 1938, III Theological and Literary Texts: 10–13). The complete manuscript evidence for Greek Isaiah at the middle of the fourth century can be tabulated as follows, in canonical order. Early quotations of Isaiah are extant: Isa 40:16 in TM 64469 (Gronewald 1974); Isa 53:11 in TM 171876 (Chang and Henry 2012); 58:6–9 in TM 61959 (Daris 1978); 6:10 in TM 62336; 66:1 in TM 63392 and TM 63550. Isa 53:11 in TM 171876 (Chang and Henry 2012); 58:6–9 in TM 61959 (Daris 1978); 6:10 in TM 62336; 66:1 in TM 63392 and TM 63550. 1.4.2 Fourth-Century Revisions In the early third century, the great scholar Origen sought to correct the discrepancies between the Hebrew and the Old Greek, by comparison with these three new versions. To this end, Origen created the Hexapla, so named for the six parallel columns, containing (1) the Hebrew text, (2) Greek transliteration of the Hebrew, (3) Aquila, (4) Symmachus, (5) the Old Greek, (6) Theodotion. He noted differences between the Hebrew and Greek, including additions, omissions, and rearrangements. In most cases, he corrected the Greek to match the Hebrew, supplying omissions from Aquila or Theodotion, and marking additions by the signs of Aristarchus. Some revisions of the Greek were made early in the fourth century. Eusebius and Pamphilus copied the fifth column of the Hexapla separately begin-

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ning around 307 CE. This “hexaplaric” version, used in Palestine, originally included the critical signs indicating additions from Aquila or Theodotion, but it was not long before copies neglected to reproduce the signs. Burkitt noted the agreement in omissions between the hexaplaric text and B (Burkitt 1894, cxvii). Lucian revised the Greek beginning around 300 CE as well, and those manuscripts of Isaiah classified as “Lucianic” provide many Hexaplaric readings. The Lucianic manuscripts were used in the East and Constantinople. Perhaps an Egyptian revision was also made, around 310 CE, this one corresponding to the quotations from the Alexandrian Fathers. Ziegler’s edition provides details regarding the manuscript families (Ziegler 1939). Natalio Fernández Marcos showed that the textual variants in Isaiah 65–66 attest a pattern of readings in the manuscripts Ziegler called “Lucianic.” In these manuscripts he identified 13 small changes taken from the Three toward conformity with the Masoretic Text, but even more stylistic improvements and a few Atticizing tendencies. He pointed out a few older readings preserved in Antiochene manuscrpts, readings that were supplanted in later manuscripts. He noted the Antiochene reading was an exegetical method that emphasised the historical over the allegorical method of interpretation, but he did not associate this method with specific Antiochene textual readings. In other words, the label “Antiochene reading” does not constitute a witness to Antiochene theology in the same way as Seeligmann claimed the Old Greek was a witness to Alexandrian theology (Fernández Marcos 2010). 1.4.3 Compare Ziegler, Rahlfs, A, B Because users of this commentary might be used to read from an edition of the Greek text of Isaiah other than that in Sinaiticus, I include a partial apparatus indicating where the text of S (= Sinaiticus) varies from that of the oldest codices A (Ottley 1904) and B (Swete 1887), and the eclectic critical editions R (Rahlfs 1935) and Z (Ziegler 1939). In such notes, the witness of the correctors of Sinaiticus is also indicated. 1.5 Reception 1.5.1 New Testament Every quotation and allusion to Isaiah in the New Testament is discussed in the commentary. According to the data provided by Silva (1993), Paul’s citations of Isaiah most often matched neither the Greek nor the Hebrew (12 times), matched the Greek against the Hebrew 9 times, and never matched the Hebrew against the Greek. Silva’s classifications are shown in the following table. Paul’s appeal to Isaiah occurs mainly in his correspondence with the Romans and Corinthians. Only twice did he refer to Isaiah outside of these three let-

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Paul

Isaiah

Type

1 Cor 15:32 2 Cor 6:2 2 Cor 6:17 Rom 15:21 Rom 9:29 Rom 15:12 Rom 11:34 Rom 14:11 Rom 2:24 Rom 10:16 Gal 4:27 Rom 10:20–21 Rom 11:8 Rom 9:27–28 1 Cor 15:54 Rom 11:27b 1 Cor 14:21 Rom 10:11 1 Cor 1:19 1 Cor 2:16 Rom 10:15 Rom 11:26–27a Rom 3:15–17 Rom 9:33 1 Cor 2:9 2 Tim 2:19b Rom 9:20 2 Cor 9:10

Is 22:13 Is 49:8 Is 52:11 + Ezek 20:34 Is 52:15 Is 1:9 Is 11:10 Is 40:13 Is 45:23 (+ 49:18?) Is 52:5 Is 53:1 Is 54:1 Is 65:1–2 Deut 9:4 (+ Is 29:10) Is 10:22–23 (+ Is 29:10) Is 25:8 Is 27:9 Is 28:11–12 Is 28:16 Is 29:14 Is 40:13 Is 52:7 Is 59:20–21 Is 59:7–8 Is 8:14 + 28:16 (Is 64:4 + 65:16?) Is 26:13? (+ Sir 35:3?) Is 29:16 (45:9) Is 55:10 + Hos 10:12

1. Paul = LXX = MT. 1. Paul = LXX = MT. 1. Paul = LXX = MT. 1. Paul = LXX = MT. 3. Paul = LXX ≠ MT 3. Paul = LXX ≠ MT 3. Paul = LXX ≠ MT 3. Paul = LXX ≠ MT 3. Paul = LXX ≠ MT 3. Paul = LXX ≠ MT 3. Paul = LXX ≠ MT 3. Paul = LXX ≠ MT 4. Paul ≠ LXX ≠ MT 4. Paul ≠ LXX ≠ MT 4. Paul ≠ LXX ≠ MT 4. Paul ≠ LXX ≠ MT 4. Paul ≠ LXX ≠ MT 4. Paul ≠ LXX ≠ MT 4. Paul ≠ LXX ≠ MT 4. Paul ≠ LXX ≠ MT 4. Paul ≠ LXX ≠ MT 4. Paul ≠ LXX ≠ MT 4. Paul ≠ LXX ≠ MT 4. Paul ≠ LXX ≠ MT 5. Debated 5. Debated 5. Debated 5. Debated

ters. The fact that Paul’s citations of Isaiah often matched the Greek against the Hebrew, but never matched the Hebrew against the Greek indicates that Paul preferred to appeal to the Greek rather than the Hebrew. Whether this preference is due to necessity (for example, if he only had the Greek available to him) or choice (for example, his case was better made by the Greek, or he assumed his readership would be using the Greek) is a question beyond the scope of this commentary.

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1.5.2 Patristic The Isaiah volume of The Church’s Bible refers to four complete commentaries on Isaiah: Eusebius of Caesarea (260–340), Jerome (342–420), Cyril of Alexandria (370–444), and Theodoret of Cyrrhus (393–458).1 Of these, only that of Eusebius predates Codex Sinaiticus, at the middle of the 4th century. Origen (185–254) wrote a commentary that is now lost, but nine of his homilies elaborate on verses from Isaiah (xxv). Other early authors who expound on small parts of Isaiah include Irenaeus (fl. c. 175–195), the Letter of Barnabas (c. 130), Justin Martyr (c. 100–165), Clement of Alexandria (c. 150–215), Hippolytus (fl. c. 222–245), Didymus the Blind (313–398), Cyril of Jerusalem (fl. c. 348), Gregory of Nyssa (c. 335–394). Tertullian (fl. 197–222) and Aphrahat (fl. 337–345) also commented on Isaiah, but did not write in Greek. Tertullian (Τhe Resurrection of the Flesh 20) provided an overview of how Isaiah was interpreted: No doubt we are accustomed also to give a spiritual significance to these statements of prophecy, according to the analogy of the physical diseases which were healed by the Lord; but still they were all fulfilled literally: thus showing that the prophets foretold both senses, except that very many of their words can only be taken in a pure and simple signification, and free from all allegorical obscurity; as when we hear of the downfall of nations and cities, of Tyre and Egypt, and Babylon and Edom, and the navy of Carthage; also when they foretell Israel’s own chastisements and pardons, its captivities, restorations, and at last its final dispersion. Who would prefer affixing a metaphorical interpretation to all these events, instead of accepting their literal truth? The realities are involved in the words, just as the words are read in the realities. Thus, then, (we find that) the allegorical style is not used in all parts of the prophetic record, although it occasionally occurs in certain portions of it. A. Roberts, Donaldson, and Coxe 1885, 559–560

Because Codex Sinaiticus was in active use probably until 600, the comments of the Nicene Fathers are also relevant. Especially relevant are the commentaries on Isaiah written after 350 by Chrysostom (370–398) and Basil (second half of fourth century). Occasionally reference will be made to these later interpretations of Greek Isaiah.

1 All quotations from Eusebius Comm. Isa. are taken from Armstrong, with sincere thanks for a pre-publication draft of his translation.

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chart 5

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Fulfilments of Isaiah’s prophecies according to early Christian authors

1.5.2.1 Early Christian Writers’ Use of Isaiah The early Christian writers certainly thought the prophet Isaiah was a foreteller of future events. John Sawyer also titled his book on Isaiah in the History of Christianity “The fifth gospel,” building on Jerome’s preface to Isaiah, where he said Isaiah “should be called an evangelist rather than a prophet because he describes all the mysteries of Christ and the Church so clearly that you would think he is composing a history of what has already happened rather than prophesying about what is to come” (Comm. 24 4:850; McKinion 2004, 3). Chrysostom said, “the souls of the prophets when illuminated by the gift of the Spirit had access to the future” (Wilken 2007, 18). Cyril of Alexandria said Isaiah “was able to see with the eye of the mind what was going to happen to Judah at a later time” (Wilken 2007, 19). Calling Isaiah the Fifth Gospel, and implying that such a title is long-standing gives the impression that Isaiah was understood throughout history as pointing to the life of Christ, i.e., that interpretations of Isaiah were mainly Christological, even Christocentric. Such is the position of McKinion, who wrote, “For the Fathers, Christ was the skopos (“aim,” “object”) of the Hebrew Scriptures. That is, the author’s intention in writing the Old Testament was to announce the coming Messiah. Early Christian interpreters were nearly unanimous in this regard” (McKinion 2004, xxii). He continued, “Theodoret and Cyril represent this similarity. Both contend that Isaiah spoke of Christ. Both contend as well that some passages speak overtly and that others require interpretation. While they differ on the number of passages that do either, they still agree

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that Christ is the subject of the prophecy, as it exists in the Old Testament” (McKinion 2004, xxii). But Elliott disagreed, claiming that the leading patristic interpretation of Isaiah 40–66 “is soteriological rather than christological, that is, focused relatively more on the process of God’s salvation than on the identity of the Savior” (Elliott 2007, xx). Elliott argued that the reason Christ appears so central is that he is a part of salvation history, which is the real focus of Isaiah’s prophecies. The fulfillment of Isaiah’s prophecies is to be found in the results of the salvation effected by Jesus Christ. In other words, the fulfillment is to be found in the time of the church, the time of the commentators themselves. Evidence to solve this disagreement may be found by comparing the relative frequency of the time to which the earliest Christian authors believed Isaiah’s prophecies pointed. In order to identify how the Ante-Nicene Fathers interpreted Isaiah, I classified their references to Isaiah according to where they placed the fulfilment of the prophecy. Of the 1097 references to Isaiah indexed by the Biblia Patristica (at the Biblindex.info website) from Christian writings up to the mid-fourth century (the New Testament, Apostolic Fathers, and Ante-Nicene Fathers), those in which the Christian writer treated the prophecy from Isaiah as a reference to a historical event are 728 in number. The rest of the references are either simply allusions or are used as timeless truths. Those that were considered fulfilled in the time of Isaiah amount to 4 % of the total. For example, Cyprian in Hab. virg. 13 said Isaiah “chides the daughters of Sion” for “departing from God for the sake of the world’s delights” by adorning themselves with cosmetics (Deferrari 1958, 42). In Origen’s explanation of Isaiah 14, he wrote that its lament is offered on behalf of the king of Babylon (Cels. 6.43). But more often among Christian writers we find the view that although the Hebrews think the prophecy referred to a figure from that time such as Hezekiah, it is really about Christ. The second locus of fulfillment is that of pre-Christian history. For example, Eusebius wrote about the Oracle against Moab in Isaiah 15 that “these things were fulfilled historically at the time of the invasion of the Assyrians and Babylonians …” (ἃ δὴ καὶ ἐπληροῦτο κατὰ τὴν ἱστορίαν ἐπὶ τῆς Ἀσσυρίων καὶ Βαβυλωνίων ἐπιθέσεως, Comm. Isa. 1.70) (Wilken 2007, 185). A similarly small number of interpretations, 4%, take this time frame as their fulfilment. The third time in which Isaiah’s prophecies might have been fulfilled is in the earthly life of Jesus. This locus of fulfilment is commonly seen in the Gospels, where for example, Matt 1:22–23 says Isaiah 7:14 was fulfilled by Jesus’ conception, in the following words: “All this took place to fulfill what had been spoken by the Lord through the prophet: ‘Look, the virgin shall conceive and bear a son,

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and they shall name him Emmanuel’” (NRSV). Because it is at times hard to tell whether a certain prophecy was more about Christ or about the realities of the Church (because Christ was thought to continue his activity after his ascension), for the purposes of categorizing the references, I included in this third time frame only the historical events that were part of the Jesus’ incarnated life from conception to ascension. The largest number of interpretations, 29 %, consider this time the fulfilment of the prophecy. The fourth locus of fulfillment is that of the period in which the commentator lived: the period of the Church, which began after the ascension, but before the end of the world. The early Christian writer might have seen the fulfilment of Isaiah’s prophecies in his own day, in much the same way that the pesharists at Qumran understood prophecy. For example, in Rom 11:7–8 Paul wrote, ὃ ἐπιζητεῖ Ἰσραήλ, τοῦτο οὐκ ἐπέτυχεν, ἡ δὲ ἐκλογὴ ἐπέτυχεν· οἱ δὲ λοιποὶ ἐπωρώθησαν, καθὼς γέγραπται· Ἔδωκεν αὐτοῖς ὁ θεὸς πνεῦμα κατανύξεως “Israel failed to obtain what it was seeking. The elect obtained it, but the rest were hardened, as it is written, ‘God gave them a sluggish spirit …’” A similarly large proportion, 21 %, were thought to be fulfilled in the time of the Church, i.e., in the interpreter’s day. Finally, the fifth possibility is that the early Christian writer could understand Isaiah’s prophecies as something yet to be fulfilled. Of course, this is the view taken by many amateur interpreters of prophecy today, namely that Isaiah’s prophecies are to be fulfilled at the end of time, as the book of Revelation would have it. For example, Paul wrote in 1Cor 15:54 τότε γενήσεται ὁ λόγος ὁ γεγραμμένος Κατεπόθη ὁ θάνατος εἰς νῖκος. “then the saying that is written will be fulfilled: ‘Death has been swallowed up in victory.’” Our collected evidence shows that this eschatological interpretive tendency occurred only 11 % of the time among the Church Fathers. A few trends are worth noting. First, the most obvious trend is that of the five possible fulfilment times assumed by pre-Nicene Christians, two clearly stand out: For most of these early Christians, the prophecies of the first chapters of Isaiah are fulfilled either in the life of Jesus or in the time of the Church, that is, of the commentator himself. There are very few interpretations of Isaiah’s prophecies that are fulfilled in Isaiah’s time, or in pre-Christian history at all, for that matter. The evidence shows that the early Christian writers were even more interested in Isaiah’s prophecies about Jesus’ human life than about his work in the Church. Isaiah was used more to prove that Jesus life was a fulfilment of prophecy than to claim that Isaiah was predicting events in the commentator’s day. The early Christians thought Isaiah rarely, if ever, referred to events in Isaiah’s own day, and it was uncommon for them to find fulfillments in historical events before the time of Jesus at all.

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Where early Christians placed the fulfilment of Isaiah’s prophecies

Second, the data also show that certain authors use Isaiah much more than others. Tertullian, Irenaeus, and Justin top the list, with Origen and Cyprian close behind. Third, the use to which Isaiah was put evolved over time. In the first century, Longenecker correctly observed that the New Testament authors were concerned to show that the “this” that was manifest in the person and work of Jesus “is that” which was recorded in the Old Testament. Jesus is the fulfillment of hopes for deliverance. The New Testament authors usually did not use Isaiah for polemic, and Isaiah was quoted mainly within the mission to Jews (Longenecker 1975, 96). In the second century, there are no quotations of Isaiah in the Didache, in Hermas, or the Martyrdom of Polycarp. But Clement of Rome made a few references to Isaiah: mostly allusions, timeless interpretations, or future fulfillments. The non-interpolated writings of Ignatius have mostly allusions and Christological fulfilments, for example, to Jesus’ birth, from Isa 7:14. Barnabas found fulfilments mainly in the time of the church and in Jesus. Barnabas used Isaiah to condemn rituals, but not specifically to condemn the Jewish people, as e.g., in 9.1: “But moreover the circumcision in which they trusted has been abolished. For he declared that circumcision was not of the flesh, but they erred because an evil angel was misleading them.” Justin Martyr was the one who introduced this kind of anti-Jewish polemic, arguing that because of the Jews’ rejection of Jesus, they had been rejected by God, and their blessing transferred to the Gentile believers. Dialogue with Trypho 17 reads, “So that you are the cause not only of your own unrighteousness, but in fact of that of all other men. And Isaiah cries justly: ‘By reason of you, My name is blasphemed among the Gentiles.’

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In the third century, Irenaeus found mostly Jesus-fulfilments. In Adv. Haer. 4.23.2 he wrote, “‘in His humiliation His judgment was taken away’ and all the rest which the prophet proceeded to relate in regard to His passion and His coming in the flesh, and how He was dishonoured by those who did not believe Him.” Clement of Alexandria found relatively few fulfillments because he preferred to use Isaiah for allusions and timeless truths. Tertullian wrote an Adversus Judaeos replete with quotations from Isaiah, often fulfilled by Jesus. In this work, he followed the precedent established by Justin, in which Christianity superceded Judaism. For example, in Adv. Jud. 3 he wrote, “For circumcision had to be given; but as ‘a sign,’ whence Israel in the last time would have to be distinguished, when, in accordance with their deserts, they should be prohibited from entering the holy city, as we see through the words of the prophets, saying, ‘Your land is desert; your cities utterly burnt with fire; your country, in your sight, strangers shall eat up.’” Hippolytus wrote a work on “Antichrist” and one on Daniel, so his interpretations mainly saw fulfilments in the future. Origen followed Clement of Alexandria’s lead, by finding mainly timeless truths and allusions, but Origen was also supercessionist, as indicated in Comm. Matt. 14.17: “Christ … did not put away His former wife, so to speak—that is, the former synagogue—for any other cause than that that wife … plotted against her husband and slew Him, … wherefore, reproaching her for falling away from him, it says in Isaiah, ‘Of what kind is the bill of your mother’s divorcement, with which I sent her away?’” Cyprian used Isaiah mainly for timeless truths, but also a large number of Jesus-fulfilments. He, too, pitted the Jews against the Christians, claiming that the blessing originally belonging to the Jews was transferred to the Gentiles. Cyprian’s Testimonies against the Jews 1.22, which begins with a quote from Isa 65:13–15, is entitled, “That the Jews would lose while we should receive the bread and the cup of Christ and all His grace, and that the new name of Christians should be blessed in the earth.” Novatian found fulfilments mostly in Jesus. In the fourth century, Methodius was mostly concerned about chastity so he used Isaiah for that purpose. Lactantius found fulfilments in Jesus almost exclusively. Eusebius held a balance between fulfilments in Jesus and the Church. An example of the latter appears in Comm. Isa. on 23:18: “And this also has been fulfilled among you, for the Church of God has been established in the city of Tyre.” Fourth, the locus of fulfilment varies depending on which prophecy is being referred to. As may be expected, chapter 53, with its imagery evoking the Passion, was consistently thought to refer to Jesus. Others, such as chapters 1 and 2, with their condemnation of Israel’s unfaithfulness, were seen as predictions of the rejection of Israel in favour of the Gentiles. Those most frequently con-

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sidered prophecies about Jesus are chapters 53, 7, 9, 61, and 35. These tend to be prophecies that have an established precedent in the New Testament. The New Testament authors already have interpreted the prophecies of Isaiah 7, 9, 53, and 61 as being fulfilled in Jesus. Those most frequently considered supercessionist are chapters 1, 2, 5, and 19. The 8th-century prophecies of judgement on Israel and Judah were thought to be fulfilled by the destruction of Jerusalem by the Romans and later also by the major success Christianity met among the Gentiles. But that kind of supercessionism had little place in the 6th-century prophecies of comfort. Instead, the prophecies of the servant songs which in Greek would be the songs of the παῖς, the son, were fulfilled by Jesus. Fifth, the genre of writing influences the use to which Isaiah is put. The writings “Against the Jews,” intended to refute the Jewish insistence that Jesus was not the Christ tend to emphasize the fulfilments in the person of Jesus, and the indictments of Israel and Judah in the judgement oracles, especially in the first six chapters of Isaiah. The use of Isaiah in these anti-Jewish writings shows they were interested in two main things: that Israel should have recognized the son of God when he came, and that in consequence of their failure, God’s favour has moved from the Jews to the Gentiles. This polemic has its roots in Paul’s letters. For example, in Romans 11:11, after quoting Isaiah 29:10, that God gave Israel a spirit of imperception, Paul wrote, “through their trespass salvation has come to the Gentiles.” Even in the patristic references to the life of Jesus, the supercessionist theme is frequently present. As a case in point, the interpretations of the first chapter of Isaiah tend to argue that when Jesus came, the Jews did not recognize him, as Justin said, “expecting the Christ, did not recognise Him.” What the Jews were unable to do, the Gentiles did, as Origen said, “Israel did not know the manger of their Lord, but the unclean Gentiles did.” Jesus was predicted by the prophets, according to Justin 1 Apology 43: the Jews and Samaritans, having the word of God delivered to them by the prophets, and always expecting the Christ, did not recognise Him when He came, except some few, of whom the Spirit of prophecy by Isaiah had predicted that they should be saved. God’s blessing transferred from Jews to Gentiles, according to Origen, Homilies on the Gospel of Luke 13.7: “‘The ox knows his owner and the donkey his master’s manger.’ The ox is a clean animal, and the donkey an unclean one. … The people of Israel did not know the manger of their Lord, but the unclean Gentiles did.” Commenting on chapter 2, Eusebius said, “The beginning of the prophecy is consistent with the reality that the Lord descended not only for the salvation of the Jewish race but also for that of all people” (Eusebius, Dem. ev. 6.13). He continued to claim that God’s house is no longer the Temple: “the house of God which exists in Judea would be the Church of the nations.”

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In light of the manifest purpose of the patristic interpreters, their interpretive tendency cannot simply be called Christological or soteriological because it is not simply a question of whether Isaiah’s prophecies were fulfilled in the life of Jesus or in the experience of the Church. Rather, when they are comparable to events in Jesus’ life, Isaiah’s prophecies are used to show that the Jewish people should not have rejected him, but they should have recognized him when he came. When they are comparable to events in the Church subsequent to Jesus life, Isaiah’s prophecies are used to show that the Jewish people were now receiving the consequences of that rejection, that, in the words of the author of Acts, “The Holy Spirit was right in saying to your fathers through Isaiah the prophet: ‘Go to this people, and say, “You will indeed hear but never understand, and you will indeed see but never perceive.” For this people’s heart has grown dull, and with their ears they can barely hear, and their eyes they have closed; lest they should see with their eyes and hear with their ears and understand with their heart and turn, and I would heal them.’ Therefore let it be known to you that this salvation of God has been sent to the Gentiles; they will listen” (Acts 28:25–28). So yes, the interpretations are Christological, because they are concerned with the rejection or acceptance of Christ. And yes, the interpretations are soteriological, because salvation depends on the acceptance of Christ. Even yes, the interpretations are eschatological, because they thought they were living in the end times. But the main concern in the second and third century continues that question that perplexed the writers of the New Testament: why do we believe in a Jewish Messiah and the Jews do not? We may not like their answer to that question, we may be embarrassed by their supersessionism. McKinion and Elliott ignore these unattractive interpretations. Wilken, in his introduction to the Isaiah volume in the Church’s Bible series (xxv), raised the problem of patristic supersessionism, but concluded: “since the purpose of this series is to provide excerpts for spiritual reading and resources for the theological appropriation of the Bible, and not simply to offer a representative cross section of early Christian biblical interpretation, it seemed advisable not to include many of the sharply polemical passages.” But if our goal is understand the pre-Nicene Christians, we must not sweep these embarrassments under the rug and pretend they are not part of history. Rather, we can learn from both good and bad examples, and use these lessons in selfcritical shaping of our own reading of scripture. As we seek look at historical interpretations of Isaiah, we can recognize something about which Isaiah, and the ancients all agreed, and that is Isaiah’s insistent demand for faithfulness.

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1.5.2.2 Faith It has long been recognized that “Trust in God is a basic feature in OT religion,” as Bertram said. “This is indicated by the prophetic message. Isaiah and Jeremiah in particular demand confidence in God and warn against false confidence in earthly powers” (in Bultmann 1964, 5) Zion is judged for being a faithless city; king Ahaz is urged to trust God in the face of the threats from Aram and Ephraim. Idols are not to be trusted, and neither is Egypt’s military might. In the New Testament, trust is normally spoken of using the word πίστις and cognates in the semantic realm that includes faith, trust, belief, and confidence. Some of the most famous sayings in the Bible use a one of these words. Paul said, “It is by πίστις that you are saved, not by works, lest anyone should boast.” Jesus said, “For God so loved the world that he gave his only son, so that πᾶς ὁ πιστεύων in him might not perish, but have eternal life.” But despite the importance of faith in the message of Greek Isaiah, πίστις and πιστεύω together appear there only a dozen times. Because faith is central to Christian theology, the question of how the earliest Christian commentators interpreted faith when they read of it in Isaiah is of interest. We might expect the earliest commentary on Greek Isaiah (that of Eusebius) to interpret this faith in Christian ways by recasting the idea in terms of Christian πίστις. However, this expection is not what we find in Eusebius, based on an examination of how Eusebius treated four kinds of passages in Isaiah: (1) where Isaiah used the root πιστ; (2) where Isaiah used πεποιθ-; (3) where Isaiah spoke of faith without using these two word groups; and (4) where Eusebius introduced πιστ- words when they were not present in Isaiah. Eusebius tended not to connect passages in which the root πίστις appears in Isaiah with the πίστις Jesus and the apostle advocate for so prominently in the New Testament. In five passages, Eusebius did not add to what Isaiah says about πίστις (Isaiah 8:2; 22:23, 25; 49:7; 55:3). In two cases, Eusebius did add an interpretation about faith, but it was not distinctively Christian (Isaiah 1:21; 7:9). Only in five cases did he add some Christian interpretation (Isaiah 17:10; 28:16; 33:16; 43:10; 53:1). Instead, Eusebius did not have a tendency to import Christian theology into Isaiah’s uses of πίστις. Eusebius retained the generally non-theological use of the verbal root πεποίθως in Isaiah. Eusebius did not often speak of faith with vocabulary other than these two words groups. Although Eusebius rarely introduced words from the πεποίθως group into his commentary, he often did mention πίστις where no πίστις was found in his source text. As an explanation for these phenomena, I propose that Eusebius considered πίστις not as an attitude toward a person or things (trust), nor even as a belief

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system (though this is stronger), but he used πίστις primarily to refer to the acceptance or rejection of the divine Christ. In Eusebius’s usage, πίστις mainly describes the assent to Christ, particularly in recognizing pointers to Christ in the scriptural prophecies. The unfaithful are those who do not acknowledge Jesus as the divine Christ, and are identified with the disobedient, rebels, and rejecters. 1.6 Modern Study 1.6.1 Modern Study of the Septuagint On the “Septuagint” generally, until recently the most comprehensive overview was that of Fernández Marcos (2000), although the earlier introduction by Swete (1914) is still useful, and the more general introductions by Jobes and Silva (2000) and Dines and Knibb (2004) are helpful. Reference will be made to grammars of the Septuagint (Conybeare and Stock 1905; Thackeray 1909) and to Swete’s introduction (1914). The years since I began this commentary have seen the republication of Tov’s essays (Tov 2006), the publication of a lively introduction (Law 2013), and a systematic description of the translation of the individual books (Aitken 2015). Bibliographies of the Septuagint have been collected in recent decades (Brock, Fritsch, and Jellicoe 1973; Tov 1983; Dogniez 1995). 1.6.2 Modern Study of Greek Isaiah Editions of the Greek text of Isaiah include those of Brenton (1844), Swete (1887), Ottley (1904), Ralhfs (1935), Ziegler (1939), the Sinaiticus project (“The Codex Sinaiticus Website” 2008). Earlier English translations of Greek Isaiah include those of Silva, Ottley (1904), Brenton (1844), and the Lexham English Septuagint (Brannan et al. 2012). In German there is now the SeptuagintaDeutsch (Baltzer et al. 2009), and in French the Bible d’Alexandrie (le Boulluec and le Moigne 2014). Works specifically on the whole of Greek Isaiah begin with the studies of Scholz (1880) and Ottley (1904). Ziegler (1934) and Seeligmann (1948) set the stage for the next generation of research on Greek Isaiah. Major works on Greek Isaiah that followed included those by das Neves (1973) and Koenig (1982). Arie van der Kooij has been the most prolific of the scholars on Greek Isaiah (van der Kooij 1978; 1981; 1982b; 1982a; 1986; 1997c; 1997a; 1998a; 1998b; 2006; van der Kooij and van der Meer 2010a). Some of his students have continued his work, namely Mirjam van der Vorm-Croughs (Croughs 2001; van der Vorm-Croughs 2010; 2014), and Wilson de Angelo Cunha (2009a; 2009b; 2013; 2014). Monographs devoted to Greek Isaiah include Olley (1979), Ekblad (1999), Baer (2001), Troxel (2008), de Sousa (2010a), Wagner (2013), Ngunga (2013),

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Byun (2017). A recent bibliography specifically of Greek Isaiah is included in the Arie van der Kooij Festschrift (van der Kooij and van der Meer 2010b). 1.6.2.1 Pluses and Minuses Mirjam van der Vorm-Croughs’s monograph (2014) enumerates and describes the reasons for one of the main categories of differences between the Greek and Hebrew of Isaiah, namely those differences that exhibit themselves quantitatively. Such a quantitative difference is called a “plus” when the Old Greek includes words with no counterpart in the Masoretic Text, and a “minus” if the Masoretic Text includes words with no counterpart in the Old Greek. Van der Vorm-Croughs made two valuable contributions. One is text-critical, by showing that most differences can be explained by clear tendencies without recourse to a different Vorlage. Second, she showed which translation techniques Greek Isaiah considered acceptable, i.e., what rules he followed. Almost every plus or minus can be attributed to a small number of policies. Notably, one of these rules was rearrangement. Although she claimed for Greek Isaiah a high proficiency in both Hebrew and Greek, I do not find the evidence for the Hebrew convincing because it consists solely of Greek Isaiah’s use of formal association (showing he was well rooted in Jewish exegesis), and his borrowing from other (Greek) scriptures (showing that he had a thorough acquaintance with scripture) (van der Vorm-Croughs 2014, 521).

2

Sinaiticus Isaiah

The description of Codex Sinaiticus presented here is grounded in the work of Tischendorf (1862; 1934), Lake & Lake (1922), Milne and Skeat (1938), Moir (1976), Myshrall (2005), Jongkind (2007), and Parker (2010). 2.1 Description of Manuscript Codex Sinaiticus contained 48 books of the Greek Old Testament, plus the nowstandard 27 books of the New Testament, as well as the Epistle of Barnabas and the Shepherd of Hermas. That these 1486 pages (743 leaves) were contained between two covers was an impressive technological feat for its day. It has an enormous page size (at 43cm by 38cm, the largest of any known biblical manuscript), and its parchment (untanned calf and sheep skin) is thinner (116 microns, according to Parker, 46) than the paper used in today’s books. The standard studies on the paleography of Codex Sinaiticus are by Tischendorf (1846; 1862; 1934), Milne and Skeat (1938; 1963), the Lakes (1945), Myshrall (2005), and Jongkind (2005; 2007). The script is a beautiful exemplar of bibli-

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cal majuscule (Parker 2010, 2), written in four columns, except for the poetical and wisdom literature, where two columns are used. The brown ink used was tannin-based. When one remembers that one animal skin provided two sheets of parchment (one from each side) and notices how few and small the imperfections are, the material expense of producing this codex becomes apparent. Parker calculates the cost of scribal labour alone at about 20 solidi, the annual income for priests and deacons (2010, 62–63). Codex Sinaiticus is one of only seven Greek manuscripts containing both testaments. Interestingly, three of these are from the 14th and 15th centuries and the other four are from the 4th and 5th centuries, with almost a millennium between these two groups. In Sinaiticus, after the Pentateuch come the historical books, then the prophets (major, then minor), Psalms, and the wisdom books. Isaiah starts at the beginning of quire 43 (of 95) after 4Maccabees, and ends on quire 46, folio 3, followed by Jeremiah. The beginnings of books were marked by a tab tied to the first page, as evidenced by the pinholes for this purpose, but these tabs have been lost. 2.2 History of Codex Sinaiticus 2.2.1 Scribes Codex Sinaiticus was copied in the mid-fourth century (too late to have been commissioned by Constantine) by at least three identifiable scribes, labelled A, B, and D. Myshrall suggested the scribe we conventionally call B may in fact have been two scribes, B1 and B2 (Myshrall 2005), but Batovici (Batovici 2017) has refuted that vew. Likely these scribes worked at Caesarea or Alexandria, but we have no direct evidence for this guess. The date is established by its inclusion of Eusebius’s Canons in the Gospels, which were from 320 or later, albeit in and incomplete way that indicates the scribes were not used to it. G. Cavallo puts the date of the manuscript at 360 or a little later, based on the elegance of the script and the decorations (Cavallo 1967, 56–60). The scribes could have been male or female, since some girls and women are known to have been trained to write well, and even produced copies of the Bible, according to Rufinus. Contra Milne and Skeat, Parker demonstrated that the scribes did not work from dictation. In fact, scribe A copied 14 pages of text that he had already copied earlier, and the corrector (D) did not notice that the text changed from 1 Chronicles 19:17 to 2Esdras 9:9 in the middle of the verse. This indicates that A and D were both working from an exemplar in which the repetition was present. They were careful to reproduce the words from their source text, without checking whether that source manuscript was reliable.

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The scribes exercised varying degrees of care in copying and correcting their work. D was the most careful, perhaps supervising A and B; B was the poorest speller of the scribes of Codex Sinaiticus, perhaps brought in part-time for occasional work. Milne and Skeat speak highly of scribe D “whose spelling is well-nigh faultless.” They continue, “Scribe A, on the other hand, would be put down as a poor speller but for the existence of scribe B, whose illiteracy is so startling that it is indeed a puzzle to understand how he can ever have been chosen to work on a manuscript of this class” (Milne and Skeat 1963, 15). It was scribe B (specifically B1 according to Myshrall) who was responsible for Isaiah. B also copied Jeremiah and Lamentations and may have contributed to the Pauline letters. B included running titles for some books, and although the other scribes would correct each other’s work, B (in Isaiah) was the only one to correct his own work. 2.2.1.1 Orthography Scribe B abbreviated the following words regularly by means of an overbar: θεός (181 times as ΘΣ, ΘΥ, etc.), κύριος (434 ΚΣ), πνεῦμα (38 ΠΝΑ), Ἰσραήλ (133 ΙΗΛ), Ἰερουσαλήμ (124 ΙΛΜ ι̅λ̅η̅ μ̅ ϊε̅λ̅μ̅ ι̅λ̅μ̅ ), Δαυίδ (11 ΔΑΔ), ἄνθρωπος (64 ΑΝΟΣ), πατήρ (24 πρ̅ος̅ ̅ πρ̅ς πρ̅α̅ π̅ ρε̅ ς̅ ̅ πρι̅ πρ̅ω̅ν)̅ , μητήρ (2 ΜΡΑ). πᾶς, βασιλεία, υἱός, σταυρός, and οὐρανός do not appear abbreviated in Isaiah. These abbreviations (and those of Christ and Jesus) are distinctively Christian scribal habits, from the oldest Christian manuscripts. The reason for these so-called nomina sacra is unclear. Some of these words might have been abbreviated because they refer to divinity (God, Lord, Spirit, Jesus, Christ, Father, Son), but others such as μητήρ, πᾶς, and βασιλεία do not fit this pattern. Some of the words used to refer to God do not always have a divine referent (e.g., κύριος, ἄνθρωπος, πατήρ) yet they are still abbreviated (Jongkind 2007, 62–84). The orthography of scribe B is notoriously poor, the worst of any of the Sinaiticus scribes. Therefore I do not note every time my transcription diverges from what is on the manuscript. Extremely common are interchanges between αι and ε, and between ει and ι. Evidently these pairs each sounded alike to our scribe. Certain other confusions happened frequently enough to exhibit a pattern. These are υ for οι (9 times; the reverse happens once), ο for ω (8 times; the reverse happens once), ι for υ (5 times), ι for ε (4 times). When a nu-final word occurred at the end of a line, the scribe regularly replaced the nu with an overbar over the last letter of a word (Milne and Skeat 1938). Medial nu was also commonly dropped; this can be seen in the following verses: 5:17, 18, 19, 30; 8:16; 9:9; 10:33; 11:6, 7, 9; 13:2, 12; 14:5, 9, 26, 30; 15:3, 7; 17:13;

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Number of corrections by each corrector of Sinaiticus Isaiah

18:3; 19:2, 3, 6; 20:6; 22:13; 23:6, 8, 15; 24:9, 25:4, 26:5, 18, 19; 27:1, 5; 28:27; 29:4, 11, 20, 21; 30:21; 31:2; 32:13, 14, 19; 33:1; 34:1, 4, 14; 35:5; 36:2; 37:8, 36; 39:6; 40:14, 26; 41:11, 16, 19; 42:11; 43:17; 44:9, 10, 15, 19; 46:1; 47:3, 14; 48:6; 49:19, 25; 51:6; 55:1, 5, 10; 56:4, 10; 57:16; 58:6, 7; 59:10; 60:12, 20; 61:2, 5, 8; 64:5; 65:4, 11, 12, 24; 66:5, 9, 10, 16. 2.2.2 Correctors During the fifth-seventh centuries several hands thoroughly corrected the manuscript, over 20,000 times (Milne and Skeat 1938, 65; Jongkind 2007, 10–11). This makes it the most-corrected ancient manuscript in history. The correctors not only fixed the scribes’ mistakes, they also rewrote faded letters, changed spelling, line-breaks and wording, and inserted and deleted text. Most of the corrections were made by six scribes. These six correctors have been given the labels ca, cb1, cb2, cb3, cc, cc*, cpamph, and d. One of the correctors, cpamph, claimed a link to the Hexapla. He claimed to have used a copy that had been corrected by Pamphilius and contained his signature and the following note: “Copied from and corrected against the Hexapla of Origen as corrected by himself.” The corrections cpamph made are indeed similar to what we know of Origen’s text, but Parker remained sceptical because some manuscripts include such claims that are demonstrably false. Parker cast doubt on the reliability of the colophon that claims cpamph worked directly from the autograph of Pamphilus by pointing out that colophons making similar claims appear in widely divergent manuscripts (2010). This colophon was likely present in the manuscript cpamph used to correct S, but although the corrections are old enough to precede the destruction of the Caesarean library, it may be that this colophon is just a copy of a copy.

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chart 8

Agreements with Ziegler for each scribe of Greek Isaiah

chart 9

Agreements with Ziegler by correction type and corrector

37

Because Isaiah was copied by one of the most careless scribes to work on Codex Sinaiticus, the book of Isaiah is particularly full of corrections. These corrections are noted in my transcription only when the text of the original scribe (B) disagrees with one of the other ancient uncials or modern editions. Corrector cb2 witnesses a text very close to A and Q, and therefore close to Ziegler’s edition. Yet there are a few counter examples such as 47:10 in which Ziegler & A read ὅτι where SCb2, S*, and B omit this word. Ziegler correctly considered the reading of S and B a corruption, presumably because of the Hebrew. His apparatus entry is “om. ὅτι S* O’ 239′ 410 534 Bo Syh Eus. = M” Corrector cb3, on the other hand, probably was not making his corrections toward a different exemplar, but was simply reinforcing erased readings, as

38

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shown in Isaiah 46:11. The reading ἐλάλησα καὶ ἐποίησα was changed by corrector cb2 to ἐλάλησα καὶ ἤγαγον (which is the reading of A, B, Rahlfs, and Ziegler), and subsequently reverted to ἐλάλησα καὶ ἐποίησα by cb3. Because only S* attests the reading ἐποίησα in place of ἤγαγον, it is unlikely that another manuscript had that reading. Therefore corrector cb3 is irrelevant in instances such as in Isa 46:13, where the words καὶ τὴν ἀλήθειαν were deleted by corrector cb2, to match A, B (followed by Rahlfs, Ziegler), but were reinstated by cb3. For more details see my “Codex Sinaiticus Corrector Cb2 as a Witness to the Alexandrian Text of Isaiah” (2012). 2.2.3 Glosses Of the two people who wrote Arabic notes in the margins of Codex Sinaiticus, one (called “Arabic A”) made most of his notes (seven of eight) in the pages of Isaiah. Beside Isa 1:10 he wrote “The Prophet rebukes the leaders of Israel”; another note appears at 2:1, 10. There are lectionary notes at the end of 5:6, the beginning of 5:7, 16, and an illegible note at 5:17. 2.2.4 Discovery We lose track of the story of Codex Sinaiticus until 1844, except that we know it must have arrived at St. Catherine’s Monastery in Sinai some time, probably centuries, before Constantin Tischendorf saw some of its pages there and took 86 pages back to Leipzig. He quickly published these with a layout and type made specially to match the appearance of the manuscript. In 1845, Porphyry Uspenski also found parts of eight pages that had been used to bind books, and took these back to St. Petersburg. When Tischendorf returned in 1859, he arranged to borrow what remained of the manuscript to make a copy of it. He quickly published this edition, complete with notes on every scribal correction, and presented it to the Tsar Alexander II in 1862. By 1869, the Tsar had acquired this part of the manuscript itself. 2.2.5 Publication In 1911 and 1922, Helen and Kirsopp Lake published a black-and-white photographic facsimile of the New Testament and Old Testament (respectively) portions of Codex Sinaiticus. They confirmed Tischendorf’s judgement regarding the scribes, but modified his analysis of the correctors. In 1933, the British Museum bought the manuscript from the Russians, and it was immediately put on display. Two Assistant Keepers of the Manuscripts, Milne and Skeat, analysed the manuscript in light of the work of Tischendorf and the Lakes; their full report (Milne and Skeat 1938) was published in 1938, as

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was a separate summary of their report (Milne 1938), which was later updated (Milne and Skeat 1963). The other important study is by Jongkind (2007). The manuscript is now on display in the Sir John Ritblat Gallery. In 1975 another manuscript room was found at St. Catherine’s, and dozens more pages of our manuscript were discovered. Now the surviving 822 pages of Codex Sinaiticus have all been published electronically, as the Virtual Codex Sinaiticus, at http://codexsinaiticus.org. The number of pages at each physical location are Leipzig: 86; London: 694; St. Petersburg: 8; St. Catherine’s: 36. 2.3 Divisions Codex Sinaiticus is not divided into the chapter and verse divisions so familiar to today’s Bible reader. Neither does it include page numbers. Rather, the primary means the scribe used to delimit the text was to have the line protruding slightly (normally the width of one letter) beyond the left edge of the column. Jongkind noted that of the 51 such paragraph breaks in the first five chapters of Isaiah, 7 were dubious or inexplicable (2007, 100). In the transcription I have indented the paragraph where the manuscript has such a hanging line. The paragraphs formed in this way tend to be smaller in the beginning of Isaiah than in the end. Occasionally two successive lines protrude in this way, setting a phrase off on its own (7:14; 8:8). Because this marking of a single line happens at or just before prophecies of special well known significance to Christian interpreters, presumably this scribal practice is intended to make such passages easier to find. No such practice is evidenced in Codex Vaticanus. Unfortunately, there is no other contemporary manuscript of Greek Isaiah besides Vaticanus preserving these two portions, to indicate whether this was a common practice at that time. There is no exact precedent for them in any Hebrew text from that period. That said, and probably coincidentally, in all three Qumran manuscripts, Isa 8:9 begins on a new line. In 33:22, four lines protrude in this way, each beginning with the divine name. Some sections are titled, and such titles tend to be indented (e.g., 38:9). Occasionally extra space appears in the middle or beginning of a line, which is all the more apparent because normally the words are written without spaces. Later, section numbers were added to the manuscript (Milne and Skeat 1938, 49). To represent these sections, I have added a numbered heading where the manuscript has a section number in Greek alphabetic numerals with a circumflex above. The numbering of the headings corresponds to the manuscript’s section numbers.

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Each book has a superscription at its beginning and a colophon at its end. The colophon consists of the subscription (the name of the book), plus a decorative “coronis,” which is distinctive to the scribe. Each major book or section begins on its own quire.

3

The Format of This Commentary

This commentary has three aims. First, it seeks to bring together the insights scattered among the various published studies on the Greek translation of Isaiah and particularly its exemplar in Codex Sinaiticus. Therefore the secondary literature that deals with a specific verse or interpretive crux in Greek Isaiah is discussed under that verse in the commentary. Second, this commentary seeks to answer the kinds of questions that an imagined reader of Greek Isaiah might ask. For this purpose, the reader I imagine is a graduate student of biblical studies who is making an early foray into reading the Jewish Greek Scriptures. Accordingly, I address questions regarding the variant readings, unusual vocabulary, morphology, and grammar. Third, this commentary seeks to present Greek Isaiah as a text that was read by those who produced the Codex Sinaiticus. Therefore it discusses points raised about the text as received more than about the text as produced. It is not that Greek Isaiah is not interesting as a translation; it most certainly is! In fact those interesting questions bleed through into even this commentary. But for such questions there is another commentary series that examines the Greek translations with reference to the underlying Hebrew. In holding that the SBL series and this Brill series complement each other, I affirm Takamitsu Muraoka’s words from over three decades ago, when he wrote: Indeed, one must distinguish two essentially different approaches to the LXX. On the one hand, it can be studied from the point of view of the translator or translators. Then questions would be raised as to how he understood the Semitic text or why he chose this or that particular mode of rendering the original text. For obvious reasons, this approach dominates the bulk of Septuagintal studies, with an undesirable effect of relegating such studies to the position of an ancillary discipline within the Old Testament research. The other approach, however, would seek to look at the Greek translation without reference to the underlying Hebrew or Aramaic text. Strange as it might sound to advocates of the first approach, this was exactly how the LXX was looked at and read by the Church since late antiquity, with a few notable exceptions such as St. Jerome. The

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two approaches which one may conveniently characterize as translatorcentred and reader-centred, are applicable to more than one area, not only lexical. Soisalon-Soininen’s numerous studies on aspects of the LXX Greek grammar are unmistakably characterized by the first approach. One should not think, however, that the two are mutually exclusive, but rather they should be complementary. Muraoka 1984

3.1 Transcription Because this commentary is on a specific manuscript rather than a reconstructed critical edition, a transcription of the manuscript is the starting point for any discussion. In this case, the task of transcription was made far easier thanks to the availability of the following electronic resources: the Codex Sinaiticus website, Logos Bible Software, Diogenes, and the Perseus website. Yet the fact that only one manuscript is under consideration does not mean the editor is released from making editorial decisions. No, because the several scribes and correctors do not always agree on the correct reading, critical judgement is still required. To maintain consistency, I have endeavoured to present the earliest intelligible readings of Sinaiticus. In some cases where the original scribe made an error that resulted in a nonexistent word, or an ungrammatical construction, this policy meant emending the text, but usually it was possible to follow one of the correctors of the manuscript. I have provided accentuation, normalized spelling, and punctuation for two reasons: (a) to make the text more accessible to readers, and (b) because for those looking for a straight transcription, one is already available at http:// codexsinaiticus.org. I have followed Rahlfs (1979) to standardize the accentuation and orthography, except where Rahlfs does not accent Hebrew names, in which case I have followed Swete. The same applies for the punctuation, since the only punctuation in the manuscript is likely from a later time. Again I largely follow Rahlfs and Swete. The manuscript punctuation consists of the occasional raised dot, colon, or dieresis (above word-initial iota and upsilon). I have adjusted the punctuation when necessary to suit the divisions marked in the manuscript or variant readings, and noted in the commentary such adjustments where appropriate. As noted above in the discussion of the manuscript, Codex Sinaiticus is not divided into the chapter and verse divisions so familiar to today’s Bible reader. Rather, the primary means the scribe used to delimit the text was to begin the first line of a paragraph slightly before the left of the column edge, by approximately the width of one letter. The paragraphs formed in this way tend to be smaller in the beginning of Isaiah than in the end. I have used paragraph indentation where the manuscript has such a hanging.

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The numbered headings correspond to the section numbers that appear the manuscript (Milne and Skeat 1938, 49). They appear where the manuscript has a section number in Greek alphabetic numerals with a circumflex above. The numbering of the headings in this commentary corresponds to the manuscript’s section numbers, but the text of the heading represents solely my own interpretation of the contents of the section; there is no heading text in the manuscript. The resulting sections tend to be smaller than modern chapters, but larger than modern verses. Therefore the presentation of the text and translation appear relatively disjointed for modern readers, in order to reflect more accurately the ancient divisions. 3.2 Translation My translation could be described as woodenly literal, insofar as I do not attempt to convey in good English style the thoughts in G’s mind. Instead, I try to replicate the effect on the reader. What this means is that where G would sound stilted or awkward to a native Greek reader (as it often would), I aim to produce that same effect for the English reader. In order to preserve the connections between passages, and word-plays, I have attempted to maintain some lexical consistency. The translation includes notes on citations and quotations by Church Fathers up to the time the Codex Sinaiticus was produced, in the mid-4th century. 3.3 Commentary The main criterion I used to decide whether a feature of the text merited comment was simple: what would likely raise questions for a typical graduate student studying early Judaism or early Christianity. A typical graduate student might wonder about vocabulary, morphology, grammar, syntax, and differences among printed editions. He or she might be interested in the debates raised in the secondary literature, especially journal articles. Such a reader would not be as interested in comments on the Hebrew text, or on the grander themes already present in the original Hebrew Isaiah For those questions the standard commentaries on Isaiah are readily available, and in no way do I pretend to replace them. Unfortunately, of the excellent monographs on Greek Isaiah, several were published only after I had written the commentary, so I interact with this recent work only sporadically.

Text and Translation

∵

1

Title

(1:1)

1.1 Ὅρασις, ἣν εἶδεν Ἠσαίας υἱὸς Ἀμώςa, ἣν εἶδεν κατὰ τῆς Ἰουδαίας, καὶ κατὰ Ἰερουσαλήμ ἐν βασιλείᾳ Ὀζίου, καὶ Ἰωαθὰμ, καὶ Ἀχὰζb καὶ Ἑζεκίου. Οἱ ἐβασίλευσαν τῆς Ἰουδαίας. 2

Sub-human knowledge

(1:2–3)

2 Ἄκουε οὐρανέ, καὶ ἐνωτίζου, γῆ, ὅτι Κύριος ἐλάλησεν. Υἱοὺς ἐγέννησα καὶ ὕψωσα, αὐτοὶ δέ με ἠθέτησαν. 3 ἔγνω βοῦς τὸν κτησάμενον, καὶ ὄνος τὴν φάτνην τοῦ κυρίου αὐτοῦ. Ἰσραὴλ δέ με ἔγνωc, καὶ ὁ λαός με οὐ συνῆκεν. 3

Lawlessness provokes injury

(1:4–6)

4 οὐαὶ ἔθνος ἁμαρτωλόν, λαὸς πλήρης ἁμαρτιῶν. Σπέρμα πονηρόν, υἱοὶ ἄνομοι· ἐγκατελίπατεd τὸν Κύριον καὶ παρωργίσατε τὸν ἅγιονe Ἰσραήλ. 5 Τί ἔτι πληγῆτε προστιθέντες ἀνομίαςf; πᾶσα κεφαλὴ εἰς πόνον καὶ πᾶσα καρδία εἰς λύπην 6 ἀπὸ ποδῶν ἕως κεφαλῆς οὔτε τραῦμα οὔτε μώλωψ οὔτε πληγὴ φλεγμαίνουσα, οὐκ ἔστιν μάλαγμα ἐπιθεῖναι οὔτε ἔλαιον οὔτε καταδέσμους.

aἈμώς] S*ABRZ; Αμος Sd b Ἀχὰζ] SRZ; Ἀχὰς AB cἔγνω] S*; οὐκ ἔγνω SdABRZ dἐγκατελίπατε] SBR; ἐγκατελίπετε AQZ e ἅγιον] S*; + τοῦ ScaABRZ f ἀνομίας] S; ἀνομία ABRZ

1

Title

(1:1)

1.1 A vision, which Isaiah son of Amos saw, which he saw against Judea and against Jerusalem during the reign of Ozias and Ioatham and Achaz and Hezekiah. They ruled Judea. 2

Sub-human knowledge

(1:2–3)

2 Hear, sky, and hearken, land, because Lord has spoken. “I begat and raised sons but they have rebelled against me. 3 An ox knows its owner and a donkey the feeding-trough of its master, but Israel has known me and the people has not understood me.” 3

Lawlessness provokes injury

(1:4–6)

4 Woe, sinful nation, people full of sin! Evil seed, lawless son! You have forsaken Lord and provoked holy Israel to anger. 5 Why should you be smitten still, continuing in lawless acts? Every head is in distress and every heart is in sorrow; 6 from feet to head, there is not even a wound or a bruise or a purulent blow one can treat with an emollient or oil or bandages.

1:1 2 Esdras 2.18; Eusebius Comm. Isa. 1.33; 1.40; 1.43; 1.61; 1.65; 1.73; 1.84; Chron. (GCS 20.182; 47.11; 84; 87; 89); Dem. ev. 1.7.10; 2.3.50; 2.3.63; 7.1.42; 8.1.17; Praep. ev. 10.9.5; Athanasius Apoll. 35.7; Clement of Alexandria Strom. 1.118.1–2; 1.119.3; Hippolytus Chron. (GCS 46.98) 1:2–4 Tertullian Pud. 8; Cyprian Test. 1.3 1:2 Barn. 9.3; Irenaeus Haer. 4.2.1; Clement of Alexandria Paed. 1.77.3; Strom. 4.26; 4.169.1; Cyprian Dom. or. 10; Test. 1.3; Zel. liv. 15; Eusebius Comm. Isa. 1.10; 1.40; 2.34; 2.54; 2.58; Comm. Ps. (PG 23.981); Ecl. proph. 2.9; Origen Comm. Jo. 13.426; Comm. Matt. 50; Fr. Ps. (PG 12.1449); Hom. Ezech. 4.1; Hom. Jer. 8.3; Hom. Lev. 11.3; 16.2; Princ. 4.4.8; Pseudo-Cyprian Jud. 3.3; 4.2; Tertullian Adv. Jud. 3.5; 9.14; Marc. 3.6; 3.13; 3.24; 5.9; Or. 2.3; Lactantius Inst. 4.11 1:3 Ps.-Clem. 18; Clement of Alexandria Paed. 1.77.3; 1.9; 2.8; Protr. 10; 92.1; Strom. 5.54.1; 5.8; PseudoCyprian Vigil. 4; Eusebius Comm. Isa. 1.7; 1.10; 1.14; 1.16; 1.50; Dem. ev. 2.3.50; Eccl. theol. 2.21; Hippolytus Ben. Is. Jac. 2; Haer. 5.26.37; Justin 1 Apol. 37.1; 1.63.2; 1.63.12; Origen Hom. Luc. 13; Rec. fid. (GCS 4.44); Tertullian Adv. Jud. 13.26; Or. 2.3; Marc. 3.6; 3.23; 4.25; 5.14 1:4 Clement of Alexandria Paed. 1.9; 1.78.2; 1.80.1; Cyprian Dom. or. 10; Test. 1.3; Eusebius Comm. Isa. 1.16; 1.23; 1.59; Comm. Ps. (PG 23.877); Dem. ev. 2.3.51; Hippolytus Ben. Is. Jac. 2; Justin 1 Apol. 37.1; Origen Cels. 2.76; Tertullian Adv. Jud. 3.5; 13.26; Marc. 3.6.7; 3.23.3. 1:5 Eusebius Comm. Isa. 1.11 1:6 Cyril of Jerusalem Cat. 12.7; Origen Hom. Jer. 2.2; 2.12; Hom. Lev. 8.5; Hom. Luc. 34.

46 4

Text and Translation

Desolation, past, present and future

(1:7–9)

7 ἡ γῆ ὑμῶν ἔρημος, αἱ πόλεις ὑμῶν πυρίκαυτοι· τὴν χώραν ὑμῶν ἐνώπιον ὑμῶν ἀλλότριοι κατεσθίουσιν αὐτήν, καὶ ἠρήμωται κατεστραμμένη ὑπὸ λαῶν ἀλλοτρίων. 8 ἐγκαταλειφθήσεται ἡ θυγάτηρ Σειὼν ὡς σκηνὴ ἐν ἀμπελῶσινa καὶ ὡς ὀπωροφυλάκιον ἐν σικυηράτῳ, ὡς πόλις πολιορκουμένη. 9 Καὶ εἰ μὴ Κύριος Σαβαώθ ἐγκατέλιπεν ἡμῖν σπέρμα, ὡς Σόδομα ἂν ἐγενήθημεν καὶ ὡς Γόμορρα ἂν ὡμοιώθημεν. 5

Ritual Abomination

(1:10–15)

10 Ἀκούσατε λόγονb Κυρίου, ἄρχοντες Σοδομων· προσέχετε λόγον θεοῦ, λαὸν cΓομορρας. 11 τί μοιd πλῆθος τῶν θυσιῶν ὑμῶν; λέγει Κύριος· πλήρης εἰμὶ ὁλοκαυτωμάτων κριῶν καὶ στέαρ ἀρνῶν καὶ αἷμα ταύρων καὶ τράγων οὐ βούλομαι. 12 Οὐδ’ ἐὰνe ἔρχησθε ὀφθῆναί μοι. τίς γὰρ ἐξεζήτησεν ταῦτα ἐκ τῶν χειρῶν ὑμῶν; πατεῖν τὴν αὐλήν μου 13 οὐ προσθήσεσθε, ἐὰν φέρητεf σεμίδαλιν· μάταιον θυμίαμα βδέλυγμά μοί ἐστιν. τὰς νουμηνίας ὑμῶν καὶ τὰ σάββατα καὶ ἡμέραν μεγάλην οὐκ

aἀμπελῶσιν] S; ἀμπελῶνι ABRZ bλόγον] S; νόμον ABRZ SBRZ; ἐμοὶ A e ἐὰν] SR; ἂν ABZ f φέρητε] SBRZ; +μοι A

cλαὸν] S*; λαὸς Scb3ABRZ

dμοι]

1:7–13

4

Desolation, past, present and future

47 (1:7–9)

7 Your land is a desert, your cities are burned; your territory—foreigners devour it before you and it has been made deserted, overthrown by a foreign people. 8 The daughter of Zion will be forsaken like a tent in vineyards, and like a garden-watcher’s hut in a fig patch, like a besieged city. 9 And if Lord Sabaoth had not left a seed for us, we might have become like Sodoma and we might have been made like Gomorra. 5

Ritual Abomination

(1:10–15)

10 Hear the word of Lord, rulers of Sodoma! Pay attention to the law of God, to the people of Gomorra! 11 “What is the multitude of your sacrifices to me?” says Lord. “I am full of burnt-offerings of rams and I do not desire the fat of lambs and the blood of bulls and he-goats. 12 Not even if you come to appear before me; for who sought these things from your hands, to trample my court? 13 You will not continue if you carry fine flour. Pointless incense is an abomination to me. Your new moon festivals and

1:7 Apos. Con. 4.1.1; Justin 1 Apol. 47; Tertullian Adv. Jud. 3; 13; Marc. 3.23; Origen Cels. 2.76; Hippolytus Antichr. 30; Cyprian Test. 1.6 1:8 Irenaeus Haer. 4.4; Tertullian Adv. Jud. 3; 13; Marc. 4.25; 4.31. 4.42 1:9 Philo QG 2.43; Justin 1 Apol. 53.7; Cyprian Cent. 25; Test. 1.6; Origen Hom. Num. 23.2; Comm. Matt. 16.3; 4; Eusebius Comm. Isa. 1.14, 32, 42, 63, 72; 2.2, 18, 29, 34, 55, 58; Ecl. proph. 1.8; Dem. ev. 2.3.47, 49, 54, 57, 82; 6.18 1:10 Rev 11:8; Passio Pionii 13.2; Eusebius Dem. ev. 2.3.57; 2.3.58; 2.3.59; 2.3.121; 7.2.24; Comm. Ps. (PG 23.877); Ecl. proph. 3.26; 4.1; Origen Comm. Matt. 50; 76; Ep. Afr. (PG 11.72); Hom. Ezech. 6.1; Comm. Jo. 10.18; Tertullian Adv. Jud. 9.14; Marc. 3.13.9; 4.27.5. 1:11 Heb 10:4; Barn. 2.5; Did. 26; Aristides Apol. (TU 4.6); Athanasius Ep. fest. 19.2; Clement of Alexandria Paed. 3.90.3; Strom. 2.79.1; 5.74.6; 5.119.1; Cyprian Test. 1.16; Eusebius Comm. Isa. 1.1; 1.16; 2.25; Comm. Ps. (PG 23.668); Dem. ev. 1.10.39; 2.3.58; 4.16.46; 9.6.7; Ecl. proph. 4.1; Mart. Pal. 11.22; Praep. ev. 13.13.45; Justin 1 Apol. 12; 1.37; Lactantius Inst. 6.12.31; Epi. 60.8; Origen Fr. Jo. (GCS 491); Fr. Lam. (GCS 6.257); Hom. Ezech. 6.1; Hom. Lev. 2.5; 4.5; Tertullian Adv. Jud. 5.6; Marc. 2.18.3; 2.22.2; 2.22.4; Or. 28.1; Scorp. 1.8 1:12 Barn. 2.5; Athanasius Ep. fest. 19.2; Cyprian Test. 1.16; Eusebius Comm. Ps. (PG 23.668); Origen Fr. Ps (Pitra 83); Or. 31.6; Tertullian Marc. 2.18.3 Or. 28.1 1:13 Barn. 15.8; Pre. Pet. (Klostermann 15); Aristides Apol. (TU 4.6); Clement of Alexandria Paed. 3.90.3; Strom. 6.41.3; Cyprian Adv. Jud. 5.2; Eusebius Comm. Isa. 2.45; 2.47; Comm. Ps. (PG 23.1169); Origen Comm. Jo. 10.73; 28.228; Fr. varia (Schubart 99); Fr. Jer. (GCS 6.231); Fr. Lam. (GCS 6.256); Hom. Gen. 10.3; Princ. 2.8.1; Tertullian Adv. Jud. 4.2; 5.6; Marc. 1.20.5; 2.22.4; 5.4.6; Victorinus Fabric. 5; 6

48

Text and Translation

ἀνέχομαι· νηστείαν καὶ ἀργίαν 14 καὶa τὰς ἑορτὰς ὑμῶν μισεῖ ἡ ψυχή μου· ἐγενήθητέ μοιb εἰς πλησμονήν, οὐκέτι ἀνήσω τὰς ἁμαρτίας ὑμῶν. 15 ὅταν τὰς χεῖρας ἐκτείνητε πρός μεc, ἀποστρέψω τοὺς ὀφθαλμούς μου ἀφ’ ὑμῶν, καὶ ἐὰν πληθύνητε τὴν δέησιν, οὐκ εἰσακούσομαι ὑμῶν· Αἱ γὰρ χεῖρες ὑμῶν αἵματος πλήρεις. 6

Repent and be clean

(1:16–20)

16 λούσασθε, καθαροὶ γένεσθε, ἀφέλετε τὰς πονηρίας ἀπὸ τῶν ψυχῶν ὑμῶν ἀπέναντι τῶν ὀφθαλμῶν μου. Παύσασθε ἀπὸ τῶν πονηριῶν ὑμῶν, 17 μάθετε καλὸν ποιεῖν, ἐκζητήσατε κρίσιν, ῥύσασθε ἀδικούμενον, κρίνατε ὀρφανῷ καὶ δικαιώσατε χήρανd· 18 καὶ δεῦτε καὶ διελεγχθῶμεν, λέγει Κύριος, καὶ ἐὰν ὦσιν αἱ ἁμαρτίαι ὑμῶν ὡς φυνικοῦν, ὡς χιόνα λευκανῶ, ἐὰν δὲ ὦσιν ὡς κόκκινον, ὧνe ἔριον λευκανῶ. 19 Καὶ ἐὰν θέλητεf καὶ εἰσακούσητέ μου, τὰ ἀγαθὰ τῆς γῆς φάγεσθε· 20 ἐὰν δὲ μὴ θέλητε μηδὲ εἰσακούσητέ μου, μάχαιρα ὑμᾶς κατέδεται· τὸ γὰρ στόμα Κυρίου ἐλάλησεν ταῦτα. 7

Zion’s rulers are rebels

(1:21–23)

21 Πῶς ἐγένετο πόρνη πόλις πιστὴ Σιών, πλήρης κρίσεως καὶ ἀληθείαςg, ἐν ᾗ δικαιοσύνη ἐκοιμήθη ἐν αὐτῇ. Νῦν δὲ φονευταί. 22 τὸ ἀργύριον ὑμῶν ἀδόκιμονh· οἱ κάπηλοί σου μίσγουσι τὸν οἶνον ὕδατι· 23 οἱ ἄρχοντές σου ἀπειθοῦσιν, κοινωνοὶ κλεπτῶν, ἀγαπῶντες δῶρα, διώκοντες ἀνταπόδομα, ὀρφανοῖς οὐ κρίνοντες καὶ κρίσιν χήραςi οὐ προσέχοντες.

aκαὶ] S; +τὰς νουμηνίας ὑμῶν καὶ ABRZ b μοι] S*; μου SBABRZ c τὰς χεῖρας ἐκτείνητε πρός με] SARZ; ἐκτείνητε τὰς χεῖρας B dχήραν] SARZ; χήρᾳ B* eὧν] S*; ωσει Sd; ὡς ABRZ fθέλητε] SBRZ; θέλετε A gκαὶ ἀληθείας] S*; om. ScaABRZ hἀδόκιμον] SBRZ; +αἱ πόλεις ὑμῶν πυρίκαυστοι A i χήρας] SA; χηρῶν BRZ

1:14–23

49

Sabbaths and great day I do not tolerate. Fasting and rest 14 and your festivals my soul hates. You have become excess to me; I will no longer forgive your sins. 15 When you stretch out your hands towards me, I will turn my eyes from you, and if you increase your petition I will not listen to you. For your hands are full of blood. 6

Repent and be clean

(1:16–20)

16 Wash yourselves; become clean! Remove the vices from your souls before my eyes! Desist from your vices! 17 Learn to do good; seek out justice; rescue one who has been wronged; give a fair judgment to an orphan and vindicate a widow. 18 And come and let us dispute,” says Lord, “and if your sins are like red, I will whiten them like snow, and if they are like scarlet, of which I will whiten wool. 19 And if you are willing and you listen to me, you will eat the good things of the land. 20 But if you are not willing, and do not listen to me, a sword will devour you,” for the mouth of Lord has spoken these things. 7

Zion’s rulers are rebels

(1:21–23)

21 How did faithful Zion full of justice and truth, in whom justice slept, become an immoral city? But now murderers. 22 Your money is not genuine; your innkeepers mix the wine with water. 23 Your rulers resist, companions of thieves, lovers of gifts pursuers of rewards, not givers of fair judgement for orphans and not regarders of a widow’s case.

1:14 Pre. Pet. (Klostermann 15); Did. apost. 26; Clement of Alexandria Strom. 6.41.3; Tertullian Adv. Jud. 4.2; Cyprian Adv. Jud. 5.2; Origen Fr. varia 22; (Schubart 99); Tertullian Marc. 1.20.5; 4.12.4; 4.12.13; 5.4.6; Idol. 14.6; Origen Fr. Lam. (GCS 6.256); Princ. 2.8.1–2; Comm. Jo. 10.73; 28.228; Hom. Gen. 10.3; Hom. Num. 23.2; Comm. Matt. 120; Cyprian Test. 1.24; Victorinus Fabric. 5; Eusebius Comm. Isa. 1.16; 2.47; Comm. Ps. (PG 23.1136); Ecl. proph. 4.1; Athanasius Ep. fest. 6.2; 19.1 1:15 Matt 6:7; John 9:31; Jas 4:8 1:16–20 Justin 1 Apol. 61 1:19 Ign. To Hero 1.2 1:20 Justin 1 Apol. 44 1:21 Hippolytus Antich. 8; Origen Hom. Cant. 2.9; Comm. Matt. 12.4; Eusebius Comm. Isa. 1.19–21; 2.43–44; Ecl. proph. 4.1; Dem. ev. 2.3.11 1:22 Tertullian An. 3.2; Origen Hom. Lev. 3.8; Eusebius Comm. Isa. 1.19, 38; 2.32 1:23 Did. 5.2; Justin Dial. 27.2; 82.4; Clement of Alexandria Paed. 1.81.2; Tertullian Marc. 4.27.7; 4.31.1; Origen Comm. Matt. 15.13; Eusebius Comm. Isa. 1.20–21

50 8

Text and Translation

Israel’s leaders will be replaced

(1:24–27)

24 Διὰ τοῦτο τάδε λέγει ὁ δεσπότης Κύριοςa Σαβαώθ Οὐαὶ οἱ ἰσχύοντες Ἰσραήλb· οὐ παύσεται γάρ μου ὁ θυμὸς ἐν τοῖς ὑπεναντίοις, καὶ κρίσιν ἐκ τῶν ἐχθρῶν μου ποιήσω. 25 καὶ ἐπάξω τὴν χεῖρά μου ἐπὶ σὲ καὶ πυρώσω σεc εἰς καθαρόν, τοὺς δὲ ἀπειθοῦντας ἀπολέσω καὶ ἀφελῶ πάντας ἀνόμους ἀπὸ σοῦ καὶ πάντας ὑπερηφάνουςd. 26 καὶ ἐπιστήσω τοὺς κριτάς σου ὡς τὸ πρότερον. Καὶ τοὺς συμβούλους σου ὡς τὸ ἀπ’ ἀρχῆς· καὶ μετὰ ταῦτα κληθήσῃ Πόλις δικαιοσύνης, μητρόπολις πιστὴ Σιών. 27 μετὰ γὰρ κρίματος σωθήσεται ἡ αἰχμαλωσία αὐτῆς, καὶ ἡ ἀποστροφὴ αὐτῆςe μετὰ ἐλεημοσύνης· 9

Destruction of the lawbreakers

(1:28–2:1)

28 Καὶ συντριβήσονται οἱ ἄνομοι καὶ οἱ ἁμαρτωλοὶ ἅμα, καὶ οἱ ἐγκαταλείποντες τὸν Κύριον συντελεσθήσονται. 29 διότι αἰσχυνθήσονταιf ἐπὶ τοῖς εἰδώλοιςg αὐτῶν, ἃ αὐτοὶ ἠβούλοντο, καὶ ἐπῃσχύνθησανh ἐπὶ τοῖς κήποις, ἃ αὐτοὶi ἐπεθύμησαν· 30 ἔσονται γὰρ ὡς τερέβινθος ἀποβεβληκυῖα τὰ φύλλα καὶ ὡς παράδεισος ὕδωρ μὴ ἔχων· 31 καὶ ἔσται ἡ ἰσχὺς αὐτῶν ὡς καλάμη στιππύου καὶ αἱ ἐργασίαι αὐτῶν, ὡς σπινθῆρες πυρόςj, καὶ κατακαυθήσονται οἱ ἄνομοι καὶ οἱ ἁμαρτωλοὶ ἅμα, καὶ οὐκ ἔσται ὁ σβέσων. 2.1 Ὁ λόγος ὁ γενόμενος παρὰ Κυρίουk πρὸς Ἠσαίαν υἱὸν Ἀμὼς περὶ τῆς Ἰουδαίας καὶ περὶ Ἰερουσαλήμ.

aὁ δεσπότης Κύριος] SARZ; Κύριος ὁ δεσπότης B bἸσραήλ] SBRZ; Ιλ̅ η̅ μ̅ A cσε] SARZ; om. B d καὶ πάντας ὑπερηφάνους] S*; +ταπεινώσω Scb1ARZ; om. B e ἡ ἀποστροφὴ αὐτῆς] S* 301; om. ScaABRZ f αἰσχυνθήσονται] SBR; καταισχυνθήσονται AZ g ἐπὶ τοῖς εἰδώλοις] S*Scb2ARZ; ἀπὸ τῶν εἰδώλων ScaB h ἐπῃσχύνθησαν] S*RZ; εσχυνθησονται Sca; επαισχυνθησαν Scb3; ἐπαισχυνθήσονται A; ᾐσχύνθησαν B i ἃ αὐτοὶ] S*; αὐτῶν ἃ ScaARZ; ἃ Scb2B jπυρός] SARZ; om. BQ k Κυρίου] SBR; τοῦ κυρίου AZ

1:24–2:1

8

Israel’s leaders will be replaced

51 (1:24–27)

24 On account of this, thus says the master, Lord Sabaoth: Woe, you who have power, Israel, for my wrath will not cease among those opposed, and I will execute justice from my enemies. 25 And I will bring my hand upon you and I will burn you into something clean; and I will destroy those who resist and I will take away all lawbreakers from you and all insolent people. 26 And I will establish your judges as in earlier times. And your counsellors will be as from the beginning. And after these things you will be called City of Righteousness, Faithful Metropolis Zion. 27 For her captives will escape with justice, and her return will be with mercy. 9

Destruction of the lawbreakers

(1:28–2:1)

28 And the lawbreakers and the sinful will be shattered together, and those forsaking Lord will be brought to an end, 29 since they will be ashamed over their idols, things that they themselves were preferring; and they were ashamed over the gardens, things that they themselves desired. 30 For they will be like a terebinth tree that has cast off its leaves, and like a park that does not have water. 31 And their power will be like a stalk of flax, and their workings like sparks of fire, and the lawbreakers and the sinful will be burned up together, and there will be no one who would extinguish it. 2.1 The word which came from Lord to Isaiah son of Amos about Judea and about Jerusalem.

1:24 Origen Fr. Ps. (Pitra, 245); Fr. Luc. 185; Fr. Jo. (GCS 10:521); Eusebius Comm. Isa. 1.21; 2.10; Eclog. Proph. 4; Contra Marcellum 1.2 1:25 Origen Frag. Ierem. (GCS 6:201); Hom. Lev. 5.3. 1:26 Hippolytus Dan. 4.37.5; Origen Frag. Iesu Naue (GCS 30:423); Princ. 4.3.4, 6; In Ezech. Hom. 10.3; Pamphilius Apol. Orig. 6; Eusebius Comm. Isa. 1.21, 25; 2.27; Comm. Ps. (PG 23:856); Cyril of Jerusalem Cat. 18.34 1:27–29 Eusebius Comm. Isa. 1.22–23, 32 1:30 Irenaeus Dem. 99; Eusebius Comm. Isa. 1.24; Ecl. proph. 4.1; Dem. ev. 2.3.12, 64 1:31 Eusebius Comm. Isa. 1.25; Ecl. proph. 4.1; Dem. ev. 2.3.12, 64 2:1 Origen Comm. Jo. 2.2, 7, 10, 28; 20.398; Hom. Jer. 9.1; Eusebius Comm. Isa. 1.26; Ecl. proph. 4.1; Dem. ev. 2.3.65, 67, 75; Marc. 2.4; Eccl. theol. 2.18

52 10

Text and Translation

The mountain of Lord

(2:2–4)

2 Ὅτι ἔσται ἐν ταῖς ἐσχάταις ἡμέραις ἐμφανὲς τὸ ὄρος Κυρίου καὶ ὁ οἶκος τοῦ θεοῦ ἐπ’ ἄκρωνa τῶν ὀρέων καὶ ὑψωθήσεται ὑπεράνω τῶν βουνῶν. Καὶ ἥξουσιν ἐπ’ αὐτὸν πάντα τὰ ἔθνη, 3 καὶ πορεύσονται ἔθνη πολλὰ καὶ ἐροῦσιν Δεῦτε καὶb ἀναβῶμεν εἰς τὸ ὄρος Κυρίουc καὶ εἰς τὸν οἶκον τοῦ θεοῦ Ἰακώβ, καὶ ἀναγγελεῖ ἡμῖν τὴν ὁδὸν αὐτοῦ, καὶ πορευσώμεθαd ἐν αὐτῇ· ἐκ γὰρ Σιὼν ἐκξελεύσεται νόμος καὶ λόγος Κυρίου ἐξ Ἰερουσαλήμ. 4 καὶ κρινεῖ ἀνὰ μέσον ἐθνῶν πολλῶνe καὶ ἐλέγξειf λαὸν πολύν, καὶ συγκόψουσιν τὰς μαχαίρας αὐτῶν εἰς ἄροτρα καὶ τὰς ζιβύνας αὐτῶν εἰς δρέπανα, καὶ οὐ μηg λήμψεταιh ἔθνος ἐπ’ ἔθνος μάχαιραν, καὶ οὐ μὴ μάθωσιν ἔτι πολεμεῖν. 11

Foreign influences

(2:5–9)

5 Καὶ νῦν, οἶκοςi τοῦj Ἰακώβ, δεῦτε καὶk πορευθῶμεν τῷ φωτὶ Κυρίου. 6 ἀνῆκεν γὰρ τὸν λαὸν αὐτοῦ τὸν οἶκον τοῦ Ἰσραήλ, ὅτι ἐνεπλήσθη ὡς τὸ ἀπ’ ἀρχῆς ἡ χώρα αὐτῶν κληδονισμῶν ὡς ἡ τῶν ἀλλοφύλων, καὶ τέκνα πολλὰ ἀλλόφυλα ἐγενήθη αὐτοῖς. 7 ἐνεπλήσθη γὰρ ἡ χώρα αὐτῶν ἀργυρίου καὶ χρυσίου, καὶ οὐκ ἦν ὁl ἀριθμὸς τῶν θησαυρῶν αὐτῶν· καὶ ἐνεπλήσθη ἡ γῆm ἵππων, καὶ οὐκ ἦν ὁn ἀριθμὸς τῶν ἁρμάτων αὐτῶν· 8 καὶ ἐνεπλήσθη ἡ γῆ βδελυγμάτων τῶν ἔργων τῶν χειρῶν αὐτῶν, καὶ προσεκύνησαν ἃ

aἄκρων] SARZ; ἄκρου B b καὶ] SBR; om. AZ c Κυρίου] SBRZ; τοῦ Κυρίου A d πορευσώμεθα] S; πορευσόμεθα ABRZ eἐθνῶν πολλῶν] SV; τῶν ἐθνῶν ABRZ fἐλέγξει] SARZ; ἐξελέγξει B gμη] S*; om. Scb2ABRZ h λήμψεται] S*Scb3B; λήμψεται ἔτι Scb2ARZ i οἶκος] SQ; ὁ οἶκος ABRZ j τοῦ] SARZ; om. B kκαὶ] SQmarg; om. ABRZ lὁ] S*; om. Scb2ABRZ m γῆ] SBRZ; γῆ αὐτῶν A n ὁ] S*; om. Scb2ABRZ

53

2:2–8

10

The mountain of Lord

(2:2–4)

2 Because the mountain of Lord will be evident in the last days, and the house of God on the extremities of the mountains; and it will be raised above the hills. And all the nations will come to it, 3 and many nations will go and will say, “Come on and let us go up to the mountain of Lord and into the house of the God of Jacob; and he will proclaim to us his way; and let us walk in it.” For a law will come out from Zion and a word of Lord from Jerusalem. 4 And he will judge between many nations and he will refute many people; and they will break up their swords into ploughs and their spears into sickles. And a nation will certainly not take a sword against a nation and they will study to make war no longer. 11

Foreign influences

(2:5–9)

5 And now, house of Jacob, come and let us walk by the light of Lord. 6 For he has let go of his people, the house of Israel, because, as since the beginning, their territory has been filled with omens like that of the foreigners, and many foreign children were born to them. 7 For their territory was filled with silver and gold and there was no counting their treasures; and the land was filled with horses and there was no counting their chariots. 8 And the land was filled with abominations of the works of their hands, and they worshipped what their fingers

2:2 Matt 5:14; Acts 2:17; Rev 15:4; Did. apost. 23; Justin Dial. 24.3; Tertullian Adv. Jud. 3.8; Marc. 3.21.3; 5.4.2; An. 50.4; Hippolytus Ben. Is. Jac. 2; Origen Hom. Lev. 1.1; Comm. Matt. 16.3; Cels. 5.33; Ep. Afr. (PG 11.84); Cyprian Test. 2.18; Ep. 75.1; Firmilian Cypr. 75.1; Eusebius Comm. Isa. 1.26, 62; Comm. Ps. (PG 23.1237); Ecl. proph. 4.1; Dem. ev. 1.4; 2.3; Theoph. (GCS 11,2.200) 2:3 John 4:22; Did. apost. 23; Apostolic Constitutions 5; Pre. Pet.; Justin 1 Apol. 39; Dial. 24.1; Melitus Hom. Pas. 7; Irenaeus Haer. 4.34.4; Epid. 86; Clement of Alexandria Ecl. 58; Paed. 2.29; Protr. 2.2; Strom. 1.182; 2.68; Tertullian Adv. Jud. 3.8–9; Marc. 3.21; An. 50.4; Cyprian Adv. Jud. 9.1; Test. 1.10; Eusebius Comm. Isa. 1.39; Comm. Ps.; Ecl. proph. 4.1; Dem. ev. 1.4; 2.3; 6.13; 6.18; 9.13; Marc. 2.2; Eccl. th. 2.24; Cyril Origen Cels. 5.33; Athanasius Ep. fest. 6.11; 2:4 Justin 1 Apol. 39; Dial. 24.3; Tertullian Adv. Jud. 3.9; Marc. 3.21; 4.1; Scor. 13.1; Hippolytus Haer. 6.16; Cyprian Ep. 74.1; Test. 1.10; 2.18; Ep. Afr.; Cels. 5.33; Methodius of Olympus Lib. arb.; Eusebius Comm. Isa. 1.26; Comm. Ps. (PG 23.412, 904); Ecl. proph. 4.1; Dem. ev. 1.4; 2.3; 6.13; 6.18; 9.13; 9.17; Prep. ev. 1.4; Theoph. (GCS 11.2:128); Laud. Const. 16.7 2:5 Justin Dial. 24.3; 135.6; Cyprian Test. 1.7; Eusebius Comm. Isa. 1.27–28; Ecl. proph. 4.1 2:6 Did. apost. 23; Justin Dial. 24.3; 135.6; Cyprian Adv. Jud. 9.1; Test. 1.7; Eusebius Comm. Isa. 1.27– 28; Dem. ev. 2.3.68 2:7 Eusebius Comm. Isa. 1.27–28; Dem. ev. 2.3 2:8 Rev 9:20; Cyprian Ep. 65.1; Eusebius Comm. Isa. 1.27–28; Dem. ev. 2.3.69

54

Text and Translation

ἐποίησανa οἱ δάκτυλοι αὐτῶν· 9 καὶ ἔκυψεν ἄνθρωπος, καὶ ἐταπεινώθη ἀνήρ, καὶ οὐ μὴ ἀνήσω αὐτοῖςb. 12

Lord shatters the earth

(2:10–11)

10 Καὶ νῦν εἰσέλθατεc εἰς τὰς πέτρας καὶ κρύπτεσθε εἰς τὴν γῆν ἀπὸ προσώπου τοῦ φόβου Κυρίου καὶ ἀπὸ τῆς δόξης τῆς ἰσχύος αὐτοῦ, ὅταν ἀναστῇ θραῦσαι τὴν γῆν. 11 οἱ γὰρ ὀφθαλμοὶ Κυρίου ὑψηλοί, ὁ δὲ ἄνθρωπος ταπεινός· καὶ ταπεινωθήσεται τὸ ὕψος τῶν ἀνθρώπων, καὶ ὑψωθήσεται Κύριος μόνος ἐν τῇ ἡμέρᾳ ἐκείνῃ. 13

Lord brings the arrogant low

(2:12–17)

12 Ἡμέρα γὰρ Κυρίου Σαβαώθ ἐπὶ πάντα ὑβριστὴν καὶ ὑπερήφανον καὶ ἐπὶ πάντα ὑψηλὸν καὶ μετέωρον, καὶ ταπεινωθήσονται, 13 καὶ ἐπὶ πᾶσαν κέδρον τοῦ Λιβάνου τῶν ὑψηλῶν καὶ μετεώρων καὶ ἐπὶ πᾶν δένδρον βαλάνου Βασάν 14 καὶ ἐπὶ πᾶν ὄρος ὑψηλὸνd καὶ ἐπὶ πάντα βουνὸν ὑψηλὸν 15 καὶ ἐπὶ πάντα πύργον ὑψηλὸν καὶ ἐπὶ πάντα τεῖχοςe ὑψηλὸν 16 καὶ ἐπὶ πᾶν πλοῖον θαλάσσης καὶ ἐπὶ πᾶσαν θέαν πλοίων κάλλους· 17 καὶ ταπεινωθήσεται πᾶς ἄνθρωπος, καὶ πεσεῖται ὕψος fἀνθρώπων, καὶ ὑψωθήσεται Κύριος μόνος ἐν τῇ ἡμέρᾳ ἐκείνῃ. 14

Handiworks hidden from Lord

(2:18–19)

18 καὶ τὰ χειροποίητα πάντα κατακρύψουσιν 19 εἰσενέγκαντες εἰς τὰ σπήλαια καὶ εἰς τὰ σχισμὰς τῶν πετρῶν καὶ εἰς τὰς τρώγλας τῆς γῆς ἀπὸ προσώπου τοῦ φόβου Κυρίου καὶ ἀπὸ τῆς δόξης τῆς ἰσχύος αὐτοῦ, ὅταν ἀναστῇ θραῦσαι τὴν γῆν.

aἃ ἐποίησαν] S*(Swete); om. B; οἷς ἐποίησαν AScb2RZ bαὐτοῖς] S*; αὐτούς Scb2ABRZ c εἰσέλθατε] SAZ; εἰσέλθετε BR dὑψηλὸν] S; om. ABRZ eπάντα τεῖχος] S*; πᾶν τεῖχος ScaScb3ABRZ fὕψος] SARZ; ὕβρις B

2:9–19

55

made. 9 And a person bowed and a man humbled himself and I will certainly not let them off. 12

Lord shatters the land

(2:10–11)

10 And now, enter into the rocks and hide in the land from the face of the fear of Lord and from the glory of his power, when he stands to shatter the land. 11 For the eyes of Lord are high, but mankind low and the height of mankind will be brought low, and Lord alone will be raised in that day. 13

Lord brings the arrogant low

(2:12–17)

12 For a day of Lord Sabaoth will be against every insolent person and arrogant person and against every high and lofty person, and they will be brought low. 13 And it will be against every cedar of Lebanon of those high and lofty and against every acorn tree of Bashan, 14 and against every high mountain and against every high hill, 15 and against every high tower and against every high city wall, 16 and against every sea ship and against every sight of ships of beauty. 17 And every person will be brought low and a height of mankind will fall; and Lord alone will be raised in that day. 14

Handiworks hide from Lord

(2:18–19)

18 And they will conceal all the things made by hand, 19 by bringing them into the caverns and into the clefts of the cliffs and into the holes of the land from the face of the fear of Lord and from the glory of his power, when he stands to shatter the land.

2:9 Cyprian Ep. 65.1; Eusebius Comm. Isa. 1.27–28 2:10 2 Th 1:9–10; Rev 6:15; Eusebius Comm. Isa. 1.28; Dem. ev. 2.3.69 2:11 Eusebius Comm. Isa. 1.28 2:12 Tertullian Marc. 4.33.6; Cyprian Ep. 59.3; Eusebius Comm. Isa. 1.28; Dem. ev. 2.3.71 2:13 Eusebius Comm. Isa. 1.28 2:15–16 Eusebius Comm. Isa. 1.28 2:17 Irenaeus Haer. 4.33.13; Eusebius Comm. Isa. 1.28; Dem. ev. 2.3.71 2:18 Sib. Or. 3; 8; Eusebius Comm. Isa. 1.28; Lactantius Inst. 7.19.9 2:19 Sib. Or. 3; Tertullian Marc. 4.30; 4.36; Herm. 34; Res. 22; Eusebius Comm. Isa. 1.28; Dem. ev. 2.3.71; Theoph. (GCS 11.2:131)

56 15

Text and Translation

Idols discarded, to hide from Lord

(2:20–21)

20 Τῇ γὰρa ἡμέρᾳ ἐκείνῃ ἐκβαλεῖ ἄνθρωπος τὰ βδελύγματα αὐτοῦ τὰ ἀργυρᾶ καὶ τὰ χρυσᾶ, ἃ ἐποίησανb προσκυνεῖν τοῖς ματαίοις καὶ ταῖς νυκτερίσιν 21 τοῦ εἰσελθεῖν εἰς τὰς τρώγλας τῆς στερεᾶς πέτρας καὶ εἰς τὰς σχισμὰς τῶν πετρῶν ἀπὸ προσώπου τοῦ φόβου Κυρίου καὶ ἀπὸ τῆς δόξης τῆς ἰσχύος αὐτοῦ, ὅταν ἀναστῇ θραῦσαι τὴν γῆν. 16

Lord Sabaoth removes Judea’s leadership

(3:1–5)

3.1 Ἰδοὺ δὴ ὁ δεσπότης Κύριος Σαβαὼθ ἀφελεῖ ἀπὸ τῆς Ἰουδαίας καὶ ἀπὸ Ἰερουσαλὴμc ἰσχύοντα καὶ ἰσχύουσαν, ἰσχὺν ἄρτου καὶ ἰσχὺν ὕδατος, 2 γίγανταd καὶ ἄνθρωπον πολεμιστὴν καὶ δικαστὴν καὶ προφήτην καὶ στοχαστὴν καὶ πρεσβύτερον 3 καὶ πεντηκόνταρχον καὶ θαυμαστὸν σύμβουλον καὶ σοφὸν ἀρχιτέκτονα. Καὶ συνετὸν ἀκροατήν 4 καὶ ἐπιστήσω νεανίσκους ἄρχοντας αὐτῶν, καὶ ἐμπαῖκται κυριεύσουσιν αὐτῶν. 5 καὶ συμπεσεῖται ὁ λαός, ἄνθρωπος πρὸς ἄνθρωπον, καὶ ἄνθρωπος πρὸς τὸν πλησίον αὐτοῦ προσκόψει, τὸ παιδίον πρὸς τὸν πρεσβύτην, ὁ ἄτιμος πρὸς τὸν ἔντιμον. 17

Judaea desperate for leaders

(3:6–9)

6 Ὅτι ἐπιλήμψεται ἄνθρωπος τοῦ ἀδελφοῦ αὐτοῦ ἢ τοῦ οἰκείου τοῦ πατρὸς αὐτοῦ λέγων Ἱμάτιον ἔχεις, ἀρχηγὸς ἡμῶν γενοῦ, καὶ τὸ βρῶμα τὸ ἐμὸν ὑπὸ σὲ ἔστω. 7 Καὶ ἀποκριθεὶς ἐρεῖ ἐν τῇ ἡμέρᾳ ἐκείνῃ Οὐκ ἔσομαί σου ἀρχηγός· οὐ γὰρ ἔστιν ἐν τῷ οἴκῳ μου ἄρτος οὐδὲ ἱμάτιον· οὐκ ἔσομαι ἀρχηγὸς τοῦ λαοῦ τούτου. 8 Ὅτι ἀνεῖται Ἰερουσαλὴμ, καὶ ἡ Ἰουδαία συμπέπτωκεν, καὶ αἱ γλῶσσαι αὐτῶν μετὰ ἀνομίας, τὰ πρὸς Κύριον ἀπειθοῦντες.

aγὰρ] SBR; om. AZ bἐποίησαν] SBRZ; ἐποίησεν A c τῆς Ἰουδαίας καὶ ἀπὸ Ἰερουσαλὴμ] SARZ; Ἰερουσαλὴμ καὶ ἀπὸ τῆς Ἰουδαίας B d γίγαντα] S*; + καὶ ἰσχύοντα ScaScb2ABRZ

2:20–3:8

15

Idols discarded, to hide from Lord

57 (2:20–21)

20 For in that day a person will cast out his silver and golden idols, which they made to worship pointless things and bats, 21 in order to enter into the holes of the solid rock and into the clefts of the rocks, away from the face of the fear of Lord and away from the glory of his power, when he stands to shatter the land. 16

Lord Sabaoth removes Judea’s leadership

(3:1–5)

3.1 Look now, the master, Lord Sabaoth, will take away from Judea and from Jerusalem a powerful man and a powerful woman, power of bread and power of water, 2 a giant and a warrior person and a judge and a prophet and a diviner and an old man 3 and a commander of fifty men and an admirable counsellor and a skilled designer. And an intelligent student 4 I will also establish, youths as their rulers, and mockers will rule them. 5 And the people will clash, person against person, and a person will strike against his neighbour, the child against the old, the dishonoured against the honoured. 17

Judaea desperate for leaders

(3:6–9)

6 Because a person will lay hold of his brother or of the relative of his father saying, “You have a garment; become our leader, and let my food be under you.” 7 And, answering, he will say in that day, “I will not be your leader, for there is no bread or garment in my house; I will not be leader of this people.” 8 Because Jerusalem is ruined, and Judea has collapsed, and their tongues are in the company of lawlessness, resisting the things regarding Lord.

2:20 Rev 9:20; Tertullian Adv. Jud. 13; Marc. 3.23; Eusebius Comm. Isa. 1.28; Dem. ev. 2.3.72 2:21–22 Eusebius Comm. Isa. 1.28 3:1 Cyprian Test. 1.21–22; Tertullian Adv. Jud. 13; Marc. 2.23; 5.8; 5.6; Origen Hom. Jer. 10.4; 14.12; Comm. Matt. 14.19; Eusebius Comm. Isa. 1.28; Ecl. proph. 4.2; Dem. ev. 2.3.74, 76 3:2 Eusebius Comm. Isa. 1.28; Ecl. proph. 4.2 3:3 1 Cor 3:10; Tertullian Adv. Jud. 13.25; Marc. 2.23; 5.6, 8; Cyprian Adv. Jud. 6.10; Hippolytus Ref. 7.23.5; Origen Hom. Jer. 10.4; 14.3, 12; Comm. Matt. 14.19; Eusebius Comm. Isa. 1.29; Ecl. proph. 4.2; Dem. ev. 2.3.74; 8.1.50 3:4 Jude 18; Tertullian Marc. 4.27; Eusebius Comm. Isa. 1.29–30 3:5 1 Cl 3.3; Justin Dial. 24; Eusebius Comm. Isa. 1.29 3:6 Eusebius Comm. Isa. 1.29 3:7 Eusebius Comm. Isa. 1.29; Ecl. proph. 4.2 3:8 Did. apost. 23; Eusebius Comm. Isa. 1.29; Dem. ev. 2.3.76

58

Text and Translation

Διότι νῦν ἐταπεινώθη ἡ δόξα αὐτῶν, 9 καὶ ἡ αἰσχύνη τοῦ προσώπου αὐτῶν ἀντέστη αὐτοῖς· τὴν δὲ ἁμαρτίαν αὐτῶν ὡς Σοδόμων ἀνήγγειλαν καὶ ἐνεφάνισαν. 18

Woe to lawbreakers

(3:9–11)

Οὐαὶ τῇ ψυχῇ αὐτῶν, διότιa βεβούλευνται βουλὴν πονηρὰν καθ’ ἑαυτῶν 10 εἰπόντεςb Δήσωμεν τὸν δίκαιον, ὅτι δύσχρηστος ἡμῖν ἐστιν· τοίνυν τὰ γενήματα τῶν ἔργων αὐτῶν φάγονται. 11 Οὐαὶ τῷ ἀνόμῳ· πονηρὰ κατὰ τὰ ἔργα τῶν χειρῶν αὐτοῦ συμβήσεται αὐτῷ. 19

Time for justice

(3:12–15)

12 Λαός μου, οἱ πράκτορες ὑμῶν καλαμῶνται ὑμᾶς, καὶ οἱ ἀπαιτοῦντες κυριεύουσιν ὑμῶν· λαός μου, οἱ μακαρίζοντες ὑμᾶς πλανῶσιν ὑμᾶς καὶ τὴνc τρίβον τῶν ποδῶν ὑμῶν ταράσσουσιν. 13 Ἀλλὰ νῦν καταστήσεται εἰς κρίσιν Κύριος καὶ στήσει εἰς κρίσιν τὸν λαὸν αὐτοῦ, 14 αὐτὸς Κύριος εἰς κρίσιν ἥξει μετὰ τῶν πρεσβυτέρων τοῦ λαοῦd. ὑμεῖς δὲ τί ἐνεπυρίσατε τὸν ἀμπελῶνά μου καὶ ἡ ἁρπαγὴ τοῦ πτωχοῦ ἐν τοῖς οἴκοις ὑμῶν; 15 τί ὑμεῖς ἀδικεῖτε τὸν λαόν μου καὶ τὸ πρόσωπον τῶν πτωχῶν καταισχύνετε; 20

Women of luxury will be humbled

(3:16–26)

16 Τάδε λέγε Κύριος Ἀνθ’ ὧν ὑψώθησαν αἱ θυγατέρες Σειών, καὶ ἐπορεύθησαν ὑψηλῷ τραχήλῳ καὶ νεύμασινe ὀφθαλμῶν καὶ τῇ πορείᾳ τῶν ποδῶν ἅμα σύρουσαι τοὺς κιτῶ-

aδιότι] SBRZ; ὅτι A bεἰπόντες] SBRZ; εἴπαντες A cτὴν] SAZ; τὸν BR τῶν ἀρχόντων αὐτοῦ ScaABRZ e νεύμασιν] SAZ; ἐν νεύμασιν BR

dλαοῦ] S*; + καὶ μετὰ

3:9–16

59

Since now their glory has been humbled, 9 and the shame of their face resisted them, and they have publicized and exhibited their sin like Sodoma. 18

Woe to lawbreakers

(3:9–11)

Woe to their soul, since they have plotted an evil plot against themselves, 10 saying, “Let us bind the righteous, because he is inconvenient to us;” therefore they will eat the produce of their actions. 11 Woe to a lawbreaker; grievous things will happen to him according to the deeds of his hand. 19

Time for justice

(3:12–15)

12 My people, your exactors are gathering you up, and those who demand payback are lording it over you; my people, those who bless you are deceiving you, and they are disturbing the path of your feet. 13 But now Lord will stand for justice, and he will make his people stand for justice. 14 Lord himself will come for justice with the elders of the people and with its rulers. But as for you, why did you burn my vineyard? And why is the robbery of the poor in your houses? 15 Why do you do wrong to my people and why do you disgrace the face of the poor? 20

Women of luxury will be humbled

(3:16–26)

16 Thus says Lord: “Instead of which things the daughters of Zion were exalted and they went with a high neck and with winks of the eyes and with the gait of 3:9 Barn. 6.7; Justin Dial. 17.2; 133.2; 136.2; 137.3; Hippolytus Ben. Is. Jac. 1; Eusebius Comm. Isa. 1.15, 29; Ecl. proph. 4.2; Dem. ev. 2.3.60 3:10 Barn. 6.7; Passio Apollonii 39; Hegesippus Memorabilia; Melitus Hom. Pascha 72; Justin Dial. 17.3; 119.3; 136.2; 137.3; Clement of Alexandria Strom. 5.108.2; Tertullian Marc. 3.22.5; Hippolytus Ben. Is. Jac. 1; Origen Comm. Matt. 115; Eusebius Comm. Isa. 1.15, 29; Ecl. proph. 4.2; Dem. ev. 2.3.60; Hist. eccl. 2.23.7, 13, 15; Prep. ev. 13.13.35 3:11 Justin Dial. 17.2; Origen Comm. Matt. 13.30; Eusebius Comm. Isa. 1.29 3:12 Tertullian Marc. 4.15.14; 4.27.7; Origen Hom. Gen. 10.1; Hom. Luc. 35; Cyprian Ep. 34.2; De laps 14; Test. 3.115; Eusebius Comm. Isa. 1.30; Ecl. proph. 4.3; Dem. ev. 9.8.14 3:13 Tertullian Marc. 4.42.2; Eusebius Comm. Isa. 1.30; Ecl. proph. 4.3 3:14 Tertullian Marc. 4.14.6; 4.42.2; Res. 20.3; Origen Hom. Ps. 5.4; Hom. Lev. 4.4; Hom. Num. 20.4; Comm. Matt. 61; Eusebius Comm. Isa. 1.30; 2.40; Comm. Ps. (PG 24:56); Ecl. proph. 4.3 3:15 Justin Dial. 133.2; Tertullian Marc. 4.14.6; Origen Comm. Matt. 61; Eusebius Comm. Isa. 1.30 3:16 Justin Dial. 27.3; Clement of Alexandria Paed. 3.72.2; Tertullian Marc. 4.15.10; Origen Hom. Isa. 3.3; Hom. Num. 18.3; Eusebius Comm. Isa. 1.31–32; Comm. Ps. (PG 24:56)

60

Text and Translation

νας καὶ τοῖς ποσὶν ἅμα παίζουσαι, 17 καὶ ταπεινώσει ὁ θεὸς ἀρχούσας θυγατέρας Σειών, καὶ Κύριος ἀνακαλύψειa τὸ σχῆμα αὐτῶν 18 ἐν τῇ ἡμέρᾳ ἐκείνῃ καὶ ἀφελεῖ Κύριος τὴν δόξαν τοῦ ἱματισμοῦ αὐτῶν καὶ τοὺς κόσμους αὐτῶν καὶb τὰ ἐμπλόκια καὶ τοὺς κοσύμβους καὶ τοὺς μηνίσκους 19 καὶ τὸ κάθεμα καὶ τὸν κόσμον τοῦ προσώπου αὐτῶν 20 καὶ τὴν σύνθεσιν τοῦ κόσμου τῆς δόξης αὐτῶνc. Καὶ τοὺς χλιδῶνας καὶ τὰ ἐνώτιαd. 21 Καὶ τὰ περιπόρφυρα, καὶ τὰ μεσοπόρφυρα, 22 καὶ τὰ ἐπιβλήματα τὰ κατὰ τὴν οἰκίαν, καὶ τὰ διαφανῆ, Λακωνικὰ 23 καὶ τὰ βύσσινα, καὶ τὰ ὑακίνθινα, καὶ τὰe κόκκινα, καὶ τὴν βύσσον σὺν χρυσίῳf, καὶ ὑακίνθῳ συγκαθυφασμένα καὶ θέριστρα καὶ τὰ κατάκλεισταg. 24 καὶ ἔσται ἀντὶ ὀσμῆς ἡδείας κονιορτός, καὶ ἀντὶ ζώνης σχοινίονh ζώσῃ καὶ ἀντὶ τοῦ κόσμου τῆς κεφαλῆς τοῦ χρυσίου φαλάκρωμα ἕξεις διὰ τὰ ἔργα σου καὶ ἀντὶ τοῦ κιτῶνος τοῦ μεσοπορφύρου περιζώσῃ σάκκον. 25 καὶ ὁ υἱός σου ὁ κάλλιστος, ὃν ἀγαπᾷς, μαχαίρᾳ πεσεῖται, καὶ οἱ ἰσχύοντες ὑμῶν μαχαίρᾳ πεσοῦνται. 26 Καὶ ταπεινωθήσονται καὶ πενθήσουσιν αἱ θῆκαι τοῦ κόσμου ὑμῶν, καὶ καταλειφθήσῃ μόνη καὶ εἰς τὴν γῆν ἐδαφισθήσῃ. 21

Shortage of men

(4:1)

4.1 Καὶ ἐπιλήμψονται ἑπτὰ γυναῖκες ἀνθρώπου ἑνὸς λέγουσαι Τὸν ἄρτον ἡμῶν φαγόμεθα καὶ τὰ ἱμάτια ἡμῶν περιβαλούμεθα, πλὴν τὸ ὄνομα τὸ σὸν κεκλήσθω ἐφ’ ἡμᾶς, ἄφελε τὸν ὀνειδισμὸν ἡμῶν. 22

God will glorify the remnant on that day

(4:2–3)

2 Τῇ δὲ ἡμέρᾳ ἐκείνῃ ἐπιλάμψειi ὁ θεὸς ἐν βουλῇ μετὰ δόξης ἐπὶ τῆς γῆς τοῦ ὑψῶσαι καὶ δοξάσαι τὸ καταλειφθὲν τοῦ Ἰσραήλ, 3 καὶ ἔσται τὸ ὑπολειφθὲν ἐν Σειὼν καὶ τὸ καταλειφθὲν ἐν Ἰερουσαλὴμ ἅγιοι κληθήσονται, πάντες οἱ γραφέντες εἰς ζωὴν ἐν Ἰερουσαλήμ·

aἀνακαλύψει] SB; ἀποκαλύψει ARZ bκαὶ τοὺς κόσμους αὐτῶν καὶ] SARZ; om. B cαὐτῶν] S*A; om. Scb2BRZ dἐνώτια] S*; + καὶ τὰ ψέλια καὶ τὸ ἐμπλόκιον καὶ τὰ περιδέξια καὶ τοὺς δακτυλίους ARZ; + καὶ τὰ ψέλια καὶ τὸ ἐμπλόκιον καὶ τοὺς δακτυλίους καὶ τὰ περιδέξια B e τὰ] SARZ; om. B fχρυσίῳ] SARZ; χρυσῷ B g καὶ τὰ κατάκλειστα] καὶ τὰ κατακλιστρα S*; κατάκλιστα Scb2; καὶ τὰ κατάκλιστα Scb3; κατάκλιτα ABRZ. h σχοινίον] S; σχοινίῳ ABRZ i ἐπιλάμψει] SBRZ; λάμψει A

3:17–4:3

61

the feet, trailing their shirts and at the same time playing amorously with their feet.” 17 And God will humble the ruling daughters of Zion, and Lord will expose their shape. 18 In that day Lord also will take away the glory of their clothing and their ornaments and hair clasps and fringes and pendants 19 and necklace and the ornamentation of their face 20 and the set of ornamentation of their glory. And the bracelets and the earrings. 21 And the purple-edged, and the purple-decorated, 22 and the house-shawls, and the transparent Laconian 23 and the purple, and the blue, and the scarlet, and the linen combined with gold, and those woven with blue, and light summer garments and the precious things. 24 And instead of a sweet scent there will be a cloud of dust, and instead of a belt, you will be girded with a rope, and instead of the ornamentation of your head with gold, you will have baldness because of your works; and instead of the purple-decorated shirt, you will wear sackcloth. 25 And your most precious son, whom you love, will fall by a sword, and your powerful men will fall by a sword. 26 And your boxes of ornamentation will be lowered, and they will mourn, and you will be left alone, and you will be dashed to the land. 21

Shortage of men

(4:1)

4.1 And seven women will seize one man, saying, “We will eat our own bread and we will wear our own clothing; only let your name be given to us; remove our reproach!” 22

God will glorify the remnant on that day

(4:2–3)

2 But on that day, God in counsel will shine with glory upon the land, to raise and to glorify what is left of Israel. 3 And the remainder will be in Zion and what is left in Jerusalem; all those recorded for life in Jerusalem will be called holy.

3:17 Clement of Alexandria Paed. 3.72.2; Eusebius Comm. Isa. 1.31 3:18–19 Tertullian Cult. fem. 2.10.4; Eusebius Comm. Isa. 1.31 3:20 Eusebius Comm. Isa. 1.31 3:24 Tertullian Marc. 4.15.10; Origen Princ. 2.3.6; Eusebius Comm. Isa. 1.31 3:25–26 Origen Hom. Isa. 3.3; Eusebius Comm. Isa. 1.31 4:1 Origen Hom. Isa. 3.1, 3; Comm. Matt. 17.33; Victorinus On the Creation of the World; Comm. Ap. 1; Eusebius Comm. Isa. 1.31 4:2 Clement of Alexandria Paed. 3.9; Eusebius Comm. Isa. 1.32; Dem. ev. 2.3; Leo Serm. 28.3; 4:3 Luke 1:35; 10:20; Rev 20:12; Clement of Alexandria Paed. 3.9; Eusebius Comm. Isa. 1.32; Dem. ev. 2.3;

62 23

Text and Translation

Lord will purge and protect Jerusalem

(4:4–6)

4 ὅτι ἐκπλυνεῖ Κύριος τὸν ῥύπον τῶν υἱῶν καὶ τῶν θυγατέρων Σειών, καὶ τὸ αἷμα Ἰερουσαλὴμa ἐκκαθαριεῖ ἐκ μέσου αὐτῶν ἐν πνεύματι κρίσεως καὶ ἐνb πνεύματι καύσεως. 5 καὶ ἥξει, καὶ ἔσται πᾶς τόπος τοῦ ὄρους Σειὼν καὶ πάντα τὰ περικύκλῳ αὐτῆς σκιάσει νεφέλη ἡμέρας καὶ ὡς καπνοῦ καὶ ὡς φωτὸς πυρὸς καιομένου νυκτός· πάσῃ τῇ δόξῃc σκεπασθήσεται· 6 καὶ ἔσται εἰς σκιὰν ἀπὸ καύματος καὶ ἐν σκέπῃ καὶ ἐν ἀποκρύφῳ ἀπὸ dσκληρότητος καὶ ὑετοῦ. 24

The Song of the Vineyard

(5:1–7)

5.1 Ἄισω δὴ τῷ ἠγαπημένῳ ᾆσμα τοῦ ἀγαπητοῦe τῷ ἀμπελῶνί μου. ἀμπελὼν ἐγενήθη τῷ ἠγαπημένῳ ἐν κέρατι ἐν τόπῳ πίονι. 2 καὶ φραγμὸν περιέθηκα καὶ ἐχαράκωσα καὶ ἐφύτευσα ἄμπελον σωρήχ καὶ ᾠκοδόμησα πύργον ἐν μέσῳ αὐτοῦ καὶ προλήνιον ὤρυξα ἐν αὐτῷ· καὶ ἔμεινα τοῦ ποιῆσαι σταφυλήν, ἐποίησεν δὲ fἀκάνθας. 3 καὶ νῦν, ἄνθρωπος τοῦ Ἰούδα καὶ οἱ ἐνοικοῦντες ἐν Ἰερουσαλήμg, κρίνατε ἐν ἐμοὶ καὶ ἀνὰ μέσον τοῦ ἀμπελῶνός μου. 4 Τί ποιήσω τῷ ἀμπελῶνί μου ἔτιh καὶ οὐκ ἐποίησα αὐτῷ; διότι ἔμεινα τοῦ ποιῆσαι σταφυλήν, ἐποίησεν δὲ ἀκάνθας. 5 νῦν δὲ ἀναγγελῶ ὑμῖν τί ποιήσω τῷ ἀμπελῶνί μου· ἀφελῶ τὸν φραγμὸν αὐτοῦ καὶ ἔσται εἰς διαρπαγήν, καὶ καθελῶ τὸν τοῖχον αὐτοῦ καὶ

aἸερουσαλὴμ] S*ScaScb3; om. Scb2ABRZ b ἐν] S; om. ABRZ c δόξῃ] SBRZ; + κυρίου A d ἀπὸ] SBRZ; om. A eἀγαπητοῦ] SARZ; + μου B fἐποίησεν δὲ] SARZ; καὶ ἐποίησεν B gἄνθρωπος τοῦ Ἰούδα καὶ οἱ ἐνοικοῦντες ἐν Ἰερουσαλήμ] SARZ; οἱ ἐνοικοῦντες ἐν Ἰερουσαλὴμ καὶ ἄνθρωπος τοῦ Ἰούδα B h τῷ ἀμπελῶνί μου ἔτι] S; ἔτι τῷ ἀμπελῶνί μου ABRZ

4:4–5:5

23

Lord will purge and protect Jerusalem

63 (4:4–6)

4 Because Lord will wash filth out of the sons and daughters of Zion, and he will purge the blood of Jerusalem from their midst by a spirit of justice and by a spirit of burning. 5 And he will come, and every place of the mountain will be Zion and a cloud will shade all the places surrounding her by day and by night like smoke and like burning fire light it will be covered with all the glory. 6 And it will serve as shade from heat and as shelter and as a place hidden from harshness and rain. 24

The Song of the Vineyard

(5:1–7)

5.1 I will sing now to the loved one a song of the beloved; to my vineyard. A vineyard belonged to the loved one, at a corner in a fertile place. 2 And I placed a fence around it and I fenced it in and I planted a vine of Sorech and I built a tower in the middle of it, and I dug a vat in it; and I waited for it to produce grapes, but it produced thorns. 3 And now, person of Judea, and those inhabiting Jerusalem, judge between me and my vineyard. 4 What shall I do for my vineyard further and I did not do for it? Because I waited for it to produce grapes, but it produced thorns. 5 But now, I announce to you what I will do to my vineyard. I will take away its fence and it will become

4:4 Irenaeus Haer. 4.22.1; Clement of Alexandria Paed.3.9.48; 3.48.4; Origen Princ. 2.10.6; Or. 29.15; Hom. Luc. 14.3; Comm. Ro. 7.1.4; Hom. Jer. 2.2.4; Pamphilius Apol. Orig. 8; Comm. Isa. 1.32; Theodoret Interp. in Pss. 51.3; Cyril of Jerusalem Cat. 3.16 4:5 Victorinus Comm. Ap.; Eusebius Comm. Isa. 1.32 4:6 Eusebius Comm. Isa. 1.32; Chrysostom Hom. Heb. 28.3 5:1 Act. Thom. 146; Heracleon Jo.; Clement of Alexandria Paed. 2.19.3 (GCS 12.167); Origen Fr. Lam. (GCS 6.256); Comm. Jo. 13.426; Hom. Jer. 12.1; 15.3; Hom. 1 Reg. 10; Hom. Ps. 1.2; Hom. Cant. 1.1; Hom. Luc. 10; Fr. Cant. (GCS 33.94); Comm. Matt. 17.7; Eusebius Comm. Isa. 1.1, 33, 90; Comm. Ps. (PG 23.172, 392, 960, 1220); Dem ev. 6.18.18; Theoph. (GCS 11.2.24, 185); Cyril of Jerusalem Cat. 13.29. 5:2 Heracleon Jo.; Justin Dial. 110; Tertullian Marc. 4.29.15; Hippolytus In Cant. 5.3; Origen Fr. Matt. 425; Fr. 1 Cor. 14; Comm. Jo. 13.426; Hom. Jer. 12.1; Hom. Gen. 1.4; Hom. Ps. 1.2; Comm. Matt. 17.7, 25; Eusebius Comm. Isa. 1.13, 33, 90; 2.3, 8, 55; Comm. Ps. (PG 23.172, 749, 832, 960, 1004); Theoph. (GCS 11.2.24, 25, 185); Cyril of Jerusalem Cat. 13.29 5:3 Eusebius Comm. Isa. 1. 33 5:4 Origen Fr. 1 Cor. 14; Hom. Jer. 1.4; Comm. Matt. 17.7; Eusebius Comm. Isa. 1.13, 33–35, 39, 90; 2.3, 8, 55; Comm. Ps. (PG 23.749, 961, 964, 1221); Dem ev. 6.18.19; 7.1.81; Cyril of Jerusalem Cat. 13.29. 5:5 Clement of Alexandria Strom. 4.87.2; Origen Fr. 1 Cor. 14; Fr. Lam. (GCS 6.256); Hom. Num. 20.3; In Ps.; Comm. Matt. 17.7; Eusebius Comm. Isa. 1.33, 90; Comm. Ps. (PG 23.516, 964); Dem. ev. 6.18.19; 7.1.81

64

Text and Translation

ἔσται εἰς καταπάτημα, 6 καὶ ἀνήσω τὸν ἀμπελῶνά μου καὶ οὐ μὴ τμηθῇ οὐδ’ οὐa μὴ σκαφῇ ἔτιb. Καὶ ἀναβήσονταιc εἰς αὐτὸν ὡς εἰς χέρσον ἄκανθαιd· καὶ ταῖς νεφέλαις ἐντελοῦμαι τοῦ μὴ βρέξαι εἰς αὐτὸν ὑετόν. 7 Ὁ γὰρ ἀμπελὼν Κυρίου Σαβαὼθ οἶκος τοῦ Ἰσραήλ ἐστίνe καὶ ἄνθρωπος τοῦ Ἰούδα νεόφυτον ἠγαπημένον· ἔμεινα τοῦ ποιῆσαι κρίσιν, ἐποίησεν δὲ ἀνομίαν, καὶ οὐ δικαιοσύνην ἀλλὰ κραυγήν. 25

Greed produces a desert

(5:8–10)

8 Οὐαὶ οἱ συνάπτοντες οἰκίαν πρὸς οἰκίαν καὶ ἀγρὸν πρὸς ἀγρὸν ἐγγίζοντες, ἵνα τοῦ πλησίον ἀφέλωνταί τι· μὴ οἰκήσητεf μόνοι ἐπὶ τῆς γῆς. 9 ἠκούσθη γὰρ εἰς τὰ ὦτα Κυρίου Σαβαὼθ ταῦτα· ἐὰν γὰρ γένωνται οἰκίαι πολλαί, εἰς ἔρημον ἔσονται μεγάλαι καὶ καλαί, καὶ οὐκ ἔσονται οἱ ἐνοικοῦντες ἐν αὐταῖςg. 10 οὗ γὰρ ἐργῶνται δέκα ζεύγη βοῶν, ποιήσει κεράμιον ἕν, καὶ ὁ σπείρων ἀρτάβας ἓξ ποιήσει μέτρα τρία. 26

Drunkards ignore God’s deeds

(5:11–12)

11 Οὐαὶ οἱ ἐγειρόμενοι τὸ πρωῒ καὶ τὸ σίκερα διώκοντες, οἱ μένοντες τὸ ὀψέ· ὁ γὰρ οἶνος αὐτοὺς συγκαύσει. 12 μετὰ γὰρ κιθάρας καὶ ψαλτηρίου καὶ τυμπάνων καὶ χόρωνh καὶ αὐλῶν τὸν οἶνον πίνουσιν, τὰ δὲ ἔργα τοῦ θεοῦi οὐκ ἐμβλέψουσινj καὶ τὰ ἔργα τῶν χειρῶν αὐτοῦ οὐ κατανοησοῦσινk.

aοὐ] S; om. ABRZ bἔτι] S*Sd; om. Scb2ABRZ c Καὶ ἀναβήσονται] ScaB; ἀναβήσεται S*Scb3ARZ dἄκανθαι] SB; ἄκανθα Scb2ARZ e ἐστίν] SARZ; om. B f οἰκήσητε] S; οἰκήσετε ABRZ g ἐν αὐταῖς] S*Scb3BR; om. Scb2AZ (= MT) h καὶ χόρων] S; om. ABRZ iτοῦ θεοῦ] S*; τοῦ κυρίου Scb2; κυρίου ABRZ j ἐμβλέψουσιν] S*; ἐμβλέπουσιν ScaScb3ABRZ k κατανοησοῦσιν] S*; κατανοοῦσιν ScaScb2SdABRZ

5:6–12

65

spoil and I will take down its wall and it will become a trampling ground. 6 And I will neglect my vineyard and it will certainly not be trimmed and certainly not dug any longer. And thorns will rise up in it as in a dry place and I will command the clouds that the rain not wet it. 7 For the vineyard of Lord Sabaoth is Israel’s house and the person of Judah, the beloved new plant. I waited for it to produce justice, but it produced lawlessness, and not righteousness, but an outcry. 25

Greed produces a desert

(5:8–10)

8 Woe to those who join house to house and bring field to field, so that they might take something of their neighbour. Do not live alone on the land. 9 For these things were heard in the ears of Lord Sabaoth; for if houses become many, they, great and lovely, will become a desert, and there will not be people inhabiting them. 10 For where ten yoke of oxen work, it will produce one jar, and the one who sows six artabes will produce three measures. 26

Drunkards ignore God’s deeds

(5:11–12)

11 Woe to those who wake up early and pursue the sikera, who stay late, for the wine will burn them up. 12 For with a lyre and a harp and drums and dances and flutes they drink the wine, but the deeds of God they will not consider, and they will not apprehend the deeds of his hands.

5:6 Did. apost. 23; Tertullian Adv. Jud. 13.25; Marc. 3.23.2; Origen Fr. Ezek. (GCS 33.337); Fr. Ps.; Hom. Jer. 1.4; 8.3; Hom. Ps. 3.10; Hom. Ezek. 1.12; Hom. Lev. 16.2; Comm. 1Th.; In Cant. 3; Comm. Matt. 17.7; Eusebius Comm. Isa. 1.33, 90; 2.27; Comm. Ps. (PG 23.172, 320, 516, 721, 897, 917, 964, 1221); Dem. ev. 7.1.81; Cyril of Jerusalem Cat. 13.29 5:7 Philo Somn. 2.172; Tertullian Adv. Jud. 13.25; Marc. 3.23.2; 4.28.15; Hippolytus Cant. 5.3; Ref. 6.10.1; Origen Hom. Ezek. 5.5; In Cant. 2; 3; Comm. Matt. 17.7, 25; Dionysius of Alexandria Ref.; Cyprian Ep. 63.12; Eusebius Comm. Isa. 1.12, 24, 33, 34, 39, 42, 90; 2.3, 55; Comm. Ps. (PG 23.392, 749, 961, 964, 1004); Ecl. proph. 2.4; Dem. ev. 6.18.18–19; 7.1.81; Theoph. (GCS 11.2.25, 185) 5:8 Tertullian Marc. 4.27.7; Origen Cels. 2.76; Hom. Ps. 36 3.6; Cyprian Test. 3.61; Eusebius Comm. Isa. 1.34; Chrysostom Hom. Gen. 22; 48; Hom. Jo. 64; 72; Comm. Isa. 5 5:9–10 Eusebius Comm. Isa. 1.34 5:11 Hippolytus In Jud.; Origen Cels. 2.76; Athanasius Ep. fest. 20.2 5:12 Tertullian Marc. 5.18.7; Origen Cels. 7.31; Eusebius Eccl. theol. 3.3

66 27

Text and Translation

Lord’s people captive for lack of knowledge

(5:13–17)

13 Τοίνυν αἰχμάλωτος ὁ λαός μου ἐγενήθη διὰ τὸ μὴ εἰδέναι αὐτοὺς τὸν Κύριον, καὶ πλῆθος ἐγενήθη νεκρῶν διὰ λιμὸν καὶ δίψανa ὕδατος. 14 καὶ ἐπλάτυνεν ὁ ᾅδης τὴν ψυχὴν αὐτοῦ καὶ διήνοιξεν τὸ στόμα αὐτοῦ τοῦ μὴ διαλιπεῖν, καὶ καταβήσονται οἱ ἔνδοξοι καὶ οἱ μεγάλοι καὶ οἱ πλούσιοι καὶ οἱ λοιμοὶ αὐτῆς. 15 καὶ ταπεινωθήσεται ἄνθρωπος, καὶ ἀτιμασθήσεται ἀνήρ, καὶ οἱ ὀφθαλμοὶ οἱ μετέωροι ταπεινωθήσονται· 16 καὶ ὑψωθήσεται Κύριος Σαβαὼθ ἐν κρίματι, καὶ ὁ θεὸς ὁ ἅγιος δοξασθήσεται ἐν δικαιοσύνῃ. 17 καὶ βοσκηθήσονται οἱ διηρπασμένοι ὡς ταῦροι, καὶ τὰς ἐρήμους τῶν ἀπειλημμένων ἄρνες φάγωνταιb. 28

Woe to disbelievers

(5:18–19)

18 Οὐαὶ οἱ ἐπισπώμενοι τὰς ἁμαρτίας ὡς σχοινίῳ μακρῷ καὶ ὡς ζυγοῦ ἱμάντι δαμάλεως τὰς ἀνομίας, 19 οἱ λέγοντες Τὸ τάχος ἐγγισάτω ἃ ποιήσει, ἵνα ἴδωμεν, καὶ ἐλθέτωc ἡ βουλὴ τοῦ ἁγίου Ἰσραήλ, ἵνα γνῶμεν. 29

Woe to perverters of justice

(5:20–23)

20 Οὐαὶ οἱ λέγοντες τὸ πονηρὸν καλὸν καὶ τὸ καλὸν πονηρόν, οἱ τιθέντες τὸ φῶς σκότοςd καὶ τὸ σκότος φῶς, οἱ τιθέντες τὸ πικρὸν γλυκὺ καὶ τὸ γλυκὺ πικρόν. 21 Οὐαὶ οἱ συνετοὶ ἐν ἑαυτοῖς καὶ ἐνώπιον ἑαυτῶν ἐπιστήμονες. 22 Οὐαὶ οἱ ἰσχύοντες ὑμῶν οἱ τὸν οἶνον πίνοντες καὶ οἱ δυνάσται οἱ κεραννύντες τὸ σίκερα, 23 οἱ δικαιοῦντες τὸν ἀσεβὴν ἕνεκεν δώρων καὶ τὸ δίκαιον τοῦ δικαίου αἴροντες.

aδίψαν] SARZ; δίψος B b φάγωνται] S*; φάγονται SdABRZ σκότος] S; τὸ σκότος φῶς ABRZ

c ἐλθέτω] SAZ; ἐλθάτω BR

d τὸ φῶς

5:13–23

27

Lord’s people captive for lack of knowledge

67 (5:13–17)

13 Therefore my people became captive, because they did not know Lord, and they became a multitude of corpses because of hunger and thirst for water. 14 And Hades has opened wide its soul, and has opened its mouth in order to not relent and her glorious and great and rich and violent will go down. 15 And a person will be brought low, and a man will be dishonoured, and the lofty eyes will be brought low. 16 And Lord Sabaoth will be exalted in justice and the holy God will be honoured in righteousness. 17 And those abducted will graze like bulls, and may lambs of those taken away feed on the deserts. 28

Woe to disbelievers

(5:18–19)

18 Woe to those who pull in the sins as with a long rope, and transgressions as with a strap of a heifer’s yoke, 19 who say, “With swiftness let him bring the things which he will do, so that we might see; and let the plan of the holy one of Israel come so that we might know it.” 29

Woe to perverters of justice

(5:20–23)

20 Woe to those who call evil good and good evil, who establish light as darkness and darkness as light, who establish bitter as sweet and sweet as bitter. 21 Woe to those who are intelligent in themselves, and experts in their own presence. 22 Woe, those of you who are powerful who drink the wine, and rulers who mix the sikera, 23 who justify the ungodly person for the sake of a gift, and who take away the right of the righteous person.

5:13 Eusebius Comm. Isa. 1.35 5:14–15 Tertullian Marc. 4.15.10 5:17 Eusebius Comm. Isa. 1.35 5:18 Did. apost. 26; Justin Dial. 17.2; 133.4; Tertullian Paen. 11.7; Virg. 14.2; Origen Fr. Ps. (PG 12.1197, 1645); Hom. Ezek. 7.9; Comm. Matt. 12.14; Cels. 2.76; Eusebius Comm. Isa. 1.36; Comm. Ps. (PG 23.588, 757) 5:19 Eusebius Comm. Isa. 1.36 5:20 Did. apost. 10; Justin 1 Apol. 49.7; Dial. 17.2; Tertullian Herm. 13.2; Virg. 14.2; Carn. Chr. 23.2; 24.1; Scorp. 1.12; Origen Cels. 2.76; 6.67; Eusebius Comm. Isa. 1.37 5:21 Barn. 4.11; Justin Dial. 39.5; Clement of Alexandria Strom. 2.35.5; Tertullian Marc.5.14.12; Origen Fr. Prov. 7; Eusebius Comm. Isa. 1.38 5:22 Origen Cels. 2.76; Eusebius Comm. Isa. 1.38 5:23 Ep. apost. 47; Did. apost. 10; Eusebius Comm. Isa. 1.38

68 30

Text and Translation

Injustice provokes Lord’s wrath

(5:24–25)

24 Διὰ τοῦτο ὃν τρόπον καυθήσεται καλάμη ὑπὸ ἄνθρακος πυρὸς καὶ συγκαυθήσεταιa ὑπὸ φλογὸς ἀνειμένης, ἡ ῥίζα αὐτῶν ὡς χνοῦς ἔσται, καὶ τὸ ἄνθος αὐτῶν ὡς κονιορτὸς ἀναβήσεται· οὐ γὰρ ἠθέλησαν τὸν νόμον Κυρίου Σαβαώθ, ἀλλὰ τὸ λόγιον τοῦ ἁγίου Ἰσραὴλ παρώξυναν. 25 καὶ ὀργίσθη θυμῷb Κύριος Σαβαὼθ ἐπὶ τὸν λαὸν αὐτοῦ, Καὶ ἐπέβαλεν τὴν χεῖρα αὐτοῦc ἐπ’d αὐτοὺς καὶ ἐπάταξεν αὐτούς, Καὶ παροξύνθῃe τὰ ὄρη, καὶ ἐγενήθη τὰ θνησιμαῖα αὐτῶν ὡς κοπρία ἐν μέσῳ ὁδοῦ. καὶf ἐν πᾶσι τούτοις οὐκ ἀπεστράφη ὁ θυμόςg, ἀλλ’ ἔτι ἡ χεὶρ ὑψηλή. 31

An army from the nations

(5:26–30)

26 Τοιγαροῦν ἀρεῖ σύσσημον ἐν τοῖς ἔθνεσιν τοῖς μακρὰν καὶ συριεῖ αὐτοῖςh ἀπ’ ἄκρου τῆς γῆς, καὶ ἰδοὺ ταχὺ κούφως ἔρχονται· 27 οὐ πεινάσουσιν οὐδὲ κοπιάσουσιν οὐδὲ νυστάξουσιν οὐδὲ κοιμηθήσονται οὐδὲ λύσουσιν τὰς ζώνας αὐτῶν ἀπὸ τῆς ὀσφύος αὐτῶν, οὐδὲ μὴ παραγῶσινi οἱ ἱμάντες τῶν ὑποδημάτων αὐτῶν· 28 ὧν τὰ βέλη ὀξεῖά ἐστιν καὶ τὰ τόξα αὐτῶν ἐντεταμένα, οἱ πόδες τῶν ἵππων αὐτῶν ὡς στερεὰ πέτρα ἐλογίσθησαν, οἱ τροχοὶ τῶν ἁρμάτων αὐτῶν ὧν jκαταιγίς· 29 ὁρμῶσινk ὡσεὶl λέοντες καὶm παρέστηκανn ὡσεὶo σκύμνοςp λέοντος· καὶ ἐπιλήμψεται καὶ βοήσειq ὡς θηρίον καὶ ἐκβαλεῖ, καὶ οὐκ ἔσται ὁ ῥυόμενος αὐτούςr. 30 καὶ βοήσειs δι’ αὐτοὺς ἐνt τῇ ἡμέρᾳ ἐκείνῃ ὡς φωνὴ θαλάσσης κυμαινούσης· καὶ ἐμβλέψονται εἰς τὸν οὐρανὸν ἄνω, καὶu εἰς τὴν γῆν, καὶ ἰδοὺ σκότος σκληρὸν ἐν τῇ ἀπορίᾳ αὐτῶν.

aσυγκαυθήσεται] συνκαυθήσετε S*RZ; συνκαυθήσεται Scb3B bὀργίσθη θυμῷ] S; ἐθυμώθη ὀργῇ ABRZ c αὐτοῦ] SARZ; om. B dἐπ’] SBRZ; εἰς A e παροξύνθῃ] S; παρωξύνθη ABRZ f καὶ] SBR; om. AZ gθυμός] SARZ; θυμός αὐτοῦ B hαὐτοῖς] SARZ; B αὐτοὺς iπαραγῶσιν] S*; ῥαγῶσιν ScaABRZ jὡς] ScaABRZ; ὧν S* kὁρμῶσιν] SARZ; ὀργιῶσιν B lὡσεὶ] S; ὡς ABRZ m καὶ] SARZ; om. B nπαρέστηκαν] S*BRZ; παρέστηκασιν ScaA o ὡσεὶ] S; ὡς ABRZ p σκύμνος] SARZ; σκύμνοι B q βοήσει] SBR; βοήσεται AZ rαὐτοὺς] SBR; om. AZ s βοήσει] SBR; βοήσεται AZ t ἐν] SARZ; om. B u εἰς τὸν οὐρανὸν ἄνω, καὶ] S; om. ABRZ

5:24–30

30

Injustice provokes Lord’s wrath

69 (5:24–25)

24 Because of this, in the way which a stalk will be burned by a coal of fire and burned up by an uncontrolled flame, their root will be like chaff and their shoot will rise up like a cloud of dust, for they did not desire the law of Lord Sabaoth, but they provoked the oracle of the holy one of Israel. 25 And Lord Sabaoth was wrathful with anger against his people. And he put his hand on them and he struck them. And may the mountains be provoked, and their carcasses became like filth in the middle of the path. And in all these things the wrath was not averted but still the hand was raised. 31

An army from the nations

(5:26–30)

26 Therefore, he will raise afar a signal among the nations, and he will whistle to them from the extremity of the earth, and look, they are coming swiftly, quickly! 27 They will not be hungry nor will they be tired nor will they be sleepy nor will they sleep nor will they unfasten their belts from their waist nor would the straps of their sandals pass by, 28 whose arrows are sharp and their bows taut; the feet of their horses were reckoned as solid rock, the wheels of their chariots, as a storm. 29 They rush like lions and approach like a lion’s cub and he will seize and roar like a wild animal; and he will cast out and there will be no one who rescues them. 30 And he will roar because of them in that day, like a sound of a sea rising, and they will look at the sky above, and at the land, and look, there will be severe darkness in their distress.

5:24 Eusebius Comm. Isa. 1.39–40 5:25 Justin Dial. 133.4; Cyprian Test. 1.21; Eusebius Comm. Isa. 1.39–41 5:26 Ign. Smyrn. 1.2; Tertullian Marc. 4.14.9; Cyprian Test. 1.21–22; Eusebius Comm. Isa. 1.40 5:27 Origen Pasch. 1.24; Cyprian Test. 1.22 5:28 De recta in Deum fide (GCS 4.38); 4 Ezra 16.13; Eusebius Comm. Isa. 1.40; Comm. Ps. (PG 23.341); 5:29 Hippolytus Ben. Is. Jac. 2; Eusebius Comm. Isa. 1.40 5:30 Eusebius Comm. Isa. 1.40

70 32

Text and Translation

Theophany

(6:1–5)

6.1 Καὶ ἐγένετο τοῦ ἐνιαυτοῦ, οὗ ἀπέθανεν Ὀζίας ὁ βασιλεύς, εἶδον τὸν Κύριον καθήμενον ἐπὶ θρόνου ὑψηλοῦ καὶ ἐπηρμένου, καὶ πλήρης ὁ οἶκος τῆς δόξης αὐτοῦ. 2 καὶ σεραφεὶνa εἱστήκεισαν κύκλῳ αὐτοῦ, ἓξ πτέρυγες τῷ ἑνὶ καὶ ἓξ πτέρυγες τῷ ἑνί, καὶ ταῖς μὲν δυσὶν κατεκάλυπτον τὸ πρόσωπον καὶ ταῖςb δυσὶν κατεκάλυπτον τοὺς πόδας καὶ ταῖς δυσὶν ἐπέτοντοc. 3 καὶ ἐκέκραγονd ἕτερος πρὸς τὸν ἕτερον καὶ ἔλεγον Ἅγιος ἅγιος ἅγιος Κύριος Σαβαώθ, πλήρης πᾶσα ἡ γῆ τῆς δόξης αὐτοῦ. 4 καὶ ἐπήρθη τὸ ὑπέρθυρον ἀπὸ τῆς φωνῆς, ἧς ἐκέκραγον, καὶ ὁ οἶκος ἐπλήσθηe καπνοῦ. 5 Καὶ εἶπαf Ὦ τάλας ἐγώ, ὅτι κατανένυμαιg, ὅτι ἄνθρωπος ὢν καὶ ἀκάθαρτα χείλη ἔχων ἐν μέσῳ λαοῦ ἀκάθαρτα χείλη ἔχοντος ἐγὼ οἰκῶ καὶ τὸν βασιλέα Κύριον Σαβαὼθ εἶδον τοῖς ὀφθαλμοῖς μου. 33

Lips purified

(6:6–7)

6 Καὶ ἀπεστάλη πρός με ἓν τῶν σαραφείνh, καὶ ἐν τῇ χειρὶ εἶχεν ἄνθρακα, ὃν τῇ λαβίδι ἔλαβεν ἀπὸ τοῦ θυσιαστηρίου, 7 καὶ ἥψατο τοῦ στόματός μουi καὶ εἶπεν Ἰδοὺ ἥψατο τοῦτο τῶν χειλέων μου καὶ ἀφελεῖ τὰς ἀνομίας σου καὶ τὰς ἁμαρτίας σου περικαθαριεῖ.

aσεραφεὶν] SA; σεραφιν RZ; σεραφεὶμ B bπρόσωπον καὶ ταῖς] SARZ; πρόσωπον, ταῖς δὲ B cἐπέτοντο] S; ἐπέταντο ABRZ dἐκέκραγον] SARZ; ἐκέκραγεν B eἐπλήσθη] SARZ; ἐνεπλήσθη B fεἶπα] SARZ; εἶπον B. gκατανένυμαι] S; κατανένυγμαι SdABRZ hσαραφείν] S; σεραφείν ScaB; σεραφιν RZ; Σεραφείμ A i μου] S; σου ScaScb3ABRZ

71

6:1–7

32

Theophany

(6:1–5)

6.1 And this happened in the year when Ozias the king died: I saw Lord seated on a high and raised throne, and the house was full of his glory. 2 And seraphein stood around him; there were six wings to the one and six wings to the other and with two they were covering the face, and with two they were covering the feet and with two they were flying. 3 And they were shouting one to the other, and they were saying, “Holy, holy, holy, is Lord Sabaoth; the whole land is full of his glory.” 4 And the lintel was lifted from the sound that they were shouting, and the house was filled with smoke. 5 And I said, “Oh, I am wretched, because I have come to an end; for while I am a person and I have impure lips, I live in the middle of a people having impure lips, and I have seen the king, Lord Sabaoth, with my eyes.” 33

Lips purified

(6:6–7)

6 And one of the saraphein was sent to me, and in its hand it was holding a coal which it took with a holder from the altar. 7 And it touched my mouth and said, “Look, this touched my lips and will take away your transgressions and will purge away your sins.”

6:1 Mart. Ascen. Isa. 3.9; Philo Deo; Hippolytus Comm. Dan. 4.8.9; Origen Comm. Jo. 2.178; 6.23; Hom. Jer. 17.4; Hom. Isa. 1.1; 4.2–3; 5.2–3; 6.1–2; Hom. Judic. 1.1; Dial. 27; Comm. Matt. 16.4; 111; Cels. 1.43; 1.48; Eusebius Comm. Isa. 1.41–42; Dem. ev. 5.13.3; 7.1.3, 5, 8; 9.16.1, 4; Cyril of Jerusalem Cat. 14.27; 16.16 6:2 Philo Deo; Clement of Alexandria Strom. 7.80.4; Origen Princ. 1.3.4; 4.3.14; Hom. Isa. 1.2–3; 1.5; 4.1; 6.1; Cels. 1.43; 1.48; 6.18; Pamphilius Apol. Orig. 4; Eusebius Comm. Isa. 1.41; Comm. Ps. (PG 23.516, 820); Dem. ev. 7.1.8, 10; 9.16.1; Cyril of Jerusalem Cat. 9.3 6:3 Melch. 16.16; Codex Brucianus (GCS 45.344); Clement of Alexandria Strom. 7.80.4; Hippolytus Comm. Dan. 4.8.9; Origen Princ. 1.3.4; 4.3.14; Hom. Isa. 1.2; 4.1–2; 5.2; Pamphilius Apol. Orig. 4; Eusebius Comm. Isa. 1.41–42; Comm. Ps. (PG 23.516, 701, 820); Dem. ev. 7.1.3, 8, 12, 14, 18 6:4 Origen Hom. Isa. 1.3–4; 4.2–3; Eusebius Comm. Isa. 1.41 6:5 Origen Hom. Jer. 1.14; 14.5; Hom. Isa. 1.4–5; 3.2; 4.3–5; 5.2–3; 6.2; Hom. Lev. 9.7; 14.3; Eusebius Comm. Isa. 1.41–42; Ecl. proph. 1.3 6:6 Clement of Alexandria Strom. 1.55.2; Origen Fr. Prov. (PG 17.236); Comm. Jo. 6.23; Hom. Jer. 1.14; 14.5; Hom. Isa. 1.4–5; 3.2; 4.4–5; 5.2; 6.1–2; Hom. Lev. 9.7–8; Eusebius Comm. Isa. 1.42; 2.43 6:7 Clement of Alexandria Strom. 1.55.2; Origen Fr. Prov. (PG 17.236); Hom. Jer. 1.14; 14.5; Hom. Isa. 1.4; 4.5–6; 5.2; 6.1–2; 9; Hom. Lev. 9.7–8; Eusebius Comm. Isa. 1.42; 2.43

72 34

Text and Translation

Isaiah’s commission

(6:8–10)

8 Καὶ ἤκουσα τῆς φωνῆς Κυρίου λέγοντος Τίνα ἀποστείλω, καὶ τίςa πορεύσεται πρὸς τὸν λαὸν τοῦτον; Καὶ εἶπα Ἰδού ἐγώ εἰμιb· ἀπόστειλόν με. 9 Καὶ εἶπεν Πορεύουc καὶ εἶπον τῷ λαῷ τούτῳ Ἀκοῇ ἀκούσετε καὶ οὐ μὴ συνῆτε καὶ βλέποντες βλέψητεd καὶ οὐ μὴ εἴδητεe· 10 ἐπαχύνθη γὰρ ἡ καρδία τοῦ λαοῦ τούτου, καὶ τοῖς ὠσὶν βαρέωςf ἤκουσαν καὶ τοὺς ὀφθαλμοὺς αὐτῶνg ἐκάμμυσαν, μήποτε ἴδωσιν τοῖς ὀφθαλμοῖς καὶ τοῖς ὠσὶν ἀκούσωσιν καὶ τῇ καρδίᾳ συνῶσιν καὶ ἐπιστρέψουσινh καὶ ἰάσομαι αὐτούς. 35

The extent of the desolation

(6:11–13)

11 καὶ εἶπα Ἕως πότε, Κύριε; καὶ εἶπεν Ἕως ἂν ἐρημωθῶσιν πόλεις παρὰ τὸ μὴ κατοικεῖσθαι καὶ οἶκοι παρὰ τὸ μὴ εἶναι ἀνθρώπους καὶ ἡ γῆ καταλειφθήσεται ἔρημος. 12 καὶ μετὰ ταῦτα μακρυνεῖ ὁ θεὸς τοὺς ἀνθρώπους, καὶ οἱ καταλειφθέντες πληθυνθήσονται ἐπὶ τῆς γῆς· 13 καὶ ἔτι ἐπ’ αὐτῆς ἐστιν τὸ ἐπιδέκατον, καὶ πάλιν ἔσται εἰς προνομὴν ὡς τερέβινθος καὶ ὡς βάλανος ὅταν ἐκπέσῃ ἀπὸi τῆς θήκης αὐτῆς.

aἀποστείλω, καὶ τίς] SABRZ; ἀποστίς Scb2 bἐγώ εἰμι] S; εἰμι ἐγώ ABRZ c Πορεύου] S; Πορεύθητι ABRZ d βλέψητε] S; βλέψετε ABRZ e εἴδητε] S; ἴδητε ABRZ f ὠσὶν βαρέως] S; ὠσὶν αὐτῶν βαρέως Scb2ABRZ gὀφθαλμοὺς αὐτῶν] SARZ; ὀφθαλμοὺς B hἐπιστρέψουσιν] S; ἐπιστρέψωσιν ABRZ i ἀπὸ] SARZ; ἐκ B

6:8–13

34

Isaiah’s commission

73 (6:8–10)

8 And I heard the voice of Lord saying, “Whom shall I send, and who will go to this people?” And I said, “Look, I am here; send me.” 9 And he said, “Go and say to this people, ‘You will hear by hearing and not understand, and although you are looking, may you look and not know.’ 10 For the heart of this people has been thickened and they heard with the ears with difficulty and they closed their eyes lest they see with the eyes and hear with the ears and understand with the heart, and they will turn and I will heal them.” 35

The extent of the desolation

(6:11–13)

11 And I said, “Until when, Lord?” And he said, “Until cities are deserted because they are not inhabited and houses because there are no humans, and the land will be left a desert.” 12 And after these things God will distance the humans, and those left will increase on the land. 13 And still the tenth part is on it, and again it will become plunder like a terebinth tree and like an acorn when it falls from its case.

6:8 Justin Dial. 75.3; Origen Comm. Jo. 2.177, 184; 32.202; Hom. Jer. 20.2; Hom. Isa. 6.1–2; 9; Eusebius Comm. Isa. 1.2, 42; Dem. ev. 7.1.4, 15; 9.16.1 6:9 Sib. Or. 1; Testim. Truth 29.6; Did. apost. 15; 26; Philo Ios. 126; Ps.-Cyprian De laude martyrii 5; Tertullian Marc. 3.6.5, 6; 4.31.4; An. 9.8; Res. 33.2; Origen Fr. Matt. 286; Comm. Jo. 2.178; Hom. Jer. 14.12; 20.2; Hom. Isa. 6.1, 3–5; 9; Hom. Num 17.3; Comm. Matt. 16.9; Cels. 2.8; Cyprian Test. 1.3; Eusebius Comm. Isa. 1.42, 96; 2.5, 23, 42; Comm. Ps. (PG 23.656); Dem. ev. 2.3.81; 7.1.16, 18, 22, 92; 8.2.129; 9.16.3, 8; Athanasius Ep. fest. 2.3 6:10 Sib. Or. 1; Testim. Truth 29.6; 48.8; P. Oxy. 406; Justin Dial. 12.2; 69.4; Ps.-Cyprian De laude martyrii 5; Acts Thom. 1.74; Did. apost. 15; 26; Tertullian Marc. 3.6.5, 6; An. 9.8; Origen Fr. Ps. (Analecta sacra 3.32); Hom. Jer. 14.12; 20.2; Hom. Ps. 2.8; Hom. Ex. 7.5; Hom. Isa. 6.1; 6.3; 6.5– 7; 9; Hom. Luc. 35; Hom. Num 17.6; Comm. Matt. 101; Cels. 2.8; 2.48; Cyprian Test. 1.3; Eusebius Comm. Isa. 1.42, 92, 96; 2.23; Comm. Ps. (PG 23.521, 752); Dem. ev. 2.3.85; 7.1.7, 15, 16, 18, 22, 29, 92; 8.2.129; 9.16.1, 3, 5, 6; Lactantius Inst. 5.1.4; Athanasius Ep. fest. 2.3; Cyril of Jerusalem Cat. 4.19 6:11 Eusebius Comm. Isa. 1.42; Dem. ev. 2.3.82, 83, 85; 7.1.4 6:12 Eusebius Comm. Isa. 1.42; Dem. ev. 2.3.81, 82, 85 6:13 Eusebius Comm. Isa. 1.42; 2.55; Dem. ev. 2.3.86

74 36

Text and Translation

Aram attacks Jerusalem

(7:1–2)

7.1 Καὶ ἐγένετο ἐν ταῖς ἡμέραις Ἀχὰζ τοῦ Ἰωαθὰμ τοῦ υἱοῦ Ὀζείου βασιλέως Ἰούδα ἀνέβη Ῥαασσὼνa βασιλεὺς Ἀρὰμ καὶ Φάκεε υἱὸς Ῥομελιὰb βασιλεὺς Ἰσραὴλ ἐπὶ Ἰερουσαλὴμ πολεμῆσαι αὐτὴν καὶ οὐκ ἠδυνήθησαν πολιορκῆσαι αὐτήν. 2 καὶ ἀνηγγέλη εἰς τὸν οἶκον Δαυεὶδ λέγωνc Συνεφώνησεν Ἀρὰμ πρὸς τὸν Ἐφράιμ· καὶ ἐξέστη ἡ ψυχὴ αὐτοῦ καὶ ἡ ψυχὴ τοῦ λαοῦ αὐτοῦ, ὃν τρόπον ἐνd δρυμῷ ξύλον ὑπὸ πνεύματος σαλευθῇ. 37

Isaiah encourages Achaz

(7:3–6)

3 Καὶ εἶπεν Κύριος πρὸς Ἠσαίαν Ἔξελθε εἰς συνάντησιν Ἀχὰζ σὺ καὶ ὁ καταλειφθεὶς Ἰασσοὺβe ὁ υἱός σου πρὸς τὴν κολυμβήθραν τῆς ἄνω ὁδοῦ ἀγροῦf τοῦ γναφέως 4 καὶ ἐρεῖς αὐτῷ Φύλαξαι τοῦ ἡσυχάσαι καὶ μὴ φοβοῦ, μηδὲ ἡ ψυχή σου ἀσθενείτω ἀπὸ τῶν δύο ξύλων τῶν δαλῶν τῶν καπνιζομένων τούτων· ὅταν γὰρ ὀργὴ τοῦ θυμοῦ μου γένηται, πάλιν ἰάσομαι. 5 καὶ ὁ υἱὸς τοῦ Ἀρὰμ καὶ ὁ υἱὸς τοῦ Ῥομελίου, ὅτι ἐβουλεύσαντο περὶ σοῦ βουλὴν πονηρὰν λέγοντεςg 6 Ἀναβησόμεθα εἰς τὴν Ἰουδαίαν καὶ συλλαλήσαντες αὐτοῖς ἀποστρέψομενh αὐτοὺς πρὸς ἡμᾶς καὶ βασιλεύσομεν αὐτῆς τὸν υἱὸν Ταβεήλ. 38

Aram’s plot will fail

(7:7–9)

7 Τάδε λέγει Κύριος Σαβαώθ Οὐ μὴ ἐμμείνῃi αὕτη ἡ βουλὴj οὐδὲ ἔσται· 8 ἀλλ’ ἡ κεφαλὴ Ἀρὰμ Δαμασκόςk, ἀλλ’ ἔτι ἑξήκοντα καὶ πέντε ἐτῶν ἐκλείψει ἡ βασιλεία Ἐφράιμ ἀπὸ

aῬαασσὼν] SARZ; Ῥασεὶν B bῬομελιὰ] S*B; Ρομελιου Scb1ARZ cλέγων] SB; λέγοντες ARZ dἐν] SB; ὅταν ἐν ARZ eἸασσοὺβ] S; Ιασουβ ABRZ fἀγροῦ] SB; τοῦ ἀγροῦ ARZ gπερὶ σοῦ βουλὴν πονηρὰν λέγοντες] S; βουλὴν πονηρὰν περὶ σοῦ λέγοντες ARZ; βουλὴν πονηράν B h ἀποστρέψομεν] SBR; ἀποστρέψωμεν AZ i ἐμμείνῃ] SARZ; μείνῃ B j αὕτη ἡ βουλὴ] S; ἡ βουλὴ αὕτη ABRZ kΔαμασκός] SRZ; Δαμασκός, καὶ ἡ κεφαλὴ Δαμασκοῦ Ῥασείμ AB

75

7:1–8

36

Aram attacks Jerusalem

(7:1–2)

7.1 And it happened in the days of Achaz of Ioatham the son of Ozeias king of Judah, Rhaasson king of Aram went up with Phakee son of Rhomelias king of Israel to Jerusalem to fight it, and they were not able to besiege it. 2 And it was reported to the house of David, saying, “Aram has made a deal with Ephraim!” And his soul was confounded, along with the soul of his people, in the way which a tree in a thicket might be shaken by wind. 37

Isaiah encourages Achaz

(7:3–6)

3 And Lord said to Isaiah, “Go out for a meeting with Achaz, you and the one left, your son Iassoub, to the reservoir of the high way of the fuller’s field. 4 And you shall say to him, ‘Be careful to be still and do not be frightened nor let your soul be weak because of these two smoking fire-brand timbers, for once the anger of my wrath comes, I will heal again. 5 And as for the son of Aram and the son of Rhomelias, because they plotted an evil plot about you, saying, 6 “We shall go up into Judea and after talking with them, we shall turn them to us, and we shall rule it by the son of Tabeel.” 38

Aram’s plot will fail

(7:7–9)

7 Thus says Lord Sabaoth, “This plot should certainly not stand nor will it be. 8 But the head of Aram is Damascus, but in sixty-five years more, the kingdom of Ephraim will cease being a people. 9 And the head of Ephraim is Somoron, and

7:1 Eusebius Comm. Isa. 1.43–45; Onomasticon (GCS 11.1.38); Dem. ev. 7.1.19, 42, 52, 91, 99, 102, 103, 117 7:2 Origen Comm. Matt. 381; Eusebius Comm. Isa. 1.43–44; Cyril of Jerusalem Cat. 16.13 7:3 Mart. Ascen. Isa. 1.2; 2.9; Eusebius Comm. Isa. 1.43; Onom. (GCS 11,1.38) 7:4 Eusebius Comm. Isa. 1.43, 45, 49; Dem. ev. 7.1.100 7:5–7 Eusebius Comm. Isa. 1.43 7:7–9 Irenaeus Dem. 3; Clement of Alexandria Strom. 2.8.2; 2.17.4; 4.134.4; Tertullian De baptismo 10.1; Marc. 4.20.13; 4.25.3; 4.27.9; 5.11.9; Cyprian Ad Vigilium 6; Test. 1.5; 3.42; Origen in Ps B (Pitra, 453); Pasch. 2.47; Ps K (PG 23.105); Exod. 7.3; De recta in Deum fide (GCS 4.112); Eusebius Comm. Isa. 1.43; Dem. ev. 7.1.19, 26–28, 42, 111; Praep. ev. 12.1.3; Cyril of Jerusalem Cat. 5.4 7:8 Eusebius Comm. Isa. 1.43–44 7:9 De recta in Deum fide (GCS 4.112); Irenaeus Dem. 3; Clement of Alexandria Strom. 2.8.2; 2.17.4; 4.134.4; Tertullian Bapt. 10.1; Marc. 4.20.13; 4.25.3; 4.27.9; 5.11.9; Cyprian Vig. 6; Origen Pasch. 2.47; Fr. Ps. (PG 23.105); Hom. Ex. 7.3; Cyprian Test. 1.5; 3.42; Eusebius Comm. Isa. 1.43; Dem. ev. 7.1.19 26–28, 42, 111; Praep. ev. 12.1.3; Cyril of Jerusalem Cat. 5.4

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Text and Translation

λαοῦ, 9 καὶ ἡ κεφαλὴ Ἐφράιμ Σομορών, καὶ ἡ κεφαλὴ Σομορὼν ὁ υἱὸςa τοῦ Ῥομελίου· καὶ ἐὰν μὴ πιστεύσητε, οὐδὲ μὴ συνῆτε. 39

A sign for Achaz

(7:10–17)

10 Καὶ προσέθετο Κύριος λαλῆσαι τῷ Ἀχὰζ λέγων 11 Αἴτησαι σεαυτῷ σημεῖον παρὰ Κυρίου τοῦ θεοῦb σου εἰς βάθος ἢ εἰς ὕψος. 12 Καὶ εἶπεν Ἀχὰζ Οὐ μὴ αἰτήσω οὐδ’ οὐc μὴ πειράσω Κύριον. 13 Καὶ εἶπεν Ἀκούσατε δή, οἶκος Δαυείδ· μὴ μικρὸν ὑμῖν ἀγῶνα παρέχειν ἀνθρώποις; καὶ πῶς Κυρίῳ παρέχετε ἀγῶνα; 14 διὰ τοῦτο δώσει Κύριος αὐτὸς Ὑμῖν σημεῖον· Ἰδοὺ ἡ παρθένος ἐν γαστρὶ ἕξειd καὶ τέξεται υἱόν, καὶ καλέσειe τὸ ὄνομα αὐτοῦ Ἐμμανουήλ· 15 βούτυρον καὶ μέλι φάγεται πρὶν ἢ γνῶναι αὐτὸν ἢ προελέσθαι πονηρά, ἐκλέξασθαιf τὸ ἀγαθόνg· 16 διότι πρὶν ἢ γνῶναι τὸ παιδίον ἀγαθὸν ἢ κακόνh, καὶ καταλειφθήσεται ἡ γῆ, ἣν σὺ φοβῇ ἀπὸ προσώπου τῶν δύο βασιλέων. 17 ἀλλὰ ἐπάξει ὁ θεὸς ἐπὶ σὲ καὶ ἐπὶ τὸν λαόν σου καὶ ἐπὶ τὸν οἶκον τοῦ πατρὸςὸi ἡμέρας, αἳ οὔπω ἥκασιν ἀφ’ ἧς ἡμέρας ἀφεῖλεν Ἐφράιμ ἀπὸ Ἰούδα τὸν βασιλέα τῶν Ἀσσυρίων.

aὁ υἱὸς] S; υἱὸς ABRZ b τοῦ θεοῦ] S; θεοῦ ABRZ cοὐδ’ οὐ] SARZ; οὐδὲ B dἕξει] SARZ; λήμψεται B e καλέσει] S; καλέσεις ABRZDEusOr f ἐκλέξασθαι] S*B; ἐκλέξεται ScaScb2ARZ gπρὶν ἢ γνῶναι αὐτὸν ἢ προελέσθαι πονηρά, ἐκλέξασθαι τὸ ἀγαθόν] S; πρὶν ἢ γνῶναι τὸ παιδίον ἀγαθὸν ἢ κακὸν ἀπειθεῖ πονηρίᾳ ἐκλέξασθαι τὸ ἀγαθόν Eus h ἢ κακόν] S*; + ἀπειθεῖ πονηρίᾳ τοῦ ἐκλέξασθαι τὸ ἀγαθόν Scb2ARZ; + ἢ κακὸν ἀπειθεῖ πονηρίᾳ ἐκλέξασθαι τὸ ἀγαθόν B. i πατρὸςὸ] S*; + σου ScaABRZ(MT)

7:9–17

77

the head of Somoron is the son of Rhomelias and if you do not trust, neither will you understand.”’” 39

A sign for Achaz

(7:10–17)

10 And Lord continued to speak to Achaz, saying, 11 “Ask for yourself a sign from Lord your God up to a depth or up to a height.” 12 And Achaz said, “I will not ask and I will not test Lord.” 13 And he said, “Hear now, house of David, is it a small thing for you to produce a struggle for humans? And how do you produce a struggle for Lord? 14 Because of this, Lord himself will provide.” A sign for you: Look, the maiden will have in womb and will bear a son, and she will call his name Emmanouel. 15 He will eat butter and honey before he knows or selects bad things, to choose the good. 16 Because before the child knows good or bad, the land which you fear because of the face of the two kings will also be left behind. 17 But God will bring upon you and upon your people and upon the house of the father days which have not yet come since the day when Ephraim took away the king of the Assyrians from Judah. 7:10 Justin Dial. 43.5; Cyprian Test. 2.9; Origen Hom. Isa. 2.1; Cels. 1.34; Eusebius Ecl. proph. 4.4; Cyril of Jerusalem Cat. 12 7:11 Origen Hom. Isa. 2.1; 9; Comm. Matt. 12.2; Cels. 1.35; Eusebius Comm. Isa. 1.43–44; Cyril of Jerusalem Cat. 12.(2).22 7:12 Origen Hom. Isa. 2.1; Eusebius Comm. Isa. 1.44, 48 7:13 Acts Pet. 24; Prot. Jas. 20.1; Justin Dial. 68.6–7; Tertullian Adv. Jud. 9.1; Origen Princ. 4.1.5; Hom. Isa. 2.1; Cyprian Ep. 10.4; Pamphilius Apol. pro Orig. 5; Eusebius Comm. Isa. 1.44, 48; Ecl. proph. 4.4, Dem. ev. 7.1.31–32, 34, 36, 40; 7:14 Sib. Or. 1; Acts Pet. 24; Justin 1 Apol. 33.1; 4; 1.54.8; Dial. 43.8; 67.1; 68.6, 7; 71.3; 84.1, 3; Irenaeus Dem. 53; 54; 57; Tertullian Adv. Jud. 9.1, 7; Marc. 3.12.1; 3.13.3–4, 3.15.1; 4.10.7, 15; 5.9.7; Carn. Chr. 17.1, 2; 21.2; 23.1, 6; Res. 20.3; Hippolytus Fr. var. (GCS 26.269); Haer. 5.8.45; Origen Princ. 4.1.5; Hom. Jer. 1.7; Hom. Ezek. 1.4; Hom. Isa. 2.1–2; Comm. Matt. 6; Novatian Trin. 9.6; 12.3; Cels. 1.33– 35, 40; 3.2; Cyprian Ep. 10.4; Pamphilius Apol. pro Origen. 5; Eusebius Comm. Isa. 1.2, 43–44, 48–51, 54, 75; 2.42; Comm. Ps. (PG 23.896); Ecl. proph. 4.4, 5, 7; Hist. eccl. 5.8.10; In Cant.; In Matt.; Dem. ev. 1.1.2; 2.3.88, 90, 98; 3.2.51; 7.1.3, 8, 12, 19, 26, 30–32, 36, 38, 43, 48, 50, 53, 56, 60, 62, 67, 73, 77–78, 85, 89–90, 92, 94, 96, 99, 101, 103, 105, 112–113, 118, 120, 129, 135; 7.2.2, 4, 16; Lactantius Inst. 4.12.4; Epit. 39.3; Athanasius Ep. fest. 14.4; Cyril of Jerusalem Cat. 11.14; 12.1, 2, 21–22, 28, 30 7:15 Clement of Alexandria Paed. 1.52.1; Tertullian Adv. Jud. 9.1, 9; Marc. 1.14.3 3.13.3, 5; Origen Princ. 4.2.1; 4.4.4; Hom. Ex. 4.8; Hom. Isa. 2.2; Cyprian Test. 2.9; Eusebius Comm. Isa. 1.44; Ecl. proph. 4.4; Dem. ev. 7.1.37 7:16 Justin Dial. 43.5, 6; 66.2; Irenaeus Dem. 53; Origen Fr. Ps. (PG 12.1256); Hippolytus Ben. Is. Jac. 1; Origen Princ. 2.6.4; 4.4.4; Hom. Jer. 1.7.8; Hom. Ex. 4.8; Eusebius Comm. Isa. 1.44, 48–49, 54–55; 2.42; Ecl. proph. 4.4; Dem. ev. 7.1.27, 37–38, 42–43, 45–46, 48, 50, 52, 91, 99, 101, 103 7:17 Justin Dial. 43.6; 66.2; Origen Comm. Matt. 27; Eusebius Comm. Isa. 1.44, 46, 48

78 40

Text and Translation

Lord whistles for flies

(7:18–19)

18 Καὶ ἔσται ἐν τῇ ἡμέρᾳ ἐκείνῃ συριεῖ Κύριος μυίαις, ὃ κυριεύειa μέροςb ποταμοῦ Αἰγύπτου, καὶ τῇ μελίσσῃ, ἥ ἐστιν ἐν χώρᾳ Ἀσσυρίων, 19 καὶ ἐξελεύσονταιc πάντες καὶ ἀναπαύσονταιd ἐν ταῖς φάραγξι τῆς χώρας σουe καὶ ἐν ταῖς τρώγλαις τῶν πετρῶν καὶ εἰς τὰ σπήλαια καὶ εἰς πᾶσαν ῥαγάδα καὶ ἐν παντὶ ξύλῳf. 41

Lord’s razor

(7:20–22)

20 Ἐν τῇ ἡμέρᾳ ἐκείνῃ ξυρήσει Κύριος τῷ ξυρῷg τῷ μεγάλῳ καὶ μεμεθυσμένῳh, πέραν τοῦ ποταμοῦ βασιλέως Ἀσσυρίων, τὴν κεφαλὴν καὶ τὰς τρίχας τῶν ποδῶν καὶ τὸν πώγωνα ἀφελεῖ. 21 καὶ ἔσται ἐν τῇ ἡμέρᾳ ἐκείνῃ θρέψει ἄνθρωπος δάμαλιν βοῶν καὶ δύο πρόβατα, 22 καὶ ἔσται ἀπὸ τοῦ πλεῖστον ποιεῖν γάλα βούτυρον καὶ μέλι φάγεται πᾶς ὁ καταλειφθεὶς ἐπὶ τῆς γῆς. 42

From barren to fertile land

(7:23–25)

23 Καὶ ἔσται ἐν τῇ ἡμέρᾳ ἐκείνῃ πᾶς τόπος, οὗ ἐὰν ὦσιν χίλιαι ἄμπελοι χιλίων σίκλων, εἰς χέρσον ἔσονται καὶ εἰς ἄκανθαςi· 24 μετὰ βέλους καὶ τοξεύματος εἰσελεύσονται ἐκεῖ, ὅτι χέρσος καὶ ἄκανθαιj ἔσται πᾶσα ἡ γῆ. 25 καὶ πᾶν ὄρος ἀροτριώμενον ἀροτριαθήσεται, οὐ μὴk ἐπέλθῃ ἐκεῖ φόβος· ἔσται γὰρ ἀπὸ τῆς χέρσου καὶ ἀκάνθης εἰς βόσκημα προβάτου καὶ καταπάτημαl βοός. 43

Quickly Plunder; Swiftly Capture

(8:1–4)

8.1 Καὶ εἶπεν Κύριος πρός με Λαβὲ σεαυτῷ τόμον καινοῦm μεγάλου καὶ γράψον ἐκεῖn γραφίδι ἀνθρώπου Τοῦ ὀξέως προνομὴν ποιῆσαι σκύλων· πάρεστιν γάρ. 2 καὶ μάρτυ-

aκυριεύει] SARZ; κυριεύσει B bμέρος] S*B; μέρους Scb1ARZ cἐξελεύσονται] S*; ἐλεύσονται ScaScb2Scb3AB d καὶ ἀναπαύσονται] SARZ; om. B eσου] S; om. ABRZ fἐν παντὶ ξύλῳ] SARZ; om. B g τῷ ξυρῷ] SARZ; ἐν τῷ ξυρῷ B hμεγάλῳ καὶ μεμεθυσμένῳ] S*; μεγάλῳ καὶ μεμεθυσμένῳ, ὅ ἐστιν Scb2ARZ; μεμισθωμένῳ B(MT) i ἄκανθας] S*; ἄκανθαν ScaABRZ j ἄκανθαι] S*; ἄκανθα ScaScb3ABRZ k οὐ μὴ] S; καὶ οὐ μὴ ABRZ l καταπάτημα] S*B; εἰς καταπάτημα Scb2ARZ m καινοῦ] SBRZ; χάρτου καινοῦ A n ἐκεῖ] S*; εἰς αὐτὸν Scb2ABRZ

7:18–8:2

40

Lord whistles for flies

79 (7:18–19)

18 And it will be that in that day, Lord will whistle for flies, that which dominates a part of the river of Egypt, and for the bee which is in the territory of the Assyrians. 19 And all people will come out and stop in the ravines of your territory and in the caves of the cliffs and in the caverns and in every fissure and in every tree. 41

Lord’s razor

(7:20–22)

20 In that day Lord will shave with the great and drunken razor, across the river of the king of the Assyrians, the head, and the hair of the feet, and he will remove the beard. 21 And it will be in that day: a person will raise a heifer of cattle and two sheep. 22 And it will be: because of the extremely abundant production of milk, every one left on the land will eat butter and honey. 42

From barren to fertile land

(7:23–25)

23 And it will be in that day: every place wherever there might be a thousand vines worth a thousand shekels, they will become a dry place and thistles. 24 They will enter there with dart and arrow because the whole land will be a barren place and thistles. 25 And every tillable hill will be tilled; fear will certainly not come upon that place, for it will change from a barren place and thistle into a sheep pasture and an ox’s trampling ground. 43

Quickly Plunder; Swiftly Capture

(8:1–4)

8.1 And Lord said to me, “Take for yourself a scroll of a new large one and write there with a stylus of a human, ‘to do plunder of spoils swiftly,’ for it is

7:18 Eusebius Comm. Isa. 1.44–46; Dem. ev. 2.3.89, 94; 7.1.53, 56–57, 60, 77–78, 93 7:19 Eusebius Comm. Isa. 1.45–46; Dem. ev. 7.1.79 7:20 Eusebius Comm. Isa. 1.46; Dem. ev. 2.3.89, 94; 7.1.64, 66–67, 73, 79 7:21 Eusebius Comm. Isa 1.47; Dem. ev. 2.3.87, 90; 7.1.53, 74–75, 85, 88 7:22 Eusebius Comm. Isa. 1.47; Dem. ev. 2.3.87, 90; 7.1.74, 85 7:23 Eusebius Comm. Isa. 1.47; Dem. ev. 7.1.77, 80–81, 86, 88–89, 91 7:24 Eusebius Comm. Isa. 1.47; Dem. ev. 7.1.77, 81–82, 89, 91 7:25 Eusebius Comm. Isa. 1.47; Dem. ev. 7.1.57, 86, 87, 88, 89, 94 8:1 Clement of Alexandria Strom. 6.131.4; Methodius Olympius Conuiuium 5.4; Eusebius Comm. Isa. 1.48; Ecl. proph. 4.5; Dem. ev. 7.1.94, 95, 110, 126

80

Text and Translation

ράς μοι ποίησον πιστοὺς ἀνθρώπους, τὸν Οὐρίαν καὶ τὸν Ζαχαρίανa υἱὸν Βαραχίου. 3 καὶ προσῆλθενb πρὸς τὴν προφῆτιν, καὶ ἐν γαστρὶ ἔλαβεν καὶ ἔτεκεν υἱόν. καὶ εἶπεν Κύριός μοι Κάλεσον τὸ ὄνομα αὐτοῦ Ταχέως σκύλευσον, ὀξέως προνόμευσον. 4 διότι πρὶν ἢ γνῶναι τὸ παιδίον καλεῖν πατέρα ἢ μητέρα, λήμψεται δύναμιν Δαμασκοῦ καὶ τὰ σκῦλα Σαμαρείας ἔναντι βασιλέως Ἀσσυρίων. 44

The mighty and abundant river

(8:5–8)

5 Καὶ προσέθετο Κύριος λαλῆσαί μοι ἔτι 6 Διὰ τὸ μὴ βούλεσθαι τὸν λαὸν τοῦτον τὸ ὕδωρ τοῦ Σειλωὰμ τὸ πορευόμενον ἡσυχῇ, ἀλλὰ βούλεσθαι ἔχειν τὸν Ῥαασσὼνc καὶ τὸν υἱὸν τοῦd Ῥομελίου βασιλέα ἐφ’ ὑμῶν, 7 Διὰ τοῦτο ἰδοὺ ἀνάγει Κύριοςe ἐφ’ ὑμᾶς τὸ ὕδωρ τοῦ ποταμοῦ τὸ ἰσχυρὸν καὶ τὸ πολύ, τὸν βασιλέα τῶν Ἀσσυρίων καὶ τὴν δύναμινf αὐτοῦ, καὶ ἀναβήσεται ἐπὶ πᾶσαν φάραγγα ὑμῶν. καὶ περιπατήσει ἐπὶ πᾶν τεῖχος ὑμῶν. 8 καὶ ἀφελεῖ ἀπὸ τῆς Ἰουδαίας ἄνθρωπον ὃς δυνήσεται κεφαλὴν ἆραι ἢg δυνατὸν συντελέσασθαίh τι, καὶ ἔσται ἡ παρεμβολὴ αὐτοῦ ὥστε πληρῶσαι τὸ πλάτοςi τῆς χώρας σου. 45

God is with us

(8:8–10)

Μεθ’ ἡμῶν ὁ θεός. 9 Γνῶτε ἔθνη καὶ ἡττᾶσθε, ἐπακούσατεj ἕωςk ἐσχάτουl τῆς γῆς, ἰσχυκότες ἡττᾶσθε· ἐὰν γὰρ πάλιν ἰσχύσητε, πάλινm ἡττηθήσεσθε. 10 καὶ ἣςn ἂν βουλεύσησθε βουλήν,

aτὸν Ζαχαρίαν] SARZ; om. τὸν B b προσῆλθεν] SA; προσῆλθον BRZ c τὸν Ῥαασσὼν] SARZ; Ῥασσὼν B d τοῦ] S; om. ABRZ eἀνάγει Κύριος] SARZ; Κύριος ἀνάγει B f δύναμιν] S; δόξαν ABRZ gἢ] SBRZ; εἰ A hσυντελέσασθαί] SBRZ; συντελέσαι A i ὥστε πληρῶσαι τὸ πλάτος] SBRZ; τὰ πλάτη A jἐπακούσατε] SBRZ; ἐπακούσετε A kἕως] SARZ; ἕως ἐπ’ B lἐσχάτου] SARZ; ἐπ’ ἐσχάτου B* m ἰσχύσητε, πάλιν] SBScb2ABRZ; om. S* n ἣς] S*; ἣν ScaScb3ABRZ

8:3–10

81

present. 2 And make faithful people witnesses for me: Ourias and Zacharias son of Barachias.” 3 And he came to the prophetess and she conceived in womb and she bore a son. And Lord said to me, “Call his name Quickly Plunder; Swiftly Capture, 4 because before the child knows how to call father or mother, he will take the power of Damascus and the spoils of Samareia in the face of the king of Assyrians.” 44

The mighty and abundant river

(8:5–8)

5 And Lord continued to speak to me further: 6 “Because this people does not want the water of Siloam that goes quietly, but wants to have Rhaasson and the son of Rhomelias king over you, 7 Because of this, look, Lord is bringing upon you the water of the powerful and abundant river: the king of the Assyrians and his power, and he will rise up over every ravine of yours, and will walk about over every city wall of yours. 8 And he will remove from Judea a person who will be able to lift a head or able to accomplish something; and his encampment will be such as to fill the breadth of your territory.” 45

God is with us

(8:8–10)

God is with us. 9 Know, nations, and be overcome; listen as far as the farthest part of the land. Having become powerful, be overcome, for if you are powerful again, again you 8:2 Origen Comm. Matt. XII–XIII 25; Eusebius Comm. Isa. 1.48, 79; Ecl. proph. 4.5; Dem. ev. 7.1.110 8:3 Irenaeus Frag. 2(124); Novatian Trin. 28.7; Peter of Alexandria 1 Epistula canonica 13; Eusebius Comm. Isa. 1.48.54; Ecl. proph. 4.5.7; Dem. ev. 7.1.96, 112, 118, 124, 126, 135; 7.2.16 8:4 Justin Dial. 43.6; 77.2; 78.9; Tertullian Adv. Iud. 9.1, 4, 5, 9, 12, 15, 16, 20; Adv. Mar. 3.12.1; 3.13.1, 6, 8, 10; 3.14.7 5.18.5; Res. 20.3; Origen Princ. 2.6.4; Peter of Alexandria 1 Epistula canonica 13; Eusebius Comm. Isa. 1.48, 49, 54; 2.42; Ecl. proph. 4.5; Dem. ev. 2.3.99; 7.1.95, 99, 104, 108, 113, 123, 124, 126; Athanasius Inc. 33.4; 36.1 8:5 Eusebius Comm. Isa. 1.49; Dem. ev. 7.1.114 8:6 Cyprian Adv. Iud. 6.8; Hippolytus Antichr. 57; Origen Fr. Jo. (GCS 10.534); Eusebius Comm. Isa. 1.49; Dem. ev. 7.1.115, 118, 127 8:7 Cyprian Adv. Jud. 6.8; Hippolytus Antichr. 57; Victorinus Apoc. (CSEL 49.100); Eusebius Comm. Isa. 1.49; Dem. ev. 7.1.118, 119, 127, 128 8:8 Origen Princ. 4.1.5; Pamphilius Apol. Orig. 5; Eusebius Comm. Isa. 1.49–51, 54; Dem. ev. 7 1.119, 121, 128, 130, 132 8:9 Origen Princ. 4.1.5; Pamphilius Apol. Orig. 5; Eusebius Comm. Isa. 1.50–51; Dem. ev. 7 1.114, 121, 130–1311

82

Text and Translation

διασκεδάσει Κύριος, καὶ λόγονa ὃν ἐὰνb λαλήσητε, οὐ μὴ ἐμμείνῃ ὑμῖν, ὅτι μεθ’ ἡμῶν Κύριος ὁ θεόςc. 46

Lord will be your help

(8:11–15)

11 Οὕτως λέγει Κύριοςd Τῇ ἰσχυρᾷ χειρὶ ἀπειθοῦσιν τῇ πορείᾳ τῆς ὁδοῦ τοῦ λαοῦ τούτου λέγοντες 12 Μήe εἴπητεf σκληρόν· πᾶν γάρ, ὃ ἐὰνg εἴπῃ ὁ λαὸς οὗτος, σκληρόν ἐστιν· τὸν δὲ φόβον αὐτοῦ οὐ μὴ φοβηθῆτε οὐδὲh μὴ ταραχθῆτε· 13 Κύριον αὐτὸν ἁγιάσατε, καὶ αὐτὸς ἔσται σου βοηθόςi. 14 καὶ ἐὰνj ἐπ’ αὐτῷk πεποιθὼς ᾖς, ἔσται σουl εἰς ἁγίασμα, καὶ οὐχ ὡς λίθου προσκόμματι συναντήσεσθε αὐτῷ οὐδὲ ὡς πέτρας πτώματι. Ὁ δὲ οἶκοςm Ἰακὼβ ἐν παγίδι, καὶ ἐν κοιλάσματι ἐγκαθήμενοι ἐν Ἰερουσαλήμ. 15 διὰ τοῦτο ἀδυνατήσουσιν ἐν αὐτοῖς πολλοὶ. Καὶ πεσοῦνται καὶ συντριβήσονται, καὶ ἐγγιοῦσιν καὶ ἁλώσονται ἄνθρωποι ἐν ἀσφαλείᾳn. 47

Wait for God

(8:16–18)

16 Τότε φανεροὶ ἔσονται οἱ ἐσφραγίσμενοιo τὸν νόμον τοῦ μὴp μαθεῖν. 17 καὶ ἐρεῖ Μενῶ τὸν θεὸν τὸν ἀποστρέψαντα τὸ πρόσωπον αὐτοῦ ἀπὸ τοῦ οἴκου Ἰακώβ καὶ πεποιθὼς ἔσομαι ἐπ’ αὐτῷ. 18 ἰδοὺ ἐγὼ καὶ τὰ παιδία, ἅ μοι ἔδωκεν ὁ θεός. Καὶ ἔσται εἰςq σημεῖα καὶ τέρατα ἐν τῷ οἴκῳr Ἰσραὴλ παρὰ Κυρίου Σαβαώθ, ὃς κατοικεῖ ἐν τῷ ὄρει Σειών.

aλόγον] SBRZ; τὸν λόγον A bἐὰν] SARZ; om. B c Κύριος ὁ θεός] SARZ; ὁ θεός B dΚύριος] SBRZ; + ὁ θεός A e Μή] S; Μήποτε RZ; Μή ποτε AB fεἴπητε] SARZ; εἴπωσιν B gἐὰν] SRZ; ἂν AB h οὐδὲ] SBRZ; οὐδ’ οὐ A i βοηθός] S; φόβος ABRZ j καὶ ἐὰν] SARZ; κἂν B k αὐτῷ] SARZ; om. B lσου] S; ABRZ σοι mὉ δὲ οἶκος] SARZ; οἱ δὲ οἶκοι B n ἀσφαλείᾳ] S*Scb3B; ἀσφαλείᾳ ὄντες Scb2ARZ o ἐσφραγίσμενοι] S; Σφραγιζόμενοι ABRZ p τοῦ μὴ] SBRZ; τοῦ A q εἰς] SARZ; om. B r οἴκῳ] SBRZ; om. A

8:11–18

83

will be overcome. 10 And of whichever counsel you take, Lord will disperse. And whichever word you speak will not stand for you, because Lord God is with us. 46

Lord will be your help

(8:11–15)

11 Thus says Lord, “By the powerful hand they resist the way of the path of this people, saying, 12 ‘May you not say, “hard,”’ for everything that this people says is hard.” But do not be frightened with its fear, neither be troubled. 13 Sanctify Lord himself, and he will be your help. 14 And if you trust him, he will become your sanctuary and you will encounter him not as an obstacle of stone or like a fall from a rock. But the house of Jacob is in a snare, and those who sit in Jerusalem are in a pit. 15 Because of this, many among them will be powerless. And they will fall and be shattered, and humans in security will approach and be taken. 47

Wait for God

(8:16–18)

16 Then those who have sealed the law in order to not learn will be evident. 17 And he will say, “I will wait for God who turned his face from the house of Jacob and I will trust in him. 18 Look, here am I along with the children whom God has given me.” And they will become signs and wonders in the house of Israel from Lord Sabaoth, who dwells on Mount Zion.

8:10 Origen Fr. Jo. (485); Pamphilius Apol. Orig. 5; Eusebius Comm. Isa. 1.44, 50, 54; Dem. ev. 7 1.132 8:11 Eusebius Comm. Isa. 1.51; Dem. ev. 7 1.131 8:12 Origen Fr. Ps. (PG 12.1489); Eusebius Comm. Isa. 1.51 8:13 1 Pet 3:15; Eusebius Comm. Isa. 1.51; Fr. (PG 24.641) 8:14 Rom 9:32–33; 1 Pet 2:7–8; Sib. Or. 8; Tertullian Marc. 3.7.3; Origen Cant. hom. II 2.3; Eusebius Comm. Isa. 1.51–52; Fr. (PG 24.641) 8:15 Eusebius Fr. (PG 24.641) 8:16 Cyprian Adv. Jud. 1.9; Eusebius Comm. Isa. 1.52; Dem. ev. 9.14.1, 3, 4 8:17 Cyprian Adv. Jud. 1.9; Eusebius Comm. Isa. 1.52; Dem. ev. 9.14.3, 4 8:18 Heb 2:13; Did. apost. 23; Clement of Alexandria Paed. 1.13.4; Hippolytus Ben. Is. Jac. 2; Origen Eph. 17; Hom. Jer. 18.6; Hom. Isa. 7.1–2; Comm. Matt. 13.18 15.6; Eusebius Comm. Isa. 1.52–53; Comm. Ps. (Pitra 503); Ecl. proph. 4.6; Dem. ev. 9.14.3, 5; Cyril of Jerusalem Cat. 1.6; 14.30

84 48

Text and Translation

Diviners are no help

(8:19–23)

19 Καὶ ἐὰν εἴπωσιν πρὸς ὑμᾶς Ζητήσατε τοὺς ἀπὸ τῆς γῆς φωνοῦντας καὶ τοὺς ἐγγαστριμύθουςa, τοὺς κενολογοῦντας οἳ ἐκ τῆς κοιλίας φωνοῦσιν, οὐκ ἔθνος πρὸς θεὸν αὐτοῦb; Τί ἐκζητοῦσινc περὶ τῶν ζώντων τοὺς νεκρούς; 20 νόμον γὰρ εἰς βοήθειαν ἔδωκεν, ἵνα εἴπωσιν οὐχ ὡς τὸ ῥῆμα τοῦτο, περὶ οὗ οὐκ ἔστιν δῶρα δοῦναι περὶ αὐτοῦ. 21 καὶ ἥξει ἐφ’ ὑμᾶς σκληρὰ λιμός, καὶ ἔσται ὡς ἂν πεινάσητε, λυπηθήσεσθε καὶ κακῶς ἐρεῖτε τὸν ἄρχοντα καὶ τὰ πατριάd, καὶ ἀναβλέψονται εἰς τὸν οὐρανὸν ἄνω 22 καὶ εἰς τὴν γῆν κάτω ἐμβλέψονται, καὶ ἰδοὺ ἀπορία στενὴ θλῖψις καὶ στενοχωρία καὶ σκότοςe, ὥστε μὴ βλέπειν, 23 καὶ οὐκ ἀπορηθήσεται ὃς ἐνf στενοχωρίᾳ ὢν ἕως καιροῦ. 49

The yoke removed

(9:1–5)

9.1 Τοῦτο πρῶτον πίεg, ταχὺ ποίει, χώρα Ζαβουλών, ἡ γῆ Νεφθαλίμh καὶ οἱ λοιποὶ οἱ τὴν παραλίονi κατοικοῦντεςj καὶ πέραν τοῦ Ἰορδάνου, Γαλιλέα τῶν ἐθνῶν, τὰ μέρη τῆς Ἰουδαίαςk. 2 ὁ λαὸς ὁ πορευόμενοςl ἐν σκότει, ἴδετε φῶς μέγα· οἱ κατοικοῦντες ἐν χώρᾳ σκιᾷm θανάτου, φῶς λάμψει ἐφ’ ὑμᾶς. 3 τὸ πλεῖστον τοῦ λαοῦ, ὃ κατήγαγες ἐν εὐφροσύνῃ σου, καὶ εὐφρανθήσονται ἐνώπιόν σου ὡς οἱ εὐφραινόμενοι ἐν ἀμήτῳ καὶ ὃν τρόπον εὐφραίνονταιn οἱ διαιρούμενοι σκῦλα. 4 διότι ἀφῄρηταιo ὁ ζυγὸς ὁ ἐπ’ αὐτῶν κείμενος καὶ ἡ ῥάβδος ἡ ἐπὶ τοῦ τραχήλου αὐτῶν· τὴν γὰρ ῥάβδον τῶν ἀπαιτούντων

aτοὺς ἀπὸ τῆς γῆς φωνοῦντας καὶ τοὺς ἐγγαστριμύθους] SARZ; τοὺς ἐνγαστριμύθους καὶ τοὺς ἀπὸ τῆς γῆς φωνοῦντας B bοὐκ ἔθνος πρὸς θεὸν αὐτοῦ] SARZ; + ἐκζητήσουσιν B cἐκζητοῦσιν] SBRZ; ἐκζητῶσιν A dπατριά] SAB; παταχρα following 93 RZ e ἀπορία στενὴ θλῖψις καὶ στενοχωρία καὶ σκότος] S; ἀπορία στενὴ καὶ σκότος, θλίψις καὶ στενοχωρία καὶ σκότος B; θλῖψις καὶ στενοχωρία καὶ σκότος, ἀπορία στενὴ καὶ σκότος ARZ fὃς ἐν] S*; ὁ ἐν τῇ Sca; ὁ ἐν ABRZ gπίε] SAB; ποίει RZ h Νεφθαλίμ] S*B; Νεφθαλιμ ὁδὸν θαλάσσης ScaARZ i παραλίον] SA; παραλίαν BRZ j κατοικοῦντες] ScaARZ; om. S*B k τὰ μέρη τῆς Ἰουδαίας] SARZ; om. B l πορευόμενος] SBRZ; καθήμενος A m σκιᾷ] S*B; καὶ σκιᾷ ScaARZ n εὐφραίνονται] SA; om. BRZ oἀφῄρηται] SBR; ἀφαιρεθήσεται AZ

8:19–9:4

48

Diviners are no help

85 (8:19–23)

19 And if they say to you, “Seek those who speak from the land and the ventriloquists, the empty talkers, who speak from the abdomen; is not a nation with its god?” Why do they ask the dead about the living? 20 For he gave a law for a help, so that they might not speak like this word, about which there are not gifts to give about it. 21 And a severe famine will come upon you, and it will be: when you hunger, you will be grieved, and you will speak badly regarding the ruler and the ancestral customs, and they will look up into the sky above. 22 And they will look to the land below and look, tight difficulty, oppression and distress and darkness so that one cannot see. 23 And he who is being in distress will not be in difficulty until the right time. 49

The yoke removed

(9:1–5)

9.1 Drink this first, do it swiftly, territory of Zaboulon, land of Nephthalim, and the rest who inhabit the seaside and across the Iordanos, Galilea of the nations, the parts of Judea. 2 People going in darkness, see a great light! Those inhabiting a territory, a shadow of death, light will shine on you. 3 The greatest part of the people that you led down in your gladness also will be gladdened before you, like those gladdened during a harvest and in the way which those dividing up the spoils are gladdened. 4 Because the yoke laid on them has been taken away and the rod on their neck, for Lord shattered the rod of those demanding

8:19 Origen Fr. Jo. (521); Hom Isa. 7.2–4; Eusebius Comm. Isa. 1.53; Dem. ev. 9.14.6 9:1 Matt 4:15–16; Prot. Jas. 19.2; Clement of Alexandria Prot. 114.1; Tertullian Marc. 4.7.3 5.11.12; Hippolytus Ben. Is. Jac. 1–2; Origen Comm. Eph. 25; Fr. Jo. (GCS 10.496); Fr. Ps. (PG 12.1260); Fr. Cant. (GCS 33.183); Comm. Jo. 2.166; 13.134; Hom. Cant. 2.6; Hom. Isa. 6.7; In Cant. 3; Cyprian Adv. Jud. 1.21; Origen Comm. Matt. 13.9; 15.12; 16.3; Comm. Matt. libri XII–XIII 59, 87, 141; Cels. 6.5; 6.66; 8.1; 8.54; Philoc. 15.7; Eusebius Comm. Isa. 1.54, 91 2.4, 37, 50; Dem. ev. 2.1.23; 6.18.47; 7.1.133, 152; 9.8.1, 6, 10, 15; Theophania (GCS 11,2.174); Athanasius Ep. fest. 3.4; Christ’s Descent into Hell 2:1; Ambrose Spir. Sanct. 1.14.138; 142; Augustine Ep. 164.5.16; Tract. Jo. 7.21; Jerome Hom. 61; Leo Serm. 25.3; 33.5; 9:2 Eusebius Comm. Isa. 1.54, 73; 2.42; Dem. ev. 3.2.67; 7.1.152; 9.8.10, 12, 15 9:3 Origen Fr. Jer. (GCS 6.225); Eusebius Comm. Isa. 1.54; Dem. ev. 9.8.13 9:4 Irenaeus Epid. 56; Origen Fr. Ps. (PG 12.1113); Hom. Jer. 6.2; Eusebius Comm. Isa. 1.54; Ecl. proph. 1.17; 4.7; Dem. ev. 7.1.134, 140, 151, 153; 9.8.15; Cyril of Jerusalem Cat. 12.24

86

Text and Translation

διεσκέδασεν Κύριοςa ὡς τῇ ἡμέρᾳ τῇ ἐπὶ Μαδιάμ. 5 ὅτι πᾶσαν στολὴν ἐπισυνηγμένην δόλῳ καὶ ἱμάτιον μετὰ καταλλαγῆς ἀποτείσουσιν καὶ θελήσουσιν εἰ ἐγενήθησανb πυρίκαυστοι. 50

A son is given

(9:6–7)

6 Ὅτι παιδίον ἐγεννήθη ἡμῖν, υἱὸς καὶ ἐδόθηc ὑμῖνd, οὗ ἡ ἀρχὴ ἐγενήθη ἐπὶ τοῦ ὤμου αὐτοῦ, καὶ καλεῖται τὸ ὄνομα αὐτοῦ Μεγάλης βουλῆς ἄγγελος· ἐγὼe γὰρ ἄξωf εἰρήνην ἐπὶ τοὺς ἄρχοντας, καὶ ὑγίειανg αὐτῷ. 7 μεγάλη ἀρχὴh αὐτοῦ, καὶ τῆς εἰρήνης αὐτοῦ οὐκ ἔστιν ὅριον ἐπὶ τὸν θρόνον Δαυὶδ καὶ τὴν βασιλείαν αὐτοῦ κατορθῶσαι αὐτὴν καὶ ἀντιλαβέσθαι ἐν δικαιοσύνῃ καὶ ἐν κρίματιi ἀπὸ τοῦ νῦν καὶ ἕως τοῦ αἰῶνοςj· ὁ ζῆλος Κυρίου Σαβαὼθ ποιήσει ταῦτα. 51

Building a new tower

(9:8–10)

8 Λόγονk ἀπέστειλεν Κύριος ἐπὶ Ἰακώβ, καὶ ἦλθεν ἐπὶ Ἰσραήλ, 9 καὶ γνώσονται πᾶς ὁ λαὸς τοῦ Ἐφράιμ καὶ οἱ καθήμενοιl ἐν Σαμαρείᾳ ἐνm ὕβρει καὶ ὑψηλῇ καρδίᾳ λέγοντες 10 Πλίνθοι πεπτώκασιν, Ἀλλὰ δεῦτε λαξεύσωμεν λίθους καὶ ἐκκόψομεν συκαμίνους καὶn οἰκοδομήσωμεν ἑαυτοῖς πύργον.

aΚύριος] SARZ; om. B b ἐγενήθησαν] SARZ; ἐγένοντο B c καὶ ἐδόθη] SARZ; ἐδόθη B d ὑμῖν] S*; ἡμῖν ScaScb3ABRZ e ἐγὼ] SARZ; om. B fγὰρ ἄξω] SARZ; ἄξω γὰρ B g καὶ ὑγίειαν] S*B; εἰρήνην καὶ ὑγίειαν Scb1Scb2ARZ h ἀρχὴ] S*; ἡ ἀρχὴ ScaABRZ i ἐν δικαιοσύνῃ καὶ ἐν κρίματι] S; αὐτῆς ἐν δικαιοσύνῃ καὶ ἐν κρίματι ARZ; ἐν κρίματι καὶ ἐν δικαιοσύνῃ B j ἕως τοῦ αἰῶνος] S; εἰς τὸν αἰῶνα χρόνον ARZ; εἰς τὸν αἰῶνα B k Λόγον] S*; Θάνατον ScaScb3ABRZ l καθήμενοι] S*B; ἐνκαθήμενοι Sca; ἐγκαθήμενοι ARZ m ἐν] S; ἐφ’ ABRZ n συκαμίνους καὶ] S; συκαμίνους καὶ κέδρους καὶ ABRZ

9:5–10

87

payment as in the day in the time of Madiam. 5 Because they will return, as an exchange, every robe and garment collected by trickery, and they will be willing, if they had become burnt. 50

A son is given

(9:6–7)

6 Because a child was born to us; to you a son was also given, whose rulership came upon his shoulder; and his name is called Envoy of the Great Council, for I myself will bring peace upon the rulers and health to him. 7 His rulership is great, and there is no limit to his peace on the throne of David and his kingdom, to establish and take hold of it by righteousness and by justice from now and forever. The eagerness of Lord Sabaoth will do these things. 51

Building a new tower

(9:8–10)

8 Lord sent a word to Jacob and it came to Israel. 9 And the whole people of Ephraim and those stationed in Samaria in arrogance and high heart will know, saying, 10 “Bricks have fallen!” But come, let us hew stones, and we will cut off mulberry trees and let us build ourselves a tower.

9:5 Justin 1 Apol. 35.2; Dial. 76.3; 126.1; Irenaeus Dem. 40; 54; 55; 56; Fr. 124; Clement of Alexandria Ex. Theod. 43.2; Paed. 1.24.1, 2; Tertullian Adv. Jud. 10.11; Marc. 3.19.2; Carn. 14.3; Origen Fr. Ps. 1204; Cant. 202; Comm. Jo. 1.218, 278; Hom. Isa. 3.2–3; Hom. Num. 27.2; Cant. 3; Cels. 5.53; 8.27; Hymenaeus Paulum Samosatenum 5; Hippolytus Ben. Is. Jac. 1; 2; Dan. 2.32.6; Traditio apostolica 4, 8; Gregory Thaumaturgus Orig. 4.42; Novatian Trin. 18.9, 22; 21.3; 28.7; 31.17; Cyprian Adv. Jud. 2.21; Victorinus Comm. Apoc. (88); Peter of Alexandria Epistula canonica 5; Eusebius Comm. Isa. 1.54, 60, 62, 68; 2.42; Ecl. proph. 1.17; 3.30; 4.7; Dem. ev. 1.1.2; 4.10.17; 5.10.6; 5.19.3; 6; 7.1.135, 136, 140, 141, 151, 153; 7.2.2, 16, 23; 9.8.1, 16; 10.3; Laud. Const. 3.6; Marc. 2.1; Lactantius Inst. 4.11.7; 4.12.10; 5.7.1; Cyril of Jerusalem Cat. 12.24 9:6 Odes Sol. 7.11; Irenaeus Dem. 56; Clement of Alexandria Paed. 1.24.2; Eusebius Comm. Isa. 1.54; Ecl. proph. 4.7; Dem. ev. 7.1.134, 142, 148, 153; Marc. 2.1; Cyril of Jerusalem Cat. 12.24 9:7–9 Eusebius Comm. Isa. 1.55 9:8 Eusebius Comm. Isa. 1.55 9:9 Eusebius Comm. Isa. 1.55 9:10 Eusebius Comm. Isa. 1.55–56

88 52

Text and Translation

God disperses Zion’s enemies

(9:11–13)

11 Καὶ ῥάξει ὁ θεὸς τοὺς ἐπανιστανομένους ἐπὶ Ἰερουσαλήμ, ἐπ’a ὄρος Σιὼν, ἐπ’ αὐτοὺςb, καὶ τοὺς ἐχθροὺς αὐτῶνc διασκεδάσει, 12 Συρίαν ἀφ’ ἡλίου ἀνατολῶν καὶ τοὺς Ἕλληνας ἀφ’ ἡλίου δυσμῶν τοὺς κατεσθίοντας τὸν Ἰσραὴλ ὅλῳ τῷ στόματι αὐτῶνd. ἐπὶ τούτοις πᾶσιν οὐκ ἀπεστράφη ὁ θυμός, ἀλλ’ ἔτι ἡ χεὶρ ὑψηλή. 13 καὶ ὁ λαὸς οὐκ ἀπεστράφηe, ἕως ἐπλήγη, καὶ τὸν Κύριον οὐκ ἐζήτησανf. 53

Lord removes head and tail

(9:14–17)

14 Καὶ ἀφεῖλεν Κύριος ἀπὸ Ἰσραὴλ κεφαλὴν καὶ οὐράν, μέγαν καὶ μικρὸν ἐν μιᾷ ἡμέρᾳ, 15 πρεσβύτην καὶ τοὺς τὰ πρόσωπα θαυμάζοντας, αὕτη ἡ ἀρχή, καὶ προφήτην διδάσκοντα ἄνομα, οὗτος ἡ οὐρά. 16 καὶ ἔσονται οἱ μακαρίζοντες τὸν λαὸν τοῦτον πλανῶντες καὶ πλανῶσιν ὅπως καταπίνωσινg αὐτούς. 17 διὰ τοῦτο ἐπὶ τοὺς νεανικοὺςh αὐτῶν οὐκ εὐφρανθήσεται ὁ θεόςi, καὶ τοὺς ὀρφανοὺς αὐτῶν καὶ τὰς χήρας αὐτῶν οὐκ ἐλεήσει, ὅτι πάντες ἄνομοι καὶ πονηροί, καὶ πᾶν στόμα λαλεῖ ἄδικα. 54

Lord’s wrath burns everything

(9:17–21)

Ἐπὶ πᾶσιν τούτοις οὐκ ἀπεστράφη ὁ θυμός, ἀλλ’ ἔτι ἡ χεὶρ ὑψηλή. 18 Καὶ καυθήσεται ὡς πῦρ ἡ ἀνομία καὶ ὡς ἄγρωστις ξηρὰ βρωθήσεται ὑπὸ πυρός· καὶ καυθήσεται ἐν τοῖς δάσεσι τοῦ δρυμοῦ, καὶ συγκαταφάγεται τὰ κύκλῳ τῶν βουνῶν πάντα. 19 διὰ θυμὸν ὀργῆς Κυρίου συγκέκαυται ἡ γῆ ὅλη, καὶ ἔσται ὁ λαὸς ὡς ὑπὸ πυρὸς κατακεκαυμένος· ἄνθρωπος τὸν ἀδελφὸν αὐτοῦ οὐκ ἐλεήσει, 20 ἀλλὰ ἐκκλινεῖ εἰς τὰ δεξιά, ὅτι πεινάσει, καὶ φάγεται ἐκ τῶν ἀριστερῶν, καὶ οὐ μὴ ἐμπλησθῇ ἄνθρωπος ἔσθων τὰς σάρκας τοῦ βραχίονος αὐτοῦ. 21 φάγεται γὰρ Μανασσὴ τοῦ Ἐφράιμ

aἐπανιστανομένους ἐπὶ Ἰερουσαλήμ, ἐπ’] S; ἐπανιστανομένους ἐπ’ ARZ; ἐπανισταμένους ἐπὶ B b αὐτοὺς] S*Scb2ARZ; αὐτόν ScaB cαὐτῶν] SAR; om. BZ d αὐτῶν] S; om. ABRZ e ἀπεστράφη] SARZ; ἐπεστράφη B f ἐζήτησαν] S*Β; ἐξεζήτησαν Scb2ARZ gκαταπίνωσιν] S*B; καταπίωσιν ScaScb3ARZ h νεανικοὺς] S*; νεανίσκους SBABRZ i θεός] SARZ; κύριος B

9:11–21

52

God disperses Zion’s enemies

89 (9:11–13)

11 And God will strike those rising up against Jerusalem, against Mount Zion, against them, and he will disperse their enemies: 12 Syria from the rising of the sun, and the Greeks from the setting of the sun, those who devour Israel with their whole mouth. Upon all these the anger has not turned back but still the hand is high. 13 And the people was not turned back until it was struck, and they did not seek out Lord. 53

Lord removes head and tail

(9:14–17)

14 And Lord took away from Israel head and tail, great and small, in one day. 15 The elder and those impressed by faces (this is the rulership), and a prophet teaching lawless things (this is the tail). 16 And those who congratulate this people will keep deceiving them, and they deceive them so that they might swallow them. 17 Because of this, God will not be pleased at their youths, and he will not have pity on their orphans and their widows because all are lawbreakers and evil, and every mouth speaks unrighteous things. 54

Lord’s wrath burns everything

(9:17–21)

At all these things the wrath was not turned back but still the hand is high. 18 And lawlessness will be burned like fire, and like dry grass it will be consumed by fire, and it will be burned in the thicket of the woods, and everything around the hill will be eaten up. 19 Because of the wrath of the anger of Lord, the whole land has been burned up and the people will be burned up as by fire; a person will have no pity on his brother. 20 But he will turn away to the right because he will be hungry and he will eat from the left, and a person who eats the flesh of his arm will not be filled. 21 For Manasses will eat of Ephraim and

9:11 Eusebius Comm. Isa. 1.55; 2.36; Comm. Ps. (PG 23.457) 9:12 Eusebius Comm. Isa. 1.55 9:13 Eusebius Comm. Isa. 1.56 9:14 Eusebius Comm. Isa. 1.56 9:15 Eusebius Comm. Isa. 1.56 9:16 Eusebius Comm. Isa. 1.56 9:17 Eusebius Comm. Isa. 1.56 9:18 Origen Hom. Gen. 1.2; Eusebius Comm. Isa. 1.56 9:19 Eusebius Comm. Isa. 1.56 9:20 Eusebius Comm. Isa. 1.56

90

Text and Translation

καὶ Ἐφράιμ τοῦ Μανασσή, ὅτι ἅμα πολιορκήσουσιν τὸνa Ἰούδαν. ἐπὶ πᾶσιν τούτοιςb οὐκ ἀπεστράφη ὁ θυμός, ἀλλ’ ἔτι ἡ χεὶρ ὑψηλή. 55

Wicked judges will flee their punishment

(10:1–4)

10.1 Οὐαὶ τοῖς γράφουσιν πονηρίαν· γράφοντες γὰρ πονηρίανc γράφουσιν 2 ἐκκλίνοντες κρίσιν πτωχῶν, καὶd ἁρπάζοντες κρίματαe πενήτων τοῦ λαοῦ μου ὥστε εἶναι αὐτοὺςf χήραν εἰς ἁρπαγὴν καὶ ὀρφανὸν εἰς προνομήν. 3 καὶ τί ποιήσουσιν τῇ ἡμέρᾳg τῆς ἐπισκοπῆς; ἡ γὰρ θλῖψις ὑμῶνh πόρρωθεν ἥξει· καὶ πρὸς τίνα καταφεύξε καὶ πρὸς τίνα καταφεύξεσθε τοῦ βοηθηθῆναι; καὶ ποῦ καταλείψετε τὴν δόξαν ὑμῶν 4 τοῦ μὴ ἐμπεσεῖν εἰς ἐπαγωγήνi; ἐπὶ πᾶσι τούτοιςj οὐκ ἀπεστράφη ὁ θυμόςk, ἀλλ’ ἔτι ἡ χεὶρ ὑψηλή. 56

Woe to the Assyrians

(10:5–7)

5 Οὐαὶ Ἀσσυρίοις· ἡ ῥάβδος τοῦ θυμοῦ μου καὶ ὀργῆςl ἐστιν ἐν ταῖς χερσὶν αὐτῶν. 6 Τὴν ὀργήν μου εἰς ἔθνος ἄνομον ἀποστρέψωm καὶ τῷ ἐμῷ λαῷ συντάξω τοῦn ποιῆσαι σκῦλα καὶ προνομὴν καὶ καταπατεῖν τὰς πόλεις καὶ θεῖναι αὐτὰς εἰς κονιορτόν. 7 αὐτὸς δὲ οὐχ οὕτως ἐνεθυμήθη καὶ τῇ ψυχῇ οὐχ οὕτως λελόγισταιo, ἀλλὰ ἀπαλλάξειp ὁ νοῦς αὐτοῦ ἔθνη ἐξολεθρεῦσαιq οὐκ ὀλίγα. 57

He will take all regions

(10:8–10)

8 Καὶ ἐὰν εἴπωσιν αὐτῷ Σὺ μόνος εἶ ἄρχων, 9 καὶ ἐρεῖ Οὐκ ἔλαβον τὴν χώραν τὴν ἐπάνω Βαβυλῶνος καὶ Χαλαννή, οὗ ὁ πύργος ᾠκοδομήθη; καὶ ἔλαβον Ἀραβίαν καὶ Δαμασκὸν καὶ Σαμάρειαν· 10 ὃν τρόπον ταύτας ἔλαβον ἐν τῇ χειρί μουr, καὶ πάσας τὰς χώραςs λήμψομαι.

aτὸν ScaABRZ; τοι S* b πᾶσιν τούτοις] S; τούτοις πᾶσιν ABRZ c πονηρίαν] SABR; πόνον Z d καὶ] SA; om. BRZ eκρίματα] S; κρίμα ABRZ f αὐτοὺς] S; αὐτοῖς ABRZ g τῇ ἡμέρᾳ] S*B; ἐν τῇ ἡμέρᾳ Scb2ARZ hὑμῶν] S*; ὑμῖν ScaABRZ iἐπαγωγήν] SARZ; ἀπαγωγήν B jπᾶσι τούτοις] SBR; τούτοις πᾶσιν AZ kὁ θυμός] SARZ; ἡ ὀργή B lὀργῆς] SARZ; ἡ ὀργή B mἀποστρέψω] S*; ἀποστελῶ Scb2BRZ; ἀποστέλλω A n τοῦ] SA; om. BRZ oλελόγισται] ScaABRZ; λελόγισθαι S* pἀπαλλάξει] SABR; ἀπαλλάξαι Z qἔθνη ἐξολεθρεῦσαι] S; καὶ τοῦ ἔθνη ἐξολοθρεῦσαι B; καὶ τοῦ ἔθνη ἐξολεθρεῦσαι R; καὶ τοῦ ἐξολεθρεῦσαι ἔθνη AZ. r ἐν τῇ χειρί μου] SAR; om. BZ s χώρας] SAZ; ἀρχὰς BR

91

10:1–10

Ephraim of Manasses, because they will besiege Judah at the same time. At all these things the wrath was not turned back but still the hand is high. 55

Wicked judges will flee their punishment

(10:1–4)

10.1 Woe to those who write wickedness, for when they write, they write wickedness, 2 turning aside justice for beggars and snatching away justices from labourers of my people so that a widow becomes prey and an orphan becomes plunder. 3 And what will they do on the day of the punishment? For your affliction will come from afar. And to whom will you flee? And to whom will you flee to be helped? And where will you leave your glory 4 in order to not fall into invasion? At all these things the wrath was not turned back but still the hand is high. 56

Woe to the Assyrians

(10:5–7)

5 Woe to the Assyrians! The rod of my wrath and anger is in their hands. 6 I will turn my anger towards a lawless nation and I will order my people to make spoils and plunder and to trample the cities and to make them into a cloud of dust. 7 But it did not plan this and it has not considered this in its soul, rather its mind will change, to destroy not a few nations. 57

He will take all regions

(10:8–10)

8 And if they say to him, “You alone are ruler,” 9 he will also say, “Did I not take the territory above Babylon, and Chalanne, where the tower was built? And I took Arabia and Damascus and Samareia. 10 In the way that I took these in my hand, also I will take all the regions.”

10:1 Tertullian Marc. 4.14.6; Origen Comm. Matt. 137; Eusebius Comm. Isa. 1.57 10:2 Tertullian Marc. 4.14.6; 4.27.7; Eusebius Comm. Isa. 1.57 10:3 Eusebius Comm. Isa. 1.57 10:4 Eusebius Comm. Isa. 1.57 10:5 Eusebius Comm. Isa. 1.57, 58; 2.12 10:6 Clement of Alexandria Strom. 5.99.6; Eusebius Comm. Isa. 1.58; Praep. ev. 13.13.22 10:7 Eusebius Comm. Isa. 1.58–59; 2.12 10:8 Eusebius Comm. Isa. 1.58 10:9 Eusebius Comm. Isa. 1.58, 59, 72; Onom. (GCS 11,1.170, 174) 10:10 Origen Hom. Isa. 8; 8.1; Eusebius Comm. Isa. 1.58, 72; 2.10

92 58

Text and Translation

Jerusalem’s images will be like Samaria’s

(10:10–11)

Ὀλολύξατε, τὰ γλυπτὰ ἐν Ἰερουσαλὴμ καὶ ἐν Σαμαρείᾳ· 11 ὃν τρόπον γὰρ ἐποίησα Σαμαρείᾳ καὶ τοῖς χειροποιήτοις αὐτῆς, οὕτως ποιήσω καὶ ἐνa Ἰερουσαλὴμ καὶ τοῖς εἰδώλοις αὐτῆς. 59

The leader of the Assyrians

(10:12–14)

12 Καὶ ἔσται ὅταν συντελέσῃ Κύριος πάντα ποιῶν ἐν τῷ ὄρει Σιὼν καὶ Ἰερουσαλήμ, ἐπάξει Κύριοςb ἐπὶ τὸν νοῦν τὸν μέγαν, τὸν ἄρχοντα τῶν Ἀσσυρίων, καὶ ἐπὶ τὸ ὕψος τῆς δόξης τῶν ὀφθαλμῶν αὐτῶνc. 13 Εἶπεν γάρ Τῇd ἰσχύι ποιήσω, καὶ τῇe σοφίᾳ τῆς συνέσεως ἀφελῶ ὅρια ἐθνῶν, καὶ τὴν ἰσχὺν αὐτῶν προνομεύσω, καὶ σείσω πόλεις κατοικουμένας, 14 καὶ τὴν οἰκουμένην ὅλην καταλήμψομαι τῇ χειρὶ ὡς νοσσιὰν καὶ ὡς καταλελειμμένα ᾠὰ ἀρῶ, καὶ οὐκ ἔστιν ὃς διαφεύξεταί με ἢ ἀντείπῃ μοι. 60

The tool depends on its master

(10:15–16)

15 Μὴ δοξασθήσεται ἀξίνη ἄνευ τοῦ κόπτοντος ἐν αὐτῇ; ἢ ὑψωθήσεται πρίων ἄνευ τοῦ ἕλκοντος αὐτόν; ὡσαύτως ἐάνf τις ἄρῃ ῥάβδον ἢ ξύλον. καὶ οὐχ οὕτως. 16 Ἀλλὰ ἀποστείλῃg Κύριος Σαβαὼθ εἰς τὴν σὴν τιμὴν ἀτιμίαν, καὶ εἰς τὴν σὴν δόξαν πῦρ καιόμενον καυθήσεται.

aἐν] S; om. ABRZ bἐπάξει Κύριος] S; om. Κύριος ABRZ cαὐτῶν] S*; αὐτοῦ ScaABRZ d Τῇ] SARZ; Ἐν τῇ B eτῇ σοφίᾳ] SARZ; ἐν τῇ σοφίᾳ B fὡσαύτως ἐάν] SARZ; ὡς ἄν B gἀποστείλῃ] S; ἀποστελεῖ ABRZ

10:11–16

58

Jerusalem’s images will be like Samaria’s

93 (10:10–11)

Cry aloud, carved images in Jerusalem and in Samareia! 11 For in the way that I treated Samareia and her hand-made things, so I will also treat in Jerusalem and her images. 59

The leader of the Assyrians

(10:12–14)

12 And it shall be when Lord finishes doing all things in the mountain of Zion and Jerusalem, Lord will bring the ruler of the Assyrians against the great mind, and upon the exaltation of the glory of their eyes. 13 For he said, “In power I will act and by the wisdom of intelligence I will remove boundaries of nations and I will plunder their power and I will shake inhabited cities. 14 And I will take hold of the whole inhabited world with my hand like a nest, and like eggs that are left behind I will take them and there is not one who will escape me or might oppose me.” 60

The tool depends on its master

(10:15–16)

15 Will an axe be glorified without the one who cuts with it? Or will a saw be exalted without the one who pulls it? Similarly, if anyone lifts a rod or timber. And not so! 16 Rather, may Lord Sabaoth send dishonour on your honour and burning fire will burn on your glory.

10:11 Clement of Alexandria Protr. 79.6; Origen Hom. Isa. 8.1; Eusebius Comm. Isa. 1.58, 59; 2.12 10:12 Hippolytus Antichr. 5, 16; Origen Hom. Jer. 17.3; Hom. Jes. Nav. 14.2; Hom. Isa. 8.1; Hom. Num. 11.4; Eusebius Comm. Isa. 1.59, 60; 2.13 10:13 Clement of Alexandria Protr. 79.6; Strom. 5.127.3; Origen Hom. Jer. 17.3; Hom. Ezek. 9.2; 11.4; 13.1; Hom. Jes. Nav. 14.2; Hom. Isa. 8; 8.2; Hom. Num 11.4; 12.3; Eusebius Comm. Isa. 1.59; Dem. ev. 4.9.2, 7; Praep. ev. 13.13.54 10:14 Clement of Alexandria Protr. 79.6; Strom. 5.127.3; Tertullian Marc. 2.25.2; Origen Fr. Jer. (GCS 6.225); Hom. Ezech. 9.2; 11.4; 13.1; Hom. Num 12.3; Eusebius Comm. Isa. 1.59; Dem. ev. 4.9.2, 7; Praep. ev. 13.13.54; Dem. ev. 4.9.2, 7 10:15 Eusebius Comm. Isa. 1.59 10:16 Origen Hom. Ezech. 1.3; Eusebius Comm. Isa. 1.59

94 61

Text and Translation

Israel’s fire will consume

(10:17–19)

17 Καὶ ἔσται τὸ φῶς τοῦ Ἰσραὴλ εἰς πῦρ καὶ ἁγιάσει αὐτὸν ἐν πυρὶ καιομένῳ καὶ φάγεται ὡσεὶ χόρτοςa τὴν ὕλην. 18 Τῇ ἡμέρᾳ ἐκείνῃ ἀποσβεσθήσεται τὰ ὄρη καὶ οἱ βουνοὶ καὶ οἱ δρυμοί, καὶ καταφάγεται ἀπὸ ψυχῆς ἕως σαρκῶν· καὶ ἔσται ὁ φεύγων ὡς ὁ φεύωνb ἀπὸ φλογὸς καιομένης· 19 καὶ οἱ καταλειφθέντες ἀπ’ αὐτῶν ἔσονται ἀριθμός, καὶ παιδίον γράψει αὐτούς. 62

The remnant of Israel will trust God

(10:20–23)

20 Καὶ ἔσται ἐν τῇ ἡμέρᾳ ἐκείνῃ οὐκέτι προστεθήσεται τὸ καταλειφθὲν Ἰσραήλ, καὶ οἱ σωθέντες τοῦ Ἰακὼβ οὐκέτι μὴ πεποιθότες ὦσιν ἐπὶ τοὺς ἀδικήσαντας αὐτούς. Ἀλλὰ ἔσονται πεποιθότες ἐπὶ τὸν θεὸν τὸν ἅγιον τοῦ Ἰσραὴλ τῇ ἀληθείᾳ, 21 καὶ ἔσται τὸ καταλειφθὲν τοῦ Ἰακὼβ ἐπὶ θεὸν ἰσχύοντα. 22 καὶ ἐὰν γένηται ὁ λαὸς Ἰσραὴλ ὡς ἡ ἄμμος τῆς θαλάσσης, τὸ κατάλειμμα αὐτῶν σωθήσεται· λόγον γὰρc συντελῶν καὶ συντέμνων ἐν δικαιοσύνῃ, 23 ὅτι λόγον συντετμημένον ποιήσει ὁ θεὸςd ἐν τῇ οἰκουμένῃ ὅλῃ. 63

Do not fear the Assyrians

(10:24–26)

24 Διὰ τοῦτο τάδε λέγει Κύριος ὁ θεὸςe Σαβαώθ Μὴ φοβοῦ, ὁ λαός μου οἱ κατοικοῦντες ἐν Σιών, ἀπὸ Ἀσσυρίων, ὅτι ἐν ῥάβδῳ πατάξει σε· πλὴνf γὰρ ἐγὼ ἐπάγω ἐπὶ σὲ τοῦ ἰδεῖν ὁδὸν Αἰγύπτου. 25 ἔτι γὰρ μικρὸν καὶ παύσεται ἡ ὀργή, ὁ δὲ θυμός μου ἐπὶ

aχόρτος] S; χόρτον ABRZ bφεύων] S*; φεύγων ScaABRZ cγὰρ] SARZ; om. B d ὁ θεὸς] SARZ; Κύριος B e ὁ θεὸς] S*A; ὁ Κύριος Scb2; Κύριος Scb3; om. BRZ f πλὴν] S*; πληγὴν Scb1ABRZ

10:17–25

61

Israel’s fire will consume

95 (10:17–19)

17 And the light of Israel will become a fire, and it will sanctify him with a burning fire, and like hay it will consume the wood. 18 On that day, the mountains will be extinguished, also the hills and the forests, and it will devour from soul to flesh, and the one who flees will be like the one who flees from a burning flame. 19 And those of them who are left will be a number and a young child will record them. 62

The remnant of Israel will trust God

(10:20–23)

20 And it will be on that day: no longer will what is left of Israel be increased, and those of Jacob who are saved of will no longer trust those who wronged them. Rather, they will trust the holy god of Israel in truth, 21 and what is left of Jacob will trust a powerful god. 22 And if the people of Israel become as the sand of the sea, the remnant of them will be saved, for it is completing an account and curtailing in righteousness, 23 because God will make a curtailed account with the whole inhabited land. 63

Do not fear the Assyrians

(10:24–26)

24 Therefore, thus says Lord, God Sabaoth, “My people, those dwelling in Zion, do not be frightened of Assyrians, because he will strike you with a rod, for only I bring upon you to see a way of Egypt. 25 For a little longer and the anger

10:17 Hippolytus Antichr. 5, 16; Origen Princ. 4.4.6; Hom. Ezech. 1.3; Eusebius Comm. Isa. 1.59; Dem. ev. 2.3.95 10:18 Eusebius Comm. Isa. 1.59; Dem. ev. 2.3.97 10:19 Eusebius Comm. Isa. 1.59; Dem. ev. 2.3.97, 99 10:20 Origen Hom. Lev. 5.11; Eusebius Comm. Isa. 1.60; Dem. ev. 2.3.100 10:21 Eusebius Comm. Isa. 1.60; Dem. ev. 2.3.103 10:22 Irenaeus Dem. 87; Ps.-Cyprian De centesima sexagesima trigesima 14; Cyprian Test. 2.3; Dom. or. 28; Eusebius Comm. Isa. 1.60; Dem. ev. 2.3.103, 105, 106, 108 10:23 Irenaeus Dem. 87; Ps.-Cyprian De centesima sexagesima trigesima 14; Origen Fragmenta e catenis in Psalmos (Pitra 40); Tertullian Marc. 4.1.5; 4.16.17; Cyprian Test. 2.3; Dom. or. 28; Eusebius Comm. Isa. 1.60; Dem. ev. 2.3.44, 95, 106 10:24 Eusebius Comm. Isa. 1.61 10:25 Eusebius Comm. Isa. 1.61

96

Text and Translation

τὴν βουλὴν αὐτῶν· 26 καὶ ἐπεγερεῖ αὐτοὺς ὁ θεὸςa κατὰ τὴν πληγὴν τὴν Μαδιὰμ ἐν τόπῳ θλίψεως, καὶ ὁ θυμὸς αὐτοῦ τῇ ὁδῷ τῇ κατὰ θάλασσαν εἰς τὴν ὁδὸν τὴν κατ’ Αἴγυπτον. 64

His yoke will be destroyed

(10:27–32)

27 Καὶ ἔσται ἐν τῇ ἡμέρᾳ ἐκείνῃ ἀφαιρεθήσεται ὁ φόβος αὐτοῦ ἀπὸ σοῦ καὶ ὁ ζυγὸς αὐτοῦ ἀπὸ τοῦ ὤμου σουb, καὶ καταφθαρήσεται ὁ ζυγὸς αὐτῶνc ἀπὸ τῶν ὤμων ὑμῶν. 28 ἥξει γὰρ εἰς τὴν πόλιν Ἀγγαί, 29 καὶ παρελεύσεται εἰς Μακεδὼd καὶ ἐν Μαχμὰ θήσει τὰ σκεύη αὐτῶνe καὶ παρελεύσεται φάραγγα καὶ ἥξει εἰς Ἀγγαί, φόβος λήμψεται Ῥαμὰ πόλιν Σαούλ· φεύξεται 30 ἡ θυγάτηρ Ταλείμf,g ἐπακούσεται ἐν Ἀναθώθ· 31 ἐξέστηh Μαδεβηνὰ καὶ οἱ κατοικοῦντες Γιββίρi· 32 παρακαλεῖτε σήμερον ἐν ὁδῷ τοῦ μεῖναι, τῇ χειρὶ παρακαλεῖτε, τὸ ὄρος, τὴν θυγατέρα Σιών, καὶ οἱ βουνοὶ οἱ ἐν Ἰερουσαλήμ. 65

Lord Sabaoth humbles the arrogant

(10:33–34)

33 Ἰδοὺ δὴj ὁ δεσπότης Κύριος Σαβαὼθ συνταράξειk τοὺς ἐνδόξους μετὰ ἰσχύος, καὶ οἱ ὑψηλοὶ τῇ ὕβρει συντριβήσονται καὶ ταπεινωθήσονταιl, 34 καὶ πεσοῦνται οἱ ὑψηλοὶ μαχαίρᾳ, ὁ δὲ Λίβανος σὺν τοῖς ὑψηλοῖς πεσεῖται.

aἐπεγερεῖ αὐτοὺς ὁ θεὸς] S; ἐγερεῖ ὁ θεὸς ἐπ’ αὐτοὺς B; ἐπεγερεῖ ὁ θεὸς ἐπ’ αὐτοὺς ARZ b ὁ φόβος αὐτοῦ ἀπὸ σοῦ καὶ ὁ ζυγὸς αὐτοῦ ἀπὸ τοῦ ὤμου σου] SARZ; ὁ ζυγὸς αὐτοῦ ἀπὸ τοῦ ὤμου σου, καὶ ὁ φόβος αὐτοῦ ἀπὸ σοῦ B cαὐτῶν] S; om. ABRZ dΜακεδὼ] S*; Μαγεδω ScaBRZ; Μαγεδδω A eαὐτῶν] S*; αὐτοῦ ScaABRZ f Ταλείμ] S*; Γαλείμ ScaB; Γαλλείμ AQ; Γαλλιμ RZ g Ταλείμ,] S; + ἐπακούσεται ἐν Σά AB; + ἐπακούσεται Λαισα RZ h ἐξέστη] SARZ; καὶ ἐξέστη B i Γιββίρ] SRZ; Γιββειρ AB j δὴ] S; om. B; γὰρ ARZ k συνταράξει] S; συνταράσσει ABRZ l ταπεινωθήσονται] S; οἱ ὑψηλοὶ ταπεινωθήσονται BRZ; ταπεινωθήσονται οἱ ὑψηλοὶ A

10:26–34

97

will cease, but my wrath will be upon their plot.” 26 And God will awaken them according to the blow, Madiam in a place of oppression, and his wrath will be by the way of the sea towards the way of Egypt. 64

His yoke will be destroyed

(10:27–32)

27 And it will be in that day, the fear of him will be taken away from you, and his yoke from your shoulder and their yoke will be destroyed from your shoulders. 28 For he will come into the city of Aggai 29 and he will go on to Makedo, and in Machma he will set down their things. And he will pass a ravine and he will come into Aggai; fear will take Rama, city of Saoul; 30 the daughter of Taleim will flee; she will listen in Anathoth. 31 Madebena is impressed. And those dwelling in Gibbir, 32 with your hand encourage today to stay on the path. Encourage the daughter of Zion, O mountain and hills that are in Jerusalem. 65

Lord Sabaoth humbles the arrogant

(10:33–34)

33 Look, now, the master Lord Sabaoth will confound those held in esteem with power, and those haughty with arrogance will be crushed and humbled. 34 And the haughty will fall by the sword, and Libanos will fall with the haughty.

10:26 Eusebius Comm. Isa. 1.61 10:27 Eusebius Comm. Isa. 1.61 10:28 Eusebius Comm. Isa. 1.61 10:29 Eusebius Comm. Isa. 1.61 10:30 Eusebius Onom. (GCS 11,1.72, 122) 10:31 Eusebius Comm. Isa. 1.61; Onom. (GCS 11,1 74, 130) 10:32 Eusebius Comm. Isa. 1.61 10:33 Tertullian Marc. 4.15.11; Eusebius Comm. Isa. 1.62; Comm. Ps. (PG 23.816); Ecl. proph. 4.8; Dem. ev. 2.3.110; 8.4.18 10:34 Tertullian Marc. 4.15.11; Eusebius Comm. Isa. 1.62; Comm. Ps. (PG 23.816); Ecl. proph. 4.8, 16; Dem. ev. 2.3.110; 8.4.18

98 66

Text and Translation

The rod from the root of Iesai

(11:1–5)

11.1 Καὶ ἐξελεύσεται ῥάβδος ἐκ τῆς ῥίζης Ἰεσαί,a καὶ ἄνθος ἐκ τῆς ῥίζης ἀναβήσεται. 2 καὶ ἐπαναπαύσεταιb ἐπ’ αὐτὸν πνεῦμα τοῦ θεοῦ, πνεῦμα σοφίας καὶ συνέσεως, πνεῦμα βουλῆς καὶ ἰσχύος, πνεῦμα γνώσεως καὶ εὐσεβείας· 3 καὶ ἐμπλήσει αὐτὸν πνεῦμα φόβου θεοῦ. οὐ κατὰ τὴν δόξαν κρινεῖ οὐδὲ κατὰ τὴν λαλιὰν ἐλέγξει, 4 ἀλλὰ κρινεῖ ταπεινῷ κρίσιν καὶ ἐλέγξει τοὺς ἐνδόξους τῆς γῆς· καὶ πατάξει γῆν τῷ λόγῳ τοῦ στόματος αὐτοῦ καὶ ἐν τῷ πνεύματι διὰ χειλέων ἀνελεῖ ἀσεβῆ· 5 καὶ ἔσται δικαιοσύνῃ ἐζωσμένος τὴν ὀσφὺν αὐτοῦ καὶ ἀληθείᾳ εἰλημμένος τὰς πλευράς.

aἸεσαί] S; Ἰεσσαί ABRZ

b ἐπαναπαύσεται] S; ἀναπαύσεται ABRZ

99

11:1–5

66

The rod from the root of Iesai

(11:1–5)

11.1 And a rod will emerge from the root of Iesai, and a flower will come up from the root. 2 And God’s spirit will rest on him, a spirit of wisdom and intelligence, a spirit of counsel and power, a spirit of knowledge and piety; 3 And a spirit of fear of God will fill him. He will judge not according to glory nor will he reprove according to eloquence. 4 Rather, he will render justice to a humble one and he will reprove the esteemed of the land, and he will strike a land with the word of his mouth and with the spirit through lips he will destroy ungodly things. 5 And he will be girded at his waist with righteousness, and taken with truth at the sides.

11:1 Justin Dial. 86.4; 87.2; 100.4; 126.1; Irenaeus Dem. 59; Clement of Alexandria Paed. 1.61.1; Tertullian Adv. Jud. 9.26; Origen Fr. Prov. (PG 17.220); Fr. Ps. (Analecta sacra 3.332); Tertullian Marc. 3.17.3; 4.1.8; 5.8.4; Carn. Chr. 21.5; 22.6; Hippolytus Ben. Is. Jac. 1; Antichr. 8; Gen. (GCS 1,2.59); Origen Fr. Ezech. (PG 13, 792, 824); Fr. Ps. (PG 12.1109, 12.1204); Comm. Jo. 1.147, 261, 263–264; 2.126; Hom. Jer. 2.3; Hom. Isa. 3.1–2; Hom. Judic. 6.2; Hom. Num. 6.3; 9.9; Novatian Trin. 6; Cyprian Test. 2.11; Eusebius Comm. Isa. 1.62–65, 75; 2.22, 42, 51; Comm. Ps. (PG 23.821); Fr. var. (PG 87,2.1792); Ecl. proph. 3.41; 4.8; 4.31; Dem. ev. 2.2.11; 2.3.40, 110; 3.2.39, 42; 7.3.28, 30, 35, 48, 55; 8.4.18; Lactantius Inst. 4.13.20–21; Athanasius Ep. fest. 3.5; Eusebius De solemnitate paschali 7; Eccl. theol. 1.20 11:2 Philo QG 1 1.99; Gos. Heb. (CCL 73.148); Gos. Truth (33); Irenaeus Dem. 9; Clement of Alexandria Fr. var. (GCS 17.227); Paed. 3.87.4; Strom. 5.36.3; Origen Fr. Ps. (PG 12.1616); Fr. var. 36; Comm. Eph. 8; Fr. Ps. (SC 189.390); 105.2; (PG 12.1204); Hom. Jer. 8.5; Hom. 1 Reg. 18; Hom. Isa. 3.1–3; Hom. Lev. 3.5; 8.11; Hom. Num 6.3; 9.9; In Cant. 3; Comm. Matt. 13.2; Tertullian Marc. 3.17.3; 5.8.8; 5.17.5; Hippolytus Prov. (Richard, 79.82); Novatian Trin. 29.12; Victorinus Fabrica mundi 7; Comm. Ap. (CSEL 49.16); Methodius Conv. 3.8; Eusebius Comm. Isa. 1.31, 62; 2.22, 42, 51; Comm. Ps. (PG 23.821); Fr. var. (PG 87,2.1792); Ecl. proph. 3.41; 4.8; 4.31; Dem. ev. 2.2.11; 3.2.39; 8.4.18; 10.2.16; Eccl. theol. 1.20; Ps.-Justin Cohortatio ad Graecos 32; Cyril of Jerusalem Cat. 12–18 16.30; 17.5 11:3 Justin Dial. 87.2; Irenaeus Dem. 9; 60; Clement of Alexandria Paed. 1.61.2; Tertullian Adv. Jud. 9.26; Marc. 3.17.3; 5.8.4; Origen Fr. var. 36; Fr. Ps. (PG 12.1109); Comm. Jo. 1.147; Hom. Jer. 8.5; Hom. 1 Reg. 18; Hom. Isa. 3.1; 3.2; 3.3; Hom. Lev. 3.5; 8.11; 12.7; Hom. Num 6.3; Comm. Matt. 13.2; Hippolytus Prov. (Richard, 79.82); Novatian Trin. 29.12; Cyprian Test. 2.11; Victorinus Fabrica mundi 7; Comm. Ap. (CSEL 49.16); Methodius Conv. 3.8; Eusebius Comm. Isa. 1.31, 62; Fr. var. (PG 87, 2.1792); Ecl. proph. 3.30; 4.8; Lactantius Inst. 4.13.20; Ps.-Justin Cohortatio ad Graecos 32; Cyril of Jerusalem Cat. 15.23; 16.30; 17.5 11:4 Irenaeus Dem. 60; Clement of Alexandria Paed. 1.61.2; Eusebius Comm. Isa. 1.62; Dem. ev. 9.7.7 11:5 Irenaeus Dem. 60; Hippolytus Ben. Is. Jac. 2; Origen Comm. Luc. 198–199; Eusebius Comm. Isa. 1.62; Comm. Ps. (Analecta sacra 3.503); Dem. ev. 7.3.35; Athanasius Ep. fest. 5

100 67

Text and Translation

Peace among creatures

(11:6–9)

6 Καὶ συμβοσκηθήσεται λύκος μετὰ ἀρνός, καὶ πάρδαλις συναναπαύσεται ἐρίφῳ, καὶ μοσχάριον καὶ ταῦρος καὶ λέων ἅμα βοσκηθήσονται, καὶ παιδίον μικρὸν ἄξει αὐτούς· 7 καὶ βοῦς καὶ ἄρκος ἅμα βοσκηθήσονται, καὶ ἅμα τὰ παιδία αὐτῶν ἔσονται, καὶ λέων καὶ βοῦς φάγονται ἄχυρα. 8 καὶ παιδίον νήπιον ἐπὶ τρώγλην ἀσπίδων καὶ ἐπὶ κοίτην ἐκγόνων ἀσπίδων τὴν χεῖρα ἐπιβαλεῖ. 9 καὶ οὐ μὴ κακοποιήσουσινa οὐδὲ μὴ δύνωνται ἀπολέσαι οὐδένα ἐπὶ τὸ ὄρος τὸ ἅγιόν μου. Ὅτι ἐνεπλήσθη ἡ σύμπασα τοῦ γνῶναι τὸν Κύριον ὡς ὕδωρ πολὺ κατακαλύψαι θαλάσσας. 68

Victory of the root of Iessai

(11:10–14)

10 Καὶ ἔσται ἐν τῇ ἡμέρᾳ ἐκείνῃ ἡ ῥίζα τοῦ Ἰεσσαὶ καὶ ὁ ἀνιστάμενος ἄρχειν ἐθνῶν, ἐπ’ αὐτῷ ἔθνη ἐλπιοῦσιν, καὶ ἔσται ἡ ἀνάπαυσις αὐτοῦ τιμή. 11 καὶ ἔσται τῇ ἡμέρᾳ ἐκείνῃ προσθήσει Κύριος τοῦ δεῖξαι τὴν χεῖρα αὐτοῦ τοῦ ζηλῶσαι τὸ καταλειφθὲν ὑπόλοιπον τοῦ λαοῦ. ὃ ἂν καταλειφθῇ τῶν Ἀσσυρίων καὶ ἀπὸ Αἰγύπτου καὶ ἀπὸ Βαβυλωνίας καὶ ἀπὸ Αἰθιοπίας καὶ ἀπὸ Ἐλαμιτῶν καὶ ἀπὸ ἡλίου ἀνατολῶν καὶ ἐξ Ἀραβίας 12 καὶ ἀρεῖ σημεῖον εἰς τὰ ἔθνη καὶ συνάξει τοὺς ἀπολομένους Ἰσραήλ καὶ τοὺς διεσπαρμένους τοῦ Ἰούδα συνάξει ἐκ τῶν τεσσάρων πτερύγων τῆς γῆς. 13 καὶ ἀφαιρεθήσεται ὁ ζῆλος Ἐφράιμ, καὶ οἱ ἐχθροὶ Ἰούδα ἀπολοῦνται· Ἐφράιμ οὐ ζηλώσει Ἰούδαν, καὶ Ἰούδας οὐ

aκακοποιήσουσιν] SB; κακοποιήσωσιν ARZ

11:6–13

67

Peace among creatures

101 (11:6–9)

6 And a wolf will feed together with a lamb, and a leopard will rest with a kid, and a little calf and a bull and a lion will feed together, and a small young child will lead them. 7 And an ox and a bear will feed together, and they will be together with their young, and a lion and an ox will eat straw. 8 And an infant young child will lay its hand on an asp’s hole and on a bed of asps’ offspring. 9 And they will not injure nor will they be able to destroy anyone on my holy mountain. Because the whole land was filled with knowing Lord, like much water with covering seas. 68

Victory of the root of Iessai

(11:10–14)

10 And there will be, in that day, the root of Iessai and the one who rises up to rule nations; in him nations will hope and his repose will be honour. 11 And it will be on that day, Lord will continue to show his hand to be eager for the surviving remnant of the people. What was left by the Assyrians and from Egypt and from Babylonia and from Ethiopia and from Ailamites and from the sun’s rising and out of Arabia 12 will also raise a sign towards the nations and gather the destroyed of Israel and gather the scattered of Judah from the four wings of the land. 13 And the zeal of Ephraim will be taken away, and the enemies of Judah will be destroyed;

11:6 Sib. Or. 3; Philo Praem.. 87, 89; Irenaeus Dem. 61; Tertullian Herm. 11.3; Origen Princ. 4.2.1; Hom. Ezech. 11.3; Hom. Gen. 2.5; Cels.4.93; Eusebius Comm. Isa. 1.62; Comm. Ps. (PG 23.752, 765); Ecl. proph. 4.8; Dem. ev. 2.3.111; 3.2.40, 42; 7.3.28, 34, 36; Lactantius Inst. 7.24.8, 12; Epit. 67.5; Cyril of Jerusalem Cat. 17.10 11:7 Clement of Alexandria Strom. 6.50.2; Origen Princ. 4.2.1; Comm. Jo. 13.212; Eusebius Comm. Isa. 1.62; Comm. Ps. (PG 23.752) 11:8 Philo Praem.. 87, 89; Tertullian Herm. 11.3; Marc. 4.24.9; Origen Hom. Gen. 2.5; Eusebius Comm. Isa. 1.62; Dem. ev. 7.3.34, 36 11:9 Sib. Or. 3; Irenaeus Dem. 61; Origen Fr. Ps. (Analecta sacra 3.362); Tertullian Marc. 4.24.9; Eusebius Comm. Isa. 1.62; Comm. Ps. (PG 23.765); Lactantius Inst. 7.24.8, 12; Epit. 67.5; Eusebius Dem. ev. 2.3.111; Athanasius Ep. fest. 4.3; Inc. 40.7; 45.2 11:10 Irenaeus Dem. 59; 61; Novatian Trin. 9.8; Cyprian Test. 1.21; Eusebius Comm. Isa. 1.62–63; Comm. Ps. (PG 23.765, 821); Ecl. proph. 4.8; Lactantius Inst. 4.13.19; Eusebius Dem. ev. 2.2.11; 2.3.40, 107, 113; 3.2.41, 43; 7.3.28, 32, 48; 8.4.18; 9.1.16; Cyril of Jerusalem Cat. 12.23 11:11 Philo Praem.. 165; Eusebius Comm. Isa. 1.63–64; Dem. ev. 2.3.115, 117, 122 11:12 Philo Praem.. 165; Justin 1 Apol. 52.10; Eusebius Comm. Isa. 1.63; 2.52; Dem. ev. 2.3.107, 119, 122 11:13 Eusebius Comm. Isa. 1.63; Dem. ev. 2.3.123

102

Text and Translation

θλίψει Ἐφράιμ. 14 καὶ πετασθήσονται ἐν πλοίοις ἀλλοφύλων, θάλασσαν ἅμα προνομεύουσιν καὶ τοὺς ἀφ’ ἡλίου ἀνατολῶν καὶ Ἰδουμαίαν· καὶ ἐπὶ Μωὰβ πρῶτον ἐπιβαλοῦσιν τὰς χεῖρας, οἱ δὲ υἱοὶ Ἀμμὼν πρῶτοι ὑπακούσονται. 69

A second exodus from Egypt

(11:15–12:1)

15 Καὶ ἐρημώσει Κύριος τὴν θάλασσαν Αἰγύπτου καὶ ἐπιβαλεῖ τὴν χεῖρα αὐτοῦ ἐπὶ τὸν ποταμὸν πνεύματι βιαίῳ καὶ πατάξει ἑπτὰ φάραγγας ὥστε διαπορεύεσθαι αὐτὸν ἐν ὑποδήμασιν· 16 καὶ ἔσται δίοδος τῷ καταλειφθέντι μου λαῷ ἐν Αἰγύπτῳ, καὶ ἔσται τῷ Ἰσραὴλ ὡς ἡ ἡμέρα ὅτε ἐξῆλθον ἐκ γῆς Αἰγύπτου. 12.1 Καὶ ἐρεῖς ἐν τῇ ἡμέρᾳ ἐκείνῃ Εὐλογῶa σε, Κύριε, διότι ὠργίσθης μοι εἰς σωτηρίανb καὶ ἀπέστρεψας τὸν θυμόν σου καὶ ἠλέησάς με. 70

Lord is my Salvation

(12:2)

2 Ἰδοὺ ὁ θεός μου σωτήρ μου Κύριοςc, πεποιθὼς ἔσομαι ἐπ’ αὐτῷd καὶe σωθήσομαι ἐν αὐτῷf καὶ οὐ φοβηθήσομαι, διότι ἡ δόξα μου καὶ ἡ αἴνεσίς μου Κύριος καὶ ἐγένετό μοι εἰς σωτηρίαν. 71

Sing about Lord

(12:3–13:1)

3 Καὶ ἀντλήσετε ὕδωρ μετ’ εὐφροσύνης ἐκ τῶν πηγῶν τοῦ σωτηρίου. 4 καὶ ἐρεῖς ἐν τῇ ἡμέρᾳ ἐκείνῃ Ὑμνεῖτε Κύριον, βοᾶτε τὸ ὄνομα αὐτοῦ, ἀναγγείλατε ἐν τοῖς ἔθνεσιν τὰ ἔνδοξα αὐτοῦ, μιμνῄσκεσθε ὅτι ὑψώθη τὸ ὄνομα αὐτοῦ. 5 ὑμνήσατε τὸ ὄνομα Κυρίου, ὅτι

aΕὐλογῶ] SB; Εὐλογήσω Scb2ARZ bεἰς σωτηρίαν] S*; om. ScaABRZ c Κύριος] SRZ; om. AB dἐπ’ αὐτῷ] SBRZ; om. A e καὶ σωθήσομαι] SR; om. ABZ f ἐν αὐτῷ] SABcR; om. B*Z

11:14–12:5

103

Ephraim will not be jealous of Judah and Judah will not distress Ephraim. 14 And they will fly in ships of foreigners; together they will plunder the sea and those from the rising of the sun and Idoumaia; and first they will lay their hands on Moab, but the sons of Ammon first will listen. 69

A second exodus from Egypt

(11:15–12:1)

15 And Lord will desolate the sea of Egypt, and will lay his hand on the river with a violent wind, and he will strike seven ravines in order for him to go through in sandals. 16 And there will be a passage for my people left in Egypt, and it will be for Israel like the day when he came out from the land of Egypt. 12.1 And you will say on that day, “I praise you, Lord, for you were angry with me for the purpose of salvation and you averted your wrath and you had pity on me. 70

Lord is my Salvation

(12:2)

2 Look, Lord my god is my saviour; I will trust in him and I will be saved by him and I will not be frightened, for Lord is my glory and my praise, and he has become salvation for me.” 71

Sing about Lord

(12:3–13:1)

3 And you will draw water with joy from the streams of salvation. 4 And you will say on that day, “Sing about Lord; shout his name; proclaim among the nations his glorious things; be mindful that his name is exalted. 5 Sing about Lord’s name, for he

11:14 Hippolytus Antichr. 51; Comm. Dan. 4.54.3; Eusebius Comm. Isa. 1.63–64; Dem. ev. 2.3.124 11:15 Eusebius Comm. Isa. 1.64, 75 11:16 Eusebius Comm. Isa. 1.64 12:1 Eusebius Comm. Isa. 1.64 12:2 Odes Sol. 35.2; Origen Hom. Isa. 3.2; Eusebius Comm. Isa. 1.64 12:3 Tertullian Marc. 4.14.2; Origen Hom. Num 12.3; Eusebius Comm. Isa. 1.64, 75; 2.20, 25, 35, 44 12:4 Eusebius Comm. Isa. 1.64 12:5 Eusebius Comm. Isa. 1.64

104

Text and Translation

ὑψηλὰ ἐποίησεν· ἀναγγείλατε ταῦτα ἐν πάσῃ τῇ γῇ. 6 ἀγαλλιάσασθεa καὶ εὐφραίνεσθε, οἱ κατοικοῦντες ἐνb Σειών, ὅτι ὑψώθη ὁ ἅγιος τοῦ Ἰσραὴλ ἐν μέσῳ σουc. 13.1 Ὅρασις, ἣν εἶδεν Ἠσαίας υἱὸς Ἀμὼς κατὰ Βαβυλῶνος. 72

Lord Sabaoth leads giants against the world

(13:2–5)

2 Ἐπ’ ὄρους πεδινοῦ ἄρατε σημεῖον, ὑψώσατε τὴν φωνὴν αὐτοῖς, μὴ φοβεῖσθε, παρακαλεῖσθεd τῇ χειρίe Ἀνοίξατε, οἱ ἄρχοντες. 3 ἐγὼ συντάσσω, καὶ ἐγὼ ἄγω αὐτούς· ἡγιασμένοι εἰσίν, καὶ ἐγὼ ἄγωf αὐτούς· γίγαντες ἔρχονται πληρῶσαι τὸν θυμόν μου χαίροντες ἅμα καὶ ὑβρίζοντες. 4 φωνὴ ἐθνῶν πολλῶνg φωνὴ βασιλέων καὶ ἐθνῶν συνηγμένων. Κύριος Σαβαὼθ ἐντέταλται ἔθνει ὁπλομάχῳ 5 ἔρχεσθαι ἐκ γῆς πόρρωθεν ἀπ’ ἄκρου θεμελίου τοῦ οὐρανοῦ, Κύριος καὶ οἱ ὁπλομάχοιh αὐτοῦ, καταφθεῖραιi τὴν οἰκουμένην ὅληνj. 73

The day of Lord is near

(13:6–8)

6 ὀλολύζετε, ἐγγὺς γὰρ ἡk ἡμέρα Κυρίου, καὶ συντριβὴ παρὰ τοῦ θεοῦ ἥξει. 7 διὰ τοῦτο πᾶσα χεὶρ ἐκλυθήσεται, καὶ πᾶσα ψυχὴ ἀνθρώπου δειλιάσει· 8 καὶl ταραχθήσονται οἱ πρέσβεις, καὶ ὠδῖνες αὐτοὺς ἕξουσιν ὡς γυναικὸς τικτούσης· καὶ συμφοράσουσιν ἕτερος πρὸς τὸν ἕτερον καὶ ἐκστήσονται καὶ τὸ πρόσωπον αὐτῶν ὡς φλὸξ μεταβαλοῦσιν. 74

The sky will be darkened

(13:9–11)

9 ἰδοὺ γὰρ ἡm ἡμέρα Κυρίου ἀνίατος ἔρχεταιn θυμοῦ καὶ ὀργῆς θεῖναι τὴν οἰκουμένην ὅληνo ἔρημον καὶ τοὺς ἁμαρτωλοὺς ἀπολέσαι ἐξ αὐτῆς. 10 οἱ γὰρ ἀστέρες τοῦ οὐρανοῦ καὶ Ὠρίονp καὶ πᾶς ὁ οἴκοςq τοῦ οὐρανοῦ τὸ φῶς οὐ δώσουσιν, καὶ σκοτισθήσεται

aἀγαλλιάσασθε] S*; ἀγαλλιᾶσθαι ScaABRZ bἐν] SAZ; om. BR c σου] SAZ; αὐτῆς BR d μὴ φοβεῖσθε, παρακαλεῖσθε] S*A; μὴ φοβεῖσθε, παρακαλεῖτε Scb3RZ; παρακαλεῖτε B eχειρί] SBRZ; ψυχη A fἐγὼ ἄγω αὐτούς· ἡγιασμένοι εἰσίν, καὶ ἐγὼ ἄγω] SR; ἐγώ B; ἐγὼ ἄγω A; ἁγιάζω αὐτούς· [ἡγιασμένοι εἰσί] καὶ ἐγὼ καλῶ Z gἐθνῶν πολλῶν] S*; +ἐπὶ τῶν ὀρέων SB; +ὁμοία ἐθνῶν πολλῶν ScaABRZ h ὁπλομάχοι] ScaABRZ; S* πλομάχοι i καταφθεῖραι] S*; τοῦ καταφθεῖραι ScaARZ; καταφθεῖραι πᾶσαν B j ὅλην] SARZ; om. B kἡ] SAQRZ; om. B l καὶ] SARZ; om. B m ἡ] SA; om. BQRZ n ἀνίατος ἔρχεται] SARZ; ἔρχεται ἀνίατος B o ὅλην] S*; ScaRZ; om. AB pὨρίον] S*; ὁ Ὠρίων ScaARZ; ὁ Ὠρείων B q οἴκος] S*; κόσμος ScaABRZ

12:6–13:10

105

did exalted things; proclaim these things in all the land. 6 Rejoice and enjoy yourselves, you who dwell in Zion, for the holy one of Israel is exalted in your midst.” 13.1 A vision which Isaiah son of Amos saw against Babylon: 72

Lord Sabaoth leads giants against the world

(13:2–5)

2 On a flat hill lift up a sign; raise your voice to them; do not be frightened; be encouraged by the hand! Open, rulers! 3 I myself appoint and I myself lead them; they are sanctified, and I lead them; giants are coming, rejoicing and boasting together, to fulfill my wrath. 4 A sound of many nations is a sound of kings and gathered nations. Lord Sabaoth has appointed a heavily armed nation 5 to come from a land from afar, from the extremity of the foundation of the sky—Lord and his heavily armed men—to spoil the entire inhabited world. 73

The day of Lord is near

(13:6–8)

6 Wail, for the day of Lord is near, and crushing from God will come. 7 Because of this, every hand will be weary, and every soul of mankind will fear. 8 And the old men will be troubled, and pangs will take hold of them like those of a woman giving birth, and they will wail one to another and they will be amazed, and like a flame they will change their face. 74

The sky will be darkened

(13:9–11)

9 For look, the day of Lord, of wrath and of anger, is coming, incurable, to make the whole inhabited world a desert and to destroy the sinners from it. 10 For the stars of the sky and Orion and all the house of the sky will not give light

12:6 Eusebius Comm. Isa. 1.64 13:1 Sib. Or. 3; Mart. Ascen. Isa. 4.19; Eusebius Comm. Isa. 1.3, 65, 69, 72, 73 13:2 Origen Fr. Jer. (GCS 6.218); Eusebius Comm. Isa. 1.65 13:3 Eusebius Comm. Isa. 1.65, 100 13:4 Eusebius Comm. Isa. 1.65; Comm. Ps. (PG 23.896) 13:5 Eusebius Comm. Isa. 1.65 13:6 Barn. 21.3; Eusebius Comm. Isa. 1.65 13:7 Eusebius Comm. Isa. 1.65 13:8 Eusebius Comm. Isa. 1.65 13:9 Origen Fr. 1 Cor. 18; Hom. Gen. 2.5; Comm. Matt. 48; 49; Eusebius Comm. Isa. 1.65 13:10 Tertullian Res. 22.5; Origen Comm. Matt. 49; Eusebius Comm. Isa. 1.65

106

Text and Translation

τοῦ ἡλίου ἀνατέλλοντος, καὶ ἡ σελήνη οὐ δώσει τὸ φῶς αὐτῆς. 11 καὶ ἐντελοῦμαι τῇ οἰκουμένῃ ὅλῃ κακὰ καὶ τοῖς ἀσεβέσιν τὰς ἁμαρτίας αὐτῶν· καὶ ἀπολῶ ὕβριν ἀνόμων καὶ ὕβριν ὑπερηφάνων ταπεινώσω. 75

Lord Sabaoth’s wrath will shake the land

(13:12–13)

12 καὶ ἔσονται οἱ καταλελειμμένοι ἔντιμοι μᾶλλον ἢ τὸ χρυσίον τὸ ἄπυρον, καὶ ὁ ἄνθρωπος μᾶλλον ἔντιμος ἔσται ἢ λίθοςa ὁ ἐκ Σουφείρb. 13 ὁ γὰρ οὐρανὸς θυμωθήσεται καὶ ἡ γῆ σεισθήσεται ἐκ τῶν θεμελίων αὐτῆς διὰ θυμὸν ὀργῆς Κυρίου Σαβαώθ, τῇ ἡμέρᾳ ᾗ ἐὰνc ἐπέλθῃ ὁ θυμὸς αὐτοῦ. 76

Survivors will flee

(13:14–16)

14 καὶ ἔσονται οἱ καταλελειμμένοι ὡς δορκάδιον φεῦγονd καὶ ὡς πρόβατον πλανώμενον, καὶ οὐκ ἔσται ὁ συνάγων, ὥστε ἄνθρωπον εἰς τὸν λαὸν αὐτοῦ ἀποστραφῆναι καὶ ἄνθρωποςe εἰς τὴν χώραν αὐτοῦf διώξεταιg. 15 ὃς γὰρ ἂνh ἁλῷ, ἡττηθήσεται, καὶ οἵτινες συνηγμένοι εἰσίν, μαχαίρᾳ πεσοῦνται· 16 καὶ τὰ τέκνα αὐτῶνi ἐνώπιον αὐτῶν προνομεύσουσιν καὶ τὰς γυναῖκας αὐτῶν ἕξουσιν. 77

The Medes will crush your children

(13:17–18)

17 ἰδοὺ ἐπεγείρω ὑμῖν τοὺς Μήδους, οἳ οὐ λογίζονται ἀργύριον, οὐδὲ χρυσίου χρείαν ἔχουσιν. 18 τοξεύματα νεανίσκων συντρίψουσιν, καὶ τὰ τέκνα ὑμῶν οὐ μὴ ἐλεήσωσινj, οὐδὲ ἐπὶ τοῖς τέκνοις σου φείσονται οἱ ὀφθαλμοὶ αὐτῶν.

aλίθος] S*; ὁ λίθος ScaABRZ bἐκ Σουφείρ] SA; ἐκ Σουφίρ R; ἐν Σουφιρ Z; ἐν Σουφείρ B cἐὰν] S; ἂν ABQRZ d φεῦγον] ScaScb2ABRZ; φεύοντα S* e ἄνθρωπος] S*B; ἄνθρωπον ScaARZ f αὐτοῦ] SARZ; ἑαυτοῦ B g διώξεται] S*B; ScaScb3ARZ διῶξαι h ἂν] SBR; ἐὰν AQZ iαὐτῶν] S*; αὐτῶν ῥάξουσιν καὶ τὰς οἰκίας αὐτῶν ScaABRZ j ἐλεήσωσιν] SBR; ἐλεήσουσιν AZ

13:11–18

107

and at the sun’s rising it will be darkened and the moon will not give its light. 11 And I will appoint bad things for the whole inhabited land and for the impious people, their sins, and I will destroy lawless people’s insolence and I will bring down arrogant people’s insolence. 75

Lord Sabaoth’s wrath will shake the land

(13:12–13)

12 And those left will be more valued than raw gold, and the person will be more valued than a stone from Soupheir. 13 For the sky will be angry, and the land will be shaken from its foundations because of the wrath of Lord Sabaoth’s anger, on the day when his wrath comes. 76

Survivors will flee

(13:14–16)

14 And those left will be like a little gazelle fleeing, and like a deceived sheep, and there will be no one who gathers them, so that a person will be turned back to his people and a person will be chased into his own territory. 15 For whoever is caught will be defeated and those who are gathered together will fall by the sword. 16 And they will plunder their children in front of them and they will possess their women. 77

The Medes will crush your children

(13:17–18)

17 Look, I am rousing against you the Medes, who do not regard silver, nor have need of gold. 18 They will crush young men’s arrows and they will not have mercy on your children, not even at your children will their eyes spare.

13:11 Tertullian Marc. 4.36.2; Origen Comm. Matt. 48; 49; Eusebius Comm. Isa. 1.65–66; Mart. Pal. (Cureton 11); Dem. ev. 2.3.126, 128 13:12 Eusebius Comm. Isa. 1.66; Dem. ev. 2.3.126, 128 13:13 Origen Hom. Num 20.5; Eusebius Comm. Isa. 1.66 13:14 Eusebius Comm. Isa. 1.66; Dem. ev. 2.3.127 13:15 Eusebius Comm. Isa. 1.66 13:16 Eusebius Comm. Isa. 1.66 13:17 Eusebius Comm. Isa. 1.67, 70, 79; 2.1

108 78

Text and Translation

Babylon will be deserted

(13:19–22)

19 καὶ ἔσται Βαβυλών, ἣ καλεῖται ἔνδοξος ὑπὸa βασιλέως Χαλδαίων, ὃν τρόπον κατέστρεψεν ὁ θεὸς Σόδομα καὶ Γόμορρα· 20 οὐ κατοικηθήσεται εἰς τὸν αἰῶνα χρόνον, οὐδ’ οὐb μὴ εἰσέλθωσιν εἰς αὐτὴν διὰ πολλῶν γενεῶν, οὐδ’ οὐc μὴ εἰσέλθωσιν εἰςd αὐτὴν Ἄραβες, οὐδὲ ποιμένες οὐ μὴ ἀναπαύσονταιe ἐν αὐτῇ· 21 καὶ ἀναπαύσονται ἐκεῖ θηρία, καὶ ἐμπλησθήσονται αἱ οἰκίαι ἤχου, καὶ ἀναπαύσονται ἐκεῖ σειρῆνες, καὶ δαιμόνια ἐκεῖ ὀρχήσονται, 22 καὶ ὀνοκένταυροι ἐκεῖ κατοικήσουσιν, καὶ νοσσοποιήσουσιν ἐχῖνοι ἐν τοῖς οἴκοις αὐτῶν· ταχὺ ἔρχεται καὶ οὐ χρονιεῖ. 79

Lord will have pity on Israel

(14:1–2)

14.1 Καὶ ἐλεήσει Κύριος τὸν Ἰακώβ καὶ ἐκλέξεται ἔτι τὸν Ἰσραήλ, καὶ ἀναπαύσονται ἐπὶ τῆς γῆς αὐτῶν, καὶ ὁ γιώρας προστεθήσεται πρὸς αὐτούς, καὶ προστεθήσεται πρὸς τὸν οἶκον Ἰακώβ, 2 καὶ λήμψονται αὐτοὺς ἔθνη καὶ εἰσάξουσιν εἰς τὸν τόπον αὐτῶν, καὶ κατακληρονομήσουσιν καὶ πληθυνθήσονται οἶκος Ἰσραὴλf ἐπὶ τῆς γῆς τοῦ θεοῦ αὐτῶνg εἰς δούλους καὶ δούλας· καὶ ἔσονται αἰχμάλωτοι οἱ αἰχμαλωτεύσαντες αὐτούς, καὶ κυριευθήσονται οἱ κυριεύσαντες αὐτῶν. 80

God will give you rest in that day

(14:3–4)

3 Καὶ ἔσται ἐνh τῇ ἡμέρᾳ ἐκείνῃ ἀναπαύσει σε ὁ θεὸςi τῆς ὀδύνης καὶj τοῦ θυμοῦ σου καὶ τῆς δουλείας σουk τῆς σκληρᾶς, ἧς ἐδούλευσας αὐτοῖς. 4 καὶ λήμψῃ τὸν θρῆνον τοῦτον ἐπὶ βασιλέαl Βαβυλῶνος 81

Dirge over the king of Babylon

(14:4–11)

καὶ ἐρεῖς ἐν τῇ ἡμέρᾳ ἐκείνῃm Πῶς ἀναπέπαυται ὁ ἀπαιτῶν καὶ ἀναπέπαυται ὁ ἐπισπουδαστής; 5 συνέτριψεν ὁ θεὸςn τὸν ζυγὸν τῶν ἁμαρτωλῶν, τὸν ζυγὸν τῶν ἀρχόντων· 6 πατάξας ἔθνος θυμῷ πληγῇ ἀνιάτῳ, παίων ἔθνος πληγὴν θυμοῦ, ἣ οὐκ ἐφείσατο. 7

aὑπὸ] SARZ; ἀπὸ B bοὐδ’ οὐ] S; οὐδὲ ABRZ cοὐδ’ οὐ] S; οὐδὲ ABRZ dεἰσέλθωσιν εἰς] SA; διέλθωσιν BRZ eἀναπαύσονται] SBZ; ἀναπαύσωνται AR f οἶκος Ἰσραὴλ] S; om. ABRZ gτοῦ θεοῦ αὐτῶν] S; om. B; τοῦ θεοῦ ARZ hἐν] S*Scb3ARZ; om. Scb2B i ὁ θεὸς] S*; Κύριος ἀπὸ B; ὁ θεὸς ἐκ ScaARZ j καὶ] SAR; om. BZ k σου] SBR; om. AZ l βασιλέα] S*; τὸν βασιλέα Scb2ABRZ m ἐν τῇ ἡμέρᾳ ἐκείνῃ] SARZ; om. B n ὁ θεὸς] SARZ; Κύριος B

109

13:19–14:7

78

Babylon will be deserted

(13:19–22)

19 And Babylon, which is called esteemed by the king of the Chaldeans, will be in the way that God overthrew Sodoma and Gomorra. 20 It will not be inhabited forever, nor will they enter into it for many generations, nor will Arabs enter it, nor may shepherds rest in it. 21 And wild animals will rest there, and the houses will be filled with noise, and Sirens will rest there and divine beings will dance there. 22 And donkey-centaurs will settle there and hedgehogs will make dens among their houses. It is coming quickly and it will not delay. 79

Lord will have pity on Israel

(14:1–2)

14.1 And Lord will have pity on Jacob and still he will choose Israel, and they will rest in their land and Gioras will be added to them and he will be added to the house of Jacob. 2 And nations will take them and lead them into their place and the house of Israel will inherit and increase in the land of their God as bondmen and bondwomen, and those who captured them will be captives and those who dominated them will be dominated. 80

God will give you rest in that day

(14:3–4)

3 And it will be in that day, God will give you rest from your temper and pain and your hard servitude with which you served them. 4 And you will take up this dirge over the king of Babylon: 81

Dirge over the king of Babylon

(14:4–11)

And you will say on that day, “How has the demanding one stopped and the taskmaster stopped? 5 God crushed the yoke of the sinful, the yoke of the rulers, 6 striking a nation with wrath by an incurable blow, hitting a nation with a blow

13:19 Eusebius Comm. Isa. 1.67 13:20 Eusebius Comm. Isa. 1.67 13:21 Eusebius Comm. Isa. 1.67 13:22 Eusebius Comm. Isa. 1.67 14:1 Justin Dial. 123.1; Eusebius Comm. Isa. 1.68 14:2 Eusebius Comm. Isa. 1.68 14:3 Origen Princ. 4.3.9 14:4 Hippolytus Antichr. 17; Origen Hom. Ezech. 13.2; Cels. 6.43; Eusebius Comm. Isa. 1.68 14:5 Eusebius Comm. Isa. 1.68

110

Text and Translation

ἀνεπαύσατο πεποιθώς, πᾶσα ἡ γῆ βοᾷ μετ’ εὐφροσύνης, 8 καὶ τὰ ξύλα τοῦ δρυμοῦa εὐφράνθησανb ἐπὶ σοὶ καὶ ἡ κέδρος τοῦ Λιβάνου. Ἀφ οὗ σὺ κεκοίμησαι, οὐκ ἀνέβη ὁ κόπτωνc ἡμᾶς. 9 ὁ ᾅδης κάτωθεν ἐπικράνθη συναντήσας σοι, συνηγέρθησάν σοι πάντες οἱ γίγαντες οἱ ἄρχοντεςd τῆς γῆς οἱ ἐγείραντες ἐκ τῶν θρόνων αὐτῶν πάντεςe βασιλεῖς ἐθνῶν. 10 πάντες ἀποκριθήσονται καὶ ἐροῦσίν σοι Καὶ σὺ ἑάλως ὥσπερ καὶ ἡμεῖς, ἐν ἡμῖν δὲ κατελογίσθης. 11 κατέβη δὲf εἰς ᾅδου ἡ δόξα σου, ἡ πολλή εὐφροσύνη σουg· ὑποκάτω σου στρώσουσιν σῆψιν, καὶ τὸ κατακάλυμμά σου σκώληξ. 82

The Fall of the Morning Star

(14:12–19)

12 Πῶς ἐξέπεσεν ἐκ τοῦ οὐρανοῦ ὁ ἑωσφόρος ὁ πρωῒ ἀνατέλλων; συνετρίβη εἰς τὴν γῆν ἀποστέλλωνh εἰςi πάντα τὰ ἔθνηj. 13 σὺ δὲ εἶπας ἐν τῇ καρδίᾳk σου Εἰς τὸν οὐρανὸν ἀναβήσομαι, ἐπάνω τῶν ἄστρωνl τοῦ οὐρανοῦm θήσω τὸν θρόνον μου, καθιῶ ἐν ὄρει ὑψηλῷ ἐπὶ τὰ ὄρη τὰ ὑψηλὰ πρὸςn βορρᾶν, 14 ἀναβήσομαι ἐπάνω τῶν νεφελῶνo, ἔσομαι ὅμοιος τῷ ὑψίστῳ. 15 νῦν δὲ εἰς ᾅδουp καταβήσῃ καὶ εἰς τὰ θεμέλια τῆς γῆς. 16 οἱ ἰδόντες σε θαυμάσουσινq ἐπὶ σοὶ καὶ ἐροῦσιν Οὗτος ὁ ἄνθρωπος ὁ παροξύνων τὴν γῆν, σείων βασιλεῖς; 17 ὁ θεὶς τὴν οἰκουμένην ὅλην ἔρημον καὶ τὰς πόλεις καθεῖλενr, τοὺς ἐν ἐπαγωγῇ οὐκ ἔλυσεν. 18 πάντες οἱ βασιλεῖς τῶν ἐθνῶν ἐκοιμήθησαν ἐν τιμῇ, ἄνθρωπος ἐν τῷ οἴκῳ αὐτοῦ· 19 σὺ δὲ ῥιφήσῃ ἐν τοῖς ὄρεσιν ὡς νεκρὸς ἐβδελυγμένος μετὰ πολλῶν τεθνηκότων ἐκκεκεντημένων μαχαίραις καταβαινόντων εἰς ᾅδου.

aδρυμοῦ] S*Scb3; Λιβάνου Scb2ABRZ bεὐφράνθησαν] SBR; ηὐφράνθησαν AZ c κόπτων] SAR; eπάντες] S; πάντας ABRZ fδὲ] SARZ; om. κόπων BZ dἄρχοντες] S*; ἄρξαντες ScaABRZ B g εὐφροσύνη σου] SAB; σου εὐφροσύνη RZQL h ἀποστέλλων] S; ὁ ἀποστέλλων ABRZ iεἰς] S*; πρὸς ScaABRZ jἔθνη] SBABRZ; ἔθη S* kἐν τῇ καρδίᾳ] S; τῇ διανοίᾳ B; ἐν τῇ διανοίᾳ ARZ l ἄστρων] SAR; ἄστέρων BZ m οὐρανοῦ] SABR; θεοῦ Z n πρὸς] S*; τὰ πρὸς ScaABRZ o νεφελῶν] SARZ; νεφῶν B pᾅδου] SARZ; ᾅδην B qθαυμάσουσιν] SARZ; θαυμάσονται B rκαὶ τὰς πόλεις καθεῖλεν] SRZ; καὶ τὰς πόλεις αὐτοῦ καθεῖλεν B; om. A

14:8–19

111

of wrath which did not spare. 7 He rested, trusting; all the land cries out with joy, 8 and the trees of the forest rejoiced at you, and the cedar of Libanos: From the time you fell asleep, the one who chops us did not go up. 9 Hades below was embittered, when he met you, all the giants who ruled the land, who rose from their thrones, all kings of nations, rose together with you. 10 All will answer and will say to you, ‘Even you were taken, just as also we were, and you were counted among us. 11 But your glory your abundant joy went down into Hades; beneath you they will spread decay, and your covering will be a worm.’ 82

The dawn-bringer’s fall

(14:12–19)

12 How did the morning star, who rises early, fall from the sky? The one who sends to all the nations was crushed into the land. 13 But you said in your heart, ‘I will go up into the sky, above the stars of the sky I will set my throne; I will sit on a high mountain, upon the high mountains, towards the north. 14 I will go up above the clouds; I will be like the Most High.’ 15 But now you will go down into Hades, and into the foundations of the land. 16 Those who see you will amazed at you, and they will say, ‘Is this the person who provoked the land, shaking kings, 17 making the whole inhabited world a desert? And he brought down the cities; he did not release those under attack.’ 18 All the kings of the nations fell asleep in honour, each person in his house. 19 But you will be thrown among the mountains like a loathed corpse, with many dead, stabbed by swords, going down into the nether world.

14:7 Origen Fr. Ps. (PG 39.1220); Eusebius Comm. Isa. 1.68 14:8 Eusebius Comm. Isa. 1.68 14:9 Odes Sol. 42.12; Origen Mart. 18; Eusebius Comm. Isa. 1.68; Dem. ev. 10.8.73 14:10 Origen Mart. 18; Comm. Matt. 15.27; Eusebius Comm. Isa. 1.68 14:11 Origen Princ. 1.5.5; Mart. 18; Comm. Matt. 15.27; Eusebius Comm. Isa. 1.68 14:12 De recta in Deum fide (GCS 4.200); Origen Fr. var. 38; Fr. Ps. (SC 189.330); Fr. Ps. E 109.3; Princ. 1.5.5; 4.3.9; Comm. Jo. 1.78; Mart. 18; Hom. Ezech. 1.3; 13.2; Hom. Jes. Nav. 1.6; Hom. Num 11.4; 15.1; Comm. Ps. (SC 226.260); Methodius Res. 1.37.5; Eusebius Comm. Isa. 1.68; Dem. ev. 4.9.4; 10.8.73; Praep. ev. 7.16.4; Marc. 1.2; 2.3; Ps.-Justin Coh. gr. 28; 14:13 Sib. Or. 5; Tertullian Marc. 5.17.8; Hippolytus Antichr. 53; Comm. Dan. 4.12.7; Origen Pasch. 2.43; Hom. Ezech. 13.1; Hom. Num 12.3; Cyprian Ep. 59.3; Eusebius Comm. Isa. 1.68; Marc. 1.2; 2.3 1.2; 2.3 14:14 Tertullian Marc. 5.11.11; 5.17.8; Origen Pasch. 2.43; Hom. Jes. Nav. 15.3; Hom. Num 12.3; Eusebius Comm. Isa. 1.68; Dem. ev. 4.9.12; Praep. ev. 7.16.4 14:15 Sib. Or. 5; Hippolytus Antichr. 53; Eusebius Dem. ev. 4.9.4 14:16 Cyprian Test. 3.118; Ep. 59.3 14:17 Cyprian Test. 3.118; Eusebius Comm. Isa. 1.68 14:19 Hippolytus Comm. Dan. 4.56.7; Origen Mart. 18; Hom. Ex. 8.6; Eusebius Comm. Isa. 1.68

112 83

Text and Translation

Garment stained with blood

(14:19–23)

ὃν τρόπον ἱμάτιον ἐν αἵματι πεφυρμένον οὐκ ἔσται καθαρόν, 20 οὕτως οὐδὲ σὺ ἔσῃ καθαρός, διότι τὴν γῆν μου ἀπώλεσας καὶ τὸν λαόν μου ἀπέκτεινας· οὐ μὴ μείνῃς εἰς τὸν αἰῶνα χρόνον, σπέρμα πονηρόν. 21 ἑτοίμασον τὰ τέκνα σου σφαγῆναι ταῖς ἁμαρτίαις τοῦ πατρός σουa, ἵνα μὴ ἀναστῶσιν καὶ τὴν γῆν κληρονομήσουσινb. Καὶ ἐμπλήσωσι τὴν γῆν πολέμωνc. 22 καὶ ἐπαναστήσομαι αὐτοῖς, λέγει Κύριος Σαβαώθ, καὶ ἀπολῶ αὐτῶν ὄνομα καὶ κατάλειμμα καὶ σπέρμα—τάδε λέγει Κύριος Σαβαώθd—23 καὶ θήσω τὴν Βαβυλωνίαν ἔρημον ὥστε κατοικεῖν ἐχίνους, καὶ ἔσται εἰς οὐθένe· καὶ θήσω αὐτὴν πηλοῦ βάραθρον εἰς ἀπώλειαν. 84

The Assyrians will be destroyed

(14:24–25)

24 Τάδε λέγει Κύριος Σαβαώθ Ὃν τρόπον εἴρηκα, οὕτως ἔσται, καὶ ὃν τρόπον βεβούλευμαι, οὕτως μενεῖ, 25 τοῦ ἀπολέσαι τοὺς Ἀσσυρίους ἐκf τῆς γῆς τῆς ἐμῆς καὶ ἀπὸg τῶν ὀρέων μου, καὶ ἔσονται εἰς καταπάτημα, καὶ ἀφαιρεθήσεταιh ὁ ζυγὸς αὐτῶν, καὶ τὸ κῦδος αὐτῶν ἀπὸ τῶν ὤμων ἀφαιρεθήσεται. 85

Lord’s resolution

(14:26–28)

26 Αὕτη ἡ βουλή, ἣν βεβούλευται Κύριος ἐπὶ τὴν οἰκουμένην ὅλην, καὶ αὕτη ἡ χεὶρ ἣ ὑψώθηi ἐπὶ πάντα τὰ ἔθνη τῆς οἰκουμένηςj. 27 ἃ γὰρ ὁ θεὸς ὁ ἅγιοςk βεβούλευται, τίς διασκεδάσει; καὶ τὴν χεῖραl τὴν ὑψηλὴν τίς ἀποστρέψει; 28 Τοῦ ἔτους, οὗm ἀπέθανεν Ἀχὰζ ὁ βασιλεύςn, ἐγενήθη τὸ ῥῆμα τοῦτο.

aσου] SARZ; αὐτῶν B b κληρονομήσουσιν] S; κληρονομήσωσιν ABRZ c πολέμων] SABQZ; πόλεων RV d Σαβαώθ] S; om. ABRZ e οὐθέν] S; οὐδέν ABRZ f ἐκ] S*; ἀπὸ Scb2ARZ; ἐπὶ B g ἀπὸ] SARZ; ἐπὶ B h ἀφαιρεθήσεται] Scb3; ἀφερεθήσεται S*; + ἀπ’ αὐτῶν ABRZ (Sca adds these same words after ὁ ζυγὸς αὐτῶν) iἣ ὑψώθη] S*; ἡ ὑψηλὴ ScaABRZ jτῆς οἰκουμένης] SARZ; om. B k ὁ ἅγιος] SABR; σαβαωθ Z(MT) l χεῖρα] SARZ; +αὐτοῦ B m οὗ] SBABRZ; S* τοῦ n Ἀχὰζ ὁ βασιλεύς] SARZ; ὁ βασιλεύς Ἀχὰζ B

14:20–28

83

Garment stained with blood

113 (14:19–23)

“In the way that a garment stained with blood will not be clean, 20 so neither will you be clean, for you destroyed my land and you killed my people. Certainly you will not remain forever, evil seed! 21 Prepare your children to be slaughtered for the sins of your father, so that they might not rise, and they will inherit the land.” And they might fill the land with cities. 22 “And I will rise against them,” says Lord Sabaoth, “and I will destroy their name and remnant and seed.” Thus says Lord Sabaoth. 23 “And I will make Babylonia a desert so that hedgehogs can inhabit it, and it will be as nothing, and I will make it a pit of clay for destruction.” 84

The Assyrians will be destroyed

(14:24–25)

24 Thus says Lord Sabaoth: “In the way that I have spoken, so it will be, and in the way that I have resolved, so it will remain, 25 to destroy the Assyrians out of my land and from my mountains, and they will become that which is trampled underfoot, and their yoke will be taken away, and their glory will be taken away from their shoulders.” 85

Lord’s resolution

(14:26–28)

26 This is the resolution which Lord resolved over the whole inhabited world, and this is the hand that was raised over all the nations of the inhabited world. 27 For who will disperse what the holy God has resolved, and who will turn back his high hand? 28 In the year when Achaz the king died, this saying came.

14:20 Origen Mart. 18; Hom. Ex. 8.6; Eusebius Comm. Isa. 1.68–69 14:21 Hippolytus Antichr. 17; Comm. Dan. 4.56.7; Origen Hom. Gen. 1.15; Cels. 6.43; Eusebius Comm. Isa. 1.68 14:22 Origen Princ. 1.5.5 14:23 Origen Princ. 4.3.9; Eusebius Comm. Isa. 1.79, 83 14:24 Eusebius Comm. Isa. 1.68 14:25 Eusebius Comm. Isa. 1.68 14:26 Eusebius Comm. Isa. 1.68 14:27 Origen Fr. Lam. (GCS 6.257) 14:28 Eusebius Comm. Isa. 1.65, 69, 84

114 86

Text and Translation

Foreigners, do not rejoice

(14:29–30)

29 Μὴ εὐφρανθείητε, πάντες οἱ ἀλλόφυλοι, συνετρίβη γὰρ ὁ ζυγὸς τοῦ παίοντος ὑμᾶς· ἐκ γὰρ σπέρματος ὄφεωςa ἐξελεύσεται ἔκγονα ἀσπίδων, καὶ τὰ ἔκγονα αὐτῶν ἐξελεύσεταιb ὄφεις πετόμενοιc. 30 καὶ βοσκηθήσονται πτωχοὶ δι’ αὐτοῦ, πτωχοὶ δὲ ἄνδρεςd ἐπ’ εἰρήνης ἀναπαύσονται· ἀνελεῖ δὲ λιμῷ τὸ σπέρμα σου καὶ τὸ κατάλειμμά σου ἀνελεῖ. 87

Foreigners take warning

(14:31–15:1)

31 Ὀλολύζετεe, πύλαι πόλεων, κεκραγέτωσαν πόλεις τεταραγμέναι, οἱ ἀλλόφυλοι πάντες, ὅτι καπνὸς ἀπὸ βορρᾶf ἔρχεται, καὶ οὐκ ἔστιν τοῦ εἶναι. 32 καὶ τί ἀποκριθήσονται βασιλεῖς ἐθνῶν; ὅτι Κύριος ἐθεμελίωσεν τὴν Σιών, καὶ δι’ αὐτοῦ σωθήσονται οἱ ταπεινοὶ τοῦ λαοῦ. 15.1 Τὸ ῥῆμαg τὸ κατὰ τῆς Μωαβίτιδος. 88

The word against Moabitis

(15:1–2)

Νυκτὸς ἀπολεῖται ἡ Μωαβῖτις, νυκτὸς γὰρ ἀπολεῖται τὸ τεῖχος τῆς Μωαβίτιδος. 2 λυπεῖσθε ἐφ’ ἑαυτοῖςh, ἀπολεῖται γὰρ Δαιβηδώνi· οὗ ὁ βωμὸς ὑμῶν, ἐκεῖ ἀναβήσεσθε κλαίειν ἐπὶ Ναβαὺ τῆς Μωαβίτιδος. 89

Moabitis cries out

(15:2–5)

ὀλολύζετεj ἐπὶ πάσης κεφαλῆς φαλάκρωμα, πάντες βραχίονες κατατετμημένοι εἰσινk· 3 ἐν ταῖς πλατείαις αὐτῆς περιζώσασθε σάκκους καὶ κόπτεσθε, ἐπὶ τῶν δωμάτων αὐτῆς καὶ ἐν ταῖς ῥύμαις αὐτῆς πάντες ὀλολύζετε μετὰ κλαυθμοῦl. 4 ὅτι κέκραγεν Ἑσεβὼν καὶ ἐλάλησενm Ἐλεαλή, ἕως Ἰάσσα ἠκούσθη ἡ φωνὴ αὐτῆςn· διὰ τοῦτο ἡ ὀσφὺς τῆς Μωαβείτιδος βοᾷ, ἡ ψυχὴ αὐτῆς γνώσεται. 5 ἡ καρδία τῆς Μωαβίτιδος βοᾷ ἐν ἑαυτῇ ὡςo Σήγωρ, δάμαλις γάρ ἐστιν τριετής· ἐπὶ δὲ τῆς ἀναβάσεως τῆς Λουεὶθp πρὸς σὲ κλαίοντες ἀναβήσονται, τῇ ὁδῷ Ἁρωνιείμ βοᾷ σύντριμμα καὶ σεισμός.

aὄφεως] S*BZ; ὄφεων ScaAR b ἐξελεύσεται] S*; ἐξελεύσονται ScaABRZ c πετόμενοι] SARZ; πετάμενοι B d ἄνδρες] SARZ; ἄνθρωποι B e Ὀλολύζετε] SARZ; ὀλολύξατε B f καπνὸς ἀπὸ βορρᾶ] SARZ; ἀπὸ βορρᾶ καπνὸς B gῥῆμα] SBRZ; ὅραμα A hἑαυτοῖς] SARZ; ἑαυτούς B iΔαιβηδών] S*A; καὶ Δηβών Scb3BR; καὶ Λεβηδων ZQ j ὀλολύζετε] SARZ; ὀλολύξατε B k εἰσιν] S*; om. ScaABRZ lκλαυθμοῦ] SBABRZ; καυθμοῦ S* mἐλάλησεν Ἐλεαλή] S*; ἐλάλησεν ScaA; Ἐλεαλή BRZ n αὐτῆς] SAZ; αὐτῶν BR o ἑαυτῇ ὡς] S*; ἑαυτῇ ἕως ScaAZ; αὐτῇ ἕως B p τῆς Λουεὶθ] S*; τῆς Λουιθ RZ; Λουεὶθ B; τῆς A

14:29–15:5

86

Foreigners, do not rejoice

115 (14:29–30)

29 Do not be glad, all you foreigners, for the yoke of the one wounding you was crushed, for from a serpent’s seed will come asps’ offspring, and their offspring will come out as flying serpents. 30 And poor people will feed through him; and poor men will rest peacefully; but he will destroy your seed with famine and he will destroy your remnant. 87

Foreigners take warning

(14:31–15:1)

31 Wail, city gates, let troubled cities cry out, all you foreigners, because smoke is coming from the north and there is nothing for being. 32 And what will kings of nations answer? That Lord founded Zion, and through him the humble among the people will be saved. 15.1 The word against Moabitis: 88

The word against Moabitis

(15:1–2)

By night Moabitis will be destroyed, for by night the city wall of Moabitis will be destroyed. 2 Grieve over yourselves, for Daibedon, will be destroyed; where your altar is, there you will go up to weep over Nabau of Moabitis. 89

Moabitis cries out

(15:2–5)

Wail! Baldness is on every head; all arms are cut in strips! 3 In its streets gird yourselves with sackcloth and strike yourselves; wail, all of you, with weeping, over its houses and in its lanes! 4 Because Hesebon has cried aloud, and Eleale has spoken, its voice was heard as far as Iassa; because of this the loins of Moabitis cry out; its soul will know. 5 The heart of Moabitis cries out inside itself like Segor, for it is a three-year old heifer, and on the ascent of Loueith they will ascend to you weeping; on the way, Haronieim cries out, Ruin and earthquake! 14:29 Eusebius Comm. Isa. 1.68, 69, 72 14:30 Eusebius Comm. Isa. 1.69 14:31 Eusebius Comm. Isa. 1.40, 69 14:32 Eusebius Comm. Isa. 1.65, 69, 84 15:1 Eusebius Comm. Isa. 1.65, 70, 73, 86 15:2 Eusebius Comm. Isa. 1.70; Onom. (GCS 11,1.76, 80, 136) 15:4 Eusebius Comm. Isa. 1.70; Onom. (GCS 11,1.84, 104) 15:5 Eusebius Comm. Isa. 1.70; Onom. (GCS 11,1.36, 122, 152)

116 90

Text and Translation

The seed of Moab will be taken away

(15:6–16:1)

6 τὸ ὕδωρ τῆς Νεβρίμa, καὶ ὁ χόρτος αὐτῆς ἐκλείψει· χόρτος γὰρ χλωρὸς οὐκ ἔσται. 7 μὴ καὶ οὕτως μέλλει σωθῆναι; ἐπάξω γὰρ ἐπὶ τὴν φάραγγα Ἄραβας, καὶ λήμψονται αὐτήν. 8 συνῆψεν γὰρ ἡ βοὴ τὸ ὅριον τῆς Μωαβίτιδος τῆς Ἀγαλείμ, καὶ ὀλολυγμὸς αὐτῆς ἕως τοῦ φρέατος τοῦ Αἰλίμ. 9 τὸ δὲ ὕδωρ τὸ Δερμὼνb πλησθήσεται αἵματος· ἐπάξω γὰρ ἐπὶ Νεμμὼνc Ἄραβας καὶ ἀρῶ τὸ σπέρμα Μωὰβ καὶ Ἀριὴλ. καὶ τὸ κατάλοιπον Ἀδαμὰ 16.1 ἀποστελῶ ὡς ἑρπετὰ ἀπὸ τῆς γῆςd. 91

Moab will flee

(16:1–4)

Μὴ πέτρα ἔρημός ἐστιν τὸ ὄρος θυγατρὸς Σιών; 2 ἔσῃ γὰρ ὡςe πετεινοῦ ἀνιπταμένου νεοσσὸςf ἀφῃρημένοςg, θυγάτηρh Μωάβ. ἐπὶ τάδεi, Ἀρνών, 3 πλείονα βουλεύου, ποίει τεj σκέπην πένθους αὐτῇ διὰ παντός· ἐν μεσημβρινῇ σκοτίᾳ φεύγουσινk, ἐξέστησαν, μὴ ἀπ’ ἀρχῆςl 4 παροικήσουσίν σοι οἱ φυγάδες Μωάβ, ἔσονται σκέπη ὑμῖν ἀπὸ προσώπου διώκοντος, ὅτι ἤρθη ἡ συμμαχία σου, καὶ ὁ ἄρχων ἀπώλετο ὁ καταπατῶν ἐπὶm τῆς γῆς. 92

David’s throne restored

(16:5)

5 καὶ διορθωθήσεται μετ’ ἐλέους θρόνος, καὶ καθίεταιn ἐπ’ αὐτοῦ μετὰ ἀληθείας ἐν σκηνῇ Δαυίδ κρίνων καὶ ἐκζητῶν κρίμα καὶ σπεύδων δικαιοσύνην. 93

The insolence of Moab

(16:6–7)

6 Ἠκούσαμεν τὴν ὕβριν Μωάβ, ὑβριστὴς σφόδρα, τὴν ὑπερηφανίαν ἐξῆραo. οὐχ οὕτως ἡ μαντείαp σου, 7 οὐχ οὕτως. ὀλολύξει Μωάβ, ἐν γὰρ τῇ Μωαβίτιδι ἀπάντεςq ὀλολύξουσιν τοῖς κατοικοῦσιν Δέσεθr.

aΝεβρίμ] S*; +ἔρημος ἔσται ScaABRZ; bΔερμὼν] S*; Ρεμμων ScaARZ; Δειμὼν B cΝεμμὼν] S*; Ρεμμων ScaARZ; Δειμὼν B dἀπὸ τῆς γῆς] S*; ἐπὶ τὴν γῆν ScaABRZ eὡς] S*ABRZ; ὡσει SB fνεοσσὸς] SARZ; νοσσὸς B g ἀφῃρημένος] SARZ; +ἔσῃ B h θυγάτηρ] S*ABZ; θύγατερ Scb3R iἐπὶ τάδε] S; ἔπειτα δέ ABRZ j ποίει τε] AZ; ποιεῖτε SBR k φεύγουσιν] ScaABRZ; φεύουσιν S* l ἀπ’ ἀρχῆς] SABc; ἀχθῇς B*; ἀπαχθῇς RZ m ἐπὶ] SARZ; ἀπὸ B n καθίεται] S*R; καθιεῖται ScaABZ oἐξῆρα] S*B*; ἐξῆρας Scb2ABRZ pμαντεία] SARZ; μαντία B qἀπάντες] S; πάντες ABRZ r Δέσεθ] S*ABRScb3; Δέσε Sca; Αδεσεθ Z

15:6–16:7

90

The seed of Moab will be taken away

117 (15:6–16:1)

6 The water of Nebrim and its pasture will cease, for there will be no green pasture. 7 Is it about to be saved also in this way? For I will bring Arabs upon the ravine and they will take it. 8 For the shout reached the border of Moabitis of Agallim, and its wail as far as the well of Ailim 9 and the Dermon water will be filled with blood, for I will bring Arabs upon Nemmon and I will take away the seed of Moab and Ariel. And the remnant of Adama 16.1 I will send from the land like reptiles. 91

Moab will flee

(16:1–4)

Is the mountain of the daughter of Zion a deserted rock? 2 For you will be like a nestling taken away from a flying bird, daughter of Moab! And upon these things, Arnon, 3 deliberate more, and make a shelter of grief for her through it all. At noon they flee in darkness; they were amazed; not from the beginning. 4 The fugitives of Moab will dwell beside you; they will be a shelter for you from a pursuer’s face, because your alliance was taken away, and the ruler who was trampling upon the land perished. 92

David’s throne restored

(16:5)

5 And a throne will be restored with mercy, and he will sit on it with truth in David’s tent, judging and seeking justice and eagerly pursuing righteousness. 93

The insolence of Moab

(16:6–7)

6 We heard of the insolence of Moab, extremely insolent; I lifted up the arrogance; not so is your oracle, 7 not so. Moab will wail, for in Moabitis all will wail for those inhabiting Deseth. 15:6 Eusebius Onom. (GCS 11,1.138) 15:7 Eusebius Comm. Isa. 1.70 15:8 Eusebius Comm. Isa. 1.70; Onom. (GCS 11,1.36) 15:9 Eusebius Comm. Isa. 1.70, 95; Onom. (GCS 11,1.36, 38, 146) 16:1 Barn. 11.3; Justin Dial. 114.5 16:2 Barn. 11.3; Eusebius Comm. Isa. 1.70 16:4 Eusebius Comm. Isa. 1.70, 86 16:5 Origen Fr. Ps. (PG 12.1120); Eusebius Comm. Isa. 1.70, 71; Ecl. proph. 4.9 16:6 Eusebius Comm. Isa. 1.71; Onom. (GCS 11,1.74) 16:7 Origen Hom. Ezech. 6.8; Eusebius Comm. Isa. 1.71; Onom. (GCS 11,1.80, 104)

118 94

Text and Translation

Wandering across the wilderness

(16:7–8)

Μελετήσεις καὶ οὐκ ἐντραπήσῃ. 8 τὰ πεδία Ἑσεβὼν πενθήσει, ἄμπελος Ἐβαμάa· καταπίνοντες τὰ ἔθνη καταπατήσετεb τὰς ἀμπέλους αὐτῆς ἕως Ἰαζήρ· οὐ μὴ συνάψητε, πλανήθητεc τὴν ἔρημον· οἱ ἀπεσταλμένοι ἐγκατελείφθησαν, διέβησαν γὰρ τὴν ἔρημονd. 95

Moab’s harvest will fail

(16:9–12)

9 διὰ τοῦτο κλαύσομαι ὡς τὸν κλαυθμὸν Ἰαζὴρ ἄμπελονe Σεβαμά· τὰ δένδρα σου κατέλαβενf, Ἑσεβὼν καὶ ἐλάλησενg Ἔτιh ἐπὶ τῷ θερισμῷ καὶ ἐπὶ τῷ τρυγήτῳ σου καταπατήσω, καὶ πάντα πεσοῦνται. 10 καὶ ἀρθήσεται εὐφροσύνη καὶ ἀγαλλίαμα ἐκ τῶν ἀμπελώνων σουi, καὶ ἐν τοῖς ἀμπελῶσίν σου οὐ μὴ εὐφρανθήσονται καὶ οὐ μὴ πατήσουσιν οἶνον εἰς τὰ ὑπολήνια, πέπαυται γάρ. 11 διὰ τοῦτο ἡ κοιλία μου ἐπὶ Μωὰβ ὡς κιθάρα ἠχήσει. Καὶ τὰ ἐντός μου ὡσεὶj τεῖχος, ὃk ἐνεκαίνισας. 12 καὶ ἔσται εἰς τὸ ἐντραπῆναί σε, ὅτι ἐκοπίασεν Μωὰβ ἐπὶ τοῖς βωμοῖς καὶ εἰσελεύσεται εἰς τὰ χειροποίητα αὐτῆς ὥστε προσεύξασθαι, καὶ οὐ μὴ δύνηται ἐξελέσθαι αὐτόν. 96

Moab’s three-year fate

(16:13–17:1)

13 Τοῦτο τὸl ῥῆμα, ὃ ἐλάλησεν Κύριος ἐπὶ Μωάβ, ὁπότε καὶ ἐλάλησεν. 14 καὶ νῦν λέγω Ἐν τρισὶν ἔτεσιν ἐτῶν μισθωτοῦ ἀτιμασθήσεται ἡ δόξα Μωὰβ ἐν παντὶ τῷ πλούτῳ τῷ πολλῷ, καὶ καταλειφθήσεται ὀλιγοστὸς καὶ οὐκ ἔντιμος. 17.1 Τὸ ῥῆμα τὸ κατὰ Δαμασκοῦ. 97

The word against Damascus

(17:1–3)

Ἰδοὺ Δαμασκὸς ἀρθήσεται ἀπὸ πόλεων καὶ ἔσται εἰς πτῶσιν, 2 καταλελειμμένη εἰς τὸν αἰῶνα, εἰς κοίτην ποιμνίωνm καὶ οὐκέτιn ἔσται ὁ διώκων. 3 καὶ οὐκέτι ἔσταιo ὀχυρὰ

aἘβαμά] S*; Σεβαμά ScaABRZ b καταπατήσετε] SB; καταπατήσατε ARZ c πλανήθητε] SBABRZ; ἐπλανήθητε S* d ἔρημον] S*Scb3ARZ; θάλασσαν ScaB e ἄμπελον] ScaABRZ; ἄμελον S* f κατέλαβεν] S; κατέβαλεν ABRZ gἐλάλησεν] SBABc; ἐλάλησεν Ἀλή S*; Ἐλεαλή B*RZ(Ottley) hἜτι] S; ὅτι BRZ; om. A iσου] SARZ; om. B jὡσεὶ] SARZ; ὡς B kὃ] SARZ; om. B lτὸ] SARZ; om. B mποιμνίων] S*; + καὶ ἀνάπαυσιν Sca ABRZ nοὐκέτι] S; ἀνάπαυσιν βουκολίων, καὶ οὐκ A; ἀνάπαυσιν, καὶ οὐκ BRZ o ἔσται] SARZ; om. B

16:8–17:3

94

Wandering across the wilderness

119 (16:7–8)

You will mutter and you will not feel shame. 8 The plains of Esebon will mourn, vine of Ebama. Gulping down the nations, you will trample its vines as far as Iazer. Certainly you will not unite; be deceived about the desert; those sent have been forsaken, for they went across the desert. 95

Moab’s harvest will fail

(16:9–12)

9 Because of this, I will weep like the weeping of Iazer for the vine of Sebama. He seized your trees, Esebon, and he spoke, “I will still trample on your harvest and vintage, and all things will fall. 10 And happiness will be taken away; and rejoicing from your vineyard; and in your vineyards certainly they will not be cheered and certainly they will not tread wine into the vats, for it has ceased.” 11 Because of this, my belly will sound upon Moab like a lyre. And my innards are like a city wall that you restored. 12 And it will be for you to feel shame, because Moab grew weary over the altars, and it will enter its handmade things in order to pray and it certainly will not be able to rescue him. 96

Moab’s three-year fate

(16:13–17:1)

13 This is the word that Lord spoke against Moab when he also spoke. 14 And now I say, “In three years of the years of a hired worker, the glory of Moab will not be valued, with all its great wealth, and it will be left few in number and dishonored.” 17.1 The word against Damascus: 97

The word against Damascus

(17:1–3)

Look, Damascus will be taken away from cities and will become a calamity, 2 left for eternity as a bed of flocks, and there will no longer be a pursuer. 3 And

16:8 Eusebius Comm. Isa. 1.71; Onom. (GCS 11,1.104) 16:9–11 Eusebius Comm. Isa. 1.71 16:12 Eusebius Comm. Isa. 1.70–71 16:13–14 Eusebius Comm. Isa. 1.71 17:1 Eusebius Comm. Isa. 1.65, 72, 73 17:2 Eusebius Comm. Isa. 1.72 17:3 Eusebius Comm. Isa. 1.72; Dem. ev. 2.3.14

120

Text and Translation

τοῦ καταφυγεῖν Ἐφράιμ, καὶ οὐκέτι ἔσται βασιλείαa ἐν Δαμασκῷ, καὶ τὸ λοιπὸν τῶν Σύρων ἀπολεῖταιb· οὐ γὰρ σὺ βελτίων εἶ τῶν υἱῶν Ἰσραὴλ καὶ τῆς δόξης αὐτῶν. 98

The glory of Jacob will fail

(17:4–6)

4 Τάδε λέγει Κύριος Σαβαώθ. Ἔσται ἐν τῇ ἡμέρᾳ ἐκείνῃ ἔκλειψις τῆς δόξηςc Ἰακώβ, καὶ τὰ πλείοναd τῆς δόξης αὐτοῦ σεισθήσεται. 5 καὶ ἔσται ὃν τρόπον ἐάν τις συναγάγῃ ἀμητὸν ἑστηκότα καὶ σπέρμα σταχύων ἐν τῷ βραχίονι αὐτοῦe ἀμήσῃ, καὶ ἔσται ὃν τρόπον ἐάν τις συναγάγῃ στάχυν ἐν φάραγγι στερεᾷ 6 καὶ καταλειφθῇ ἐν αὐτῇ καλάμη ἢ ὡς ῥῶγες ἐλαίας δύο ἢ τρεῖς ἐπ’ ἄκρου μετεώρου ἢ τέσσαρες ἢ πέντε ἐπὶ τῶν κλάδων αὐτῶνf καταλειφθῇ. 99

They will trust in the Holy One of Israel

(17:6–8)

Τάδε λέγει Κύριος ὁ θεὸς Ἰσραήλ. 7 Τῇ ἡμέρᾳ ἐκείνῃ πεποιθὼς ἔσται ἄνθρωπος ἐπὶ τῷ ποιήσαντι αὐτόν, οἱ δὲ ὀφθαλμοὶ αὐτοῦ εἰς τὸν ἅγιον τοῦ Ἰσραήλ ἐμβλέψονται, 8 καὶ οὐ μὴ πεποιθότες ὦσιν ἐπὶ τοῖς ἀδικήσασιν αὐτοῦς οὐδὲg ἐπὶ τοῖς βωμοῖς οὐδὲ ἐπὶ τοῖς ἔργοις τῶν χειρῶν αὐτῶν, ἃ ἐποίησαν οἱ δάκτυλοι αὐτῶν, ἀλλ’ ἔσονται πεποιθότες ἐπὶ τὸν ἅγιον τοῦ Ἰσραήλh καὶ οὐκ ὄψονται τὰ δένδρα ἐπὶ τὰ ἄρσηi αὐτῶν οὐδὲ τὰ βδελύγματα αὐτῶν. 100 The abandoners will be abandoned

(17:9–11)

9 Τῇ ἡμέρᾳ ἐκείνῃ ἔσονται αἱ πόλειςj ἐγκαταλελειμμέναι, ὃν τρόπον ἐγκατέλιπον οἱ Ἀμμορραῖοι καὶ οἱ Εὑαῖοι ἀπὸ προσώπου τῶν υἱῶν Ἰσραήλ, καὶ ἔσονται ἔρημοι, 10 διότι κατέλιπες τὸν θεὸν τὸν σωτῆρά σου καὶ Κυρίου τοῦ βοηθοῦ σου οὐκ ἐμνήσθης. διὰ τοῦτο φυτεύσεις φύτευμα ἄπιστον καὶ σπέρμα ἄπιστον· 11 τῇ δὲ ἡμέρᾳ, ᾗ ἐὰν φυτεύσῃς, πλανηθήσῃ· τὸ δὲ πρωί, ἐὰνk σπείρῃς, ἀνθήσει εἰς ἀμητὸν ᾗ ἂν ἡμέρᾳ κληρώσῃ, καὶ ὡς πατὴρ ἀνθρώπου κληρώσῃ τοῖς υἱοῖς σου.

aἔσται βασιλεία] SARZ; om. ἔσται B bΣύρων ἀπολεῖται] SARZ; om. ἀπολεῖται B cτῆς δόξης] SARZ; om. τῆς B d πλείονα] SA1Q; πίονα A*BRZ e ἐν τῷ βραχίονι αὐτοῦ] SAR; om. BZ f αὐτῶν] SBR; αὐτοῦ AZ gἐπὶ τοῖς ἀδικήσασιν αὐτοῦς οὐδὲ] S; om. ABRZ h ἀλλ’ ἔσονται πεποιθότες ἐπὶ τὸν ἅγιον τοῦ Ἰσραήλ] S; om. ABRZ iἐπὶ τὰ ἄρση] S; om. BRZ; επι τα αλση αυτων A jπόλεις] S; πόλεις σου ABRZ k ἐὰν] S; ἂν ABRZ

17:4–11

121

no longer will it be strong enough for Ephraim to flee for refuge, and no longer will there be a kingdom in Damascus, and the rest of the Syrians will perish, for you are not better than the sons of Israel and their glory. 98

The glory of Jacob will fail

(17:3–6)

4 Thus says Lord Sabaoth: “In that day there will be a failing of the glory of Jacob, and most of his glory will be shaken. 5 And it will be as if someone gathered a standing crop and reaped grain seed with his arm; and it will be as if someone gathered grain in a solid ravine, 6 and a stalk might be left in it. Or like fruit of an olive tree: two or three at the lofty extremity, or four or five might be left on their branches.” 99

They will trust in the Holy One of Israel

(17:6–8)

Thus says Lord God of Israel: 7 “On that day a person will trust the one who made him. And his eyes will look to the holy one of Israel 8 and certainly they will not trust those who wronged them or in the altars or in the works of their hands, which their fingers made, but they will trust in the holy one of Israel, and they will not look at the trees over their male things, or at their abominations.” 100 The abandoners will be abandoned

(17:9–11)

9 On that day, cities will be forsaken, in the way that the Ammorrites and the Euaites left them in the face of the sons of Israel, and they will be deserts. 10 Because you left God your saviour and you did not remember Lord your helper, because of this, you will plant an unfaithful plant and an unfaithful seed. 11 And on the day whenever you plant, you will be deceived, and in the morning, if you sow, it will blossom for harvest in whatever day that you allot it, and like a person’s father you will allot it for your sons.

17:4 Eusebius Comm. Isa. 1.72; Dem. ev. 2.3.129, 130 17:5 Eusebius Comm. Isa. 1.72; Dem. ev. 2.3.14 17:6 Eusebius Comm. Isa. 1.72; Dem. ev. 2.3.130 17:7 Irenaeus Dem. 91; Origen Hom. Ex. 1.5; Eusebius Comm. Isa. 1.72; Dem. ev. 2.3.130 17:8 Irenaeus Dem. 91; Eusebius Comm. Isa. 1.72; Dem. ev. 2.3.129 17:9 Eusebius Comm. Isa. 1.72 17:10 Eusebius Comm. Isa. 1.72 17:11 Eusebius Comm. Isa. 1.72; Dem. ev. 2.3.14

122 101 Woe to many nations

Text and Translation

(17:12–14)

12 Οὐαὶ πλῆθος ἐθνῶν πολλῶν· ὡς θάλασσα κυμαίνουσα οὕτως ταραχθήσεσθε, καὶ νῶτος ἐθνῶν πολλῶν ὡς ὕδωρ ἠχήσει. 13 ὡς ὕδωρ πολὺ ἔθνη πολλά, ὡς ὕδατος πολλοῦ βίᾳ φερομένουa· καὶ ἀποσκορακιεῖ αὐτὸν καὶ πόρρω αὐτὸν διώξεται ὡς χνοῦν ἀχύρου λικμώντων ἀπέναντι ἀνέμου καὶ ὡς κονιορτὸν τροχοῦ καταιγὶς φέρουσα. 14 πρὸς ἑσπέρανb ἔσται πένθος, πρὶν ἢ πρωῒ καὶ οὐκ ἔσται. αὕτη ἡ μερὶς τῶν ὑμᾶς προνομευσάντων καὶ κληρονομία τοῖς ὑμᾶς κληρονομήσουσινc. 102 Woe to the land beyond Ethiopia

(18:1–3)

18.1 Οὐαὶ γῆς πλοίων πτέρυγες ἐπέκεινα ποταμῶν Αἰθιοπίας, 2 ὁ ἀποστέλλων ἐν θαλάσσῃ ὅμηρα καὶ ἐπιστολὰς βιβλίνας ἐπάνω τοῦ ὕδατος· πορεύσονται γὰρ ἄγγελοι κοῦφοι πρὸς ἔθνος μετέωρον καὶ ξένον λαὸν καὶ χαλεπόν, τίς αὐτοῦ ἐπέκεινα; ἔθνος ἀνέλπιστον καὶ καταπεπατημένον. νῦν οἱ ποταμοὶ τῆς γῆς 3 πάντες· ὡς χώρα κατοικουμένη κατοικηθήσεται ἡ χώρα αὐτῶν, ὡσεὶ σημεῖον ἀπὸ ὄρους ἀρθήσεται, ὡς σάλπιγγος φωνὴ ἀκουστὸν ἔσται. 103 Lord will prune before harvest

(18:4–6)

4 ὅτι οὕτως εἶπέν μοι Κύριος Ἀσφάλεια ἔσται ἐν τῇ ἐμῇ πόλει ὡς φῶς καύματος μεσημβρίας, καὶ ὡς νεφέλη δρόσου ἡμέρας ἀμήτου ἔσται. 5 πρὸ τοῦ θερισμοῦ, ὅταν συντελεσθῇ ἄνθος καὶ ὄμφαξ ἀνθήσει ἄνθος ὀμφακίζουσα, καὶ ἀφελεῖ τὰ βοτρύδια τὰ μικρὰ τοῖς δρεπάνοις καὶ τὰς κληματίδας ἀφελεῖ καὶ κατακόψει 6 καὶ καταλείψει ἅμα τοῖς πετεινοῖς τοῦ οὐρανοῦ καὶ τοῖς θηρίοις τῆς γῆς, καὶ συναχθήσεται ἐπ’ αὐτοὺς τὰ πετεινὰ τοῦ οὐρανοῦ, καὶ πάντα τὰ θηρία τῆς γῆς ἐπ’ αὐτὸν ἥξει.

aφερομένου] SB; καταφερομένου ARZ b ἑσπέραν] SARZ; ἑσπέραν, καὶ B c τοῖς ὑμᾶς κληρονομήσουσιν] S*; τοῖς ὑμᾶς κληρονομήσασιν ScaBRZ; των υμας κληρονομησαντων A

17:12–18:6

101 Woe to many nations

123 (17:12–14)

12 Woe to you, multitude of many nations! Like a swelling sea, so you will be troubled, and the backside of many nations will roar like water. 13 Many nations are like much water, as when much water is flowing with force. And he will dismiss him and pursue him far, like chaff dust when they winnow before the wind, and like a squall carrying a cloud of dust from a wheel. 14 Toward evening there will be grief, before morning, and it will not be. This is the portion of those who plundered you and an inheritance for those who inherit you. 102 Woe to the land beyond Ethiopia

(18:1–3)

18. 1 Woe to you, wings of a land of ships beyond the rivers of Ethiopia, 2 the one who sends hostages by sea and papyrus letters over the water. For swift messengers will go to a lofty nation and to a foreign and harsh people. Who is beyond it? A hopeless and trampled nation. Now as for all the rivers of the land, 3 their territory will be inhabited like an inhabited territory; it will be raised from a mountain as if it were a sign; it will be heard like a trumpet’s sound. 103 Lord will prune before harvest

(18:4–6)

4 Because Lord said this to me: “There will be security in my city like the light of the heat of mid-day, and it will be like a cloud of dew on a day of harvest. 5 Before the harvest, when the blossom is completed and the unripe grape will blossom, a blossom bearing sour grapes, and he will take away the little clusters with the pruning hooks and take away and cut up the branches 6 and leave them together for the birds of the sky and for the wild animals of the land. And the birds of the sky will be gathered upon them, and all the wild animals of the land will come upon him.”

17:12 Eusebius Comm. Isa. 1.73, 75; 2.46 17:13 Eusebius Comm. Isa. 1.73, 75 17:14 Eusebius Comm. Isa. 1.73 18:1 Hippolytus Antichr. 58; Origen Fr. Luc. (PG 13.24); Eusebius Comm. Isa. 1.73 18:2 Hippolytus Antichr. 58; Origen Fr. Luc. (PG 13.24); Eusebius Comm. Isa. 1.73, 75 18:3 Eusebius Comm. Isa. 1.73 18:4 Odes Sol. 36.7; Eusebius Comm. Isa. 1.73 18:5 Eusebius Comm. Isa. 1.73 18:6 Eusebius Comm. Isa. 1.73

124 104 Gifts brought to Lord Sabaoth

Text and Translation

(18:7)

7 Ἐν τῷ καιρῷ ἐκείνῳ ἀνενεχθήσεται δῶρα Κυρίῳ Σαβαώθ ἐκ λαοῦ τεθλιμμένου καὶ ταπεινοῦ καὶ τετιλμένου καὶ ἀπὸ λαοῦ μεγάλου ἀπὸ τοῦ νῦν καὶ εἰς τὸν αἰῶνα χρόνον· ἔθνος ἀνέλπιστον καὶ καταπεπατημένον, ὅ ἐστιν ἐν μέρει ποταμοῦ τῆς χώρας αὐτοῦ, εἰς τὸν τόπον, οὗ τὸ ὄνομα Κυρίου Σαβαώθ ἐπεκλήθη, ὄρος Σιών. 19.1 Ὅρασις Αἰγύπτου. 105 A vision of Egypt

(19:1–4)

Ἰδοὺ Κύριος κάθηται ἐπὶ νεφέλης κούφης καὶ ἥξει εἰς Αἴγυπτον, καὶ σεισθήσεται τὰ χειροποίητα Αἰγύπτου ἀπὸ προσώπου αὐτοῦ, καὶ ἡ καρδίαa αὐτῶν ἡττηθήσεταιb ἐν αὐτοῖς. 2 καὶ ἐπεγερθήσονταιc Αἰγύπτιοι ἐπ’ Αἰγυπτίους, καὶ πολεμήσει ἄνθρωπος τὸν ἀδελφὸν αὐτοῦ καὶ ἄνθρωπος τὸν πλησίον αὐτοῦ πολέμησει, καὶd πόλις ἐπὶ πόλιν καὶ νομὸς ἐπὶ νομόν. 3 καὶ ταραχθήσεται τὸ πνεῦμα τῶν Αἰγυπτίων ἐν αὐτοῖς, καὶ τὴν βουλὴν αὐτῶν διασκεδάσω, καὶ ἐπερωτήσουσιν τοὺς θεοὺς αὐτῶν καὶ τὰ ἀγάλματα αὐτῶν καὶ τοὺς ἐκ τῆς γῆς φωνοῦντας καὶ τοὺς ἐγγαστριμύθους καὶ τοὺς γνώσταςe. 4 Καὶ παραδώσω Αἴγυπτον εἰς χεῖρας ἀνθρώπων κυρίων σκληρῶν, καὶ βασιλεῖς σκληροὶ κυριεύσουσιν αὐτῶν. 106 Egyptian rivers will fail

(19:4–11)

Τάδε λέγει Κύριος Σαβαώθ. 5 καὶ πίονται οἱ Αἰγύπτιοι ὕδωρ τὸ παρὰ θάλασσαν, ὁ δὲ ποταμὸς ἐκλείψει καὶ ξηρανθήσεται· 6 καὶ ἐκλείψουσιν οἱ ποταμοὶ καὶ αἱ διώρυγεςf τοῦ ποταμοῦ, καὶ ξηρανθήσεται πᾶσα συναγωγὴ ὕδατος καὶ ἐν παντὶ ἕλει καλάμου καὶ παπύρου· 7 καὶ τὸ ἄχι τὸ χλωρὸν πᾶν τὸ κύκλῳ τοῦ ποταμοῦ καὶ πᾶν τὸ σπει-

aἡ καρδία] SBRZ; αἱ καρδίαι A b ἡττηθήσεται] SBRZ; ἡττηθήσονται A c ἐπεγερθήσονται] SBBRZ; ἐπεγερθήσεται S*A d πολέμησει, καὶ] S; ἐπεγερθήσεται A; om. BRZ eκαὶ τοὺς γνώστας] SA; om. BRZ f διώρυγες] SARZ; διώρυχες B

18:7–19:7

104 Gifts brought to Lord Sabaoth

125 (18:7)

7 At that time gifts will be brought up to Lord Sabaoth from a people distressed and humble and plucked, and from a great people from now and forever, a hopeless and trampled nation, which is in the river district of its territory, to the place where the name of Lord Sabaoth is invoked: Mount Zion. 19.1 A vision of Egypt. 105 A vision of Egypt

(19:1–4)

Look, Lord is sitting on a swift cloud and will come to Egypt, and the handiworks of Egypt will be shaken from his face, and their heart will be defeated within them. 2 And Egyptians will be raised against Egyptians, and a person will make war against his brother, and a person will make war against his neighbour, city against city and district against district. 3 And the spirit of the Egyptians will be troubled within them, and I will scatter their plot and they will inquire of their gods and their statues and those from the land who speak and the ventriloquists, and the wizards. 4 And I will give Egypt into the hands of humans that are harsh masters, and harsh kings will rule them. 106 Egyptian rivers will fail

(19:4–11)

Thus says Lord Sabaoth. 5 And the Egyptians will drink water that is beside the sea, but the river will cease and be dried up. 6 And the rivers and the canals of the river will cease and every gathering of water will be dried up, even in every marsh of reed and papyrus. 7 And the green reed-grass, everything that

18:7 Eusebius Comm. Isa. 1.73, 75 19:1 Tertullian Adv. Jud. 9.15; Marc. 3.13.10; Hippolytus Comm. Isa. (GCS 1,2.180); Origen Comm. Matt. 50; Eusebius Comm. Isa. 1.64, 73, 75, 76, 83; 2.23; Comm. Ps. (PG 23.912); Ecl. proph. 4.10; Dem. ev. 6.20.1–2, 6, 8; 8.5.1, 3, 4; 9.2.1, 4; 9.3.2; 9.4.11; Athanasius Inc. 33.5; 37.6; Cyril of Jerusalem Cat. 10.10 19:2 Eusebius Comm. Isa. 1.75, 77; Dem. ev. 6.20.5, 13, 16; 8.5.3 19:3 Pistis Sophia 18; 21; Origen Fr. Joh. (GCS 10.521); Eusebius Comm. Isa. 1.75; Dem. ev. 6.20.5, 17; 8.5.1, 3, 4 19:4 Tertullian Adv. Jud. 9.15; Marc. 3.13.10; Eusebius Comm. Isa. 1.75; Dem. ev. 6.20.1, 5, 19, 20, 21 19:5 Eusebius Comm. Isa. 1.75, 77 19:6 Eusebius Comm. Isa. 1.75, 77 19:7 Eusebius Comm. Isa. 1.75

126

Text and Translation

ρόμενονa διὰ τοῦ ποταμοῦ ξηρανθήσεται ἀνεμόφθορον. 8 καὶ στενάξουσιν οἱ ἁλεεῖς, καὶ στενάξουσιν πάντες οἱ βάλοντες ἄγκιστρονb εἰς τὸν ποταμόν, καὶ οἱ βάλλοντες σαγήνας καὶ οἱ ἀμφιβολεῖς πενθήσουσιν. 9 καὶ αἰσχύνη λήμψεται τοὺς ἐργαζομένους τὸ λίνον τὸ σχιστὸν καὶ τοὺς ἐργαζομένους τὴν βύσσον, 10 καὶ ἔσονται οἱ ἐργαζόμενοιc αὐτὰ ἐν ὀδύνῃ, καὶ πάντες οἱ τὸν ζυγὸν ποιοῦντεςd λυπηθήσονται καὶ τὰς ψυχὰς πονέσουσιν. 11 καὶ μωροὶ ἔσονται οἱ ἄρχοντες Τάνεως· οἱ σοφοὶ σύμβουλοι τοῦ βασιλέως, ἡ βουλὴ αὐτῶν μωρανθήσεται. πῶς ἐρεῖτε τῷ βασιλεῖ Υἱοὶ συνετῶν ἡμεῖς, υἱοὶ βασιλέων τῶν ἐξ ἀρχῆς; 107 Egyptian leaders will fail

(19:12–15)

12 ποῦ εἰσιν νῦν οἱ σοφοί σου; καὶ ἀναγγειλάτωσάν σοι καὶ εἰπάτωσαν τί βεβούλευται Κύριος Σαβαώθ ἐπ’ Αἴγυπτον. 13 ἐξέλιπον οἱ ἄρχοντες Τάνεως, καὶ ὑψώθησαν οἱ ἄρχοντες Μέμφεως, καὶ πλανήσουσιν Αἴγυπτον κατὰ φυλάς. 14 Κύριος γὰρ ἐκέρασεν αὐτοῖς πνεῦμα πλανήσεως, καὶ ἐπλάνησαν Αἴγυπτον ἐν πᾶσι τοῖς ἔργοις αὐτῶν, ὡς πλανᾶται ὁ μεθύων καὶ ὁ ἐμῶν ἅμα. 15 καὶ οὐκ ἔσται τοῖς Αἰγυπτίοις ἔργον, ὃ ποιήσει κεφαλὴν καὶ οὐράν, ἀρχὴνe καὶ τέλος. 108 Egyptians will fear Judeans

(19:16–17)

16 Τῇ δὲ ἡμέρᾳ ἐκείνῃ ἔσονται οἱ Αἰγύπτιοι ὡς γυναῖκες ἐν φόβῳ καὶ ἐν τρόμῳ ἀπὸ προσώπου τῆς χειρὸς Κυρίου Σαβαώθ, ἣν αὐτὸς ἐπιβαλεῖ αὐτοῖς. 17 καὶ ἔσται ἡ χώρα τῶν Ἰουδαίων τοῖς Αἰγυπτίοις εἰς φόβητρονf· πᾶς, ὃς ἀνg ὀμόσῃh αὐτοῖς αὐτήνi, φοβηθήσονται διὰ τὴν βουλήνj, ἣν βεβούλευται Κύριος ἐπ’ αὐτούςk.

aπᾶν τὸ σπειρόμενον] SARZ; πᾶν B b βάλοντες ἄγκιστρον] S; βάλλοντες ἄγκιστρα B; βάλλοντες ἄγκιστρον ARZ c ἐργαζόμενοι] SB; Διαζόμενοι ARZ d τὸν ζυγὸν ποιοῦντες] S; ποιοῦντες τὸν ζῦθον B; τὸν ζῦθον ποιοῦντες AR; τὸν ζῦτον ποιοῦντες Z eοὐράν, ἀρχὴν] SARZ; οὐρὰν καὶ ἀρχὴν B fφόβητρον] SARZ; φόβηθρον B g ἀν] SAZ; ἐὰν BR h ὀμόσῃ] S; ὀνομάσῃ ABRZ i αὐτοῖς αὐτήν] S; αὐτὴν αὐτοῖς ABRZ j βουλήν] SBRZ; βουλὴν Κυρίου σαβαώθ A k αὐτούς] S; αὐτήν ABRZ

19:8–17

127

is around the river and everything that is sown through the river, will be dried up, blasted by the wind. 8 And the fishers will groan, and all those who cast hooks into the river will groan, and those who cast seines and the net-fishers will mourn. 9 And shame will take those who work the split flax and those who work the linen. 10 And those who work them will be in pain, and all those who make the yoke will be grieved, and they will distress their lives. 11 And the rulers of Tanis, the wise counsellors of the king, will be foolish; their counsel will be foolish. How will you say to the king, “We are sons of intelligent people, sons of kings who were from the beginning?” 107 Egyptian leaders will fail

(19:12–15)

12 Where now are your wise? And let them tell you and let them say what Lord Sabaoth has planned against Egypt. 13 The rulers of Tanis ceased, and the rulers of Memphis were exalted, and they will deceive Egypt tribe by tribe. 14 For Lord mixed for them a spirit of deception and they deceived Egypt in all their works, as the drunkard and the one who vomits are deceived together. 15 And there will be for the Egyptians no work that will make head or tail, beginning or end. 108 Egyptians will fear Judeans

(19:16–17)

16 But on that day the Egyptians will be in fear like women and in trembling in the face of the hand of Lord Sabaoth, which he himself will lay upon them. 17 And the territory of the Judeans will be a fright to the Egyptians. Everyone who swears by it to them, they will be frightened because of the plan which Lord has planned against them.

19:8 Eusebius Comm. Isa. 1.75 19:9 Eusebius Comm. Isa. 1.75 19:10 Eusebius Comm. Isa. 1.75; Dem. ev. 9.11.7 19:11 Eusebius Comm. Isa. 1.75, 77; Comm. Ps. (PG 23.912); Onom. (GCS 11,1.164) 19:12 Pistis Sophia 18; Eusebius Comm. Isa. 1.75, 98 19:13 Eusebius Comm. Isa. 1.75, 77, 98; Comm. Ps. (PG 23.912); Dem. ev. 9.11.7 19:14 Origen Hom. Jer. 20.3; Eusebius Comm. Isa. 1.75 19:15 Eusebius Comm. Isa. 1.75 19:16 Eusebius Comm. Isa. 1.76 19:17 Eusebius Comm. Isa. 1.76, 77

128

Text and Translation

109 Egyptian cities swear by Lord

(19:18)

18 Ἐν τῇ ἡμέρᾳ ἐκείνῃ ἔσονται πέντε πόλεις ἐνa Αἰγύπτῳ λαλοῦσαι τῇ γλώσσῃ τῇ Χανανίτιδι καὶ ὀμνύοντεςb τῷ ὀνόματι Κυρίου· Πόλις Ἁσεδηλίουc καὶ κληθήσεταιd ἡ μία πόλις. 110 An Egyptian altar to Lord

(19:19–20)

19 Τῇ ἡμέρᾳ ἐκείνῃ ἔσται θυσιαστήριονe τῷ Κυρίῳ ἐν χώρᾳ Αἰγυπτίων καὶ στήλη πρὸς τὸ ὅριον αὐτῆς τῷ Κυρίῳ 20 καὶ ἔσται εἰς σημεῖον εἰς τὸν αἰῶνα Κυρίῳ ἐν χώρᾳ Αἰγύπτου, ὅτι κεκράξονταιf διὰ τοὺς θλίβοντας αὐτούς, καὶ ἀποστελεῖ αὐτοῖς Κύριοςg ἄνθρωπον, ὃς σώσει αὐτούς. 111

Egyptians will know Lord

(19:20–21)

κρίνων σώσει αὐτούς. 21 καὶ γνωστὸς ἔσται Κύριος τοῖς Αἰγυπτίοις, καὶ γνώσονται οἱ Αἰγύπτιοι τὸν Κύριον ἐν τῇ ἡμέρᾳ ἐκείνῃ καὶ ποιήσουσιν θυσίας καὶ εὔξονται εὐχὰς τῷ Κυρίῳ καὶ ἀποδώσωσινh. 112 Egyptians will return to Lord

(19:22)

22 καὶ πατάξει Κύριος τοὺς Αἰγυπτίους πληγῇ μεγάλῃi καὶ ἰάσεται αὐτοὺς ἰάσει, καὶ ἐπιστραφήσονται πρὸς Κύριον, καὶ εἰσακούσονταιj αὐτῶν καὶ ἰάσεται αὐτούς. 113 Egyptians will serve the Assyrians

(19:23)

23 Τῇ ἡμέρᾳ ἐκείνῃ ἔσται ὁδὸς Αἰγύπτου πρὸς Ἀσσυρίους, καὶ εἰσελεύσονται Ἀσσύριοι εἰς Αἴγυπτον, καὶ Αἰγύπτιοι πορεύσονται πρὸς Ἀσσυρίους, καὶ δουλεύσουσιν Αἰγύπτιοιk τοῖς Ἀσσυρίοις.

aἐν] S; om. ABRZ bὀμνύοντες] S*; ὀμνύουσαι Scb2ARZ; ὀμνύντες B cΠόλις Ἁσεδηλίου] S*; Πόλις Ἁσε Sca; πόλεις ἁσεδὲκ Scb3; πόλις ἁσεδὲκ ABRZ d καὶ κληθήσεται] S*; κληθήσεται ScaABRZ eθυσιαστήριον] SBRZ; τὸ θυσιαστήριον A f κεκράξονται] S; + πρὸς Κύριον ABRZ g Κύριος] SARZ; om. B hἀποδώσωσιν] S; ἀποδώσουσιν ABRZ i μεγάλῃ] SARZ; om. B jεἰσακούσονται] S*; εἰσακούσεται SBBRZ; ἐπακούσεται A k δουλεύσουσιν Αἰγύπτιοι] SB; δουλεύσουσιν οἱ Αἰγύπτιοι ARZ

19:18–23

109 Egyptian cities swear by Lord

129 (19:18)

18 On that day there will be five cities in Egypt speaking the Chananite language and swearing by the name of Lord. The one city will also be called City of Asedelios. 110 An Egyptian altar to Lord

(19:19–20)

19 On that day there will be an altar to Lord in the territory of the Egyptians and a stele to Lord towards its border. 20 And it will be a sign forever to Lord in the territory of Egypt, because they will cry out because of those oppressing them, and Lord will send them a person who will save them. 111

Egyptians will know Lord

(19:20–21)

By judging, he will save them. 21 And Lord will be known to the Egyptians and the Egyptians will know Lord, on that day, and they will make sacrifices and they will vow vows to Lord and may they fulfil them. 112 Egyptians will return to Lord

(19:22)

22 And Lord will strike the Egyptians with a great blow and he will heal them with healing, and they will return to Lord, and they will listen to them, and he will heal them. 113 Egyptians will serve the Assyrians

(19:23)

23 On that day there will be a path from Egypt to the Assyrians, and Assyrians will enter into Egypt and Egyptians will go to the Assyrians and Egyptians will serve the Assyrians.

19:18 Eusebius Comm. Isa. 1.64, 76; 2.23; Onom. (GCS 11,1.38) 19:19 Sib. Or. 5; Eusebius Comm. Isa. 1.75, 77; Comm. Ps. (PG 23.880); Ecl. proph. 4.11; Dem. ev. 1.6.45, 47; 2.3.33; 8.5.2, 3, 4 19:20 Clement of Alexandria Ecl. 16.2; Eusebius Comm. Isa. 1.75, 77; 2.24; Ecl. proph. 4.11; Lactantius Inst. 4.13.10; Epit. 39.6; Eusebius Dem. ev. 1.6.52; 8.5.4, 5 19:21 Eusebius Comm. Isa. 1.75, 77; Comm. Ps. (PG 23.880); Ecl. proph. 4.11; Dem. ev. 2.3.33; 8.5.2, 4; 9.2.2, 3 19:22 Eusebius Comm. Isa. 1.77; Dem. ev. 1.6.45, 47 19:23 Eusebius Comm. Isa. 1.77

130 114 Israel a peer of Assyrians and Egyptians

Text and Translation

(19:24–25)

24 Τῇ ἡμέρᾳ ἐκείνῃ ἔσται Ἰσραὴλ τρίτος ἐν τοῖς Ἀσσυρίοις καὶ ἐν τοῖς Αἰγυπτίοιςa εὐλογημένος ἐν τῇ γῇ, 25 ἣνb εὐλόγησεν Κύριος Σαβαώθ λέγων Εὐλογημένος ἔσταιc ὁ λαός μου ὁ ἐν Αἰγύπτῳ καὶ ὁ ἐν Ἀσσυρίοις καὶ ἡ κληρονομίαd μου Ἰσραήλ. 115 Isaiah goes naked and barefoot

(20:1–21:1)

20.1 Τοῦ ἔτους οὗe εἰσῆλθεν Ναθὰνf εἰς Ἄζωτον, ἡνίκα ἀπεστάλη ὑπὸ Ἀρνὰg βασιλέως Ἀσσυρίων καὶ ἐπολέμησεν τὸνh Ἄζωτον καὶ κατελάβετοi αὐτήν. 2 Τότε ἐλάλησεν Κύριος πρὸς Ἠσαίανj λέγων Πορεύου καὶ ἄφελε τὸν σάκκον ἀπὸ τῆς ὀσφύος σου καὶ τὰ σανδάλιά σου ὑπόλυσαι ἀπὸ τῶν ποδῶν σου· καὶ ποίησονk οὕτως πορευόμενος γυμνὸς καὶ ἀνυπόδετοςl. 3 Καὶ εἶπεν Κύριος Ὃν τρόπον πεπόρευται ὁ παῖς μου Ἠσαίαςm γυμνὸς καὶ ἀνυπόδετος τρία ἔτηn, ἔσται σημεῖονo καὶ τέρατα τοῖς Αἰγυπτίοις καὶ Αἰθίοψιν· 4 καὶ νοήσουσινp ὅτι οὕτως ἄξει ὁ βασιλεὺς Ἀσσυρίων τὴν αἰχμαλωσίαν Αἰγύπτου καὶ Αἰθιόπων, νεανίσκους καὶ πρεσβύτας, γυμνοὺς καὶ ἀνυποδέτους ἀνακεκαλυμμένουςq τὴν αἰσχύνην Αἰγύπτου. 5 καὶ αἰσχυνθήσονται ἡττηθέντες Αἰγύπτιοιr ἐπὶ τοῖς Αἰθίοψιν, ἐφ’ οἷς ἦσαν πεποιθότες οἱ Αἰγύπτιοι, οἳ ἦσαν αὐτοῖς δόξα. 6 καὶ ἐροῦσιν ἐν τῇ ἡμέρᾳ ἐκεῖνῃ οἱ κατοικοῦντες ἐν τῇ νήσῳ ταύτῃs Ἰδοὺ ἡμεῖς ἦμεν πεποιθότες τοῦ φυγεῖν εἰς αὐτοὺς εἰς βοήθειαν, καὶ αὐτοὶt οὐκ ἠδύναντοu σωθῆναι ἀπὸ βασιλέως Ἀσσυρίων· καὶ πῶς ἡμεῖς σωθησόμεθα; 21.1 Τὸ ὅραμα τῆς ἐρήμου. 116 The vision of the desert

(21:1–2)

Ὡς καταιγὶς δι’ ἐρήμου διέλθοι ἐπ’v ἐρήμου ἐρχομένη ἐκ γῆς, φοβερὸν 2 τὸ ὅραμα καὶ σκληρὸν, ἀνηγγέλη μοι. ὁ ἀθετῶν ἀθετῇw, ὁ ἀνομῶν ἀνομεῖ. ἐπ’ ἐμοὶ οἱ Ἐλαμῖταιx, καὶ οἱ πρέσβεις τῶν Περσῶν ἐπ’ ἐμὲ ἔρχονται.

aἈσσυρίοις καὶ ἐν τοῖς Αἰγυπτίοις] SARZ; Αἰγυπτίοις καὶ ἐν τοῖς Ἀσσυρίοις B b ἣν] SBRZ; ᾗ A cἔσται] SBRZ; om. A dἡ κληρονομία] SARZ; ἡ γῆ κληρονομία B eοὗ] SARZ; ὅτε B fΝαθὰν] S*A; Ταναθὰν ScaBRZ gἈρνὰ] SABR; Σαρναν Z hτὸν] S*; τὴν ScaABRZ iκατελάβετο] SARZ; ἔλαβεν B j Ἠσαίαν] SARZ; Ἠσαίαν υἱὸν Ἀμὼς B k ποίησον] S*ABQ; ποιησεν Sca; ἐποίησεν RZ (MT) l ἀνυπόδετος] SBRZ; ἀνυπόδητος A m ὁ παῖς μου Ἠσαίας] SB; Ησαίας ὁ παῖς μου ARZ nτρία ἔτη] ABRZ; τρία ἔτης S oσημεῖον] S; σημεῖα ScaARZ; εἰς σημεῖα B pκαὶ νοήσουσιν] S; om. ABRZ q ἀνακεκαλυμμένους] SARZ; ἅμα, κεκαλυμμένους B r ἡττηθέντες Αἰγύπτιοι] S; ἡττηθέντες οἱ Αἰγύπτιοι ARZ; ἡττηθέντες B s ἐν τῇ ἡμέρᾳ ἐκεῖνῃ οἱ κατοικοῦντες ἐν τῇ νήσῳ ταύτῃ] S; om. ἐν τῇ ἡμέρᾳ ἐκεῖνῃ ARZ; οἱ κατοικοῦντες ἐν τῇ νήσῳ ταύτῃ ἐν τῇ ἡμέρᾳ ἐκεῖνῃ B tκαὶ αὐτοὶ] S; οἳ ABRZ uἠδύναντο] SA; ἐδύναντο BRZ v ἐπ’] S*; ἐξ ScaABRZ w ἀθετῇ] S; ἀθετεῖ Scb3ABRZ x Ἐλαμῖται] S; Ἐλαμεῖται AB; Αιλαμῖται RZ

19:24–21:2

114 Israel a peer of Assyrians and Egyptians

131 (19:24–25)

24 On that day Israel will be third among the Assyrians and among the Egyptians, praised in the land 25 which Lord Sabaoth praised, saying, “My people will be praised, who is in Egypt and is among the Assyrians, even my inheritance, Israel.” 115 Isaiah goes naked and barefoot

(20:1–21:1)

20. 1 In the year when Nathan entered into Azotos, when he was sent by Arna king of Assyrians, he also waged war against Azotos and seized it. 2 Then Lord spoke to Isaiah saying, “Go, and remove the sackcloth from your loins and untie your sandals from your feet. And do so, going naked and barefoot.” 3 And Lord said, “As my servant Isaiah has gone naked and barefoot for three years, there will be a sign and wonders for the Egyptians and Ethiopians, 4 and they will realize that in this same way the king of Assyrians will lead the captivity of Egypt and Ethiopians, youths and seniors, naked and barefoot, uncovered, the shame of Egypt. 5 And being subjugated, Egyptians will be ashamed because of the Ethiopians on whom the Egyptians were trusting; they were glory to them. 6 And on that day those who dwell in this island will say, ‘Look, we were trusting to flee to them for help, and they themselves could not be saved from the king of Assyrians! And how will we be saved ourselves?’ ” 21. 1 The vision of the desert. 116 The vision of the desert

(21:1–2)

As a squall might pass through a desert upon a desert, coming from land, fearsome 2 and harsh is the vision; it was reported to me; let the rebel rebel; the lawless one acts lawlessly; the Ailamites are upon me, and the ambassadors of the Persians are coming upon me. 19:24 Justin Dial. 123.5; 125.2; Eusebius Comm. Isa. 1.77 19:25 Justin Dial. 123.5; 125.2; Eusebius Comm. Isa. 1.77 20:1 Eusebius Comm. Isa. 1.78 20:2 Clement of Alexandria Paed. 2.112.3; Strom. 3.53.5; Origen Cels. 7.7; Eusebius Comm. Isa. 1.78 20:3 Origen Cels. 7.7; Eusebius Comm. Isa. 1.78 20:4 Eusebius Comm. Isa. 1.78, 79 20:5 Eusebius Comm. Isa. 1.78 20:6 Eusebius Comm. Isa. 1.78; Dem. ev. 1.6.54 21:1 Origen Comm. Matt. 4; Eusebius Comm. Isa. 1.65, 79 21:2 Eusebius Comm. Isa. 1.79

132 117

Text and Translation

Groans of remorse and dread

(21:2–5)

νῦν στενάξω καὶ παρακαλέσω ἐμαυτόν. 3 διὰ τοῦτο ἐνεπλήσθη ἡ ὀσφύς μου ἐκλύσεως, καὶ ὠδῖνες ἔλαβόν με ὡς τὴν τίκτουσαν· ἠδίκησανa ὡςb τὸc μὴ ἀκοῦσαι, ἐσπούδασα τὸ μὴ βλέπειν. 4 ἡ καρδία μου πλανᾶται, ἀνομία με καὶ ἡ ἁμαρτία μεd βαπτίζει, καὶ ἡ ψυχήe μου ἐφέστηκεν εἰς φόβον. 5 ἑτοιμάσατεf τὴν τράπεζαν· πίετε, φάγετεg· ἀναστάντες, οἱ ἄρχοντες, ἑτοιμάσατε θυρεούς. 118 Babylon has fallen

(21:6–11)

6 διότιh οὕτως εἶπεν πρὸς μὲ Κύριοςi Βαδίσας ἑαυτῷj στῆσον σκοπὸν καὶ ὃν ἂνk ἴδῃς ἀνάγγειλον· 7 καὶ εἶδον ἀναβάτας ἱππεῖς δύο, ἀναβάτηνl ὄνου καὶ ἂνm ἀναβάτην καμήλου. ἀκρόασαι ἀκρόασιν πολλὴν 8 καὶ κάλεσον Οὐρίαν εἰς τὴν σκοπιὰν Κυρίουn. καὶ εἶπενo Ἔστην διὰ παντὸς ἡμέρας καὶ ἐπὶ τῆς παρεμβολῆς ἐγὼp ἔστην ὅλην τὴν νύκτα, 9 καὶ ἰδοὺ αὐτὸς ἔρχεται ἀναβάτης συνωρίδος. καὶ ἀποκριθεὶς εἶπεν Πέπτωκενq Βαβυλών, καὶ εἰπόνταr τὰ ἀγάλματα αὐτῆς καὶ τὰ χειροποίητα αὐτῆς συνετρίβησανs εἰς τὴν γῆν. 10 ἀκούσατε, οἱ καταλελειμμένοι καὶ οἱ ὀδυνώμενοι, ἀκούσατε ἃ ἤκουσα παρὰ Κυρίου Σαβαώθ· ὁ θεὸς τοῦ Ἰσραὴλ ἀνήγγειλεν ἡμῖν. 11 Τὸ ὅραμα τῆς Ἰδουμαίας. 119 The vision of Idoumaia

(21:11–12)

Πρὸς ἐμὲ καλεῖ παρὰ τοῦ Σηείρ Φυλάσσετε ἐπάλξεις. 12 φυλάσσω τὸ πρωῒ καὶ τὴν νύκτα· ἐὰν ζητῇς, ζήτει καὶ παρ’ ἐμοὶ ᾤκειt.

aἠδίκησαν] S*; ἠδίκησα Scb3ABRZ b ὡς] S*; om. Scb3ABRZ c τὸ] SARZ; τοῦ B d ἀνομία με καὶ ἡ ἁμαρτία με] S*; ἀνομία με Sca; καὶ ἡ ἀνομία με Scb2ABRZ e καὶ ἡ ψυχή] S; om. καὶ ABRZ f ἑτοιμάσατε] S; ἑτοίμασον ABRZ g πίετε, φάγετε] SARZ; φάγετε, πίετε B h διότι] S; ὅτι ABRZ i πρὸς μὲ Κύριος] SB; κύριος πρός με AQRZ jἑαυτῷ] S; σεαυτῷ ABRZ kὃν ἂν] S*; ὃ ἐὰν ScaAZ; ὃ ἂν BR l ἀναβάτην] SARZ; καὶ ἀναβάτην B m ἂν] S; om. ABRZ nΚυρίου] SA; κυρίου RZ; om. B oκαὶ εἶπεν] SARZ; Κύριος εἶπεν B pἐγὼ] SB; om. ARZ q Πέπτωκεν] SARZ; Πέπτωκεν πέπτωκεν B rεἰπόντα] S*; πάντα Scb3ABRZ s συνετρίβησαν] SARZ; συνετρίβη B t ᾤκει] S; οἴκει ABRZ

21:3–12

117

My groans of remorse

133 (21:2–5)

Now I will groan and comfort myself. 3 Because of this, my loins have been filled with faintness, and pangs have taken me like the woman giving birth; they did wrong like not hearing; I was hasty by not seeing. 4 My heart is deceived, lawlessness and sin immerse me, and my soul stands in fear. 5 Prepare the table; drink; eat! Rise up, rulers, and prepare shields! 118 Babylon has fallen

(21:6–11)

6 Because Lord said this to me: “Go, post for yourself a watchman, and announce whomever you happen to see.” 7 And I saw riders, two horsemen: a rider of a donkey and a rider of a camel. Listen with much hearing, 8 and call Ourias to the lookout of Lord. And he said, “I stood throughout the day and I myself stood over the camp the whole night. 9 And look, he himself is coming, a rider of a pair of horses!” And answering, he said, “Babylon has fallen! And all its statues were saying, and its handiworks were crushed into the land!” 10 Hear, you who are left and you who are distressed; hear what I heard from Lord Sabaoth; the god of Israel reported to us. 11 The vision of Idoumaia: 119 The vision of Idoumaia

(21:11–12)

He calls to me from Seir, “Guard defences!” 12 I guard in the morning and in the night. If you would seek, seek, and you were dwelling beside me.

21:3 Eusebius Comm. Isa. 1.72, 79 21:4 Eusebius Comm. Isa. 1.79 21:5 Eusebius Comm. Isa. 1.79 21:6 Eusebius Comm. Isa. 1.79 21:7 Eusebius Comm. Isa. 1.79 21:8 Eusebius Comm. Isa. 1.79 21:9 Victorinus Comm. Ap. (CSEL 49.132); Eusebius Comm. Isa. 1.79 21:10 Origen Comm. Matt. 4; Eusebius Comm. Isa. 1.79; Dem. ev. 2.3.131 21:11 Eusebius Comm. Isa. 1.80; Onom. (GCS 11,1.152) 21:12 Eusebius Comm. Isa. 1.80

134 120 The multitude of victims of war

Text and Translation

(21:13–15)

13 ἐν τῷ δρυμῷ ἑσπέρας κοιμηθήσῃ ἐν τῇ ὁδῷ Δαιδάν. 14 εἰς συνάντησιν διψῶντι ὕδωρ φέρετε, οἱ ἐνοικοῦντες ἐν χώρᾳ Θαιμάν, ἄρτοις συναντᾶτε τοῖς φεύγουσιν 15 διὰ τὸ πλῆθος τῶν φευγόντωνa καὶ διὰ τὸ πλῆθος τῶν πλανωμένων καὶ διὰ τὸ πλῆθος τῆς μαχαίρας καὶ διὰ τὸ πλῆθος τῶν τοξευμάτων τῶν διατεταμένων καὶ διὰ τὸ πλῆθος τῶν πεπτωκότων ἐν τῷ πολέμῳ. 121 Kedar will fail in a year

(21:16–22:1)

16 Διότιb οὕτως εἶπέν μοι Κύριος Ἔτι ἐνιαυτὸς ὡς ἐνιαυτὸς μισθωτοῦ, καὶc ἐκλείψει ἡ δόξα τῶν υἱῶν Κηδάρ, 17 καὶ τὸ λοιπὸνd τῶν τοξευμάτων τῶν ἰσχυρῶν υἱῶν Κηδὰρ ἔσται ὀλίγον, διότιe Κύριος ἐλάλησεν, ὁ θεὸς Ἰσραήλf. 22.1 Τὸ ῥῆμαg τῆς φάραγγος Σειών. 122 The word of the gully of Zion

(22:1–7)

Τί ἐγένετό σοι, ὅτι νῦνh ἀνέβητε πάντες εἰς δώματα μάταια; 2 ἐνεπλήσθη ἡ πόλις βοώντων· αἱi τραυματίαι σου οὐ τραυματίαι μαχαίραςj, οὐδὲ οἱ νεκροί σου νεκροὶ πολέμουk. 3 πάντες οἱ ἄρχοντές σου πεφεύγασιν, καὶ οἱl ἁλόντεςm σκληρῶς δεδεμένοι εἰσίν, καὶ οἱ ἰσχύοντες ἐν σοὶ πόρρω πεφεύγασινn. 4 διὰ τοῦτο εἶπα Ἄφετέ με, πικρῶς κλαύσομαι, καὶo μὴ πεφεύγασιν κατισχύσητε παρακαλεῖνp με ἐπὶ τὸ σύντριμμα τῆς θυγατρὸς τοῦ γένους μουq. 5 ὅτι ἡμέρα ταραχοὺςr καὶ ἀπωλείας καὶ καταπατήματοςs· παρὰ Κυρίου Σαβαὼθ ἐν φάραγγι Σιὼνt πλανῶνται· ἀπὸ μικροῦu ἕως μεγάλου, πλανῶνται ἐπὶ τὰ ὄρη. 6 οἱ δὲ Ἐλαμῖται ἔλαβον φαρέτρας, ἀναβάται ἄνθρωποι ἐφ’ ἵππουςv καὶ συναγωγὴ παρατάξεως. 7 καὶ ἔσονται ἐκλεκταὶw φάραγγές σου πλησθήσονται ἁρμάτων, οἱ δὲ ἱππεῖς ἐμφράξωσιx τὰς πύλας σου.

aφευγόντων] SARZ; πεφονευμένων B b Διότι] SB; ὅτι ARZ c καὶ] S; om. ABRZ d λοιπὸν] S; κατάλοιπον ABRZ e διότι] SARZ; ὅτι B f ἐλάλησεν, ὁ θεὸς Ἰσραήλ] SARZ; ὁ θεὸς Ἰσραὴλ ἐλάλησεν B gῥῆμα] SBR; ὅραμα AZ h ὅτι νῦν] SB; νῦν ὅτι ARZ i αἱ] S; οἱ ScaABRZ j μαχαίρας] SARZ; ἐν μαχαίραις B k πολέμου] SARZ; πολέμῳ B l οἱ] SAQRZ; om. B mἁλόντες] SBAQRZ; λαλωνταις S* nπεφεύγασιν] ScaABRZ; πεφεύασιν S* oκαὶ] S; om. ABRZ p παρακαλεῖν] Scb3ABRZ; παραλειν S* q μου] ScaABRZ; μο S* r ταραχοὺς] S*; ταραχῆς ScaABRZ s καταπατήματος] S*; καταπάτημα καὶ πλάνησις B; καταπατήματος καὶ πλανήσεως Sca; καταπατήματος καὶ πλάνησις SdARZ tΣιὼν] SBARZ; ὧν S*; Σειὼν B u μικροῦ] ScaABRZ; μικοῦ S* v ἵππους] SB; ἵπποις ARZ w ἐκλεκταὶ] S; αἱ ἐκλεκταὶ ABRZ x ἐμφράξωσι] S; ἐμφράξουσι ABRZ

21:13–22:7

120 The multitude of victims of war

135 (21:13–15)

13 You will sleep in the thicket at evening, in the way of Daidan 14 bring water for a meeting with one who is thirsty, you who inhabit the territory of Thaiman; meet with loaves of bread those who flee 15 because of the multitude of those fleeing, and because of the multitude of those deceived, and because of the multitude of the sword, and because of the multitude of the pulled arrows and because of the multitude of those who have fallen in the war. 121 Kedar will fail in a year

(21:16–22:1)

16 Because Lord said this to me: “Yet a year, like a year of a hired worker, the glory of the sons of Kedar will cease, 17 and the rest of the arrows of the powerful sons of Kedar will be few, because Lord has spoken, the god of Israel.” 22. 1 The word of the gully of Zion: 122 The word of the gully of Zion

(22:1–7)

What happened to you, that now you all went up into pointless households? 2 The city was filled with those crying out. Your wounded were not wounded by the sword, nor your dead dead from war. 3 All your rulers have fled, and those who were captured are harshly bound, and the powerful among you have fled far. 4 Because of this, I said, “Leave me; I will weep bitterly. And do not try to comfort me over the shattering of the daughter of my family.” 5 Because it is a day of troubles and destruction and trampling; from Lord Sabaoth in the gully of Zion they are deceived, from small to great; they are deceived on the mountains. 6 And the Elamites took quivers, riding men on horses and a gathering of battle lines. 7 And they will be; your select gullies will be filled with chariots; and may the horsemen block your gates. 21:13 Eusebius Comm. Isa. 1.65, 80; Onom. (GCS 11,1.80, 102) 21:14 Eusebius Comm. Isa. 1.80; Onom. (GCS 11,1.102) 21:15 Eusebius Comm. Isa. 1.80 21:16 Eusebius Comm. Isa. 1.80; Onom. (GCS 11,1.118) 21:17 Eusebius Comm. Isa. 1.80 22:1 Eusebius Comm. Isa. 1.65, 81, 82; 2.10 1.65, 81, 82; 2.10 22:2 Origen Comm. Matt. 35; Eusebius Comm. Isa. 1.81 22:3 Eusebius Comm. Isa. 1.81 22:4 Eusebius Comm. Isa. 1.81 22:5 Eusebius Comm. Isa. 1.81 22:6 Eusebius Comm. Isa. 1.81 22:7 Eusebius Comm. Isa. 1.81

136 123 Lack of repentance in the city of David

Text and Translation

(22:8–14)

8 καὶ ἀνακαλύψουσιν τὰς πύλας Ἰούδα καὶ ἐμβλέψονται τῇ ἡμέρᾳ ἐκείνῃ εἰς τοὺς ἐκλεκτοὺς οἴκους τῆς πόλεως 9 καὶ ἀνακαλύψουσιν τὰ κρυπτὰ τῶν οἴκων τῆς ἄκρας Δαυίδ. καὶ εἴδοσαν ὅτι πλείους εἰσίν, καὶ ὅτι ἀπέστρεψανa τὸ ὕδωρ τῆς ἀρχαίας κολυμβήθρας εἰς τὴν πόλιν 10 καὶ ὅτι καθείλοσαν τοὺς οἴκους Ἰερουσαλὴμ εἰς ὀχύρωμα τοῦb τείχους τῇ πόλει. 11 καὶ ἐποιήσατε ἑαυτοῖς ὕδωρ ἀνὰ μέσον δύοc τειχέωνd ἐσώτερον τῆς κολυμβήθρας τῆς ἀρχαίας καὶ οὐκ ἐνεβλέψατε εἰς τὸν ἀπ’ ἀρχῆς ποιήσαντα αὐτὴν καὶ τὸν κτίσαντα αὐτὴν οὐκ εἴδετε. 12 καὶ ἐκάλεσεν Κύριος Σαβαὼθ ἐν τῇ ἡμέρᾳ ἐκείνῃ κλαυθμὸν καὶ κοπετὸν καὶ ξύρησιν καὶ ζῶσιν σάκκων, 13 αὐτοὶ δὲ ἐποιήσαντο εὐφροσύνην καὶ ἀγαλλίαμα σφάζοντες μόσχους καὶ θύοντες πρόβατα ὥστε φαγεῖν κρέα καὶ πιεῖν οἶνον λέγοντεςe Φάγωμεν καὶ πίωμεν, αὔριον γὰρ ἀποθνῄσκομεν. 14 καὶ ἀνακεκαλυμμένα ταῦτά ἐστιν ὠσὶνf Κυρίου Σαβαώθ, ὅτι οὐκ ἀφεθήσεται ὑμῖν αὕτη ἡ ἁμαρτία, ἕως ἂν ἀποθάνητε. 124 The tomb of Somnas

(22:15–16)

15 Τάδε λέγει Κύριος Σαβαώθ Πορεύου εἰς τὸ παστοφόριον πρὸς Σόμναν τὸν ταμίαν καὶ εἰπὸν αὐτῷ 16 Τί ὧδε σὺg καὶ τί σοί ἐστιν ὧδε, ὅτι ἐλατόμησας σεαυτῷ ὧδε μνημεῖον καὶ ἐποίησαςh καὶ ἔγραψας σεαυτῷ ἐν πέτρᾳ σκηνήν; 125 Lord Sabaoth will depose Somnas

(22:17–19)

17 Ἰδοὺ δὴ Κύριος Σαβαώθ ἐκβάλλειi καὶ ἐκτρίψει ἄνδρα καὶ ἀφελεῖ τὴν στολήν σου καὶ τὸν στέφανόν σου τὸν ἔνδοξον 18 καὶ ῥίψει σε εἰς χώραν μεγάλην καὶ ἀμέτρητον,

aἀπέστρεψαν] SARZ; ἀπέστρεψεν B b ὀχύρωμα τοῦ] SARZ; ὀχυρώματα B c δύο] S; τῶν δύο ABRZ dτειχέων] SARZ; τειχῶν B e λέγοντες] SARZ; om. B f ὠσὶν] S*; ἐν τοῖς ὠσὶν SBScb2ABRZ gὧδε σὺ] S; σὺ ὧδε ABRZ h ἐποίησας] S; ἐποίησας σεαυτῷ ἐν ὑψηλῷ μνημεῖον ABRZ i ἐκβάλλει] SB; ἐκβαλεῖ ARZ

22:8–18

123 Lack of repentance in the city of David

137 (22:8–14)

8 And they will uncover the gates of Judah and look on that day into the choicest houses of the city. 9 And they will uncover the secrets of the houses of the citadel of David. And they saw that they were many and that they had returned the water of the old reservoir into the city 10 and that they tore down the houses of Jerusalem for a fortress of the wall for the city. 11 And you made for yourselves water between the two walls, in farther than the old reservoir. And you did not look to the one who made it from the beginning, and you did not see the one who created it. 12 And on that day Lord Sabaoth called for weeping and lamentation and shaving and girding of sackcloth. 13 But they acted with happiness and rejoicing, slaughtering calves and sacrificing sheep in order to eat meat and drink wine, saying, Let’s eat and drink, for tomorrow we die. 14 And these things are revealed in the ears of Lord Sabaoth, because this sin will not be forgiven you until you die. 124 The tomb of Somnas

(22:15–16)

15 Thus says Lord Sabaoth, “Go into the priest’s chamber, to Somnas the treasurer, and say to him, 16 ‘Why are you here? And what is yours here, that you have cut out for yourself a tomb here, and you made and you wrote a tent for yourself on rock?’” 125 Lord Sabaoth will depose Somnas

(22:17–19)

17 Look now, Lord Sabaoth is casting out and will rub out a man, and he will take away your robe and your esteemed crown. 18 And he will throw you into a

22:8 Eusebius Comm. Isa. 1.81 22:9 Eusebius Comm. Isa. 1.81 22:10 Eusebius Comm. Isa. 1.81 22:11 Eusebius Comm. Isa. 1.81 22:12 Eusebius Comm. Isa. 1.81 22:13 Clement of Alexandria Paed. 2.8.1; Cyprian Test. 3.60; Eusebius Comm. Isa. 1.81; Athanasius Ep. fest. 2.7; 7.2 22:14 Clement of Alexandria Paed. 2.8.2; Cyprian Test. 3.60; Eusebius Comm. Isa. 1.81; Athanasius Ep. fest. 7.2 22:15 Eusebius Comm. Isa. 1.82; 2.10 1.82; 2.10 22:16 Origen Fr. Ps. (PG 12.1445); Eusebius Comm. Isa. 1.82 22:17 Eusebius Comm. Isa. 1.82 22:18 Eusebius Comm. Isa. 1.82

138

Text and Translation

καὶ ἐκεῖ ἀποθανῇ· καὶ θήσει τὸ ἅρμα σου τὸ καλὸν εἰς ἀτιμίαν καὶ τὸν οἶκον τοῦ ἄρχοντός εἰς καταπάτημαa, 19 καὶ ἀφαιρεθήσῃb ἐκ τῆς οἰκονομίας σου καὶ ἐκ τῆς στάσεώς σου. 126 Eliakim will take Somnas’ place

(22:20–25)

20 Καὶ ἔσται ἐν τῇ ἡμέρᾳ ἐκείνῃ καλέσωc τὸν παῖδά μου Ἐλιακὶμ τὸν τοῦ Χελκίου 21 καὶ ἐνδύσω αὐτὸν τὴν στολήν σου καὶ τὸν στέφανόν σου δώσω αὐτῷ καὶ τὸd κράτος καὶ τὴν οἰκονομίαν σου δώσω εἰς τὰς χεῖρας αὐτοῦ, καὶ ἔσται ὡς πατὴρ τοῖς ἐνοικοῦσιν ἐν Ἰερουσαλὴμ καὶ τοῖς ἐνοικοῦσιν ἐν Ἰούδᾳ. 22 καὶ δώσω καὶ αὐτῷ τὴν κλείδα οἴκου Δαυὶδ ἐπὶ τῷ ὤμῳ αὐτοῦe, καὶ ἀνοίξειf, καὶ οὐκ ἔσται ὁ ἀντικλίνων, καὶ κλείσει, καὶ οὐκ ἔσται ὁ ἀντιλέγωνg. 23 καὶ στήσω αὐτοῖςh ἄρχοντα ἐν τόπῳ πιστῷ, καὶ ἔσται εἰς θρόνον δόξης τοῦ οἴκου τοῦ πατρὸς αὐτοῦ. 24 καὶ ἔσται πεποιθὼς ἐπ’ αὐτὸν πᾶς ἔνδοξος ἐν τῷ οἴκῳ τοῦ πατρὸς αὐτοῦ, καὶ ἔσται πεποιθὼς ἐπ’ αὐτὸν πᾶς ἔνδοξος ἐν τῷ οἴκῳ τοῦ πατρὸς αὐτοῦi ἀπὸ μικροῦ ἕως μεγάλου καὶ ἔσονται ἐπικρεμάμενοι αὐτῷ 25 ἐν τῇ ἡμέρᾳ ἐκείνῃ. τάδε λέγει Κύριος Σαβαώθ—κινηθήσεται ὁ ἄνθρωπος ὁ ἐστηριγμένος ἐν τῷj πιστῷ καὶ πεσεῖται, καὶ ἀφαιρεθήσεταιk ἡ δόξα ἡ ἐπ’ αὐτόν, ὅτι Κύριος ἐλάλησεν. 127 The vision of Tyre

(23:1–3)

23.1 Τὸ ὅραμαl Τύρου. Ὀλολύζετε, πλοῖα Χαρκηδόνοςm, ὅτι ἀπώλετο, καὶ οὐκέτι ἔρχονται ἐκ γῆς Κιτιαίωνn· ἦκται αἰχμάλωτος. 2 τίνι ὅμοιοι γεγόνασιν οἱ ἐνοικοῦντες ἐν τῇ νήσῳ μεταβόλοι Φοινίκης διαπερῶντες τὴν θάλασσαν 3 ἐν ὕδατι πολλῷ, σπέρμα μεταβόλων; ὡς ἀμητοῦ εἰσφερομένου οἱ μεταβόλοι τῶν ἐθνῶν.

aεἰς καταπάτημα] SA; σου B; σου εἰς καταπάτημα RZ b ἀφαιρεθήσῃ] SRZ; ἀφαιρεθήσει AB c καλέσω] SARZ; καὶ καλέσω B dκαὶ τὸ] SARZ; κατὰ B eκαὶ αὐτῷ τὴν κλείδα οἴκου Δαυὶδ ἐπὶ τῷ ὤμῳ αὐτοῦ] S; τὴν δόξαν Δαυεὶδ αὐτῷ BRZ; τὴν δόξαν Δαυεὶδ αὐτῷ, καὶ ἄρξει, καὶ οὐκ ἔσται ὁ ἀντιλέγων, καὶ δώσω τὴν κλεῖδα οἴκου Δαυεὶδ ἐπὶ τοῦ ὤμου αὐτοῦ A f ἀνοίξει] SA; ἄρξει BRZ g καὶ οὐκ ἔσται ὁ ἀντιλέγων] SRZ; + καὶ δώσω τὴν κλεῖδα οἴκου Δαυεὶδ ἐπὶ τοῦ ὤμου αὐτοῦ, καὶ ἀνοίξει καὶ οὐκ ἔσται ὁ ἀποκλείσων, καὶ κλείσει καὶ οὐκ ἔσται ὁ ἀνοίγων A; + καὶ κλείσει καὶ οὐκ ἔστιν ὁ ἀνοίγων B h στήσω αὐτοῖς] S; στηλῶ αὐτὸν B; στήσω αὐτὸν ARZ i καὶ ἔσται πεποιθὼς ἐπ’ αὐτὸν πᾶς ἔνδοξος ἐν τῷ οἴκῳ τοῦ πατρὸς αὐτοῦ] S*; om. ScaABRZ j τῷ] S; τόπῳ ABRZ kκαὶ πεσεῖται, καὶ ἀφαιρεθήσεται] SARZ; καὶ ἀφαιρεθήσεται καὶ πεσεῖται, καὶ ἐξολεθρευθήσεται B l ὅραμα] SARZ; ῥῆμα B m Χαρκηδόνος] S; Καρχηδόνος ScaABRZ n Κιτιαίων] SBZ; Κιτιέων Z; Κητιαίων A

22:19–23:3

139

great and immeasurable territory, and there you will die. And he will turn your fine chariot into a disgrace and the ruler’s house into a trampled ruin. 19 And you will be removed from your stewardship and from your position. 126 Eliakim will take Somnas’ place

(22:20–25)

20 And it will be on that day: I will call my servant Eliakim the son of Chelkias, 21 and I will clothe him with your robe and I will give him your crown, and I will give your power and stewardship into his hands, and he will be like a father to those who live in Jerusalem, and to those who live in Judah. 22 And I will give also to him the key of the house of David upon his shoulder, and he will open, and there will be no-one who turns against him, and he will close, and there will be no one who opposes him. 23 And I will set a ruler for them in a secure place, and he will become a throne of glory of the house of his father. 24 And every esteemed person in the house of his father will trust upon him, from small to great, and they will be hanging over him, 25 on that day. Thus says Lord Sabaoth: “The person who has been firmly set in the secure place will be removed and will fall, and the glory that was upon him will be taken away,” for Lord has spoken. 127 The vision of Tyre

(23:1–3)

23. 1 The vision of Tyre: Wail, ships of Carthage, for it has perished, and they no longer come from the land of the Kitienes; it has been led captive. 2 To whom have those living on the island become comparable, traders of Phoenicia, crossing the sea 3 in much water, the seed of traders? The traders of the nations are like when a harvest is being gathered in.

22:20 Eusebius Comm. Isa. 1.82 22:21 Eusebius Comm. Isa. 1.82 22:22 Origen Comm. Jo. 5; Gregorius Thaumaturgus In Origenem oratio panegyrica 15.180; Eusebius Comm. Isa. 1.82 22:24 Eusebius Comm. Isa. 1.82 22:25 Eusebius Comm. Isa. 1.82; 2.10 23:1 Eusebius Comm. Isa. 1.65, 83; Onom. (GCS 11,1.118) 23:2 Eusebius Comm. Isa. 1.83; Athanasius Ep. fest. 2.3 23:3 Eusebius Comm. Isa. 1.83

140 128 The esteemed of Tyre will be disregarded

Text and Translation

(23:4–9)

4 Αἰσχύνθητι, Σειδώνa, εἶπεν ἡ θάλασσα· ἡ δὲ ἰσχὺς τῆς θαλάσσης εἶπεν Οὐκ ὤδινον οὐδὲ ἔτεκον οὐδὲ ἐξέθρεψα νεανίσκους οὐδὲ ὕψωσα παρθένους. 5 ὅταν δὲ ἀκουστὸν γένηται Αἰγύπτῳ, λήμψεται αὐτοὺς ὀδύνη περὶ Τύρου. 6 ἀπέλθατε εἰς Καρχηδόνα, ὀλολύξατεb, οἱ ἐνοικοῦντεςc ἐν τῇ νήσῳ ταύτῃ. 7 οὐκ αὐτὴd ἦν ὑμῶν ἡ ὕβρις ἡe ἀπ’ ἀρχῆς πρὶν ἢ παραδοθῆναι αὐτήν; 8 τίς ταῦτα ἐβουλεύσατοf ἐπὶ Τύρον; μὴ ἥσσων ἐστὶν ἢ οὐκ ἰσχύουσινg οἱ ἔμποροι αὐτῆς οἱ ἔνδοξοιh, οἱ ἄρχοντεςi τῆς γῆς. 9 Κύριος Σαβαὼθ ἐβουλεύσατο παραλῦσαι πᾶσαν τὴν ὕβριν τῶν ἐνδόξων καὶ ἀτιμάσαι πᾶν ἔνδοξον ἐπὶ τῆς γῆς. 129 Tyre loses power over the sea

(23:10–12)

10 ἐργάζου τὴν γῆν σου, καὶ γὰρ πλοῖα οὐκέτι ἔρχεται ἐκ Καρχηδόνος. 11 ἡ δὲ χείρ σου οὐκέτι ἰσχύει κατὰ θάλασσαν, ἡ παροξύνουσα βασιλεῖς· Κύριος Σαβαὼθ ἐνετείλατο περὶ Χανάαν ἀπολέσαι αὐτῆς τὴν ἰσχύν. 12 καὶ ἐροῦσιν Οὐκέτι μὴ προσθῆτεj τοῦ ὑβρίζειν καὶ ἀδικεῖν τὴν θυγατέρα Σειών. 130 No rest for Tyre

(23:12–13)

καὶ ἐὰν ἀπέλθῃς εἰς Κιτιεῖς, οὐδὲ ἐκεῖ ἀνάπαυσις ἔσται σοιk· 13 καὶ εἰς γῆν Χαλδαίων, καὶ αὕτη ἠρήμωται ἀπὸ τῶν Ἀσσυρίων, οὐδὲ ἐκεῖ σοι ἀνάπαυσις ἔσται, ὅτιl ὁ τοῖχος αὐτῆς πέπτωκεν. 131 Tyre abandoned for 70 years

(23:14–16)

14 Ὀλολύζετεm, πλοῖα Χαρκηδόνοςn, ὅτι ἀπώλετοo τὸ ὀχύρωμα ὑμῶν. 15 καὶ ἔσται ἐν τῇ ἡμέρᾳ ἐκείνῃ καταλειφθήσεται Τύρος ἔτη ἑβδομήκονταp ὡς χρόνος βασιλέως, ὡς

aΣειδών] SB; Σιδών ARZ bὀλολύξατε] SBR; ὀλολύζετε AZ cἐνοικοῦντες] SARZ; κατοικοῦντες B dοὐκ αὐτὴ] S; οὐχ αὕτη ABRZ e ἡ] SARZ; om. B fἐβουλεύσατο] S; ἐβούλευσεν ABRZ g ἰσχύουσιν] S; ἰσχύει ABRZ h οἱ ἔνδοξοι] S; ἔνδοξοι ABRZ i οἱ ἄρχοντες] S; ἄρχοντες ABRZ j προσθῆτε] SARZ; προστεθῆτε B k ἀνάπαυσις ἔσται σοι] SB; σοι ἀνάπαυσις ἔσται ARZ l οὐδὲ ἐκεῖ σοι ἀνάπαυσις ἔσται, ὅτι] SAR; om. BZ mὈλολύζετε] SARZ; ὀλολύξατε ScaB n Χαρκηδόνος] S*; Καρχηδόνος ScaABRZ o ἀπώλετο] SARZ; ἀπόλωλε B p ἔτη ἑβδομήκοντα] SARZ; ἑβδομήκοντα ἔτη B

23:4–15

128 The esteemed of Tyre will be disregarded

141 (23:4–9)

4 “Be ashamed, Sidon!” said the sea, and the power of the sea said, “I did not have pangs or give birth or rear young men or raise maidens.” 5 But when it is heard in Egypt, pangs will take them concerning Tyre. 6 Go away to Carthage; wail, you living on this island! 7 Was she not your pride from the beginning, before she was handed over? 8 Who planned these things against Tyre? Is she weaker? Are her esteemed merchants not powerful, the rulers of the land? 9 Lord Sabaoth planned to undo all the pride of the esteemed, and to disregard every esteemed person on the land. 129 Tyre loses power over the sea

(23:10–12)

10 Work your land, for even ships no longer come from Carthage. 11 But your hand that provoked kings no longer has power over the sea; Lord Sabaoth commanded concerning Chanaan to destroy its power. 12 And they will say, “You will certainly no longer continue to abuse and to wrong the daughter of Zion.” 130 No rest for Tyre

(23:12–13)

And if you go away to Kitieis, there will be no rest for you even there, 13 and to the land of Chaldeans, even this has been made desolate by the Assyrians; not even there will there be rest for you because its wall has fallen. 131 Tyre abandoned for 70 years

(23:14–16)

14 Wail, ships of Carthage, because your fortress has perished. 15 And it will be on that day: Tyre will be left for seventy years, like a king’s time, like a person’s

23:4 Hippolytus Antichr. 52; Eusebius Comm. Isa. 1.83 23:5 Hippolytus Antichr. 52; Eusebius Comm. Isa. 1.83 23:6 Eusebius Comm. Isa. 1.83 23:7 Eusebius Comm. Isa. 1.83 23:8 Eusebius Comm. Isa. 1.83 23:9 Eusebius Comm. Isa. 1.83 23:10 Eusebius Comm. Isa. 1.83 23:11 Eusebius Comm. Isa. 1.83 23:12 Eusebius Comm. Isa. 1.83 23:13 Eusebius Comm. Isa. 1.83 23:14 Eusebius Comm. Isa. 1.83 23:15 Eusebius Comm. Isa. 1.83

142

Text and Translation

χρόνος ἀνθρώπου· καὶ ἔσται μετὰ ἑβδομήκοντα ἔτη ἔσται Τύρος ὡς ᾆσμα πόρνης. 16 λαβὲ κιθάραν, ῥέμβευσον, πόλις, πόρνη ἐπιλελησμένη· καλῶς κιθάρισον, πολλὰ ᾆσον, ἵνα σου μνεία γένηται. 132 Tyre re-established, holy to the Lord

(23:17–18)

17 καὶ ἔσται μετὰ ἑβδομήκοντα ἔτη ἐπισκοπὴν ποιήσει ὁ θεὸς Τύρου, καὶ πάλιν ἀποκατασταθήσεται εἰς τὸ ἀρχαῖον καὶ ἔσταιa ἐμπόριον πάσαιςb βασιλείαις τῆς οἰκουμένηςc. 18 καὶ ἔσται αὐτῆς ἡ ἐμπορίαd καὶ ὁ μισθὸς ἅγιον τῷ Κυρίῳe· οὐκ αὐτοῖς συναχθήσεται, ἀλλὰ τοῖς κατοικοῦσιν ἔναντι Κυρίου ἐν Ἰερουσαλὴμf πᾶσα ἡ ἐμπορία αὐτῆς φαγεῖν καὶ πιεῖν καὶ ἐμπλησθῆναι εἰςg συμβολὴν, μνημόσυνον ἔναντι Κυρίου. 133 Lord will desolate the world

(24:1–3)

24.1 Ἰδοὺ Κύριος καταφθείρει τὴν οἰκουμένην καὶ ἐρημώσει αὐτὴν καὶ ἀνακαλύψει τὸ πρόσωπον αὐτῆς καὶ διασπερεῖ τοὺς πάνταςh ἐνοικοῦντας ἐν αὐτῇ. 2 καὶ ἔσται ὁ λαὸς ὡς ὁ ἱερεὺς καὶ ὁ παῖς ὡς ὁ κύριος καὶ ἡ θεράπαινα ὡς ἡ κυρία, καὶi ἔσται ὁ ἀγοράζων ὡς ὁ πωλῶν καὶ ὁ δανείζων ὡς ὁ δανειζόμενος καὶ ὁ ὀφείλων ᾧ ὀφείλει. 3 φθορᾷ φθαρήσεται ἡ γῆ, καὶ προνομῇ προνομευθήσεται ἡ γῆ· τὸ γὰρ στόμα Κυρίου ἐλάλησεν ταῦτα. 134 The land acted lawlessly

(24:4–6)

4 Ἐπένθησεν ἡ γῆ, καὶ ἐφθάρη ἡ οἰκουμένη, ἐπένθησαν οἱ ὑψηλοὶ τῆς γῆς. 5 καὶ ἡj γῆ ἠνόμησεν διὰ τοὺς κατοικοῦντας αὐτήν, διότι παρήλθοσανk τὸν νόμον καὶ ἤλλαξαν τὰ προστάγματα, διεσκέδασανl διαθήκην αἰώνιον. 6 διὰ τοῦτο ἀρὰ ἔδεται τὴν γῆν, ὅτι ἡμάρτοσαν οἱ κατοικοῦντες αὐτήν· διὰ τοῦτο πτωχοὶ ἔσονται οἱ ἐνοικοῦντες ἐν τῇ γῇ, καὶ καταλειφθήσονται ἄνθρωποι ὀλίγοι.

aμετὰ ἑβδομήκοντα ἔτη ἐπισκοπὴν ποιήσει ὁ θεὸς Τύρου, καὶ πάλιν Κητιαίων ἀποκατασταθήσεται εἰς τὸ ἀρχαῖον καὶ ἔσται] SR; om. ABZ bπάσαις] S; πάσαις ταῖς ABRZ cοἰκουμένης] SARZ; οἰκουμένης ἐπὶ πρόσωπον τῆς γῆς B d αὐτῆς ἡ ἐμπορία] SARZ; ἡ ἐμπορία αὐτῆς B e τῷ Κυρίῳ] SARZ; Κυρίῳ B fἐν Ἰερουσαλὴμ] S; om. ABRZ gεἰς] SARZ; καὶ εἰς B h πάντας] S*; om. ScaABRZ i καὶ] S; om. ABRZ j καὶ ἡ] S; ἡ δὲ ABRZ k παρήλθοσαν] SB; παρέβησαν ARZ l διεσκέδασαν] S; om. ABRZ

23:16–24:6

143

time. And it will be that after seventy years Tyre will be like a song of a prostitute: 16 Take a lyre; roam, O city, forgotten prostitute! Play the lyre well; sing many things, so that there might be remembrance of you. 132 Tyre re-established, holy to the Lord

(23:17–18)

17 And it will be that after seventy years, God will examine Tyre, and it will be re-established to the ancient way and it will be a marketplace for all kingdoms of the inhabited world. 18 And her commerce and earnings will be a holy thing to the Lord, all her commerce will be collected not for them but for those residing in the presence of Lord in Jerusalem, to eat and drink and be filled, as a contribution, a memorial in the presence of Lord. 133 Lord will desolate the world

(24:1–3)

24.1 Look, Lord is destroying the inhabited world, and will desolate it, and he will uncover its face and scatter all those living in it. 2 And the people will be like the priest, and the servant like the lord, and the maid like the lady, and the buyer will be like the seller; and the lender like the borrower, and the debtor to whom he owes. 3 The land will be ruined with ruin and the land will be plundered with plundering, for the mouth of Lord has spoken these things. 134 The land acted lawlessly

(24:4–6)

4 The land mourned, and the inhabited world was ruined; the exalted of the land mourned. 5 And the land acted lawlessly because of those inhabiting it, because they transgressed the law and changed the ordinances, they dissolved an eternal testament. 6 Because of this, a curse will devour the land, because those inhabiting it sinned; because of this, those living in the land will be poor and few humans will be left.

23:16 Eusebius Comm. Isa. 1.83 23:17 Eusebius Comm. Isa. 1.83 23:18 Eusebius Comm. Isa. 1.83 24:1 Eusebius Comm. Isa. 1.84, 89 24:2 Eusebius Comm. Isa. 1.84 24:3 Origen Fr. Lam. (GCS 6.253); Eusebius Comm. Isa. 1.84; 2.58 24:4 Eusebius Comm. Isa. 1.84; Dem. ev. 2.3.133 24:5 Origen Hom. Ezech. 4.1; Eusebius Comm. Isa. 1.84 24:6 Eusebius Comm. Isa. 1.84; Dem. ev. 2.3.133

144 135 Cheer has ceased

Text and Translation

(24:7–10)

7 πενθήσει οἶνος, πενθήσει ἄμπελος, στενάξουσιν πάντες οἱ εὐφραινόμενοι τὴν ψυχήν. 8 πέπαυται εὐφροσύνη τυμπάνων, πέπαυται αὐθάδεια καὶ πλοῦτος ἀσεβῶν, πέπαυται φωνὴ κιθάρας. 9 ᾐσχύνθησαν, οὐκ ἔπιον οἶνον, πικρὸν ἐγένετο τὸ σίκερα τοῖς πίνουσιν. 10 ἠρημώθη ὅλη ἡ γῆa, πᾶσα πόλις κλείσει οἰκίαν τοῦ μὴ εἰσελθεῖν. 136 Remnant cheered by Lord’s glory

(24:11–15)

11 Ὀλολύζετε περὶ τοῦ οἴνου πανταχῇ· πέπαυται πᾶσα εὐφροσύνη τῆς γῆςb. 12 καὶc καταλειφθήσονται πόλεις ἔρημοι, καὶ οἶκοι ἐγκαταλελειμμένοι ἀπολοῦνται. 13 ταῦτα πάντα ἔσταιd ἐν τῇ γῇ ἐν μέσῳ τῶν ἐθνῶν, ὃν τρόπον ἐάν τις καλαμᾶταιe ἐλαίαν, οὕτως καλαμήσονται αὐτούς. Καὶ ἐὰν παύσηται ὁ τρύγητος, 14 οὗτοι φωνῇ βοήσονταιf, οἱ δὲ καταλειφθέντες ἐπὶ τῆς γῆς εὐφρανθήσονται ἅμα τῇ δόξῃ Κυρίου. ταραχθήσεται τὸ ὕδωρ τῆς θαλάσσης· 15 διὰ τοῦτο ἡ δόξα Κυρίου ἐν ταῖς νήσοις ἔσται τῆς θαλάσσης, τὸ ὄνομα Κυρίου ἔνδοξον ἔσται. 137 No escape for the lawless

(24:16–18)

16 Κύριε ὁ θεὸς Ἰσραήλ, ἀπὸ τῶν πτερύγων τῆς γῆς τέρατα ἠκούσαμεν Ἐλπὶς τῷ εὐσεβεῖ. καὶ ἐροῦσιν Οὐαὶ τοῖς ἀθετοῦσιν, οἱ ἀθοῦντεςg τὸν νόμον. 17 φόβος καὶ βόθυνος καὶ παγὶς ἐφ’ ἡμᾶςh τοὺς κατοικοῦντας ἐν τῇ γῇi· 18 καὶ ἔσται ὁ φεύγων τὸν φόβον ἐμπεσεῖται εἰς τὸν βόθυνον, ὁ δὲj ἐκβαίνων ἐκ τοῦ βοθύνου ἁλώσεται ὑπὸ τῆς παγίδος, ὅτι θυρίδες ἐκ τοῦ οὐρανοῦ ἠνεῴχθησανk, καὶ σεισθήσεται τὰ θεμέλια τῆς γῆς.

aὅλη ἡ γῆ] S; om. ABRZ b τῆς γῆς] SARZ; om. B c καὶ] SARZ; om. B d ἔσται] SARZ; ἔσονται B e καλαμᾶται] S; καλαμήσηται ABRZ f φωνῇ βοήσονται] SARZ; βοῇ φωνήσουσιν B g ἀθοῦντες] S; ἀθετοῦντες ABRZ hἡμᾶς] S; ὑμᾶς ABRZ iκατοικοῦντας ἐν τῇ γῇ] S; ἐνοικοῦντας ἐπὶ τῆς γῆς ABRZ j ὁ δὲ] SARZ; καὶ ὁ B k ἠνεῴχθησαν] SARZ; ἀνεῴχθησαν B

24:7–18

135 Cheer has ceased

145 (24:7–10)

7 Wine will mourn; a vine will mourn; all those cheering the soul will groan. 8 The cheer of drums has ceased; the stubbornness and wealth of impious people has ceased; the sound of the lyre has ceased. 9 They were ashamed; they did not drink wine; the sikera became bitter to those drinking it. 10 The whole land is desolated; every city will close a house so as not to enter it. 136 Remnant cheered by Lord’s glory

(24:11–15)

11 Wail about the wine everywhere; all the land’s happiness has ceased 12 and cities will be left behind as deserts and forsaken houses will be destroyed. 13 All these things will be in the land, in the midst of the nations; in the same way that someone gleans an olive tree, so will they glean them. And if the harvest has ceased, 14 these people will cry out with their voice, but those left on the land will be cheered at the same time by the glory of Lord. The water of the sea will be troubled. 15 Because of this, the glory of Lord will be in the islands of the sea; the name of Lord will be esteemed. 137 No escape for the lawless

(24:16–18)

16 O Lord, god of Israel, from the wings of the land we heard wonders: Hope for the pious one! And they will say, “Woe to those who rebel—you who rebel against the law!” 17 Fear and pit and trap are upon us who inhabit the land. 18 And this will happen: the one who flees the fear will fall into the pit, and the one who steps out of the pit will be caught by the snare, because windows from the sky were opened, and the foundations of the land were shaken.

24:7 Eusebius Comm. Isa. 1.84 24:9 Eusebius Comm. Isa. 1.84 24:10 Eusebius Comm. Isa. 1.84 24:11 Eusebius Comm. Isa. 1.84 24:12 Eusebius Dem. ev. 2.3.134 24:13 Eusebius Comm. Isa. 1.84 24:14 Origen Hom. Ezech. 4.1; Eusebius Comm. Isa. 1.84; Dem. ev. 2.3.134 24:15 Origen Fr. Ezech. (PG 13.788); Eusebius Comm. Isa. 1.84 24:17 Eusebius Comm. Isa. 1.84 24:18 Dial. Sav. 132.22; Hippolytus Cant. 1; Eusebius Comm. Isa. 1.84

146 138 The land troubled by lawlessness

Text and Translation

(24:19–20)

19 ταράχθῃa ταραχθήσεται ἡ γῆ, καὶ ἀπορίᾳ ἀπορηθήσεται ἡ γῆ· 20 ἔκλινεν καὶ σεισθήσεται ἡ γῆ, ἔκλινενb καὶ σεισθήσεται ὡς ὀπωροφυλάκιον ἡ γῆ ὡς ὁ μεθύων καὶ ὁ κραιπαλῶν καὶ πεσεῖται καὶ οὐ μὴ δύνηται ἀναστῆναιc, κατίσχυσεν γὰρ ἐπ’ αὐτῆς ἡ ἀνομία. καὶ πεσεῖται καὶ οὐ μὴ δύνηται στῆναιd. 139 Lord will reign in Jerusalem

(24:21–23)

21 Καὶ ἐπάξει ὁ θεὸς ἐπὶ τὸν κόσμον τοῦ οὐρανοῦ τὴν χεῖρα καὶ ἐπὶ τοὺς βασιλεῖς τῆς γῆς· 22 καὶ συνάξουσινe καὶ ἀποκλείσουσιν εἰς ὀχύρωμα καὶ εἰς δεσμωτήριονf, διὰ πολλῶν γενεῶν ἐπισκοπὴ ἔσται αὐτῶν. 23 καὶ τακήσεται ἡ πλίνθος, καὶ πεσεῖται τὸ τεῖχος, καὶ ἐντραπήσεται ἡ σελήνη· καὶ αἰσχυνθήσεται ὁ ἥλιοςg, ὅτι βασιλεύσει Κύριος ἐν Σιὼνh καὶ ἐν Ἰερουσαλήμi καὶ ἐνώπιον τῶν πρεσβυτέρων δοξασθήσεται. 140 A song glorifying Lord

(25:1–2)

25.1 Κύριε ὁ θεός μουj, δοξάσω σε, ὑμνήσω τὸ ὄνομά σου, ὅτι ἐποίησας θαυμαστὰ πράγματα, βουλὴν ἀρχαίαν ἀληθινήν· γένοιτο, Κύριε. 2 ὅτι ἔθηκας πόλινk εἰς χῶμα, πόλεις ὀχυρὰς τοῦ πεσεῖνl αὐτῶν τὰ θεμέλια· τῶν ἀσεβῶν πόλιςm τὸν αἰῶνα οὐ μὴ οἰκοδομηθῇ. 141 The poor will praise you for your help

(25:3–5)

3 διὰ τοῦτο εὐλογήσει σε ὁ λαὸς ὁ πτωχός, καὶ πόλεις ἀνθρώπων ἀδικουμένων εὐλογήσουσίν σε· 4 ἐγένου γὰρ πάσῃ πόλει ταπεινῷn βοηθὸς καὶ τοῖς ἀθυμήσασιν διὰ ἔνδειαν σκέπη, ἀπὸ ἀνθρώπων πονηρῶν ῥύσῃ αὐτούς, σκέπη διψώντων καὶ πνεῦμα ἀνθρώ-

aταράχθῃ] S; ταραχῇ ABRZ bἔκλινεν καὶ σεισθήσεται ἡ γῆ, ἔκλινεν] S; ἔκλινεν ὡς ὁ μεθύων καὶ κραιπαλῶν B; ἔκλινεν AR; ἔκλινε Z cὡς ὁ μεθύων καὶ ὁ κραιπαλῶν καὶ πεσεῖται καὶ οὐ μὴ δύνηται ἀναστῆναι] SARZ; om. B d καὶ πεσεῖται καὶ οὐ μὴ δύνηται στῆναι] S; καὶ πεσεῖται καὶ οὐ μὴ δύνηται ἀναστῆναι B; om. ARZ eσυνάξουσιν] SARZ; συνάξουσιν συναγωγὴν αὐτῆς εἰς δεσμωτήριον B fκαὶ εἰς δεσμωτήριον] SARZ; om. B gκαὶ ἐντραπήσεται ἡ σελήνη· καὶ αἰσχυνθήσεται ὁ ἥλιος] S; om. ABRZ hἐν Σιὼν] SAR; ἐκ Σειὼν B; ἐκ Σιων Z iἐν Ἰερουσαλήμ] SARZ; εἰς Ἰερουσαλήμ B jμου] SARZ; om. B k πόλιν] S*; πόλεις Scb3ABRZ l τοῦ πεσεῖν] SAR; τοῦ μὴ πεσεῖν BZ m πόλις] SAB; πόλις εἰς ScaRZ n ταπεινῷ] S*; ταπεινῇ ScaABRZ

24:19–25:4

138 The land troubled by lawlessness

147 (24:19–20)

19 May it be troubled; the land will be troubled, and the land will be perplexed with perplexity. 20 The land has tipped and will be shaken; it has tipped and will be shaken like a garden-watcher’s hut, like the one who gets drunk and is inebriated, and it will fall and it will certainly not be able to get up, for lawlessness has gained power over it, and it will certainly not be able to get up. 139 Lord will reign in Jerusalem

(24:21–23)

21 And God will bring his hand against the array of the sky and against the kings of the land, 22 and they will gather and shut them up in a fortress and in a prison; their examination will be for many generations. 23 And the brick will melt away, and the wall will fall, and the moon will feel shame and the sun will be ashamed, because Lord will reign in Zion and in Jerusalem, and he will be held in honour in the presence of the elders. 140 A song glorifying Lord

(25:1–2)

25.1 O Lord my God, I will glorify you; I will sing of your name, because you have done wondrous deeds, an ancient, true plan. So be it, Lord, 2 because you have turned a city into a heap, fortified cities, so that their foundations fall. A city of the impious certainly will not be built, for eternity. 141 The poor will praise you for your help

(25:3–5)

3 Because of this, the poor people will praise you, and cities of mistreated humans will praise you. 4 For you became a helper for a humble man in every city and a shelter for those disheartened because of need; you will rescue them from evil humans, a shelter for the thirsty and a breath for mistreated humans.

24:19 Eusebius Comm. Isa. 1.84 24:20 Dial. Sav. 132.22; Eusebius Comm. Isa. 1.84 24:21 Eusebius Comm. Isa. 1.84 24:22 Eusebius Comm. Isa. 1.84 24:23 Mart. Ascen. Isa. 4.15; Eusebius Comm. Isa. 1.84, 85; 2.58 25:1 Eusebius Comm. Isa. 1.85; Dem. ev. 1.10.30; 2.3.17 25:2 Eusebius Comm. Isa. 1.85, 86 25:3 Eusebius Comm. Isa. 1.85 25:4 Eusebius Comm. Isa. 1.85; Dem. ev. 2.3.17

148

Text and Translation

πων ἀδικουμένων. 5 εὐλογήσουσίν σεa ὡς ἄνθρωποι ὀλιγόψυχοι διψῶντες ἐν Σιών ὅτι ῥύσῃ αὐτοὺςb. 142 Lord will act on this mountain toward all nations

(25:5–7)

ἀπὸ ἀνθρώπων ἀσεβῶν, οἷς ἡμᾶς παρέδωκας 6 καὶ ποιήσει Κύριος Σαβαώθ πᾶσι τοῖς ἔθνεσιν ἐπὶ τὸ ὄρος τοῦτο. πίονται εὐφροσύνην, πίονται οἶνον. 7 χρίσονται μύρον ἐν τῷ ὄρει τούτῳ. παράδος πάντα ταῦταc τοῖς ἔθνεσιν· ἡ γὰρ βουλὴ αὕτη ἐπὶ πάντα τὰ ἔθνη. 143 Lord took away every tear

(25:8)

8 Κατέπιεν ὁ θάνατος ἰσχύσας, καὶ πάλιν ἀφεῖλεν Κύριος ὁ θεὸς πᾶν δάκρυον ἀπὸ παντὸς προσώπου· τὸ ὄνειδος τοῦ λαοῦ ἀφεῖλεν ἀπὸ πάσης τῆς γῆς, τὸ γὰρ στόμα Κυρίου ἐλάλησεν. 144 God will provide rest on this mountain

(25:9–10)

9 καὶ ἐροῦσιν τῇ ἡμέρᾳ ἐκείνῃ Ἰδοὺ Κύριοςd ὁ θεὸς ἡμῶν, ἐφ’ ᾧ ἠλπίζομεν καὶ ἠγαλλιώμεθα, ἐπὶ τῷ σωτῆριe ἡμῶν καὶ εὐφρανθησόμεθαf. 10 ὅτιg ἀνάπαυσιν δώσει ὁ θεὸς ἐπὶ τὸ ὄρος τοῦτο. 145 Moabitis will be brought down

(25:10–12)

καὶ καταπατηθήσεται ἡ Μωαβῖτις, ὃν τρόπον πατοῦσιν ἅλωνα ἐν ἁμάξαις· 11 καὶ ἀνήσει τὰς χεῖρας αὐτοῦ, ὃν τρόπον καὶ αὐτὸς ἐταπείνωσεν τοῦ ἀπολέσαι, καὶ ταπεινώσει τὴν ὕβριν αὐτοῦ ἐφ’ ᾗh τὰς χεῖρας ἐπέβαλεν· 12 καὶ τὸ ὕψος τῆς καταφυγῆς τοῦ τοίχου σου ταπεινώσει, καὶ καταβήσεταιi ἕως τοῦ ἐδάφους.

aεὐλογήσουσίν σε] SR; om. ABZ bὅτι ῥύσῃ αὐτοὺς] S*; om. ScaABRZ cπάντα ταῦτα] SB; ταῦτα πάντα ARZ dΚύριος] S; om. ABRZ eτῷ σωτῆρι] S*; τῇ σωτηρίᾳ ScaABRZ fκαὶ εὐφρανθησόμεθα] S; om. ABRZ gὅτι] SARZ; om. B hᾗ] S; ἃ ABRZ i καταβήσεται] SARZ; Καταβήσονται B

25:5–12

149

5 They will praise you like faint-hearted humans thirsting in Zion, because you will save them. 142 Lord will act on this mountain toward all nations

(25:5–7)

From impious people, to whom you handed us over, 6 Lord Sabaoth will also act on this mountain toward all the nations. They will drink happiness; they will drink wine. 7 They will anoint themselves with perfume on this mountain; deliver all these things to the nations, for this plan is toward all the nations. 143 Lord took away every tear

(25:8)

8 Having power, death swallowed; and again Lord God took away every tear from every face; he took away the reproach of the people from all the land, for the mouth of Lord has spoken. 144 God will provide rest on this mountain

(25:9–10)

9 And they will say on that day, “Look, Lord our God on whom we were hoping and rejoicing; we will also delight over our saviour.” 10 Because God will provide rest on this mountain. 145 Moabitis will be brought down

(25:10–12)

And Moabitis will be trampled down in the same way that they tread a threshing floor with wagons. 11 And he will send out his hands; in the same way that even he himself lowered it to destroy, also he will lower his pride, upon which he set his hands. 12 And he will lower the height of the refuge of your wall, and it will go down to the ground.

25:5 Eusebius Comm. Isa. 1.85 25:6 Origen Hom. Ex. 7.8; Eusebius Comm. Isa. 1.85; Dem. ev. 1.10.31; 2.3.18 25:7 Origen Hom. Ex. 7.8; Eusebius Comm. Isa. 1.85; Dem. ev. 1.10.31 25:8 Origen Fr. Ps. 123.3 (Analecta sacra 3.321); Comm. Jo. 13.418; Or. 13.3; Hom. Lev. 5.3; Comm. Matt. 12.35; Methodius Res. 3.23.3; Eusebius Comm. Isa. 1.85–86, 92; Comm. Ps. (PG 23.313, 745); Dem. ev. 2.3.18; 4.12.4; 10.8.91; Cyril of Jerusalem Cat. 12.15 25:9 Eusebius Comm. Isa. 1.86 25:10 Eusebius Comm. Isa. 1.86 25:11 Eusebius Comm. Isa. 1.86 25:12 Eusebius Comm. Isa. 1.86

150 146 Song over the land of Judah

Text and Translation

(26:1–6)

26.1 Τῇ ἡμέρᾳ ἐκείνῃ ᾄσονται τὸ ᾆσμα τοῦτο ἐπὶ γῆς Ἰούδαa Ἰδοὺ πόλις ὀχυρά, καὶ σωτήριον ἡμῖνb θήσει τεῖχοςc καὶ περίτειχος. 2 ἀνοίξατε πύλας, εἰσελθάτωd λαὸς φυλάσσων δικαιοσύνην. Καὶ φυλάσσων ἀλήθειαν, 3 ἀντιλαμβανόμενος ἀληθείας καὶ φυλάσσων εἰρήνην. ὅτι ἐπὶ σοὶe 4 ἤλπισαν, Κύριε, ὡςf τοῦ αἰῶνος, ὁ θεὸς ὁ μέγας ὁ αἰώνιος, 5 ὃς ταπεινώσας κατήγαγες τοὺς ἐνοικοῦντας ἐν ὑψηλοῖς· πόλεις ὀχυρὰς καταβαλεῖς καὶ κατάξεις ἕως ἐδάφους, 6 καὶ πατήσουσιν αὐτοὺςg πόδες πραέων καὶ ταπεινῶν. 147 The path of Lord is judgement

(26:7–9)

7 ὁδὸς εὐσεβῶν εὐθεῖα ἐγένετο, καὶ παρεσκευασμένη ἡ ὁδὸς τῶν ἀσεβῶνh. 8 ἡ γὰρ ὁδὸς Κυρίου κρίσις· ἠλπίσαμεν ἐπὶ τῷ ὀνόματί σου καὶ ἐπὶ τῇ μνείᾳ, 9 ᾗi ἐπεθυμεῖj ἡ ψυχὴ ἡμῶν. 148 Learn righteousness

(26:9–10)

ἐκ νυκτὸς ὀρθρίζει τὸ πνεῦμά μου πρὸς σέ, ὁ θεός, διότι φῶς τὰ προστάγματά σου ἐπὶ τῆς γῆς. δικαιοσύνην μάθετε, οἱ ἐνοικοῦντες ἐπὶ τῆς γῆς. 10 πέπαυται γὰρ ὁ ἀσεβής, πᾶς ὃςk οὐ μὴ μάθῃ δικαιοσύνην ἐπὶ τῆς γῆς, ἀλήθειαν οὐ μὴ ποιήσῃl· ἀρθήτω ὁ ἀσεβής, ἵνα μὴ ἴδῃ τὴν δόξαν Κυρίου.

aἸούδα] S; τῆς Ἰουδαίας B; Ιουδα λέγοντες ARZ b ἡμῖν] S; ἡμῶν R; ἡμῖς A; om. BZ cτεῖχος] SARZ; τὸ τεῖχος B d εἰσελθάτω] SARZ; εἰσελθέτω B e σοὶ] SARZ; σοὶ ἐλπίδι B fὡς] S; ἕως ABRZ gαὐτοὺς] SABR; αὐτὰς Z h καὶ παρεσκευασμένη ἡ ὁδὸς τῶν ἀσεβῶν] S; καὶ παρεσκευασμένη ἡ ὁδὸς τῶν εὐσεβῶν ARZ; ἡ ὁδὸς τῶν εὐσεβῶν καὶ παρεσκευασμένη B iᾗ] SABZ; ἧ R jἐπεθυμεῖ] S; ἐπιθυμεῖ ABRZ k πᾶς ὃς] SB; om. ARZ l ποιήσῃ] SARZ; ποιήσει B

26:1–10

146 Song over the land of Judah

151 (26:1–6)

26.1 On that day, they will sing this song over the land of Judah: “Look, a powerful city, and he will make a wall and surrounding wall into a deliverance for us.” 2 Open the gates! Let a people that keeps righteousness enter! And a people that keeps truth, 3 who lays hold of truth and keeps peace, because 4 they hoped on you, Lord, as eternity, the great, eternal god, 5 who lowered and brought down those living in high places. You will overthrow secure cities and bring them down to the ground, 6 and meek and low people’s feet will tread on them. 147 The path of Lord is judgement

(26:7–9)

7 The path of the pious has become straight, and the path of the impious is ready. 8 For the path of Lord is justice; we hoped on your name and on the remembrance 9 that our soul was longing for. 148 Learn righteousness

(26:9–10)

My breath rises early from the night to you, God, because your ordinances are light on the land. Learn righteousness, you who dwell on the land; 10 for the impious, everyone who does not learn righteousness on the land, has ceased; he will not perform truth. Let the impious person be taken away, so that he does not see the glory of Lord.

26:1–6 Origen Fr. Cant. (GCS 33.233); Eusebius. Comm. Isa. 1.86–87; Didymus Comm. Zach. 1.7, 29; 3.229; 5.387; Trin. 2.5; Epiphanius Pan. 76.7.3–5 26:3 Justin Dial. 24.2; Eusebius Comm. Isa. 1.86 26:6 Gregory of Nazianzus Or. Bas. 42.8 26:7–9 Eusebius Comm. Isa. 1.86–87; Athanasius Ep. fest. 2; Didymus Comm. Eccl. 93.6; 309.9; 327.3; Comm. Job 11.18; 210.22; Comm. Oct. Reg. 87; 121; Comm. Ps. 23.9; Comm. Zach. 1.74; 2.128; 2.164; Fr. Ps. 636; 1169; Trin. 2.12; Origen Comm. Jo. 2.159; Fr. Ps. 126.2; Fr. Prov.; Chrysotom Hom. 1Tim. 14; Gregory of Nazianus Or. Bas. 40.6 26:10 Athanasius Ep. fest. 7; 20; Didymus Comm. Eccl. 327.3; 93.6; 309.9; Comm. Job 11.18; 210.22; Comm. Oct. Reg. 87; 121; Comm. Ps. 23.9; Comm. Zach. 1.74; 2.128; 2.164; Fr. Ps. 636;1169; Trin. 2.12; Origen Comm. Jo. 2.159; Fr. Ps. 126.2; Fr. Prov. (PG 17 149–252); Chrysotom Hom. 1. Tim. 14; Hom. Jo. 12.; Theodoret; Basil of Caesarea Enar. Es.; Gregory Nazianzus Or. Bas. 40.6; Gregory of Nyssa. V. Moys. 2.218; Beat. 6; Eusebius Comm. Isa. 1.87; Comm. Ps.; Ambrose Iob. Dav. 4.5.19; Ps. 118. 14.38; 19.30; Hippolytus Apoc. 1; 2; 8–14; 19–20; Antichr. 63; Comm. Dan. 4.55.4; Procopius of Gaza Comm. Isa. 2; Oct. Com.

152 149 Lord, your arm is high

Text and Translation

(26:11)

11 Κύριε, ὑψηλός σου ὁ βραχίων, καὶ οὐκ ᾔδεισαν, γνόντες δὲ αἰσχυνθήτωσανa· ζῆλος λήμψεται λαὸν ἀπαίδευτον, καὶ νῦν πῦρ τοὺς ὑπεναντίους ἔδεται. 150 Lord, give us peace

(26:12–18)

12 Κύριε ὁ θεὸς ἡμῶν, εἰρήνην δὸς ἡμῖν, πάντα γὰρ ἀπέδωκας ἡμῖν. 13 Κύριε ὁ θεὸς ἡμῶνb, κτῆσαι ἡμᾶς· Κύριε, ἐκτὸς σοῦ ἄλλον οὐκ οἴδαμεν, τὸ ὄνομά σου ὀνομάζομεν. 14 οἱ δὲ νεκροὶ ζωὴν οὐ μὴ ἴδωσιν, οὐδὲ ἰατροὶ οὐ μὴ ἀναστήσωσινc· διὰ τοῦτο ἐπήγαγες καὶ ἀπώλεσας καὶ ἦρες πᾶν ἄρσεν αὐτῶν. 15 πρόσθες αὐτοῖς κακά, Κύριε, προσθήσει κακὰ πᾶσινd τοῖς ἐνδόξοις τῆς γῆς. 16 Κύριε, ἐν θλίψει ἐμνήσθην σου, ἐν θλίψει μικρᾷ ἡ παιδεία σου ἐγενήθῃe ἡμῖν. 17 καὶ ὡς ἡ ὠδίνουσα ἐγγίζει τεκεῖνf καὶg ἐπὶ τῇ ὠδῖνι αὐτῆς ἐκέκραξεν, οὕτως ἐγενήθημεν τῷ ἀγαπητῷ σου. 18 διὰ τὸν φόβον σου, Κύριε, ἐν γαστρὶ ἐλάβομεν καὶ ὠδινήσαμεν καὶ ἐτέκομεν· πνεῦμα σωτηρίας σουh ἐποιήσαμεν ἐπὶ τῆς γῆς, ἀλλὰ πεσοῦνταιi οἱ ἐνοικοῦντες ἐπὶ τῆς γῆς. 151 The dead will rise

(26:19)

19 ἀναστήσονται οἱ νεκροί, καὶ ἐγερθήσονται οἱ ἐν τοῖς μνημείοις, καὶ εὐφρανθήσονται οἱ ἐν τῇ γῇ· ἡ γὰρ δρόσος ἡ παρὰ σοῦ ἴαμα αὐτοῖς ἐστιν, ἡ δὲ γῆ τῶν ἀσεβῶν πεσεῖται.

aαἰσχυνθήτωσαν] S; αἰσχυνθήσονται ABRZ b Κύριε ὁ θεὸς ἡμῶν] SARZ; om. B c ἀναστήσωσιν] SRZ; ἀναστήσουσιν AB d πᾶσιν] SARZ; om. B e ἐγενήθῃ] S; om. ABRZ fτεκεῖν] SB; τοῦ τεκεῖν ARZ g καὶ] SARZ; om. B h σου] SABR; οὐκ Z i πεσοῦνται] SARZ; πεσοῦνται πάντες B

26:11–19

149 Lord, your arm is high

153 (26:11)

11 Lord, your arm is high, and they have not seen it, but when they know it, they should be ashamed. Zeal will take hold of an undisciplined people, and now fire will consume the opponents. 150 Lord, give us peace

(26:12–18)

12 Lord, our god, give us peace; for you have delivered all things to us. 13 Lord, our god, take possession of us. Lord, we do not know any other but you; we name your name. 14 But the dead certainly will not see life, and healers certainly will not rise; because of this you brought and destroyed and took away every male of theirs. 15 Give them evils, Lord! He will give evils to all the esteemed of the land. 16 Lord, in distress I remembered you; in a little distress, your discipline came to us. 17 And as the woman having pangs approaches childbirth and cries out at her pangs, so we became to your beloved. 18 Because of fear of you, Lord, we conceived in the womb, and had pangs, and gave birth; we made a spirit of your deliverance on the land, but those dwelling on the land will fall. 151 The dead will rise

(26:19)

19 The dead will rise, and those in the tombs will be raised, and those in the land will rejoice; for the dew from you is a remedy for them, but the land of the impious will fall.

26:11 Cyprian Adv. Jud.; Gregory Nazianzen Or. 16.7; Eusebius Comm. Isa. 1.87 26:12–18 Did. apost. 20; Eusebius Comm. Isa. 1.87–88; 2.11; 2.48; Ecl. proph. 4.12; Praep ev. 12.45; Comm. Ps. (PG 23.389); Origen Fr. Lam. (GCS 6.260); (PG 17.276; 17.29); Hom. Exod. 10.3; Hom. Gen. 6.3;12.3; Hom. Lev. 12.7; Hom. Num. 20.21; Comm. Matt. 38; 43; 54; Fr. Cant 3; Methodius Sang. 1.5; Conviv. 7.4 26:19 Tertullian Res. 31.6; Clement of Alexandria Protr. 114.3; Didymus Comm. Zach. 2.174; Fr. Ps. 686; 1188; Iraeneus Dem. 67; Gregory of Nyssa Cant. 11; Refut. 225; Eusebius Caesarea Comm. Isa. 1.88–89; Hippolytus Antichr. 65; Epiphanius Pan. 56.2.10; 64.70.5; Pamphilius Apol. pro Orig. 7; Procopius of Gaza Comm. Isa. (PG 87.2.224).

154 152 Hide from Lord’s wrath

Text and Translation

(26:20–21)

20 Βάδιζε, λαός μου, εἴσελθε εἰς τὰ ταμίειάa σου, ἀπόκλεισον τὴν θύραν σου, ἀποκρύβηθι μικρὸν ὅσον ὅσον, ἕως ἂν παρέλθῃ ἡ ὀργὴ Κυρίου· 21 ἰδοὺ γὰρ Κύριος ἀπὸ τοῦ ἁγίου ἐπάγει τὴν ὀργὴν αὐτοῦb ἐπὶ τοὺς κατοικοῦνταςc ἐπὶ τῆς γῆς, καὶ ἀνακαλύψει ἡ γῆ τὸ αἷμα αὐτῆς καὶ οὐ κατακαλύψειd τοὺς ἀνῃρημένους ἐπ’ αὐτῆςe. 153 Lord will slay the dragon

(27:1)

27.1 Τῇ ἡμέρᾳ ἐκείνῃ ἐπάξει Κύριοςf τὴν μάχαιραν τὴν ἁγίαν καὶ τὴν μεγάλην καὶ τὴν ἰσχυρὰν ἐπὶ τὸν δράκοντα ὄφιν φεύγοντα, ἐπὶ τὸν δράκοντα ὄφιν σκολιὸν καὶg ἀνελεῖ τὸν δράκοντα τὸν ἐν τῇ θαλάσσῃh. 154 Israel the beautiful vineyard

(27:2–6)

2 Τῇ ἡμέρᾳ ἐκείνῃ ἀμπελὼν καλός· ἐπιθύμημα ἐξάρχειν κατ’ αὐτῆς. 3 ἐγὼ πόλις ἰσχυράi, πόλις πολιορκουμένη, μάτην ποτιῶ αὐτήν· ἁλώσεται γὰρ νυκτός, ἡμέρας δὲ πεσεῖται τὸj τεῖχος. 4 οὐκ ἔστιν ἣ οὐκ ἐπελάβετο αὐτῆς· Τίς με θήσει καλάμην φυλάσσεινk ἐν ἀγρῷ; διὰ τὴν πολεμίαν ταύτην ἠθέτηκα αὐτήν. Τοίνυν διὰ τοῦτο ἐποίησεν Κύριος πάνταl, ὅσα συνέταξεν Κύριοςm. κατακέκαυμαι, 5 βοήσονται οἱ ἐνοικοῦντες ἐν αὐτῇ, ποιήσωμεν εἰρήνην αὐτῷn, ποιήσωμεν εἰρήνην. 6 οἱ ἐρχόμενοι, τέκνα Ἰακώβ, βλαστήσει καὶ ἐξανθήσει Ἰσραήλ, καὶ ἐμπλησθήσεταιo ἡ οἰκουμένη τοῦ καρποῦ αὐτοῦ. 155 The slayer will be slain

(27:7–11)

7 Μὴ ὡς αὐτὸς ἐπάταξεν, καὶ αὐτὸς οὗτοςp πληγήσεται, καὶ ὡς αὐτὸς ἀνεῖλεν, οὕτως ἀναιρεθήσεται; 8 μαχόμενιοςq καὶ ὀνειδίζων ἐξαποστέλλειr αὐτούς· οὐ σοιs ἦσθα ὁt μελετῶν τῷ πνεύματι τῷ σκληρῷ ἀνελεῖν αὐτοὺς πνεύματι θυμοῦ; 9 διὰ τοῦτο ἀφαιρεθήσεται ἡ ἀνομίαu Ἰακώβ, καὶ τοῦτό ἐστιν ἡ εὐλογία αὐτοῦ, ὅταν ἀφέλωμαι αὐτοῦ

aταμίειά] SAR; ταμεῖά BZ b αὐτοῦ] S; om. ABRZ cκατοικοῦντας] S; ἐνοικοῦντας ABRZ d κατακαλύψει] SBRZ; + ἡ γῆ A e ἐπ’ αὐτῆς] S; om. ABRZ fΚύριος] S; ὁ θεὸς ABRZ g καὶ] SARZ; om. B h τὸν ἐν τῇ θαλάσσῃ] S; om. ABRZ i ἰσχυρά] SARZ; ὀχυρά B j τὸ] SARZ; om. B k καλάμην φυλάσσειν] S; φυλάσσειν καλάμην ABRZ l Κύριος πάντα] SB; κύριος ὁ θεὸς πάντα ARZ m Κύριος] S; om. ABRZ n ποιήσωμεν εἰρήνην αὐτῷ] SARZ; om. B o ἐμπλησθήσεται] SARZ; πλησθήσεται B p οὗτος] S*; οὕτως ABRZ q μαχόμενιος] S; μαχόμενος ABRZ r ἐξαποστέλλει] S; ἐξαποστελεῖ ABRZ s σοι] S; σὺ ABRZ t ὁ] SARZ; om. B u ἡ ἀνομία] SARZ; ἀνομία B

26:20–27:9

152 Hide from Lord’s wrath

155 (26:20–21)

20 Go, my people, enter into your chambers; shut your door; hide as little as a little while, until the anger of Lord passes. 21 For look, Lord is bringing his anger from the holy place upon those who dwell upon the land; and the land will uncover its blood and it will not cover up those slain upon it. 153 Lord will slay the dragon

(27:1)

27.1 On day, that Lord will bring the holy and great and powerful sword upon the dragon, fleeing serpent, upon the dragon, twisted serpent, and he will slay the dragon that is in the sea. 154 Israel the beautiful vineyard

(27:2–6)

2 On that day, a vineyard will be beautiful, a desire to take the lead with it. 3 I am a mighty city, a besieged city; pointlessly I will water it, for it will be captured by night, and by day the wall will fall. 4 There is no city that did not seize it. Who will set me as a stalk to keep watch in a field? I set it because of this warring city. Accordingly, because of this, Lord did all that Lord ordained. I have been burned up. 5 Those dwelling in it will cry out: Let us make peace with him; let us make peace! 6 Those coming are children of Jacob; Israel will bud and bloom, and the inhabited world will be filled with his fruit. 155 The slayer will be slain

(27:7–11)

7 As he himself struck, will this one himself also be struck? And as he himself slayed, so will he be slain? 8 Fighting and reproaching, he sends them away. Were you not the one muttering by the harsh wind to slay them with a wind of wrath? 9 Because of this, the lawlessness of Jacob will be taken away. And this is 26:20–21 Matt 6:6; Heb 10:37; Tertullian Res. 27.4; Hippolytus Antichr. 64; Gaivm (CSCO 60.14); Origen Hom. Jer 12.10; Hom. Gen. 2.3; Eusebius Comm. Isa. 1.89; Comm. Ps. (PG 23.240); Fr. (PG 24.585) 27:1 Justin Dial. 91.4; 100.4; 112.2; Tertullian Marc. 4.24.10; Hippolytus Gaivm (CSCO 60.14); Origen Princ. 2.8.3; 3.2.1; Hom. Lev. 8.3; Methodius Lib. Arb. (PO 22.5.815); Eusebius Comm. Isa. 1.89, 97; Comm. Ps. (PG 23.637; 1088); Vit. Const. 3.3.1; 3.3.3 27:2–6 Eusebius Comm. Isa. 1.90, 92; 2.3 27:7–11 Did. apost. 13; Eusebius Comm. Isa. 1.90–91; Tertullian Marc. 4.43.2; Origen Fr. Matt. 563; 567; 141; Matt.Com A. 141; Cyril of Jerusalem Cat. 14.14

156

Text and Translation

τὴν ἁμαρτίαν, ὅταν θῶσιν πάντας τοὺς λίθους τῶν βωμῶν κατακεκομμένους ὡς κονίαν λεπτήν· καὶ οὐ μὴ μείνῃ τὰ δένδρα αὐτῶν, καὶ τὰ εἴδωλα αὐτῶν ἐκκεκομμένα ὥσπερ δρυμὸς μακράν. 10 τὸ κατοικούμενον ποίμνιον ἀνειμένον ἔσται ὡς ποίμνιον καταλελειμμένον· καὶ ἔσται πολὺν χρόνον εἰς βόσκημα, καὶ ἐκεῖa ἀναπαύσονται. 11 μετὰ πολὺb χρόνον οὐκ ἔσται ἐν αὐτῇ πᾶν χλωρὸν διὰ τὸ ξηρανθῆναι. 156 The destroyed sons of Israel will return

(27:11–13)

Γυναῖκες ἐρχόμεναι ἀπὸ θέας, δεῦτε· οὐ γὰρ λαός ἐστιν ἔχων σύνεσιν, διὰ τοῦτο οὐ μὴ οἰκτιρήσειc ὁ ποιήσας αὐτούς, οὐδὲ ὁ πλάσας αὐτοὺς οὐ μὴ ἐλεήσῃ. 12 Καὶ ἔσται ἐν τῇ ἡμέρᾳ ἐκείνῃ συνταράξειd Κύριοςe ἀπὸ τῆς διώρυγοςf τοῦ ποταμοῦ ἕως Ῥινοκορούρων, ὑμεῖς δὲ συναγάγετε τοὺς υἱοὺς Ἰσραήλ κατὰ ἕνα ἕναg. 13 καὶ ἔσται ἐν τῇ ἡμέρᾳ ἐκείνῃ σαλπιοῦσιν τῇ σάλπιγγι τῇ μεγάλῃ, καὶ ἥξουσιν οἱ ἀπολόμενοι ἐν τῇ χώρᾳ τῶν Ἀσσυρίων καὶ οἱ ἀπολόμενοι ἐν Αἰγύπτῳ καὶ προσκυνήσουσιν τῷ Κυρίῳ ἐπὶ τὸ ὄρος τὸ ἅγιον ἐνh Ἰερουσαλήμ. 157 Woe to the crown of pride

(28:1–3)

28.1 Οὐαὶ τῷ στεφάνῳ τῆς ὕβρεως, οἱ μισθωτοὶ Ἐφράιμ· τὸ ἄνθος τὸ ὠραῖονi τὸ ἐκπεσὸν ἐκ τῆς δόξης ἐπὶ τῆς κορυφῆς τοῦ ὄρους τοῦ παχέος, οἱ μεθύοντες ἄνευ οἴνου. 2 ἰδοὺ ἰσχυρὸν καὶ σκληρὸν παρὰ Κυρίουj ὁ θυμὸς Κυρίου ὡς χάλαζα καταφερομένηk· ὡς ὕδατος πολὺ πλῆθος σῦρον χώραν τῇ γῇ ποιήσει ἀνάπαυσινl καὶ ταῖς χερσίνm. 3 καὶ τοῖς ποσὶν καὶn καταπατηθήσεται ὁ στέφανος τῆς ὕβρεως, οἱ μισθωτοὶ Ἐφράιμo. 158 Woe to the mountain blossom

(28:4)

4 καὶ ἔσται τὸ ἄνθος τὸ ἐκπεσὸν τῆς ἐλπίδος τῆς δόξηςp ἐπ’ ἄκρου τοῦ ὄρους τοῦ ὑψηλοῦ ὡς πρόδρομος σύκου, ὁ ἰδὼν αὐτὸ πρὶν ἢ εἰς τὴν χεῖρα αὐτοῦ λαβεῖν αὐτόq, θελήσει αὐτὸ καταπιεῖν.

aκαὶ ἐκεῖ] SABR; κἀκεῖ Z bπολὺ] S; om. ABRZ c οἰκτιρήσει] S; οἰκτιρήσῃ ABRZ dσυνταράξει] S; συμφράξει ABRZ eΚύριος] SARZ; ὁ θεὸς B fδιώρυγος] SARZ; διώρυχος B gτοὺς υἱοὺς Ἰσραήλ κατὰ ἕνα ἕνα] SRZ; τοὺς υἱοὺς Ἰσραὴλ κατ’ ἕνα ἕνα A; κατὰ ἕνα τοὺς υἱοὺς Ἰσραήλ B h ἅγιον ἐν] SABR; ἐν ἅγιον Z i τὸ ὠραῖον] S; om. ABRZ jπαρὰ Κυρίου] S; om. ABRZ kκαταφερομένη] S; καταφερομένη οὐκ ἔχουσα σκέπην, βίᾳ καταφερομένη ABRZ l ἀνάπαυσιν] SARZ; ἀνάπαυμα B m καὶ ταῖς χερσίν] S; ταῖς χερσίν ABRZ nκαὶ] SZ; om. ABR o Ἐφράιμ] SBZ; τοῦ Εφραιμ AR pδόξης] SARZ; ζωῆς B q λαβεῖν αὐτό] S*B; λαβεῖν λαβεῖν αὐτὸ SB; λαβεῖν ARZ

27:10–28:4

157

his praise, when I take away his sin, when they make all the stones of the altars crushed like fine dust; and their trees will not remain, and their idols will be cut out, just like a forest far away. 10 The governed flock will be neglected, like a flock that was left, and for a long time it will be fodder and there they will rest. 11 After a long time, there will not be anything green in it, because it has been dried up. 156 The destroyed sons of Israel will return

(27:11–13)

Women coming from a show, come! For there is no people that has intelligence. Because of this, the one who made them certainly will not have pity, and the one who formed them certainly will not show mercy. 12 And it will be on that day: Lord will disturb from the channel of the river as far as Rhinokoroura. But you, gather the sons of Israel one by one. 13 And it will be on that day: they will trumpet with the great trumpet and those destroyed in the territory of the Assyrians and those destroyed in Egypt will come and worship Lord on the holy mountain in Jerusalem. 157 Woe to the crown of pride

(28:1–3)

28.1 Woe to the crown of insolence, the hired workers of Ephraim, the beautiful blossom that fell from the glory upon the top of the substantial mountain, those getting drunk without wine. 2 Look, powerful and harsh from Lord is the wrath of Lord, like hail rushing down like a great mass of water sweeping a territory, it will produce a respite for the land and for the hands. 3 And the crown of insolence, the hired workers of Ephraim, will also be trampled down with the feet. 158 Woe to the mountain blossom

(28:4)

4 And the blossom that fell from the hope of glory upon the topmost extremity of the high mountain will be like an early fig; the one who sees it before taking it into his hand will want to gobble it up.

27:11–13 Did. apost. 13; Tertullian Marc. 4.43.2; Origen Fr. Matt. 563; 567; Matt. Com. A. 141; Or. 11.3; Eusebius Comm. Isa. 1.90–91; Onom. (GCS 11.148); Cyril of Jerusalem Cat. 14.14 28:1–3 Eusebius Comm. Isa. 1.92–98 100; Dem.ev. 2.3.135–136 28:3 Gregory Nazianzen Orat. 42.11 28:4 Eusebius Comm. Isa 1.92

158 159 Lord Sabaoth will be the crown of hope

Text and Translation

(28:5–6)

5 Τῇ ἡμέρᾳ ἐκείνῃ ἔσται Κύριος Σαβαὼθ ὁ στέφανος τῆς ἐλπίδος ὁ πλακεὶςa τῆς δόξης τῷ καταλειφθέντι τοῦ λαοῦb· 6 καταλειφθήσεταιc ἐπὶ πνεύματι κρίσεως ἐπὶ κρίσιν καὶ ἰσχὺν κωλύων ἀνελεῖν. 160 Priest and prophet misled by drink

(28:7–8)

7 οὗτοι γὰρ οἴνῳ πεπλανημένοιd εἰσίν, ἐπλανήθησαν διὰ τὸ σίκερα· ἱερεὺς καὶ προφήτης ἐξέστησαν διὰ τὸν οἶνονe, ἐσείσθησαν ἀπὸ τῆς μέθης τοῦ σίκεραf, ἐπλανήθησαν· τοῦτ’ ἔστι φάσμα. 8 ἀρὰ ἔδεται ταύτην τὴν βουλήνg· ἕνεκεν πλεονεξίας. 161 Our report

(28:9–12)

9 Τίνι ἀνηγγείλαμεν κακὰ καὶ τίνι ἀνηγγείλαμεν ἀγγελίαν, καὶh οἱ ἀπογεγαλακτισμένοι ἀπὸ γάλακτος, οἱ ἀποσπασμένοιi ἀπὸ μαστοῦ; 10 θλῖψινj ἐπὶ θλῖψιν προσδέχου, ἐλπίδα ἐπ’ ἐλπίδι, ἔτι μικρὸν ἔτι μικρὸν 11 διὰ φαυλισμὸν χειλέων διὰ γλώσσης ἑτέρας, ὅτι λαλήσουσιν τῷ λαῷ τούτῳ 12 λέγοντες αὐτοῖςk Τοῦτο τὸ ἀνάπαυμα τῷ πεινῶντι καὶ τοῦτο τὸ σύντριμμα, καὶ οὐκ ἠθέλανl ἀκούειν. 162 Lord God’s oracle will be oppression

(28:13)

13 καὶ ἔσται αὐτοῖς τὸ λόγιον Κυρίου τοῦ θεοῦm θλῖψις ἐπὶ θλῖψιν, ἐλπὶς ἐπ’ ἐλπίδαn, ἔτι μικρὸν ἔτι μικρόν, ἵνα πορευθῶσινo καὶ πέσωσιν εἰς τὰp ὀπίσω καὶ κινδυνεύσωσιν καὶ συντριβήσονταιq καὶ ἁλώσονται. 163 Covenant with death

(28:14–15)

14 Διὰ τοῦτο ἀκούσατε λόγον Κυρίου, ἄνδρες τεθλιμμένοι καὶ ἄρχοντες τοῦ λαοῦ τοῦr ἐν Ἰερουσαλήμ. 15 Ὅτι εἴπατε Ἐποιήσαμεν διαθήκην μετὰ τοῦ ᾅδου καὶ μετὰ τοῦ θανάτου συνθήκας, καταιγὶς φερομένη ἐὰν παρέλθῃ οὐ μὴ ἔλθῃ ἐφ’ ἡμᾶςs, ἐθήκαμεν ψεῦδος τὴν ἐλπίδα ἡμῶν καὶ τῷ ψεύδει σκεπασθησόμεθα. aπλακεὶς] SARZ; πλεκεὶς B b τοῦ λαοῦ] SB; μου λαῷ ARZ c καταλειφθήσεται] S; καὶ καταλειφθήσονται A; καταλειφθήσονται BRZ d πεπλανημένοι] SARZ; πεπλημμελημένοι B e διὰ τὸν οἶνον] SARZ; διὰ τὸ σίκερα, κατεπόθησαν διὰ τὸν οἶνον B f τοῦ σίκερα] SARZ; om. B g βουλήν] S; βουλήν αὕτη γὰρ ἡ βουλὴ ABRZ h καὶ] S; om. ABRZ i ἀποσπασμένοι] SB; ἀπεσπασμένοι ARZ j θλῖψιν] SR; θλίψιν ABZ kαὐτοῖς] SB; αὐτῷ ARZ lἠθέλαν] S; ἠθέλησα ABRZ mτοῦ θεοῦ] SARZ; om. B n ἐλπίδα] S; ἐλπίδι ABRZ o πορευθῶσιν] SARZ; πορεύσωσιν B p εἰς τὰ] SARZ; om. B q κινδυνεύσωσιν καὶ συντριβήσονται] SARZ; συντριβήσονται καὶ κινδυνεύσουσιν B r τοῦ] S; τούτου AZ; τούτου τοῦ BR s ἐφ’ ἡμᾶς] SBR; ἡμῖν AZ

28:5–15

159 Lord Sabaoth will be the crown of hope

159 (28:5–6)

5 On that day, Lord Sabaoth will be the crown of hope that was woven of glory for what was left of the people. 6 It will be left on a wind of justice, on justice and power preventing destruction. 160 Priest and prophet misled by drink

(28:7–8)

7 For these are led astray with wine; they were led astray because of the sikera; priest and prophet lost their senses because of the wine; they were shaken by the drunkenness of the sikera; they were led astray; this is an omen. 8 A curse will devour this plan because of greediness. 161 Our report

(28:9–12)

9 To whom did we report evil things, and to whom did we report a message? And those weaned from milk, torn from the breast? 10 Accept oppression upon oppression, hope upon hope, yet a little, yet a little, 11 because of the contempt of lips, through a different tongue, because they will speak to this people, 12 saying to them, “This is the rest for the hungry person, and this is the ruin.” And they did not wish to hear. 162 Lord God’s oracle will be oppression

(28:13)

13 And the oracle of Lord God will be for them oppression upon oppression, hope upon hope, yet a little, yet a little, so that they will go and fall backward, and they will be in peril and crushed and captured. 163 Covenant with death

(28:14–15)

14 Because of this, hear the word of Lord, oppressed men and rulers of the people that is in Jerusalem. 15 Because you said, “We have made a covenant with the nether world and treaties with death; if a rushing squall passes by, certainly it will not come upon us; we have made a lie our hope and by a lie we will be protected!” 28:5 Eusebius Comm. Isa 1.92–93; Comm. Ps. (PG 23.644); Dem. ev. 2.3.135–136 28:7–8 Eusebius Comm. Isa. 1.92 28:9–12 Origen Mart. (PG 17.61); Fr. 1 Cor. 65; Eusebius Comm. Isa. 1.93 28:13 Eusebius Comm. Isa. 1.93 28:14–15 Eusebius Comm. Isa. 1.93; Ecl. proph. 4.13

160 164 Zion’s cornerstone

Text and Translation

(28:16–20)

16 Διὰ τοῦτο οὕτως λέγει Κύριος Ἰδοὺ ἐγὼ ἐμβαλῶa εἰς τὰ θεμέλια Σειὼν λίθον πολυτελῆ ἐκλεκτὸν ἀκρογωνιαῖον ἔντιμον εἰς τὰ θεμέλια αὐτῆς, καὶ ὁ πιστεύων ἐπ’ αὐτῷb οὐ μὴ καταισχυνθῇ. 17 καὶ θήσω κρίσιν εἰς ἐλπίδα, ἡ δὲ ἐλεημοσύνη μου εἰς σταθμούς, καὶ οἱ πεποιθότες μάτην ψεύδει· ὅτι οὐc μὴ παρέλθῃ ὑμᾶς καταιγίς, 18 μὴ καὶ ἀφέλῃ ὑμῶν τὴν διαθήκην τοῦ θανάτου, καὶ ἡ ἐλπὶς ὑμῶν ἡ πρὸς τὸν ᾅδην οὐ μὴ ἐμμείνῃ· καταιγὶς φερομένη ἐὰν ἐπέλθῃ, ἔσεσθε αὐτῇ εἰς καταπάτημα. 19 ὅταν παρέλθῃ, λήμψεται ὑμᾶς· πρωῒ πρωῒ παρελεύσεται ἡμέρας, καὶ ἐν νυκτὶ ἔσται ἐλπὶς πονηρά. Μάθετε ἀκούειν. 20 στενοχωρούμενοι οὐ δυνάμεθα μάχεσθαι, αὐτοὶ δὲ ἀσθενοῦμεν τοῦ ἡμᾶς συναχθῆναι. 165 Lord’s deeds of anger

(28:21–22)

21 Ὥσπερ ὄρος ἀσεβῶν ἀναστήσεται Κύριοςd καὶ ἔσται ἐν τῇ φάραγγι Γαβαών· μετὰ θυμοῦ ποιήσει τὰ ἔργα αὐτοῦ, πικρίας ἔργαe· ὁ δὲ θυμὸς αὐτοῦ ἀλλοτρίως χρήσεται, καὶ ἡ πικρίαf αὐτοῦ ἀλλοτρία. 22 καὶ ὑμεῖς μὴ εὐφρανθείητε, μηδὲ ἰσχυσάτωσαν ὑμῶν οἱ δεσμοί οἱ ὀφθαλμοίg· διότι συντετελεσμένα καὶ συντετμημένα πράγματα ἤκουσα παρὰ τοῦh Κυρίου Σαβαώθ, ἃ ποιεῖi ἐπὶ πᾶσαν τὴν γῆν. 166 Parable of the sower

(28:23–26)

23 Ἐνωτίζεσθε καὶ ἀκούετε τῆς φωνῆς μου, προσέχετε καὶ ἀκούετε τοὺς λόγους μου. 24 μὴ ὅλην τὴν ἡμέραν μέλλειj ὁ ἀροτριῶν ἀροτριᾶνk; ἢ σπόρον ἑτοιμάσειl πρὶν ἐργάζεσθαιm τὴν γῆν; 25 οὐχ ὅταν ὁμαλίσῃ αὐτῆς τὸ πρόσωπονn, τότε σπείρει μικρὸν μελάνθιον καὶ κύμινον καὶ πάλιν σπείρει πυρὸν καὶ κριθὴνo καὶ ζέαν ἐν τοῖς ὁρίοις σου; 26 καὶ παιδευθήσῃp.

aἐμβαλῶ] SARZ; ἐμβάλλω B bἐπ’ αὐτῷ] SARZ; om. B cοὐ] SARZ; om. B dΚύριος] SAB; om. RZ e ἔργα] S; ἔργον ABRZ f πικρία] SARZ; σαπρία B g οἱ ὀφθαλμοί] S; om. ABRZ h τοῦ] S; om. ABRZ iποιεῖ] S; ποιήσει ABRZ jμέλλει] SARZ; ἀροτριάσει B kἀροτριᾶν] SARZ; om. B l ἑτοιμάσει] S; προετοιμάσει ABRZ m ἐργάζεσθαι] S; ἐργάσασθαι ABRZ n αὐτῆς τὸ πρόσωπον] SARZ; τὸ πρόσωπον αὐτῆς B oκαὶ κριθὴν] SARZ; κριθὴν καὶ κέγχρον B pπαιδευθήσῃ] S*; παιδευθήσῃ κρίματι θεοῦ σου καὶ εὐφρανθήσῃ ScaARZ; παιδευθήσει κρίματι θεοῦ, καὶ εὐφρανθήσῃ B

28:16–26

164 Zion’s cornerstone

161 (28:16–20)

16 Because of this, thus says Lord: “Look, I will lay in the foundations of Zion a precious chosen cornerstone, honored in its foundations, and the one who trusts on it certainly will not be disgraced. 17 And I will turn justice into hope and my mercy into balances, and those trusting a lie pointlessly (because a storm certainly will not pass you by 18 lest it also take away your covenant of death) even your hope towards the nether world certainly will not stand fast. If a rushing storm comes, you will be trampled by it. 19 When it passes by, it will take hold of you; early, early it will pass by day, and at night it will be an evil expectation.” Learn to listen. 20 We are cramped, we are unable to fight, and we ourselves are too weak to be assembled. 165 Lord’s deeds of anger

(28:21–22)

21 Lord will rise up just like a mountain of impious people, and he will be in the ravine of Gabaon; he will do his deeds with wrath, deeds of bitterness. But his wrath will deal unfavourably, and his bitterness unfavourably. 22 And you, may you not be glad, nor your bonds, your eyes, powerful, because I have heard things completed and cut short from Lord Sabaoth, things that he is doing on all the land. 166 Parable of the sower

(28:23–26)

23 Give ear and hear my voice; pay attention and hear my words! 24 Is the one who ploughs going to plough the whole day? Or prepare seed before working the land? 25 When he levels its face, then does he not sow a little cumin and black cumin and again he sows wheat and barley and emmer within your boundaries? 26 And you will be disciplined.

28:16–20 Sib. Or. 8; Odes Sol. 9.7; Acts. Pet. 1 24; Origen Ps.Cat.C (CELS 5.33); Comm. Jo 1.225; Tertullian Marc. 4.35.15; 5.6.10; Hippolytus Haer. 5.7.35; Cyprian Test. 2.16; Eusebius Comm. Isa. 1.93–94; Ecl. proph. 3.42; 4.13; Comm. Ps. (PG 39.1561); Fr. (PG 24.568; 641); Dem. ev. 1.7.14; Theoph. (GCS 11.186); Cyril of Jerusalem Cat. 10.3; 13.35 28:23–26 Eusebius Comm. Isa. 1.94

162 167 A relenting discipline

Text and Translation

(28:27–29)

27 οὐ γὰρ μετὰ σκληρότητος καθαίρεται τὸ μελάνθιον, οὐδὲ τροχὸς ἁμάξης περιάξει ἐπὶ τὸ κύμινον, ἀλλὰ ῥάβδῳ ἐκτινάσσεταιa τὸ μελάνθιον, τὸ δὲ κύμινον 28 μετὰ ἄρτου βρωθήσεται. οὐ γὰρ εἰς τὸν αἰῶνα ἐγὼ ὑμῖν ὀργισθήσομαι, οὐδὲ φωνὴ τῆς πικρίας μου καταπατήσει ὑμᾶς. 29 καὶ ταῦτα παρὰ Κυρίου Σαβαώθ ἐξῆλθεν τὰ τέρατα. Βουλεύσασθε, ὑψώσατε ματαίαν παράκλησιν. 168 Woe to Ariel

(29:1–4)

29.1 Οὐαὶ πόλις Ἀριὴλb, ἣν Δαυὶδ ἐπολέμησενc· συναγάγετε γενήματα ἐνιαυτὸν ἐπ’d ἐνιαυτόν, φάγεσθε, φάγεσθε γὰρ σὺν Μωάβ. 2 ἐκλείψωe γὰρ Ἀριήλ, καὶ ἔσται αὐτῆς ἡ ἰσχὺς καὶ τὸf πλοῦτος ἐμοί. 3 καὶ κυκλώσω ὡς Δαυὶδ ἐπὶ σὲ καὶ βαλῶ περὶ σὲ χάρακα καὶ θήσω περὶ σὲ πύργους, 4 καὶ ταπεινωθήσονται οἱ λόγοι σου εἰς τὴν γῆνg, καὶ εἰς τὴν γῆν οἱ λόγοι σου δύσονται· καὶ ἔσταιh ὡς οἱ φωνοῦντες ἐκ τῆς γῆς ἡ φωνή σου, καὶ πρὸς τὸ ἔδαφος ἡ φωνή σου ἀσθενήσει. 169 The wealth of the impious is ephemeral

(29:5–8)

5 Καὶ ἔσται ὡς κονιορτὸς ἀπὸ τροχοῦi ὁ πλοῦτος τῶν ἀσεβῶν καὶ ὡς χνοῦς φερόμενοςj, καὶ ἔσται ὡς στιγμὴ παραχρῆμα 6 παρὰ Κυρίου Σαβαώθ· ἐπισκοπὴ γὰρ ἔσται μετὰ βροτῆςk καὶ σεισμοῦ καὶ φωνῆς μεγάληςl, καταιγὶς φερομένη καὶ φλὸξ πυρὸς κατεσθίουσα. 7 καὶ ἔσται ὡς ἐνυπνιαζόμενος ἐν ὕπνῳm ὁ πλοῦτος τῶν ἐθνῶν πάντωνn, ὅσοι ἐπεστράτευσαν ἐπὶ Ἰσραήλo, καὶ πάντες οἱ στρατευόμενοιp ἐπὶ Ἰερουσαλήμ καὶ πάντες οἱ συνηγμένοι ἐπ’ αὐτὴν καὶ θλίβοντεςq αὐτήν. 8 καὶ ἔσονταιr ὡς οἱ ἐν τῷ ὕπνῳs πίνοντεςt καὶ ἔσθοντες, καὶ ἐξαναστάντων ματαίων αὐτῶνu τὸ ἐνύπνιον, καὶ ὃν τρόπον ἐνυπνιάζεται ὁ διψῶν ὡς πίνων καὶ ἐξαναστὰς ἔτι διψᾷ, ἡ δὲ ψυχὴ αὐτοῦ εἰς κενὸν ἤλπισεν, οὕτως ἔσται ὁ πλοῦτος πάντων τῶν ἐθνῶν, ὅσοι ἐπεστράτευσαν ἐπὶ τὸ ὄρος Σιών.

aἐκτινάσσεται] SARZ; τινάσσεται B b πόλις Ἀριὴλ] SARZ; Ἀριὴλ πόλις B c Δαυὶδ ἐπολέμησεν] SARZ; ἐπολέμησεν Δαυείδ B d ἐπ’] SARZ; ἐπὶ B e ἐκλείψω] S; ἐκθλίψω ABRZ f τὸ] SARZ; ὁ B gοἱ λόγοι σου εἰς τὴν γῆν] SARZ; εἰς τὴν γῆν οἱ λόγοι σου B h ἔσται] SARZ; ἔσονται B i τροχοῦ] SARZ; τοίχου B jφερόμενος] SARZ; φερόμενος τὸ πλῆθος τῶν καταδυναστευόντων σε B kβροτῆς] S; κραυγῆς A; βροντῆς BRZ l φωνῆς μεγάλης] SARZ; φωνὴ μεγάλη B m ἐν ὕπνῳ] SRZ; ἐνύπνιον A; καθ’ ὕπνους νυκτὸς B nτῶν ἐθνῶν πάντων] SARZ; ἁπάντων τῶν ἐθνῶν B o Ἰσραήλ] SA; Ἰερουσαλήμ B; Αριηλ QmgRZ p στρατευόμενοι] SB; στρατευσάμενοι ARZ q θλίβοντες] SAR; οἱ θλίβοντες BZ r ἔσονται] SARZ; om. B s τῷ ὕπνῳ] SB; ὕπνῳ ARZ t πίνοντες] SABR; πεινῶντες Z u ματαίων αὐτῶν] S; μάταιον αὐτῶν ARZ; μάταιον B

28:27–29:8

167 A relenting discipline

163 (28:27–29)

27 For the black cumin is purified not with harshness, and a wagon wheel will not be led around upon the cumin; rather the black cumin is shaken with a rod, and the cumin 28 will be consumed with bread, for I will not be angry at you forever, nor will the sound of my bitterness trample you. 29 And these wonders came forth from Lord Sabaoth. Deliberate; raise a pointless appeal! 168 Woe to Ariel

(29:1–4)

29.1 Woe to you, city of Ariel, against which David waged war! Gather produce year after year, you will eat, for you will eat with Moab. 2 For I will forsake Ariel, and its power and wealth will be mine. 3 And like David I will surround you; and I will set up an entrenched camp around you, and I will put towers around you. 4 And your words will be brought down into the land, and your words will sink into the land, and your voice will be like those who call from the land, and your voice will be weak, towards the ground. 169 The wealth of the impious is ephemeral

(29:5–8)

5 And the wealth of the impious will be like a cloud of dust from a wheel, and like dust carried along, and it will be like a moment, instantly 6 from Lord Sabaoth. For there will be an inspection, with thunder and quaking and a great sound, a rushing storm and a consuming flame of fire. 7 And the wealth of all the nations will be like one who dreams during sleep, as many as waged war against Israel and all those who are waging war against Jerusalem and all those who had gathered together against it and oppressed it. 8 And they will be like those who drink and eat in their sleep, and when they awake, the dream is of pointless things. And in the same way that the one who is thirsty dreams as if he is drinking, and when he awakes he is still thirsty and his soul has hoped to no avail, so will be the wealth of all the nations, as many as waged war against Mount Zion.

28:27–29 Eusebius Comm. Isa. 1.94 29:1–4 Origen Hom. Num. 16.7; Eusebius Comm. Isa. 1.95 29:5–8 Tertullian Res. 59.5; Eusebius Comm. Isa. 1.95

164

Text and Translation

170 Lord makes you imperceptive

(29:9–10)

9 Ἐκλύθητε καὶ ἔστητεa καὶ κραιπαλήσατε οὐκ ἀπὸ σίκερα οὐδὲb ἀπὸ οἴνου· 10 ὅτι πεπότικεν ὑμᾶς Κύριος πνεύμαc κατανύξεως καὶ καμμύσει τοὺς ὀφθαλμοὺς αὐτῶν καὶ τῶν προφητῶν αὐτῶν καὶ τῶν ἀρχόντων αὐτῶν, ὃι ὁρῶντες τὰ κρυπτά. 171

Incomprehensible sayings

(29:11–12)

11 καὶ ἔσταιd ὑμῖν τὰ ῥήματα πάνταe ταῦτα ὡς οἱ λόγοι τοῦ βιβλίου τούτου τοῦ ἐσφραγισμένουf, ὃ ἐὰν δῶσιν αὐτὸ ἀνθρώπῳ ἐπισταμένῳ γράμματα λέγοντες Ἀνάγνωθι ταῦ τοῦτοg· καὶ ἐρεῖ Οὐ δύναμαι ἀναγνῶναι, ἐσφράγισται γάρ. 12 καὶ δοθήσεται τὸ βιβλίον τοῦτο εἰς χεῖρας ἀνθρώπου μὴ ἐπισταμένου γράμματα, καὶ ἐρεῖ αὐτῷ Ἀνάγνωθι ταῦταh· καὶ ἐρεῖ Οὐκ ἐπίσταμαι γράμματα. 172 Hypocrisy of the “wise”

(29:13–14)

13 Καὶ εἶπεν Κύριος Ἐγγίζει μουi ὁ λαὸς οὗτος τοῖςj χείλεσιν αὐτῶν τιμοῦσίνk με, ἡ δὲ καρδία αὐτῶν πόρρω ἀπέχει ἀπ’ ἐμοῦ, μάτην δὲ σέβονταί με διδάσκοντες ἐντάλματα ἀνθρώπων καὶ διδασκαλίας. 14 διὰ τοῦτο ἰδοὺ ἐγὼl προσθήσω τοῦ μεταθεῖναι τὸν λαὸν τοῦτον καὶ μεταθήσω αὐτοὺς καὶ ἀπολῶ τὴν σοφίαν τῶν σοφῶν καὶ τὴν σύνεσιν τῶν συνετῶν κρύψω. 173 Woe to schemers

(29:15–17)

15 Οὐαὶ οἱ βαθέως βουλὴν ποιοῦντες καὶ οὐ διὰ Κυρίου. Οὐαὶ οἱ ἐν κρυφῇ βουλὴν ποιοῦντεςm καὶ ἔσται ἐν σκότει τὰ ἔργα αὐτῶν καὶ ἐροῦσιν Τίς ἡμᾶς ἑώρακενn καὶ τίς γνώσεταιo ἃ ἡμεῖς ποιοῦμεν;

aἔστητε] S; ἔκστητε ABRZ b οὐδὲ] SBR; οὐδ’ AZ cπνεύμα] S; πνεύματι ABRZ d ἔσται] SB; ἔσονται ARZ eτὰ ῥήματα πάντα] SB; πάντα τὰ ῥήματα ARZ fτούτου τοῦ ἐσφραγισμένου] S; τοῦ ἐσφραγισμένου τούτου ARZ; τοῦ ἐσφραγισμένου B g ταῦ τοῦτο] S*; ταῦτα ScaABRZ; τοῦτο Scb2 h ταῦτα] S; τοῦτο ABRZ iμου] S; μοι ABRZ jτοῖς] SARZ; ἐν τῷ στόματι αὐτοῦ, καὶ ἐν τοῖς B kτιμοῦσίν] S; τιμῶσίν ABRZ l ἐγὼ] SAR; om. BZ mοὐ διὰ Κυρίου. Οὐαὶ οἱ ἐν κρυφῇ βουλὴν ποιοῦντες] SABabRZ; om. B*. n ἡμᾶς ἑώρακεν] SARZ; ἑόρακεν ἡμᾶς B oγνώσεται] S; ἡμᾶς γνώσεται ἢ ABRZ

29:9–15

170 Lord makes you imperceptive

165 (29:9–10)

9 Be feeble and you will stand, and be intoxicated not from sikera or from wine. 10 Because Lord has made you drink a spirit of stunning; and he will close the eyes of them and of their prophets and of their rulers, who see the secrets. 171

Incomprehensible sayings

(29:11–12)

11 And all these sayings will be for you like the words of this sealed document, which if they give it to a person who understands letters, saying, “Read this T!” he will say, “I am not able to read it, for it has been sealed.” 12 And this document will be given into the hands of a person who does not understand letters, and he will say to him, “Read these things!” and he will say, “I do not understand letters.” 172 Hypocrisy of the “wise”

(29:13–14)

13 And Lord said, “This people approaches me; with their lips they honour me, but their heart stays far away from me. And they pointlessly act piously toward me, teaching rules and instructions of humans. 14 Because of this, look, I will continue to change this people, and I will change them and I will destroy the wisdom of the wise and I will hide the intelligence of the intelligent.” 173 Woe to schemers

(29:15–17)

15 Woe, those who make deliberation deeply and not through Lord! Woe, those who make deliberation in secret; also their deeds will be in darkness! And they will say, “Who has seen us and who will know what we are doing?” 29:10 Eusebius Comm. Isa. 1.96; Cyprian Ep. 59.13; Gregory Nazianzen Orat. 16.10 29:11 Cyprian Test. 4; Origen Comm. Jo. 5.4; Fr. Ezech. (PG 17.288); Hom. Exod. 12.4; Hom. Ezech. 14.2; Hom. Num. 13.2; Hilary of Poiters De Trin. 12.57; John of Damascus De Fide Orth. 4.14; Didymus Comm.Ps. 286.9; Eusebius Comm. Isa 1.96; Dem. ev. 8.2.32; Hippolytus Daniel 4.33.5; Epiphanius Pan. 64.6.6 29:13–14 Matt 5:8; Mark 7:6; Col 2:22; Ox. 270 (Hunt 11); Tertullian Marc. 3.6.5; 3.6.6; 3.16.1; 4.254; 5.11.9; Athanasius Ep. fest. 26; Didymus Comm. Ps. 29.3; 211.4; Origen Comm. Jo. 28.246; Comm. Luc. 16; Comm. Matt. 11.11; 14.3; Mart. 5; Fr. Ps. (Studi e Testi 264.86; PG 12.1452; 1445; 1648; Analecta Sacra 3.51); Fr.Prov. 9; Ps.Hom 5.3; 4.22; Chrysotom Hom. Matt. 11; Hom.Rom 4;18; Eusebius Comm. Isa. 1.75; 1.96; 2.48; Comm. Ps. (PG 23.924); Justin Dial. 27.4; 32.5; 39.5; 48.2; 78.11; 80.4; 123.4; 140.2 29:15–17 Origen Comm. Matt. 11.11; Clement of Alexandria Paed. 2.99.5; Eusebius Comm. Isa 1.96; 2.3

166

Text and Translation

16 Οὐχ ὡς ὁ πηλὸς τοῦ κεραμέως λογισθήσεταιa; μὴ ἐρεῖ τὸ πλάσμα τῷ πλάσαντιb Οὐ σοιc με ἔπλασας; ἢ τὸ ποίημα τῷ ποιήσαντι Οὐ συνετῶς με ἐποίησας; 17 οὐκέτι μικρὸν καὶ μετατεθήσεται ὁ Λίβανος ὡς τὸ ὄρος τὸ Χερμέλ, καὶ τὸ Χελμὲλd εἰς δρυμὸν λογισθήσεται; 174 Fortunes will be reversed on that day

(29:18–21)

18 Καὶ ἀκούσονται ἐν τῇ ἡμέρᾳ ἐκείνῃ κωφοὶ λόγους βιβλίου, καὶ οἱ ἐν τῷ σκότει καὶ οἱ ἐν τῇ ὁμίχλῃ ὀφθαλμοὶ τυφλῶν ὄψονταιe· 19 καὶ ἀγαλλιάσονται πτωχοὶ διὰ Κύριον ἐν εὐφροσύνῃ, καὶ οἱ ἀπηλπισμένοι τῶν ἀνθρώπων ἐμπλησθήσονται εὐφροσύνης. 20 ἐξέλιπεν ἄνομος, καὶ ἀπώλετο ὑπερήφανος, καὶ ἐξωλεθρεύθησαν οἱ ἀνομοῦντες ἐπὶ κακίᾳ. 21 Καὶ οἱ ποιοῦντες ἁμαρτεῖν ἀνθρώπους ἐν λόγῳ· πάντας δὲ τοὺς ἐλέγχοντας ἐν πύλαις πρόσκομμα θήσουσιν καὶ ἐπλαγίασαν ἐν ἀδίκοις δίκαιον. 175 The house of Jacob will sanctify their God

(29:22–24)

22 Διὰ τοῦτο τάδε λέγει Κύριος ἐπὶ τὸν οἶκον Ἰακώβ, ὃν ἀφώρισεν ἐξ Ἀβραάμ Οὐ νῦν αἰσχυνθήσεται Ἰακώβ οὐδὲ νῦν τὸ πρόσωπον μεταβαλεῖ Ἰσραήλ· 23 ἀλλὰ τὰ νῦν δῶσινf τὰ τέκνα αὐτῶν τὰ ἔργα μου, δι’ ἐμὲ ἁγιάσουσινg τὸ ὄνομά μου καὶ ἁγιάσουσιν τὸν ἅγιον Ἰακώβ καὶ τὸν θεὸν Ἰσραὴλh φοβηθήσονται. 24 καὶ γνώσονται οἱ τῷ πνεύματι πλανώμενοιi σύνεσιν, οἱ δὲ γογγύζοντες μαθήσονται ὑπακούειν Κυρίῳj, καὶ αἱ γλῶσσαι αἱ ψελλίζουσαι μαθήσονται λαλεῖν εἰρήνην. 176 Woe to those who trust in Egypt

(30:1–5)

30.1 Οὐαὶ τέκνα ἀποστάται, τάδεk λέγει Κύριος, ἐποιήσατε βουλὴν οὐ δι’ ἐμοῦ καὶ συνθήκας οὐ διὰ τοῦ πνεύματός μου προσθεῖναι ἁμαρτίαςl ἐφ’ ἁμαρτίαις, 2 οἱ πορευόμενοι καταβῆναι εἰς Αἴγυπτον, ἐμὲ οὐκm ἐπηρώτησαν τοῦ βοηθηθῆναιn ὑπὸ Φαραὼ καὶ

aλογισθήσεται] S*; λογισθησεσθαι Sca; λογισθήσεσθε ABRZ b πλάσαντι] SARZ; πλάσαντι αὐτό B cσοι] S*; σου Sca; σύ Scb1ABRZ dτὸ Χελμὲλ] S*; τὸ ὄρος Χερμὲλ Scb2ARZ; τὸ Χερμὲλ B e ὄψονται] S*B; βλέψονται Scb2ARZ fτὰ νῦν δῶσιν] S*; ὅταν ἴδωσιν Scb3ABRZ gἁγιάσουσιν] SARZ; ἁγιάσωσιν B hθεὸν Ἰσραὴλ] S*; θεὸν τοῦ Ἰσραὴλ ScaABRZ iοἱ τῷ πνεύματι πλανώμενοι] SARZ; πλανώμενοι τῷ πνεύματι B j Κυρίῳ] S; om. ABRZ kτάδε] SARZ; om. B lἁμαρτίας] S; ἁμαρτίας ABRZ m οὐκ] S; δὲ οὐκ ABRZ n βοηθηθῆναι ScaABRZ; βοηθῆναι S*

29:16–30:2

167

16 Will it not be reckoned as the clay of the potter? Will the shape say to the one shaping it, “You did not shape me for you,” or the thing made to the one making it, “You did not make me intelligently.” 17 In what is no longer a little while, Lebanon will be changed like Mount Chermel, and Chelmel will be considered a forest. 174 Fortunes will be reversed on that day

(29:18–21)

18 And on that day, the deaf will hear the words of a document, and the blind peoples’ eyes in the darkness and in the fog will see. 19 And the poor will rejoice with gladness because of Lord, and those humans who are despairing will be filled with gladness. 20 A lawless person has ceased and an arrogant person has perished, and those acting lawlessly in vice have been utterly destroyed. 21 And those who cause humans to sin in word. But they will set up an obstacle for all those who reprove in the gates, and they have turned aside a just person by unjust means. 175 The house of Jacob will sanctify their God

(29:22–24)

22 Because of this, thus says Lord about the house of Jacob, which he set apart from Abraham: “Not now will Jacob be ashamed, and not now will Israel change its face. 23 Rather, now their children might give my deeds. They will sanctify my name because of me,” and they will sanctify the holy one of Jacob and they will fear the God of Israel. 24 And those deceived in the spirit will know intelligence, and those who grumble will learn to obey Lord, and the faltering tongues will learn to speak peace. 176 Woe to those who trust in Egypt

(30:1–5)

30.1 Woe, rebel children! Thus says Lord: “You made a plan, not through me, and treaties, not through my spirit, to add sins to sins. 2 Those who proceed to go down into Egypt did not ask me, to be helped by Pharaoh and to be sheltered by

29:18–21 Justin 1 Apol. 22.6; 1.48.2; Dial. 12.2; Irenaeus Dem. 67; Tertullian Marc. 4.26.10; Cyprian Test. 1.4; Eusebius Comm. Isa. 1.73; 1.96–97; 2.3 29:18 Matt 11:5; Luke 7:22. 29:22–24 Eusebius Comm. Isa 1.97 30:1 Justin Dial. 79.3; Clement of Alexandria Paed. 1.78.1; Tertullian Pud. 8.6; Origen Fr. Ps. D (SC 189.378); Ps.-Cyprian Novat. 2.4; Cyprian Ep. 59.5; Eusebius Comm. Isa. 1.98 30:2 Eusebius Comm. Isa. 1.98

168

Text and Translation

σκεπασθῆναι ὑπὸ Αἰγυπτίων. 3 ἔσται γὰρ ὑμῖν ἡ σκέπη Φαραὼ εἰς αἰσχύνην καὶ τοῖς πεποιθόσιν ἐπ’ Αἴγυπτον ὄνειδος. 4 ὅτι εἰσὶν ἐν Τάνει ἀρχηγοὶ ἄγγελοι πονηροί· μάτην κοπιάσουσιν 5 πρὸς λαόν, ὃς οὐκ ὠφελήσει αὐτοὺς εἰς βοήθειανa, ἀλλὰ εἰς αἰσχύνην καὶ ὄνειδος. 6 Ὅρασιςb τῶν τετραπόδων τῶν ἐν τῇ ἐρήμῳ. 177 A vision of the desert animals

(30:6–7)

Ἐν τῇ θλίψει καὶ ἐν τῇ στενοχωρίᾳc, λέων καὶ σκύμνος λέοντος ἐκεῖθεν ἀσπίδεςd καὶ ἔκγονα ἀσπίδων πετομένωνe, οἳ ἔφερον ἐπ’ ὄνων καὶ καμήλων τὸν πλοῦτον αὐτῶν πρὸς ἔθνος. οὐκ ὠφελήσει αὐτοὺς εἰς βοήθειαν, ἀλλὰ εἰς αἰσχύνην καὶ ὄνειδοςf. 7 Αἰγύπτιοι μάταια καὶ κενὰ ὠφελήσουσιν ὑμᾶς· ἀπάγγειλον αὐτοῖς ὅτι Ματαία ἡ παράκλησις ὑμῶν αὕτη. 178 Write for those unwilling to listen

(30:8–11)

8 Νῦν οὖν καθίσας γράψον ἐπὶ πυξίου ταῦτα καὶ εἰς βιβλίον, ὅτι ἔσται εἰς ἡμέραν καιρῶν ταῦταg καὶ ἕως εἰς τὸν αἰῶνα. 9 ὅτι λαὸς ἀπειθής ἐστιν, υἱοὶ ψευδεῖς, οἳ οὐκ ἠβούλοντο ἀκούειν τὸν νόμον τοῦ θεοῦ, 10 οἱ λέγοντες τοῖς προφήταις Μὴ ἀναγγέλλετε ἡμῖν, καὶ τοῖς τὰ ὁράματα ὁρῶσιν Μὴ λαλεῖτε ἡμῖν, ἀλλὰ ἡμῖν λαλεῖτε καὶ ἀναγγέλλετε ἡμῖν ἑτέραν πλάνησιν 11 καὶ ἀποστρέψατε ἡμῖνh ἀπὸ τῆς ὁδοῦ ταύτης. Ἀφέλετε ἀφ’ ἡμῶν τὴν τρίβον ταῦτηνi καὶ ἀφέλετε ἀφ’ ἡμῶν τὸ λόγιονj τοῦ Ἰσραήλ. 179 Your sin will be like a collapsing wall

(30:12–14)

12 Διὰ τὸ τάδεk οὕτως λέγει Κύριος ὁ ἅγιος τοῦ Ἰσραήλ Ὅτι ἠπειθήσατε τοῖς λόγοις τούτοις καὶ ἠλπίσατε ἐπὶ ψεύδει καὶ ὅτι ἐγόγγυσας καὶ πεποιθὼς ἐγένου ἐπὶ τῷ λόγῳ τούτῳ, 13 διὰ τοῦτο ἔσται ὑμῖν ἡ ἁμαρτία αὕτη ὡς τεῖχος πῖπτον παραχρῆμα πόλεως

aεἰς βοήθειαν] S*B; οὔτε εἰς βοήθειαν οὔτε εἰς ὠφέλειαν Scb2ARZ b Ὅρασις] S; Ἡ ὅρασις ABRZ cἐν τῇ στενοχωρίᾳ] SA; τῇ στενοχωρίᾳ BRZ d ἀσπίδες] S; καὶ ἀσπίδες ABRZ e πετομένων] SARZ; om. B fεἰς βοήθειαν, ἀλλὰ εἰς αἰσχύνην καὶ ὄνειδος] SARZ; om. B g ἡμέραν καιρῶν ταῦτα] S*; ἡμέρας καιρῶν ταῦτα ScaScb3ARZ; ἡμέρας ταῦτα καιρῷ B hἡμῖν] S*; ἡμᾶς SBScb3ABRZ iτὴν τρίβον ταῦτην] S*; τὸν τρίβον τοῦτον ScaScb3ABRZ j τὸ λόγιον] SAB; τὸν ἅγιον RZ k τὸ τάδε] S*; τοῦτο τάδε ScaB; τοῦτο οὕτως Scb2A

30:3–13

169

the Egyptians. 3 For the protection of Pharaoh will become a shame to you and a reproach to those who trust in Egypt. 4 For there are evil emissary leaders in Tanis; they will grow pointlessly weary 5 towards a people that will not benefit them for aid, but rather for shame and reproach.” 6 A vision of the quadrupeds that are in the desert: 177 A vision of the desert animals

(30:6–7)

A lion and a cub of a lion are in oppression and distress. From there asps and offspring of flying asps who were bringing their wealth on donkeys and camels, to a nation. It will not benefit them for aid, but rather for shame and reproach. 7 Egyptians will benefit you in respect to pointless and empty things; report to them, “This summoning of you is pointless.” 178 Write for those unwilling to listen

(30:8–11)

8 Now then, sit and write these things on a tablet and in a document, because these things will be for a day of times and as long as for eternity. 9 Because it is a resistant people, lying sons who are unwilling to listen to the law of God, 10 who say to the prophets, “Do not tell us!” and to those who see the visions, “Do not speak to us, but rather speak to us and tell us a different deception, 11 and turn us back from this way. Remove this path from us, and remove the oracle of Israel from us.” 179 Your sin will be like a collapsing wall

(30:12–14)

12 Because of this, thus says Lord, the holy one of Israel: “Because you resisted these words and hoped on a lie, and because you grumbled and you began trusting on this word, 13 because of this, this sin will be for you like an instantly

30:3 Theophilus Autol. 2.38; Eusebius Comm. Isa. 1.100; 2.3 30:4 Eusebius Comm. Isa. 1.98 30:5 Justin Dial. 79.3; Eusebius Comm. Isa. 1.98 30:6 Origen Comm. Jo. 10.208; Hom. Lev. 16.6; Hom. Luc. 37; Eusebius Comm. Isa. 1.98; Hist. eccl. 6.32.1 30:7 Eusebius Comm. Isa. 1.98; 2.30 30:9 Justin Dial. 130.3; Clement of Alexandria Paed. 1.79.1; Origen Fr. Matt. 29; Eusebius Comm. Isa. 1.98 30:10 Eusebius Comm. Isa. 1.98; Cyril of Jerusalem Cat. 14.14 30:11 Eusebius Comm. Isa. 1.98

170

Text and Translation

ὀχυρᾶς ἑαλωκυίης, ἧς παραχρῆμα πάρεστιν τὸ πτῶμα, 14 καὶ τὸ πτῶμα αὐτῷa ἔσται ὡς σύντριμμα ἀγγείου ὀστρακίνου, ἐκ κεραμίου λεπτὰ ὥστε μὴ εὑρεῖν ἐν αὐτοῖς ὄστρακον ἐν ᾧ πῦρb μικρόν. 180 The object of your trust will backfire

(30:15–18)

15 οὕτωςc λέγει Κύριος ὁ ἅγιος τοῦ Ἰσραήλ Ὅταν ἀποστραφεὶς στενάξῃς, τότε σωθήσῃ καὶ καὶ γνώσῃ ποῦ ἦσθα· ὅτε ἐπεποίθεις ἐπὶ τοῖς ματαίοις, ματαία ἰσχὺς ὑμῶν ἐγενήθη. καὶ οὐκ ἐβούλεσθεd ἀκούειν, 16 ἀλλ’ εἴπατε Ἐφ’ ἵππων φευξόμεθα· διὰ τοῦτο φεύξεσθε· καὶ εἴπατε Ἐπὶe κούφοις ἀναβάταιf ἐσόμεθα. Διὰ τοῦτο κοῦφοι ἔσονται οἱ διώκοντες ὑμᾶς. 17 Διὰ φωνὴν ἑνὸςg φεύξονται χίλιοι, καὶ διὰ φωνὴν πέντε φεύξονται πολλοί, ἕως ἂν καταλειφθῆτε ἱστὸςh ἐπ’ ὄρους καὶ ὡς σημαίαν φέρων ἐπὶ βουνοῦ. 18 καὶ πάλιν μενεῖ ὁ θεὸς τοῦ οἰκτιρῆσαιi ἡμᾶς. Καὶ διὰ τοῦτο ὑψωθήσεται τοῦ ἐλεῆσαι ὑμᾶςj· διότι κριτὴς Κύριος ὁ θεὸς ὑμῶνk ἐστιν. Καὶ ποῦ καταλείψετε τὴν δόξαν ὑμῶνl; 181 Blessed are those who remain faithful

(30:18–23)

μακάριοι οἱ ἐμμένοντες ἐν αὐτοῖςm. 19 Διότι λαὸς ἅγιος ἐν Σιὼν οἰκήσει. Καὶ Ἰερουσαλὴμ κλαυθμῷ ἔκλαυσεν Ἐλέησόν με· ἐλεήσειn τὴν φωνὴν τῆς κραυγῆς σου· ἡνίκα εἶδεν, ἐπήκουσέν σου. 20 καὶ δώσει Κύριος ὑμῖν ἄρτον θλίψεως καὶ ὕδωρ στενόν, καὶ οὐκέτι μὴ ἐγγίσωσίν σεo οἱ πλανῶντές σε· ὅτι οἱ ὀφθαλμοί σου ὄψονται τοὺς πλανῶντάς σε, 21 καὶ τὰ ὦτά σου ἀκούσονται τοὺς λόγους τῶν ὀπίσω σε πλανησάντων, οἱ λέγοντες Αὕτη ἡ ὁδός, πορευθῶμεν ἐν αὐτῇ εἴτε δεξιὰ εἴτε ἀριστερά. 22 καὶ μιανεῖςp τὰ εἴδωλα τὰ περιηργυρωμένα καὶ τὰ περικεχρυσωμένα, λεπτὰ ποιήσεις καὶ

aαὐτῷ] S; αὐτῆς ABRZ b πῦρ] S*; πῦρ ἀρεῖς, καὶ ἐν ᾧ ἀποσυριεῖς ὕδωρ ScaABRZ c οὕτως] SAZ; οὕτω BR dἐβούλεσθε] SAZ; ἠβούλεσθε B*R eεἴπατε Ἐπὶ] SARZ; ἐπὶ B fἀναβάται] SARZ; ἀναβάταις B gΔιὰ φωνὴν ἑνὸς] SRZ; καὶ διὰ φωνὴν ἑνὸς A; χίλιοι διὰ φωνὴν ἑνὸς B; hἱστὸς] S*; ὡς ἱστὸς ScaABRZ iοἰκτιρῆσαι] SRZ; οἰκτειρῆσαι AB jὑμᾶς] Scb3ABRZ; ἡμᾶς S* kὑμῶν] S*B; ἡμῶν Scb3ARZ lἐστιν. Καὶ ποῦ καταλείψετε τὴν δόξαν ὑμῶν] SARZ; om. B mἐν αὐτοῖς] S*; ἐν αὐτῷ ScaScb3ARZ; ἐπ’ αὐτῷ B nἐλεήσει] SA; ἐλεήσει σε BRZ oσε] S*; σοι ScaABRZ pμιανεῖς] S*B; ἐξαρεῖς Scb2ARZ

30:14–22

171

falling wall of a secure city that has been captured, whose fall comes instantly.” 14 And the fall will be for him like the breaking of a clay vessel, tiny pieces from a jar, so that one cannot find among them a shard in which is a little fire. 180 The object of your trust will backfire

(30:15–18)

15 Thus says Lord, the holy one of Israel: “When you turn back and groan, then you will be delivered and you will also know where you were. When you put trust in pointless things, your power became pointless, and you were unwilling to listen. 16 Rather, you said, ‘We will flee on horses!’ Because of this, you will flee! And you said, ‘We will be riders on swift things!’ Because of this, those pursuing you will be swift. 17 A thousand will flee because of the voice of a single person, and many will flee because of the voice of five, until you are left, a pole on a mountain, and like one carrying a standard on a hill.” 18 And again God will continue to have pity on us. And because of this, he will be exalted to show mercy to you, because Lord our God is a judge. And where will you leave your glory? 181 Blessed are those who remain faithful

(30:18–23)

Blessed are those who remain faithful to them. 19 Because a holy people will reside in Zion. And Jerusalem wept with weeping, “Have mercy on me!” He will have pity on the sound of your crying; when he saw, he listened to you. 20 And Lord will give to you the bread of oppression and scant water, and those who deceive you shall not approach you any longer, because your eyes will look at those who deceive you, 21 and your ears will hear the words of those deceiving you from behind, those who say, “This is the way, let us go on it, whether right or left.” 22 And you will defile the silver-plated and gold-plated idols; you will turn them into tiny

30:14 Origen Fr. Lam. (GCS 6.269); Hom. Jer. 3.3 30:15 Exeg. Soul 136.4; 137.9; Origen Hom. Ex. 6.9; Hom. Lev. 9.8; Cyprian Ep. 34.1; Eusebius Comm. Isa. 1.98; Comm. Ps. (PG 23.273); Cyril of Jerusalem Cat. 2.15 30:16 Eusebius Comm. Isa. 1.98 30:17 Sib. Or. 3; Eusebius Comm. Isa. 1.98 30:18 Eusebius Comm. Isa. 1.98–99 30:19–20 Exeg. Soul 136.9; Eusebius Comm. Isa. 1.99 30:21–22 Eusebius Comm. Isa. 1.99

172

Text and Translation

λικμήσεις ὡς ὕδωρ ἀποκαθημένης καὶ ὡς κόπρον ὤσεις αὐτά. 23 τότε ἔσται ὁ ὑετὸς τῷ σπέρματι τῆς γῆς σουa, ἔσται πλησμονὴ καὶ λιπαρός. 182 Fertility will be restored

(30:23–25)

καὶ βοσκηθήσεταί σου τὰ κτήνη τῇ ἡμέρᾳ ἐκείνῃ τόπον πίονα καὶ εὐρύχωρον, 24 οἱ ταῦροι ὑμῶν καὶ αἱb βόες οἱ ἐργαζόμενοι τὴν γῆν φάγονται ἄχυρα ἀναπεποιημέναc ἐν κριθῇ λελικμημέναd. 25 καὶ ἔσται ἐπὶ παντὸς ὄρους ὑψηλοῦ καὶ ἐπὶ παντὸς βουνοῦ μετεώρου ὕδωρ διαπορευόμενον ἐν τῇ ἡμέρᾳ ἐκείνῃ, ὅταν ἀπόλωνται πολλοὶ καὶe ὅταν πέσωσιν πύργοι. 183 The day Lord heals his people

(30:26)

26 καὶ ἔσται τὸ φῶς τῆς σελήνης ὡς τὸ φῶς τοῦ ἡλίου καὶ τὸ φῶς τοῦ ἡλίου ἔσται ἑπταπλάσιον ἐν τῇ ἡμέρᾳ, ὅταν ἰάσηται Κύριος τὸ σύντριμμα τοῦ λαοῦ αὐτοῦ, καὶ τὴν ὀδύνην τῆς πληγῆς σου ἰάσεται. 184 Lord’s wrath will trouble nations

(30:27–28)

27 Ἰδοὺ τὸ ὄνομα Κυρίου διὰ χρόνου ἔρχεται πολλοῦf, καιόμενος ὁ θυμός, μετὰ δόξης τὸ λόγιον τῶν χειλέων αὐτοῦ, τὸ λόγιον ὀργῆς πλήρηςg, καὶ ἡ ὀργὴ τοῦ θυμοῦ ὡς πῦρ ἔδεται. 28 καὶ τὸ πνεῦμα αὐτοῦ ὡς ὕδωρ ἐν φάραγγι σῦρον ἥξει ἕως τοῦ τραχήλου καὶ διαιρεθήσεται τοῦ ἔθνη ταράξαιh ἐπὶ πλανήσει ματαίᾳ, καὶ διώξεται αὐτοὺς πλάνησις καὶ λήμψεται αὐτοὺς κατὰ πρόσωπον αὐτῶν. 185 Is rejoicing necessary?

(30:29–30)

29 Μὴ διὰ παντὸς δεῖ ὑμᾶς εὐφραίνεσθαι καὶ εἰσπορεύεσθαι εἰς τὰ ἅγιά μου διὰ παντὸς ἑορτάζονταςi καὶ ὡσεὶ εὐφραινομένους εἰσελθεῖν μετὰ αὐλοῦ εἰς ὄροςj τοῦ Κυρίουk πρὸς τὸν θεὸν τοῦ Ἰσραήλ; 30 καὶ ἀκουστὴν ποιήσει ὁ θεὸςl τὴν δόξαν τῆς φωνῆς αὐτοῦ καὶ τὸν θυμὸν τοῦ βραχίονος αὐτοῦ δεῖξαιm μετὰ θυμοῦ καὶ ὀργῆς καὶ φλογὸς κατεσθιούσης· κεραυνώσει βιαίωςn καὶ ὡς ὕδωρ καὶ χάλαζα συγκαταφερομένη βίᾳ.

aσου] S*; σου, καὶ ὁ ἄρτος τοῦ γενήματος τῆς γῆς σου Scb1Scb2ABRZ b αἱ] S*; οἱ Scb3ABRZ c φάγονται ἄχυρα ἀναπεποιημένα] SARZ; ἄχυρα ἀναπεποιημένα φάγονται B dλελικμημένα] SARZ; λελικμημένῃ B e πολλοὶ καὶ] SARZ; om. καὶ B f διὰ χρόνου ἔρχεται πολλοῦ] SARZ; ἔρχεται διὰ χρόνου B gπλήρης] S; πλῆρες ABRZ hἔθνη ταράξαι] SARZ; ταράξαι ἔθνη B iἑορτάζοντας] S; ὡσεὶ ἑορτάζοντας ABRZ j ὄρος] S; τὸν οἶκον A; τὸ ὄρος BR k τοῦ Κυρίου] SAR; Κυρίου BZ l ὁ θεὸς] SARZ; Κύριος B m δεῖξαι] SAB; δεῖξει RZ n βιαίως] SARZ; βιαίῳ B

30:23–30

173

pieces and you will scatter them like the water of a woman who sits apart, and you will thrust them out like dung. 23 Then the rain will be for the seed of your land; it will be an abundance and rich. 182 Fertility will be restored

(30:23–25)

And your herds will be fed on that day at a fertile and spacious place. 24 Your bulls and cows that work the land will eat prepared straw winnowed with barley. 25 And there will be running water on every high mountain and on every lofty hill, on that day, when many will perish, and when towers will fall. 183 The day Lord heals his people

(30:26)

26 And the light of the moon will be like the light of the sun, and the light of the sun will be sevenfold, on the day when Lord heals the injury of his people, and he will heal the pain of your wound. 184 Lord’s wrath will trouble nations

(30:27–28)

27 Look, the name of Lord comes after much time; the wrath is burning; the oracle of his lips with glory, the oracle is a man full of anger, and the anger of wrath will devour like fire. 28 And his breath, like sweeping water in a valley, will come up to the neck and be divided to trouble nations at pointless deception. And deception will pursue them and it will take hold of them to their face. 185 Is rejoicing necessary?

(30:29–30)

29 Is it necessary for you to rejoice through everything and to enter into my holy places through everything, observing a feast and as if rejoicing, to enter the mountain of the Lord with the flute, towards the God of Israel? 30 And God will make the glory of his voice heard, and to show the wrath of his arm with wrath and anger and a devouring flame, he will thunder violently, even like water and hail carried down together with force. 30:23–25 Eusebius Comm. Isa. 1.99 30:26 Hippolytus Capita contra Gaium (CSCO 60.20); Origen Hom. Num 23.11; Comm. Matt. 49; Eusebius Comm. Isa. 1.99; Fr. var. (PG 24.600); Lactantius Inst. 7.24.7; Epit. 67.4 30:27 Eusebius Comm. Isa. 1.100; Ecl. proph. 4.14 30:28 Eusebius Comm. Isa. 1.100 30:29 Eusebius Comm. Isa. 1.100 30:30 Theophilus Autol. 2.38; Eusebius Comm. Isa. 1.100; 2.3

174 186 Assyrians will be defeated

Text and Translation

(30:31–33)

31 Διὰ γὰρ φωνῆςa Κυρίου ἡττηθήσονται Ἀσσύριοι τῇ πληγῇ, ᾗ ἂν πατάξῃ αὐτούς. 32 καὶ ἔσται αὐτῷ κυκλόθεν, ὅθεν ἦν αὐτῷb ἡ ἐλπὶς τῆς βοηθείας, ἐφ’ ἧςc αὐτὸς ἐπεποίθειd· αὐτοὶ μετὰ αὐλῶνe καὶ κιθάρας πολεμήσουσιν αὐτὸν ἐκ μεταβολῆς. 33 οὐf γὰρ πρὸ ἡμερῶν ἀπατηθήσῃ· μὴ καὶ σὺg ἡτοιμάσθη βασιλεύεινh φάραγγα βαθεῖαν, ξύλα κείμενα, πῦρ καὶ θεῖονi καὶ ξύλα πολλά; ὁ θυμὸς Κυρίου ὡς φάραγξ ὑπὸ θείου καιομένη. 187 Woe to those depending on Egypt

(31:1–2)

31.1 Οὐαὶ οἱ καταβαίνοντες εἰς Αἴγυπτον ἐπὶ βοήθειαν, οἱ ἐφ’ ἵπποις πεποιθότες καὶ ἐφ’ ἅρμασιν, ἔστιν γὰρ πολλά, καὶ ἐφ’ ἵπποις, πλῆθος σφόδρα, καὶ οὐκ ἦσαν πεποιθότες ἐπὶ τὸν ἅγιον τοῦ Ἰσραήλ καὶ τὸν θεὸνj οὐκ ἐξεζήτησανk. 2 καὶ αὐτὸς σοφὸς ἦγεν ἐπ’ αὐτοὺς κακά, καὶ ὁ λόγος αὐτοῦ οὐ μὴ ἀθετηθῇ. 188 Lord will oppose their pointless hope

(31:2–3)

καὶ ἐπαναστήσεται ἐπ’ οἴκους ἀνθρώπων πονηρῶν καὶ ἐπὶ τὴν ἐλπίδα αὐτῶν τὴν ματαίαν, 3 Αἰγύπτιον ἀνθρώπωνl καὶ οὐ θεόν, ἵππων σάρκας καὶ οὐκ ἔστιν βοήθεια· ὁ δὲ Κύριος ἐπάξει τὴν χεῖρα αὐτοῦ ἐπ’ αὐτούς, καὶ κοπιάσουσιν οἱ βοηθοῦντες, καὶ ἅμα ἀπολοῦνται πάντεςm. 189 Lord Sabaoth will fight Mount Zion

(31:4–5)

4 Ὅτι οὕτως εἶπέν μοιn Κύριος Ὃν τρόπον βοήσειo ὁ λέων ἢ ὁ σκύμνος ἐπὶ τῇ θήρᾳ, ᾗ ἔλαβεν, καὶ κεκράξῃ ἐπ’ αὐτῇ, ἕως ἂν ἐμπλησθῇp τὰ ὄρη τῆς φωνῆς αὐτοῦ, καὶ ἡττήθησαν καὶ τὸ πλῆθος τοῦ θυμοῦ ἐπτοήθησαν, οὕτως καταβήσεται Κύριος Σαβαὼθ ἐπιστρατεῦσαι ἐπὶ τὸ ὄρος Σειώνq ἐπὶ τὰ ὄρη αὐτῆς. 5 ὡς ὄρνεα πετόμενα, οὕτως ὑπερασπιεῖ Κύριος Σαβαώθr ὑπὲρ Ἰερουσαλὴμ ὑπερασπιεῖs καὶ ἐξελεῖται σεt καὶ περιποιηθήσονταιu καὶ σώσει.

aφωνῆς] SRZ; τῆς φωνῆς B; τὴν φωνὴν A bαὐτῷ] SARZ; αὐτῶν B cἧς] S*; ἧ Scb3ABRZ dἐπεποίθει] SARZ; πεποίθει B e αὐλῶν] SARZ; τυμπάνων B f οὐ] SA; σὺ BRZ g σὺ] SAB*; σοὶ BRZ h ἡτοιμάσθη βασιλεύειν] SARZ; βασιλεύειν ἡτοιμάσθη B i καὶ θεῖον] S*; om. ScaABRZ j θεὸν] SARZ; κύριον B k ἐξεζήτησαν] SARZ; ἐζήτησαν B l ἀνθρώπων] S*; ἄνθρωπον Scb2ABRZ m ἀπολοῦνται πάντες] S; πάντες ἀπολοῦνται ABRZ n μοι] ScaABRZ; +πάντες S*; o βοήσει] S*; ἐὰν βοήσει Scb2; βοήσῃ B; ἐὰν βοήσῃ ARZ p ἂν ἐμπλησθῇ] SBARZ; om. ἂν B; ἂν ἐμπληση S* q Σειών] S; τὸ Σειών B; τὸ Σιων ARZ r Κύριος Σαβαώθ] SB; κύριος ARZ s ὑπερασπιεῖ] S*B; om. Scb2ARZ t σε] S*; om. Scb2ABRZ u περιποιηθήσονται] S*; περιποιήσεται ScaABRZ

30:31–31:5

186 Assyrians will be defeated

175 (30:31–33)

31 For through the voice of Lord, Assyrians will be defeated by the blow with which he strikes them. 32 And it will be for him from all around, from whence was his hope of aid, on which he himself trusted; they with flutes and lyres will make war on him by way of a change. 33 For you will be required to repay, not before some days. Was it not prepared for even you to rule a deep valley, piled trees, fire and brimstone and many trees? The wrath of Lord is like a valley burning with brimstone. 187 Woe to those depending on Egypt

(31:1–2)

31.1 Woe, you who go down to Egypt for aid, who trust on horses and on chariots, for they are many and on horses, an exceeding multitude, but they did not trust on the holy one of Israel and did not seek God. 2 And a wise man himself kept bringing evils on them, and his word certainly will not be disregarded. 188 Lord will oppose their pointless hope

(31:2–3)

And he will rise against evil people’s houses and against their pointless hope, 3 an Egyptian of people, and not a god, muscles of horses! And it is no help. But the Lord will set his hand against them and the helpers will grow weary, and all will perish together. 189 Lord Sabaoth will fight Mount Zion

(31:4–5)

4 Because thus Lord said to me, “As the lion will roar, or the cub over the prey that he took, and would cry out over it until the mountains are filled with its voice and they were overcome and they were terrified of mass of the wrath, so Lord Sabaoth will go down to make war against Mount Zion, against its mountains. 5 Like birds flying, so Lord Sabaoth will hold a shield over Jerusalem; he will shield and rescue you, and they will be preserved and he will save them.”

30:31–33 Eusebius Comm. Isa. 1.100 31:1 Did. apost. 13; Eusebius Comm. Isa. 2.1 31:2 Origen Comm. Matt. 114; Eusebius Comm. Isa. 2.1 31:3 Eusebius Comm. Isa. 2.1 31:4 Hippolytus Ben. Is. Jac. 2; Eusebius Comm. Isa. 2.1 31:5 Eusebius Comm. Isa. 2.1

176 190 Schemers, repent or flee!

Text and Translation

(31:6–9)

6 Ἐπιστράφητε, οἱ τὴν βαθεῖαν βουλὴν βουλευόμενοι καὶ ἄνομονa. 7 ὅτι τῇ ἡμέρᾳ ἐκείνῃ ἀπαρνήσονται οἱ ἄνθρωποι τὰ χειροποίητα αὐτῶν τὰ ἀργυρᾶ καὶ τὰ χρυσᾶb, ἃ ἐποίησαν οἱ δάκτυλοιc αὐτῶν. 8 καὶ πεσεῖται Ἀσσούρ· οὐ μάχαιρα ἀνδρὸς οὐδὲ μάχαιρα ἀνθρώπου καταφάγεται αὐτόν, καὶ φεύξεται οὐκ ἀπὸ προσώπου μαχαίρας· οἱ δὲ νεανίσκοι ἔσονται εἰς ἥττημα, 9 πέτρᾳ γὰρ περιλημφθήσονται ὡς χάρακι καὶ ἡττηθήσονται, ὁ δὲ φεύγωνd ἁλώσεται. 191 A just king will reign

(31:9–32:4)

Τάδε λέγει Κύριος Μακάριος ὃς ἔχει ἐν Σειὼν σπέρμα καὶ οἰκείους ἐν Ἰερουσαλήμ. 32.1 ἰδοὺ γὰρ βασιλεὺς δίκαιος βασιλεύσει, καὶ ἄρχοντες μετὰ κρίσεως ἄρχουσινe. 2 καὶ ἔσται ὁ ἄνθρωπος κρύπτων τοὺς λόγους αὐτοῦ καὶ κρυβήσεται ὡς ἀφ’ ὕδατος φερομένου· καὶ φανήσεται ἐν Σιών ὡς ποταμὸς φερόμενος ἔνδοξος ἐν γῇ διψώσῃ. 3 καὶ οὐκέτι ἔσονται πεποιθότες ἐπ’ ἀνθρώποις, ἀλλὰ τὰ ὦτα δώσουσιν ἀκούεινf. 4 καὶ ἡ καρδία τῶν ἀσθενούντων προσέξειg τοῦ ἀκούειν, καὶ αἱ γλῶσσαι αἱ ψελλίζουσαι ταχὺ μαθήσονται λαλεῖν εἰρήνην. 192 The counsel of the foolish

(32:5–8)

5 καὶ οὐκέτι μὴ εἴπωσιν τῷ μωρῷ ἄρχειν, καὶ οὐκέτι μὴ εἴπωσιν οἱ ὑπηρέται σου Σίγα. 6 ὁ γὰρ μωρὸς μωρὰ λαλήσει, καὶ ἡ καρδία αὐτοῦ μάταια νοήσει τοῦ συντελεῖν ἄνομα καὶ λαλεῖν πρὸς Κύριον πλάνησιν τοῦ διασπεῖραι ψυχὰς πεινώσας καὶ τὰς ψυχὰς τὰς πινώσαςh κενὰς ποιῆσαιi. 7 ἡ γὰρ βουλὴ τῶν πονηρῶν ἄνομα βουλεύεταιj καταφθεῖραι ταπεινοὺς ἐν λόγοις ἀδίκοις καὶ διασκεδάσαι λόγους ταπεινῶν ἐν κρίσει. 8 οἱ δὲ εὐσεβεῖς συνετὰ ἐβουλεύσαντο, καὶ αὕτη ἡ βουλὴ μενεῖ.

aἄνομον] SARZ; ἄνομον υἱοὶ Ἰσραήλ B bτὰ χρυσᾶ] SARZ; τὰ χειροποίητα τὰ χρυσᾶ B cοἱ δάκτυλοι] S*; αἱ χεῖρες Scb1ABRZ d φεύγων] ScaSdABRZ; φευων S* e ἄρχουσιν] S*; ἄρξουσιν Scb3ABRZ fδώσουσιν ἀκούειν] SARZ; ἀκούειν δώσουσιν B gπροσέξει] SARZ; προσήξει B hπινώσας] S*; διψώσας ScaABRZ i ποιῆσαι] SARZ; ποιήσει B j βουλεύεται] S*A; βουλεύσεται ScaBRZ

31:6–32:8

190 Schemers, repent or flee!

177 (31:6–9)

6 Turn, you who are planning the deep and lawless plan, 7 because on that day, humans will disown their silver and gold handiworks that their fingers made. 8 And Assour will fall; no man’s sword or person’s sword will devour him, and he will not flee in the face of the sword, but the young men will become at a loss, 9 for they will be encompassed by a rock, as if by an entrenched camp, and they will be defeated, and the one who flees will be captured. 191 A just king will reign

(31:9–32:4)

Thus says Lord: “Blessed is he who has seed in Zion, and relatives in Jerusalem.” 32.1 For look, a just king will reign, and rulers are ruling with justice. 2 And the person will be hiding his words, and he will be hidden as if from rushing water, and he will appear in Zion like a rushing river, esteemed in a thirsting land. 3 And they will no longer trust in humans, but rather they will set their ears to listen. 4 And the heart of the weak will endeavour to listen, and the faltering tongues will quickly learn to speak peace. 192 The counsel of the foolish

(32:5–8)

5 And they will no longer tell the foolish person to rule, and your assistants shall no longer say, “Be quiet!” 6 For the fool will speak foolish things, and his heart will think pointless things, to accomplish lawless things and to speak deception against Lord, to scatter hungering souls and to empty the souls that drink. 7 For the council of the evil plans lawless things, to ruin lowly people by unjust words and to scatter lowly people’s words in justice. 8 But the pious planned intelligent things; and this council will remain.

31:6 Theophilus Autol. 3.11; Eusebius Comm. Isa. 2.1; Cyprian Exhortation to Repentance 31:7 Cyprian Ep. 122.2; Jerome Letter 122.2; Bede Ezra and Nehemiah 3; Gregory the Great Homilies on Ezekiel 2.9.10. 31:8 Eusebius Comm. Isa. 2.1 31:9–32:1 Irenaeus Haer. 5.34.3; Cyprian Ep. 57.11; Ep. 122.2; John Cassian Collat. 3.21.32; John of Damascus Orthodox Faith 4.24 32:6 Eusebius Comm. Isa. 2.2; Origen Fr. Catenis in Job (PG 12.1041) 32:7 Eusebius Comm. Isa. 2.2 32:8 Clement of Alexandria Strom. 2.15; John Chrysostom Hom. Act. 2; Hom. Rom. 20; Jerome Ruf. 3.1; Epist. 51.6; 146.1; Athanasius Apol. Const. 17; Ep. Adelph. 2; Eusebius Comm. Isa. 2.2

178

Text and Translation

193 Wealthy women, grieve the coming loss

(32:9–13)

9 Γυναῖκες πλούσιαι, ἀνάστητε καὶ ἀκούσατε τῆς φωνῆς μου· θυγατέρες ἐν ἐλπίδι. Ἀκούσατεa λόγουςb μου. 10 ἡμέρας ἐνιαυτοῦ μνείαν ποιήσασθε ἐν ὀδύνῃ μετ’ ἐλπίδος· ἀνήλωται ὁ τρύγητος, πέπαυται ὁ σπόρος καὶc οὐκέτι μὴ ἔλθῃ. 11 ἔκστητε, λυπήθητε, αἱ πεποιθυῖαι, ἐκδύσασθε, γυμναὶ γένεσθε, περιζώσασθε σάκκουςd τὰς ὀσφύας ὑμῶνe 12 καὶ ἐπὶ τῶν μαστῶν κόπτεσθε ἀπὸ ἀγροῦ ἐπιθυμήματος καὶ ἀμπέλου γενήματος. 13 ἡ γῆ τοῦ λαοῦ μου ἄκανθα καὶ χόρτος ἀναβήσεται, καὶ ἐκ πάσης οἰκίας εὐφροσύνη ἀρθήσεται· πόλις πλουσία. 194 Chermel will be deserted

(32:14–19)

14 οἶκοι ἐγκαταλελειμμένοιf πλοῦτον πόλεως ἀφήσουσιν. οἴκους ἐπιθυμηματόςg· καὶ ἔσονται αἱ κῶμαι σπήλαια ἕως τοῦ αἰῶνος, εὐφροσύνη ὄνων ἀγρίων, βοσκήματα ποιμένων, 15 ἕως ἂν ἐπέλθῃh ἐφ’ ἡμᾶςi πνεῦμα ἀφ’ ὑψηλοῦ. καὶ ἔσται ἔρημος ὁ Χερμέλ, καὶ ὁ Χερμὲλ εἰς δρυμὸν λογισθήσεται. 16 καὶ ἀναπαύσεται ἐν τῇ ἐρήμῳ κρίμα, καὶ δικαιοσύνη ἐν τῷ Καρμήλῳ κατοικήσει· 17 καὶ ἔσται τὰ ἔργα τῆς δικαιοσύνης εἰρήνη, καὶ κρατήσει ἡ δικαιοσύνη ἀνάπαυσιν, καὶ οἱj πεποιθότεςk ἕως τοῦ αἰῶνος· 18 καὶ κατοικήσειl ὁ λαὸς αὐτοῦ ἐν πόλει εἰρήνης καὶ ἐνοικήσει πεποιθώς, καὶ ἀναπαύσονται μετὰ πλούτου. 19 ἡ δὲ χάλαζα ἐὰν καταβῇ, οὐκ ἐφ’ ὑμᾶς ἥξει. καὶ ἔσονται οἱ ἐνοικοῦντες ἐν τοῖς δρυμοῖς πεποιθότεςm ἐν τῇ πεδινῇ. 195 Woe to those who distress you

(32:20–33:1)

20 Μακάριοι οἱ σπείροντες ἐπὶ πᾶν ὕδωρ, οὗ βοῦς καὶ ὄνος πατεῖ.

aἈκούσατε] S*ARZ; εἰσακούσατε SdB b λόγους] S*B; τοὺς λόγους Scb2ARZ c ὁ σπόρος καὶ] SARZ; om. B d σάκκους] SARZ; om. B e ὀσφύας ὑμῶν] S; ὀσφύας ARZ; ὀσφῦς B fἐγκαταλελειμμένοι] SRZ; ἐγκαταλελιμμένοι AB g ἀφήσουσιν. οἴκους ἐπιθυμηματός] SB; καὶ οἴκους ἐπιθυμητοὺς ἀφήσουσιν ARZ hἐπέλθῃ] SARZ; ἔλθῃ B iἡμᾶς] S*; ὑμᾶς Scb3ABRZ jοἱ] S*; om. Scb2ABRZ kπεποιθότες] S*BRZ; Scb2A +ἔσονται lκατοικήσει] SARZ; οἰκήσει B mπεποιθότες] S; πεποιθότες ὡς B; πεποιθότες ὡς οἱ ARZ

32:9–20

193 Wealthy women, grieve the coming loss

179 (32:9–13)

9 Rise up, wealthy women, and listen to my voice, daughters with hope. Hear words of mine. 10 Make remembrance of days of a year, in pain with hope; the harvest has been consumed; the sowing has ceased and it will come no longer. 11 Be astounded; grieve, you confident women; strip; become exposed; gird your loins with sackcloth 12 and strike yourselves on your breasts for longing for a field and a vine’s produce. 13 The land of my people will come up thorns and grass, and happiness, a wealthy city, will be taken away from every house. 194 Chermel will be deserted

(32:14–19)

14 Forsaken houses will give up a city’s wealth, houses of desire; and the villages will be caverns for eternity, wild donkeys’ happiness, a feeding place for shepherds, 15 until a spirit comes upon you from on high. And Chermel will be a desert, and Chermel will be considered forest. 16 And justice will repose in the desert, and righteousness will settle in Carmel. 17 And the deeds of righteousness will be peace, and righteousness will grasp rest, those who trust for eternity. 18 And his people will settle in a city of peace and they will dwell secure, and they will rest with wealth. 19 And the hail, if it comes down, will not come upon you, and those who dwell in the forests will trust in the plain. 195 Woe to those who distress you

(32:20–33:1)

20 Blessed are those who sow upon every water, where ox and donkey tread.

32:9 Eusebius Comm. Isa. 2.3; 2.8; Tertullian Marc. 4.19.1. 32:10 Eusebius Comm. Isa. 2.3; 2.8; Tertullian Marc. 4.19.1 32:11 Eusebius Comm. Isa. 2.3 32:12 Eusebius Comm. Isa. 2.3 32:13 Eusebius Comm. Isa. 2.3 32:14 Eusebius Comm. Isa. 2.3 32:16 Eusebius Comm. Isa. 2.3; 2.4 32:17 Rom 5:1; Jas 3:18; Eusebius Comm. Isa. 2.3 32:18 Eusebius Comm. Isa. 2.3 32:19 Gregory the Great Pastor. 3.14; Eusebius Comm. Isa. 2.3; Onoma. (GCS 11.162) 32:20 Eusebius Comm. Isa. 2.3; 2.4; Origen Fr. Jer. (GCS 6.212); Hom. Deut. (PG 12.813); Clement of Alexandria Strom. 6.1.2

180

Text and Translation

33.1 Οὐαὶ τοῖς ταλαιπωροῦσιν ὑμᾶς, ὑμᾶς δὲ γὰρa οὐδεὶς ποιεῖ ταλαιπώρους, καὶ ὁ ἀθετῶν ὑμᾶς οὐκ ἀθετεῖ· ἁλώσονται οἱ ἀθετοῦντες καὶ παραδοθήσονται καὶ ὡς σὴς ἐπὶ ἱματίῳb οὕτως ἡττηθήσονταιc. 196 Lord, have pity on us

(33:2–4)

2 Κύριε, ἐλέησον ἡμᾶς, ἐπὶ σοὶ γὰρ πεποίθαμεν· ἐγενήθη τὸ σπέρμα τῶν ἀπειθούντων εἰς ἀπώλειαν, ἡ δὲ σωτηρία ἡμῶν ἐν καιρῷ θλίψεως. 3 διὰ φωνὴν τοῦ φόβου σουd ἐξέστησαν λαοὶ ἀπὸ τοῦ φόβου σου, καὶ διεσπάρησαν τὰ ἔθνη. 4 νῦν δὲ συναχθήσεται τὰ σκῦλα ἡμῶνe μικροῦ καὶ μεγάλου· ὃν τρόπον ἐάν τις συναγάγῃ ἀκρίδαςf, οὕτως ἐμπαίξουσιν ὑμῖν. 197 Warehouses of righteousness

(33:5–9)

5 Ἅγιος ὁ θεὸς ὁ κατοικῶν ἐν ὑψηλοῖςg, ἐνεπλήσθη Σιὼν κρίσεως καὶ δικαιοσύνηςh. 6 ἐν νόμῳ παραδοθήσονται, ἐν θησαυροῖς ἡ σωτηρία ἡμῶν, ἐκεῖi σοφία καὶ ἐπιστήμη καὶ εὐσέβεια πρὸς τὸν θεὸνj· οὗτοί εἰσιν θησαυροὶ δικαιοσύνης. 198 Those you feared will fear you

(33:7–9)

7 ἰδοὺ δὴ ἐν τῷ φόβῳ ὑμῶν αὐτοὶk φοβηθήσονται· οὓς ἐφοβεῖσθε, βοήσονταιl ἀφ’ ὑμῶν· ἄγγελοι γὰρm ἀποσταλήσονται πικρῶςn κλαίοντες παρακαλοῦντες εἰρήνην. 8 ἐρημωθήσονται γὰρ αἱ τούτων ὁδοί· πέπαυται ὁ φόβος τῶν ἐθνῶν, καὶ ἡ πρὸς τούτους διαθήκη αἴρεται, καὶ οὐ μὴ λογίσησθε αὐτοὺς ἀνθρώπους. 9 ἐπένθησεν ἡ γῆ, ᾐσχύνθη ὁ Λίβανος, ἕλη ἐγένετο ἄσαρων· φανερὰ ἔσται ἡ Γαλιλαία καὶ ὁ Κάρμηλος. 199 Now I will be exalted and you will see

(33:10–12)

10 Νῦν ἀναστήσομαι, λέγει Κύριος, νῦν δοξασθήσομαι, νῦν ὑψωθήσομαι· 11 νῦν ὄψεσθε, νῦν αἰσθηθήσεσθε· ματαία δὲo ἔσται ἡ ἰσχὺς τοῦ πνεύματος ὑμῶν, πῦρ ὑμᾶς

aγὰρ] S; om. ABRZ b ἐπὶ ἱματίῳ] S; ἐφ’ ἱματίου BZ; ἐπὶ ἱματίου AR c ἡττηθήσονται] SARZ; ἡττήσονται B dσου] SARZ; om. B eἡμῶν] S; ὑμῶν ABRZ fἀκρίδας] SARZ; ἀκρίδα B gὑψηλοῖς] SARZ; ὑψηλῷ B h δικαιοσύνης] SARZ; δικαιοσύνῃ B i ἐκεῖ] SARZ; ἥκει B j θεὸν] S*; κύριον Scb2ABRZ k αὐτοὶ] SARZ; οὗτοι B l βοήσονται] S*B; φοβηθήσονται Scb1ARZ m γὰρ] SARZ; om. B n πικρῶς] S*B; ἀξιοῦντες εἰρήνην πικρῶς ScaARZ o δὲ] S; om. ABRZ

33:1–11

181

33.1 Woe to those who distress you, for no one makes you distressed, and the rebel does not rebel against you; the rebels will be captured, and they will be handed over, and like a moth on a garment, so they will be defeated. 196 Lord, have pity on us

(33:2–4)

2 Lord, have pity on us, for we trust on you. The seed of the resistant turned into destruction, but our deliverance is in a time of oppression. 3 Because of the sound of the fear of you, peoples were amazed because of the fear of you, and the nations were scattered. 4 But now our spoils will be gathered, that of small and of great. As one might gather grasshoppers, so they will ridicule you. 197 Warehouses of righteousness

(33:5–6)

5 God who dwells in high places is holy; Zion was filled with justice and righteousness. 6 By a law they will be handed over. Our deliverance is in storehouses; wisdom and knowledge and piety towards God are there; these are store-houses of righteousness. 198 Those you feared will fear you

(33:7–9)

7 Look, now; they themselves will be frightened with the fear of you; those whom you feared will cry out because of you; for messengers will be sent bitterly weeping, beseeching peace. 8 For the ways of these people will be made desolate; the fear of the nations has ceased and the covenant with these people is being revoked, and certainly you will not consider them humans. 9 The land mourned; Lebanon was ashamed; Asaron became marshes; Galilaia and Karmel will be visible. 199 Now I will be exalted and you will see

(33:10–12)

10 Now I will rise, says Lord. Now I will be glorified; now I will be exalted. 11 Now you will see; now you will perceive. The power of your breath will be pointless; 33:1 Eusebius Comm. Isa. 2.3; 2.4 33:2–4 Eusebius Comm. Isa. 2.4 33:5–6 Eusebius Comm. Isa. 2.4 33:7–9 Eusebius Comm. Isa. 2.4 33:10 Eusebius Comm. Isa. 2.4; Cyprian Test. 2.26 33:11 Clement of Alexandria Protr. 10; Eusebius Comm. Isa. 2.4; Cyprian Test. 2.26; Hippolytus Ben. Is. Jac. 1

182

Text and Translation

κατέδεταιa. 12 καὶ ἔσονται ἔθνη κατακεκαυμένα ὡς ἄκανθα ἐν ἀγρῷ ἐρρισμμένηb καὶ κατακεκαυμένη. 200 All will know my power

(33:13–14)

13 Ἀκούσονται οἱ πόρρωθεν ἃ ἐποίησα, γνώσονται οἱ ἐγγίζοντες τὴν ἰσχύν μου. 14 ἀπέστησαν οἱ ἐν Σιὼν ἄνομοι, λήμψεται τρόμος τοὺς ἀσεβεῖς. 201 The blameless will warn you

(33:14–15)

τίς ἀναγγελεῖ ὑμῖν ὅτι πῦρ καὶ ἔσταιc; τίς ἀναγγελεῖ ὑμῖν τὸν τόπον τὸν αἰώνιον; 15 πορευόμενος ἄμωμοςd ἐν δικαιοσύνῃ, λαλῶν εὐθεῖαν ὁδόν, μισῶν ἀνομίαν καὶ ἀδικίαν καὶ τὰς χεῖρας ἀποσειόμενος καὶ ἀπὸe δώρων, βαρύνων τὰ ὦτα ἵνα μὴ ἀκούσῃ κρίσιν αἵματος, καμμύων τοὺς ὀφθαλμοὺς ἵνα μὴ ἴδῃ ἀδικίαν. 202 You will see distant land

(33:16–18)

16 οὗτος οἰκήσῃf ἐν ὑψηλῷ σπηλαίῳ πέτρας ἰσχυρᾶς· ἄρτος αὐτῷ δοθήσεται, καὶ τὸ ὕδωρ αὐτοῦ πιστόν. 17 βασιλέα μετὰ δόξης ὄψεσθε, οἱ ὀφθαλμοὶg ὑμῶν ὄψονται γῆν πόρρωθεν. 18 Ἡ ψυχὴ ἡμῶνh μελετήσει φόβον. 203 Where are the scholars?

(33:18–19)

ποῦ εἰσιν οἱ γραμματικοί; ποῦ εἰσιν οἱ συμβουλεύοντες; ποῦ ἐστιν ὁ ἀριθμῶν τοὺς συστρεφομένουςi 19 μικρὸν καὶ μέγαν λαόν; ᾧ οὐ συνεβουλεύσαντοj οὐδὲ ᾔδει βαθύφωνον ὥστε μὴ ἀκοῦσαι λαὸς πεφαυλισμένος, καὶ οὐκ ἔστιν τῷ ἀκούοντι σύνεσις.

aὑμᾶς κατέδεται] SARZ; κατέδεται ὑμᾶς B b ἐρρισμμένη] S*; ἐρριμμένη ScaABRZ c καὶ ἔσται] S*; καίεται Scb3ABRZ d ἄμωμος] S; om. ABRZ eκαὶ ἀπὸ] S*; ἀπὸ Scb2ABRZ f οἰκήσῃ] S; οἰκήσει ABRZ g οἱ ὀφθαλμοὶ] S*B; καὶ οἱ ὀφθαλμοὶ ScaARZ h ἡμῶν] SB; ὑμῶν ARZ i συστρεφομένους] SAZ; τρεφομένους BR j συνεβουλεύσαντο] SARZ; συνεβουλεύσατο B

33:12–19

183

fire will devour you. 12 And nations will be burned up like a thorn in a field, thrown out and burned up. 200 All will know my power

(33:13–14)

13 Those far away will hear the things that I did; those who come near will know my power. 14 The lawbreakers in Zion departed; trembling will take hold of the impious. 201 The blameless will warn you

(33:14–15)

Who will tell you that there will also be a fire? Who will tell you about the eternal place? 15 One who walks blamelessly in righteousness, speaks in a right way, hates lawlessness and wrongdoing, and shakes off his hands from gifts, who dulls his ears so that he might not hear justice of blood, shuts his eyes so that he might not see wrong-doing. 202 You will see distant land

(33:16–18)

16 May this man reside in a high cave of a powerful rock; bread will be given to him, and his water will be secure. 17 You will see a king with glory; your eyes will see a land from afar. 18 Our soul will mutter with fear. 203 Where are the scholars?

(33:18–19)

Where are the scholars? Where are the advisors? Where is the one who numbers those who grow up, 19 a small and great people, whom they did not consult, nor did a disparaged people know deep speech so as not to hear, and there is no comprehension for the hearer.

33:13–14 Barn. 9.1; Justin Dial. 70.2; Eusebius Comm. Isa. 2.5; Praep. ev. 11.38.8; Origen Hom. Isa. 6.7; Tertullian Marc. 4.34.13; 4.34.16; Cyprian Test. 2.29. 33:14–15 Tertullian Marc. 4.34.14; Origen Hom. Gen. 3.5; Hom. Isa. 6.7; Comm. Matt. 34; 64; Eusebius Comm. Isa. 2.5; 2.9; Comm. Ps. (PG 23.752) 33:16 Eusebius Comm. Isa. 2.5; Justin Dial. 70.1; 78.6; Barn. 11.5 33:17 Eusebius Comm. Isa. 2.5; Cyprian Test. 2.29; Hippolytus In. Prov. (Richard 94); Tertullian Adv. Jud. 13.4 33:19 Justin Dial. 70.2

184 204 Jerusalem is our salvation

Text and Translation

(33:20–22)

20 Ἰδοὺ Σιὼν ἡ πόλις τὸ σωτήριον ἡμῶν· οἱ ὀφθαλμοί σου ὄψονται Ἰερουσαλήμ, πόλις πλουσία, σκηναὶ αἳ οὐ μὴ σεισθῶσιν, οὐδὲ μὴ κινηθῶσιν οἱ πάσσαλοι τῆς σκηνῆς αὐτῆς εἰς τὸν αἰῶνα χρόνον, οὐδὲ τὰ σχοινία αὐτῆς οὐ μὴ διαρραγῶσιν. 21 ὅτι τὸ ὄνομα Κυρίου μέγα ὑμῖν· τόπος ὑμῖν ἔσται, ποταμοὶ καὶ διώρυγεςa πλατεῖς καὶ εὐρύχωροι· οὐ πορεύσῃ ταύτην τὴν ὁδόν, οὐδὲ πορεύσεται πλοῖον ἐλαῦνον. 22 ὁ γὰρ θεός μου Μέγαρb ἐστίν, οὐ παρελεύσεταί με. 205 Lord our king will save us

(33:22–24)

Κύριος κριτὴς ἡμῶν. Κύριος ἄρχων ἡμῶν. Κύριος βασιλεὺς ἡμῶν. Κύριος οὗτος ἡμᾶς σώσει. 23 ἐρράγησαν τὰ σχοινία σου, ὅτι οὐκ ἐνίσχυσενc· ὁ ἱστός σου ἔκλινεν, οὐ χαλάσει τὰ ἱστία· οὐκ ἀρεῖ σημεῖον, ἕως οὗ παραδοθῇ εἰς προνομήν· τοίνυν πολλοὶ χωλοὶ προνομὴν ποιήσουσιν. 24 καὶ οὐ μὴ εἴπῃd ὁ λαὸς ὁ ἐνοικῶν ἐν αὐτοῖς Κοπιῶe· ἀφέθη γὰρ αὐτοῖς ἡ ἁμαρτία. 206 Lord’s anger is against all the nations

(34:1–4)

34.1 Προσαγάγετε, ἔθνη, καὶ ἀκούσατε, ἄρχοντες· ἀκουσάτω ἡ γῆ καὶ οἱ ἐν αὐτῇ οἰκοῦντεςf καὶ ὁ λαὸς ὁ ἐν αὐτῇ. 2 διότι θυμὸς Κυρίου ἐπὶ πάντα τὰ ἔθνη καὶ ὀργὴ ἐπὶ τὸν ἀριθμὸν αὐτῶν τοῦ ἀπολέσαι αὐτοὺς καὶ παραδοῦναι αὐτοὺς εἰς σφαγήν. 3 οἱ δὲ τραυματίαι αὐτῶν ῥιφήσονται καὶ οἱ νεκροί, καὶ ἀναβήσεται αὐτῶν ἡ ὀσμή, καὶ βραχήσεται τὰ ὄρη ἀπὸ τοῦ αἵματος αὐτῶν. 4 καὶ ἑλιγήσεταιg ὁ οὐρανὸς ὡς βιβλίονh, καὶ πάντα τὰ ἄστρα πεσεῖται ὡς φύλλα ἐξ ἀμπέλου καὶ ὡς πίπτει φύλλα ἀπὸ συκῆς.

aδιώρυγες] SARZ; διώρυχες B bΜέγαρ] S*; μέγας ScaABRZ cἐνίσχυσεν] SARZ; ἐνίσχυσαν B dεἴπῃ] SARZ; εἴπωσιν B e Ὁ λαὸς ὁ ἐνοικῶν ἐν αὐτοῖς κοπιῶ] S; Κοπιῶ ὁ λαὸς ὁ ἐνοικῶν ἐν αὐτοῖς ARZ; Κοπιῶ ὁ λαὸς ἐνοικῶν ἐν αὐτοῖς B; f οἰκοῦντες] S*; οἰκουμένη Sca; ἡ οἰκουμένη ScbABRZ g ἑλιγήσεται] SARZ; τακήσονται πᾶσαι αἱ δυνάμεις τῶν οὐρανῶν, καὶ ἑλιγήσεται B h ὁ οὐρανὸς ὡς βιβλίον] SARZ; ὡς βιβλίον ὁ οὐρανός B

33:20–34:4

204 Jerusalem is our salvation

185 (33:20–22)

20 Look, the city of Zion is our salvation! Your eyes will see Jerusalem, a wealthy city: tents that certainly will not be shaken; and the pegs of its tent will not be moved for eternity time, and certainly its cord will not be broken. 21 Because the name of Lord is great to you, there will be a place for you, rivers and canals, broad and spacious. You will not go this way, nor will a ship go driving along. 22 For my God is Megar; he will not pass me by. 205 Lord our king will save us

(33:22–24)

Lord is our judge; Lord is our ruler; Lord is our king; This lord will save us! 23 Your cords have broken because they did not grow powerful; your mast has bent over; it will not release the sails; it will not raise a signal until it is handed over for plunder. Accordingly, many lame will make plunder. 24 And certainly the people who dwell in them will not say, “I am weary,” for the sin has been forgiven them. 206 Lord’s anger is against all the nations

(34:1–4)

34.1 Draw near, nations, and listen, rulers! Let the land hear, and those inhabiting it, and the people in it, 2 because Lord’s wrath is against all the nations, and anger against their number, to destroy them and to give them over for slaughter. 3 And their wounded and dead will be thrown away, and their odour will come up and the mountains will be drenched by their blood. 4And the sky will be rolled up like a scroll, and all the stars will fall like leaves from a vine and as leaves fall from a fig-tree.

33:20–21 Eusebius Comm. Isa. 2.6 33:22 Eusebius Comm. Isa. 2.6–8; Acts Pil. 16 33:24 Acts 10:43 34:1–3 Eusebius Comm. Isa. 2.7; 34:4 Matt 24:29; Mark 13:25; Luke 21:26; Heb 1:12; Rev 6:13; Tertullian Herm. 34; 2Clem 16.3; See also Sib. Or. 3.80; John Chrysostom Theod. laps. 1.12; Origen Comm. Gen. 3; Ezek. Hom. 13.2; Cyril of Jerusalem Cat. 15.; Hippolytus De consummatione mundi 37; Procopius Catena in Esaiam 2; Procopius Comm. Oct.; Eusebius Comm. Isa 2.7; Praep. ev. 6.11.64; 11.32.1; Epiphanius Ancoratus 99.4; Jerome Pelag. 2.24; Ambrose Exameron 1.6.21; Theodoret In. Isa.; Didymus Fr. Ps. 976; Ennarat. Ep. Cath.

186 207 Sword and land drunk with blood and fat

Text and Translation

(34:5–7)

5 Ἐμεθύσθη ἡ μάχαιρά μουa ἐν τῷ οὐρανῷ· ἰδοὺ ἐπὶ τὴν Ἰδουμαίαν καταβήσεται καὶ ἐπὶ τὸν λαὸν τῆς γῆςb μετὰ κρίσεως. 6 ἡ μάχαιρα Κυρίουc ἐνεπλήσθη αἵματος, ἐπαχύνθη ἀπὸ στέατος ἀρνῶνd καὶ ἀπὸ στέατος τράγων καὶ κριῶν· ὅτι θυσία Κυρίῳe ἐν Βοσόρ, καὶ σφαγὴ μεγάλη ἐν τῇ Ἰδουμαίᾳ. 7 καὶ συμπεσοῦνται ἁδροὶf μετ’ αὐτῶν καὶ οἱ κριοὶ καὶ οἱ ταῦροι, καὶ μεθυσθήσεται ἡ γῆ ἀπὸ τοῦ αἵματος καὶ ἀπὸ τοῦ στέατος αὐτῶν ἐμπλησθήσεται. 208 Creatures will occupy the land

(34:8–15)

8 ἡμέρα γὰρ κρίσεως Κυρίου καὶ ἐνιαυτὸς ἀνταποδόσεως κρίσεως Σιών. 9 καὶ στραφήσονται αὐτῆς αἱ φάραγγες εἰς πίσσαν καὶ ἡ γῆ αὐτῆς εἰς θεῖον, καὶ ἔσται αὐτῆς ἡ γῆ καιομένη ὡς πίσσαg 10 νυκτὸς καὶ ἡμέρας καὶ οὐ σβεσθήσεται εἰς τὸν αἰῶνα χρόνον, καὶ ἀναβήσεται ὁ καπνὸς αὐτῆς ἄνω· εἰς γενεὰςh ἐρημωθήσεται καὶ εἰς χρόνον πολὺνi ἐρημωθήσεταιj. 11 καὶ κατοικήσουσιν ἐν αὐτῇk ὄρνεα καὶ ἐχῖνοι καὶ ἴβεις καὶ κόρακεςl, καὶ ἐπιβληθήσεται ἐπ’ αὐτὴν σπαρτίον γεωμετρίας ἐρήμου, καὶ ὀνοκένταυροι οἰκήσουσιν ἐν αὐτῇ. 12 οἱ ἄρχοντες αὐτῆς οὐκ ἔσονται· οἱ γὰρ βασιλεῖςm καὶ οἱ ἄρχοντεςn αὐτῆς ἔσονται εἰς ἀπώλειαν. 13 καὶ ἀναφύσει εἰς τὰς πόλεις αὐτῶν ἀκάνθινα ξύλα καὶ εἰς τὰ ὀχυρώματα αὐτῆς, καὶ ἔσται ἔπαυλιςo σειρήνων καὶ αὐλὴ στρουθῶν. 14 καὶ συναντήσουσιν δαιμόνια ὀνοκενταύροις καὶ βοήσουσινp ἕτερος πρὸς τὸν ἕτερον· ἐκεῖ ἀναπαύσονται ὀνοκένταυροι, εὗρον γὰρq αὑτοῖς ἀνάπαυσιν. 15 ἐκεῖ ἐνόσσευσεν ἐχῖνος, καὶ ἔσωσεν ἡ γῆ τὰ παιδία αὐτῆς μετὰ ἀσφαλείας.

aἡ μάχαιρά μου] SARZ; om. B bγῆς] S*; ἀπωλείας ScaABRZ c Κυρίου] SARZ; τοῦ κυρίου B dἀρνῶν] SARZ; ἀπὸ αἵματος τράγων καὶ ἀμνῶν B e Κυρίῳ] SARZ; τῷ κυρίῳ B f ἁδροὶ] S*; οἱ ἁδροὶ ScaABRZ gαὐτῆς ἡ γῆ καιομένη ὡς πίσσα] SARZ; ἡ γῆ αὐτῆς ὡς πίσσα καιομένη B hγενεὰς] SARZ; +αὐτῆς B iκαὶ εἰς χρόνον πολὺν] S*B; om. Scb2A j ἐρημωθήσεται] S*Z; ερημωθησεται [και ουκ] εσται [ο] δια]π̣ ορ̣ ευο̣[μενος [δι] αυτης] Sca; om. ABRScb2 k καὶ κατοικήσουσιν ἐν αὐτῇ] SRZ; καὶ κατοικήσονται ἐν αὐτῇ A; om. B l κόρακες] SARZ; κόρακες κατοικήσουσιν ἐν αὐτῇ B mβασιλεῖς] S*B; βασιλεῖς αὐτῆς Scb2ARZ nἄρχοντες] S; μεγιστᾶνες B; ἄρχοντες αὐτῆς καὶ οἱ μεγιστᾶνες ARZ oἔπαυλις] SRZ; ἐπαύλεις Scb3AB pβοήσουσιν] SR; βοήσονται Scb2ABZ qεὗρον γὰρ] SARZ; εὑρόντες B

34:5–15

207 Sword and land drunk with blood and fat

187 (34:5–7)

5 My sword is drunk in the sky. Look, it will come down upon Idumea and upon the people of the land with justice. 6 The sword of Lord has been filled with blood; it has been glutted with the fat of lambs, and from the fat of goats and rams, because Lord has a sacrifice in Bosor and a great slaughter in Idoumaia. 7 And the well-grown will fall with them, both the rams and the bulls. And the land will be drunk from the blood, and it will be filled with their fat. 208 Creatures will occupy the land

(34:8–15)

8 For it is a day of Lord’s justice and a year of repayment of Zion’s justice. 9 And its ravines will be turned into pitch, and its land into brimstone; and its land will be burning like pitch, 10 night and day, and it will not be extinguished for eternity time, and its smoke will go up on high; it will be desolate for generations, and it will be desolate for much time. 11 And birds and hedgehogs and ibises and ravens will settle in it, and a measuring cord of a desert will be cast upon it, and donkey-centaurs will dwell in it. 12 It will have no rulers, for its kings and rulers will come to destruction. 13 And thorny trees will grow again in their cities and in its fortresses, and it will be a dwelling of Sirens and a courtyard of sparrows. 14 And divine beings will meet donkey-centaurs, and one will cry out to the other; there donkey-centaurs will rest, for they found rest for themselves. 15 There a hedgehog made a nest, and the land preserved its young with security.

34:5–6 Matt 11:5; Luke 7:22; Eusebius Comm. Isa. 2.7 34:7 Rev 17:6; Origen Fr. Exod. (Bährens 223); Or. 26; Hom. Exod. 13 8.3; Jerome Epist. 22.3; 125.7; Adv. Pelag. 2.25; Didymus Comm. Job 392.22; Comm. Ps. 260.24, 28; Comm. Zach. 1.79; Gregory of Nazianzus Or. 16.7; Procopius Comm. Oct.; Eusebius Comm. Isa. 2.7 34:8 Eusebius Comm. Isa 2.8–9; 2.23 34:9 Eusebius Comm. Isa. 2.8–9 34:10 Rev 14:11; 18:18; 19:3 34:11 Rev 18:2; Eusebius Comm. Isa. 2.8; 2.9 34:12 Eusebius Comm. Isa. 2.8 34:13 Eusebius Comm. Isa. 2.8; Gregory of Nyssa Cont. Eun. 13 34:14 Matt 12:43; Rev 18:2; Eusebius Comm. Isa. 2.8; 2.9

188 209 Lord protects the deer

Text and Translation

(34:15–17)

ἐκεῖ ἔλαφοι συνήντησανa καὶ εἶδον τὰ πρόσωπα ἀλλήλων· 16 ἀριθμῷ παρήλθωσανb, καὶ μία αὐτῶν οὐκ ἀπώλετο, ἑτέρα τὴν ἑτέραν οὐκ ἐζήτησαν· ὅτι Κύριος αὐτοῖς ἐνετείλατο πνεῦμαc αὐτοῦ συνήγαγεν αὐτάd. 17 καὶ αὐτὸς ἐπιβαλεῖ αὐτοῖς κλήρους, καὶ ἡ χεὶρ αὐτοῦ διεμέρισεν βόσκεσθαι· εἰς τὸν αἰῶνα χρόνον κληρονομήσετε γενεὰςe γενεῶν, καὶ ἀναπαύσονταιf ἐπ’ αὐτῆς. 210 Rejoice, deserted land!

(35:1–2)

35.1 Εὐφράνθητι, ἔρημος διψῶσα, ἀγαλλιάσθω ἔρημος καὶ ἀνθείτω ὡς κρίνον, 2 καὶ ἐξανθήσει καὶ ἀγαλλιάσεται τὰ ἔρημα τοῦ Ἰορδάνου· καὶ ἡ δόξαg τοῦ Λιβάνου ἐδόθη αὐτῇ, καὶ ἡ τιμὴ τοῦ καμήλουh. καὶ ὁ λαός μου ὄψεται τὴν δόξαν Κυρίου καὶ τὸ ὕψος τοῦ θεοῦ. 211 Our God will repay

(35:3–4)

3 Ἰσχύσατε, χεῖρες ἀνειμέναι καὶ γόνατα παραλελυμένα· 4 παρακαλέσατε, οἱ ὀλιγόψυχοι τῇ διανοίᾳ· ἰσχύσατε, μὴ φοβεῖσθε· ἰδοὺ ὁ θεὸς ἡμῶν κρίσιν ἀνταποδίδωσιν καὶ ἀνταποδώσει, αὐτὸς ἥξει καὶ σώσει ἡμᾶς.

aἔλαφοι συνήντησαν] SARZ; συνήντησαν ἔλαφοι B bπαρήλθωσαν] S; παρῆλθον ABRZ cαὐτοῖς ἐνετείλατο πνεῦμα] S; ἐνετείλατο αὐτοῖς, καὶ τὸ πνεῦμα ARZ; αὐτοῖς ἐνετείλατο, καὶ τὸ πνεῦμα B d αὐτά] S*B; αὐτάς Scb2ARZ eγενεὰς] S*B; εἰς γενεὰς Scb3ARZ fκαὶ ἀναπαύσονται] S; ἀναπαύσονται ABRZ g καὶ ἡ δόξα] SARZ; om. καὶ B h καμήλου] S*; Καρμήλου ScaABRZ

34:16–35:4

209 Lord protects the deer

189 (34:15–17)

There deer met and saw the faces of one another. 16 They passed by in number and not one of them perished; one did not seek the other, because Lord commanded them; his spirit gathered them. 17 And he himself will cast lots for them and his hand apportioned [food] for them to be fed. You will inherit generations of generations for eternity time; and they will rest on it. 210 Rejoice, deserted land!

(35:1–2)

35.1 Rejoice, thirsty desert! Let a desert rejoice; and let it blossom like a lily. 2 And the deserted places of the Jordan will blossom and rejoice, and the glory of Lebanon and the honour of the camel has been given to it; and my people will see the glory of Lord and the exaltation of God. 211 Our God will repay

(35:3–4)

3 Be powerful, impotent hands and feeble knees! 4 Give comfort, faint-hearted in mind! Be powerful; do not be frightened! Look, our God is repaying justice, and he will repay! He himself will come and save us!

34:16 Victorinus Apoc. (CSEL 49.154); Eusebius Comm. Isa. 2.8 34:17 Didymus Trin. 1.18; Basil of Caesarea Contra Eunomium 5; Eusebius Comm. Isa. 2.8–9 35:1 Eusebius Comm. Isa. 2.9; 2.23; Comm. Ps. (PG 23.653, 804, 805); Fr. var. (PG 24.661); Ecl. proph. 4.16; Hist. eccl. 10.4.32; 10.4.33; 10.4.47; Dem. ev. 6.21.1; 6.21.3; 9.6.1; Origen Hom. Jes. 2.4; Fr. Jes. (GCS 30.298); Justin Dial. 69.5; Philo QE I 2.76 35:2 Eusebius Comm. Isa. 2.9; Comm. Ps. (PG 23.805); Fr. var. (PG 24.661); Ecl. proph. 4.16; Dem. ev. 6.21.3; 6.21.5; 6.21.6; 9.6.1; 9.6.6; 9.6.9. 35:3 Heb 12:12; Pistis Sophia 65; Eusebius Comm. Isa. 2.9; Fr. var. (PG 24.661); Hist. eccl. 10.4.34; Dem. ev. 9.6.2; 9.13.1; 9.13.6; Lactantius Div. inst. 4.15.13; Origen Pasch. 1.31; Novatian Trinity 12.4; Cyprian Test. 2.7; Tertullian Marc. 4.24.12; Irenaeus Dem. 67 35:4 John 12:15; Ignatius Magn. 9; Irenaeus Haer. 3.20; Const. Ap. 2.40; Athanasius Inc. 38; Ambrose Ep. 63; Cyril of Jerusalem Cat. 12.12; Eusebius Comm. Isa. 2.9; Hist. eccl. 5.8.10; 10.4.32; 10.4.36; Dem. ev. 9.13.7; 9.13.10; 9.13.13; Tertullian Adv. Jud. 9.30; Marc. 4.10.1; Hymenaeus Ad Paulum Samosatum 3

190

Text and Translation

212 The redeemed will return with eternal happiness

(35:5–10)

5 τότε ἀνοιχθήσονται ὀφθαλμοὶ τυφλῶν, καὶ ὦτα κωφῶν ἀκούσονται. 6 τότε ἁλεῖται ὡς ἔλαφος χωλός, καὶ τρανὴa ἔσται γλῶσσα μογιλάλων, ὅτι ἐρράγη ἐν τῇ ἐρήμῳ ὕδωρ καὶ φάραγξ ἐν γῇ διψώσῃ, 7 καὶ ἡ ἄνυδρος ἔσταιb εἰς ἕλη, καὶ εἰς τὴν διψῶσαν γῆν πηγὴ ὕδατος ἔσται· ἐκεῖ εὐφροσύνη ὀρνέων, ἔπαυλις ποιμνίωνc καὶ ἕλη. 8 ἔσται ἐκεῖd ὁδὸς καθαρὰ καὶ ὁδὸς ἁγία κληθήσεται, καὶ οὐ μὴ παρέλθῃ ἐκεῖ ἀκάθαρτος, οὐδὲ ἔσται ἐκεῖ ὁδὸς ἀκάθαρτος· οἱ δὲ διεσπαρμένοι πορεύσονται ἐπ’ αὐτῆς καὶe οὐ μὴ πλανηθῶσιν. 9 καὶ οὐκ ἔσται ἐκεῖ λέων, οὐδὲ τῶν θηρίων τῶν πονηρῶνf οὐ μὴ ἀναβῇ ἐπ’g αὐτὴν οὐδὲ μὴ εὑρεθῇ ἐκεῖ, ἀλλὰ πορεύσονται ἐν αὐτῇ λελυτρωμένοι 10 καὶ συνηγμένοι διὰ Κύριον. καὶh ἀποστραφήσονται καὶ ἥξουσιν εἰς Σιὼν μετ’ εὐφροσύνης, καὶ εὐφροσύνη αἰώνιος ὑπὲρ κεφαλῆς αὐτῶν. Ἐπὶ γὰρ κεφαλῆς αὐτῶνi αἴνεσις καὶ ἀγαλλίαμα, καὶ εὐφροσύνη καταλήμψεται αὐτούς, ἀπέδρα ὀδύνη καὶ λύπη καὶ στεναγμός. 213 Assyria attacks Jerusalem

(36:1–2)

36.1 Καὶ ἐγένετο τοῦ τεσσαρεσκαιδεκάτου ἔτους βασιλεύοντος Ἑζεκίου ἀνέβη Σενναχηρεὶμj βασιλεὺς Ἀσσυρίων ἐπὶ τὰς πόλεις τῆς Ἰδουμαίαςk τὰς ὀχυρὰς καὶ ἔλαβεν αὐτάς. 2 καὶ ἀπέστειλεν βασιλεὺς Ἀσσυρίων Ῥαψάκηνl ἐκ Λαχεὶς εἰς Ἰερουσαλὴμ

aκαὶ τρανὴ] SARZ; τρανὴ δὲ B bἡ ἄνυδρος ἔσται] SARZ; ἔσται ἡ ἄνυδρος B cἔπαυλις ποιμνίων] S*; ἐπαύλεις ποιμνίων Scb3; ἐπαύλεις καλάμου AB; ἔπαυλις καλάμου RZ dἔσται ἐκεῖ] SB; ἐκεῖ ἔσται ARZ eαὐτῆς καὶ] SARZ; om. καὶ B fτῶν θηρίων τῶν πονηρῶν] SARZ; τῶν πονηρῶν θηρίων B gἐπ’] SARZ; εἰς B hκαὶ] SB; om. Scb2ARZ i Ἐπὶ γὰρ κεφαλῆς αὐτῶν] SARZ; om. B j Σενναχηρεὶμ] SAB; Σενναχηρὶμ RZ kἸδουμαίας] S; Ἰουδαίας ABRZ lῬαψάκην] SARZ; Ῥαβσάκην B

35:5–36:2

212 The redeemed will return with eternal happiness

191 (35:5–10)

5 Then the eyes of the blind will be opened and the ears of the deaf will hear. 6 Then the lame person will leap like a deer and a mute person’s tongue will be clear, because water has broken forth in the desert, and a ravine in a thirsting land. 7 And the waterless place will turn into marshes, and there will be a spring of water in the thirsty land; there it will be the pleasure of birds, a dwelling of shepherds, and marshes. 8 A pure path will be there, and it will be called a holy path, and certainly no impure person will go by there, nor will there be any impure path there, but those scattered abroad will walk on it and certainly they will not be deceived. 9 And there will be no lion there, and certainly none of the evil beasts will come up on it or be found there, but rather the redeemed will walk on it, 10 and those gathered because of Lord. And they will return, and will come into Zion with happiness; and eternal happiness will be over their head. For praise and rejoicing will be upon their head, and happiness will overtake them; pangs and sorrow and groaning fled away. 213 Assyria attacks Jerusalem

(36:1–2)

36.1 And it was in the fourteenth year when Hezekiah was reigning: Sennachereim, king of Assyrians, went up against the secure cities of Idoumaia and took them. 2 And the king of the Assyrians sent Rapsakes from Lacheis to Jerusalem,

35:5 Eusebius Dem. ev. 6.21.2; 6.21.7; 9.13.4; 9.13.10; 9.13.13; Comm. Isa. 2.9; Comm. Ps. (Pitra 3.503); Lactantius Ep. 40.2; Div. Inst. 4.15.7; 4.15.11; 4.15.23; 4.26.4; 4.26.6; 7.27.13; Origen Cels. 2.48; Fr. Jo. (GCS 10.536); Novatian Trinity 9.6; Tertullian Res. 20.6; Marc. 4.24.12; Adv. Jud. 9.30; Justin Dial. 69.3; Res. (TU 20.40); 1 Apol. 54.10. 35:6 Matt 11:5; Mark 7:37; Luke 7:22; Cyril of Jerusalem Cat. 12.12; 17.21; Athanasius Inc. 38.3; Eusebius Dem. ev. 6.21.2; 6.21.7; 9.6.2; 9.13.1; 9.13.4; Comm. Isa. 1.97; 2.9; Comm. Ps. (PG 23.653; Pitra 3.503); Fr. Var. (PG 24.661); Ecl. proph. 4.16; Hist. eccl. 10.4.32; 10.4.34; Lactantius Div. Inst. 4.15.7; 4.15.11; 4.15.13; 4.15.23; 4.26.7; 7.27.13; Epit. 40.2; Cyprian Test. 2.7; Origen Comm. Matt. 11.18; Cels. 2.48; Novatian Trinity 9.6; 12.4; Tertullian Res. 20.6; Marc. 4.24.12; Adv. Jud. 9.30; Hymenaeus Ad Paulus Samosatenum 3; Irenaeus Dem. 67; Justin 1 Apol. 54.10 35:7 Eusebius Dem. ev. 6.21.1; Hist. eccl. 10.4.32; 10.4.34; Ecl. proph. 4.16; Comm. Isa. 2.9; Justin Dial. 69.5 35:8 Rev 21:27; Eusebius Comm. Isa. 2.9; Tertullian Marc. 4.24.11 35:9 Eusebius Comm. Isa. 2.9; Tertullian Marc. 4.24.11 35:10 Rev 21:4 36:1 Eusebius Chron. (GCS 20.13); Eusebius Comm. Isa. 2.10, 15 36:2 Eusebius Comm. Isa 2.10, 15; Onoma. (GCS 11.120)

192

Text and Translation

πρὸς τὸν βασιλέα Ἑζεκίαν μετὰ δυνάμεως πολλῆς, καὶ ἔστη ἐν τῷ ὑδραγωγῷ τῆς κολυμβήθρας τῆς ἄνω ἐν τῇ ὁδῷ τοῦ ἀγροῦ τοῦ γναφέως. 214 An embassy meets Rapsakes

(36:3)

3 καὶ ἐξῆλθεν πρὸς αὐτὸν Ἐλιακεὶμ ὁ τοῦ Χελκίουa ὁ οἰκονόμος καὶ Σόμναςb ὁ γραμματεὺς καὶ Ἰὼχc ὁ τοῦ Ἀσὰφ ὁ ὑπομνηματογράφος. 215 Rapsakes denigrates Egypt’s help

(36:4–6)

4 Καὶ εἶπεν αὐτοῖς Ῥαψάκης Εἴπατε Ἑζεκίᾳ Τάδε λέγει ὁ βασιλεὺς ὁ μέγας βασιλεὺς Ἀσσυρίων Τί πεποιθὼς εἶ; 5 μὴ ἐν βουλῇ ἢd λόγοις χειλέων παράταξις γίνεται; καὶ νῦν ἐπὶ τίνιe πέποιθας ὅτι ἀπειθεῖς μοι; 6 ἰδοὺ πεποιθὼς εἶ ἐπὶ τὴν ῥάβδον τὴν καλαμίνην τὴν τεθλασμένην ταύτην, ἐπ’ Αἴγυπτον· ὃς ἂν ἐπ’ αὐτὴν ἐπιστηριχθῇf, εἰσελεύσεται εἰς τὴν χεῖρα αὐτοῦ· οὕτως ἐστὶν Φαραὼ βασιλεὺς Αἰγύπτου καὶ πάντες οἱ πεποιθότες ἐπ’ αὐτῷ. 216 Rapsakes denigrates Lord

(36:7–9)

7 εἰ δὲ λέγετε Ἐπὶ Κύριον τὸν θεὸν ἡμῶν πεποίθαμεν, 8 νῦν μίχθητε τῷ κυρίῳ μου τῷ βασιλεῖ Ἀσσυρίων, καὶ δώσω ἡμῖνg δισχιλίαν ἵππον, εἰ δυνήσεσθε δοῦναι ἀναβάτας ἐπ’ αὐτούς. 9 καὶ πῶς δύνασθε ἀποστρέψαι εἰς πρόσωπον τῶν τοπαρχῶνh; 217 Rapsakes claims Lord’s commission

(36:9–11)

οἰκέται εἰσὶν οἱ πεποιθότες ἐπ’ Αἴγυπτονi εἰς ἵππον καὶ ἀναβάτην. 10 καὶ νῦν μὴ ἄνευ Κυρίου ἀνέβημεν ἐπὶ τὴν χώραν ταύτην πολεμῆσαι αὐτήν; Κύριος εἶπεν πρὸς με Ἀνάβηθι καὶ κατάφθειρον τὴν γῆν ταύτηνj. 11 καὶ εἶπεν πρὸς αὐτὸν Ἐλιακεὶμ ὅτι ὁ οἰκονόμοςk καὶ Σόμνας ὁ γραμματεύςl Λάλησον πρὸς τοὺς παῖδάς σου Συριστί, ἀκούομεν γὰρ ἡμεῖς, καὶ μὴ λάλει πρὸς ἡμᾶς Ἰουδαιστί· καὶ ἵνα τί λαλεῖς εἰς τὰ ὦτα τῶν ἀνθρώπωνm τῶν ἐπὶn τῷ τείχει;

aΧελκίου] SARZ; Χελκείου B b Σόμνας] SARZ; Σόβνας B c Ἰὼχ] S*; Ἰωὰχ ScaABRZ d ἢ] SARZ; καὶ B e τίνι] SARZ; τίνα B f ἐπ’ αὐτὴν ἐπιστηριχθῇ] S; ἐπιστηριχθῇ ἐπ’ αὐτήν A; ἐπιστηρισθῇ ἐπ’ αὐτήν B; ἐπ’ αὐτὴν ἐπιστηρισθῇ RZ g ἡμῖν] S*; ὑμῖν ScaABRZ h τῶν τοπαρχῶν] S*B; τοπάρχου Scb1; τοπάρχου ἑνός Scb2ARZ i Αἴγυπτον] SB Αἰγυπτίοις ARZ j Κύριος εἶπεν πρὸς με Ἀνάβηθι καὶ κατάφθειρον τὴν γῆν ταύτην] S; om. ARZ; Κύριος εἶπεν πρὸς μέ Ἀνάβηθι ἐπὶ τὴν γῆν ταύτην καὶ διάφθειρον αὐτήν B k ὅτι ὁ οἰκονόμος] S*; ὁ τοῦ Χελκιου ὁ οἰκονόμος SB; om. Scb2ABRZ lὁ γραμματεύς] S; καὶ Ἰώας B; καὶ Ιωαχ ARZ mἀνθρώπων] SBRZ; ἀνδρῶν τῶν καθημένων A nτῶν ἐπὶ] SRZ; om. τῶν AB

36:3–11

193

to Hezekiah the king, with great force. And he stood at the aqueduct of the upper reservoir, at the way of the field of the fuller. 214 An embassy meets Rapsakes

(36:3)

3 And Eliakim the son of Chelkias the manager, and Somnas the secretary, and Ioch the son of Asaph the recorder went out to him. 215 Rapsakes denigrates Egypt’s help

(36:4–6)

4 And Rapsakes said to them, “Tell Hezekiah, ‘Thus says the king, the great king of the Assyrians: “Why are you confident? 5 Does marshalling happen by counsel or words of lips? And now whom do you trust, that you resist me? 6 Look, you trust this crushed reed rod, Egypt! Whoever leans on it, it will penetrate his hand! So is Pharaoh, king of Egypt, and all those who trust him.” ’ 216 Rapsakes denigrates Lord

(36:7–9)

7 And if you say, ‘We trust Lord our God,’ 8 now meet my lord the king of Assyrians, and I will give us two thousand cavalry, if you can provide riders for them! 9 And how can you turn back in the face of the governors? 217 Rapsakes claims Lord’s commission

(36:9–11)

Those who trust Egypt for horse and rider are household slaves. 10 And was it without Lord that we came up against this territory to make war against it? Lord told me, ‘Go up and destroy this land!’” 11 And Eliakim said to him (because he was the manager and Somnas was the secretary), “Speak to your servants in Syrian, for we understand it, and do not speak to us in Judean. And why do you speak to the ears of the humans on the wall?”

36:3 Eusebius Comm. Isa 1.82; 2.10 36:4–5 Eusebius Comm. Isa. 2.10 36:6 Eusebius Comm. Isa. 2.10; Origen Comm. Matt 125 (GCS 41.262); Fr. Matt. 550 (GCS 41.224) 36:7 Matt 27:43; Eusebius Comm. Isa. 2.10; Clement of Alexandria Strom. 5.135.1 36:8 Eusebius Comm. Isa. 2.10; Clement of Alexandria Strom. 5.135.1 36:9 Eusebius Comm. Isa. 2.10 36:10 Eusebius Comm. Isa. 2.10; Clement of Alexandria Strom. 5.135.1 36:11 Justin Dial. 83; Clement of Alexandria Strom. 5.14

194 218 Rapsakes refuses to speak Aramaic

Text and Translation

(36:12)

12 Καὶ εἶπεν Ῥαψάκης πρὸς αὐτούς Μὴ πρὸς τὸν κύριον ὑμῶν ἢ πρὸς ὑμᾶς ἀπέσταλκέν με ὁ κύριός μου λαλῆσαι τοὺς λόγους τούτους; οὐχὶ πρὸς τοὺς ἀνθρώπους τοὺς καθημένους ἐπὶ τῷ τείχει, ἵνα φάγωσιν κόπρον καὶ πίωσιν οὐρὰνa μεθ’ ὑμῶν ἅμα; 219 Rapsakes addresses the people in Hebrew

(36:13–16)

13 Καὶ ἔστη Ῥαψάκης καὶ ἐβόησενb φωνῇ μεγάλῃ Ἰουδαιστὶ Ἀκούσατε τοὺς λόγους τοὺςc βασιλέως Ἀσσυρίων τοῦ μεγάλουd 14 Τάδε λέγει ὁ βασιλεύς Μὴ ἀπατάτω ὑμᾶς Ἑζεκίας λόγοις, οἳ οὐ δυνήσονταιe ῥύσασθαι ὑμᾶς· 15 καὶ μὴ λεγέτω ὑμῖν Ἑζεκίας ὅτι Ῥύσεται ὑμᾶς ὁ θεός, καὶ οὐ μὴ παραδοθῇ ἡ πόλις αὕτη ἐν χειρὶ βασιλέως Ἀσσυρίων· 16 μὴ ἀκούετε Ἑζεκίου. 220 Rapsakes calls the people to surrender

(36:16–17)

ὅτιf τάδε λέγει ὁ βασιλεὺς Ἀσσυρίων Εἰg βούλεσθε εὐλογηθῆναι, ἐκπορεύεσθε πρός με καὶ φάγεσθε ἕκαστος τὴν ἄμπελον αὐτοῦ καὶ τὰς συκᾶς καὶ πίεσθε ὕδωρ τοῦ λάκκουh ὑμῶν, 17 ἕως ἂν ἔλθω καὶ λάβω ὑμᾶς εἰς γῆν ὡς ἡ γῆ ὑμῶν, γῆ σίτου καὶ οἴνου καὶ ἄρτων καὶ ἀμπελώνων. 221 Rapsakes points to past victories

(36:18–21)

18 μὴ ὑμᾶς ἀπατάτωi Ἑζεκίας λέγων Ὁ θεὸς ὑμᾶς ῥύσεταιj. μὴ ἐρρύσαντο οἱ θεοὶ τῶν ἐθνῶν ἕκαστος τὴν ἑαυτοῦ χώραν ἐκ χειρὸς βασιλέως Ἀσσυρίων; 19 ποῦ ἐστιν ὁ θεὸς Ἀμὰρk καὶ Ἀρφάθ; ποῦ ἐστινl ὁ θεὸς τῆς πόλεως Σεπφαρίνm; μὴ ἐδύναντο ῥύσασθαι Σαμάρειαν ἐκ χειρός μου; 20 τίς τῶν θεῶν τῶν ἐθνῶνn τούτων ἐρρύσατοo τὴν γῆν αὐτοῦ ἐκ τῆςp χειρός μου, ὅτι σεq ῥύσεται ὁ θεὸς Ἰερουσαλὴμ ἐκ χειρός μου; 21 καὶ ἐσιώπησαν, καὶ οὐδεὶς ἀπεκρίθη αὐτῷ λόγον διὰ τὸ προστάξαι τὸν βασιλέα μηδένr ἀποκριθῆναι.

aοὐρὰν] S*; οὖρον ScaABRZ b ἐβόησεν] SARZ; ἀνεβόησεν B c τοὺς] S; τοῦ ABRZ d Ἀσσυρίων τοῦ μεγάλου] S*; Ἀσσυρίων βασιλέως τοῦ μεγάλου Sca; τοῦ μεγάλου βασιλέως Ἀσσυρίων Scb2ABRZ eοἳ οὐ δυνήσονται] SRZ; οἱ οὐ μὴ δυνήσονται A; οὐ μὴ δύνηται B fὅτι] S; om. ABRZ gΕἰ Scb3ABRZ; Ἧι S* hλάκκου] SARZ; χαλκοῦ B iὑμᾶς ἀπατάτω] SARZ; ἀπατάτω ὑμᾶς B jὑμᾶς ῥύσεται] S* 902; ὑμῶν ῥύσεται ὑμᾶς Scb2ARZ; ῥύσεται ὑμᾶς B k Ἀμὰρ] S*; Αἱμὰρ A; Αιμαθ SdRZ; Ἑμὰθ B l ποῦ ἐστιν] S*; καὶ A; καὶ ποῦ Scb2BRZ mΣεπφαρίν] S; Σεπφαρείμ A; Ἐπφαρουαίμ B; Σεπφαριμ RZ nτῶν ἐθνῶν] S; πάντων τῶν ἐθνῶν ABRZ oἐρρύσατο] SARZ; ὅστις ἐρρύσατο B pτῆς] SARZ; om. B q σε] S*; om. ScaABRZ r μηδέν] S*; μηδένα SBABRZ

36:12–21

218 Rapsakes refuses to speak Aramaic

195 (36:12)

12 And Rapsakes said to them, “Was it to your lord or to you that my lord sent me to speak these words? Was it not to the humans sitting on the wall, that they might eat dung and drink a tail together with you?” 219 Rapsakes addresses the people in Hebrew

(36:13–16)

13 And Rapsakes stood and cried out with a great voice in Judean: “Hear the words, those of the great king of the Assyrians. 14 Thus says the king: ‘Do not let Hezekiah trick you with words that cannot rescue you. 15 And do not let Hezekiah tell you, God will rescue you, and certainly this city will not be handed over into the hand of the Assyrians’ king. 16 Do not listen to Hezekiah!’ 220 Rapsakes calls the people to surrender

(36:16–17)

Because thus says the king of the Assyrians: ‘If you want to be blessed, walk out to me and each of you will eat from his own vine and fig tree and drink water from your own well, 17 until I come and take you to a land like your own land, a land of grain and wine and loaves and vineyards. 221 Rapsakes points to past victories

(36:18–21)

18 Do not let Hezekiah trick you, saying, “God will rescue you.” Have any of the gods of the nations rescued his own territory from the hand of Assyrians’ king? 19 Where is the god of Amar and Arphath? Where is the god of the city of Seppharin? Were they able to rescue Samareia from my hand? 20 Which of the gods of these nations has rescued his land from my hand, that the god of Jerusalem will rescue you from my hand?’” 21 And they kept silent, and no one answered a word to him, because the king had commanded that no one answer.

36:12 Eusebius Comm. Isa 2.10; Chrysostom Homily 37 36:13 Origen Comm. Matt. 47 36:18 Eusebius Comm. Isa. 2.10; Onoma. (GCS 11.38). 36:19 Eusebius Comm. Isa. 2.10; Onoma. (GCS 11.38, 160) 36:20 Matt 27:43; Eusebius Comm. Isa. 2.10; Origen Comm. Matt. 47 36:21 Eusebius Comm. Isa 2.10; Onoma. (GCS 11.38, 160); Origen Comm. Matt 47

196 222 The embassy reports back to Hezekiah

Text and Translation

(36:22)

22 Καὶ εἰσῆλθεν Ἐλιακεὶμ ὁ τοῦ Χελκίου ὁ οἰκονόμος καὶ Σόμνας ὁ γραμματεὺς τῆς δυνάμεως καὶ Ἰωὰχ ὁ τοῦ Ἀσὰφ ὁ ὑπομνηματογράφος πρὸς Ἑζεκίαν ἐσχισμένοι τοὺς χιτῶνας καὶ ἀνήγγειλανa αὐτῷ τοὺς λόγους Ῥαψάκου. 223 Hezekiah reacts to the embassy’s report

(37:1–2)

37.1 Καὶ ἐγένετο ἐν τῷ ἀκοῦσαι τὸν βασιλέα Ἑζεκίαν ἔσχισεν τὰ ἱμάτια καὶ σάκκον περιεβάλετοb καὶ ἀνέβη εἰς τὸν οἶκον Κυρίου. 2 καὶ ἀπέστειλεν Ἐλιακὶμ τὸν οἰκονόμον καὶ Σόμναν τὸν γραμματέα καὶ τοὺς πρεσβυτέρους τῶν ἱερέων περιβεβλημένους σάκκους πρὸς Ἠσαίαν υἱὸν Ἀμὼς τὸν προφήτην, 224 The embassy consults Isaiah

(37:3–4)

3 καὶ εἶπαν αὐτῷ Τάδε λέγει Ἑζεκίας Ἡμέρα θλίψεως καὶ ὀνειδισμοῦ καὶ ἐλεγμοῦ καὶ ὀργῆς ἡ σήμερον ἡμέρα, ὅτι ἥκει ὠδὶνc τῇ τικτούσῃ, ἰσχὺν δὲ οὐκ ἔχει τοῦ τεκεῖν. 4 εἰσακούσαι Κύριος ὁ θεός σουd τοὺς λόγους Ῥαψάκουe, οὓς ἀπέστειλεν βασιλεὺς Ἀσσυρίων ὀνειδίζειν θεὸν ζῶντα καὶ ὀνειδίζειν λόγους, οὓς ἤκουσεν Κύριος ὁ θεός σου· καὶ δεηθήσῃ πρὸς Κύριον τὸν θεόν σουf περὶ τῶν καταλελιμμένων τούτων. 225 Isaiah’s reply

(37:5–7)

5 Καὶ ἦλθον οἱ παῖδες τοῦ βασιλέως Ἑζεκίουg πρὸς Ἠσαίαν. 6 Καὶ εἶπεν αὐτοῖς Ἠσαίας υἱὸς Ἀμώςh Οὕτως ἐρεῖτε πρὸς τὸν κύριον ὑμῶν Τάδε λέγει Κύριος Μὴ φοβηθῇς ἀπὸ τῶν λόγων, ὧν ἤκουσας, ὧνi ὠνείδισάν με οἱ πρέσβεις βασιλέως Ἀσσυρίων. 7 Ἰδοὺ ἐγὼ ἐμβάλλω εἰς αὐτὸν πνεῦμα, καὶ ἀκούσας ἀγγελίαν ἀποστραφήσεται εἰς τὴν χώραν αὐτοῦ καὶ πεσεῖται μαχαίρᾳ ἐν τῇ γῇ αὐτοῦ.

aἀνήγγειλαν] SBZ; ἀπήγγειλαν AR bσάκκον περιεβάλετο] SARZ; περιεβάλετο σάκκον B c ὠδὶν] S; ἡ ὠδὶν ABRZ dσου] SBRZ; om. A 902 eῬαψάκου] SARZ; Ῥαβσάκου B fκαὶ δεηθήσῃ πρὸς Κύριον τὸν θεόν σου] SBRZ; om. Scb2A g Ἑζεκίου] SB; om. ARZ h υἱὸς Ἀμώς] S*; om. Scb2ABRZ iὧν] S*; οὓς Scb2ABRZ

36:22–37:7

222 The embassy reports back to Hezekiah

197 (36:22)

22 And Eliakeim son of Chelkias the manager, and Somnas the secretary of the army, and Ioach son of Asaph the recorder came in to Hezekiah, tearing their shirts, and they reported to him the words of Rapsakes. 223 Hezekiah reacts to the embassy’s report

(37:1–2)

37.1 And it was: when king Hezekiah heard it, he tore his clothes and put on sackcloth and went up to the house of Lord. 2 And he sent Eliakim the manager and Somnas the secretary and the elders of the priests, wearing sackcloth, to Isaiah son of Amos the prophet. 224 The embassy consults Isaiah

(37:3–4)

3 And they said to him, “Thus says Ezekias, ‘Today is a day of oppression and reproach and reproving and anger, because pangs have come to the one in labour, but she does not have the strength to give birth! 4 May Lord your god hear the words of Rapsakes, which the king of the Assyrians sent to reproach a living God and to reproach with words that Lord your god heard, and you shall pray to Lord your god about these that are left.’” 225 Isaiah’s reply

(37:5–7)

5 And the servants of the king came to Isaiah. 6 And Isaiah son of Amos said to them, “Thus you shall say to your lord: ‘Thus says Lord: “Do not be frightened by the words that you heard, with which the ambassadors of Assyrians’ king reproached me. 7 Look, I am casting a spirit into him, and when he hears a message he will return to his territory and he will fall by the sword in his own land.” ’ ”

36:22 Eusebius Comm. Isa 2.11 37:1 Eusebius Comm. Isa 2.11–12 37:2 Rev 11:3; Eusebius Comm. Isa. 2.12 37:3 Eusebius Comm. Isa. 2.11; Origen Hom. Exod. 10.3 37:4 Justin Dial. 83; Eusebius Comm. Isa. 2.11; Origen Hom. Exod. 10.3; Fr. Ps. (PG 12.1417); Hippolytus Comm. Dan. 3.4.8 37:6 Eusebius Comm. Isa. 2.11 37:7 Eusebius Comm. Isa 2.11; Hippolytus Comm. Dan 3.4.8

198 226 Rapsakes returns

Text and Translation

(37:8)

8 Καὶ ἀπέστρεψεν Ῥαψάκηςa καὶ κατέλαβεν πολιορκοῦντα τὸν βασιλέαb Λόμνανc. 227 Rapsakes sends another warning to Hezekiah

(37:8–13)

καὶ ἤκουσεν βασιλεὺς Ἀσσυρίων 9 ὅτι ἐξῆλθενd Θαράθαe βασιλεὺς Αἰθιόπων πολιορκῆσαι αὐτόν· καὶ ἀκούσας ἀπέστρεψεν καὶ ἀπέστειλεν ἀγγέλους πρὸς Ἑζεκίαν λέγων 10 Οὕτως ἐρεῖτε Ἑζεκία βασιλεῖ τῆς Ἰουδαίας Μή σε ἀπατάτω ὁ θεός σου, ἐφ’ ᾧ πεποιθὼςf ᾖςg ἐπ’ αὐτῷ λέγων Οὐ μὴ παραδοθῇ Ἰερουσαλὴμ εἰς χεῖραςh βασιλέωνi. 11 ἢj οὐκ ἤκουσας ἃ ἐποίησαν βασιλεῖς Ἀσσυρίων πᾶσαν τὴν γῆν ὡς ἀπώλεσανk; 12 καὶ μὴ ἐρρύσαντο αὐτοὺς οἱ θεοὶ τῶν ἐθνῶν, οὓς οἱ πατέρες μου ἀπώλεσανl, τήν τε Γωζὰν καὶ Χαρὰν καὶ Ῥάφεςm, αἵ εἰσιν ἐν χώρᾳ Θεμάn; 13 ποῦ εἰσιν οἱ βασιλεῖς Ἀμὰρo καὶ Ἀρφὰθp καὶ πόλεως Ἐμφαρίνq, Ἀνάγ, Οὐγαυά; 228 Hezekiah prays for salvation

(37:14–20)

14 Καὶ ἔλαβεν Ἑζεκίας τὸ βιβλίον παρὰ τῶν ἀγγέλων καὶ ἀνεγνοι αὐτὸ καὶ ἀνέβη εἰς οἶκον Κυρίουr καὶ ἤνοιξεν αὐτὸ ἐναντίον Κυρίου, 15 καὶ προσηύξατοs Ἑζεκίας πρὸς τὸνt Κύριον λέγων 16 Κύριεu Σαβαώθ, θεὸςv Ἰσραήλ, ὁ καθήμενος ἐπὶ τῶν χερουβείνw, σὺ θεὸς μόνος εἶx πάσης βασιλείας τῆς οἰκουμένης, σὺ ἐποίησας τὸν οὐρανὸν καὶ τὴν γῆν. 17 εἰσάκουσονy, Κύριε, εἴσβλεψονz, Κύριε, καὶ ἰδὲ τοὺς λόγους, οὓς ἀπέστειλεν Σενναχηρεὶμaa ὀνειδίζειν θεὸν ζῶντα. 18 ἐπ’ ἀληθείας γὰρ ἠρήμωσαν βασιλεῖς Ἀσσυρίων τὴν οἰκουμένην ὅλην καὶ τὴν χώραν αὐτῶν 19 καὶ ἐνέβαλον τὰ εἴδωλα αὐτῶν εἰς τὸ πῦρ, οὐ γὰρ θεοὶ ἦσαν ἀλλὰ ἔργα χειρῶν ἀνθρώπων, ξύλα καὶ λίθοι, καὶ ἀπώλεσανbb αὐτούς.

aῬαψάκης] SARZ; Ῥαβσάκης B b πολιορκοῦντα τὸν βασιλέα] SARZ; τὸν βασιλέα Ἀσσυρίων πολιορκοῦντα B c Λόμναν] SR; Λόβνα A; Λόβναν B; Λομνα Z d ἐξῆλθεν] SARZ; καὶ ἐξῆλθεν B e Θαράθα] SA; Θαράκα BRZ f πεποιθὼς] SARZ; πέποιθας B g ᾖς] S; εἶ ARZ; om. B hεἰς χεῖρας] SARZ; ἐν χειρὶ B iβασιλέων] S; βασιλέως Ἀσσυρίων ABRZ jἢ] SARZ; σὺ B kἀπώλεσαν] SARZ; ἀπώλεσαν, καὶ σὺ ῥυσθήσῃ B lοἱ πατέρες μου ἀπώλεσαν] SARZ; ἀπώλεσαν οἱ πατέρες μου B mῬάφες] SRZ; Ῥάφεις A; Ῥάφεθ B n Θεμά] S; Θαιμάδ A; Θεεμάθ B; Θεμαδ R; Θελσαδ Z o Ἀμὰρ] SA; Ἑμὰθ BZ; Αιμαθ R pἈρφὰθ] SABR; Αρφαδ Z qἘμφαρίν] S; Σεπφαρείμ A; Ἐπφαρουαίμ B; Σεπφαριμ RZ r καὶ ἀνεγνοι αὐτὸ καὶ ἀνέβη εἰς οἴκον Κυρίου] S; καὶ ἀνέγνω αὐτό, καὶ ἀνέβη εἰς οἶκον Κυρίου B; om. ARZ s προσηύξατο] SAZ; προσεύξατο BR. t τὸν] S; om. ABRZ u Κύριε] SARZ; Κύριος B vθεὸς] S; ὁ θεὸς ABRZ w χερουβείν] SB; Χερουβείμ A; Χερουβιν RZ x θεὸς μόνος εἶ] SARZ; εἶ ὁ θεὸς μόνος B y εἰσάκουσον] SARZ; κλῖνον, Κύριε, τὸ οὖς σου, εἰσάκουσον B z εἴσβλεψον] SARZ; ἄνοιξον, Κύριε, τοὺς ὀφθαλμούς σου, εἴσβλεψον B aa οὓς ἀπέστειλεν Σενναχηρεὶμ] SARZ; Σενναχηρεὶμ, οὓς ἀπέστειλεν B bb ἀπώλεσαν] SARZ; ἀπώσαντο B

37:8–19

226 Rapsakes returns

199 (37:8)

8 And Rapsakes returned and overtook the king beseiging Lomna. 227 Rapsakes sends another warning to Hezekiah

(37:8–13)

And the king of the Assyrians heard that 9 Tharatha, the king of the Ethiopians had gone out to besiege him. And when he heard this, he returned and sent messengers to Hezekiah, saying, 10 “Thus you shall say to Hezekiah, king of Judea: ‘Do not let your god, in whom you might be trusting, trick you, saying, “Certainly Jerusalem will not be handed over into the hands of kings.” 11 Or did you not hear the things that the king of the Assyrians did, how they destroyed all the land? 12 And did the gods of the nations rescue them that my fathers destroyed: Goza and Charan and Rhaphes, which are in the territory of Thema? 13 Where are the kings of Amar and Arphath and the city of Empharin, Anag, Ougaua?’” 228 Hezekiah prays for salvation

(37:14–20)

14 And Hezekiah received the document from the messengers and read it and went up into the house of Lord and opened it before Lord. 15 And Hezekiah prayed to Lord, saying, 16 “O Lord Sabaoth, God of Israel, seated on the cherubein, you alone are god of every kingdom of the inhabited world; you made the sky and the land. 17 Listen, Lord, look, Lord, and see the words that Sennachereim sent to reproach a living god. 18 For in truth the kings of the Assyrians have desolated the whole inhabited world and their territory, 19 and has thrown their idols into the fire, for they were not gods but rather works of people’s hands, wood and stones,

37:8 Eusebius Comm. Isa. 2.12; Eusebius Onoma. (GCS 11.120) 37:9 Eusebius Comm. Isa. 2.12 37:10 Eusebius Comm. Isa. 2.12; Origen Comm. Matt. 47 37:11 Eusebius Onom. (GCS 11.38) 37:12 Eusebius Onom. (GCS 11.74, 146, 174) 37:13 Eusebius Comm. Isa 2.12; Onom. (GCS 11.38, 74); Origen Comm. Matt. 47 37:14 Tertullian Marc. 5.9.7 37:16 Acts 4:24; Eusebius Comm. Isa. 2.12 37:19 Gal 4:8

200

Text and Translation

20 σὺa δέ, Κύριε ὁ θεὸς ἡμῶν, σῶσον ἡμᾶς ἐκ χειρὸς αὐτοῦb, ἵνα γνῷ πᾶσα βασιλεία τῆν γῆνc ὅτι σοιd, θεὸς μόνος. 229 Isaiah confirms Hezekiah’s prayer

(37:21)

21 Καὶ ἀπεστάλη Ἠσαίας υἱὸς Ἀμὼς πρὸς Ἑζεκίαν καὶ εἶπεν αὐτῷ Τάδε λέγει Κύριος ὁ θεὸς Ἰσραήλ Ἤκουσα ἃ προσηύξω πρός με περὶ Σενναχηρὶμ βασιλέως Ἀσσυρίων. 230 God’s word about Sennacherib

(37:22–25)

22 Οὗτος ὁ λόγος, ὃν ἐλάλησεν περὶ αὐτοῦ ὁ θεός Ἐφαύλισέν σε καὶ ἐμυκτήρισέν σε παρθένος θυγάτηρ Σιών, ἐπὶ σοὶ κεφαλὴν ἐκίνησεν θυγάτηρ Ἰερουσαλήμ. 23 τίνα ὠνείδισας καὶ παρώξυνας; ἢ πρὸς τίνα ὕψωσας τὴν φωνήν σου; καὶ οὐκ ἦρας εἰς ὕψος τοὺς ὀφθαλμούς σου εἰςe τὸν ἅγιον τοῦ Ἰσραήλ. 24 ὅτι δι’ ἀγγέλων ὠνείδισας Κύριον· σὺ γὰρ εἶπας Τῷ πλήθει τῶν ἁρμάτων ἐγὼ ἀνέβην εἰς ὕψος τῶνf ὀρέων καὶ εἰς τὰ ἔσχατα τοῦ Λιβάνου καὶ ἔκοψα τὸ ὕψος τῆς κέδρου αὐτοῦ καὶ τὸ κάλλος τῆς κυπαρίσσου καὶ εἰσῆλθον εἰς ὕψος μέρους τοῦ δρυμοῦ 25 καὶ ἔθηκα γέφυραν καὶ ἠρήμωσα ὕδατα καὶ πᾶσαν συναγωγὴν ὕδατος. 231 God has brought down mighty nations

(37:26–27)

26 οὐ ταῦτα ἤκουσαg πάλαι, ἃ ἐγὼ ἐποίησα; ἐξ ἀρχαίων ἡμερῶνh συνέταξα γὰρi νῦν δὲ ἐπέδειξα ἐξερημῶσαj ἔθνη ἐν ὀχυροῖς καὶ ἐνοικοῦνταςk ἐν πόλεσιν ὀχυραῖς· 27 ἀνῆκα τὰς χεῖρας, καὶ ἐξηράνθησαν καὶ ἐγένοντο ὡς χόρτος ξηρὸς ἐπὶ δωμάτων καὶ ὡς ἄγρωστις.

aσὺ] SARZ; νῦν B b αὐτοῦ] SB; αὐτῶν ARZ c τῆν γῆν] S; τῆς γῆς ABRZ d σοι] S; σὺ εἶ A; σὺ εἶ ὁ BRZ e εἰς] SARZ; πρὸς B f τῶν] S; om. ABRZ g ἤκουσα] SB; ἤκουσας ARZ h ἀρχαίων ἡμερῶν] SARZ; ἡμερῶν ἀρχαίων B iγὰρ] S; om. ABRZ jἐξερημῶσα] S; ἐξερημῶσαι ABRZ kἐνοικοῦντας] SARZ; οἰκοῦντας B

37:20–27

201

and they destroyed them. 20 But you, Lord, our god, save us from his hand, so that every kingdom might know the land, because it is yours, only God.” 229 Isaiah confirms Hezekiah’s prayer

(37:21)

21 And Isaiah son of Amos was sent to Hezekiah, and he said to him, “Thus says Lord, the god of Israel: ‘I heard the things that you prayed to me concerning Sennacherim the king of the Assyrians.’” 230 God’s word about Sennacherib

(37:22–25)

22 This is the word that God spoke concerning him: “Virgin daughter Zion has disparaged you and mocked you; daughter Jerusalem has shaken her head at you. 23 Whom did you reproach and provoke? Or against whom did you raise your voice? And you did not lift your eyes to the height, to the holy one of Israel! 24 Because you reproached Lord through messengers, for you said, ‘I went up to the top of the mountains and to the furthest parts of Lebanon by the great number of the chariots, and I cut the top of its cedar and the beauty of the cypress, and I entered into the height of part of the forest, 25 and I put up a bridge and I desolated waters and every gathering of water.’ 231 God has brought down mighty nations

(37:26–27)

26 Did I not hear these things long ago, things that I did? I appointed them from ancient days, but now I have revealed them, I have desolated nations that are in secure places and that dwell in secure cities. 27 I have enfeebled their hands and they have withered, and they have become like dry grass on top of houses, and like wild grass.

37:20 John 5:44; Jos. Asen. 8.9; Tertullian Marc. 5.9.7; Eusebius Comm. Isa. 2.12; Novatian Trinity 30.12 37:21 Origen Fr. Lam (GCS 6.243); Eusebius Comm. Isa 2.13 37:22 Eusebius Comm. Isa. 2.13; Comm. Ps. (PG 23.625); Origen Fr. Lam. (GCS 6.243); Jerome Adv. Jov. 1.32. 37:23 Eusebius Comm. Isa. 2.13 37:24 Eusebius Comm. Isa. 2.13 37:26–28 Eusebius Comm. Isa 2.13

202 232 The survivors will be from Jerusalem

Text and Translation

(37:28–32)

28 νῦν δὲ τὴν ἀνάπαυσίν σου καὶ τὴν ἔξοδόν σου καὶ τὴν εἴσοδόν σου ἐγὼ ἐπίσταμαι· 29 ὁ δὲ θυμός σου, ὃν ἐνεθυμήθῃςa, καὶ ἡ πικρία σου ἀνέβη πρός με, καὶ ἐμβαλῶ φιμὸν εἰς τὴν ῥῖνά σου καὶ χαλινὸν εἰς τὰ χείλη σου καὶ ἀποστρέψω σε τῇ ὁδῷ, ᾗ ἦλθες ἐν αὐτῇ. 30 τοῦτο δὲ σὺb τὸ σημεῖον παρὰ Κυρίουc· φάγε τοῦτον τὸν ἐνιαυτὸν ἃ ἔσπαρκας, τῷ δὲ ἐνιαυτῷ τῷ δευτέρῳ τὸ κατάλειμμα, τῷ δὲ τρίτῳ σπείραντες ἀμήσατε καὶ φυτεύσατε ἀμπελῶνας καὶ φάγεσθε τὸν καρπὸν αὐτῶν. 31 καὶ ἔσονται οἱ καταλελειμμένοι ἐν τῇ Ἰουδαίᾳ φυήσουσιν ῥίζαν κάτω καὶ ποιήσουσιν σπέρμα ἄνω. 32 ὅτι ἐξ Ἰερουσαλὴμ ἔσονταιd οἱ καταλελειμμένοι καὶ οἱ σῳζόμενοι ἐξe ὄρους Σιών· ὁ ζῆλος Κυρίου Σαβαώθ ποιήσει ταῦτα. 233 Sennacherib will turn back the way he came

(37:33–34)

33 Διὰ τοῦτο οὕτως λέγει Κύριος ἐπὶ βασιλέα Ἀσσυρίων Οὐ μὴ εἰσέλθῃ εἰς τὴν πόλιν ταύτην οὐδὲ μὴ βάλῃ ἐπ’ αὐτὴν βέλος οὐδὲ μὴ ἐπιβάλῃf ἐπ’ αὐτὴν θυρεὸν οὐδὲ μὴ κυκλώσῃ ἐπ’ αὐτὴν χάρακα, 34 ἀλλὰ τῇ ὁδῷ, ᾗ ἦλθεν, ἐν αὐτῇ ἀποστραφήσεταιg· τάδε λέγει Κύριος. 234 God will shield Jerusalem

(37:35)

35 Ὑπερασπιῶ ὑπὲρ τῆς πόλεως ταύτης τοῦ σῶσαι αὐτὴν δι’ ἐμὲ καὶ διὰ Δαυὶδ τὸν παῖδά μου. 235 Lord’s angel kills the Assyrian army

(37:36)

36 Καὶ ἐξῆλθεν ἄγγελος Κυρίου καὶ ἀνεῖλεν ἐκ τῆς παρεμβολῆς τῶν Ἀσσυρίων ἑκατὸν ὀγδοήκοντα πέντε χιλιάδας, καὶ ἐξαναστάντεςh πρωῒi εὗρον πάντα τὰ σώματα νεκρά.

aἐνεθυμήθῃς] S; ἐθυμώθης ABRZ b δὲ σὺ] S*; δέ σοι Scb3ABRZ c παρὰ Κυρίου] S; ABRZ dἔσονται] SBZ; ἐξελεύσονται AR e ἐξ] SBRZ; ἐπ’ A fἐπιβάλῃ] SBR; βάλῃ AZ g ἀποστραφήσεται] SARZ; ἀποστραφήσεται, καὶ εἰς τὴν πόλιν ταύτην οὐ μὴ εἰσέλθῃ B h ἐξαναστάντες] SARZ; ἀναστάντες B i πρωῒ] S; τὸ πρωὶ ABRZ

37:28–36

232 The survivors will be from Jerusalem

203 (37:28–32)

28 But now I know your repose and your going out and your coming in. 29 And your wrath that you pondered, and your bitterness has come up to me, and I will put a muzzle on your nose and a bit on your lips and I will turn you back on the way in which you came. 30 And you are this sign from Lord: this year eat what you planted, and in the second year the remainder, and on the third, after sowing, reap and plant vineyards and you will eat from their fruit 31 and those left will be in Judea; they will put down a root below and they will make seed above, 32 because those left will be from Jerusalem, and those saved, from Mount Zion. The zeal of Lord Sabaoth will do these things.” 233 Sennacherib will turn back the way he came

(37:33–34)

33 Because of this, thus says Lord against the king of the Assyrians: “Certainly he will not enter into this city and he will shoot no arrow against it and he will set no shield against it and he will surround it with no stockade. 34 Instead, by the way in which he came, he will return by it.” Thus says Lord. 234 God will shield Jerusalem

(37:35)

35 “I will shield this city to save it, because of me and because of David my servant.” 235 Lord’s angel kills the Assyrian army

(37:36)

36 And Lord’s messenger went out and slew a hundred eighty-five thousand of the camp of the Assyrians, and when they got up in the morning, they found all the bodies dead.

37:29 Eusebius Comm. Isa. 2.13; Origen Fr. Eph. 22; Theodoret Ep. 180 37:30 Eusebius Comm. Isa. 2.13 37:31 Eusebius Comm. Isa. 2.13; Dem. ev. 2.3.137; 2.3.138; 2.3.146; Gregory Nazianzen Orat. 21.24. 37:33 Eusebius Comm. Isa. 2.13; Origen Fr. Ps. (Pitra 3.150) 37:35 Chrysostom Homily 26; 32; Eusebius Comm. Isa. 2.13; Origen Fr. Ps. (Pitra 3. 150) 37:36 Eusebius Chron. (GCS 20. 183); Comm. Isa. 1.61; 2.13; 2.14; 2.15; Cyril of Jerusalem Cat. 2.15; Hippolytus Comm. Dan. 3.4.8; Origen Fr. Ps. (PG 12.1417; Pitra 3.101)

204 236 Sennacherib turns back and is killed

Text and Translation

(37:37–38)

37 καὶ ἀποστραφεὶς ἀπῆλθενa Ἐνναχηρειμb βασιλεὺς Ἀσσυρίων καὶ ᾤκησεν ἐν Νινευή. 38 καὶ ἐν τῷ αὐτὸν προσκυνεῖν ἐν τῷ οἴκῳ Κωασαρὰκc τὸν πάτραρχονd αὐτοῦ, Ἀνδραμέλεχe καὶ Σαράσαf οἱ υἱοὶ αὐτοῦ ἐπάταξαν αὐτὸν μαχαίρας, αὐτοὶ δὲ διεσώθησαν εἰς Ἀρμενίαν· καὶ ἐβασίλευσεν Ναχορδὰνg ὁ υἱὸς αὐτοῦ ἀντ’αὐτοῦ. 237 Hezekiah becomes sick

(38:1)

38.1 Ἐγένετο δὲ ἐν τῷ καιρῷ ἐκείνῳ ἐμαλακίσθη Ἑζεκίας ἕως θανάτου· Καὶ ἦλθεν πρὸς αὐτὸν Ἠσαίας ὁ υἱὸςh Αμως ὁ προφήτης καὶ εἶπεν πρὸς αὐτόν Τάδε λέγει Κύριος Τάξαι περὶ τοῦ οἴκου σου, ἀποθνῄσκειςi γὰρ σὺ καὶ οὐ ζήσῃ. 238 Hezekiah prays to Lord

(38:2–3)

2 καὶ ἀπέστρεψεν Ἑζεκίας τὸ πρόσωπον αὐτοῦ εἰςj τὸν τοῖχον Καὶ προσηύξατοk πρὸς Κύριον 3 λέγων Μνήσθητι, Κύριε, ὡς ἐπορεύθην ἐνώπιόν σου μετὰ ἀληθείας καὶ ἐν καρδίᾳl ἀληθινῇ Καὶ τὰ ἀρεστὰ ἐνώπιόν σου ἐποίησα· Καὶ ἔκλαυσεν Ἑζεκίας κλαυθμῷ μεγάλῳ. 239 Isaiah delivers Lord’s answer

(38:4–9)

4 Καὶ ἐγένετο λόγος Κυρίου πρὸς Ἠσαίαν λέγων 5 Πορεύθητι καὶ εἰπὸν Ἑζεκίᾳ Τάδε λέγει Κύριος ὁ θεὸς Δαυὶδ τοῦ πατρός σου Ἤκουσα τῆς φωνῆςm τῆς προσευχῆς σου καὶ εἶδον τὰ δάκρυά σου· ἰδοὺ προστίθημι πρὸς τὸν χρόνον σου ἔτη δέκα

aἀποστραφεὶς ἀπῆλθεν] SARZ; ἀπῆλθεν ἀποστραφεὶς B bἘνναχηρειμ] S; Σενναχηρεὶμ B; om. ARZ cΚωασαρὰκ] S; Ἀσαρὰχ A; Νασαρὰχ BRZ dπάτραρχον] SAB; Παταχρον RZ eἈνδραμέλεχ] S; Ἀδραμέλεχ ABRZ f Σαράσα] S; Σαράσαρ ABRZ g Ναχορδὰν] S; Ἀσορδὰν ABRZ h ὁ υἱὸς] S; υἱὸς ABRZ iἀποθνῄσκεις] ScaABZR; Αποθνκις S* jεἰς] S*; πρὸς Scb2ABRZ kπροσηύξατο] SARZ; προσεύξατο B l καὶ ἐν καρδίᾳ] S; ἐν καρδίᾳ ABRZ m τῆς φωνῆς] SARZ; om. B

37:37–38:5

236 Sennacherib turns back and is killed

205 (37:37–38)

37 And Ennachereim, king of the Assyrians, turned back and went away and lived in Nineveh. 38 And when he was worshipping in the house of Koasarak his tutelary god, Andramelech and Sarasa his sons struck him with swords, but they escaped into Armenia; and Nachordan his son reigned in his place. 237 Hezekiah becomes sick

(38:1)

38.1 And it happened at that time that Hezekiah became weak to the point of death. And Isaiah the son of Amos the prophet came to him and said to him, “Thus says Lord: ‘Arrange your house, for you are dying and you will not live.’ ” 238 Hezekiah prays to Lord

(38:2–3)

2 And Hezekiah turned his face to the wall. And he prayed to Lord, 3 saying, “Remember, Lord, how I walked before you with truth, by a true heart. And I did the things that are pleasing to you!” And Hezekiah wept with great weeping. 239 Isaiah delivers Lord’s answer

(38:4–9)

4 And the word of Lord came to Isaiah, saying, 5 “Go and say to Hezekiah, ‘Thus says Lord, the god of your father David, “I have heard the sound of your prayer and I have seen your tears. Look, I am adding fifteen years to your time. 6 And I will save you from the hand of the kings of the Assyrians, and I will

37:37 Eusebius Chron. (GCS 20. 183) 37:38 Eusebius Chron. (GCS 20. 13; 14); Comm. Isa. 2.15; Onom. (GCS 11.4; 38); Hippolytus Comm. Dan. 3.4.8 38:1 Cyril of Jerusalem Cat. 2.15; Eusebius Chron. (GCS 20.13); Comm. Isa. 2.14–15; Comm. Ps. (PG 23.197); Origen Cels. 8.46; Or. 13.2,4; Comm. Jo. 6.130; Fr. Ps. (PG 12.1249); Hippolytus Comm. Dan. 1.7.3 38:2 Eusebius Comm. Isa. 2.14; Cyril of Jerusalem Cat. 2.15 38:3 Heb. 10:22; Cyril of Jerusalem Cat. 2.15; Eusebius Comm. Isa. 2.14; Origen Fr. Ps. (PG 12.1249) 38:5 Cyril of Jerusalem Cat. 2.15; Athanasius Ep. fest. 7.3; Eusebius Comm. Isa. 2.14; 2.15; Tertullian Marc. 5.11.2; Ascens. Isa. 1.4 38:6 Eusebius Comm. Isa. 2.14; Comm. Ps. (PG 23.197)

206

Text and Translation

πέντε· 6 καὶ ἐκ χειρὸς βασιλέωνa Ἀσσυρίων σώσωb σε καὶ ὑπὲρ τῆς πόλεως ταύτης ὑπερασπιῶc. 7 τοῦτο δέ σοι τὸ σημεῖον παρὰ Κυρίου ὅτι ὁ θεὸς ποιήσειd τὸ ῥῆμα τοῦτο· 8 Ἰδοὺ ἐγὼ στρέφωe τὴν σκιὰν τῶν ἀναβαθμῶν, οὓς κατέβη ὁ ἥλιοςf, δέκα ἀναβαθμοὺς τοῦ οἴκου τοῦ πατρός σουg, ἀποστρέψω τὸν ἥλιον τοὺς δέκα ἀναβαθμούς. καὶ ἀνέβη ὁ ἥλιος τοὺς δέκα ἀναβαθμούς, οὓς κατέβη ἡ σκιά. 9 Προσευχὴ Ἑζεκίου βασιλέως Ἰουδαh, ἡνίκα ἐμαλακίσθη καὶ ἀνέστη ἐκ τῆς μαλακίας αὐτοῦ. 240 Prayer of Hezekiah

(38:10–20)

10 Ἐγὼ εἶπα Ἐν τῷ ὕψει τῶν ἡμερῶν μου ἐν πύλαις ᾅδου καταλείψω τὰ ἔτη τὰ ἐπίλοιπά μουi. 11 εἶπα Οὐκέτι μὴ ἴδω τὸ σωτήριον τοῦ θεοῦ ἐπὶ γῆςj, οὐκέτι μὴ ἴδω ἄνθρωπον 12 ἐκk τῆς συγγενείας μου. Κατέλιπον τὸ ἐπίλοιπονl τῆς ζωῆς μου· ἐξῆλθεν καὶ ἀπῆλθεν ἀπ’ ἐμοῦ ὥσπερ ὁ καταλύων σκηνὴνm πήξας, τὸ πνεῦμά μου παρ’ ἐμοὶ ἐγένετο, ὡς ἱστὸςn ἐρίθου ἐγγιζούσης ἐκτεμεῖν. ἐν τῇ ἡμέρᾳ ἐκείνῃ παρεδόθην 13 ἕως πρωῒ ὡς λέοντι· οὕτωςo τὰ ὀστᾶ μου συνέτριψενp, ἀπὸ γὰρ τῆς ἡμέρας ἕως τῆς νυκτὸςq παρεδόθην. 14 ὡς χελιδών, οὕτως φωνήσω, καὶ ὡς περιστερά, οὕτως μελετήσωr· ἐξέλιπον γάρ μου οἱ ὀφθαλμοὶ μουs τοῦ βλέπειν εἰς τὸ ὕψος τοῦ οὐρανοῦ πρὸς τὸν Κύριον, ὃς ἐξείλατό με 15 καὶ ἀφείλατό μου τὴν ὀδύνην τῆς ψυχῆς. 16 Κύριε, περὶ αὐτῆς γὰρ ἀνηγγέλη σοι, καὶ ἐξήγειράς μου τὴν πνοήν, καὶ παρακληθεὶς ἔζησα. 17 εἵλου γάρ μου τὴν ψυχήν, ἵνα μὴ ἀπόληται, καὶ ἀπέρριψας ὀπίσω μου πάσας τὰς ἁμαρτίας μουt. 18 οὐ γὰρ οἱ ἐν ᾅδου αἰνέσουσίν σε, οὐδὲ οἱ ἀποθανόντες εὐλογήσουσίν σε, οὐδὲ ἐλπιοῦσινu ἐν ᾅδου τὴν ἐλεημοσύνην σου· 19 Οἱ ζῶντες εὐλογήσουσίν σε ὃν τρόπον κἀγώ. ἀπὸ γὰρ τῆς σήμερον παιδία ποιήσω.

aβασιλέων] S; βασιλέως ABRZ b σώσω] SARZ; ῥύσομαί B c ὑπὲρ τῆς πόλεως ταύτης ὑπερασπιῶ] SARZ; ὑπερασπιῶ ὑπὲρ τῆς πόλεως ταύτης B dὁ θεὸς ποιήσει] SARZ; ποιήσει ὁ θεὸς B eἸδοὺ ἐγὼ στρέφω] SB; ἰδοὺ στρέφω A; om. RZ f ὁ ἥλιος] SARZ; om. B g σου] SARZ; σου ὁ ἥλιος B h Ἰουδα] S; Ἰουδαίας B; τῆς Ιουδαίας ARZ iἐπίλοιπά μου] S; ἐπίλοιπα ABRZ jἐπὶ γῆς] S; ἐπὶ γῆς ζώντων, οὐκέτι μὴ ἴδω τὸ σωτήριον τοῦ Ἰσραὴλ ἐπὶ γῆς B; ἐπὶ τῆς γῆς ARZ kἐκ] SARZ; ἐξέλιπεν ἐκ B l ἐπίλοιπον] SB; λοιπὸν ARZ m καταλύων σκηνὴν] SARZ; σκηνὴν καταλύων B n τὸ πνεῦμά μου παρ’ ἐμοὶ ἐγένετο ὡς ἱστὸς] SARZ; ὡς ἱστὸς τὸ πνεῦμά μου παρ’ ἐμοὶ ἐγένετο B oοὕτως] SARZ; om. B p τὰ ὀστᾶ μου συνέτριψεν] SARZ; συνέτριψεν πάντα τὰ ὀστᾶ μου B q τῆς νυκτὸς] SARZ; νυκτὸς B r μελετήσω] SARZ; μελετῶ B s μου] S*; om. Scb3BARZ t μου] SARZ; om. B uἐλπιοῦσιν] S; ἐλπιοῦσιν οἱ ScaABRZ

38:6–19

207

shield this city.” 7 And this is the sign from Lord for you that God will perform this word: 8 “Look, I am turning the shadow of the steps that the sun has gone down, ten steps of the house of your father. I will turn the sun back the ten steps.”’ ” And the sun went up the ten steps that the shadow had gone down. 9 Prayer of Hezekiah king of Judah, when he became weak and arose from his weakness: 240 Prayer of Hezekiah

(38:10–20)

10 I said, “At the height of my days I will leave my remaining years at the gates of Hades.” 11 I said, “Certainly I will no longer see the salvation of God on the land; certainly I will no longer see a person 12 of my family.” I have left the remainder of my life behind; it has gone out and away from me just the one who breaks down a tent after pitching it; my breath was beside me, like a weaving when a weaver comes to cut it off. 13 In that day I was given over until morning, as to a lion; so he crushed my bones, for I was given over from day to night. 14 I will call like a swallow and I will mutter like a dove, for my eyes have ceased from looking to the height of the sky, to the Lord, who delivered me, 15 and took away from me the pangs of soul. 16 For Lord, it was reported to you about it, and you raised up my breath, and being comforted, I lived. 17 For you selected my soul so that it would not perish, and you cast all my sins behind me. 18 For those in Hades will not praise you, nor those who die praise you, nor those in Hades expect your mercy. 19 The living will bless you, in the way that I also do. For from today on, I will produce children.

38:7 Luke 2:12; Cyril of Jerusalem Cat. 2.15; Eusebius Comm. Isa. 2.14; 2.15; Pamphilius Apol. Orig. 6; Origen Comm. Phil. (PG 17.593) 38:8 Eusebius Comm. Isa. 1.44; 2.14–15; Athanasius Ep. fest. 7.3; Cyril of Jerusalem Cat. 2.15; Pamphilius Apol. Orig. 6; Origen Cels. 8.46; Comm. Phil. (PG 17.503); Or. 13.2, 4; Comm. Jo. 6.130; Hippolytus Comm. Dan. 1.7.3; 1.8.5 38:9 Eusebius Comm. Isa. 2.14–15 38:10 Eusebius Comm. Isa. 2.14 38:11 Eusebius Comm. Isa. 2.14; Origen Hom. Num. 26.5 38:12 Eusebius Comm. Isa. 2.14 38:13 Eusebius Comm. Isa. 2.14; Origen Fr. Ps. (PG 17.137) 38:14 Eusebius Comm. Isa. 2.14; Origen Hom. Lev. 2.4 38:15–17 Eusebius Comm. Isa. 2.14 38:18 Athanasius Ep. fest. 7.3; Eusebius Comm. Isa. 2.14 38:19 Athanasius Ep. fest. 7.3; Eusebius Comm. Isa. 2.14; Jerome Adv. Jov. 1.5; Origen Cels. 8.46

208

Text and Translation

Ἃ ἀναγγελοῦσιν τὴν δικαιοσύνην σου, 20 Κύριε τῆς σωτηρίας μου· καὶ οὐ παύσομαι εὐλογῶν σε μετὰ ψαλτηρίου πάσας τὰς ἡμέρας τῆς ζωῆς μου κατέναντι τοῦ οἴκου τοῦ θεοῦ. 241 Isaiah tells Hezekiah the cure

(38:21–22)

21 Καὶ εἶπεν Ἠσαίας ὁ προφήτηςa πρὸς Ἑζεκίαν Λαβὲ παλάθην σύκωνb καὶ τρῖψον καὶ κατάπλασαι, καὶ ὑγιὴς ἔσῃ. 22 καὶ εἶπεν Ἑζεκίας Τοῦτο τὸ σημεῖονc, ὅτι ἀναβήσομαι εἰς τὸν οἶκον τοῦ θεοῦd. 242 Maiodach hears of Hezekiah’s recovery

(39:1)

39.1 Ἐν τῷ καιρῷ ἐκείνῳ ἀπέστειλεν Μαιωδὰχe υἱὸς τοῦ Λααδὰνf ὁ βασιλεὺς τῆς Βαβυλωνίας ἐπιστολὰς καὶ πρέσβεις καὶ δῶρα Ἑζεκίᾳg· ἤκουσεν γὰρ ὅτι ἐμαλακίσθη ἕως θανάτου καὶ ἀνέστη. 243 Hezekiah shows the embassy the storehouses

(39:2)

2 Καὶ ἐχάρη ἐπ’ αὐτοῖς Ἑζεκίας χαρὰν μεγάληνh καὶ ἔδειξεν αὐτοῖςi τὸν οἶκον τοῦ νεχωτὰj καὶ τῆς τακτῆςk καὶ τῶν θυμιαμάτων καὶ τοῦ μύρου καὶ τοῦ ἀργυρίου καὶ τοῦ χρυσίουl καὶ πάντας τοὺς οἴκους τῶν θησαυρῶνm σκευῶν τῆς γάζης καὶ πάντα, ὅσα ἦν ἐν τοῖς θησαυροῖς αὐτοῦ· καὶ οὐκ ἦν οὐθέν, ὃ οὐκ ἔδειξεν Ἑζεκίας ἐν τῷ οἴκῳ αὐτοῦ. 244 Isaiah asks Hezekiah about the embassy

(39:3–4)

3 Καὶ ἦλθεν Ἠσαίας ὁ προφήτης πρὸς τὸν βασιλέα Ἑζεκίαν καὶ εἶπεν πρὸς αὐτόν Τί λέγουσιν οἱ ἄνθρωποι οὗτοι καὶ πόθεν ἥκασιν πρὸς σέ; Καὶ εἶπεν Ἑζεκίας Ἐκ γῆς πόρρωθεν ἥκασιν πρός με, ἐκ Βαβυλῶνος. 4 Καὶ εἶπεν Ἠσαίας Τί εἴδοσαν ἐν τῷ οἴκῳ σου; Καὶ εἶπεν Ἑζεκίας Πάντα τὰ ἐν τῷ οἴκῳ μου εἴδοσαν, καὶ οὐκ ἔστιν ἐν τῷ οἴκῳ μου ὃ οὐκ εἴδοσαν, ἀλλὰ καὶ τὰ ἐν τοῖς θησαυροῖς μου.

aὁ προφήτης] S*; om. Scb2ABRZ bσύκων] S; ἐκ σύκων ABRZ cσημεῖον] SARZ; σημεῖον πρὸς Ἑζεκίαν B dτοῦ θεοῦ] SBZ; κυρίου τοῦ θεοῦ AR eΜαιωδὰχ] S; Μαρωδὰχ Βαλαδὰν ὁ B; Μαρωδαχ ARZ fΛααδὰν] SARZ; Βαλαδὰν B gἙζεκίᾳ] SARZ; om. B hχαρὰν μεγάλην] SARZ; om. B iαὐτοῖς] SBRZ; om. A jνεχωτὰ] S*; νεχωθὰ ScaARZ; νεχωθὰ καὶ τοῦ ἀργυρίου καὶ τοῦ χρυσίου B kτακτῆς] S*; στακτῆς ScaABRZ l καὶ τοῦ ἀργυρίου καὶ τοῦ χρυσίου] SARZ; om. B m θησαυρῶν] S; om. ABRZ

38:20–39:4

209

Those who will proclaim your righteousness. 20 Lord of my salvation, I will also not stop blessing you, with a harp all the days of my life, before the house of God. 241 Isaiah tells Hezekiah the cure

(38:21–22)

21 And Isaiah the prophet said to Hezekiah, “Take a cake of figs and crush it and apply it as a plaster and you will be healthy.” 22 And Hezekiah said, “This is the sign that I will go up to the house of God.” 242 Maiodach hears of Hezekiah’s recovery

(39:1)

39.1 At that time Maiodach son of Laadan the king of Babylonia sent letters and ambassadors and gifts to Hezekiah, for he had heard that he had become weak to the point of death and he arose. 243 Hezekiah shows the embassy the storehouses

(39:2)

2 And Hezekiah rejoiced over them with great joy, and he showed them the house of the Nechota and of the prescribed and of the incenses and of the perfume and of the silver and of the gold, and all the houses of the store-rooms of vessels of the treasure and all that were in his store-houses, and there was nothing in his house that Hezekiah did not show. 244 Isaiah asks Hezekiah about the embassy

(39:3–4)

3 And Isaiah the prophet came to King Hezekiah and said to him, “What are these people saying, and where did they come to you from?” And Hezekiah said, “They came to me from a land far away, from Babylon.” 4 And Isaiah said, “What did they see in your house?” And Hezekiah said, “They saw all the things in my house, and there is nothing in my house that they did not see, no, even the things in my store-houses.”

38:20 Athanasius Ep. fest. 10.3; C. Ar. 2.4; Chrysostom Hom. Rom. 18; Eusebius Comm. Isa. 2.14–15 38:21 Methodius Symp. 10.5; Eusebius Comm. Isa. 2.14–15; Fr. var. (PG 87.1796) 39:1 Josephus Ant. 10.30; Eusebius Comm. Isa. 2.15; Chron. (GCS 20.13); Hippolytus Comm. Dan. 1.9.1 39:2 Matt 2:10; Josephus Ant. 10.31; Eusebius Comm. Isa. 2.15 39:3 Hippolytus Comm. Dan. 1.9 39:4 Josephus Ant. 10.32

210 245 Isaiah delivers the word of Lord

Text and Translation

(39:5–8)

5 Καὶ εἶπεν αὐτῷ Ἠσαίας Ἄκουσον τὸν λόγον Κυρίου Σαβαώθ 6 Ἰδοὺ ἡμέραι ἔρχονταιa καὶ λήμψονται πάντα τὰ ἐν τῷ οἴκῳ σου, καὶ ὅσα συνήγαγον οἱ πατέρες σου ἕως τῆς ἡμέρας ταύτης, εἰς Βαβυλῶνα ἥξει, καὶ οὐδὲν οὐ μὴ καταλίπωσιν. Εἶπεν δὲ ὁ Κύριοςb 7 ὅτι καὶ ἀπὸ τῶν τέκνων σου, ὧν ἐγέννησαςc, λήμψονται καὶ ποιήσουσιν σπάδοντας ἐν τῷ οἴκῳ τοῦ βασιλέως τῶν Βαβυλωνίων. 8 Καὶ εἶπεν Ἑζεκίας Ἠσαίᾳd, Ἀγαθὸς ὁe λόγος Κυρίου, ὃν ἐλάλησεν· γενηθήτωf δὴ εἰρήνη καὶ δικαιοσύνη ἐν ταῖς ἡμέραιςg. 246 Comfort Jerusalem!

(40:1–2)

40.1 Παρακαλεῖτε παρακαλεῖτε, λαόςh μου, λέγει ὁ θεός. 2 ἱερεῖς, λαλήσατε εἰς τὴν καρδίαν Ἰερουσαλήμ, παρακαλέσατε αὐτήν· ὅτι ἐπλήσθη ἡ ταπείνωσις αὐτῆς, λέλυται γὰρi αὐτῆς ἡ ἁμαρτία· ὅτι ἐδέξατο ἐκ χειρὸς Κυρίου διπλᾶ τὰ ἁμαρτήματα αὐτῆς. 247 Prepare Lord’s way!

(40:3–5)

3 Φωνὴ βοῶντος ἐν τῇ ἐρήμῳ Ἑτοιμάσατε τὴν ὁδὸν Κυρίου, εὐθείας ποιεῖτε τὰς τρίβους τοῦ θεοῦ ἡμῶν· 4 πᾶσα φάραγξ πληρωθήσεται καὶ πᾶν ὄρος καὶ βουνὸς ταπεινωθήσεται, καὶ ἔσται πάντα τὰ σκολιὰ εἰς εὐθεῖαν καὶ ἡ τραχεῖα εἰς πεδίαj· 5 καὶ ὀφθήσεται ἡ δόξα Κυρίου, καὶ ὄψεται πᾶσα σὰρξ τὸ σωτήριον τοῦ θεοῦ· ὅτι Κύριος ἐλάλησεν.

aἔρχονται] SB; ἔρχονται, λέγει κύριος ARZ bΚύριος] S*Scb3; θεὸς Scb2ABRZ cἐγέννησας] SARZ; γεννήσεις B dἨσαίᾳ] S*B; πρὸς Ησαιαν Scb2ARZ eὁ] SARZ; om. B f γενηθήτω] S; γενέσθω ABRZ gἡμέραις] S*; ἡμέραις μου Scb2ABRZ hλαός] S*; λαόν ScaABRZ iγὰρ] S; om. ABRZ j πεδία] S*BR; ὁδοὺς λείας ScaAZ

39:5–40:5

245 Isaiah delivers the word of Lord

211 (39:5–8)

5 And Isaiah said to him, “Hear the word of Lord Sabaoth: 6 ‘Look, days are coming,’ says Lord, ‘and they will take all the things in your house, and what your fathers collected up to this day will come to Babylon, and certainly they will not leave anything.’ And Lord said 7 that they will even take some of your children whom you begat and make them eunuchs in the house of the king of the Babylonians.” 8 And Hezekiah said to Isaiah, “The word of Lord that he spoke is good. Let there now be peace and righteousness in the days.” 246 Comfort Jerusalem!

(40:1–2)

40.1 “Comfort, comfort my people,” says God. 2 “Priests, speak to the heart of Jerusalem; comfort her,” because her humiliation has been satisfied, for her sin has been forgiven, because she has received double for her sins from the hand of the Lord. 247 Prepare Lord’s way!

(40:3–5)

3 A voice of one calling in the desert, “Prepare the way of the Lord, make the paths of our God straight!” 4 Every valley will be filled, and every mountain and hill shall be levelled, and all the crooked ways shall be made straight and the rough place into plains. 5 And the glory of Lord will be seen and every body will see the salvation of God, for Lord has spoken.

39:5 Origen Hom. Ezech. 14 4.8 39:6 Eusebius Comm. Isa. 2.15; Tertullian Marc. 4.15.9 39:7 Eusebius Comm. Isa. 2.15; Origen Ep. Afr. (PG 11.80); Comm. Matt. 10–17 15.5; Hom. Ezech. 14 4.8; Or. 16.3; Hippolytus Comm. Dan. 1.9; Julius Africanus Ep. ad. Or. (Reichhard, TU 34,3.79) 39:8 Josephus Ant. 10.33–34 40:1 Luke 2:25; Justin Dial. 50 40:2 Rev 1:5; 18:6; Origen Comm. Matt. 13.30; Herm. Vis. 1.3–4 40:3 Mark 1:3; Matt 3:3; Luke 3:4; John 1:23; Barn. 9.3; Justin Dial. 50; Origen Comm. Jo. 2.25; Victorinus Comm. Rev. 4:7–10; Cyprian Test. 2.6 40:4 Luke 3:5–6; S. Sol. 8:17; 11:4; Sib. Or. 3.680; As. Mos. 10.4; Baruch 5.7; Later Apocalypse of John 1 40:5 Luke 2:30; Acts 28:28; Theodoret Eranistes 2; Clement of Alexandria Prot. 1

212 248 Every body withers like grass

Text and Translation

(40:6–8)

6 Φωνὴ λέγοντος Βόησον· καὶ εἶπα Τί βοήσω; Πᾶσα σὰρξ χόρτος, καὶ πᾶσα δόξα ἀνθρώπου ὡς ἄνθος χόρτου· 7 ἐξηράνθη ὁ χόρτος, καὶ τὸ ἄνθος ἐξέπεσεν, 8 τὸ δὲ ῥῆμα τοῦ θεοῦ ἡμῶν μένει εἰς τὸν αἰῶνα. 249 Lord comes to tend his flock

(40:9–11)

9 Ἐπ’ ὄρος ὑψηλὸν ἀνάβηθι, ὁ εὐαγγελιζόμενος Σειών· ὕψωσον τῇ ἰσχύι σου τὴν φωνήνa, ὁ εὐαγγελιζόμενος Ἰερουσαλήμ· ὑψώσατε, μὴ φοβεῖσθε· εἰπὸν ταῖς πόλεσιν Ἰούδα Ἰδοὺ ὁ θεὸς ὑμῶν. 10 Κύριοςb μετὰ ἰσχύος ἔρχεται καὶ ὁ βραχίων μετὰ κυρίαςc, ἰδοὺ ὁ μισθὸς αὐτοῦ μετ’ αὐτοῦ καὶ τὸ ἔργον ἐναντίον αὐτοῦ. 11 ὡς ποιμὴν ποιμανεῖ τὸ ποίμνιον αὐτοῦ καὶ τῷ βραχίονι αὐτοῦ συνάξει ἄρνας καὶ ἐν γαστρὶ ἐχούσας παρακαλέσει. 250 Who has ever instructed Lord?

(40:12–17)

12 Τίςd ἐμέτρησεν τῇ χειρὶ τὸ ὕδωρ καὶ τὸν οὐρανὸν σπιθαμῇ καὶ πᾶσαν τὴν γῆν δρακί; τίς ἔστησεν τὰ ὄρη σταθμῷ καὶ τὰς νάπας ζυγῷ; 13 τίς ἔγνω νοῦν Κυρίου, καὶ τίς

aσου τὴν φωνήν] S*; σου τὴν φωνήν σου SB; τὴν φωνήν σου ABRZ b Κύριος] S*; ἰδοὺ κύριος Scb2ARZ; ἰδοὺ κύριος Κύριος B (MT) c κυρίας] SAB; κυριείας RZ d Τίς] SBScaABRZ; Τί S*

40:6–13

248 Every body withers like grass

213 (40:6–8)

6 A voice of one saying, “Cry out!” And I said, “What shall I cry out?” “All flesh is grass, and every glory of humanity is like a flower of grass.” 7 The grass has been withered, and the flower has fallen off, 8 but the word of our God remains forever. 249 Lord comes to tend his flock

(40:9–11)

9 Go up on a high mountain, O messenger of good news to Zion; lift up your voice with strength, O messenger of good tidings to Jerusalem. Lift it up, do not fear. Say to the cities of Judah, “Look; your God!” 10 Look, Lord comes with might, and his arm is with power; look, his reward is with him, and his work before him. 11 He will tend his flock like a shepherd, and he will gather the lambs in his arm, and he will comfort those who are pregnant. 250 Who has ever instructed Lord?

(40:12–17)

12 Who measured the water with his hand and the sky with his span and all the land with a measure? Who has put the mountains in a balance and the

40:6 1 Pet 1:24; Jas 1:10; Eusebius Comm. Isa. 2.16; Comm. Ps. (PG 23.324; 556; 724; 1253; PG 24. 61; Pitra 3. 506); Origen Hom. Ps. 1.2 (PG 12.1323); Comm. Matt. 11.3; 11.19; Hom. Jer. 20.2; Hom. Isa. 9; Or. 17.2; Comm. Jo. 13:48 6.100; Fr. Ps. (PG 17.120); Hippolytus Comm. Dan. 3.6.7; Tertullian Ad. Val. 32.1; Res. 10.2; 59.2; Clement of Alexandria Strom. 3.17/ 3.103.2; 4.26/4.163.5; Apophasis megale (BP 1.16); Cyprian Hab. virg. 6; Test. 3.58; Methodius Res. 1.12.8; LAE (Vita) 10 40:7 1 Pet 1:24; Jas 1:11; Origen Hom. Ps. 1.2; Eusebius Comm. Isa. 2.16; Comm. Ps. (PG 23.324; 556; 724; 1180) 40:8 Matt 24:35; Luke 21:33; 1 Pet 1:25; Hippolytus Haer. 8.7; Eusebius Comm. Ps. (PG 23.556); Comm. Isa. 2.16 40:9 John 12:15; Cyril of Jerusalem Cat. 12.8; 17.21; Eusebius Dem. ev. 3.1.5; Ecl. proph. 4.18; Comm. Isa. 1.81; 1.92; 2.17; 2.23; 2.47; Origen Cant. 3; Hom. Jer. 19.13; Comm. Jo. 1.64; Fr. Ps. 112.6; Tertullian Marc. 4.13.1; 5.2.5 40:10 Rev 22:7; 22:12; Barn. 21.3; 1 Clem. 34; Origen Hom. Num. 15.4; Origen Mart. 42; Comm. Jo. 13.298; Eusebius Comm. Isa. 2.17; 2.52; Ecl. proph. 4.18; Cyril of Jerusalem Cat. 12.8 40:11 Eusebius Comm. Isa. 2.17; Dem. ev. 3.1.5; Clement of Alexandria Paed. 1.15.4 40:12 Cyril of Jerusalem Cat. 4.5; 7.12; Eusebius Praep. ev. 7.11.6; 13.13.51; Eusebius Comm. Isa. 2.18; Novatian Trinity 3.1; 30.11; Origen Comm. Eph. 9; Hom. Ps. 1.9; Anonymous Papyrus Berlin 9794 (PO 18.432); 6 Ezra 16.58; Cyprian De montibus Sina et Sion 4; Tertullian Herm. 45.2; Clement of Alexandria Strom. 5.125.1; Protr. 78.2; Irenaeus Dem. 45

214

Text and Translation

αὐτοῦ σύμβουλοςa ἐγένετο, ὃς συμβιβᾷ αὐτόν; 14 ἢ πρὸς τίνα συνεβουλεύσατο καὶ συνεβίβασεν αὐτόν; ἢ τίς ἔδειξεν αὐτῷ κρίσιν; ἢ ὁδὸν συνέσεως τίς ἔδειξεν αὐτῷ; ἢ τίς προέδωκεν αὐτῷ καὶ ἀνταποδοθήσεται αὐτῷb; 15 εἰ πάντα τὰ ἔθνη ὡς σταγὼν ἀπὸ κάδου καὶ ὡς ῥοπὴ ζυγοῦ ἐλογίσθησαν, καὶ ὡςc σίελος λογισθήσονται· 16 ὁ δὲ Λίβανος οὐχ ἱκανὸς εἰς καῦσιν, καὶ πάντα τὰ τετράποδα οὐχ ἱκανὰ εἰς ὁλοκάρπωσιν, 17 καὶ πάντα τὰ ἔθνη ὡς οὐδέν εἰσι καὶ εἰς οὐδὲνd ἐλογίσθησαν. 251 To whom will you compare the Lord?

(40:18–24)

18 Τίνι ὡμοιώσατε Κύριον καὶ τίνι ὁμοιώματι ὡμοιώσατε αὐτόν; 19 μὴ εἰκόνα ἐποίησεν τέκτων, ἢ χρυσοχόος χωνεύσας χρυσίον περιεχρύσωσεν αὐτόν, ὁμοίωμα κατεσκεύασεν αὐτόν; 20 ξύλον γὰρ ἄσηπτον ἐκλέγεται τέκτων καὶ σοφῶς ζητήσειe πῶς στήσει αὐτὸ εἰκόνα καὶ ἵνα μὴ σαλεύηται. 21 Οὐ γνώσεσθε; οὐκ ἀκούσεσθε; οὐκ ἀνηγγέλη ἐξ ἀρχῆς ὑμῖν; οὐκ ἔγνωτε τὰ θεμέλια τῆς γῆς; 22 ὁ κατέχων τὸν γῦρον τῆς γῆς, καὶ οἱ ἐνοικοῦντες ἐν αὐτῇ ὡς ἀκρίδες, ὁ στήσας ὡς καμάραν τὸν οὐρανὸν καὶ διατείνας ὡς σκηνὴν κατοικεῖν, 23 ὁ διδοὺς ἄρχοντας εἰςf οὐδὲν ἄρχειν, τὴν δὲ γῆν ὡς οὐδὲν ἐποίησεν. 24 οὐ γὰρ μὴ σπείρωσιν οὐδὲ μὴ φυτεύσωσινg, οὐδὲ μὴ ῥιζωθῇ εἰς τὴν γῆν ἡ ῥίζα αὐτῶν· ἔπνευσεν ἐπ’ αὐτοὺς καὶ ἐξηράνθησαν, καὶ καταιγὶς ὡς φρύγανον λήμψεταιh αὐτούς.

aαὐτοῦ σύμβουλος] SBR; σύμβουλος αὐτοῦ AZ bαὐτῷ; ἢ τίς προέδωκεν αὐτῷ καὶ ἀνταποδοθήσεται αὐτῷ] S*Scb3A; αὐτῷ Scb2BRZ c καὶ ὡς] SARZ; ὡς B d οὐδὲν] S; οὐθὲν ABRZ e ζητήσει] S*B; ζητεῖ Scb2ARZ f εἰς] SARZ; ὡς B g σπείρωσιν οὐδὲ μὴ φυτεύσωσιν] SRZ; φυτεύσωσιν οὐδὲ μὴ σπείρωσιν B (MT); σπείρουσιν οὐδὲ μὴ φυτεύσουσιν A hφρύγανον λήμψεται] S*; φρύγανα ἀναλήμψεται Scb2ARZ; φρύγανα λήμψεται B

40:14–24

215

valleys on a scale? 13 Who has known the mind of Lord, and who has become his counsellor? Who might instruct him? 14 With whom has he consulted and who has instructed him? Who has shown him a decision? Who has shown him a way of understanding? Or who has given him before and paid him back? 15 If all the nations were reckoned as a drop from the bucket and as a tipping of the balance, they shall also be considered like spittle. 16 And Lebanon will not be enough for burning, and all the four-footed animals will not be enough for a whole burnt offering, 17 and all the nations are like nothing, and they were reckoned as nothing. 251 To whom did you compare the Lord?

(40:18–24)

18 To whom did you compare the Lord, and to what likeness did you compare him? 19 Has a craftsman made his image, or a goldsmith smelted gold and gilded it, or constructed him into a likeness? 20 For a craftsman selects a hard piece of wood and he will consider wisely how he will set it up as an image also so that it does not shake. 21 Will you not know? Will you not hear? Was it not been announced to you from the beginning? Have you not known the foundations of the land? 22 He is the one who holds the circle of the land, and those who dwell in it are like locusts. He is the one who set up heaven like an arched vault and stretched it out like a tent for living in. 23 He is the one who sets rulers to rule for nothing; he made the land like nothing. 24 For they will certainly not sow or plant, nor will their root take root in the land; he blew upon them and they withered, and a squall will take them like a twig. 40:13 1 Cor 2:16; Rom 11:34; Philo Sacr. 10; Hippolytus Noet. 10; 11; Tertullian Marc. 2.2.4; Origen Or. 1; Ep. Thess. (Labourt 6.114); Comm. Matt. 17.13; Clement of Alexandria Strom. 5.129.4; Eusebius Praep. ev. 7.11.6; 13.13.56; Comm. Isa. 2.18; Comm. Ps. (PG 23.896) 40:14 Tertullian Marc. 2.2.4 40:15 Origen Cant. 2.3; Hom. num. 7.4; Fr. cant. 2; Hippolytus Haer. 5.9.21; Tertullian Marc. 4.25.11; Adv. Jud. 1.3; Paen. 4.3; Praescr. 8.9; Clement of Alexandria Strom. 4.154.4; 6.111.2; 7.110.3; Eusebius Comm. Isa. 2.18; Ecl. proph. 3.5 40:16 Eusebius Comm. Isa. 2.18; Methodius Convivium 9.3 40:17 Acts 19:27; Eusebius Comm. Isa. 2.18; Comm. Ps. (PG 23.93) 40:18 Mark 4:30; Acts 17:29; Eusebius Praep. ev. 13.13.35; 13.13.43; Comm. Isa. 2.18; Clement of Alexandria Strom. 5.117.3; Protr. 79.5 40:19 Eusebius Comm. Isa. 2.18; Praep. ev. 13.13.43; Clement of Alexandria Strom. 5.117.3; 5.117.4; Protr. 79.5 40:21 Eusebius Comm. Isa. 2.18 40:22 Origen Fr. Ps. (Pitra 181); Hippolytus Noet. 18.; Novatian Trinity 3.1.; Eusebius Praep. ev. 7.11.6; Comm. Isa. 2.18; Theophilus Autol. 2.13; Cyril of Jerusalem Cat. 6.3; 7.12; 9.5 40:23–24 Eusebius Comm. Isa. 2.18

216 252 The holy one is incomparable

Text and Translation

(40:25–26)

25 Νῦν οὖν τίνι με ὁμοιώσατεa καὶ ὑψωθήσομαι,b εἶπεν ὁ ἅγιος. 26 ἀναβλέψατε εἰς ὕψος τοὺς ὀφθαλμοὺς ὑμῶν καὶ ἴδετε· τίς κατέδειξεν ταῦτα πάνταc; ὁ ἐκφέρων κατὰ ἀριθμὸν τὸν κόσμον αὐτῶνd πάντας ἐπ’ ὀνόματι καλέσει. 253 Do not say God has removed my judgement

(40:26–28)

ἀπὸ πάσηςe δόξης καὶ ἐν κράτει ἰσχύος οὐδέν σε ἔλαθεν. 27 μὴ γὰρ εἴπῃς, Ἰακώβ, καὶ τί ἐλάλησας, Ἰσραήλ Ἀπεκρύβη ἡ ὁδός μου ἀπὸ τοῦ θεοῦ, καὶ ὁ θεός μου τὴν κρίσιν ἀφεῖλεν καὶ ἀπέστη; 254 Those who wait upon God will not grow weary

(40:28–31)

28 καὶ νῦν οὐκ ἔτι γνώσῃf εἰ μὴ ἤκουσας; θεὸς αἰώνιος ὁ θεὸς ὁ κατασκευάσας τὰ ἄκρα τῆς γῆς, οὐ πεινάσει οὐδὲ διψήσει οὐδὲg κοπιάσει, οὐδὲ ἔστιν ἐξεύρεσις τῆς φρονήσεως αὐτοῦ· 29 διδοὺς τοῖς πεινῶσιν ἰσχὺν καὶ τοῖς μὴ ὀδυνωμένοις λύπην. 30 πεινάσουσιν γὰρ νεώτεροι, καὶ κοπιάσουσιν νεανίσκοι, καὶ ἐκλεκτοὶ ἀνίσχυες ἔσονται· 31 οἱ δὲ ὑπομένοντες τὸν θεὸν ἀλλάξουσιν ἰσχύν, πτεροφυήσουσιν ὡς ἀετοί, δραμοῦνται καὶ οὐ κοπιάσουσιν, βαδιοῦνται καὶ οὐ πεινάσουσιν. 255 Who has renewed righteousness?

(41:1–4)

41.1 Ἐγκαινίζεσθε πρός με, νῆσοι, οἱ γὰρ ἄρχοντες ἀλλάξουσιν ἰσχύν· ἐγγισάτωσαν καὶ λαλησάτωσαν ἅμα, τότε κρίσιν ἀναγγειλάτωσαν. 2 τίς ἐξήγειρεν ἀπὸ ἀνατολῶν

aὁμοιώσατε] S; ὡμοιώσατε ABRZ bὑψωθήσομαι] SABR; ἰσωθήσομαι Z cταῦτα πάντα] S; πάντα ταῦτα ABRZ d αὐτῶν] S*; αὐτοῦ ScaABRZ e πάσης] S*; πολλῆς Scb2ABRZ f ἔτι γνωσει] S*Scb3; ἔγνως Scb2ABRZ g διψήσει οὐδὲ] S*Scb3; om. Scb2ABRZ

40:25–41:2

252 The holy one is incomparable

217 (40:25–26)

25 “Now then, compare me to someone, and I will be exalted,” says the holy one. 26 “Look up with your eyes to the height and see! Who has unveiled all these things? The one who brings forth their world by number will call them all by name.” 253 Do not say God has removed my judgement

(40:26–28)

Nothing has escaped you from all glory and by the might of power. 27 For, Jacob, do not say, and what have you said, Israel, “My way has been hidden from God, and God has taken away my justice and departed”? 254 Those who wait upon God will not grow weary

(40:28–31)

28 And now will you still not know unless you have heard? Eternal God, the God who made the extremities of the earth will not get hungry or thirsty or weary (and there is no discovering his insight), 29 he who gives strength to the hungry and pain to those who are not distressed 30 For young men will be hungry and youths will grow weary and choice men will be weak, 31 but those who wait upon God will exchange strength, they will grow feathers like eagles; they will run and not grow weary, they will walk and not be hungry. 255 Who has renewed righteousness?

(41:1–4)

41.1 Be restored to me, O islands, for the rulers will exchange strength, let them draw near and speak together, then let them announce justice. 2 Who has raised 40:25 Tertullian Marc. 1.4.2; 1.5.2; Athanasius Ep. fest. 2.3; Clement of Alexandria Strom. 5. 108. 4; 5.117.4; Eusebius Praep. ev. 13.13.35; Comm. Isa. 2.18 40:26 Rom 1:20; Eph 1:19; 6:10; Hippolytus Comm. Dan. 3.26.3; Origen Hom. Jer. 19.13; Comm. Jo. 13.274; 28.33; Fr. Ps. 120.1; (Pitra 358); Clement of Alexandria Strom. 6.30.6; Eusebius Praep. ev. 3.10.12; 7.11.6; 12.52.33; Eccl. theol. 3.3; Comm. Isa. 2.18–19; Comm. Ps. (PG 23.417) 40:27 Eusebius Comm. Isa. 2.19; 2.20 40:28 Heb 3:4; Eusebius Comm. Isa. 2.19; Tertullian Jejun. 6.7; Marc. 2.22.2; Theophilus Autol. 2.35 40:29 Eusebius Comm. Isa. 2.19 40:30 Origen Fr. Jer. (GCS 6.218; 219); Eusebius Comm. Isa. 2.19 40:31 Rev 12:14; Origen Comm. Matt. 47; Hom. Ezech. 11.3; 12.5; Fr. Jer. (GCS 6.218); Cyril of Jerusalem Cat. 3.6; Eusebius Comm. Isa. 2.19 41:1 Eusebius Comm. Isa. 2.19 41:2 Rev 16:12; Origen Hom. Isa. 5.1; Eusebius Eccl. Theol. 1.20; Praep. ev. 11.23.9; Comm. Isa. 2.19; 2.21; Ecl. proph. 4.19

218

Text and Translation

δικαιοσύνην, ἐκάλεσεν αὐτὴν κατὰ πόδας αὐτοῦ, καὶ πορεύσεται; δώσει ἐναντίον ἐθνῶν καὶ βασιλεῖς ἐκστήσει καὶ δώσει εἰς γῆν τὰς μαχαίρας αὐτῶν καὶ ὡς φρύγανα ἐξωσμένα τὰ τόξα αὐτῶν· 3 καὶ διώξεται αὐτοὺς καὶa διελεύσεται ἐν εἰρήνῃ ἡ ὁδὸς τῶν ποδῶν αὐτοῦ. 4 Τίς ἐνήργησεν καὶ ἐποίησεν ταῦτα; ἐκάλεσεν αὐτὴν ὁ καλῶν αὐτὴν ἀπὸ γενεῶν ἀρχαίωνb. 256 Craftsmen work well

(41:4–7)

Ἐγὼ θεὸς πρῶτος καὶ εἰς τὰ ἐπερχόμενα ἐγώ εἰμι. 5 εἴδοσαν ἔθνη καὶ ἐφοβήθησαν, τὰ ἄκρα τῆς γῆς ἤγγισαν καὶ ἤλθοσανc ἅμα 6 κρίνων ἕκαστος τῷ πλησίον καὶ τῷ ἀδελφῷ βοηθῆσαιd καὶ ἐρεῖ 7 Ἴσχυσεν ἀνὴρ τέκτων καὶ χαλκεὺς τύπτων σφύρᾳe ἅμα ἐλαύνων· ποτὲ μὲν ἐρεῖ Σύμβλημα καλόν ἐστιν· ἰσχύρωσανf αὐτὰ ἐν ἥλοις, θήσουσιν αὐτὰ καὶ οὐ κινηθήσονται. 257 I have chosen you, servant Israel

(41:8–11)

8 Σὺ δέ, Ἰσραήλ, παῖς μου Ἰακώβ, ὃν ἐξελεξάμην, σπέρμα Ἀβραάμ, ὃν ἠγάπησα, 9 οὗ ἀντελαβόμην ἀπ’ ἄκρων τῆς γῆς καὶ ἐκ τῶν σκοπιῶν αὐτῆς ἐκάλεσά σε καὶ εἶπά σοι Παῖς μου εἶ, ἐξελεξάμην σε καὶ οὐκ ἐγκατέλιπόν σε, 10 μὴ φοβοῦ, μετὰ σοῦ γάρ εἰμι· μὴ πλανῶ, ἐγὼ γάρ ὁ θεός, ἐνισχύσαg σε καὶ ἐβοήθησά σοι καὶ ἠσφαλισάμην σε τῇ δεξιᾷ τῇ δικαίᾳ μου. 258 Your opponents will vanish

(41:11–14)

11 ἰδοὺ αἰσχυνθήσονται καὶ ἐντραπήσονται πάντες οἱ ἀντικείμενοί σοι· ἔσονται γὰρ ὡς οὐκ ὄντες καὶ ἀπολοῦνται πάντες οἱ ἀντίδικοί σου. 12 ζητήσεις αὐτοὺς καὶ οὐ μὴ εὕρῃς τοὺς ἀνθρώπους, οἳ παροινήσουσιν εἰς σέ· ἔσονται γὰρ ὡς οὐκ ὄντες καὶ οὐκ ἔσονται

aαὐτοὺς καὶ] SARZ; αὐτούς B bἀρχαίων] S; ἀρχῆς ABRZ cἤλθοσαν] SARZ; ἦλθον B dκαὶ τῷ ἀδελφῷ βοηθῆσαι] SARZ; βοηθῆσαι καὶ τῷ ἀδελφῷ B e σφύρᾳ] S*Scb3; σφύρῃ Scb2ABRZ fἰσχύρωσαν] SARZ; ἰσχύρωσεν B g ὁ θεός, ἐνισχύσα] S; εἰμι ὁ θεός σου ὁ ἐνισχύσας ABRZ

41:3–12

219

righteousness up from the east, called it to his feet and it will go? He will give it before nations and will amaze kings and will give up their swords to the land, and their bows like discarded sticks. 3 And he will pursue them and the way of his feet will pass through in peace. 4 Who has produced and made these things? The one who called her from ancient generations has called her. 256 Craftsmen work well

(41:4–7)

I am the first God, and I am in what is to come. 5 Nations have seen and were frightened; the extremities of the earth have approached and come together. 6 Each judges his neighbour and his brother to help and he will say, 7 “A man who is a woodworker and smith has become strong, beating with a hammer, forging together.” Some time he will say, “It is a good seam.” They reinforce them with nails; they set them and they will not be moved. 257 I have chosen you, servant Israel

(41:8–11)

8 But you, Israel, my servant Jacob, whom I have chosen, seed of Abraham, whom I have loved, 9 whom I have taken hold of from the extremities of the earth, and called you from its heights, and said to you, “You are my servant,” I have chosen you and I have not forsaken you. 10 Do not be frightened, for I am with you; do not be deceived, for I am God, strengthening you, and I have helped you and have established you with my righteous right hand. 258 Your opponents will vanish

(41:11–14)

11 Look, all who oppose you will be dishonoured and will feel shame, for they will be as those who are not, and all your adversaries will be destroyed. 12 You will look for them and you will not find the people who rage against you, for 41:3 Eusebius Comm. Isa. 2.19; Ecl. proph. 4.19 41:4 Rev 1:4; Origen Hom. Isa. 22 5.1; Eusebius Comm. Isa. 2.19; 2.21; Ecl. proph. 4.19; Praep. ev. 11.23.9; 11.13.6; Eccl. theol. 1.20; 2.19 41:5–7 Eusebius Comm. Isa. 2.19; Ecl. proph. 4.19 41:8 CD 4.2; Song of Three Youths 11; Luke 1:54; Heb 2:16; Jas 2:23; Philo Cher. 7; Apoc. Ab. 9.7; T. Ab. 2.6; 1 Clem. 10.1; Ignatius Magn. 10; Origen Comm. Jo. 1.260; Hippolytus Haer. 5.8.16; Eusebius Comm. Isa. 2.20; 2.22; 2.31 41:9 Matt 12:18; Eusebius Comm. Isa. 2.20 41:10 Acts 18:9 41:11–13 Eusebius Comm. Isa. 2.20

220

Text and Translation

οἱ ἀντιπολεμοῦντές σε. 13 ὅτι ἐγὼ ὁ θεόςa ὁ κρατῶν τῆς δεξιᾶς σου, ὁ λέγων σοι Μὴ φοβοῦ, 14 Ἰακώβ, ὀλιγοστὸς Ἰσραήλ· ἐγὼ ἐβοήθησά σοι, λέγει ὁ θεὸς ὁ λυτρούμενός σεb, Ἰσραήλ. 259 You will pulverize them

(41:15–16)

15 Ἰδοὺ ἐποίησά σε ὡς τροχοὺς ἁμάξηςc καινοὺς πριστηροειδεῖς, καὶ ἀλοήσεις ὄρη καὶ λεπτυνεῖς βουνοὺς καὶ ὡς χνοῦν θήσεις· 16 καὶ λικμήσεις, καὶ ἄνεμος λήμψεται αὐτοῖςd, καὶ καταιγὶς διασπερεῖ αὐτούς. 260 The holy one of Israel will water the thirsty land

(41:16–20)

σὺ δὲ εὐφρανθήσῃ ἐν τοῖς ἁγίοις Ἰσραήλ. 17 καὶ ἀγαλλιάσονται οἱ πτωχοὶ καὶ οἱ ἐνδεεῖς· ζητήσουσιν γὰρ ὕδωρ, καὶ οὐκ ἔσται, ἡ γλῶσσα αὐτῶν ἀπὸ τῆς δίψης ἐξηράνθη. Ἐγὼ Κύριος ὁ θεός, ἐγὼ ἐπακούσομαι, ὁ θεὸς Ἰσραήλ, καὶ οὐκ ἐγκαταλείψω αὐτούς, 18 ἀλλὰ ἀνοίξω ἐπὶ τῶν ὀρέων ποταμοὺς καὶ ἐν μέσῳ πεδίων πηγάς, ποιήσω τὴν ἔρημον εἰς ἕλη ὑδάτωνe καὶ τὴν διψῶσαν γῆν ἐν ὑδραγωγοῖς, 19 θήσω εἰς τὴν ἄνυδρον γῆν κέδρωνf καὶ πύξον μυρσίνην καὶ κυπάρισσον καὶ λεύκην, 20 ἵνα ἴδωσιν καὶ γνῶσιν καὶ ἐννοηθῶσιν καὶ ἐπιστῶνται ἅμα ὅτι χεὶρ Κυρίου ἐποίησεν ταῦταg καὶ ὁ ἅγιος τοῦ Ἰσραήλ κατέδειξεν. 261 Tell us the future

(41:21–24)

21 Ἐγγίζει ἡ κρίσις ὑμῶν, λέγει Κύριος ὁ θεός· ἤγγισαν αἱ βουλαὶ ὑμῶν, λέγει ὁ βασιλεὺς Ἰακώβ. 22 ἐγγισάτωσαν καὶ ἀναγγειλάτωσανh ὑμῖν ἃ συμβήσεται, ἢ τὰ πρότεραi τίνα ἦν εἴπατε, καὶ ἐπιστήσατεj τὸν νοῦν καὶ γνωσόμεθα τί τὰ ἔσχατα, καὶ τὰ

aθεός] S*A; θεός σου Scb2BRZ bσε] SARZ; om. B cἁμάξης] S*; ἁμάξης ἀλοῶντας ScaABRZ dαὐτοῖς] S*; αὐτούς Scb3ABRZ e ὑδάτων] S*Scb3B; om. Scb2ARZ f κέδρων] S*; κέδρον ScaABRZ gταῦτα] S*BZ; πάντα ταῦτα Scb2; ταῦτα πάντα AR h καὶ ἀναγγειλάτωσαν] SBABRZ; om. S* iπρότερα] SARZ; πρότερον B j ἐπιστήσατε] S; ἐπιστήσομεν Scb2ABRZ

41:13–22

221

they will be as those who are not, and there will not be any who wage war against you 13 for I am God, who holds your right hand, who says to you, “Do not be frightened. 14 Jacob, little Israel, I have helped you,” says the god who ransoms you, Israel. 259 You will pulverize them

(41:15–16)

15 “Look, I have made you like new saw-shaped wheels of a wagon, and you will thresh mountains and grind hills to powder and make them like dust. 16 And you will winnow them, and the wind shall take them away, and a storm will scatter them. 260 The holy one of Israel will water the thirsty land

(41:16–20)

But you will be glad among the holy ones of Israel. 17 And the poor and the needy will rejoice, for they will look for water and there will not be any; their tongue will dry up from thirst. I am Lord God; I, the God of Israel, will hear and not forsake them. 18 Instead, I will open rivers upon the mountains and springs in the middle of the plains; I will turn the desert into marshlands of waters, and the thirsty land into water channels. 19 I will place in the waterless land of cedars a myrtle, a boxwood and a cypress and a white poplar, 20 so that they may see and know and think and pay attention together that the hand of Lord has done all these things; and the holy one of Israel has unveiled them.” 261 Tell us the future

(41:21–24)

21 “Your justice approaches!” says Lord God. “Your counsels have approached!” says the king of Jacob. 22 Let them approach and announce the things that will happen, or say what the former things were. And set on the mind and we will

41:14 Luke 12:32; 24:21; Eusebius Comm. Isa. 2.20; Comm. Ps. (PG 23:205) 41:15–16 Cyprian Test. 2.4; Eusebius Comm. Isa. 1.94; 2.20; Comm. Ps. (PG 23.205) 41:17 Eusebius Comm. Isa. 2.20 41:18 Eusebius Comm. Isa. 2.20; 2.21 41:19 Eusebius Comm. Isa. 2.20; 2.21; Hippolytus Ben. Is. Jac. 2; Tertullian Marc. 3.5.3 41:20 Cyprian Test. 2.4; Tertullian Marc. 3.5.3; Hippolytus Ben. Is. Jac. 2 (PO 27:198); Eusebius Comm. Isa. 2.20; 2.21; Comm. Ps. (PG 23:205) 41:21 Eusebius Comm. Isa. 2.21 41:22 Pamphilius Apol. Orig. 4; Origen Hom. Isa. 1.2; Princ. 4.3.14; Eusebius Comm. Isa. 2.21

222

Text and Translation

ἐπερχόμενα εἴπατε ἡμῖν. 23 ἀναγγείλατε ἡμῖν τὰ ἐπερχόμενα ἐπ’ ἐσχάτου, καὶ γνωσόμεθα ὅτι θεοί ἐστε· εὖ ποιήσατε καὶ κακώσατε, καὶ θαυμασόμεθα καὶ ὀψόμεθα ἅμα· 24 ὅτι πόθεν ἐστὲ ὑμεῖς καὶ πόθεν ἡ ἐργασία ὑμῶν; ἐκ γῆς βδέλυγμα ἐξελέξαντο ὑμᾶς. 262 Who will foretell the future?

(41:25–26)

25 ἐγὼ δὲ ἤγειρα τὸν ἀπὸ βορρᾶ καὶ τὸν ἀφ’ ἡλίου ἀνατολῶν, κληθήσονται τῷ ὀνόματί μου· ἐρχέσθωσαν ἄρχοντες, καὶ ὡς πηλὸς κεραμέως καὶ ὡς κεραμεὺς καταπατῶν τὸν πηλόν, οὕτως καταπατηθήσεταιa. 26 τίς γὰρ ἀναγγελεῖ τὰ ἐξ ἀρχῆς, ἵνα γνῶμεν, καὶ τὰ ἔμπροσθεν, καὶ ἐροῦμεν ὅτι ἀληθῆ ἐστιν; οὐκ ἔστιν ὁ προλέγων οὐδὲ ὁ ἀκούων ὑμῶν τοὺς λόγουςb. 263 No one else can do this

(41:27–29)

27 Ἀρχὴν Σειὼν δώσω καὶ Ἰερουσαλὴμ παρακαλέσω εἰς ὁδόνc. 28 ἀπὸ γὰρ τῶν ἐθνῶν ἰδοὺ οὐδείς, καὶ ἀπὸ τῶν εἰδώλων ἄτωνd οὐκ ἦν ὁ ἀναγγέλλων· καὶ ἐὰν ἐρωτήσω αὐτούς Πόθεν ἐστέ, οὐ μὴ ἀποκριθῶσίν μοι. 29 εἰσὶνe γὰρ οἱ ποιοῦντες ὑμᾶς, καὶ μάτην οἱ πλανῶντεςf ὑμᾶς. 264 Israel will bring justice

(42:1–4)

42.1 Ἰακωβ ὁ παῖς μου, ἀντιλήμψομαι αὐτοῦ· Ἰσραήλ ὁ ἐκλεκτός μου, προσεδέξατο αὐτὸν ἡ ψυχή μου· ἔδωκα τὸ πνεῦμά μου ἐπ’ αὐτόν, κρίσιν τοῖς ἔθνεσιν ἐξοίσει. 2 οὐ κεκράξεται οὐδὲ ἀνήσει, οὐδὲ ἀκουσθήσεται ἔξω ἡ φωνὴ αὐτοῦ. 3 κάλαμον τεθλασμένον οὐ συντρίψει καὶ λίνον καπνιζόμενον οὐ σβέσει, ἀλλὰ εἰς ἀλήθειαν ἐξοίσει κρίσιν.

aκαταπατηθήσεται] S*; καταπατηθήσεσθε ABRZ καταπατηθήσεσθαι ScaScb3 bὑμῶν τοὺς λόγους] S*B; τοὺς λόγους ὑμῶν Scb2AZQ c εἰς ὁδόν] SBabRZQ; om. B*; εν οδω A d ἄτων] S*; αὐτῶν ScaABRZ e εἰσὶν] SABR; οὐθὲν Z f πλανῶντες] SABR; πλάσσοντες Z

41:23–42:3

223

know what the last things were, and tell us the future. 23 Announce to us the future at the end, and we will know that you are gods. Do good and do evil, and we shall wonder and see together. 24 For where are you from and where is your work from? They have chosen you from the land as an abomination. 262 Who will foretell the future

(41:25–26)

25 I have roused the one from the North and the one from the rising of the sun; they will be called by my name. Let rulers come, and he will be trampled down like potter’s clay and like a potter trampling down the mud. 26 For who will announce the things from the beginning, so that we might know them, and the things before, and we will say that it is true? There is no-one who foretells or one listens to your words. 263 No one else can do this

(41:27–29)

27 I will give dominion to Zion and I will comfort Jerusalem on the way. 28 For look, there is no-one from the nations, and there is no-one from the idols, delusions, who proclaims it, and if I ask them, “Where are you from?” They do not answer me. 29 For they are those who make you, and deceive you pointlessly. 264 Israel will bring justice

(42:1–4)

42.1 Jacob is my servant; I will help him. Israel is my chosen one, my soul has accepted him. I have given my spirit upon him; he shall bring forth justice for the nations. 2 He will not cry out nor lift up his voice, nor will his voice be heard outside.3 He will not crush a bruised reed, and he will not extinguish smoking

41:23 Origen Princ. 4.1.26; 4.3.14; Hom. Isa. 1.2; Pamphilius Apol. Orig. 4; Eusebius Comm. Isa. 2.21; Praep. ev. 13.13.22. 41:24 Eusebius Comm. Isa. 2.21 41:25 Rev 7:2; 16:12; Eusebius Comm. Isa. 2.21; Praep. ev. 13.13.22 41:26 Origen Hom. Isa. 4.1; Eusebius Comm. Isa. 2.21; Praep. ev. 13.13.22 41:27–29 Eusebius Comm. Isa. 2.21 42:1 Matt 3:17; 12:18–21; Luke 3:22; 9:35; 23:35; Justin Dial. 123.8; 135.2; Cyprian Mort. 15; Hippolytus Ben. Is. Jac. (PO 27.106); Origen Comm. Jo. 1.144; Eusebius Comm. Isa. 2.20; 22; 24; 25; 26; 27; 31; 48; Comm. Ps. (PG 23.904); Ecl. proph. 4.20; 21; 24; Dem. ev. 2.2, 3; 3.2; 8.1; 9.13, 15; Eccl. Theo. 1.20; Cyril of Jerusalem Cat. 16.30 42:2 Tertullian Adv. Jud. 9.28; Pat. 3.4; Marc. 3.17; 4.23; Cyprian Test. 2.13; Eusebius Comm. Isa. 2.22 42:3 De recta in Deum fide (GCS 4:48); Irenaeus Frag. (TU 36, TU 3:138); Tertullian Adv. Jud. 9.28; Pat. 3.4; Marc. 3.17; 4.23; Eusebius Comm. Isa. 2.22

224

Text and Translation

4 ἀναλάμψει καὶ οὐ σβεσθήσεταιa, ἕως ἂν θῇ ἐπὶ τῆς γῆς κρίσιν· καὶ ἐπὶ τῷ ὀνόματιb αὐτοῦ ἔθνη ἐλπιοῦσιν. 265 Lord God called you to bring freedom

(42:5–8)

5 Οὕτως λέγει Κύριος ὁ θεὸς ὁ ποιήσας τὸν οὐρανὸν καὶ πήξας αὐτόν, ὁ στερεώσας τὴν γῆν καὶ τὰ ἐν αὐτῇ καὶ διδοὺς πνοὴν τῷ λαῷ τῷ ἐπ’ αὐτῆς καὶ πνεῦμα τοῖς πατοῦσιν αὐτήν. 6 Ἐγὼ Κύριος ὁ θεὸς ἐκάλεσά σε ἐν δικαιοσύνῃ καὶ κρατήσω τῆς χειρός σου καὶ ἐνισχύσω σε ἔδωκά σε εἰς δικαιοσύνηνc εἰς διαθήκην γένους μουd, εἰς φῶς ἐθνῶνe 7 ἀνοῖξαι ὀφθαλμοὺς τυφλῶν, ἐξαγαγεῖν ἐκ δεσμῶν δεδεμένους καὶ ἐξ οἴκου φυλακῆς καθημένους ἐν σκότει. 8 ἐγὼ Κύριος ὁ θεός, τοῦτό μού ἐστιν ὄνομαf· τὴν δόξαν μου ἑτέρῳ οὐ δώσω οὐδὲ τὰς ἀρετάς μου τοῖς γλυπτοῖς. 266 Lord God will inform you of his plans

(42:9)

9 τὰ ἀπ’ ἀρχῆς ἰδοὺ ἥκασιν, καὶ καινὰ ἃ ἐγὼ ποιῶg ἀναγγελῶ, καὶ πρὸ τοῦ ἀναγγεῖλαιh ἐδηλώθη ὑμῖν.

aκαὶ οὐ σβεσθήσεται] S*; καὶ ἐγὼ θραυσθήσεται Scb1; καὶ οὐ θραυσθήσεται ABRZ b ὀνόματι] SABR; νόμῳ Z cεἰς δικαιοσύνην] S*; om. ScaABRZ d μου] S*; om. Scb2ABRZ e εἰς φῶς ἐθνῶν] SARZ; om. B* fὄνομα] SQ*; τὸ ὄνομα ABRZ g ποιῶ] S*Scb3; om. Scb2ABRZ h ἀναγγεῖλαι] SB; ἀνατεῖλαι ARZ

42:4–9

225

flax, but he will bring forth justice for the truth. 4 He will shine out, and will not be extinguished until he brings justice upon the land; and the nations will hope in his name. 265 Lord God called you to bring freedom

(42:5–8)

5 Thus says Lord God, who made the sky and secured it, who firmed up the land and the things in it, and gave breath to the people who were upon it, and a spirit to those who walk upon it. 6 “I, Lord God, called you in righteousness, and I will hold your hand and strengthen you. I gave you, for righteousness to be a covenant of my family, to be a light of nations, 7 to open the eyes of the blind, to bring those who have been bound out from their bonds those who have been bound, and those seated in darkness from the prison-house. 8 I am Lord God; this is my name; I will not give my glory to another, or my magnificent deeds to graven things. 266 Lord God will inform you of his plans

(42:9)

9 Look, the things from the beginning have come, and I will announce new things that I am doing, and I have made them known to you before they have been reported.”

42:4 Justin Dial. 123.8; 135.2; Cyprian Mort.15; Test. 2.13; Tertullian Marc. 3.21.2; 5.2.5; Origen Comm. Jo. 1.144; Cels. 1.53; Eusebius Comm. Isa. 2.22; 2.26; Comm. Ps. 9:21 (PG 23:904); Ecl. proph. 4.20; Dem. ev. 2.2; 2.3; 3.2; 8.1; 9.15 42:5 Acts 17:24–25; Theophilus Autol. 2.35; Justin Dial. 65.4; Tertullian An. 11.3; Hippolytus Noet. 18; Origen Princ. 1.3.4; Eusebius Comm. Isa. 2.22; Ecl. proph. 4.23; Praep. ev. 7.11.6 42:6 Luke 2:30, 32; Barn. 14.7; Justin Dial. 26.2; 122.3; Tertullian Adv. Jud. 12.2; Marc. 3.20.4; Origen Comm. Jo. 1.228; 2.154; Cyprian Test. 2.7; Eusebius Comm. Isa. 2.22; 2.23; 2.38; Comm. Ps. (PG 23.689; PG 24.64); Ecl. proph. 4.20, 24; Dem. ev. 2.2.13; 9.15.9; Praep. ev. 7.11.6; Lactantius Inst. 4.20.12; Epit. 43.7 42:7 Matt 11:5; Luke 1:79; Acts 26:18; Barn. 14.7; Did. apost. 9; Justin Dial. 26.2; 122.3; Tertullian Adv. Jud. 12.2; Marc. 3.20.4; Origen Fr. Jo. (GCS 10:536); Fr. Lam. (GCS 6:236); Comm. Gen. 7.6; Eusebius Comm. Isa. 2.22–23; Comm. Ps. (PG 23:689; PG 24:64); Ecl. proph. 4.20, 24; Dem. ev. 9.15.1,9; Praep. ev. 4.21.2–3; Lactantius Inst. 4.20.12; Epit. 43.7 42:8 Justin Dial. 65.1; Cyprian Test. 2.7; Eusebius Comm. Isa. 2.22 42:9 Dionysius of Alexandria Ad Herm (Feltoe 1904, 77); Eusebius Comm. Isa. 2.22; Hist. eccl. 7.23.2; Dem. ev. 2.2.13

226 267 Sing a new song to God, distant peoples

Text and Translation

(42:10)

10 Ὑμνήσατε τῷ θεῷa ὕμνον καινόν, ἡ ἀρχὴ αὐτοῦb ἀπ’ ἄκρου τῆς γῆς, οἱ καταβαίνοντες εἰς τὴν θάλασσαν καὶ πλέοντες αὐτήν, αἱ νῆσοι καὶ οἱ κατοικοῦντες αὐτάς. 268 Surrounding nations will praise God

(42:11–12)

11 Εὐφράνθητι, ἔρημος καὶ αἱ κῶμαι αὐτῆς, ἐπαύλεις καὶ οἱ κατοικοῦντες Κηδάρ· εὐφρανθήσονται οἱ κατοικοῦντες Πέτραν, ἐπ’c ἄκρωνd τῶν ὀρέων βοήσουσιν· 12 δώσουσιν τῷ θεῷ δόξαν, τὰς ἀρετὰς αὐτοῦ ἐν ταῖς νήσοις ἀναγγελοῦσιν. 269 Lord will no longer wait

(42:13–14)

13 Κύριος ὁ θεὸς τῶν δυνάμεων ἐξελεύσεται καὶ συντρίψει πόλεμον, ἐπεγερεῖ ζῆλον καὶ βοήσεται ἐπὶ τοὺς ἐχθροὺς αὐτοῦ μετὰ ἰσχύος. 14 Ἐσιώπησα, μὴ καὶ ἀεὶ σιωπήσωμαιe καὶ ἀνέξομαι; ἐκαρτέρησα ὡς ἡ τίκτουσαf, ἐκστήσω καὶ ξηρανῶ ἅμα. 270 I will rectify the land

(42:15–17)

15 καὶ θήσωg ποταμοὺς εἰς νήσους καὶ ἕλη ξηρανῶ. 16 καὶ ἄξω τυφλοὺς ἐν ὁδῷ, ᾗ οὐκ ἔγνωσαν, καὶ τρίβους, οὓςh οὐκ ᾔδεισαν, πατῆσαι· ποιήσω αὐτοῖς τὸ σκότος εἰς φῶς καὶ τὰ σκολιὰ εἰς εὐθεῖανi· ταῦτα τὰ ῥήματα ποιήσω καὶ οὐκ ἐγκαταλείψω αὐτούς. 17 αὐτοὶ δὲ ἀπεστράφησαν εἰς τὰ ὀπίσω· αἰσχύνθητε. 271 You shameful idolaters!

(42:17)

Αἰσχύνην, οἱ πεποιθότες ἐπὶ τοῖς γλυπτοῖς οἱ λέγοντες τοῖς χωνευτοῖς Ὑμεῖς ἐστε θεοὶ ὑμῶνj.

aθεῷ] S*; κυρίῳ Scb2ABRZ b αὐτοῦ] S; αὐτοῦ, δοξάζετε τὸ ὄνομα αὐτοῦ ABRZ c ἐπ’] SA; ἀπ’ BRZ dἄκρων] SARZ; ἄκρου B e σιωπήσωμαι] S; σιωπήσομαι ABRZ f ἐκαρτέρησα ὡς ἡ τίκτουσα] SARZ; ὡς ἡ τίκτουσα ἐκαρτέρησα B gκαὶ θήσω] SARZ; ἐρημώσω ὄρη καὶ βουνούς, καὶ πάντα χόρτον αὐτῶν ξηρανῶ καὶ θήσω B h οὓς] SARZ; ἃς B i εἰς εὐθεῖαν] SARZ; εὐθεῖαν B* j ὑμῶν] S*; ἡμῶν ScaABRZ

42:10–17

267 Sing a new song to God, distant peoples

227 (42:10)

10 Sing a new song to God (his rule is from the extremity of the earth), you who go down to the sea and sail it, you islands and you who dwell in them. 268 Surrounding nations will praise God

(42:11–12)

11 Rejoice, desert and its villages, unwalled villages and you who inhabit Kedar, those who inhabit Petra shall rejoice, they shall shout on the extremities of the mountains. 12 They will give God glory; they will announce his magnificent deeds among the islands. 269 Lord will no longer wait

(42:13–14)

13 Lord, God of might, will go out and will crush a war; he will arouse zeal and will shout over his enemies with power. 14 I was silent. Must I always be silent, and will I be tolerant? I was patient like a woman giving birth; I will be confounded and will dry up together. 270 I will rectify the land

(42:15–17)

15 And I will turn rivers into islands and I will dry marshlands up. 16 And I will lead the blind in a way that they have not known, and to walk in paths that they have not seen. I will make the darkness into light for them, and the crooked things into a straight path. I will perform these words and I will not forsake them. 17 But they have been turned back to the things behind; be ashamed! 271 You shameful idolaters!

(42:17)

You who trust shamefully in graven things, you who say to molten things, “You are your gods.” 42:10 Rev 14:3; Eusebius Comm. Isa. 2.23 42:11 Eusebius Comm. Isa. 2.23; Comm. Ps. (Mercati 1937, 61) 42:12 Eusebius Comm. Isa. 2.23 42:13 Justin Dial. 65.4; Cyprian Test. 2.28; Eusebius Comm. Isa. 2.23 42:14 Tertullian Pud. 2.7; Origen Fr. Jer. (GCS 6:231); Cyprian Test. 2.28; Eusebius Comm. Isa. 2.23; Comm. Ps. (PG 23:313) 42:15 Tertullian Adv. Herm. 34.2; Eusebius Comm. Isa. 2.23 42:16 Acts 26:18; Justin Dial. 122.1; Eusebius Comm. Isa. 2.23; Comm. Ps. (PG 23:228) 42:17 Eusebius Comm. Isa. 2.23

228 272 Senseless people will be plundered

Text and Translation

(42:18–22)

18 οἱ κωφοί, ἀκούσατε, καὶ οἱ τυφλοί, ἀναβλέψατε ἰδεῖν. 19 καὶ τίς τυφλὸς ἀλλ’a οἱ παῖδές μου καὶ κωφοὶ ἀλλ’b οἱ κυριεύοντες αὐτῶν; καὶ ἐτυφλώθησαν οἱ δοῦλοι τοῦ θεοῦ. 20 εἴδεc πλεονάκις, καὶ οὐκ ἐφυλάξασθε· ἠνοιγμένα τὰ ὦτα, καὶ ἠκούσατεd. 21 Κύριος ὁ θεὸς ἐβουλεύσατοe ἵνα δικαιωθῇ καὶ μεγαλύνῃ αἴνεσιν. 22 καὶ εἶδον, καὶ ἐγένετο ὁ λαὸς πεπρονομευμένος καὶ διηρπασμένος· ἡ γὰρ παγὶς ἐν τοῖς ταμείοιςf πανταχοῦ, καὶ ἐν τοῖς οἴκοιςg ἅμα, ὅπου ἔκρυψαν αὐτούς, ἐγένοντο εἰς προνομήν, καὶ οὐκ ἦν ὁ ἐξαιρούμενοςh ἅρπαγμα, καὶ οὐκ ἦν ὁ λέγων Ἀπόδος. 273 Israel was plundered for rebellion

(42:23–25)

23 Τίς ἐν ὑμῖν, ὃς ἐνωτιεῖται ταῦτα, εἰσακούσεται τῆς φωνὴς τοῦ παιδὸς αὐτοῦi εἰς τὰ ἐπερχόμενα; 24 Τίςj ἔδωκεν εἰς διαρπαγὴν Ἰακὼβ καὶ Ἰσραήλ, τοῖς προνομεύουσιν αὐτόν; οὐχὶ ὁ θεός, ᾧ ἡμάρτοσαν αὐτῷ καὶ οὐκ ἐβούλοντο ἐν ταῖς ὁδοῖς αὐτοῦ πορεύεσθαι οὐδὲ ἀκούειν τῆς φωνὴς τοῦ νόμουk αὐτοῦ; 25 καὶ ἐπήγαγεν ἐπ’ αὐτοὺς ὀργὴν θυμοῦ αὐτοῦ, καὶ κατίσχυσειν ἐπ’l αὐτούς. πόλεμος καὶ οἱ συμφλέγοντες αὐτοὺς κύκλῳ, καὶ οὐκ ἔγνωσαν ἕκαστος αὐτῶν οὐδὲ ἔθεντο ἐπὶ ψυχήν. 274 Lord God will protect Israel

(43:1–3)

43.1 Καὶ νῦν οὕτως λέγει Κύριος ὁ θεὸς ὁ ποιήσας σε, Ἰακώβ, ὁ πλάσας σε, Ἰσραήλ· Μὴ φοβοῦ, ὅτι ἐλυτρωσάμην σε· ἐκάλεσά σε τὸ ὄνομά σου, ἐμὸς εἶ σύ. 2 καὶ ἐὰν διαβαίνῃς

aἀλλ’] S; ἀλλ’ ἢ ABRZ b ἀλλ’] S; ἀλλ’ ἢ ABRZ c εἴδε] S*; εἴδεται Scb1; εἴδετε BRZ; ἴδετε A d ἠκούσατε] S*; οὐκ ἠκούσατε Scb1ABRZ e ἐβουλεύσατο] SAB; ἐβούλετο RZQ f ταμείοις] S*B*; ταμιείοις Scb2ARZ g τοῖς οἴκοις] S*; οἴκοις Scb2ABRZ h ὁ ἐξαιρούμενος] SARZ; ἐξαιρούμενος B i εἰσακούσεται τῆς φωνὴς τοῦ παιδὸς αὐτοῦ] S*Scb3; εἰσακούσεται Scb2ARZ; εἰσακούσατε B j Τίς] SARZ; οἷς B kτῆς φωνὴς τοῦ νόμου] S*Scb3; τὸ ὄνομα Scb2; om. τῆς φωνὴς ABRZ l κατίσχυσιν ἐπ’] S*; κατίσχυσιν Sca; κατίσχυσεν ἐπ’ Scb3A; κατίσχυσεν BRZ

42:18–43:2

272 Senseless people will be plundered

229 (42:18–22)

18 Deaf people, listen! And blind people, look up to see! 19 And who is blind other than my servants, and deaf other than those who rule over them? And the bondservants of God have been blinded. 20 You have often seen, and you have not kept watch; your ears have been opened, and you have heard. 21 Lord God wished that he would be justified and she would magnify with praise. And I saw, 22 and the people became spoiled and plundered, for the snare was in their private rooms everywhere, and in their houses together, wherever they hid them, they became booty, and there was no one who rescues the prey, and there was no one who says, “Return it!” 273 Israel was plundered for rebellion

(42:23–25)

23 Who is among you, who lends an ear to these things, who listens to the voice of his child, for the things that are to come? 24 Who gave Jacob and Israel as plunder to those who captured him? Was it not God, against whom they sinned and were unwilling to walk in his ways or to listen to the voice of his law? 25 And he brought the wrath of his passion upon them, also to prevail over them. A war and those burning them up were all around, and each of them did not know, nor did they put it upon their soul. 274 Lord God will protect Israel

(43:1–3)

43.1 And now thus says Lord God who made you, Jacob, who formed you, Israel: “Do not be frightened, for I have redeemed you; I have called you by my name; you are mine. 2 And if you pass through water, I am with you, and rivers will 42:18 Matt 11:5; Luke 7:22; Justin Dial. 27.4; Tertullian Apol. 21.17; Origen Comm. Matt. Frag. 253 (GCS 41,1:117); Comm. Isa. 6.7; Dial. 17; Comm. Matt. 11.18; 16.3; Eusebius Comm. Isa. 2.23–24 42:19 Did. apost. 26; Justin Dial. 27.4; 123.2–3; Tertullian Marc. 3.6.6; 5.17.5; Origen Dial. 17; Comm. Matt. 16.3; Eusebius Comm. Isa. 2.23–24 42:20 Justin Dial. 123.3; Tertullian Apol. 21.17; Eusebius Comm. Isa. 2.23 42:21 Eusebius Comm. Isa. 2.23 42:23 Eusebius Comm. Isa. 2.23–24 42:23 Eusebius Comm. Isa. 2.23 42:24 Cyprian Dom. or. 25; Eusebius Comm. Isa. 2.23 42:25 Cyprian Dom. or. 25; Eusebius Comm. Isa. 2.23–24 43:1 Hippolytus Haer. 5.8.16; Eusebius Comm. Isa. 2.24 43:2 Odes Sol. 39.6; Clement of Alexandria Paed. 1.84.4; Hippolytus Haer. 5.8.16; Origen Fr. Jes. Nav. (GCS 30.308); Fr. Ps. A (PG 17.128); Hom I Reg. 9; Hom. Ps. XXXVI 3.1; Hom. Jes. Nav. 4.1; Methodius Res. 1.56.9; Eusebius Comm. Isa. 2.24

230

Text and Translation

δι’ ὕδατος, ἐγὼ εἰμι μετὰ σοῦa, καὶ ποταμοὶ οὐ συγκλύσουσίν σε· καὶ ἐὰν διέλθῃς διὰ πυρός, οὐ μὴ κατακαυθῇς, φλὸξ οὐ κατακαύσει σε. 3 ὅτι ἐγὼ Κύριος ὁ θεός σου ὁ ἅγιος Ἰσραήλ ὁ σῴζων σε. 275 Do not be frightened

(43:3–8)

ἐποίησά σουb ἄλλαγμα Αἴγυπτον καὶ Αἰθιοπίαν καὶ Σοήνην ὑπὲρ σοῦ. 4 ἀφ’ οὗ ἔντιμος ἐγένου ἐναντίον μουc, ἐδοξάσθης, καὶ ἐγώd σε ἠγάπησα· καὶ δώσω ἀνθρώπους πολλοὺςe ὑπὲρ σοῦ καὶ ἄρχοντας ὑπὲρ τῆς κεφαλῆς σου. 5 μὴ φοβοῦ, ὅτι μετὰ σοῦ εἰμι· ἀπὸ ἀνατολῶν ἄξω τὸ σπέρμα σου καὶ ἀπὸ δυσμῶν συνάξω σε. 6 ἐρῶ τῷ βορρᾷ Ἄγε, καὶ τῷ λιβί Μὴ κώλυε· ἄγε τοὺς υἱούς μου ἀπὸ γῆς πόρρωθεν καὶ τὰς θυγατέρας μου ἀπ’ ἄκρουf τῆς γῆς, 7 πάντεςg ὅσοι ἐπικέκληνται τῷ ὀνόματί μου. ἐν γὰρ τῇ δόξῃ μου κατεσκεύασα αὐτὸν καὶ ἔπλασα αὐτὸνh καὶ ἐποίησα αὐτόν· 8 καὶ ἐξήγαγον λαὸν τυφλόν, καὶ ὀφθαλμοί εἰσιν ὡσαύτως τυφλοί, καὶ κωφοὶ τὰ ὦτα ἔχοντες. 276 The nations assembled

(43:9)

9 πάντα τὰ ἔθνη συνήχθησαν ἅμα, καὶ συναχθήσονται ἄρχοντες ἐξ αὐτῶν· Τίς ἀναγγελεῖ ταῦτα; ἢ τὰ ἐξ ἀρχῆς τίς ἀναγγελεῖ ὑμῖν; ἀγαγέτωσαν τοὺς μάρτυρας αὐτῶν καὶ δικαιωθήτωσαν καὶ εἰπάτωσανi ἀληθῆ. 277 You are my witnesses

(43:10–13)

10 γένεσθέ μοι μάρτυρες, καὶ ἐγὼj μάρτυς, λέγει Κύριος ὁ θεός, καὶ ὁ παῖς, ὃν ἐξελεξάμην, ἵνα γνῶτε καὶ πιστεύσητε καὶ συνῆτε ὅτι ἐγώ εἰμι, ἔμπροσθέν μου οὐκ ἐγένετο ἄλλος θεὸς καὶ μετ’ ἐμὲ οὐκ ἔσται· 11 ἐγὼ ὁ θεός, καὶ οὐκ ἔστιν πάρεξ ἐμοῦ σῴζων. 12

aἐγὼ εἰμι μετὰ σοῦ] S; μετὰ σοῦ εἰμι ABRZ bσου] SBABRZ; σοι S* cμου] SARZ; ἐμοῦ B dκαὶ ἐγώ] SB; κἀγώ ARZ e πολλοὺς] SARZ; om. B f ἄκρου] S; ἄκρων ABRZ g πάντες] S; πάντας ABRZ h ἔπλασα αὐτὸν] S*Scb3B; ἔπλασα Scb2ARZ i εἰπάτωσαν] SARZ; ἀκουσάτωσαν, καὶ εἰπάτωσαν B j καὶ ἐγὼ] SB; κἀγώ ARZ

43:3–12

231

not overwhelm you; and if you pass through fire, you will not be burned up; the flame will not burn you up. 3 Because I am Lord your God, the holy one of Israel who saves you. 275 Do not be frightened

(43:3–8)

I have made Egypt and Ethiopia your payment, and Somne on your behalf, 4 because of which you have become honoured before me; you have been glorified, and I have loved you. And I will give many humans on your behalf, and rulers on behalf of your head. 5 Do not be frightened, for I am with you, I will lead your offspring from the east and I will gather you from the west. 6 I will say to the north, ‘Bring!’ and to the south, ‘Do not hinder!’ Lead my sons from a land afar and my daughters from the extremities of the earth, 7 all you who are called by my name. For by my glory I have prepared him and I have formed him and made him. 8 And I have brought a blind people out, and their eyes are likewise blind, and deaf though they have ears.” 276 The nations assembled

(43:9)

9 All the nations gathered together, and rulers will be gathered from them. Who will announce these things, or who will announce the things from the beginning to you? Let them bring their witnesses and let them be vindicated and speak what is true. 277 You are my witnesses

(43:10–13)

10 “Become witnesses for me; I also am a witness,” says Lord God, “and the servant whom I have chosen so that you might know and believe and understand what I am; there is no other God before me and there will be none after me. 11 I

43:3 Origen Mart. 13; Hom. Exod. 10.4; Hom. Jes. Nav. 4.1; Hom. Lev. 9.3; Comm. Matt. 12.28; Eusebius Comm. Isa. 2.24 43:4 Rev 3:9; Origen Mart. 13; Hom. Lev. 9.3; Comm. Matt. 12.28; Eusebius Comm. Isa. 2.24 43:5 Matt 8:11; Luke 13:29; Acts 18:9; Eusebius Comm. Isa. 2.24 43:6 2 Cor 6:18; Eusebius Comm. Isa. 2.24 43:7 Methodius Lib. arb. (PO 22,5.829); Eusebius Comm. Isa. 2.24 43:8 Did. apost. 26; Eusebius Comm. Isa. 2.24 43:9 Eusebius Comm. Isa. 2.24 43:10 John 8:28; 13:19; Mart. Ascen. Isa. 4.6; Origen Comm. Jo. 2.209; Mart. 34; Dial. 34; Cels. 2.9; Eusebius Comm. Isa. 2.24–26; Eccl. proph. 4.21; Eccl. theol. 2.19 43:11 Mart. Ascen. Isa. 4.8; Eusebius Comm. Isa. 2.24; Eccl. theol. 2.19

232

Text and Translation

ἀνήγγειλα καὶ ἔσωσα, ὠνείδισα καὶ οὐκ ἦν ἐν ὑμῖνa ἀλλότριος· ὑμεῖς ἐμοὶ μάρτυρες κἀγὼ Κύριοςb ὁ θεός. 13 ἔτι ἀπ’ ἀρχῆς καὶ οὐκ ἔστιν ὁ ἐκ τῶν χειρῶν μου ἐξαιρούμενος· ποιήσω, καὶ τίς ἀποστρέψει αὐτό; 278 Lord God will send to Babylon

(43:14–15)

14 οὕτως λέγει Κύριος ὁ θεὸς ὁ λυτρούμενος ὑμᾶς ὁ ἅγιος Ἰσραήλ Ἕνεκεν ὑμῶν ἀποστελῶ εἰς Βαβυλῶνα καὶ ἐπεγερῶ πάντας φεύγονταςc, καὶ Χαλδαῖοι ἐν πλοίοις. Δεθήσονται. 15 ἐγὼ Κύριος ὁ θεὸς ὁ ἅγιος ὑμῶν ὁ καταδείξας Ἰσραὴλ βασιλέα ὑμῶν. 279 Lord provides a path through the sea

(43:16–17)

16 Οὕτως λέγει Κύριος ὁ διδοὺς ὁδὸν ἐν θαλάσσῃd καὶ ἐν ὕδατι ἰσχυρῷ τρίβον 17 ὁ ἐξαγαγὼν ἅρματα καὶ ἵππον καὶ ὄχλον ἰσχυρόν, ἀλλὰe ἐκοιμήθησανf καὶ οὐκ ἀναστήσονται, ἐσβέσθησαν ὡς λίνον ἐσβεσμένον. 280 Lord is doing new things

(43:18–21)

18 μὴ μνημονεύετε τὰ πρῶτα καὶ τὰ ἀρχαῖα μὴ συλλογίζεσθε. 19 ἰδοὺ ἐγὼg ποιῶ καινὰ ἃ νῦν ἀνατελῶh, καὶ γνώσεσθε αὐτά· καὶ ποιήσω ἐν τῇ ἐρήμῳ ὁδὸν καὶ ἐν τῇ ἀνύδρῳ ποταμούς. 20 εὐλογήσειi με τὰ θηρία τοῦ ἀγροῦ, σειρῆνες καὶ θυγατέρες στρουθῶν, ὅτι

aὑμῖν] SAR; ἡμῖν BZ bκἀγὼ Κύριος] S; κἀγὼ μάρτυς, λέγει κύριος ARZ; καὶ ἐγὼ Κύριος B cπάντας φεύγοντας] SARZ; φεύγοντας πάντας B d ὁδὸν ἐν θαλάσσῃ] SARZ; ἐν θαλάσσῃ ὁδὸν B e ἀλλὰ] SABR; ἅμα Z f ἐκοιμήθησαν] SARZ; Κοιμηθήσονται B g ἐγὼ] S*Scb3B; om. Scb2ARZ hἀνατελῶ] S*; ἀνατελεῖ ScaABRZ i εὐλογήσει] SARZ; εὐλογήσουσί B

43:13–20

233

am God, and there is no-one besides me who saves. 12 I proclaimed and I saved; I reproached and there was no other among you. You are witnesses for me, and I am Lord God. 13 Since the beginning also there is no one who removes from my hands. I do it, and who will turn it back?” 278 Lord God will send to Babylon

(43:14–15)

14 Thus says Lord God who redeems you, the holy one of Israel: “For your sake I will send to Babylon and awaken all who flee, and Chaldeans will be in ships. “They will be bound. 15 I am Lord your holy god, who unveiled Israel as your king.” 279 Lord provides a path through the sea

(43:16–17)

16 Thus says Lord, who provides a way in the sea and a path in the powerful water, 17 who has brought chariots and horse and a mighty multitude out, but they have fallen asleep and will not awake; they have been extinguished like extinguished flax. 280 Lord is doing new things

(43:18–21)

18 “Do not remember the former things and do not consider the ancient things. 19 Look, I myself am doing new things that I will now make spring forth, and you will know them, and I will make a way in the desert and rivers in the waterless place. 20 The beasts of the field will bless me, Sirens and the daughters of sparrows, because I have provided water in the desert and rivers in a thirsty land,

43:12 Eusebius Comm. Isa. 2.24 43:13 John 8:58 ; 1 John 1:1; Eusebius Comm. Isa. 2.24 43:14 Luke 24:21; Eusebius Comm. Isa. 2.25; 2.32 43:15 Justin Dial. 135.1; Eusebius Comm. Isa. 2.25 43:16 Matt 14:25; Eusebius Comm. Isa. 2.25 43:17 Eusebius Comm. Isa. 2.25 43:18 2 Cor 5:17; Rev 21:4; Did. apost. 26; Eusebius Comm. Isa. 2.25; Dem. ev. 2.3.19; Cyprian Test. 1.12; Ep. 63.8; Origen Comm. Matt. 17.33; Tertullian Marc. 1.20.4; 4.1.6; Pud. 6.2; Irenaeus Dem. 89 43:19 John 7:38; Rev 21:5; Did. apost. 26; Clement of Alexandria Strom. 2.15.3; Origen Comm. Matt. 17.33; Eusebius Comm. Isa. 2.25; Hist. eccl. 7.23.2

234

Text and Translation

ἔδωκα ἐν τῇ ἐρήμῳ ὕδωρ καὶ ποταμοὺς ἐν γῇ διψώσῃa ἐν τῇ ἀνύδρῳ ποτίσαι τὸ γένος μου τὸ ἐκλεκτόν, 21 λαόν μου, ὃν περιεποιησάμην τὰς ἀρετάς μου διηγεῖσθαι. 281 Lord does not desire sacrifices

(43:22–24)

22 Οὐ νῦν ἐκάλεσά σε, Ἰακώβ, οὐδὲ κοπιᾶσαί σε ἐποίησα, Ἰσραήλ· 23 οὐκ ἐμοὶ πρόβαταb τῆς ὁλοκαρπώσεώς σου, οὐδὲ ἐν ταῖς θυσίαις σου ἐδόξασάς με, οὐδὲc ἔγκοπον ἐποίησά σε ἐν λιβάνῳ, 24 οὐδὲ ἐκτήσω μοι ἀργυρίου θυμίαμαd, οὐδὲ στέαρe τῶν θυσιῶν σου ἐπεθύμησα, ἀλλὰ ἐν ταῖς ἁμαρτίαις σου καὶ ἐν ταῖς ἀδικίαις σου προέστην σουf. 282 Your fathers broke the law

(43:25–28)

25 ἐγώ εἰμι ἐγώ εἰμι ὁ ἐξαλείφων τὰς ἀνομίας σουg καὶ οὐ μὴ μνησθήσομαι. 26 σὺ δὲ μνήσθητι καὶ κριθῶμεν· λέγε σὺ τὰς ἀνομίας σου πρῶτονh, ἵνα δικαιωθῇς. 27 οἱ πατέρες ὑμῶν πρῶτοι καὶ οἱ ἄρχοντες αὐτῶνi ἠνόμησαν εἰς ἐμέ, 28 καὶ ἐμίαναν οἱ ἄρχοντες τὰ ἅγιά μου, καὶ ἔδωκα ἀπολέσαι Ἰακώβ καὶ Ἰσραὴλ εἰς ὀνειδισμόν. 283 Lord God will provide water and spirit

(44:1–5)

44.1 νῦν δὲ ἄκουσον, παῖς μου Ἰακώβ καὶ Ἰσραήλ, ὃν ἐξελεξάμην. 2 Οὕτως λέγει Κύριος ὁ θεὸς ὁ ποιήσας σε καὶ ὁ πλάσας ἐκ κοιλίας Ἔτι βοηθηθήσῃ, μὴ φοβοῦ, παῖς μου Ἰακώβ καὶ ὁ ἠγαπημένος Ἰσραήλ, ὃν ἐξελεξάμην· 3 ὅτι ἐγὼ δώσω ὕδωρ ἐν δίψει τοῖς πορευομένοις ἐν ἀνύδρῳ, ἐπιθήσω τὸ πνεῦμά μου ἐπὶ τὸ σπέρμα σου καὶ τὰς εὐλογίας μου ἐπὶ τὰ τέκνα σου, 4 καὶ ἀνατελοῦσιν ὡς ἀνὰ μέσον ὕδατος

aἐν γῇ διψώσῃ] S*Scb3; om. Scb2ARZ bπρόβατα] SARZ; πρόβατά σου B cοὐδὲ] S*BRZ; οὐδὲ ἐδούλευσας ἐν ταῖς θυσίαις σου, οὐδὲ ScaA d θυμίαμα] SARZ; θυσίασμα B e στέαρ] S*A; τὸ στέαρ Scb2BRZ fκαὶ ἐν ταῖς ἀδικίαις σου προέστην σου] SARZ; προέστης μου καὶ ἐν ταῖς ἀδικίαις σου B gτὰς ἀνομίας σου] SAR; τὰς ἀνομίας σου ἕνεκεν ἐμοῦ, καὶ τὰς ἁμαρτίας σου BZ h πρῶτον] S; πρῶτος ABRZ i αὐτῶν] SARZ; ὑμῶν B

235

43:21–44:4

in the waterless place, to give drink to my chosen family, 21 my people whom I have preserved, to describe my magnificent deeds. 281 Lord does not desire sacrifices

(43:22–24)

22 I have called you not now, Jacob, nor made you toil, Israel; 23 sheep of your whole burnt offering are not for me, nor have you glorified me by your sacrifices, nor have I made you weary with frankincense, 24 nor have you acquired an incense-offering of silver for me, nor have I desired fat of your sacrifices, but I have stood before you in your sins and in your injustices. 282 Your fathers broke the law

(43:25–28)

25 I am, I am the one who wipes out your lawless acts and I will not remember. 26 But as for you, remember and let us judge; say your lawless acts first, so that you may be justified. 27 Your first fathers and their rulers acted lawlessly toward me, 28 and the rulers have defiled my holy things, and I have given Jacob for destruction, and Israel for reproach. 283 Lord God will provide water and spirit

(44:1–5)

44.1 But now listen, my servant Jacob, and Israel, whom I have chosen.” 2 Thus says Lord God who made you and who formed you from the womb: “You will still be helped; do not be frightened, my servant Jacob, and beloved Israel, whom I have chosen, 3 because I will provide water in thirst to those who walk in a waterless place; I will put my spirit upon your seed and my blessings upon your children.” 4 And they will spring up like grass from the middle of the

43:21 Irenaeus Dem. 89; Cyprian Test. 1.12; Ep. 63.8; Eusebius Comm. Isa. 2.25–26 43:22–23 Eusebius Comm. Isa. 2.25 43:24 Eusebius Comm. Isa. 2.25; Dem. ev. 2.3.19 43:25 Mark 2:7; Luke 5:21; Eusebius Comm. Isa. 2.25 43:26 Origen Fr. Jer. (GCS 6.227); Hom. Lev. 3.4; 9.8; Eusebius Comm. Isa. 2.25 43:27–44:1 Eusebius Comm. Isa 2.25 44:1 Eusebius Comm. Isa. 2.25 44:2 Eph 1:6; Rev 1:17; Eusebius Comm. Isa. 2.25; 2.27; Hippolytus Haer. 6.14.7 44:3 Irenaeus Dem. 89; Eusebius Comm. Isa. 2.25; Cyril of Jerusalem Cat. 16.30 44:4 Origen Hom. Ezech. 1.5; Methodius Convivium 4.3; 9.4; Eusebius Comm. Isa. 2.25

236

Text and Translation

χόρτος καὶa ὡς ἰτέα ἐπὶ παραρρέον ὕδωρ. 5 οὗτος ἐρεῖ Τοῦ θεοῦ εἰμι, καὶ οὗτος βοήσεται ἐπὶ τῷ ὀνόματι Ἰακώβ, καὶ ἕτερος ἐπιγράψῃb Τοῦ θεοῦ εἰμι, ἐπὶ τῷ ὀνόματι Ἰσραήλ καὶ βοήσεταιc. 284 There is no god but the God of Israel

(44:6–8)

6 οὕτως λέγει ὁ θεὸς τοῦ Ἰσραὴλd ὁ ῥυσάμενος αὐτὸν θεὸς Σαβαώθ Ἐγὼ πρῶτος καὶ ἐγὼ μετὰ ταῦτα, πλὴν ἐμοῦ οὐκ ἔστιν θεός. 7 τίς ὥσπερ ἐγώ; στήτω καὶ λαλησάτωe καὶ ἑτοιμασάτω μοι ἀφ’ οὗ ἐποίησα ἄνθρωπον εἰς τὸν αἰῶνα, καὶ τὰ ἐπερχόμενα πρὸ τοῦ ἐλθεῖν ἀναγγειλάτωσαν ὑμῖν. 8 μὴ παρακαλύπτεσθεf· οὐκ ἀπ’ ἀρχῆς ἠνωτίσασθε καὶ ἀπήγγειλα ὑμῖν; 285 Idol makers will not benefit

(44:8–9)

μάρτυρες ὑμεῖς ἐστε, εἰ ἔστιν θεὸς πλὴν ἐμοῦ· καὶ οὐκ ἦσανg τότε. 9 οἱ πλάσσοντες καὶ οἱ γλύφοντεςh πάντες μάταιαi οἱ ποιοῦντεςj τὰ καταθύμια αὐτῶν, ἃ οὐκ ὠφελήσει αὐτούς. 286 Idol makers will be put to shame

(44:9–11)

ἀλλὰ αἰσχυνθήσονται 10 πάντεςk οἱ πλάσσοντες θεὸν καὶ γλύφοντες ἀνωφελῆ, 11 καὶ πάντες ὅθεν ἐγένοντο ἐξηράνθησαν, καὶ κωφοὶ ἀπὸ ἀνθρώπων. 287 Idols are inanimate objects

(44:11–17)

συναχθήτωσαν πάντες καὶ στήτωσαν ἅμα, ἐντραπήτωσανl καὶ αἰσχυνθήτωσαν ἅμαm. 12 ὅτι ὤξυνεν τέκτων σίδηρον, σκεπάρνῳ εἰργάσατο αὐτὸ καὶ ἐν τερέτρῳ ἔστησενn

aὡς ἀνὰ μέσον ὕδατος χόρτος καὶ] S*B; ὡσεὶ χόρτος ἀνὰ μέσον ὕδατος Scb2; ὡσεὶ χόρτος ἀνὰ μέσον ὕδατος καὶ ARZ bἐπιγράψῃ] S; ἐπιγράφει A; ἐπιγράψει χειρὶ αὐτοῦ B; ἐπιγράψει RZ cκαὶ βοήσεται] SB; om. Scb2ARZ dτοῦ Ἰσραὴλ] S*; ὁ βασιλεὺς τοῦ Ἰσραήλ ScaARZ; ὁ βασιλεὺς Ἰσραήλ καὶ B e στήτω καὶ λαλησάτω] S*; στήτω καὶ καλεσάτω καὶ λαλησάτω Sca; στήτω καὶ καλεσάτω καὶ ἀναγγειλάτω B; gἦσαν] στήτω καλεσάτω ARZ fπαρακαλύπτεσθε] SARZ; παρακαλύπτεσθε μηδὲ πλανᾶσθε B SARZ; ἤκουσαν B h οἱ γλύφοντες] SB; om. οἱ ARZ i μάταια] S*B; μάταιοι ScaARZ j οἱ ποιοῦντες] SARZ; ποιοῦντες B k πάντες] S*Scb3ARZ; om. Scb2B l ἐντραπήτωσαν] SARZ; καὶ ἐντραπήτωσαν B mἐντραπήτωσαν καὶ αἰσχυνθήτωσαν ἅμα] S*Scb3ABRZ; om. Scb2 nἔστησεν] S*B; ἔτρησεν Scb1ARZ

44:5–12

237

water, and like a willow at flowing water. 5 This one will say, “I am God’s!” and this one will cry out at the name of Jacob, and may another be labelled, “I am God’s”; he will also cry out at the name of Israel. 284 There is no god but the God of Israel

(44:6–8)

6 Thus says the God of Israel, who rescues him, God Sabaoth: “I am first and I am after these things; there is no god except me. 7 Who is like me? Let him stand and speak and prepare for me that from which I made humanity forever, and let them proclaim to you the things to come before they come. 8 Do not hide yourselves! Did you not lend your ears from the beginning and I proclaimed it to you? 285 Idol makers will not benefit

(44:8–9)

“You yourselves are witnesses, whether there is a god other than me, and there were not then.” 9 All those who form and carve pointless things are those who make their hearts’ desires, which will not benefit them. 286 Idol makers will be put to shame

(44:8–11)

But they will be ashamed, 10 all who form a god and carve to no benefit, 11 and all they from where they came and the deaf among humans have dried up. 287 Idols are inanimate objects

(44:11–17)

“Let all people be gathered together and let them stand together; let them be ashamed and dishonoured together. 12 Because a craftsman sharpened iron; he worked it with an axe and set it with an awl; he worked it by the arm of his

44:5 Rev 13:16; Tertullian Marc. 4.39.6; Scorp. 7.3; Eusebius Comm. Isa. 2.25; Mart. Pal. (Cureton 27; 40) 44:6 Rev 1:17; Hippolytus Noet. 2; Novatian Trinity 30.10; Methodius Res. 1.36.5; Lactantius Inst. 4.29.10; Eusebius Comm. Isa. 2.26; Marc. 2.2; Eccl. theol. 2.19; 2.22 44:7 Novatian Trinity 30.10; Eusebius Comm. Isa. 2.26; Eccl. theol. 2.22 44:8 Tertullian Idol. 4.4; Eusebius Comm. Isa. 2.26; Eccl. theol. 2.22 44:9 Tertullian Idol. 4.4; Arnobius Adversus Nationes 6.14; Athanasius C. Gent. 14; Eusebius Comm. Isa. 2.26; Eccl. theol. 2.22 44:10 Evangelium Philippi copticum 85; Eusebius Comm. Isa. 2.26 44:11 Eusebius Comm. Isa. 2.26

238

Text and Translation

αὐτό, εἰργάσατοa αὐτὸ ἐν τῷ βραχίονι τῆς ἰσχύος αὐτοῦ· καὶ πεινάσει καὶ ἀσθενήσει καὶ οὐ μὴ πίῃ ὕδωρ. 13 ἐκλεξάμενος τέκτων ξύλον ἔστησεν αὐτὸ ἐν μέτρῳ καὶ ἐν κόλλῃ ἐρρύθμισεν αὐτό, ἐποίησεν αὐτὸ ὡς μορφὴν ἀνδρὸς καὶ ὡς ὡραιότητα ἀνθρώπου στῆσαι αὐτὸb. 14 ὃ ἔκοψενc ξύλον ἐκ τοῦ δρυμοῦ, ὃ ἐφύτευσεν Κύριοςd καὶ ὑετὸς ἐμήκυνεν, 15 ἵνα ᾖ ἄνθρωποςe εἰς καῦσιν· καὶ λαβὼν ἀπ’ αὐτοῦ ἐθερμάνθη, καὶ καύσαντες ἔπεψαν ἄρτους ἐπ’ αὐτῶν· τὸ δὲ λοιπὸν εἰργάσαντο εἰς θεούςf, καὶ προσκυνοῦσιν αὐτούς. 16 οὗ τὸ ἥμισυg κατέκαυσανh ἐν πυρὶ καὶ καύσαντες ἔπεψαν αὐτοὺς ἐπ’ αὐτῶνi· καὶ ἐπ’ αὐτοῦ κρέας ὀπτήσας ἔφαγεν καὶ ἐνεπλήσθη· καὶ θερμανθεὶς εἶπεν Ἡδύ μοι ὅτι ἐθερμάνθην καὶ εἶδον πῦρ. 17 τὸ δὲ λοιπὸν ἐποίησεν εἰς θεὸν γλυπτὸν καὶ προσκυνεῖ αὐτῷj καὶ προσεύχεται πρὸς αὐτὸνk λέγων Ἐξελοῦ με, ὅτι θεός μου εἶ σύ. 288 Idols are false

(44:18–20)

18 οὐκ ἔγνωσαν φρονῆσαι, ὅτι ἀπημαυρώθησαν τοῦ βλέπειν τοῖς ὀφθαλμοῖς αὐτῶν καὶ τοῦ νοῆσαι τῇ καρδίᾳ αὐτῶν. 19 καὶ οὐκ ἐλογίσατο τῇ καρδίᾳl αὐτοῦ οὐδὲ ἐνελογίσατο ἐνm τῇ ψυχῇ αὐτοῦ οὐδὲ ἔγνω τῇ φρονήσει ὅτι τὸ ἥμισυ αὐτοῦ κατέκαυσεν ἐν πυρὶ καὶ ἔπεψεν ἐπὶ τῶν ἀνθράκων αὐτοῦ ἄρτους καὶ ὀπτήσας κρέαςn ἔφαγεν καὶ τὸ λοιπὸν αὐτοῦ εἰς βδέλυγμα ἐποίησεν καὶ προσκυνήσουσινo αὐτῷ. 20 γνῶτεp ὅτι σποδὸς ἡ καρδία αὐτῶν, καὶ πλανῶνται, καὶ οὐδεὶς δύναται ἐξελέσθαι τὴν ψυχὴν αὐτοῦ· ἴδετε, οὐκ ἐρεῖτε ὅτι Ψεῦδος ἐν τῇ δεξιᾷ μου; 289 Remember me and I will forgive you

(44:21–22)

21 μνήσθητι ταῦτα, Ἰακὼβ καὶ Ἰσραήλ, ὁq παῖς μου εἶ σύ· ἔπλασά σε παῖδά μου, καὶ σύ, Ἰσραήλ, μὴ ἐπιλανθάνου μου. 22 ἰδοὺ γὰρ ἀπήλειψα ὡς νεφέλην τὰς ἀνομίας σου καὶ ὡς γνόφον τὰς ἁμαρτίας σου· ἐπιστράφητι πρός με, καὶ λυτρώσομαί σε.

aεἰργάσατο] SARZ; καὶ εἰργάσατο B b στῆσαι αὐτὸ] S*; στῆσαι αὐτὸ ἐν οἴκῳ Scb2ABRZ c ὃ ἔκοψεν] SARZ; ἔκοψεν B dΚύριος] SARZ; ὁ κύριος B e ἄνθρωπος] S*; ἀνθρώποις ScaABRZ fεἰς θεούς] SARZ; Θεούς B g ἥμισυ] S*; ἥμισυ αὐτοῦ Scb2ABRZ h κατέκαυσαν] SRZ; κατέκαυσεν AB i πυρὶ καὶ καύσαντες ἔπεψαν αὐτοὺς ἐπ’ αὐτῶν] S*; πυρί ScaZ; πυρὶ καὶ καύσαντες ἔπεψαν ἄρτους ἐπ’ αὐτῶν Scb1 AR; πυρί ἐπὶ τοῦ ἡμίσους αὐτοῦ ἔπεψεν ἐν τοῖς ἄνθραξιν ἄρτους B j αὐτῷ] SARZ; om. B k πρὸς αὐτὸν] S; πρὸς αὐτὸ B; om. ARZ lτῇ καρδίᾳ] SBARZ; ἡ καρδία S*; om. B mαὐτοῦ οὐδὲ ἐνελογίσατο ἐν] S; οὐδὲ ἀνελογίσατο ἐν A; om. B; αὐτοῦ οὐδὲ ἀνελογίσατο ἐν RZ nκρέας] SARZ; κρέα B oπροσκυνήσουσιν] S; προσκυνοῦσιν ABRZ p γνῶτε] SARZ; γνῶθι B q ὁ] S*; ὅτι ScaABRZ

44:13–22

239

strength. And he will get hungry and weak and certainly will not drink water. 13 After choosing a piece of wood, a craftsman set it with a measure, and fit it with glue; he made to set it like a shape of a person and as the beauty of a person. 14 That which he cut is wood from the forest, that Lord planted and rain made grow, 15 so that a person might be for burning. And after taking some of it he was warmed, and they burned them and baked bread on them, but they worked the rest into gods, and they worship them. 16 They burned half in the fire, and they burned and they baked them on them, and he roasted meat on it and ate and was satisfied, and he warmed himself and said, “It was pleasant to me that I was warmed and saw fire.” 17 He made the rest into a carved god and worships it and prays to it, saying, “Rescue me, because you are my god!” 288 Idols are false

(44:18–20)

18 They did not know to be intelligent, for they were deprived of sight to see with their eyes and to think with their heart. 19 He did not reckon in his heart or calculate in his soul or know in his mind that he burned the half of it in fire and baked bread upon its coals and roasted and ate meat and made the rest of it into an abomination and they will worship it. 20 Know that their heart is ashes and they are deceived, and no one is able to rescue his soul. Look, will you not say, “There is a falsehood in my right hand”? 289 Remember me and I will forgive you

(44:21–22)

21 Remember these things, Jacob and Israel; you are my servant; I formed you, my servants, and you, Israel, do not forget me. 22 For look, I have blotted your lawless acts out like a cloud and your sins like darkness. Return to me and I will redeem you.

44:14 Cyril of Jerusalem Cat. 6.10 44:15 Eusebius Comm. Isa. 2.26; Cyril of Jerusalem Cat. 6.10 44:17 Gos. Phil. 85; Cyril of Jerusalem Cat. 6.10 44:20 Tertullian Idol. 4.4; Eusebius Comm. Isa. 2.26; Arnobius Aversus nationes 6.14; Athanasius C. Gent. 14 44:21 Luke 3:22; Eusebius Comm. Isa. 2.26 44:22 Clement of Alexandria Strom. 2.65.1; Origen Fr. Ps. (SC 189.240); Fr. Rom. 50; Hom. Ps. 2.5; Hom. Gen. 13.4; Hom. Luc. 17; Cyril of Jerusalem Cat. 18.35; Eusebius Comm. Isa. 2.26

240

Text and Translation

290 Rejoice, for God has redeemed Israel

(44:23)

23 εὐφράνθητε, οὐρανοί, ὅτι ἠλέησεν ὁ θεὸς τὸν Ἰσραήλ· σαλπίσατε, τὰ θεμέλιαa τῆς γῆς, βοήσατε, ὄρη, εὐφροσύνην, οἱ βουνοὶ καὶ πάντα τὰ ξύλα τὰ ἐν αὐτοῖς, ὅτι ἐλυτρώσατο ὁ θεὸς τὸν Ἰακώβ, καὶ Ἰσραὴλ δοξασθήσεται. 291 Your redeemer created the world

(44:24)

24 Οὕτως λέγει Κύριος ὁ λυτρούμενός σε καὶ ὁ πλάσαςb σε ἐκ κοιλίας Ἐγὼ Κύριος ὁ συντελῶν πάντα ἐξέτεινα τὸν οὐρανὸν μόνος καὶ ἐστερέωσα τὴν γῆν. 292 Lord will rebuild Jerusalem

(44:25–28)

25 τίς ἕτερος διασκεδάσει σημεῖα ἐγγαστριμύθων καὶ μαντείας ἀπὸ καρδίας, ἀποστρέφων φρονίμους εἰς τὰ ὀπίσω καὶ τὴν βουλὴν αὐτῶν μωρεύων 26 καὶ ἱστῶν ῥήματα παιδὸς αὐτοῦ καὶ τὴν βουλὴν τῶν ἀγγέλων αὐτοῦ ἀληθεύων; ὁ λέγων Ἰερουσαλήμ Κατοικηθήσῃ, καὶ ταῖς πόλεσιν τῆς Ἰουδαίαςc Οἰκοδομηθήσεσθε, καὶ τὰ ἔρημα αὐτῆς ἀνατελεῖ· 27 ὁ λέγων τῇ ἀβύσσῳ Ἐρημωθήσῃ, καὶ τοὺς ποταμούς σου ξηρανῶ· 28 ὁ λέγων Κύρῳ φρονεῖν, καὶ Πάντα τὰ θελήματά μου ποιήσει· ὁ λέγων Ἰερουσαλήμ Οἰκοδομηθήσῃ, καὶ τὸν οἶκον τὸν ἅγιόν μου θεμελιώσω.

aτὰ θεμέλια] SB; θεμέλια ARZ Ἰδουμαίας BR

bὁ πλάσας] S; πλάσσων ABZ; ὁ πλάσσων R

cἸουδαίας] SAZ;

44:23–28

290 Rejoice, for God has redeemed Israel

241 (44:23)

23 Rejoice, skies, for God has shown mercy to Israel! Blow the trumpet, foundations of the land! Call out with joy, mountains, hills and all the trees in them, for God has redeemed Jacob, and Israel will be glorified. 291 Your redeemer created the world

(44:24)

24 Thus says Lord who redeems you and who formed you from the womb: “I am Lord who accomplishes all things; I alone stretched out the sky and firmed up the land. 292 Lord will rebuild Jerusalem

(44:25–28)

25 “Who else will scatter signs of diviners, and the divinations from the heart, returning the wise to the things behind, and making their counsel foolish, 26 establishing the words of his servant and verifying the counsel of his messengers? The one who says to Jerusalem, ‘You will be inhabited!’ and to the cities of Judea, ‘You will be built!’ will cause even its deserted places to sprout. 27 The one who says to the abyss, ‘Be desolated!’ will also dry up its rivers. 28 The one who tells Cyrus to think will do all my will. I, the one who says to Jerusalem, ‘You will be built!’ will also lay the foundation of my sacred house.”

44:23 Rev 12:12; Athanasius Ep. fest. 6.9; John Chrysostom Hom. Rom. 14; Eusebius Comm. Isa. 2.26; 2.27 44:24 Luke 24:21; Tertullian Herm. 6.2; Prax. 18.5; 19.1; 19.4; 19.5; Athanasius Decr. 9; C. Ar. 3.9; Didymus Comm. Zach. 4.323; Trin. 3.16; 1.36; John Chrysostom Exp. Ps. 8; Fem. Reg. (Dumortier 137); Eusebius Comm. Isa. 2.27; Praep. ev. 7.11.6; Hippolytus Antichr. 32; Haer. 6.14.7 44:25 1 Cor 1:20; Tertullian Marc. 4.25.4; Prax. 19.4; Eusebius Comm. Isa. 2.27 44:26 Tertullian Marc. 4.22.10; Prax. 19.4; Eusebius Comm. Isa. 2.27; 2.34 44:27 Rev 16:12; Eusebius Comm. Isa. 2.27 44:28 Acts 13:22; Didymus Comm. Eccl. 28.10; Comm. Zach. 2.166; Eusebius Comm. Isa. 1.67; 2.27; 2.28; 2.34

242 293 Cyrus, Lord God’s anointed

Text and Translation

(45:1–6)

45.1 Οὕτως λέγει Κύριος ὁ θεὸς τῷ χριστῷ μου Κύρῳ, οὐκa ἐκράτησα τῆς δεξιᾶς ἐπακοῦσαι ἔμπροσθεν αὐτοῦ ἔθνη, καὶ ἰσχὺν βασιλέων διαρρήξω, ἀνοίξω ἔμπροσθεν αὐτοῦ θύρας, καὶ πόλεις οὐ συγκλεισθήσονται 2 Ἐγὼ ἔμπροσθέν σουb πορεύσωμαιc καὶ ὄρη ὁμαλιῶ, θύρας χαλκᾶς συντρίψω καὶ μοχλοὺς σιδηροῦς συγκλάσωd 3 καὶ δώσω σοι θησαυροὺς σκοτεινούς, ἀποκρύφουςe ἀοράτους ἀνοίξω σοι, ἵνα γνῷςf ὅτι ἐγὼ Κύριος ὁ θεὸς ὁ καλῶν τὸ ὄνομά σου, θεὸς Ἰσραήλ. 4 ἕνεκεν Ἰακὼβ τοῦ παιδός μου καὶ Ἰσραὴλ τοῦ ἐκλεκτοῦ μου ἐγὼg καλέσω σε τῷ ὀνόματί σουh καὶ προσδέξομαί σε, σὺ δὲ οὐκ ἔγνωςi 5 ὅτι ἐγὼ Κύριος ὁ θεός, καὶ οὐκ ἔστιν ἔτι πλὴν ἐμοῦ θεόςj, καὶ οὐκ ᾔδειςk με, 6 ἵνα γνῶσιν οἱ ἀπὸ ἀνατολῶν ἡλίου καὶ οἱ ἀπὸ δυσμῶν ὅτι οὐκ ἔστιν πλὴν ἐμοῦ. 294 Lord God makes all things

(45:6–7)

ἐγὼl Κύριος ὁ θεός, καὶ οὐκ ἔστιν ἔτι· 7 ἐγὼ ὁ κατασκευάσας φῶς καὶ ποιήσας σκότος, ὁ ποιῶν εἰρήνην καὶ κτίζων κακά· ἐγὼ Κύριος ὁ θεὸς ὁ ποιῶν πάντα ταῦταm.

aοὐκ] S*; οὗ SccABRZ b σου] SBRZ; αὐτοῦ A c πορεύσωμαι] S; πορεύσομαι ABRZ d συγκλάσω] SAR; συνκλάσω B e ἀποκρύφους] SRZ; ἀποκυρύφους AB f γνῷς] SBRZ; γνώσῃ A g ἐγὼ] SBRZ; ἐρὼ A hσου] S*R; μου Scb2ABZ i ἔγνως] S*; ἔγνως με Scb3ABRZ j θεός] SARZ; ἐνίσχυσά σε B kᾔδεις] SBRZ; ᾔδεισα A l ἐγὼ] SBRZ; καὶ ὅτι ἐγὼ A m πάντα ταῦτα] SB; ταῦτα πάντα ARZ

45:1–7

293 Cyrus, Lord God’s anointed

243 (45:1–6)

45.1 Thus says Lord God to my anointed, Cyrus: “I have not grasped your right hand for nations to listen before him. And I will tear the power of kings; I will open doors before him, and cities will not be enclosed. 2 May I go before you, and I will level mountains; I will crush brass doors and shatter iron bars. 3 And I will give you dark treasures; I will open hidden unseen things for you, so that you might know that I am Lord God who calls your name, the God of Israel. 4 For the sake of Jacob, my servant, and Israel, my chosen, I will call you by your name and I will accept you, but you did not know 5 that I am Lord God, and there is yet no God except me, and you have not known me, 6 so that those from the rising of the sun and those from the west might know that there is none besides me. 294 Lord God makes all things

(45:6–7)

“I am Lord God, and yet there is no one. 7 I am the one who prepared light and made darkness, the one who makes peace and who creates evil things. I am Lord God who makes all these things.

45:1 Barn. 12.11; Irenaeus Dem. 49; Tertullian Adv. Jud. 7.2; 7.5; Origen Comm. Gen. 3; Fr. Jer. (GCS 6.220); Novatian Trinity 26.7; Cyprian Test. 1.21; Eusebius Comm. Isa. 1.67; 2.27; 2.28; Praep. ev. 6.11.22; Lactantius Inst. 4.12.18 45:2 Odes Sol. 17.9; Barn. 11.4; Origen Fr. Jer. (GCS 6.220); Princ. 4.3.11; Eusebius Comm. Isa. 2.27; Comm. Ps. (PG 23.97); Dem. ev. 10.8.64 45:3 Col 2:3; Barn. 11.4; Lactantius Inst. 4.12.18; Tertullian Adv. Jud. 7.5; Marc. 4.25.4; 5.6.1; 5.14.9; Clement of Alexandria Paed. 3.87.3; Strom. 5.64.1; Origen Comm. Jo. 2.173; Comm. Matt. 14.11; Princ. 4.3.11; Hom. Cant. 1.5; John Chrysostom Coemet. (PG 49.395); Basil of Caesarea Hom. Ps. (PG 29.337); Gregory of Nazianzus Or. Bas. 2.96; Methodius De sanguisuga 5.4; Eusebius Comm. Isa. 2.27 45:4 Origen Comm. Gen. 3; Fr. Jer. (GCS 6.179); Eusebius Comm. Isa. 2.27; Praep. ev. 6.11.22 45:5 Tatian Fr. var. (TU 4,1.49); Tertullian Val. 21.1; Carn. Chr. 24.2; Hippolytus Haer. 6.33; Origen Princ. 2.4.1; Methodius Res. 3.23.5; Eusebius Comm. Isa. 2.24, 26–27, 34; Praep. ev. 7.11.6 45:6 Novatian Trinity 3.5; Eusebius Comm. Isa. 2.27 45:7 Philo Spec. 2.192; Tertullian Herm. 32.2; Marc. 1.2.2; 1.16.4; 2.14.1; 2.24.4; 4.1.10; Origen Princ. 4.2.1; Hom. Isa. 4.1; Cels. 6.55; 6.56; Novatian Trinity 3.5; Eusebius Comm. Isa. 2.27; Cyril of Jerusalem Cat. 6.27; 9.7

244 295 Lord God formed you

Text and Translation

(45:8–10)

8 Εὐφρανθήτω ὁ οὐρανὸς ἄνωθεν, καὶ νεφέλαιa ῥανάτωσανb δικαιοσύνην· ἀνατειλάτω ἡ γῆ ἔλεοςc καὶ δικαιοσύνην ἀνατειλάτω ἅμαd· ἐγώ εἰμι Κύριος ὁ θεὸςe ὁ κτίσας σε. 9 Ποῖον βέλτιον κατεσκεύασα ὡς πηλὸν κεραμέως; μὴ ὁ ἀροτριῶν ἀροτριᾷ εἰςf τὴν γῆν ὅλην τὴν ἡμέρανg; μὴ ἐρεῖ ὁ πηλὸς τῷ κεραμεῖ Τί ποιεῖς, ὅτι οὐκ ἐργάζῃ οὐδὲ ἔχεις χεῖρας; 10 μὴ ἀποκριθήσεται τὸ πλάσμαh τῷ πρὸςπλάσαντι αὐτὸνi ὁ λέγων τῷ πατρί Τί γεννήσεις; καὶ τῇ μητρί Τί ὠδινήσειςj; 296 Ask Lord God about what he produced

(45:11)

11 Ὅτι οὕτως λέγει Κύριος ὁ θεὸς ὁ ἅγιος Ἰσραὴλ ὁ ποιήσας τὰ ἐπερχόμενα Ἐρωτήσατέ με περὶ τῶν υἱῶν μου καὶ περὶ τῶν θυγατέρων μουk καὶ περὶ τῶν ἔργων τῶν χειρῶν μου ἐντείλασθέ μοι. 297 Lord Sabaoth ordered the world

(45:12–13)

12 ἐγὼ ἐποίησα γῆν καὶ ἄνθρωπον ἐπ’ αὐτῆς, ἐγὼ τῇ χειρί μου ἐστερέωσα τὸν οὐρανόν, ἐγὼ πᾶσι τοῖς ἄστροις ἐνετειλάμην. 13 ἐγὼ ἤγειρα αὐτὸν μετὰ δικαιοσύνης βασιλέαl, πᾶσαιm αἱ ὁδοὶ αὐτοῦ εὐθεῖαι· οὗτοςn οἰκοδομήσει τὴν πόλιν μου καὶ τὴν αἰχμαλωσίαν τοῦ λαοῦ μου ἐπιστρέψει οὐ μετὰ λύτρων οὐδὲ μετὰ δώρων, εἶπεν Κύριος Σαβαώθ. 298 Foreigners will worship you

(45:14–16)

14 Οὕτως λέγει Κύριος Σαβαώθ Ἐκοπίασεν Αἴγυπτος καὶ ἐμπορία Αἰθιόπων, καὶ οἱ Σαβαεὶνo ἄνδρες ὑψηλοὶ ἐπὶ σὲ διαβήσονται καὶ σοὶ ἔσονται δοῦλοι καὶ ὀπίσω σου ἀκολουθήσωσινp δεδεμένοι χειροπέδαις καὶ προσκυνήσουσίνq σοι καὶ ἐν σοὶ προσεύ-

aνεφέλαι] S*; αἱ νεφέλαι ScaABRZ b ῥανάτωσαν] SBRZ; ῥαινέτωσαν A c ἔλεος] SRZ; καὶ βλαστησάτω ἔλεος AB dἀνατειλάτω ἅμα] SARZ; ἀναγγειλάτω ἅμα B eὁ θεὸς] S*Scb3; om. Scb2ABRZ fἀροτριᾷ εἰς] S*; ἀροτριάσει Scb3ABRZ gὅλην τὴν ἡμέραν] S*Scb3BR; om. Scb2AZ hμὴ ἀποκριθήσεται τὸ πλάσμα] S*Scb3B; om. Scb2ARZ i τῷ πρὸς πλάσαντι αὐτὸν] S*Scb3; om. Scb2ARZ; τὸν πλάσαντα αὐτό B jὠδινήσεις] SARZ; ὠδίνεις B kκαὶ περὶ τῶν θυγατέρων μου] SARZ; om. B l βασιλέα] SBR; om. Scb3AZ m πᾶσαι] S*; καὶ πᾶσαι ScaABRZ nοὗτος] SBRZ; αὐτὸς A o Σαβαεὶν] S; Σεβωεὶμ AB; Σεβωιν RZ p ἀκολουθήσωσιν] S; ἀκολουθήσουσιν ABRZ q προσκυνήσουσίν] SARZ; διαβήσονται πρὸς σὲ καὶ προσκυνήσουσίν B

45:8–14

295 Lord God formed you

245 (45:8–10)

8 “Let the sky above rejoice, and let clouds sprinkle righteousness; let the land cause mercy to sprout and let it sprout righteousness together. “I am Lord, the God who created you. 9 What better thing have I prepared as potter’s clay? Does the ploughman plough into the land the whole day? Will the clay say to the potter, ‘What are you doing, because you do not work or have hands?’ 10 Does the shape answer the one shaping it? The one who says to the father, ‘What will you beget?’ and to the mother, ‘With what will you be in labour?’” 296 Ask Lord God about what he produced

(45:11)

11 For thus says Lord God, the holy one of Israel, who made the things to come: “Ask me about my sons and about my daughters, and command me concerning the works of my hands. 297 Lord Sabaoth ordered the world

(45:12–13)

12 “I myself made the land and humanity upon it; I myself firmed up the heaven by my hand, I myself commanded all the stars. 13 I myself raised him as king with righteousness; all his ways are straight. This one will build my city and will turn back the captivity of my people not by ransoms or gifts,” said Lord Sabaoth. 298 Foreigners will worship you

(45:14–16)

14 Thus says Lord Sabaoth: “Egypt and the trade of Ethiopians has grown weary, and the Sabaein, haughty men, will come over to you and they will be bondservants to you, and they will follow behind you, chained in handcuffs, and they

45:8 Clement of Alexandria Paed. 1.41.3; Eusebius Comm. Isa. 2.27; Lactantius Inst. 4.12.9 45:9 Rom 9:20; Did. apost. 9; Tertullian Marc. 2.2.7; 2.9.7; Eusebius Comm. Isa. 2.28 45:10 Rom 9:20; Did. apost. 9; Eusebius Comm. Isa. 2.28 45:11 Hippolytus Noet. 4; Eusebius Comm. Isa. 2.28 45:12 Theophilus Autol. 2.35; Origen Princ. 1.7.3; Hom. Num. 15.3; Eusebius Comm. Isa. 2.28; Dem. ev. 5.4.1; Ecl. proph. 4.22; Eccl. theol. 2.21; Cyril of Jerusalem Cat. 13.28 45:13 Origen Hom. Ps. 3.22; Fr. Jer. (GCS 6.209); Princ. 4.2.1; Hippolytus Noet. 4; Eusebius Comm. Isa. 2.28; Comm. Ps. (PG 23.1044; 1220); Ecl. proph. 4.22; Dem. ev. 5.4.1–2 45:14 1 Cor 14:25; Hymenaeus of Jerusalem Ad Paulum Samosatenum 3; Hippolytus Ben. Is. Jac. 2; Noet. 2; 4; Cyprian Test. 2.6; Eusebius Comm. Isa. 2.28; Ecl. proph. 4.22; Dem. ev. 5.4.3; 5.4.4; 5.4.7; 5.4.15; 5.4.16; Eccl. theol. 2.19; Lactantius Epit. 39.4; Cyril of Jerusalem Cat. 11.16

246

Text and Translation

ξονται, ὅτι ἐν σοὶ ὁ θεός ἐστιν, καὶ οὐκa ἔστιν θεὸςb πλὴν σοῦ· 15 σὺ γὰρ εἶ ὁ θεόςc, καὶ οὐκ ᾔδειμεν, ὁ θεὸς τοῦ Ἰσραὴλ σωτήρd. 16 αἰσχυνθήσονται καὶ ἐντραπήσονται πάντες οἱ ἀντικείμενοι αὐτῷ καὶ πορεύσονται ἐν αἰσχύνῃ. 299 Lord will restore Israel

(45:16–17)

Ἐγκαινίζεσθε πρός με, νῆσοι. 17 Ἰσραὴλ σῴζεται ὑπὸ Κυρίου σωτηρίαν αἰώνιον· οὐκ αἰσχυνθήσονται οὐδὲ μὴ ἐντραπῶσιν ἕως τοῦ αἰῶνος. 300 Only Lord announces truth

(45:18–19)

18 Οὕτως λέγει Κύριος ὁ ποιήσας τὸν οὐρανόν, οὗτος ὁ θεὸς ὁ καταδείξας τὴν γῆν καὶ ποιήσας αὐτήν, αὐτὸς διώρισεν αὐτήν, οὐκ εἰς κενὸν ἐποίησεν αὐτὴνe ἀλλὰ κατοικεῖσθαιf Ἐγώ εἰμι, καὶ οὐκ ἔστιν ἔτι. 19 οὐκ ἐν κρυφῇ λελάληκα οὐδὲ ἐν τόπῳ γῆς σκοτεινῷg· οὐκ εἶπα τῷ σπέρματι Ἰακώβ Μάταιον ζητήσατε· ἐγώ εἰμι ἐγώ εἰμι Κύριος ὁh λαλῶν δικαιοσύνην καὶ ἀναγγέλλων ἀλήθειαν. 301 Only Lord is righteous

(45:20–21)

20 συνάχθητε καὶ ἥκετε, βουλεύσασθε ἅμα, οἱ σῳζόμενοι ἀπὸ τῶν ἐθνῶν. οὐκ ἔγνωσαν οἱ αἴροντες τὸ ξύλον γλύμματαi αὐτῶν καὶ προσευχόμενοι ὡςj πρὸς θεούς, οἳ οὐ σῴζωσιν. 21 εἰ ἀναγγελοῦσινk, ἐγγισάτωσαν, ἵνα γνῶσινl ἅμα τίς ἀκουστὰ ἐποίησεν ταῦτα ἀπ’ ἀρχῆς. πότεm ἀνηγγέλη ὑμῖν ἐγὼ ὁ θεός, καὶ οὐκ ἔστιν ἄλλος πλὴν ἐμοῦ· δίκαιος καὶ σωτὴρ οὐκ ἔστιν πάρεξ ἐμοῦ.

aοὐκ] SB; ἐροῦσιν Οὐκ ARZ b ἔστιν θεὸς] SBRZ; ἔστιν ὁ θεὸς A c εἶ ὁ θεός] S*; εἶ θεός Scb2ABRZ dσωτήρ] SARZ; om. B e αὐτὴν] SARZ; om. B fκατοικεῖσθαι] SARZ; κατοικεῖσθαι ἔπλασεν αὐτήν B g σκοτεινῷ] SBRZ; σκοτινῷ A h Κύριος ὁ] SB; om. A; κύριος RZ i γλύμματα] S; γλύμμα ABRZ j ὡς] SARZ; om. B kἀναγγελοῦσιν] SBRZ; ἀναγγέλλουσιν A l γνῶσιν] SBRZ; γνῶμεν A m πότε] S; τότε ABRZ

45:15–21

247

will worship you and pray by you, because God is among you, and here is no God except you, 15 for you are God, and we did not know it. The God of Israel is a saviour. 16 All who oppose him will be put to shame and dishonoured, and they will walk in shame. 299 Lord will restore Israel

(45:16–17)

“Be renewed to me, islands! 17 Israel will be saved by Lord with an eternal salvation; they will not be put to shame or be dishonoured forever.” 300 Only Lord announces truth

(45:18–19)

18 Thus says Lord who made the sky; this is God who has unveiled the land and made it; he delimited it; he did not make it for nothing, but for it to be inhabited: “I am, and there is none besides. 19 I have not spoken in secret or in a dark place of land. I did not say to the seed of Jacob, “Seek pointlessly!” I am; I am Lord who speaks righteousness and announces truth. 301 Only Lord is righteous

(45:20–21)

20 “Gather together and come, deliberate together, you who are saved from the nations! They have not known, those who lift up the tree, their engravings, and pray as if to gods who do not save. 21 If they announce, let them approach, so that they might know at once who made these audible things from the beginning. At some time it will be announced to you, I am God, and there is no other besides me, there is no one righteous or a saviour except me.

45:15 Hymenaeus of Jerusalem Ad Paulum Samosatenum 3; Hippolytus Noet. 2; 4; Eusebius Comm. Isa. 2.28; Ecl. proph. 4.22; Dem. ev. 5.4.4; 5.4.5; 5.4.7; 5.4.15; Eccl. theol. 2.19; Cyril of Jerusalem Cat. 11.16 45:16 Luke 13:17; Hippolytus Ben. Is. Jac. 2; Cyprian Test. 2.6; Eusebius Comm. Isa. 2.28–29; Ecl. proph. 4.22; Dem. ev. 5.4.3; Lactantius Inst. 4.13.7; Epit. 39.4; Cyril of Jerusalem Cat. 6 45:17 Heb 5:9; Eusebius Comm. Isa. 2.28–29; Cyril of Jerusalem Cat. 6 45:18 Tertullian Herm. 29.2; 29.7; 29.8; Methodius Res. 1.47.7; Eusebius Comm. Isa. 2.29 45:19 John 18:20; Clement of Alexandria Protr. 79.3; Eusebius Comm. Isa. 2.29 45:20 Origen Hom. Jes. 3.4; Eusebius Comm. Isa. 2.29 45:21 Mark 12:32; Acts 15:18; Acts of Thomas 1 (Wright 165); Clement of Alexandria Strom. 4.170.3; Tertullian Marc. 2.26.1; Novatian Trinity 3.2; 30.9; Methodius Res. 3.23.5; Eusebius Comm. Isa. 2.29; Eccl. theol. 2.19; 2.20; 2.22

248 302 Every knee will bend to Lord

Text and Translation

(45:22–25)

22 ἐπιστράφητε πρός μεa καὶ σωθήσεσθε, οἱ ἀπ’ ἐσχάτου τῆς γῆς· ἐγώ εἰμι ὁ θεός, καὶ οὐκ ἔστιν ἄλλοςb. 23 κατ’ ἐμαυτοῦ ὀμνύων Εἰ μὴc ἐξελεύσεται ἐκ τοῦ στόματός μου δικαιοσύνη, καὶ οἱ λόγοιd μου οὐκ ἀποστραφήσονται ὅτι ἐμοὶ κάμψει πᾶν γόνυ καὶ ὀμνεῖταιe πᾶσα γλῶσσα τὸν Κύριονf 24 λέγων Δικαιοσύνη καὶ εἰρήνηg πρὸς αὐτὸν ἥξειh, καὶ αἰσχυνθήσονται πάντες οἱ διορίζοντεςi ἑαυτούςj· 25 ἀπὸ Κυρίου δικαιωθήσεταιk καὶ ἐνδοξασθήσεταιl πᾶν τὸ σπέρμα τῶν υἱῶν Ἰσραήλ. 303 Bel and Dagon have fallen

(46:1–2)

46.1 Ἔπεσε Βήλ, συνετρίβη Δαγώνm, ἐγένετο τὰ γλυπτὰ αὐτῶν εἰς θηρία καὶ κτήνηn· αἴρετε αὐτὰ καταδεδεμένα ὡς φορτίον κοπιῶντι 2 καὶ πεινῶντι οὐκ ἰσχύοντι ἐκλελυμένῳo ἅμα, οἳ οὐ δυνήσονταιp σωθῆναι ἀπὸ πολέμου, αὐτοὶ δὲ αἰχμάλωτοι ἤχθησαν. 304 I made you and lift you up

(46:3–4)

3 Ἀκούετεq, ὁ οἶκοςr τοῦ Ἰακὼβ καὶ πᾶν τὸ κατάλοιπον τοῦ Ἰσραήλ οἱ αἰρόμενοι ἐκs κοιλίας καὶ παιδευόμενοι ἐκ παιδίου 4 ἕως γήρους·t ἐγώ εἰμι, καὶ ἕως ἂν καταγηράσητε, ἐγώ εἰμι· ἐγὼ ἀνέχομαι ὑμῶν, ἐγὼ ἐποίησα καὶ ἐγὼ ἀνήσω, ἐγὼ ἀναλήμψομαι καὶ σώσω ὑμᾶς. 305 Fabrications cannot save

(46:5–7)

5 Τινί με ὁμοιώσατε. ἴδετε, ἴδετεu τεχνάσασθε, οἱ πλανώμενοι. 6 οἱ συμβαλλόμενοι χρυσίον ἐκ μαρσιππίουv καὶ ἀργύριον ἐν ζυγῷ στήσουσιν ἐν σταθμῷ καὶ μισθωσάμενοι χρυσοχόον ἐποίησαν χειροποίητα καὶ κύψαςw προσκυνεῖx αὐτῷy. 7 αἴρουσιν αὐτὸ ἐπὶ

aπρός με] SARZ; ἐπ’ ἐμὲ B b ἄλλος] SBRZ; ἄλλος πλὴν ἐμοῦ· δίκαιος καὶ σωτὴρ οὐκ ἔστιν πάρεξ ἐμοῦ A c ὀμνύων Εἰ μὴ] S*; ὀμνύω, εἰ μὴν, Scb1A; ὀμνύω, εἰ μὴ B; ὀμνύω Ἦ μὴν RZ d καὶ οἱ λόγοι] S*Scb3; οἱ λόγοι Scb2ABRZ eὀμνεῖται] S*Scb3; ὀμεῖται ScaB; ἐξομολογήσεται Scb1ARZ; fτὸν Κύριον] S*; τὸν θεόν ScaB; τῷ θεῷ Scb2ARZ gεἰρήνη] S*Scb3; δόξα Sca h ἥξει] S*B; ἥξουσιν Scb2ARZ iδιορίζοντες] S*B; ἀφορίζοντες ScaARZ j ἑαυτούς] SRZ; αὐτούς AB k δικαιωθήσεται] S*; δικαιωθήσονται Scb2ABRZ lἐνδοξασθήσεται] S*; ἐν τῷ θεῷ ἐνδοξασθήσεται Scb2B; ἐν τῷ θεῷ ἐνδοξασθήσονται ARZ mΔαγών] SARZ; Ναβώ B n κτήνη] SARZ; τὰ κτήνη B o καὶ πινῶντι οὐκ ἰσχύοντι ἐκλελυμένῳ] S*; καὶ πεινῶντι ἐκλελυμένῳ οὐκ ἰσχύοντι Scb2; καὶ πεινῶντι καὶ ἐκλελυμένῳ, οὐκ ἰσχύοντι ARZ; ἐκλελυμένῳ καὶ πεινῶντι, οὐκ ἰσχύοντι B p δυνήσονται] SBRZ; μὴ δύνωνται A q Ἀκούετε] S*; Ἀκούετέ μου Scb2B; Ἀκούσατέ μου SdARZ r ὁ οἶκος] S; οἶκος ABRZ s ἐκ] SBRZ; ἀπὸ A t γήρους] S*BRZ; γήρως Scb3A uἴδετε, ἴδετε] S*; ἴδετε Scb2ABRZ vμαρσιππίου] SBRZ; μαρσίππου A wκύψας] S*; κύψαντες Scb2ABRZ x προσκυνεῖ] S*; προσκυνοῦσιν Scb1ABRZ y αὐτῷ] S; αὐτοῖς BRZ; αὐτό A

45:22–46:7

302 Every knee will bend to Lord

249 (45:22–25)

22 “Return to me and you will be saved, you from the end of the land. I am God, and there is no other, 23 swearing by my own self: ‘Unless righteousness will go forth my mouth, and my words will not return, because every knee will bend to me, and every tongue will swear by Lord, 24 saying, “Righteousness and peace will be present with him, and all who distinguish themselves will be put to shame. 25 He will be justified by Lord, and every seed of the sons of Israel will be glorified.”’ 303 Bel and Dagon have fallen

(46:1–2)

46.1 “Bel has fallen, Dagon has been shattered. Their graven images became wild animals and cattle. Lift them up, bound like a burden for an exhausted 2 and hungry person, lacking power, weary at the same time, those who will not be able to be saved from war, but they were led captive. 304 I made you and lift you up

(46:3–4)

3 “Listen, house of Jacob and all the remnant of Israel who have been raised from the womb and trained from childhood4 until old age. I am the one, and until you have become old, I am the one. I put up with you; I made you and I will lift you up, I will take you up and save you. 305 Fabrications cannot save

(46:5–7)

5 “Compare me to someone! Look, look! Be skilful, you who are deceived. 6 Those who contribute gold from a bag and silver in a scale will set it with a weight, and they hired a goldsmith and made handmade things, and bowing,

45:22 Tertullian Marc. 1.11.5; Origen Hom. Num. 8.1; 19.2; 24.2; Eusebius Comm. Isa. 2.29; Dem. ev. 2.3.21 45:23 Rom 14:11; Phil 2:10, 11; Clement of Alexandria Protr. 79.3; Tertullian Herm. 6.1 Marc. 2.26.1; Origen Or. 31.3; Eusebius Comm. Isa. 2.29 45:24 Eusebius Comm. Isa. 2.29 45:25 Eusebius Comm. Isa. 2.29; 2.30; Dem. ev. 2.3.21 46:1–2 Cyprian Test. 3.59; Eusebius Comm. Isa. 2.30 46:3 Eusebius Comm. Isa. 2.30–32; Cyril of Jerusalem Cat. 4.2 46:4 Origen Fr. Matt. 22; Eusebius Comm. Isa. 2.30–31; Cyril of Jerusalem Cat. 4.2 46:5 Philo Leg. 2.5; Cyprian Test. 3.59; Eusebius Comm. Isa. 2.31–32 46:6 Eusebius Comm. Isa. 2.31

250

Text and Translation

τῶν ὤμωνa, καὶ πορεύσονταιb· ἐὰν δὲ θῶσινc αὐτό, ἐπὶ τοῦ τόπου αὐτοῦ μένει, καὶ οὐ μὴ κινηθῇd· καὶ ἐὰνe βοήσειf πρὸςg αὐτόν, οὐ μὴ ἀκούσῃh, ἀπὸ κακῶν οὐ μὴ σώσῃi αὐτόν. 306 I will do what I have decided

(46:8–11)

8 μνήσθητε ταῦτα καὶ στενάξατε, μετανοήσατε, οἱ πεπλανημένοι, ἐπιστρέψατε τῇ καρδίᾳ. 9 καὶ μετανοήσατεj μνήσθητε τὰ πρότερα ἀπὸ τοῦ αἰῶνος, ὅτι ἐγώ εἰμι ὁ θεός, καὶ οὐκ ἔστιν ἔτι πλὴν ἐμοῦ 10 ἀναγγέλλων πρότερον τὰ ἔσχατα πρὶν αὐτὰ γενέσθαιk, καὶ ἅμα συνετελέσθη· καὶ εἶπα Πᾶσά μου ἡ βουλὴ στήσεται, καὶ πάντα, ὅσα βεβούλευμαι, ποιήσω· 11 καλῶν ἀπ’ ἀνατολῶν πετεινὸν καὶ ἀπὸ γῆς πόρρωθεν περὶ ὧν βεβούλευμαι, ἐλάλησα καὶ ἐποίησαl, ἔκτισα καὶ ἐποίησα, ἤγαγον αὐτὸν καὶ εὐόδωσα τὴν ὁδὸν αὐτοῦ. 307 I have brought salvation to Israel

(46:12–13)

12 Ἀκούσατέ μου, οἱ ἀπολωλεκότες τὴν καρδίαν οἱ μακρὰν ἀπὸ τῆς δικαιοσύνης. 13 ἤγγισα τὴν δικαιοσύνην μου καὶ τὴν ἀλήθειανm καὶ τὴν σωτηρίαν τὴν παρ’ ἐμοῦ οὐ βραδυνῶ· δέδωκα ἐν Σιὼν σωτηρίαν τῷ Ἰσραὴλ εἰς δόξανn. 308 Virgin daughter of the Chaldeans

(47:1–4)

47.1 κατάβηθι κάθισον ἐπὶ τὴν γῆνo, παρθένος θυγάτηρ Βαβυλῶνος, εἴσελθεp εἰς τὸ σκότοςq, παρθένος θυγάτηρr Χαλδαίων, ὅτι οὐκέτι προστεθήσῃ κληθῆναι ἁπαλὴ καὶ τρυφερά. 2 λάβε μύλον, ἄλεσον ἄλευρον, ἀποκάλυψαι τὸ κατακάλυμμαs, ἀνακάλυψαι τὰς πολιάς, ἀνάσυραι τὰς κνήμας, διάβηθι ποταμούς· 3 ἀνακαλυφθήσεται ἡ αἰσχύνη σου, φανήσονται οἱ ὀνειδισμοί σου· τὸ δίκαιον ἐκ σοῦ λήμψομαι, οὐκέτι μὴ παραδῶ σεt ἀνθρώποις. 4 ὁ ῥυσάμενόςu σε Κύριος Σαβαώθ ὄνομα αὐτῷ ἅγιος Ἰσραήλ.

aτῶν ὤμων] SARZ; τοῦ ὤμου B b πορεύσονται] S*; πορεύονται Scb2ABRZ c δὲ θῶσιν] SBRZ; θῶσιν A d καὶ οὐ μὴ κινηθῇ] S*; οὐ μὴ κινηθῇ Scb2ABRZ e καὶ ἐὰν] S*; ὃς ἂν ScaARZ; καὶ ὃς ἐὰν B fβοήσει] S; βοήσῃ ABRZ gπρὸς] SBRZ; πρὸ A h ἀκούσῃ] S*A; εἰσακούσῃ ScaBRZ iσώσῃ] SBRZ; σώσει A j μετανοήσατε] S*Scb3; om. Scb2; μνήσθητε ABRZ k γενέσθαι] SBRZ; γενέσθι A l ἐλάλησα καὶ ἐποίησα] S*Scb3; ἐλάλησα καὶ ἤγαγον Scb2ABRZ m καὶ τὴν ἀλήθειαν] S*Scb3; om. Scb2ABRZ n δόξαν] S*Scb3; δόξασμα Scb2ABRZ o τὴν γῆν] SARZ; γῆν B p εἴσελθε] SARZ; κάθισον B q τὸ σκότος] SARZ; τὴν γῆν B r παρθένος θυγάτηρ] S; θυγάτηρ ABRZ s κατακάλυμμα] S*; κατακάλυμμά σου ScaABRZ t σε] S; om. ABRZ u ὁ ῥυσάμενός] S*B; εἶπεν ὁ ῥυσάμενός ScaARZ

46:8–47:4

251

he worships it. 7 They lift it up on their shoulders and they will walk; and if they set it in its place, it stays in place, and it certainly does not get moved. And if he calls out to it, it does not hear; it certainly cannot save him from evil things. 306 I will do what I have decided

(46:8–11)

8 “Remember these things and groan; repent, you who have been deceived; return in your heart, 9 and repent. Remember the former things from eternity, that I am God, and there is no other except me, 10 who proclaim beforehand the final things before they happen, and they are completed at once. And I said, ‘All my counsel will stand, and I will do all the things I have decided, 11 calling a bird from the east and from a land from afar. Concerning which things I have decided. I spoke and made, I created and made; I led him and I prospered his path.’ 307 I have brought salvation to Israel

(46:12–13)

12 “Listen to me, you who have destroyed the heart, who are far from righteousness. 13 I have brought my righteousness, and I will not delay the truth and the salvation which is from me. I have provided salvation to Israel in Zion for glory. 308 Virgin daughter of the Chaldeans

(47:1–4)

47.1 “Come down, sit upon the land, virgin daughter of Babylon! Enter into the darkness, virgin daughter of the Chaldaeans, because you will no longer continue to be called tender and delicate. 2 Take a millstone, grind flour, remove the veil, uncover your greyness, bare your legs, go through rivers! 3 Your shame will be revealed, your reproaches will be apparent. I will take your righteousness from you; I will certainly no longer hand you over to humans. 4 The one who rescues you (Lord Sabaoth is his name) is the Holy One of Israel.

46:7 Cyprian Test. 3.59; Eusebius Comm. Isa. 2.31 46:8 Eusebius Comm. Isa. 2.31; Eccl. theol. 2.19 46:9 Acts of Thomas 1 (Wright 173); Clement of Alexandria Ecl. 38.1; Tertullian Carn. Chr. 24.2; Hippolytus Haer. 6.33; Origen Princ. 2.4.1; Eusebius Comm. Isa. 2.19; Eccl. theol. 2.19 46:10 John 13:19; Eusebius Comm. Isa. 1.39; 1.56; 2.12; 2.21; 2.31; 2.33 46:11 Rev 16:12; Eusebius Comm. Isa. 2.27; 2.31 46:12 Tertullian Marc. 3.22.1; 5.17.14; Origen Dial. 22; Eusebius Comm. Isa. 2.32 47:1 Hippolytus Antichr. 34; Origen Comm. Gen. 3; Eusebius Comm. Isa. 2.32; Praep. ev. 6.11.81 47:2–4 Eusebius Comm. Isa. 2.32

252 309 Sit down, daughter of the Chaldeans

Text and Translation

(47:5–7)

5 κάθισον κατανενυγμένη, εἴσελθε εἰς τὸ σκότος, θυγάτηρ Χαδλέωνa, οὐκέτι μὴ κληθῇςb ἰσχὺς βασιλείας. 6 παροξύνθῃςc ἐπὶ τῷ λαῷ μου, ἐμίανας τὴν κληρονομίαν μου· ἐγὼ ἔδωκα αὐτοὺςd εἰς τὴν χεῖρά σου, σὺ δὲ οὐκ ἔδωκας αὐτοῖς ἔλεος οὐδὲνe, τοῦ πρεσβυτέρου ἐβάρυνας τὸν ζυγὸν σφόδρα. 7 καὶ εἶπας Εἰς τὸν αἰῶνα ἔσομαι ἄρχουσα· οὐκ ἐνόησας ταῦτα ἐν τῇ καρδίᾳ σου οὐδὲ ἐμνήσθης τὰ ἔσχατα. 310 Hear this, conceited woman

(47:8)

8 νῦν δὲ ἄκουεf ταῦτα, ἡ τρυφερὰg ἡ καθημένη ἡh πεποιθυῖα ἡ λέγουσα ἐν καρδίᾳi αὐτῆς Ἐγώ εἰμι, καὶ οὐκ ἔστιν ἑτέρα· οὐ καθιῶ χήρα οὐδὲ γνώσομαι ὀρφανείαν. 311 Calamity will come upon you

(47:9–12)

9 νῦν δὲ ἥξει ἐπὶ σὲj τὰ δύο ταῦταk ἐν μιᾷ ἡμέρᾳ· χηρεία καὶ ἀτεκνία ἥξει ἐξαίφνης ἐπὶ σὲl ἐν τῇ φαρμακείᾳ σου ἐν τῇ ἰσχύι τῶν ἐπαοιδῶν σου σφόδρα 10 τῇ ἐλπίδι τῆς πορνίαςm σου. σὺ γὰρ εἶπας Ἐγώ εἰμι, καὶ οὐκ ἔστιν ἑτέρα. γνῶθιn ἡ σύνεσις τούτων ἔσταιo ἡ πορνεία σου σοὶp αἰσχύνη. καὶ εἶπας τῇ καρδίᾳ σου Ἐγώ εἰμι, καὶ οὐκ ἔστιν ἑτέρα. 11 καὶ ἥξει ἐπὶ σὲ ἀπώλεια, καὶ οὐ μὴ γνῷς βόθυνονq, καὶ ἐμπεσῇ εἰς αὐτόν· καὶ ἥξει ἐπὶ σὲ ταλαιπωρία, καὶ οὐ μὴ δυνήσῃ καθαρὰ γενέσθαι· καὶ ἥξει ἐπὶ σὲ ἐξαπίνης ἀπώλειαr, καὶ οὐ μὴ γνῷς. 312 Let your witchcraft save you

(47:12–13)

12 στῆθι νῦν ἐν ταῖς ἐπαοιδαῖς σου καὶ τῇ πολλῇs φαρμακείᾳ σου, ἃ ἐμάνθανες ἐκ νεότητός σου, ἑν δυνήσῃt ὠφεληθῆναι. 13 καὶu κεκοπίακας ἐν ταῖς βουλαῖς σου.

aΧαδλέων] S*; Χαλδέων ScaABRZ b κληθῇς] SR; κληθήσῃ ABZ c παροξύνθῃς] S*Scb3; παροξυνθην Scb2ABRZ dαὐτοὺς] S; om. ABRZ e οὐδὲν] S*; om. ScaABRZ f ἄκουε] S*B; ἄκουσον Scb2ARZ g ἡ τρυφερὰ] SARZ; τρυφερά B h ἡ] SAB; om. RZ i καρδίᾳ] S*B; τῇ καρδίᾳ Scb2ARZ j ἐπὶ σὲ] S*; ἐξαίφνης Scb2ABRZ k τὰ δύο ταῦτα] SARZ; om. B lτὰ δύο ταῦτα ἐν μιᾷ ἡμέρᾳ· χηρεία καὶ ἀτεκνία ἥξει ἐξαίφνης ἐπὶ σὲ] SARZ; om. B mπορνίας] S; πονηρίας ABRZ n γνῶθι] S*Scb2B; +ὅτι ScaARZ o ἔσται] S*; καὶ ἔσται ScaScb3; καὶ Scb2ARZ; ἔσται καὶ B pσοὶ] SB; ἔσται σοι ARZ qβόθυνον] S*; βόθυνος Scb2ABRZ rἀπώλεια] ScaABRZ; ἀπώλειας S* sτῇ πολλῇ] SBRZ; ἐν τῇ πολλῇ A t ἑν δυνήσῃ] S*; εἰ δυνήσῃ ScaRZ; εἰ δυνήσει AB u καὶ] S; om. ABRZ

47:5–13

309 Sit down, daughter of the Chaldeans

253 (47:5–7)

5 “Sit down, cut to the heart, enter into the darkness, daughter of the Chaldaeans, you will no longer be called the strength of a kingdom. 6 May you be provoked at my people; you have defiled my inheritance, I gave them into your hand, but you did not give them any mercy; you very much weighed down the yoke of the old. 7 And you said, ‘I will be a ruler forever!’ You have not realized these things in your heart nor remembered the final things. 310 Hear this, conceited woman

(47:8)

8 “But now hear these things, delicate woman who sits confident, who says in her heart, ‘I am the one, and there is no other woman, I will not sit as a widow or experience orphanhood.’ 311 Calamity will come upon you

(47:9–12)

9 “And now these two things will come upon you in one day: widowhood and childlessness will suddenly come upon you powerfully in your witchcraft, in the power of your enchanters, 10 in the hope of your fornication. For you said, ‘I am the one, and there are no other women.’ Know, understanding of these things: your fornication will be shame for you. And you said in your heart, ‘I am the one, and there is no other woman.’ 11 And destruction will come upon you, and you will certainly not know a pit, and you will fall into it, and distress will come upon you, and you will not be able to become clean, and destruction will come upon you suddenly, and you will certainly not know it. 312 Let your witchcraft save you

(47:12–13)

12 “Stand now in your enchantments and in your great witchcraft, which you learned from your youth; you will be able to benefit one thing. 13 And you have become weary in your counsels. 47:5 Eusebius Comm. Isa. 2.32; Praep. ev. 6.11.81; Origen Comm. Gen. 3 47:6–7 Eusebius Comm. Isa. 2.32 47:8 Rev 18:7 47:9 Rev 18:8, 23; Eusebius Comm. Isa. 2.32 47:10Eusebius Comm. Isa. 2.32 47:12 Eusebius Comm. Isa. 2.32 47:13 Origen Fr. Jer. (GCS 6.223); Comm. Gen. 3 (SC 26.194); Eusebius Praep. ev. 6.11.81; Comm. Isa. 2.32

254 313 Let the astrologers save you

Text and Translation

(47:13–15)

στήτωσαν καὶ σωσάτωσάν σε οἱ ἀστρολόγοι τοῦ οὐρανοῦ, οἱ ὁρῶντες τοὺς ἀστέρας ἀναγγειλάτωσάν σοι τί μέλλει ἐπὶ σὲ ἔρχεσθαι. 14 ἰδοὺ πάντες ὡς φρύγανα ἐπὶ πυρὶ κατακαυθήσονταιa καὶ οὐ μὴ ἐξέλωνται τὴν ψυχὴν αὐτῶν ἐκ φλογός· ὅτι ἔχεις ἄνθρακας πυρός, κάθισαι ἐπ’ αὐτούς. 15 οὗτοι ἔσονταί σοι βοήθεια, ἐκοπίασας ἐν τῇ μεταβολῇ σουb ἐκ νεότητος, ἄνθρωπος καθ’ ἑαυτὸν ἐπλανήθη, σοὶ δὲ οὐκ ἔσται σωτηρία. 314 Listen, Israel

(48:1–2)

48.1 Ἀκούσατε ταῦτα, οἶκος Ἰακώβ οἱ κεκλημένοι ἐπὶ τῷ ὀνόματι Ἰσραὴλ καὶ οἱ ἐξ Ἰουδα ἐξελθόντες οἱ ὀμνύοντες τῷ ὀνόματι Κυρίου θεοῦ Ἰσραὴλ μιμνῃσκόμενοι οὐ μετὰ ἀληθείας οὐδὲ μετὰ δικαιοσύνης 2 καὶ ἀντεχόμενοι τῷ ὀνόματι τῆς πόλεως τῆς ἁγίας καὶ ἐπὶ τῷ θεῷ τοῦ Ἰσραήλ ἀντιστηριζόμενοςc Κύριος Σαβαὼθ ὄνομα αὐτῷ. 315 I did what I foretold

(48:3–5)

3 Τὰ πρότερα ἔτι ἀνήγγειλα, καὶ ἐκ τοῦ στόματός μου ἐξῆλθονd καὶ ἀκουστὸνe ἐγένετο· ἐξάπινα ἐποίησα, καὶ ἐπῆλθεν. 4 Γινώσκω ἐγὼ ὅτι σκληρὸς εἶ, καὶ νεῦρον σιδηροῦν ὁ τράχηλός σου, καὶ τὸ μέτωπόν σου χαλχοῦν. 5 καὶ ἀνήγγειλά σοι πάλαιf, πρὶν ἐλθεῖν ἐπὶ σὲ ἀκουστόν σοι ἐποίησα· μὴg εἴπῃς ὅτι Τὰ εἴδωλά μοιh ἐποίησανi, καὶ μὴ εἴπῃςj ὅτι Τὰ γλυπτὰ καὶ τὰ χωνευτὰ ἐνετείλατό μοι. 316 You do not know the future

(48:6–9)

6 ἠκούσατε πάντα, καὶ ὑμεῖς οὐκ ἐγνώκατεk· ἀλλὰ καὶ ἀκουστάl σοι ἐποίησα τὰ καινὰ ἀπὸ τοῦ νῦν, ἃ μέλλει γίνεσθαι, καὶ οὐκ εἶπας. 7 νῦν γίνεται καὶ οὐ πάλαι, καὶ οὐ

aκατακαυθήσονται] SB; κατακαήσονται ARZ b σου] SARZ; om. B c ἀντιστηριζόμενος] S*; ἀντιστηριζόμενοι ScaABRZ dἐξῆλθον] S*; ἐξῆλθεν ScorrABRZ eἀκουστὸν] SBRZ; ἀκουστὰ A fπάλαι] S*R; τὰ πάλαι Scb2AZ; παλαιὰ B g μὴ] SARZ; μή ποτε B h μοι] μου R i ἐποίησαν] SARZ; ἐποίησεν B jκαὶ μὴ εἴπῃς] SARZ; καὶ εἴπῃς B kἐγνώκατε] S*Scb3; ἔγνωτε Scb2ABRZ lκαὶ ἀκουστά] SARZ; ἀκουστά B

47:14–48:7

313 Let the astrologers save you

255 (47:13–15)

“Let the astrologers of the sky stand and save you; let those who look to the stars proclaim to you what is about to come upon you. 14 Look, all people will be burned up like sticks on a fire, and they will certainly not rescue their soul from the flame, because you have coals of fire to set upon them. 15 These will be a help to you; you have become weary in your business from your youth. Every person has been deceived; there will be no salvation for you.” 314 Listen, Israel

(48:1–2)

48. 1 Listen to these things, house of Jacob, who are called at the name of Israel and who have come out from Judah, who swear by the name of Lord God of Israel, remembering not with truth or with righteousness, 2 and clinging to the name of the holy city and one who leans on the God of Israel, Lord Sabaoth is his name. 315 I did what I foretold

(48:3–5)

3 “I still declared the former things, and they went out from my mouth and it became heard; I acted suddenly and it came upon them. 4 “I know that you are hard and your neck is an iron sinew, and your forehead is brass. 5 And long ago I proclaimed to you; I made them audible to you before they came upon you. Do not say, ‘They made idols for me,’ and do not say, ‘The graven and molten things have commanded me.’ 316 You do not know the future

(48:6–9)

6 “You have heard all things, and you did not know; rather, I even made new things from the present time audible to you, things that are about to happen, and you did not speak. 7 It is happening now, and not long ago, and you have 47:14 Rev 18:8; Origen Princ. 2.5.3; 2.10.6; Hom. Ezech. 1.3; Cels. 5.15; 6.56; Pamphilius Apol. Orig. 8; Eusebius Comm. Isa. 2.32; Cyril of Jerusalem Cat. 4.18 47:15 Hippolytus Antichr. 34; Eusebius Comm. Isa. 2.32; Origen Princ. 2.5.3; 2.10.6; Hom. Ezech. 1.3.; Cels. 5.15; 6.56; Pamphilius Apol. Orig. 8; Cyril of Jerusalem Cat. 4.18 48:1 Eusebius Comm. Isa. 2.33 48:2 Matt 4:5; Eusebius Comm. Isa. 2.33 48:3–5 Eusebius Comm. Isa. 2.33 48:6 Rev 1:19 48:7–8 Eusebius Comm. Isa. 2.33

256

Text and Translation

προτέραις ἡμέραις ἤκουσας αὐτά· μὴ εἴπῃςa Ναί, γινώσκω αὐτά. 8 οὔτε ἔγνοιςb οὔτε ἐπίστωc, οὔτε ἀπ’ ἀρχῆς ἤνοιξά σου τὰ ὦταd· ἔγνων γὰρ ὅτι ἀθετῶν ἀθετήσεις καὶ ἄνομος ἔτι ἐκ κοιλίας κληθήσῃ. 9 ἕνεκεν τοῦ ἐμοῦ ὀνόματος δείξω σοι τὸν θυμόν μου καὶ τὰ ἔνδοξά μου ἐπάξω σοίe, ἵνα μὴ ἐξολεθρεύσω σε. 317 I will rescue you for my own reputation

(48:10–11)

10 ἰδοὺ πέπρακά σε οὐχ ἕνεκεν ἀργυρίου, ἐξειλάμην δέ σε ἐκ καμίνου πτωχείας· 11 ἕνεκεν ἐμοῦ ποιήσω σοι, ὅτι τὸ ἐμὸν ὄνομα βεβηλοῦται, καὶ τὴν δόξαν μου οὐ δώσω ἑτέρῳf. 318 The creator will call them

(48:12–14)

12 Ἄκουέ μου, Ἰακώβ καὶ Ἰσραὴλ ὃν ἐγὼ καλῶ· ἐγώ εἰμι πρῶτος, καὶ ἐγώ εἰμι εἰς τὸν αἰῶνα, 13 καὶ ἡ χείρ μου ἐθεμελίωσεν τὴν γῆν, καὶ ἡ δεξιά μου ἐστερέωσεν τὸν οὐρανόν· καλέσω αὐτούς, καὶ στήσονται ἅμα 14 καὶ συναχθήσονται πάντες καὶ ἀκούσονται. τίς ἀνήγγειλεν αὐτοῖςg ταῦτα; 319 If you had obeyed, you would have prospered

(48:14–19)

ἀγαπῶν σε ἐποίησα τὸ θέλημά σου ἐπὶ Βαβυλῶναh τοῦ ἆραι σπέρμα Χαλδαίων. 15 ἐγὼ ἐλάλησα, ἐγὼ ἐκάλεσα, ἤγαγον αὐτὸν καὶ εὐόδωκαi τὴν ὁδὸν αὐτοῦ. 16 Προσαγάγετε πρός με καὶ ἀκούσατε ταῦτα· οὐκ ἀπ’ ἀρχῆς ἐν κρυφῇ ἐλάλησα οὐδὲ ἐν τόπῳ γῆς σκοτεινῷj· ἡνίκα ἐγένετο, ἐκεῖ ἤμην, καὶ νῦν Κύριος ἀπέσταλκένk με καὶ τὸ πνεῦμα αὐτοῦ. 17 Οὕτως λέγει Κύριος ὁ ῥυσάμενός σε ὁl ἅγιος Ἰσραήλ Ἐγώ εἰμι ὁ θεός σου, οὐm δέδειχά σοι τοῦ εὑρεῖν σε τὴν ὁδόν, ἐν ᾗ πορεύσῃ ἐν αὐτῇ. 18 καὶ ἤκουσαςn μου τῶν

aεἴπῃς] S*B; εἴπῃς ὅτι Scb2ARZ bἔγνοις] S*; ἔγνως ScaABRZ cἐπίστω] S; ἠπίστω ABRZ dσου τὰ ὦτα] SBRZ; τὰ ὦτά σου A e σοί] S; ἐπὶ σοί ScaARZ; ἐπὶ σέ B f οὐ δώσω ἑτέρῳ] S; ἑτέρῳ οὐ δώσω ABRZ gἀνήγγειλεν αὐτοῖς] S; αὐτοῖς ἀνήγγειλεν ABRZ hτὸ θέλημά σου ἐπὶ Βαβυλῶνα] SBRZ; ταῦτα ἐπὶ Βαβυλῶνα, τὸ θέλημά σου A iεὐόδωκα] S; εὐόδωσα ABRZ jἐλάλησα οὐδὲ ἐν τόπῳ γῆς σκοτεινῷ] S*AR; ἐλάλησα ScaZ; λελάληκα B k ἀπέσταλκέν] SARZ; ἀπέστειλέν B l σε ὁ] SARZ; om. B m οὐ] S*; om. ScaABRZ n ἤκουσας] S*; εἰ ἤκουσας ScaABRZ

48:8–18

257

not heard them in former days. Do not say, ‘Yes, I know these things.’ 8 You have neither perceived nor known, nor have I opened your ears from the beginning, for I knew that you would rebel rebelliously, and you will still be called lawless from the womb. 9 For the sake of my name I will show you my wrath and I will bring my esteemed things upon you, so that I might not totally destroy you. 317 I will rescue you for my own reputation

(48:10–11)

10 “Look, I have sold you not for money, but I have rescued you from a furnace of poverty. 11 I will act for you for my sake, because my name is being profaned, and I will not give my glory to another. 318 The creator will call them

(48:12–14)

12 “Listen to me, Jacob, and Israel whom I myself call: I am first and I am forever, 13 and my hand laid the foundation of the land, and my right hand firmed up the heaven. I will call them, and they will stand together, 14 and all people will be gathered and they will listen. Who has proclaimed these things to them? 319 If you had obeyed, you would have prospered

(48:14–19)

“I, loving you, have done your will against Babylon, to carry away the seed of the Chaldeans. 15 I spoke, I called; I led him and prospered his path. 16 “Come to me and hear these things; I have not spoken in secret from the beginning or in a dark place of the land. When it happened, I was there, and now Lord has sent me and his spirit.” 17 Thus says Lord who rescued you, the holy one of Israel: “I am your God; I did not you how to find the way in which you might walk in it. 18 And you lis-

48:9 Origen Cels. 5.15 48:10 Eusebius Comm. Isa. 2.33 48:11 Eusebius Comm. Isa. 2.33; Novatian Trinity 3.2 48:12 Rev 1:17; Eusebius Comm. Isa. 2.34; Ecl. proph. 4.23; Dem. ev. 5.6.1; 5.6.2; 6.22 48:13 Rom 4:17; Cyril of Jerusalem Cat. 13.28; Eusebius Dem. ev. 5.6.5; 6.22; Comm. Ps.; Tertullian Herm. 45.2 48:14–15 Eusebius Comm. Isa. 2.34 48:16 Cyril of Jerusalem Cat. 16.30; Eusebius Ecl. proph. 4.23; Dem. ev. 5.6.1; 5.6.2; 5.6.5; 5.6.7; 6.22; Comm. Isa. 2.34; Origen Comm. Jo. 2.79; 2.81; 2.83; Comm. Matt. 13.18; Cels. 1.46 48:17–19 Eusebius Comm. Isa. 2.34

258

Text and Translation

ἐντολῶνa, ἐγένετο ἂν ὡσεὶ ποταμὸς ἡ εἰρήνη σου καὶ ἡ δικαιοσύνη σου ὡς κῦμα θαλάσσης· 19 καὶ ἐγένετο ἂν ὡς ἡb ἄμμος τῆς θαλάσσηςc τὸ σπέρμα σου καὶ τὰ ἔκγονα τῆς κοιλίας σου ὡς ὁ χοῦς τῆς γῆς· οὐδὲ νῦν οὐ μὴ ἐξωλεθρευθῇςd, οὐδὲ μὴe ἀπολεῖται τὸ ὄνομά σου ἐναντίονf μουg. 320 Lord will provide water for his servant Jacob

(48:20–22)

20 Ἔξελθε ἐκ Βαβυλῶνος φεύγων ἐκ γῆςh Χαλδαίων· φωνὴν εὐφροσύνης ἀναγγείλατεi, καὶ ἀκουστὸν γενέσθω τοῦτο, ἀπαγγείλατε ὡςj ἐσχάτου τῆς γῆς, καὶ ἀκουστὸν γενέσθω τοῦτοk λέγετε ὅτιl Ἐρρύσατο Κύριος τὸν δοῦλονm αὐτοῦ Ἰακώβ. 21 καὶ ἐὰν διψῶσινn, δι’ ἐρήμου ἄξει αὐτοῖςo, ὕδωρ ἐκ πέτρας ἐξάξει αὐτοῖς· σχισθήσεται πέτρα, καὶ ῥυήσεται ὕδωρ, καὶ πίεται ὁ λαός μου. 22 οὐκ ἔστιν χαίρειν τοῖς ἀσεβέσιν, λέγει Κύριοςp. 321 Lord called me as his servant Israel

(49:1–4)

49.1 ἀκούσατέ μου, αἱ νῆσοιq, καὶ προσέχετε, ἔθνη· διὰ χρόνου πολλοῦ στήσεται, λέγει Κύριος. ἐκ κοιλίας μητρός μου ἐκάλεσεν τὸ ὄνομά μου 2 καὶ ἔθηκεν τὸ στόμα μου ὡσεὶr μάχαιραν ὀξεῖαν καὶ ὑπὸ τὴν σκέπην τῆς χειρὸς αὐτοῦ ἐσκέπασένs με, ἔθηκέν με ὡς βέλος ἐκλεκτὸν καὶ ἐν τῇ φαρέτρᾳ αὐτοῦ ἔκρυψέν με. 3 καὶ εἶπέν μοι Δοῦλός μου εἶ σύ, Ἰσραήλ, καὶ ἐν σοὶ δοξασθήσομαιt. 4 καὶ ἐγὼ εἶπα Κενῶς ἐκοπίασα καὶ εἰς μάταιον καὶ εἰςu οὐδὲνv δέδωκαw τὴν ἰσχύν μου· διὰ τοῦτο ἡ κρίσις μου παρὰ Κυρίῳx, καὶ ὁ πόνος μου ἔναντιy τοῦ θεοῦ μου.

aμου τῶν ἐντολῶν] S; τῶν ἐντολῶν μου ABRZ b ὡς ἡ] SBRZ; ὡσεὶ A c τῆς θαλάσσης] S; om. ABRZ dἐξωλεθρευθῇς] S; ἐξολεθρευθῇς ABRZ eοὐδὲ μὴ] S*; οὐδὲ Scb2ABRZ fἐναντίον] S*; ἐνώπιόν Scb2ABRZ gμου] SARZ; ἐμοῦ B hἐκ γῆς] S*; ἀπὸ τῶν Scb2ABRZ iἀναγγείλατε] SARZ; ἀναγγείλατε B j ὡς] S*; ἕως SccABRZ k καὶ ἀκουστὸν γενέσθω τοῦτο] S*Scb3; om. Scb2ABRZ l ὅτι] *Scb3; om. Scb2ABRZ m δοῦλον] SBRZ; λαὸν A nδιψῶσιν] S; διψήσωσιν ABRZ oαὐτοῖς] SB; αὐτούς ARZ p τοῖς ἀσεβέσιν, λέγει Κύριος] SARZ; λέγει Κύριος, τοῖς ἀσεβέσιν B q αἱ νῆσοι] SBRZ; νῆσοι A r ὡσεὶ] ARZ; ὡς B s ἐσκέπασέν] S*; ἔκρυψέν ScaABRZ t δοξασθήσομαι] SARZ; ἐνδοξασθήσομαι B u καὶ εἰς] SARZ; εἰς B v οὐδὲν] SBR; οὐθὲν AZ w δέδωκα] S; ἔδωκα ABRZ x Κυρίῳ] SBRZ; Κυρίου A y ἔναντι] S; ἐναντίον ABRZ

48:19–49:4

259

tened to my commandments; your peace would have been like a river, and your righteousness like a wave of the sea, 19 and your seed would have been like the sand and offspring of your womb like the dust of the land. And now you might not be utterly destroyed, and your name would not perish before me.” 320 Lord will provide water for his servant Jacob

(48:20–22)

20 “Come out of Babylon, fleeing from the land of the Chaldaeans. Proclaim it with a voice of joy, and let this be heard; report it like the end of the land, and let this become audible, say ‘Lord has rescued his bondservant Jacob.’ 21 And if they thirst, he will bring water for them through the desert, he will bring it out from a rock. A rock will split open and water will flow, and my people will drink. 22 There is no rejoicing for the ungodly,” says Lord. 321 Lord called me as his servant Israel

(49:1–4)

49.1 “Listen to me, islands, and pay attention! Nations will stand through much time,” says Lord. He called my name from my mother’s womb, 2 and he set my mouth like a sharp sword, and he sheltered me under the shelter of his hand; he made me like a choice arrow and he hid me in his quiver. 3 And he said to me, “You are my bondservant, Israel, and I will be glorified in you.” 4 And I said, “I have toiled in vain and pointlessly, and I have given my strength for nothing.” Because of this, my justice is with Lord, and my hard work is before my God.

48:20 Rev 18:4; Eusebius Comm. Isa. 2.34 48:21 Cyprian Test. 1.12 (14); Ep. 63.8; Eusebius Comm. Isa. 2.34 48:22 Athanasius Ep. fest. 2.4; 3.2; Clement of Alexandria Paed. 1.94.2; Philo Mut. 169; Origen Hom. Num. 11.8; Eusebius Comm. Isa. 2.34 49:1 Gal 1:15; Cyril of Jerusalem Cat. 10.12; Origen Comm. Jo. 1.134; 1.136; Eusebius Comm. Isa. 2.35; Eusebius Ecl. proph. 4.24; Dem. ev. 2.1.24; 2.2.14 49:2 Eph 6:17; Heb 4:12; Rev 1:16; 2:12; 19:15; Eusebius Comm. Ps. (PG 23.897); Comm. Isa. 2.35; Ecl. proph. 4.24; Dem. ev. 2.2.14; Cyril of Jerusalem Cat. 10.12; Origen Fr. Ps. (PG 12.1629); Fr. var. 6 (TU 38,3.23); Comm. Jo. 1.228; 1.229; 1.267; Hom. Ps. 1.2 (PG 12.1373); 2.8 (PG 12.1335); 3.3. (PG 12.1238); Hom. Cant. 2.8 (GCS 33.54); Cant. (Adulesc.) (GCS 33.67); 3 (GCS 33.194–195). 49:3 Eusebius Comm. Isa. 2.20; 2.35; Ecl. proph. 4.24; Origen Comm. Jo. 1.134; 1.136; 1.228; 1.230; 1.260; 1.267 49:4 Phil 2:16; Eusebius Comm. Isa. 2.30; 2.35; Ecl. proph. 4.24

260 322 Lord formed me as his servant to gather Israel

Text and Translation

(49:5–6)

5 Καὶ νῦν οὕτως λέγει Κύριος ὁ πλάσας με ἐκ κοιλίας δοῦλον ἑαυτοῦa τοῦ συναγαγεῖν τὸν Ἰσραὴλ καὶ Ἰακὼβ πρὸς αὐτόνb—συναχθήσομαι καὶc δοξασθήσομαι ἔναντιd Κυρίου, καὶ ὁ θεός μουe ἔσται μουf ἰσχύς 6 καὶ εἶπέν μοι Μέγα σοί ἐστιν τὸg κληθῆναί σε παῖδά μου τοῦ στῆσαι τὰς φυλὰς Ἰακὼβ καὶ τὴν διασπορὰν τοῦ Ἰσραὴλ ἐπιστρέψαι. 323 A covenant, a light of nations

(49:6)

ἰδοὺ τέθεικάh σε εἰς διαθήκην γένους εἰςi φῶς ἐθνῶν τοῦ εἶναί σε εἰς σωτηρίαν ἕως ἐσχάτου τῆς γῆς. 324 Nations will worship him

(49:7)

7 Οὕτως λέγει Κύριος ὁ ῥυόμενόςj σε ὁ θεὸς Ἰσραήλ Ἁγιάσατε τὸν φαυλίζοντα τὴν ψυχὴν αὐτοῦ τὸν βδελυσσόμενον ὑπὸ τῶν ἐθνῶν τῶν δούλωνk τῶν ἀρχόντων· βασιλεῖς ὄψονται αὐτὸν καὶ ἀναστήσονται, ἄρχοντες καὶ προσκυνήσωσινl αὐτῷ ἕνεκεν Κυρίου· ὅτι πιστός ἐστιν ὁ ἅγιος Ἰσραήλ, καὶ ἐξελεξάμην σε. 325 A light of nations

(49:8–9)

8 Οὕτως λέγει Κύριος Καιρῷ δεκτῷ ἐπήκουσά σοιm καὶ ἐν ἡμέρᾳ σωτηρίας ἐβοήθησά σοιn καὶ ἔδωκά σε εἰς διαθήκην γένους εἰς φῶςo ἐθνῶν τοῦ καταστῆσαι τὴν γῆν καὶ

aἑαυτοῦ] S; ἑαυτῷ ABRZ bἸσραὴλ καὶ Ἰακὼβ πρὸς αὐτόν] S*; Ἰακὼβ καὶ Ἰσραὴλ πρὸς αὐτόν Scb2ARZ; Ἰακὼβ πρὸς αὐτὸν καὶ Ἰσραήλ B c συναχθήσομαι καὶ] SARZ; om. B dἔναντι] S; ἐναντίον ABRZ e θεός μου] SARZ; θεὸς B f μου] SARZ; μοι B g τὸ] S; τοῦ ABRZ h τέθεικά] SARZ; δέδωκά B i διαθήκην γένους εἰς] SBR; om. AZ j ῥυόμενός] S; ῥυσάμενός ABRZ k τῶν δούλων] SABR; τὸν δοῦλον Z l προσκυνήσωσιν] S; προσκυνήσουσιν ABRZ m σοι] S*; σου ScaABRZ n σοι] SARZ; σοι καὶ ἔπλασά σε s o γένους εἰς φῶς] S*; om. ScaABRZ

49:5–8

322 Lord formed me as his servant to gather Israel

261 (49:5–6)

5 And now thus says Lord, who formed me from the womb as his own bondservant, to gather Israel and Jacob to himself. I will be gathered and glorified before Lord, and my God will be my strength.6 And he said to me, “You being called my servant is a great thing for you, to set up the tribes of Jacob and to turn back the dispersion of Israel. 323 A covenant, a light of nations

(49:6)

“Look, I have set you as a covenant of a family to be a light of nations, for you to become a salvation until the end of the land.” 324 Nations will worship him

(49:7)

7 Thus says Lord who rescues you, the God of Israel: “Sanctify the one who disparages his soul, who is abhorred by the nations, the bondservants of the rulers. Kings will see him and they will rise up; may rulers also worship him for the sake of Lord, because the holy one of Israel is faithful, and I have chosen you.” 325 A light of nations

(49:8–9)

8 Thus says Lord: “I have listened to you at an acceptable time, and I have helped you in the day of salvation, and I have given you as a covenant of a family for light of nations, to establish the land and to inherit an inheritance of a

49:5 Barn. 6.16; Hippolytus Ben. Is. Jac. (PO 27.110); Irenaeus Dem. 50; 51 (SC 62.111); Origen Comm. Jo. 1.133; 1.135; 1.232; Eusebius Comm. Isa. 2.35; Ecl. proph. 4.24 49:6 Luke 2:32; Acts 7:8; 13:47; Rev 7:4; Eusebius Comm. Isa. 2.20; 2.23; 2.35; 2.38; Ecl. proph. 4.20;4.24 (PG 22.1223, 1236–1237); Dem. ev. 2.1.24; 2.2.15; 2.3.41; 2.3.42; 6.18.6; 9.1.17; Justin Dial. 121.4; Origen Comm. Jo. 1.133; 1.135;1.159; 1.228; 1.230; 1.233; 1.232; 1.267; Hom. Cant. 2.8; Tertullian Paen. 2.5; Marc. 4.25.5; 4.25.11; 5.2.5; 5.6.1; 5.7.1; Irenaeus Dem. 50 (SC 62.111); 51 (SC 62.111) 49:7 Barn. 14.8; Clement of Alexandria Strom. 6.44.2; Eusebius Comm. Isa. 2.35; Ecl. proph. 4.24 (PG 22.1223, 1237); Dem. ev. 2.2.16 2Cor 6:2; Justin Dial. 122.5; Origen Fr. Ps. (SC 189.392); Mart. 42; Hom. Lev. 15.2; Comm. Matt. 14.20; Cels. 1.53; Dionysus of Alexandria Ad Dometium et Didymum (Feltoe 66); Eusebius Comm. Isa. 2.35; Comm. Ps. (Pitra 381); Ecl. proph. 4.24; Hist. eccl. 7.11.21; Dem. ev. 2.2.17; 2.3.42; Athanasius Ep. fest. 1.2; Cyril of Jerusalem Cat. 1.5

262

Text and Translation

κληρονομῆσαι κληρονομίαν ἐρήμουa, 9 λέγοντα τοῖς ἐν δεσμοῖς Ἐξέλθατε, καὶ τοῖς ἐν τῷ σκότει ἀνακαλυφθῆναι. 326 I will ease their way

(49:9–12)

καὶb ἐν πάσαις ταῖς ὁδοῖς αὐτῶνc βοσκηθήσονται, καὶ ἐν πάσαις ταῖςd τρίβοις ἡ νομὴ αὐτῶν· 10 οὐ πεινάσουσιν οὐδὲ διψήσουσιν, οὐδὲ πατάξει αὐτοὺς καύσων οὐδὲ ὁ ἥλιος, ἀλλὰ ὁ ἐλεῶν αὐτοὺς παρακαλέσει καὶ διὰ πηγῶν ὑδάτων ἄξει αὐτούς· 11 καὶ θήσω πᾶν ὄρος εἰς ὁδὸν καὶ πάνταe τρίβον εἰς βόσκημα αὐτοῖς. 12 ἰδοὺ οὗτοι πόρρωθεν ἔρχονταιf, καὶ οὗτοι δὲg ἀπὸ βορρᾶh καὶ θαλάσσηςi, ἄλλοι δὲ ἐκ γῆς Περσῶν. 327 Let creation rejoice

(49:13)

13 Εὐφράνητεj, οὐρανοί, καὶ ἀγαλλιάσθω ἡ γῆ, ῥηξάτωσαν τὰ ὄρη εὐφροσύνην καὶ οἱ βουνοὶ δικαιοσύνηνk, ὅτι ἠλέησεν ὁ θεὸς τὸν λαὸν αὐτοῦ καὶ τοὺς ταπεινοὺς τοῦ λαοῦ αὐτοῦ παρεκάλεσεν. 328 I will never forget you

(49:14–15)

14 εἶπεν δὲ Σιών Ἐγκατέλιπέν με Κύριος, καὶ ὁl Κύριος ἐπελάθετό μου. 15 Μὴ ἐπιλήσεται γυνὴm τοῦ παιδίου αὐτῆς ἢn τοῦ μὴ ἐλεῆσαι τὰ ἔκγονα τῆς κοιλίας αὐτῆς; εἰ δὲ καὶ ἐπελάθετο ταῦταo γυνή, ἀλέγωp οὐκ ἐπιλήσομαί σουq.

aκληρονομίαν ἐρήμου] SARZ; κληρονομίας ἐρήμους B b καὶ] SARZ; om. B cαὐτῶν] SARZ; om. B dπάσαις ταῖς] SARZ; πᾶσιν B eπάντα] S*; πᾶσαν Scb2ABRZ fἔρχονται] SARZ; ἥξουσιν B gκαὶ οὗτοι δὲ] S*; οὗτοι δὲ Sca; οὗτοι Scb2ABRZ hβορρᾶ] ScaABRZ; βοραν S* iθαλάσσης] S*B; οὗτοι ἀπὸ θαλάσσης Scb2ARZ jΕὐφράνητε] S; εὐφραίνεσθε ABRZ kκαὶ οἱ βουνοὶ δικαιοσύνην] SR; om. ABZ l ὁ] SARZ; ὅτι B m γυνή] SBR; μήτηρ AZ n ἢ] SB; om. Scb2ARZ oἐπελάθετο ταῦτα] S*; ἐπιλάθοιτο ταῦτα Scb3ARZ; ταῦτα ἐπιλάθοιτο B pἀλέγω] S*; ἀλλ’ ἐγὼ ScaABRZ q σου] S*; σου, εἶπεν Κύριος ScaABRZ

49:9–15

263

desert, 9 telling those in bonds, ‘Come out!’ and those in the darkness to be revealed.” 326 I will ease their way

(49:9–12)

And they will be fed in all their ways, and their pasture will be in all their paths. 10 They will not get hungry or thirsty, nor will the burning or the sun strike them, but the one who has mercy will encourage them and he will lead them through springs of waters. 11 And I will turn every mountain into a way and every path into a feeding ground for them. 12 Look, these people are coming from afar, and some of these are from the north and sea, and others are from the land of the Persians. 327 Let creation rejoice

(49:13)

13 Rejoice, skies, and let the land rejoice! Let the mountains burst forth with joy, and the hills with righteousness, because God has shown mercy to his people, and he has encouraged the humble of his people. 328 I will never forget you

(49:14–15)

14 But Zion said, “Lord has left me behind, and the Lord has forgotten me.” 15 Will a woman forget her child, or to show mercy to the offspring of her womb? But even if a woman forgot these, I care; I will not forget you.

49:9 Luke 2:32; Athanasius Ep. fest. 1.2; Cyril of Jerusalem Cat. 1.5; Dionysius Ad Dometium et Didymum (Feltoe, Dionysiou Leipsana, 66); Eusebius Comm. Ps. (Analecta Sacra, 3.381); Ecl. proph. 4.24 (PG 22.1237, 1223, 1236); Comm. Isa. 2.35; Hist. eccl. 7.11.21; Dem. ev. 2.2.17; 2.3.42; Justin Dial. 122.5; Origen Mart. 42; Hom. Lev. 15.2; Comm. Matt. 14.20; 115; Cels. 1.53; 8.54; Fr. Ps. (Analecta sacra, 3.83); Hom. Ezech. 1.3; Hom. Isa. 6.7; Clement of Alexandria Strom. 6.44.2; Did. apost. 9; Hippolytus Ben. Is. Jac. 2 (PO 27.162) 49:10 John 7:37; Rom 9:16; Rev 7:16–17; Origen Pasch. 1.24; Hom. Num. 23.11; Tertullian Marc. 4.14.9; Eusebius Comm. Isa. 2.35 49:11 Eusebius Ecl. proph. 4.24; Comm. Isa. 2.35 49:12 Luke 13:29; Eusebius Comm. Isa.2.35; 2.36; 2.49; Tertullian Marc. 4.13.7 49:13 Luke 2:25; 2 Cor 7:6; Rev 12:12; Athanasius Ep. fest. 6.9; Cyril of Jerusalem Cat. 3.1; 18.35; Eusebius Comm. Isa. 2.35; 2.49; Dem. ev. 2.2.17 49:14 Eusebius Comm. Isa. 2.36 49:15 Hippolytus Haer. 5.8.17; Eusebius Comm. Isa. 2.36

264 329 You will be rebuilt quickly

Text and Translation

(49:16–17)

16 ἰδοὺ ἐπὶ τῶν χειρῶν μου ἐζωγράφηκάa σου τὰ τείχη σουb, καὶ ἐνώπιόν μου εἶ διὰ παντός· 17 καὶ ταχὺ οἰκοδομηθήσῃ ὑφ’ ὑμῶνc καθῃρέθης, καὶ οἱ ἐρημώσαντές σε ἐκ σοῦ ἐξελεύσονται. 330 You will be crowded with settlers

(49:18–21)

18 ἆρον κύκλῳ τοὺς ὀφθαλμούς σου καὶ ἴδε πάντας, ἰδοὺ συνήχθησαν καὶ ἤλθοσαν πρὸς σέ. Ζῶ ἐγώ, λέγει Κύριος ὅτι πάντας αὐτοὺς ἐνδύσῃd καὶ περιθήσῃe αὐτοὺς ὡς κόσμον νύμφηςf. 19 ὅτι τὰ ἔρημά σου καὶ τὰ κατεφθαρμέναg καὶ τὰ κατεπτωκόταh νῦν στενοχωρήσει ἀπὸ τῶν κατοικούντων σεi, καὶ μακρυνθήσονται ἀπὸ σοῦ οἱ καταπίνοντές σε. 20 ἐροῦσιν γὰρ εἰς τὰ ὦτά σου οἱ υἱοί σου οὓς ἀπολώλεκας Στενός μοι ὁ τόπος, ποίησόν μοι τόπον ἵνα κατοικήσω. 21 καὶ ἐρεῖς ἐν τῇ καρδίᾳ σου Τίς ἐγέννησέν μοι τούτους; ἐγὼ δὲ ἄτεκνος καὶ χήρα, τούτους δὲ τίς ἐξέθρεψέν μοι; ἐγὼ δὲ κατελείφθην μόνη, οὗτοι δέ μοι ποῦ ἦσαν; 331 Foreigners will serve you

(49:22–23)

22 Οὕτως λέγει Κύριος Ἰδοὺ αἴρω εἰς τὰ ἔθνη τὴν χεῖρά μου καὶ εἰς τὰς νήσους ἀρῶ σύσσημόν μου, καὶ ἄξουσιν τοὺς υἱούς σου ἐν κόλπῳ σουj, τὰς δὲ θυγατέρας σου ἐπ’ ὤμων ἀροῦσιν, 23 καὶ ἔσονται βασιλεῖς τιθηνοί σου, αἱ δὲ ἄρχουσαι αὐτῶνk τροφοί σου· ἐπὶ πρόσωπον τῆς γῆς προσκυνήσουσίν σοι καὶ τὸν χοῦν τῶν ποδῶν σου λείξουσιν· καὶ γνώσῃ ὅτι ἐγὼ Κύριος, καὶ οὐκ αἰσχυνθήσῃl.

aἐζωγράφηκά] SB; ἐζωγράφησά ARZ b σου] om. ABRZ cὑμῶν] S*; ὧν ScaABRZ d ἐνδύσῃ] SARZ; ὡς κόσμον ἐνδύσῃ B eπεριθήσῃ] SARZ; περιθήσεις B fνύμφης] SARZ; ὡς νύμφη B gκατεφθαρμένα] S*; διεφθαρμένα Scb2BARZ hκατεπτωκότα] S*; πεπτωκόκα Scb2ABRZ iκατοικούντων σε] S*; κατοικούντων ScaBRZ; ἐνοικούντων A j κόλπῳ σου] S; κόλπῳ ABRZ k ἄρχουσαι αὐτῶν] S*Scb3B; ἄρχουσαι Scb2ARZ l αἰσχυνθήσῃ] SARZ; αἰσχυνθήσονται οἱ ὑπομένοντές με B

49:16–23

329 You will be rebuilt quickly

265 (49:16–17)

16 Look, I have painted your walls on my hands, and you are before me always. 17 And you will be built quickly by you. You were torn down, and those who desolated you will go out from you. 330 You will be crowded with settlers

(49:18–21)

18 Lift up your eyes around, and see all these people. Look, they have gathered and come to you. “I live!” Lord says, “You will put them all on and you will place them around like a bride’s ornamentation, 19 because your deserted places and the destroyed things and the fallen things will now crowd from those who inhabit you; and those who swallow you will be distanced from you. 20 For your sons whom you destroyed will say in your ears, ‘The place is too crowded for me; make me a place so that I might live in it!’ 21 And you will say in your heart, ‘Who produced these sons for me? I am childless and a widow. Who raised them for me? I have been left alone, but where were these sons for me?’ ” 331 Foreigners will serve you

(49:22–23)

22 Thus says Lord, “Look, I am raising my hand to the nations, and I will raise my signal to the islands, and they will bring your sons in your bosom, and they will carry your daughters on their shoulders, 23 and kings will take care of you, and their ruling women will be your nurses; they will bow to you to the face of the land, and they will lick the dust of your feet, and you will know that I am Lord, and you will not be put to shame.”

49:16 Eusebius Comm. Isa. 2.36 49:17 Barn. 16.3; Eusebius Comm. Isa. 2.36 49:18 Rom 14:11; Eusebius Hist. eccl. 10.4.51; Comm. Isa. 2.36; Hippolytus Ben. Is. Jac. 1; Origen Comm. Jo. 2.116; 2.123; 2.124; Tertullian Marc. 3.24.11; 4.11.7; 4.13.7 49:19 Eusebius Comm. Isa. 2.36 49:20 Origen Hom. Isa. 3.4; Fr. Cat. (PG 12.820); Eusebius Comm. Isa. 2.36 49:21 Prot. Jas. 4.4; Eusebius Hist. eccl. 10.4.51; Eusebius Comm. Isa. 2.36; Origen Hom. Isa. 3.4; Tertullian Marc. 4.13.7 49:22 Luke 15:5; Eusebius Comm. Isa. 2.36; Origen Comm. Matt. 13.26; Or. 15.3 49:23 Rev 3:9; Eusebius Comm. Isa. 2.36; 2.57; Origen Comm. Matt. 13.26; Or. 15.3

266

Text and Translation

332 Lord will rescue you from your giant oppressors

(49:24–26)

24 Μὴ λήμψεταί τις παρὰ γίγαντος σκῦλα; καὶ ἐὰν αἰχμαλωτεύσῃ τις ἀδίκως, σωθήσεται; 25 οὕτως λέγει Κύριος Ἐάν τις αἰχμαλωτεύσῃ γίγαντα, λήμψεται σκῦλα· λαμβάνων δὲ παρὰ ἰσχύοντος σωθήσεται· ἐγὼ δὲ τὴν κρίσιν σου κρινῶ, καὶ ἐγὼ τοὺς υἱούς σου ῥύσομαι· 26 καὶ φάγονται οἱ θλίψαντέςa σε τὰς σάρκας αὐτῶν πίονταιb ὡς οἶνον νέον τὸ αἷμα αὐτῶν καὶ μεθυσθήσονται, καὶ αἰσθανθήσονταιc πᾶσα σὰρξ ὅτι ἐγὼ Κύριος ὁ ῥυσάμενός σε καὶ ἀντιλαμβανόμενος ἰσχύος Ἰακώβ. 333 You were sold for your sins

(50:1–2)

50.1 Οὕτω λέγει Κύριος Ποῖον τὸ βιβλίον τοῦ ἀποστασίου τῆς μητρὸς ὑμῶν, ᾧ ἐξαπέστειλα αὐτήν; ἢ τίνι ὑπόχρεῳ πέπρακα ὑμᾶς; ἰδοὺ ταῖς ἁμαρτίαις ὑμῶν ἐπράθητε, καὶ ταῖς ἀνομίαις ὑμῶν ἐξαπέστειλα τὴν μητέρα ὑμῶν. 2 διότιd ἦλθον καὶ οὐκ ἦν ἄνθρωπος. ἐκάλεσα καὶ οὐκ ἦν ὁe ἐπακούωνf. 334 I will dry up the waters

(50:2–3)

Μὴ οὐκ ἰσχύει ἡ χείρ μου τοῦ ῥύσασθαι; ἢ οὐκ ἰσχύω τοῦ ἐξελέσθαι; ἰδοὺ τῷ ἐλεγμῷ μου καὶg τῇ ἀπειλῇ μου ἐξερημώσω τὴν θάλασσαν καὶ θήσω ποταμοὺς ἐρήμους, καὶ ξηρανθήσονται οἱ ἰχθύες αὐτῶν ἀπὸ τοῦ μὴ εἶναι ὕδωρ καὶ ἀποθανοῦνται ἐν δίψει. 3 καὶh ἐνδύσω τὸν οὐρανὸν σκότος καὶ ὡς σάκκονi τὸ περιβόλαιον αὐτοῦ.

aθλίψαντές] SBRZ; θλίβοντές A b πίονται] S*; καὶ πίονται ScaABRZ c αἰσθανθήσονται] S*; αἰσθανθήσεται Scb3ABRZ dδιότι] S; τί ὅτι ABRZ e οὐκ ἦν ὁ] SBRZ; οὐχ A f ἐπακούων] S*; ὑπήκουσεν ScaABRZ gτῷ ἐλεγμῷ μου καὶ] S*Scb3; om. Scb2ABRZ h καὶ] SARZ; om. B i ὡς σάκκον] S*; θήσω σάκκον Scb2; θήσω ὡς σάκκον Scb3ARZ; ὡς σάκκον θήσω B

49:24–50:3

332 Lord will rescue you from your giant oppressors

267 (49:24–26)

24 Will anyone take spoils from a giant? Even if someone captures unjustly, will he be saved? 25 Thus says Lord, “If anyone captures a giant, he will take spoils, and when he takes from a strong man, he will be saved, but I will decide your justice, and I will rescue your sons. 26 And those who oppress you will eat their own flesh; they will drink their own blood like new wine and be drunk, and every body will perceive that I am Lord, who rescues you and who aids the strength of Jacob.” 333 You were sold for your sins

(50:1–2)

50.1 Thus says Lord, “Of what kind is the document of divorce of your mother with which I sent her away? Or to which debtor have I sold you? Look, you were sold for your sins, and I sent your mother away for your transgressions. 2 Therefore I came and there was no person. I called and there was no-one who listens. 334 I will dry up the waters

(50:2–3)

Is my hand not strong enough to rescue? Or am I unable to rescue? Look, by my reproach and my threat I will desolate the sea and I will make rivers deserts, and their fish will dry up from lack of water, and they will die in thirst. 3 And I will clothe the sky with darkness and its covering like sackcloth.”

49:24 Eusebius Comm. Isa. 2.36; Origen Hom. Num. 7.5 49:25 Eusebius Comm. Isa. 2.36; 2.37 49:26 Rev 16:6; Origen Hom. Judic. 6.2; Eusebius Comm. Isa. 2.36 50:1 Eusebius Comm. Isa. 2.33; 2.37; 2.38; 2.40; Comm. Ps. (PG 23.145); Dem. ev. 2.3.22; 6.17.4; 6.23.1; 6.23.3; 6.24.2; Ecl. proph. 4.25 (PG 22.1237, 1240); Clement of Alexandria Strom. 2.144.4; 3.89.2; 7.82.3; Origen Comm. Matt. 14.17; 14.19; Fr. (GCS 29.228); Hom. Exod. 6.9; 8.5; Rec. Fid. (GCS 4.54) 50:2 Eusebius Comm. Isa. 2.40; 2.48; 2.55; Comm. Ps. (PG 23.145); Dem. ev. 2.3.22; 6.23.1; 6.23.3; 6.24.2; 9.11.11; Origen Comm. Matt. 113 (GCS 38. 234, 235) 50:3 Rev 6:12; Tertullian Marc. 4.42.5; Eusebius Comm. Isa. 2.37; Ecl. proph. 4.25

268 335 I obey Lord despite suffering

Text and Translation

(50:4–8)

4 Κύριος μοι δίδωσίνa γλῶσσαν παιδείαςb τοῦ γνῶναιc ἡνίκα δεῖ εἰπεῖν λόγον, ἔθηκέν μοι πρωίd, προσέθηκέν μοι ὠτίον ἀκούειν· 5 καὶ ἡ παιδείαe Κυρίου ἀνοίγει μου τὰ ὦτα, ἐγὼ δὲ οὐκ ἀπειθῶ οὐδὲ ἀντιλέγω. 6 τὸν νῶτόν μου ἔδωκαf εἰς μάστιγας, τὰς δὲ σιαγόνας μου εἰς ῥαπίσματα, τὸ δὲ πρόσωπόν μου οὐκ ἀπέστρεψα ἀπὸ αἰσχύνης ἐμπτυσμάτων· 7 καὶ Κύριος Κύριοςg βοηθός μου ἐγενήθη, διὰ τοῦτο οὐκ ἐνετράπην, ἀλλ’ ἔθηκα τὸ πρόσωπόν μουh ὡς στερεὰν πέτραν καὶ ἔγνων ὅτι οὐ μὴ αἰσχυνθῶi. 8 ὅτι ἐγγίζει ὁ δικαιώσας με. 336 Who will judge me?

(50:8–9)

Τίς ὁ κρινόμενός μοι; ἀντιστήτω μοι ἅμα· καὶ τίς ὁ κρινόμενός μοι; ἐγγισάτω μοι. 9 ἰδοὺ Κύριος βοηθήσειj μοι· τίς κακώσει με; ἰδοὺ πάντες ὑμεῖς ὡς ἱμάτιον παλαιωθήσεσθε, καὶ σὴςk καταφάγεται ὑμᾶς. 337 Who fears Lord?

(50:10)

10 Τίς ἐν ὑμῖν ὁ φοβούμενος τὸν Κύριον; ἐπακουσάτωl τῆς φωνῆς τοῦ παιδὸς αὐτοῦ· οἱ πορευόμενοι ἐν σκότει καὶ οὐκm ἔστιν αὐτοῖς φῶς, πεποίθατε ἐπὶ τῷ ὀνόματι Κυρίου καὶ ἀντιστηρίζεσθεn ἐπὶ τῷ θεῷ.

aμοι δίδωσίν] S; δίδωσίν μοι ABRZ b παιδίας] SB; σοφίας A; παιδείας RZ c γνῶναι] SBZ; γνῶναι ἐν καιρῷ AR dπρωί] SBRZ; τὸ πρωί A eπαιδία] SAB; παιδεία RZ f ἔδωκα] SB; δέδωκα ARZ gΚύριος Κύριος] S*; Κύριος Scb2ABRZ h μου] SARZ; μοι B i αἰσχυνθῶ] S*ABRZ; καταισχυνθῇ SB jβοηθήσει] S*B; βοηθεῖ ScaARZ k σὴς] S*B; ὡς σὴς ScaARZ l ἐπακουσάτω] ἀκουσάτω SARZ; ὑπακουσάτω B m καὶ οὐκ] S*B; οὐκ ScaARZ n ἀντιστηρίζεσθε] S; ἀντιστηρίσασθε ABRZ

50:4–10

335 I obey Lord despite suffering

269 (50:4–8)

4 Lord gives me a tongue of discipline, to know when it is necessary to speak a word; he appointed me early, he added to me an ear to hear, 5 and the discipline of the Lord opens my ears; I do not resist or oppose it. 6 I gave my back to scourges, and my cheeks to blows, and I did not turn my face away from the shame of spittings. 7 And Lord, Lord has become my helper, therefore I was not ashamed, but I set my face like a solid rock and I knew that I would certainly not be put to shame, 8 because the one who justifies me is approaching. 336 Who will judge me?

(50:8–9)

Who is the one who judges me? Let him stand against me at once, and who is the one who judges me? Let him approach me. 9 Look, Lord will help me; who will harm me? Look, all you will become old like a garment, and a moth will devour you. 337 Who fears Lord?

(50:10)

10 Who among you is the one who fears the Lord? Let him listen to the voice of his servant. You who walk in darkness (and there is no light for them) trust in the name of Lord and lean upon God.

50:4 Clement of Alexandria Strom. 6.116.3; Eusebius Ecl. proph. 4.25; Comm. Isa. 2.37; Justin Dial. 102.5; Methodius Lepra. 8.5; Origen Comm. Matt. 113; Fr. 24; Hom. Exod. 3.2; Philo Her. 25; Tertullian Marc. 4.39.7; 4.39.19; 4.42.3 50:5 Eusebius Dem ev. 6.23.2; Ecl. proph. 4.25; Comm. Isa. 2.37; Clement of Alexandria Strom. 6.116.3; Cyprian Test. 2.13; Cyprian Ep. 13.4; Lactantius Epit. 41.1; Inst. 4.18.13; Origen Hom. Exod. 3.2 50:6 Matthew 5:39 26:67; Mark 10:34; Barn. 5.14; Cyprian Ep. 13.4; Cyril of Jerusalem Cat. 13.13; Eusebius Dem ev. 6.23.2; 6.23.4; Comm. Ps. (PG 23.309, 365, 748); Ecl. proph. 4.25; Comm. Isa. 2.37; Irenaeus Dem. 34 (SC 62.86); 68 (SC 62.135); Justin 1 Apol. 38.2; Dial. 89.3; Lactantius Epit. 41.1; Inst. 4.18.13; Origen Comm. Matt. 113 (GCS 38.235); Hom. Jer. 19.12; Tertullian Marc. 3.5.2 50:7 Barn. 5.14; 6.3; Eusebius Comm. Isa. 2.37; Cyprian Ep. 13.4; Origen Comm. Matt. 33 (GCS 38.63); 113 (GCS 38.234) 50:8 Rom 8:33; Barn. 6.1; Eusebius Ecl. proph. 4.25; Comm. Isa. 2.37; Irenaeus Dem. 88 (SC 62.155); Justin 1 Apol. 38.2 50:9 Heb 1:11; 1 Pet 3:13; Barn. 6.1; Clement of Alexandria Strom. 3.86.3; Eusebius Comm. Isa. 2.37; Ecl. proph. 4.25; Irenaeus Dem. 88 (SC 62.155) 50:10 Eusebius Comm. Isa. 2.37; Dem. ev. 2.3.23; Ecl. proph. 4.25; Tertullian Marc. 3.17.5; 4.22.8; 4.22.10

270 338 Walk in the light of your fire

Text and Translation

(50:11)

11 ἰδοὺ πάντες ὑμεῖς πῦρ καίετε καὶ κατισχύσατεa φλόγα πυρὸςb· πορεύεσθε τῷ φωτὶ τοῦ πυρὸς ὑμῶν καὶ τῇ φλογί, ᾗ ἐξεκαύσατε· δι’ ἐμὲ ἐγένετο ταῦτα ὑμῖν, ἐν λύπῃ κοιμηθήσεσθε. 339 I will turn desolation into paradise

(51:1–3)

51.1 Ἀκούσαντέςc μου, οἱ διώκοντες τὸ δίκαιον καὶ ζητοῦντες τὸν Κύριον, ἐμβλέψατε εἰς τὴν στερεὰν πέτραν, ἣν ἐλατομήσατε, καὶ εἰς τὸν βόθυνον τοῦ λάκκου, ὃν ὠρύξατε. 2 ἐμβλέψατε εἰς Ἀβραὰμ τὸν πατέρα ὑμῶν καὶ εἰς Σάρανd τὴν ὠδίνουσαν ὑμᾶς· ὅτι εἷς ἦν, καὶ ἐκάλεσα αὐτὸν καὶ εὐλόγησαe αὐτὸν καὶ ἠγάπησα αὐτὸν καὶ ἐπλήθυνα αὐτόνf. 3 καὶ σὲ νῦν παρακαλέσω, Σειώνg, καὶ παρεκάλεσα πάντα τὰ ἔρημα αὐτῆς καὶ θήσω τὰ ἔρημα αὐτῆς ὡς παράδεισον καὶ τὰ πρὸς δυσμὰς ὡς παράδεισον Κυρίου· εὐφροσύνην καὶ ἀγαλλίαμα εὑρήσουσιν ἐν αὐτῇ, ἐξομολόγησιν καὶ φωνὴν αἰνέσεως. 340 My justice will spread throughout the world

(51:4–5)

4 Ἀκούσατέ μου ἀκούσατέ μουh, λαός μου, καὶ οἱ βασιλεῖς, πρός με ἐνωτίσασθε· ὅτι νόμος παρ’ ἐμοῦ ἐξελεύσεται καὶ ἡ κρίσις μου εἰς φῶς ἐθνῶν. 5 ἐγγίζει ταχὺ ἡ δικαιοσύνηi, καὶ ἐξελεύσεται εἰς φῶςj τὸ σωτήριόν μου, καὶ εἰς τὸν βραχίονά μου ἔθνη ἐλπιοῦσιν· ἐμὲ νῆσοι ὑπομενοῦσιν καὶ εἰς τὸν βραχίονά μου ἐλπιοῦσιν.

aκατισχύσατε] S; κατισχύετε ABRZ bφλόγα πυρὸς] S; φλόγα ABRZ cἈκούσαντές] S*; Ἀκούσατέ Scb3ABRZ d Σάραν] S*; Σάρραν ScaABRZ e εὐλόγησα] SBRZ; ηὐλόγησα A f καὶ ἐπλήθυνα αὐτόν] SARZ; om. B g Σειών] SB; Σιών ARZ h Ἀκούσατέ μου ἀκούσατέ μου] SB; ἀκούσατέ μου ἀκούσατε ARZ i δικαιοσύνη] S; δικαιοσύνη μου ABRZ j εἰς φῶς] ὡς φῶς SBR; om. AZ

50:11–51:5

338 Walk in the light of your fire

271 (50:11)

11 Look, all you, light a fire and strengthen a flame of fire! Walk in the light of your fire and in the flame which you have burned. These things have happened to you on my account me; you will lie down in sorrow. 339 I will turn desolation into paradise

(51:1–3)

51.1 Listen to me, you who pursue what is right and seek the Lord, and look to the solid rock which you hewed, and to the hole of the pit that you dug. 2 Look to Abraham your father and to Sara who laboured with you, because he was one, and I called him and blessed him and loved him and multiplied him. 3 And now I will encourage you, Zion, and I have encouraged all her deserted places and I will make her deserted places like a paradise and the things toward the west like a paradise of Lord. They will find joy and rejoicing in her, acknowledgement and a sound of praise. 340 My justice will spread throughout the world

(51:4–5)

4 Listen to me, listen to me, my people, and you kings, lend me your ears, because law will go out from me, and my justice for a light of nations. 5 Righteousness approaches quickly, and my salvation will go forth to be a light, and nations will hope in my strength; islands will wait on me and will hope in my arm.

50:11 Eusebius Comm. Isa. 2.37; Comm. Ps. (PG 23.200, 884, 1000); Dem. ev. 2.3.23; Ecl. proph. 4.25; Origen Fr. Ezech. (GCS 33.355); Hom. Ezech. 3.7; Hom. Lev. 9.8; Princ. 2.10.4; Tertullian Adv. Jud. 13.27; Marc. 3.23.4 51:1 Rom 9:31; Cyril of Jerusalem Cat. 13.35; 14.3; Eusebius Comm. Isa. 2.37; Origen Fr. Matt. 46 (GCS 41.34) 51:2 Cyril of Jerusalem Cat. 7.10; Eusebius Comm. Isa. 2.37; Origen Comm. Jo. 13.401 51:3 Eusebius Comm. Isa. 1.42; 2.37; 2.38 51:4 Eusebius Comm. Isa. 2.38; 2.40; Dem. ev. 2.3.24; Justin Dial. 11.3; 11.4; 34.1; 43.1; Tertullian Marc. 4.1.5 51:5 Rom 1:17; 3:21; Eusebius Comm. Isa. 2.38; 2.39; Dem. ev. 2.3.24; Justin Dial. 11.3; Tertullian Res. 59.5

272 341 My righteousness will never fail

Text and Translation

(51:6)

6 ἄρατε εἰς τὸν οὐρανὸν τοὺς ὀφθαλμοὺς ὑμῶν καὶ ἐμβλέψατε εἰς τὴν γῆν κάτω, ὅτι ὁ οὐρανὸς ὡς καπνὸς ἐστερεώθη, ἡ δὲa γῆ ὡς ἱμάτιον παλαιωθήσεται, καὶ οἱb κατοικοῦντεςc ὥσπερ ταῦτα ἀποθανοῦνται, τὸ δὲ σωτήριόν μου εἰς τὸν αἰῶνα ἔσται, ἡ δὲ δικαιοσύνη μου οὐ μὴ ἐκλίπῃ. 342 My salvation is forever

(51:7–8)

7 Ἀκούσατέ μου, οἱ εἰδότες κρίσιν, λαός μουd, οὗ ὁ νόμος μου ἐν τῇ καρδίᾳ ὑμῶν· καὶ φοβεῖσθε ὀνειδισμὸν ἀνθρώπων καὶ τῷ φαυλισμῷ αὐτῶν μὴ ἡττᾶσθε. 8 ὡςe γὰρ ἱμάτιον βρωθήσεται ὑπὸ χρόνου καὶ ὡςf ἔρια βρωθήσεται ὑπὸ σητός· ἡ δὲ δικαιοσύνη μου εἰς τὸν αἰῶνα ἔσται, τὸ δὲ σωτήριόν μου εἰς γενεὰνg γενεῶν. 343 The ransomed will return with joy

(51:9–11)

9 Ἐξεγείρου ἐξεγείρου, Ἰερουσαλήμ, καὶ ἔνδυσαι τὴν ἰσχὺν τοῦ βραχίονός σου· ἐξεγείρου ὡς ἐν ἀρχῇ ἡμέρας, ὡς γενεὰ αἰῶνος. οὐ σὺ εἶ 10 ἡ ἐρημοῦσα θάλασσαν, ὕδωρ ἀβύσσου πλῆθος; ἡ θεῖσα τὸ βάθοςh τῆς θαλάσσης ὁδὸν διαβάσεως ῥυομένοις 11 καὶ λελυτρωμένοιςi; ὑπὸ γὰρ Κυρίου ἀποστραφήσονται καὶ ἥξουσιν εἰς Σειὼν μετ’ εὐφροσύνης καὶ ἀγαλλιάματος αἰωνίου· ἐπὶ τῆς κεφαλῆς γὰρj αὐτῶν ἀγαλλίασιςk καὶ αἴνεσις, καὶ εὐφροσύνη καταλήμψεται αὐτούς, ἀπέδρα ὀδύνη καὶ λύπη καὶ στεναγμός. 344 You feared humans and forgot God

(51:12–13)

12 Ἐγώ εἰμι ἐγώ εἰμι ὁ παρακαλῶν σε· γνῶθι σὺl τίνα εὐλαβηθεῖσαm ἐφοβήθης ἀπὸ ἀνθρώπου θνητοῦ καὶ ἀπὸ υἱοῦ ἀνθρώπου, οἳ ὡσεὶ χόρτος ἐξηράνθησαν. 13 καὶ ἐπελά-

aἡ δὲ] SBRZ; καὶ ἡ A b καὶ οἱ] S; οἱ δὲ ABRZ c κατοικοῦντες] S*B; κατοικοῦντες αὐτὴνScb2; κατοικοῦντες τὴν γῆν ARZ dλαός μου] SARZ; λαὸς B eὡς] S*B; ὥσπερ ScaARZ fὡς] SBRZ; ὥσπερ A gγενεὰν] S*; γενεὰς ScaABRZ hτὸ βάθος] S; τὰ βάθη ABRZ iλελυτρωμένοις] ScaABRZ; ελυτρωμενους S* j τῆς κεφαλῆς γὰρ] S; κεφαλῆς γὰρ B; γὰρ τῆς κεφαλῆς ARZ k ἀγαλλίασις] SRZ; ἀγαλλίαμα καὶ A; om. B l σὺ] S*Scb3; om. Scb2ABRZ mτίνα εὐλαβηθεῖσα] SARZ; τίς οὖσα B

51:6–13

341 My righteousness will never fail

273 (51:6)

6 Lift your eyes up to the sky and look at the land below, because the sky has been made firm like smoke, and the land has become old like a garment, and those who dwell will die just like these things, but my salvation will be forever, and my righteousness will certainly not cease. 342 My salvation is forever

(51:7–8)

7 Listen to me, you who know justice, my people of whom my law is in your heart: fear the reproach of humans and do not be overcome by their contempt. 8 For while a garment will be eaten up by time and while wool will be eaten up by a moth, however my righteousness will be forever, and my salvation for a generation of generations. 343 The ransomed will return with joy

(51:9–11)

9 Awake, awake, Jerusalem, and put on the strength of your arm! Awake as at the beginning of a day, as a generation of an age. Are you not 10 the one who desolated the sea, an abundance, water of the abyss, the one who set the bottom of the sea as a a way of passage for those being rescued and those who have been ransomed? 11 For they will be brought back by Lord and they will come to Zion with joy and eternal rejoicing, for joy and praise will be upon their head, and joy will overtake them; grief and sorrow and groaning have fled. 344 You feared humans and forgot God

(51:12–13)

12 I am the one, I am the one who comforts you. Know whom of mortal humanity and of the son of humanity you have dreaded and feared, who have dried up like grass. 13 And you have forgotten God who made you, the one who made 51:6 Mark 13:31; Heb 1:11 Cyril of Jerusalem Cat. 11.11; Eusebius Comm. Isa. 2.38; Tertullian Marc. 4.39.18; Methodius Res. 1.8.1; 1.8.3; 1.8.4; 1.48.1 51:7 Matt 5:11; Rom 2:15; Eusebius Comm. Isa. 2.38–39; Origen Mart. 4 (GCS 2.6); Tertullian Marc. 4.14.15 51:8 Matt 6:19; Rom 1:17; 3:21; Jas 5:2; Eusebius Comm. Isa. 2.38; Origen Fr. Ps. (PG 12.1216) 51:9 Eusebius Comm. Isa. 2.39; Tertullian Res. 26.12 51:10 Rev 16:12; Eusebius Comm. Isa. 2.39 51:11 Rev 21:4; Eusebius Comm. Isa. 2.39; 2.40; 2.41; 2.50; Comm. Ps. (PG 23.881); Praep. ev. 11.38.9; Hippolytus Haer. 7.27.3; Origen Comm. Jo. 2.62; Hom. Lev. 7.2; Hom. Ps. 6.3 51:12 Eusebius Comm. Isa. 2.39

274

Text and Translation

θου θεὸν τὸν ποιήσαντά σε, τὸν ποιήσαντα τὸν οὐρανὸν καὶ θεμελιώσαντα τὴν γῆν, καὶ ἐφόβου ἀεὶ πάσας τὰς ἡμέρας τοῦ προσώπου τοῦ θυμοῦ αὐτοῦ θλίβοντόςa σε. 345 Lord Sabaoth will shelter you from your oppressor

(51:13–16)

ὃν τρόπον γὰρ ἐβουλεύσατο τοῦ ἆραί σε, καὶ νῦν ποῦ ὁ θυμὸς τοῦ θλίβοντός σε; 14 ἐν γὰρ τῷ σῴζεσθαί σε οὐ στήσεται οὐδὲ χρονιεῖ· 15 ὅτι ἐγὼ ὁ θεός σου ὁ ταράσσων τὴν θάλασσαν καὶ ἠχῶν τὰ κύματα αὐτῆς, Κύριος Σαβαώθ ὄνομά μοι. 16 θήσω τοὺς λόγους μου εἰς τὸ στόμα σου καὶ ὑπὸ τὴν σκιὰν τῆς χειρόςb μου σκεπάσω σε, ἐν ᾗ ἔστησα τὸν οὐρανὸν καὶ ἐθεμελίωσα τὴν γῆν· καὶ ἐρεῖ Σιών Λαός μου εἶ σύ. 346 Jerusalem, you have suffered my wrath

(51:17–20)

17 Ἐξεγείρου ἐξεγείρου ἀνάστηθι, Ἰερουσαλήμ ἡ πιοῦσα τὸ ποτήριον τοῦ θυμοῦ ἐκ χειρὸς Κυρίουc· τὸ ποτήριον γὰρ τῆς πτώσεως, τὸ κόνδυ τοῦ θυμοῦ μουd ἐξέπιεςe καὶ ἐξεκένωσας. 18 καὶ οὐκ ἦν ὁ παρακαλῶν σε ἀπὸ πάντων τῶν τέκνων σου, ὧν ἔτεκες, καὶ οὐκ ἦν ὁ ἀντιλαμβανόμενος τῆς χειρός σου οὐδὲ ἀπὸ πάντων τῶν υἱῶν σου, ὧν ὕψωσας. 19 δύο ταῦτα ἀντικείμενα· τίς σοιf συλλυπηθήσεται; πτῶμα καὶ σύντριμμα, λιμὸς καὶ μάχαιρα· τίς παρακαλέσει σεg; 20 οἱ υἱοί σουh οἱ ἀπορούμενοι, οἱ καθεύδοντες ἐπ’ ἄκρου πάσης ἐξόδου ὡς σιταῖονi ἡμίεφθον, οἱ πλήρεις θυμοῦ Κυρίου, ἐκλελυμένοι διὰ Κυρίου τοῦ θεοῦ. 347 I will transfer the wrath from you to your oppressors

(51:21–23)

21 διὰ τοῦτο ἄκουε, τεταπεινωμένη καὶ μεθύουσα οὐκ ἀπὸ οἴνου· 22 Οὕτωj λέγει Κύριος ὁ θεὸς ὁ κρίνων τὸν λαὸν αὐτοῦ Ἰδοὺ εἴληφα ἐκ τῆς χειρός σου τὸ ποτήριον τῆς πτώσεως, τὸ κόνδυ τοῦ θυμοῦk, καὶ οὐ προσθήσειl ἔτι πιεῖν αὐτό· 23 καὶ δώσωm αὐτὸ εἰς τὰς χεῖρας τῶν ἀδικησάντων σε καὶ τῶνn ταπεινωσάντων σε,

aτοῦ προσώπου τοῦ θυμοῦ αὐτοῦ θλίβοντός] Sca; τοῦ προσώπου τοῦ θυμοῦ μου τοῦ θλίβοντές S*; τὸ πρόσωπον τοῦ θυμοῦ τοῦ θλίβοντός ABRZ b σκιὰν τῆς χειρός] SBRZ; δεξιάν A c τὸ ποτήριον τοῦ θυμοῦ ἐκ χειρὸς Κυρίου] SARZ; ἐκ χειρὸς Κυρίου τὸ ποτήριον τοῦ θυμοῦ αὐτοῦ B dθυμοῦ μου] S; θυμοῦ ABRZ e ἐξέπιες] SBRZ; ἔπιες A f τίς σοι] S*; σοι τίς σοι ScaABRZ g τίς παρακαλέσει σε] SB; τίς σε παρακαλέσει ARZ h σου] SBRZ; σοι A i σιταῖον] S*; σευτλίον ScaABRZ j Οὕτω] S*; οὕτως ScaABRZ k θυμοῦ] SARZ; θυμοῦ μου B l προσθήσει] S; προσθήσῃ ABRZ m δώσω] SB; ἐμβαλῶ ARZ n καὶ τῶν] SARZ; τῶν B

51:14–23

275

the sky and founded the land, and you always feared all the days of the face of his wrath, of the one who oppresses you. 345 Lord Sabaoth will shelter you from your oppressor

(51:13–16)

For just as he decided to take you out, and now where is the passion of the one who oppresses you? 14 For he will not stand still or delay when saving you, 15 for I am your God, the one who stirs up the sea and causes its waves to roar, Lord Sabaoth is my name. 16 I will put my words into your mouth and I will shelter you under the shadow of my hand, by which I established the sky and founded the land. And Zion will say, “You are my people.” 346 Jerusalem, you have suffered my wrath

(51:17–20)

17 Awake, awake, rise up, Jerusalem who drank the cup of wrath from the hand of Lord, for you drank from and you emptied the cup of collapse, the drinkingvessel of my wrath. 18 And not there was no-one who encouraged you, of all your children whom you bore, and there was no-one, not even of all your sons whom you raised, who took your hand. 19 These two things are opposed; who will grieve with you? Collapse and injury, famine and sword, who will comfort you? 20 Your sons who are at a loss, who sleep at the extremity of every exit like a half-cooked corn-rent, who are full of the wrath of Lord, have been become weary through Lord God. 347 I will transfer the wrath from you to your oppressors

(51:21–23)

21 Because of this, listen, you who have been brought down and are drunk not from wine. 22 Thus says Lord God who judges his people: “Look, I have taken the cup of collapse, the vessel of wrath, from your hand and you will no longer continue to drink it. 23 And I will give it into the hands of those who have wronged you

51:14–16 Eusebius Comm. Isa. 2.39 51:17 Matt 26:39; Rev 14:10; Eusebius Comm. Isa. 2.40; Hist. eccl. 10.4.50; Origen Fr. Lam. (GCS 6.251); Hom. Ezech. 13.2 51:18 Eusebius Comm. Isa. 2.40; Hist. eccl. 10.4.50; 51:19–21 Eusebius Comm. Isa. 2.40 51:22 Matt 26:39; Rev 14:10; Eusebius Comm. Isa. 2.40; Hist. eccl. 10.4.50 51:23 Eusebius Comm. Isa. 2.40; Hist. eccl. 10.4.50

276

Text and Translation

οἳ εἶπαν τῇ ψυχῇ σου Κύψον, ἵνα παρέλθωμεν· καὶ ἔθηκας ἴσα τῇ γῇ τὰ μετάφρενάa σου ἔξω τοῖς παραπορευομένοις. 348 Get up, Jerusalem!

(52:1–2)

52.1 Ἐξεγείρου ἐξεγείρου, Σιών, ἔνδυσαι τὴν ἰσχύν σουb, καί συc ἔνδυσαι τὴν δόξαν σου, Ἰερουσαλήμ πόλις ἡd ἁγία· οὐκέτι προστεθήσεται διελθεῖν διὰ σοῦ ἀπερίτμητος καὶ ἀκάθαρτος. 2 ἐκτίναξαι τὸν χοῦν καὶ ἀνάστηθι κάθισον, ερουσαλήμ· ἔκδυσαιe τὸν δεσμὸν τοῦ τραχήλου σου, ἡ αἰχμάλωτος θυγάτηρ Σιών. 3 Ὅτι τάδε λέγει Κύριος Δωρεὰν ἐπράθητε καὶ οὐ μετὰ ἀργυρίου λυτρωθήσεσθε. 349 Lord’s people were taken by force

(52:4–6)

4 Οὕτωf λέγει Κύριος Εἰς Αἴγυπτον κατέβη ὁ λαός μου τὸ πρότερον παροικῆσαι ἐκεῖ, καὶ εἰς Ἀσσυρίους βίᾳ ἤχθησαν· 5 καὶ νῦν τί ὧδέ ἐστεg; Τάδε λέγει Κύριος. ὅτι ἐλήμφθη ὁ λαός μου δωρεάν, θαυμάζετε καὶ ὀλολύζετε· Τάδε λέγει Κύριος. δι’ ὑμᾶς διὰ παντὸς τὸ ὄνομά μου βλασφημεῖται ἐν τοῖς ἔθνεσιν. 6 διὰ τοῦτο γνώσεται ὁ λαός μου τὸ ὄνομά μου ἐν τῇ ἡμέρᾳ ἐκείνῃ, ὅτι ἐγώ εἰμι

aμετάφρενά] SARZ; μέσα B b σου] S; σου, Σιών ABRZ c συ] S*Scb3B; om. Scb2ARZ d ἡ] SBRZ; om. A e ἔκδυσαι] SARZ; ἔκλυσαι B f Οὕτω] S*Scb3; οὕτως ScaABRZ g ἐστε] SBRZ; ἔσται A

52:1–6

277

and of those who have brought you down, who said to your soul, ‘Bow, so that we might pass by!’ and you made your backs flat to the land, for those who pass by outside.” 348 Get up, Jerusalem!

(52:1–2)

52.1 Awake, awake, Zion! Put on your strength and put on your glory, Jerusalem, holy city! No uncircumcised or unclean person will continue to pass through you any more. 2 Shake off the dust and rise up and sit, Jerusalem! Take off the bond from your neck, captive daughter of Zion. 3 Because thus says Lord: “You were sold for nothing and you will be redeemed without money.” 349 Lord’s people were taken by force

(52:4–6)

4 Thus says Lord: “My people went down into Egypt earlier, to sojourn there, and they were led to the Assyrians by force. 5 And now why are you here?” Thus says Lord: “Because my people were taken for nothing, be amazed and wail.” Thus says Lord: “My name is blasphemed everywhere among the nations on your account. 6 Because of this, my people will know my name on that day, that I am the one.

52:1 Matt 4:5; Rev 21:2, 27; Methodius Lepra 10.4; Eusebius Comm. Isa. 2.40; Hist. eccl. 10.4.51 52:2 Methodius Res. 1.47.6; Origen Comm. Jo. 1.54; Eusebius Comm. Isa. 2.40; Hist. eccl. 10.4.51 52:3 1 Pet 1:18; Rec. Fid. (GCS 4.54); Eusebius Comm. Isa. 2.40 52:4 Origen Hom. Exod. 1.2; Eusebius Comm. Isa. 2.40 52:5 Rom 2:24; 1 Tim 6:1; 2 Pet 2:2; Rev 16:9; Did. apost. 3 (Connolly R.H. 26); Eusebius Comm. Isa. 2.40; 2.54; Comm. Ps. (PG 23.877); Dem ev. 6.24.1–2; Ecl. proph. 4.26; Ignatius Tral. 8.2; Justin Dial. 17.2; Origen Comm. Jo. 20.350; 32.360; Comm. Matt. 16.22; Hom. Lev. 5.7; PseudoClementines Cor. 13.2; 13.4; Tertullian Adv. Jud. 13.26; Idol. 14.2; Marc. 3.23.3; 4.14.16 52:6 Eusebius Comm. Isa. 2.40; Dem ev. 6.24.3; Ecl. proph. 4.26; Hippolytus Ben. Is. Jac. 2 (PO 27.172); Origen Comm. Jo. 1.63; Hom. Cant. 1.2; Tertullian Marc. 4.13.1

278 350 I announce good news

Text and Translation

(52:6–7)

Αὐτὸς ὁ λαλῶν· πάρειμι 7 ὡς ὥρα ἐπὶ τῶν ὀρέων, ὡς πόδες εὐαγγελιζομένου ἀκοὴν εἰρήνης, ὡς εὐαγγελιζόμενος ἀγαθά, ὅτι ἀκουστὴν ποιήσω τὴν σωτηρίαν σου λέγων Σιών Βασιλεύσει σου ὁ θεός. 351 Let Jerusalem’s protectors rejoice

(52:8–9)

8 ὅτι φωνὴ τῶν φυλασσόντων σε ὑψώθη. Καὶ τῇ φωνῇ ἅμα εὐφρανθήσονται· ὅτι ὀφθαλμοὶ πρὸς ὀφθαλμοὺς ὄψονται, ἡνίκα ἂν ἐλεήσει Κύριος τὴν Σιών. 9 Ῥηξάτω εὐφροσύνην ἅμα τὰ ἔρημα Ἰερουσαλήμ, ὅτι ἠλέησεν αὐτὴν καὶ ἐρρύσατο. 352 Nations will see Lord’s salvation

(52:10)

10 καὶ ἀποκαλύψει Κύριος τὸν βραχίονα τὸν ἅγιον αὐτοῦa ἐνώπιον πάντων τῶν ἐθνῶν, καὶ ὄψονται πάντα τὰ ἔθνη τὰb ἄκρα τῆς γῆς τὴν σωτηρίαν τὴν παρὰ τοῦ θεοῦ ἡμῶνc. 353 Come out, carriers of Lord’s vessels

(52:11–12)

11 ἀπόστητε ἀπόστητε ἐξέλθατε ἐκεῖθεν καὶ ἀκαθάρτου μὴ ἅπτεσθεd, ἐξέλθατε ἐκ τοῦe μέσου αὐτῆς ἀφορίσθητε, οἱ φέροντες τὰ σκεύη Κυρίου· 12 ὅτι οὐ μετὰ ταραχῆς ἐξελεύσεσθε οὐδὲ φυγῇ πορεύσεσθε, προπορεύσεταιf γὰρ πρὸ προσώπουg ὑμῶν Κύριος, καὶ ὁ συνάγωνh ὑμᾶς Κύριος ὁ θεὸς Ἰσραήλ.

aτὸν ἅγιον αὐτοῦ] SB; αὐτοῦ τὸν ἅγιον ARZ bτὰ ἔθνη τὰ] S*; τὰ Scb2ARZ; om. B c ἡμῶν] SB; om. ARZ d ἅπτεσθε] SARZ; ἅψησθε B e τοῦ] S; om. ABRZ fπροπορεύσεται] SB; πορεύσεται ARZ gπρὸ προσώπου] S; πρότερος ABRZ h συνάγων] S*; ἐπισυνάγων ScaABRZ

52:7–12

350 I announce good news

279 (52:6–7)

I myself, the one who speaks, am present 7 as an hour upon the mountains, as the feet of one who brings the good report of peace, as one who brings good news of good things, for I will make your salvation known, saying to Zion, ‘God will rule over you.’ ” 351 Let Jerusalem’s protectors rejoice

(52:8–9)

8 For the voice of those who guard you was lifted up. And with their voice they will rejoice together, because eyes will look to eyes, when Lord will show mercy to Zion. 9 Let the deserted places of Jerusalem burst out together with joy, because he has shown pity on and rescued Jerusalem. 352 Nations will see Lord’s salvation

(52:10)

10 Lord will reveal his holy arm before all the nations, and all the nations to the extremities of the earth will see the salvation that is from our God. 353 Come out, carriers of Lord’s vessels

(52:11–12)

11 Go away, go away! Come out from there and do not touch an unclean thing. Come out from among her; be separate, you who carry the vessels of Lord, 12 because you will not come out with trouble nor will you go in flight, for Lord will go before your face, and the one who gathers you is Lord God of Israel.

52:7 Acts 10:36; Rom 10:15; Eph 2:17; 6:15; Rec. Fid. (GCS 4.24); Eusebius Comm. Isa. 1.90; 2.41; Comm. Ps. (PG 23.660); Dem ev. 3.1.3; 6.24.3–5, 9; Ecl. proph. 4.26; Hippolytus Ben. Is. Jac. 2 (PO 27.172,193); Irenaeus Dem. 86 (SC 62.153); Odes Sol. 9.6; Origen Comm. Jo. 1.51; 1.55; 1.57; 1.63; 1.65; 1.86; 32.77; 32.78; 32.80; 32.86; 32.87; 32.101; Fr. Eph. 17; Hom. Exod. 10.3; Hom. Isa. 5.2; Tertullian Marc. 3.22.1; 4.13.1; 4.34.16; 5.2.5 52:8 Eusebius Comm. Isa. 2.41; Dem. ev. 6.24.4 52:9 Eusebius Comm. Isa. 2.41; Dem. ev. 6.24.5; 6.24.7 52:10 Luke 2:30–32; Cyprian Test. 2.4; Did. apost. 20; Eusebius Comm. Isa. 2.41–42; Comm. Ps. (PG 23.461); Dem ev. 6.24.1; 6.24.8–9; Eccl. theol. 1.20; Ecl. proph. 4.27; Mart. Pal.; Justin Dial. 13.2; Origen Ps. Cat. (PG 12.1208); Tertullian Marc. 3.22.3. 52:11 2 Cor 6:17; Rev 18:4; Cyprian Test. 3.34; Eusebius Comm. Isa. 2.41; Ecl. proph. 4.27; Origen Fr. Jer. (GCS 10.527); Hom. Exod. 8.4; Hom. Lev. 5.12; 11.1; 14.3; Tertullian Marc. 3.22.2 52:12 Eusebius Comm. Isa. 2.41

280

Text and Translation

354 Kings will shut their mouth because of my servant

(52:13–15)

13 ἰδοὺ συνήσει ὁ παῖς μου καὶ ὑψωθήσεται καὶ δοξασθήσεται σφόδρα. 14 ὃν τρόπον ἐκστήσονται ἐπὶ σὲ πολλοί οὕτως ἀδοξήσει ἀπὸ ἀνθρώπων τὸ εἶδός σου καὶ ἡ δόξα σου ἀπὸ τῶν ἀνθρώπων, 15 οὕτωςa θαυμάσονται ἔθνη πολλὰ ἐπ’ αὐτῷ, καὶ συνέξουσινb βασιλεῖς τὸ στόμα αὐτῶν· ὅτι οἷς οὐκ ἀνηγγέλη περὶ αὐτοῦ, ὄψονται, καὶ οἳ οὐκ ἀκηκόασιν, συνήσουσιν. 355 His appearance was despised

(53:1–3)

53.1 Κύριε, τίς ἐπίστευσεν τῇ ἀκοῇ ἡμῶν; καὶ ὁ βραχίων Κυρίου τίνι ἀπεκαλύφθη; 2 ἀνηγγείλαμενc ἐναντίον αὐτοῦ ὡς παιδίονd, ὡς ῥίζα ἐν γῇ διψώσῃ, οὐκ ἔστιν εἶδος αὐτῷ οὔτεe δόξα· καὶ εἴδομεν αὐτόν, καὶ οὐκ εἶχεν εἶδος οὐδὲ κάλλος· 3 ἀλλὰ τὸ εἶδος αὐτοῦ ἄτιμον καὶ ἐκλιπόνταf παρὰ πάντα τοὺς υἱοὺς τῶν ἀνθρώπωνg, ἄνθρωπος ἐν πληγῇ ὢν καὶ εἰδὼς φέρειν μαλακίαν, ὅτι ἀπέστραπται τὸ πρόσωπον αὐτοῦ, ἠτιμάσθη καὶ οὐκ ἐλογίσθη.

aοὕτως] SARZ; οὕτω B bσυνέξουσιν] SBRZ; συνάξουσιν A c ἀνηγγείλαμεν] SABR; ἀνέτειλε μὲν Z dἐναντίον αὐτοῦ ὡς παιδίον] Scb3ARZ; ἐναντίον αὐτοῦ ὡς πεδίον S*; ὡς παιδίον ἐναντίον αὐτοῦ B e οὔτε] S; οὐδὲ ABRZ f καὶ ἐκλιπόντα] S; καὶ ἐκλιπὸν B; ἐκλεῖπον ARZ g πάντα τοὺς υἱοὺς τῶν ἀνθρώπων] S; τοὺς υἱοὺς τῶν ἀνθρώπων B; πάντας ἀνθρώπους ARZ

52:13–53:3

354 Kings will shut their mouth because of my servant

281 (52:13–15)

13 Look, my servant will understand and be raised up and will be glorified exceedingly. 14 In the same way that many will be amazed at you, so your appearance will be held in contempt by humans and your glory by humans. 15 Thus many nations will be amazed at him, and kings will shut their mouth, because those to whom it has not been declared concerning him will see and those who have not heard will understand. 355 His appearance was despised

(53:1–3)

53.1 Lord, who has believed our report? And to whom has the arm of Lord been revealed? 2 We proclaimed before him like a child, like a root in a thirsty land; he has no appearance or glory. And we saw him, and he had no appearance or beauty. 3 Instead, his appearance was dishonoured and things were failing beyond all the sons of men, being a man in calamity and one who knows how to bear sickness, for his face has been rejected; he was dishonoured and was not esteemed.

52:13 John 3:14; Acts 3:13; Ascen. Isa. 4.21; Eusebius Comm. Isa. 2.42; Ecl. proph. 4.27; Justin 1 Apol. 50.3; Origen Cels. 1.54–55; Fr. Ps. (PG 12.1104) 52:14 Eusebius Comm. Isa. 2.42; Ecl. proph. 4.27; Justin Dial. 121.3; Origen Cels. 1.55; 6.75; Tertullian Marc. 3.17.1 52:15 Rom 15:21; 1 Cor 2:9; Cyprian Test. 1.21; Cyril of Jerusalem Cat. 13.7; Eusebius Comm. Isa. 2.42; 2.44; 2.58; Comm. Ps. (PG 23.145); Dem. ev. 8.2.130; Ecl. proph. 4.27–28; Justin 1 Apol. 50.3; Dial. 13.2; Origen Cels. 1.54; Ps. Cat. A (PG 17.108) 53:1 Luke 24:25; John 12:38; Rom 10:16; Ep. Ap. 30; Cyprian Test. 2.; 2.13; Cyril of Jerusalem Cat. 13.7; 13.13; 13.19; Eusebius Comm. Isa. 2.42; Dem. ev. 3.2.48; 3.2.50; Ecl. proph. 4.27; Hippolytus Noet. 17; Irenaeus Dem. 68 (SC 62.134); Justin 1 Apol. 50.5; Dial. 42.2; 42.3; 114.2; 118.4; Lactantius Inst. 4.16.15; Origen Cels. 1.54–55; 6.75; Fr. Lam. (GCS 6.259); Hom. Jer. 14.9 53:2 Clement of Alexandria Paed. 3.3.3; Strom. 3.103.3; 6.151.3; Eusebius Comm. Isa. 2.42; 2.44; Ecl. proph. 1; 2.4; 2.14; 4.19; 4.27; Dem. ev. 3.2.48; 3.2.49; 3.2.50; 3.2.53; 4.16.19; 4.16.39; Hist. eccl. 5.1.17; 5.1.23; Justin 1 Apol. 52.3; Dial. 14.8; 32.1; 32.2; 32.6; 42.2; 42.3; 49.2; 85.1; 88.8; 100.2; 110.2; Origen Cels. 4.16; 6.75–77; 7.16; Comm. Matt. 12.29–30; 12.32; 14.1; 32; 143; Comm. Cant. 3; Hom. Exod. 6.1; Tertullian Adv. Jud. 14.2; Carn. Chr. 9.6; 15.5; Idol. 18.5; Marc. 3.7.2; 3.17.1 53:3 Mark 9:12; Phil 2:7; Sib. Or. 8; Rec. Fid. (GCS 4.48); Athanasius Inc. 34.2; Clement of Alexandria Paed. 3.3.3; Protr. 110.1; Strom. 2.22.8; Eusebius Comm. Isa. 2.42; Comm. Ps. (PG 23.308, 756, 1209); Dem. ev. 3.2.53; 3.2.54; 3.2.57; 3.2.61; 4.16.19; 4.16.20; 4.16.39; Ecl. proph. 2.4; 2.14; 4.27; Hist. eccl. 5.1.17; 5.1.23; Justin Dial. 14.8; 32.1; 36.6; 49.2; 85.1; 88.8; 100.2; Lactantius Inst. 4.16.17; Origen Cels. 4.16; 6.75–77; 7.16; Comm. Jo. 28.164; Comm. Matt. 32; 12.29; 12.32; Comm. Cant. 3 (GCS 33.175); Hom. Exod. 6.1; Tertullian Adv. Jud. 9.28; 14.2; Carn. Chr. 9.6; 15.1; 15.5; Marc. 3.7.2; 3.17.1; 3.17.4; Theodotus Fr. (GCS 31.322)

282 356 He was wounded for our sins

Text and Translation

(53:4–7)

4 οὗτος τὰς ἁμαρτίας ἡμῶν φέρει καὶ περὶ ἡμῶν ὀδυνᾶται, καὶ ἡμεῖς ἐλογισάμεθα αὐτὸν ἐν πόνοιςa. Καὶ ἐν πληγῇ καὶ ἐν κακώσει. 5 αὐτὸς δὲ ἐτραυματίσθη διὰ τὰς ἀνομίαςb ἡμῶν καὶ μεμαλάκισταιc διὰ τὰς ἁμαρτίαςd ἡμῶν· παιδεία εἰρήνης ἡμῶν ἐπ’ αὐτόν, τῷ μώλωπι αὐτοῦ ἡμεῖς ἰάθημεν. 6 πάντες ὡς πρόβατα ἐπλανήθημεν, ἄνθρωπος τῇ ὁδῷ αὐτοῦ ἐπλανήθη· καὶ Κύριος παρέδωκεν αὐτὸν ταῖς ἁμαρτίαις ἡμῶν. 7 καὶ αὐτὸς διὰ τὸ κεκραγῶσθαιe οὐκ ἀνοίγει τὸ στόμα·

aἐν πόνοις] S*; εἶναι ἐν πόνῳ Scb2ABRZ bἀνομίας] SARZ; ἁμαρτίας B cμεμαλάκισται] SBRZ; ἐμαλακίσθη A d ἁμαρτίας] SARZ; ἀνομίας B e κεκραγῶσθαι] S*; κεκακῶσθαι Scb3ABRZ

53:4–7

356 He was wounded for our sins

283 (53:4–7)

4 This one carries our sins and is in pain concerning us, and we regarded him in toils and in calamity and in misfortune. 5 But he was wounded on account of our lawless acts and became sick on account of our sins. The discipline of our peace was upon him; by his bruise we were healed. 6 We all were misled like sheep, each person was misled in his own path, was led astray and Lord handed him over for our sins. 7 And he does not open his mouth, because of the outcry.

53:4 Matt 8:17; 1 Pet 2:24; Diogn. 9.2; Athanasius Ep. fest. 20.1; Clement of Alexandria Paed. 2.74.3; Cyprian Dom. or. 14; Cyril of Jerusalem Cat. 13.34; Eusebius Comm. Isa. 2.42; Comm. Ps. (PG 23.308, 736, 756, 1060, 1065); Ecl. proph. 4.27; 4.33; Dem. ev. 1.10.16; 3.2.63; 4.16.20; 4.17.17; 10.1.19; 10.1.21; 10.8.35; Hist. eccl. 10.4.12; Laud. Const. 15.12; Theoph. (GCS 11.10, 155); Hippolytus Ben. Is. Jac. 1 (PO 27.20); Noet. 18; Ignatius Pol. 1.3; Irenaeus Dem. 67 (SC 62.132); Irenaeus Fr. A (TU 36,3.61); Origen Cels. 1.55; Comm. Cant. 3 (GCS 33.197); Comm. Jo. 2.164; 6.290; 28.160; 28.165; 32.83; Comm. Matt. 12.29; 72; 125; Pasch. 2.41; Hom. Jer. 14.9; Hom. Lev. 5.3; 7.2; Hom. Luc. 19 (GCS 49.115); 34 (GCS 49.193); Ps. Cat. C (Pitra 152, 327); Tertullian Marc. 3.17.5; 4.8.4; 4.9.10; Theodotus Fr. (GCS 31.322); 53:5 Rom 4:25; 5:1; 1 Cor 15:3; Barn. 5.2; Clement of Alexandria Paed. 2.74.3; Strom. 2.64.4; Cyril of Jerusalem Cat. 13.34; Eusebius Comm. Ps. (PG 23.308, 756, 1065); Dem. ev. 4.17.17; 10.1.21; 10.1.23; 10.8.36; Ecl. proph. 4.27; Hist. eccl. 5.1.23; 10.4.12; Comm. Isa. 2.42; Hippolytus Ben. Is. Jac. 1 (PO 27.20); Irenaeus Dem. 68–69; Justin Dial. 17.1; 43.3; 63.2; 95.3; 137.1; Origen Cels. 1.55; 3.2; Comm. Jo. 28.165; Comm. Matt. 125 (GCS 38.261); Pasch. 2.41; Hom. Jer. 14.9; 53:6 1 Pet 2:25; Athanasius Inc. 34.2; Clement of Alexandria Paed. 1.67.3; Eusebius Comm. Isa. 2.42; Comm. Ps. (PG 22.756, 1060, 1065); Dem. ev. 1.10.16; 10.1.23; 10.8.35; Ecl. proph. 4.27; Laud. Const. 15.12; Theoph. (GCS 11.10, 155); Hippolytus Prov. (Richard 94); Irenaeus Dem. 69; Lactantius Inst. 4.16.15; Origen Comm. Jo. 28.166 53:7 Matt 27:12; Mark 14:49, 61; John 1:29; Acts 8:32; Rev 5:6, 9; Odes Sol. 31.10; Athanasius Ep. fest. 1.9; 6.8; Inc. 37.7; Clement Pasc. (GCS 17.216); Cyprian Ep. 13.4; Test. 2.13; 2.15; Cyril of Jerusalem Cat. 10.3; 10.5; 13; Eusebius Comm. Isa. 2.42; Comm. Ps. (PG 23.261, 313, 365, 1065); Dem. ev. 1.10.15; 1.10.18; 1.10.21; 1.10.23; 3.2.70; 4.16.39; 9.4.4; 10.3; 10.4; 10.7; 10.8.32; 10.8.36; Ecl. proph. 1 (PG 22.1025); 3.33; 4.27; Laud. Const. 15.12; Mart. Pal. (Cureton 4.3); Praep. ev. 6.10.9; Hippolytus Helc. Ann. (GCS 1,2.122); Fr. Prov.; Irenaeus Dem. 69 (SC 62.135); Lactantius Inst. 4.18.9; 4.18.16; Epit. 40.8; 41.1; Origen Comm. Jo. 1.233; 6.273; 6.284; 28.166; Comm. Matt. 70 (GCS 38.166); 81 (GCS 41.48); Cels. 2.59; 7.55; Hom. Gen. 14.1; Hom. Jer. 10.1; Pasch. 2.41; 2.42; Pr. Cat. (PG 17.240); Justin Dial. 72.3; 90.1; 111.3; 114.2; Tertullian Adv. Jud. 9.28; 13.21; 14.1; Fr. 29 (TU 38.34); Marc. 3.7.1; 3.17.4; 4.42.3; Pat. 3.7; Res. 20.5; Victorinus Apoc. (CSEL 49.62)

284 357 Though innocent, he was killed

Text and Translation

(53:7–10)

ὡς πρόβατον ἐπὶ σφαγὴν ἤχθηa καὶ ὡς ἀμνὸς ἐναντίον τοῦ κείροντοςb ἄφωνος οὕτως οὐκ ἀνοίγει τὸ στόμα αὐτοῦ. 8 ἐν τῇ ταπεινώσει ἡ κρίσις αὐτοῦ ἤχθη· τὴν γενεὰν αὐτοῦ τίς διηγήσεται; ὅτι αἴρεται ἀπὸ τῆς γῆς ἡ ζωὴ αὐτοῦ, ἀπὸ τῶν ἀνομιῶν τοῦ λαοῦ μου ἤχθη εἰς θάνατον. 9 καὶ δώσω τοὺς πονηροὺς ἀντὶ τῆς ταφῆς αὐτοῦ καὶ τοὺς πλουσίους ἀντὶ τοῦ θανάτου αὐτοῦc· ὅτι ἀνομίαν οὐκ ἐποίησεν, οὐδὲ δόλονd ἐν τῷ στόματι αὐτοῦ. 10 Καὶ Κύριος βούλεταιe καθαρίσαι αὐτὸν τῆς πληγῆςf· ἐὰν δῶτε περὶ ἁμαρτίας, ἡ ψυχὴ ὑμῶν ὄψεται σπέρμα μακρόβιον. 358 Lord removes him to justify the righteous

(53:10–11)

καὶ Κύριος βούλεται ἀφελεῖν ἀπὸ τοῦ πόνου τῆς ψυχῆς αὐτοῦ, 11 δεῖξαι αὐτῷ φῶς καὶ πλάσαι τῇ συνέσει, δικαιῶσαι δίκαιον εὖ δουλεύοντα πολλοῖς, καὶ τὰς ἁμαρτίας αὐτῶν αὐτὸς ἀνοίσει.

aἤχθη] S*; ἤρθη ScaABRZ bκείροντος] S*B; κείραντος αὐτὸν ScaA; κείροντος αὐτὸν RZ cθανάτου αὐτοῦ] SARZ; θανάτου B d δόλον] S*B (= MT); εὑρέθη δόλος ScaARZ eΚύριος βούλεται] S; βούλεται Κύριος ABRZ f τῆς πληγῆς] SBRZ; ἀπὸ τῆς πληγῆς A

53:8–11

357 Though innocent, he was killed

285 (53:7–10)

As a sheep was led to the slaughter, and as a lamb is without voice before the one who shears it, so he does not open his mouth. 8 His justice was brought in humiliation; who will recount his family? For his life was taken up from the land, he was led to death because of the lawless acts of my people. 9 And I will give the wicked in place of his tomb and the wealthy in place of his death, because he did no lawless act, nor was there deceit with his mouth. 10 The Lord wishes to cleanse him of the blow. If you give concerning sin, your soul will see long-lived seed. 358 Lord removes him to justify the righteous

(53:10–11)

And Lord wishes to remove him 11 from the toil of his soul, to show him light and to form him with understanding, to justify a righteous person who serves many well, and he himself will take up their sins.

53:8 Odes Sol. 12.6; Athanasius Inc. 34.2–3; 37.2; Cyril of Jerusalem Cat. 11.5; Eusebius Comm. Isa. 2.42; Ecl. proph. 4.27; 4.29; Dem. ev. 3.2.54; 3.2.57; 3.2.58; 3.2.70; 4.3.13; 4.15.53; 4.16.39; 5.1.14; 5.18; 5.1.25; 10.4; Hist. eccl. 1.2.2; Hippolytus Haer. 5.7.2; Irenaeus Dem. 69–70; Justin 1 Apol. 50.5; 1.51.1; Dial. 43.3; 63.2; 68.4; 76.2; 89.3; Lactantius Inst. 4.8.6; 4.18.24; Melito Pasc. 64; Origen Cels. 1.54–55; Comm. Jo. 28.167; Hom. Exod. 6.1; Tertullian Adv. Jud. 10.15; 13.22; 14.6; Marc. 3.7.6 53:9 1 Pet 2:22; Rev 14:5; Cyprian Test. 2.15; Cyril of Jerusalem Cat. 13.3; 13.34; 14.3; Eusebius Comm. Isa. 2.42; Comm. Ps. (PG 23.161, 204); Dem. ev. 1.10.16; 3.2.59; Ecl. proph. 2.; 3.30; 4.22; 4.27; 4.33; Comm. Jer. Fr. C (Ghisler); Lactantius Inst. 4.18.24; Origen Cels. 1.69; Comm. Jo. 28.160; Comm. Matt. 107 (GCS 38.226); Fr. Ps. (PG 12.1444); Fr. Jo. (GCS 10.501); Hom. Lev. 12.2–4; Pasch. 2.41; Princ. 2.6.4; Ps. Cat. F (GCS 1,2.141); Justin Dial. 32.2; 97.2; 102.7; Tertullian Adv. Jud. 10.4; Marc. 3.23.5 53:10 Matt 20:28; Mark 10:45; Athanasius Inc. 34.3; Eusebius Comm. Isa. 2.42; Tertullian Adv. Jud. 10.15; Dem. ev. 3.2.60–63; 3.2.70 53:11 Acts 3:13; Rom 5:19; Phil 2:7; Did. apost. 16; Eusebius Comm. Isa. 2.42; Dem. ev. 3.2.60; 3.2.63; 3.2.70

286

Text and Translation

359 He took up the sins of many

(53:12)

12 διὰ τοῦτο αὐτὸς κληρονομήσει πολλοὺς καὶ τῶν ἰσχυρῶν μεριεῖ σκῦλα, ἀνθ’ ὧν παρεδόθη εἰς θάνατον ἡ ψυχὴ αὐτοῦ, καὶ ἐν τοῖς ἀνόμοις ἐλογίσθη· καὶ αὐτὸς ἁμαρτίας πολλῶν ἀνήνεγκεν καὶ διὰ τὰς ἀνομίαςa αὐτῶν παρεδόθη. 360 The widow will have plenty of children

(54:1–3)

54.1 Εὐφράνθητι, στεῖρα ἡ οὐ τίκτουσα, ῥῆξον καὶ βόησον, ἡ οὐκ ὠδίνουσα, ὅτι πολλὰ τὰ τέκνα τῆς ἐρήμου μᾶλλον ἢ τῆς ἐχούσης τὸν ἄνδρα, εἶπεν γὰρ Κύριος. 2 πλάτυνον τὸν τόπον τῆς σκηνῆς σου καὶ τῶν αὐλαιῶν σου, πῆξον, μὴ φείσῃ· μάκρυνον τὰ σχοινίσματά σου καὶ τοὺς πασσάλους σου κατίσχυσον. 3 ἔτι εἰς τὰ δεξιὰ καὶ εἰς τὰ ἀριστερὰb ἐκπέτασον, καὶ τὸ σπέρμα σου ἔθνη κληρονομήσει, καὶ πόλεις ἠρημωμένας κατοικιεῖςc. 361 You will not remember the reproach of your widowhood

(54:4–6)

4 μὴ φοβοῦ ὅτι κατῃσχύνθης, μηδὲ ἐντραπῇς ὅτι ὠνειδίσθης· ὅτι αἰσχύνην αἰώνιον ἐπιλήσῃ καὶ ὄνειδος τῆς χηρείαςd σου οὐe μνησθήσῃ. 5 ὅτι ἐγὼf Κύριος ὁ ποιῶν σε, Κύριος Σαβαώθ ὄνομα αὐτῷ· ὁ ῥυσάμενόςg σε αὐτὸςh θεὸς Ἰσραήλ, πάσῃ τῇ γῇ κληθήσεται. 6 οὐχ ὡς γυναῖκα καταλελειμμένην. Καὶ ὀλιγόψυχον κέκληκέν σε Κύριος οὕτωi γυναῖκα ἐκ νεότητος μεμισημένην, εἶπεν ὁ θεός σου.

aἀνομίας] SB; ἁμαρτίας ARZ b εἰς τὰ ἀριστερὰ] SARZ; τὰ ἀριστερὰ B c κατοικιεῖς] SBRZ; κατοικήσεις A dχηρείας] SBRZ; Χηρίας A eοὐ] S; οὐ μὴ ABRZ fἐγὼ] S*Scb3; om. Scb2ABRZ g ὁ ῥυσάμενός] S*; καὶ ὁ ῥυσάμενός Scb2ABRZ h αὐτὸς] SABR; ἅγιος Z i Κύριος οὕτω] S*; Κύριος, οὐδ’ ὡς ScaARZ; ὁ κύριος, οὐδ’ ὡς B

53:12–54:6

359 He took up the sins of many

287 (53:12)

12 Because of this he will inherit many people, and he will divide up the spoils of the mighty, in place of whom his soul was betrayed to death and he was reckoned among the lawless. And he himself took up the sins of many people, and he was betrayed on account of their sins. 360 The widow will have plenty of children

(54:1–3)

54.1 Rejoice, barren one who does not bear children, burst out and call out, you who are not in labour, because the children of the deserted woman will be more numerous than those the woman who has a man, for Lord has said. 2 “Widen the place of your tent and of your curtains, set it up, do not hold back. Lengthen your allotment and reinforce your stakes. 3 Spread out farther to the right and to the left and your seed will inherit nations, and you will settle wasted cities. 361 You will not remember the reproach of your widowhood

(54:4–6)

4 “Do not be afraid because you were put to shame, nor feel shame because you were reproached, because you will forget eternal shame, and you will not remember the reproach of your widowhood. 5 For I am Lord who made you (Lord Sabaoth is his name), God of Israel himself who rescues you, will be called in all the land, 6 not like an woman who has been left. “And the Lord has called you disheartened in this way; a woman hated from her youth,” your God said.

53:12 Matt 12:29; 26:28; 27:38; Mark 14:24; 15:27; Luke 11:22; 22:37; 23:34; Rom 4:24; Rom 5:15; 1Cor 15:3; Heb 9:28; 1 Pet 2:24; 1 John 3:5; Did. apost. 8; Cyprian Test. 2.15; Cyril of Jerusalem Cat. 13.30; Eusebius Comm. Isa. 2.42; Dem. ev. 3.2.64; 3.2.66; 3.2.68–69; Ecl. proph. 4.7; Justin 1 Apol. 50.2; 1.51.1; Dial. 89.3; Lactantius Inst. 4.18.25; Origen Cels. 8.54; Comm. Matt. 131 (GCS 38.267); Tertullian Adv. Jud. 10.16; Marc. 3.19.9; 4.10.2; Res. 20.5 54:1 Luke 23:39; Gal 4:27; Clement of Alexandria Protr. 9.4; Cyprian Test. 1.20 (CCL 3.19); Cyril of Jerusalem Cat. 18.26; Eusebius Comm. Isa. 2.9; 2.37; 2.43; 2.44; Dem. ev. 3.2.73; Ecl. proph. 4.27; Hippolytus Ben. Is. Jac. 2; Haer. 5.8.36; Irenaeus Dem. 94; Justin 1 Apol. 53.5; Origen Comm. Jo. 28.211; Comm. Matt. 10.23; Hom. Gen. 6.3; Hom. Jer. 3.2; 9.3; Io. Cat.; Hom. Jes. Nav. 2.4 (GCS 30.298); Hom. Luc. 21; 33; Philo Praem. 158 54:2 Eusebius Comm. Isa. 2.43–44; Origen Hom. Jes. Nav. 3.4 54:3 Eusebius Comm. Isa. 2.43; Dem. ev. 3.2.73–74 54:4 Cyprian Test. 1.20; Eusebius Comm. Isa. 2.43; Hist. eccl. 10.4.49; Hippolytus Ben. Is. Jac. 1 54:5 Eusebius Comm. Isa. 2.43 54:6 Eusebius Comm. Isa. 2.43; Hist. eccl. 10.4.49

288 362 My anger will be replaced by mercy

Text and Translation

(54:7–11)

7 χρόνον μικρὸν κατέλιπόνa σε καὶ μετὰ ἐλέους μεγάλου ἐλεήσω σε, 8 ἐν θυμῷ μικρῷ ἀπέστρεψα τὸ πρόσωπόν μου ἀπὸ σοῦ καὶ ἐν ἐλέει αἰωνίῳ ἐλεήσωb σε, εἶπεν ὁ ῥυσάμενός σε Κύριος. 9 ἀπὸ τοῦ ὕδατος τοῦ ἐπὶ Νῶε τοῦτό μοί ἐστιν ὄνομαc· καθότι ὤμοσα αὐτῷ ἐν τῷ χρόνῳ ἐκείνῳ τῇ γῇ μὴ θυμωθήσεσθαι ἐπὶ σοὶ ἔτι μηδὲ ἐν ἀπειλῇ σου 10 τὰ ὅριαd μεταστήσασθαι οὐδὲ οἱ βουνοί μετακινηθήσονται, οὕτως οὐδὲ τὸ παρ’ ἐμοῦ σοι ἔλεος ἐκλείψει οὐδὲ ἡ διαθήκη τῆς εἰρήνης σου οὐ μὴ μεταστῇ· εἶπεν γὰρ Κύριος· Ἵλεώς σοιe. 11 ἡf ταπεινὴ καὶ ἀκατάστατος ἔσται παρακεκλήμενηg. 363 You will be built up in righteousness

(54:11–14)

Ἰδοὺ ἐγὼ ἑτοιμάζωh ἄνθρακα τὸν λίθον σου καὶ τὰ θεμέλιά σου σάπφειρον 12 καὶ θήσω τὰς ἐπάλξεις σου ἴασπιν καὶ τὰς πύλας σου λίθους κρυστάλλου καὶ τὸν περίβολόν σου λίθους ἐκλεκτοὺς 13 καὶ πάντας τοὺς υἱούς σου διδακτοὺς θεοῦ καὶ ἐν πολλῇ εἰρήνῃ τὰ τέκνα σου. 14 καὶ ἐν δικαιοσύνῃ οἰκοδομηθήσῃ. 364 You will overcome your opponents

(54:14–17)

ἀπέχου ἀπὸ ἀδίκου καὶ οὐ φοβηθήσῃ, καὶ τρόμος οὐκ ἐγγιεῖ σοι. 15 ἰδοὺ προσήλυτοι προσελεύσονταί σοι δι’ ἐμοῦi καὶ ἐπὶ σὲ καταφεύξονται. 16 Ἰδοὺ ἐγὼ κτίζωj σε, οὐχ ὡς χαλκοῦςk φυσῶν ἄνθρακας καὶ ἐκφέρων σκεῦος εἰς ἔργον· ἐγὼ δὲ ἔκτικάl σε οὐκ εἰς ἀπώλειαν. φθεῖραι 17 πᾶν σκεῦος τὸνm ἐπὶ σὲ οὐκ εὐοδώσωn, καὶ πᾶσα φωνὴ ἀναστήσεταιo ἐπὶ σὲ εἰς κρίσιν· καὶ πάνταςp αὐτοὺς ἡττήσετεq, οἱ δὲ ἔνοχοί σου ἔσονται ἐν αὐτῇ. ἔστιν κληρονομία τοῖς θεραπεύουσιν Κύριονr, καὶ ὑμεῖς ἔσεσθέ μουs ἅγιοιt, λέγει Κύριος.

aἐνκατέλιπόν B b ἐλεήσω] SBR; ἐλέησά Scb2; ἠλέησά AZ c ὄνομα] S*; om. Scb2ABRZ d ὅρια] S; ὄρη ABRZ e Κύριος Ἵλεώς σοι] SARZ; Ἵλεώς σοι, Κύριε B f ἡ] S; om. ABRZ g ἔσται παρακεκλήμενη] S*Scb3; om. Sca; οὐ παρεκλήθης Scb2ABRZ (= MT) hἑτοιμάζω] S*; ἑτοιμάζω σοι ScaABRZ i ἐμοῦ] SARZ; ἐμοῦ, καὶ παροικήσουσίν σοι B j κτίζω] SARZ; ἔκτισά B k χαλκοῦς] S*; χαλκεὺς Scb3ABRZ lἔκτικά] S; ἔκτισά ABRZ m τὸν] S*; φθαρτόν Scb2ARZ; σκευαστὸν B n εὐοδώσω] SBRZ; εὐδοκήσω A o ἀναστήσεται] S*BR; ἣ ἀναστήσεται Scb1AZ p καὶ πάντας] S*; πάντας Scb2ABRZ q ἡττήσετε] S; ἡττήσεις ABRZ r Κύριον] SBRZ; Κυρίῳ A s μου] S*; μοι ScaABRZ tἅγιοι] S*; δίκαιοι Scb1ABRZ

54:7–17

362 My anger will be replaced by mercy

289 (54:7–11)

7 “I forsook you for a little time, and I will show mercy to you with great mercy. 8 I turned my face away from you with a little wrath, but I will show mercy to you with eternal mercy,” said Lord who rescued you. 9 “This is my name since the water at the time of Noe. Just as I swore to him at that time not to be angry at the land any longer because of you, nor 10 as a threat to you to shift the boundaries, nor will the hills be moved, so neither will the compassion from me to you cease nor the covenant of your peace change.” For the Lord has said, “[God have] mercy on you. 11 The lowly and unstable one will be comforted. 363 You will be built up in righteousness

(54:11–14)

“Look, I am preparing your stone as a coal and your foundations as a sapphire. 12 And I myself will make your bulwarks jasper and your gates stones of ice, and your wall choice stones. 13 And all your sons will be instructed by God and your children will be in great peace. 14 And you will be built up in righteousness. 364 You will overcome your opponents

(54:14–17)

“Stay away from an unjust person and you will not be afraid, and trembling will not approach you. 15 Look, proselytes will come to you through me, and they will take refuge in you. 16 “Look, I am creating you, not like a coppersmith blowing on coals and bringing out a vessel for work, but I bore you not for destruction. 17 I will not prosper any vessel that is against you to ruin, and every voice will rise up against you in justice, and you will overcome them all, but they will be your subjects by it. There is an inheritance for those who serve Lord, and you will be my holy ones,” says Lord.

54:8 Eusebius Comm. Isa. 2.43; Hist. eccl. 10.4.49 54:9 Justin Dial. 138.1–2 54:11 Rev 21:19–20; Eusebius Comm. Isa. 2.43; Hist. eccl. 10.4.62; Praep. ev. 11.36.2; Origen Cels. 7.30; 8.19–20; Comm. Jo. 10.293; Princ. 2.11.2 54:12 Rev 21:19–20; Eusebius Comm. Isa. 2.43; Praep. ev. 11.36.2; Origen Cels. 7.30; 8.20; Princ. 2.11.2 54:13 John 6:45; Eusebius Comm. Isa. 2.43 54:14 Did. apost. 18; Eusebius Comm. Isa. 2.43; Hist. eccl. 10.4.62; Origen Cels. 8.19; Comm. Jo. 10.293 54:15 Eusebius Comm. Isa. 2.43; 2.45; Origen Comm. Jo. 10.295; Tertullian Adv. Jud. 4.4; Marc. 3.21.2 54:16 Rom 9:22; Eusebius Comm. Isa. 2.43 54:17 Eusebius Comm. Isa. 2.43; Comm. Ps. (PG 23.116); Clement of Alexandria Protr. 93.2; 94.1

290 365 Buy food and drink with no money

Text and Translation

(55:1–2)

55.1 οἱ διψῶντες, πορεύεσθε ἐφ’ ὕδωρ, καὶ ὅσοι μὴ ἔχετε ἀργύριον, βαδίσαντες ἀγοράσατε καὶ πίετεa ἄνευ ἀργυρίου καὶ τιμῆς οἴνου καὶ στέαρ. 2 ἵνα τί τιμᾶσθε ἀργυρίῳb, καὶ τὸν μόχθον ὑμῶν οὐκ εἰς πλησμονήν; 366 Listen to me and you will have good things

(55:2–3)

Ἀκούσασθέc μου καὶ φάγεσθε ἀγαθά, καὶ ἐντρυφήσει ἐν ἀγαθοῖς ἡ ψυχὴ ὑμῶν. 3 προσέχετε τοῖς ὠσὶνd ὑμῶν καὶ ἐισακολουθήσατεe ταῖς ὁδοῖς μου· ἐπακούσατέf μου, καὶ ζήσεται ἐν ἀγαθοῖς ἡ ψυχὴ ὑμῶν· καὶ διαθήσομαι ὑμῖν διαθήκην αἰώνιον, τὰ ὅσια Δαυὶδ τὰ πιστά. 367 Nations will call upon you

(55:4–5)

4 ἰδοὺ μαρτύριον αὐτὸν ἐν ἔθνεσιν δέδωκαg, ἄρχοντα καὶ προστάσσοντα ἔθνεσιν. 5 ἔθνη, ἃ οὐκ οἴδασίνh σε, ἐπικαλέσονταί σε, καὶ λαοί, οἳ οὐκ ἐπίστανταί σε, ἐπὶ σὲ καταφεύξονται ἕνεκεν Κυρίου τοῦ θεοῦ σου τοῦ ἁγίου Ἰσραήλ. Ὅτι ἐδόξασέν σε. 368 My ways are not like your ways

(55:6–9)

6 ζητήσατε τὸν Κύριονi καὶ ἐν τῷ εὑρίσκειν αὐτὸν ἐπικαλέσασθε· ἡνίκα δ’j ἂν ἐγγίζῃ ὑμῖν, 7 ἀπολιπέτω ὁ ἀσεβὴς τὰς ὁδοὺς αὐτοῦ καὶ ἀνὴρ ἄνομος τὰς βουλὰς αὐτοῦ καὶ ἐπιστραφήτω ἐπὶ Κύριον, καὶ ἐλεηθήσεται, ὅτι ἐπὶ πολὺ ἀφήσει τὰς ἁμαρτίας ὑμῶν. 8 οὐ γάρ εἰσιν αἱ βουλαί μου ὥσπερ αἱ βουλαὶ ὑμῶν οὐδὲ ὥσπερ αἱ ὁδοὶ ὑμῶν αἱ ὁδοί

aπίετε] SARZ; φάγετε B b ἀργυρίῳ] S*; ἀργυρίου ScaABRZ c Ἀκούσασθέ] S*; ἀκούσατέ ScaARZ; om. B d ὠσὶν] SB; ὠτίοις ARZ e ἐισακολουθήσατε] S*; ἐπακολουθήσατε Scb2ABRZ f ἐπακούσατέ] SARZ; εἰσακούσατέ B gαὐτὸν ἐν ἔθνεσιν δέδωκα] S; ἐν ἔθνεσιν δέδωκα αὐτὸν ARZ; ἐν ἔθνεσιν ἔδωκα αὐτὸν B h οἴδασίν] SB; ᾔδεισάν ARZ i Κύριον] S*B; θεόν Scb2ARZ j δ’] SBRZ; om. A

55:1–8

365 Buy food and drink with no money

291 (55:1–2)

55.1 You who are thirsty, go to the water, and whoever has no money, go and buy and drink some wine and fat, without money and price. 2 Why do you value silver when your labour does not bring satisfaction? 366 Listen to me and you will have good things

(55:2–3)

Listen to me and you will eat good things, and your soul will delight in good things. 3 Pay attention with your ears and follow in my ways; obey me, and your soul will live among good things, and I will make an eternal covenant with you, the faithful holy things of David. 367 Nations will call upon you

(55:4–5)

4 Look, I have given him as a testimony among nations, a ruler and commander of nations. 5 Nations that do not know you will call upon you, and peoples that do not know you, will flee to you on account of Lord your God, the holy one of Israel. Because he has magnified you. 368 My ways are not like your ways

(55:6–9)

6 Seek the Lord and call upon him when you find him. Whenever he approaches you, 7 let the ungodly person abandon his ways and the lawless man his counsels, and let him return to Lord, and he will be shown mercy, because he will greatly forgive your sins. 8 For my counsels are not like your counsels, nor my 55:1 John 7:37; Rev 3:18; 21:6; 22:17; Clement of Alexandria Protr. 94.1; Strom. 1.10.1; Cyprian Test. 3.100; Cyril of Jerusalem Cat. 18.34; Eusebius Comm. Isa. 2.44 55:2 Cyril of Jerusalem Cat. 18.34; Eusebius Comm. Isa. 2.44; Ecl. proph. 4.28 55:3 Acts 13:34; Heb 13:20; Eusebius Comm. Isa. 2.44; Dem. ev. 2.219; Ecl. proph. 4.28; Justin Dial. 11.2; 12.1; 14.4; Tertullian Marc. 3.20.5; 3.20.8; 3.20.10; 4.1.7 55:4 Rev 1:5; Cyprian Test. 1.21; Eusebius Comm. Isa. 1.62; 2.44; Dem. ev. 2.3.42; Ecl. proph. 4.28; Tertullian Marc. 3.20.5 55:5 Cyprian Test. 1.21; Eusebius Comm. Isa. 2.44; Dem. ev. 2.2.19; 2.3.42; Ecl. proph. 4.28; Justin Dial. 12.1; Tertullian Marc. 3.20.5; 3.20.10 55:6 Acts 17:27; Athanasius Ep. fest. 11.3; Clement of Alexandria Strom. 2.135.4; Cyprian Test. 3.11; Eusebius Comm. Isa. 2.44; Theophilus Autol. 3.11 55:7 Luke 5:21; Athanasius Ep. fest. 11.3; Cyprian Test. 3.11; Eusebius Comm. Isa. 2.44; Theophilus Autol. 3.11 55:8 Eusebius, Comm. Isa. 2.44; 2.56

292

Text and Translation

μου, λέγει Κύριος· 9 ἀλλ’ ὡς ἀπέχει ὁ οὐρανὸς ἀπὸ τῆς γῆς, οὕτως ἀπέχει ἡ ὁδός μου ἀπὸ τῶν ὁδῶν ὑμῶν καὶ τὰ διανοήματα ὑμῶν ἀπὸ τῆς διανοίας μου. 369 My word will accomplish my purpose

(55:10–13)

10 ὡς γὰρ ἂνa καταβῇ ὑετὸςb ἢ χιὼν ἐκc τοῦ οὐρανοῦ. Καὶ οὐκ ἀποστραφησεταιd, ἕως ἂν μεθύσῃ τὴν γῆν, καὶ ἐκτέκῃ καὶ ἐκβλαστήσῃe καὶ δῷf σπέρμα τῷ σπείροντι καὶ ἄρτον εἰς βρῶσιν, 11 οὕτως ἔσται τὸ ῥῆμά μου, ὃ ἐὰν ἐξέλθῃ ἐκ τοῦ στόματός μου, οὐ μὴ ἀποστραφῇ, ἕως ἂν συντελεσθῇg ὅσα ἠθέλησα καὶ εὐοδώσω τὰς ὁδούςh καὶ τὰ ἐντάλματά μου. 12 ἐν γὰρ εὐφροσύνῃ ἐξελεύσεσθε καὶ ἐν χαρᾷ διδαχθήσεσθε· τὰ γὰρ ὄρη καὶ οἱ βουνοὶ ἐξαλοῦνται προσδεχόμενοι ὑμᾶς ἐν χαρᾷ, καὶ πάντα τὰ ξύλα τοῦ ἀγροῦ ἐπικροτήσει τοῖς κλάδοις, 13 καὶ ἀντὶ τῆς στοιβῆς ἀναβήσεται κυπάρισσος, ἀντὶ δὲ τῆς κονύζης ἀναβήσεται μυρσίνη· καὶ ἔσται Κύριος εἰς ὄνομα καὶ εἰς σημεῖον αἰώνιον καὶ οὐκ ἐκλείψει. 370 Preserve justice

(56:1–2)

56.1 Τάδε λέγει Κύριος Φυλάσσεσθε κρίσιν, ποιήσατε δικαιοσύνην· ἤγγικενi γὰρ τὸ σωτήριόν μου παραγίνεσθαι καὶ τὸ ἔλεός μου ἀποκαλυφθῆναι. 2 μακάριος ἀνὴρ ὁ ποιῶν ταῦτα καὶ ἄνθρωπος ὁ ἀντεχόμενος αὐτῶν καὶ φυλάσσων τὰ σάββαj μὴ βεβηλοῦν καὶ διατηρῶν τὰςk αὐτοῦ μὴ ποιεῖν ἀδίκημαl. 371 Eunuchs will have an eternal legacy

(56:3–5)

3 Μὴ λεγέτω ὁ ἀλλογενὴς ὁ προσκείμενος Κυρίῳm Ἀφοριεῖ με ἄρα Κύριος ἀπὸ τοῦ λαοῦ αὐτοῦ· καὶ μὴ λεγέτω ὁ εὐνοῦχος ὅτι Ἐγώ εἰμι ξύλον ξηρόν. 4 τάδε λέγει Κύριος τοῖς εὐνούχοις, Ὅσοι ἐὰνn φυλάξωνται τὰ προστάγματαo μου καὶ ἐκλέξωνται ἃ ἐγὼ

aἂν] SB; ἐὰν ARZ bὑετὸς] SARZ; ὁ ὑετὸς B cἐκ] SBRZ; ἀπὸ A dοὐκ ἀποστραφησεται] S*; οὐ μὴ ἀποστραφῇ Scb2ABRZ e ἐκβλαστήσῃ] SBRZ; βλαστήσει A f δῷ] SBRZ; δώσει A g συντελεσθῇ] SARZ; τελεσθῇ B hὁδούς] S*; ὁδούς σου Scb2ABRZ iἤγγικεν] SB; ἤγγισεν ARZ jσάββα] S*; σάββατα μου Sca; σάββατα ABRZ k τὰς] S; τὰς χεῖρας; ScaABRZ lἀδίκημα] SARZ; ἄδικα B m Κυρίῳ] S; πρὸς Κύριον ABRZ n ἐὰν] SB; ἂν ARZ o προστάγματα] S*; σάββατά Scb1ABRZ

55:9–56:4

293

ways like your ways, says Lord. 9 But as the sky is distant from the land, so my way is distant from your ways, and your thoughts from my mind. 369 My word will accomplish my purpose

(55:10–13)

10 For as rain or snow comes down from the sky, and it will not return until it makes the land drunk and it produces and sprouts and gives seed to the one who sows and bread for food, 11 so will be my word, which when it goes out from my mouth will certainly not return, until as much as I wanted has been accomplished. And I will prosper my ways and commandments.12 For you will go out with joy and you will be taught with delight, for the mountains and the hills will leap, and welcoming you with joy, and all the trees of the field will applaud with their branches. 13 And a cypress will come up instead of the thornbush; a myrtle will come up instead of the fleabane, and Lord will become a name and an eternal sign, and he will not cease. 370 Preserve justice

(56:1–2)

56.1 Thus says Lord: “Protect justice, practice righteousness, for my salvation is close to appearing, and my mercy to being revealed.” 2 Blessed is the man who does these things, and the man who holds to them and is careful to not profane the sabbs and watches his women to not do injustice. 371 Eunuchs will have an eternal legacy

(56:3–5)

3 Let the stranger who adheres to Lord not say, “Therefore Lord will separate me from his people,” and let the eunuch not say, “I am a dry tree.” 4 Thus says Lord to the eunuchs: “Whoever keeps my commandments and chooses the things I

55:9 Clement of Alexandria Strom. 2.135.4 55:10 2 Cor 9:10; Eusebius Comm. Isa. 2.44 55:11 Eusebius Comm. Isa. 2.44 55:12 Origen Mart. 18 (GCS 2.17); Eusebius Comm. Isa. 2.44 55:13 Justin Dial. 14.4; Eusebius Comm. Isa. 2.44 56:1 Rev 22:11; Eusebius Comm. Isa. 2.45 56:2 Eusebius Comm. Isa. 2.45 56:3 Acts 8:27; Clement of Alexandria Strom. 3.91.2; 3.98.1; 3.99.1; Julius Cassianus Cont. (GCS 52.238); Origen Comm. Matt. 15.5; Ps. Cat. (PG 12.1488) 56:4 Eusebius Comm. Isa. 2.45

294

Text and Translation

θέλω καὶ ἀντέχωνται τῆς διαθήκης μου, 5 καὶ δώσωa αὐτοῖς ἐν τῷ οἴκῳ μου καὶ ἐν τῷ τείχει μου τόπον ὀνομαστὸν κρείσσωνb υἱῶν καὶ θυγατέρων, ὄνομα αἰώνιον δώσω αὐτοῖς καὶ οὐκ ἐκλείψει. 372 A house of prayer even for foreigners

(56:6–8)

6 καὶ τοῖς ἀλλογενέσι τοῖς προσκειμένοις Κυρίῳc δουλεύειν αὐτῷ καὶ ἀγαπᾶν τὸ ὄνομα Κυρίου τοῦd εἶναι αὐτῷ εἰς δούλους καὶ δούλας καὶ πάντας τοὺς φυλασσομένους τὰ σάββατά μου μὴ βεβηλοῦν. Καὶ ἀντεχομένοιςe τῆς διαθήκης μου, 7 εἰσάξω αὐτοὺς εἰς τὸ ὄρος τὸ ἅγιόν μου καὶ εὐφρανῶ αὐτοὺς ἐν τῷ οἴκῳ τῆς προσευχῆς μου· τὰ ὁλοκαυτώματα αὐτῶν καὶ αἱ θυσίαι αὐτῶν ἔσονται δεκταὶ ἐπὶ τοῦ θυσιαστηρίουf μου· ὁ γὰρ οἶκός μου οἶκος προσευχῆς κληθήσεται πᾶσιν τοῖς ἔθνεσιν, 8 εἶπεν Κύριος. 373 People have become like beasts

(56:8–11)

ὁ συνάγων τοὺς διεσπαρμένους Ἰσραήλ, ὅτι συνάξω ἐπ’ αὐτοὺςg συναγωγήν. 9 πάντα τὰ θηρία τὰ ἄγρια, δεῦτε φάγετε, πάντα τὰ θηρία τοῦ δρυμοῦ. 10 ἴδετε ὅτι πάντες ἐκτετύφλωνταιh, οὐκ ἔγνωσαν φρονῆσαι, πάντεςi κύνες ἐνεοί, οἱ οὐj δυνήσονται ὑλακτεῖν, ἐνυπνιαζόμενοι κοίτην, φιλοῦντες νυστάξαι. 11 καὶ οἱ κύνες ἀναιδεῖς τῇ ψυχῇ, οὐκ εἰδότες πλησμονήν· καί εἰσιν πονηροὶ οὐκ εἰδότες σύνεσιν, πάντες ταῖςk ὁδοῖς αὐτῶν ἐξηκολούθησαν, ἕκαστος κατὰ τὸ αὐτό.

aκαὶ δώσω] S*; δώσω Scb2ABRZ bκρείσσων] SAZ; κρείττω BR cΚυρίῳ] SBRZ; πρὸς Κύριον A dτοῦ] SARZ; τῷ B e ἀντεχομένοις] S*; ἀντεχομένους ScaABRZ f τοῦ θυσιαστηρίου] SARZ; τὸ θυσιαστήριόν B g ἐπ’ αὐτοὺς] S*; ἐπ’ αὐτὸν Scb2ABRZ h πάντες ἐκτετύφλωνται] SARZ; ἐκτετύφλωνται πάντες B i φρονῆσαι, πάντες] SARZ; om. B j οἱ οὐ] S; οὐ ABRZ k ταῖς] S*B; ἐν ταῖς Scb2ARZ

56:5–11

295

want, and holds to my covenant, 5 I will also give them in my house and in my wall a famous place, better than sons and daughters; I will give them an eternal name and it will not cease. 372 A house of prayer even for foreigners

(56:6–8)

6 Also to the foreigners who adhere to Lord to serve him and to love the name of Lord, to become for him bondmen and bondwomen and all who are careful not to profane my Sabbaths. “And as for those who hold to my covenant, 7 I will bring them to my holy mountain and I will make them rejoice in my house of prayer; their whole burnt-offerings and their sacrifices will be acceptable upon my altar, for my house will be called a house of prayer for all the nations,” 8 said Lord. 373 People have become like beasts

(56:8–11)

“The one who gathers the scattered ones of Israel, because I will gather a gathering around them. 9 All the wild beasts, come; eat all the beasts of the forest. 10 Look, because all people have become blind; they did not know how to think; all are mute dogs, who cannot bark, dreaming in bed, loving to nap. 11 And the dogs are shameless in soul, not knowing satisfaction, and they are evil, not knowing intelligence. They all have followed their ways, each in the same way.”

56:5 Clement of Alexandria Strom. 3.98.1; 3.99.1; Ps.-Clement Virg. 1.4.2; Origen Comm. Matt. 15.5; Eusebius Comm. Isa. 2.45 56:6 Eusebius Comm. Isa. 2.45 56:7 Matt 21:13; Mark 11:17; Luke 19:46; Phil 4:18; Clement of Alexandria Paed. 1.91.4; Origen Comm. Matt. 89; 16.20; 16.22; Eusebius Comm. Isa. 2.45 56:8–9 Eusebius Comm. Isa. 2.45 56:10 Eusebius Comm. Isa. 2.45–46; Comm. Ps. (PG 23.540); Dem. ev. 10.8.83; Origen Ps. Cat. C (Pitra 64)

296 374 The righteous has been taken away

Text and Translation

(57:1–2)

57.1 ἴδετε ὡς ὁ δίκαιος ἀπώλετο, καὶ οὐδεὶς κατανοεῖ καὶ ἄνδρες δίκαιοι αἴρονται, καὶ οὐδεὶς ἐκδέχεται τῇ καρδίᾳa. ἀπὸ γὰρ προσώπου ἀδικίας ἦρται ὁ δίκαιος· 2 ἔσται ἐν εἰρήνῃ ἡ ταφὴ αὐτοῦ. Ἦρται ἐκ τοῦ μέσου. 375 Idolaters will reap the consequences

(57:3–6)

3 ὑμεῖς δὲ προσαγάγετε ὧδε, υἱοὶ ἄνομοι, σπέρμα μοιχῶν καὶ πόρνης· 4 ἐν τίνι ἐνετρυφήσατε; καὶ ἐπὶ τίνιb ἠνοίξατε τὸ στόμα ὑμῶν; καὶ ἐπὶ τίνα ἐχαλάσατε τὴν γλῶσσαν ὑμῶν; οὐχ ὑμεῖς ἐστε τέκνα ἀπωλείας, σπέρμα ἄνομον; 5 οἱ παρακαλοῦντες ἐπὶc τὰ εἴδωλα ὑπὸ δένδρα δασέα, σφάζοντες τὰ τέκνα αὐτῶν ἐν ταῖς φάραγξιν ἀνὰ μέσον τῶν πετρῶν. 6 ἐκείνη σου ἡ μερίς, οὗτός σου ὁ κλῆρος, ἐχῖνοιςd ἐξέχεας ποδὰςe ἐκείνοιςf ἀνήνεγκας θυσίας· ἐπὶ τούτοις οὖν οὐκ ὀργισθήσομαι; λέγει Κύριοςg. 376 Your unfaithfulness alienated us

(57:7–10)

7 Ἐπ’ ὄρος ὑψηλὸν καὶ μετέωρον, ἐκεῖ σου ἡ κοίτη. Κἀκεῖh ἀναβίβασαςi θυσίας, 8 καὶ ὀπίσω τῶν σταθμῶν τῆς θύρας σου ἔθηκας μνημόσυνόνj σου· ὡςk ὅτι ἐὰν ἀπ’ ἐμοῦ ἀποστῇς, πλεῖόν τι ἕξεις· Ἠγάπησας τοὺς κοιμωμένους μετὰ σοῦ 9 καὶ ἐπλήθυνας τὴν πορνείαν σου μετ’ αὐτῶν καὶ πολλοὺς ἐποίησας τοὺς μακρὰν ἀπὸ σοῦ καὶ ἀπέστειλας πρέσβεις ὑπὲρ τὰ ὅριά σου καὶ ἐταπεινώθηl ἕως ᾅδου. 10 ταῖς πολυοδίαις σου ἐκοπίασας καὶ οὐκ εἶπας Παύσομαι ἐνισχύουσα ὅτι ἔπραξας ταῦτα, διὰ τοῦτο οὐ κατεδεήθης μου.

aἐκδέχεται τῇ καρδίᾳ] S; κατανοεῖ ABRZ b τίνι] S; τίνα ABRZ c ἐπὶ] SRZ; om. AB d ἐχῖνοις] S*; κἀκείνοις Scb3ABRZ e ποδὰς] S*; σπονδὰς ScaABRZ f ἐκείνοις] S*; κἀκείνοις ScaARZ; καὶ τούτοις B g λέγει Κύριος] S; om. ABRZ hΚἀκεῖ] SRZ; καὶ ἐκεῖ AB i ἀναβίβασας] S*; ἀνεβίβασας ScaABRZ j μνημόσυνόν] S*; μνημόσυνά Scb3ABRZ k ὡς] S; ᾤου ABRZ l καὶ ἐταπεινώθη] S*; καὶ ἐταπεινώθης Scb3B; καὶ ἀπέστρεψας καὶ ἐταπεινώθης ARZ

57:1–10

374 The righteous has been taken away

297 (57:1–2)

57.1 See how the righteous person has perished, and no one comprehends, and, and righteous men are taken away, and no one takes it to heart. For the righteous person has been taken away from the face of injustice, 2 his grave will be in peace. He has been taken up from the middle. 375 Idolaters will reap the consequences

(57:3–6)

3 “But you, come here, evil sons, seed of adulterers and prostitutes! 4 In what did you revel? And at what did you open your mouth? And against whom have you loosened your tongue? Are you not children of destruction, evil seed, 5 you who call upon idols under thick trees, who slaughter their children in the ravines between the rocks? 6 That is your portion, this is your lot; you poured out feet to hedgehogs; you brought up sacrifices to those things; therefore will I not be angry at these things?” says Lord. 376 Your unfaithfulness alienated us

(57:7–10)

7 “Your bed is there upon a high and tall mountain. “And there you offered sacrifices 8 and also placed your memorial behind the posts of your door, as whatever you draw away from me, you will have somewhat more. “You loved those who sleep with you 9 and you multiplied your fornication with them, and you have made them who are far from you many, and you sent ambassadors over your borders and it was brought down to Hades. 10 You toiled on your long journeys and you did not say, “I will cease being strengthened.” Because you have done these things, therefore you did not entreat me. 57:1 Did. apost. 20; Cyprian Test. 2.14; Cyril of Jerusalem Cat. 14.3; 15.3; Eusebius Comm. Isa. 2.45; 2.48; Ecl. proph. 4.29; Irenaeus Dem. 72; Justin Dial. 16.5; 110.6; 1 Apol. 48.5; Tertullian Marc. 3.22.5; 4.21.9; 4.28.3; Scorp. 8.2 57:2 Did. apost. 20; Cyprian Test. 2.14; Cyril of Jerusalem Cat. 14.3; Eusebius Comm. Ps. (PG 23.1057); Comm. Isa. 2.45; 2.48; Ecl. proph. 4.29; Irenaeus Dem. 72; Justin Dial. 97.2; 118.1; 1 Apol. 48.5; Tertullian Adv. Jud. 10.16; Marc. 3.19.8; Scorp. 8.2 57:3 2 Thess 2:3; Jas 4:4; Eusebius Comm. Isa. 2.46; Eusebius Ecl. proph. 4.29 57:4 2 Thess 2:3; Cyril of Jerusalem Cat. 13.15; Eusebius Ecl. proph. 4.29; Comm. Isa. 2.45; Justin Dial. 16.5 57:5 Eusebius Comm. Isa. 2.45; Justin Dial. 46.6 57:6 Eusebius Comm. Isa. 2.45; Cyprian Ep. 59.12; 65.1 57:7–11 Eusebius Comm. Isa. 2.45

298 377 I will publicize your scorn

Text and Translation

(57:11–13)

11 σύ τίνα εὐλαβηθεῖσα ἐφοβήθης καὶ ἐψεύσω με καὶ οὐκ ἐμνήσθης μουa οὐδὲ ἔλαβές με εἰς τὴν διάνοιάν σουb, οὐδὲ εἰς τὴν καρδίαν σου. καὶ ἐγώ σε ἰδὼν παρορῶ, καὶ ἐμὲ οὐκ ἐφοβήθης. 12 καὶ ἐγὼ ἀπαγγελῶ τὴν δικαιοσύνην σουc καὶ τὰ κακά σου, ἃ οὐκ ὠφελήσειd σε. 13 ὅταν ἀναβοήσειςe, ἐξελέσθωσάν σε ἐν τῇ θλίψει σου· τούτους γὰρ πάντας ἄνεμος λήμψεταιf καὶ ἀποίσεται αὐτοὺςg καταιγίς. 378 Ease for the devoted

(57:13–14)

οἱ δὲ ἀντεχόμενοί μου κτήσονται γῆν καὶ κληρονομήσουσιν τὸ ὄρος τὸ ἅγιόν μου. 14 καὶ ἐροῦσιν Καθαρίσατε ἀπὸ προσώπου αὐτοῦ ὁδοὺς καὶ ἄρατε σκῶλα ἀπὸ τῆς ὁδοῦ τοῦ λαοῦ μου. 379 The most holy one will not punish forever

(57:15–16)

15 Τάδε λέγει ὁ ὕψιστος ἐν ὑψηλοῖςh κατοικῶν τὸν αἰῶνα, ἅγιος ἐν ἁγίοις ὄνομα αὐτῷ, Κύριος ὁ ὕψιστος εἰς τὸν αἰῶνα, ὁi ἐν ἁγίοις ἀναπαυόμενος καὶ ὀλιγοψύχοις διδοὺς μακροθυμίαν καὶ διδοὺς ζωὴν τοῖς συντετριμμένοις τὴν καρδίανj 16 Οὐκk εἰς τὸν αἰῶνα ἐκδικήσω ὑμᾶς οὐδὲ διὰ παντὸς ὀργισθήσομαι ὑμῖν· πνεῦμα γὰρ παρ’ ἐμοῦ ἐξελεύσεται, καὶ πνοὴν πᾶσαν ἐγὼ ἐποίησα. 380 Peace and comfort will come shortly

(57:17–20)

17 δι’ ἁμαρτίαν βραχύ τι ἐλύπησα αὐτὸν καὶ ἐπάταξα αὐτὸν καὶ ἀπέστρεψα τὸ πρόσωπόν μου ἀπ’ αὐτοῦ, καὶ ἐλυπήθη καὶ ἐπορεύθη στυγνὸς ἐν ταῖς ὁδοῖς αὐτοῦ. 18 τὰς ὁδοὺς αὐτοῦ ἑώρακα καὶ ἰασάμην αὐτὸν καὶ παρεκάλεσα αὐτὸν καὶ ἔδωκα αὐτῷ παράκλησιν ἀληθινήν, 19 εἰρήνην ἐπ’ εἰρήνην τοῖς μακρὰν καὶ τοῖς ἐγγὺς οὖσιν.

aμου] SARZ; om. B b διάνοιάν σου] S; διάνοιαν ABRZ cσου] SB; μου ARZ dὠφελήσει] S*B; ὠφελήσουσίν ScaARZ e ἀναβοήσεις] S; ἀναβοήσῃς ABRZ f ἄνεμος λήμψεται] SARZ; λήμψεται ἄνεμος B g ἀποίσεται αὐτοὺς] S; ἀποίσει ABRZ h ὁ ὕψιστος ἐν ὑψηλοῖς] S*B; ὁ ὕψιστος ὁ ἐν ὑψηλοῖς Sca; Κύριος ὁ ὕψιστος ὁ ἐν ὑψηλοῖς Scb2ARZ iΚύριος ὁ ὕψιστος εἰς τὸν αἰῶνα ὁ] S*Scb3; Κύριος ὕψιστος ARZ; Ὕψιστος Scb2B jσυντετριμμένοις τὴν καρδίαν] SARZ; τὴν καρδίαν συντετριμμένοις B kΟὐκ] SBRZ; καὶ οὐκ A

57:11–19

377 I will publicize your scorn

299 (57:11–13)

11 “Whom did you dread then fear? And you cheated me and you did not remember me or take me into your mind or your heart. And although I see I overlook you, and you did not fear me. 12 And I will proclaim your righteousness and your evil deeds that will not benefit you. 13 When you will call out, let them rescue you in your distress; for a wind will take all these people, and a squall will carry them away. 378 Ease for the devoted

(57:13–14)

“But those who hold to me will acquire land and will inherit my holy mountain. 14 And they will say, ‘Cleanse paths away from his face and take away obstacles from the path of my people.’” 379 The most holy one will not punish forever

(57:15–16)

15 Thus says the most high who dwells in the heights for eternity, a holy one among the holy ones is his name, Lord most high forever, who rests among the holy ones, and provides perseverance to the faint-hearted and provides life to those who are heart-broken: 16 “I will not punish you forever and I will not be angry with you forever, for a spirit will go out from me, and I have made every breath. 380 Peace and comfort will come shortly

(57:17–20)

17 “I distressed him briefly because of sin, and I struck him and turned my face away from him, and he was saddened and went, gloomy, in his ways. 18 I have seen his ways and I healed him and comforted him and gave him true comfort, 19 peace upon peace to those who are far away and to those who are near.”

57:12 Did. 26; Eusebius Comm. Isa. 2.45 57:13–14 Eusebius Comm. Isa. 2.45 57:15 Matt 5:3; 1 Thess 5:14; Ascen. Isa. 6.8; 7.17; 10.6; Eusebius Eccl. theol. 3.5; Comm. Isa. 2.46; Origen Comm. Matt. 160; Origen Ps. Cat. C (Pitra 108) 57:16 Eusebius Comm. Isa. 2.46; Cyprian (Ps.) Novat. 10.5; Tertullian An. 11.3; Herm. 32.3 57:17–18 Eusebius Comm. Isa. 2.46; Cyprian (Ps.) Novat. 10.6 57:19 Acts 2:39; Eph 2:17; Eusebius Comm. Isa. 2.41; 2.46; Eusebius Theoph. 1; 2 (GCS 11 2.29; 2.195); Cyprian (Ps.) Novat. 10.6

300

Text and Translation

Καὶ εἶπεν Κύριος Ἰάσομαι αὐτούς. 20 οἱ δὲ ἄδικοι οὕτωςa κλυδωνισθήσονται καὶ ἀναπαύσασθαι οὐ δυνήσονται. 381 Proclaim my people’s sins

(57:21–58:2)

21 οὐκ ἔστιν χαίρειν τοῖς ἀσεβέσιν, εἶπεν Κύριος ὁ θεόςb. 58.1 Ἀναβόησον ἐν ἰσχύι καὶ μὴ φείσῃ, ὡς σάλπιγγοςc ὕψωσον τὴν φωνήν σου καὶ ἀνάγγειλον τῷ λαῷ μου τὰ ἁμαρτήματα αὐτῶν καὶ τῷ οἴκῳ Ἰακώβ τὰ ἀνομήματαd αὐτῶν. 2 ἐμὲ ἡμέραν ἐξ ἡμέρας ζητοῦσινe καὶ γνῶναί τὰς ὁδοὺς μουf ἐπιθυμησοῦσινg· ὡς λαὸνh δικαιοσύνηνi πεποιηκὼς καὶ κρίσιν θεοῦ αὐτοῦ μὴ ἐγκαταλελοιπὼς. 382 Improper fasts

(58:2–6)

αἰτοῦσίν με νῦν κρίσιν δικαίαν καὶ ἐγγίζειν θεῷ ἐπιθυμοῦσιν 3 λέγοντες Τί ὅτι ἐνηστεύσαμεν καὶ οὐκ εἶδες; ἐταπεινώσαμεν τὰς ψυχὰς ἡμῶν καὶ οὐκ ἔγνωςj; ἐν γὰρ ταῖς ἡμέραις τῶν νηστειῶν ὑμῶν εὑρίσκετε τὰ θελήματα ὑμῶν καὶ πάντας τοὺς ὑποχειρίους ὑμῶν ὑπονύσσετε. 4 εἰς κρίσεις καὶ μάχας νηστεύετε καὶ τύπτετε πυγμαῖς ταπεινόν, ἵνα τί μοι νηστεύετε ὡς σήμερον ἀκουσθῆναι ἐν κραυγῇ τὴν φωνὴν ὑμῶν; 5 οὐ ταύτην τὴν νηστείαν ἐξελεξάμην καὶ ἡμέραν ταπεινοῦν ἄνθρωπον τὴν ψυχὴν αὐτοῦ· οὐδ’ ἂν κάμψῃς ὡςk κρίκον τὸν τράχηλόν σου καὶ σάκκον καὶ σποδὸν ὑποστρώσῃ, οὐδ’ ὡς καλέσετε νηστείαν δεκτήν. 6 οὐχὶ τοιαύτην νηστείαν ἐγὼ ἐξελεξάμην, λέγει Κύριος.

aοὕτως] SARZ; om. B bτοῖς ἀσεβέσιν, εἶπεν Κύριος ὁ θεός] SARZ; εἶπεν ὁ θεός τοῖς ἀσεβέσιν B cσάλπιγγος] S; σάλπιγγα ABRZ d τὰ ἀνομήματα] S; τὰς ἀνομίας ABRZ e ζητοῦσιν] SBRZ; ζητήσουσιν A f τὰς ὁδοὺς μου] S; μου τὰς ὁδοὺς ABRZ g ἐπιθυμησοῦσιν] S; ἐπιθυμοῦσιν ABRZ h λαὸν] S*; λαὸς ScaABRZ i δικαιοσύνην] SBRZ; δικαιοσύνην θεοῦ A jοὐκ ἔγνως] SBRZ; οὐ προσέσχες A kὡς] S; οὕτως ABRZ

57:20–58:6

301

And Lord said, “I will heal them.” 20 But the unjust will thus be tossed around and will not be able to rest. 381 Proclaim my people’s sins

(57:21–58:2)

21 “There can be no rejoicing among the impious,” says Lord God. 58.1 Cry out with strength and do not hold back; lift up your voice like that of a trumpet, and proclaim their sins to my people and their lawless acts to the house of Jacob. 2 They seek me day by day and they will desire to know my ways, who has done righteousness like a people, and has not forsaken the justice of his God. 382 Improper fasts

(58:2–6)

“They ask me now for righteous justice, and they desire to approach God, 3 saying, ‘Why is it that we fasted and you did not see it? We humbled our souls and you did not know it.’ For in the days of your fasts you find your wishes and you sting all your subjects. 4 You fast for judgments and fights, and you strike a humble person with fists. Why do you fast before me like today, for your voice to be heard with your shouting? 5 I have not chosen this fast and day for a man to humble his soul; not even if you bow your neck like a ring and spread sackcloth and ashes under yourselves; not even then shall you call it an acceptable fast. 6 I have not chosen such a fast as this,” says Lord.

57:20 Eph 4:14; Jude 13; Eusebius Comm. Isa. 2.46; Peter of Alexandria Canon. 4 57:21 Eusebius Comm. Isa. 2.46; 2.47; Peter of Alexandria Canon. 4 58:1 5 Ezr. 1.5; Cyprian Test. 3.1; Justin Dial. 15.1; Eusebius Comm. Isa. 2.47; Tertullian Adv. Jud. 9.30 58:2 Eusebius Comm. Isa. 2.5; 2.47; Tertullian Adv. Jud. 9.30; Justin 1 Apol. 35.3 58:3 Matt 9:14; Eusebius Comm. Isa. 2.47; Athanasius Ep. fest. 19.2; Tertullian Jejun. 15.7 58:4 Barn. 3.1; Athanasius Ep. fest. 19.2; Clement of Alexandria Paed. 3.90.1; Eusebius Comm. Isa. 2.47; Tertullian Jejun. 2.6 58:5 Matt 6:16; Luke 4:18–19; Barn. 3.1; Athanasius Ep. fest. 1.4; Eusebius Comm. Isa. 2.47; Justin Dial. 40.4; Origen Hom. Ezech. 6.10; Hom. Lev. 10.2; Ps. Cat. A (PG 17.145); Tertullian Jejun. 2.6; 15.7 58:6 Luke 4:18; Acts 8:23; Barn. 3.3; Did. 7; 11; Cyprian Dom. Or. 33; Eusebius Comm. Isa. 2.47; Ignatius Phil. 8.1; Justin Dial. 40.4; Lactantius Inst. 6.10.9; Origen Hom. Jer. 9.4; Hom. Lev. 10.2; Tertullian Marc. 2.19.2; 4.37.1; Res. 27.3; Theophilus Autol. 3.12

302 383 End injustice and you will be rewarded

Text and Translation

(58:6–8)

Ἀλλὰ λῦε πάντα σύνδεσμον ἀδικίας, διάλυε στραγγαλιὰς βιαίων συναλλαγμάτων, ἀπόστελλε τεθραμμένουςa ἐν ἀφέσει καὶ πᾶσαν συγγραφὴν ἄδικον διάσπα· 7 διάθρυπτε πεινῶντι τὸν ἄρτον σου καὶ πτωχοὺς ἀστέγους εἴσαγε εἰς τὸν οἶκόν σου· ἐὰν ἴδῃς γυμνόν, περίβαλε, καὶ ἀπὸ τῶν οἰκείων τοῦ σπέρματός σου οὐχ ὑπερόψῃ. 8 Τότε ῥαγήσεται πρόιμον τὸ φῶς σου, καὶ τὰ ἰάματά σου ταχὺ ἀνατελεῖ, καὶ προπορεύσεται ἔμπροσθέν σου ἡ δικαιοσύνη σου, καὶ ἡ δόξα τοῦ θεοῦ περιστελεῖ σε. 384 Then God will listen to you

(58:9–10)

9 τότε βοήσῃ, καὶ ὁ θεὸς εἰσακούσεταί σου· ἔτι λαλοῦντός σου ἐρεῖ Ἰδοὺ πάρειμι. ἐὰν ἀφέλῃς ἀπὸ σοῦ σύνδεσμον καὶ χειροτονίαν καὶ ῥῆμα γογγυσμοῦ 10 καὶ δῷς πεινῶντι τὸν ἄρτον ἐκ ψυχῆς σου καὶ ψυχὴν τεταπείνωμεν ἐμπλήσεις. 385 Then your yearnings will be satisfied

(58:10–12)

τότε ἀνατελεῖ ἐν τῷ σκότει τὸ φῶς σου, καὶ τὸ σκότος σου ὡς μεσημβρία ἔσταιb. 11 καὶ ἔσταιc ὁ θεός σου μετὰ σοῦ διὰ παντός· καὶ ἐμπλησθήσῃ καθάd ἐπιθυμεῖ ἡ ψυχή σου, καὶ τὰ ὀστᾶ σου πιανθήσεται, καὶ ἔσται ὡς κῆπος μεθύων καὶ ὡς πηγὴ ἣν μὴ ἐξέλιπεν ὕδωρe. 12 καὶ οἰκοδομηθήσονταί σου αἱ ἔρημοι αἰώνιοι, καὶ ἔσται σου τὰ θεμέλιαf αἰώνια γενεῶν γενεᾶςg· καὶ κληθήσῃ Οἰκοδόμος φραγμῶν, καὶ τοὺς τρίβους τοὺςh ἀνὰ μέσον παύσεις.

aτεθραμμένους] S; Τεθραυσμένους ABRZ b ἔσται] S*; om. Scb2ABRZ c ἔσται] SABZ; ἔσῃ R dκαθά] S*; καθάπερ Scb2ABRZ e ὕδωρ] S*BZ; ὕδωρ καὶ τὰ ὀστᾶ σου ὡς βοτάνη ἀνατελεῖ καὶ πιανθήσεται, καὶ κληρονομήσουσι γενεὰς γενεῶν Scb2AR fσου τὰ θεμέλια] SARZ; τὰ θεμέλιά σου B gγενεᾶς] S*; γενεαῖς ScaABRZ h τοὺς] SARZ; σου B

58:7–12

383 End injustice and you will be rewarded

303 (58:6–8)

Instead, release every fetter of injustice; untie knots of violent contracts of strangling, send away in forgiveness those who have grown up, and tear up every unjust document. 7 Break up your bread for a hungry person, and bring homeless poor people into your house. If you see a naked person, clothe him, and you will not overlook any of the families of your seed. 8 Then your light will burst forth early, and your healings will spring forth quickly, and your righteousness will go before you, and the glory of God will wrap around you. 384 Then God will listen to you

(58:9–10)

9 Then you will cry out, and God will listen to you; while you are still speaking he will say, “Look, I am here.” If you remove a bond and finger-pointing and a word of grumbling from yourself, 10 and give the bread from your soul to the hungry (also we have humbled our soul), you will fill. 385 Then your yearnings will be satisfied

(58:10–12)

Then your light will rise in the darkness, and your darkness will be like midday. 11 And your God will be with you always, and you will be filled, just as your soul desires, and your bones will be cheered, and they will be like a drunken garden, and like a fountain for which water never ceases. 12 And your deserts will be built up eternal, and your foundations will be eternal from generations to generations; and you will be called “Builder of Hedges,” and you will stop the paths in between.

58:7 Matt 25:35; Sib. Or. 2; Odes Sol. 20.6; Did. 14; Clement of Alexandria Paed. 3.89.4; 3.90.1; Cyprian Test. 3.75; Justin Dial. 40.4; Lactantius Inst. 6.10.9; Methodius Lepra. 12.4; Vita. 8.3; Origen Hom. Jer. 9.4; Hom. Lev. 9.4; Eusebius Comm. Isa. 2.47; Tertullian Res. 27.3; Jejun. 2.6–7; Marc. 2.19.2; 4.16.16; 4.17.8; 4.31.1; 4.37.1 58:8 Rev 21:11; Odes Sol. 8.21; Eusebius Comm. Isa. 2.47; Tertullian Res. 27.3; Theophilus Autol. 3.12 58:9 Clement of Alexandria Paed. 1.84.4; 3.89.4; Protr. 116.4; Strom. 4.47.3; 5.120.3; Ps.-Clement of Rome Cor. 15.3; Cyprian Dom. or. 33; Test. 3.1; Eusebius Comm. Isa. 2.14; 2.47; 2.52; Comm. Ps. (PG 23.249, 277, 497, 513, 580, 1193; 24.9; Pitra 2.381); Eusebius Dem. ev. 7.2.33; 10.8.94; Ecl. proph. 4.35; Fr. C (Ghisler 61); Praep. ev. 13.13.47; Origen Comm. Matt. 230; 11.6; Comm. Jo. 28.39; Jer. Cat. (GCS 6.231); Orat. 10.1; Ps. Cat. (PG 12.1136) 58:10 Matt 4:16 58:11 John 4:14; Acts 10:38; Barn. 3.3; Eusebius Comm. Isa. 2.47; Origen Hom. Lev. 9.4

304

Text and Translation

386 Keep the Sabbath holy, and Lord will reward you

(58:13–14)

13 Ἐὰν ἀποστρέψῃς τὸν πόδα σου ἀπὸ τῶν σαββάτωνa τοῦ μὴ ποιεῖν τὰ θελήματά σου ἐν τῇ ἡμέρᾳ τῇ ἁγίᾳ καὶ καλέσεις τὸ σάββατονb τρυφερά, ἅγια τῷ θεῷc, οὐκ ἀρεῖς τὸν πόδα σου ἐπ’ ἔργῳ οὐδὲ λαλήσεις λόγον ἐν ὀργῇ ἐκ τοῦ στόματός σου, 14 καὶ ἔσῃ πεποιθὼς ἐπὶ Κύριον, καὶ ἀναβιβάσῃd σε ἐπὶ τὰ ἀγαθὰ τῆς γῆς καὶ ψωμιεῖ σε τὴν κληρονομίαν Ἰακὼβ τοῦ πατρός σου· τὸ γὰρ στόμα Κυρίου ἐλάλησεν ταῦτα. 387 All of you are chronic sinners

(59:1–6)

59.1 Μὴ οὐκ ἰσχύει ἡ χεὶρ Κυρίου τοῦ σῶσαι; ἢ ἐβάρυνεν τὸ οὖςe τοῦ μὴ εἰσακοῦσαι; 2 Ἀλλὰ τὰ ἁμαρτήματα ὑμῶν διιστῶσιν ἀνὰ μέσον ὑμῶν καὶ ἀνὰ μέσονf τοῦ θεοῦ, καὶg διὰ τὰς ἁμαρτίας ὑμῶν ἀπέστρεψεν τὸ πρόσωπονh ἀφ’ ὑμῶν τοῦ μὴ ἐλεῆσαι. 3 αἱ γὰρ χεῖρες ὑμῶν μεμολυμμέναιi αἷμαj καὶ οἱ δάκτυλοι ὑμῶν ἐν ἁμαρτίαις, τὰ δὲ χείλη ὑμῶν ἐλάλησεν ἀνομίαν, καὶ ἡ γλῶσσα ὑμῶν ἀδικίαν μελετᾷ. 4 οὐδεὶςk λαλεῖ δίκαια, οὐδὲ ἔστιν κρίσις ἀληθινή· πεποίθασιν ἐπὶ ματαίοις καὶ λαλοῦσιν κενά, ὅτι κύουσιν πόνον καὶ τίκτουσιν ἀνομίαν. 5 ᾠὰ ἀσπίδων ἔρρηξαν καὶ ἱστὸν ἀράχνης ὑφαίνουσιν· καὶ ὁ μέλλων τῶν ᾠῶν αὐτῶν φαγεῖν συντρίψας οὔριονl εὗρεν, καὶ ἐν αὐτῷ βασιλίσκονm· 6 ὁ ἱστὸς αὐτῶν οὐκ ἔσται εἰς ἱμάτιον, οὐδὲ μὴ περιβάλωνται ἀπὸ τῶν ἔργων αὐτῶν. 388 They do not recognize peace

(59:6–8)

τὰ γὰρ ἔργα αὐτῶν ἔργα ἀνομίας. 7 οἱ δὲ πόδες αὐτῶν ἐπὶ πονηρίαν τρέχουσιν ταχινοὶ ἐκχέαι αἷμα· καὶ οἱ διαλογισμοὶ αὐτῶν διαλογισμοὶ ἀφρόνωνn, σύντριμμα καὶ ταλαιπωρία ἐν ταῖς ὁδοῖς αὐτῶν. 8 καὶ ὁδὸν εἰρήνης οὐκ οἴδασινo, καὶ οὐκ ἔστιν κρίσιςp ἐν

aτὸν πόδα σου ἀπὸ τῶν σαββάτων] SARZ; ἀπὸ τῶν σαββάτων τὸν πόδα σου B bτὸ σάββατον] S*; τὰ σάββατα Scb3ABRZ cθεῷ] S*; θεῷ σου ScaABRZ d ἀναβιβάσῃ] S; ἀναβιβάσει ABRZ e οὖς] S; οὖς αὐτοῦ ABRZ f ἀνὰ μέσον] S*Scb3BRZ; om. AScb2 g τοῦ θεοῦ, καὶ] SBRZ; om. A h πρόσωπον] S*B; πρόσωπον αὐτοῦ ScaARZ iμεμολυμμέναι] SARZ; μεμολυσμέναι B jαἷμα] S*; αἵματι ScaABRZ kοὐδεὶς] SARZ; οὐθεὶς B lοὔριον] SARZ; αὔριον B mβασιλίσκον] S; βασιλίσκος ABRZ nδιαλογισμοὶ ἀφρόνων] S*ARZ; διαλογισμοὶ ἀπὸ φόνων Scb2; ἀπὸ φόνων B* oοἴδασιν] SBRZ; ἔγνωσαν A p κρίσις] ScaABRZ; κρίσιν θεοῦ S*

58:13–59:8

386 Keep the Sabbath holy, and Lord will reward you

305 (58:13–14)

13 If you turn your foot away from the Sabbaths to not do your wishes on the holy day, then you will call the Sabbath a delightful day, holy to God, you will not raise your foot upon a work, nor speak a word in anger from your mouth, 14 and you will trust upon Lord, and he may lift you onto the good things of the land, and he will feed you the inheritance of Jacob your father, for the mouth of Lord has spoken these things. 387 All of you are chronic sinners

(59:1–6)

59.1 Is the hand of the Lord not powerful to save? Or has he hardened his ear to not hear? 2 But your sins make a divide between you and God, and he has turned his face away from you to not show mercy, because of your sins. 3 For your hands have become defiled with blood, and your fingers by sins, and your lips have spoken lawlessness, and your tongue mutters injustice. 4 No one speaks just things, and there is no true justice; they have trusted pointless things, and they speak empty things, because they conceive toil and beget lawlessness. 5 They have broken serpents’ eggs and they weave a spider’s web; and the one about to eat some of their eggs broke and found an empty-egg, and a serpent in it. 6 Their web will not become a garment, and they will certainly not clothe themselves with their works. 388 They do not recognize peace

(59:6–8)

For their works are works of lawlessness. 7 Their feet run to evil, quick to pour out blood; and their discussions are the discussions of foolish things; affliction and misery are in their paths. 8 And they do not know a way of peace, and there

58:13 Did. 21; Justin Dial. 12.3; 27.1; Eusebius Comm. Isa. 2.47 58:14 Justin Dial. 27.1; Origen Fr. Ps.; Eusebius Comm. Isa. 2.47 59:1 Passio Pionii 12.14; Origen Hom. Ps. 2.5; Eusebius Comm. Isa. 2.48; Eusebius Dem. ev. 2.3.25 59:2 Passio Pionii 12.14; Origen Fr. Ps.; Hom. Ps. 2.5; Eusebius Comm. Isa. 2.48; Comm. Ps. 59:3 4 Ezra 1.26; Eusebius Comm. Isa. 2.48 59:4 Cyprian Test. 2.4; 3.47; Origen Comm. Matt. 37; Didymus Comm. Job 221.22; Theodoret In. Isa.; Eusebius Comm. Isa. 2.48; Procopius of Gaza Catena in Esaiam 59:8 Luke 1:79; 4 Ezra 1.26; Odes Sol. 11.3; Did. 7; Hippolytus Dav. Gol. 7.12; Origen Fr. Ps.; Fr. Rom. 13; Hom. Jes. Nav. 15.6; Hom. Lev. 9.7; Eusebius Comm. Isa. 2.48; Clement of Alexandria Strom. 5.5.1

306

Text and Translation

ταῖς ὁδοῖς αὐτῶν· αἱ γὰρ τρίβοι αὐτῶν διεστραμμέναι, ἃς διοδεύουσιν, καὶ οὐκ οἴδασιν εἰρήνην ἠνa. 389 Light will become darkness for them

(59:9–11)

9 διὰ τοῦτο ἀπέστη ἡ κρίσις ἀπ’ αὐτῶν, καὶ οὐ μὴ καταλάβῃ αὐτοὺς δικαιοσύνη· ὑπομεινάντων αὐτῶν φῶς ἐγένετο αὐτοῖς σκότος, μείναντες αὐγὴν ἐν ἀωρίᾳ περιεπάτησαν. 10 ψηλαφήσουσιν ὡς τυφλοὶ τοῖχον καὶ οὐχ ὡςb ὑπαρχόντων ὀφθαλμῶν ψηλαφήσουσιν· καὶ πεσοῦνταιc ἐν μεσημβρίᾳ ὡς ἐν μεσονυκτίῳ, ὡς ἀποθνῄσκοντες στενάξουσιν. 11 ὡς ἄρκος καὶ ὡς περιστερὰ ἅμα πορεύσονται. 390 We have acted unjustly

(59:11–15)

Ἀνεμείναμεν κρίσιν, καὶ οὐκ ἔστιν· σωτηρία μακρὰν ἀφέστηκεν ἀφ’ ἡμῶν. 12 πολλὴ γὰρ ἡμῶν ἡ ἀνομία ἐναντίον σου, καὶ αἱ ἁμαρτίαι ἡμῶν ἀντέστησαν ἡμῖν· αἱ γὰρ ἀνομίαι ἡμῶν ἐν ἡμῖν, καὶ τὰ ἀδικήματα ἡμῶν ἔγνωμεν· 13 ἠσεβήσαμεν καὶ ἐψευσάμεθα καὶ ἀπέστημεν ἀπὸ ὄπισθενd τοῦ θεοῦ ἡμῶν· ἐλαλήσαμεν ἄδικα καὶ ἠπειθήσαμεν, ἐκύομεν καὶ ἐμελετήσαμεν ἀπὸ καρδίας ἡμῶν λόγους ἀδίκους· 14 καὶ ἀπεστήσαμεν ὀπίσω τὴν κρίσιν, καὶ ἡ δικαιοσύνη μακρὰν ἀφέστηκενe, ὅτι καταναλώθη ἐν ταῖς ὁδοῖς αὐτῶν ἡ ἀλήθεια, καὶ δι’ εὐθείας οὐκ ἠδύναντο διελθεῖν. 15 καὶ ἡ ἀλήθεια ἦρται, καὶ μετέστησαν τὴν διάνοιαν αὐτοῦf τοῦ συνεῖναι. 391 Lord could find no one who was just

(59:15–18)

καὶ εἶδεν Κύριος, καὶ οὐκ ἤρεσεν αὐτῷ, ὅτι οὐκ ἦν κρίσις. 16 καὶ εἶδενg καὶ οὐκ ἦν ἀνήρ, καὶ κατενόησεν καὶ οὐκ ἦν ὁ ἀντιλημψόμενος, καὶ ἠμύνατο αὐτοὺς τῷ βραχίονι αὐτοῦ καὶ τῇ ἐλεημοσύνῃ ἐστηρίσατο. 17 καὶ ἐνεδύσατο δικαιοσύνην ὡς θώρακα καὶ περιέθετο περικεφαλαίαν ὡς σωτηρίουh ἐπὶ τῆς κεφαλῆς καὶ περιεβάλετο ἱμάτιον ἐκδικήσεως καὶ τὸ περιβόλαιον 18 ὡς ἀνταποδώσων ἀνταπόδοσιν ὄνειδος τοῖς ὑπεναντίοις.

aἠν] S*Scb3; om. ScaABRZ b οὐχ ὡς] S; ὡς οὐχ ABRZ c καὶ πεσοῦνται] SARZ; πεσοῦνται B d ἀπὸ ὄπισθεν] SARZ; ὄπισθεν B e ἀφέστηκεν] SBRZ; ἀφέτηκεν ἀφ’ ἡμῶν A f αὐτοῦ] S*; om. ScaBRZ; αὐτῶν A g εἶδεν] SBRZ; ἴδεν A h ὡς σωτηρίου] S; σωτηρίου ABRZ

307

59:9–18

is no justice in their ways. For their paths on which they travel are twisted, and they do not know there was peace. 389 Light will become darkness for them

(59:9–11)

9 Because of this, justice has left them, and righteousness will not overtake them; while they were waiting, light became darkness for them; although they waited for brightness they walked in darkness. 10 They will feel a wall like blind people, and they will feel about unlike people of existing eyes, and they will fall at mid-day as at midnight; they will groan like dying people. 11 They will walk together like a bear and like a pigeon. 390 We have acted unjustly

(59:11–15)

We expected justice, and there is none. Salvation has gone away, far from us. 12 For our lawlessness is great before you, and our sins stand against us, for our lawless acts are with us, and we know our injustices. 13 We have acted impiously and have lied and have gone away from behind our God; we have spoken unjust things and we have resisted; we have conceived and have muttered unjust words from our heart. 14 And we have turned justice back, righteousness has departed far away, because the truth has been consumed in their ways, and they could not pass through a straight way. 15 And the truth has been taken away, and they have substituted his mind in order to understand. 391 Lord could find no one who was just

(59:15–18)

And the Lord saw, and it displeased him, because there was no justice. 16 And he saw and there was no man, and he observed and there was no one would help, and he defended them with his arm and established them with mercy. 17 He clothed himself with righteousness like a breastplate and put on a helmet as of salvation on his head and put on a garment of vindication and his cloak 18 as one who would repay a repayment, a reproach to the opponents.

59:11 Victorinus Apoc. (CSEL 49, 102); Eusebius Comm. Isa. 2.47–48, 34; Dem. ev. 2.3.25 59:14 Eusebius Comm. Isa. 2.34, 48; Dem. ev. 2.3.25 59:17 Eph 6:14, 17; 1 Thess 5:8 59:15–18 Eusebius Comm. Isa. 2.48

308 392 My eternal covenant is my spirit and words

Text and Translation

(59:19–21)

19 Καὶ φοβηθήσονται ἀπὸ δυσμῶν τὸ ὄνομα Κυρίου καὶ οἱ ἀπ’ ἀνατολῶν ἡλίου τὸ ὄνομα τὸ ἔνδοξον· ἥξει γὰρ ὡς ποταμὸς βίαιος ἡ ὀργὴ παρὰ Κυρίου, ἤξει μετὰ θυμοῦ. 20 καὶ ἥξει ἕνεκεν Σειὼν ῥυόμενοςa καὶ ἀποστρέψει ἀσεβείας ἀπὸ Ἰακώβ. 21 καὶ αὕτη αὐτοῖς ἡ παρ’ ἐμοῦ διαθήκη, εἶπεν Κύριος· τὸ πνεῦμα τὸ ἐμόν, ὅ ἐστιν ἐπὶ σοί, καὶ τὰ ῥήματα, ἃ ἔδωκα εἰς τὴνb καρδίαc σου, οὐ μὴ ἐκλίπῃ ἐκ τοῦ στόματός σου καὶ ἐκ τοῦ στόματος τοῦ σπέρματός σου, εἶπεν γὰρ Κύριος, ἀπὸ τοῦ νῦν καὶ εἰς τὸν αἰῶνα. 393 Lord’s glory will shine on you

(60:1–4)

60.1 Φωτίζου φωτίζου, Ἰερουσαλήμ, ἥκει γάρ σου τὸ φῶς, καὶ ἡ δόξα Κυρίου ἐπὶ σὲ ἀνατέταλκεν. 2 ἰδοὺ σκότος καὶ γνόφος καλύψει γῆνd ἐπ’ ἔθνη· ἐπὶ δὲ σὲ φανήσεται Κύριος, καὶ ἡ δόξα αὐτοῦ ἐπὶ σὲ ὀφθήσεται. 3 καὶ πορεύσονται βασιλεῖς τῷ φωτί σου καὶ ἔθνη τῇ λαμπρότητί σου. 4 ἆρον κύκλῳ τοὺς ὀφθαλμούς σου καὶ ἰδὲ συνηγμένα τὰ τέκνα σου· ἥκασινe πάντες οἱ υἱοί σου μακρόθεν, καὶ αἱ θυγατέρες σου ἐπ’ ὤμων ἀρθήσονται. 394 Foreigners will bring you gifts

(60:5–7)

5 τότε ὄψῃ καὶ φοβηθήσῃ καὶ ἐκστήσῃ τῇ καρδίᾳ σουf, ὅτι μεταβαλεῖ ἐπίg σε πλῆθοςh θαλάσσης καὶ ἐθνῶν καὶ λαῶν. καὶ ἕξουσίνi σοι 6 ἀγέλαι καμήλων, καὶ καλύψουσίν σε κάμηλοι Μαδιὰμ καὶ Γαιφάρj· πάντες ἐκ Σαβὰ ἥξουσιν φέροντες χρυσίον καὶ λίβανον οἴσουσιν καὶ λίθον τίμιονk καὶ τὸ σωτήριον Κυρίου εὐαγγελιοῦνταιςl σοιm. 7 καὶ πάντα τὰ πρόβατα Κηδὰρ συναχθήσονταί σοιn, καὶ κριοὶ Ναβαιὼθ ἥξουσίν σοιo, καὶ ἀνενεχθήσεται δῶραp δεκτὰ ἐπὶ τὸ θυσιαστήριόν μου, καὶ ὁ οἶκος τῆς προσευχῆς μου δοξασθήσεται.

aῥυόμενος] S*; ὁ ῥυόμενος ScaABRZ bτὴν] S; τὸ ABRZ cκαρδία] S*Scb3; στόμα Scb2ABRZ dκαὶ γνόφος καλύψει γῆν] SRZ; καλύψει γῆν, καὶ γνόφος B; καὶ γνόφος καλύπτει γῆν A e ἥκασιν] SB; ἰδοὺ ἥκασιν ARZ f καρδίᾳ σου] S*; καρδίᾳ Scb2ABRZ g ἐπί] S; εἰς ABRZ h πλῆθος] S*; πλοῦτος Scb2ABRZ iἕξουσίν] S*; ἥξουσίν Scb3 ABRZ jΓαιφάρ] SAZ; Γαιφά BR kκαὶ λίθον τίμιον] S*Scb3A; om. Scb2BRZ l εὐαγγελιοῦνταις] S*; εὐαγγελιοῦνται ScaABRZ m σοι] S*Scb3; om. Scb2ABRZ n συναχθήσονταί σοι] SRZ; συναχθήσονται AB oἥξουσίν σοι] SARZ; ἥξουσιν B pδῶρα] S*Scb3; om. Scb2ABRZ

59:19–60:7

392 My eternal covenant is my spirit and words

309 (59:19–21)

19 And those from the west will fear the name of Lord, and those from the rising of the sun will fear his glorious name, for anger will come like a forceful river from Lord; it will come with wrath. 20 And a deliverer will come for the sake of Zion, and he will turn impiety away from Jacob. 21 “And this is the covenant with them from me,” said Lord: “My spirit that is upon you and my words that I provided in your heart will not cease from your mouth and from the mouth of your seed (for Lord has said it) from now to forever.” 393 Lord’s glory will shine on you

(60:1–4)

60.1 Shine, shine, Jerusalem, for your light has come, and the glory of Lord has risen upon you. 2 Look, darkness and gloom will cover land over nations, the Lord will shine over you, and his glory will be seen over you. 3 And kings will walk by your light; and nations by your brightness. 4 Lift up your eyes all around and see your children gathered together; all your sons have come from far away, and your daughters will be carried on shoulders. 394 Foreigners will bring you gifts

(60:5–7)

5 Then you will see and be frightened and be amazed in your heart, because the multitude of sea and nations and peoples will transfer over to you. And herds of camels will have it for you, 6 and camels of Madiam and of Gaiphar will cover you; all people will come from Saba bringing gold, and they will bring frankincense and a valuable stone, and the salvation of Lord to those bringing you good news. 7 And all the sheep of Kedar will be gathered to you, and the rams of Nabaioth will come to you, and acceptable gifts will be offered upon my altar, and my house of prayer will be glorified. 59:19–21 Eusebius Comm. Isa. 1.32; 2.49, 50; Ecl. proph. 4.30; Dem. ev. 2.3.29; Comm. Ps. (PG 23:148; Pitra 502); Cyril of Jerusalem Cat. 16.30 59:20–21 Rom 11:26–27 60:1–4 Sib. Or. 3.785; Origen Cels. 6.5; Princ. 2.11.2; Victorinus Apoc. (CSEL 49.150, 154); Methodius Symp. 4.5; 8.5; Eusebius Comm. Isa. 2.50; Cyril of Jerusalem Cat. 18.34 60:1 John 8:12; Rev 21:23 60:2 Luke 1:78 60:3 John 8:12; Rev 21:24 60:5–7 Origen Princ. 2.11.2; Victorinus Apoc. (CSEL 49.154); Eusebius Comm. Isa. 2.50; 1.93; Eusebius Onom. (GCS 11,1.74, 138) 60:5 Rev 21:24 60:6 Matt 2:11

310 395 Distant lands will restore your children

Text and Translation

(60:8–9)

8 Τίνες οἵδε ὡς νεφέλαι πέτονταιa καὶ ὡς περιστεραὶ σὺν νοσσοῖςb; 9 ἐμὲc αἱ νῆσοιd ὑπέμειναν καὶ πλοῖα Θαρσὶς ἐν πρώτοις, ἀγαγεῖν τὰ τέκνα σου μακρόθεν καὶ τὸν ἄργυρον καὶ τὸν χρυσὸν αὐτῶνe μετ’ αὐτῶν διὰf τὸ ὄνομα Κυρίου τὸ ἅγιον καὶ διὰ τὸνg ἅγιον τοῦ Ἰσραὴλ ἔνδοξον εἶναι. 396 Nations will serve you

(60:10–12)

10 καὶ οἰκοδομήσουσιν ἀλλογενεῖς τὰ τείχη σου, καὶ οἱ βασιλεῖς αὐτῶν παραστήσονταί σοι· διὰ γὰρ ὀργήν μου ἐπάταξά σε καὶ διὰ ἔλεονh ἠγάπησά σε. 11 καὶ ἀνοιχθήσονται αἱ πύλαι σου διὰ παντός, ἡμέρας καὶ νυκτὸς οὐ κλεισθήσονται, εἰσαγαγεῖν πρὸς σὲ δύναμιν ἐθνῶν καὶ βασιλεῖςi ἀγομένους. 12 τὰ γὰρ ἔθνη καὶ οἱ βασιλεῖςj, οἵτινες οὐ δουλεύσουσίν σοι, ἀπολοῦνταιk, καὶ τὰ ἔθνη ἐρημίᾳ ἐρημωθήσονταιl. 397 Your oppressors will serve you

(60:13–16)

13 καὶ ἡ δόξα τοῦ Λιβάνου πρὸς σὲ ἥξει ἐν κυπαρίσσῳ καὶ πεύκῃ καὶ κέδρῳ ἅμα, δοξάσαι τὸν τόπον τὸν ἅγιόν μου. 14 καὶ πορεύσονται πρὸς σὲ δεδοικότες υἱοὶ ταπεινωσάντων σε καὶ παροξυνάντων σε, καὶ κληθήσῃ Πόλις Κυρίου Σιὼν Ἀγίου Ἰσραήλ. 15 διὰ τὸ γεγενῆσθαί σε ἐγκαταλελειμμένην καὶ μεμισημένην καὶ οὐκ ἦν ὁ βοηθῶν, καὶ θήσω σε ἀγαλλίαμα αἰώνιον, εὐφροσύνην γενεῶν γενεαῖς. 16 καὶ θηλάσεις γάλα ἐθνῶν καὶ πλοῦτον βασιλέων φάγεσαι· καὶ γνώσῃ ὅτι ἐγὼ Κύριος ὁ σῴζων σε ἐξαιρούμενόςm σε θεὸς Ἰσραήλ.

aπέτονται] SB; πέτανται ARZ bνοσσοῖς] SB; νεοσσοῖς ARZ c ἐμὲ] S*ARZ; ἐπ’ ἐμέ Sca; ἐπ’ ἐμέ; ἐμὲ B dαἱ νῆσοι] S*Β; om. Sca; νῆσοι ARZ eχρυσὸν αὐτῶν] SBRZ; χρυσὸν A fδιὰ] SARZ; καὶ B gδιὰ τὸν] S*; διὰ τὸ τὸν ScaABRZ hἔλεον] SBRZ; ἔλεος A iβασιλεῖς] SARZ; βασιλεῖς αὐτῶν B j βασιλεῖς] SBRZ; βασιλεῖς αὐτῶν A k ἀπολοῦνται] SBRZ; ἀποθανοῦνται A l ἐρημωθήσονται] SARZ; ἐρημωθήσεται B m ἐξαιρούμενός] S*; καὶ ἐξαιρούμενός ScaABRZ

311

60:8–16

395 Distant lands will restore your children

(60:8–9)

8 Who are these that fly like clouds and like doves with nestlings? 9 The islands have waited for me, and ships of Tharsis in former times, to bring your children from far away, and their silver and gold with them because of the holy name of Lord, and because he the holy one of Israel is honored. 396 Nations will serve you

(60:10–12)

10 And strangers will build your walls, and their kings will stand by you, for I struck you because of my anger and I have loved you because of mercy. 11 And your gates will always be open; they will not be closed day and night, to bring in to you the might of the nations, and escorted kings. 12 For the nations and the kings who will not serve you will perish, and the nations will be desolated with desolation. 397 Your oppressors will serve you

(60:13–16)

13 And the glory of Lebanon will come to you in cypress and pine and cedar together, to magnify my holy place. 14 And the sons of those who humbled and provoked you will come terrified to you, and you will be called City of Lord, Zion of the Holy One of Israel. 15 Because you have become forsaken and hated and there was no-one who helped. I will give you eternal rejoicing, joy for generations of generations. 16 And you will suck the milk of nations and you will eat the wealth of kings, and you will know that I am Lord who saves you, and the God of Israel who brings you out.

60:8–9 Tertullian Marc. 3.24.11; 5.15.4; Eusebius Comm. Isa. 2.50; Cyril of Jerusalem Cat. 18.34 60:10–12 Origen Princ. 2.11.2; Eusebius Comm. Isa. 2.50 60:11 Rev 21:25–26 60:13–16 Origen Comm. Jo. 10.294; Eusebius Comm. Isa. 2.50 60:14 Rev 3:9

312

Text and Translation

398 Future prosperity, righteousness, peace, and light from Lord (60:17–21) 17 καὶa ἀντὶ χαλκοῦ οἴσω σοι χρυσίονb, ἀντὶ δὲ σιδήρου οἴσω σοι ἀργύριον, ἀντὶ δὲ ξύλωνc οἴσω σοι χαλκόν, ἀντὶ δὲ λίθων σίδηρον. καὶ δώσω τοὺς ἄρχοντάς σου ἐν εἰρήνῃ καὶ τοὺς ἐπισκόπους σου ἐν δικαιοσύνῃ· 18 καὶ οὐκέτιd ἀκουσθήσονταιe ἀδικία ἐν τῇ γῇ σου οὐδὲ σύντριμμα οὐδὲ ταλαιπωρία ἐν τοῖς ὁρίοις σου, ἀλλὰ κληθήσονταιf Σωτήριον τὰ τείχη σου, καὶ αἱ πύλαι σου Γλύμμα. 19 καὶ οὐκ ἔσταιg ὁ ἥλιος εἰς φῶς ἡμέρας, οὔτεh ἀνατολὴ σελήνης φωτιεῖ σεi τὴν νύκτα, ἀλλ’ ἔσται σοι Κύριος φῶς αἰώνιον καὶ ὁ θεὸς δόξα σου. 20 οὐ γὰρ δύσεται ὁ ἥλιός σοιj, καὶ ἡ σελήνη σοι οὐκ ἐκλείψει· ἔσται γὰρ Κύριός ὁ θεόςk σοι φῶς αἰώνιον, καὶ ἀναπληρωθήσονται αἱ ἡμέραι τοῦ πένθους σου. 21 καὶ ὁ λαός σου πᾶς δίκαιος, καὶ δι’l αἰῶνος κληρονομήσουσιν τὴν γῆν. 399 The least will be great

(60:21–22)

φυλάσσων τὸ φύτευμα, ἔργα χειρῶν αὐτῶνm εἰς δόξαν. 22 ὁ ὀλιγοστὸς ἔσται εἰς χιλιάδας καὶ ὁ ἐλάχιστος ἔσταιn εἰς ἔθνος μέγα· ἐγὼ Κύριος κατὰ καιρὸν συνάξω αὐτούς. 400 Lord anointed me with his spirit to proclaim good news

(61:1–3)

61.1 Πνεῦμα Κυρίου ἐπ’ ἐμέ, οὗ εἵνεκεν ἔχρισέν με· εὐαγγελίσασθαι ταπεινοῖςo ἀπέσταλκέν με, ἰάσασθαι τοὺς συντετριμμένους τῇ καρδίᾳp, κηρύξαι αἰχμαλώτοις ἄφεσιν

aκαὶ] SARZ; om. B b χρυσίον] SARZ; χρυσίον, ἀντὶ δὲ σιδήρου οἴσω σοι ἀργύριον, ἀντὶ δὲ ξύλων οἴσω σοι χρυσίον B cξύλων] SBRZ; ξύλου A d οὐκέτι] S; οὐκ ABRZ e ἀκουσθήσονται] S*; ἀκουσθήσεται Scb3 f κληθήσονται] S*; κληθήσεται Scb3ABRZ g ἔσται] S*; ἔσται σοι ScaARZ; ἔσται σοι ἔτι B hοὔτε] S; οὐδὲ ABRZ iσε] S; σοι ABRZ j ἥλιός σοι] SBRZ; ἥλιός σου A kὁ θεός] S*Scb3; om. Scb2ABRZ l καὶ δι’] SRZ; καὶ διὰ A; δι’ B m αὐτῶν] S; αὐτοῦ ABRZ nἐλάχιστος ἔσται] S*; ἐλάχιστος Scb2ABRZ o ταπεινοῖς] S*; πτωχοῖς ScaABRZ p τῇ καρδίᾳ] SARZ; τὴν καρδίαν B

60:17–61:1

313

398 Future prosperity, righteousness, peace, and light from Lord (60:17–21) 17 And instead of brass I will bring you gold, and instead of iron I will bring you silver, and instead of wood I will bring you brass, and instead of stones, iron. And I will provide your rulers with peace, and your supervisors with righteousness. 18 And injustice will no longer be heard in your land, nor oppression or trouble within your boundaries, but your walls will be called Salvation, and your gates Engraving. 19 And the sun will not serve as light of day, and the rising of the moon will not illuminate you by night, but rather Lord will be an eternal light for you, and God will be your glory. 20 For the sun will not set for you, and the moon will not cease for you. For Lord God will be an eternal light for you, and the days of your mourning will be completed. 21 And all your people will be righteous, and they will inherit the land through eternity. 399 The least will be great

(60:21–22)

One who watches the plant, the works of their hands, are for glory. 22 The least person will be like a thousand, and the smallest will become a great nation; I, Lord, will gather them at the right time. 400 Lord anointed me with his spirit to proclaim good news

(61:1–3)

61.1 A spirit of Lord is upon me, on account of which he anointed me; he has sent me to bring good news to humble people, to heal those crushed in heart, to proclaim forgiveness to captive people and restoration of sight to blind people,

60:17–21 Gos. Phil. 126; Victorinus Apoc. (CSEL 49:150, 152); Eusebius Comm. Isa. 2.50, 53; Comm. Ps.; Justin Dial. 113.5; Origen Fr. Ps.; Hom. Ps. 3.9; Cels. 6.51; Comm. Jo. 10.294; Pamphilius Apol. Orig. 7 60:21–22 Eusebius Comm. Isa. 2.50–51 61:1 Matt 11:5; Luke 4:18; 7:22; Acts 4:27; 10:38; Barn. 14:9; Cyril of Jerusalem Cat. 16.30; Eusebius Dem. ev. 3.1.1; 3.1.3; 4.15.28; 4.15.30; 4.15.43; 4.16.49; 4.17.13; 5.2.6; 6.18.12; 8.2.42; 9.10.1; 9.10.6; 9.10.7; Praep. ev. 4.21.2; 4.21.3; Comm. Isa. 1.35; 1.95; 2.3; 2.8; 2.35; 2.51; Comm. Ps (Mercati 1); Comm. Ps. (PG 23); Ecl. proph. 3.23; 4.5; 4.31; Hist. eccl. 1.3.13; Peter of Alexandria Epistula Canonica 2; Origen Cels. 3.14; Hom. Ezech. 1.3; Hom. Lev. 9.5; 15.2; Hom. Luc. 32; Hom. Ps. 6.29; Comm. Jo. 1.47; 1.66; 1.75; 6.196; Princ. 4.2.1; Fr. Luc. 100; Fr. Jer.; Fr. Jo.; Fr. Ps.; Fr. Ps. C; Fr. Lam.; Cyprian Test. 2.10; Novatian Trinity 29.13; Tertullian Marc. 4.14.13; Hippolytus Comm. Dan. 4.32.4; Irenaeus Dem. 53

314

Text and Translation

καὶ τυφλοῖς ἀνάβλεψιν, 2 καλέσαι ἐνιαυτὸν Κυρίου δεκτὸνa καὶ ἡμέραν ἀνταποδόσεωνb, παρακαλέσαι πάντας τοὺς πενθοῦντας, 3 δοθῆναι τοῖς πενθοῦσιν Σειὼν αὐτοῖςc δόξαν ἀντὶ σποδοῦ, ἄλειμμα εὐφροσύνης τοῖς πενθοῦσινd, καταστολὴν δόξης ἀντὶ πνεύματος ἀκηδίας. 401 They will restore what was abandoned

(61:3–4)

καὶ κληθήσονται γενεαὶ δικαιοσύνης, φύτευμα δικαιοσύνηςe Κυρίου εἰς δόξαν. 4 καὶ οἰκοδομήσουσιν ἐρήμους αἰωνίας, ἐξηρημωμένας τὸf πρότερονg ἐξαναστήσουσιν· καὶ καινιοῦσιν πόλεις αἰωνίουςh ἐξῃρημέναςi εἰς γενεάς. 402 Foreigners will serve you, priests of Lord

(61:5–7)

5 καὶ ἥξουσιν ἀλλογενεῖς ποιμαίνοντές σου τὰ πρόβαταj, καὶ ἀλλόφυλοι ἀροτῆρες καὶ ἀμπελουργοί· 6 ὑμεῖς δὲ ἱερεῖς Κυρίου κληθήσεσθε, λειτουργοὶk θεοῦ ὑμῶνl· ἰσχὺν ἐθνῶν κατέδεσθε κἄνm ἐνn τῷ πλούτῳ αὐτῶν θαυμασθήσεσθε. 7 οὕτως ἐκ δευτέρας κληρονομήσουσιν τὴν γῆνo, καὶ εὐφροσύνη αἰώνιος ὑπὲρ κεφαλῆς αὐτῶν. 403 You will be known among the nations

(61:8–10)

8 ἐγὼ γάρ εἰμι Κύριος ὁ ἀγαπῶν δικαιοσύνην καὶ μισῶν ἁρπάγματα ἐξ ἀδικίας· καὶ δώσω τὸν μόχθον αὐτῶν δικαίοιςp διαθήκηνq αἰώνιον διαθήσομαι αὐτοῖς. 9 καὶ γνωσθήσεσθεr ἐν τοῖς ἔθνεσιν τὸ σπέρμα αὐτῶν καὶ τὰ ἔκγονα αὐτῶν ἔμμεσῳ τῶν λαῶνs·

aδεκτὸν] SBABRZ; δεκτὸς S* bἀνταποδόσεων] S*; ἀνταποδόσεως ScaABRZ c αὐτοῖς] S*B; om. Scb2ARZ d τοῖς πενθοῦσιν] SABR; ἀντὶ πένθους Z e δικαιοσύνης] S; om. ABRZ fτὸ] S; om. ABRZ g πρότερον] SB; προτέρας AZ h αἰωνίους] S*; ἐρήμους Scb2ABRZ i ἐξῃρημένας] S; ἐξηρημωμένας ABRZ jσου τὰ πρόβατα] S; τὰ πρόβατά σου ABRZ kλειτουργοὶ] SBRZ; pr. καὶ A l ὑμῶν] S*; om. Scb2ABRZ m κἄν] S*; καὶ ScaABRZ nἐν] SBRZ; ἐπὶ A oἐκ δευτέρας κληρονομήσουσιν τὴν γῆν] SARZ; τὴν γῆν ἐκ δευτέρας κληρονομήσουσι B pδικαίοις] SABR; δικαίως Z qδιαθήκην] S*; pr. καὶ ScaABRZ rγνωσθήσεσθε] S*; γνωσθήσεται ScaARBZ sἔμμεσῳ τῶν λαῶν] S*Scb3; om. Scb2ARZ; ἐν μέσῳ τῶν λαῶν B

61:2–9

315

2 to call an acceptable year of Lord and day of repayments, to comfort all those who mourn, 3 glory to be given to them instead of ashes, to those who mourn in Zion, an oil of joy for those who mourn, a clothing of glory instead of a spirit of weariness. 401 They will restore what was abandoned

(61:3–4)

And they will be called generations of righteousness, a plant of righteousness of Lord for glory. 4 And they will build deserts into eternal places; they will raise up those that were formerly abandoned, and they will renew eternal cities, rescued for generations. 402 Foreigners will serve you, priests of Lord

(61:5–7)

5 Strangers will come tending your sheep, and foreigners will be husbandmen and vineyard workers. 6 But you will be called priests of Lord, servants of your God, you will devour the strength of nations and you will be amazed by their wealth. 7 Thus they will inherit the land a second time, and eternal joy will be above their head. 403 You will be known among the nations

(61:8–10)

8 For I am Lord who loves righteousness and hates the spoils of injustice and I will give their hardship to righteous people; I will make an eternal covenant with them. 9 And you will be known among the nations; their seed and their offspring are among the peoples; everyone who sees them will recognize them,

61:2 Matt 5:4; Luke 4:19; 6:21; Eusebius Comm. Isa. 1.95; 2.3; 2.8; 2.23; 2.51; 2.53; 2.57; Dem. ev. 9.10.1; 9.10.2; 9.13.11; Comm. Ps.; Ecl. proph. 4.31; Peter of Alexandria Epistula Canonica 2; Origen Comm. Matt. 75; Or. 20.1; Hom. Gen. 1.6; Hom. Lev. 9.5; 15.2; Cyprian Test. 2.10. 61:3 Eusebius Comm. Isa. 2.8; 2.51; Ecl. proph. 4.31; Dem. ev. 4.17.13; Origen Comm. Matt. 2; Tertullian Marc. 4.14.13; Did. apost. 21 61:4 Eusebius Comm. Isa. 2.51 61:5 Eusebius Comm. Isa. 2.51; Origen Princ. 2.11.2 61:6 Rev 1:6; 5:10; Eusebius Comm. Isa. 2.51; 2.58; Victorinus Apoc.; Origen Princ. 2.11.2; Hom. Lev. 4.6; 61:7 Eusebius Comm. Isa. 2.51 61:8 Heb 13:20; Eusebius Comm. Isa. 2.51; Origen Fr. Jo. 61:9 Eusebius Comm. Isa. 2.51; Pistis Sophia 65

316

Text and Translation

πᾶς ὁ ὁρῶν αὐτοὺς ἐπιγνώσεται αὐτούς, ὅτι οὗτοί εἰσιν σπέρμα εὐλογημένον ὑπὸ θεοῦ 10 καὶ εὐφροσύνηνa εὐφρανθήσονται ἐπὶ Κύριον. 404 Lord has clothed me with salvation

(61:10–11)

Ἀγαλλιάσθω ἡ ψυχή μου ἐπὶ τῷ Κυρίῳ· ἐνέδυσεν γάρ με ἱμάτιον σωτηρίου καὶ κιτῶναb εὐφροσύνης ὡς νυμφίῳ περιέθηκέν μοιc μίτραν καὶ ὡς νύμφην κατεκόσμησέν με κόσμῳ. 11 καὶ ὡς γῆν αὔξουσαν ἄνθοςd αὐτῆς καὶ ὡς κῆποςe τὰ σπέρματα αὐτοῦ, οὕτως ἀνατελεῖ Κύριος δικαιοσύνην καὶ ἀγαλλίαμα ἐναντίον πάντων τῶν ἐθνῶν. 405 My righteousness will shine to the nations

(62:1–2)

62.1 διὰ Σιὼν οὐ σιωπήσωμαιf καὶ διὰ Ἰερουσαλὴμ οὐκ ἀνήσω, ἕως ἂν ἐξέλθῃ ὡς φῶς ἡ δικαιοσύνη μουg, τὸ δὲ σωτήριόν μου ὡς λαμπὰς καυθήσεται. 2 καὶ ὄψονται ἔθνη τὴν δικαιοσύνην σου καὶ βασιλεῖς τὴν δόξαν σου. 406 Lord will give you a new name

(62:2)

καὶ καλέσει σε τὸ ὄνομά σουh τὸ καινόν, ὃ ὁ Κύριος ὀνομάσει αὐτό. 407 Lord will adorn and rejoice over you

(62:3–7)

3 καὶ ἔσῃ στέφανος κάλλους ἐν χειρὶ Κυρίου καὶ διάδημα βασιλείας ἐν χειρὶ θεοῦ σου. 4 καὶ οὐκέτι κληρονομηθήσῃi καταλελειμμένη, καὶ ἡ γῆ σου οὐ κληθήσεται Ἔρημος· σοὶ γὰρ κληθήσεται Θέλημα ἐμόν, καὶ τῇ γῇ σου Οἰκουμένηj. 5 καὶ ὡς συνοικῶν νεανίσκος παρθένῳ, οὕτως κατοικήσουσιν οἱ υἱοί σου μετὰ σοῦk· καὶ ἔσται ὃν τρόπον εὐφρανθήσεται νυμφίος ἐπὶ νύμφῃ, οὕτως εὐφρανθήσεται Κύριος ἐπὶ σοί. 6 καὶ ἐπὶ τῶν

aεὐφροσύνην] S; εὐφροσύνῃ BRZ; ἐν εὐφροσύνῃ A bκιτῶνα] S*; χιτῶνα ScaABRZ c ὡς νυμφίῳ περιέθηκέν μοι] SARZ; περιέθηκέν μοι ὡς νυμφίῳ B dἄνθος] S*; pr. τὸ Scb2ABRZ eκῆπος] SBR; κῆπον AZ f σιωπήσωμαι] S*Scb3; σιωπήσομαι ScaABRZ g μου] SARZ; αὐτῆς B h σου] SARZ; om. B iκληθήσεται] S*; κληθήσῃ ScaABRZ j Οἰκουμένη] SARZ; Οἰκουμένη, ὅτι εὐδόκησεν Κύριος ἐν σοί, καὶ ἡ γῆ σου συνοικισθήσεται B k μετὰ σοῦ] SARZ; om. B

61:10–62:6

317

because these are the seed blessed by God, 10 and they will rejoice over Lord with joy. 404 Lord has clothed me with salvation

(61:10–11)

Let my soul rejoice over the Lord, for he has clothed me with a garment of salvation and a tunic of joy; he has put a diadem on me as on a bridegroom, and he has ornamented me with ornamentation like a bride. 11 And like the land growing its flower and like a garden its seeds, so Lord will raise righteousness and joy before all the nations. 405 My righteousness will shine to the nations

(62:1–2)

62.1 May I not be silent because of Zion and may I not lift up my voice because of Jerusalem, until my righteousness goes forth like a light, and my salvation will burn like a torch. 2 And nations will see your righteousness, and kings your glory. 406 Lord will give you a new name

(62:2)

And he will call you your new name, which the Lord will name it. 407 Lord will adorn and rejoice over you

(62:3–7)

3 And you will be a crown of beauty in the hand of Lord and a diadem of a kingdom in the hand of your God. 4 And you will no longer be inherited, one who is left, and your land will not be called “Desert,” for it will be called for you “My Will,” and for your land, “Inhabited.” 5 And as a young man lives with a virgin, so will your sons live with you, and it will be in the same way as a bridegroom will rejoice over a bride, so Lord will rejoice over you. 6 And upon your walls, 61:10 Luke 1:47; Rev 19:8; 21:2; Cyril of Jerusalem Cat. 3.2; Eusebius Comm. Isa. 2.52; 2.58; Ecl. proph. 4.32; Hist. eccl. 10.4.48; Methodius Lepra 15.3; 16.1; Res. 3.8.5; Origen Fr. Cant. 1; Hom. Gen. 14.1; Tertullian Marc. 4.11.7 61:11 Eusebius Comm. Isa. 2.52; Ecl. proph. 4.32; Hist. eccl. 10.4.48 62:1 Eusebius Comm. Isa. 2.37; 2.52 62:2 Rev 2:17; 19:12; Eusebius Comm. Isa. 2.52; 2.56; Hippolytus Noet. 4; 15. 62:3 Rev 19:12; Eusebius Comm. Isa. 2.52 62:4 Matt 3:17; Luke 3:22; Eusebius Comm. Isa. 2.52 62:5 Eusebius Comm. Isa. 2.52; 2.53; 2.58; Origen Fr. Cant. 62:6 Revelatioin 21:12; Eusebius Comm. Isa. 2.52

318

Text and Translation

τειχέων σου, Ἰερουσαλήμ, κατέστησα φύλακας ὅλην τὴν ἡμέραν καὶ ὅλην τὴν νύκτα, οἳ διὰ τέλους οὐ σιωπήσονται μιμνῃσκόμενοι Κυρίου. 7 οὐ γὰρ ἔστινa ὑμῖν ὁ οἶκοςb, ἐὰν διορθώσῃ καὶ ποιήσῃ Ἰερουσαλὴμ ἀγαυρίαμα ἐπὶ τῆς γῆς. 408 Lord will no longer give your produce to your enemies

(62:8–9)

8 ὤμοσεν Κύριος κατὰ τῆς δόξηςc αὐτοῦ καὶ κατὰ τῆς δόξηςd τοῦ βραχίονος αὐτοῦ Εἰ ἔτι δώσω τὸν σῖτόν σουe τοῖς ἐχθροῖς σου, καὶ εἰf ἔτι πίονται υἱοὶ ἀλλότριοι τὸν οἶνόν σου, ἐφ’ ᾧ ἐμόχθησας· 9 ἀλλ’g οἱ συνάγοντεςh φάγονται αὐτὰ καὶ πίονταιi ἐν ταῖς ἐπαύλεσιν ταῖς ἁγίαις μουj. 409 Lord ransoms Zion

(62:10–12)

10 Πορεύεσθε διὰ τῶν πυλῶν μου καὶ ὁδοποιήσατε τῷ λαῷ μου καὶ τοὺς λίθους τοὺςk ἐκ τῆς ὁδοῦ διαρρίψατε· ἐξάρατε σύσσημον εἰς τὰ ἔθνη. 11 ἰδοὺ γὰρ Κύριος ἀκουστὸν ἐποίησενl ἕως ἐσχάτου τῆς γῆς. Εἴπατε τῇ θυγατρὶ Σιών Ἰδού σοι ὁ σωτὴρm παραγίνεταιn ἔχων τὸν ἑαυτοῦ μισθὸν καὶ τὸ ἔργον αὐτοῦo πρὸ προσώπου αὐτοῦ. 12 καὶ καλέσει αὐτὸν Λαὸν Ἅγιον, λελυτρωμένον ἀπὸp Κυρίου, συνεκλήθηq Ἐπιζητουμένη Πόλις καὶ οὐ καταλελειμμένηr. 410 Who comes in power from Edom?

(63:1)

63.1 Τίς οὗτος ὁ παραγινόμενος ἐξ Ἐδώμ, ἐρύθημαs ἱματίων ἐκ Βόσορ, οὕτως ὡραῖος ἐν στολῇ, βίᾳ μετὰ ἰσχύος; ἐγὼ διαλέγομαι δικαιοσύνην καὶ κρίσιν σωτηρίαςt.

aοὐ γὰρ ἔστιν] S; οὐκ ἔστιν γὰρ ABRZ b ὁ οἶκος] S*; ὅμοιος ScaABRZ c δόξης] SAB; δεξιᾶς RZ dδόξης] S; ABRZ ἰσχύος e σῖτόν σου] S; σῖτόν σου καὶ τὰ βρώματά σου ScaABRZ f εἰ] SBRZ; om. A gἀλλ’] SB; ἀλλ’ ἢ ScaARZ hσυνάγοντες] SARZ; συναγαγόντες B iπίονται] S; αἰνέσουσιν Κύριον, καὶ οἱ συναγόντες πίονται αὐτὰ ScaARZ; αἰνέσουσιν Κύριον, καὶ οἱ συναγαγόντες πίονται αὐτὰ B j μου] SBRZ; σου A kτοὺς] SAR; om. Scb2BZ lἀκουστὸν ἐποίησεν] S; ἐποίησεν ἀκουστὸν ABRZ mσοι ὁ σωτὴρ] SARZ; ὁ σωτήρ σοι B nπαραγίνεται] S*Scb3ARZ; παραγέγονεν Scb2B oαὐτοῦ] SB; om. AZ p ἀπὸ] S*; ὑπὸ ScaABRZ q συνεκλήθη] S*; σὺ δὲ κληθήσῃ ScaABRZ r οὐ καταλελειμμένη] S; οὐκ ἐγκαταλελειμμένη ABRZ s ἐρύθημα] S*BRZ; εριθρημα Scb1; ἐρυθήματα A t σωτηρίας] S*; σωτηρίου ScaABRZ

62:7–63:1

319

Jerusalem, I have appointed guards the whole day and the whole night, who will not be silent through the ends, as they remember Lord. 7 For the house is not for you, if he makes straight and makes Jerusalem boastfulness upon the land. 408 Lord will no longer give your produce to your enemies

(62:8–9)

8 The Lord swore by his glory and by the glory of his arm: “I will no longer give your grain to your enemies, and foreign sons will no longer drink your wine over which you laboured. 9 Rather, those who gather them will eat them and will drink in my holy residences. 409 Lord ransoms Zion

(62:10–12)

10 “Walk through my gates and make a way for my people, and throw aside the stones that are from the path; raise a signal for the nations.” 11 For look, the Lord has made it heard to the end of the land. Say to the daughter of Zion, “Look, the saviour has come near to you, holding his own reward and his work before his face.” 12 And he will call him a holy people ransomed from the Lord, and a desirable and not forsaken city was summoned. 410 Who comes in power from Edom?

(63:1)

63.1 Who is this who arrives from Edom, redness of garments from Bosor, thus beautiful in clothing, in violence, with power? I discuss righteousness and justice of salvation.

62:7 Eusebius Comm. Isa. 2.52 62:8 Eusebius Comm. Isa. 2.52 62:9 Eusebius Comm. Isa. 2.52 62:10 Eusebius Comm. Isa. 2.52; Ecl. proph. 4.33 62:11 Matt 21:5; Cyril of Jerusalem Cat. 10.12; Eusebius Comm. Isa. 2.52–53; Ecl. proph. 4.33; Origen Cels. 3.14; Hom. Luc. 35; Hom. Num. 15.4 62:12 Barn. 14.6; Justin Dial. 119.3; Eusebius Comm. Isa. 2.52; Ecl. proph. 4.33 63:1 Cyril of Jerusalem Cat. 13.27; Eusebius Comm. Isa. 2.7; 2.53; Comm. Ps.; Ecl. proph. 4.33; Onom.; Pamphilius Apol. Orig. 7; Origen Comm. Jo. 6.288; Hom. Judic. 7.2; Comm. Matt. 16.19; Tertullian Marc. 4.40.5; Justin Dial. 26.3

320 411 Why are your clothes wine red?

Text and Translation

(63:2–3)

2 διὰ τί σου ἐρυθρὰ τὰ ἱμάτια καὶ τὰ ἐνδύματά σου ὡς ἀπὸ πατητοῦ ληνοῦ 3 πλήρουςa καταπεπατημένης; 412 I trampled them in my anger

(63:3–6)

καὶ τῶν ἐθνῶν οὐκ ἔστιν ἀνὴρ μετ’ ἐμοῦ, καὶ κατεπάτησα αὐτοὺς ἐν θυμῷb καὶ κατέθλασα αὐτοὺς ὡς γῆν καὶ κατήγαγον τὰ ἱμάτιαc αὐτῶν εἰς γῆν. 4 ἡμέρα γὰρ ἀνταποδόσεως ἐπῆλθενd αὐτοῖς, καὶ ἐνιαυτὸς λυτρώσεως πάρεστιν. 5 καὶ ἐπέβλεψα, καὶ οὐδεὶς βοηθόςe· καὶ προσενόησα, καὶ οὔδεις ἀντελαβετοf· καὶ ἐρρύσατο αὐτοὺς ὁ βραχίων μου, καὶ ὁ θυμός μου ἔστηg. 6 καὶ κατεπάτησα αὐτοὺς τῇ ὀργῇ μου καὶ κατήγαγον τὸ αἷμα αὐτῶν εἰς γῆν. 413 Lord is a merciful judge

(63:7–9)

7 Τὸν ἔλεον Κυρίου ἐμνήσθην, τὰς ἀρετὰς Κυρίου ἐν πᾶσιν, οἷςh ἡμῖν ἀνταποδίδωσιν· Κύριος κριτὴς ἀγαθὸς τῷ οἴκῳ Ἰσραήλ, ἐπάγει ἡμῖν κατὰ τὸ αὐτοῦ ἔλεοςi κατὰ τὸ πλῆθος τῆς δικαιοσύνης αὐτοῦ. 8 καὶ εἶπεν Οὐχ ὁ λαός μου τέκνα μουj οὐ μὴk ἀθετήσουσινl; καὶ ἐγένετο αὐτοῖς εἰς σωτηρίαν 9 ἐκ πάσης θλίψεως αὐτῶνm. 414 They provoked his holy spirit

(63:10–11)

οὐ πρέσβυςn οὐδὲ ἄγγελος, Ἀλλ’ αὐτὸς Κύριοςo ἔσωσεν αὐτοὺς διὰ τὸ ἀγαπᾶν αὐτοὺς καὶ φείδεσθαι αὐτῶν· αὐτὸς ἐλυτρώσατο αὐτοὺς καὶ ἀνέλαβεν αὐτοὺς καὶ ὕψωσεν αὐτοὺς πάσας τὰς ἡμέρας τοῦ αἰῶνος. 10 αὐτοὶ δὲ ἠπείθησαν καὶ παρώξυναν τὸ πνεῦμα τὸ ἅγιον αὐτοῦp· καὶ

aπλήρους] S; πλήρης ABRZ b θυμῷ] SARZ; θυμῷ μου B c τὰ ἱμάτια] S*; τὸ αἷμα Scb2ABRZ dἐπῆλθεν] SARZ; ἦλθεν B eοὐδεὶς βοηθός] SARZ; οὐκ ἦν βοηθός B fοὔδεις ἀντελαβετο] S; οὐθεὶς ἀντελαμβάνετο ABRZ gἔστη] S; ἐπέστη ABRZ hοἷς] SB; οἷς ὁ Κύριος ARZ iαὐτοῦ ἔλεος] S; ἔλεος αὐτοῦ καὶ ABRZ j τέκνα μου] S; τέκνα ABRZ k οὐ μὴ] SBRZ; καὶ οὐ μὴ A l ἀθετήσουσιν] S; ἀθετήσωσιν ABRZ mθλίψεως αὐτῶν] SB; θλίψεως ARZ nπρέσβυς] SBRZ; πρέσβεις A oΚύριος] SARZ; om. B p ἅγιον αὐτοῦ] SBRZ; ἅγιον A

63:2–10

411 Why are your clothes wine red?

321 (63:2–3)

2 Why are your clothes red and your garments as from a trodden winepress, 3 full, trodden? 412 I trampled them in my anger

(63:3–6)

And there is no man of the nations with me, and I trampled them in wrath and I crushed them like land, and I brought down their garments to the land. 4 For a day of repayment has come upon them, and the year of redemption is present. 5 And I looked, and there was no helper, and I observed, and no one helped, and my arm rescued them, and my anger stopped. 6 And I trampled them in my wrath and I brought their blood down to the land. 413 Lord is a merciful judge

(63:7–9)

7 I remembered the mercy of Lord, the magnificent acts of Lord in all things, in which he repays us; Lord is a good judge to the house of Israel, he brings things upon us according to his mercy, according to the abundance of his righteousness. 8 And he said, “Is it not true that my people, my children, will certainly not rebel?” And he became a salvation for them 9 from all their affliction. 414 They provoked his holy spirit

(63:10–11)

Neither an elder nor a messenger rather the Lord himself has saved them because he loved them and spared them; he himself redeemed them and took them up and lifted them up all the days of the age. 10 But they resisted and provoked his holy spirit, and he 63:2–3 Rev 14:19; 19:13; 19:15; Cyril of Jerusalem Cat. 13.27; Eusebius Comm. Isa. 2.53; Comm. Ps.; Ecl. proph. 4.33; Cyprian Ep. 63.7; Origen Comm. Jo. 6.289; Tertullian Marc. 4.40.5 63:3–6 Eusebius Comm. Isa. 2.53; Comm. Ps.; Ecl. proph. 4.33; Origen Comm. Jo. 6.289; Fr. Ps.; Tertullian Marc. 4.40.6 63:4 Eusebius Comm. Isa. 2.53; 2.57 63:5 Eusebius Comm. Isa. 2.53 63:6 Eusebius Comm. Isa. 2.53 63:7 Eusebius Comm. Isa. 2.54 63:8 Eusebius Comm. Isa. 2.54 63:9 Athanasius Inc. 40.5; Eusebius Comm. Isa. 2.54; Cyprian Test. 2.7; Origen Fr. Cant. 1; Tertullian Carn. Chr. 14.6; Marc. 4.22.11; Irenaeus Dem. 88 63:10 Acts 7:51; Eph 4:30; Did. apost. 21; Cyril of Jerusalem Cat. 16.30; Lactantius Inst. 4.12.8; Eusebius Comm. Isa. 2.54

322

Text and Translation

ἐστράφη αὐτοῖς εἰς ἔχθραν, καὶ αὐτὸςa ἐπολέμησεν αὐτούς. 11 καὶ ἐμνήσθη ἡμερῶν αἰωνίων. 415 Lord’s holy spirit led Moses and the people

(63:11–14)

ὁ ἀναβιβάσαςb ἐκ γῆς τὸν ποιμένα τῶν προβάτων· ποῦ ἐστιν ὁ θεὶς ἐν αὐτοῖς τὸ πνεῦμα τὸ ἅγιον; 12 ὁ ἀγαγὼν τῇ δεξιᾷ Μωυσῆνc, ὁ βραχίων τῆς δόξης αὐτοῦ; κατίσχυσενd ὕδωρ ἀπὸ προσώπου αὐτοῦ ποιῆσαι αὐτῷe ὄνομα αἰώνιον. 13 ἤγαγεν αὐτοὺς διὰ τῆςf ἀβύσσου ὡς ἵππον δι’ ἐρήμου, καὶ οὐκ ἐκοπίασαν. 14 καὶ ὡς κτήνη διὰ πεδίου, κατέβη πνεῦμα παρὰ Κυρίου καὶ ὡδήγησεν αὐτούς· οὕτως ἤγαγες τὸν λαόν σου ποιῆσαι σεαυτῷ ὄνομα δόξης. 416 Rescue us, father

(63:15–16)

15 ἐπίστρεψον ἐκ τοῦ οὐρανοῦ καὶ ἴδε ἐκ τοῦ οἴκου τοῦ ἁγίου σου καὶ δόξης· ποῦ ἐστιν ὁ ζῆλός σου καὶ ἡ ἰσχύς σου; ποῦ ἐστιν τὸ πλῆθος τοῦ ἐλέους σου καὶ οἰκτιρμοίg σου, ὅτι ἀνέσχου ἡμῶν; 16 σὺ γὰρh εἶ ἡμῶν πατήρi, ὅτι Ἀβραὰμ οὐκ ἔγνω ἡμᾶς, καὶ Ἰσραὴλ οὐκ ἐπέγνω ἡμᾶς, ἀλλὰ σύ, Κύριε, ὁj πατὴρ ἡμῶν· ῥῦσαι ἡμᾶς, ἀπ’ ἀρχῆς τὸ ὄνομά σου ἐφ’ ἡμᾶς ἐστινk. 417 Do not keep us from you

(63:17–19)

17 Τί ἐπλάνησας ἡμᾶς, Κύριεl, τῆς ὁδοῦ σου, ἐσκλήρυνας τὰς καρδίας ἡμῶνm τοῦ μὴ φοβεῖσθαί σε; ἐπίστρεψον διὰ τοὺς δούλους σου, διὰ τὰς φυλὰς τῆς κληρονομίας σου, 18 ἵνα μικρόν τιn κληρονομήσωμεν τοῦ ὄρους τοῦ ἁγίου σουo. 19 ἐγενόμεθα ὡς τὸ ἀπ’ ἀρχῆς, ὅτε οὐκ ἦρξας ἡμῶν οὐδὲ ἐκλήθηp τὸ ὄνομά σου ἐφ’ ἡμᾶς.

aκαὶ αὐτὸς] S*ARZ; αὐτὸς Scb2B b ὁ ἀναβιβάσας] SARZ; ποῦ ὁ ἀναβιβάσας B c Μωυσῆν] SRZ; Μωσῆ A; Μωσῆν B dκατίσχυσεν] SABR; κατέσχισεν Z eαὐτῷ] SARZ; ἑαυτῷ B f διὰ τῆς] SARZ; δι’ B gοἰκτιρμοί] S*; οἱ οἰκτιρμοί Sca; τῶν οἰκτειρμῶν Scb2AB; τῶν οἰκτιρμῶν RZ h γὰρ] SBRZ; om. A iεἶ ἡμῶν πατήρ] S; ἡμῶν εἶ πατήρ SARZ; εἶ πατήρ ἡμῶν B j Κύριε, ὁ] S; κύριε ABRZ kἐφ’ ἡμᾶς ἐστιν] SBRZ; ἐστιν ἐν ἡμῖν A lΚύριε] S*; Κύριε, ἀπὸ ScaABRZ mτὰς καρδίας ἡμῶν] S*B; ἡμῶν τὰς καρδίας Scb2ARZ n μικρόν τι] S*Scb3; μικρὸν Scb2ABRZ o σου] S; σου· οἱ ὑπεναντίοι ἡμῶν κατεπάτησαν τὸ ἁγίασμά σου ABRZ p ἐκλήθη] SB; ἐνεκλήθη ARZ

63:11–19

323

turned to enmity against them, and he himself made war against them. 11 And he remembered the eternal days. 415 Lord’s holy spirit led Moses and the people

(63:11–14)

You who bring the shepherd of the sheep up from the land, where is the one who put the holy spirit among them, 12 who led Moses by the right hand, the arm of his glory? He overpowered the water from his face to make an everlasting name for himself. 13 He led them through the abyss like a horse through a desert, and they did not become weary. 14 And like cattle through a plain, a spirit came down from Lord and led them on the way; thus you led your people, to make a name of glory for yourself. 416 Rescue us, father

(63:15–16)

15 Turn from heaven and look from your holy house and glory. Where is your zeal and your power? Where is the abundance of your mercy, and your compassions, that you have upheld us? 16 For you are our father, because Abraham did not know us, and Israel did not recognize us, but you, Lord, are our father; rescue us! From the beginning your name is upon us. 417 Do not keep us from you

(63:17–19)

17 Why have you led us astray, Lord, from your way? You have hardened our hearts to not fear you. Turn, on account of your bondservants, on account of the tribes of your inheritance, 18 so that we might inherit some little bit of your holy mountain. 19 We have become as from the beginning, when you did not rule over us and your name was not given to us.

63:11 Heb 13:20; Cyril of Jerusalem Cat. 14.20; 16.30; Lactantius Inst. 4.12.8; Eusebius Comm. Isa. 2.54; Ecl. proph. 4.34 63:12–15 Eusebius Comm. Isa. 2.54 63:16 Matt 6:9; John 8:41; Jas 3:9; Eusebius Comm. Isa. 2.54; Cyril of Jerusalem Cat. 7.10 63:17 Eusebius Comm. Isa. 2.54; 2.55; Origen Princ. 3.1.12 63:18 Rev 11:2; Eusebius Comm. Isa. 2.54; Origen Princ. 3.1.12; Justin Dial. 25.6

324 418 Mountains will tremble at you

Text and Translation

(64:1–3)

64.1 ἐὰν ἀνοίξῃς τὸν οὐρανόν, τρόμος λήμψεται ἀπὸ σοῦ ὄρη, καὶ τακήσονται, 2 ὡς κηρὸς ὑπὸa πυρὸς τήκεται. καὶ κατακαύσει πῦρ τοὺς ὑπεναντίους, καὶ φανερὸν ἔσται τὸ ὄνομά σουb ἐν τοῖς ὑπεναντίοις· ἀπὸ προσώπου σου ἔθνη ταραχθήσονται. 3 ὅταν ποιησῇςc τὰ ἔνδοξα, τρόμος λήμψεται ἀπὸ σοῦ ὄρη. 419 We know no other god

(64:4–5)

4 ἀπὸ τοῦ αἰῶνος οὐκ ἠκούσαμεν οὐδὲ οἱ ὀφθαλμοὶ ἡμῶν εἶδον θεὸν πλὴν σοῦ καὶ τὰ ἔργα σου, ἃ ποιήσεις τοῖς ὑπομένουσιν ἔλεον. 5 συναντήσεται γὰρd τοῖς ὑπομενοῦσινe τὸ δίκαιον, καὶ τῶν ὁδῶν σου μνησθήσονται. 420 You have humbled us because of our sins

(64:5–12)

ἰδοὺ σὺ ὠργίσθης, καὶ ἡμεῖς ἡμάρτομεν· διὰ τοῦτο ἐπλανήθημεν. 6 καὶ ἐγενήθημεν ὡς ἀκάθαρτοι πάντες ἡμεῖς, ὡς ῥάκος ἀποκαθημένης πᾶσα ἡ δικαιοσύνη ἡμῶν· καὶ ἐξερρύημεν ὡς φύλλα διὰ τὰς ἀνομίας ἡμῶν, οὕτως ἄνεμος οἴσει ἡμᾶς. 7 καὶ οὐκ ἔστιν ὁ ἐπικαλούμενος τὸ ὄνομά σου καὶ ὁ μνησθεὶς ἀντελάβετοf σου· ὅτι ἀπέστρεψας τὸ πρόσωπόν σου ἀφ’ ἡμῶν καὶ παρέδωκας ἡμᾶς διὰ τὰς ἁμαρτίας ἡμῶν. 8 καὶ νῦν, Κύριε, πατὴρ ἡμῶν σύ, ἡμεῖς δὲ πηλὸς ἔργαg χειρῶν σου πάντες· 9 μὴ ὀργίζου ἡμῖν σφόδρα καὶ μὴ ἐν καιρῷ μνησθῇς ἁμαρτιῶν ἡμῶν. καὶ νῦν ἐπίβλεψον, ὅτι λαός σου πάντες ἡμεῖς. 10 πόλις τοῦ ἁγίου σου ἐγενήθη ἔρημος, Σιών ὡς ἔρημος ἐγενήθη, Ἰερουσαλήμ. εἰς κατάραν 11 ὁ οἶκος, τὸ ἅγιον ἡμῶν, καὶ ἡ δόξα, ἣν εὐλόγησαν οἱ πατέρες ἡμῶν, ἐγενήθη πυρίκαυστος, καὶ πάντα τὰ ἔνδοξα ἡμῶνh συνέπεσεν. 12 καὶ ἐπὶ πᾶσι τούτοις ἀνέσχου, Κύριε, καὶ ἐσιώπησας καὶ ἐταπείνωσας ἡμᾶς σφόδρα.

aὑπὸ] S*; ἀπὸ ScaBRZ; ἀπὸ προσώπου A b ὄνομά σου] S*B; ὄνομα Κυρίου Scb2ARZ c ποιησῇς] S; ποιῇς ABRZ dγὰρ] SARZ; om. B eὑπομενοῦσιν] S; ποιοῦσιν ABRZ fἀντελάβετο] S*; ἀντιλαβέσθαι ScaABRZ g ἔργα] S*; ἔργα τῶν Scb2B; ἔργον τῶν ARZ hτὰ ἔνδοξα ἡμῶν] τὰ ἔνδοξα SARZ; ἔνδοξα ἡμῶν B

64:1–12

418 Mountains will tremble at you

325 (64:1–2)

64.1 If you open the sky, trembling because of you will take hold of the mountains, and they will melt, 2 like wax is melted by a fire. Fire will burn the opponents up, and your name will be evident among the opponents; the nations will be troubled before your face.3 When you do glorious things, trembling at you will take hold of the mountains. 419 We know no other god

(64:4–5)

4 We have never heard, from eternity, and our eyes have seen no god except you and your works that you will do for those who wait for mercy.5 For he will meet with those who wait for what is righteous, and they will remember your ways. 420 You have humbled us because of our sins

(64:5–12)

Look, you have become angry, and we have sinned; because of this we have been misled.6 We all have become like unclean people; all our righteousness is like a rag of a woman sitting apart, and we have fallen off like leaves because of our lawless acts; the wind will carry us away like this.7 There is no-one who calls upon your name, and let the one who remembers take hold of you, because you turned your face from us and handed us over because of our sins.8 And now, Lord, you are our father, and we all are clay, works of your hands.9 Do not be extremely angry with us, and do not remember our sins at the time. And now, look upon us because we all are your people.10 A city of your holy place has become a desert; Zion has become like a desert, Jerusalem. 11 The house, our holy place, has become a curse, and the glory, which our fathers blessed, has become burned by fire, and all our glorious things have collapsed. 12 And you have endured these things, Lord, and you have been silent and have humbled us extremely.

64:1 Cyril of Jerusalem Cat. 9.1; Eusebius Praep. ev. 13.13.51; Fr. var. (PG 24); Comm. Isa. 2.54; Clement of Alexandria Strom. 5.124.2 64:3 Eusebius Comm. Isa. 2.54 64:4 1 Cor 2:9; Eusebius Comm. Isa. 2.54; Praep. ev. 6.6.67; Laud. Const. 6.21 64:5–6 Eusebius Comm. Isa. 2.54 64:7–8 Matt 6:9; Cyril of Jerusalem Cat. 7.8; Eusebius Comm. Isa. 2.54 64:10 Justin 1 Apol. 47.2; Origen Comm. Matt. 76; Eusebius Comm. Isa. 2.54 64:11 Justin 1 Apol. 52.12; Eusebius Comm. Isa. 2.54 64:12 Eusebius Comm. Isa. 2.54; Ecl. proph. 4.35; Justin 1 Apol. 47.2; Dial. 25.2

326

Text and Translation

421 I was available to those who did not seek me

(65:1–2)

65.1 Ἐμφανὴς ἐγενόμηνa τοῖς ἐμὲ μὴ ζητοῦσινb, εὑρέθην τοῖς ἐμὲ μὴ ἐπερωτῶσινc· εἶπονd Ἰδού εἰμι, τῷ ἔθνει οἳ οὐκ ἐκάλεσάν μου τὸ ὄνομαe. 2 ἐξεπέτασα τὰς χεῖράς μου ὅλην τὴν ἡμέραν πρὸς λαὸν ἀπειθοῦντα καὶ ἀντιλέγοντα, τοῖς πορευομένοιςf ὁδῷ οὐκ ἀληθῇg, ἀλλ’ ὀπίσω τῶν ἁμαρτιῶν αὐτῶν. 422 Lord will repay false worshippers

(65:3–7)

3 ὁ λαὸς οὗτος ὁ παροξύνων με ἐναντίον μουh, αὐτοὶ θυσιάζουσιν ἐν κήποιςi καὶ θυμιοῦσιν ἐνj ταῖς πλίνθοις τοῖς δαιμονίοις, ἃ οὐκ ἔστινk· 4 καὶ ἐν τοῖς μνήμασινl καὶ ἐν τοῖς σπηλαίοις κοιμῶνται δι’ ἐνύπνια, οἱ ἔσθοντες κρέα ὕεια καὶ ζωμὸν θυσιῶν, μεμολυμμένα πάντα τὰ σκεύη αὐτῶν· 5 οἱ λέγοντες Πόρρω ἀπ’ ἐμοῦ, μὴ ἐγγίσῃς μοιm, ὅτι καθαρός εἰμι· οὗτος καπνὸς τοῦ θυμοῦ μου, πῦρ καίεται ἐν αὐτῷ πάσας τὰς ἡμέρας. 6 ἰδοὺ γέγραπται ἐναντίονn μου Οὐ μὴo σιωπήσωp, ἕως ἂν ἀποδῶq καὶ ἀνταποδώσωr εἰς τὸν κόλπον αὐτῶν· 7 τὰς ἁμαρτίας αὐτῶν καὶ τῶν πατέρων αὐτῶν, λέγει Κύριος, οἳ ἐθυμίασαν ἐπὶ τῶν ὀρέων καὶ ἐπὶ τῶν βουνῶν ὠνείδισάν με, ἀποδώσωs τὰ ἔργα αὐτῶν ἐπὶt τὸν κόλπον αὐτῶν. 423 For the sake of one faithful, I will not destroy all people

(65:8–10)

8 Οὕτω λέγει Κύριος Ὃν τρόπον εὑρεθήσεται ὁ ῥὼξ ἐν τῷ βότρυι καὶ ἐροῦσιν Μὴ λυμήνηταιu αὐτὸν ὅτι εὐλογία ἐστὶν ἐν αὐτῷ, οὕτως ποιήσω ἕνεκεν τοῦ δουλεύοντός

aἐγενόμην] S*Scb3ARZ; ἐγενήθην Scb2 b ζητοῦσιν] SARZ; ἐπερωτῶσιν B c ἐπερωτῶσιν] SARZ; ζητοῦσιν B dεἶπον] S; εἶπα ABRZ e μου τὸ ὄνομα] SBR; τὸ ὄνομά μου AZ fτοῖς πορευομένοις] S*Scb3B; οἳ οὐκ ἐπορεύθησαν Scb2ARZ gοὐκ ἀληθῇ] S*; οὐ καλῇ ScaB; ἀληθῇ Scb2; οὐκ ἀληθινῇ Scb3; ἀληθινῇ ARZ h μου] S*; ἐμοῦ διὰ παντός Scb2ABRZ i κήποις] S*; τοῖς κήποις Scb2ABRZ j θυμιοῦσιν ἐν] S; θυμιῶσιν ἐπὶ ABRZ k ἔστιν] SBRZ; ἔσται A l καὶ ἐν τοῖς μνήμασιν] SARZ; ἐν τοῖς μνήμασιν B m μοι] SB; μου ARZ n ἐναντίον] S*; ἐνώπιόν Scb2ABRZ o μὴ] S*Scb3; om. Scb2ABRZ pσιωπήσω] SBRZ; σιωπήσομαι A q ἀποδῶ] SARZ; ἀποδώσω B r καὶ ἀνταποδώσω] S; om. ABRZ sἀποδώσω] SBRZ; ἀποδώσα A t ἐπὶ] S; εἰς ABRZ u λυμήνηται] S; λυμήνῃ ABRZ

65:1–8

421 I was available to those who did not seek me

327 (65:1–2)

65.1 I became evident to those who were not seeking me; I was found by those who did not ask me; I said, “Look, I am the one!” to the nation who did not call my name. 2 I stretched out my hands the whole day to a people who resisted and opposed, to those who walked in a way that was not true but was after their sins. 422 Lord will repay false worshippers

(65:3–7)

3 “This people who provokes me is before me; they sacrifice in gardens and burn incense with their bricks to demons which do not exist. 4 And they sleep in the graves and in the caves for dreams, they who eat pig meat and soup of sacrifices. All their vessels are defiled. 5 Those who say, ‘Stay far from me, do not approach me, for I am clean.’ This is the smoke of my wrath; fire burns in it all the days. 6 Look, it is written before me, I will not be silent until I repay and pay back 7 their sins and those of their fathers into their bosom,” says Lord. “Those who burn incense upon the mountains and they reproached me upon the hills. I will repay their deeds upon their bosom.” 423 For the sake of one faithful, I will not destroy all people

(65:8–10)

8 Thus says Lord: “In the same way that the grape will be found in the cluster and they will say, ‘May he not spoil it because a blessing is in it,’ so I will do for the

65:1 Rom 10:20; Did. apost. 21; Athanasius Inc. 38.1; Eusebius Comm. Isa. 2.55; 2.58; Ecl. proph. 4.1; 4.35; Origen Fr. Matt. 252; Cels. 2.78; Cyprian Test. 2.78; Hippolytus Noet. 12; Irenaeus Dem. 92; Justin Dial. 24.3; 119.4; 1 Apol. 49.2 65:2 Barn. 12.4; Did. apost. 21; Cyril of Jerusalem Cat. 13.27; 13.28; Athanasius Inc. 38.1; Eusebius Comm. Isa. 2.55; Comm. Ps.; Ecl. proph. 1.21; 4.35; Cyprian Test. 2.20; Novatian Trinity 9.8; 28.10; Origen Hom. Exod. 6.6; 6.8; 11.4; Hom. Lev. 3.1; Tertullian Adv. Jud. 13.10; Irenaeus Dem. 79; Justin Dial. 97.2; 114.2 65:3 Did. apost. 21; Eusebius Comm. Isa. 2.55; Justin 1 Apol. 49.2; Dial. 24.3 65:4 Matt 8:28; Mark 5:3; Eusebius Comm. Isa. 2.55 65:5 Origen Comm. Matt. 20; 89; Comm. Tit.; Eusebius Comm. Isa. 2.55 65:6 Eusebius Comm. Isa. 2.55 65:7 Clement of Alexandria Exc. 8.2; Eusebius Comm. Isa. 2.55 65:8 Eusebius Comm. Isa. 2.55; Dem. ev. 2.3.140; Justin Dial. 136.1

328

Text and Translation

μοι, τούτου ἕνεκεν οὐ μὴ ἀπολέσω πάντας. 9 καὶ ἐξάξω τὸ ἐξ Ἰακὼβ σπέρμα καὶ τὸ ἐξ Ἰούδα, ὃςa κληρονομήσει τὸ ὄρος τὸ ἅγιόν μου, καὶ κληρονομήσουσιν οἱ ἐκλεκτοί μου καὶ οἱ δοῦλοί μου καὶ κατοικήσουσιν ἐκεῖ. 10 καὶ ἔσονται ἐν τῷ δρυμῷ ἐπαύλεις ποιμνίων καὶ φάραγξ Ἀχὼρ εἰς ἀνάπαυσιν βουκολίων τῷ λαῷ μου, οἳ ἐζήτησάν με. 424 False worshippers will fall by the sword

(65:11–12)

11 ὑμεῖς δὲ οἱ ἐγκαταλιπόντες με καὶ ἐπιλανθανόμενοι τὸ ὄρος τὸ ἅγιόν μου ἑτοιμάζοντεςb τῷ δαίμονιc τράπεζαν καὶ πληροῦντες τῇ τύχῃ κέρασμα, 12 ἐγὼ παραδώσω ὑμᾶς εἰς μάχαιραν, καὶ πάντεςd σφαγῇ πεσεῖσθε, ὅτι ἐκάλεσα ὑμᾶς καὶ οὐχ ὑπηκούσατε, ἐλάλησα καὶ παρηκούσατε καὶ ποιήσατεe τὸ πονηρὸν ἐναντίον ἐμοῦ καὶ ἃ οὐκ ἐβουλόμην ἐξελέξασθε. 425 Lord’s servants will prosper, but not you

(65:13–16)

13 Διὰ τοῦτο τάδε λέγει Κύριος Ἰδοὺ οἱ δουλεύοντές μοι φάγονται, ὑμεῖς δὲ πεινάσετε. Ἰδοὺ οἱ δουλεύοντές μοι πίονται, ὑμεῖς δὲ διψήσεσθε. Ἰδοὺ οἱ δουλεύοντές μοι εὐφρανθήσονται, ὑμεῖς δὲ αἰσχυνθήσεσθε· 14 ἰδοὺ οἱ δουλεύοντές μοι ἀγαλλιάσονται ἐν εὐφροσύνῃ, ὑμεῖς δὲ κεκράξεσθε διὰ τὸν πόνον τῆς καρδίας ὑμῶν καὶ ἀπὸ συντριβῆς πνεύματοςf ὀλολύζετεg. 15 καταλείψετε γὰρ τὸ ὄνομα ὑμῶν εἰς πλησμονὴν τοῖς ἐκλεκτοῖς μου, ὑμᾶς δὲ ἀνελεῖ Κύριος.

aὃς] S*; καὶ ScaABRZ b ἑτοιμάζοντες] S*; καὶ ἑτοιμάζοντες Scb2ABRZ c δαίμονι] SR; δαιμονίῳ ABZ dκαὶ πάντες] S*; πάντες Scb2ABRZ eποιήσατε] S*; ἐποιήσατε ScaABRZ fπνεύματος] SAR; πνεύματος ὑμῶν BZ g ὀλολύζετε] S*; ὀλολύξετε ScaABRZ

65:9–15

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sake of the one who serves me; on account of this person I will not destroy all people. 9 I will bring out the seed that is from Jacob and the [seed] from Judah, who will inherit my holy mountain, and my choice ones and my bondservants will inherit it, and they will dwell there. 10 And habitations of flocks will be in the forest, and the valley of Achor will become a resting place of herds for my people who have sought me. 424 False worshippers will fall by the sword

(65:11–12)

11 “But you who have forsaken me and who forget my holy mountain, who prepare a table for the demon and fill up an oblation to Fortune, 12 I will hand you over to the sword, and you will all fall in a slaughter, because I called you and you did not listen; I spoke and you disobeyed. Also do evil before me! And you chose the things that I did not want.” 425 Lord’s servants will prosper, but not you

(65:13–16)

13 Because of this, thus says Lord: “Look, those who serve me will eat, but you will go hungry; look, those who serve me will drink, but you will be thirsty; look, those who serve me will rejoice, but you will be ashamed; 14 look, those who serve me will be glad with joy, but you will cry out because of the sorrow of your heart, and you are wailing from crushing of spirit. 15 For you will leave your name for the gratification of my chosen people, but Lord will do away with you.

65:9 Gregory of Nazianzus Or. 42.8; Eusebius Comm. Isa. 2.55; Dem. ev. 2.3.143; Justin Dial. 135.3; 136.1 65:10 Eusebius Comm. Isa. 2.55; 2.56; Dem. ev. 2.3.143 65:11 1 Cor 10:21; Origen Mart. 40; Eusebius Comm. Isa. 2.55; Ambrose Hel. 10.33; Epiphanius Pan. 79.8.1 65:12 Eusebius Comm. Isa. 2.55–56; Dem. ev. 2.3.140; Justin Dial. 135.3; 136.2 65:13 Cyprian Test. 1.22; Tertullian Adv. Jud. 13.16; Marc. 4.14.10; 4.14.11; 4.15.13; Didymus Fr. Ps. 1266; Origen Comm. Jo. 13.222; Princ. 2.11.2; Hom. Lev. 7.1; Eusebius Comm. Isa. 2.56; Comm. Ps.; Hippolytus Ben. Is. Jac. 1; Ambrose Hel. 10.33; Parad. 9.42; Exp. Luc. 5.30; Jerome Epist. 108 65:14 Tertullian Marc. 4.14.11; Origen Fr. Ps.; Hilary De Trinitae 5.28; Eusebius Comm. Isa. 2.56; Hippolytus Ben. Is. Jac. 1 65:15 Rev 2:17; Irenaeus Dem. 88; Clement of Alexandria Paed. 1.14.5; Hippolytus Ben. Is. Jac. 1; Origen Mart. 40; Cyprian Test. 1.22; Eusebius Comm. Isa. 2.56; Hist. eccl. 1.4.3; Dem. ev. 2.3.144; Cyril of Jerusalem Cat. 10.16

330

Text and Translation

Τοῖς δὲ δουλεύουσίν μοιa κληθήσεται ὄνομα αἰώνιονb, 16 ὃ εὐλογηθήσεται ἐπὶ τῆς γῆς· ἐλλογήσουσινc γὰρ τὸν θεὸν τὸν ἀληθινόν. Καὶ οἱ ὀμνύοντες ἐπὶ τῆς γῆς ὀμοῦνται τὸν θεὸν τὸν ἀληθινόν· ἐπιλήσονται γὰρ τὴν θλῖψιν αὐτῶνd τὴν πρώτην, καὶ οὐκ ἀναβήσεται αὐτῶν ἐπὶ τὴν καρδίαν. 426 They will look ahead to the new, not back to the old

(65:17–18)

17 ἔσται γὰρ ὁ οὐρανὸς καινὸς καὶ ἡ γῆ καινή, καὶ οὐ μὴ μνησθῶσιν τῶν προτέρων, οὐδὲe μὴ ἐπέλθῃ αὐτῶν ἐπὶ τὴν καρδίαν, 18 ἀλλ’ εὐφροσύνην καὶ ἀγαλλίαμα εὑρήσουσιν ἐν αὐτῇ. 427 No death before its time

(65:18–20)

Ἰδοὺf ἐγὼ ποιῶ Ἰερουσαλὴμ ἀγαλλίαμα καὶ τὸν λαόν μου εὐφροσύνην. 19 καὶ ἀγαλλιάσομαι ἐνg Ἰερουσαλήμ, καὶ εὐφρανθήσομαι ἐπὶ τῷ λαῷ μου, καὶ οὐκέτι μὴ ἀκουσθῇ ἐν αὐτῷh φωνὴ κλαυθμοῦ καὶ φωνὴi κραυγῆς. 20 καὶ οὐκέτιj μὴ γένηταιk ἐκεῖ ἄωρος καὶ πρεσβύτης, ὃς οὐκ ἐμπλήσει τὸν χρόνον αὐτοῦ· ἔσται γὰρ ὁ νέος ἑκατὸν ἐτῶν, ὁ δὲ ἀποθνῄσκων ἁμαρτωλὸς ἑκατὸν ἐτῶν καὶ ἐπικατάρατος ἔσταιl. 428 They, not others, will enjoy their produce

(65:21–24)

21 καὶ οἰκοδομήσουσιν οἰκίας καὶ αὐτοὶ ἐνοικήσουσιν, καὶ καταφυτεύσωσινm ἀμπελῶνας καὶ αὐτοὶ φάγωνταιn τὰ γενήματα αὐτῶν· 22 οὐ μὴ οἰκοδομήσουσιν καὶ ἄλλοι ἐνοικήσουσιν, καὶ οὐ μὴ φυτεύσωσινo καὶ ἄλλοι φάγονται· κατὰ γὰρ τὰς ἡμέρας τοῦ ξύλου τῆς ζωῆς ἔσονταιp αἱ ἡμέραι τοῦ λαοῦ μου, τὰ ἔργα τῶν πόνων αὐτῶν παλαιώσουσιν. 23 οἱ δὲq ἐκλεκτοί μου οὐδὲr κοπιάσουσιν εἰς κενὸν οὐδὲ τεκνοποιήσουσινs εἰς

aμοι] SB; αὐτῷ ARZ b αἰώνιον] S*; καινόν ScaABRZ c ἐλλογήσουσιν] S*; εὐλογήσουσιν ScaABRZ dθλῖψιν αὐτῶν] SARZ; θλίψιν B eοὐδὲ] S; οὐδ’ οὐ ABRZ fἸδοὺ] SA; ὅτι ἰδοὺ Scb2BRZ gἐν] S*; ἐπὶ Scb3ABRZ hαὐτῷ] S; αὐτῇ ABRZ iκαὶ φωνὴ] S*B; οὐδὲ Scb2ARZ jοὐκέτι] S*Scb3; καὶ οὐ Scb2ARZ; οὐδ’ οὐ B k γένηται] SARZ; γένηται ἔτι B l ἔσται] SBRZ; ἐστιν A m καταφυτεύσωσιν] S; καταφυτεύσουσιν ABRZ nφάγωνται] S; φάγονται ABRZ oφυτεύσωσιν] S; φυτεύσουσιν ABRZ pἔσονται] SARZ; om. B q δὲ] SARZ; om. B r οὐδὲ] S*; οὐ ScaABRZ sτεκνοποιήσουσιν] SBRZ; τέκνα ποιήσουσιν A

65:16–23

331

“But an eternal name will be given to those who serve me, 16 which will be blessed upon the land, for they will reckon God to be true.” “And those who swear an oath upon the land will swear by the true God, for they will forget their former oppression, and it will not come upon their heart. 426 They will look ahead to the new, not back to the old

(65:17–18)

17 “For the sky will be new, the land will be new, and they will certainly not remember the former things, and it will not come upon their heart, 18 but they will find rejoicing and gladness in it. 427 No death before its time

(65:18–20)

“Because look, I am making Jerusalem gladness and my people joy. 19 And I will be glad over Jerusalem, and I will rejoice over my people; and no sound of weeping or sound of crying will be heard in her any longer. 20 And there will certainly be no premature baby or old man who does not fulfill his time. For the young person will be a hundred years old, and the sinner who dies a hundred years old will even be accursed. 428 They, not others, will enjoy their produce

(65:21–24)

21 And they will build houses and they themselves will inhabit them, and may they plant vineyards and themselves eat their products. 22 They will surely not build and others inhabit, they will surely not plant and others eat; For the days of my people will be according to the days of the tree of life; they make the works of their labour grow old.23 My chosen ones will not toil for nothing, nor

65:16 1 Cor 2:9; Rev 3:14; Irenaeus Dem. 88; Clement of Alexandria Paed. 1.14.5; Tertullian Adv. Jud. 13.16; Hippolytus Ben. Is. Jac. 1; Cyprian Test. 1.22; Eusebius Comm. Isa. 2.56; 2.58; Hist. eccl. 1.4.3; Cyril of Jerusalem Cat. 10.16; 18.35 65:17 2 Pet 3:13; Rev 21:1; Justin Dial. 81.1; 131.6; Origen Fr. Eph. 12; Princ. 1.6.2; 1.6.4; 3.5.3; Hom. Lev. 7.2; Hom. Num. 23.11; Comm. Matt. 17.33; Eusebius Comm. Isa. 2.56; 2.58; Comm. Ps.; Praep. ev. 11.32.1 65:18 Luke 6:21; Eusebius Comm. Isa. 2.56; Cyril of Jerusalem Cat. 18.34 65:19 Rev 21:4; Eusebius Comm. Isa. 2.56 65:20 Philo Praem.. 110; Origen Hom. Lev.16.7; Eusebius Comm. Isa. 2.56 65:21 Eusebius Comm. Isa. 2.56 65:22 Justin Dial. 81.3; Eusebius Comm. Isa. 2.56 65:23 1 Cor 15:58; Phil 2:16; Clement of Alexandria Strom. 3.98.3; 3.98.5; Origen Hom. Luc. 39; Eusebius Comm. Isa. 2.56

332

Text and Translation

κατάραν, ὅτι σπέρμα εὐλογημένον ὑπὸ θεοῦa ἐστιν, καὶ τὰ ἔκγονα αὐτῶν μετ’ αὐτῶνb ἔσταιc. 24 καὶ ἔσται πρὶνd κεκράξαι αὐτοὺς ἐγὼ ἐπακούσομαιe αὐτῶν, ἔτι λαλούντων αὐτῶν ἐρῶ Τί ἐστιν; 429 No creature will harm another

(65:25)

25 τότε λύκοι καὶ ἄρνες βοσκηθήσονται ἅμα, καὶ λέων ὡς βοῦς φάγεται ἄχυρα, ὄφις δὲ γῆν ὡς ἄρτον· οὐκ ἀδικήσουσιν οὐδὲ μὴf λυμανοῦνται ἐπὶ τῷ ὄρει τῷ ἁγίῳ μου, λέγει Κύριος. 430 What house would you build for me?

(66:1–2)

66.1 οὕτωg λέγει Κύριος Ὁ οὐρανός μοιh θρόνος, ἡ δὲi γῆ ὑποπόδιον τῶν ποδῶν μου· ποῖον οἶκον οἰκοδομήσετέ μοι; ἢj ποῖος τόπος τῆς καταπαύσεώς μου; 2 πάντα γὰρ ταῦτα ἐποίησεν ἡ χείρ μου, καί ἐστιν ἅμαk πάντα ταῦτα, λέγει Κύριος· καὶ ἐπὶ τίνα ἐπιβλέψω ἀλλ’ ἢ ἐπὶ τὸν ταπεινὸν καὶ ἡσύχιον καὶ τρέμοντα τοὺς λόγους μου; 431 I will repay those who rebuff me

(66:3–4)

3 ὁ δὲ ἄνομος ὁ θύων μοι μόσχον ὡς ἀποκτέννωνl κύνα, ὁ δὲ ἀναφέρων σεμίδαλιν ὡς αἷμα ὕειον, ὁ διδοὺς λίβανον εἰς μνημόσυνον ὡς βλάσφημος· καὶ οὗτοιm ἐξελέξαντο τὰς ὁδοὺς αὐτῶν καὶ τὰ βδελύγματα αὐτῶν, ἃn ἡ ψυχὴ αὐτῶν ἠθέλησεν, 4 καὶ ἐγὼo

aθεοῦ] SBRZ; τοῦ θεοῦ A b καὶ τὰ ἔκγονα αὐτῶν μετ’ αὐτῶν] SABR; om. Z c ἔσται] S; om. BZ; ἔσονται AR d πρὶν] SBR; πρὶν ἤ AZ e ἐπακούσομαι] SARZ; ὑπακούσομαι B f μὴ] SARZ; om. B gοὕτω] S; Οὕτως ABRZ h μοι] SARZ; μου B i ἡ δὲ] SARZ; καὶ ἡ B j ἢ] SARZ; καὶ B k ἅμα] S*; ἐμὰ ScaABRZ l ἀποκτέννων] S*B; ὁ ἀποκτέννων Scb2 mοὗτοι] SA; αὐτοὶ B n ἃ] SARZ; om. B oκαὶ ἐγὼ] SB; κἀγὼ ARZ

65:24–66:4

333

bear children for a curse, because they are a seed blessed by God, and their offspring will be with them. 24 And it will be that I will hear them before they cry out; while they are still speaking I will say, ‘What is it?’ 429 No creature will harm another

(65:25)

25 Then wolves and lambs will feed together, and a lion will eat land like an ox, and a snake land like bread; they will not do any injustice and they will not harm on my holy mountain,” says Lord. 430 What house would you build for me?

(66:1–2)

66.1 Thus says Lord: “Heaven is a throne for me, and the land is a footstool for my feet; what kind of house will you build for me, or what kind of place of my rest? 2 For my hand made all these things, and all these things are together,” says Lord, “And upon whom will I look other than upon the one who is humble and quiet and trembles at my words? 431 I will repay those who rebuff me

(66:3–4)

3 But the lawless person who sacrifices a calf for me is like one who kills a dog, and who offers up fine flour like swine’s blood, who gives frankincense as a remembrance like a blasphemer. And these people have chosen their ways and their abominations, which their soul wanted. 4 And let me select their

65:24 Origen Fr. Ps.; Cant. 1.2; Eusebius Comm. Isa. 2.56 65:25 Justin Dial. 81.1; Origen Hom. Ezech. 11.3; Cels. 4.93; Eusebius Comm. Isa. 2.56; Lactantius Inst. 7.24.8; 7.24.12; Epit. 67.5 66:1 Matt 5:34, 35; John 4:21; Philo Spec. 1.66; Justin 1 Apol. 37.3; Irenaeus Dem.45; Clement of Alexandria Strom. 2.6.3; 5.74.5; 5.124.1; Tertullian Marc. 2.25.2; Origen Fr. Eph. 9; Fr. Ezech; Fr. Gen.; Fr. Ps.; Princ. 2.1.3; 2.4.1; Comm. Jo. 6.201; Or. 22.5; 23.3; 23.4; 26.3; 26.4; Hom. Gen. 1.2; 1.13; Comm. Matt. 8; Novatian Trinity 3.3; 6.1; 6.5; Cyprian Test. 2.4; 3.5; Methodius Lib. arb.; Eusebius Comm. Isa. 1.41; 2.56; Eccl. proph. 3.8; Scholia in Jeremiam; Dem. ev. 9.12.4; Praep. ev. 3.10.6; 13.13.51; Laud. Const. 1.1; Cyril of Jerusalem Cat. 6.8 66:2 Did. 3.8; Barn. 19.4; Did. apost. 4; Clement of Alexandria Paed. 1.19.3; Strom. 2.101.2; Origen Fr. Luc.163; Princ. 2.3.6; Hom. Ezech. 4.1; Hom. Lev. 6.2; Cant. (Adulesc.) 2; Novatian Trinity 3.4; Cyprian Test. 2.4; 3.5; 3.20; Ep. 26; Victorinus Apoc.; Eusebius Comm. Isa. 2.29; 2.56; 2.57; Comm. Ps. 66:3 Irenaeus Dem. 96; Eusebius Comm. Isa. 2.56; Hist. eccl. 7.10.7 66:4 2 Thess 1:8; Eusebius Comm. Isa. 2.56; Hist. eccl. 7.10.7

334

Text and Translation

ἐκλέξωμαιa τὰ ἐμπαίγματα αὐτῶν καὶ τὰς ἁμαρτίαςb ἀποδώσωc αὐτοῖς· ὅτι ἐκάλεσα αὐτοῖςd καὶ οὐχ ὑπήκουσάν μοιe, ἐλάλησα καὶ οὐκ ἤκουσαν, καὶ ἐποίησαν τὸ πονηρὸν ἐναντίον ἐμοῦf καὶ ἃ οὐκ ἠβουλόμηνg ἐξελέξατοh. 432 Those who hate us will be put to shame

(66:5)

5 Ἀκούσατε τὸ ῥῆμαi Κυρίου, οἱ τρέμοντες τὸν λόγον αὐτοῦ· εἴπατε, ἀδελφοὶ ἡμῶν, τοῖς μισοῦσιν ἡμᾶςj καὶ βδελυσσομένοις, ἵνα τὸ ὄνομα Κυρίου δοξασθῇ καὶ ὀφθῇ ἐν τῇ εὐφροσύνῃ αὐτῶν, καὶ ἐκεῖνοι αἰσχυνθήσονται. 433 Repayment; bearing a son before going into labour

(66:6–7)

6 φωνὴk ἐκ ναοῦ, φωνὴ Κυρίου ἀνταποδιδόντος ἀνταπόδοσιν τοῖς ἀντικειμένοις. 7 πρὶν ἢl τὴν ὠδίνουσαν τεκεῖν, καὶ πρὶνm ἐλθεῖν τὸν πόνον τῶν ὠδίνων, ἐξέφυγεν καὶ ἔτεκεν ἄρσεν. 434 Zion was in labour

(66:8–9)

8 τίς ἤκουσεν τοιαῦταn, καὶ τίς ἑώρακεν οὕτως; ἦo ὤδινεν γῆ ἐν ἡμέρᾳ μιᾷp, εἰq καὶ ἐτέχθη ἔθνος εἰς ἅπαξ; ὅτι ὤδινεν καὶ ἔτεκεν Σιὼν τὰ παιδία αὐτῆς. 9 ἐγὼ δέδωκαr τὴν προσδοκίαν ταύτην, καὶ οὐκ ἐμνήσθης μου, εἶπεν Κύριος. οὐκ ἰδοὺ ἐγὼ στεῖραν καὶ γεννῶσανs ἐποίησα; εἶπεν ὁ θεόςt. 435 Enjoy Mother Jerusalem

(66:10–11)

10 Εὐφράνθητι, Ἰερουσαλήμ, καὶ πανηγυρίσατε ἐν αὐτῇu, πάντες οἱ ἀγαπῶντεςv αὐτῇw, χάρητε χαρᾷx, πάντες ὅσοι πενθεῖτε ἐπ’ αὐτῇy, 11 ἵνα θηλάσητε καὶ ἐμπλησθῆτε ἀπὸ μαστοῦ παρακλήσεως αὐτῆς, ἵνα ἐκθηλάσαντες πᾶνz τρυφήσητε ἀπὸ εἰσόδου δόξεωςaa αὐτῆς.

aἐκλέξωμαι] S; ἐκλέξομαι ARZ; ἐκδέξομαι B b τὰς ἁμαρτίας] SBRZ; τὰς ἁμαρτίας αὐτῶν A c ἀποδώσω] S; ἀνταποδώσω ABRZ d ἐκάλεσα αὐτοῖς] S*; ἐκάλεσα αὐτοῖς Scb3ABRZ e μοι] S*; μου ScaABRZ f ἐμοῦ] SB; μου ARZ g ἠβουλόμην] S; ἐβουλόμην ABRZ h ἐξελέξατο] S*; ἐξελέξαντο ScaABRZ i τὸ ῥῆμα] SARZ; ῥήματα B jἡμᾶς] SARZ; ὑμᾶς B kφωνὴ] S*; φωνὴ κραυγῆς ἐκ πόλεως, φωνὴ Scb1ABRZ lπρὶν ἢ] SARZ; πρὶν B mκαὶ πρὶν] S*; πρὶν Scb2BRZ; πρὶν ἢ A nτοιαῦτα] S*Scb3; τοιοῦτο Scb2ABRZ oἦ] SR; εἰ ABZ pἡμέρᾳ μιᾷ] SB; μιᾷ ἡμέρᾳ ARZ qεἰ] SAZ; ἢ BR r δέδωκα] S; δὲ ἔδωκα ABRZ s στεῖραν καὶ γεννῶσαν] S; γεννῶσαν καὶ στεῖραν ABRZ t θεός] SARZ; θεός σου B uἐν αὐτῇ] SBRZ; om. A vἀγαπῶντες] S*Scb3BRZ; κατοικοῦντες Sca; ἐνοικοῦντες A w αὐτῇ] S*; αὐτήν ScaBRZ; ἐν αὐτῇ A x χαρᾷ] SRZ; ἅμα αὐτῇ χαρᾷ B; χαρὰν A y αὐτῇ] SB; αὐτῆς ARZ z πᾶν] S*; om. ScaABRZ aa δόξεως] S*; δόξης ScaABRZ

66:5–11

335

mockeries and I will repay them their sins, because I called to them and they did not listen to me; I spoke and they did not hear. And they did what is evil before me and they chose things that I was not desiring.” 432 Those who hate us will be put to shame

(66:5)

5 Hear the word of Lord, you who tremble at his word; our brothers, tell those who hate and abhor us, so that the name of Lord might be magnified and seen in their joy, and those people will be put to shame. 433 Repayment; bearing a son before going into labour

(66:6–7)

6 A voice from the temple, the voice of Lord recompensing a recompense to the opponents. 7 Before the woman in labour gave birth, and before the pain of the labour arrived, she escaped and bore a male. 434 Zion was in labour

(66:8–9)

8 Who has heard such things, and who has seen so? Or was the land in labour for a single day, if also a nation was born at once? For Zion was in labour and bore her children. 9 “I have given this expectation, and you did not remember me,” said Lord. “Look, did I not make the sterile and the fertile woman?” said God. 435 Enjoy Mother Jerusalem

(66:10–11)

10 Rejoice, Jerusalem, and celebrate in her, all you who love by her, rejoice with joy, all you who mourn over her, 11 so that you might nurse and be filled from the breast of her comfort, in order that you who suck everything might revel because of the entrance of her glory.

66:5 2 Thess 1:12; Did. apost. 21; Theophilus Autol. 3.14; Justin Dial. 85.8; 96.2; Tertullian Marc. 4.16.1; Eusebius Comm. Isa.2.57 66:6 Rev 16:1, 17; Eusebius Comm. Isa. 2.57 66:7 Rev 12:2, 5; Irenaeus Dem. 54; Methodius Symp. 8.7; Eusebius Comm. Isa. 2.57 66:8 Origen Hom. Jer. 9.3; Hom. Exod. 10.3; Hom. Gen. 6.3; Cels. 8.43; Methodius Symp. 8.7; Eusebius Comm. Isa. 2.57; Comm. Ps.; Hist. eccl. 1.4.3; Dem. ev. 10.8.111; Cyril of Jerusalem Cat. 18.34 66:9 Origen Hom. Gen. 6.3; Eusebius Comm. Isa. 2.57 66:10 Eusebius Comm. Isa. 2.57; Cyril of Jerusalem Cat. 14.1 66:11 Justin Dial. 85.8; Eusebius Comm. Isa. 2.57

336

Text and Translation

436 Lord will comfort you like a mother in Jerusalem

(66:12–14)

12 Ὅτι τάδε λέγει Κύριος Ἰδοὺ ἐγὼ ἐκκλίνω εἰς αὐτοὺς ὡς ποταμὸς εἰρήνης καὶ ὡς χειμάρρους ἐπικλύζων δόξαν ἐθνῶν· τὰ παιδία αὐτῶν ἐπ’ ὤμων ἀρθήσονται καὶ ἐπὶ γονάτων παρακληθήσονται. 13 ὡς εἴ τινα μήτηρ παρακαλέσει, οὕτωςa κἀγὼ ὑμᾶς παρακαλέσωb, καὶ ἐν Ἰερουσαλὴμ παρακληθήσεσθε. 14 καὶ ὄψεσθεc, καὶ χαρήσεται ὑμῶν ἡ καρδίαd, καὶ τὰ ὀστᾶ ἡμῶνe ὡς βοτάνη ἀνατελεῖ· καὶ γνωσθήσεται ἡ χεὶρ Κυρίου τοῖς σεβομένοιςf αὐτόν, καὶ ἀπειλήσῃg τοῖς ἀπειθοῦσιν. 437 Lord’s fire will judge the land

(66:15–16)

15 ἰδοὺ γὰρ Κύριος ὡς πῦρ ἥξει καὶ ὡς καταιγὶς τὰ ἅρματα αὐτοῦ ἀποδοῦναι ἐν θυμῷ ἐκδίκησιν καὶ ἀποσκορακισμὸνh ἐν φλογὶ πυρός. 16 ἐν γὰρ τῷ πυρὶ Κυρίου κριθήσεταιi πᾶσα ἡ γῆ καὶ ἐν τῇ ῥομφαίᾳ αὐτοῦ πᾶσα σάρξ· πολλοὶ τραυματίαι ἔσονται ὑπὸ Κυρίου. 438 False worshippers will be destroyed

(66:17–18)

17 οἱ ἁγνιζόμενοι καὶ καθαριζόμενοι εἰς τοὺς κήπους καὶ ἐν τοῖς προθύροις ἔσθοντες κρεῖαj ὕειαk καὶ τὰ βδελύγματα καὶ τὸν μῦν ἐπὶ τὸ αὐτὸ ἀναλωθήσονταιl, εἶπεν Κύριος, 18 κἀγὼ τὰ ἔργα αὐτῶν καὶ τὸν λογισμὸν αὐτῶν ἐπίσταμαιm. 439 All nations will see my glory

(66:18–19)

ἔρχομαι συναγαγεῖν πάντα τὰ ἔθνη καὶ τὰς γλώσσας αὐτῶνn, καὶ ἥξουσιν καὶ ὄψονται τὴν δόξαν μου. 19 καὶ καταλείψωo ἐπ’ αὐτῶν σημεῖον καὶ ἐξαποστελῶ ἐπ’p αὐτῶν σεσῳσμένους εἰς τὰ ἔθνη, εἰς Θαρσεὶς καὶ Φοὺθq καὶ Λοὺθr καὶ Μόσοχ καὶ Θοβὲλs καὶ

aοὕτως] SBRZ; ὅτι οὕτως A b ὑμᾶς παρακαλέσω] S; παρακαλέσω ὑμᾶς ABRZ c ὄψεσθε] S*BRZ; ὄψεσθαι Scb3; ὄψεται A d ὑμῶν ἡ καρδία] SARZ; ἡ καρδία ὑμῶν B e ἡμῶν] S*; ὑμῶν ScaABRZ fσεβομένοις] SARZ; φοβουμένοις B gἀπειλήσῃ] S; ἀπειλήσει ABRZ hἀποσκορακισμὸν] ScaARZ; ἀποσκορακισμῶν S*; ἀποσκορακισμὸν αὐτοῦ B iκριθήσεται] SBRZ; καταναλωθήσεται A jκρεῖα] S*; κρέα Sca; κρέας Scb2ABRZ kὕεια] S*; ὑειῶν Scb2; ὕειον Scb2; ὕιον ABRZ lἀναλωθήσονται] SBRZ; καταναλωθήσονται A m ἐπίσταμαι] SRZ; om. AB n γλώσσας αὐτῶν] S; γλώσσας ABRZ oκαταλείψω] S*B; σημεῖα Scb2ARZ pἐξαποστελῶ ἐπ’] S*; ἐξαποστελῶ ἐξ ScaABRZ qΦοὺθ] S; Φοὺδ ABRZ r Λοὺθ] S; Λοὺδ ABRZ s Θοβὲλ] SARZ; εἰς Θοβὲλ B

66:12–19

436 Lord will comfort you like a mother in Jerusalem

337 (66:12–14)

12 Because thus says Lord, “Look, I am diverting the glory of the nations to them like a river of peace and like an overflowing torrent; their children will be carried on shoulders and will be comforted upon knees. 13 As a mother would comfort someone, so I also will comfort you, and you will be comforted in Jerusalem.” 14 And you will look, and your heart will rejoice, and our bones will spring up like a plant, and the hand of Lord will be known to those who revere him, and you will warn those who resist. 437 Lord’s fire will judge the land

(66:15–16)

15 For look, Lord will come like fire and his chariots like a storm, to repay vengeance in wrath, and dismissal in a flame of fire. 16 For all the land will be judged by the fire of Lord and all flesh by his sword; there will be many wounded by Lord. 438 False worshippers will be destroyed

(66:17–18)

17 “Those who purify and cleanse themselves for the gardens and eat swine’s bodies and abominations and the mouse in the doorways, they will be destroyed together,” said Lord. 18 “And I know their works and their reasoning. 439 All nations will see my glory

(66:18–19)

“I am coming to assemble all the nations and their tongues, and they will come and will see my glory. 19 And I will leave a sign on them and I will send upon them those who have been saved to the nations, to Tharseis and Phouth and

66:12 Clement of Alexandria Paed. 1.21.1; Origen Hom. Ezech 13.4; Eusebius Comm. Isa. 2.57 66:13 Clement of Alexandria Paed. 1.21.1; Eusebius Comm. Isa. 2.57 66:14 John 16:22; Origen Fr. Cant.; Tertullian Res. 31.4; Eusebius Comm. Isa. 2.57; 2.58 66:15 2 Thess 1:8; Hippolytus Antichr. 5; Eusebius Comm. Isa. 2.58; Dem. ev. 6.25.1–2 66:16 Hippolytus Antichr. 5; Origen Princ. 2.10.6; Pamphilius Apol. Orig. 8; Eusebius Comm. Isa. 2.58 66:17 Origen Princ. 2.10.6; Pamphilius Apol. pro Orig. 8; Eusebius Comm. Isa. 2.58; Dem. ev. 6.25.1 66:18 Cyprian Test. 1.21; Eusebius Comm. Isa. 2.58; Dem. ev. 6.25.4; 6.25.5; Lactantius Inst. 4.11.10; Epit. 43.6; Cyril of Jerusalem Cat. 12.8 66:19 Cyprian Test. 1.21; Eusebius Comm. Isa. 2.58; Dem. ev. 6.25.1; 6.25.4; Lactantius Inst. 4.11.10; Cyril of Jerusalem Cat. 12.8

338

Text and Translation

εἰς τὴν Ἑλλάδα καὶ εἰς τὰς νήσους τὰς πόρρω, οἳ οὐκ ἀκηκόασίν μου τὸ ὄνομα οὐδὲa ἑωράκασίν μου τὰ ἔργα καὶ τὴν δόξανb, καὶ ἀναγγελοῦσίν μου τὴν δόξανc ἐν τοῖς ἔθνεσιν. 440 Your brothers will return from the nations

(66:20–21)

20 καὶ ἄξουσιν τοὺς ἀδελφοὺς ὑμῶν ἐκ πάντων τῶν ἐθνῶν δῶρον Κυρίῳ μεθ’ ἵππων καὶ ἁρμάτων ἐν λαμπήναις ἡμιόνων μετὰ σκιαδίωνd εἰς τὴν ἁγίαν πόλιν Ἰερουσαλήμ, εἶπεν Κύριος, ὡς ἂν ἐνέγκαισαν οἱ υἱοὶ Ἰσραὴλ τὰς θυσίας αὐτῶν ἐμοὶe μετὰ ψαλμῶν εἰς τὸν οἶκον Κυρίου. 21 Καὶ ἀπ’ αὐτῶν λήμψομαι ἐμοὶf ἱερεῖς καὶ Λευίτας, εἶπεν Κύριος. 441 All people will worship in Jerusalem and see the transgressors’ corpses (66:22–24) 22 ὃν τρόπον γὰρ ὁ οὐρανὸς καινὸς καὶ ἡ γῆ καινή, ἃ ἐγὼ ποιῶ, μένει ἐνώπιόν μουg, εἶπενh Κύριος, οὕτως στήσεται τὸ σπέρμα ὑμῶν καὶ τὸ ὄνομα ὑμῶν. 23 καὶ ἔσται μῆνα ἐκ μηνὸς καὶ σάββατον ἐκ σαββάτου καὶ ἥξειi πᾶσα σὰρξ ἐνώπιον ἐμοῦ προσκυνῆσαιj ἐν Ἰερουσαλήμ, εἶπεν Κύριος ὁ θεόςk. 24 καὶ ἐξελεύσονται καὶ ὄψονται τὰ κῶλα τῶν ἀνθρώπων τῶν παραβεβηκότων ἐν ἐμοί· ὁ γὰρ σκώληξ αὐτῶν οὐ τελευτήσειl, καὶ τὸ πῦρ αὐτῶν οὐ σβεσθήσεται, Καὶ ἔσονται εἰς ὅρασιν πάσῃ σαρκί.

aοὐδὲ] SARZ; οὔτε B b μου τὰ ἔργα καὶ τὴν δόξαν] S*; μου τὴν δόξαν Scb2B; τὴν δόξαν μου ARZ cμου τὴν δόξαν] SARZ; τὴν δόξαν μου B dσκιαδίων] S*ABRZ; σκιαζιων Sca e ἐμοὶ] SB; om. ARZ f ἐμοὶ] SRZ; ἐμαυτῷ A; om. B gἐνώπιόν μου] SARZ; ἐνώπιον ἐμοῦ B h εἶπεν] S*Scb3; λέγει Scb2ABRZ iκαὶ ἥξει] S; ἥξει ABRZ jἐνώπιον ἐμοῦ προσκυνῆσαι] S; ἐνώπιόν μου προσκυνῆσαι ARZ; τοῦ προσκυνῆσαι ἐνώπιον ἐμοῦ B kὁ θεός] S*Scb3; om. Scb2ABRZ l τελευτήσει] SBRZ; τελευτᾷ A

66:20–24

339

Luth and Mosoch and Thobel and to Greece and to the far islands, who have not heard my name or seen my works and glory, and they will proclaim my glory among the nations. 440 Your brothers will return from the nations

(66:20–21)

20 “And they will bring your brothers from all the nations as a gift to Lord, with horses and chariots in covered chariots of mules with sunshades, into the holy city Jerusalem,” said Lord, “as the sons of Israel would bring their sacrifices to me with psalms into the house of Lord.” 21 “And I will take priests and Levites from among them for myself,” said Lord. 441 All people will worship in Jerusalem and see the transgressors’ corpses (66:22–24) 22 “For in the way that the new sky and the new land, which I am making, remain before me,” said Lord, “so will your seed and your name be established. 23 “And it will be for month after month and Sabbath after Sabbath that all flesh will come before me to worship in Jerusalem,” said Lord God. 24 “And they will go out and see the corpses of the people who transgressed against me, for their worm will not die, and their fire will not be quenched, and they will become a spectacle to all flesh.”

66:20 Rom 15:16; Eusebius Comm. Isa. 2.58 66:21 Eusebius Comm. Isa. 2.58 66:22 2 Pet 3:13; Tertullian Res. 31.8; Origen Princ. 1.6.2; 3.5.3; Hom. Num. 23.11; Comm. Matt. 17.33; Methodius Res. 1.47.7; Eusebius Comm. Isa 2.58; Comm. Ps.; Praep. ev. 11.32.1 66:23 Justin Dial. 44.3; Tertullian Adv. Jud. 4.3; Res. 31.7; Eusebius Comm. Isa. 2.58; Dem. ev. 2.3.38 66:24 Mark 9:48; Justin 1 Apol. 52.8; Dial. 44.3; 130.2; 140.3; Origen Fr. Cant.; Hom. Jer. 20.4; Hom. Exod 7.6; 7.8; Hom. Luc 9.8; Comm. Matt. 72; Tertullian Res. 31.9; Hippolytus Antichr. 65; Peter of Alexandria Epistula Canonica 4; Eusebius Comm. Isa 2.34; 2.58; Praep. ev 11.38

Commentary The book of Isaiah in Greek does not differ in structure from its Hebrew version. It contains the same sections in the same order: the visions against nations (chapters 1–23), first against Judah and Jerusalem (1–12), then against surrounding nations (13–23), with two intervening narrative sections (6–9 and 20); the apocalypse (24–25); the warnings against military alliance with Egypt (26–35), the narratives about Isaiah and Hezekiah (36–39), the Oracles of Comfort (40– 55), and the final section promoting ritual purity (56–66). Isaiah is presented primarily in the form characteristic of Hebrew poetry. Only a few chapters (6–9; 20; 36–39) are presented with a narrative framework. Hebrew poetry is characterized by parallelism, and the Greek translation retains this formal feature. The poetry most commonly conveys messages from Lord God Sabaoth, the Holy One of Israel. The messages are directed to the people of Judah, even if they are addressed to the nations surrounding Judah. The message varies from section to section, of course, but some uniting themes carry through from beginning to end. The themes include monotheism, trust, reversal, justice & righteousness, pride, judgement, and restoration. Isaiah has some of the most beautiful poetry of the ancient world, and this beauty was apparent even in Greek translation. Codex Vaticanus has marginal notes to point out particularly beautiful passages of Isaiah. Isaiah is one of the three most influential books in Early Judaism. The Dead Sea Scrolls and the New Testament both quote from and allude to the Psalms, Deuteronomy, and Isaiah more than any other literature. This is the book that shaped Jesus’ self-understanding (Luke 4) and preaching (the upside-down kingdom), and helped Christians make sense of Jesus’ significance, including his role as the suffering servant (49; 53), as righteous judge (11) and his special origins (born of a virgin Isa 7:14; divinity 7; 9). It shaped the self-understanding of the early church as a light to the Gentiles (2; 8) who they thought were replacing the Jews as God’s people because of Jewish rejection of Jesus (6). The book of Revelation drew heavily on the imagery provided by Isaiah, and Isaiah even shaped later ideas about the devil as Lucifer (14). Chapters 1–23 are united by their form and message. They are prophecies primarily of judgement, in the form of visions. Chapters 1–5 are visions directed against Judah and Jerusalem. Chapters 6–9 continue that geographic interest, but are in the form of narratives about the prophet Isaiah. Chapters 10–12 return to the form of poetic oracles, again in the form of woes. As noted in the introduction, the standard physical divisions marked in S are threefold: ekthesis of a line (which I convey in the transcription as inden-

© koninklijke brill nv, leiden, 2021 | doi:10.1163/9789004427235_004

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tation), marginal numerals (which I convey in the transcription as numbered section headings), and punctuation marks. But beyond these physical divisions we also find verbal structure signals, most prominently introductory formulae and inclusiones.

1

Title

(1:1)

Greek Isaiah opens with an introduction, identifying the genre, the prophet, the topic, and the time. What is not clear is how much of Isaiah this title is intended to cover. 1 The genre is ὅρασις, “vision,” which is also the normal translation of ‫ מראה‬in LXX. That would seem to limit this title to the initial prophecies that could have been preceived by the prophet in a visionary experience. The narratives beginning in chapter 6 would not fit well under the label of vision. The words ἣν εἶδεν “which he saw” have no counterpart in the MT. Perhaps they were added to the translation as an interpolation by analogy with 13:1, which reads Ὅρασις, ἣν εἶδεν Ἠσαίας υἱὸς Ἀμὼς κατὰ Βαβυλῶνος (van der Vorm-Croughs 2010, 46), creating a relative clause to replace the Hebrew apposition (van der Vorm-Croughs 2010, 333). Similar unnecessarily repeated expressions appear in 23:6–7; 41:25; 51:11; 57:11; 65:4. Isaiah is called son of Ἀμώς. Although the Hebrew name ‫ אמוץ‬is not spelled like that of the prophet Amos ‫עמוס‬, in Greek (and Ethiopic) they are the same (Ottley 1904, 1:2.105). This confusion leads the Mart. Ascen. Isa. 4.22 (and possibly 1.3) to call Isaiah’s father a prophet as well. Although κατά with the genitive can be used to indicate the topic without value judgement “concerning,” as can the Hebrew ‫על‬, it more often carries a hostile sense, stronger than that of the Hebrew ‫( על‬BDAG, s.v. κατά A.②ⓑ). This is the only place in Isaiah where ‫ על‬is rendered by κατά with the genitive; by far the most common equivalent for ‫ על‬is ἐπί. Isaiah uses κατά with the genitive only eleven times, two of which are in this verse and three others of which are in similar constructions, in 13:1, 15:1, and 17:1 (Babylon, Moab, and Damascus, respectively). Note the parallel with 2:1, which uses περί with the genitive: Ὁ λόγος ὁ γενόμενος παρὰ Κυρίου πρὸς Ἠσαίαν υἱὸν Ἀμὼς περὶ τῆς Ἰουδαίας καὶ περὶ Ἰερουσαλήμ. Κατά is added before Jerusalem probably because Jerusalem is indeclinable (van der Vorm-Croughs 2010, 55). The evidence in Matthew chapter 1 indicates that indeclinable names tend to take the article in the dative and accusative cases and omit it in nominative and genitive cases. In place of Hebrew ‫“ ימי‬days” βασιλείᾳ is found (here “reign” rather than “kingdom”) for no evident reason. To improve the Greek style, καί is added between the kings’ names. Οἱ ἐβασίλευσαν represents ‫מלכי‬,

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reading the yod as a waw. In most manuscripts, OI can be understood as the relative pronoun, as the accentuation added to B confirms. However, in Sinaiticus, the Ο hangs from the left margin, indicating it begins a new paragraph, and is therefore not a relative clause connected to what precedes. Verse two also begins with a hanging indent, so it is not a relative clause connected to what follows, either. Therefore in Sinaiticus, if we are to take the paragraphing seriously, we have an independent sentence, with the OI understood as the article (Jongkind 2007, 100). However, it is not certain that the paragraphing is to be taken so seriously, since we find similar paragraph fragments in 3:3 and 3:20, which cannot be made sensible on their own since they have no verbs and the nouns are in the accusative case. The phrase τῆς Ἰουδαίας is in the genitive because βασιλεύω takes the genitive of the subjects ruled. The early Christian interpreters emphasized the supernatural aspect of prophetic “vision.” Origen mentioned the incomprehensibility of “the vision that Isaiah son of Amos saw” in expounding the “well of vision” of Gen 23:11. Eusebius called this “vision” not with eyes, but prophetic, “as the divine Spirit shone upon his soul” (1.1) (McKinion 2004, 3). His comments on the unity of the book are worth quoting: “The reader should notice that the book as a whole appears to have been joined together into a unity, and [that the message] was delivered by the prophet in parts over the duration of several lengthy intervals of time, so that [the book appears] to offer little precise information about the [events that] are to arise. [Isaiah wrote in this fashion in order that] the interpretation of the [prophecies] recorded therein [could be] determined after a while and [so that] the prophecy [would also be] applicable to the events that occurred during each kingdom. After a fifty year period, the time of the appointed kings had been completed, in alignment with what has been said and conveyed through the whole book.” Chrysostom said the prophets “have said nothing on their own initiative … their words are divine oracles and their writings have come down from heaven” (Wilken 2007, 17); “the words come from the hand of God who holds the pen.” The prophecy is about the future: “the souls of the prophets when illuminated by the gift of the Spirit had access to the future” (Wilken 2007, 19). Cyril said the prophets “had knowledge of what was going to happen in the future, since these things had been revealed to them by the Holy Spirit,” but also that “they were informed about the things that were happening in their own time of which they were spectators.” Isaiah “was able to see with the eye of the mind what was going to happen to Judah at a later time.” He saw enemies and war, and “it is to these things that the beginning of the prophecy refers” (Wilken 2007, 19). In Eusebius’ view, the mention of the four kings indicates that the prophecy is against the Jewish nation (1.3). He began with those closest to him, and then moved to prophesying against Babylon and Egypt (1.3). Chrysostom

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acknowledged that the kings are named “so that the diligent reader will know the history of that time. If one understands the situation and the remedies that the prophets applied to the trials of the Israelites, the prophecy will be clearer and more understandable” (Wilken 2007, 19). Eusebius called Isaiah an “evangelist,” since he “performed the same duty as the evangelists. For he preaches the Son of God surpassingly” (1.2), referring to the prophecies of the virgin birth (7:14) and the resurrection.

2

Sub-human knowledge

(1:2–3)

The first vision opens with words that anticipate Isa 6:9–10, with its theme of listening without comprehending. The totality of the created order is called as legal witnesses to the fairness of the lord’s judgment. The prophet implies Israel’s moral capacity is below that of irrational creatures, who at least are able to acknowledge their masters. In Greek, heaven is addressed with the singular οὐρανέ although the Hebrew is plural. The verb ἐνωτίζου “give ear” is etymologically related to ὦτα ears. Κύριος is capitalized because it appears to be considered a proper name, judging by the lack of article. See the discussion on Κύριος in the Introduction. See Exod. 21:28, 29, 36; 22:10–11, 13–14 for κύριος as owner of a ταῦρος. Clement of Alexandria Protr. 10 used this passage to argue that God seeks his creatures. See also Paed. 1.9, Strom. 5.8, and Strom. 4.26, where he said “heaven” refers to the one who contemplates heaven. But Eusebius did not treat “heaven” and “earth” as metaphors; they can hear because they actually have souls (1.5). 2 This very first “vision” has Lord speaking directly. Justin quoted 1:3, 4, 8 to show the Father can be the speaker in prophecy: Ἔγνω βοῦς τὸν κτησάμενον καὶ ὄνος τὴν φάτνην τοῦ κυρίου αὐτοῦ, Ἰσραὴλ δέ με οὐκ ἔγνω καὶ ὁ λαός μου οὐ συνῆκεν. Οὐαὶ ἔθνος ἁμαρτωλόν, λαὸς πλήρης ἁμαρτιῶν, σπέρμα πονηρόν, υἱοὶ ἄνομοι· ἐγκατελίπετε τὸν κύριον. Eusebius likewise took this example of divine speech as an opportunity to explain how prophecy works: “The divine Spirit filled the soul of the prophet with the appropriate power and uttered through the prophetic mouth as through an instrument the things that had been appointed and prepared in advance for the hearers of the words spoken by the Lord” (1.5). To explain ἐγέννησα Scholz and Lowth suggest G read ‫ ילדתי‬for ‫גדלתי‬, but Ottley appealed to Ezek 31:4 ἐξέθρεψα as a parallel, where Lord begat and exalted sons. Acts 13:17 has a verbal allusion to ὕψωσα in τὸν λαὸν ὕψωσεν ἐν τῇ παροικίᾳ ἐν γῇ Αἰγύπτου, raising the people up in the land of Egypt. (Minuscule 93 has εδοξασα.) Eusebius interpreted begetting sons as the creation of Adam and

344

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Eve, created “according to his image,” with rational souls and a γέρους ἐξαιρέτου (“special prerogative?” 1.6). But he also said those deemed worthy to be called the people of God have been honored by the appellation “sons” (1.7), and these are the Gentiles who “will understand”, in contrast to Israel, who “will not understand.” He claimed that the Holy Spirit reckons the Jewish nation “miserable and the worst of all the nations” for not recognizing the love of God (1.8) and for “abandoning” the Lord Christ (1.10); pride in one’s lineage is folly (1.9) Chrysostom interpreted begetting sons as an act of adoption, “special act of grace by which they become God’s children,” which in the New Covenant is “the bath of regeneration,” baptism. Cyril said Israel was by grace made worthy to be treated as God’s children, and through faith in Christ, “we have experienced the true spiritual rebirth, begotten by water and the Spirit,” quoting Gal 4:6. These children were not only begotten, but also cared for. Israel was nurtured spiritually by the law and the prophets, to lead to the knowledge of Christ, quoting Gal 3:24. Athanasius said humans were “disinherited because of their rebellion,” and Pharisees are no longer children. The Arians against whom Alexander wrote (1.3) used 1:2 to argue that humans could become sons of God; see also 1.8. Ottley said the usual emphatic force of the nominative third person personal pronoun αὐτοί is “hard to perceive” (Ottley 1904, 1:2:396). ἀθετέω is one of Greek Isaiah’s favourite words. It usually translates ‫בגד‬, and (as here) it is the normal translation of ‫ פשׁע‬as well. It is used of treaty-breaking and promise-breaking, here with an accusative for the person mistreated, as in Polybius, Histories 9.36.10 and Mark 6:26 in the story of Salome. 3 The absence of οὐκ in S of course makes quite a difference to the meaning of 1:3. Athough Israel knows Lord, the people still do not understand him. Irenaeus (Haer. 1.19.1) quoted 1:2 against the heretics, insisting that the one not known was the Creator, God the Father. See also 4.2.1 and 4.41.2, where those who do not do God’s works are not his children. The noun βοῦς here is a singular (rather than plural accusative) because the sentence requires a nominative subject. The aorist participle of κτάομαι “acquire” is naturally translated “owner.” This is the passage from which the ox and donkey appear in manger (φάτνη) scenes, as models of those who know Lord, in contrast to his people, Israel, who rejects him. Jerome (Ep. 108.10) mentioned “the inn made sacred by the virgin and the stall where the ox knew his owner and the ass his master’s crib.” The noun κυρίου in this single instance in G translates not the tetragrammaton but ‫בעל‬, “master”. The Hebrew preposition ‫ב‬, in this case marking the direct object, is rendered with the accusative με, rather than with the literal ἐν. Eusebius insisted on reading not συνῆκεν but συνήσει (Comm. Isa. 1.7), even though the Hebrew has a qatal and Ziegler mentions no support for the future in either apparatus. The

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identity of the accused appears clear enough: Lord’s people Israel. Yet what early Christian interpreters considered open for interpretation is which generation of Israel is in view. Lactantius, Inst. 4.11 saw 1:2–3 referring to the Jews at the time of Christ. Eusebius (1.7) supposed there was an allusion to Christ as well. In Marc. 3.23, Tertullian took the referent to be the period from Tiberius to Vespasian. Barn. 9.3 used 1:2 to argue that God has circumcised the ears of Christians, with the words Ἄκουε οὐρανέ, καὶ ἐνωτίζου γῆ, ὅτι Κύριος ἐλάλησεν ταῦτα εἰς μαρτύριον. Tertullian, Adv. Jud. 3 said circumcision was to distinguish the Jews so that they could be excluded from Jerusalem, as had happened in his day.

3

Lawlessness provokes injury

(1:4–6)

The prophecy shifts from addressing the witnesses to addressing the people directly. Their sin has angered Lord, but the consequences can still be stopped. The cause of the punishments listed here is explained in 1:10–15. 4 The nominative case of ἔθνος is to be expected with οὐαί, which more commonly takes the nominative (14 times) than the dative (7 times) in Isaiah. οὐαί with the dative is by far more common in Isaiah than elsewhere in the LXX (Ezek 13 and Sirach have two instances each). According to the transcription at codexsinaiticus.org, a new paragraph begins at σπέρμα πονηρόν. These two words (σπέρμα πονηρόν) are also nominative, like ἔθνος, λαός, and υἱοὶ ἄνομοι. This phrase appears only elsewhere in 14:20. Thackeray (1978, sec. 17.2) notes the rarity of the non-sigmatic first aorist of ἐγκαταλείπω, which also appears in Sir 41:8. The second person address ἐγκατελίπατε suggests that although the words υἱοὶ ἄνομοι are grammatically nominative, they are semantically vocative. The “people” here were understood by the early Christians as the Jews, the Lord’s “sons,” provoking him by their sins. Eusebius commented, “they did not understand the Christ of God who dwelt among them” (1.11), and he claimed the distress refers to the Roman siege (1.11). The article is present on τὸν κύριον, hence the translation “the lord” not as a proper noun (as it was in 1:2) but as a common noun. See the discussion “Lord” in the Introduction. The Hebrew direct object marker does appear here, but it is not a reliable predictor of when the translator adds τόν, especially in the latter half of Isaiah. Ἰσραήλ is indeclinable and therefore could be understood here as accusative or genitive. S records no article here, so the most natural reading is that Ἰσραήλ is in the accusative case, and therefore is the one provoked. With the corrector ca’s addition of the genitive article τοῦ, the one provoked is the Holy One “of” Israel.

346

figure 1

commentary

Isaiah 1:4 in Codex Sinaiticus

For our English translation, the principle followed is that the earliest intelligible text is to be translated. The words ‫ נזרו אחור‬have no equivalent in G, although Aquila includes them as οὐκ ἔστιν ἐν αὐτῷ ὁλοκληρία, and they are under asterisk in 48. Mirjam van der Vorm-Croughs commented, “According to e.g. Duhm, Ziegler, and Watts the Isaiah translator may not have read ‫נזרו‬ ‫ אחור‬in his Hebrew manuscript, as ‘the two words appear to exceed the metric form and the compact composition and probably should be judged a gloss.’ In Ziegler’s view the words may have entered the MT version from Isa 42:17 (‫)נסגו אחור‬. The Qumran manuscripts of Isaiah agree with the MT, however. Hence, it seems more likely to me that the translator omitted the clause in order to shorten the text, because in content ‫ נזרו אחור‬is close to the two preceding lines” (2010, 378), referring to Duhm (1892, 3), Ziegler (1934, 53), and Watts (1998, 14). With an anarthous noun, πᾶς normally conveys every individual entity in a collection rather than the whole of one entity, unless it is a proper name. So the absence of the article with πᾶσα indicates that G understood the ‫ כל‬as distributive “every” rather than “whole.” Nevertheless, there are exceptions; BDAG notes πᾶς οἶκος Ἰσραήλ from 1Kingdoms 7:2, 3. Silva offered both possibilities; his translation reads, “Every head has become troubled, and every heart has become sad,” with the note, “Or, The whole head is pained, and the whole heart is sad” (Silva 2007). 5 Because πληγῆτε is an aorist passive subjunctive (of πλήσσω), I translate as a rhetorical question, “should you be struck.” S actually has the singular πληγηται, but in scribe B’s orthography αι and ε are interchangeable. The plural nominative that follows requires the plural form. The Hebrew ‫ נכה‬usually is translated πατάσσω in the OG, as also in a couple of other places in Isaiah. προστίθημι is used here in the sense of “increase” as in Luke 17:5. The participle προστιθέντες indicates the reason for being struck. Where S has the plural ἀνομίας, other uncials have the singular abstract noun, “lawlessness.” Ottley adduces Jer 8:7 as a parallel usage. A natural reading of the directional preposition εἰς would be that it indicates the fate of the head and heart, but Eusebius understood that the head and heart have an incurable disease (1.11), interpreting this as a prophecy of the Roman siege.

commentary

347

6 The negation in 1:6 is difficult, with a nominative string of three kinds of injury each preceded by οὔτε, followed by three kinds of treatment (neuter nouns, presumably in the accusative), each also preceded by οὔτε, except the first, which has οὐκ ἔστιν. The string of nominatives should normally be interpreted as the subject of the verb οὐκ ἔστιν, and therefore would as indicating the absence of the injuries: “from feet to head there is neither a wound nor a bruise nor a purulent blow, to put on emollient or oil or bandages.” In context, however, this expression must indicate the total absence of treatment, not even for the kinds of injuries listed, hence the translation of ἐπιθεῖναι as “one can treat.” The noun μώλωψ appears only here and Isa 53:5, both translating ‫ַחבּוּ ָרה‬, precedented by Gen 4:23; Exod 21:25. This is the deserved punishment (Deut 28:59–61) borne by the servant in Isa 53.

4

Desolation, present and future

(1:7–9)

As in the rest of Isaiah 1–39, God fights against Israel; this is in contrast to Isaiah 40–66 where God takes initiatives on their behalf. The addressees are guilty as guilty as Sodom and Gomorrah; they deserve the same fate. Eusebius wrote, “they burned with impiety, like the men who lived in Sodom and Gomorrah, and on account of the similarity of their lifestyle” (1.15). It is only God’s grace that prevented that same fate. 7 First, the desolation of land is described by means of adjectives. The first, ἔρημος, tends to be used substantivally rather than attributively in Isaiah. This can be demonstrated by the grammatical mismatch in 5:9 (plural subject but singular ἔρημος) and 15:6 (neuter subject but feminine ἔρημος). The pronoun αὐτήν refers to the noun τὴν χώραν. In keeping with the verbless clauses describing the present situation, the perfect ἠρήμωται is used rather than the aorist ἠρημώθη. Likewise, the feminine passive participle of καταστρέφω is in the perfect tense. S* lacks the σ of πυρίκαυστοι, which was added by a corrector; G turns the Hebrew ‫ ְשׂרוף אש‬into a compound word (see also 9:5; 64:10). Finally, a present tense verb κατεσθίουσιν provides the time frame for the preceding list of adjectives. Justin Martyr (1 Apol. 47) took this as a prophecy that Jesus and his followers would be killed, and Cyprian that the Jews would lose Jerusalem and leave their land. 8 The future verb ἐγκαταλειφθήσεται indicates the desolation is to continue. S has vineyards in the plural (ἀμπελῶσιν); the other uncials have the singular ἀμπελῶνι, which makes more sense since the tent (σκηνή) is singular. This is

348

commentary

the first mention of vineyards, an image that gets developed in chapters 5 and 27. Eusebius (1.12) recognized the vineyard here as the same one mentioned in 5:7: the entire nation. The hut is then the temple. ὀπωροφυλάκιον occurs also in 24:20, also translating ‫מלונה‬. In Ps 78:1 and Micah 1:6 and 3:12, it translates ‫עי‬. The watcher’s hut is in a συκυηράτῳ, according to the original scribe of S, but was changed to σικυηράτῳ by corrector cb3, then reverted to συκυηράτῳ by corrector d. The difference is between fig σῦκον and cucumber σίκυος, cucumber. A shift of liquids has taken place in Koine, from σικυήλατον (from ἐλαύνω “plant”) (Thackeray 1978, 107). The present tense of πολιορκουμένη refers to a city in the process of being besieged. According to Irenaeus, the administration of the Jews was temporary. Tertullian said they should be prohibited from entering the holy city, that hardly anyone knows God (Marc. 4.24), they rejected the invitation to Christ (Marc. 4.31) and Jerusalem was left deserted by the escape of the cherubim (Marc. 4.42). Eusebius noticed the abandonment of the Lord in 1:4 is paralleled by the abandonment by the Lord in 1:5–6. The abandonment is the siege of Jerusalem, leaving the area and nation a wilderness (1.13). 9 The conditional is a classic example of a second-class contrary to fact conditional (Porter 1992, sec. 16.2.1.2). The aorist tense in both the protasis and apodosis assumes that God had indeed left a seed. Unlike the other prophets, G transliterates ‫ְצָבאוֹת‬, as σαβαώθ. The phrase ἐγκατέλιπεν ἡμῖν σπέρμα recalls Deut 3:3 ἐπατάξαμεν αὐτὸν ἕως τοῦ μὴ καταλιπεῖν αὐτοῦ σπέρμα, regarding Og of Bashan. As in Deut 3:3, σπέρμα translates ‫( שׂריד‬in its only occurrence in Isaiah), which is usually translated by a form of σῴζω. Σόδομα is not feminine singular but neuter plural (its genitive is Σοδόμων in 1:10). Although the function of λαός is vocative, the nominative form is used. Isa 1:9 is quoted in Romans 9:29 (the wording of NA27 agrees with S), with the implication that Isaiah was speaking to Paul’s situation. It is also quoted by Justin Martyr (1 Apol. 53 and Dial. 140). The overthrow of Sodom and Gomorrah is mentioned in Matt 10:15; Luke 10:12; Jude 7; Rev 11:7–8. Revelation 11:8 notably alludes to Isa 1:9 by designating name Sodom as “spiritual” (metaphorical): καὶ τὸ πτῶμα αὐτῶν ἐπὶ τῆς πλατείας τῆς πόλεως τῆς μεγάλης, ἥτις καλεῖται πνευματικῶς Σόδομα καὶ Αἴγυπτος, ὅπου καὶ ὁ κύριος αὐτῶν ἐσταυρώθη. Eusebius took the “seed” to refer to the apostles (1.14), berating the “children of the Jews” for boasting in their ancestors’ virtue, claiming their wickedness was equal to that of Sodom and Gomorrah.

commentary

5

Ritual Abomination

349 (1:10–15)

Isaiah is not unique among the prophets in emphasizing attitudinal change over outward ceremonies (Isa 29:13; 58:2–6; Joel 2:13; Amos 5:21–24; Micah 6:6– 8; Jer 7:3–6; Zech 7:5–10), as noted by Jesus in Matt 9:13; 12:7. Eusebius called such outward ceremonies “the corporeal worship according to Moses” (1.16). Isaiah picks up the theme of the superiority of justice over religious rites repeatedly, also in 29:13; 58:2–6; 66:3. This theme is picked up especially in those Christian writings aimed at asserting the superiority of Christianity over Judaism, e.g., Hebrews; Epistle of Barnabas. 10 The Sodom and Gomorrah symbolism is extended beyond the simile of 1:9, directly calling the nation Sodom and Gomorrah. If it had not been for Lord’s mercy, they would have suffered the same fate as those notorious cities, implying that their sins were equally grievous. Addressing the people as those cities makes the point event more vividly. προσέχετε “pay attention” translates ‫ אזן‬as in 1:2; there it was rendered ἐνωτίζου. The original scribe of S wrote λόγον, which was changed by corrector ca to νόμον, the reading of A and B (adopted by Rahlfs and Ziegler), rendering ‫תורה‬. In translating ‫ אלהינו‬as θεοῦ, G apparently ignored the suffix (van der Vorm-Croughs 2010, 232). The original scribe of S wrote the accusative λαόν, which was changed by corrector cb3 to λαός, the reading of A, B, Rahlfs, and Ziegler. The text according to the original copyist S* enjoins listening to the people of Gomorrah. The text as corrected has the nominative form λαός used with a vocative function. Barn. 9.3 quotes Isa 1:10 as Ἀκούσατε λόγον κυρίου, ἄρχοντες τοῦ λαοῦ τούτου, changing Sodom to “this people.” The Amherst Papyrus of the Mart. Ascen. Isa. 3.10 refers to this passage: καὶ τὴν Ἱ(ε)ρουσαλὴμ Σόδο(μ)α ἐκάλεσεν, κ(αὶ τοὺς) ἄρχοντα(ς Ἰούδα) καὶ Ἰσραὴλ (λαὸν Γο)μόρρας πρ(οσηγό)ρευσεν. 11 If in 1:10 the desired behaviour is expressed; the implication is that the behaviour expressed in 1:11 is what has been happening instead. Presumably, the people have been sacrificing animals without listening to what God said. Because πλήρης takes its complement in the genitive, ὁλοκαυτωμάτων is what God was full of. The accusative objects of βούλομαι are στέαρ and αἷμα. The phrase ταύρων καὶ τράγων recalls Deut 32:14, which reads, βούτυρον βοῶν καὶ γάλα προβάτων μετὰ στέατος ἀρνῶν καὶ κριῶν, υἱῶν ταύρων καὶ τράγων μετὰ στέατος νεφρῶν πυροῦ, καὶ αἷμα σταφυλῆς ἔπιον οἶνον. Hebrews 10:4 borrows a phrase from Isa 1:11: ἀδύνατον γὰρ αἷμα ταύρων καὶ τράγων ἀφαιρεῖν ἁμαρτίας. Barnabas 2.5 has a few minor changes (from κριῶν, ἐὰν, τὴν αὐλὴν μου, καὶ ἡμέραν μεγάλην). Underlining indicates verbatim agreement; breaks in the underlining indicate

350

commentary

differences, in this quote: Τί μοι πλῆθος τῶν θυσιῶν ὑμῶν; λέγει κύριος. πλήρης εἰμὶ ὁλοκαυτωμάτων, καὶ στέαρ ἀρνῶν καὶ αἷμα ταύρων καὶ τράγων οὐ βούλομαι, οὐδ’ ἂν ἔρχησθε ὀφθῆναί μοι. τίς γὰρ ἐξεζήτησεν ταῦτα ἐκ τῶν χειρῶν ὑμῶν; πατεῖν μου τὴν αὐλὴν οὐ προσθήσεσθε. ἐὰν φέρητε σεμίδαλιν, μάταιον· θυμίαμα βδέλυγμά μοί ἐστιν· τὰς νεομηνίας ὑμῶν καὶ τὰ σάββατα οὐκ ἀνέχομαι. See Williamson (1993) for further discussion. 12 God continues expressing the disdain for ritual behaviour, this time for appearing in the temple. The conditional introduced by ἐάν uses the subjunctive (of ἔρχομαι) ἔρχησθε. The reality of such third-class conditionals is indeterminate, simply presenting a hypothetical situation (Porter 1992, sec. 16.2.1.3). The passive of ὁράω with the dative “appear to” is popular with Luke; see Acts 7:26, 30, 35. Robertson wondered if the passive is causative here in ὀφθῆναί μοι and in Acts 26:16. Typically, ‫ ִמן‬is the Hebrew word behind ἐκ, although ‫ ִמן‬just as often is translated ἀπό, as in 1:15. 13 Flour, incense, and holy days are not what God seeks. προστίθημι is a standard translation of ‫יסף‬, the Hebrew way of expressing continuation. The αὐλήν, “courtyard,” refers to the temple. The word for fine flour, σεμίδαλιν, usually is a translation of ‫סלת‬, but here it is from ‫מנחה‬, which is usually translated θυσία. The punctuation in S after this word indicates the apodosis of ἐὰν φέρητε σεμίδαλιν is the preceding οὐ προσθήσεσθε, not the following verbless clause μάταιον θυμίαμα. The word for fasting, νηστείαν, usually is a translation of ‫צום‬, but here it is from ‫“ און‬iniquity” (MT and 1QIsaa), which is usually translated ἀνομία. Lowth suggested G misread ‫ צום‬for ‫און‬, which is likely, since G would not miss a chance to use ἀνομία; he has a tendency to use ἀνομία even when it is not derivable from the Hebrew (Seeligmann 2004, 272). The word ἀργίαν is formed from the alpha privative on ἐργία, so the meaning is the absence of work. In this context, a holiday is in view, even though this is not the common meaning of ἀργία. 14 The other uncials and editions precede τὰς ἑορτὰς with τὰς νουμηνίας ὑμῶν καὶ; S’s eye skipped the phrase for “your new moons” because of the repeated καὶ τάς. The word ἀνήσω is from ἀνίημι, “give up” translating ‫( נשא‬which is usually translated by αἴρω), as also in 2:9; 42:2; 46:4. Ottley suggested ἀνοίσω, which fits ‫ נשא‬better, and sounds similar to ἀνήσω, but this too translates ‫ נשא‬only four times in Isaiah. For οὐδ’ ἐὰν Silva’s main text reads “not even” (“if you come”), dividing the words as ουδ’ εαν (so S*), with a note, “Or neither shall you come,” dividing them as ουδε αν (as corrected in S). Silva translated ἑορτή as “holidays” with a note: “Or rest; possible idleness.” All other uncials and editions and ca have μοι for μου in ἐγενήθητέ μου εἰς πλησμονήν. Silva translated, “You have made me full” with a note: “Or You have become repugnant to me.” The preposition εἰς

commentary

351

translates the Hebrew preposition ‫ל‬, which otherwise is often represented by the dative case. The phrase τὰς ἁμαρτίας ὑμῶν has no counterpart in Hebrew. Van der Vorm-Croughs categorized this as an addition of a nominal object, which is “formed of words that appear in the surrounding, or that are parallel to expressions in a neighbouring clause” (van der Vorm-Croughs 2010, 103). 15 The verb ἀποστρέψω translates ‫ַאְﬠִלים‬, “hide.” Typically, ‫ ִמן‬is the Hebrew counterpart to ἀπό, although ‫ ִמן‬just as often is translated ἐκ, as in 1:12. Eusebius, Comm. Isa. 1.16 said regarding the “rulers of the nations” at the time of the Saviour, that “their hands were full of blood through the murder against the Christ”; he claimed the text says, “I will no longer forgive your sins” (see also 1.17). The theme of God refusing to hear the prayers of certain people appears also in Matthew 6:7 and John 9:31. Matthew uses ἐὰν πληθύνητε τὴν δέησιν, οὐκ εἰσακούσομαι ὑμῶν, and John has ἁμαρτωλῶν ὁ θεὸς οὐκ ἀκούει. Philo said much the same thing in Spec. 1.271, that God has no desire for physical offerings.

6

Repent and be clean

(1:16–20)

The message of this paragraph is that Lord requires justice; repentance brings prosperity; refusal brings destruction. The early Christians applied this paragraph to Christians in their own day. Clement of Rome (1 Clem. 8.4) quoted 1:16–20, explaining that God wanted those he loved to have an opportunity to repent, so “let us obey his great and glorious will,” but four variants appear in the manuscripts (Hatch 1889, 177). Origen said, “Unless you were washed in this way, you cannot put on the Lord Jesus Christ,” quoting Rom 13:14. The “washing” is on one hand, removing wicked deeds from one’s soul (Didymus), but also the grace of Baptism, according to Eusebius, who quoted from Tit 3:5 in his commentary (1.7), and Gregory of Nyssa (Wilken 2007, 26). Tertullian associated this passage with John 4:23–24: “We are the true worshipers and true priests, who, praying in spirit, offer a spiritual sacrifice, an offering fitting and acceptable to God.” 16 Just as the answer to physical bloody hands is washing, so the solution to metaphorical bloody hands is to clean them, which takes the form of removing (aorist imperative of ἀφαιρέω) vices (1:16). The phrase ἀπὸ τῶν ψυχῶν is a translation of ‫מעלליכם‬. Govett (1841) suggested G read ‫מעל לביכם‬. Consistency in the English rendering of ψυχή is elusive, since “soul” and “self” each carry connotations not carried by ψυχή. The phrase παύσασθε ἀπό translates one Hebrew word, ‫ חדלו‬because παύω usually is followed by a preposition. Cyril of Jerusalem

352

commentary

took 1:16 as a command to the people of his own day to repent. “He asked that we offer this sacrifice, and he foresaw that we would do so.” Similarly, Augustine explained, “God seeks us, not what belongs to us,” and “we are told to spend money on the needy,” connecting this passage with Luke 6:37–38, and Aphrahat wrote as if Isaiah were answering the questions of the people. Didymus said, “to such as these, the Lord speaks through Isaiah” (Wilken 2007, 27). 17 The solution to the bloody hands continues with the aorist imperatives of μανθάνω, ἐκζητέω, ῥύομαι, κρίνω, and δικαιόω. Removing vices entails replacing them with goodness and altrusitic fairness. The Hebrew causative ‫ היטב‬is rendered with an auxiliary verb καλὸν ποιεῖν. κρίσιν in G is typically (e.g., 1:21; 1:24; 5:7; 10:2; 11:4; 33:5; 56:1; 58:2; 59:4; 59:9; 59:11; 59:14; 63:1) a desirable thing because of its fairness, so “fair judgement” or “justice” is preferable to simply “judgment,” because in English “judgment” carries negative connotations of punishment (as it hardly ever does in G; possible exceptions are Isa 4:4; 40:27; 54:17). Ottley noted the dative ὀρφανῷ is unusual with κρίνω, but it is found also in Ps 10:18 (9:39) and again in Isa 1:23. The dative χήρᾳ (like ὀρφανῷ) is found in the original hand of Vaticanus, as well as one manuscript of 1 Clement 8.4 (Ottley, 107). BDAG lists in its own category this single use of κρίνω with dative of advantage, as quoted by 1Clem. 8:4. The dative with κρίνω might seem to occur also in 1Cor 11:13, but this dative is part of the prepositional phrase ἐν ὑμῖν αὐτοῖς, not a dative of advantage, given its placement after ὑμῖν rather than after κρίνατε. If the accusative had been used with κρίνω, it would imply condemnation rather than a judgement in favour of the orphan. Note ὀρφανῷ and χήραν are both anarthous. The allusion in Matt 23:23 is not verbal, but they share the view that good deeds are more desireable than ritual observance. The image of red and white corresponding to wickedness and purity is found in Rev 17:4. 18 The washing metaphor continues with Lord’s offer to negotiate generously. He is not interested in punishment; he desires reconciliation. The verb διελέγχω normally has the sense of an adversarial dispute to discern right from wrong, except possibly in the two LXX instances. The aorist passive in this sense also appears in Micah 6:2. Grammatically, the puzzle is that it is passive in form and first person plural. How can only one of the parties be convicted or refuted when both are the subject “we”? It is best therefore to interpret it in a middle sense without a result in view. φυνικοῦν (spelled φοινικοῦν in the editions) refers to a red purple (Danker 1992) derived from shellfish. The conjunction δέ appears with no Hebrew basis, as it does some 40 times in G. The original reading of S, ὧν, was changed by corrector d to ωσει; A and B (followed by Rahlfs and Ziegler) have ὡς. The phrase ὧν ἔριον λευκανῶ is certainly awkward compared

commentary

353

to ὡς ἔριον λευκανῶ. Lord offers to turn two kinds of red, symbolizing vices, into two exampls of whiteness (symbolizing fairness). Κόκκινον is a cheaper, lighter scarlet red than φοινικοῦς. On the basis of 1:18, Basil of Caesarea said the great physician of souls “is ready to deliver not you alone, but all who are enslaved by sin” (Wilken 2007, 28). 19 The promise of reconciliation to Lord instead of rebellion is prosperity, but the recipients must be willing, a sentiment expressed through the intransitive use of θέλω. 20 Unwillingness is shown by not listening. Instead of εἰσακούσητε one would expect a form of ἀπειθέω for ‫ מרה‬as in 50:5 and also 3:8; 63:10; cf. 30:9. As it stands, the two paths in 1:19–20 are more obviously contrasted. The consequence of not listening is being devoured (κατεσθίω) by a short sword μάχαιρα, symbolizing a violent death. Κατεσθίω can form its future as either κατέδομαι or the Hellenestic καταφάγομαι (BDF sec. 74(2)). The oracle ends with the formula τὸ γὰρ στόμα κυρίου ἐλάλησεν ταῦτα. The corresponding Hebrew ‫כי פי יהוה‬ ‫ דבר‬appears also in Isa 40:5; 58:14. The addition of ταῦτα also occurs in Isa 58:14. Eusebius (Comm. Isa. 1.18) found the fulfilment of 1:20 in the Roman invasion; he said, “These predictions were in fact fulfilled at once after they were delivered. Those among the aforementioned rulers and Jewish people who did not listen to the saving grace were immediately (not after a long while!) delivered to the sword of the enemy—the Romans, who invaded them and conquered everywhere with the law of war. … They were delivered even to this [fate] because they were disobedient to the calling of the grace of Christ.” But Eusebius did not identify the “wronged” man as Jesus.

7

Zion’s rulers are rebels

(1:21–23)

21 A new prophecy laments Zion’s immoral practices. Van der Vorm-Croughs noted alliteration here: the beginning repetition of the κ in κοινωνοὶ κλεπτῶν, and κρίνοντες καὶ κρίσιν χήρας; the ἀ in ἄρχοντές σου ἀπειθοῦσιν and the chiastic α δ in ἀγαπῶντες δῶρα, διώκοντες ἀνταπόδομα (van der Vorm-Croughs 2010, 178). Because πιστὴ Σιών is more definite than πόρνη πόλις, the subject of πόρνη πόλις πιστὴ Σιών is “faithful Zion” and the complement is “an immoral city.” The name Σιών has no counterpart in the Hebrew. Justice “slept” (κοιμάω) in this city when it was faithful, before it became immoral, so sleeping there must be understood as lodging there. The phrase ἐν ᾗ was added to the translation, resulting in smoother Greek, since turning this clause (which is independent in

354

commentary

the Hebrew) into a relative clause provides a hypotactic rather than paratactic structure. The line Νῦν δὲ φονευταί in S is hanging to the left, indicating a new paragraph, but the line break makes the flow of text in S rather awkward. 22 Verses 22 and 23 continue listing various ways Zion is untrustworthy. In commerce, neither buyers nor sellers can be trusted. Their money is ἀδόκιμον, which etymologically would mean unapproved; Ottley adds αἱ πόλεις ὑμῶν πυρίκαυστοι in square brackets because A repeats a clause here from 1:7. A κάπηλος is a small businessman, but with a negative cheating connotation. Modern English has comparable words “dealer” or “peddlar.” But often, especially in the context of mixing drinks, it refers to a tavern keeper. The Hebrew uses a passive construction, not specifying who is doing the mixing. Thackeray (23.2) noted that μείγνυμι does not occur in the active; μίσγω is used instead (Thackeray 1978, 246). Although the normal Greek word for wine, οἶνος, is used here, the Hebrew has an unusual word ‫סבא‬. Eusebius said the formerly faithful city was probably Jerusalem at the time of David (1.19) because that is when faithful people built it. It was “faithful” because it was “full of justice” and “righteousness”. But Eusebius said 1:22 “could be interpreted in harmony with the above statements about the times of our Savior,” so that the worthless money (of the fornicators, thieves, and murderers) would refer to the Jewish δευτερώσεις μύθικας apocryphal “myths” of Titus 1:14 and 1Tim 4:7 (1.19). They are thieves for their complicity with Judas (1.20). 23 The unfaithfulness of Zion is focused in the rulers, in 1:23. ἀπειθέω (antonym of πείθομαι) translates ‫ סרר‬also in Isa 65:2, where it also is translated with ἀντιλέγω. Of its 15 occurrences in Isaiah, ἀπειθέω is the translation of 8 different Hebrew roots. It is used in contexts involving resistance, overlapping in meaning with the English “rebel” “refuse” and “disobey.” Sometimes the object is personal, sometimes a way of conduct, and sometimes there is no object. Here it is the main verb; its subject applies to the other five nominative plurals in the rest of the verse. κλεπτῶν is not the nominative participle of κλέπτω, since a nominative is already present in κοινωνοί “fellows,” so it is the genitive of κλέπτης. LSJ lists only biblical references in its entry on ἀνταπόδομα. It refers to what is given in exchange, in other words “repayment,” or “recompense.” GELS lists this instance as the only example of the meaning “kick-back.” The noun κοινωνοί indicates that the following participles ἀγαπῶντες and προσέχοντες, in apposition, should be understood as substantives rather than modifying the main verb. If they were modifying the main verb, the translation could be “Your leaders break trust, companions of thieves, by loving gifts, by pursuing rewards, by not giving fair judgement to orphans, and by not regarding a widow’s case.”

commentary

355

Again we see unusual datives of advantage ὀρφανοῖς οὐ κρίνοντες with κρίνω, as also in 1:16 and Ps 9:39. Justin Martyr (Dial. 82) said God reproaches (ὀνειδίζει, present tense) the rulers of the Jewish people in 1:23: Οἱ ἄρχοντες ὑμῶν κοινωνοὶ κλεπτῶν, φιλοῦντες δῶρα, διώκοντες ἀνταπόδομα. Again in Dial. 27 he alluded to the same verse: κοινωνοὶ κλεπτῶν καὶ φιλοῦντες δῶρα καὶ διώκοντες ἀνταπόδομα, ὀρφανοῖς οὐ κρίνοντες καὶ κρίσει χήρας οὐ προσέχοντες. The Didache (5.2) uses the expression Διώκοντες ἀνταπόδομα from 1:23. Irenaeus (Haer. 4.2.6) claimed that Isaiah 1:23 spoke of the scribes and Pharisees of Jesus’ day.

8

Israel’s leaders will be replaced

(1:24–27)

24 Lord Sabaoth proclaims he will not tolerate this unfaithfulness. He promises a restoration back to the original status (from the beginning) when Zion was a faithful city. The real master is Lord Sabaoth; he is called ὁ δεσπότης (a reading omitted in V), which typically (as here and in 3:1; 10:33) renders ‫האדון‬ when this Hebrew word is not suffixed (otherwise it is translated κύριος). Οὐαί is the standard transliteration of ‫הוי‬. Οὐαί can also appear with the dative following. The second person “you” is implied from ἐπὶ σὲ in 1:25, although there it is singular. Hebrew behind the plural οἱ ἰσχύοντες is singular. The translation rearranges the words so that it is the strong ones (in the nominative) who are to dread. The Hebrew has God as the strong one of Israel, with no specific adressees. Because it is indeclinable, Ἰσραήλ could be understood as nominative (in apposition to οἱ ἰσχύοντες), or genitive. If genitive, the relationship could be subjective and partitive (those Israelites that have power) or objective (those who have power over Israel). Verses 25 and 26 indicate that Israel, not just the leaders of Israel, are being addressed. Corresponding to παύσεται the Hebrew has a first-person verb ‫אנחם‬. G appears to have read a third person verb ‫ נח‬and then ‫ ֵחָמה‬or ‫חמתי‬. Evidently he thought the ‫ הוי‬was misplaced. When he moved ‫ הוי‬to before ‫אביר‬, the lamed of Israel and aleph marking the first-person verb ‫ אנחם‬came together as ‫לא‬, resulting in Greek οὐ (which has no counterpart in the Hebrew). ‫ אבירישראלהויאנחםמצרי‬was read as ‫אבירי ישראל לא נח חמה בצרים‬. The Greek preposition ἐκ translates the Hebrew preposition ‫ מ‬in ‫מאויבי‬. The awkwardness of the English translation “execute from” is intended to mimic the awkwardness of the Greek κρίσιν ποιεῖν ἐκ, although “extract from” might provide the sense better. Eusebius interpreted 1:24 to mean that the wrath will punish the rulers and the powerful of the nation (Comm. Isa. 1.21). 25 Lord Sabaoth’s justice first involves removing the unfaithful rulers. He promises to bring his hand upon (ἐπάγω) them, and make them καθαρόν, a

356

commentary

neuter adjective serving as abstract noun or indefinite substantive “something pure.” The sense is then of God refining his opponents. He will remove (ἀφαιρέω), them, which in this context implies doing away with them. G apparently did not know what ‫ בדיל‬might mean in this context (although it appears in Num 31:22 as κασσίτερος, “tin”) and since he was at loss, used ἀνόμους, a favorite stand-in of his. ἀπειθοῦντας translates a different Hebrew word ‫ ִסיג‬than in 1:23 (‫)סרר‬. Eusebius said Isa 1:25 describes a refining process by which the city, the Church of God, again becomes “full of justice,” when the remnant chosen by grace (the disciples; cf. Romans 11:5) is among them; the judges and counselors are the apostles and disciples (1.21), and the city is now founded on a rock (Matt 7:25). This new divinely favoured government (τὸ σύστημα τοῦ θεοφιλοῦς πολιτεύματος) is what is faithful. 26 The purpose of the purging is to restore the situation back to the way it was originally (τὸ πρότερον). The transitive use of ἐφίστημι in 1:26 (which is how the present, imperfect, future, and 1st aorist active are used) is not found in the NT. The noun ἀρχή has two meanings, depending on whether it is preceded by a preposition (ἀπ’ in 1:26; 2:6; 22:11; 23:7; 42:9; 43:13; 44:8; 45:21; 48:8; 63:16; ἐξ in 19:11; 40:21; 41:26; 43:9; ἐν in 51:9), in which case it refers to time (“beginning”), or if it does not follow a preposition (9:5, 6; 10:10; 19:15; 41:27), it refers to authority. The phrase ὡς τὸ ἀπ’ ἀρχῆς appears again in Isa 2:6 and Isa 63:19. Without ὡς, the phrase τὸ ἀπ’ ἀρχῆς appears in Joshua 24:2; 2 Kgdms 14:26; Pss Sol 17:30 The expression does seem awkward, but it also appears in Demosthenes In Aristocratem 148 Ὅσα μὲν δὴ στρατιώτης ὢν ἐν σφενδονήτου καὶ ψιλοῦ μέρει τὸ ἀπ’ ἀρχῆς ἐναντία ἐστράτευται τῇ πόλει. The form is still second person in κληθήσῃ, but this shifts to third person in the next clause, both in Hebrew and Greek, indicating a change of addressee, and implying a change of speaker. The city is transformed into a μητρόπολις πιστή, in contrast to the πόρνη πόλις πιστὴ Σιών of 1:21. The explicit naming of the city Σιών may have been read back into Isa 1:21. The meaning of the expression μητρόπολις πιστὴ Σιών is clearer than the earlier πόρνη πόλις πιστὴ Σιών of 1:21, which now in retrospect, might be understood as “faithful city Zion … became a harlot.” 1Peter 2:6 likely draws on (among other parts of Isaiah) this image of a restored city and its righteousness. 27 Verse 27 is not obviously linked to what precedes, other than the mention of judgment, the theme of restoration, and the mercy Lord is showing in restoring Zion. There has been no mention of captives or their need to escape. There is no word in MT corresponding to γάρ; G has added it to draw a causal connection between the two sentences. Along with κρίσις, κρίμα is one of the normal translations of ‫ִמְשָׁפּט‬. The two are synonyms for G, and are often paired

commentary

357

with δικαιοσύνη. Even though G does not distinguish between the two nouns from the same root, a reader would perceive a difference, in that nouns ending in –σις imply a process (judging fairly), and nouns ending in –μα imply a result (the verdict). Perhaps the translation ἡ αἰχμαλωσία is the result of G reading ‫“ ִשְׁביָה‬her converts” rather than ‫( ָשֶׁביָה‬Ottley 1904, 1:2:390). Concrete “captives” are being rescued here, not the abstract “captivity,” as in Num 31:12; 1 Macc 9:70, 72; Judith 2:9; 1Esdr 6:5. Eusebius understood this verse to mean that “not all will return but only those who are determined worthy. One should understand the return from captivity as the conversion of souls from error to the true knowledge of God” (Comm. Isa. 1.22; also 1. 32). This verbless clause might be expected to take its verb from the preceding parallel clause’s σωθήσεται, but because that makes little sense, only the tense is drawn from that clause: “will be.”

9

Destruction of the lawbreakers

(1:28–2:1)

28 The conjunction καί joins this section to the previous. The implication is that the restoration of the righteous city involves the destruction of the sinful. The imagery conveys the inescapability of their fate. The fire imagery may have influenced Isa 33:11 (van der Vorm-Croughs 2010, 271). G used a varied vocabulary to convey the destruction of the wicked. Although in Luke 4:18 συντρίβω refers to the oppressed, the meaning here is more like that of Romans 16:20, where Satan is crushed underfoot. It is rare for a passive form of συντελέω to have a personal subject. 29 Ziegler identified the reading αἰσχυνθήσονται (rather than καταισχυνθήσονται) as hexaplaric (Ziegler 1939, 44) Corrector ca changed ἐπὶ τοῖς εἰδώλοις to ἀπὸ τῶν εἰδώλων, and corrector cb2 reverted the change back to ἐπὶ τοῖς εἰδώλοις. The reading of ca matches B, and that of cb2 matches A (and Rahlfs and Ziegler), indicating that ca’s exemplar was like B. The combination of αἰσχύνω with ἐπί occurs in Zech 9:5 and Isa 20:5, comparable to ἐπαισχύνομαι, later in this verse. The Hebrew preposition is ‫ִמן‬, which normally is translated ἀπό. G apparently read ‫( ֱאֹלִהים‬as in Isa 37:19) or ‫( ֱאִליִלים‬as in Hab 2:18) where the MT has ‫אילים‬. The next verse has ‫( אלה‬without yod) translated as τερέβινθος. The three oldest manuscripts disagree about the reading where S has ἐπῃσχύνθησαν (the reading chosen by Rahlfs and Ziegler). Corrector ca changed it to the future εσχυνθησονται, and then cb3 changed it back to the aorist επαισχυνθησαν. A has a future ἐπαισχυνθήσονται; B has an aorist ᾐσχύνθησαν. The translator saw the Hebrew waw-prefixed prefix conjugation ‫ותחפרו‬. He read it as a normal wayy-

358

commentary

iqtol, so made it καί with the aorist. But the Masoretes read it differently: they pointed this as a wyiqtol, which normally becomes καί with the future in Greek. ἐπαισχύνομαι with ἐπί and the dative occurs in Romans 6:21 to refer to the thing of which one is ashamed. The reading ἃ αὐτοὶ was changed to αὐτῶν, ἃ by ca (the reading of A, Rahlfs, and Ziegler), then to ἃ by cb2 (the reading of B). This neuter relative pronoun does not match the masculine κήποις. The imperfect ἠβούλοντο has the alternative augment ἠ-, which is commonly used not only on on θέλω, but three other verbs with related meanings: βούλομαι, δύναμαι, μέλλω. In most biblical books, the imperfect augment is is ἐ-, but in Isaiah we see ἠ- in 1:29, 30:9, 15 (in B); 65:12; 66:4, and ἐ- in 30:15; 42:24; 65:12 (in BAQ), 66:4 (in BA). 1 Macc is the other book with ἠ- (1Macc 4:6; 5:48; 11:45, 49; 12:14; 15:27) (Thackeray 1978, 197–198). The aorist of βούλομαι rarely appears in the translated parts of biblical Greek (only in Exod 10:27; 1 Kgdms 22:17; 28:23; Ps 35:4; 39:9; Pr 1:10; Jer 6:10). The accusative object indicates the thing desired. It is unclear why one would be ashamed of κήποις, “gardens.” G is simply translating the Hebrew ‫גנות‬. Eusebius noted, “As concerns the gardens, their fathers finished with these idolatrous practices for the most part” (1.23). The neuter relative pronoun in ἃ ἐπεθύμησαν does not match the masculine κήποις. 30 The infirmity of the lawbreakers and sinful is presented with two pairs of similes. The first pair (in 1:30) are vegetation: a leafless tree and a waterless park. τερέμινθος is the common spelling of this tree in Alexandrinus and Vaticanus, and τερέβινθος by all the uncials in Isa 1:30; 6:13; etc. (LSJ s.v. τέρμινθος). It appears in Gen 43:11 for pistachio nuts. Here we have ‫( אלה‬without yod), whereas the preceding verse has ‫אילים‬, translated εἰδώλοις. Because τερέβινθος is feminine, ἀποβεβληκυῖα, the perfect participle of ἀποβάλλω, is also feminine. 31 The other pair of similes are flammable: flax and sparks, indicating the wicked will be conclusively burned. Ziegler makes no mention of the actual reading ὠ σπινθῆρες, which would be a vocative, but Swete and Ottley note that it also appears in A. The vocative ὠ σπινθῆρες makes little sense here; the sigmas have simplified into one, as also in 2:19: τὰ σχισμάς. Eusebius reads “Their works are like sparks, in as much as their deeds are causes of fire” (1.25). S has στιππύον, an alternative spelling for στυππεῖον, coarse flax fiber. It is a material that is gathered, in Sir 21:9, and it is fuel in Dan 3:46. Στιππυϊνος appears in Lev 13:47, 59 for a kind of garment, “linen.” The image effectively conveys weakness. The phrase οἱ ἄνομοι καὶ οἱ ἁμαρτωλοί makes the Hebrew phrase meaning “the two of them” explicit. The future participle of σβέννυμι by itself would refer to one who can extinguish something, hence the more idiomatic translation, “no one to extinguish it.”

commentary

359

32 The title of the next prophecy (λόγος) stands in its own paragraph, but the section number appears only after this title. Note the word order used by G παρὰ Κυρίου πρός is that of not the Hebrew but the Greek of Jeremiah (van der Vorm-Croughs 2010, 297). The awkwardness in the Hebrew of “seeing” a word may have prompted G to adapt the formula to that used in Jeremiah. Takamitsu Muraoka discussed the translational choices made by the Greek translator of chapter 2, with comments on what was likely in the Vorlage. The detailed and insightful comments constantly compare the Greek to the Hebrew, and occasionally discuss the meaning of the Greek text as it would have been understood by a Greek reader (Muraoka 2010). Origen (Comm. Jo. 2.1) quoted 2:1 to show that the λόγος “Word” that was with God came to people in the past.

10

The mountain of Lord

(2:2–4)

1 Isaiah and Micah have a very similar oracle. Micah 4:1–3 (Rahlfs) reads, Καὶ ἔσται ἐπ’ ἐσχάτων τῶν ἡμερῶν ἐμφανὲς τὸ ὄρος τοῦ κυρίου, ἕτοιμον ἐπὶ τὰς κορυφὰς τῶν ὀρέων, καὶ μετεωρισθήσεται ὑπεράνω τῶν βουνῶν, καὶ σπεύσουσιν πρὸς αὐτὸ λαοί. καὶ πορεύσονται ἔθνη πολλὰ καὶ ἐροῦσιν Δεῦτε ἀναβῶμεν εἰς τὸ ὄρος κυρίου καὶ εἰς τὸν οἶκον τοῦ θεοῦ Ιακωβ, καὶ δείξουσιν ἡμῖν τὴν ὁδὸν αὐτοῦ, καὶ πορευσόμεθα ἐν ταῖς τρίβοις αὐτοῦ, ὅτι ἐκ Σιων ἐξελεύσεται νόμος καὶ λόγος κυρίου ἐξ Ιερουσαλημ. καὶ κρινεῖ ἀνὰ μέσον λαῶν πολλῶν, καὶ ἐξελέγξει ἔθνη ἰσχυρὰ ἕως εἰς γῆν μακράν, καὶ κατακόψουσιν τὰς ῥομφαίας αὐτῶν εἰς ἄροτρα καὶ τὰ δόρατα αὐτῶν εἰς δρέπανα, καὶ οὐκέτι μὴ ἀντάρῃ ἔθνος ἐπ’ ἔθνος ῥομφαίαν, καὶ οὐκέτι μὴ μάθωσιν πολεμεῖν. The Naḥal Ḥever Greek Minor Prophets Reconstruction of Micah is closer than Rahlfs to the wording in Isaiah. It reads, και κρινει ανα μεσον λαων] πολλω[ν και ελεγ]ξει εθνη ισχυρα εως μα[κραν, και συνκοψουσιν τας] μαχα[ιρας αυτω]ν εις αροτρα και τας σιβυ[νας α]υτων [εις δρε]πανα, και ου μη ανθαρη εθν[ος ε]φ εθνος μ[αχαιραν, και ου μη μαθωσιν ετι πολεμει[ν. 2 The prophecy is introduced in an unusual way, with the word Ὅτι (2:2). There is no verb of perception or communication that would demand a recitative conjunction, nor does the clause after Ὅτι offer a reason for or cause of what precedes. The adjective ἐμφανής in its nominitive neuter form matches the subject τὸ ὄρος. The phrase ἐπ’ ἄκρων τῶν ὀρέων is probably attributive rather than predicative. In other words, it is not “The house of God is on the peaks of the mountains” (predicating something about the house of God) but “The house of God that is on the peaks of the mountains” (specifying an attribute of the house of God). The translation of ‫“ גבעה‬hill,” is βουνός, as usual. Usually ἥκω translates ‫בא‬, but here the Hebrew behind ἥξουσιν is ‫נהר‬. In translating πορεύ-

360

commentary

σονται ἔθνη, G did not follow the convention that singular verbs are used when the subject is neuter. Matt 5:14 echoes Isa 2:2; both use mountains as symbols of universal visibility, as Matthew says, οὐ δύναται πόλις κρυβῆναι ἐπάνω ὄρους κειμένη. Acts 2:17 uses an expression that appears only in Isa 2:2, but then follows it with a quotation from Joel: καὶ ἔσται ἐν ταῖς ἐσχάταις ἡμέραις, λέγει ὁ θεός, ἐκχεῶ ἀπὸ τοῦ πνεύματός μου ἐπὶ πᾶσαν σάρκα. Rev 15:4 alludes to Isa 2:2 in topic and phrasing: ὅτι πάντα τὰ ἔθνη ἥξουσιν καὶ προσκυνήσουσιν ἐνώπιόν σου, ὅτι τὰ δικαιώματά σου ἐφανερώθησαν. 3 The image of the νόμος of God going out from Jerusalem (2:3) appears also in Isa 51:4. The context of νόμος in Isa 8:16, 20; 24:5, 16, and maybe 33:6 fit the Mosaic law, but in Isa 1:10; 2:3; 5:24; 42:4,24; 51:4, 7 the νόμος is more like instruction or advice or legal judgements than the “law” of Moses. For example, the word of the Lord in 1:10–18 asks them to expend less on what Moses had commanded. Isa 1:19–20 is similar to the refrain in Deuteronomy, but changes commands / decrees / ordinances to being willing and “listening” to the Lord. Notably, νόμος in 2:3 is indefinite in both Isaiah and Micah. John 4:22 possibly alludes to Isa 2:3, with its sense that salvation is from the Jews. Justin (1 Apol. 39) quoted 2:3 as a prophecy of the apostles and of Christian conversion. In Dial. 24 he quoted it as evidence of a new covenant that has gone forth. Irenaeus (Haer. 4.34.4) agreed, saying the word went forth from Jerusalem by the apostles. Clement of Alexandria (Protr. 1) quoted 2:3 referring to the celestial word that comes from Zion. Tertullian (Adv. Jud. 3.8–9) said 2:3–4 is Isaiah foretelling the new law of the Christians: “Who else, therefore, are understood but we, who, fully taught by the new law, observe these practices?” Eusebius agreed that the Christians have a new law: “Therefore, they were unwilling [to receive] the law of the New Testament, and they even provoked the living word of God” (1.39). In the Apostolic Constitutions 5, 2:3 is used to claim God’s word is transferred to the Gentiles. Origen (Cels. 5.33) considered it more like an allusion than a fulfillment, but held that it refers to Christians. 4 The subject of κρινεῖ in 2:4 is unclear. It could be the Lord, or his word, or his law. Eusebius suggested Christ might be the evangelical law, and said the evangelical word judges between the nations (1.26). The reading ἐθνῶν πολλῶν is shared with V; the other uncials and editions have τῶν ἐθνῶν, but S has no corrections here. Probably πολλῶν is taken from the parallel in Micah 4:3, which has λαῶν πολλῶν. Vaticanus similarly harmonizes ἐλέγξει to the ἐξελέγξει in the Micah parallel. The phrase λαὸν πολύν appears also in Gen 50:20; Num 21:6; Deut 20:1; Josh 17:14–17 in the sense of “many people.” In the plural, it is a

commentary

361

favourite expression of Micah (4:3, 13; 5:6, 7). This instance of συγκόψουσιν is the only occurrence of συγκόπτω “break up” in Isaiah. Here it translates ‫כתת‬, as in Deut 9:21. In 4Kingdoms, it translates ‫קצץ‬. Muraoka’s entry on ζιβύνη (GELS) indicates that this kind of spear can also be spelled with σ-, and appears in parallel with μάχαιρα in Isa 2:4; δόρυ in Mic 4:3, τόξον in Jer 6:23, έγχειρίδιον in Jer 27:42. A δρέπανον is an implement with a curved blade, normally a farm tool, but also a weapon in Herodotus, Hist. 5.112.2. G uses the subjunctive οὐ μὴ μάθωσιν rather than the future used for λήμψεται. λαμβάνω (148 times) is not quite as commonly used as αἴρω for ‫( נשׂא‬185 times in OG).

11

Foreign influences

(2:5–9)

The need for an invitation to return to Lord is explained by the separation between Lord and his people, and the reason for this ruptured relationship. Foreign influences are the problem: omens, offspring, wealth, military, and objects of worship have all come in from outside. 5 The function of οἶκος is vocative, although the form is nominative. Isa 50:11 has an expression similar to πορευθῶμεν τῷ φωτὶ in πορεύεσθε τῷ φωτὶ. Instead of an accusative, which would express motion towards, we find a dative. Whether this dative is locative or instrumental, the meaning is the same: the light of Lord illuminates one’s path. Justin (Dial. 135) quoted 2:5 to the effect that the Jews have been rejected, with the words Καὶ νῦν σὺ οἶκος τοῦ Ἰακὼβ, δεῦρο καὶ πορευθῶμεν ἐν φωτὶ κυρίου· ἀνῆκε γὰρ τὸν λαὸν αὐτοῦ, τὸν οἶκον Ἰακὼβ, ὅτι ἐπλήσθη ἡ χώρα αὐτῶν, ὡς τὸ ἀπαρχῆς, μαντειῶν καὶ κληδονισμῶν. 6 The verb ἀνῆκεν is from ἀνίημι, which is not forgive but abandon or “let go,” translating ‫נטשׁ‬. ‫ נטשׁ‬in Isaiah is usually translated ἐγκαταλείπω, which would fit here as well. Presumably κύριος from the end of the preceding verse is the subject. The object, τὸν οἶκον τοῦ Ἰσραήλ, is in apposition with τὸν λαὸν αὐτοῦ. The subject of ἐνεπλήσθη (from ἐμπίπλημι) is χώρα. The phrase ἡ χώρα αὐτῶν has no equivalent in the Hebrew. The expression τὸ ἀπ’ ἀρχῆς is adverbial, indicating when the place was filled with omens. The feminine noun elided in ἡ τῶν ἀλλοφύλων is χώρα from the first half of the comparison. The meaning of the noun χώρα overlaps with “land,” “region,” and “country,” but I have chosen “territory” as an standard replacement for χώρα because “land” overlaps better with γῆ, “region” lacks the clear boundaries implied by χώρα, and “country” implies too much socially: nationality and belonging. The territory is full of κληδονισμῶν, “soothsaying”; κληδονισμός “diviner” here translates ‫ענן‬, from a reading of

362

commentary

Deut 18:14, also in plural. In Isa 57:3 ‫ ענן‬becomes ἄνομος. ἀλλόφυλος is a translation of ‫ְפִּלְשִׁתּי‬, and here also of ‫ ָנְכ ִרי‬. Note that ἐγενήθη is from γίνομαι, not γεννάω. 7 The expression οὐκ ἦν ὁ ἀριθμός is unnatural in Greek not because of the translator’s singular choice of ἀριθμός for ‫קצה‬, which normally becomes ἄκρος in Isaiah, but because of the article, which was removed by corrector cb2 (5th– 7th century), and is present in none of the other uncials or editions. The past tense of ἦν likely was chosen simply to suit the context, in which case its similarity in sound to ‫ ַא ִין‬is entirely coincidental. 8 The noun phrase τῶν ἔργων is not in apposition with βδελυγμάτων because βδελυγμάτων has no article, yet ἔργων does. B lacks the phrase ἃ ἐποίησαν, so Swete follows the original reading of S, given here. Ziegler and Rahlfs have οἷς ἐποίησαν, in agreement with A and S’s corrector cb2; the case is dative by attraction to the verb προσκυνέω, which takes its object in the dative. Revelation quotes Isa 2:8, which is the only other place the exact phrase τῶν ἔργων τῶν χειρῶν αὐτῶν appears. Rev 9:20 reads, Καὶ οἱ λοιποὶ τῶν ἀνθρώπων, οἳ οὐκ ἀπεκτάνθησαν ἐν ταῖς πληγαῖς ταύταις, οὐδὲ μετενόησαν ἐκ τῶν ἔργων τῶν χειρῶν αὐτῶν, ἵνα μὴ προσκυνήσουσιν τὰ δαιμόνια καὶ τὰ εἴδωλα τὰ χρυσᾶ καὶ τὰ ἀργυρᾶ καὶ τὰ χαλκᾶ καὶ τὰ λίθινα καὶ τὰ ξύλινα, ἃ οὔτε βλέπειν δύνανται οὔτε ἀκούειν οὔτε περιπατεῖν. Cyprian (Ep. 63.1) quoted 2:8–9 to prove the importance of repentance. 9 The Greek ἔκυψεν represents the Hebrew ‫שׁחח‬, which normally is translated by ταπεινόω, as in the rest of this chapter (verses 11 and 17), but that verb is used in the parallel expression, which has ‫שׁפל‬. Like ‫שׁחח‬, ‫ שׁפל‬is also normally rendered by ταπεινόω. Κύπτω “bend down” provides a more physical image. The identity of the (anarthous) person (ἄνθρωπος … ἀνήρ) is unclear. Cyprian, the only Ante-Nicene Father to quote this verse, took it to be the idolaters just mentioned (Fort. 3; Laps. 7; Letter 63.1), but he was working from Latin, where the absence of the article is not an issue. Cyril of Alexandria took it to be humanity in general (Comm. Isa.). The singular first-person subject of ἀνήσω (from ἀνίημι) must be Κύριος from 2:1, unless the subject be Isaiah. The Hebrew has a second person verb here. Perhaps the change from second person to first person was a visual error in Egyptian cursive Aramaic script, in which Aleph is shaped similarly to Taw. Aleph appears as and Taw as (Gesenius and Kautzsch 1910, xvii). Ottley suggested ἀνοίσω was intended, as in 1:14, as a translation of ‫נשׂא‬. The verbs ἔκυψεν and ἐταπεινώθη continue to describe how the idolators are worshiping their idols. The passive voice of ἐταπεινώθη is used here in a middle sense. The original read-

commentary

363

ing of S, αὐτοῖς, was changed by cb2 to αὐτούς, which agrees with A and B (and Rahlfs and Ziegler). Normally ἀνίημι takes its object in the accusative. With the accusative, the the meaning is most naturally abandonment; with the dative, forgiveness is also possible: “I will not remit them their sin,” like ἀφίημι. In Isa 2:6, the accusative is used with ἀνίημι and the affirmation is that Lord has let them go. Here the dative is used, and the statement is negative: Lord will not let them off.

12

Lord shatters the earth

(2:10–11)

10 The addressees are warned that Lord’s radiance is so overpowering as to make hiding underground attractive. Because the variant reading εἰσέλθετε for εἰσέλθατε is also an aorist imperatives, there is no difference in meaning. The expression ἀπὸ προσώπου, meaning “presence,” is a literal translation of the Hebrew, but it is also attested in Greek before the LXX. BDAG cites Ctesias (5th–4th BCE): 688 Fgm. 9 Jac., which has φυγεῖν ἀπὸ προσώπου Κύρου. The phrase ὅταν ἀναστῇ θραῦσαι τὴν γῆν is not represented in MT; it recurs in 2:19, and 21. ὅταν is indefinite, but “whenever” (the normal English way of indicating indefiniteness) is not appropriate because it implies multiple repeated events. 2 Thess 1:9 quotes Isa 2:10 or 19 or 21, οἵτινες δίκην τίσουσιν ὄλεθρον αἰώνιον ἀπὸ προσώπου τοῦ κυρίου καὶ ἀπὸ τῆς δόξης τῆς ἰσχύος αὐτοῦ. 2 Thess 1:10 continues the borrowing (from 2:11 or 2:17) with ὅταν ἔλθῃ ἐνδοξασθῆναι ἐν τοῖς ἁγίοις αὐτοῦ καὶ θαυμασθῆναι ἐν πᾶσιν τοῖς πιστεύσασιν, ὅτι ἐπιστεύθη τὸ μαρτύριον ἡμῶν ἐφ’ ὑμᾶς, ἐν τῇ ἡμέρᾳ ἐκείνῃ. Quarles argued that 2Thess 1:9–10 identifies Christ with the Lord in Isa 2:10 (Quarles 1997). Rev 6:15 alludes to the same scriptures (Isa 2:10 or 2:21 and Isa 2:19) with its Καὶ οἱ βασιλεῖς τῆς γῆς καὶ οἱ μεγιστᾶνες καὶ οἱ χιλίαρχοι καὶ οἱ πλούσιοι καὶ οἱ ἰσχυροὶ καὶ πᾶς δοῦλος καὶ ἐλεύθερος ἔκρυψαν ἑαυτοὺς εἰς τὰ σπήλαια καὶ εἰς τὰς πέτρας τῶν ὀρέων. Isa 2:19 contributes the phrase εἰς τὰ σπήλαια καὶ. 11 The two verbless predicative clauses οἱ γὰρ ὀφθαλμοὶ κυρίου ὑψηλοί and ὁ δὲ ἄνθρωπος ταπεινός in 2:11 are not quite parallel because ἄνθρωπος is nominative but κυρίου is genitive. It is not the eyes of humanity but humanity itself that is low. Κυρίου has no counterpart in MT. Although the two words ταπεινός and ταπεινωθήσεται are cognate in Greek, in the Hebrew these two words are from different roots. The same is true for ὕψος and ὑψωθήσεται. The phrase ὕψος τῶν ἀνθρώπων refers to the high position of people. Given the common conception that monotheism is promoted in the Bible, it may be surprising to note that here in 2:11 we find one of the few pairings of Κύριος μόνος in the Greek scriptures. In Isaiah we have the identical expression in 2:17. The only others are Exod 22:19;

364

commentary

Deut 32:12 = Odes 2:12; 1Kgdms 7:4; 3Kgdms 18:22; Dan 3:45; Esd B 19:6; Sir 18:2; Odes 14:26. The “day” referred to by ἐν τῇ ἡμέρᾳ ἐκείνῃ is when Lord rises, i.e., ὅταν ἀναστῇ θραῦσαι τὴν γῆν.

13

Lord brings the arrogant low

(2:12–17)

12 The theme introduced in the preceding paragraph is the essence of this paragraph: human arrogance will be brought down. In the phrase ἡμέρα γὰρ κυρίου σαβαωθ ἐπί, the preposition ἐπί is used in a hostile sense. Because the following verbless predicative clauses are in a future context, the English translation includes “will be.” ὑβριστήν and ὑπερήφανον are synonyms, describing haughty arrogant people. The pair ὑψηλὸν καὶ μετέωρον represents only one word in the MT: ‫ ;נשׂא‬ὑψηλόν was used of Lord in 2:11. The instance of ταπεινωθήσονται in 2:12 translates a different Hebrew word than in 2:11. Here it is ‫;ָשֵׁפל‬ there it was ‫שׁחח‬. Tertullian (Marc. 4.33) recalled Isa 2:12 when condemning pride, and Cyprian (Ep. 54.3) used it to threaten punishment for the arrogant. 13 In Hebrew the cedars are plural, so the Hebrew adjectives modify the cedars. But G understood the cedar as singular, so did not use the adjectives τῶν ὑψηλῶν καὶ μετεώρων attributively. The difference in Hebrew is only a yod, the smallest letter, on the end of ‫ארזי‬. The genitive could be understood as possessive or partitive. Instead of all of Lebanon being high and lofty, if possessive the people who have the cedars are high and lofty, and if partitive, some of the high and lofty cedars selected from the others. The acorn (βαλάνου) implies an oak tree. 14 Although the adjective ὑψηλόν is not present (modifying ὄρος) in the other uncials and editions, there is a corresponding Hebrew word ‫ הרמים‬in the MT. 15 Correctors ca and cb3 changed πάντα τεῖχος in to πᾶν τεῖχος, as the other uncials and editions have it. If not a simple mistake, the possibilities are that the scribe thought of τεῖχος as masculine singular, or as neuter plural. The masculine singular is preferable because of ὑψηλόν. 16 The noun θέαν is accented as θέα “sight,” not θεά “goddess.” Κάλλους is from κάλλος, ους, τό “beauty,” not the adjective καλός. Ottley’s comment is insightful: “πλοίων seems here to be a mistaken addition; the rest is not far from the Heb., ‘images,’ or ‘objects of desire’: to the root ‫ שׂכה‬is by many assigned the meaning ‘to see,’ so that θέα in the sense of ‘an object of sight’ is very near,

commentary

365

and κάλλος represents ‫ חמד‬also in 53:2. Cf. Plat. Repub. X. 615 A, διηγεῖσθαι θέας ἀμηχάνους τὸ κάλλος. Vulg. has here omne, quod visu pulchrum est” (Ottley 1904, 1:2:114). Van der Vorm-Croughs commented under the category she titled “Two renderings in genitival relationship reflect distinct readings or interpretations of the Hebrew” as follows: “LXX Isaiah offers two different interpretations of …: (a) a plural form … “ship” (= πλοίων); and (b) a (not attested) substantive noun from the root … (“to look at”), meaning “images” (≈ θέαν).” She noted, “Cf. Ziegler, Untersuchungen, 61. Goshen-Gottstein, on the contrary, wrote that πλοίων is a plain addition, not deriving from … (HUB Isa, 8)” (van der VormCroughs 2010, 35). This expression would most naturally have been read as “every sighting of ships of beauty,” i.e., against every appearance of a beautiful ship, which makes little sense in this context. Unfortunately Eusebius is no help because he skipped this section in his commentary, and continued directly to 2:22. The words ὕψος ἀνθρώπων, καὶ ὑψωθήσεται κύριος μόνος ἐν τῇ ἡμέρᾳ ἐκείνῃ are repeated from the end of 2:11. The MT is identical in both places: ‫֣רוּם ֲא ָנִ֑שׁים‬ ‫ְו ִנְשׂ ַ֧גּב ְיהָ֛וה ְלַב ֖דּוֹ ַבּ ֥יּוֹם ַהֽהוּא׃‬

17 The verb ταπεινωθήσεται translates the same Hebrew word as in 2:11, which is not the same as in 2:12. See also the note on ὕψος at 2:11; the same Hebrew word ‫ רום‬is behind both. Again, as in 2:11, Κύριος μόνος represents one of the rare collocations of these two words. Irenaeus, Haer. 4.33.13 quoted Isa 2:17 to say that after the ascension, God will cast down his opponents. See the discussion of the reception of 2:10–11 for the allusion between Isa 2:17 and 2 Th 1:10.

14

Handiworks hidden from Lord

(2:18–19)

18 An earlier paragraph (2:10) advised the addressees to hide in the rock and ground; here they are prophesied to bring their idols with them. The case of the neuter τὰ χειροποίητα πάντα could be nominative or accusative. Because the first word of verse 19 is clearly a nominative masculine and must be the subject of κατακρύψουσιν, the neuter χειροποίητα must be the accusative object of this verb. 19 The Hebrew has only one word, ‫במערות‬, where the Greek has seven: εἰς τὰ σπήλαια καὶ εἰς τὰ σχισμάς. The missing sigma in τὰ σχισμάς is an example of simplification of two sigmas into one. Another example may be ω σπινθῆρες in 1:31. The expression ἀπὸ προσώπου is rare but not unattested in Greek by this time. In any case it would be familiar to those who had read the scriptures in

366

commentary

Greek. The phrase ὅταν ἀναστῇ θραῦσαι τὴν γῆν occurred earlier in 2:10; and this time the MT includes it. It occurs again in 2:21. Tertullian alluded to 2:19 in Marc. 4.30; 4.36 and Herm. 34. He also used it to show that the resurrection is a future event, since God has not yet shattered the earth (Res. 22). See also the discussion on the reception of 2:10–11 for the allusions to Isa 2:19 in 2 Thess 1:9 & Rev 6:15.

15

Idols discarded, to hide from Lord

(2:20–21)

20 Because G was at a loss when encountering the Hebrew ‫חפר פרה‬, he used one of his favourite standbys ματαίοις. G used ματαίος for twenty different words, most often ‫( תהו‬4 times). In place of ἐποίησαν, Alexandrinus has the singular ἐποίησεν, to match ἄνθρωπος. See the discussion of the reception of 2:10–11 above for allusions and echoes between Isa 2:19 and 2 Thess 1:9 & Rev 6:15. 21 Silva translated ἐκβαλεῖ ἄνθρωπος τὰ βδελύγματα αὐτοῦ τὰ ἀργυρᾶ καὶ τὰ χρυσᾶ, ἃ ἐποίησαν προσκυνεῖν τοῖς ματαίοις καὶ ταῖς νυκτερίσιν as “will throw away his silver and gold abominations, which they made to do obeisance to the vain ones and the bats” and added a note: “Or will throw away to the vain ones and to the bats his silver and gold abominations, which they made to do obeisance to.” The question is whether τοῖς ματαίοις καὶ ταῖς νυκτερίσιν is the dative object of προσκυνεῖν, or indirect object of ἐκβαλεῖ. Silva’s main translation is preferable because it immediately follows προσκυνεῖν, which takes its object in the dative (see note on 2:8). It is not clear why bats (νυκτερίσιν) should be singled out for worship, other than that they are associated with caves, but G was simply translating the Hebrew ‫עטלפים‬. Interestingly, Eusebius neglected to mention the vanities and bats, indicating he was at a loss as well. The dative is used to render the Hebrew ‫ל‬. The book of Revelation alludes to Isa 2:20. Rev 9:20 reads, Καὶ οἱ λοιποὶ τῶν ἀνθρώπων, οἳ οὐκ ἀπεκτάνθησαν ἐν ταῖς πληγαῖς ταύταις, οὐδὲ μετενόησαν ἐκ τῶν ἔργων τῶν χειρῶν αὐτῶν, ἵνα μὴ προσκυνήσουσιν τὰ δαιμόνια καὶ τὰ εἴδωλα τὰ χρυσᾶ καὶ τὰ ἀργυρᾶ καὶ τὰ χαλκᾶ καὶ τὰ λίθινα καὶ τὰ ξύλινα, ἃ οὔτε βλέπειν δύνανται οὔτε ἀκούειν οὔτε περιπατεῖν. Tertullian (Adv. Jud. 13; Marc. 3.23) saw 2:20 fulfilled in Gentile conversion to Christianity. The reason the idols are cast out is given in 2:21; it is τοῦ εἰσελθεῖν, an infinitive of purpose. One must rid himself of all that baggage in order to flee. 22 Verse 2:22 is missing in G. Croughs wrote “As a whole, the Greek Isaiah does not contain many of such extensive minuses, the preponderance of the units which are not represented in the translation numbering not more than three

commentary

367

words” (van der Vorm-Croughs 2010, 380). This verse is present in 1QIsaa, so despite Eugene Ulrich (2001, 292–293), Arie van der Kooij argued that it was omitted by G intentionally (2006).

16

Lord Sabaoth removes Judea’s leadership

(3:1–5)

1 The relation of the the section beginning chapter 3 to what precedes is unclear. On one hand, the cessation of the refrain about shattering the earth indicates a new oracle begins here. On the other hand, there is no explicit introduction beyond Ἰδοὺ δή (3:1), and there is some thematic continuity. The future of Judea’s leadership is in question; the removal of these leaders could easily take place at “that day” of chapter 2. Ἰδού is the standard translation of ‫הנה‬. It does more than point to something; it draws the hearers’ attention. Although particles are not common in G; δή appears here as the standard equivalent of ‫נא‬. δή occurs most commonly in the books of Judges to 4 Kingdoms, and also in the minor prophets. The word ‫ האדון‬only appears in Isaiah and Malachi 3:1. Isaiah uses it only as part of the phrase ‫האדון יהוה צבאות‬, in Isa 1:24; 3:1; 10:33 rendered ὁ δεσπότης Κύριος Σαβαώθ, and in 10:16; 19:4 as just Κύριος Σαβαὼθ. The future ἀφελεῖ (ἀφαιρέω) is translated here from the Hifil participle of ‫סר‬. Ἰουδαίας represents ‫יהודה‬. In the LXX, only 45 times of 806 is ‫ יהודה‬rendered Ἰουδαία. Over half of those are in Isaiah; the others are in Psalms, Jeremiah, Lamentations, Ezekiel, 2Chronicles, Esdras B, and Zechariah. Normally ‫יהודה‬ becomes Ἰούδας; 156 times it is indeclinable Ιουδα. However, in Isaiah, ‫יהודה‬ becomes Ἰουδαία 12 times, Ἰούδας 13 times, Ιουδα 2 times, and Ἰουδαῖος once. In Codex Vaticanus, Jerusalem and Judea are reversed. Cyprian (Test. 1.21–22) interpreted the strength of bread and water to mean that “the Jews would lose while we should receive the bread and the cup of Christ.” Tertullian (Adv. Jud. 13; Marc. 2.23; 5.8) saw in 3:1, 3 a prophecy that God would take away the Holy Spirit from Jerusalem, but in Marc. 5.6 he interpreted the builder as Paul. 2 Silva translated γίγαντα as “mighty one” with a footnote: “Or giant.” ἄνθρωπον (“a warrior person”) is present in the Greek because the Hebrew has ‫איש‬ ‫מלחמה‬. Correctors ca and cb2 precede this word by και ισχυοντα in the bottom margin, which the other uncials and editions also have. The καὶs in this chain are linking separate nouns, not adjectives all modifying one noun, so instead of “a powerful and warrior person” with the correction the English would be “a powerful man and a warrior person.” The word στοχαστής is unattested earlier than G. LSJ offers the gloss “diviner” (i.e., of the future, in Josephus, War 4.289),

368

commentary

but the root concerns guessing more broadly. Philo used it three times, (Opif. 45; Spec. 1.61; Praem. 46) in the sense of guessing or conjecturing. See also Agatharchides De mari Erythraeo, 8 (2nd C. BCE). 3 In MT, the “amazing” and “counsellor” are separated by a disjunctive accent ‫ וּ ְנ֣שׂוּא ָפ ִ֑נים ְויוֹ ֵ֛ﬠץ‬and therefore refer to two people, but θαυμαστὸν σύμβουλον indicates one amazing counsellor. The Greek words used for the “wonderful counsellor” ‫ ֶפֶּלא יוֵֹﬠץ‬of 9:5(6) are not the same: Μεγάλης βουλῆς. The phrase συνετὸν ἀκροατήν refers to an “intelligent student” (a “hearer” in James 1:23–25). G apparently did not understand ‫( לחש‬the word does not appear in the Pentateuch); the two other times he had to deal with it he either left it out (3:20), or took it as an adjective μικρός (26:16). Paul in 1Cor 3:10 used a phrase from Isa 3:3, in Κατὰ τὴν χάριν τοῦ θεοῦ τὴν δοθεῖσάν μοι ὡς σοφὸς ἀρχιτέκτων θεμέλιον ἔθηκα, ἄλλος δὲ ἐποικοδομεῖ. Theodoret mentioned the “excellent councillor” in his letter To an Unknown Correspondent. Origen quoted 3:1–3 to show that the Christ divorced the synagogue, since the Jews are no longer able to keep their commandments, such as stoning, and those requiring the temple (Comm. Matt. 14.19). For more on the history of this verse see Stegemüller’s work (1967). 4 The new paragraph in S near the end of 3:3 is awkward. The paragraphing in S requires that καὶ συνετὸν ἀκροατήν be construed with what follows rather than with what precedes. Because the paragraph begins before καὶ συνετὸν ἀκροατήν, that phrase must be the object, not than the more natural νεανίσκους, and the καὶ must be adverbial. If the paragraph division is ignored, we could translate “… and an intelligent student. And I will establish youths as their rulers ….” The future of ἐφίστημι (3:4) is causal, and when ἐφίστημι has double accusative objects, one of the objects is established as the other. The noun ἐμπαίκτης is related to the verb ἐμπαίζω “ridicule,” hence “ridiculers,” but ‫ַתֲּﬠלוִּלים‬ is an abstract noun, “wantonness.” G is consistent in his rendering; Isa 66:4 also has ἐμπαίγματα for ‫תעלול‬. Jude 18 uses a word from Isa 3:4, in ἐπ’ ἐσχάτου χρόνου ἔσονται ἐμπαῖκται κατὰ τὰς ἑαυτῶν ἐπιθυμίας πορευόμενοι τῶν ἀσεβειῶν. Tertullian saw in this verse the lawyers who put heavy demands on the people (Marc. 4.27). 5 The verb συμπίπτω means “fall together” in the sense of collapse. The punctuation here follows that of S. προσκόπτω carries both physical and figurative senses: stumbling against, and feeling or giving offense. The two words ἄτιμος and ἔντιμον are mirror images of each other. The alliteration of initial M-sounds in Hebrew is replaced by alliteration of initial I-sounds in Greek. Clement of Rome quotes 3:5 οἱ ἄτιμοι ἐπὶ τοὺς ἐντίμους when describing the jealousy of

commentary

369

his readers (1Clem. 3.3). Justin (Dial. 24) used 3:5 to apostrophise the Gentiles. Although there are no direct verbal parallels, Isa 3:5–6 is reminiscent of the enmity described in Mic 7:6: διότι υἱὸς ἀτιμάζει πατέρα, θυγάτηρ ἐπαναστήσεται ἐπὶ τὴν μητέρα αὐτῆς, νύμφη ἐπὶ τὴν πενθερὰν αὐτῆς, ἐχθροὶ ἀνδρὸς πάντες οἱ ἄνδρες οἱ ἐν τῷ οἴκῳ αὐτοῦ.

17

Judaea desperate for leaders

(3:6–9)

6 The removal of leaders by Lord Sabaoth leads to desperation on the part of the populace. The vern ἐπιλαμβάνω “lay hold of” takes its objects ἀδελφοῦ and οἰκείου (a household member) in the genitive. The criterion for one’s selection as a leader (owning clothing) is just as unexpected in the Hebrew as in the Greek. The demand to become a leader is in the imperative (aorist of γίνομαι). Where G has τὸ ἐμόν indicating who owns the food, MT has ‫“ הזאת‬this.” Silva translated ὑπό as “under” because σέ is in the accusative, with a note: “Or supplied by.” ὑπό is not G’s usual translation of ‫ַתַּחת‬, which more commonly is rendered ἀντί, but ὑπό is more appropriate here because ὑπό can carry the sense of “under the control of,” as Muraoka noted when adducing the similar expressions in Deut 33:3 ὑπὸ τὰς χεῖράς σου … ὑπὸ σέ είσιν; Ps 143:2 ύποτάσσων τόν λαόν μου ύπ’ έμέ, and 1Macc 10:38 γενέσθαι ύφ’ ένα ‘to come under one ruler.’ 7 The poverty is such that even those who were begged to be leaders have no food or clothing. The leadership candidate’s objection is that he does not in fact have clothing, or bread for that matter. The phrase ἀποκριθεὶς ἐρεῖ recalls the similar use of ἀποκριθείς in the Gospel narratives. A time reference is given as τῇ ἡμέρᾳ ἐκείνῃ, which is when Lord Sabaoth removes the leadership (3:1). MT has ‫ ְתִשׂי ֻ ֖מ ִני‬in place of ἔσομαι; as Tov noted, this is a change from passive to active. 8 The perfect of ἀνίημι refers to the condition of no longer being held together or coherent, so the English released or collapsed would be appropriate glosses. For αἱ γλῶσσαι αὐτῶν μετὰ ἀνομίας Silva has “their tongues are joined with lawlessness”; Ottley translated as “their tongues (are) with transgression.” The Hebrew behind μετὰ ἀνομίας is ‫“ ומעלליהם‬and their deeds,” from the same root as ‫ ַתֲּﬠלוִּלים‬in section 16 above. ἀνομία is a favourite lexical item of G when he is at a loss. The proposition μετά carries the sense of accompaniment. Since G interpreted ‫ ומעלליהם‬with the previous clause, he now had to insert τά before πρὸς κύριον ἀπειθοῦντες. The church fathers do not comment on what these might be. The phrase τὰ πρὸς κύριον appears in the scriptures only in Deuteronomy. Deut 9:24 has ἀπειθοῦντες ἦτε τὰ πρὸς κύριον. ἀπειθέω appears 13 times in Isaiah, trans-

370

commentary

lating ‫ מרה‬3 times, ‫ מאס‬twice, ‫ סרר‬twice, ‫ איב‬once, ‫ יסר‬once, ‫ סיג‬once, and ‫סרה‬ once. It is the most common translation of ‫ מרה‬in the Pentateuch, especially Deut. Possibly G read the samek in ‫ יסר סרר‬and ‫ סרה‬as a mem. Normally this verb takes its object in the dative, so the accusative limiting this verb, τὰ πρὸς κύριον, is not a direct object but a more general adverbial modifier “with respect to the things regarding Lord.” The aorist indicative occurs with a present adverb νῦν ἐταπεινώθη, translating ‫ עני‬as if from ‫“ ענה‬humble” rather the MT’s ‫“ ֵﬠ ֵני‬eyes”. The aorist form of ἀνθίστημι, ἀντέστη “set against” sounds like its Hebrew counterpart ‫ָﬠ ְנָתה‬, from ‫“ ָﬠ ָנה‬answer.” A new paragraph begins with the words Διότι νῦν, which have no counterpart in MT. G read the ‫ ו‬as a conjunction rather than a suffix on ‫ ָכּבוֹד‬as in MT. ἀνθίστημι refers to opposition or resistance; Eusebius wrote that their tongues and practices were against the Lord and provoked him (1.29). The ending on Σοδόμων is plural because the lexical form Σόδομα is neuter plural. The genitive indicates “like that of Sodom.” Because ἐμφανίζω denotes making something evident, ἐνεφάνισαν is an appropriate paraphrase of ‫ל ֹא ִכֵחדוּ‬ “they did not hide.” Eusebius interpreted this provocation in word and deed in light of the following section, in which the just man is bound.

18

Woe to lawbreakers

(3:9–11)

9 Woe is directed against Jerusalem and Judea for their handling of the righteous. G has them plotting καθ’ ἑαυτῶν, which although Silva translated “against them,” would most naturally have been read reflexively, as Eusebius has it, “they have given evil counsel against their own soul, or rather, they suffered these things according to that which was resolved” (1.29). They say, Δήσωμεν τὸν δίκαιον, a masculine noun. In two cases, Justin reads δήσωμεν here, as does G. But instead of δήσωμεν the commentary of Eusebius has αρωμεν, as does Justin’s Dial. 136. Wisdom of Solomon 2:12 has ἐνεδρεύσωμεν τὸν δίκαιον, ὅτι δύσχρηστος ἡμῖν ἐστιν καὶ ἐναντιοῦται τοῖς ἔργοις ἡμῶν, but Barn. 6.7 (according to Lightfoot) follows G exactly. Barnabas says the prophet speaks against Israel, that Isa 3:9 foretells Jesus’ suffering. Hegesippus may have applied the phrase τὸν δίκαιον to James “the Just”; Eusebius (Hist. eccl. 2.23.13) considered the martyrdom of James fulfillment of this verse. But Justin Martyr quoted 3:9–15 as a curse on the Jews for doing “such things” against Christ (Dial. 133), “publishing throughout all the land bitter and dark and unjust things against the only blameless and righteous Light sent by God” (Dial. 17). Rufinus found the binding of the just one fulfilled by Judas’ betrayal of Jesus (A Commentary on the Apostles’ Creed 20). G changed the subject to δύσχρηστος, but retained the meaning; the MT has ‫“ טוב‬it is good.” G could be understood as

commentary

371

“he is inconvenient.” The particle τοίνυν appears in G four times, more than any other translated book of the Greek Bible (it is common in 4 Macc). The plural γενήματα translates ‫“ פרי‬product, fruit,” which in the Pentateuch tends to be rendered καρπός, but in G is so rendered only at 37:30. The subject of φάγονται must still be Judea, from 3:8. Justin (Dial. 17; 133; 136; 137) saw the Jewish rejecters of Jesus in 3:9–10. 11 To translate ‫ רשׁע‬G used another favourite that he often drew on when at a loss: ἀνόμῳ. Its twenty instances in G translate 14 different Hebrew words, but it does not appear in the Pentateuch. Origen (Comm. Matt. 13.30) saw in 3:11 a warning for judgement day. He quoted the clause “according to the works of our own hands shall it happen unto us” as a parallel to Matt 7:2.

19

Time for justice

(3:12–15)

12 That the woes are not directed to the entire population of Judea is evident from the sympathetic treatment of “my people” beginning in3:12. G took Λαός μου as a vocative; perhaps this explains the second person pronouns that follow, where MT has the third person. The second person pronouns in the MT appear only in the second half of 3:12. It is specifically those in authority that are judged; a πράκτωρ is a court official responsible for collecting debts. There are two meanings for the Hebrew root ‫ עול‬behind ‫מעולל‬, translating καλαμῶνται: (1) suckle or (2) act wrongly. G chose neither of these, deriving the meaning instead from ‫“ עלל‬glean.” G understood ‫“ ונשים‬and women” as ‫נגשים‬, i.e., the πράκτορες who demanded (ἀπαιτοῦντες) repayment. For the feminine τὴν τρίβον (the reading also of A); B has τὸν τρίβον. Normally τρίβος is feminine, but LSJ provide some examples of masculine forms in Euripides and Plutarch. Cyprian applied 3:12 to church elders who permit communication with the lapsed: “They who call you happy cause you to err, and destroy the path of your feet” (Ep. 27.2 and Laps 14). “They who call you happy” are the Christians who soothe the lapsed with flattery, which is pernicious (Test. 3.115). 13 Instead of extortion, Lord insists on justice. G highlighted the contrast with Ἀλλὰ νῦν to which there is no counterpart in MT. The verb καταστήσεται would mean “set down” if transitive, but in this context it is middle, intransitive “stand.” For example, we find καταστὰς ἔλεγε in an assembly, in Herodotus, Hist. 1.152.1, meaning “he stood and began speaking.” The preposition εἰς here indicates purpose, i. e., “for” in the sense of not “on behalf of judgement” but “for the purpose of judgement.”

372

commentary

14 No pronoun corresponding to αὐτός is present in MT; likely αὐτός is a repeated translation of ‫ הוה‬as ‫הוא‬. Bar-Asher wrote on a similar Hebrew-only phenomenon (2013). The hanging nominitive ὑμεῖς provides focus. The interrogative τί applies to two questions, the second being the verbless question ἡ ἁρπαγὴ τοῦ πτωχοῦ ἐν τοῖς οἴκοις ὑμῶν. 15 The meaning of καταισχύνετε is the same kind of disgrace as in 1 Cor 11:4. The rhetorical questions serve to identify which behaviours are unjust.

20

Women of luxury will be humbled

(3:16–26)

16 Women who now enjoy luxury can expect to have their fortunes reversed. Section 20 contains many expressions with no basis in the Hebrew. As Ottley noted, satire is achieved simply by listing the various cosmetic devices, and the exact nature of each one is of minor importance. Therefore G can be forgiven for adding a couple of items to the Hebrew list (in 3:18), and perhaps guessing at some of the more obscure vocabulary. The differences between the Hebrew and Greek are so great that Ziegler was reluctant to call this section a translation at all (1934, 208). Michael van der Meer found literary dependence on Exodus 35:22 and Numbers 31:50, where luxury items are dedicated to the priests (2008b, 588). Arie van der Kooij noticed that the luxury items were divided into the same two categories typically used for dowries: clothing and adornments (2004, 129–130). This section was popular among the church fathers. Clement of Alexandria seems to have had 3:18–23 in mind in his critique of ornamentation in Paed. 2.13 and 3.11. Cyprian said Isaiah “chides the daughters of Sion” for “departing from God for the sake of the world’s delights” (Hab. virg. 13). In explaining why Christ addresses only men in his admonitions against lust, Chrysostom offered Isa 3:16 as “His rebuke for them in particular” (Homily 17, on Matt 5:27). He also quoted Isa 3:16, 24 in Homily 89 (on Matt 27:62, Matt 64) and Homily 8 (on 1Timothy 2:8–10), to rebuke women who are vain. 16 Instead of λέγει, the form in S is the imperative λέγε, with no correction by a later scribe. G frequently uses the nominative form with vocative function, so λέγε Κύριος could possibly have been read as an command given Lord, but that would make little sense in this context. It is much more likely that λέγε was read as the indicative λέγει. As in most of the OG, ‫ ַיַﬠן‬is translated by ἀντί in the phrase Ἀνθ ὧν, the first occurrence of ‫ ַיַﬠן‬in Isaiah. But after this, perhaps recognizing the awkwardness of ἀντί here, G does not render it as ἀντί again, but prefers ὅτι. νεῦμα is a sign which can be done in time to music, or as a command.

commentary

373

It normally corresponds to the English “nod,” but probably because of ὀφθαλμῶν, Silva uses “wink” instead. The noun πορείᾳ is related to the more familiar verb πορεύομαι and refers to a way of going. Twice G adds ἅμα, with nothing corresponding in the MT. The Doric form of χιτῶνας (as spelled in the editions) used here, κιτῶνας, is also attested in POxy.1269.30. The meaning of παίζω is to actively amuse. We might say “play around” or “have fun.” Silva has “being playful.” 17 In place of ὁ θεός MT has ‫אדני‬. The noun σχῆμα is often used for the outward appearance (rather than reality), which as the object of ἀποκαλύπτω, would mean the women’s figures would be exposed. But σχῆμα could also mean the character or characteristic property of the women. I suspect the translator did not understand the Hebrew word ‫“( ֹפּת‬socket”) in 1 Kgdms 7:50 and guessed at something that would fit the context. 18 Especially in the plural, κόσμος refers to women’s ornamentation. The English word “cosmetic” is derived from κόσμος, but that is an inappropriate translation here because cosmetics tend to be preparations applied to the body rather than objects of decoration. Also in Isa 3:18, 26. One of the ornaments (ἐμπλόκιον) is according to van der Meer “a valuable stitch work of golden threads entwined into the hair” (2008b, 590) rather than the hair-clasp our lexicons suggest. In its entry on κοσύμβος LSJ refers only to this instance, giving the meaning “hair-net,” which seems to me far from certain. Related words κοσύμβη and κοσυμβωτός tend to indicate “fringe.” Tertullian mentioned these in The Apparel of Women 2.10. The adjective μηνίσκους denotes something moon-shaped, i.e., a crescent. 19 A κάθεμα appears around one’s neck in Ezek 16:11. In Clement of Alexandria they are necklets (Paed. 2.13). 20 The words καὶ τὴν σύνθεσιν τοῦ κόσμου have no counterpart in MT. σύνθεσιν refers to a combination, in this case of clothes, i.e., a suit or wardrobe. The phrase Καὶ τοὺς χλιδῶνας καὶ τὰ ἐνώτια appears in S* as a paragraph on its own. The absence of a verb, along with the accusative case yields a phrase that cannot stand by itself. Correctors ca and cb3 add καὶ τὰ ψέλια καὶ τὸ ἐμπλόκιον καὶ τὰ περιδέξια καὶ τοὺς δακτυλίους, which matches the other uncials (except Θ) and editions, except that B (Swete) has καὶ τοὺς δακτυλίους before καὶ τὰ περιδέξια. Likely the list was accidentally shortened because of the repeated καὶ τὰ. But this does not solve the problem of the missing verb. This example indicates that the paragraph divisions must not be adhered to rigidly.

374

commentary

The collection of jewellery is reminiscent of Exodus 35:22 and Numbers 31:50. Some of the vocabulary is rare: χλιδών is a bracelet (2 Kingdoms 1:10); ψέλιον is an armlet (Genesis 24:22); ἐμπλόκιον is a hair-clasp; περιδέξιον is a right armlet. 21 The adjective περιπόρφυρος means purple-edged, normally referring to clothing. The similar word μεσοπόρφυρα means made of another colour and purple. 22 G was at a loss as to how to render ‫ָח ִריט‬, so he guessed τὰ κατὰ τὴν οἰκίαν. The nature of τὰ διαφανῆ Λακωνικά (the transparent Spartan things) is not specified. Ottley referred to the διαφανῆ χιτωνία in Aristophanes Lys. 48, which does fit the context. 23 The phrases καὶ τὰ βύσσινα καὶ τὰ ὑακίνθινα καὶ τὰ κόκκινα and σὺν χρυσίῳ καὶ ὑακίνθῳ are not found in MT. The punctuation in my transcription follows that of S. S’s spelling of συγκαθυφασμένα (συνκατυφασμενα) is close to that of Swete’s edition of B (συνκαθυφασμένα). Συγκαθυφαίνω appears here as a neologism, apparently meaning “interweave.” An alternate spelling of θερίστριον is attested in θέριστρα, a summer garment, used for adornment of the head in Genesis 24 and 38. Van der Meer’s research identified the θερίστρον as a “cap,” “shawl,” or “scarf” (2008b, 595), intended not to hide but to adorn. The original scribe of S had κατακλιστρα, a misspelled word corrected to κατάκλιστα by cb2 and cb3; B (Rahlfs and Swete) has κατάκλιτα. In LSJ, κατακλειστος is glossed “shut up.” The meaning of this hapax legomenon is usually sought for in the cognates κατακλίνω, κατακλινής, and κατακλιτέον, which refer to being bed-ridden due to illness. Van der Meer rejected this interpretation and suggested κατάκλιτος is an etymological guess of the meaning of ‫הרדידים‬, from ‫“ ירד‬go down” (2008b, 596). Corrector cb2 deleted καὶ τὰ, which is also lacking in the other uncials and editions. 24 The reversal of fortunes are expressed in a series of contrasts introduced by ἀντί. A pleasant (ἡδύς) scent (ὀσμῆς) is replaced by a cloud of dust. Other uncials and editions have the dative σχοινίῳ for σχοινίον (rope). The second person form ζώσῃ (from ζώννυμαι “belt up”) appears unexpectedly. In the Hebrew, the second person pronoun appears at the beginning of verse 25, but as a possessive suffix. The genitive τοῦ χρυσίου modifies τοῦ κόσμου. Origen quoted 3:24 in Princ. 2.3.6, to discuss the “world” (κόσμος), appealing to Wisdom 18:24. In Wisdom, κόσμος has a philosophical meaning that is foreign to most of the rest of the LXX. The noun φαλάκρωμα is cognate with the adjective φαλα-

commentary

375

κρός (bald). The phrase ἕξεις διὰ τὰ ἔργα σου has no counterpart in MT. For the spelling κιτῶνος see note the note on 2:16. 25 The loss will not be limited to possessions. What the women hold even more dear, their men, will also be taken. The phrase ὃν ἀγαπᾷς is not represented in MT and does not appear elsewhere in OG. 26 Rahlfs puts καὶ ταπεινωθήσονται at the beginning of verse 26; Swete and Ziegler at the end of verse 25. In S it begins a new paragraph. The noun θῆκαι generally refers to receptacles, in this case because of τοῦ κόσμου jewelery boxes come most immediately to mind. But θῆκαι is also used of graves and sheaths, so a double meaning is possible here, given that the families of the women are to be killed. It is impossible for the impersonal nominative θῆκαι to “mourn,” so the subject of πενθήσουσιν is likely an unspecified group of mourners. The second person addressee changes from plural ὑμῶν to singular καταλειφθήσῃ. The epsilon at the beginning of ἐδαφισθήσῃ is not an augment but part of the lexical form; it is the future passive of ἐδαφίζω.

21

Shortage of men

(4:1)

1 The future hardship of women continues to be in view in section 21, in language reminiscient of the shortage of leaders in 3:6. This would be the logical consequence of the death of sons and men mentioned in 3:25. Marriageable men will be so rare that that the women promise to be self-sufficient if only they can be married. MT begins chapter 4 with words not represented in G, ‫ביום‬ ‫ ;ההוא‬they are probably a late gloss (Williamson 2006, 1:294). LSJ says καλεῖν ὄνομα ἐπί τινι is to give a name to something, citing Plato’s Parmenides 147d, as well as καλεῖν τινὰ ἐπὶ τῷ ὀνόματι τοῦ πατρός (Luke 1:59), and the passive καλεῖσθαι ἐπί τινι in Gen 48:6, but those use the dative case, unlike the accusative κεκλήσθω ἐφ’ ἡμᾶς found here. Polybius has ἐπ’ ὀνόματος καλεῖν τινα, but that is genitive. The instances in the Greek Bible in which καλεῖν ἐπί are used with the accusative all refer to something being summoned to that thing in the accusative case. Jeremiah 25:29 may be a parallel, with ὠνομάσθη τὸ ὄνομά μου ἐπ’ αὐτήν. Victorinus included “the seven women of Isaiah” in a list of biblical sevens explaining the importance of the number seven (On the Creation of the World). He also claimed the “one man” is Christ, the seven women are seven churches, the bread is the Holy Spirit, the garments are the glory of immortality, the reproach is original sin (taken away in baptism), and the name is “Christian” (Commentary on the Apocalypse of the Blessed John 1).

376 22

commentary

God will glorify the remnant on that day

(4:2–3)

2 Once the powerful of Judea have been brought to this low point, the prophet promises that God will also reverse the fortunes of the lowly remnant of Israel. The δέ in 4:2 has no counterpart in Hebrew; this happens almost 40 times in Isaiah (van der Vorm-Croughs 2010, 130) Ottley called this a “sudden transition” (1904, 1:2:121). ἐπιλάμψει translates the root ‫צמח‬, which is usually translated by a form of ἀνατέλλω, as in 42:9; 43:19; 44:4; 45:8; 58:8; 61:11. Ottley claimed G read ‫יצח‬, which is translated by ἔλαμψαν in Lam 4:7, but more likely G read ‫יהיה צמח‬ as a periphrastic future participle: God “will be arising.” The verb ἐπιλάμπω is used in the Greek Bible only here and Wisdom 5:6. Ziegler claimed G considered this a theophany (1934, 107–108). The noun ‫( צמח‬which also appears in 61:10) carries messianic connotations in Jeremiah 23:5 but G did not bring out such connotations here. For ἐν βουλῇ, G read ‫“ צבי‬beauty, honor” if it were the Aramaic ‫“ צבו‬purpose” from the root ‫“ ְצָבא‬desire,” as Ottley noted (1904, 1:2:121) (see Dan 4:17). The neuter passive participle καταλειφθέν translates ‫ יתר‬in Leviticus 6 and 14. Here it translates ‫פליטה‬, which normally is rendered with a form of σῴζω (but see Isa 37:31); Obadiah and Joel exhibit the highest incidence of the word ‫פליטה‬. Most of the instances of καταλείπω in the OG are translations of ‫שׁאר‬, ‫ עזב‬or ‫יתר‬. The aorist passive participle of καταλείπω appears most often in Isaiah (4:2, 3; 6:12; 7:3, 22; 10:19, 20, 21; 11:11, 16; 24:14; 28:5). 3 The noun τὸ ὑπολειφθέν is a synonym for καταλειφθέν “remnant.” These are those who remain after the removal of Jerusalem’s leaders. Most of the instances of ὑπολείπω in the OG are translations of ‫ שׁאר‬or ‫יתר‬. This is the only instance of the aorist passive participle of ὑπολείπω in G, but it also occurs in 4 Kingdoms 19:30. The angel in Luke 1:35 alludes to the phrase ἅγιοι κληθήσονται with its διὸ καὶ τὸ γεννώμενον ἅγιον κληθήσεται υἱὸς θεοῦ. There is an echo of οἱ γραφέντες εἰς ζωὴν ἐν Ἰερουσαλήμ in Luke 10:20 χαίρετε δὲ ὅτι τὰ ὀνόματα ὑμῶν ἐγγέγραπται ἐν τοῖς οὐρανοῖς; Rev 20:12 καὶ βιβλία ἠνοίχθησαν, καὶ ἄλλο βιβλίον ἠνοίχθη, ὅ ἐστιν τῆς ζωῆς, καὶ ἐκρίθησαν οἱ νεκροὶ ἐκ τῶν γεγραμμένων ἐν τοῖς βιβλίοις κατὰ τὰ ἔργα αὐτῶν; Rev 21:27 καὶ οὐ μὴ εἰσέλθῃ εἰς αὐτὴν πᾶν κοινὸν καὶ [ὁ] ποιῶν βδέλυγμα καὶ ψεῦδος εἰ μὴ οἱ γεγραμμένοι ἐν τῷ βιβλίῳ τῆς ζωῆς τοῦ ἀρνίου.

23

Lord will purge and protect Jerusalem

(4:4–6)

4 The conjunction ὅτι provides the reason for the situation just described: Lord will burn away injustice. G reverses the tense of the Hebrew qatal form in 4:4 by using ἐκπλυνεῖ, the future of ἐκπλύνω “wash out.” The word for filth,

commentary

377

ῥύπος, is used also in 1Pet 3:21. The phrase τῶν υἱῶν καί has no counterpart in MT. Other uncials and editions lack the second ἐν, in ἐν πνεύματι καύσεως. The Hebrew has the preposition ‫ ב‬in both instances. The subject of ἐκκαθαριεῖ (future of ἐκκαθαρίζω) is probably still Κύριος, with τὸ αἷμα as object. Eusebius noted the similarity of imagery to that of 1:15–16 (1.32). Irenaeus said Jesus washed away the filth of the daughters of Zion when he washed the disciples’s feet (Haer. 4.22.1). Clement of Alexandria said it is necessary to wash the soul in the cleansing Word, a spiritual bath, of which prophecy speaks, citing this verse. He explained that the “blood” is crime and the murders of the prophets, and the mode of cleansing is “by the spirit of judgment and the spirit of burning,” which is not physical cleansing, since it is not with water (Paed. 3.9). Origen, in arguing that the purpose of God’s fury is to cleanse souls, introduced a quotation of 4:4 with “Isaiah, who speaks thus of Israel” (Princ. 2.10.6). 5 MT has ‫ברא‬, but G read ‫( ובא‬transposition and waw-resh confusion). Eusebius was aware that “the Hebrew” and the other translations speak of creating rather than coming (1.32), and ignored the reading of the OG. The verb is used impersonally “it will come (to pass)” as in Matt 24:14 “then the end will come” or more exactly Luke 13:35 ἥξει ὅτε. Silva took the verb personally, with the subject Κύριος from verse 4. Eusebius read it as not “it” but “he”: “And who will come, another prophet presents, saying: ‘the Deliverer will come from Zion,’ and he wrote, ‘Yet a little while, the coming one shall come, and shall not tarry.’ After he comes, he will fulfill all that which has been prophesied” (1.32). For ἔσται the Hebrew has ‫יהוה‬, which G apparently read as ‫( יהיה‬waw-yod confusion), a confusion that would not happen if the tetragrammaton were written in paleo-Hebrew script. The same misreading also occurs in Isa 8:18; 28:21; cf. Isa 49:1 and 37:18 (Seeligmann 2004, 216–217). This misunderstanding yielded difficulties that G did not resolve by paraphrase. Seeligman considered ‫ על‬the original reading (preserved in the Mekhilta) for the MT ‫על כל‬, which G read as simply ‫( כל‬Seeligmann 2004, 212). As the Greek stands, the subject is unclear, since ἔσται expects two nominatives, one as subject and the other as predicate. One of the nominatives is πᾶς τόπος; the other must be either Σειών or unspecified: “there will be” or “it will be (that).” If one of the nominatives is the predicate, it makes slightly more sense that it be Σειών, as my translation has it “every place of the mountain will be Zion” rather than “Zion will be every place of the mountain.” The clause cannot be construed as “It will come and it will be (that) every place of the mountain of Zion and everything around it [feminine: Zion?] …” because we then encounter the verb σκιάσει and its nominative subject νεφέλη. σκιάσει has no counterpart in Hebrew. Apparently

378

commentary

G added it to resolve some of the syntactic difficulties resulting from his earlier misunderstandings, but was unsuccessful. But a reader might understand σκίασει not as a verb but as the dative of the noun σκίασις, in which case the only verb is ἔσται, and the two nominatives are πᾶς τόπος τοῦ ὄρους Σειὼν καὶ πάντα τὰ περικύκλῳ αὐτῆς and νεφέλη. Then we could translate, “Every place of the mountain Zion and everything around it will be a cloud for shade …” and this may solve one of the problems regarding the verbs’ subjects in the next verse. Silva has “and as for every site of Mount Sion and all that surrounds it, a cloud will overshadow it,” moving “will be” into the next clause. See the discussion on ἔσται above. Ottley wrote, “As the text stands, however, πᾶς τόπος is probably a casus pendens, filling the place of another object to σκιάσει, and perhaps changed to the nom. by the influence of ἔσται preceding, aided by the general influence of Heb. syntax” (Ottley 1904, 1:2:122) (2.122). The genitives ἡμέρας and νυκτός indicate time, “by day” and “by night.” The phrase ὡς καπνοῦ καὶ ὡς φωτὸς πυρὸς καιομένου is separated from ἡμέρας by the καί, so it modifies νυκτός rather than ἡμέρας. The participle καιομένου modifies πυρός attributively, so the sense is “like (that) of smoke and like (that) of (the) light of burning fire.” B (Swete) lacks ὡς before φωτός, but adds καί before πάσῃ. For σκεπασθήσεται, MT has the noun ‫חפה‬. We would expect the subject to remain the same as in the preceding verse, whether νεφέλη or πᾶς τόπος. The latter makes more sense as something to be sheltered. The synonymous σκιά and σκέπη frame Isa 4:5–6 (van der VormCroughs 2010, 166); σκιάζω recalls the pillar of cloud from e.g., Num 10:34 (van der Vorm-Croughs 2010, 263). The author of Rev 14:1 possibly had this τοῦ ὄρους Σειών in mind, when he wrote, Καὶ εἶδον, καὶ ἰδοὺ τὸ ἀρνίον ἑστὸς ἐπὶ τὸ ὄρος Σιών. The phrase τὸ ὄρος Σιών (in its various cases) appears elsewhere only in Isa 8:18; 10:12; Joel 3:5; Obad 17; Jer 38:12; Ps 47:12; 132:3. 6 Again the subject of ἔσται should remain the same, but in this case νεφέλη makes more sense as something that will serve as a shade. In the paragraph as a whole we find something sheltering and something being sheltered. It appears most sensible to understand that the “spirit of burning” produces a cloud of smoke that then protects Zion and its environs. The judgement of Zion becomes its salvation. Chrysostom cited 4:6 to show that the “cloud” of witnesses in Hebrews 12:1 is often offered by scripture as a consolation, since it protects “from burning heat, and from storm, and rain” (Hom. Heb. 28.3). Eusebius interpreted the cloud and fire as protection for the church in times of persecution, and illumination (1.32).

commentary

24

The Song of the Vineyard

379 (5:1–7)

1 The limits of section 24 correspond to the oracle commonly called the “Song of the Vineyard.” This song provides a classic example of parable (with interpretation) and paranomasia in Hebrew. In the parable, the farmer provides everything his vineyard needs, and expects a good crop, yet the vineyard produces bad grapes instead, so the farmer lets the vineyard revert to an uncultivated wasteland. In the interpretation, Lord Sabaoth expects justice and righteousness, but Israel and Judah produce lawlessness and an outcry instead. Their fate is left unstated. S spells Ἄισω as ΑΣΩ, and Swete omits the iota adscript as well: Ἀσω. The first of the two datives τῷ ἠγαπημένῳ and τῷ ἀμπελῶνί indicates to whom the song is sung, the other indicates the topic of the song. Note the difference between ἀγαπητοῦ and the earlier ἠγαπημένῳ. According to BDAG, γίνομαι with the dative in the sense of belonging (as in ἐγενήθη τῷ) is attested around the time of G, in the Petrie Papyri (Mahaffy and Smyly 1891, ll. II, 40b, 7) and the Egyptian ostraca (Wilcken 1899, II, 1530, 2 f.). The Greek word κέρατι even sounds like the Hebrew ‫ קרן‬it translates; here the Hebrew means a hill or peak, as in Arabic, but G translated it as if it were the usual word for a horn. G translated the Hebrew ‫ שׁמן‬literally as πίονι, “fat,” but either he omitted ‫ בן‬or rendered it as ἐν τόπῳ. 2 The singer takes good care of the vineyard by enclosing it with a fence (φραγμόν), planting (φυτεύω) a special vine, building a protective tower, and high hopes of using the vat he dug (ὀρύσσω) for the wine it produces. The word φραγμόν has no counterpart in MT, which simply says “he dug it.” Similarly, περιέθηκα is not represented in MT. The verb χαρακόω means “fence in.” For σωρήχ, B (Swete) has σωρήκ. These are transliterations of ‫שׂרק‬, which also appears in Jer 2:21 as a kind of vine. The same word appears as a place name in Judges 16:4, where it is similarly transliterated into Greek, perhaps prompting the similar response here, although a similar Hebrew noun is rendered in Isa 16:8 as ἄμπελος. A Hebrew noun from the same root appears in Gen 49:11 (translated as ἕλιξ), and another in Zech 1:8 (as ψαρός). One would expect not χ but κ for Hebrew ‫ק‬. The noun προλήνιον is related to ληνός “wine-vat” (as the Suda lists them together), but LSJ list only this instance of the word. The agent of τοῦ ποιῆσαι is of course not the subject of ἔμεινα, but the vineyard. The Hebrew ‫קוה‬ conveys expectation; it is translated with μένω in this chapter, its first occurrences in Isaiah, then πείθω (only in Isaiah) and ἐλπίζω (only in Isaiah) and finally ὑπομένω (as is normal in the rest of the poetic books) in the final chapters. The root ‫ קוה‬only appears once in the Pentateuch, at Gen 49:18, where it is rendered περιμένω. The Greek implies that he stayed and waited, rather than

380

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hoped. The noun σταφυλή, a bunch of grapes, appears also in Matt 7:16; Luke 6:44; Rev 14:18. The thorns appear here in the plural form ἄκανθας; compare the variants in verse 6. Justin (Dial. 110) alluded to pruning the vine, but pruning is not mentioned here specifically. 3 Once the unexpected outcome is described, a response is rhetorically requested from the reader. For ἄνθρωπος τοῦ Ἰούδα καὶ οἱ ἐνοικοῦντες ἐν Ἰερουσαλήμ B (Swete) has the reversed οἱ ἐνοικοῦντες ἐν Ἰερουσαλὴμ καὶ ἄνθρωπος τοῦ Ἰούδα. The singular ἄνθρωπος matches the Hebrew; the plural οἱ ἐνοικοῦντες does not. The use of ἀνὰ μέσον here is odd; normally in the OG, either ἀνὰ μέσον appears before each of the nouns, (never in Isaiah, but e.g., Mal 3:19 ἀνὰ μέσον δικαίου καὶ ἀνὰ μέσον ἀνόμου) or before the first, with a καί before the second (Isa 59:2 ἀνὰ μέσον ὑμῶν καὶ τοῦ θεοῦ). 4 The farmer asks what more he could have done. The καί is a literal translation of the Hebrew conjunction, but yields awkward Greek; ὅ is expected instead. Just as in 5:2, the agent of τοῦ ποιῆσαι is not the subject of ἔμεινα, but the vineyard. 5 No answer to the farmer’s questions is needed; he knows what to do. He will remove (ἀφαιρέω) its protection, so that it will be subject to plundering (διαρπαγήν), and it will be an object of trampling (καταπάτημα). 6 The farmer will neglect (ἀνίημι) the vineyard. This same verb is used in 1:14 (where it refers to forgiveness) and 2:9 (abandonment), 3:9 (desertion), and will be again used in 5:24 (absence of control). The prototypical meaning is that bonds are broken. Given the context of tending land, the sense here is that of part 6. of the LSJ entry, “leave untilled” (s.v. ἀνίημι). Muraoka suggested “to leave uncared for” (Muraoka 1993, 39). The neglect is specified by the cessation of two activities conveyed by the aorist passive of two verbs, τέμνω and σκάπτω. The neglect will lead to the growth of thorns, as they are wont to do in an implied land that is χέρσον, dry and barren. The phrase οὐδ’ οὐ μή is awkward because of its multiple negations; other uncials and editions are free from this awkwardness because they omit οὐ. The Hebrew has just one negator per verb, with the normal conjunction ‫ ו‬where G has οὐδέ. The paragraph ends here in S. Agreeing with the reading in my text, B also reads Καὶ ἀναβήσονται; the plural was changed from the singular ἀναβήσεται by ca, but reverted to the singular by cb3. These words begin a new paragraph in S. B also reads ἄκανθαι, which was changed by cb2 to the singular ἄκανθα, the reading of A. Although the plural is more common in Greek generally, in the OG the word is as common in the sin-

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gular as the plural. So it appears the order of the singular and plural of these two words is: scribe B (i.e., the original scribe of Isaiah in S) had ἀναβήσεται ἄκανθαι; ca changed it to ἀναβήσονται ἄκανθαι; cb2 changed this to ἀναβήσονται ἄκανθα; finally cb3 (and d) made the final change, to ἀναβήσεται ἄκανθα. Therefore ἀναβήσονται ἄκανθαι is the earliest intelligible form of the text in S. The syntax of καὶ ταῖς νεφέλαις ἐντελοῦμαι τοῦ μὴ βρέξαι εἰς αὐτὸν ὑετόν requires some explanation. Because ἐντέλλω takes the dative of the person addressed (ταῖς νεφέλαις), and the the desired task is in the infinitive (τοῦ μὴ βρέξαι), the clouds are being addressed, and the desired result is that the rain (ὑετόν, the accusative agent of the infinitive) not wet εἰς αὐτόν. It would make little sense for αὐτὸν ὑετόν to together be the object of εἰς. 7 Finally the interpretation of the parable is given. The vineyard and symbolizes Israel and the vines the people of Judah. The definite article on ἄνθρωπος is absent even though it is expected in order to distinguish the subject from the predicate; the reason for its absence in Greek is its absence in the Hebrew. The expectation of wine corresponds to the expectation of justice and righteousness, but the actual outcome was lawlessness and an outcry. If ἔμεινα τοῦ ποιῆσαι κρίσιν were on its own, ἔμεινα and ποιῆσαι would be understood to have the same agent (“I waited to do justice”) but in the context of the earlier ἔμεινα τοῦ ποιῆσαι σταφυλήν (Isa 5:2) and the following third-person ἐποίησεν, it is clear that Lord expected Israel to do justice. With his choice of the words κρίσιν … ἀνομίαν, δικαιοσύνην … κραυγήν, G makes no attempt to recreate the Hebrew paranomasia audible in the words mishpat-mispach, tsedaqatseʿaqa.

25

Greed produces a desert

(5:8–10)

8 The poetic parabolic style of the Song of the Vineyard comes to an end, but the theme of greed resulting in a deserted land continues. The next oracle begins with an announcement of woe. Of the 22 instances of Οὐαί in Isaiah, most are followed by a nominative/vocative; only seven by the dative. The greedy act taking place is συνάπτοντες means joining together. The transitive use of ἐγγίζω is unusual (derived from a literal translation of the Hifil of ‫)קרב‬, but LSJ points to some precedents, including this same construction in Gen 48:10, when they “brought” Israel’s sons to him. Here the object of ἐγγίζω cannot be moved, so the meaning must be inferred from the parallel συνάπτοντες and context. Notice the shift to the third person in ἵνα τοῦ πλησίον ἀφέλωνταί τι· μὴ οἰκήσητε. The Hebrew reads literally “until the end of a place, and you live” i.e.,

382

commentary

until there is no land left, and the consequence is that you are left by yourself. G adds a motive (to steal from one’s neighbour) and takes the solitude not as an unpleasant natural consequence, but as a prohibition. Here πλησίον is no longer an adjective but an indeclinable adverb, as in Eph 4:25 ἕκαστος μετὰ τοῦ πλησίον αὐτοῦ. Ottley explained the development from the Hebrew as follows: “The verb must be due to LXX. having read ‫אפם‬, ‘there be none’ as ‫אסף‬, perhaps ‫אספו‬, ‘they take away.’ πλησίον might be ‫עד‬, ‘until,’ read as ‫רע‬, ‘neighbour’; but if ‫ עד‬was represented by the conjunction, ‫ מקום‬might have been paraphrased, or even read as ‫מקרב‬, ‘from (one) near’: finally, ‫בקרב‬, ‘in the midst,’ is omitted, cf. 19:1, 14, &c.; and the interrogative may come from reading ‫ה‬, sign of the passive causative (Hophal) in that sense” (Ottley 1904, 1:2:125). The aorist subjunctive with μή has a prohibative force. μόνοι is nominative plural adjective in agreement with the plural addressees. 9 James 5:4 quotes εἰς τὰ ὦτα Κυρίου Σαβαώθ without a citation formula. The adjectives in μεγάλαι καὶ καλαί modify the implicit subject of ἔσονται. G adds this verb ἔσονται and the article οἱ before ἐνοικοῦντες, so the most natural way to take the syntax is that the inhabitants will not be in the houses, which makes little sense. The Hebrew is not that difficult here; it lacks the article and the word for “inhabitant” is in the singular: they will be large and good, without inhabitant. 10 The paucity of the harvest is symbolized by the small yield it will produce: one κεράμιον, which is a jar, sometimes used as a measure, but of unspecified volume. In any case, the land worked by ten yoke of oxen (100,000 square cubits) would be expected to produce far more (Powell 1992). The ἀρτάβη is a Persian measure of perhaps 50 litres or 29–40 litres (Powell 1992), so G intends about 200–300 litres. Here the Hebrew has a homer, which is 100–200 litres or 75,000 square cubits. μέτρα τρία translates one ephah, which is one tenth of a homer, so 10–20 litres (Powell 1992). The presence of the number indicates that G had a specific volume in mind, but it is not known to us.

26

Drunkards ignore God’s deeds

(5:11–12)

11 The previous woe began in verse 8, directed against the greedy; this woe is directed against drunkards. σίκερα is the transliteration of the Hebrew word ‫שׁכר‬, with added alpha. The alpha suffixed to transliterated Semitic words is typically taken as an indication of Aramaic influence, and ‫ שכרא‬does appear once in Imperial Aramaic in line 3 of TAD D7.9 from the first quarter of the 5th century BCE. Normally, however, the Aramaic ‫ שכר‬appears without the deter-

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minative alpha. Alpha is also typically affixed to transliterations into Greek of foreign words ending in consonants, to help Greek pronunciation (BDF § 141(3)) (cf. ἀλφα, βητα, δελτα, from ‫אלף‬, ‫בית‬, ‫דלת‬, etc.). The precise form of alcoholic beverage is unclear, but its usage clearly indicates that it is intoxicating, and in Isaiah it is always in parallel with wine (Isa 5:11, 22; 24:9; 28:7; 29:9). For συγκαύσει Swete has συνκαύσει, as it is also spelled in S. The winebibbing is accompanied by two stringed instruments: lyre (κιθάρα) and harp (ψαλτηρίον), in addition to τυμπάνον, which is a drum used in the worship of Dionysius and the Mother Goddess (Herodotus 4.76), and αὐλός, a pipe, a wind instrument, possibly a flute, trumpet or reed instrument. 12 The other uncials and editions lack the dances; there only musical instruments are in the list. The partying is contrasted with appreciating God’s deeds. For the reading τοῦ θεοῦ, Θ̅ Υ̅ was changed by cb2 to Κ̅ Υ̅ (retaining τοῦ); B and A have κυρίου. The originally future reading of S*, ἐμβλέψουσιν, was changed to the present ἐμβλέπουσιν by ca (and cb3), matching the present πίνουσιν. The Hebrew ‫ יביטו‬is in the yiqtol form, which normally becomes future in Greek. This verb is recalled at the end of the chapter, Isa 5:30. The future κατανοησοῦσιν was likewise changed to present κατανοοῦσιν by ca (cb2 and d), with A, B. But in this case, the Hebrew ‫ ראו‬is the qatal form, which normally becomes aorist in Greek.

27

Lord’s people captive for lack of knowledge

(5:13–17)

13 The initial τοίνυν and the later διὰ τό present the failure to recognize God and his deeds as the cause of his people’s hardship. The subject of the singular ἐγενήθη is the people, λάος, so a plural pronoun “they” is used in English. For δίψαν (the reading also of A), B has δίψος. The two words mean the same; LSJ suggests δίψος is Attic, and δίψα Ionic, but both forms are used in the OG. The other instances in Isaiah are 41:17; 44:3; 50:2. 14 The image of desiring to consume shifts from the people to Hades, who opens is mouth wide to swallow the violent rich. The verb πλατύνω “opened wide” is attested with ψυχή as its object (see LSJ). The name ᾅδης is the standard rendering of ‫שׁאול‬. Because of the variety of beliefs about the afterlife at the time of the Greek translation, it is unclear whether ᾅδης was thought to be the home of all the dead, or only the wicked. Josephus indicates there were differences of opinion among the various Jewish sects (Ant. 18.14; J.W. 2.163; 3.375). Similarly, the New Testament attests to various views (even within a single

384

commentary

chapter, Luke 16). The genitive article on the infinitive τοῦ μὴ διαλιπεῖν normally indicates purpose, although it seems out of place that the purpose of opening one’s mouth should be to avoid relenting. 15 Perhaps the reason that no speculation regarding the identity of the ἄνθρωπος and ἀνήρ is evident among early Christian writers is that this man is in parallel with the violent rich of the preceding verse. The adjective μετέωρος usually carries the sense of floating, either superficial or suspended in mid-air. 16 In contrast to the humbling of the arrogant, Lord Sabaoth will be exalted. Eusebius said this prophecy was fulfilled in the time of Vespasian and Hadrian (1.35). 17 Eusebius avoided the grammatical difficulties by commenting on Symmachus’ reading καὶ νεμηθήσονταί ἀμνοὶ κατὰ τὴν ἀπαγωγὴν αὐτῶν, τὰ δὲ ἔρημα τῶν παρανόμων πάροικοι φάγονται instead. We have no such easy solution. The passive βοσκηθήσονται means graze, and διαρπάζω generally means to tear away (LSJ); with people as the object, it more specifically means to abduct (BDAG). The genitive ἀπειλημμένων may be modifying either the ἐρήμους (as those producing the deserted areas) or the ἄρνες (as a partitive genitive). The word order favours the former, but the context favours the latter. If ἀπειλημμένων modifies ἐρήμους, the subjects of these two clauses appear to be incongruous. In the previous clause, those grazing are the people taken captive, but now in this clause, the lambs grazing would be doing so on the land abandoned by the people taken captive (“may lambs feed on the places deserted by those taken away”). The context favours understanding ἀπειλημμένων as a partitive genitive, so that some of the lambs that were taken away feed on the deserted places. Alternatively, the ἄρνες may be understood as the same kind of appositive nominative as νεφέλη in 4:5, which would be translated “as”: “may they, as lambs, feed on the deserted places.” Corrector d changed the subjunctive φάγωνται to the future φάγονται with the result that the wish became a prediction. Eusebius said this prophecy was fulfilled to the letter, when the leaders of the Jews were led into captivity by foreigners (1.35).

28

Woe to disbelievers

(5:18–19)

18 Earlier woes began in 5:8 (the greedy) and 5:11 (drunkards); this woe is directed toward skeptics. See the note on οὐαὶ in Isa 5:8. Second person pronouns are used in the English translation, since the nominative forms are likely

commentary

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vocatives. This is confirmed by the second person pronoun in Isa 5:22. The verb ἐπισπάω means to forcibly pull something over; it is used to describe removal of circumcision in 1Cor 7:18. There is no counterpart in MT for ζυγοῦ. The strap ἱμάντι appears again in Isa 5:27; here it in a genitive construction with a young cow (δάμαλις). The strange order of the words ζυγοῦ ἱμάντι δαμάλεως led Ottley to comment, “Might be taken to mean, ‘a thong of a heifer’s yoke’; but the order of the words suggests that it means ‘a cow-hide chariot-trace,’ ζυγοῦ being, so to speak, the inner, and δαμάλεως the outer genitive” (1904, 1:2:128). Eusebius again recused himself from the difficulty by commenting only on the reading of Symmachus, οὐαὶ οἱ ἕλκοντες τὰς ἀνομίας ὡς σχοινίῳ ματαιότητος καὶ ὡς βρόχῳ τῆς ἁμάξης τὴν ἁμαρτίαν (1.36). For him, the rein of a wagon is what is used to pull in lawlessness. 19 Those who pull in sins ask for evidence of God’s plans; the request must be sarcastic. Eusebius said they only wanted to hear the poetry; they did not want to actually listen to the meaning. The adverbial neuter Τὸ τάχος means “quickly.” For ἴδωμεν (from εἶδον) B (Swete) has εἰδῶμεν (from οἶδα), which by itacism might be spelled the same way. εἰδῶμεν produces a more exact parallel with γνῶμεν. Justin Martyr (in both Dial. 17 and 133) only included one of these verbs; his text reads: Τὸ τάχος αὐτοῦ ἐγγισάτω, καὶ ἐλθέτω ἡ βουλὴ τοῦ ἁγίου Ἰσραὴλ, ἵνα γνῶμεν. Chrysostom appears to have understood the meaning as “see.” The noun βουλή can refer to the capacity to make wise decisions, the activity of deciding, the information used in making a decision, the resulting decision, or an official decision-making group. βουλὴ is a decided plan, often used for the divine will. The patterns in use of βουλή in the LXX differ somewhat from that of earlier Greek literature and inscriptions, notably in two ways: (1) the increased use of βουλή for advice; and (2) the frequent attestation for the capacity to make sound decisions. In the historical books, βουλή usually means advice. In the prophets, it usually refers to plans or schemes. In the wisdom literature, βουλή is commonly something the wise have or provide. Often βουλή signifies the result of deliberation, the object of one’s will, or what one tries to cause, especially in the deuterocanonical literature (11 times). Such plans are the common meaning in Isaiah (17 times) and the other prophets (6 times), but only rarely in the Psalms and wisdom literature (8 times) (Penner 2019).

29

Woe to perverters of justice

(5:20–23)

20 The woes continue the trend toward brevity. This section contains three of them, condemning those who call evil good, those who think themselves wise,

386

commentary

and those who pervert justice. The double accusatives of λέγοντες are explained in section 4 of the entry in BDAG (Porter 1992, sec. 4.2.3.2). Falsely calling something its opposite is condemned. 21 The expression συνετοὶ ἐν ἑαυτοῖς “wise to yourselves” is quoted as συνετοὶ ἑαυτοῖς (without ἐν) by Barn. 4.11. ἐπιστήμων is an adjective carrying connotations of expertise. Falsely claiming cleverness is condemned. 22 In Isaiah, ἰσχύω appears most often as a participle, especially in the early chapters, translating a great variety of (twelve) Hebrew words, not all of which can be related to the meaning of strength or power. This observation leads to the supposition that ἰσχύοντες is a favourite word of G, used when he is uncertain what the Hebrew means. The participle functions as an a stative adjective “strong”, rather than active participle “able”. Corrector cb3 changed κεραννόντες (with B*) to κεραννύντες; the editions have κεραννύντες, which means mixing, usually wine with water. 23 The noun δώρων often means “bribe.” The verb αἴρω can often have the meaning “kill,” but here there is an impersonal object. Giving false rulings is condemned.

30

Injustice provokes Lord’s wrath

(5:24–25)

24 The section beginning in 5:24 is linked to what precedes by the phrase διὰ τοῦτο, which presents the Lord’s wrath that follows as the consequence of the dishonesty that preceded. that preceded. In this case, the false behaviours of the influential will result in the expression ὃν τρόπον “in the way in which,” common in the OG to translate ‫כ‬, is attested in Xenophon, Plato, Josephus, etc. In the OG, it appears in no book more than Isaiah (25 times, 20 of which are in proto-Isaiah), but Joshua, Ezekiel, and Deuteronomy are also fond of it. The future καυθήσεται is used here for timeless action, even though MT has the qatal form. The sense of ἀνίημι in the phrase φλογὸς ἀνειμένης is unrestrained, as we might say in English, “with abandon.” LEH has a separate definition for this instance: “violent flame.” (Johan Lust, Eynikel, and Hauspie 2008, s.v. ἀνίημι) χνοῦς and κονιορτός may both be translated dust, but χνοῦς tends to be organic (chaff), and κονιορτός road dust. Usually the object of θέλω is an infinitive verb. LSJ say that it is “not used c. acc. only, exc. when an inf. is easily supplied” (LSJ s.v. θέλω); here the object is a noun. The verb παροξύνω “arouse” is the usual translation of ‫“ נאץ‬disdain.”

commentary

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25 Instead of ὀργίσθη θυμῷ the other uncials and editions have ἐθυμώθη ὀργῇ. Both verbs appear in the OG and G in comparable numbers, translating ‫חרה‬, and both nouns in comparable numbers, translating ‫אף‬, but Isaiah prefers the noun θυμός and the verb ὀργίζω. For ἐπί (the reading also of B), A has εἰς. ἐπί is a better rendering of ‫ על‬in hostile sense, as in 1:1. The aorist passive subjunctive παροξύνθῃ is incongruous with the aorist indicative in next clause; A and B have the indicative παρωξύνθη instead. The same word appears at the end of 5:24. If indicative (due to the similar pronunciation of ο and ω), the sense would be, “And the mountains were provoked, and their carcasses became like filth in the middle of the path,” which still is puzzling, but less awkward syntactically. Silva has “the mountains were provoked, and their carcasses became like dung in the middle of the road” (Silva 2007). Ottley has “and the mountains were provoked (to anger), and their carcases became as dung in the midst of the way” (Ottley 1904). The adjective θνησιμαῖος “dead” is first attested in the LXX, in Leviticus 5:2; 7:14; 17:15. The noun κοπρία refers to a manure-pile (compare κόπρος “manure” in Exod 29:14). Regarding B’s addition of αὐτοῦ after θυμός “passion”, see the note at beginning of this verse. The possessive pronoun “his” is present in Hebrew behind ὁ θυμός … ἡ χεὶρ, but is absent in G. The section ends with a lectionary note: τελος.

31

An army from the nations

(5:26–30)

26 The relation between the two sections is specified by the particle τοιγαροῦν, which is another compound particle, very rare in translation Greek (appearing twice in Job and twice in Proverbs). Here (as in Prov 1:31 and Job 24:22) it translates the simple Hebrew conjunction ‫ו‬. It indicates that what follows is the consequence of what precedes: because Lord Sabaoth’s hand is still raised, he will raise an army from the nations. Ron Troxel explained that the differences between the Hebrew and Greek in Isa 5:26–30 are not all the product of a theological agenda. In particular, singular verbs and pronouns were rendered as collectives, except in 5:29b–30, where singulars are used for God (Troxel 1993). 27 The first thing Lord Sabaoth raises is a sign (σύσσημον). Its location is indicated by the adverb μακράν, which was historically a feminine accusative adjective modifying an implicit ὁδόν. The adverb κούφως is congnate with the adjective κοῦφος, meaning light, nimble, quick, or easy, a good translation for ‫קל‬. 28 This army does not suffer from normal human limitations; they will not hunger (future of πεινάω), or get tired due to exhaustion (future of κοπιάω),

388

commentary

or become drowsy (future of νυστάζω). Corrector ca (cb) changed παραγῶσιν to ῥαγῶσιν, the reading of A and B; Ziegler missed this variant in his apparatus. Wheras ῥήγνυμι refers to a violent breaking, burst, παράγω means to pass by. Breaking certainly fits the context better than passing by, since the preceding clauses describe the endurance of the summoned army. The translation “would” reflects the single subjunctive after a series of futures translated “will,” because of the emphatic negative construction οὐ μή + subjunctive. The same word ἱμάντες is used earlier in this chapter at 5:18, to refer to the straps of the heifer. 29 This army is ready for battle. Their bows described using the perfect participle of ἐντείνω, “stretched.” Although it seems odd for horses hooves to be “reckoned” (ἐλογίσθησαν), that Greek rendering is simply a literal translation of ‫“ נחשׁבו‬reckoned.” In place of τροχοὶ τῶν ἁρμάτων αὐτῶν, MT has only ‫“ וגלגליו‬and their wheels,” with nothing but context to prompt the addition of τῶν ἁρμάτων. These wheels are compared to a καταιγίς “squall,” which translates ‫“ סוָּפה‬stormwind.” 30 The fierceness of the army is conveyed by wild animal similes. The verb ὁρμάω connotes impulsive rushing. The reading of Vaticanus, ὀργιῶσιν, could be the present of ὀργιάω “celebrate” or the future of ὀργίζω “make angry.” The subject then changes from plural to singular. The subject of the singular verb ἐπιλήμψεται is probably is the same as that of the singular verbs in Isa 5:26. Rahlfs and Ziegler disagree about the reading βοήσει. Rahlfs follows B and S, but Ziegler follows A’s βοήσεται (also in 5:30). The future is attested in both middle and active forms, but the active is considered to be a later form, becoming popular beginning in the 3rd C. BCE (LSJ s.v. βοάω). 31 The roaring extends the wild animal similes from verse 29, and the effect on the prey is to look around for an escape. The same verb as ἐμβλέψονται (5:30) appeared earlier in the chapter, where the drunkards were not considering the works of God (Isa 5:12). It is not always clear in G whether γῆ refers to the local “land” or the “earth” in contrast to the sky, but here it is the earth. However, there is no escape for them there; ἀπορία refers to a undesirable condition from which no escape seems possible.

commentary

32

Theophany

389 (6:1–5)

1 This passage is one of the most famous in Isaiah. It recounts Isaiah’s call, providing hints as to the prophet’s identity and mission. It includes a rare description of supernatural beings, of ritual objects and practice. It notably includes the paradoxical commission regarding his audience perceiving and not perceiving. The verses most commonly commented on by the early fathers were those quoted already in the New Testament. These are 6:3 (the trisagion, quoted in Rev 4:8) and 6:9–10 (quoted in Matt 13:14–15; Mark 4:12; John 12:40). Often this latter passage is cited together with the “myriads” of Daniel 7:10. The narrative is introduced by a statement establishing the time at which the events happened. Καὶ ἐγένετο lacks a Hebrew counterpart. It appears seven times in Isaiah, but only here does it not translate ‫ויהי‬. The genitive τοῦ ἐνιαυτοῦ indicates the time during which the encounter took place. Methodius Simeon and Anna 1 interpreted “Uzziah” of 6:1 as representative of the apostates, the ungrateful synagogue. The location and the identity of the speaker are not specified. The reader is left to infer that because the preceding “vision” was of Isaiah son of Amos, the same Isaiah is the first-person narrator here. The location is also left to be inferred on the basis of the physical objects mentioned: a throne, and a building. Although τῆς δόξης αὐτοῦ could conceivably modify ὁ οἶκος (“the house of his glory was full”), the adjective πλήρης expects a genitive complement, so “the house was full of his glory,” much like Isa 5:3, πλήρης πᾶσα ἡ γῆ τῆς δόξης αὐτοῦ. Theodoret expressed some concern about how Isaiah could have “seen” God, since God is invisible and unlimited (Dialogues 1 and 2). Irenaeus (Haer. 4.20.8) said what Isaiah saw must have been Jesus, who had a visible form. The “glory” that Isaiah saw was also interpreted as Jesus by Irenaeus (Haer. 4.33.11). Likewise, Methodius read this vision as a prophecy of the incarnation, Jesus at his birth. The throne is the virgin, whole earth is full of his “glory,” Jesus. This interpretation likely derives from John 12:41. Methodius also saw Jesus’ mother in “the tongs of that cleansing coal.” 2 The presence of seraphein removes any doubt that this is an extraordinary sight; one does not normally see such creatures. The pluperfect εἱστήκεισαν is used for the intransitive simple past (BDAG s.v. ἵστημι C.). G has τῷ ἑνὶ twice, where the Hebrew idiom has ‫ לאחד‬only the second time. Μὲν sets up the first element of what normally is a pair, but here is a triplet of phrases, all beginning καὶ ταῖς δυσὶν. Imperfects are extremely rare in G. Besides the forms of εἰμί, there are only four imperfects in G, three of which are in this paragraph (the other is ἔφερον in 30:6). By contrast, Ezekiel has dozens of imperfects. The Hebrew form behind κατεκάλυπτον is yiqtol. The significance of G’s

390

commentary

use of imperfect is twofold: (1) G thought the yiqtol forms here conveyed imperfective aspect; (2) G did not think the yiqtol forms regularly conveyed imperfective aspect. 3 The seraphein’s constant activities (expressed with imperfect verbs) are covering (hands and feet), flying, shouting, and saying the trisagion. For ἐκέκραγον (with A), B (Swete) has the singular ἐκέκραγεν. A reader might mistake ἐκέκραγον for a second aorist. It is not pluperfect because the ending is not -σαν. The aorist active principal part is normally ἐκέκραξα, with the imperative κέκραξον. The perfect is κέκραγα, with infinitive κεκραγέναι The Hebrew form here is qatal. Muraoka called it an imperfect (parallel to the other tenses in this context), but possible aorist, citing Thackeray, who said, “the aor. takes 3 (or 4) forms, the third only being classical: (i) usually ἐκέκραξα, (ii) ἔκραξα rarely and in books using pres. κράζω, but always ἀνέκραξα, (iii) ἀνέκραγον, (iv) possibly redupl. 2nd aor. ἐκέκραγον, unless this should be regarded as impf. from κεκράγω, §§21,1; 19,1” (Thackeray 1978, sec. 24). Ottley wrote, “The LXX. use many reduplicated forms of this verb, Numb. xi. 2, Job vi. 5, and frequently, esp. in the Psalms, as xxxiv. 6, 17, lv. 16, lvii. 3. Lightfoot, on Clem. Rom. Ep. Cor. i. 34, where this passage is quoted, treats ἐκέγραγον as the imperf. of a new verb κεγράγω, formed from κέκραγα” (Ottley 1904, 1:2.133). See also the note on κεκραγέτωσαν at 14:31. The phrasing of ἕτερος πρὸς τὸν ἕτερον mimics the Hebrew expression ‫זה אל זה‬, but is not entirely a literal rendering, which would be οὗτος πρὸς τοῦτον. The forms here imply the seraphs are masculine. In 6:6 they are neuter. Rev 4:8 alludes to Isa 6:3: καὶ τὰ τέσσερα ζῷα, ἓν καθ’ ἓν αὐτῶν ἔχων ἀνὰ πτέρυγας ἕξ, κυκλόθεν καὶ ἔσωθεν γέμουσιν ὀφθαλμῶν, καὶ ἀνάπαυσιν οὐκ ἔχουσιν ἡμέρας καὶ νυκτὸς λέγοντες: ἅγιος ἅγιος ἅγιος κύριος ὁ θεὸς ὁ παντοκράτωρ ὁ ἦν καὶ ὁ ὢν καὶ ὁ ἐρχόμενος. 1Clement 34:6 quotes 6:3, omitting one phrase, ἕτερος πρὸς τὸν ἕτερον καὶ ἔλεγον, and changing the word γῆ to κτίσις, as follows: καὶ ἐκέκραγον· Ἅγιος, ἄγιος, ἄγιος Κύριος Σαβαώθ, πλήρης πᾶσα ἡ κτίσις τῆς δόξης αὐτοῦ. The seraphim were taken as evidence of the Trinity, the two seraphim being the Son and Spirit (Origen, Princ. 1.3.4). The early interpreters commonly cited Habakkuk 3:2 in conjunction with Isa 6:3. 4 In the beginning of the narrative, the house was full of God’s glory; in 6:4 it is full of sound and smoke. ἐπήρθη is the aorist passive of ἐπαίρω. ὑπέρθυρον, literally “over door” is the lintel. See the note on 6:3 regarding the form of ἐκέκραγον. 5 The narrator expresses his dismay at this experience because purity has encountered impurity. Τάλας translates ‫ אוי‬only here. In fact, only here is τάλας

commentary

391

a translation of Hebrew; the other three instances in the Greek Bible are in Wisdom and 4Maccabees. Κατανύω means bring to an end; κατανύσσω means pierce, usually not physically. The Hebrew ‫ דמה‬could mean “silenced” or “destroyed.” The participles ὢν and ἔχων could have a concessive sense “although I am … and have …” but Silva leaves the meaning of the participle ambiguous, translating “for being a man and having unclean lips, I live among a people having unclean lips” (Silva 2007). Similarly, Ottley has “for being (but) a man, and with impure lips, I dwell in the midst of a people with impure lips” (Ottley 1904). There is an article on the word for king, but none on the word for lord, indicating again that Κύριος is more of a name than a title (see the Introduction).

33

Lips purified

(6:6–7)

6 The response to the volatile situation when pure encounters impure is the gracious purification of the impure. The identity of the agent sending the saraph is not indicated. ἀπεστάλη is the aorist passive of ἀποστέλλω. The neuter ἓν is in contrast to Isa 6:3, where the seraphs were masculine. The two words λαβίδι ἔλαβεν are both derived from the root *λαβ, just as the Hebrew words behind them both derive from ‫לקח‬. 7 The impurity that required removal consists of transgressions. In the first instance of ἥψατο, the subject appears to be the seraph (which is the subject of the preceding and following verbs). In the second instance, the subject is clearly the coal. Following the Hebrew closely, the coal is said to touch not the lips but the mouth. The original reading μου was changed by ca (cb3) to σου, with A, B (Swete, Rahlfs, Ziegler). The original reading of S would be that purity was conveyed from the seraph’s mouth to the prophet’s. ἀφελεῖ is the future of ἀφαιρέω, and περικαθαριεῖ is the future of περικαθαρίζω.

34

Isaiah’s commission

(6:8–10)

8 After Isaiah is purified, the Lord seeks an ambassador, and the narrator volunteers. The translation “here I am” is idiomatic English for the response to the question “whom shall I send.” G has no word corresponding to “here,” and it could be translated “I am the one” just as well. 9 The Lord then commissions the narrator with a message for “this” people. The context around εἶπον demands that it be read as an imperative. The

392

commentary

accentuation agrees with Ziegler, but Swete and Rahlfs have εἰπὸν. On the question of the accent, LSJ refers to Herodianus Grammaticus 1.460. συνῆτε is from συνίημι. A noun in the dative and a future verb Ἀκοῇ ἀκούσετε translate one Hebrew infinitive absolute construction, but another is rendered by a participle (βλέποντες) which is the most common way of translating the infinitive absolute. Instead of the subjunctive βλέψητε, A, B (Swete, Rahlfs, Ziegler) have βλέψετε. Swete missed this variant in his apparatus. Εἴδητε is spelled as if from οἶδα. A, B (Swete, Rahlfs, Ziegler) have ἴδητε instead, from εἶδον. However, the two words are indistinguishable because of itacism, so not much significance can be drawn from the difference. The relationship of the various clauses in this sentence has been much discussed (New 1991; Evans 1982a; 1982b; 1983; Karrer 2000; Menken 1988). The first two are not very controversial (Καὶ εἶπεν and Πορεύου καὶ εἶπον τῷ λαῷ τούτῳ), aside from the discussion on Isa 6:9 above. But the relationship between the next three parts of the sentence needs clarification. First are two future indicatives with matching doubly negated subjunctives, then introduced by γάρ are three aorist indicatives, and finally introduced by μήποτε are three subjunctives and a future. The function of γάρ is to provide the reason for something, the cause for the effect that has just been stated. In this case, the cause is the insensitivity of the people’s faculties of perception and the effect is the lack of understanding. It is unspecified whether the explanatory clause introduced by γάρ is addressed to the people, to prophet, or to the reader, but the parallel between 6:9’s τῷ λαῷ τούτῳ and 6:10’s τοῦ λαοῦ τούτου indicates that the same participants are intended in both: God is addressing the prophet. 10 The verb ἐπαχύνθη (from παχύνω) is a literal rendering of ‫“ השׁמן‬fatten,” but MT has an active rather than passive form. ὠσὶν βαρέως (“heavily,” as if with great inertia, so “with difficulty”) was changed to ὠσὶν αὐτῶν βαρέως by cb2, with A, B (Swete, Rahlfs, Ziegler). ἴδωσιν is spelled here as from εἶδον, in contrast to the preceding verse. Καμμύω and καταμύω mean close the eyes. Συνῶσιν is the subjunctive of συνίημι, the same verb as in 6:9. S has the future tense ἐπιστρέψουσιν, making a clear disjunction from the subjunctives introduced by μήποτε. In S at least, the turning belongs to the real future, along with the healing. Isa 6:9– 10 is quoted multiple times in the New Testament. John 12:40 has τετύφλωκεν αὐτῶν τοὺς ὀφθαλμοὺς καὶ ἐπώρωσεν αὐτῶν τὴν καρδίαν, ἵνα μὴ ἴδωσιν τοῖς ὀφθαλμοῖς καὶ νοήσωσιν τῇ καρδίᾳ καὶ στραφῶσιν καὶ ἰάσομαι αὐτούς. Mark 4:12 has ἵνα βλέποντες βλέπωσιν καὶ μὴ ἴδωσιν, καὶ ἀκούοντες ἀκούωσιν καὶ μὴ συνιῶσιν, μήποτε ἐπιστρέψωσιν καὶ ἀφεθῇ αὐτοῖς. Matt 13:14–15 has ἀκοῇ ἀκούσετε καὶ οὐ μὴ συνῆτε, καὶ βλέποντες βλέψετε καὶ οὐ μὴ ἴδητε. ἐπαχύνθη γὰρ ἡ καρδία τοῦ λαοῦ τούτου, καὶ τοῖς ὠσὶν βαρέως ἤκουσαν, καὶ τοὺς ὀφθαλμοὺς αὐτῶν ἐκάμμυσαν, μήποτε ἴδωσιν τοῖς ὀφθαλμοῖς

commentary

393

καὶ τοῖς ὠσὶν ἀκούσωσιν καὶ τῇ καρδίᾳ συνῶσιν καὶ ἐπιστρέψωσιν, καὶ ἰάσομαι αὐτούς. Acts 28:26–27 has πορεύθητι πρὸς τὸν λαὸν τοῦτον καὶ εἰπόν: ἀκοῇ ἀκούσετε καὶ οὐ μὴ συνῆτε, καὶ βλέποντες βλέψετε καὶ οὐ μὴ ἴδητε: ἐπαχύνθη γὰρ ἡ καρδία τοῦ λαοῦ τούτου, καὶ τοῖς ὠσὶν βαρέως ἤκουσαν, καὶ τοὺς ὀφθαλμοὺς αὐτῶν ἐκάμμυσαν: μήποτε ἴδωσιν τοῖς ὀφθαλμοῖς καὶ τοῖς ὠσὶν ἀκούσωσιν καὶ τῇ καρδίᾳ συνῶσιν καὶ ἐπιστρέψωσιν, καὶ ἰάσομαι αὐτούς. Note that in Matthew the only differences are ἴδητε and the subjunctive ἐπιστρέψωσιν, and Matthew agrees with the other NT citations in this regard. David New argued that S’s reading has as much claim to originality as A or B (New 1991). Typically, readers understood this passage as a prediction of rejection (Acts 28:26–27; Justin Dial. 12; Sib. Or. 1.360; Cyprian Test. 1.3) or God’s intentional obfuscation (Matt 13:14–15; Irenaeus Haer. 4.29.1; Tertullian Jejun. 6). Eusebius is our primary witness to that understanding. He said the Jews that saw Jesus were not responsive, but disbelieved. καὶ τοὺς ὀφθαλμοὺς ἐκάμμυσαν, εἰπών· μήποτε ἴδωσιν τοῖς ὀφθαλμοῖς (Ziegler 1975, para. 1.42) They shut their eyes so that they would not see. Anti-Jewish interpretations also arise from 6:9 in Tertullian, On Modesty 8; Origen, Against Celsus 2.8; Tertullian, Test. 1.3. The Constitutions of the Holy Apostles (3.6) interpret 6:9–10 as referring to women, who should not be teachers because they do not understand. Justin Martyr (Dial. 12) attributed 6:9–10 to Jeremiah, and so did Chrysostom (Homily 14, on Romans 8:27). Tertullian appealed to 6:9 to promote fasting as a way for one’s heart to avoid “fat” ( Jejun. 6). 11 The most common function of μήποτε is to convey apprehension, introducing the undesirable consequence. In this sense it is normally followed by an aorist subjunctive, as we have here. The reason Isaiah should speak is because Lord wants to prevent the people from seeing and hearing and turning and being healed. A much less frequent use of μήποτε is to conjecture something, as in Job 1:5 Μήποτε οἱ υἱοί μου ἐν τῇ διανοίᾳ αὐτῶν κακὰ ἐνενόησαν “perhaps my children have thought evil in their minds.” Muraoka also points to Gen 43:12 and Judges 3:24 with this sense (2009, s.v. μήποτε 5.), but in this use, it is followed by an indicative clause. The three subjunctives then should be understood as undesirable consequences, but it is unclear whether the future ἰάσομαι is directly parallel to them. If ἰάσομαι is also governed by μήποτε, the healing is a possibility. But if ἰάσομαι is an independent clause, then Lord will heal them unconditionally. G likely used καί + future simply because that is the standard translation of a waw-prefixed qatal form like ‫ורפא‬. However, the purpose of this commentary is to present not the intention of the translator but the understanding of a reader of S. As Ottley noted, G implied the responsibility for the insensitivity falls on the people themselves.

394 35

commentary

The extent of the desolation

(6:11–13)

The prophet asks to know the extent of this fate, and the response is drastic: until there are no ἄνθρωποι in the land. The preposition παρά with the infinitive is not uncommon in Greek, to give the reason for something “because” or “for” (see Josephus Ant. 7.195; J.W. 2.182; 1Clem. 39.5). The most obvious interpretation of the ἄνθρωποι is that the land would be depopulated, but van der Kooij interpreted the “men” to be removed from the land as the foreign occupiers (van der Kooij 2012). καταλειφθήσεται (future of καταλείπω) translates a yiqtol form, apparently reading ‫ תשׁאר‬for ‫תשׁאה‬, the verb behind ἐρημωθῶσιν in this verse. That earlier subjunctive translated a qatal ‫שׁאו‬. Because ἔρημος does not have an article, it is not functioning as an attribute (i.e., “a deserted land will be left behind”). Irenaeus considered the time for the fulfilment of 6:11 to be the future. He argued against allegorizing: “If, however, any shall endeavour to allegorize [prophecies] of this kind, they shall not be found consistent with themselves in all points” (Haer. 5.34.2). He continued, “For all these and other words were unquestionably spoken in reference to the resurrection of the just, which takes place after the coming of Antichrist.” 12 Because God is referred to in the third person, the clause beginning with μετὰ ταῦτα is evidently no longer spoken by Lord but must be the words of the narrator or editor. The words μετὰ ταῦτα are not represented in MT. The citations in LSJ’s entry on μακρύνω are almost all from the Greek Bible, but the sense is clear from the etymology and GELS that distance between two things is increased. The same verb καταλειφθέντες appeared in the previous verse, but here it translates ‫עזב‬. 13 Emerton has a thorough summary of ancient interpretations of Isa 6:13, including the Greek (1982b, 212–213). The accent of ἐστιν follows B (Swete; Ziegler has ἐστι); Rahlfs has ἔστιν. According to Carson (1985, 50), the accent should only be on the penult when it stands at the beginning of a sentence or clause; when signifying existence or possibility; when it is preceded by οὐκ, μή, ὡς, εἰ, καί, ἀλλά (or ἀλλ’), τοῦτο (when elided as τοῦτ’); when it is strongly emphatic. The Hebrew clause has no verb, so that is probably why the Greek present tense was used, since the present tense is the most versatile tense of εἰμί. In this context, however, the present tense ἐστιν is surprising. Van der Kooij claimed it is in the present tense because the “tenth” is to be present constantly, in contrast to the the population, which will grow (according to Isa 6:12b). In this interpretation, the “tenth” is not ten percent of the population, but the tithe. ἐπιδέκατον is a financial term for 10%. Van der Kooij referred to Jubilees

commentary

395

32:2, where Jacob tithes his sons, to argue that this “tithe” is Levi (van der Kooij 2012, 73). Forms of ‫ היה ל‬meaning “become” are often translated literally as forms of εἰμί εἰς. Emerton suggested προνομή refers not to plunder (contra Ottley 1904), but animal fodder. For ἀπὸ, with A (Rahlfs, Ziegler), B (Swete) has ἐκ; Emerton suggested the Hebrew had ‫ מן‬here. The word θήκη is used for containers, especially graves and swords. Muraoka suggested, “the ground in which the roots of a tree lie (?) or a husk of acorns” (2009, θήκη). In Isa 3:26 the ornament cases, αἱ θῆκαι τοῦ κόσμου of the women were mentioned. Emerton translated, “and like an acorn when it falls from its cup.” Arie van der Kooij saw in Isa 6:13 a strong interest in the priesthood, in that that an acorn falling from its husk refers to the loss of a position of power by the descendents of the tithed son Levi, and the imagery of plunder indicates that this loss took place violently (van der Kooij 2012).

36

Aram attacks Jerusalem

(7:1–2)

1 The seventh chapter of Greek Isaiah is the one that generates the most discussion, even more than chapter 53. Almost all the attention is directed to Isa 7:14 and its application to the birth of Jesus. Eusebius said this extended prophecy presents “the divinity of the only begotten son” (1.43). This Christological use makes it easy to miss the intention of the prophecy, which is to encourage Ahaz to put his trust in Lord. There is no υἱοῦ to describe τοῦ Ἰωαθὰμ, as there is with Ὀζείου. Although both Rhaasson and Phakee went up, ἀνέβη is singular; ἠδυνήθησαν is plural. 2 The agent of the passive ἀνηγγέλη (who did the reporting) is not specified. The preposition εἰς is unusual with ἀναγγέλλω. Twice (also in 7:13) Achaz is addressed as οἶκος Δαυείδ; Eusebius said those under Achaz were called the “house of David” οὕτω δὲ ἐκαλοῦντο οἱ ἀπὸ γένους Δαυὶδ καὶ πάντες οἱ ἐκ διαδοχῆς αὐτοῦ ἄρχοντες καὶ ἀρχόμενοι (1.43). For λέγων with B (Swete), A (Rahlfs, Ziegler) has λέγοντες. The Hebrew rule is that direct speech should be introduced by a form of ‫אמר‬. Etymologically συμφωνέω implies harmony, but the verb is used mainly metaphorically to indicate agreement. Despite the two subjects, both of which are ψυχὴ, ἐξέστη is singular; Eusebius retained the singular “their soul was confounded” (1.43). The identity of αὐτοῦ is not specified; the most recent antecedent would be οἶκος Δαυεὶδ, and that is how Eusebius took it, but it is also grammatically possible that if the quotation does not end after Ephraim but extends to the end of the verse, αὐτοῦ could refer to Aram or Ephraim. See the comment on ὃν τρόπον in 5:24.

396 37

commentary

Isaiah encourages Achaz

(7:3–6)

3 The first part of the Hebrew name ‫ שׁאר ישׁוב‬is translated (καταλειφθείς); the second is transliterated (Ἰασσούβ). If the article in the phrase ὁ καταλειφθεὶς Ἰασσούβ belongs with the proper name, then the translation would be “your remaining son Iassoub,” but it is simpler to take it as Silva did, so that article makes the participle substantive. It is not clear why this son should be designated as remaining; in contrast to whom? 4 The form φύλαξαι looks the same as an infinitive but in this context must be an aorist middle imperative. When followed by a infinitive verb (especially a genitive as in Jos 23:11), it means to be careful to do that verb. ξύλων “timbers” (also in Isa 7:2) and δαλῶν “fire-brands” are both nouns; the main noun is indicated by the δύο, so the other genitive δαλῶν is specifying what kind of timbers. “Once” is used in the translation rather than “when” for ὅταν because γένηται is aorist rather than present. The healing is not contemporaneous with but subsequent to the anger. ὀργή and θυμός appear in 482 verses of the OG in total; 45 of these are in Isaiah. That the two are synonymous in Isaiah is evident from the parallelism of Isa 34:2. In 12 verses in Isaiah, the two both appear. They are joined by a conjunction in 10:5, 25; 13:9; 30:30; 34:2; they are in a genitive relationship in 7:4; 30:27; 42:25 as ὀργὴ (τοῦ) θυμοῦ; and in 9:18; 13:13 as θυμὸν ὀργῆς. The Hebrew words behind θυμός are usually ‫( ַאף‬14 times), and ‫( ֵחָמה‬6 times). Behind ὀργή are usually ‫( ַ֫זַﬠם‬4 times) and ‫( ַאף‬2 times). When G saw either ‫ַאף‬ or ‫ ֵחָמה‬or ‫ ֶﬠְב ָרה‬his reflex was usually θυμός; only ‫ ַ֫זַﬠם‬prompted him to think of ὀργή instead. 5 The nominative ὁ υἱὸς τοῦ Ἀρὰμ καὶ ὁ υἱὸς τοῦ Ῥομελίου does not have a verb for which it can act as a subject. The sentence lacks a main verb, since ἐβουλεύσαντο is in the ὅτι clause. 6 Swete spells συλλαλήσαντες, which S has in agreement with A, Bb (Rahlfs, Ziegler), as συνλαλήσαντες. The participle could indicate the sequence or the means by which the action of ἀποστρέψομεν happens. Instead of the future ἀποστρέψομεν, in agreement with B (Swete, Rahlfs), A (Ziegler) has the subjunctive ἀποστρέψωμεν. Note this is one of the few places where Rahlfs and Ziegler differ. The future tense here matches the preceding Ἀναβησόμεθα and the following βασιλεύσομεν better. The basic function of the accusative is to limit or modify verbs, so τὸν υἱὸν Ταβεήλ expresses how they will rule.

commentary

38

Aram’s plot will fail

397 (7:7–9)

7 The future ἔσται is a literal translation of ‫תהיה‬, although γενήσεται would be better Greek. 8 The prepositional phrase ἀπὸ λαοῦ is a literal translation of ‫מעם‬, which means “without a people.” ἐκλείπω denotes diminishing to the point of nonexistence, for which no one English word suffices. 9 Menzies argued that the reading of Isa 7:9b represented by MT, Vg, Symmachus, Theodotion, and Tg. Jon. “if you will not believe, then you will not be established” was corrupted by a scribe’s minor mechanical error compounded by a second scribe’s brilliant but mistaken conjectural emendation, to produce the reading of the LXX, Peshitta, and VL “If you will not believe, then you will not understand” (Menzies 1998). Menzies commented as follows: “It is likely that if 1QIsa reflects a corrupted text, it was corrupted from a form of the verb ‫ אמן‬rather than a form of the verb ‫ בין‬since ‫ תאמינו‬differs from the MT’s ‫תאמנו‬ by only a single consonant. This corruption should probably be attributed to an accidental insertion of a stray yod, perhaps by a fatigued copyist, and perhaps in unconscious imitation of the hiphil form of the word which appears earlier in the verse. At this point the meaning of the text became obscured. This first error was compounded when a later copyist, who recognized that there was a problem with the text of his Vorlage (1QIsa or a relative), attempted to correct the problem by emendation. This copyist substituted ‫ תבינו‬for (the second) ‫( ”תאמינו‬Menzies 1998, 126). Pancratius Beentjes argued that the Chronicler downplayed the prophet Isaiah in 2Chronicles 29–32 in comparison to 2 Kings 18–20. Specifically, 2Chr 20:20 transforms the prophetic warning of Isa 7:9b into a “positive summons” by King Jehosaphat that epitomizes the Chronicler’s message (Beentjes 2010).

39

A sign for Achaz

(7:10–17)

10 Καὶ προσέθετο is a standard translation of ‫ויוסף‬. 11 There is no word in MT prompting the εἰς before βάθος, but the Hebrew ‫ל‬ of the ‫ הגבה למעלה‬lies behind the εἰς before ὕψος. The sign beneath the earth and to the height above was interpreted by Irenaeus to be Christ seeking the perished sheep and ascending to his Father (Haer. 3.19.3). Irenaeus devotes an entire chapter to this prophecy (Haer. 3.21). Eusebius claimed the depths are the same as Hades (1.44).

398

commentary

12 The verbs αἰτήσω and πειράσω could be either futures or subjunctives. 13 Here the addressee is called οἶκος Δαυείδ, who might appear to be Achaz himself since no others are mentioned in attendance besides Achaz, Isaiah, and Iassoub, but the verb Ἀκούσατε and pronoun ὑμῖν are plural. Eusebius identified this house of David as the descendents of David, in agreement with his interpretation of the phrase in Isa 7:3. The question introduced by μή expects a negative answer. “It isn’t a small thing, is it?” 14 S puts the two words Ὑμῖν σημεῖον in their own paragraph. They could serve as a title for what follows, but that would leave the preceding sentence without an object. Because ἕξει a durative verb, it appears to refer to pregnancy, whereas λήμψεται refer to conception. Matt 1:23 has ἰδοὺ ἡ παρθένος ἐν γαστρὶ ἕξει καὶ τέξεται υἱόν, καὶ καλέσουσιν τὸ ὄνομα αὐτοῦ Ἐμμανουήλ, ὅ ἐστιν μεθερμηνευόμενον μεθ’ ἡμῶν ὁ θεός. The only difference is the plural καλέσουσιν for the singular καλέσει. A, B (Swete, Rahlfs, Ziegler) have καλέσεις, and so do D, Origen, and Eusebius. In S the maiden will name the child; in A and B, Achaz will do so. When quoted by Luke, the form of the verb is second person, as in A and B, but the subject is the maiden, as in S. Luke 1:31 has καὶ ἰδοὺ συλλήμψῃ ἐν γαστρὶ καὶ τέξῃ υἱόν, καὶ καλέσεις τὸ ὄνομα αὐτοῦ Ἰησοῦν. Dozens of articles have addressed Greek Isaiah 7:14 specifically (C.H. Gordon 1953; das Neves 1972; Dubarle 1978; Cazelles 1986; Kamesar 1990; Rösel 1991; Heath 1994; Troxel 2003; J. Lust 2004; de Sousa 2008), and Lincoln provides the most recent review of the issues (Lincoln 2012). Much of the discussion over Isa 7:14 has to do with whether certain translations are justifiable. Is παρθένος a reasonable translation of ‫ ?העלמה‬Yes, Gen 24:43 provides a precedent. Is “virgin” a reasonable translation of παρθένος? Yes, Rev 14:4 associates παρθένος with sexual inexperience. But although these translations are reasonable, there is reason to think that sexual inexperience is not the prototypical characteristic of a παρθένος, even in G’s mind. Lincoln adduced many examples of παρθένος with the more general meaning of a woman who has not yet borne a child: Pausanias 8.20.4; Diodorus Siculus 20.84.3; Lycophron, Alexandra 1141,1175; Sophocles, Oedipus Rex 1462, and most clearly Sophocles, Women of Trachis 1216–1229, “where the dying Heracles implores his son to marry a παρθένος who has already been his own lover” (Lincoln 2012, 215). Similarly the LXX has non-virginal uses of the word in Gen. 34:3 and Joel 1:8, and even in Isa 62:5 we encounter the phrase συνοικῶν νεανίσκος παρθένῳ, where the cohabitation (notably in the present tense) implies that not sexual inexperience but age appears to be what G had in mind, since παρθένος is the female counterpart of νεανίσκος. Michaël N. van der Meer noted Rösel’s argument that ‫ עלמה‬rendered as παρθένος echoes the birth of Aion as reported

commentary

399

by Hippolytus. Pursuing this possibility that the Greek translator was influenced by Hellenistic mystery cults, van der Meer detected parallels between Greek Isaiah 7:14–17 and Greek Egyptian prophecies close in time and space to where and when Isaiah was translated into Greek. Specifically, certain phrases and images are shared between Greek Isaiah and The Dream of Nectanebo, The Oracle of the Lamb of Bokchoris and the Oracle of the Potter, and The Oracles of Ḥor. In common with the Dream of Nectanebo, Isa 6 stresses verticality (high; lintels raised). According to one possible reading, the Lamb oracle mentions a city called “a bundle of cucumbers and gourds,” reminiscent of the city razed like a cucumber field in Isa 1:8. The Potter oracle shares a topic and the word ἀνεμόφθορον with Isa 19:17, a general theme of self-destruction with Isa 19:2, the word ἀγάλματα with Isa 19:3, and most importantly, a common enemy: the Syrian king. Assuming Isa 14:4–21 and Isa 22:1–14 allude to Antiochus IV Epiphanes, van der Meer saw another parallel between the Egyptian oracle and Greek Isaiah: they both contemporize oracles of doom originally about Assyria to this Seleucid king. The Ḥor oracle contains a line, “The confirmation of this: the Queen bears a male child.” The queen must have been Cleopatra II, who would have given birth to this male child Ptolemy Eupator while she was a teenager. As in Isa 7:14, the birth of a male heir by a young mother while threatened by Syria served as a confirmation of the prophecy (van der Meer 2010). Van der Meer was right to admit these parallels do not indicate literary dependence. In most of the cases raised, the parallels (such as between Ḥor and Isa 7) are already present in the Hebrew. The few lexical parallels that are specifically Greek are not at all strong. The allegedly significant historicalcultural parallel exalting Memphis over the other cities is due (as van der Meer noted) to the translator’s misunderstanding of ‫ נשאו‬in Isa 19:13. Even the claim that the reception history of both the Egyptian oracles and Isaiah (evidenced by its Greek translation) both exemplify fulfilment interpretation regarding the Seleucid period (specifically Leontopolis around 140 BCE) assumes such an interpretive method is characteristic of the translator of Greek Isaiah. Christian interpreters since the Gospels have seen here a reference to Jesus’ birth. Even if sexual inexperience were the only meaning of παρθένος, G indicates that the mother was a virgin only at the time of the prophecy, not at the time of the birth. Lincoln demonstrated that Matthew’s account does not imply the conception took place without a male human, but only that the father was not Joseph. Usually the fathers quoted 7:14 to show that the scriptures prophesied the miraculous birth of Christ, but also to show that the Son had a physical body (Ignatius, Philippians 3). Justin Martyr bore witness to the Jewish interpretation that the prophecy referred to Hezekiah (Dial. 43 and 67). In response, Justin (Dial. 43, 48, 66, 67–71, 77f., 84) insisted that without a miraculous birth

400

commentary

there would be no “sign,” and therefore the mother must have been a virgin after a miraculous conception. Since Ἐμμανουήλ is given as a name, it is transliterated rather than translated. 15 The original reading, the infinitive ἐκλέξασθαι, shared with B (Swete), was changed to the future ἐκλέξεται by ca, cb2, in agreement with A (Rahlfs, Ziegler), providing a finite verb for this clause. As an infinitive, it apparently expresses purpose: he will eat in order to choose good. Either the infinitive was mistakenly drawn from the next verse, or it was changed to make clearer grammar. Eusebius wrote, πρὶν ἢ γνῶναι τὸ παιδίον ἀγαθὸν ἢ κακὸν ἀπειθεῖ πονηρίᾳ ἐκλέξασθαι τὸ ἀγαθόν. 16 Since the clause preceding καί was subordinated by διότι, the καί does not coordinate two clauses. It must therefore be understood adverbially. 17 The accusative τὸν βασιλέα is apparently the object of ἀφεῖλεν, the more recent verb than ἐπάξει, which already has ἡμέρας as its object. This makes Ἐφράιμ the subject of ἀφεῖλεν.

40

Lord whistles for flies

(7:18–19)

18 The antecedent referent for the neuter singular relative pronoun ὃ is unclear. Nothing explicit matches its gender and number: day is feminine, flies are plural, Lord is masculine. Only the action itself could be neuter singular, but this makes little sense. Silva disregarded the singular form, rendering it “the flies that rule”; Ottley has “the flies, that which ruleth over …” Instead of the present κυριεύει, the reading also of A (Rahlfs, Ziegler); B (Swete) has the future κυριεύσει. The future is out of place here, since it is in parallel with the present ἐστιν. In S, either of the two neuters (the pronoun ὃ or the noun μέρος) could be the subject or object of κυριεύει, which normally takes its object in the genitive. The parallelism with the bees (who also inhabit a certain region) indicate an accusative, making the neuter relative pronoun ὃ nominative. Eusebius commented, ταύταις ταῖς ἀποδοθείσαις Αἰγυπτιακαῖς μυίαις συριεῖν ὁ κύριος εἴρηται, “The Lord is said to whistle for these recompensed Egyptian flies” (1.45). 19 The masculine form πάντες indicates it is people rather than flies or bees (both feminine) that will go out. Eusebius saw the “flies” and “bees” as metaphors for military forces (1.45). The Egyptians under Necho were during the time of Josiah, and the Babylonians under Nebuchadnezzar were from the

commentary

401

land of the Assyrians. They settled in the ravines and caves, but unsurprisingly, Eusebius made no mention of them on the trees. Note ξύλῳ makes a repeat appearance from earlier in this chapter.

41

Lord’s razor

(7:20–22)

20 ξυρήσει is the future of ξυράω, shave. The verb μεθύω means to get drunk, corresponding to the root ‫ ;שׁכר‬μισθόω means to hire, corresponding to the root ‫שׂכר‬. It is difficult to fit the prepositional phrase πέραν τοῦ ποταμοῦ into the sentence. It appears to express where the razor comes from. Silva and Ottley translated a different text, which includes the words ὅ ἐστιν before this phrase. Brenton thought the genitive βασιλέως Ἀσσυρίων modified ξυρῷ. Again, Silva and Ottley translated a different text, which does not have this difficulty. It is hard to tell whether the accusative τὰς τρίχας τῶν ποδῶν belongs with the preceding τὴν κεφαλήν (object of ξυρήσει) or the following τὸν πώγωνα (object of ἀφελεῖ). Brenton and Silva took it with the former, as object of ξυρήσει; Ottley preserved the ambiguity, with “shave … the head, and the hair of the feet, and the beard shall he take away.” 21 The noun δάμαλιν appeared previously in 5:18, translating the same Hebrew word. It is not made explicit whether raising a heifer and two sheep is an indication of abundance or scarcity. Eusebius saw it as πενίαν ὑπερβάλλουσαν “utter destitution” (1.47). The preceding verse implies captivity; the following verse, abundance. 22 The neuter πλεῖστον (superlative of πολύς) is used adverbially. The production (ποιεῖν) is “most abundant.” The phrase βούτυρον καὶ μέλι appeared earlier in 7:15, translating the same Hebrew words. There these appeared as the food the child would eat before he was of the age of understanding. The implication seems to be that “that day” would come within several years. Here the abundance of milk production is stated explicitly, which seems unexpected given the clear threat of verse 20 and the ambiguity of verse 21.

42

From barren to fertile land

(7:23–25)

23 The σίκλος was a weight or coin named for the Hebrew ‫שׁקל‬, but here it translates ‫כסף‬. χέρσος refers to dry land as opposed to sea, but also dry land as opposed to fertile land, especially in the papyri.

402

commentary

24 The dart and arrow imply that hunters will travel to these uninhabited areas. 25 An improvement on Ottley’s or Brenton’s translations, that every mountain “shall be deeply ploughed” and “shall be certainly ploughed” is to take the literal translation of the Pual (passive) participle ‫ מעדר‬ἀροτριώμενον as indicating the arability of the land. Silva left the participle ambiguous: “every hill being plowed will be plowed.” Ottley and Brenton rendered the phrase as an emphatic because the main verb ἀροτριαθήσεται is cognate to the preceding participle ἀροτριώμενον. At first glance the sense of ἀπό here seems to be to indicate the cause of the clause: “because of the dry land and thorn, it will be …” But the presence of εἰς makes the ἀπό phrase refer to the previous (barren) state from which the new (fertile) state emerges. In contrast to previous instances of ἄκανθαι in this paragraph, in this verse we have the singular form ἀκάνθης. Note the parallel between the δάμαλιν βοῶν καὶ δύο πρόβατα from 7:21 and the προβάτου and βοός here. The noun καταπάτημα appeared earlier in 5:5, there the result of destroying the vineyard. It will appear again in paragraphs 84, 125, and 164, always as the object of εἰς.

43

Quickly Plunder; Swiftly Capture

(8:1–4)

1 Chapter 8 opens with a first-person narrative, reminiscent of chapter 6, in contrast to the third-person narrative of chapter 7. Lord speaks to the prophet, impregnates the prophetess, and the prophet names the son. Swete accented πρός με as πρὸς μέ. The accentuation Λάβε follows Swete and Ziegler; Rahlfs accents this as Λαβὲ. It is unclear what the genitive καινοῦ μεγάλου is modifying. Silva has “a scroll of a new large one” with a note, “Or a leaf from a large new scroll.” Ottley has “a leaf of a new great sheet.” Eusebius understood these as attributive adjectives: τόμον καινὸν καὶ μέγαν (1.48). Katz accepted the emendation ‫ גורל‬for ‫גדול‬, and conjectured τόμον κλήρου as the original translation that later became corrupted as τόμον καινόν. μεγάλου was then added to the Greek after ‫ גדול‬had become the accepted Hebrew reading (Katz 1946). The significance of ἀνθρώπου modifying γραφίδι is unclear. Ottley and Silva both have simply “a man’s pen.” Eusebius claimed that the writing with a normal human pen (rather than writing with the power of God) was to maintain secrecy to keep rumours from circulating. The usual interpretation of the articular infinitive Τοῦ … ποιῆσαι is purpose, although Brenton translated, “concerning the making a rapid plunder of spoils.” It makes no sense for plunder to be the purpose of the writing, so I take this phrase to be the content of the writing (as

commentary

403

implied by Ottley and Silva). Harsh vocabulary is used in this writing: προνομή refers to foraging, the spoils of war, σκῦλον also means spoils or booty, goods taken violently, and ὀξέως is adverb of ὀξύς, sharp. The subject of πάρεστιν is not indicated. Ottley and Silva both took it as a neuter, with “it is at hand” and “it is near,” respectively. It is not clear whether πάρεστιν γάρ is included in what is written, or if it is the reason for writing. Eusebius said the writing was about the plundering from spoils quickly, i.e., the binding the strong man and plundering his goods described in Matt 12:29 and Luke 11:22. In his interpretation, the exact words to be written (γράφε ταῦτα τὰ ῥήματα ἐν τῷ λεχθέντι τόμῳ) are· καὶ προσῆλθον πρὸς τὴν προφῆτιν, καὶ ἐν γαστρὶ ἔλαβεν καὶ ἔτεκεν υἱόν (1.48). In other words, it was to be a secret that the Lord was the one who impregnated the prophetess. 2 The document is binding enough to require witnesses. Swete accents μάρτυράς as μάρτυρὰς. The accusatives τὸν Οὐρίαν καὶ τὸν Ζαχαρίαν υἱὸν Βαραχίου are in apposition to ἀνθρώπους. 3 Because S has a textual variant (third person singular rather than first person singular or third person plural), it is not clear in S who the third person subject of προσῆλθεν might be. The possible candidates are Isaiah, one of the witnesses, Achaz, and Lord, with problems associated with all of these. Isaiah does not fit as the subject of a third person verb because in this chapter he is the first person narrator. None of the three witnesses is singled out; they are mentioned together as plural, not singular. Achaz does not appear in this chapter, and his presence would have to be assumed based on the connection to the preceding chapter. Lord is the best candidate syntactically (as the last third-person subject); although a reader might be surprised that Lord would engage in a physical act, that is certainly how Eusebius interpreted it (1.48). As also in MT, there is no indication here who specifically τὴν προφῆτιν might refer to, other than the observation that the prophet’s wife might be called a prophetess, which would explain why the prophet is the one naming the son. Eusebius of course took this prophetess to be Mary. At least several months are telescoped into this one verse, several centuries in Eusebius’s interpretation. Eusebius explained, “he relates the things that are about to be as though they had already happened.” 4 The reason for the statement just made is introduced by διότι. A phrase similar to διότι πρὶν ἢ γνῶναι τὸ παιδίον appeared earlier in 7:16 (πρὶν ἢ γνῶναι αὐτὸν in 7:15). The Hebrew is ‫ כי בטרם ידע הנער‬in both places (‫ לדעתו‬in 7:15). The vocabulary σκῦλα recalls 8:1 and 8:3, and βασιλέως Ἀσσυρίων] recalls 7:20 (and τὸν

404

commentary

βασιλέα τῶν Ἀσσυρίων in 7:17). The reason the boy is given such a quick and looting name is that the threatening powers will soon be despoiled. 5 The subject of λήμψεται could be the child or Lord, or someone indefinite. The child is preferable because he is the most recent subject, and Lord is speaking. Ottley has “(one) shall take”; Silva has “it will receive.” Both are reasonable interpretations. Eusebius took this to be the child (1.48). Eusebius included chapter 8 in the prophecy of Emmanuel (1.48). He said that at this point the Lords shifts from addressing Ahaz to addressing the prophet privately.

44

The mighty and abundant river

(8:5–8)

6 The phrase τὸν λαὸν τοῦτον recalls 6:9, 10; in both cases, the people did not listen to Lord. Sheppard suggested that τοῦ Σιλωάμ most probably represents a Hebrew dual form compressed in pronunciation as ‫( ַהִשֹּׁלָחם‬1915). Swete neglected S in his textual note on the reading Ῥομελίου. 7 In response to this rebuff, Lord intends to send the king of the Assyrians, an expression that recalls 7:17. The present tense ἀνάγει is used to represent the Hebrew participle, which indicates the impending future. The noun δύναμιν might be rendered “forces,” since it could refer to military power. The phrase ἀναβήσεται ἐπὶ is a literal translation of ‫עלה על‬. The imagery of water overflowing banks implies that the Assyrians will be just as unstoppable. 8 Along with sending this flood, Lord intends to eliminate anyone of power from Judea. G differs greatly from the MT in 8:8. NRSV reads “it will sweep on into Judah as a flood, and, pouring over, it will reach up to the neck; and its outspread wings will fill the breadth of your land, O Immanuel.” Although G literally says Lord will remove a single person, the context demands that this be interpreted as if πάντα were added before ἄνθρωπον. Without this πάντα or a negative particle, the disjunctive particle ἢ is not what a reader would expect.

45

God is with us

(8:8–10)

8 In 7:14, the Hebrew name was transliterated rather than translated as it is here Μεθ’ ἡμῶν ὁ θεός. S has a red + to the left of the column. I treat it as a title because the paragraph ends similarly. See the Introduction for a description of text divisions in S. Matt 1.23 quotes 8:8 as καὶ καλέσουσιν τὸ ὄνομα αὐτοῦ Ἐμμα-

commentary

405

νουήλ, ὅ ἐστιν μεθερμηνευόμενον μεθ’ ἡμῶν ὁ θεός, combining 7:14 with 8:8 or 8:10. Seeligmann saw fulfilment-interpretation here (1948, 83–86). 9 The presence of Lord among his people guarantees their victory. Any opponents will necessarily be foiled. Among the translated books of the OT, ἡσσάομαι appears only in Isaiah, 10 times, always translating the verb ‫חתת‬, which elsewhere tends to be translated πτοέω. As an imperative (in the context of other imperatives), perhaps ἡττᾶσθε should be rendered “yield.” The participle ἰσχυκότες translates an imperative in the MT. In G the participle could be (a) temporal (as Brenton and Ottley took it, “when ye are waxed strong, be overcome”), (b) concessive (“although you have become strong, yield!”), or (c) vocative (as Eusebius understood it; “You who have become strong, be overcome”). 10 The original reading ἧς was changed by ca, cb3 to ἣν (also the reading of A and B and followed by Rahlfs and Ziegler); the accusative makes more sense than the genitive. The accusative λόγον makes the syntax awkward, since parallelism indicates this “word” is functioning as the subject of ἐμμείνῃ. The nominative form would be expected here. The reason for the word not standing is introduced by ὅτι, namely, the presence of God. The implication is that any human plan or idea will be overwhelmed by God’s presence (and will). Eusebius explained that “whatever word you speak” means “threatening to do anything contrary to Emmanuel” (1.50).

46

Lord will be your help

(8:11–15)

11 The confidence that comes from God’s presence leads to the following advice: do not fear what this people fears. Put yourself on Lord’s side, and he will then be a help rather than an obstacle for you. Arie van der Kooij (van der Kooij 1997a; 1997c; 1989; 1998, 14) and J. Ross Wagner (Wagner 2007) have written on OG Isaiah 8:11–16. More recently a special issue of Adamantius includes several articles on Greek Isaiah 8–9 (le Boulluec 2007; Fédou 2007; Dogniez 2007; van der Kooij 2007; Morlet 2007; Munnich 2007). Lord’s message is addressed to an unspecified group, which is plural until the middle of 8:13, then the second person pronouns switch to the singular. Eusebius said the Lord is now addressing Jews. “The strong hand” is an awkward expression in Greek, and the English is an attempt to imitate this. The article τῇ, unexpected in Greek, is present because the Hebrew has it, in ‫כחזקת היד‬. The continued themes of strength (ἰσχυρᾷ in 8:11) and inappropriate speech (εἴπητε in 8:12) connect this paragraph to what precedes.

406

commentary

12 Instead of Μή, A and B have ΜΗΠΟΤΕ (Rahlfs and Ziegler as Μήποτε; Swete as Μή ποτε). That which the people are not to say, σκληρόν, could be an exclamation “Hard!” or a statement “[It is] hard.” Silva translated, “Never say ‘Hard,’ for whatever this people says is hard.” Ottley has “Never speak ye stubbornly; for all that this people speaketh is stubborn.” In this context, perhaps like our “hardly” it is an expression of skepticism and improbability. The Hebrew of course is a different word, ‫( קשׁר‬conspiracy), which was apparently read as ‫( קשׁה‬hard), confusing resh with he. The reading ἐὰν agrees with Ziegler (who included no note regarding A), but Ottley (with no note) and B (Swete notes only S with a variant) have ἂν. Normally the object of φοβέομαι would the thing feared, not fear (τὸν φόβον) itself. They are not to fear fear, or be troubled (aorist passive subjunctive of ταράσσω). 13 The proper source of one’s help is Lord, emphasized with the pronoun αὐτόν, which literal translation of the Hebrew emphatic ‫אתו‬. The second person verb is plural, but the second person pronoun is singular. Instead of βοηθός, all other manuscripts (and Swete, Rahlfs, Ziegler) have φόβος. The Hebrew is ‫מורא‬, which was translated by φόβος in verse 12. 1Pet 3:15 alludes to Isa 8:13 with κύριον δὲ τὸν Χριστὸν ἁγιάσατε, identifying Christ as Lord. 14 The singular second person pronouns switch back to the plural in the middle of 8:14. The perfect participle πεποιθώς appears in this form most often in Isaiah, where it translates eight different roots. In other books, it almost exclusively translates ‫בטח‬. The combination of εἰμί with εἰς conveys becoming. Both λίθου and πέτρας are genitives modifying a dative noun. An obstacle can naturally be made of stone, so in that case the genitive would most readily be interpreted as indicating composition. But the relationship between a rock and a fall is not one of composition, but rather indicates the source or cause of the fall. Romans and 1Peter allude to Isa 8:14. Rom 9:32–33 has διατί; ὅτι οὐκ ἐκ πίστεως ἀλλ’ ὡς ἐξ ἔργων: προσέκοψαν τῷ λίθῳ τοῦ προσκόμματος, καθὼς γέγραπται: ἰδοὺ τίθημι ἐν Σιὼν λίθον προσκόμματος καὶ πέτραν σκανδάλου, καὶ ὁ πιστεύων ἐπ’ αὐτῷ οὐ καταισχυνθήσεται. 1Pet 2:7–8 has οὗτος ἐγενήθη εἰς κεφαλὴν γωνίας καὶ λίθος προσκόμματος καὶ πέτρα σκανδάλου, οἳ προσκόπτουσιν τῷ λόγῳ ἀπειθοῦντες, εἰς ὃ καὶ ἐτέθησαν. Those ἐγκαθήμενοι Jerusalem (from ἐν-κάθημαι) are caught in two ways: in a παγίς (snare), and in a κοίλασμα (an indentation, cavity or hollow). 15 The third-person plural subject of πεσοῦνται is most likely the powerless who sit in Jerusalem. The fate of these trapped people is predicted by the future passive of συντρίβω, which means to destroy by breaking apart. Corrector cb2

commentary

407

changed ἀσφαλείᾳ (the reading also of B) to ἀσφαλείᾳ ὄντες (the reading also of A and followed by Rahlfs and Ziegler), but this change was reverted by cb3. Corrector cb2’s addition of ὄντες after ἀσφαλείᾳ resolves an ambiguity regarding what ἀσφαλείᾳ modifies: the action (happening “with confidence”) or the people (“secure”). The text of A and cb2 (which Rahlfs and Ziegler accept) makes it explicit that it is the people who are secure.

47

Wait for God

(8:16–18)

16 The accusative object τὸν νόμον could be the object of ἐσφραγίσμενοι or μαθεῖν. Syntactically the former is preferable; semantically, the latter. The intention is probably both: seal up the law so that one cannot learn it. The identity of those who seal it (ἐσφραγίσμενοι) is unclear. Arie van der Kooij understood them to be the speakers of 8:12–14, the opponents of the “hard” torah-obedience of “this people.” Wagner, on the other hand, argued that the speakers in 8:12–14 are the faithful, and those who seal up the law are those who seek help from mediums and do not trust in the Lord (263). These sealers will be φανεροί, which carries the meaning of “readily known,” but it is unclear whether this means they are exposed for who they are, or simply famous. Ottley, van der Kooij, and Silva translated it as “manifest.” 17 The most recent singular subject for ἐρεῖ is the house of Jacob in 8:14. The Hebrew has no counterpart to these words. πεποιθώς recalls 8:13. 18 The phrase ἰδοὺ ἐγὼ καὶ τὰ παιδία, ἅ μοι ἔδωκεν ὁ θεός is literal translation of ‫הנה אנכי והילדים אשׁר נתן לי יהוה‬, except that μοι has been moved before the verb rather than after, and the tetragrammaton is rendered by ὁ θεός rather than κύριος. Heb 2:13 quotes this exact phrase verbatim.

48

Diviners are no help

(8:19–23)

19 The expression τοὺς ἀπὸ τῆς γῆς φωνοῦντας καὶ τοὺς ἐγγαστριμύθους refers to mediums (compare ἐγγαστρίμαντις: “one that prophesies from the belly.”) The Hebrew has the somewhat less explicit “the ghosts and the spirits, those who chirp and those who mutter.” Note the connection between κοιλίας and κοιλάσματι in 8:14. The subject of εἴπωσιν is presumably those who have sealed the law in 8:16. The plural addressees (ὑμᾶς) presumably are resumed from 8:12, where the second person pronouns were plural (in 8:13–14 they were singular).

408

commentary

The identity of the speaker asking οὐκ ἔθνος πρὸς θεὸν αὐτοῦ is not specified. The one asking the question could be the mediums (as Ottley), or the speakers of verse 19 (the subject of εἴπωσιν), or Isaiah (as Silva). It is unclear how this question is supposed to support the any of these speakers’ points. One possibility is that they are suggesting contacting the local practitioners rather than those that are far away in Zion. Ottley reads, “Seek ye them that speak from the earth, and the ventriloquists, the babblers that talk from the belly: is it not a nation with its God?” However, the next question more clearly supports Isaiah’s point that diviners should not be consulted, so I interpret this preceding rhetorical question the same way: that the nation of Judea has its God, namely Lord, and he is the one to be consulted. Hence the questioner here would be Isaiah. Silva translated, “And if people say to you, ‘Seek those who utter sounds from the earth and the ventriloquists, the babblers who utter sounds out of their bellies,’ should not a nation be with its God? Why do they seek out the dead concerning the living?” 20 The reason for the law was so that they would not say “such things” (ὡς τὸ ῥῆμα τοῦτο). The syntax of περὶ οὗ οὐκ ἔστιν δῶρα δοῦναι περὶ αὐτοῦ is awkward but sensible, with a resumptive pronoun in a relative clause. What is difficult about this phrase is the meaning. On the surface, the clause says there are no gifts to give about this word, but what “gifts” might be given about a word is unclear. Ottley translated, “For he hath given them a law for their help: that they may speak not as this word, concerning which there is no giving of gifts.” Silva translated, “For he has given a law as a help so that they may not speak a word such as this one, concerning which there are no gifts to give.” Unlike the diviners, Lord requires no gifts to buy his help. 21 The recurrence of σκληρά recalls 8:12. ὡς ἂν with the subjunctive (πεινάσητε) indicates the time of an event in the future (BDAG s.v. ὡς 8c). The speech implied by κακῶς ἐρεῖτε presumably refers to the same kind of speech as τὸ ῥῆμα τοῦτο of 8:20. Instead of πατριά (the reading also of A and B), Rahlfs and Ziegler both have παταχρα, following 93 (and noting the same word in Isa 37:38). Since the ruler τὸν ἄρχοντα is in parallel with the ancestral customs, he is presented with approval here. Note the shift to the third person in ἀναβλέψονται. The subject is not immediately obvious. The ἄρχοντα is not a good candidate because he is singular. In conjunction with the following verse, it seems that looking up is presented as a bad thing to do, presumably because it is seeking answers from diviners. So the plural subjects from 8:19 are probably indicated: those who have sealed, and who recommend diviners.

commentary

409

22 Again, they look (ἐμβλέψονται) for answers in the wrong places. What they will see there is not what they are seeking. 23 The syntax of 8:23 is awkward; its interpretation even less clear. Ottley has “And he that is in straitness shall not be dismayed until a season.” Similarly, Silva has “and the one who is in distress will not be perplexed for a time.” The Hebrew ‫ כי לא מועף לאשׁר מוצק לה כעת‬is difficult, literally “Indeed no gloom for whom anxiety for her. As a time …” Ottley showed that G was translating phrase by phrase: ‫ = כי לא מועף‬Indeed not being gloomy = καὶ οὐκ ἀπορηθήσεται; ‫לאשׁר‬ ‫ = מוצק לה‬which has anxiety = ὃ ἐν στενοχωρίᾳ; ‫ = כעת‬as a time = ὡς καιροῦ. 24 The verb ἀπορέω normally means to be at a loss, whether for goods or ideas. In the previous verse (8:22), G rendered a noun ‫ מעוף‬from this same root, so because he understood the form as a participle, he translated it with a future passive form of the cognate verb ἀπορέω. To preserve the play on words, I have translated “in difficulty.” The meaning then is that difficulty they see in 8:22 will not begin immediately.

49

The yoke removed

(9:1–5)

1 Two differences of division appear at the boundary between chapters 8 and 9. One is the division of the last verses of chapter 8; the other is where chapter 9 begins. Rahlfs follows the MT. Ziegler follows Swete. The English versions follow the MT for verse division, but not for chapter division, and consequently not for verse numbering. The MT begins verse 23 with the words corresponding to καὶ οὐκ ἀπορηθήσεται and English versions begin chapter 9 here, but Swete keeps these words in verse 22. Swete begins chapter 9 beginning with Τοῦτο πρῶτον, which is partway through the MT’s 8:23. Rahlfs begins a new paragraph there, but does not start chapter 9 until ὁ λαὸς, following the MT. Therefore the verse numbering in the rest of chapter 9 is one less in the MT and Rahlfs than in Swete, Ziegler, and the English versions. The numbering in Brenton and both Ottley’s translations (Heb. and LXX) agree with Swete’s. Silva’s numbering follows Ziegler. Although A, B and S all read πίε, Rahlfs and Ziegler transcribed ποίει, following a marginal note in Q. The imperative πίε is to drink, but just what is to be drunk is not specified. Ottley conjectured that the original reading was a literal translation of the Hebrew: ΠΡΩΤΟΝΤΑΧΥΕΠΕΙΤΑΠΑΧΥΠΟΙΕΙ which by scribal error became ΠΡΩΤΟΝ----------ΠΙΕ-----ΤΑΧΥΠΟΙΕΙ. Matthew 4.15 is not much help because its quotation begins after this difficulty. Matt 4:15–16

410

commentary

Text

MT

Rahlfs

Swete

Ziegler

English

καὶ εἰς τὴν γῆν κάτω ἐμβλέψονται, καὶ ἰδοὺ ἀπορία στενὴ θλῖψις καὶ στενοχωρία καὶ σκότος, ὥστε μὴ βλέπειν

8:22

8:22

8:22

8:22

8:22

καὶ οὐκ ἀπορηθήσεται ὃς ἐν στενοχωρίᾳ ὢν ἕως καιροῦ.

8:23

8:23

8:22

8:22

9:1

Τοῦτο πρῶτον πίε, ταχὺ ποίει, χώρα Ζαβουλων, ἡ γῆ Νεφθαλιμ καὶ οἱ λοιποὶ οἱ τὴν παραλίον καὶ πέραν τοῦ Ιορδάνου, Γαλιλαία τῶν ἐθνῶν, τὰ μέρη τῆς Ιουδαίας.

8:23

8:23

9:1

(8:23) 9:1

9:1

ὁ λαὸς ὁ πορευόμενος ἐν σκότει, ἴδετε φῶς μέγα· οἱ κατοικοῦντες ἐν χώρᾳ σκιᾷ θανάτου, φῶς λάμψει ἐφ’ ὑμᾶς.

9:1

9:1

9:2

(9:1) 9:2

9:2

quotes this verse as γῆ Ζαβουλὼν καὶ γῆ Νεφθαλείμ, ὁδὸν θαλάσσης πέραν τοῦ Ἰορδάνου, Γαλιλαία τῶν ἐθνῶν, ὁ λαὸς ὁ καθήμενος ἐν σκότει φῶς εἶδεν μέγα, καὶ τοῖς καθημένοις ἐν χώρᾳ καὶ σκιᾷ θανάτου φῶς ἀνέτειλεν αὐτοῖς. Likewise, Christ’s Descent into Hell 2:1 cites it as ὁ προφήτης Ἡσαἰας ἐκεῖ παρὼν εἶπε· τοῦτο τὸ φῶς ἐκ τοῦ πατρός ἐστι καὶ ἐκ τοῦ υἱοῦ καὶ ἐκ τοῦ ἁγίου πνεύματος· περὶ οὗ προεφήτευσα ἔτι ζῶν λέγων· γῆ Ζαβουλὼν καὶ γῆ Νεφθαλείμ, ὁ λαὸς ὁ καθήμενος ἐν σκότει ἴδε φῶς μέγα. As it is, we have two singular imperatives addressed to the inhabitants of Zaboulon, Nephthalim, the seaside, the trans-Jordan, Galilee, and Judea: drink this, and do it quickly! The word κατοικοῦντες was added by by corrector ca. Without this participle, the sentence would have a nominative and accusative with no verb. 2 According to the reading of S, without the conjunction, σκιᾷ is in apposition with χώρᾳ. The noun μέρος is a technical word for “district” in the papyri (Seeligmann 1948, 81; J. Lust 1998, 161). Hanhart connected the joy here with the joy Simon Maccabee brought in 1Macc 5:23. 3 S has three instances of the verb εὐφραίνομαι, and another of the cognate noun, εὐφροσύνη. MT has three words from the root ‫ שׂמח‬and one other verb of rejoicing, ‫ ָי ִגילוּ‬. For κατήγαγες MT has ‫ ;ל ֹא ִה ְג ַדְּלָתּ‬G either read (with the Qere)

commentary

411

the negative “not”, or confused the consonants of the verbs, apparently reading ‫הרגלת‬. They are gladdened ἐν ἀμήτῳ; which could be refer to either the time or

the product of harvest. For the expression ὃν τρόπον see the comment at 5:24. They will be as happy as those who divide up or distribute (διαιρέω) the spoils of war. 4 Ralhfs and Ziegler disagreed about ἀφῄρηται; the MT has no word corresponding to it. The verb ἀπαιτέω as a translation appears mainly in Isaiah, rendering ‫ נגשׂ‬here and in 14:4, ‫ נשים‬in 3:12 (probably a misreading), and ‫תפת‬ in 30:3. What Lord does to the rod (διασκεδάννυμι) usually refers to scattering or dispersal. The day of Madiam might have been understood as a day in which Madiam was punished. See the note on 2:12. 5 The perfect participle of ἐπισυνάγω is used to provide the first image of the restoration. The noun καταλλαγή is generally an exchange; in NT usage, it is a change from enmity to friendship, i.e., reconciliation. Finally, ἀποτίνω is often used to refer to compensation for damages. Swete spells ἀποτείσουσιν as ἀποτίσουσιν. On the form, see B-D-F §23. The Hebrew behind θελήσουσιν εἰ ἐγενήθησαν πυρίκαυστοι is ‫לשׂרפה מאכלת אשׁ‬, which means “and it will be for burning— fire fuel.” Although Ottley’s judgement is overstated, that “the rest of the verse seems to have been beyond the translators’ knowledge,” G did apparently struggle with this clause, recognizing the ideas “be” “fire” and “burn,” but failing to make sense of them. Seeligmann perceived in chapter nine “the historical atmosphere of Palestine in Hellenistic times” in “the hostility of the Greek cities on the west coast towards the Jewish population of Palestine.” He based this on three cases of updating: the first is in verse one, with the addition of παραλία, “the technical name for one of the parts of Palestine under Seleucid rule”, the second is τὰ μέρη τοῦ Ἰορδάνου, and the third is the rendering of Aram by Συρία, and Pilistim by Ἕλληνες. Robert Hanhart perceived three other indications of contemporization in Isaiah 9: the first is the translation of ‫ הקל‬as an imperative in verse two, “hurry: do quickly,” the second is the translation of ‫( ראו‬in the MT pointed as a qatal) with the imperative ἴδετε. Finally, in verse 3 there is a change from past to future, where Hebrew qatals are rendered with a Greek aorist then a future, so that the Lord brought down the people (that is, in the past), but their joy will come when he liberates them, as predicted in the next verse. Hanhart found a specific date for this liberation: December 14, 164BCE. However, there is a simpler explanation for these differences. In the absence of a tradition of vocalization, ‫ הקל‬could easily be read as an imperative, “hurry: do quickly.” Once the translator had this read this word as an imperative, a vocative could be expected, and therefore that is how he took the land of Zebu-

412

commentary

lun and Naphtali. He updated the reference to the way of the sea with a more up-to-date name, the παραλίαν, but the referent remains unchanged. He reasonably continued the vocative with ‫ האחרון‬as οἱ λοιποὶ, but given this context he was unsure what to do with ‫ ִהְכִבּיד‬so he guessed at a verb that fit the context: inhabit. Subsequently, in 9:1(2) the MT’s qatal-form ‫ ָראוּ‬was naturally read also as an imperative ‫ראו‬, resulting in the Greek ἴδετε. In the next verse, the MT’s verb ‫“ ִה ְרִבּיָת‬you made numerous” is read as a noun from that root, “the numerous part.” Where the MT has ‫ל ֹא ִה ְג ַדְּלָתּ‬, the translator wrote ὃ κατήγαγες, either reading (with the Qere) the negative “not”, or confusing the consonants of the verbs, apparently reading ‫הרגלת‬. To fit the context he had created so far, and showing a typical lack of concern about the presence or absence of yod (see Introduction, “Treatment of yod and waw”), he translated one of the qatals in verse two with a future.

50

A son is given

(9:6–7)

6 The conjunction Ὅτι parallels the one at the beginning of verses 4 and 5. All three provide the reason for the happiness described in 9:3: Lord has ended their oppression, their property will be returned, and now a great leader has been born to them. Since the καί before ἐδόθη is not at the beginning of the clause, it must be adverbial, which would be unexpected in an otherwise parallel set of statements. But in S (the first hand, at least) we do not have close parallelism, since the pronoun changes from first to second person. The noun ἄγγελος generally means a messenger. In biblical usage of course this often refers to an divine (angelic) messenger, but here, the messenger is from a council, so he might be termed an envoy. At first glance, the genitive relative pronoun in the relative clause οὗ ἡ ἀρχὴ ἐγενήθη ἐπὶ τοῦ ὤμου αὐτοῦ appears to modify ἡ ἀρχὴ (“whose beginning”), but by the end of the clause it appears that we have a genitive personal pronoun resuming the genitive relative pronoun (“on whose shoulders”). The three words Μεγάλη βουλῆς ἄγγελος are G’s original translation. Corrector ca added θαυμαστὸς σύμβουλος θεὸς ἰσχυρός ἐξουσιαστής, ἄρχων (ε)ἰρήνης πατὴρ τοῦ μέλλοντος αἰῶνος, matching the Hebrew. Corrector cb added the cross signs (+), and d added red dots seen in Figure 2. Ziegler indicates that this section is marked by a obelus in 88 and the Syrohexapla. The same words added by ca, θαυμαστὸς σύμβουλος θεὸς ἰσχυρός ἐξουσιαστής, ἄρχων εἰρήνης πατὴρ τοῦ μέλλοντος αἰῶνος, are included in the manuscripts Alexandrinus, 106, 26, Venetus, 109, 736, the full Lucianic family of manuscripts (albeit with an asterisk in 22, 48, 51, 231, and 763) including 46, 233, 456, the corrector to 764, 87, 91, 309, 490, 377, 564, 565, 403, 613, 407, 538, 770, except that

commentary

figure 2

413

Note to Isaiah 9:6 in Codex Sinaiticus

Alexandrinus and 26 omit θεος, 109 and 736 transpose θαυμαστος συμβουλος with θεος ισχυρος They are also added in the Syropalestinian translation, Eusebius (Dem. ev.), Athanasius, Chrysostom, and possibly Theodoret. Clement has the slightly shorter θαυμαστος συμβουλος θεος δυναστης πατηρ αιωνιος αρχων ειρηνης. Other manuscripts not listed here do not include these additional words. Most but not all of the words in the addition to S can be traced to interpolation from the Three; the exceptions are εξουσιαστης and του μελλοντος. Aquila has θαυμαστος συμβουλος ισχυρος δυνατος πατηρ ετι αρχων ειρηνης. Symmachus has παραδοξασμος βουλευτικος ισχυρος δυνατος πατηρ αιωνος αρχων ειρηνης. Theodotion has θαυμαστος βουλευων ισχυρος δυναστης πατηρ αιωνιος αρχων ειρηνης. Ottley (1904, 1:2:155–156) summarized why these words are not “part of the true LXX. text:” they are not in the earliest manuscripts S* and B (or Q); they are largely a duplicate rendering of Μεγάλης βουλῆς ἄγγελος; the wording is close (but not identical) to that of the Three (Aquila, Symmachus, Theodotion). Ottley proposed that these words came from the version Theodotion revised (known from Daniel). Le Moigne noted that not only here in 9:6 but also in 22:21 G refrains from giving a person the title “father” even though that is what the Hebrew text has; at the same time, G attributes royal features to these (2008). Because in comparison to the Hebrew, the human messianic figure’s role has been reduced to that of a messenger, Johann Lust (1998) and John Collins (2008) disagreed with those (e.g., Coppens 1968) who claimed G enhances the messianic character of Isaiah’s oracles. (See also van der Kooij 2002.) Trigg compared Origen’s

414

commentary

use of the title “Angel of Great Counsel,” applied to Christ, to the image of the son as seraph in Isaiah 6 (1991). In place of γὰρ ἄξω, B’s reading is probably due to the absence of ἐγὼ, so that γὰρ falls in the second position in the sentence. Instead of ἐν δικαιοσύνῃ καὶ ἐν κρίματι, B’s reading ἐν κρίματι καὶ ἐν δικαιοσύνῃ follows the Hebrew order. 7 The infinitives κατορθῶσαι αὐτὴν καὶ ἀντιλαβέσθαι most simply would be understood as expressing purpose. ἀντιλαμβάνω usually takes its object in the genitive; here (in S) it shares its (accusative) object αὐτὴν with κατορθῶσαι. Manuscript A does not have this problem, since it includes αὐτῆς, as does the Hebrew. The pronoun ταῦτα presumably refers to the birth of the child, and the peace that comes from his just government. ζῆλος means “intense positive interest,” according to BDAG, hence “eagerness” in the translation.

51

Building a new tower

(9:8–10)

8 Lord sends something ἐπί Jacob. Earlier instances of ἐπί in G have carried a hostile sense, which would certainly be fit here if the textual reading for the thing sent is Θάνατον rather than Λόγον. Because the verbs in parallel (ἀπέστειλεν and ἦλθεν) both denote motion, yet the thing being moved is the object of ἀποστέλλω but the subject of ἔρχομαι, the semantic parallelism suggests the subject of ἦλθεν is the word, not Lord. 9 The theme of arrogance reappears, confirming this as one of the main sins according to Isaiah. 10 The words πλίνθοι πεπτώκασιν belong with the preceding paragraph, according to the division in S. However, they make more sense with the following paragraph. The future ἐκκόψομεν appears amongst other subjunctives, as the other uncials have it: ἐκκόψωμεν in A (followed by Rahlfs and Ziegler); κόψωμεν in B. Manuscripts A and B (followed by Swete, Rahlfs, and Ziegler) add another tree species, κέδρους.

commentary

52

God disperses Zion’s enemies

415 (9:11–13)

11 According to S, those God will strike are those ἐπανιστανομένους ἐπὶ Ἰερουσαλήμ, but uncials A and B do not mention Jerusalem. The verb ἐπανίστημι denotes hostile uprising. The original reading of S, the plural αὐτοὺς, was changed to the singular and then back to the plural. The singular form would refer to God; the plural would match the upcoming αὐτῶν. Silva has “And God will strike those who rise up against them on Mount Sion,” but the ἐπί immediately after the verb that also begins with ἐπί would more naturally be taken as the object of the verb, rather than the location at which the action indicated by ῥάξει takes place. 12 The Hebrew behind Συρίαν is ‫ארם‬. This is a case of non-interpretive updating, since there is no change of referent. For another case, see the river in 27:12, which is called the “River of Egypt” in Hebrew, but the “Rhinokorouron” in Greek, with no difference in meaning. The expression ἡλίου ἀνατολῶν refers to the East, and ἡλίου δυσμῶν to the West. The Hebrew behind Ἕλληνας is ‫פלשׁתים‬. This is a case of interpretive updating, since there is a change of referent (the Philistines are not the same as the Greeks), but not enough to be considered “actualization.” Those inhabiting Philistia in the translator’s time would have been Greek-speakers. Syria and the Greeks are presented as enemies of Israel, attacking it from both sides. In 5:25 we had the words ἐν πᾶσι τούτοις οὐκ ἀπεστράφη ὁ θυμός, ἀλλ’ ἔτι ἡ χεὶρ ὑψηλή; this expression appears again in 9:17 and in 10:4. In 5:25, the preposition is unique; here the order τούτοις πᾶσιν is unique (but see the textual variants at 10:4). It is not stated explicity whose the wrath (θυμός) is. 13 The singular form ἀπεστράφη is repeated from the preceding verse. The collocation τὸν κύριον is a rare instance of the article preceding κύριος. The verb ἐζήτησαν is plural, despite the singular subject ὁ λαὸς and verbs ἀπεστράφη and ἐπλήγη.

53

Lord removes head and tail

(9:14–17)

Rahlfs, following the MT, places the division between 9:14 and 15 (his 9:13 and 14) after ἡμέρᾳ. Swete and Ziegler divide the verses after ἀρχή. S matches Swete and Ziegler; it has a raised dot after ἀρχή, but not after ἡμέρᾳ. 14 The complementary extremes head and οὐράν (an animal’s tail) and great and small convey completeness.

416

commentary

15 πρεσβύτην … προφήτην are still the objects of ἀφεῖλεν, in apposition to κεφαλὴν καὶ οὐράν as well as μέγαν καὶ μικρόν. Rahlfs puts αὕτη ἡ ἀρχή and οὗτος ἡ οὐρά in parentheses as explanatory glosses. ἀρχή here translates ‫ראשׁ‬, as did κεφαλήν. It can refer to leadership or beginning, as also in 19:11, 13; 43:9, 13. The phrase τοὺς τὰ πρόσωπα θαυμάζοντας is more literally rendered, “the ones who admire the faces.” The reason τοὺς θαυμάζοντας is accusative is because it (like κεφαλὴν, οὐράν, μέγαν, μικρὸν, and πρεσβύτην) is an object of ἀφεῖλεν. The accusative object of θαυμάζοντας is πρόσωπα, which is a standard literal translation, but θαυμάζοντας is not; it is an unusual translation of ‫“ נשׂא‬lift.” 16 The English standard gloss “bless” for μακαρίζω is misleading. As BDAG notes, it means “to call or consider someone especially favored,” hence “congratulate” (LSJ) in this context. The phrase τὸν λαὸν τοῦτον carries negative connotations for a reader of G, since it was used to refer to the rebellious people of Israel in 6:8 and 8:6. The present καταπίνωσιν (a reading shared with B) was changed by ca and cb3 to the aorist καταπίωσιν, which is the reading of A, followed by Rahlfs and Ziegler. The present matches the earlier present indicative πλανῶσιν. 17 The happiness expressed by εὐφρανθήσεται recalls 9:3.

54

Lord’s wrath burns everything

(9:17–21)

17 For discussion of Ἐπὶ πᾶσιν τούτοις οὐκ ἀπεστράφη ὁ θυμός, ἀλλ’ ἔτι ἡ χεὶρ ὑψηλή see the note at 9:12, where it also occurs. 18 LSJ identifies ἄγρωστις as dog’s-tooth grass, Cynodon Dactylon, and δάσος as a thicket or copse. The genitive τῶν βουνῶν is partitive in function. 19 The two words θυμός and ὀργῆ are synonyms in G. The tense of συγκέκαυται is perfect, a literal rendering of the Hebrew qatal form, but the time reference is future. 20 The obscure phrase ἐκκλινεῖ εἰς τὰ δεξιά is a literal translation of the Hebrew. The same is true of φάγεται ἐκ τῶν ἀριστερῶν again, a literal translation of the Hebrew, with the resulting Greek obscure. The meaning in Hebrew is that although they devour everything left and right, they are not satisfied. G changed the meaning of the Hebrew by his choice of conjunctions: ἀλλά, and ὅτι.

commentary

417

21 Ephraim and Manasseh are to besiege (πολιορκέω) Judah together. The genitive τοῦ is used rather than accusative, probably because a partitive sense is intended. Eusebius said they will devour the arms of one another (1.56). The original scribe wrote τοι, but corrector ca changed it to τὸν ABRZ. Τοι would be understood to indicate emphasis. For πᾶσιν τούτοις, the other uncials A, B (followed by Rahlfs and Ziegler) have τούτοις πᾶσιν. See the note on 9:12.

55

Wicked scribes will flee their punishment

(10:1–4)

1 A pair of woes (10:1, 5) begin the next two sections. The first condemns those who use their privilege (τοῖς γράφουσιν, the ability to write) to distort justice for the marginalized. The participle γράφοντες could indicate the time or the manner in which how they write; the temporal use fits the following verse better. Tertullian Marc. 4.14 and 27, used Isa 10:1–2 as an example of how God inveighs against oppressors of the needy. Eusebius said this describes writers of false prophecies, presumably referring to non-canonical Jewish scriptures (1.57). They write wickedness; the first πονηρίαν is the object of γράφουσιν since there must be a clause break one word before the postpositive particle γὰρ; the second instance of πονηρίαν could be the object of the participle (“when they write wickedness, they write perverting …”) or of the finite verb (“when they write, they write wickedness, perverting …”). Instead of the second πονηρίαν (the reading also of A, B, and Q, and followed by Rahlfs), Ziegler transcribed πόνον, hard work (with MT), citing in support only L′-96c, that is 22, 48, 51, 231, 763, 620, 147, and the corrector of 96. 2 The participle form ἐκκλίνοντες indicates what form the writing wickedness takes. Although the intransitive sense of ἐκκλίνω is to turn aside (Gen 38:16), the transitive meaning is to bend or change (alter a name in Plato Cratylus 404d). So when justice is the object “pervert” is a close English approximation. Beggars, labourers, widows, and orphans are the representatives of the marginalized. The reading κρίματα of S is plural in contrast to the singular κρίμα that appears in A, B (adopted by Rahlfs and Ziegler). Possibly two words are meant: κρίμα τά, but this would mean ἁρπάζοντες had two accusative objects. πενήτων appears without an article, giving an indefinite sense. Instead of the accusative αὐτούς, the dative αὐτοῖς is found in A and B (followed by Rahlfs and Ziegler). There is a number mismatch between a plural pronoun and a singular noun in εἶναι αὐτοὺς χήραν, but this is possibly explained by the coordinated noun ὀρφανὸν later in the sentence. In the Gospels, ἁρπαγή refers to greed, but in the LXX it tends to refer to seized property. Eusebius said the false prophecies are lawless,

418

commentary

and lawless people seized everything from the inexperienced, orphans, and widows (1.57). The reference to scribes (who write) devouring widows’ houses in Mark 12:40 alludes to this passage. 3 The prophet warns of the “day of punishment” τῇ ἡμέρᾳ τῆς ἐπισκοπῆς. This day is referred to by 1Peter 2:12 as ἐν ἡμέρᾳ ἐπισκοπῆς, when the Gentiles will glorify God after seeing his readers’ good deeds. The original reading τῇ ἡμέρᾳ (shared with B) was changed by cb2 to ἐν τῇ ἡμέρᾳ, (agreeing with A and followed by Rahlfs and Ziegler), but with no change of meaning, possibly under influence from 1Peter 2:12 (ἐν ἡμέρᾳ ἐπισκοπῆς). The prophet then begins addressing the scribes in the second person, asking what good their seized property will do them then, and where they will hide their δόξαν so that it cannot be repossessed. The clause καὶ πρὸς τίνα καταφεύξε was deleted by ca (agreeing with A and B). The clause is repeated, except the number changes from singular to plural. The prototypical meaning of δόξα is opinion. Most commonly it is a positive opinion of reputation, so glory or splendour. But in the context of leaving the δόξαν somewhere, it might refer to material possessions, “riches,” as in Gen 31:16 πάντα τὸν πλοῦτον καὶ τὴν δόξαν, ἣν ἀφείλατο ὁ θεὸς. Note the change from third to second person in ὑμῶν. 4 The prophecy against the wicked scribes concludes the same way as 9:12: ἐπὶ πᾶσι τούτοις οὐκ ἀπεστράφη ὁ θυμός, ἀλλ’ ἔτι ἡ χεὶρ ὑψηλή. Instead of ὁ θυμός (the reading also of A and followed by Rahlfs and Ziegler), B has ἡ ὀργή; the two are synonymous in G.

56

Woe to the Assyrians

(10:5–7)

5 Whereas the first “woe” was directed to the scribes who administered justice, the second “woe” is directed at first glace to the Assyrians. Both are in the dative case after Οὐαί. The normal interpretation of the dative Ἀσσυρίοις after οὐαί is that that woe is directed to the Assyrians, who wield (rather than experience) God’s wrath. Eusebius said at this point the subject of the prophecy transitions from being Israel to the Assyrians. God raised up the Assyrians as his rod, and delivered into their hands, so that the anger and wrath would come upon the lawless nation who was supposed to be his people (1.58). According to his understanding, the woe is not to the Assyrians, but because of the Assyrians. The reading of Vaticanus has the nominative and adds the article, ἡ ὀργή, so that the rod and the wrath are in their hand.

commentary

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6 The prophecy then refers to turning (although “turn” is probably a textual error; scribe cb2 corrected it to “send”) wrath against a lawless nation, plundering, and changing of mind, but in a way that makes it difficult to discern who is doing each of these. The Assyrians could be the lawless nation, but so could Israel, as Eusebius reads it. Although normally “my people” would refer to Israel, if Lord is using the Assyrians for his purposes, they too could be called “my people.” The phrase σκῦλα καὶ προνομήν recalls the same plunder vocabulary seen in the last few chapters. 7 The prophecy refers to someone not planning this, but it is not explicitly stated who did not plan, and what unplanned thing is happening. The most recent possible referent for the subject αὐτός is λαός, the lawless nation of 10:6, hence the translation “it,” but this identification runs into problems in 10:8. Eusebius understands the referent to be Assyria (Ὁ δὲ Ἀσσύριος τὴν παρ’ ἐμοῦ λαβὼν ἐξουσίαν οὐχ οὕτως ἐνεθυμήθη, 1.58). In this case, the phrase οὐχ οὕτως ἐνεθυμήθη means this is not the way the lawless nation planned it. The reading λελόγισται is a correction by ca from the infinitive λελόγισθαι; an infinitive makes no sense here, especially with οὐχ. Instead of the future indicative ἀπαλλάξει (the reading also of A and B and followed by Rahlfs), Ziegler conjectures the infinitive ἀπαλλάξαι, with the note “scripsi: cf. Hi. (ut conterat)]-ξει codd.gr. et verss.” But the infinitive does not fit the nominative subject. Instead of ἔθνη ἐξολεθρεῦσαι, B has καὶ τοῦ ἔθνη ἐξολοθρεῦσαι, Rahlfs has καὶ τοῦ ἔθνη ἐξολεθρεῦσαι, and A (followed by Ziegler) has καὶ τοῦ ἐξολεθρεῦσαι ἔθνη. Both verbs mean the same thing. Much like Joseph’s comment to his brothers in Genesis 50:20 that what they planned for evil, God planned for good, Isaiah affirms that Lord’s plans happen no matter the intentions of the agents.

57

He will take all regions

(10:8–10)

8 The subject of εἴπωσιν is either indefinite, or the nations just mentioned. The referent of αὐτῷ would at first glance appear to be the same as in the preceding verses, but here the addressee appears to be an individual rather than a nation. Likely the nation is simply being personified. 9 Οὐκ introduces a question expecting an affirmative answer 10 Regarding the phrase ἐν τῇ χειρί μου, which is in A but not B, compare 10:14. Since the first instance of καί is not coordinating two clauses, this must be an adverbial use.

420 58

commentary

Jerusalem’s images will be like Samaria’s

(10:10–11)

10 Clement of Alexandria quoted 10:10–11 in Exhortation 8, in a warning not to be idolators, saying those who wail are not the idols themselves, but those who trust in them. 11 The verb ὀλολύζω is onomatopoetic, just as its Hebrew counterpart ‫אליל‬. The vocative τὰ γλυπτά is here synonymous with χειροποιητα and εἰδωλα. In the phrase ἐποίησα Σαμαρείᾳ, the verb ποιέω with dative indicates treatment (BDAG s.v. ποιέω 4). Of the several instances of καί, the first is conjunctive (Samaria and her handiworks), the second complements οὕτως, and third is conjunctive (see the note on ἐν below). The presence of ἐν in S breaks the formal parallelism with Samaria. With a city as its object, the natural reading is that the prepositional phrase indicates the location of the action. But τοῖς εἰδώλοις is not a location, so either τοῖς εἰδώλοις modifies ποιήσω, or (if τοῖς εἰδώλοις is part of the prepositional phrase) ἐν indicates not the locative but the dative sense. Either way, the semantic parallelism between Samaria and Jerusalem remains: the way he treated Samaria and her idols will be the same as how he treats Jerusalem and her idols.

59

The leader of the Assyrians

(10:12–14)

12 The complement of συντελέω should be an infinitive or a noun in the accusative, not a nominative participle such as ποιῶν. The Hebrew here is a noun, ‫מעשׂהו‬. The use of νοῦν recalls 10:7, where the νοῦς would change to destroy nations. The accusative case in τὸν ἄρχοντα τῶν Ἀσσυρίων is ambiguous. It could be part of the preposition phrase in apposition to τὸν νοῦν τὸν μέγαν, or (more likely, since there is no other object of this transitive verb) the object of ἐπάξει. Ottley and Silva both supplied an object: “he shall turn (his hand) against the mighty mind, against the ruler of the Assyrians”; “he will bring his wrath against the great mind, the ruler of the Assyrians,” respectively. 13 The subject of Εἶπεν is the νοῦς against whom Lord is bringing punishment. His boast consists of future first person verbs, such as ἀφελῶ, the future of ἀφαιρέω, and προνομεύσω, which is cognate with the noun προνομή, plunder. Before both instances of τῇ, B has Ἐν, which matches the Hebrew more literally. The division between 10:13 and 14 differs between Rahlfs and Swete/Ziegler. Rahlfs begins verse 14 after καὶ σείσω πόλεις κατοικουμένας, and Swete/Ziegler

commentary

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begin verse 14 before these words. In S the space after these words is larger than that before, so my text division agrees with Rahlfs here, against Swete and Ziegler. 14 νοσσιά can refer to a brood of young birds, but the context with eggs here demands a nest. In Greek, it is not necessary to explicitly identify the person to whom the body part belongs, but it is in English, so “my” is supplied in the translation. God takes the world in his hand as easily as a human would take a nest in his hand. S, Swete and Ottley spell καταλελειμμένα ᾠὰ as καταλελιμμένα ὠὰ. On the spelling of ᾠόν see BDF §26. The future middle διαφεύξεταί translates a Qal participle, as does the aorist subjunctive of ἀντιλέγω (ἀντεῖπον). Clement of Alexandria quoted 10:14 in Exhortation 8, between a warning against idolatry and a proof of God’s wisdom. He used the same verse in Strom. 5.14, claiming Orpheus got his idea of God’s grasp of the universe from Isaiah and Jeremiah. Hippolytus’s Antichr. 16 quotes 10:12–17 as referring to Antichrist. Chrysostom used 10:14 to show the folly priding oneself in one’s wisdom (Homily 20, on Romans 12:3).

60

The tool depends on its master

(10:15–16)

15 The meaning of ὡσαύτως ἐάν is “the same applies to …” The negative μή introduces questions expecting a negative answer, as in, “An axe (ἀξίνη) will not be glorified without the one who cuts with it, will it?” In parallel with the axe is πρίων, a saw. The expression καὶ οὐχ οὕτως is very awkward. Ottley rendered it “as if one should lift a rod or staff, and not thus?” Silva used the more sensible “Just so would it be if someone were to lift a rod or a log. But not so!” G read ‫ לכן‬as two words: ‫לא כן‬, which would be literally translated as οὐχ οὕτως. The division between 10:15 and 16 differs between Rahlfs and Swete/Ziegler. Rahlfs begins verse 16 after καὶ οὐχ οὕτως, and Swete/Ziegler begin the verse before these words. In S the paragraph begins after these words, so my text division agrees with Swete and Ziegler here, against Rahlfs. 16 Instead of the aorist subjunctive ἀποστείλῃ, A and B (followed by Rahlfs and Ziegler) have the future indicative ἀποστελεῖ. The η was unchanged by corrector cb3. The preposition εἰς is puzzling before τὴν σὴν δόξαν. The normal meaning of εἰς, in which there is motion or at least change, does not fit here. Eusebius simply quoted the phrase without explanation. Brenton has “fire shall be kindled upon thy glory,” Ottley translated, “fire shall burn against thy glory,” and Silva translated, “fire will burn on your glory.” The meaning from the

422

commentary

context, especially the parallel clause, is clear enough: fire will cause the glory to disappear and be replaced by dishonour.

61

Israel’s fire will consume

(10:17–19)

17 The words ἔσται … εἰς are a literal translation of the Hebrew. Instead of the nominative χόρτος, A and B (followed by Rahlfs and Ziegler) have the accusative χόρτον. In S, the fire is nonsensically compared to hay, consuming the wood. Origen (Princ. 2.10) used Isa 10:17 to argue that God’s fury helps purify souls. He used the same verse to show that ὕλη is not “matter” of the sort that bodies are made of (Princ. 4.1.32). The division between 10:17 and 18 differs between Rahlfs and Swete/Ziegler. Rahlfs begins verse 18 after τῇ ἡμέρᾳ ἐκείνῃ, and Swete/Ziegler begin the verse before these words. In S the paragraph begins before these words, so my text division agrees with Swete and Ziegler here, against Rahlfs. 18 The verb ἀποσβέννυμι normally means extinguish (a fire), and by extension can mean other kinds of coming to an end. The prepositional phrase ἀπὸ ψυχῆς ἕως σαρκῶν describes the extent of the consumption. 19 G moved the Hebrew preposition out of the phrase ‫ מספר יהיו‬into the preceding ἀπ’ αὐτῶν. Lust suggested that ἀριθμός may mean “census” in 2 Chr 2:16. Certainly the people are being counted. The plural object in παιδίον γράψει αὐτούς is a literal translation of the Hebrew. The image is that the number will be so small that a child can record it, as Eusebius explained, τοσοῦτοι ἔσονται ὡς δύνασθαι καὶ τὸ τυχὸν παιδίον τὸν ἀριθμὸν αὐτῶν παραλαβεῖν καὶ γραφῇ παραδοῦναι τοῦ λοιποῦ πλήθους ἀπολωλότος (1.59).

62

The remnant of Israel will trust God

(10:20–23)

20 In a translation from Hebrew, προστίθημι usually means “add” when there is an indirect object, or “continue” when there is an infinitive, but here in the passive form with no indirect object, it is difficult to see to what the remnant is being added. Muraoka (2009, 599) said here the use is elliptical, and resumed by a finite verb. In this case the meaning is that the remnant will no longer continue to trust in those who wronged them. But in order to preserve the awkwardness of the Greek, I opted for a more literal translation. The dative τῇ ἀληθείᾳ indicates that they will truly trust the holy god of Israel.

commentary

423

22 The two words συντελῶν and συντέμνων sound alike; this similarity of sound is not present in the Hebrew ‫כליון חרוץ שׁוטף‬. The periphrastic nominative participles need a subject, and “is” must be supplied in English, “who is fulfilling and cutting?” The only subject available to the reader is ὁ λαός, but the subject in 10:23, where these two words are recalled, is Lord. Eusebius simply quoted the phrase, and interpreted based on Isa 10:23. G uses συντέμνω also in 10:23 and 28:22, all translating ‫חרץ‬. Daniel has συντέμνω twice, once for ‫חרץ‬, and once for the hapax legomenon ‫חתך‬. 23 The two words λόγον συντετμημένον bring together two parts of the preceding verse. Normally with συντέμνω, λόγον would be expected to refer to a narrative rather than finances, but both are possible. The reading of B, Κύριος rather than ὁ θεὸς, is probably influenced by Rom 9:27–28, where Paul mentioned Isa 10:22–23: Ἠσαΐας δὲ κράζει ὑπὲρ τοῦ Ἰσραήλ· Ἐὰν ᾖ ὁ ἀριθμὸς τῶν υἱῶν Ἰσραὴλ ὡς ἡ ἄμμος τῆς θαλάσσης, τὸ ⸀ὑπόλειμμα σωθήσεται λόγον γὰρ συντελῶν καὶ ⸀συντέμνων ποιήσει κύριος ἐπὶ τῆς γῆς. Paul is likely quoting not Isaiah but Hosea 1:10 Καὶ ἦν ὁ ἀριθμὸς τῶν υἱῶν Ισραηλ ὡς ἡ ἄμμος τῆς θαλάσσης for the sand image. Two themes were picked up in the early Christian writers: (1) God making a shortened word in the whole earth, and (2) though Israel be like the sand of the sea, yet a remnant shall be saved (the passage quoted in Romans), by Cyprian (Dom. or. 28; Test. 2.3); Justin, Dial. 64; Chrysostom, Homily 16 on Romans 9, and Homily 2 on 2Cor 1:11; Rufinus, Commentary on the Apostles’ Creed.

63

Do not fear the Assyrians

(10:24–26)

24 G consistently renders ‫ אשׁור‬as plural Ἀσσυρίων, except for once in 31:8 as Ασσουρ. The ὅτι before ἐν ῥάβδῳ πατάξει σε could express the reason not to be frightened (in the sense of Brenton’s and Silva’s “because” or Ottley’s “for”) or the content of the fear (“that”). Eusebius gave the reason they should not be frightened: although the Assyrians will strike with a rod, it is only for a little while. Ottley noted that this latter interpretation is the likely Hebrew meaning (Ottley 1904, 1:2.163). The subject of the singular verb πατάξει is unspecified. In Hebrew, Assyria fits because it is singular, but G has the plural Assyrians. God would be a natural choice as well, but then a first-person verb would be expected, as we have later in ἐπάγω. Eusebius saw here the king of the Assyrians (1.61). Corrector cb1’s change of πλὴν to πληγὴν, the reading of A and B (followed by Rahlfs and Ziegler) resolves the difficulty in the original text of S, where ἐπάγω has no object. The word πληγὴν in 10:26 is anticipated. Matthijs J. de Jong identified (with the help of Neo-Assyrian texts) two layers in Isaiah

424

commentary

10:24–27, the first (10:24–25) from the time of Sargon (720BCE) and the second (10:26–27) from the time of Josiah. The phrase “the road of Egypt” means not “as the Egyptians did” but is a name for the road to Egypt, “the Egypt Road” (de Jong 2010). 25 The object of Lord’s wrath is their βουλή, their plan or scheme (Penner 2019). 26 The textual reading in S says that God will cause them to rise up, whereas in A God will cause some unspecified antagonist to rise up against them. This rising will correspond to the πληγή, a blow that causes a wound. The article τὴν before Μαδιάμ of course shows the indeclinable noun is accusative, not genitive. The words τὴν Μαδιάμ are in apposition to either τὴν πληγὴν or αὐτούς. So Madiam could be either the blow itself or the people God will raise. There is no explicit verb for the nominative subject ὁ θυμὸς; this verbless clause is in a future context. The phrase τῇ ὁδῷ τῇ κατὰ θάλασσαν recalls the ὁδὸν θαλάσσης added by ca in 9:1. See the note on Νεφθαλίμ there. Eusebius identified the way toward Egypt (τὴν ὁδὸν τὴν κατ’ Αἴγυπτον) not as a geographical location but as surrender to idolatry (1.61).

64

The yoke will be destroyed

(10:27–32)

27 Behind ἀφαιρεθήσεται stands the Hebrew ‫סר‬, which is the standard word G translates as ἀφαιρέω, as already in 1:16, 25; 3:1, 18; 5:5; 6:7; 7:17; 10:13. But G also uses it for all of the following words, ‫כאת כפר אסף אפס הדף חלף מחה‬ ‫נטה ספה עבר עטה ערב פתח צלח שבת שלח‬, indicating ἀφαιρέω is a favourite of his. See the note on G’s vocabulary in the Introduction. The order of the two phrases ὁ φόβος αὐτοῦ ἀπὸ σοῦ καὶ ὁ ζυγὸς αὐτοῦ ἀπὸ τοῦ ὤμου σου is the same as in A (and followed by Rahlfs and Ziegler); B transposes these two phrases. The yoke is to be destroyed (καταφθείρω) from the shoulder, using imagery that recalls 9:3, significant in the light of the recent recollection of Μαδιὰμ in 10:26. In translating it as αὐτῶν, G evidently read the preposition ‫“ מ‬from” in ‫על‬ ‫ מפני‬as a pronominal suffix “their” on ‫“ על‬yoke”. The plural would refer to the people of Madiam. Note also the corresponding shift to the plural ὤμων and ὑμῶν. 28 The division between 10:28 and 29 differs between Rahlfs and Swete/Ziegler. Rahlfs begins verse 29 after καὶ παρελεύσεται εἰς Μακεδὼ καὶ ἐν Μαχμὰ θήσει τὰ σκεύη αὐτῶν·, and Swete/Ziegler begin the verse before these words. In S

commentary

425

there is a raised dot before these words but not after, so my text division agrees with Swete and Ziegler here, against Rahlfs. 30 The original reading Ταλείμ was changed by corrector ca to Γαλείμ, which is the reading of B. A and B also add ἐπακούσεται ἐν Σά. Rahlfs and Ziegler have Γαλλιμ, ἐπακούσεται Λαισα. The future of ἐπακούω uses the middle form; the subject remains ἡ θυγάτηρ. 31 The division between 10:31 and 32 also differs between Rahlfs and Swete/ Ziegler. Rahlfs begins verse 32 after παρακαλεῖτε, and Swete/Ziegler begin the verse before it. In G this word belongs with the words following, so my text division agrees with Swete and Ziegler here, against Rahlfs. 32 The phrase τοῦ μεῖναι is a wooden translation of ‫לעמד‬, here acting as the complement of παρακαλεῖτε. The case of τὸ ὄρος could be either vocative or accusative. If vocative, it belongs with οἱ βουνοί; if accusative, in apposition to τὴν θυγατέρα. An first reading would not suggest the singular ὄρος as a vocative because the verb παρακαλεῖτε is plural. But by the end of the verse, the ὄρος makes sense as vocative when understood with βουνοί. Ottley has “Encourage her to day in the way to stay, encourage with the hand the hill, the daughter of Zion, and ye hills that are in Jerusalem.” Silva has “Encourage Sion today to remain in the way; O mount, as well as you hills that are in Ierousalem, with your hand encourage daughter Sion.”

65

Lord Sabaoth humbles the arrogant

(10:33–34)

33 The particle δή previously appeared in 3:1, which has Ἰδοὺ δὴ ὁ δεσπότης Κύριος Σαβαώθ. All three instances of δεσπότης in G appear in the phrase ὁ δεσπότης Κύριος Σαβαώθ, as translations of ‫האדון יהוה צבאות‬. In place of the future συνταράξει, A and B (followed by Rahlfs and Ziegler) have the present συνταράσσει. Because prepositional phrases normally modify verbs rather than nouns unless preceded by an article matching the noun, μετὰ ἰσχύος indicates that it is not those esteemed but the act of confounding that is “with strength.” 1 Clement 59:3 paraphrases 10:33 as τοὺς ὑψηλοὺς ταπεινοῦντα.

426 66

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The rod from the root of Iesai

(11:1–5)

1 The prophecy regarding the root of Jesse (11:1–12:1) is one of the primary sources of messianic expectations in Early Judaism, although there is no mention of anointing here. The “root of Jesse” indicates this person is descended from David. God’s spirit resting on him indicates he will be inspired and wise. There is no mention of physical or military action; he will be a fair judge, using truthful words. He will reverse the fortunes of the humble and the esteemed. The result will be an end to aggression and injury. The innocent will be safe; those they used to fear are now tame. The surprising reason for this transformation: everyone and everything knowing the lord. At that time, the one rises up to rule nations will provide hope. Judah and Ephraim will no longer be rivals, and they will be restored from the lands to which they had scattered. Their fortunes will likewise be restored, as they plunder those who had oppressed them, in what resembles a second Exodus. The prophecy as it appears in S presents the future Davidic figure metaphorically as a “rod” ῥάβδος and a “flower” ἄνθος. Although ῥάβδος can mean a disciplinarian’s rod (as in Exodus 21:20; Micah 4:14), or a shepherd’s staff (Psalm 23:4), in this context where the royal family is mentioned, the sceptre of authority is connoted (as in Psalm 44(45):7; 109(110):2). Although καὶ presents two metaphors, it can be inferred that these refer to a single person not only from the fact that they both come up from the root, but also that a singular verb is used in 11:2. The word for root, ῥίζα, appears again in 40:24, both translating ‫גזע‬. As Sollamo noted (2006, 360), ῥίζα and ἄνθος both appeared together previously in Isa 5:22–24. There, the root and flower were compared to dust and chaff. Eusebius said the stump refers to the descendants of David, but Jesse is named rather than David because of Jesse’s decent lifestyle (1.62). Clement of Alexandria quoted 11:1 in Strom. 5.6, when he mentions “the seven spirits resting on the rod that springs from the root of Jesse.” Justin Martyr 1 Apol. 32 mixed 11:1 and 10 with Numbers: Ἀνατελεῖ ἄστρον ἐξ Ἰακώβ, καὶ ἄνθος ἀναβήσεται ἀπὸ τῆς ῥίζης Ἰεσσαί• καὶ ἐπὶ τὸν βραχίονα αὐτοῦ ἔθνη ἐλπιοῦσιν. 2 The spirit of God “rests” ἐπαναπαύομαι, a compound verb with preposition. The preposition (only in S) provides more of a sense of stopping movement, rather than the sense of ἀναπαύω by itself, of stopping activity. 1 Pet 4:14 quotes similar words: τὸ τοῦ θεοῦ πνεῦμα ἐφ’ ὑμᾶς ἀναπαύεται. 3 The neuter πνεῦμα is nominative rather than accusative because ἐμπίπλημι takes the container in the accusative case, and if the substance with which it is filled is specified, that substance appears not in the accusative but the genitive

commentary

427

case. But the parallel expressions πνεῦμα σοφίας καὶ συνέσεως, πνεῦμα βουλῆς καὶ ἰσχύος, and πνεῦμα γνώσεως καὶ εὐσεβείας indicate that here again the genitive indicates what kind of spirit. So rather than “a spirit will fill him with fear of God,” which would be the natural reading of this clause on its own, the preferable reading in context is, “a spirit of the fear of God will fill him.” The difference is simply that he is full of a spirit, not full of a fear. This spirit leads the figure to judge with respect to reality rather than the surface appearance. Judging according to δόξα “opinion” would take the person’s appearance or reputation (the way they appear to others) into account. In a judicial context, judging according to λαλιά “speech” would take their ability to speak well into account. Eusebius saw a connection between the filling here and the “fulness of deity” of Col 2:9. Other early Christian interpretation saw here the six (Gryson 1990) or seven (Schlütz 1932) gifts of the Holy Spirit. 4 Judging with κρίσις is a positive thing in this context; it requires discernment. S differs from the other uncials in directing the judgement toward the esteemed ἐνδόξους rather than the humble ταπεινοὺς. The πνεῦμα from 11:2–3 reappears, but this time because of the mention of mouth and lips, breath rather than spirit comes to mind. In the context of wind perhaps “carry away” would fit the meaning of ἀναιρέω. The earlier objects of destruction were masculine plural (people); here the ἀσεβῆ is either singular (an ungodly person) or neuter (ungodly things). Brenton and Ottley translated the masculine singular. Silva left it ambiguous (“the ungodly”), which implies masculine plural to an English reader. 5 This future Davidic inspired judge will be equipped with righteousness and truth. These will be his tools. The accusative τὴν ὀσφύν (11:5) “the waist” is not the subject or object, but still limits the verb “girded,” ἐζωσμένος (perfect passive participle of ζώννυμι). Manuscripts S and A differ from B in reading εἰλημμένος, the perfect passive participle of λαμβάνω rather than B’s εἱλημένος from εἰλέω or εἴλω, “wrap,” which fits the parallelism and context better, and Rahlfs, Ziegler recognize as the original reading.

67

Peace among creatures

(11:6–9)

6 The result of this truthful judging is that predators will coexist peacefully with their prey. Because Greek animal names are relatively uncommon to modern readers, I will simply note that πάρδαλις (11:6) is leopard (Panthera pardus/Felis pardus); ἐρίφῳ is a he-goat, μοσχάριον is the diminutive of μόσχος, a young bull, and ἄρκος is an alternate spelling of ἄρκτος, bear.

428

commentary

7 Carnivores will become herbivores, eating ἄχυρα, i.e., what is left over from threshing, “straw” or “chaff.” 8 The adjective νήπιον further diminuates what is already a diminuitive, παιδίον, emphasizing the innocence and powerlessness. Yet the innocent have nothing to fear from the formerly violent, represented by the notorious asp. 9 In parallel with the future indicative ἐπιβαλεῖ, S and B have κακοποιήσουσιν (11:9), in contrast to A’s aorist subjunctive κακοποιήσωσιν, which fits better with οὐ μὴ and the parallel δύνωνται, and therefore is recognized by Rahlfs and Ziegler as the original reading. The conjunction ὅτι now provides the reason for this surprising future peaceful utopia: universal knowledge of the lord. The reappearance of ἐμπίμπλημι recalls 11:3, where the spirit of the fear of God would fill (future, translating a weqatal). Here we have an aorist (translating a qatal), and the Hebrew roots differ. Because the active ἐμπίμπλημι takes an accusative to indicate the receptacle being filled, and a genitive to indicate the filling substance, with the passive ἐνεπλήσθη the receptacle is nominative ἡ σύμπασα, and what it is filled with is genitive τοῦ γνῶναι τὸν Κύριον “knowing the lord.” κατακαλύψαι is spelled κατακαλυψε here. An infinitive is unexpected in this context but not unprecedented in the OG (Ezek 22:32; Num 23:19). Although Silva reads it as an infinitive “like much water to cover seas,” Brenton and Ottley take it not as an infinitive but as an optative in a comparative clause: “as much water covereth seas,” citing in support the clear optative in Isa 21:1. Manuscript V has a future here, as does Hab 2:14. The parallel between γνῶναι and κατακαλύψαι is somewhat weakened by the absence of τοῦ before κατακαλύψαι. Eusebius claimed the “whole earth” indicates the spread of the Church of God, which preaches righteous knowledge, whose floods cleanse the soul of all sordidness (1.62). The meaning is clear enough, even if the grammar is puzzling: the reason for the future peace is universal knowledge of the lord.

68

Victory of the root of Jesse

(11:10–14)

10 The future peace coincides with one rising up to rule nations. It is unclear at first glance whether this person “rising up to rule nations” is the same or a different person as the aforementioned root. The καί (11:10) could indicate distinct two leaders, the “root” and the ruler, in what would be a dual-leadership role. But the singular verb ἔσται points to a single person, in which case the καί is epexegetical, describing another role of the same person. To confirm this

commentary

429

interpretation, the following clause, ἐπ’ αὐτῷ ἔθνη ἐλπιοῦσιν indicates they are the same. Eusebius certainly considers one person to be in view here, and the rising indicates the resurrection from the dead (1.62). The mention of ἀνάπαυσις recalls the ἐπαναπαύσεται of 10:2, where the spirit of God would rest on the rod from the root of Jesse. Eusebius identified this “rest” with the Savior’s death, in which he was glorified (John 17:15). Isa 11:10 is commonly quoted in early Christian writings, probably because Paul quoted it verbatim in Rom 15:12: καὶ πάλιν Ἠσαΐας λέγει· Ἔσται ἡ ῥίζα τοῦ Ἰεσσαί, καὶ ὁ ἀνιστάμενος ἄρχειν ἐθνῶν· ἐπ’ αὐτῷ ἔθνη ἐλπιοῦσιν. As mentioned at 11:1, Justin Martyr mixes 11:1 and 10 with Numbers. Cyprian quoted 11:10 in Test. 1.21. Novatian Trinity 9 quoted it to show Jesus would rise from the dead. Lactantius Inst. 4.13 quoted it to show Christ would be born according to the flesh, from the house of David. Apostolic Constitutions 5.20 quotes it to prove that the Gentiles would believe. 11 Those of God’s people who remain will return from all the countries where they have been scattered. Athough in S there is a paragraph break between the two, the phrase ὃ ἂν καταλειφθῇ is neuter to match τὸ καταλειφθὲν. I therefore have translated both as “remnant” even though the two differ grammatically; the first is a participle, and the second is a relative clause. ὃ is not the masculine article, but the neuter relative pronoun, referring back to τὸ καταλειφθὲν. S begins a new paragraph here, so the relative clause is part of the sentence that continues into the following verse, rather than part of the preceding sentenceIn manuscripts A and B, this difficulty does not appear because the two are part of the same sentence. 12 The paragraph break means ὃ ἂν καταλειφθῇ must be read as a nominative rather than an accusative (as it is in A and B), because ἀρεῖ already has an accusative object in the “sign”. According to the reading of S, it is the remnant who will raise a sign. But this causes another interpretive difficulty, since the one raising the signal is also the one assembling the destroyed (perfect participle of ἀπόλλυμι) and scattered (perfect participle of διασπείρω) of Israel and Judah, and the remnant (subject) and the scattered (object) are the same people. Again, this problem only appears in S. The remnant are gathered from the four “wings,” πτέρυξ, a literal translation of the Hebrew ‫כנף‬. Irenaeus alluded to 11:12 in Haer. 4.33.1, with the words “He gathered from the ends of the earth into His Father’s fold the children who were scattered abroad.” The allusion is not precise, but because he quoted 11:4 in the same sentence, it is probable that he had this passage in mind.

430

commentary

13 The practice of literal translation continues with ὁ ζῆλος Ἐφράιμ from the corresponding Hebrew ‫קנאת אפרים‬. This ζῆλος is picked up later in the same verse with ζηλώσει, but because this second instance is in parallel with θλίψει, it is hostile. Ephraim and Judah are presented as the two parts of the remnant (Ephraim and Israel refer to the same people). The prophecy foresees peace between the two, and peace from their enemies, who will be destroyed. 14 The reversal of fortunes enables Judah and Israel to travel the sea and gain from its riches, and reverse their relationship with Moab and Ammon. Although the form πετασθήσονται in 11:14 is from πετάζω, which is listed under πεταννύω “spread out” in LSJ, as Ottley noted, this must be the future passive of πέτομαι “fly,” as in Hab 1:8; 2Sam 22:11; Ps 17(18):10; 54(55):7. ἀλλοφύλων translates ‫פלשׁתים‬, as usual; however in 9:12 ‫ פלשׁתים‬becomes Ἕλληνας. The accusative θάλασσαν does not fit with the intransitive verb πετασθήσονται, so it belongs with the upcoming verb προνομεύουσιν. The rising of the sun indicates the East, the direction of Edom. Hippolytus, Comm. Dan. 2.40 quoted 11:14 to show that Moab and Ammon are sons of Esau. Again in Antichr. 51, he quoted: “And they shall fly in the boats of strangers, plundering the sea together, and (they shall spoil) them of the east: and they shall lay hands upon Moab first; and the children of Ammon shall first obey them.”

69

A second exodus from Egypt

(11:15–12:1)

15 The prophecy continues the reversal of fortunes, now switching from Israel and Judah to Lord now as the agent. Previously, the violence may have been read implicity against Edom, Moab, and Ammon, but now it is explicit, with desolation, striking, and a violent wind. The phrase ἐπιβαλεῖ τὴν χεῖρα links the behaviour of the human and divine agents, which had been described with the words ἐπιβαλοῦσιν τὰς χεῖρας in 11:14, as well as 11:8. The reappearance of πνεύματι recalls 11:2–4, and πατάξει recalls the phrase πατάξει γῆν from 11:4. Even ὑποδήμασιν “sandals” is brought back as a symbol of force, just as it was in 5:27. 16 Just as the ten plagues struck Egypt, Lord will again strike Egypt. Just as there was passage for Israel through the sea then, there will be a δίοδος, a way through, for the remnant again. Although to this point Lord had been spoken of in the third person, now a first person pronoun appears in “my people.” Arie van der Kooij argued that Greek Isa 11:11–16 and 49:5–6 (in contrast to the Hebrew) distinguish two groups in exile: (a) the people of Israel, and (b) a particular

commentary

431

group of Jews. G presents the Servant in exile who “shall be gathered” (49:5) as “my people in Egypt” in 11:16. The Servant is named Israel in 49:3, and so are “my people in Egypt” in 11:16; 19:25. Van der Kooij therefore suggested “Israel” and “Jacob” in Isa 42:1 refer not to the people of Israel but to the Servant as a particular group of the Jewish people, as in 49:3.5 (1997b, 394). In van der Kooij’s view, this group is the followers of Onias IV in Egypt (1997b, 395). 1 Sinaiticus keeps Isa 12:1 together with what precedes, which is reasonable given the linking phrase “on that day,” except that it involves another change of person from third person verb endings, this time to the second person. The addressee is singular, one who will praise Lord on the day of the new exodus. Eusebius understood this to be Egypt, which at his time had largely converted to Christianity and therefore were praising the Christ of God (1.64). Εὐλογῶ translates a yiqtol verb; in S and B it is a present tense, but this was changed by cb2 to the future Εὐλογήσω, which is the reading of A, followed by Rahlfs and Ziegler. In S, the purpose or result of Lord’s anger is stated: εἰς σωτηρίαν. It resulted in salvation, once Lord averted his wrath and took pity.

70

Lord is my Salvation

(12:2)

2 The individual’s (first person singular) praise continues, with multiple references to Lord’s salvation (σωτήρ, σωθήσομαι, σωτηρίαν), and the resulting confidence this inspires. The clause ὁ θεός μου σωτήρ μου κύριος (in S) has three nouns in the nominative case, but no third person verb, so one of them is a predicate nominative, and another is in apposition. The most definite (ὁ θεός μου) should be taken as the subject, the least definite (σωτήρ μου) as the predicate nominative. The name κύριος, being definite, is then in apposition to the subject, “Lord my god is my saviour.” Other manuscripts do not have κύριος here, thereby avoiding this grammatical difficulty. The resulting state for the individual is πεποιθώς, the same form that appeared in earlier in 8:14 and 8:17. Heb 2:13 quotes ἐγὼ ἔσομαι πεποιθὼς ἐπ’ αὐτῷ verbatim. Eusebius saw this fulfilled in his day, in that Egypt was no longer afraid to serve God according to the word of Christ (1.64). The two nominatives δόξα and αἴνεσις both serve the same function and are definite. Κύριος, a proper name, is also definite, so it is ambiguous which is the subject and which the predicate, i.e., whether “My glory and my praise is Lord.” Eusebius read it as I have translated, with glory and praise as predicate nominatives (1.64).

432 71

commentary

Sing about Lord

(12:3–13:1)

3 The theme of salvation continues with a metaphor; salvation will be as abundant as water in a stream. But the verb ending has shifted back to second person, as in the beginning of 12:1, except that now it is plural. Brenton translates ἀντλήσετε (12:3), the future of ἀντλέω, as an imperative. ἀντλέω refers to taking liquid (here ὕδωρ) from out of something, here the πηγῶν, which refer to an abundant water source. Eusebius allegorized this spring of salvation as the words of the gospel that pour from the Holy Spirit (1.64). 4 The verb ending now changes back to singular ἐρεῖς (12:4), as the person the prophet is addressing (which according to Eusebius is the preacher of the gospel) is foretold to exhort another group (the Egyptians, according to Eusebius) to praise God. The quoted words begin a new paragraph in S, and use second person plural imperatives. ὑμνέω with an accusative of the person sung of means to celebrate or commemorate that person in a hymn; i.e., to sing in praise to or or that person. The parallel verb, βοάω, with an accusative of a thing normally means to use a loud voice to call for or celebrate that thing. A second pair of parallel exhortations begins with ἀναγγείλατε; ἀναγγέλλω normally means report or proclaim. 5 The repeated verb ἀναγγείλατε in 12:5 connects this verse to the preceding. Similarly, in 12:4 twice Lord’s “name” was the object of praise, as it is again here. In fact, Isa 12:5 and 6 are an expansion of 12:4. 6 ἀγαλλιάω implies an extreme degree of rejoicing, and the sound of ἀγαλλιάσασθε resembles ἀναγγείλατε from the preceding verses. ὑψώθη ties 12:6 with 12:4 (where Lord’s name was exalted) and ὑψηλὰ in 12:5 (where his deeds were exalted). Finally, the prophecy ends with a return to the singular pronoun σου, although the second person verbs here have all been plural. 1 The entirety of Isaiah 13:1 is indented within the column of Sinaiticus. Although the title clearly belongs with the next chapter (13) rather than as a summary of the preceding one (12), the new paragraph number clearly comes after this title, between 13:1 and 13:2. The introduction of this “vision” is comparable to that of Isaiah 1:1, which read Ὅρασις, ἣν εἶδεν Ἠσαίας υἱὸς Ἀμώς, ἣν εἶδεν κατὰ τῆς Ἰουδαίας, καὶ κατὰ Ἰερουσαλήμ ἐν βασιλείᾳ Ὀζίου, καὶ Ἰωαθὰμ, καὶ Ἀχὰζ καὶ Ἑζεκίου. In comparison with chapter 1, the introduction here has no time reference. Chapters 15 and 17 begin similarly, and are directed against Moab and Damascus. Eusebius saw the vision against Babylon as the first in a

commentary

433

series of ten prophecies against the nations of the world: against Babylon (13:1– 14:27) Palestinians (14:28–32), Moab (15–16), Damascus (17–18), Egypt (19–20), “the wilderness” (21:1–10), Edom (21:11–12), Arabia (21:13–21), “the ravine of Zion” (i.e., the Jews, 22), and Tyre (23). The direction is clearly shifted away from Isaiah’s own people, but not in a simple geographical widening of scope, since the first, Babylon is the most distant of these three adversaries. The “vision” against Babylon (13:1–14), which Eusebius called the largest city of the Assyrians (1.65), describes a near future of wrath called “the day of Lord” (13:2–16). The Medes will leave Babylon desolate (13:17–22). Lord will reverse the fortunes of Israel (14:1–3) and Babylon (14:4–23). The Assyrians will be expelled from Israel (14:24–27), and trouble is on its way for foreigners (14:28–32). Eusebius separated this last “theme” against the “Philistines” from the “theme” against the Babylonians (1.65).

72

Lord Sabaoth leads giants against the world

(13:2–5)

2 The announcement of Lord Sabaoth’s coming wrath in 13:2 is presented in vivid imagery, full of sights and sounds. It begins with a series of imperatives, leaving the reader wondering who is being addressed. The command is to raise a visible sign on ὄρους πεδινοῦ. This is not a pair of two nouns (a mountain of a plain), which would be ὄρους πεδίου. Rather, this noun modified by an adjective could mean a flat or low mountain (Johan Lust, Eynikel, and Hauspie 2008), or a mountain found on a plain (Silva 2007). πεδινός stands in antithetical parallelism with a forest in 32:19. Seeligmann suggested the word πεδινός was chosen because of the Aramaic root ‫“ שפ״י‬to be smooth” (compare Numbers 23:3) (1948, 50). The second imperative to raise the voice to “them” still does not identify any of addressees: who is being commanded, and who is supposed to hear those voices. Nor is it immediately clear whether μὴ φοβεῖσθε, παρακαλεῖσθε is addressed to the same people as ἄρατε and ὑψώσατε, or to αὐτοῖς. Since the command is to be comforted by the hand, presumably a comforting hand gesture is intended. With οἱ ἄρχοντες, an addressee is finally specified, but again it is not clear whether they are the addressees of ἄρατε and ὑψώσατε, or those referred to by αὐτοῖς. I avoid “leaders” as a translation of ἄρχοντες because in the next verse I use “lead” for a different Greek word, ἄγω. Eusebius said that after this teaching directed generally to all arrogant rulers, he then focussed in on Babylon specifically (1.65). 3 To compound the ambiguity of the participants in this speech, in 13:3 now the speaker appears via first person pronouns. The reading of S is the one fol-

434

commentary

lowed by Rahlfs: ἐγὼ ἄγω αὐτούς· ἡγιασμένοι εἰσίν, καὶ ἐγὼ ἄγω. In Vaticanus and Alexandrinus scribes skipped some words between the two instances of ἐγώ. Ziegler departs from Rahlfs’s reading with his ἁγιάζω αὐτούς· [ἡγιασμένοι εἰσί] καὶ ἐγὼ καλῶ. Ziegler’s ἁγιάζω and καλῶ are conjecture; the latter has support only in Tyconius (voco). At this point, because they are appointed, the referent of αὐτούς would seem to be the ἄρχοντες. Yet the speaker has still not been explicitly identified, though the fact that he must be someone in authority to make appointments implies that he is Lord. This inference is strengthed by the phrase πληρῶσαι τὸν θυμόν μου because the wrath mentioned so far in G has been Lord’s. Those who are fulfilling Lord’s wrath are called “giants,” whom Eusebius identified as either the personification of political powers, or the offspring of fallen angels (Gen 6:4; Baruch 3:26) readers might revise their identification of the those who Lord claims to appoint and lead. The identification between the referents of αὐτούς in this verse and οἱ ἄρχοντες of 13:2 is weakened in the reader’s mind. In G ὑβρίζω denotes a wicked attitude, so the reader becomes reluctant to believe the giants are Lord’s servants. The reader might imagine two groups: the sanctified rulers (appointed and led by the speaker), and the giants, fulfilling the speaker’s wrath. 4 The verbless clause φωνὴ ἐθνῶν πολλῶν φωνὴ βασιλέων καὶ ἐθνῶν συνηγμένων (13:4) has two nominatives, so would normally be understood predicatively, but this construal results in little sense. Alternatively, this clause could be understood as an exclamation, with the two nominatives in apposition. This is how Eusebius evidently read it (he said nothing but the kings’ voices will escape, 1.65), and Silva too adopted this second interpretation: “A voice of many nations on the mountains like that of many nations!” (2007). Sinaiticus scribe B, the original scribe of Isaiah in Sinaitius, caught his own omission after “many nations” and added ἐπὶ τῶν ὀρέων. The later corrector ca further added ὁμοία ἐθνῶν πολλῶν, so that the reading now matches A and B (and the editions of Rahlfs & Ziegler). Although the identity is not stated and different verbs are used in ἐντέταλται ἔθνει ὁπλομάχῳ, the fact that Lord appointed them gives the reader to this point the impression that this heavily-armed nation is the aforementioned “giants”. 5 These heavily armed men of Lord come from ἄκρου θεμελίου τοῦ οὐρανοῦ (13:5), where Eusebius said those awaiting the final judgement are imprisoned (1.65). These are the points where the dome of the sky rests on the earth. By this point, since the victims of the nation of armed giants are the whole world (not some sanctified rulers), this nation is identified with the rulers; their “sanctification” must therefore be a commissioning, setting them apart for this task.

commentary

73

The day of Lord is near

435 (13:6–8)

6 The prophecy continues with a warning that the day of Lord is near, and this will not be a pleasant thing. It is characterized by crushing, weariness, and fear. This paragraph begins with second-person plural imperative (13:6), just as did 13:2, evoking a similar urgency in the reader. See the note on ὀλολύζετε in 10:10, where an aorist of the same imperative appeared. The wailing unites the first and last verse of this paragraph. That the day of the Lord is one decisive day is indicated by the article. The crushing from God is in parallel to the day of Lord, which makes it clear that this day is not of peace, but of violence. 7 The crushing from God results in weariness and fear. Although the verb ἐκλύω (13:7) normally means “set free” (LSJ), in early Christian literature (BDAG), the passive has the sense of “become weary, give out,” which fits this context better, including δειλιάω “be afraid.” 8 The fear is depicted in several images: old men (πρέσβεις 13:8) are troubled (ταράσσω, 13:8) with pangs, they wail, and their face changes. The pangs are in the nominative case, ὠδῖνες αὐτοὺς ἕξουσιν, so the subject is the pangs; the old men are the object. συμφοράζω is a rare word, meaning bewail (LSJ; GELS). G translates ἕτερος πρὸς τὸν ἕτερον idiomatically from ‫אישׁ אל רעהו‬, which would more literally be “man to his companion.” ἐξίστημι is prototypically “change,” often in the sense of being out of one’s mind with amazement, which is the sense of the Hebrew ‫יתמהו‬. But here, in parallel with μεταβαλοῦσιν (it seems G thought “faces” was from the Hebrew verb ‫פנה‬, which can mean “change”), simple “change” may have been understood by the reader. Eusebius said their faces will change colour as a result of their perplexity (1.65).

74

The sky will be darkened

(13:9–11)

9 The description of the day of the Lord continues, now with an image of celestial darkness. Just as in 13:6, the reading ἡ ἡμέρα is in S and A but B has only ἡμέρα without the article. This time, though, Rahlfs and Ziegler follow the reading of B rather than S and A because of Codex Marchalianus (Q). The coming day is ἀνίατος from ἰάομαι, meaning incurable. The syntactic relationship of θυμοῦ καὶ ὀργῆς is unclear. Brenton supplies a noun, “the day of the Lord is coming which cannot be escaped, a day of wrath and anger” (Brenton 1870), followed by Silva’s “the incurable day of the Lord comes, a day of wrath and

436

commentary

anger” (Silva 2007). Ottley treated these as modifiers of ἀνίατος: “the day of the Lord cometh, and there is no healing of its wrath and anger” (Ottley 1904). Usually ἰάομαι uses not simply a genitive but the preposition ἀπό to indicate the ailment from which the person is healed (BDAG), although Muraoka did present this possibility for ἀνίατος (Muraoka 1993). ἀνίατος cannot be a predicate nominative, “the day of Lord is incurable” because that would leave ἔρχεται alone in a clause with genitive modifiers θυμοῦ καὶ ὀργῆς. More naturally, ἔρχεται has as complement the aorist infinitive of τίθημι (which literally translates ‫)לשׂום‬. The day of Lord is to bring desolation to the whole world; the phrase τὴν οἰκουμένην ὅλην links this verse to 13:5, where Lord and his heavily armed nation come to spoil it. Sinners will be destroyed from “it” ἐξ αὐτῆς, that is, from the inhabited world. Irenaeus in Haer. 5.35.1 quoted 13:9 to show that the end times prophecies cannot be allegorized; they will occur after the coming of Antichrist. 10 Not only is the earth desolated, even the celestial bodies are affected. The stars, sun, and moon are all darkened. S refers to the stars as the οἴκος (13:10) of the sky, where other manuscripts have κόσμος. Because ἀνατέλλοντος has no article, this is not an attributive use of the genitive participle, but a circumstantial use of the genitive absolute: when the sun rises, the light will be dark. It is this imagery that Jesus uses in Mark 13:24 (see also Matt 24:29) to describe the eschaton. Clement of Alexandria (Exhortation 8) quoted 13:10 to show how thorough the judgement will be. 11 The paragraph ends with a series of first-person verbs: I will appoint (ἐντέλλω or ἐντελέω), destroy (ἀπόλλυμι), and bring down (ταπεινόω). If ἐντελοῦμαι is the future of ἐντέλλω (as in Matt 4:6; Luke 4:10), it recalls 13:4, where Lord had appointed or commanded (ἐντέταλται) an army. Here, however, the accusative objects are bad things and sins, and the dative objects are the world and the impious. Usually when ἐντέλλω has both accusative and dative modifiers, the action commanded is in the accusative, and the person commanded to do that action is in the dative. If we have such a construction here, the people would be commanded to do bad things and sins. The alternative possibility, that ἐντελοῦμαι is the present of ἐντελέω, “complete,” would probably not occur immediately to a reader because it is a rare word. The difficulty stems from G’s choice of ἐντέλλω to render ‫ פקד‬in the Hebrew phrase ‫ופקדתי על תבל רעה ועל‬ ‫רשׁעים עונם‬. This is a reasonable equivalent, if the sense is “appoint”. As Eusebius wrote, “the ungodly were delivered over to suffer” (1.65). 1 Clement 59.3 alludes to 13:11 that God lays low the insolence of the haughty, by quoting ταπεινοῦντα ὕβριν ὑπερηφάνων.

commentary

75

Lord Sabaoth’s wrath will shake the land

437 (13:12–13)

12 The crushing of the day of Lord is so extensive that it results in depopulation. Humans will be rare because the created order will have become inhospitable. Usually when used in reference to people, ἔντιμοι would mean honoured, but when comparing humans to precious metals and stones, “valued” is preferable as an English translation. The gold is ἄπυρον, literally “unfired,” so gold nuggets are in view. The original scribe of S did not include the article before λίθος, probably because this noun can also be feminine (see LSJ λίθος II.), and the scribe initially took the conjunction ἢ as the article ἡ. The Hebrew place name translated Σουφείρ is ‫אופיר‬, Ophir, which is spelled with the Σ also in 3Kgdms 9:28; 10:11; 1Ch 29:4; 2Ch 8:18; Ch. 9:10. Ottley pointed out that the added Σ is not unprecedented in Greek transliterations of proper names, since B reads Num 34:20 Σεμιούδ and Num 34:23 Σουφί for ‫ ַﬠִמּיהוּד‬and ‫ ֵאֹפד‬respectively. 13 Lord’s anger is introduced by the verb θυμωθήσεται (future passive of θυμόω). The phrase θυμὸν ὀργῆς subsequently intensifies the wrath; when these two nouns are together in a genitive relationship, LEH suggests “fierce anger” (2003, s.v. θυμός). The reading of S, ἐὰν “if” rather than the ἂν of A, B (Rahlfs, Ziegler), is out of place; there is no question that the day will come; the question is only when.

76

Survivors will flee

(13:14–16)

14 The scarcity of humans in the land does not make them safe. Even those who remain will be subject to capture, defeat, plunder, and rape (13:14–16). The first sentence (13:14) in this paragraph indicates they will be disorganized, fending for themselves. The result is that they will be turned back, ἀποστραφῆναι, the aorist passive infinitive of ἀποστρέφω. The passive form can be used in a middle sense, as in Acts 7:39 “they turned back to Egypt.” The original reading of S, ἄνθρωπος agrees with Vaticanus, but corrector ca changed it to ἄνθρωπον, agreeing with A (and Rahlfs & Ziegler), matching the change from διώξεται (future middle indicative) to διῶξαι (aorist infinitive) at the end of the verse, making the two parallel statements parallel in verb form as well, and retaining the same meaning. 15 Those who were unsuccessful in their retreat to their own land will be captured (ἁλίσκομαι, 13:15) and defeated (ἡττάομαι, prototypically “being inferior”). Those who try to organize themselves (perfect participle of συνάγω) will be exe-

438

commentary

cuted by the sword. Instead of ἂν (the reading also of B and followed by R), Ziegler has ἐὰν (the reading of A). In 13:13, Ziegler had the reverse: ἂν S has ἐὰν. In both cases, Ziegler followed A and Q. 16 Whereas the men are victims of the sword, the children are victims of plunder, and the women of rape (13:16). The verb προνομεύω reappears from 10:13 and 11:14. According to the original text of scribe B, the children would be plundered. As corrected by ca, the children would be dashed to the ground, and the houses plundered, which makes more sense. I take τὰς γυναῖκας αὐτῶν ἕξουσιν in this context as an act of personal violence parallel to plunder and death.

77

The Medes will crush your children

(13:17–18)

17 The prophecy now returns to speaking in the first-person, last seen in 13:11. Presumably, it is still Lord Sabaoth speaking (although Lord has been mentioned in the third person in 13:13), and he is still addressing the rulers. Here Lord introduces the Medes, who Eusebius identified as those who replaced the Assyrians, and were themselves subsequently replaced by the Persians (1.67). Lord claims to be raising the Medes against the addressees. Usually ἐπεγείρω (13:17) takes the person or thing being stirred up in the accusative case, and the person against which it is stirred up is in a prepositional phrase, with ἐπί or κατά or εἰς. Here we have the accusative, but with a dative case as well, serving the same function as the prepositional phrase. The fact that they need no money indicates their prior wealth. 18 The claim that the Medes will shatter (συντρίβω) the τοξεύματα “arrows” (13:18) means weapons can have no effect on the Medes. Standard English does not allow the distinction between the two kinds of “your” in the Greek. The first mention of “your” children is plural; the second is singular. For the second instance, instead of the reading of S, σου, which is also in A and B, Rahlfs conjectured οὐ, and Ziegler followed, supported by the Latin of Tyconius (non). The singular σου is certainly out of place in the context of the two preceding plural second person pronouns, but such switches of number are not uncommon in G. Whether the reading is σου or οὐ, the the negation of φείδομαι (which generally means by inaction stopping something, usually bad) is already conveyed by οὐδέ.

commentary

78

Babylon will be deserted

439 (13:19–22)

Finally, Babylon appears in the prophecy by name, fulfilling the expectation set up by 13:1. Various devices are used to convey that its high status is to be reversed, and it will become a wilderness. This paragraph (13:19–22) has many vocabulary commonalities with Isa 34:14. 19 The first device is a simile using ὃν τρόπον. The syntax is awkward, but the sense is clear enough: Babylon will experience the same fate as Sodom and Gomorra: catastrophe. 20 The catastrophe is of such an extent that people will not even visit it ever again. The Hebrew word behind τὸν αἰῶνα χρόνον is ‫נצח‬, not the usual one for eternity, but it is rendered this same way in 33:20, and εἰς τὸν αἰῶνα in 28:28. Three clauses follow, each with οὐδὲ and οὐ μὴ. The original reading of the first two is disputed. Instead of S’s οὐδ’ οὐ, A, B, Rahlfs & Ziegler have οὐδὲ; but the last of the three parallel clauses certainly has both οὐδὲ and οὐ μὴ. The subject of the first εἰσέλθωσιν is not specified; it could be indefinite or the Arabs, because they are the subject of the next verb. Not even Arabs or shepherds go there. Instead of the future indicative ἀναπαύσονται (shared with B and adopted by Ziegler), A has the aorist subjunctive ἀναπαύσωνται (Rahlfs), which fits the other parallel verbs better. 21 Instead of human visitors, Babylon will be the haunt of wild creatures. Instead of shepherds, wild animals and Sirens will rest (ἀναπαύσονται). The houses will be filled (ἐμπλησθήσονται, future passive of ἐμπίπλημι) with ἤχου, sound, in this context of animals, probably “noise” is a better translation, to indicate the chaos that results from the absence of humans. A Σειρήν was a woman or winged creature whose song lured sailors to the rocks (e.g., Odyssey 12.39). The Hebrew here is ‫בנות יענה‬, ostrich daughters. In Micah 1:8, the ostriches are known for their “mourning;” there the Greek word Σειρήν is also used, as also in Jer 27:39. The Hebrew word appears in Isaiah also in 34:13 and 43:20, and in the Pentateuch in Lev 11:16 and Deut 14:15, all rendered with στρουθός, which means sparrow or ostrich. The Hebrew behind δαιμόνια is ‫שׂעירים‬ “goats,” which appears dozens of times in Leviticus and Numbers as χίμαρος. G never renders it as χίμαρος; it its other appearance in 34:14, it becomes ἕτερος, but δαιμόνια does appear earlier in that verse, translating ‫ִצ ִיּים‬. These divine beings dance there, using the same verb (ὀρχέομαι) as in Matt 14:6 and Mark 6:22.

440

commentary

22 The other two wild creatures to settle where Babylon used to be are the ὀνοκένταυροι and ἐχῖνοι. ὀνοκένταυρος, literally “donkey-centaur,” is defined by LSJ as “a kind of tailless ape,” citing Claudius Aelianus, De natura animalum 17.9, which describes a creature resembling an orangutan except for grey color; so Gossen suggested a gorilla (1935, sec. 241), and Scholfield a chimpanzee (Aelian 1958, 3:333): Ὀνοκενταύραν καλοῦσι ζῷόν τι, … ἀνθρώπῳ τὸ πρόσωπον εἴκασται, περιέρχονται δὲ αὐτὸ βαθεῖαι τρίχες. Since this is a word otherwise unattested in Greek before the 3rd century (it also appears in 34:14), it is presumably rare, and the reader of G would probably discern its meaning solely by etymology, “donkey-centaur.” The Hebrew is ‫איים‬, which is also the word for island, and is rendered ὀνοκένταυρος again in 34:14. The fact that ἐχῖνοι (which LSJ identifies as the hedgehog Erinaceus europaeus) would make their nests (νοσσοποιήσουσιν) there indicates the dearth of humans in what used to be the great city Babylon. This prophecy refers not to the distant future; it is imminent. 1 Clement 23.5 quotes from 13:22 with the words ταχὐ ἤξει καὶ οὐ χρονιεῖ, to make his point that the end is coming soon.

79

Lord will have pity on Israel

(14:1–2)

1 Corresponding to Babylon’s reversal of fortune is Israel’s converse reversal from captivity to domination (14:1–2). Israel is called τὸν Ἰακώβ; the article on this proper name serves to indicate the direct object, and corresponds to the Hebrew definite direct object marker. Of the 40 times Jacob appears in G, 4 have the genitive article, and three have the accusative article. Never is the nominative or dative article used with Jacob in G. In the rest of the OG, the dative article is used with Jacob (more than the accusative and genitive combined), but never the nominative. The definite direct object marker ‫ ֵאת‬gets omitted in translation before proper names in 7:12, 13; 8:13; 62:6, 9 (Lord); 11:3 (Judah); 11:13 (Ephraim); 13:19 (Sodom, Gomorra); 19:4, 13, 14 (Egypt); 20:4 (Ethiopia); 23:17 (Tyre); 36:2 (Rapsakes); 36:19 (Samaria); 36:20; 62:7; 65:18 (Jerusalem); 37:2 (Somnas, Eliakim); 37:12 (Charran). The definite direct object marker becomes the Greek article before proper names in 1:4; 6:1; 9:12; 11:9; 19:21 (Lord); 8:2 (Urias, Zacharias); 8:6 (Raasson); 9:11 (Israel); 9:20 (Manasseh); 13:17 (Medes); 14:1 (Jacob); 19:22 (Egypt). It is noteworthy that after chapter 19, the definite direct object marker never becomes the Greek article before proper names. The prophecy has Lord showing pity or mercy and “choosing” Jacob/Israel. The parallel between ἐλεήσει and ἐκλέξεται (a literal translation of ‫)בחר‬, is not semantic, but there is some similarity in sound. Their “rest” ἀναπαύσονται in the land recalls 13:20–21. The person added to their number is given as

commentary

441

γιώρας, a transliteration of ‫גר‬, which would likely not be a familiar word to a Greek reader. Besides this occurence, Josephus also used the word as the surname of Simon (BJ 2.652; 4.503; 5.11; 6.114; 7.25, 154, 265). Theodoret of Cyr (in Isaiam 5.208) explains that this is a proselyte (Γιώρας τῇ Ἑλλάδι φωνῇ ὁ προσήλυτος ἑρμηνεύεται), which is the word Eusebius indicates the other translators used. He describes such proselytes in words that sound like he means immigrants who adopt a host culture as their own: προσηλύτους τε αὐτῶν γενέσθαι καὶ προστεθῆναι τῷ οἴκῳ Ἰακὼβ οὐκ ὄντας μὲν ἐξ αὐτῶν, διὰ δὲ τὸ προσηλυτεῦσαι οἰκειουμένους αὐτοῖς ὡς μηδὲν διαφέρειν τῶν ἐγγενῶν καὶ ἀλλοφύλων (1.68). The two instances of προστεθήσεται each translate a different Hebrew word: first ‫ ונלוה‬then ‫ונספחו‬. Both mean “be joined.” The resulting Greek sounds redundant rather than poetic. 2 Eusebius saw the fulfilment of the prophecy that nations would lead the house (singular) of Israel into their (plural) place in Cyrus’ edict, quoting Ezra 1:5–6. The reversal of the captives and dominators was fulfilled when the Persians and Medes defeated the Assyrians/Babylonians (1.68). As they increase in the land, they will become bondservants (εἰς δούλους καὶ δούλας). The preposition εἰς seems out of place here, but it is a literal translation of ‫לעבדים ולשׁפחות‬.

80

God will give you rest in that day

(14:3–4)

3 The restoration of Israel relieves them from their former suffering, which is now transferred to their former oppressors. (14:3–4). In chapter 13, “that day” was a day of violence. Now (14:3), “that day” will bring rest, at least for Israel. The singular addressee implied by σε is not specified, but the context suggests it refers to the οἶκος Ἰσραήλ from 14:2. The verb for rest, ἀναπαύσει has three genitives: pain, temper, and servitude. Even without a preposition such as the ἀπό and ἐκ the other manuscripts have, a genitive with ἀναπαύω indicates what the person is given rest from (e.g., rest from wandering in Sophocles, Oed. Col. 1113, κἀναπαύσατον τοῦ πρόσθ’ ἐρήμου τοῦδε δυστήνου πλάνου). Pain and servitude have parallel meanings, but θυμοῦ σου does not match the other two semantically. The pain and servitude are things God might stop his people from experiencing, and even wrath might fit, if it were God’s wrath. But it is the people’s θυμός. The possessive pronoun σου could modify ὀδύνης rather than θυμοῦ, but this possibility, attractive in Vaticanus, is weakened by the presence of the conjunction καί in S and A. The relative pronoun ἧς is genitive by attraction to δουλείας σκληρᾶς; more properly it should be accusative or dative in the relative clause.

442

commentary

4 The singular addressee, the house of Israel, is to take up a θρῆνον, an expression of grief, over the king of Babylon. Robert Gordon identified various ancient near eastern stories of divine beings challenging their superiors and receiving punishment, and extended this theme to humans who likewise overstep their bounds by their aspirations to divinity. In addition to the Isaianic instances in Isaiah 14:3–23; 36–37; 26:13–15, biblical texts also include Psalm 82; Ezekiel 28, Genesis 6:1–4; 2–3, as well as the Gilgamesh Epic (R.P. Gordon 2010).

81

Dirge over the king of Babylon

(14:4–11)

4 The second person subject (ἐρεῖς in 14:4) continues from the preceding paragraph, where οἶκος Ἰσραὴλ was the apparent addressee. An rhetorical question (πῶς normally introduces a question) celebrates the abrupt cessation of oppression. The active of ἀναπαύω in 14:3 meant to give rest; here the middle means to take rest, as for example those in Rev 14:13 retire (ἀναπαήσονται) from their labours. G manages to include alliteration in Πῶς ἀναπέπαυται ὁ ἀπαιτῶν καὶ ἀναπέπαυται ὁ ἐπισπουδαστής. Silva has “taskmaster” for the rare word ἐπισπουδαστής. The meaning of the MT ‫ מדהבה‬is uncertain: insolence, fury, hostility, and even golden city have been suggested. The opinion of most moderns is expressed by Wildberger: “‫ מדהבה‬can hardly be the correct reading … the hiphʿil ‫( ַמ ְרִהיב‬tyrant, stormer) (or, if need be, the piʿel ‫ְמ ַרֵהב‬, ‘tyrant, stormer’) should be read here” (1997, 41). 1QIsaa confirms the reading ‫מרהבה‬. Perhaps G had in mind the root ‫ מהר‬when he rendered it ἐπισπουδαστής. 5 The taskmaster has stopped because God has crushed (συντρίβω) the yoke of the sinners and rulers (14:5). These two objects of crushing are in synonymous parallelism, recalling the beginning of chapter 13 (13:2, 9). 6 The way God has crushed this yoke is expressed with the masculine nominative participle πατάξας, modifying ὁ θεός; the object of πατάξας is the neuter accusative ἔθνος. Both θυμῷ and πληγῇ are dative, but θυμῷ indicates the attitude of God, whereas πληγῇ indicates the means by which the striking happens. The blow with which he strikes is ἀνίατος, recalling the incurable blow of 13:9. παίω normally means to hit bodily; it takes an accusative to indicate the person receiving the blow. Here we have two accusatives, the other being πληγήν. In such cases the second accusative indicates the instrument, as in Aeschylus, Persians 408–409 ναῦς ἐν νηὶ χαλκήρη στόλον ἔπαισεν. Again, the blow (indicated by the feminine ἣ; it does not have God as referent) is unsparing; φείδομαι recalls 13:18. The phrase πατάξας ἔθνος θυμῷ πληγῇ ἀνιάτῳ is used by 2 Macc 9:5 ἐπάταξεν

commentary

443

αὐτὸν ἀνιάτῳ καὶ ἀοράτῳ πληγῇ with θυμῷ and θεός (from 14:5) in close proximity. Rahlfs divides 14:6 from 14:7 before ἀνεπαύσατο πεποιθώς; Swete and Ziegler do so after. In S, the gap is slightly larger before these words than after, so my transcription follow Rahlfs rather than Swete and Ziegler here. 7 The appearance of ἀναπαύω again recalls 13:20, 21 and 14:1. No new subject has been introduced, so the one resting would seem to be God. The problem is that πεποιθώς is usually a word applied to humans rather than God (see the note on 12:2). Here it translates ‫“ שׁקט‬keep quiet.” 8 The second person pronouns raise the question of the identity of the addressee. Eusebius said the trees were to rejoice over the fall of the absolute rulers, and falling asleep refers to death. The textual variant δρυμοῦ (which was apparently changed by cb2 to Λιβάνου but reverted to δρυμοῦ by cb3) can be better understood by noting that ΔΡΥΜΟΥ and ΛΙΒΑΝΟΥ are visually similar. Ἀφ οὗ σὺ κεκοίμησαι is a literal translation of ‫מאז שׁכבת‬, “from (the time) when you have fallen asleep.” The perfect tense is unusual in G (except for the perfect of πείθω and καταλείπω); it is used 71 times for a qatal verb. Alexandrinus has κόπων from κοπόω “exhaust,” but κόπτων “one who chops” better fits the context of trees, and matches the Hebrew ‫“ כרת‬cut”. Eusebius identified the “us” as those on the earth and those who have died and are in Hades. 9 The name ᾅδης properly refers to the god of the underworld (hence κάτωθεν), death personified, but Eusebius treated Hades as a place (1.68). Eusebius interpreted the embittering (πικραίνω) of Hades as its anger and wrath, when it rises up (συναντήσας, a circumstantial participle modifying ἐπικράνθη) against the king of Babylon. The dative “you” in the phrase συνηγέρθησάν σοι would normally be understood as “with you” when with συνεγείρω, but BDAG offers “all rise up together for you” for Isa 14:9. The mention of giants and rulers (γίγαντες … ἄρχοντες) recalls the Babylonians from 13:2–3, and 14:5. The other manuscripts read πάντας for πάντες; this would make the kings (βασιλεῖς can be nominative or accusative; see 14:16) the direct objects of ἐγείραντες. The reading in S yields an abundance of nominatives in 14:9: Hades with its singular verb ἐπικράνθη, and the giants and kings, with their plural verb συνηγέρθησαν. 10 The giant kings tell the king of Babylon that his fate is now the same as theirs. The ἑάλως (aorist indicative second person singular of ἁλίσκομαι) “you were taken” recalls 13:15. Here it translates ‫“ חלה‬be weak.” The king of Babylon is “reckoned” among the giants and kings; καταλογίζομαι appears only here in G, although it also appears in Wis 5:5.

444

commentary

11 The giant kings taunt the king of Babylon that his happiness is over; his buried body will be surrounded by decay and worms. Because Hades is the underworld, his glory and joy goes down (καταβαίνω). Below him they would spread (στρωννύω) putrefaction (σῆψις related to “septic”), and over him there would be a covering (κατακάλυμμα) of worms. σκώληξ refers especially to the kind of worm that eats rotting corpses; such worms are also mentioned in 2 Macc 9:9.

82

The dawn-bringer’s fall

(14:12–19)

12 A parallel rhetorical question introduced by πῶς matches that of 14:4, introducing a paragraph of the dirge that continues to express astonishment at the fate of such a lofty person as the king of Babylon falling so low. The height from which he fell is connoted by the label ἑωσφόρος, etymologically “dawnbringer,” the name of the star that appears at the dawn. Greek ἀστήρ had the same connotation of “star” as English; it could be applied to an outstanding person. The bright star ἑωσφόρος was also known as Ἀφροδίτης ἀστήρ (Eudoxus, Ars astronomica 5.2), which was in turn also called Φωσφόρος (Geminus, Elementa astronmiae 1.28), meaning “light-bearer,” which is translated into Latin as lucifer. (ἑωσφόρος appears in some manuscripts of 2 Pet 1:19 for Φωσφόρος.) In any case, an illustrious person is meant. The connection between Lucifer and Satan is therefore not made here in Isaiah, but by Luke 10:18; Ottley also noted the similarity between Luke 10:15 and Isa 14:13, 15. Origen saw Lucifer as one of the fallen angels (Hom. Jos. 1.6) but did not imply he is their chief. In Comm. Ro. 8.9.4 he suggested Lucifer might be referring to Israel. Eusebius in his Commentary on Isaiah gave not the slightest indication of the interpretation of this fallen star as Satan, even though 2.7 shows he was familiar with fallen stars in the context of Satan falling from heaven by alluding to Luke 10:18 there. Rather, in commenting on 14:8–21, Eusebius took great pains to argue that this whole prophecy refers to the historical king of Babylon. Nevertheless, in Praep. ev. 7.16 he did connect Isaiah 14:12 with the leader of the fallen evil spirits. The participle ἀποστέλλων has a definite article in the other uncials; it has phonetic similarity to ἀνατέλλων earlier in the verse. G misread ‫ חולש‬as ‫ שולח‬and probably also ‫ על‬as ‫כל‬. The ideas of falling to the earth are taken up in 2 Macc 9:7–8, but the parallels are not mainly on the level of vocabulary. 13 After the rhetorical question, the pronouns shift back to the second person singular σύ (14:13). The nominatives in the preceding verse are not vocatives, since ἐξέπεσεν is third person. The private thoughts are indicated by ἐν τῇ

commentary

445

καρδίᾳ, rendering the Hebrew ‫ בלבב‬literally. The renderings in Vaticanus and Alexandrinus are more idiomatic. Vaticanus has a different form for ἄστρων as well; by the second century, ἄστρον and ἀστήρ have become synonymous. The mention of the stars of the sky recalls 13:10. The king of Babylon plans to ascend event higher, to sit (καθίζω), i.e. be enthroned, on high mountains. Instead of οὐρανοῦ, Ziegler’s edition retroverts ‫ אל‬as θεοῦ, with support from Cyprian and Tyconius. The image of arrogance of reaching the stars of heaven is taken up in 2 Macc 9:10. 14 The upward mobility of the king does not stop with the mountains; he plans to be above the clouds, to the realm of the Most High. ὁ ὕψιστος is the standard translation of ‫עליון‬, the title used of God (e.g., Gen 14:18; see Luke 1:32; Luke 6:35; Acts 7:4). This is the climactic expression of arrogance, the attitude condemned consistently in G. The arrogance of equating oneself to God is picked up by 2Macc 9:12 15 After that climax of arrogant imagination, the reality is broken to the king of Babylon: instead of reaching the most high, he will reach the most low Hades, the very base of the world, even lower than earth itself. Instead of the accusative attested in Vaticanus, the genitive is the appropriate case for ᾅδου here (following Homer), since it is etymologically a proper name: (the abode) of Hades. 16 The reversal is a source of amazement for observers. The provocation he was known for (παροξύνω) is etymologically related to the word for sharpening. 17 They considered him ruthless, making the whole world (οἰκουμένη) a deserted place. Usually when τίθημι takes a double accusative, it is in the middle voice (Acts 20:28; 1Cor 12:28). The phrase θεὶς τὴν οἰκουμένην ὅλην recalls especially 13:9, where God makes the world deserted, but also 10:14, 23; 13:5, 9, 11; anticipating 14:26; 37:18. The finite verb καθεῖλεν (aorist indicative of καθαιρέω) does not match the coordinated participle θείς. Another participle is expected, or at least a relative clause. The reappearance of ἐπαγωγῇ recalls 10:4; ἐπαγωγή generally means bringing in, so can be used for enticement, but in this military context, an “attack” would probably be understood, as in Polybius 10.23.7. 18 The taunters compare the king of Babylon to other kings, who have stately burials. κοιμάω recalls 14:8, where the trees had not been chopped since they had fallen asleep. In the expression “each person in his house,” ἄνθρωπος is a literal translation of ‫אישׁ‬, used distributively.

446

commentary

19 That will not be the fate of the king of Babylon, whose corpse will instead be disgraced. The phrase ἐν τοῖς ὄρεσιν has no counterpart in MT; Tov suggested it is here under influence of 34:3, which also has the passive of ῥίπτω and αἷμα: οἱ δὲ τραυματίαι αὐτῶν ῥιφήσονται καὶ οἱ νεκροί, καὶ ἀναβήσεται αὐτῶν ἡ ὀσμή, καὶ βραχήσεται τὰ ὄρη ἀπὸ τοῦ αἵματος αὐτῶν. The Isaianic phrase is used by 2 Macc 9:28 ἐπὶ ξένης ἐν τοῖς ὄρεσιν οἰκτίστῳ μόρῳ κατέστρεψε τὸν βίον. Loathing is conveyed by the perfect passive participle of βδελύσσομαι. θνήσκω makes its only appearance in G here. The plural genitive ἐκκεκεντημένων and καταβαινόντων match the dead τεθνηκότων, so the “stabbed” who are going down are not the king but the dead; ἐκκεντέω is an appropriate but unprecedented translation of ‫טען‬. Regarding the case of ᾅδου see the note on 14:15.

83

Babylon’s garment stained with blood

(14:19–23)

At this point the taunt ends, and first person pronouns are introduced. The image of a stained garment drives home the point that the king of Babylon’s offenses are beyond forgiveness. The staining is conveyed by the perfect passive participle of φύρω, prototypically “soak.” The words ἐν αἵματι … οὐκ ἔσται καθαρόν have no counterpart in Hebrew. The future (ἔσται) is not the expected tense; because οὐκ ἔσται καθαρόν is drawn from the next verse, the future here was probably chosen to match ἔσῃ there. Tov suggested ἐν αἵματι comes from 34:3. 20 The king’s offenses include destroying (ἀπώλεσας) “my” land and “my” people. ἀπόλλυμι is a favourite word of G; he uses it to translate 20 different Hebrew words. The introduction of a first-person singular pronoun μου indicates the dirge over the king of Babylon is over, although to this point there has been no explicit speaker since 13:3, 11. Eusebius identified the destruction of “my” land and people with the Babylonian capture of Israel. As a consequence of this destruction, the prophecy says he will not remain. After a second person intransitive verb (aorist subjunctive of μένω), σπέρμα πονηρόν must be vocative. 21 Eusebius said nothing about the Septuagint’s reading of 14:21, instead giving attention to the other translators, who imply the king of Babylon offered his own children as a sacrifice σφαγήν τε τοῖς ἑαυτοῦ τέκνοις προξενῆσαι. For the second σου “your father” B has αὐτῶν “their father.” ἵνα expresses the purpose for preparing the children for slaughter: they are not supposed to rise (ἀναστῶσιν). By the time of Eusebius, resurrection from the dead would have been

commentary

447

understood, and the Christian reader would have recalled Matt 5:5 from τὴν γῆν κληρονομήσουσιν, but Eusebius did not develop these connections to Jesus’ preaching or resurrection. Because κληρονομήσουσιν is future in S, it is not part of the ἵνα clause; the other uncials and editions have the subjunctive κληρονομήσωσιν, matching ἀναστῶσιν, and putting this phrase withing the ἵνα clause. S begins a new paragraph at this point, by hanging the Καὶ a bit into the margin to the left. The first verb of the new paragraph is ἐμπλήσωσι, subjunctive of ἐμπίπλημι, matching the mood of ἀναστῶσιν but not κληρονομήσουσιν. It is difficult to see the relation of this clause to the rest of the paragraph in Sinaiticus. The other manuscripts do not have this difficulty because their reading κληρονομήσωσιν is subjunctive, and they have no paragraph break here; for them, the rising, inheriting, and filling are all activities to be prevented by the children’s slaughter. 22 Lord Sabaoth is now identified as the speaker, the subject of all the first person verbs since 14:20. He warns of his intention to oppose and destroy Babylonia. Several recurrences of vocabulary connect this verse to what preceded. The verb ἐπανίστημι recalls the enemies of 9:10. ἀπολῶ recalls 14:20, where Lord’s land was being destroyed. 23 The phrase θήσω … ἔρημον recalls 14:17 (see note there), where the whole world was deserted. The result of the destruction is that Babylonian will be inhabitable by hedgehogs. ὥστε with the infinitive normally is used in past contexts for the actual result (“with the result that”) but in future contexts can also be used for intended result “so that they could” (Matt 10:1; Luke 20:20). The reprisal of ἐχίνους recalls 13:22, where the hedgehog was building nests in a deserted Babylon. It will be demolished so thoroughly that it will become a clay pit.

84

The Assyrians will be destroyed

(14:24–25)

24 Lord Sabaoth affirms his determination, as previously spoken. Nothing can change his mind. 25 He has determined to destroy (τοῦ ἀπολέσαι) the Assyrians out of Israel (14:24–25). The mention of καταπάτημα (14:25) recalls 5:5 and 7:25, where this trampling symbolized the desolation of Israel. The yoke is removed literarily at this point as well; after this chapter (and before this in 5:18; 9:3; 10:27; 14:5),

448

commentary

the word ζυγός does not appear again in G except for chapters 40 and 46–47. κῦδος appears only here in G; Seeligmann considered it a remarkably appropriate translation (Seeligmann 1948).

85

Lord’s resolution

(14:26–28)

26 The prophecy ends with a final declaration of Lord Sabaoth’s determination. The two nominatives, Αὕτη ἡ βουλή must form a verbless clause since after the relative clause begins there is no independent finite verb. The subject is the more definite of the two nominatives: the demonstrative pronoun, indicating this (i.e., the preceding prophecy) is the decision that has been made. The same is true for αὕτη ἡ χεὶρ. The upraised hand image has appeared frequently (5:25; 9:11, 16, 20; 10:4) and here it is explained. 27 Lord Sabaoth’s decision cannot be foiled. διασκεδάσει, from διασκεδάζω or διασκεδάννυμι, means scatter to the winds. The rhetorical question is who will thwart (ἀποστρέψει) Lord’s plan? 28 A new saying (ῥῆμα) begins in 14:28. In S, entirety of the verse is indented within the column, but the number indicating the beginning of paragraph 86 is located after this title. The timing of the saying is indicated by the genitives Τοῦ ἔτους (Porter 1992, sec. 4.2.4.9) and οὗ. Ahaz died around 720BCE (Watts 1998, 218).

86

Foreigners, do not rejoice

(14:29–30)

29 The saying is addressed to foreigners. The etymology of ἀλλόφυλοι is “othertribe,” and the word generally is used for what is foreign or alien. In the OG, it is used for non-Israelites, especially the Philistines. This is Eusebius’s interpretation; but he noted that their Greek name is Παλαιστίνοι “Palestinians” (1.69). These foreigners are not to be glad (εὐφραίνω). συνετρίβη recalls 14:5, where God shattered the yoke of the sinners. παίω recalls 14:6, where God hit a nation with a blow of his wrath. γάρ provides the reason such joy would be inappropriate (Porter 1992, sec. 12.2.5): the crushing of their oppressor’s yoke. But that does sound like a cause for rejoicing. G apparently misunderstood ‫ כי‬to mean γάρ rather than ὅτι, which would mean do not rejoice that the yoke of those striking you has been broken. Eusebius understands the oppressor to be Ahaz (1.69). ὄφις “snake” is used for both ‫ נחשׁ‬and ‫ שׂרף‬in this verse. In 6:2, 6 ‫ שׂרף‬was ren-

commentary

449

dered σεραφείν; in 1:7 as πυρίκαυστοι. The reference to ἔκγονα ἀσπίδων recalls 11:8, where the child would put its hand on their bed in peace. The clause τὰ ἔκγονα αὐτῶν ἐξελεύσεται ὄφεις πετόμενοι has two nominatives, even though ἔρχομαι is not a linking verb. The subject is clearly τὰ ἔκγονα αὐτῶν, not only because it is more definite (Porter 1992, sec. 5.2.5), but also because the form of the verb is singular, which is appropriate for neuter plural subjects. The form in which they will go out is expressed by the other nominative, ὄφεις πετόμενοι (πετόμενοι is a literal translation of ‫)ְמעוֵֹפף‬. The image is that their descendents will be even more fearsome than the parents. 30 This slithering and venomous race (as Eusebius called them, 1.69, identifying them as evil spirits since they fly through the air) will no longer interfere with the food supply of the poor. The passive forms of βόσκω are used for what the livestock does; the active forms for what the herder does. The referent of αὐτοῦ would seem to be σπέρματος ὄφεως. These words have no counterpart in Hebrew. Διά with the genitive here expresses agency (BDAG, s.v. διά A.4). ἄνδρες is supplied by G; it has no counterpart in Hebrew. The reference to εἰρήνη recalls Isaiah 11. ἐπ’ εἰρήνης (“on” peace) means under the conditions of peace, so “peacefully” rather than “rest in peace,” which to English readers would connote death. ἀναπαύσονται is reprised from 11:2; 13:20,21; 14:1, 3, 4, 7. The Hebrew root here is the same as in 13:20, 21, but not as in 11:2; 14:1, 3, 4, 7. Two different Hebrew words for killing are behind the two instances of ἀναιρέω. The first recalls 11:4, where the breath of lips would kill the impious. The two phrases τὸ σπέρμα σου and τὸ κατάλειμμά σου are both accusative; if they were nominative, the transitive verb ἀνελεῖ would have no object. σπέρμα appears four times in this chapter, the first time since chapter 1:4, 9. The mention of κατάλειμμα recalls 10:22 and especially 14:22, where κατάλειμμα and σπέρμα were also coordinated. It also anticipates 37:20, where κατάλειμμα and σπείραντες appear together.

87

Foreigners take warning

(14:31–15:1)

31 The foreigners are warned that a pillaging army is coming from the north, but they will not touch the humble of Zion (14:32). ὀλολύζετε recalls 10:10, where the aorist form is used, and 13:6, where the present is used. The addressees are πύλαι (vocative plural). It is clear that κεκραγέτωσαν is a third person plural active imperative, but it is not clear what the tense is. It has a thematic (connecting) vowel ε, which appears only in the present and second aorist principal parts. Normally the perfect imperative is periphrastic (Smyth 1956, sec. 599g),

450

commentary

and although inflected perfect imperatives do occur (Smyth 1956, secs. 697– 698), one of the examples from κράζω Smyth provides (κέκραχθι) does not use a thematic vowel, and the other does (κεκράγετε, in Vesp. 415). Of the three possibilities (reduplicated second aorist of κράζω, perfect of κράζω, or a present form of another verb, κεκράγω), the data Smyth provides favours understanding it as a second perfect (with present meaning) of κράζω. See also the discussion at 6:3. The cities are troubled (perfect passive participle of ταράσσω) at the sight of the smoke. Because οἱ ἀλλόφυλοι πάντες cannot be a nominative subject of an imperative, it must be vocative; the addressees are now the foreigners. βορρᾶ is the genitive of βορρᾶς, the colloquial form of βορέας, “north.” The Greek phrase οὐκ ἔστιν τοῦ εἶναι is so awkward that Ottley suggested some words are missing here, or that μεῖναι is the correct reading, from ‫ מעמד‬or ‫לעמד‬. Silva has “there is no way to live,” with a note: “Gk uncertain” (2007). As the text stands, it expresses the absence of τοῦ εἶναι, which if understood as something that has being as its purpose, would mean what aims at existence does not exist. In context, it would probably be understood that what is needed for existence is not there. 32 The prophecy ends with a rhetorical question and its answer (as Brenton, Ottley, and Silva all have it), although τι could be the object of ἀποκριθήσονται rather than the interrogative pronoun, given the ὅτι clause following. In this case it would mean no different, but would be translated, “And the kings of nations will answer something, (namely) that Lord founded …” In contrast to the arrogance of the wicked oppressors, it is the humble (ταπεινός recalling 11:4) who will be saved (aorist passive of σῴζω). 1 The title of the saying against Moabitis is indented from the left margin of the column in S. The section number is located after this title. The presence of κατά in the title recalls 1:1 (Judea, Jerusalem); 13:1 (Babylon), but even more exactly anticipates 17:1 (Damascus). Moabitis is an adjective referring to the Moabite city or land, with implied feminine singular πόλις or γῆ. S spells the genitive form here as Μωαβίτιδος, with A; Swete spells it Μωαβείτιδος throughout this chapter; only in 15:4 is it spelled Μωαβείτιδος in S. Richard D. Weis argued that the Moab oracles in Numbers 24; Isaiah 15–16; and Jeremiah 48 have influenced each other as they are preserved in the versions. The later versions (Targum, Peshitta) were more susceptible to such assimilation than the earlier Septuagint (Weis 2010).

commentary

88

The word against Moabitis

451 (15:1–2)

1 The saying prophesies the destruction of Moabitis by night (Νυκτός), using a genitive of time. The existence of a city wall points to Moabitis being a city rather than a land. 2 Unspecified addressees (as in Isa 14) are instructed to grieve over themselves. The clue to their identity is the “for Daibedon” in apposition to “for yourselves” (ἑαυτοῖς). This place name Δαιβηδών (as Alexandrinus also has it) was changed by corrector cb3 to καὶ Δηβών, which is what Vaticanus has. Ziegler (following Q) has καὶ Λεβηδων. Delta and lamda are shaped very much alike, and αι and ε are interchangeable, so Ziegler’s reading is very similar to that of S, and best explains the various other manuscript readings (see Ziegler’s apparatus) (Ziegler 1939, 179). Eusebius wrote καὶ Δηβών, a reading shared with Vaticanus and Scb3 (and besides them only 46 88 and Syh). The relative pronoun οὗ is genitive to specify the location (Porter 1992, sec. 4.2.4.9), since ἐκεῖ resumes the sentence after the relative clause. The prepositional phrase ἐπὶ Ναβαὺ τῆς Μωαβείτιδος is more likely modifying κλαίειν than it is in apposition to ἐκεῖ, given the earlier parallel λυπεῖσθε ἐφ’ ἑαυτοῖς. Now with the mention of Nabau, Moabitis appears to be a land rather than a city, assuming Nabau is a city within Moab.

89

Moabitis cries out

(15:2–5)

2 The imperatives continue with ὀλολύζετε. The universal afflictions are baldness and cut arms. φαλάκρωμα recalls 3:24, where the women would have this “baldness” instead of golden head ornamentation. The arms are “cut up” (perfect passive participle of κατατέμνω). Although in classical usage, κατατέμνω results in multiple pieces of the thing cut, in biblical usage, ritual gashing of one’s own arms is meant, as in Lev 2:21; Hosea 7:14; 3 Kingdoms 18:28. Eusebius did not comment on this word. 3 The ritual interpretation of arm-cutting is confirmed by the following expressions of self-abasement. The Moabites are to go into the streets (πλατείαις from πλατύς “broad” ways), and wrap a belt around themselves (περιζώσασθε is from either περιζώννυμι or περιζωννύω). The morphologically nominative form πάντες must be vocative because the verb is imperative. 4 Cities are personified, expressing their dismay. κέκραγεν (which in S is clearly a perfect form because of its ending –εν) is in parallel with an aorist (see discus-

452

commentary

sion of the tenses of κράζω at 14:31); the Hebrew form is yiqtol. ἐλάλησεν is absent in B and therefore also Rahlfs & Ziegler. It has no counterpart in the Hebrew, and probably appeared as a Greek scribal error regarding the next word, Ἐλεαλή (the Hebrew is ‫אלעלה‬, which has nothing to do with speaking). A has only ἐλάλησεν; B has only Ἐλεαλή; S had both until ca corrected it to match A. S uses the singular αὐτῆς (with A and Ziegler), since only Hesebon is mentioned; B (followed by Rahlfs) has the plural αὐτῶν because Eleale is also mentioned, making the cities plural. Loins cry out, which is not an image one would expect encounter, but other body parts call out in the next verse as well. γνώσεται is an obvious misreading of ‫“ ירעה‬tremble” as ‫“ ידעה‬know”. 5 Another body part, the heart, of Moabitis now cries out. Corrector ca turned a simile “like Segor” into an extent “as far as Segor.” The surprising reason for this (as introduced by the γάρ clause) is that she is a three-year-old heifer. G reasonably understood the place-name ‫ עגלת שׁלשׁיה‬as common nouns, “heifer of a third,” resulting in little sense in this context. Eusebius is no help here; he skipped over verses 3–6. This heifer is on the ἀνάβασις “ascent,” so I translate the cognate verb ἀναβήσονται likewise as “ascend.” The function of Ἁρωνιείμ could be genitive (“on the way of Haroneiim it cries out”), which would be parallel to the ascent of Loueith, or nominative (“on the way, Haronieim cries out”). Since the last subject was plural, a change to a singular subject is preferable, to match the singular verb βοᾷ. ΒΟΑ also could be read an imperative βοᾶ, in which case the translation would read “on the ascent of Loueith they will ascend to you, weeping on the way of Haronieim: Cry out, Ruin and earthquake!”

90

The seed of Moab will be taken away

(15:6–16:1)

6 In this paragraph, the speaker of the prophecy against Moabitis appears in the first person, prophesying that he will bring Arabs who will take away the seed of Moab. Swete spells Νεβρὶμ as Νεμηρεὶμ, Ottley as Νεμρεὶμ, Rahlfs and Ziegler as Νεμριμ. Eusebius located the water of Nemrim in the way of the Arabs (1.70). The addition of ἔρημος ἔσται by corrector ca removes the awkwardness of two subjects for the singular verb ἐκλείψει (future of ἐκλείπω). 7 Because the particle μή introduces a question expecting a negative answer, the meaning is that it is impossible for Moab to be saved. Silva has “Even so, will she be saved?” Ottley has “Is she like to be saved, even thus?” The conjunction γάρ is unexpected after a rhetorical question because it usually introduces the reason for an assertion. The reason given for the impossibility of salvation is

commentary

453

speaker’s plan to bring the Arabs (accusative plural of Ἄραψ) upon the ravine. The combination of the ravine (φάραγξ) with waters gives the impression that Nebrim is a river. It is at this point the first person verb endings first appear, with ἐπάξω. Although unspecified, the speaker is most likely Lord. The Arabs are to capture αὐτήν, which because it is feminine singular most naturally refers to the ravine. 8 The sounds of distress will extend across the entirety of Moab. Two parallel statements mention the cry reaching two geographical locations. συνάπτω normally indicates two things coming together, in this case the shout and the border, but the border is of course stationary. The noun ὀλολυγμός is cognate with ὀλολύζω, “wail,” “howl.” φρέαρ denotes a well, pit, or shaft. If it is a wellknown geographical location, probably a well is meant. 9 The disaster is depicted using another image involving water; it is bloodfilled. In the phrase τὸ δὲ ὕδωρ τὸ Δερμών, Δερμών is in the position normally held by an attributive adjective, “the Dermon water,” but alternatively it could be a genitive (“the water of Dermon”) either of an indeclinable noun Δερμών, or of a plural noun such as Δερμά, which would not be unusual (compate the genitive of Σοδομα as Σοδομων in Isa 1:10). In other manuscripts, what appears as two places Δερμών and Νεμμών are the one same place: Ρεμμων in A; Δειμὼν in B, in which case the γάρ makes more sense. The symbolism of a well filled (πίμπλημι) with blood is two-fold: it is the product of violent death, and it no longer sustains life. The two nouns σπέρμα and κατάλοιπον are in parallel, as are σπέρμα and the cognate κατάλειμμα in 14:22 and 14:30. Even in 1:9 we see the similar expression ἐγκατέλιπεν σπέρμα. 1 S begins a new section after γῆς, in the middle of 16:1. There are three possibilities for the object of ἀποστελῶ. It could be an implicit object (“I will send things like reptiles …”) or gapped, with the preceding object understood (“I will send them like reptiles”), or the sentence could begin with the preceding καὶ (“and I will send the remnant of Adama like reptiles …”). This last option is preferable because it provides an object for ἀποστελῶ.

91

Moab will flee

(16:1–4)

The prophecy foresees Moab as fugitives, in contrast to Zion. Μή (16:1) indicates that the rhetorical question about Zion expects a negative answer; of course Zion is not a deserted rock.

454

commentary

2 The second person singular ἔσῃ comes unexpectedly. The last second person forms were in 15:2–3, but those were plural. Here, the identity of the addressee depends on the interpretation of the “daughter”, which is nominative θυγάτηρ in the original hand of S as well as A and B (followed by Ziegler), but changed to vocative by corrector cb3 (followed by Rahlfs). If the nominative is intended rather than the vocative, the daughter is in apposition to the nestling, as something else to which the addressee is compared (“like a nestling and like a daughter of Moab”). However, even if it is nominative in form, the reader likely understood the vocative function because nominative and vocative forms are so often identical. The image used to express Moab’s vulnerability is a baby bird displaced from its nest. The genitive ἀνιπταμένου (from ἀνίπταμαι, a variation of ἀναπέτομαι, “fly away”) matches πετεινοῦ. For ἐπὶ τάδε (with Swete), the other uncials and editions have ἔπειτα δέ. The two phrases could be spelled the same. The difference is that ἔπειτα indicates the deliberation should happen subsequently, whereas ἐπὶ τάδε would mean the deliberation should be “upon these things.” 3 Swete and Ziegler place πλείονα at the end of 16:2; Rahlfs places it at the beginning of verse 3. Since πλείονα is the object of βουλεύου, it is preferable to keep it with that verse, as Rahlfs does. S has ποίει τε as two words, to maintain the singular, as does Ziegler, but Swete and Rahlfs have the plural form ποιεῖτε, which does not match the singular Arnon, the addressee of this imperative. The Arnon is the major river in Moab, flowing into the middle of the east side of the Dead Sea, symbolizing all of Moab. Arnon is to provide a shelter of sorrow (πένθους, genitive of πένθος) for “her” (αὐτῇ). The identification of this feminine singular does not depend on whether the “daughter of Moab” was understood as nominative of vocative. Either way, the daughter of Moab is the closest matching potential referent (closer than the daughter of Zion). ἀπ’ ἀρχῆς is written the same as the genitive noun ἀπάρχης “of an official,” which makes no sense here. B has ἀχθῇς and Rahlfs and Ziegler have ἀπαχθῇς, both second person subjunctives functioning as negative imperatives, which are still out of place. Silva translates Ziegler’s ἀπαχθῇς as “do not be taken away.” ἀπ’ ἀρχῆς is much preferable because it parallels διὰ παντός earlier in the verse. Eusebius’s commentary resumes here in 16:3; it omits comment on chapter 15 since 15:2. 4 The river and the Moabites are to shelter each other from the one causing the devastation. The translation of ‫“ שׁד‬destruction” as ἄρχων (16:4) is the result of misreading it as ‫ַשׂר‬, which refers to a commander, because of the similarlooking Hebrew letters Dalet and Resh. Relief is to come when this ruler dies.

commentary

92

David’s throne restored

455 (16:5)

5 When this ruinous ruler dies, a Davidic ruler is to be restored; his reign will be characterized by legal fairness and righteousness.

93

The insolence of Moab

(16:6–7)

6 As is typical in Isaiah, the primary crime is an attitude of egotistical arrogance, ὕβρις. 7 Swete and Ziegler place οὐχ οὕτως in verse 6, but Rahlfs has them in 16:7. S begins a new section after Δέσεθ, so the dative phrase τοῖς κατοικοῦσιν Δέσεθ is read with the preceding ἀπάντες ὀλολύξουσιν rather than with the following μελετήσεις. The prophecy warns that such self-promotion will be self-defeating; it will end with wailing.

94

Wandering across the wilderness

(16:7–8)

Although Μελετήσεις begins a new section, it does not begin a new paragraph in S. οὐκ is probably the results of misreading Hebrew ‫ אל‬for ‫אך‬. On the meaning of μελετάω see the commentary on 38:14. Although ἐντραπήσῃ could mean “feel misgiving” (LSJ II. Med. or Pass.), the meaning “feel shame” (LSJ II. 4. Abs.) is more common in the LXX. 8 Heshbon is a town in northern Moab, exemplifying Moab’s fate. She will change from a nation who devours others’ vines to one that has nothing of value. Καταπίνοντες translates ‫“( בלעי‬swallowing down”) instead of the MT ‫“( בעלי‬lords”). Eusebius said Moab will grieve because their land had become deserted (1.71). Those wandering the wilderness (ἔρημον) are mentioned in the second person, then in the third person (16:8). In the latter case, they are also described as those sent (ἀπεσταλμένοι), which translates the Hebrew agricultural word ‫“( ְשֻׁלחוֹת‬offshoots”) literally. Corrector ca’s reading θάλασσαν for ἔρημον indicates he had an exemplar like Vaticanus. Corrector cb3 reverted the reading to ἔρημον; reversion is typical of cb3’s scribal activity.

456 95

commentary

Moab’s harvest will fail

(16:9–12)

9 Eusebius noted the change to first person verbs, and attributes these words to the prophet, who is so compassionate as to grieve with the Moabites for their fate. He said the fruit and vine symbolism refers to the bloom of youth, which in the Moabites’ case was wasted on partying (1.71). 10 The happiness that will be taken away is exemplified as winemaking. 11 According to Eusebius, the distress of the prophet’s body parts (belly and inward parts) illustrates the inner anguish he feels at the Moabites’ fate. In S there is a paragraph break after ἠχήσει, which breaks the two similes into separate sentences. This makes the second simile into a verbless clause, so “are” is added to the English. 12 The purpose of this distress is to cause the Moabites to feel shame over their idolatrous practices. Eusebius noted that the other translators have εἰς τὸ ἁγίασμα αὐτοῦ “enter its sanctuary” instead of “enter the works of her hands” (1.71).

96

Moab’s three-year fate

(16:13–17:1)

13 The prophecy against Moab has an explicit conclusion, followed by one additional comment that the prophecy will be fulfilled within three years. Eusebius, however, showed a preference for the later Greek translations over the Septuagint in their renderings of 16:14 because they have a conjunction between the clause about the hired worker and the clause about the glory of Moab. He therefore applied the three-year time span not to the interval at the end of which the prophecy would be fulfilled, but to the time span over which the prophet prophesied against Moab at various times (1.71). 1 Swete begins verse 1 after Τὸ ῥῆμα τὸ κατὰ Δαμασκοῦ.

97

The word against Damascus

(17:1–3)

The verb ἀρθήσεται could refer to lifting or removal; the following ἀπό implies removal. πτῶσις normally denotes the state or condition of falling, but here refers to the result of falling, “calamity.”

commentary

457

2 The feminine nominative καταλελειμμένη refers to Damascus. The preposition εἰς κοίτην indicates what Damascus will become: a place where flocks sleep. The other uncials have οὐκ rather than οὐκέτι, i.e., without the implication that there was previously a pursuer.

98

The glory of Jacob will fail

(17:4–6)

4 The words Τάδε λέγει Κύριος Σαβαώθ are in verse 3 in Rahlfs. The paragraph division in S agrees matches that of Swete and Ziegler. The “day” referred to is when Damascus is brought down. Eusebius says Damascus and the dignity of those of the circumcision were destroyed at the same time (1.72). 5 Scribe B originally wrote ταχύων but corrected it himself to σταχύων, which is the reading also of A and B and followed by Rahlfs and Ziegler. 6 Because ἄκρος designates an extremity, and μετεώρος raising, this combination refers to the tips of the tree’s highest branches. Eusebius, Dem. ev. 2.3 saw the fulfilment of this prophecy in the transfer of God’s favour from Israel to the believers, and in the conversion of idolators to the God. He wrote, “By this it is clearly promised that the glory of Israel and all her riches will be taken away, and only a few, who like the few berries on an olive branch can be counted easily, will be left. These are the ones who believe in the Lord. Just after this there is a prophecy of the entire human race turning away from the error of idolatry and recognizing the God of Israel.”

99

They will trust in the Holy One of Israel

(17:6–8)

8 The aorist ἀδικήσασιν implies a complete action; the wronging is not ongoing.

100 The abandoners will be abandoned

(17:9–11)

9 Because the expression ἀπὸ προσώπου follows a Hebrew idiom (meaning presence) that is foreign to non-biblical Greek, I translate it with the equally striking English “face.” 11 Instead of κληρώσῃ S spells it κλήρωσι.

458 101 Woe to many nations

commentary

(17:12–14)

12 Although BDAG’s entry on πολύς indicates that “great” could be an appropriate English gloss when modifying a plural noun such as ἐθνῶν πολλῶν, the sense of “great” would not be that of the English “great nations,” which implies something about the nation’s size, reputation, influence, or glory. Rather, the meaning is more like the English “a great number of nations,” as in ὕδατα πολλά (a great amount of water, John 3:23) or κτήματα πολλά (a great amount/number of possessions, Mark 10:22), or as in ὄχλοι πολλοί (a great number of people, Matt 4:25). The verb ἠχέω is used for the production of any sound; when water is the subject, “roar” is appropriate in English, but the specific connotation of roaring referring to animal sounds is not in the Greek. 13 The adverb πόρρω is as ambiguous as the English “far.” It could describe the extent of the pursuit, the location of the pursuit, or the distance between the pursuer and the pursued. Brenton and Ottley both have “afar”. The plural genitive participle λικμώντων does not match the genitive ἀχύρου in number; rather it is a genitive absolute (Porter 1992, sec. 10.2.1). 14 The future active plural κληρονομήσουσιν is spelled the same as the third person indicative, but the article τοῖς indicates that it is a future participle. Jerome commented (5.17.12–14) that the historical fulfilment (Sennacherib) is preferable to seeing the fulfilment by the Romans, by Christ, by the Jews’ rejection of Jesus, and by the persecution of the church.

102 Woe to the land beyond Ethiopia

(18:1–3)

1 Οὐαί normally takes a dative, but here it has the vocative πτέρυγες; the “wings” are being addressed, not the genitive γῆς. The meaning of wings of a land of ships is obscure. Eusebius resorts to finding his interpretation in the next verse, especially in the translations of Symmachus and Aquila, who speak of emissaries (ἀποστέλλων ἀποστόλους). He finds fulfilment of this prophecy in what Paul implies in Acts 28:21–22: that Jews all over the world had been warned about Christians. The “wings” are describes as being beyond (ἐπέκεινα) Ethiopia. Cyril of Alexandria commented about this land beyond Ethiopia, and he found the historical referent in the time of Isaiah: “At certain times the Israelites foolishly abandoned God the Savior of all and fell into the error of worshiping many gods … The Israelites, in particular those living in Jerusalem, had approached the Egyptians and pleaded with them to become allies. They

commentary

459

needed their support because they were being invaded by the Babylonians.” These Egyptians were the ones trodden down by their devotion to idols. 2 Unlike Symmachus, G calls those sent ὅμηρα, hostages. The preposition ἐν could be understood to denote either the means or the destination of the sending. The parallel ἐπάνω τοῦ ὕδατος indicates the means is the preferable interpretation. The messengers are κοῦφοι, “nimble,” and the receiving nation is μετέωρον, “lofty,” but also harsh (χαλεπόν). The repeated use of ἐπέκεινα recalls 18:1. Hippolytus Antichr. 58–59 cited 18:1–2 as a prediction that the people would try to attack the people of God through a mortal man who would send letters to the saints, commanding them to cut them all off everywhere. Hippolytus identified the Christians as those who “are persecuted and trodden down” by those unbelievers. The “wings of the vessels” are the churches; the “sea” is the world, in which the Church is set, like a ship with Christ as her Pilot. 3 There is no verb to match the subject οἱ ποταμοί, so this could be part of a verbless clause, or a vocative, or a nominative absolute. The third person αὐτῶν would not be expected if this were a vocative. The following series of ὡς phrases belong together, since they have similar syntax, beginning with the comparator and ending with the verb (with subject, if it is explicit). The nominative ἡ χώρα αὐτῶν could be the subject of the preceding κατοικηθήσεται or the following ἀρθήσεται. The punctuation in S follows ἡ χώρα αὐτῶν, so it is the subject of what precedes.

103 Lord will prune before harvest

(18:4–6)

4 The first person pronoun μοι referring to the prophet is unusual. The adverb οὕτως indicates that the content of the speech is about to be reported. Imagery of the genitives καύματος (heat), μεσημβρίας (midday), and δρόσου (dew) symbolize the pervasive ubiquity of the security Lord provides. The Hebrew behind harvest (ἀμήτου) is ‫קציר‬. 5 The Hebrew ‫ קציר‬appears again, but this time G translates θερισμοῦ. Both ἄμητος and θερισμός can refer to either the time or the product of harvesting. ὄμφαξ denotes an unripe, sour grape, but is also used more generally for immaturity. Both the noun and verb forms of both words are used in the phrase ὄμφαξ ἀνθήσει ἄνθος ὀμφακίζουσα. βοτρύδια are clusters; the lexicons LSJ and LEH offer “little clusters” as a gloss, in which case the adjective μικρά is redun-

460

commentary

dant. The pruning hook used to prune the vine is a δρεπάνον, and a branch that will be cut off (future of κατακόπτω) is κληματίς. 6 The object changes from plural αὐτούς to singular αὐτόν.

104 Gifts brought to Lord Sabaoth

(18:7)

7 The only finite verb in 18:7 is ἀνενεχθήσεται. τεθλιμμένου is the perfect passive participle of θλίβω; τετιλμένου is the perfect passive participle of τίλλω, meaning “pluck” (especially pulling out feathers or hair). Although λαοῦ refers to the same two people in both cases, the preposition changes from ἐκ λαοῦ to ἀπὸ λαοῦ. This expression μεγάλου ἀπὸ τοῦ νῦν καὶ εἰς τὸν αἰῶνα χρόνον seems out of place between two descriptions of how troubled the nation is. The phrase ἔθνος ἀνέλπιστον καὶ καταπεπατημένον recalls 18:2. The geographical use of μέρος indicates a region or district of land. The reappearance of ποταμοῦ recalls 18:1, where the rivers were plural.

105 A vision of Egypt

(19:1–4)

1 The adjective κούφος has a double meaning in Greek: both swift, and lightweight; in G, speed is the primary meaning. Chrysostom quoted Isaiah 19:1 to show that God always appears out of a cloud (Homilies on Matthew 56.5 when describing the Father’s voice from the cloud in the transfiguration in Matt 17:5; Homilies on Acts 2, explaining why a cloud received Jesus at his ascension). Cyril’s likewise interpreted chapter 19 as referring to the conversion of Egypt from idolatry to faith in God. The “swift cloud” might mean the Lord’s body, the blessed Virgin [Jerome, Homilies on the Psalms 11 (on Psalm 77) and Psalm 24 (on Psalm 96)], but Cyril preferred to understand the cloud as Christ. He played with the double meaning of “swift” and “light/buoyant,” comparing the ability of human minds to lose their heavy burdens and go upward. (Wilken 2007, 195). Croughs discussed the intertextual influences on χειροποίητος (Croughs 2001). Tertullian said Egypt refers to the superstitions of the whole world (Adv. Jud. 9). Similarly, Theodoret quoted Hippolytus from his discourse on the beginning of Isaiah: “He likens the world to Egypt; its idolatry, to images; its removal and destruction to an earthquake. The Word he calls the ‘Lord’ and by a ‘swift cloud’ he means the right pure tabernacle enthroned on which our Lord Jesus Christ entered into life to undo the fall” (NPNF2 3:177). Theodoret, in his letter 151 to the Monks of the Euphratensian, the Osrhoene,

commentary

461

Syria, Phoenicia, and Cilicia quoted 19:1 “He shakes the idols of Egypt” to refer to Jesus’ divine nature even during his escape to Egypt. In his commentary he wrote, “The facts confirm the prophecy. The error of polytheism was extinguished, and the one who rides on a swift cloud is worshiped by the Egyptians” (Wilken 2007, 196). The verb ἡττάομαι normally means be inferior, i.e., overcome. Eusebius interpreted the phrase ἀπὸ προσώπου αὐτοῦ to that mean an invisible power will cause the hearts to be dismayed (1.73). He argued that the Jews cannot point to a time when this prophecy was fulfilled, since Egypt did not forsake idolatry until they adopted Christianity (Dem. ev. 6.20; 8.5; 9.2). 2 The reading ἐπεγερθήσονται (also the reading of B and followed by Rahlfs and Ziegler) is a correction by scribe B himself from the singular ἐπεγερθήσεται. The noun νομός is not to be mistaken for νόμος (custom, law), but district or province, especially of Egypt (see Herodotus 2.4; Diodorus Siculus 1.54). The sentiment of 19:2 is reminiscent of Isaiah 3:5 καὶ συμπεσεῖται ὁ λαός, ἄνθρωπος πρὸς ἄνθρωπον καὶ ἄνθρωπος πρὸς τὸν πλησίον αὐτοῦ· προσκόψει τὸ παιδίον πρὸς τὸν πρεσβύτην, ὁ ἄτιμος πρὸς τὸν ἔντιμον, but verb is different, and the preposition is lacking here. Croughs discusses the intertextual influences on ἐπεγερθήσονται (2001, 84). Matt 24:7, Mk 13:8, and Luke 21:10 allude to Isa 19:2. They all have the same relevant phrase: ἐγερθήσεται ἔθνος ἐπὶ ἔθνος καὶ βασιλεία ἐπὶ βασιλείαν, the only difference is that Matthew and Mark insert γὰρ as the second word. 3 The English word ventriloquist etymologically means “belly-speaker” in Latin, and that is also the origin of the Greek word ἐγγαστρίμυθος. An ancient ventriloquist was a religious authority; she would interpret the sounds made by her digestive system, where it was thought the spirits of the dead dwelt. The earliest mention of ventriloquism is by the Pythia (Oracle) at Delphi. Eurycles of Athens was the most famous gastromancer. The passive of ταραχθήσεται changes to the first person active of διασκεδάσω. The verb ἐπερωτήσουσιν is used without the accusative of the thing asked, corresponding to “consult” or “inquire of.” The noun ἄγαλμα is used for glory, or a pleasing gift, but more specifically for a statue. The phrase τοὺς ἐκ τῆς γῆς φωνοῦντας recalls 8:19. The Hebrew verb is the same in both verses, but there the Greek verbs were forms of ζητέω. 4 The first-person verb παραδώσω continues the speech from 19:3. The instance of κυρίων is a rare instance of this word not referring to Lord. σκληρῶν recalls Isaiah 8, where this adjective appears three times. The series of plural genitives

462

commentary

ἀνθρώπων κυρίων σκληρῶν could be read two ways. κυρίων σκληρῶν could either be in apposition with ἀνθρώπων, or qualifying ἀνθρώπων. In other words, either the people are harsh masters, or have harsh masters.

106 Egyptian rivers will fail

(19:4–11)

5 Croughs discusses the intertextual influences on καὶ πίονται οἱ Αἰγύπτιοι ὕδωρ (Croughs 2001, 85). Drinking water from next to the sea would be brackish and salty., but the Egyptians would have no options because the river will have given out, ἐκλείπω, a word typically referring to coming to the end of one’s existence for lack resources, i.e., giving up, failing, or vanishing. 6 The form διώρυχες (from διῶρυξ, “canal”) appears in Herodotus 2.108, 138; Xenophon Anabasis 1.7.15. Croughs discussed the intertextual influences on πᾶσα συναγωγὴ ὕδατος (Croughs 2001, 87). A συναγωγή can refer to any gathering; ἕλος is marshy ground. 7 The Egyptian word ἄχι (also ἄχελ) refers to a reed-grass used for lamp wicks. Croughs discussed the intertextual influences on τὸ ἄχι (2001, 87), κύκλῳ τοῦ ποταμοῦ (2001, 88), and ἀνεμόφθορον (2001, 89). The word κύκλῳ can function as adverb or preposition. When it has an accusative or genitive following, it functions as a preposition. Tov noted that the preposition διά was added before τοῦ ποταμοῦ “in accordance with the rules of the Greek language or translational habits” (The Parallel Aligned Hebrew-Aramaic and Greek Texts of Jewish Scripture). Usually the root *φθορ carries the sense of corruption or ruin. 8 The occupation of those who are expressing their discontent (στενάζω) is ἁλιεύς, which refers to those who work on the sea, typically as a fisher, as the context here confirms. Although S and A have the singular ἄγκιστρον “fishhook” B has the plural ἄγκιστρα. There is some variation in the tense as well. S has the aorist; A and B have the present. The meaning is the same, but the present would be expected. In the next clause, we have the present, with a plural object. The form σαγήνας is the plural accusative of σαγήνη, a dragnet. An ἀμφιβολεύς is one who uses an ἀμφίβληστρον, a kind of fish-net that is cast, as in Mark 1:16. These are prophesied to experience sadness (future of πενθέω). 9 λίνον refers to anything made of flax (linen), whether lamp-wick or fishing net or line (as in Mark 1:18). βύσσος similarly refers to flax and the linen made

commentary

463

from it. The adjective σχιστός normally means “divided.” The fishing connotations may have come to the reader’s mind, in the context of the previous verse, and according to Muraoka this is a torn fishing net. But the upcoming parallel is may point to to the flax plant rather than to fishing lines. LSJ identifies λίνον σχιστόν as “lint” in Hippocrates, but “fine flax” in Isa 19:9, as does LEH. GELS indicates this phrase refers to a torn fishing net. Eusebius lumps together the workers of the two materials, split flax and linen. 10 Instead of ζυγόν, the other uncials have ζῦθον, and Ziegler has ζῦτον. Greek gamma and tau are visually similar. ζῦθον and ζῦτον are alternate spellings for Egyptian barley beer. Note that the contract vowel in πονέω does not undergo lengthening in later Greek (LSJ). 11 Because μωρός is an adjective that could have a substantival function, the translation “will be fools” would also convey the same point. Τάνις was a town in lower Egypt. This nominative phrase οἱ σοφοὶ σύμβουλοι taken in context, is hanging independently (Porter 1992, sec. 4.2.1.5). Grammatically, it could be understood as a verbless clause on its own, or in apposition to the leaders, or resumed by αὐτῶν. The punctuation in S is no help because it has the same raised dot before and after the phrase οἱ σοφοὶ σύμβουλοι τοῦ βασιλέως. No matter how the constituents are related, the meaning is the same: the leaders of Tanis are foolish even though they think themselves wise and are misleading the king. Athough the expected preposition before ἀρχῆς would be ἀπ’, we find ἐξ instead. ἀρχή can refer to leadership or beginning; here it translates ‫קדם‬. 12 Croughs discussed the intertextual influence on συνετῶν (Croughs 2001, 90). Paul in 1Cor 1:20 alludes to Isa 19:11–12, without using the exact words: ποῦ σοφός; ποῦ γραμματεύς; ποῦ συζητητὴς τοῦ αἰῶνος τούτου; οὐχὶ ἐμώρανεν ὁ θεὸς τὴν σοφίαν τοῦ κόσμου;

107 Egyptian leaders will fail

(19:12–15)

13 The Hebrew ‫ שׂרי‬behind ἄρχοντες clearly refers to leadership rather than beginning. 14 Although πλανᾶται could be understood as middle or passive (with an external agent), because πλανάω appeared in preceding verse in the active voice, it is preferable to see an external agent here as well, therefore I translate “led astray”

464

commentary

rather than “go astray”. Although the topic is similar, it is not entirely clear that 1 Timothy 4:1 alludes to Isa 19:14, with its ἐν ὑστέροις καιροῖς ἀποστήσονταί τινες τῆς πίστεως προσέχοντες πνεύμασιν πλάνοις καὶ διδασκαλίαις δαιμονίων. 15 Croughs discussed the intertextual influence on κεφαλὴν καὶ οὐρὰν καὶ ἀρχὴν καὶ τέλος (2001, 91). Although ἀρχή can refer to leadership or beginning, here it translates ‫כפה‬, a shoot of reeds.

108 Egyptians will fear Judeans

(19:16–17)

16 Croughs discussed the intertextual influence on ἐν φόβῳ καὶ ἐν τρόμῳ (2001, 92). 17 S reads ὀμόσῃ “swears” rather than ὀνομάσῃ “mentions.” The punctuation in S puts αὐτήν with what precedes (ὃς ἀν ὀμόσῃ αὐτοῖς) rather than with what follows, (φοβηθήσονται διὰ τὴν βουλήν). Although is has been suggested that Luke 21:11 alludes to Isa 19:17, with its σεισμοί τε μεγάλοι καὶ κατὰ τόπους λιμοὶ καὶ λοιμοὶ ἔσονται, φόβητρά τε καὶ ἀπ’ οὐρανοῦ σημεῖα μεγάλα ἔσται, the similarity involves only one lexical item, φόβητρον / φόβητρα. The relationship is not one of literary dependence. The commentaries of Cyril and Theodoret explain that the “terror” is the reverence and awe that Egyptians of their day had toward the places Jesus lived (Wilken 2007, 195).

109 Egyptian cities swear by Lord

(19:18)

18 The earliest reading of S was Πόλις Ἁσεδηλίου; the change to Πόλις Ἁσε (by corrector ca) was followed by a change by cb3 to πόλεις ἁσεδὲκ, which is orthographically compatible with πόλις ἁσεδὲκ, the reading of A, B (Rahlfs, Ziegler). The MT has ‫ ; ִ֣ﬠיר ַהֶ֔ה ֶרס‬Qumran (1QIsaa and 4Q56) has ‫עיר החרס‬. Aquila and Theodotion have αρες, and Symmachus translated the same, ‫חרס‬, as “sun.” Vaccari concluded that G read ‫ קיר הסדח‬where his Vorlage actually had ‫קיר הסרח‬ (Vaccari 1921). Ασεδ is from ‫חסד‬, from the same three characters as ‫חרס‬, but with a visual misreading and a transposition. A plausible explanation of the development of the variants is as follows: The original Hebrew was ‫( החרס‬Qumran, Symmachus); G read ‫ חסד‬and wrote ασεδ; Symmachus read ‫ חרס‬and wrote ηλιου; Aquila and Theodotion read ‫ הרס‬or ‫ חרס‬and wrote αρες; ασεδκληθήσεται (in A, B) became ασεδεκκληθήσεται when dictated; it also became ασεδηλιουκαικληθήσεται when Sinaiticus or its ancestor conflated the Old Greek ασεδ with

commentary

465

Symmachus’s ηλιου. The MT read ‫ החרס‬as ‫ההרס‬. In his explanation of Isa 11:15, Eusebius said the Egyptians would give up their superstitions and “swear by the name of the Lord,” quoting 19:18 (Comm. Isa. 1.64). On 19:18, he said Egyptians now swear in Chananite when they use the Hebrew words “alleluia and amen and Sabbath and such others as are found in the divine Scripture” (trans. Armstrong), and when they swear it is to the Lord of hosts. The five cities are five divisions in the Church: the bishops, elders, deacons, the enlightened, and those present in the one city, named Asedek “righteousness”, which is the Church. The Hebrew is Areopolis, so it should be “the one city will be called the city of the earth” (Comm. Isa. 1.76). He referred to these cities being divisions again in Comm. Isa. 2.23. In Onomasticon, Eusebius again wrote, “in Hebrew this name should be written Aares which is dryness and some interpret ‘in the sun,’ but others translate ‘in the clay’ probably designating either Heliopolis or Ostracinas” (GCS 11,1.38; trans. Wolf).

110 An Egyptian altar to Lord

(19:19–20)

20 For the form κεκράξονται see the discussion in Isa 6. Eusebius saw the mention of “Saviour” as a reference to Jesus, since he claimed that is what Jesus means in Hebrew. Lactantius (Inst. 4.13; Epit. 44) quoted 19:20 to say that Jesus was a man: “And God shall send to them a man, who shall save them, shall save them by judging.” Theodotus (Excerpts 16) quoted the same verse to argue that God shows his power (cures, prophecies, signs) through the agency of men. Cyril commented that the “pillar” was a church or a replica of the cross, and the “altar” referred to the Christian altars all over Egypt (Wilken 2007, 196). Theodoret said the singular “pillar” is used because it refers to the Church throughout the whole world (quoting 1Tim 3:15 and Matt 16:18), but the singular refers to many altars and houses of prayer. However, Jerome mentioned a different fulfilment, one that is taken up by recent interpreters of Greek Isaiah (van der Kooij 1987; Kim 2009): During the conflict between Antiochus the Great and the generals of Ptolemy, Judea, which lay between them, was rent into contrary factions, the one group favoring Antiochus and the other favoring Ptolemy. Finally the high priest, Onias, fled to Egypt, taking a large number of Jews along with him, and he was given by Ptolemy an honorable reception. He then received the region known as Heliopolis, and by a grant of the king, he erected a temple in Egypt like the temple of the Jews, and it remained standing up until the reign of Vespasian, over a period of 250 years … For Onias affirmed that he was fulfilling the prophecy written by Isaiah: “There shall be an altar of the Lord in Egypt, and the name [inscription] of the

466

commentary

Lord shall be found in their territories.” And so this is the matter referred to in this passage: “The sons of the transgressors of your people,” who forsook the law of the Lord and wished to offer blood sacrifices to God in another place than what he had commanded. They would be lifted up in pride and would boast that they were fulfilling the vision, that is, the thing that the Lord had enjoined. But they shall fall to ruin, for both temple and city shall be afterwards destroyed (Comm. Dan. 3.11.146).

111

Egyptians will know Lord

(19:20–21)

21 The noun εὐχή can refer to a vow (where a promise is made by the suppliant) or more generally to prayers where no such promise is made. The verb ἀποδίδωμι refers to fulfilling obligations, restoring things to they way they ought to be. The combination of εὐχή and ἀποδίδωμι indicates vows are in view.

112 Egyptians will return to Lord

(19:22)

22 Scribe B originally wrote the plural εἰσακούσονται but corrected it to the singular εἰσακούσεται (the reading also of B and followed by Rahlfs and Ziegler); A has ἐπακούσεται.

113 Egyptians will serve the Assyrians

(19:23)

23 Although in the last two paragraphs, the demonyms (Egyptians and Assyrians) all had articles, in this paragraph none of them except the last have articles in S (and B; A also has an article for the last instance of Egyptians; in the same paragraph Eusebius once agreed with S and once with A). Eusebius identified the Assyrians with the Syrians (Antiochus and Demetrius), and the Egyptians with the Ptolemaic empire. Because these two empires had historically never had fellowship and interrelations between them, Eusebius considered this a prophecy of the peace that would obtain after the arrival (ἄφιξις) of the Lord (1.77).

114 Israel a peer of Assyrians and Egyptians

(19:24–25)

24 The reading of B here is an example of why Vaticanus is considered hexaplaric. Justin Martyr swapped the order of τρίτος and Ἰσραὴλ when he quoted

commentary

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19:24 to the effect that there will be another Israel (the people of Christ). He then wrote, “Since then God blesses this people, and calls them Israel, and declares them to be His inheritance, how is it that you repent not of the deception you practise on yourselves, as if you alone were the Israel, and of execrating the people whom God has blessed?” (Dial. 123). He also alluded to this blessing in Dial. 125. 25 G read the Hebrew differently than the MT. He read the masculine passive ‫ ברוך‬where we have ‫ברכה‬. He read the singular ‫ ברך‬for ‫ברכו‬. He put a relative and a preposition at the beginning of ‫ מצרים‬and ‫ אשׁור‬and ignored all but the conjunction of ‫ומעשׂה ידי‬. These few changes alter the meaning drastically. Croughs (2010, 367) pointed her readers to Baer (Baer 2001, 230); L. Mongsengwo-Pasinya (Monsengwo-Pasinya 1985, 198–207); and van der Kooij (van der Kooij 1987, 156).

115 Isaiah goes naked and barefoot

(20:1–21:1)

1 At first glance, the name Ναθάν might appear to be accusative, but once the prepositional phrase is read, the nominative makes more sense. The particle ἡνίκα introduces a clause indicating the time. Because cities are normally feminine, corrector ca changed the article for the city from the masculine τόν to the femininte τήν, which agrees with B (followed by Rahlfs and Ziegler). 2 Isaiah is ordered to ἄφελε (imperative of ἀφαιρέω), “remove” his sackcloth and ὑπόλυσαι (middle imperative of ὑπολύω) his sandals so that he will be ἀνυπόδετος (a variant spelling of ἀνυπόδητος) “barefoot.” The meaning of γυμνός, the standard translation of ‫ָﬠרוֹם‬, is not necessarily totally naked, according to BDAG (which categorizes Isa 20:2 as lightly clad) and GELS (which says, “Γυμνός does not necessarily mean ‘stark-naked’ but ‘scantly clad’: one wearing only χιτών ‘tunic, undergarment’ may still be described as γ.: see LSJ, s.v. 5 and LSG s.v., and cf. γ. καὶ ἀνυπόδετος Isa 20.2 (with no sackcloth round one’s waist), ~ὴ καὶ ἀσχημονοῦσα Ez 16.7, and descriptive of a defeated nation being taken into captivity Isa 20.4; ἀμφίασιν ~ῶν ‘clothes of …’ Jb 22.6.”). Clement of Alexandria (Paed. 2.11) cited 20:2 in support of his argument not to be concerned with clothing. Origen (Cels. 7.7) referred to the same verse as an example of the biography of a prophet. Chrysostom (Hom. Matt. 18, on Matt 5:40) also cited 20:2 when commenting on Jesus’ command to “let him have your cloak also” (Matt 5:40), to say that going without clothing for the sake of God’s command is no disgrace. The reading ποίησον is shared with A, B, and Q, and

468

commentary

was changed by corrector ca from ποιησεν, which is the only attestation of this reading. Rahlfs and Ziegler have ἐποίησεν with the MT and no Greek manuscript support. 3 Instead of ἔτη, the reading adopted by Rahlfs and Ziegler, S has the uncorrected mistake ἔτης (αἰτῇς was meant). B has ἔτη, τρία ἔτη. The singular σημεῖον was changed by ca to the plural σημεῖα (the reading adopted by Rahlfs and Ziegler); B has εἰς σημεῖα. The parallel τέρατα is plural. 4 καλύπτω means cover, and ἀνακαλύπτω means uncover, which fits the symbolic behaviour. 5 Because ἡττάομαι does not normally take ἐπι (which here translates the preposition ‫)מ‬, ἐπί should be understood to modify αἰσχυνθήσονται rather than ἡττηθέντες. One of G’s favorite words, πεποιθότες, here translates ‫מבט‬, “hope.” The vocabulary choice δόξα is readily explainable as a literal translation of ‫תפארת‬. How this would have been undersood by a Greek reader is harder to answer. The prototypical meaning “opinion” in classical Greek is not obvious in this context; here it would have been understood perhaps in the sense of “honour,” i.e., the Egyptians increased in reputation by their association with the Ethiopians. Eusebius said Isaiah’s willingness to go naked shows that he did not care about δόξα among humans. 6 The phrase τῇ νήσῳ ταύτῃ is a literal translation of ‫האי הזה‬. The phrase κατοικοῦντες ἐν τῇ νήσῳ ταύτῃ appears again in 23:2 (but without ταύτῃ) and 23:6. The island is Egyptian, since the inhabitants of the island say they had been “trusting”, which is what the Egyptians were doing in 20:5. The temple islands of Elephantine or Philae come to mind, especially in the context of their southern neighbour. Instead of ἠδύναντο, B (followed by Rahlfs and Ziegler) has the imperfect ἐδύναντο.

116 The vision of the desert

(21:1–2)

1 A red cross mark appears at the beginning of the title for this section; compare the mark at 21:11. In verse 1 we immediately see a change from plural storms to singular. The Hebrew yam is omitted; perhaps “wilderness of the sea” was changed to “wilderness” because he thought wildernesses only belonged on land. Or it is possible that he had in mind the fulfillment of the prophecy on land. It is not likely he had a specific storm in mind, considering the verb is

commentary

469

optative (διέλθοι); the optative only appears seven times in G. The genitive with ἐπί (ἐρήμου) is normal for expressions of location. Notably, both ‫ מדבר‬and ‫נגב‬ become ἔρημος “desert.” But this is not an intentional change of meaning, since ἔρημος is the second most common rendering of Negev in the Pentateuch. The genitive with ἐπί (ἐρήμου) is normal for expressions of location. The adjective φοβερόν “fearsome” is neuter, so it is taken with τὸ ὅραμα rather than καταιγίς. The use is not adverbial because that would make the καί in verse 2 awkward. G changed what it modifies from “land” to “vision.” This is reasonable since the translator was working through the text sequentially; evidently he thought the sentence ended with ‫ארץ‬, so he began his next with ‫נוראה חזות‬, a predicative order for adjectives. Now that he understood the adjective predicatively, he had to add the article to his translation. 2 Without the article, the adjective σκληρόν should be predicative, so the finite verb ἀνηγγέλη must be part of a separate clause. Parallel to the subjunctive ἀθετῇ is the indicative ἀνομεῖ, spelled ανομι by scribe B. In verse two, ἀθετέω is translated as expected from ‫בגד‬, but ‫ שדד‬more often becomes ἀπολλυμι (four times) in Isaiah rather than ἀνομέω. It is possible that he was guessing at the meaning of this word, since it does not occur in the Pentateuch. An ambiguous word, ‫עלי‬, which is pointed as an imperative “Go up!” in the Masoretic text, was reasonably misread as “upon me.” Apparently the translator did not have a reading tradition to guide him in vocalizing this word. Only once (40:9) did he understand the seventy occurances of this consonant cluster as an imperative. This interpretation will have significant consequences for his rendering of the rest of the verse. He has a preposition and a subject, but no verb, then he encounters what he takes to be another noun (mistaking the waw for a yod) in the construct state, and renders ‫ צירים‬as πρέσβεις, just as he does in Isaiah 57:9. The Medes become the Persians, just as they do in Jeremiah 32:25. Reaching the end of the clause, and still without a verb, he supposes the sense is that they are coming, so repeats the “upon me” and adds ἔρχονται. As is typical in Greek Isaiah, nations are referred to using the plural of their inhabitants, Elamites, rather than Elam. πρέσβεις is an early synonym of πρεσβευτής, which normally indicates advanced age, but in the context of a nation indicates agents or commissioners. Gregory of Nazianzus (On The Holy Spirit, Theological Oration 5[31].3) quoted 21:2 “Let the treacherous deal treacherously, let the transgressor transgress” to refer to those who deny the Holy Spirit a place in the Trinity. He wrote, “We shall preach what we know” without fear. Also he quoted “the heedless is heedless and the lawless man acts lawlessly” in reference to human obstinacy despite God’s correction (Oration [16].11). The reading Ἐλαμῖται was changed to Ἐλαμεῖται (as also in B); Rahlfs and Ziegler spell it Αἰλαμῖται.

470 117

commentary

My groans of remorse and dread

(21:2–5)

2 G turned the Hebrew ‫“ כל‬all” into νῦν “now,” perhaps reading ‫ כן‬rather than ‫כל‬. The Hebrew word for “loins” is plural, but this is changed to singular for good Greek. 3 The first person verbs are on the lips of the person who received the vision, and upon whom are the Elamites and the Persians (21:2). His loins are filled (aorist passive of ἐμπίπλημι), but not with any power, rather ἔκλυσις, which denotes loss of force. Corrector cb3 removed ὡς; the sentence is smoother without it. Instead of the accusative τό (the reading also of Rahlfs and Ziegler) B has τοῦ, indicating the purpose rather than the manner of being hasty. 4 In verse four, the qatal becomes the present tense “wander” and “immerse.” The active form πλανᾶται means to cause to stray, and the passive to stray, so πλανάω is a reasonable rendering of ‫תעה‬. G did not know what to do with ‫ַפָּלּצוּת‬ so called in ἀνομία, as he tends to do when at a loss. He also apparently did not know what to do with ‫ בעת‬and figured the similar-sounding “bapt” would be a good substitute. The Hebrew ‫ נשף‬was certainly read as ‫נפש‬, becoming ἡ ψυχή; ‫ ִחְשִׁקי‬was then slightly redundant, and was omitted. This inner being (ψυχή) stands, contemporary with the speech; the use of ἐφίστημι is intransitive, a perfect form referring to the “present” time, matching the present tense verbs. Surprisingly, Eusebius did not comment on the combination of baptism with commands to eat and drink. The only other two writers to mention 21:4 are Theodoret, who commented on this verse in his Interpretatio in Esaiam, and Jerome, who mentioned it in his Comm. Dan. 2.5. Before ἀνομία με καὶ ἡ ἁμαρτία corrector cb2 added καὶ ἡ; the phrase καὶ ἡ ἁμαρτία με was deleted by ca, resulting in καὶ ἡ ἀνομία με, matching the reading of B (which was followed by Rahlfs and Ziegler). 5 In place of the plural ἑτοιμάσατε, B (followed by Rahlfs and Ziegler) has the singular ἑτοίμασον, but the plural form here matches the following plural imperatives. The reason for preparing the table is not as clear as the reason for preparing the shields. G ignored ‫ָצֹפה ַהָצִּפית‬. The reason is not readily apparent. It is possible that he did not understand the word, so omitted it, but this is not likely if he was familiar with Exodus, where it appears dozens of times, usually translated as a compound of –χρυσ-. He understood the string of infinitive absolutes as imperatives, and changed the imperative string to a participle and imperative, for Greek style. But there is no apparent reason why he changed the singular of imperatives “eat” “drink” to plurals unless he did iden-

commentary

471

tify them as infinitive absolutes. No reason for reversing the order of eating and drinking is apparent. The reappearance of ἄρχοντες recalls the address to the leaders in 13:2; almost always in Isaiah ἄρχων is a negative label (e.g., 1:23; 16:4).

118 Babylon has fallen

(21:6–11)

6 The participle Βαδίσας is dependent on the imperative στῆσον, giving an attendent circumstance, so both are translated into English as commands. The reflexive ἑαυτῷ refers to the one being commanded, hence the translation “yourself”; it modifies στῆσον rather than βαδίσας. He is to go, and to set up a σκοπόν, “watch-person.” The verb ἀναγγέλλω normally takes the content of what is reported or announced in the accusative case (usually neuter), and the person to whom it is reported in the dative case. Here the object is masculine accusative, so the watchperson is to announce whomever he sees. G fell victim to a misunderstanding that had significant consequences for his translation of the rest of the oracle. He apparently translated the ‫ לך‬twice, the first time as the imperative ‫ֵלְך‬, becoming Βαδίσας, then then again as ‫ְלָך‬, becoming σεαυτῷ. He reasonably understood this ‫ ְלָך‬to refer to the person who was to become the watcher, as in “set yourself as a watchman.” Since he understood the watchman to be the prophet, so he changed the 3rd person ‫ ִי ְרֶאה‬to the 2nd person ἴδῃς, and likewise, the 3rd person ‫ ַי ִגּיד‬to a 2nd person imperative. Gregory Nazianzen claimed to take the role of a “watcher,” announcing the disobedience of his people (Oration [16].16). 7 Although at first glance it would seem more natural to take εἶδον as a first person singular, this could be third person plural. It could also be an imperative ἴδον (as it is spelled in S), in a string of imperatives beginning with στῆσον, continuing with ἀκρόασαι (aorist middle imperative of ἀκροάομαι, “listen”), and ending with κάλεσον. Even εἶπεν could be an imperative, since the final ν is indicated only by an overbar in S. The plural noun ἱππεῖς (not ἵππος horse but ἱππεύς horseman) could be nominative or accusative, but ἀναβάτας is already an accusative, so nominative is preferable, unless either ἀναβάτης or ἱππεύς is an adjective, or the two nouns are in apposition. Ottley has “I saw two mounted horsemen,” and Silva translated, “I saw two riding horsemen,” both treating ἀναβάτης as an adjective. The presence of ἂν is likely a duplicated beginning of the next word, ἀναβάτην. It adds nothing to the meaning of the sentence. The accusative ἀκρόασιν πολλὴν is more like an adverbial accusative than a direct object, hence the translation, “listen to a long recitation.” In G’s translation, the

472

commentary

watchman continues to be the prophet, so now the verbs become 1st person rather in Greek than 3rd person as they are in Hebrew. The word vocalized as ‫ ֶרֶכב‬in the Masoretic tradition was read as ‫ר ֵֹכב‬. The masculine ὃν ἂν was changed by ca to the neuter ὃ ἐὰν, which is what Ziegler used; B (followed by Rahlfs) has ὃ ἂν instead. 8 The imperative of καλέω with the prepositional phrase is used in the sense of summoning or appointing. The reading καὶ where B has Κύριος can be explained if Κύριος were written as a nominum sacrum Κ̅ Ϲ̅, which resembles ΚΕ. The reading of S (without Κύριος) means the (third-person) speaker must be Ourias. The implied noun with διὰ παντός is time, so the meaning is “throughout.” The initial aleph of the word vocalized as Arieh in the Masoretic Text and read as Ouria by G was likely originally a ‫ה‬, i.e., ‫ָהר ֹאה‬, according to the Qumran Great Isaiah Scroll. Here, the continued identification of the prophet as the watchman caused even the 3rd person ‫ ַו ִיְּק ָרא‬to be changed to a 2nd person imperative. This move required Ouria to become the object rather than the subject of the verb. The ‫ ִמְצֶפּה‬was reasonably understood to be in the construct state, resulting in Κύριος in the genitive rather than vocative. When G finally encountered an explicit first person subject pronoun ‫ָאֹנִכי‬, he realized he needed to change to the first person, so he added the third person εἶπεν to introduce the firstperson speech. The word that is a present participle ‫ עֵֹמד‬in the Masoretic text was reasonably read as a qatal form ‫ָﬠַמד‬, and therefore became an aorist indicative. Interestingly, but expectedly, both ‫ עמד‬and ‫ נצב‬are rendered as ἔστην. The reading ἐγώ (shared with B) represents the Hebrew ‫ ;אנכי‬it is absent in A and the editions of Rahlfs and Ziegler. 9 The subject is made redundantly emphatic by αὐτός. Because συνωρίς is a pair of horses, the “rider” must have been a charioteer. In the original text of S, εἰπόντα must be the nominative neuter plural predicate of the ἀγάλματα, “statues.” The referent of the pronoun αὐτῆς is Babylon. In formal parallel with the noun ἀγάλματα is χειροποίητα, things made by human hands, but the verbs in these two clauses in S are not semantically parallel. For the plural συνετρίβησαν (followed by Rahlfs and Ziegler), B has the singular συνετρίβη, which would be proper for neuter plural subjects. The ‫“ ֶצֶמד‬yoke” which was rendered as δύο in verse seven is here rendered as a συνωρίς, for no obvious reason. The two wayyiqtols was changed to a participle and aorist indicative, for Greek style. The singular αὐτὸς ἔρχεται matches the Hebrew ‫ ֶזה ָבא‬. The double “fallen” is simplified in the Greek, for no significant reason. ‫“ ֱאֹלֶהיָה‬her gods” was read as ʾelileyha, which typically gets rendered as χειροποίητα. Since two separate nouns were now understood, an “and” was needed. The singular active “he smashed”

commentary

473

was changed to the plural passive “were smashed.” Also in 14:12 we see the end of something being in the earth: “beneath you they will spread decay, and your covering will be a worm.” Revelation 14:8 and 18:2 link Isa 21:9 and Isa 51:17. Rev 14:8 has Ἔπεσεν, ἔπεσεν Βαβυλὼν ἡ μεγάλη, ἣ ἐκ τοῦ οἴνου τοῦ θυμοῦ τῆς πορνείας αὐτῆς πεπότικεν πάντα τὰ ἔθνη. Rev 18:2 has καὶ ἔκραξεν ἐν ἰσχυρᾷ φωνῇ λέγων· Ἔπεσεν, ἔπεσεν Βαβυλὼν ἡ μεγάλη. Jerome quoted “Babylon is fallen, is fallen” in reference to the downfall of John of Constantinople (Letter 113.1). The reading Πέπτωκεν matches A and is followed by Rahlfs and Ziegler; B has the repeated Πέπτωκεν πέπτωκεν, matching the Hebrew. 10 A red cross mark appears at the end of this title, at the end of the line before the paragraph number. Compare the mark at 21:1. The (unexpected) plural ἡμῖν probably refers to Israel. The reasons for changes from the Hebrew are unclear. The imperative “Listen” was added, possibly because the Hebrew sentence was going on too long without a verb. The first person pronoun “My” was removed from “downtrodden” and “son.” Possibly the ‫ ד‬of ‫ ְמ ֻדָשׁת‬was read as a ‫ ר‬and transposed with the ‫ש‬, so that a form of ‫ שאר‬was read. “My son of threshing” was changed to “pained,” and the first person subject and second person object “I reported to you” was changed to the third person subject and first person object “he reported to us.” Eusebius said the “forsaken and tortured” for verse 10 were not “those of the circumcision” but rather “those of the time of the apostles who regretted and lamented the evil of humanity” (Dem. ev. 2.3).

119 The vision of Idoumaia

(21:11–12)

11 In S, the title of this vision appears before the paragraph number. The addressee of the voice is singular in Πρὸς ἐμέ. The subject of καλεῖ is not yet specified. The addressee indicated by φυλάσσετε is now plural. G read ‫ חילה‬for ‫לילה‬, making it ἐπάλξεις, the plural of ἔπαλξις, a defensive fortification. 12 The verb φυλάσσω is present, either indicative or subjunctive. The first person is unexpected; the Hebrew is a participle, so perhaps φυλάσσων was intended. Corrector ca changed this to an imperative, but cb3 reverted it. In place of the imperfect indicative; ᾤκει, B (followed by Rahlfs and Ziegler) has the present indicative or imperative οἴκει “and dwell with me.” Probably the imperative was intended, from the Hebrew (plural) ‫שׁבו‬, since this clause makes little sense with an indicative. Instead of the imperfect indicative ᾤκει, A and B (followed by Rahlfs and Ziegler) have the present indicative or

474

commentary

imperative οἴκει “and dwell with me.” Corrector ca changed φυλάσσω to an imperative, but cb3 reverted the change.

120 The multitude of victims of war

(21:13–15)

13 The time at which the sleep takes place is given in the genitive ἑσπέρας. 14 The water is for a meeting or encounter (συνάντησιν). The neuter ὕδωρ must be accusative, since the verb is second person plural. The plural οἱ ἐνοικοῦντες must be vocative, since the verbs are second person. The verb συναντᾶτε is cognate with the earlier noun συνάντησιν. This is the last finite verb in the paragraph; what follows is a string of phrases beginning with καὶ διὰ τό (providing the reason for fleeing), translating ‫( ומפני‬describing that from which they are fleeing). 15 One of the things from which they flee are τοξευμάτων, arrows. These arrows are not “pulled” in the sense of a pulled tooth, which is removed, but in the sense of διατεταμένων of διατείνω, “extend,” which take place when a bow-string is pulled back.

121 Kedar will fail in a year

(21:16–22:1)

16 The duration, a year, is specified as that of μισθωτοῦ, a hired worker. 17 The reappearance of τοξευμάτων recalls 21:15. 1 G misread ‫“ חזיון‬vision” as ‫“ ציון‬Zion”, rendering it τῆς φάραγγος Σειών. Because Jerusalem is on a hill, it is surrounded by ravines.

122 The word of the gully of Zion

(22:1–7)

2 Rahlfs divides the verses before μάταια; Swete and Ziegler after. The context and punctuation in S both agree with Swete and Ziegler. The city in G is Zion; its people are creying out (βοώντων). Because τραυματίας is normally a masculine noun, ca changed αἱ to οἱ, which is also the reading of B (followed by Rahlfs and Ziegler). The genitive μαχαίρας indicates the source or cause of the wounded. Basil Letter 44.2 and 46.1 quoted 22:2, weeping for souls.

commentary

475

3 As used also in 17:13 and 29:13, πόρρω is an adverb of relatively great distance. The reading ἁλόντες is attributed in codexsinaiticus.org to scribe B (reinforced by correctors cb3 and d), with the original reading (also by scribe B) given as λαλωνταις. 4 For the future κλαύσομαι the Hebrew has a prepositional phrase ‫“ בבכי‬in my weeping.” The verb κατισχύω normally involves being victorious by strength; the transitive use can mean “strengthen,” and this meaning is attested in the LXX (Deut 1:38). The infinitive παρακαλεῖν seems a bit out of place; it is unclear whether the με is the object of this infinitive, of κατισχύσητε, or both. Κατισχύσητε does not normally take an infinitive object, but neither is it usually transitive, for that matter. The noun σύντριμμα is cognate with the verb συντρίβω, which connotes breaking into pieces. γένος normally means a genetically related person or group, in contrast to ἔθνος, which is more cultural. “Race” might be another adequate gloss. Matt 26:75 and Luke 22:62 share a phrase resembling πικρῶς κλαύσομαι from Isa 22:4. They both read καὶ ἐξελθὼν ἔξω ἔκλαυσεν πικρῶς. Chrysostom (Theod. laps. 1.3) quoted 22:4 as the words “of the prophet,” which he would use if someone tried to dissuade him from mourning. In Homily 16 on Romans 8:27 he attributed these words to Jeremiah, but to Isaiah in Homily 12 on Colossians 4:18 (that tears are blessed). Gregory of Nyssa (Funeral Oration on Meletius) quoted it when refusing to be consoled. 5 Τάραχος and ταραχῆς are synonyms. S has a raised dot before and after παρὰ Κυρίου Σαβαὼθ ἐν φάραγγι Σιὼν πλανῶνται·, indicating that πλανῶνται is to be read with what precedes rather than what follows. 6 A φαρέτρα holds arrows. The nominative ἀναβάται ἄνθρωποι refers to the Elamites. In place of the accusative ἵππους (with B), Rahlfs and Ziegler have the dative ἵπποις. A παράταξις is a military formation of soldiers. 7 If the words ἔσονται αἱ ἐκλεκταὶ φάραγγές σου belong together, a nominative is be missing; the meaning might be “Your select gullies will be,” or “Your gullies will be the elect,” or “The elect will be your gullies.” It might be possible to split this phrase in two, so that ἔσονται αἱ ἐκλεκταὶ is one sentence, and φάραγγές σου are the subject of the next sentence, despite the lack of article with φάραγγές σου. But in that case, the “elect” would be inexplicably feminine, whereas the Elamites are masculine. Silva simply ignored the ἔσονται. Ottley explained that the singular ἔσται would be expected as a translation of ‫ויהן‬, but the plural was used because of the plural nominative immediately following.

476

commentary

In place of the aorist subjunctive ἐμφράξωσι, B (followed by Rahlfs and Ziegler) has the future ἐμφράξουσι, which means to impair passage by filling the opening.

123 Lack of repentance in the city of David

(22:8–14)

8 The horsemen not only block up (ἐμφράξωσι) the gates, they also ἀνακαλύψουσιν (future of ἀνακαλύπτω), uncover them. The reappearance of ἐκλεκτούς recalls 22:7. 9 ἄκρα normally means the peak or extreme point, but in a military context is used for a citadel at that high point of a town. The active indicative form εἴδοσαν is a mix of first and second aorist morphology for ὁράω / εἶδον. A κολυμβήθρα can refer to a reservoir or swimming pool. 10 That these Elamites tear down the houses is conveyed by the third person plural aorist of καθαιρέω. The result is indicated by the prepositional phrase εἰς ὀχύρωμα, which normally indicates a fortress. The beneficiary is indicated by the dative τῇ πόλει. The function of the genitive τοῦ τείχους is slightly harder to determine, but is probably the object that was turned into the fortress, as Silva translated, “to fortify the wall of the city.” 11 In verses 5–10, the verbs were all third person plural. In verse 11, the person changes to second person (still plural) ἐποιήσατε. Normally, ἀνὰ μέσον means “between” rather than “inside” or “within,” especially when used with δύο. The comparative form of the adverb ἔσω, ἐσώτερος can function as a preposition with the genitive, but “inside the old reservoir” would not make much sense. The feminine referent of αὐτήν most likely is the ancient reservoir. 12 κοπετόν implies mourning. The noun ξύρησις normally means shaving, a typical treatment of captives. 13 The pronoun αὐτοί agrees with the verbs’ reversion to third person plural again. Paul in 1Cor 15:32 quoted 22:13 verbatim, as Φάγωμεν καὶ πίωμεν, αὔριον γὰρ ἀποθνῄσκομεν. Tertullian (8.17) asked the Psychics why they did not preach “Let us eat and drink, for tomorrow we die,” since they are concerned mainly with food and drink. Cyprian (Test. 3.60) quoted the same passage to make his point that “too great lust of food is not to be desired.” The Apostolic Constitutions 3.1.7 quote this verse to condemn widows “who prefer eating and drinking before

commentary

477

all virtue.” Chrysostom (Homily 40) noted that 1 Cor 15:32 uses Isaiah 22:13–14, who when “discoursing of certain insensible and reprobate persons made use of these words.” He called them “certain foolish ones” in Homily 72.5 on John. Athanasius (Ep. fest. 2.7) quoted it support of his point, “those who are borne in the opposite direction have nothing better than to eat, and think their end is that they shall cease to be.” Those who love pleasures kill the soul with lusts (Ep. fest. 7.2). 14 The reappearance of uncovering (ἀνακεκαλυμμένα) recalls 22:8. The forgiveness is predicted (future of ἀφίημι) not to take place before death. Eusebius gave no indication that the forgiveness might take place thereafter. Clement of Alexandria (Paed. 2.1) condemned indulgent eating with the words, “For those that are absorbed in pots, and exquisitely prepared niceties of condiments, are they not plainly abject, earth-born, leading an ephemeral kind of life, as if they were not to live [hereafter]? Those the Holy Spirit, by Isaiah, denounces as wretched,” and quoted, “But they made mirth, killing calves, and sacrificing sheep, saying, Let us eat and drink, for tomorrow we die” in condemning indulgent eating. He said, “your sin shall not be forgiven you till you die.” Jerome noted that God calls people to repentance, quoting 22:13–14 in Ep. 122.1 and 147.3 At the pronoun ὑμῖν and verb ἀποθάνητε, the grammatical person returns to second person.

124 The tomb of Somnas

(22:15–16)

15 The command to go is clearly addressed to the prophet, since it includes a command to go to the person for whom the prophecy is intended, so a past tense would be expected here. A παστοφόριον is the place for παστοφόροι, those who bring the παστός, which normally has something to do with brides, but sometimes powder; this place in the temple is mentioned by Josephus in J.W. 4.582 as τῶν παστοφορίων. It appears also in Esd A 9:1 and Jer 42:4. Eusebius provided the interpretations of “the Hebrew”, Symmachus, and Aquila (1.82). A ταμίας is a treasurer. The entry in BDAG discusses the accentuation of the imperative form εἰπὸν; Ziegler has εἶπον. 16 The expression τί σοί appears to mean “what business do you have?” Somnas had apparently cut into stone (λατομέω) a tomb, μνημεῖον, which in older Greek could be anything by which something or someone is remembered; by the time of Christianity, it commonly referred to a tomb. The clause ἔγραψας σεαυτῷ ἐν πέτρᾳ σκηνήν is perplexing. The object σκηνήν of ἔγραψας is unexpected, if σκηνή

478

commentary

is thought to be a portable dwelling. The reader might understand that Somnas had carved a drawing of a tent in the rock. Silva translated, “What do you have here, that you have cut out a tomb here for yourself and made for yourself a tomb on the height and inscribed a tent for yourself in a rock?” But Ottley adduced two quotes from Euripides as evidence that σκηνή can be habitation generally. G was unconcerned about the incongruity; he thought only of rendering ‫ משׁכן‬with its standard Greek equivalent.

125 Lord Sabaoth will depose Somnas

(22:17–19)

17 Three of the six instances of δή in G are together with Ἰδοὺ (3:1; 22:17; 33:7). S has the present tense ἐκβάλλει but the future of κτρίβω (“rub out”). The man to which ἄνδρα refers is left implicit here, but the σου makes it clear that Somnas is intended. Swete and Ziegler divide the verse after καὶ τὸν στέφανόν σου τὸν ἔνδοξον; Rahlfs before. This phrase fits better with the preceding sentence, so I follow Swete and Ziegler. The crown held in high repute (ἔνδοξον) and robe are both objects of ἀφελεῖ. 18 The future verbs continue with ῥίπτω, “throw.” The country is described as ἀμέτρητον, beyond one’s ability to measure. The final fate of Somnas is given in the second person singular future (middle) of ἀποθνῄσκω. The combination of τίθημι with τινὰ εἴς τι is used to convey the transformation of one thing into another (BDAG s.v. τίθημι 5.a). The threats here are not necessarily chronological. Although one’s chariot (ἅρμα) and house might be ruined post-mortem, removal from one’s position can only happen during one’s lifetime. The phrase εἰς καταπάτημα recalls 5:5 (the vineyard); 7:23–25, and anticipates paragraph 164 (verse 18). 19 In the context of οἰκονομία, a managerial office, the meaning of στάσις is “position.” Luke 16:3 alludes to 22:19 with its οἰκονόμος who says to himself, τί ποιήσω, ὅτι ὁ κύριός μου ἀφαιρεῖται τὴν οἰκονομίαν ἀπ’ ἐμοῦ; The second person singular future passive ἀφαιρεθήσῃ is also the reading of Rahlfs and Ziegler, but A and B have ἀφαιρεθήσει.

479

commentary

126 Eliakim will take Somnas’s place

(22:20–25)

20 Swete spells Ἐλιακίμ as Ἐλιακείμ. This Eliakim is mentioned in 36:3, 11, 22; 37:2, and also in 4Kingdoms 18:18, 26, 37; Kingdoms 19:2. 21 The recipient of the things taken in 22:17 and 19 is identified as Ἐλιακίμ. 22 The text of 22:22 is difficult; the chart below provides the primary evidence from S:

S*

Ca

cb2

D

και αυ ※ τω την κλιδαν οι ※ κου δαδ επι τω ω ※ μω αυτου και α ※ νοιξει · και ουκ ε ※ ϲτε ο αποκλινων · ※ και κλιϲει και ου ※ κ εϲται ο αντιλεγω

την δοξαν δαδ αυτω κ(αι) αρξει και ουκ εϲται ο αντιλεγω

την δοξαν δαδ αυτω κ(αι) αρξει κ(αι) ουκ εϲται ο αντιλεγων κ̣(α̣ι ̣) δ̣ω̣ϲω̣ ̣ αυτω την κλιδα οικου δαδ επι τω ωμω αυτου και ανοιξει · και ουκ εϲτε ο αποκλινων · και κλιϲει και ουκ εϲται ο ανοιγω

την δοξαν δαδ κ(αι) αρξει κ(αι) ουκ εϲται ο αντιλεγων τω την κλιδα οικου δαδ επι τω ωμω αυτου και ανοιξει · και ουκ εϲτε ο αποκλινων · και κλιϲει και ουκ εϲται ο ανοιγω

It is helpful to group the readings by their commonalities: S*

Scb2

A

καὶ

B

Q, Sca, Rahlfs, Ziegler

τὴν δόξαν Δαυεὶδ αὐτῷ

– –

καὶ ἄρξει, καὶ οὐκ ἔσται ὁ ἀντιλέγων

–

–

καὶ δώσω

–

–

αὐτῷ

–

τὴν κλεῖδα οἴκου Δαυεὶδ ἐπὶ τῷ ὤμῳ

–

– τοῦ ὤμου

αὐτοῦ, καὶ ἀνοίξει καὶ οὐκ ἔσται ὁ

– –

480

commentary

(cont.) S*

Scb2

A

ἀντικλίνων

ἀποκλίνων

ἀποκλείσων

B

Q, Sca, Rahlfs, Ziegler –

καὶ κλείσει

– καὶ οὐκ

ἔσται ὁ ἀντιλέγων

ἔστιν ὁ ἀνοίγων

ἔσται ὁ ἀντιλέγων

Ottley noted, “Great varieties exist here, the question being one of clauses rather than words. Field and Ceriani are agreed in thinking that Q (with Γ 24 198 306 Syr.-hex.) preserves the true LXX. text, and that the fuller readings are Hexaplaric: B having admitted a portion of the intruding sentence, which duplicates the LXX. reading, a paraphrase. The original hand of ‫ א‬agrees with the Hebrew, that is, with the later Greek versions; and the correctors have been repeatedly at work” (1.31). Matt 16:19 quotes 22:22 as δώσω σοι τὰς κλεῖδας τῆς βασιλείας τῶν οὐρανῶν, καὶ ὃ ἐὰν δήσῃς ἐπὶ τῆς γῆς ἔσται δεδεμένον ἐν τοῖς οὐρανοῖς, καὶ ὃ ἐὰν λύσῃς ἐπὶ τῆς γῆς ἔσται λελυμένον ἐν τοῖς οὐρανοῖς. The allusion substitutes the kingdom of heaven for the house of David, and the binding and loosing for the opening and closing. Compare the S text to Rev 3:7: ὁ ἔχων τὴν κλεῖν Δαυείδ, ὁ ἀνοίγων καὶ οὐδεὶς κλείσει, καὶ κλείων καὶ οὐδεὶς ἀνοίξει. Origen’s Commentary on John 5.4 interprets Isaiah 22:22 in light of the parallel Revelation 3:7 as well as 5:1–5: no one should question the interpretation the Logos brings. Mirjam Croughs worked from Ziegler’s main text, so she did not note the textual issues. She made three notes on 22:2. First, “a nearly identical adjacent phrase or clause is removed in the translation,” second, she saw “omission of a governing noun,” and finally, she found “rendering by a mere pronoun where the Hebrew offers a pronoun governed by a body part.” It is more likely that the translator was not omitting a body part, but rather taking ‫ שׁכמו‬as the relative particle on the comparative preposition with a 3ms suffix: “who is like him.” Only the original scribe of S has ἀντικλίνω, which is defined by LSJ as “turn or bend again” and makes little sense in this context. It is also not clear how a physical key would be upon one’s shoulder, but the expression recalls 9:6–7, where the government is on someone’s shoulder, and that is how Eusebius understood it, without mentioning any key (1.82). Gregory Thaumaturgus to Origen 15 said the gift of prophecy is needed when hearing the prophecy as well: “He who shutteth openeth, and no other one whatever; and what is shut is opened when the word of inspiration explains mysteries.”

commentary

481

23 The place is secure in the sense that one can be confident of safety there. One can trust it. The father imagery continues from 22:21. The phrase ἔσται εἰς in G usually means “will become,” but it makes no sense for a leader to “become” a throne. Eusebius interpreted the story historically (1.82), but in a way that implicitly parallels Jesus with Eliakim on the basis of his gentleness. Eusebius said Eliakim would be trusted; people would be confident in him for their care (1.82). Eusebius claimed Eliakim symbolizes the Christian priesthood, replacing the Jewish, saying, τὸν δὲ Ἐλιακεὶμ θεοῦ ἀνάστασιν ἑρμηνευόμενον σύμβολον εἶναι τῆς νέας καὶ καινῆς ἱερωσύνης, ἣν ἡ τοῦ σωτῆρος ἡμῶν ἀνάστασις ἐν τῇ αὐτοῦ ἐκκλησίᾳ καθ’ ὅλης τῆς οἰκουμένης συνεστήσατο. Cyril of Alexandria said “Eliakim” means “resurrection of God” (Comm. Isa. 22.10– 14). 24 Evidently one Hebrew word gets a double translation here. The phrase καὶ ἔσται πεποιθὼς appears to translate ‫ ותלו‬at the beginning of this verse, but the upcoming ἐπικρεμάμενοι (from ἐπικρεμαννύω) is a better match for the meaning of ‫“( ותלו‬hang”). 25 The verb κινέω can mean simply “move” but is often used specifically with the sense of “remove.” Στηρίζω, which typically means “strengthen” in the context of changing positions of authority, corresponds well to the English “establish.” Instead of τῷ, A and B (followed by Rahlfs and Ziegler) have τόπῳ, matching 22:23.

127 The vision of Tyre

(23:1–3)

1 The Oracle of Tyre (chapter 23) has been the subject of a monograph-length study by Arie van der Kooij. Jesus in Matt 11:21 might expect this oracle to come to mind in his readers, when he says, οὐαί σοι, Χοραζίν, οὐαί σοι, Βηθσαϊδά· ὅτι εἰ ἐν Τύρῳ καὶ Σιδῶνι ἐγένοντο αἱ δυνάμεις αἱ γενόμεναι ἐν ὑμῖν, πάλαι ἂν ἐν σάκκῳ καὶ σποδῷ μετενόησαν. The present imperative Ὀλολύζετε recalls 14:31 and anticipates 23:14 precisely; the aorist is used at 10:10. The ships (πλοῖα) must be vocative in this case. The subject of ἀπώλετο could be Tyre or Carthage; Carthage appears more likely because it the closer of the two, but Eusebius interpreted the destruction to refer only to Tyre. The subject of ἔρχονται is not specified, but would not be the ships of Carthage, since the form is not second but third person. The subject of the perfect passive singular ἦκται likely remains the same as that of ἀπώλετο, but could now be the land of the Kitienes. Despite what BDAG says, αἰχμάλωτος is an adjective with identical masculine and feminine

482

commentary

forms, modifying either Tyre or Carthage. The reading Χαρκηδόνος was changed by corrector ca to the normal spelling of Carthage, Καρχηδόνος, which matches A and B (followed by Rahlfs and Ziegler). 2 The nominative οἱ ἐνοικοῦντες is the subject of the perfect third person plural equative verb γεγόνασιν, and ὅμοιοι is the predicate nominative. The third nominative, μεταβόλοι, is in apposition to the inhabitants. The Hebrew is ‫סחר‬. The genitive Φοινίκης most likely indicates the home of the traders, but (less probably) could indicate the place with which they trade. The Hebrew is ‫צידון‬, Sidon. They are called διαπερῶντες, the participle of διαπεράω, which means move across. Athanasius (Ep. fest. 2.3) when admonishing his readers not to be like the evildoers who were careless and imitated the wicked, alluded to 23:2 as the prophet praying in the Spirit, “Ye are to me like merchant-men of Phoenicia,” as an example of the Word (the Son) trying to restrain his own people from such foolishness. 3 G translated ‫ ובמים רבים‬literally as ἐν ὕδατι πολλῷ, indicating that the sailors travel a great distance over the sea. Also in apposition to οἱ ἐνοικοῦντες is σπέρμα μεταβόλων. In Greek, they are traders from a family of traders, but in the MT, the word is ‫חר‬ ֹ ‫ ;ִשׁ‬G confused sin and samek. The genitive absolute of ἄμητος, harvest, indicates either the time or the result, recalling 9:2, 17:5, 11; 18:4. This is the last occurrence of this word in G. The Hebrew behind μεταβόλοι is ‫ סחר‬again. The nominative has no verb here; the only finite verb in verses 2–3 is γεγόνασιν. Therefore copular verb is supplied by translators. Ottley translated, “as when a harvest is gathered in, (are) the traffickers of the nations.” Silva translated, “The merchants of the nations are as when a harvest is being gathered in.” Van der Kooij translated, “As when the harvest is gathered in are the retailers of the nations.”

128 The esteemed of Tyre will be disregarded

(23:4–9)

4 The vocative Σειδών is admonished with the aorist passive imperative of αἰσχύνω. The sea is an unexpected speaker here, but G is not creating the difficulty, only reproducing it, since εἶπεν ἡ θάλασσα is a literal translation of ‫כי‬ ‫אמר ים‬, except that ‫ כי‬is ignored, and the article is added. In Hebrew, it is not the sea but the prophet who tells Sidon to be ashamed. The imperfect form of ὠδίνω (translating a qatal form, ‫ )חלתי‬could be first person singular or third person plural, but the parallel ἐξέθρεψα (aorist of ἐκτρέφω, “bring up children”) establishes this as first person as well. The aorist form would be ὤδῑνα or ὠδίνησα

commentary

483

(Ps 7:15). The aorist of τίκτω is in contrast to the preceding imperfect. The Greek ὑψόω is not normally used for raising children; here it is a literal translation of ‫רוממתי‬. Gregory Nazianzen (Oration 30.2), in discussing Wisdom personified in Proverbs 8:22, noted that the scripture often personifies lifeless objects, providing Isaiah 23:4 as an example. See also Gregory the Great, Pastor 3.28: “For Sidon is as it were brought to shame by the voice of the sea, when the life of him who is fortified, and as it were steadfast, is reproved by comparison with the life at those who are secular and fluctuating in this world.” 5 The neuter ἀκουστόν is nominative since the verb is γίνομαι; the neuter subject is impersonal. The subject of λήμψεται is ὀδύνη, a noun cognate with the verb ὤδινον in 23:4. The plural object αὐτούς is the Egyptians, despite the fact that Egypt was introduced as a singular noun. Hippolytus (Antichr. 52) quoted 23:4–5, saying these things shall be in the future and refer to the actions of the Antichrist, whose “first expedition will be against Tyre and Berytus, and the circumjacent territory. For by storming these cities first he will strike terror into the others.” 6 The addressees of ὀλολύξατε are the inhabitants; ἐνοικοῦντες is vocative. In 20:6 the same expression ἐν τῇ νήσῳ ταύτῃ is used, to refer to an Egyptian island, translating ‫האי הזה‬. Van der Kooij has argued that this demonstrative pronoun is very significant since it was added by G. He wrote, “It is to be noted that LXX offers a variation between vs 2 and vs 6: ἐν τῇ νήσῳ and ἐν τῇ νήσῳ ταύτῃ respectively; ΜΤ has in both verses the same reading (‫)ישבי אי‬. It suggests that, unlike MT where both verses the same place is meant (Tyre; see chapter II), LXX vs 6 refers to a place different from the one envisaged in vs 2 which as we have seen is about the isle of the retailers of Phoenicia. The parallel wording of the text seems to point to Carthage: ‘Depart ye to Carthage, cry aloud, inhabitants of that isle.’ ” Van der Kooij changed the demonstrative from near (“this”) to far (“that”). I would argue that ταύτῃ is not an addition by G; it is rather a translation of the next Hebrew word, ‫הזאת‬, which was doubly translated, once as ταύτῃ, and once as οὐχ αὕτη ἦν (οὐκ αὐτὴ ἦν in S). A similar double-translation appears in 21:6, where ‫ לך‬was understood both as an imperative and as a prepositional phrase; see the notes to 21:6. Therefore we do not have an intentional change of referent from Tyre to Carthage, nor did the early readers of the oracle of Tyre perceive a change of referent. Eusebius, Jerome, Theodoret of Cyrrhus, and Cyril of Alexandria did associate the prophecy in the first half of Isaiah 23 with a historical event in the past, but they held that it was Tyre, not Carthage, that was being led captive, and that this prophecy refers to the Babylonian capture of Tyre by Nebuchadnezzar. If the translator

484

commentary

intended to convince his readers that the events prophesied had been fulfilled in his own day, he failed in his purpose. The reading ὀλολύξατε matches B (and Rahlfs); A (followed by Ziegler) has ὀλολύζετε. 7 The referent of οὐκ αὐτὴ is likely Carthage, but “this island” is also a grammatically possible referent. The addressees referred to by ὑμῶν are the inhabitants of “this” island. 8 The main topic is still Tyre rather than Carthage. The adjective ἥσσων, meaning “inferior,” translates the Hebrew ‫ ;המעטירה‬G probably reading the root as ‫מעט‬, “be small.” The negator μή with indicative verbs indicates a question expecting a negative answer (Porter 1992, para. 18.2.1) Instead of the plural ἰσχύουσιν, B (followed by Rahlfs and Ziegler) has the singular ἰσχύει. Probably the following plural nominative influenced the change to a plural verb. G translates ἔμποροι for ‫סחר‬, which was earlier (23:2–3) translated by μεταβόλοι. Van der Kooij (1998a, 60) drew significance from this change, since ἔμποροι denotes wholesalers, whereas μεταβόλοι denotes retailers (see LSJ on μεταβολος). The evidence from Philo (Opif. 147), Josephus (Ant. 2.32; 20.34), and T. Zeb. (4:6) indicate that ἔμποροι are merchants who travel. The ἔνδοξοι have appeared in 5:14; and 10:33, and in the singular form in 12:4; 13:19; 22:18, 22:24. In 23:9 and 26:15 the connection with the earth will reoccur. The Hebrew here is ‫נכבדי‬, like the second instance in 23:9. Rev 18:3 and 18:23 allude to 23:8, with their mention of οἱ ἔμποροι τῆς γῆς and οἱ ἔμποροί σου ἦσαν οἱ μεγιστᾶνες τῆς γῆς, respectively. 9 The question asked in 23:8 is answered here. Who planned this? Lord Sabaoth did. G has ἐνδόξων for the Hebrew ‫צבי‬. Lord Sabaoth reverses the reputation of the esteemed (ἔνδοξον, translating ‫ )נכבדי‬with the aorist infinitive of ἀτιμάζω.

129 Tyre loses power over the sea

(23:10–12)

10 The reason for working the land is that it is no longer possible to make a living by overseas trade with Carthage. The imperatives are now singular (ἐργάζου), in contrast to those in 23:6. The conjunction joining the two clauses is γὰρ, so καὶ must be acting adverbially. 11 The reappearance of ἰσχύει recalls 23:8, as does ἰσχύν. The present tense indicates the decline of Tyre had already taken place. The Masoretic form is qatal,

commentary

485

but might have been read as a participle. The participle ἡ παροξύνουσα modifies the feminine χείρ. Lord Sabaoth’s command is given in the aorist tense (of ἐντέλλω), and ἀπολέσαι, the aorist infinitive of ἀπόλλυμι. 12 Although cognate to ὕβρις, which we have been translating as “pride,” the normal meaning of ὑβρίζω, “abuse,” fits this context well. The phrase θυγατέρα Σειών recalls chapters 3 and 4. Instead of Zion, B has Sidon, as θυγατέρα Σειδῶνος; Rahlfs and Ziegler spell it θυγατέρα Σιδῶνος.

130 No rest for Tyre

(23:12–13)

13 The feminine pronoun αὕτη leaves γῆ implicit. No Hebrew word corresponds to ἠρήμωται, the perfect passive of ἐρημόω. The perfects continue with πέπτωκεν, the perfect of πίπτω.

131 Tyre abandoned for 70 years

(23:14–16)

14 Although the spelling of the original scribe of S is Ὀλολύζεται (indicative singular), the form should be plural to match the nominative or vocative πλοῖα. Scribe B commonly wrote αι for ε; Ὀλολύζεται is a spelling variation of the plural imperative Ὀλολύζετε, which is what B and corrector ca wrote. The imperative and ἀπώλετο recall 23:1, and ὀχύρωμα recalls 22:10, where the wall was being made into a fortress for the city of David. Whereas 23:1 did not specify who had perished, here the fortress is specified. 15 The accusative ἔτη ἑβδομήκοντα indicates duration (Porter 1992, sec. 4.2.3.4). The meaning of ὡς χρόνος βασιλέως is obscure, but it represents well the underlying Hebrew ‫כימי מלך‬, “days of a king.” The Greek ὡς χρόνος ἀνθρώπου represents the Hebrew ‫“ אחד‬one,” into which G imported his understanding of the preceding “like the time of a king.” It seems odd for a city to be compared to a song, but ἔσται Τύρος ὡς ᾆσμα πόρνης is G’s attempt to render ‫יהיה לצר כשׁירת הזונה‬, read as ‫יהיה צר כשׁירת זונה‬, without the preposition ‫ ל‬and article. 16 The city is being addressed by the imperative λαβέ. The aorist imperative of ῥεμβεύω is synonymous with ῥεμβω; both refer to moving aimlessly. If singular, πόλις is vocative, but in scribe B’s spelling, this could also be the plural πόλεις, which here would be accusative: “Roam cities!” The participle in πόρνη ἐπιλελησμένη is vocative, from ἐπιλανθάνομαι, “forget.” The imperative of κιθα-

486

commentary

ρίζω is cognate with κιθάραν from earlier in this verse. The imperative of ᾄδω is cognate with ᾆσμα from 23:15. The purpose of the song is that there might be (aorist subjunctive of γίνομαι) a μνεία, something by which to remember. Ziegler noticed the intertextual connection to Prov 7:12 ῥεμβεύω and ῥέμβομαι in connection with a harlot (see Cook 2010). Aphrahat interpreted this prophecy as fulfilled by Nebuchadnezzar; Dem. 5.9 says he “was the overshadowing Cherub; who destroyed the Prince of Tyre.” Eusebius (1.83) agreed that Babylonians are those that fulfilled this prophecy, desolating Tyre for rising up against Israel, quoting Psalm 83:6–7. Jerome (Letter 130.9) used 23:16 to argue that even during penitence the harp is appropriate: “sin stricken as she is, even Tyre is bidden to take up her harp and to do penance.”

132 Tyre re-established, holy to the Lord

(23:17–18)

17 Swete and Ziegler divide verses 16 and 17 after καὶ ἔσται μετὰ τὰ ἑβδομήκοντα ἔτη ἐπισκοπὴν ποιήσει ὁ θεὸς Τύρου, καὶ πάλιν ἀποκαταστήσεται εἰς τὸ ἀρχαῖον; Rahlfs divides them before. S has a new paragraph beginning with these words, so the division clearly agrees with Rahlfs. The ἐπισκοπή God makes is a visit in a supervisory role. The result is that it will be restored (from ἀποκαθίστημι or ἀποκαθιστάνω) to the way it was in ancient times, with the accusative τὸ ἀρχαῖον functioning adverbially. The ἐμπόριον refers to the place where merchants trade; there was such an “Exchange” in Athens. This noun recalls the ἔμποροι in 23:8, and indicates their restoration to even greater prosperity. Revelation 17:2 mentions βασιλεῖς τῆς γῆς, which might allude to the phrase πάσαις βασιλείαις τῆς οἰκουμένης of Isa 23:17. The likelihood that this is the intention of the seer is confirmed by Rev 18:3, which has both βασιλεῖς τῆς γῆς and οἱ ἔμποροι τῆς γῆς from 23:8. In its entirety it reads ὅτι ἐκ τοῦ οἴνου τοῦ θυμοῦ τῆς πορνείας αὐτῆς πέπωκαν πάντα τὰ ἔθνη καὶ οἱ βασιλεῖς τῆς γῆς μετ’ αὐτῆς ἐπόρνευσαν καὶ οἱ ἔμποροι τῆς γῆς ἐκ τῆς δυνάμεως τοῦ στρήνους αὐτῆς ἐπλούτησαν. 18 A third noun ἐμπορία is cognate with ἐμπόριον and ἔμποροι, referring to the activity in which merchants, ἔμποροι, engage. The noun μισθός normally applies to the wages of an individual, but can refer to recompense of any kind. Two nominative nouns are the subject of ἔσται, but they are differing genders. The predicate nominative is a neuter singular adjective ἅγιον. The phrase τῷ Κυρίῳ is one of the rare instances in which the article appears with Lord. Both οὐκ and ἀλλἀ are followed by the dative case, confirming they indicate a contrasting pair. The subject of συναχθήσεται is now πᾶσα ἡ ἐμπορία αὐτῆς. The purpose of the collected commerce is to fill (aorist passive infinitive of ἐμπίπλημι) the

commentary

487

inhabitants of Jerusalem, so that (εἰς indicating purpose or result) there will be a συμβολή, which normally expresses some kind of coming together. In the plural, it can specifically mean “contribution,” which fits this context, despite the singular form. There is a neuter noun μνημόσυνον, but μνημόσυνος is also an adjective, although the feminine form follows the first declension. Here we have the second declension, so μνημόσυνον cannot be modifying συμβολὴν. Instead, two nouns are in apposition. In Dem. 21.6 Aphrahat wrote, “Now we see that Tyre was inhabited, and was opulent after she had wandered seventy years, and after she had received the reward of her harlotries and after she had committed fornication with all kingdoms. And she took the harp, and played it sweetly, and multiplied her music.”

133 Lord will desolate the world

(24:1–3)

1 De Angelo Cunha rejected the suggestion that another lexeme is used other than καταφθείρει (“ruins”) to translate the Hebrew participle ‫( בוקק‬Cunha 2014). It is translated with the present tense rather than the future καταφθερεῖ. The tenses then shift to the future ἐρημώσει, although the Hebrew is still a participle ‫ובולקה‬. The verb ἀνακαλύψει recalls 20:4; 22:8–9, 14. The subject is still Lord. The referent of αὐτῆς is the inhabited world. The future tense continues with διασπερεῖ, from διασπείρω, “scatter.” There is no difference in meaning whether or not πάντας is deleted (by ca, matching B and followed by Rahlfs and Ziegler). 2 A series of contrasting pairs of categories of people are said to be the same (the lady, κυρία, like the θεράπαινα, female slave), indicating that the desolation will be indiscriminate. The participles δανίζων (lending money) and δανιζόμενος (middle voice: “borrow”) use the Hellenistic spelling (see BDF § 23) in S. Gregory Nazianzen quoted 24:2 in Oration 2.82: “Nor indeed is there any distinction between the state of the people and that of the priesthood: but it seems to me to be a simple fulfilment of the ancient curse, ‘As with the people so with the priest.’” Jerome, Letter 128.4 quoted the same verse to make the point that priests should care for their flock. 3 Both words in the phrase φθορᾷ φθαρήσεται are cognate with καταφθείρει in 23:1. Two cognate datives occur in this verse: φθορᾷ and προνομῇ.

488 134 The land acted lawlessly

commentary

(24:4–6)

4 Both πενθέω and ὀλολύζω (24:11) are responses to sadness; the difference is that the intransitive use of πενθέω refers to one’s experience (grieving), and ὀλολύζω refers to a vocal expression (wailing). The expectation set up in 24:1 is fulfilled by ἐφθάρη. The condemnation (including that of 24:2) is against ὑψηλοί, those with high status. Cunha argued that the reason Greek text is shorter than the MT is not because of a shorter Vorlage but because G deliberately abbreviated his text (Cunha 2014). 5 The subject is of ἠνόμησεν (aorist of ἀνομέω) is not personal; it is the land. Instead of παρήλθοσαν, from παρέρχομαι, Rahlfs and Ziegler have παρέβησαν, from παραβαίνω, the more common word for transgressing the law. In parallel with this transgression is the change (aorist of ἀλλάσσω) of the commandments. The absence of διεσκέδασαν in B is likely because of parablepsis due to homoiarchon with the beginning of διαθήκην, so διεσκέδασαν is likely original. The Hebrew has here ‫הפרו‬, frustrate, split. 6 Not the particle ἄρα, but the noun ἀρά “curse” translates ‫אלה‬. Corrector cb3 clarified the difference by writing αρᾶ. This curse will consume (future of ἐσθίω) the land. The ending on the second aorist third person plural of ἁμαρτάνω is the same ending as on παρήλθοσαν in 24:5.

135 Cheer has ceased

(24:7–10)

7 With πενθήσει the subjects again become impersonal: “wine,” and “vine.” 8 Cognate with the verb for cheering in the preceding verse is εὐφροσύνη. The egotism conveyed by αὐθάδεια includes arrogance and selfishness. Revelation 18:22 alludes to Isa 24:8 with its declaration of the end of musical delights: καὶ φωνὴ κιθαρῳδῶν καὶ μουσικῶν καὶ αὐλητῶν καὶ σαλπιστῶν οὐ μὴ ἀκουσθῇ ἐν σοὶ ἔτι 9 The reversal of fortunes results in their shame, expressed by the aorist passive of αἰσχύνω. G read ‫ בשיר‬as ‫בשו‬, translating as ᾐσχύνθησαν. In this context, the form ἔπιον must be third person plural. Hebrew ‫ שכר‬is transliterated as σίκερα, an alcoholic drink other than wine. Because the word is transliterated rather than translated into Greek, it is appropriate to do the same in the English translation.

commentary

489

10 The expectation set up by 24:1’s ἐρημώσει αὐτήν is fulfilled in ἠρημώθη. The awkwardness of κλείσει οἰκίαν in Greek comes from the Hebrew, which in the MT reads ‫“ סגר כל בית‬close every house.” In G, the “every” is moved to modify “city.” The purpose is expressed by τοῦ μὴ εἰσελθεῖν: so that the house cannot be entered.

136 Remnant cheered by Lord’s glory

(24:11–15)

11 The second person plural Ὀλολύζετε was changed by cb3 to Ὀλολύζεται, which would than have πᾶσα πόλις as subject. The ubiquity of the desolation is expressed by the adverb πανταχῇ, “everywhere.” Some verbal repetition from 24:8 occurs in πέπαυται. The perfect tense reflects the Hebrew qatal form. 12 The reappearance of καταλειφθήσονται recalls 24:6. The future form, with καί indicates G read ‫ונשׁאר‬, whereas the MT has only ‫נשׁאר‬. Both καταλείπω and ἐγκαταλείπω appear together. Of the two, καταλείπω is the more common in G, appearing 45 times, in contrast to 17 times for ἐγκαταλείπω. In G’s usage, καταλείπω is used for the general sense of leaving, and is commonly used in the passive voice to refer to what is left behind, left over, or remaining. In contrast, G uses ἐγκαταλείπω for more intentional abandonment or forsaking, as in 1:4, 41:1, 17 (Isa 1:9 is the single exception). Although λείπω does not occur in G in uncompounded form, other compounds of λείπω include ἐκλείπω for discontinuation (ceasing or failing, e.g., 15:6, 19:5,6, 13; 38:12, 14), Διαλείπω for relenting (5:14), ἀπολείπω for abandoning (55:7), and ὑπολείπω for remaining (4:3). 13 The referent of ταῦτα πάντα is all the preceding future clauses. Instead of the present passive καλαμᾶται, B (followed by Rahlfs and Ziegler) has the future passive καλαμήσηται. The vocabulary recalls 3:12, where the addressees were “gleaned.” S begins a new paragraph with Καὶ ἐὰν παύσηται. Swete accents τρύγητος as τρυγητός. 14 The meaning of φωνῇ βοήσονται, the reading of S, Rahlfs, and Ziegler, is the same as the reading of B, which is βοῇ φωνήσουσιν. The recurring vocabulary καταλειφθέντες recalls the cities in 24:12. The cessation of cheer from 24:7–10 is reversed by εὐφρανθήσονται. The dative τῇ δόξῃ provides the reason for the cheer. Normally ταράσσω carries an undesriable connotation: that it is stirred up and confused, disturbed, agitated. Since in ταραχθήσεται τὸ ὕδωρ τῆς θαλάσσης the sea is experiencing the emotion opposite from the remnant, it seems that in this verse the sea is presented as the enemy of God’s people.

490

commentary

15 The logical connection created by διὰ τοῦτο makes little sense. Why should the troubling of the sea cause Lord’s glory to be in the sea’s islands? G misunderstood the imperative ‫“ כבדו‬glorify” as a noun “glory,” at least in the first clause of this verse. In the second clause, G has double-translated ‫כבדו‬, this time with a meaning that better fits the preceding verse: ἔνδοξον ἔσται, “will be glorified.”

137 No escape for the lawless

(24:16–18)

16 Rahlfs placed Κύριε ὁ θεὸς Ἰσραήλ in verse 15; Swete and Ziegler put them in verse 16. In S the paragraph begins before these words, agreeing with Swete and Ziegler. Wings (πτερύγων) appeared in 6:2. The Vulgate version of 24:16, “My secret is for Me and for Mine,” is quoted by Jerome in Ep. 48.13 and Theodoret, in Ecclesiastical History 1.3. 17 The παγίς coming upon those inhabiting the land is picked up by Luke 21:35: ὡς παγίς· ἐπεισελεύσεται γὰρ ἐπὶ πάντας τοὺς καθημένους ἐπὶ πρόσωπον πάσης τῆς γῆς. The parallel is even stronger in the text of B, followed by Rahlfs and Ziegler. Rev 8:13 does the same, but its vocabulary for the storm is not παγίς: Καὶ εἶδον, καὶ ἤκουσα ἑνὸς ἀετοῦ πετομένου ἐν μεσουρανήματι λέγοντος φωνῇ μεγάλῃ· οὐαὶ οὐαὶ οὐαὶ τοὺς κατοικοῦντας ἐπὶ τῆς γῆς ἐκ τῶν λοιπῶν φωνῶν τῆς σάλπιγγος τῶν τριῶν ἀγγέλων τῶν μελλόντων σαλπίζειν.

138 The land troubled by lawlessness

(24:19–20)

19 Instead of the dative noun ταραχῇ found in B, S has in the clause ταράχθῃ ταραχθήσεται ἡ γῆ two forms of the verb ταράσσω. They are both aorist passives, but the first, ταράχθῃ, is subjunctive, and the second is future. The noun ἀπορίᾳ and its cognate verb convey: being at a loss, experiencing puzzlement and uncertainty. Brenton translated it as “perplex,” which I follow. Luke 21:25 alludes to the perplexity of Isa 24:19 in the face of natural calamities: Καὶ ἔσονται σημεῖα ἐν ἡλίῳ καὶ σελήνῃ καὶ ἄστροις, καὶ ἐπὶ τῆς γῆς συνοχὴ ἐθνῶν ἐν ἀπορίᾳ ἤχους θαλάσσης καὶ σάλου. Chrysostom, Theod. laps. 1.12 paraphrased 24:19–22. 20 The ὀπωροφυλάκιον recalls 1:8. The image of the ὀπωροφυλάκιον appears in Testament of Joseph 19.7 in the A text (19.12) (see also Isa 1:8) The καί between the participles ὁ μεθύων καὶ ὁ κραιπαλῶν indicates that the simile has come to an

commentary

491

end, and the verbs πεσεῖται and ἀναστῆναι have as their subject ἡ γῆ. The infinitive ἀναστῆναι in this context refers to the effort of the drunkard to rise after falling, hence the English “to get up.”

139 Lord will reign in Jerusalem

(24:21–23)

21 Cunha argued that G omitted the Hebrew ‫ והיה ביום ההוא‬deliberately (Cunha 2014). The phrase τὸν κόσμον τοῦ οὐρανοῦ refers to not the “world” but the “order” of the sky. The “kings of the land” are alluded to in Rev 6:15 and Rev 17:18. Rev 6:15 has Καὶ οἱ βασιλεῖς τῆς γῆς καὶ οἱ μεγιστᾶνες καὶ οἱ χιλίαρχοι καὶ οἱ πλούσιοι καὶ οἱ ἰσχυροὶ καὶ πᾶς δοῦλος καὶ ἐλεύθερος ἔκρυψαν ἑαυτοὺς εἰς τὰ σπήλαια καὶ εἰς τὰς πέτρας τῶν ὀρέων. Rev 17:18 has καὶ ἡ γυνὴ ἣν εἶδες ἔστιν ἡ πόλις ἡ μεγάλη ἡ ἔχουσα βασιλείαν ἐπὶ τῶν βασιλέων τῆς γῆς. Jerome referred to this verse in Adv. Pelag. 2.24. Rev 20:3 alludes to the eschatological locking up of the misleaders of the world, with its καὶ ἔβαλεν αὐτὸν εἰς τὴν ἄβυσσον καὶ ἔκλεισεν καὶ ἐσφράγισεν ἐπάνω αὐτοῦ, ἵνα μὴ πλανήσῃ ἔτι τὰ ἔθνη ἄχρι τελεσθῇ τὰ χίλια ἔτη. μετὰ ταῦτα δεῖ λυθῆναι αὐτὸν μικρὸν χρόνον. 22 The plural συνάξουσιν and ἀποκλείσουσιν have no explicit subject. The kings of the land from verse 21 could be the subject, or they could be the object. Eusebius ignored the plural endings of the verbs and said the hand of God is the one doing the gathering and imprisoning. The usual English glosses for the G’s ἐπισκοπή are misleading. It does not carry the positive connotations of “visitation,” which in modern English is a friendly social activity, or “watching over” which is a benevolent protective activity. Instead, “examination” or “inspection” convey the meaning of the Greek better. In G’s usage, ἐπισκοπή is a thing to be dreaded. In 10:3 it describes the day of affliction; in 23:16 Tyre is examined; in 29:6, the visitation comes with thunder and quaking. 23 Rev 4:4 alludes to the elders of Isa 24:23 as follows: Καὶ κυκλόθεν τοῦ θρόνου θρόνους εἴκοσι τέσσαρες, καὶ ἐπὶ τοὺς θρόνους εἴκοσι τέσσαρας πρεσβυτέρους καθημένους περιβεβλημένους ἐν ἱματίοις λευκοῖς καὶ ἐπὶ τὰς κεφαλὰς αὐτῶν στεφάνους χρυσοῦς. Rev 21:23, alludes to the glorification of Lord without the moon and sun: καὶ ἡ πόλις οὐ χρείαν ἔχει τοῦ ἡλίου οὐδὲ τῆς σελήνης ἵνα φαίνωσιν αὐτῇ, ἡ γὰρ δόξα τοῦ θεοῦ ἐφώτισεν αὐτήν, καὶ ὁ λύχνος αὐτῆς τὸ ἀρνίον.

492 140 A song glorifying Lord

commentary

(25:1–2)

1 The usual translation of ‫אמן‬, “amen” in the LXX is γένοιτο (especially in Deut 27 and the Psalms) which is what we find here. However, the masoretes pointed this noun not as “amen” but as ‫אֶמן‬ ֹ . The other instance of ‫ אמן‬in Isaiah is in 65:16, where it is rendered ἀληθινόν. The address to God does not end here, since the second person verbs continue. Methodius (Oration Concerning Simeon and Anna 6) prayed “O Lord my God, I will glorify Thee, I will praise Thy name; for Thou hast done wonderful things; Thy counsels of old are faithfulness and truth” from 25:1. 2 The transformation of one thing into another is expressed by τίθηναι τι εἰς τι in the phrase ἔθηκας πόλιν εἰς χῶμα. The city is transformed into χῶμα, which normally refers to earthworks; it becomes a pile of soil. The adjective ὀχυρός “strong” is often used as a military term; in this context it means “secure.” The infinitive τοῦ πεσεῖν in this case conveys the result rather than (as is usual) purpose. Even without the preposition εἰς, the construction τὸν αἰῶνα is comprehensible as an adverbial accusative: “forever.”

141 The poor will praise you for your help

(25:3–5)

3 The Hebrew ‫ על כן‬receives its typical treatment, as διὰ τοῦτο. 4 The second person singular aorist middle indicative of γίνομαι indicates what Lord has become. The masculine form ταπεινῷ was corrected by ca to the feminine ταπεινῇ, matching B (followed by Rahlfs and Ziegler), to match the feminine πόλει. The masculine form here would indicate a humble man in every city; the feminine would indicate every humble city. The second predicate nominative σκέπη “shelter” is parallel to βοηθός; it too has ἐγένου as its verb. Those for whom Lord is a shelter are those who ἀθυμήσασιν, i.e., those lacking θυμός, passion. Their lack of passion is attributable to ἔνδεια, which signifies deficiency. 2Thess 3:2 has a verbal allusion to Isa 25:4’s rescuing from evil people: καὶ ἵνα ῥυσθῶμεν ἀπὸ τῶν ἀτόπων καὶ πονηρῶν ἀνθρώπων· οὐ γὰρ πάντων ἡ πίστις. 5 The Hebrew ‫ ציון‬means “parched land”, but G understandably took it as the place name Σιών. The future middle of ῥύομαι “rescue” is used in the phrase repeated from verse 4. Ambrose De fide 3.5.40 and John Cassian Collat. 2.13.12 both quote from this paragraph.

commentary

142 Lord will act on this mountain for all nations

493 (25:5–7)

5 Although the marginal paragraph marker certainly points to a break before ἀπὸ ἀνθρώπων ἀσεβῶν, in the middle of a sentence, it is hard to construe this phrase with the following sentence. 6 The dative πᾶσι τοῖς ἔθνεσιν could express benefit “for” or detriment “against.” The mountain referenced by ἐπὶ τὸ ὄρος τοῦτο is presumably Zion, with the implication that the oracle was delivered at Jerusalem. The prepositional phrase without a preceding article indicates where the action will take place, not where the nations are located. Cyril of Jerusalem (Lecture 21.7) interpreted the “mountain” as the Church, and the ointment is mystically the Unction (anointing on the forehead). 1Enoch 10:18–19 alludes to the abundance of wine after the day of judgement. 7 Although Rahlfs places χρίσονται μύρον at the end of verse 6, S has them in verse 7, matching Swete and Ziegler. The middle of χρίω here implies selfanointing. The addressee of the imperative παράδος is not obvious, but presumably is the prophet. Although in G, the preposition ἐπί (when it is not locative) tends to indicate opposition rather than benefit (1:25; 2:4, 12–16; 5:25; 7:1, 17; 8:7, 21; 9:4, 8, 11–12, 17. 21; 10:4, 12, 24–26; 11:14–15; 14:4, 8, 16, 26), the favourable meaning is also attested (8:14, 17; 9:6–7; 10:21; 11:2, 10; 12:2; 14:30; 15:2); the English “toward” was chosen in order to not import a positive or negative attitude, since in this context (see verse 6) the nations are happy at Lord’s treatment. Rufinus wrote, “First, therefore, hear how this very thing is prophetically declared by Isaiah, that the Jews, to whom the Prophets had foretold these things, would not believe, bat that they who had never heard them from the Prophets, would believe them … Moreover, this same Isaiah foretells that, while those who were engaged in the study of the Law from childhood to old age believed not, to the Gentiles every mystery should be transferred,” and quoted 25:6–7 in support, with its “deliver all these things to the nations” (παράδος πάντα ταῦτα τοῖς ἔθνεσιν) (Commentary on the Apostles’ Creed 19).

143 Lord took away every tear

(25:8)

8 Although G understood ‫המות‬, death, to be the subject of the verb rather than the object (Κατέπιεν ὁ θάνατος ἰσχύσας), Paul in 1 Cor 15:54 understood death to be the object, which matches the Hebrew. The aorist participle indicates that since death had become strong, it was able to swallow. Most early

494

commentary

interpreters of G took this verse to refer to death’s struggle to become victorious. In this context, death fails, since tears, the sign of mourning, will be no more. The verb ἀφεῖλεν is used for the removal of both the tears and the reproach of the people. Because 25:8 is quoted in the New Testament, it gets relatively more attention than the rest of this chapter. 1 Cor 15:54 has Κατεπόθη ὁ θάνατος εἰς νῖκος. Revelation 20:14 also personifies death, but that is the extent of the allusion to Revelation. The sentiment there, that death is itself consumed, is a closer match to 1Cor 15:54. Revelation 7:17 has καὶ ἐξαλείψει ὁ θεὸς πᾶν δάκρυον ἐκ τῶν ὀφθαλμῶν αὐτῶν; Rev 21:4 has the same, but without ὁ θεός. Irenaeus (Haer. 5.12.1) quoted 25:8 in support of his claim that the flesh is capable of incorruption, when life drives out death. Tertullian, Marc. 5.10 wrote of death’s “struggle,” alluding to the ἰσχύσας of 25:8. Origen (Princ. 2.3.2) likewise connected 25:8 with 1 Cor 15:53–56, speaking of the “strength” of sin, which is the law. In Comm. Matt. 12.35, Origen collected scriptural references to death, and wrote: “Now in these passages it appears to me that it is one thing to taste of death, but another thing to see death, and another thing for it to come upon some, and that a fourth thing, different from the aforesaid, is signified by the words, ‘Death becoming mighty has swallowed them up,’ and a fifth thing, different from these, by the words, Death and Hades follow them.” Theodoret of Cyrrhus (Counter-statement Against 10) quoted 25:8 in reference to Jesus’ tears, showing that Jesus could suffer. Athanasius (C. Ar. 2 15.16) connected the raising of the ancient dead at Jesus’ death with 25:8. Gregory of Nyssa said childbirth no longer carries sorrow, quoting 25:8.

144 God will provide rest on this mountain

(25:9–10)

9 The noun τῷ σωτῆρι refers to a person, but was changed by ca to an abstract noun, τῇ σωτηρίᾳ, with B (followed by Rahlfs and Ziegler). The words καὶ εὐφρανθησόμεθα are lacking in B (followed by Rahlfs and Ziegler), but see the note on καὶ ἠγαλλιώμεθα. Irenaeus (Haer. 4.9.2) interpreted 25:9 in reference to Christ, in whom trust was placed. 10 The expression ἐπὶ τὸ ὄρος τοῦτο recalls 25:6. Becking identified a similar proverb in the Mari letters (18th C BCE), “beneath straw water runs,” and argued that each of the two sayings (Akkadian and Hebrew) can shed light on the other (Becking 2010).

commentary

145 Moab will be brought down

495 (25:10–12)

The sudden introduction of a specific nation Μωαβῖτις comes with no warning or foreshadowing. Moab is to be trampled like ἅλων (which can refer to a threshing floor or to the grain on such a floor) by means of (dative) ἁμάξαις, wagons. 11 The future is used of ἀνίημι, which usually means releasing restrictions, letting go. Here it translates ‫ָפּ ַרשׂ‬, “spread.” The image of stretching out one’s hands recurs in 65:2. The subject cannot be the feminine Moab because αὐτοῦ indicates that the owner of the hands is masculine. Rather, the subject is unspecified. Likewise the object of ἐταπείνωσεν is not given, and must be inferred from the upcoming ταπεινώσει, which has as object τὴν ὕβριν αὐτοῦ. The reading of S, ᾗ, refers to the insolence; B (followed by Rahlfs and Ziegler) has ἃ, referring to things as yet unspecified. 12 The καταφύγη, a place of refuge, is brought down to the ἔδαφος, which refers to a bottom surface, i.e., “floor,” or “ground.”

146 Song over the land of Judah

(26:1–6)

1 See BDAG s.v. τίθημι ⑤ⓐβ regarding θήσει with double accusatives used for making something into something. Instead of the genitive ἡμῶν (Rahlfs), S has the dative ἡμῖν; B (followed by Ziegler) lacks this pronoun. According to Rahlfs’ reading, he makes the wall “our” deliverance; in S, the deliverance is for our benefit. 3 Justin Martyr (Dial. 24) referred to “λαὸς φυλάσσων πίστιν, ἀντιλαμβανόμενος ἀληθείας, καὶ φυλάσσων εἰρήνην,” using the language of 26:2–3. 4 Third Enoch 42.5 refers to the Lord as “the everlasting Rock,” following the Hebrew ‫ צור‬rather than the Greek ὁ μέγας. 6 In G, the root πατέω appears most frequently in chapters 25 and 26. It translates the roots ‫( רמס‬5 times), ‫הלך‬, ‫דרך‬, ‫( בוס‬3 times each), ‫( דושׁ‬twice), and six other roots. With the exception of ‫בוס‬, which is never translated as simple πατέω, there is no difference between the πατέω and κατα πατέω in Isaiah. Gregory of Nazianzus (Or. Bas. 42.8) associated the “meek” of 26:6 with those who acknowledge the Trinity, in contrast to the Arians.

496 147 The path of Lord is judgement

commentary

(26:7–9)

7 Raurell noted that G shifts the credit for the way of the righteous from God over to the pious themselves. He pointed out that παρασκευάζειν is rarely used in the other books of the LXX. In Jeremiah, it means preparation for war (1982, 70). 8 As Raurell noted, this judgement as a positive thing that the righteous need not fear, linking the sentiment to 28:17, 21 (1982, 71).

148 Learn righteousness

(26:9–10)

9 Wido van Peursen noted that although Isa 26:9–19 was included in the Syriac Odes because of the Greek tradition, the text itself is from the Peshitta. Peursen identified three recensions made since this Ode was originally taken from the Peshitta: one early and one late West Syriac recension and a Melkite recension. These were influenced by the Greek text (van Peursen 2010). 10 Origen (Comm. Jo. 2.20) quoted 26:9 in an explanation of what “the light of men” might be. Athanasius quoted the same verse to support his point that people should never leave off seeking God.

149 Lord, your arm is high

(26:11)

11 The sense of the third person imperative αἰσχυνθήτωσαν does not have a direct equivalent in English, so the rendering “they should be ashamed” is used to convey that the will of the speaker is that they be ashamed. Heb 10:27 alludes to Isa 26:11 in the words, φοβερὰ δέ τις ἐκδοχὴ κρίσεως καὶ πυρὸς ζῆλος ἐσθίειν μέλλοντος τοὺς ὑπεναντίους. Cyprian (Test. 2.4) referred to this verse in his argument that Christ is the hand and arm of God.

150 Lord, give us peace

(26:12–18)

13 Timothy 2:19 alludes to Isa 26:13, with the words, ὁ μέντοι στερεὸς θεμέλιος τοῦ θεοῦ ἕστηκεν, ἔχων τὴν σφραγῖδα ταύτην· ἔγνω κύριος τοὺς ὄντας αὐτοῦ, καί· ἀποστήτω ἀπὸ ἀδικίας πᾶς ὁ ὀνομάζων τὸ ὄνομα κυρίου.

commentary

497

14 In the absence of an appropriate accusative object, ἀναστήσωσιν would normally be understood as intransitive “rise.” But probably because of the context of healers and death, Eusebius took the healers to be restoring (raising) to life (1.87). 15 The direct address to Lord, using an imperative πρόσθες no less, in S (not in A or B) quickly shifts back to a third person future προσθήσει. Eusebius objected to the “evils” that God is supposed to increase according to the Old Greek, and preferred the rendering of all the other versions and “the Hebrew.” 17 John and Revelation share some childbirth vocabulary with 26:17. John 16:21 reads, ἡ γυνὴ ὅταν τίκτῃ λύπην ἔχει, ὅτι ἦλθεν ἡ ὥρα αὐτῆς· ὅταν δὲ γεννήσῃ τὸ παιδίον, οὐκέτι μνημονεύει τῆς θλίψεως διὰ τὴν χαρὰν ὅτι ἐγεννήθη ἄνθρωπος εἰς τὸν κόσμον. Revelation 12:2 reads, καὶ ἐν γαστρὶ ἔχουσα, καὶ κράζει ὠδίνουσα καὶ βασανιζομένη τεκεῖν. 18 Rahlfs puts διὰ τὸν φόβον σου, κύριε in verse 17; Swete and Ziegler have them in verse 18. The punctuation in S comes before these words, agreeing with Swete and Ziegler. Archelaus (The Acts of the Disputation with the Heresiarch Manes) may allude to 26.18.

151 The dead will rise

(26:19)

19 Two synonymous verbs are used for the resurrection: ἀναστήσονται and ἐγερθήσονται, one active (intransitive), and the other passive. G regularly renders ‫ קום‬with ἀνίστημι; ἐγείρω is much less common, used once each for four different Hebrew roots. Here the root is ‫קיץ‬, which also appears in 29:8 for resurrection (G uses ἐξανίστημι), and in the rest of the Greek scriptures is typically translated as ἐξεγείρω. Matthew 11:5 and Luke 7:22 allude to 26:19; they uses it as one of the identifying signs of the one who was to come, Matthew’s version has τυφλοὶ ἀναβλέπουσιν καὶ χωλοὶ περιπατοῦσιν, λεπροὶ καθαρίζονται καὶ κωφοὶ ἀκούουσιν, καὶ νεκροὶ ἐγείρονται καὶ πτωχοὶ εὐαγγελίζονται. Luke differs only in the omission of several instances of καί. Matthew later alludes to the same prophecy in Matt 27:52, καὶ τὰ μνημεῖα ἀνεῴχθησαν καὶ πολλὰ σώματα τῶν κεκοιμημένων ἁγίων ἠγέρθησαν. Luke 7:22 has πορευθέντες ἀπαγγείλατε Ἰωάννῃ ἃ εἴδετε καὶ ἠκούσατε· τυφλοὶ ἀναβλέπουσιν, χωλοὶ περιπατοῦσιν, λεπροὶ καθαρίζονται καὶ κωφοὶ ἀκούουσιν, νεκροὶ ἐγείρονται, πτωχοὶ εὐαγγελίζονται. John 5:28 alludes to a phrase verbatim: ἔρχεται ὥρα ἐν ᾗ πάντες οἱ ἐν τοῖς μνημείοις ἀκούσουσιν τῆς φωνῆς αὐτοῦ. The verse is hugely popular among the church fathers.

498 152 Hide from Lord’s wrath

commentary

(26:20–21)

20 The rarer βαδίζω is used for ‫ הלך‬rather than the usual πορεύομαι. The four times βαδίζω does appear in G, they all translate ‫הלך‬. Although the imperative ἀποκρύβηθι is morphologically passive, rendering it in English as “be hidden” overtranslates the passive sense. The expression ὅσον ὅσον is given by LEH as “in a very little while.” Ottley explained, “the expression ὅσον ὅσον is rare: it occurs in Heb 10:37, possibly a reference to this passage: see Bp Westcott’s note in his Comm. on the Epistle. It is also found, Aristophanes Vespae 213, ὅσον ὅσον στίλην, and in the Anthology (οὐδ’ ὅσον ὅσσον, Philet. ap. Stobaeus, I. 104, 12).” Isa 26:20 is alluded to in Matt 6:6 and Heb 10:37. Matthew has very similar wording and inflection, but describes a different situation: σὺ δὲ ὅταν προσεύχῃ, εἴσελθε εἰς τὸ ταμεῖόν σου καὶ κλείσας τὴν θύραν σου πρόσευξαι τῷ πατρί σου τῷ ἐν τῷ κρυπτῷ· καὶ ὁ πατήρ σου ὁ βλέπων ἐν τῷ κρυπτῷ ἀποδώσει σοι. As Westcott noted, Heb 10:37 uses the rare expression from Isa 26:29 in the context of Christ’s return: ἔτι γὰρ μικρὸν ὅσον ὅσον, ὁ ἐρχόμενος ἥξει καὶ οὐ χρονίσει. Revelation 8:13 has a verbal allusion: Καὶ εἶδον, καὶ ἤκουσα ἑνὸς ἀετοῦ πετομένου ἐν μεσουρανήματι λέγοντος φωνῇ μεγάλῃ· οὐαὶ οὐαὶ οὐαὶ τοὺς κατοικοῦντας ἐπὶ τῆς γῆς ἐκ τῶν λοιπῶν φωνῶν τῆς σάλπιγγος τῶν τριῶν ἀγγέλων τῶν μελλόντων σαλπίζειν. Isaiah 26:20 is very popular among the church fathers. Athanasius (Apol. Const. 34) defended his silence with the words from 26:20, “Hide thyself for a little moment, until the wrath of the Lord be overpast.”

153 Lord will slay the dragon

(27:1)

1 Revelation twice uses imagery from Isa 27:1. Rev 12:3 mentions the dragon (καὶ ὤφθη ἄλλο σημεῖον ἐν τῷ οὐρανῷ, καὶ ἰδοὺ δράκων μέγας πυρρὸς ἔχων κεφαλὰς ἑπτὰ καὶ κέρατα δέκα καὶ ἐπὶ τὰς κεφαλὰς αὐτοῦ ἑπτὰ διαδήματα), and Rev 13:1 he comes from the sea (Καὶ εἶδον ἐκ τῆς θαλάσσης θηρίον ἀναβαῖνον, ἔχον κέρατα δέκα καὶ κεφαλὰς ἑπτὰ καὶ ἐπὶ τῶν κεράτων αὐτοῦ δέκα διαδήματα καὶ ἐπὶ τὰς κεφαλὰς αὐτοῦ ὀνόμα[τα] βλασφημίας). 2 Eusebius identified the vineyard with that of chapter 5, and said it was beautiful and it was a desire (ἦν οὖν ποτε καλὸς οὗτος καὶ ἐπιθύμημα ἦν, 1.90). He made no comment on the puzzling infinitive ἐξάρχειν κατ’ αὐτῆς, which has to do with leading, typically in the context of singing, (1 Kingdoms 18:7; 21:12; Exod 15:21), which does not make much sense in this context. Muraoka (GELS) indicated that here the phrase means “to act as a leader concerning

499

commentary

(or against) it.” Ottley supplied much in order to make a sensible translation, “In that day (shall there be) a fair vineyard; (there is) a desire to begin (a song) upon her.”

154 Israel the beautiful vineyard

(27:2–6)

4 The letter η makes the most sense if taken as a relative pronoun. οὐκ ἔστιν ἣ οὐκ ἐπελάβετο αὐτῆς would mean there is none which (feminine nominative) did not seize it (feminine genitive). Both feminine pronouns would most reasonably refer to cities. Although the grammatical person is first person in both the question and the clause that follows, because the same verb τίθημι is used with the first person first as object then as subject, apparently a dialogue is taking place, with the prophet asking the question, and Lord answering, then the prophet speaking again about Lord. The object of ἠθέτηκα αὐτήν, the feminine singular object that is set could be a city, but the closer feminine singular is the stalk, especially since it too is an object of τίθημι. Because πολεμίαν is not a noun but a feminine adjective, and the noun it modifies is not explicit, it must describe something feminine implicitly as enemy. Perhaps “land” is implied, but also πόλις would be an appropriate closest match. An alternate translation could be, “I set it up of account of this hostile [land].” 6 The οἰκουμένη appears in G in two clusters: chapters 10–14 and 23–27.

155 The slayer will be slain

(27:7–11)

7 The rhetorical question Μὴ ὡς αὐτὸς ἐπάταξεν, καὶ αὐτὸς οὗτος πληγήσεται expects a negative answer (Porter 1992, sec. 18.2.1). The demonstrative οὗτος is used to refer back to the same subject already introduced in the first clause. The preceding αὐτὸς is emphatic, so the question asks if the beater himself will be beaten (πληγήσεται is the passive where ἐπάταξεν is active). 8 Although in the other instances in Isaiah μελετάω tends to be something audible, that meaning is not as clear here. Eusebius took it to be something obsessive, which would make sense if it is like chanting a mantra. See the commentary on 38:14. Although πνεῦμα could be translated as “wind”, I translate “spirit” because Eusebius spoke of this πνεῦμα inside the unfaithful Gentiles (1.90).

500

commentary

9 Romans 11:27 quotes καὶ αὕτη αὐτοῖς ἡ παρ’ ἐμοῦ διαθήκη, ὅταν ἀφέλωμαι τὰς ἁμαρτίας αὐτῶν, pluralizing G. There is semantic overlap between βωμός and θυσιαστήριον. They appear in parallel in Hosea 10:8; Sirach 50:11, 14, and after destroying the βωμούς in 2Macc 10:2, they built ἕτερον θυσιαστήριον. The children of Jacob who are traversing the world are, according to Eusebius, the apostles, who brought the possibility of removal of sin. Eusebius located the time of the altar-breaking after this blessing (εὐλογία), when idolatry was replaced with God-fearing throughout the empire. The blessing is indicated by two clauses introduced by ὅταν. The two subsequent clauses introduced by καί express further attendant circumstances. 10 Because ποίμνιον normally refers to a group of sheep, it is surprising to read that a ποίμνιον might be inhabited, as τὸ κατοικούμενον ποίμνιον states. Brenton translated, “the flock that dwelt there,” and Ottley wrote, “the fold that is inhabited.” But Plato, Leges 683a (ὀρθῶς ἔφατε κατοικεῖσθαι καὶ Κρήτην ὡς ἀδελφοῖς νόμοις) indicates that the passive of κατοικέω is to refer to the administration or governance of a state.

156 The destroyed sons of Israel will return

(27:11–13)

13 Matthew 24:31 alludes to the gathering at the trumpet blast from Isa 27:13, καὶ ἀποστελεῖ τοὺς ἀγγέλους αὐτοῦ μετὰ σάλπιγγος μεγάλης, καὶ ἐπισυνάξουσιν τοὺς ἐκλεκτοὺς αὐτοῦ ἐκ τῶν τεσσάρων ἀνέμων ἀπ’ ἄκρων οὐρανῶν ἕως [τῶν] ἄκρων αὐτῶν.

157 Woe to the crown of pride

(28:1–3)

1 Willem Beuken identified verbal and ideological connections between the Isaianic Apocalypse and the chapters that follow. He pointed to certain phrases that are shared between the two sections, and noted that in Isaiah 28–31 Jerusalem experiences the specific judgement described in Isaiah 24–27 (Beuken 2010). The adjective παχύς can be used for fat (Hippocrates, Aph. 3.25), and when describing land, its fertility can be meant (Xenophon, Oec. 17.8). But more prototypically it expresses thickness and substance (Aristophanes, Lys. 25–27). 3 Gregory Nazianzen (Orat. 42.11) mentioned the hirelings of Ephraim and crown of insolence on the occasion of his resignation as bishop.

commentary

158 Woe to the mountain blossom

501 (28:4)

4 καταπίνω can be used of both liquids and solids. This verb is used in 1 Peter 5:8 for the lion who seeks whom he may devour.

159 Lord Sabaoth will be the crown of hope

(28:5–6)

5 The eschatological crown of the righteous (also in 62:3 and Ezek 28:12) is developed in 1Cor 9:25; 2Tim 4:8; Jas 1:12; 1Pet 5:4; Rev 2:10; 3:11. It is picked up in 1QS 4:7; 1QHa, 2Bar 15:8, and Gk. Apoc. Ezra 6.17. 6 The subject of καταλειφθήσεται is the masculine singular στέφανος, “crown,” which is also described by the masculine singular participle κωλύων. Because the infinitive ἀνελεῖν is the complement of κωλύων, my translation uses the noun “destruction.”

160 Priest and prophet misled by drink

(28:7–8)

7 The accusative article on σίκερα (rather than genitive) indicates that the drink is not the means but the cause or reason for the wandering. The Epistle of Pope Anterus quoted 28:7 “They have erred through wine; they have not known the seer; they have been ignorant of judgment” in reference to those who think bishops may change cities to suit themselves. 8 The adverb ἕνεκεν functions as a preposition with the genitive to indicate that the reason for the curse is πλεονεξία. Mishnah Avot 3.5 quotes 28:8: “For all tables are full of vomit, filthiness without God.”

161 Our report

(28:9–12)

9 Third Enoch 48C.12 quotes 28:9, “The virtuous man escapes misfortune, the wicked man incurs it instead,” in support of the claim that if a man repents, God’s punishment is transferred to another wicked man. 10 On the accent of θλῖψιν see BDAG. The Hebrew ‫ קו לקו‬seems to be behind Irenaeus’ statement (Haer. 1.24.5) that some “affirm that the barbarous name in which the Saviour ascended and descended, is Caulacau.” This name is also mentioned in Hippolytus Refutation of All Heresies 5.10.

502

commentary

11 Paul alluded to Isa 28:11–12 in 1Cor 14:21: ἐν τῷ νόμῳ γέγραπται ὅτι Ἐν ἑτερογλώσσοις καὶ ἐν χείλεσιν ἑτέρων λαλήσω τῷ λαῷ τούτῳ, καὶ οὐδ’ οὕτως εἰσακούσονταί μου, λέγει κύριος. The introductory formula might imply Paul intended to quote verbatim, but what he wrote is a paraphrase adapted to his context. The subject changes from first person singular (Lord) in Isaiah, to third person plural. The other languages spoken are mentioned by Apostolic Constitutions 8.1. 12 Because ἀνάπαυμα is in parallel with another location (σύντριμμα), my translation has “resting-place” rather than “rest.” Isa 28:12 may be what Jesus had in mind in Matt 11:29, ἄρατε τὸν ζυγόν μου ἐφ’ ὑμᾶς καὶ μάθετε ἀπ’ ἐμοῦ, ὅτι πραΰς εἰμι καὶ ταπεινὸς τῇ καρδίᾳ, καὶ εὑρήσετε ἀνάπαυσιν ταῖς ψυχαῖς ὑμῶν.

162 Lord God’s oracle will be oppression

(28:13)

13 Both Brenton and Ottley also left ἔτι μικρὸν ἔτι μικρόν as the literal “yet a little, yet a little,” rather than paraphrasing to its evident meaning, “in a little while.” Although εἰς τὰ ὀπίσω often corresponds to “behind” in English, the expression “fall behind” carries connotations in the sense of not keeping up with the rest of the pack, connotations that the Greek does not. Therefore “fall backward” is the preferable translation here.

163 Covenant with death

(28:14–15)

15 The plural of συνθήκη is typically used a treaty (between individuals or states) because of the plural articles of agreement. That meaning of διαθήκη is also attested in the Greco-Roman world (and is firmly at home in the biblical literature), but more commonly διαθήκη has to do with the disposition of property.

164 Zion’s cornerstone

(28:16–20)

16 LEH suggests the phrase λίθον ἀκρογωνιαῖον means “cornerstone”, and that together ἀκρογωνιαῖον πολυτελῆ occurs several times in the OG (Ziegler 1934, 67; Seeligmann 1948, 36). The adjectives πολυτελῆ ἐκλεκτὸν ἔντιμον are all masculine singular, matching λίθον. Isaiah 28:16 is cited by Rom 9:33; 10:11; 1 Pet 2:4, 6, and alluded to in Matt 21:42; Luke 20:17; Rom 11:11; Eph 2:20; 2 Tim 2:19. The allusion is not verbal in Matt 21:42 and Luke 20:17, which share only one

commentary

503

word in common with Isa 28:16. Matthew introduces the quotation with Οὐδέποτε ἀνέγνωτε ἐν ταῖς γραφαῖς; Luke uses Τί οὖν ἐστιν τὸ γεγραμμένον τοῦτο, then followed by Λίθον ὃν ἀπεδοκίμασαν οἱ οἰκοδομοῦντες οὗτος ἐγενήθη εἰς κεφαλὴν γωνίας. Matthew then adds, παρὰ κυρίου ἐγένετο αὕτη, καὶ ἔστιν θαυμαστὴ ἐν ὀφθαλμοῖς ἡμῶν; Rom 9:33 quotes more directly: καθὼς γέγραπται· Ἰδοὺ τίθημι ἐν Σιὼν λίθον προσκόμματος καὶ πέτραν σκανδάλου, καὶ ὁ πιστεύων ἐπ’ αὐτῷ οὐ καταισχυνθήσεται. Ephesians 2:20 alludes to the foundation’s cornerstone with ἐποικοδομηθέντες ἐπὶ τῷ θεμελίῳ τῶν ἀποστόλων καὶ προφητῶν, ὄντος ἀκρογωνιαίου αὐτοῦ Χριστοῦ Ἰησοῦ. Second Timothy 2:19, mentions the foundation in ὁ μέντοι στερεὸς θεμέλιος τοῦ θεοῦ ἕστηκεν. First Peter 2:4 alludes to the select honourable stone with the distinctive vocabulary Πρὸς ὃν προσερχόμενοι, λίθον ζῶντα, ὑπὸ ἀνθρώπων μὲν ἀποδεδοκιμασμένον παρὰ δὲ θεῷ ἐκλεκτὸν ἔντιμον, then follows up in 1Pet 2:6 with the quotation: διότι περιέχει ἐν γραφῇ· Ἰδοὺ τίθημι ἐν Σιὼν λίθον ἀκρογωνιαῖον ἐκλεκτὸν ἔντιμον, καὶ ὁ πιστεύων ἐπ’ αὐτῷ οὐ μὴ καταισχυνθῇ. 17 The ὅτι could be causal, and therefore parenthetical, or it could introduce the content of the lie, but this latter option requires that παρέλθῃ be synonymous with ἐπέλθῃ, which, as Ottley noted, carries problems of its own. 18 Although the verb in ἔσεσθε αὐτῇ εἰς καταπάτημα is one of being, not of trampling, because the English “you will become a trampling-ground for it” is rather awkward, the (admitttedly slightly less figurative) meaning is “you will be trampled by it.” The parenthetical note begun by ὅτι in verse 17 begins with the storm as its subject. By the time the second-person subject resumes, the main line of discourse has resumed, but it is not clear where it has done so, i.e., whether the clause with hope as its subject is also parenthetical. 19 Although πρωῒ πρωῒ may be a semiticism meaning “every morning” (LEH, s.v.), it likely would not have been recognized as such to a native Greek reader. Eusebius needed to explain that this phrase means it will not delay (τοῦτο δὲ ὑμῖν οὐκ εἰς μακρὸν ἔσται, ἀλλὰ πρωῒ πρωΐ, τοῦτ’ ἔστι διὰ τάχους ἥξειν ἐφ’ ὑμᾶς). 20 The participle στενοχωρούμενοι specifies the condition of the speakers who claim to be unable to fight (οὐ δυνάμεθα μάχεσθαι). The participle might be a causal, i.e., “Because we are cramped/distressed, we are unable to fight,” but Eusebius took it as a temporal use of the present participle.

504 165 Lord’s deeds of anger

commentary

(28:21–22)

21 The analogy Ὥσπερ ὄρος ἀσεβῶν ἀναστήσεται Κύριος is odd. Ottley adds “at”, for “As (at) the mount …” Eusebius said not Lord but the wrath of God would hang over them like a mountain. 22 The verb συντέμνω has to do with cutting something short (such as a speech or a trip), or curtailing something (such as time or expenses). Eusebius interpreted these συντετμημένα deeds as deeds that had been adjudicated, ordained, and settled (κεκριμένα καὶ ὡρισμένα καὶ συντεταγμένα πράγματα, 1.93). Isa 28:22 is alluded to in Rom 9:28, with shared lexical items in modified forms: λόγον γὰρ συντελῶν καὶ συντέμνων ποιήσει κύριος ἐπὶ τῆς γῆς.

166 Parable of the sower

(28:23–26)

25 Although the Greek order is μελάνθιον καὶ κύμινον, with black cumin first, and cumin second, to translate that order in English would result in ambiguity. Ottley avoids the problem by translating the former as “fennel,” but neither this or “anise” or “dill” is the correct plant Nigella sativa.

167 A relenting discipline

(28:27–29)

29 The wonders “came forth” (ἐξῆλθεν) from (παρά with the genitive) Lord. Eusebius rephrased this as, ἀπόφασις γὰρ ἀπὸ κυρίου σαβαὼθ ἐξενήνεκται.

168 Woe to Ariel

(29:1–4)

Codex Vaticanus (B) seems to diverge from S and A more significantly in the first half of chapter 29 than in previous chapters. 1 Ariel is another name for Jerusalem, as noted also by Eusebius (1.95), who also pointed out that the word refers to the altar (Ezekiel 43:13–16) and means “lion of God.” 2 Although this oracle is against Jerusalem, the name Ariel appears in association with Moab also in 2Sam 23:20, and Eusebius (1.95) considered it a city of Moab in Isa 15:19 (καὶ ἀρῶ τὸ σπέρμα Μωὰβ καὶ Ἀριήλ).

commentary

505

3 A word cognate to χάρακα is used by Hermas in Similitude 5.2 (χαρακεῖν). Luke 19:43 alludes to Isa 29:3 with ὅτι ἥξουσιν ἡμέραι ἐπὶ σὲ καὶ παρεμβαλοῦσιν οἱ ἐχθροί σου χάρακά σοι καὶ περικυκλώσουσίν σε καὶ συνέξουσίν σε πάντοθεν. Jerome used this paragraph twice, once in Letter 108.8 referring it to David storming Zion. Gregory of Nyssa used it to insult Eunomius. 4 The image is of words falling to the ground unheeded; Jerusalem will have no influence.

169 The wealth of the impious is ephemeral

(29:5–8)

5 A series of similes make the point that although the foreign nations who fought against Jerusalem may appear powerful now, this shall pass. The first comparison is to dust. 6 As noted in the comment on 24:22, ἐπισκοπή refers to an examination, often for quality control. In G it is typically the sudden appearance of a superior to ensure standards are being upheld, especially sense this is accompanied with thunder and an earthquake, which are typical accompaniments to God when he appears to humans. 7 A dream is the next simile indicating the fleeting nature of foreign nations’ wealth. Eusebius interpreted this to refer to Roman luxury (1.95). 8 For πίνοντες (the reading also of A and B, and followed by Rahlfs), Ziegler has πεινῶντες on the basis of Q and the L family. The participle ἐξαναστάντων is a genitive absolute. It is aorist plural, either masculine or neuter in form. Of the two candidates for its referent, αὐτῶν or ματαίων, the personal αὐτῶν is preferable. The main clause, is verbless, and its subject is τὸ ἐνύπνιον. Origen (Comm. Matt. 10.24) has “in Jerusalem” where G has ἐπὶ τὸ ὄρος Σιών. Rev 8:5 and, 11:19 allude to Isa 29:6, with, καὶ ἐγένοντο βρονταὶ καὶ φωναὶ καὶ ἀστραπαὶ καὶ σεισμός and, καὶ ἐγένοντο ἀστραπαὶ καὶ φωναὶ καὶ βρονταὶ καὶ σεισμὸς καὶ χάλαζα μεγάλη respectively. God’s holy war in 29:6–8 may have influenced Sib. Or. 3.690 and 3 Macc.

170 Lord makes you imperceptive

(29:9–10)

9 Origen (Comm. Matt. 11.11) interpreted 29:9–15 as referring to “those who do not believe in Jesus as the Christ,” “the people of the Jews.”

506

commentary

10 The accusative πνεύμα is one of the two objects of πεπότικεν, indicating what the addressees have been made to drink. This spirit is one of κατανύξεως, which is a state of shock that impairs one’s ability to perceive, think clearly, and express oneself. If the first word is an article, the nominate plural οἱ ὁρῶντες τὰ κρυπτά does not match the singular verb καμμύσει. As a relative pronoun, it describes the prophets and rulers. Eusebius opted to interpret the translation of Symmachus instead of G. Isa 29:10 is quoted in Rom 11:8 (using the citation formula καθὼς γέγραπται) as Ἔδωκεν αὐτοῖς ὁ θεὸς πνεῦμα κατανύξεως, ὀφθαλμοὺς τοῦ μὴ βλέπειν. Cyprian (Ep. 54.13; Laps. 33) quoted it against lapsed Christians.

171

Incomprehensible sayings

(29:11–12)

11 The original scribe wrote ταῦ τοῦτο, a puzzling expression (“this T”) which only appears in S and is therefore to be considered a scribal mistake. Therfore corrector ca changed it to ταῦτα, matching the reading of all other manuscripts and editions. However, corrector cb2 later changed ταῦτα to τοῦτο. Rev 5:1 alludes to the sealed book: Καὶ εἶδον ἐπὶ τὴν δεξιὰν τοῦ καθημένου ἐπὶ τοῦ θρόνου βιβλίον γεγραμμένον ἔσωθεν καὶ ὄπισθεν, κατεσφραγισμένον σφραγῖσιν ἑπτά. Hippolytus applied 29:11 to the Pharisees, saying, “The things, therefore, which of old were sealed, are now by the grace of God the Lord all open to the saints” (On Isaiah 2.19). Cyprian (Test. 4) did the same. 12 Gregory Thaumaturgus (Homily 3) said the “learned one” to whom the book was revealed was Joseph, husband of Mary. Origen (Comm. Jo. 5.4) appealed to 29:11–12 to argue for the unity of the sacred book.

172 Hypocrisy of the “wise”

(29:13–14)

13 Matt 15:8–9 and Mark quote 29:13 in reference to the hypocrites. Mark 7:6 reads, ὁ δὲ εἶπεν αὐτοῖς· Καλῶς ἐπροφήτευσεν Ἠσαΐας περὶ ὑμῶν τῶν ὑποκριτῶν, ὡς γέγραπται ὅτι Οὗτος ὁ λαὸς τοῖς χείλεσίν με τιμᾷ, ἡ δὲ καρδία αὐτῶν πόρρω ἀπέχει ἀπ’ ἐμοῦ· Matt 15:8 changes the placement of the demonstrative pronoun to closer match Isaiah, quoting ὁ λαὸς οὗτος τοῖς χείλεσίν με τιμᾷ, ἡ δὲ καρδία αὐτῶν πόρρω ἀπέχει ἀπ’ ἐμοῦ·. Colossians 2:22 quotes the part regarding human commandments and teachings using the words ἅ ἐστιν πάντα εἰς φθορὰν τῇ ἀποχρήσει, κατὰ τὰ ἐντάλματα καὶ διδασκαλίας τῶν ἀνθρώπων;

commentary

507

14 Usually the verb μετατίθημι refers to change of mind (3 Kgdms 20:25; Add Esth C:24; 2Macc 4:46; 7:24; 3Macc 1:16; 4Macc 2:18), but a change of location is also attested in Deut 27:17; Hos 5:10; Ps 45:3 as is a transformation (Gen 5:24; Isa 29:17). Eusebius here read it as a removal from the blessings of association with Lord: καὶ ὁ πᾶς δὲ αὐτῶν λαὸς μετατεθήσεταί φησι τῆς παρ’ ἐμοὶ τιμῆς. Paul quoted 29:14 in 1Cor 1:19 in reference to the foolishness of the gospel: ἀπολῶ τὴν σοφίαν τῶν σοφῶν, καὶ τὴν σύνεσιν τῶν συνετῶν ἀθετήσω, changing only the last word. Matthew and Luke 10:21 allude to hiding things from the intelligent. Matt 11:25 has Jesus saying, ἐξομολογοῦμαί σοι, πάτερ, κύριε τοῦ οὐρανοῦ καὶ τῆς γῆς, ὅτι ἔκρυψας ταῦτα ἀπὸ σοφῶν καὶ συνετῶν καὶ ἀπεκάλυψας αὐτὰ νηπίοις. Luke 10:21 differs from Matthew only in adding a preposition to the verb: ἐξομολογοῦμαί σοι, πάτερ, κύριε τοῦ οὐρανοῦ καὶ τῆς γῆς, ὅτι ἀπέκρυψας ταῦτα ἀπὸ σοφῶν καὶ συνετῶν καὶ ἀπεκάλυψας αὐτὰ νηπίοις. Paul used the citation formula γέγραπται γάρ when quoting almost verbatim, ἀπολῶ τὴν σοφίαν τῶν σοφῶν καὶ τὴν σύνεσιν τῶν συνετῶν ἀθετήσω. Only the last word is changed.

173 Woe to schemers

(29:15–17)

15 The words καὶ οὐ διὰ Κυρίου· Οὐαὶ οἱ ἐν κρυφῇ βουλὴν ποιοῦντες were omitted by the orginal scribe of Codex Vaticanus (B*) because of the repeated ποιοῦντες καὶ. 16 Paul quoted the conversation between the pot and the potter in Rom 9:20: ὦ ἄνθρωπε, μενοῦνγε σὺ τίς εἶ ὁ ἀνταποκρινόμενος τῷ θεῷ; μὴ ἐρεῖ τὸ πλάσμα τῷ πλάσαντι· τί με ἐποίησας οὕτως; 17 According to Eusebius, Lebanon refers to Gentiles, and Carmel refers to the Jewish nation. He considered being changed into a forest a good thing; now the Gentiles too are included in the abundance (good trees and fruits) that a forest provides.

174 Fortunes will be reversed on that day

(29:18–21)

18 The nominative masculine plural articles οἱ before the prepositional phrases ἐν τῷ σκότει and ἐν τῇ ὁμίχλῃ might be read as referring to (two groups of) people, until the nominative masculine plural noun ὀφθαλμοί is encountered. The simplest interpretation is that both articles are attached to ὀφθαλμοί, although conceivably it could be read to mean that the things in the darkness

508

commentary

are people, and the things in the fog are eyes. The meaning is not that in the darkness and in the fog the eyes of the blind will see, because it is not the verb (seeing) that is modified by prepositional phrases (in the darkness and in the fog), but the noun (the eyes). Jesus alludes to the blind seeing and deaf hearing in reference to his own healing activity, in Matt 11:5 and Luke 7:22. Matthew’s text has τυφλοὶ ἀναβλέπουσιν καὶ χωλοὶ περιπατοῦσιν, λεπροὶ καθαρίζονται καὶ κωφοὶ ἀκούουσιν, καὶ νεκροὶ ἐγείρονται καὶ πτωχοὶ εὐαγγελίζονται. Luke’s is almost identical, omitting the conjunction a few times: τυφλοὶ ἀναβλέπουσιν, χωλοὶ περιπατοῦσιν, λεπροὶ καθαρίζονται καὶ κωφοὶ ἀκούουσιν, νεκροὶ ἐγείρονται, πτωχοὶ εὐαγγελίζονται. Eusebius interpreted the deaf and blind as the Gentiles, and the document as the scriptures. 19 According to Eusebius, the poor and despairing are the idolaters, who (now that the knowledge of God has come to them) now have hope. 20 In the interpretation of Eusebius, the lawless one is the devil, who failed and perished, was arrogant, and enslaved people. 21 The prepositional phrase ἐν ἀδίκοις modifying the active verb καὶ ἐπλαγίασαν could be instrumental (by unjust [means]). Eusebius followed Symmachus (και εκκλινοντες ματαιως το δικαιον) when he interpreted it to mean futility, as shown by his comments, in Comm. Isa. 1.96: οἱ δὲ αὐτοὶ ματαίως ἦσαν ἐκκλίνοντες τὸν δίκαιον and ματαίως δὲ καὶ ἀδίκως τοῦτο πράττοντες.

175 The house of Jacob will sanctify their God

(29:22–24)

22 According to van der Kooij, the Greek of Isa 29:22 shows more of an interest in the priesthood than the Hebrew (van der Kooij 2012). The evidence for this interest in priesthood is the translation of ‫ פדה‬as ἀφώρισεν, on the premise that being separated from Abraham refers to the selection of Levi’s tribe for the priesthood (77). ἀφώρισεν is an appropriate translation if the translator thought the purpose of the priesthood was to redeem the offspring of Abraham (Num 3:13 and 8:11). 23 The reading τὰ νῦν δῶσιν (instead of ὅταν ἴδωσιν which is in all other manuscripts) is noted by Swete but not by Ottley or Ziegler. The expression τὰ νῦν appears in Acts 20:32 to refer to present things but in Acts 4:29 to mean “now” (as also Plato, Leg. 818e). The Lord’s Prayer (Matt 6:9) alludes to the sanctification of the name with Πάτερ ἡμῶν ὁ ἐν τοῖς οὐρανοῖς· ἁγιασθήτω τὸ ὄνομά σου·.

commentary

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24 According to Eusebius (1.97), those deceived are the unbeleiving Gentiles, and the prophecy foretells them coming to know the scriptures and God.

176 Woe to those who trust in Egypt

(30:1–5)

1 The plural of the masculine noun ἀποστάτης (rebel) is in apposition to the neuter noun τέκνα (children). 2 The reading βοηθῆναι might be read as the aorist passive infinitive of βοάω, but it is rare that shouting is passive (although according to Herodotus, Hist. 6.131.1 the fame of the Alcmeonidae “resounded” throughout Hellas). Instead, we follow the correction by ca. Because the infinitive τοῦ βοηθηθῆναι has the genitive article, it expresses purpose; it is not the complement of ἐπηρώτησαν. To convey the same meaning in English a comma was added between “did not ask me” and “to be helped.” 3 According to Keunjoo Kim, G strengthened the warning not to trust in Egypt. Referring to Sollamo’s work on the letter of Aristeas (Sollamo 2001), Kim explained that the translator’s community, who lived in Egypt, felt uncomfortable with the scripture’s warning not to return to Egypt, and so they needed to hear that their protection was not from Egypt but from God (2009, 141). 4 Kim discussed the “nation which will not benefit” in 30:4 (2009, 138), saying “what is at stake is under whose protection they are.” 5 Rahlfs put μάτην κοπιάσουσιν at the end of verse 4, Swete and Ziegler at the beginning of verse 5. S places the punctuation before this phrase, agreeing with Swete and Ziegler. Kim translated μάτην as “in vain” (Kim 2009, 139). The Hebrew behind ὄνειδος, ‫חרפה‬, is not the same as in verse 3, ‫כלמה‬.

177 A vision of the desert animals

(30:6–7)

6 The words Ὅρασις τῶν τετραπόδων τῶν ἐν τῇ ἐρήμῳ are indented within the column, and set off by an initial dot on each line. Yet the paragraph number is clearly located after this title. Kim claimed verses 6–7 should be read with 1–5 (Kim 2009, 137). The verb ὠφελήσει is impersonal. The Hebrew behind ὄνειδος, ‫חרפה‬, is the same as in verse 5.

510

commentary

7 The neuter plurals μάταια καὶ κενά must be accusative, since a masculine nominative is already present in the clause. A double accusative is typically used with ὠφελέω to (1) indicate the person benefitted and (2) the way in which that person is benefitted, as in 1Corinthians 14:6. The meaning is that they are benefitted to no avail and ineffectively. Although spelled the same as the first μάταια, the accent on the final Ματαία is not the same because it is feminine singular, to match παράκλησις. Kim noted that of all the LXX books, Isaiah has the most instances of μάτην or μάταιος in texts at variance to the MT (Kim 2009, 139).

178 Write for those unwilling to listen

(30:8–11)

8 The expression ὅτι ἔσται εἰς ἡμέραν καιρῶν ταῦτα is obscure, and Eusebius is no help because he does not comment on this verse. The Hebrew here is ‫ותהי‬ ‫ליום אחרון לעד‬. Ottley suggested καιρῶν might be a misunderstanding of ‫לעד‬. Usually καιρός refers to a fitting period of time, an occasion. The plural form is used eschatologically in Tobit 14:5. The collocation with days may derive from Genesis 1:14. Rev 1:11 shares some phrasing with Isa 30:8, with its ὃ βλέπεις γράψον εἰς βιβλίον καὶ πέμψον ταῖς ἑπτὰ ἐκκλησίαις. 9 Eusebius explained that what the people resisted was the prophet’s advice not to return to Egypt (1.98). 10 Eusebius presumed that Isaiah and his allies were told these exact words rejecting their advice. Cyril of Jerusalem (Catech. Illum. 14.14) quoted “tell us another deception” in describing the lie the soldiers in Matt 28:13 were advised to tell about how Jesus’ body disappeared. 11 Where S and B have τὸ λόγιον, Rahlfs and Ziegler have τὸν ἅγιον, from a conjecture by Grabe (1730), supported by V and Symmachus. The letters A and Λ are easily confused. The final Ν on the article could be easily missed if written as an overbar over the preceding letter instead of as an independent letter.

179 Your sin will be like a collapsing wall

(30:12–14)

12 Although phrased awkwardly, S’s expression Διὰ τὸ τάδε would have been understood the same as διὰ τοῦτο.

commentary

511

13 S spells ἑαλωκυίης with an η instead of an α (ἑαλωκυίας in ABRZ). The genitive participle phrase πόλεως ὀχυρᾶς ἑαλωκυίης could be a genitive absolute, in which case it indicates the time when the wall falls (“when a secure city has been captured”). But more likely the genitive is the qualifier of the wall (“a falling wall of a secure city that has been captured”). The adverb παραχρῆμα indicates something closely following another in time. 14 Swete spelled ἀγγείου as ἀγγίου. Not only is the fall immediate, it is irreparable.

180 The object of your trust will backfire

(30:15–18)

15 Where Ziegler has ἐβούλεσθε, Rahlfs has ἠβούλεσθε. An aorist participle such as ἀποστραφείς would typically indicate an action that took place prior to the finite verb (στενάξῃς): turning back, then groaning, then being saved. But that is not a strict rule, as the well-known expression ὁ δὲ ἀποκριθεὶς εἶπεν demonstrates. In English we can convey a similar meaning equally idiomatically by joining two finite verbs with “and” (“turn and groan”). 16 Isaiah ironically turns the confident boast that horses would enable them to flee (safely) into a curse that yes, indeed, they will have to flee. Eusebius added that although they flee, they would not be able to escape Babylon and Egypt. 17 The addressees will be so frightened that even though they outnumber their attackers, they will flee. Eusebius (1.98) noted that a pole was raised by sinking ships, presumably as an SOS call much as a flare might be used today. 18 Not all will be destroyed; a remnant of the faithful will survive because of God’s mercy.

181 Blessed are those who remain faithful

(30:18–23)

19 Διότι (a contraction of διὰ τοῦτο ὅτι) indicates the cause for something, not its effect. 20 Ottley rejected the suggestion that πλανῶντες (“deceivers”) indicates that G read ‫( מנדי‬from ‫“ נדד‬wander”) for ‫“ מורי‬teachers”; preferring the explana-

512

commentary

tion that πλανῶντες simply translates ‫ מורי‬and adds the clarification that the teaching is false. 21 Eusebius explained that the returnees from Babylon in the time of Ezra experienced hardship, but because they eyes could now recognize their deceivers, their ears did not receive the deceptive words (1.99). 22 The expression λεπτὰ ποιεῖν is similar to that in Exod 32:20 (κατήλεσεν λεπτὸν), where the golden calf was pulverized, and to 4 Kingdoms 23:6 (ἐλέπτυνεν εἰς χοῖν), where Josiah pulverized the Asherah.

182 Fertility will be restored

(30:23–25)

23 The original scribe’s omission of καὶ ὁ ἄρτος τοῦ γενήματος τῆς γῆς σου was due to parablepsis from one σου to the other. Because λιπαρός is an adjective and it agrees with ὑετός, the subject of both instances of ἔσται is understood as the rain. 24 The accusative participles ἀναπεποιημένα and λελικμημένα modify ἄχυρα, not κριθῇ. 25 The restoration of fertility is symbolized by an abundance of running water. Irenaeus (Haer. 5.34.2) interpreted “every” mountain and hill to mean that the abundance would be universal. Eusebius explained that this happened after Jerusalem was restored, and connected the abundance of water with the desire for proper behaviour: βιάζεται καὶ τὸν μὴ θέλοντα ἐπὶ τροπολογίαν σπεύδειν (1.99).

183 The day Lord heals his people

(30:26)

26 According to Irenaeus (Haer. 5.34.2), the injury that is to be healed is the result of Adam’s sin: death. This is to be healed at the final resurrection.

184 Lord’s wrath will trouble nations

(30:27–28)

27 Although the word S wrote, πλήρης, has an ending similar to δόξης, it does not agree with the genitive δόξης because the genitive singular form would be

commentary

513

πλήρους. The form πλήρης is masculine or feminine nominative, and because there is no matching noun, this adjective must be taken substantivally; therefore a personal subject needs to be added to the English translation, and this person is what is “full” of anger. 28 Because it follows a preposition, πλανήσει must be the noun πλάνησις rather than the verb from which it derives, πλανάω. This root carries the sense of misleading, commonly with regard to one’s thinking being led astray. In Isaiah this meaning is more idiomatically rendered as deception.

185 Is rejoicing necessary?

(30:29–30)

29 Rahlfs has τοῦ before Κυρίου but Ziegler omits it. 30 Although δεῖξαι is the reading in all three oldest uncials, Rahlfs and Ziegler have δεῖξει, on the basis of V. Swete spells συγκαταφερομένη as συνκαταφερομένη.

186 Assyrians will be defeated

(30:31–33)

31 The voice of the Lord will defeat the Assyrians. The particle ἄν typically denotes contingency, often (as here) corresponding to the English “ever”. According to BDAG, when with a future apodosis (such as πατάξῃ here), the action could be repeated or singular. The contingency is difficult to express in English without diluting the certainty of the action itself. It is the timing of the blow that is indefinite. Eusebius explained that the Assyrians stand for any arrogant tyrants (1.100). 32 The referent of the third person singular pronoun “him” is not provided in the context; it would not be Lord because he has no need of aid. The plural “they” who will make war are identified by Eusebius as demons (1.100). 33 S has απαιτηθησει for ἀπαιτηθήσῃ (with A and B, and followed by Rahlfs); Ziegler has ἀπατηθήσῃ, which is attested in Greek manuscripts from the 9th century on, but also in Theodoretus and Jerome. The passive of ἀπαιτέω is rare; ἀπαιτέω in the active voice means demand repayment. Instead of συ (the reading also of A and B*), Swete, Rahlfs, and Ziegler have the more grammatical σοί. Revelation 19:20 alludes to the fire and brimstone: καὶ τοὺς προσκυνοῦντας

514

commentary

τῇ εἰκόνι αὐτοῦ· ζῶντες ἐβλήθησαν οἱ δύο εἰς τὴν λίμνην τοῦ πυρὸς τῆς καιομένης ἐν θείῳ. The lake of Revelation is inspired by the deep valley of Isaiah.

187 Woe to those depending on Egypt

(31:1–2)

1 Kim noted that G makes more clear than MT the contrast between what Israel did and did not trust (Kim 2009, 147). 2 In the absence of punctuation between καὶ αὐτὸς σοφός and ἦγεν ἐπ’ αὐτοὺς κακά, the nominative singulars αὐτὸς σοφός should be taken as the subject of ἦγεν and not as a separate nominal clause such as “And he is wise; he kept bringing evils on them”. The σοφός is a substantival use of the adjective, and αὐτός is emphatic. Kim noted two differences from MT: the emphasis on the word of God, and the paraphrase of “against their vain hope” (Kim 2009, 148).

188 Lord will oppose their pointless hope

(31:2–3)

3 Κύριος here has the article. The verb ἐπάγω denotes causing motion over or on something. Typically this involves hostile intent (Isa 1:25; 42:25; 26:14; GELS) or is otherwise something bad (BDAG). Punishment is specifically involved in Exodus 32:24; 34:7. So this should not be interpreted as God’s protective hand. Kim’s interpretation is “that Egypt is, actually, horseflesh, not to be trusted and not to be hoped in” (Kim 2009, 148).

189 Lord Sabaoth will fight Mount Zion

(31:4–5)

4 After μοι the original scribe of S had the nominative plural πάντες, making the clause unintelligible because it is immediately before a nominative singular Κύριος, and the verb is also singular. The earliest intelligible reading is provided by corrector ca, who removed πάντες. Two near synonyms βοήσει and κεκράξῃ are used; Louw-Nida associates unusually loud volume with βοάω and an unpleasant sound with κράζω. 5 The near-synonyms σῴζω and ἐξαιρέομαι both denote rescue from danger; σῴζω also implies restoration to well-being (Louw-Nida). Strikingly, verses 4 and 5 contrast in Lord’s treatment of Jerusalem: in verse 4 he attacks Mount Zion but in verse 5 he rescues and shields Jerusalem. Eusebius indicated the

commentary

515

verse 4 attack is against the enemies of Jerusalem (who were occupying the city when the exiles returned), thereby protecting his people who are about to inhabit the city (2.1). Luke 13:34 echoes the image of the bird protecting her young under her wings, with the words Ἰερουσαλὴμ Ἰερουσαλήμ, ἡ ἀποκτείνουσα τοὺς προφήτας καὶ λιθοβολοῦσα τοὺς ἀπεσταλμένους πρὸς αὐτήν, ποσάκις ἠθέλησα ἐπισυνάξαι τὰ τέκνα σου ὃν τρόπον ὄρνις τὴν ἑαυτῆς νοσσιὰν ὑπὸ τὰς πτέρυγας, καὶ οὐκ ἠθελήσατε.

190 Schemers, repent or flee!

(31:6–9)

6 Theophilus of Antioch (Autol. 3.9) used 31:6 to show that God has always desired repentance. The Exhortation to Repentance attributed to Cyprian uses 31:6 to show that all sins may be forgiven. 7 Joseph and Aseneth 10.12 alludes to 31:7, with its gold and silver idols: Καὶ ἔλαβε πάντας τοὺς θεοὺς αὐτῆς τοὺς χρυσοῦς καὶ ἀργυροῦς, ὧν οὐκ ἦν ἀριθμός. 8 The combination of εἰμί with εἰς indicates becoming.

191 A just king will reign

(31:9–32:4)

9 The section break was disputed already in the time of Eusebius, who noted that the Septuagint has the section begin with Τάδε λέγει Κύριος (as in Sinaiticus), but other translations begin a section after this clause: κατὰ δὲ τοὺς λοιποὺς ἑρμηνευτὰς ἐπειδὴ τὸ φησὶ κύριος τῇ ἀνωτέρῳ διανοίᾳ συνῆψαν τὰ προκείμενα ἐξ ἑτέρας ἀρχῆς ἰδιαζούσης προσηνέγκαντο (2.2). Irenaeus (Haer. 5.34.3) took 31:9– 32:1 as a prediction of the earthly kingdom of Christians after their resurrection. 1 Since the ruler will be δίκαιος, and the rule will be with κρίσεως, justice will be the defining characteristic of this kingdom. 2 The presence of the article on ὁ ἄνθρωπος means the clause cannot be rendered as “And there is a man who is hiding his words.” That would be the meaning if ἄνθρωπος ὁ were written instead. Σιών translates the consonants but not the vowel pointing of the MT’s ‫ָציוֹן‬. The feminine dative singular present participle διψώσῃ modifies γῇ. The contract vowel (lexical form διψάω) contracts with the ου to form ω.

516

commentary

3 Presumably if the people’s trust is no longer in humans, it will be in God. 4 The verb προσέχω denotes paying close attention with effort. This is conveyed better in English by “endeavor” than “try,” which can imply failure.

192 The counsel of the foolish

(32:5–8)

5 In this new kingdom, fools will no longer be the rulers. According to Eusebius, the righteous king gave the apostles the rule of his church, and no longer will polytheistic and godless teachers rule (2.2). 6 The phrase τὰς ψυχὰς τὰς πινώσας κενὰς ποιῆσαι has a verb that can take a double accusative, one of which is a noun (in this case a noun phrase, τὰς ψυχὰς τὰς πινώσας), and the other an adjective (κενάς). The resulting meaning is to make these souls empty, i.e., to empty them. Although the transcription at codexsinaiticus.org records a paragraph break between τοῦ and διασπεῖραι, the δ is not hanging enough to begin a new paragraph. 7 The noun βουλή can refer to the capacity to make wise decisions, the activity of deciding, the information used in making a decision, the resulting decision, or an official decision-making group. In the prophets, most often βουλή signifies the result of deliberation, the object of one’s will, or what one tries to cause. But here βουλή is the subject of the verb βουλεύεται, so the decision-making group is meant. 8 Retaining the meaning of βουλή from the preceding verse, here again it should be taken to refer to the body of deliberators. Clement of Alexandria (Strom. 2.15) used 32:8 to show human moral choices are within our power.

193 Wealthy women, grieve the coming loss

(32:9–13)

9 Tertullian (Marc. 4.19) said the rich women following Christ were the wealthy ladies prophesied by Isaiah in 32:9–10. 10 The noun τρύγητος is accented by Swete and Ziegler as τρυγητός, but LSJ (s.v.) indicates that the oxytone form refers not to harvest but to drying up. The form of the noun ἡμέρας is ambiguous; it could be accusative plural (days of a year) or genitive singular (a year’s day). Eusebius took it as a plural (μνείαν ποι-

commentary

517

ήσασθαι ἐνιαυτοῦ τινος ἡμερῶν), yielding a sentence with a double accusative. In his interpretation, the year referred to is the year of the Lord’s favour quoted by Jesus in Luke 4:18, i.e., the time of Jesus’ ministry on earth. 11 Because all the women’s resources have been used up, the time of want is coming. According to Eusebius, the wealth symbolizes luxury and former disbelief. Girding one’s loins is a masculine act (2.3). 12 The noun ἐπιθύμημα normally refers to an object of desire rather than the emotion of desire (but note Isa 27:2). Ottley has “a field of desire”; Brenton has “pleasant field,” which is the gloss provided in LEH. Eusebius, too, interpreted it as an attributive genitive, calling this the ἐπιθυμητὸν ἀμπελῶνα from Isa 27:2 (2.3). The genitives ἀμπέλου γενήματος are ambiguous regarding which is the head noun: “a vine’s produce” or “a produce’s vine,” but only one of these makes sense. 13 The nouns ἄκανθα καὶ χόρτος are nominative, but so is ἡ γῆ. The subject of the singular ἀναβήσεται is more likely ἡ γῆ, with the thorns and grass indicating what the land will become. Alternatively, ἡ γῆ could be casus pendens, in which case a translation as “As for the land, thorns and grass will come up” would be appropriate; although this requires that a singular verb have a plural subject, it is not an impossible interpretation.

194 Chermel will be deserted

(32:14–19)

14 Continuing the prophecy of ruin, the once-wealthy city will be deserted. Eusebius considered this city to be Jerusalem, which was later settled by idolaters from various nations, symbolized by wild donkeys and herds (2.3). 15 Acts 1:8 alludes to the spirit coming upon people in Isa 32:15 with the words ἀλλὰ λήμψεσθε δύναμιν ἐπελθόντος τοῦ ἁγίου πνεύματος ἐφ’ ὑμᾶς. 16 Eusebius connected the mention of Carmel and the forest to a similar prophecy in Isaiah 29:17. There, the forest was a symbol of abundance, but here he points out that forests consist of trees that do not produce fruit (2.3). 17 The phrase οἱ πεποιθότες ἕως τοῦ αἰῶνος cannot be a clause on its own because it has no verb; it must be in apposition to the nominative from the preceding clause. The manuscript Eusebius used likely had ἔσονταί (as A and

518

commentary

Scb2), since he paraphrased, ἔσεσθαι ἐν αὐτῇ ἔργα δικαιοσύνης, ἀλλὰ καὶ ἔσονταί φησιν ἐν τῇ ἐρήμῳ ταύτῃ πεποιθότες ἕως τοῦ αἰῶνος. Paul alluded to the connection between righteousness, trust, and peace, in Romans 5:1, Δικαιωθέντες οὖν ἐκ πίστεως εἰρήνην ἔχομεν πρὸς τὸν θεόν. The wording of James 3:18 is even closer: καρπὸς δὲ δικαιοσύνης ἐν εἰρήνῃ σπείρεται τοῖς ποιοῦσιν εἰρήνην. 18 The participle πεποιθώς is nominative masculine singular, modifying λαός. 19 Those who are protected are now addressed in the second person, “you” (ἐφ’ ὑμᾶς), whom the hail will not touch. The words οὐκ ἐφ’ ὑμᾶς ἥξει καὶ ἔσονται οἱ ἐνοικοῦντες … πεποιθότες have no correspondence in the Hebrew, which says only “And it hails at the coming down of the forest, and the city will become low in humiliation.” Van der Vorm-Croughs suggested, “The final words of 32:19 in the Hebrew—‫—ריעה לפשת הלפשבו רעיה‬have been entirely rearranged in the Greek. While ‫ רעיה‬and ‫ הלפשבו‬are used with a different function, ‫ ריעה לפשת‬has been omitted. The new sentence in the LXX has been complemented with the words καὶ ἔσονται οἱ ἐνοικοῦντες and πεποιθότες ὡς, which may additionally serve to tie v.19 to vv.17–18 more closely” (2014, 325).

195 Woe to those who distress you

(32:20–33:1)

20 Clement of Alexandria (Strom. 6.1) quoted Isa 32:20 to show that the labour is justified. According to Eusebius, the water symbolizes the scriptures, the ox is the Jews, and the donkey is the Gentiles. 1 The accusative pronoun ὑμᾶς could be the object of either ἀθετῶν or ἀθετεῖ, leaving the other without an object. Because S has punctuation between ἀθετῶν and ὑμᾶς, the participle is the one that is intransitive. BDAG notes that when ἀθετέω is used intransitively it can mean to be insolent/offensive. Because this participle is so commonly used in Isaiah (21:2; 24:16; 31:1; 48:8), “rebel” is a more suitable translation than “reject.” Only in Isa 1:2; 63:8 is the participle form absent. Luke 10:16 echoes Isa 33:1, with its ὁ ἀθετῶν ὑμᾶς ἐμὲ ἀθετεῖ. The prevalence of ἡττάομαι in Isa 30–33 is because these chapters describe the result of placing one’s trust in human rather than divine power. It appears in 30:31; 31:4; 31:9; and now in 33:1; the noun ἥττημα appears also in 31:8.

commentary

196 Lord, have pity on us

519 (33:2–4)

2 As Ottley noted, the transition here is abrupt, but Eusebius connected these blessed people with those who sowed the seed, namely the apostles. According to him, the resistance is to the evangelical preaching, and Lord is the salvation of the apostles (2.4). G read ‫“ זרע‬seed” instead of ‫“ זרוע‬arm,” and ‫“ בגדים‬resistant” instead of ‫“ לבקרים‬in the morning.” 3 According to Eusebius, it was the Jewish nation who was scattered to the nations (2.4). 4 Although the addressee “you” is still Lord, Eusebius instead said it was the Jewish nation who was mocked (2.4). G sometimes adds μικροῦ καὶ μεγάλου with no Hebrew basis (9:14; 22:5, 24; 33:19).

197 Warehouses of righteousness

(33:5–6)

5 Swete spelled Σιὼν as Σειὼν. According to Eusebius (2.4), the “desert” (32:16) is now named Zion, which symbolizes the church of Christ. 6 Ottley wrote that ἐν νόμῳ “may be an attempt to render ‫אמונת‬, ‘faithfulness,’ a plural form: or can LXX. have read ‫אמרה‬, in the sense of ‘command,’ ‘appointment’? In Nehem. 11:23, ‫ אמונה‬is ‘a settled provision,’ R.V.; LXX. omit the clause. The sentence runs somewhat like the opening of 34:16, and παραδοθήσονται almost warns us that LXX. are in difficulties. ‫עתיך‬, ‘thy times,’ has evidently been misread: the obscure word ‫ עתיק‬suggests itself (23:18 fin.) but does not give any help” (2:270). When θεὸν was changed to κύριον the article was retained.

198 Those you feared will fear you

(33:7–9)

7 The prophecy reassures the audience that the tables will be turned so that the fearsome will be fearful. The papyri in the national library at Vienna numbered G 17417 and G 23164, include text from Isaiah 33:7–8, 17–19; 40:13–14, 24–26 (Bastianini 1982; Wessely 1909). This manuscript dates from the third century CE, and Rahlfs gave them the sigla 881 and 0948 (Rahlfs and Fraenkel 2004, 393– 394). Likely it is from the same manscript as papyrus G 2320. Weis noted that the reading ἐν τῷ φόβῳ ὑμῶν αὐτοὶ φοβηθήσονται implies not a single word ‫ֶא ְרֶאָלּם‬ but two words ‫ארא לם‬, as in 1QIsaa (Weis 1991).

520

commentary

8 Eusebius noted that the phrase “the fear of the nations has ceased” is missing in the Hebrew and other translations. Ottley attempted an explanation: “The easiest supposition seems to be, that, confusing the two expressions, ‫עבר ארח‬ ‘wayfaring man’ and ‫‘ מאס ערים‬he despiseth the cities,’ they omitted the first, and put the second in its place, reading ‫‘ עמים‬peoples’ for ‫ערים‬, and perhaps taking ‫מאס‬, in the sense of ‫מסס‬, of fainting for fear. Whether ‫ עבר‬was conversely read after ‘covenant,’ and ‫הפר‬, ‘he hath broken,’ omitted, or the latter paraphrased as αἴρεται, it is hardly possible to say” (Ottley 1904). Note the Dead Sea Scroll (1QIsaa) has ‫ עדים‬in place of ‫ערים‬. 9 Ottley suggested G read ‫ גמא‬instead of ‫“ קמל‬withers,” and ‫ערבים‬, “willows” instead of ‫“ כערבה‬like a desert.” According to Eusebius, “Lebanon” refers to Jerusalem, as in Zechariah 11:1 and Ezekiel 17:3–4, and being put to shame refers to the cessation of sacrifice (2.4).

199 Now I will be exalted and you will see

(33:10–12)

10 The reversal indicated in the preceding paragraph now has a cause: Lord will arise. Despite the combination of resurrection (ἀναστήσομαι), glorification (δοξασθήσομαι), and exaltation (ὑψωθήσομαι). Eusebius did not understand Isaiah 33:10 as a prophecy of Jesus’s resurrection and ascension. In his Commentary on Isaiah 2.4, all he had to say is, Ὁ μὲν οὖν φιλάνθρωπος θεὸς “ἀγγέλους ἀπέστειλεν εἰρήνης” πρὸς τὸν Ἰουδαίων λαὸν “πικρῶς κλαίοντας καὶ παρακαλοῦντας” ἀποδέξασθαι τὴν εὐαγγελιζομένην αὐτοῖς “εἰρήνην”. ἐπεὶ δὲ οὐκ ἐδέξαντο αὐτούς, ἐπιφέρει φάσκων· νῦν ἀναστήσομαι, λέγει κύριος, νῦν δοξασθήσομαι, νῦν ὑψωθήσομαι· νῦν ὄψεσθε, νῦν αἰσθηθήσεσθε, τὴν δευτέραν αὐτοῦ καὶ ἔνδοξον παρουσίαν ἐπαγγελλόμενος, καθ’ ἣν ὄψονται καὶ αἴσθησιν αὐτοῦ τῆς θεότητος λήψονται. τότε δὲ δοξασθήσεται αὐτὸς καὶ ὑψωθήσεται. καὶ τότε γνώσονται, ὅτι ματαία ἦν ἄρα ἡ ἰσχὺς τοῦ πνεύματος αὐτῶν· πῦρ γὰρ κατέδεται αὐτούς, διὸ εἰς αὐτῶν πρόσωπον εἴρηται· ματαία ἡ ἰσχὺς τοῦ πνεύματος ὑμῶν, πῦρ κατέδεται ὑμᾶς. In short, he blamed Jews for rejecting the prophets, and said this prophecy refers to the second coming (τὴν δευτέραν αὐτοῦ καὶ ἔνδοξον παρουσίαν) because of the following verse, with no mention of resurrection. The only other early commentator (before the middle of the 4th century) who has anything to say about Isaiah 33:10 was Cyprian. In Test. 2.26 he linked Daniel 7:13–14, Isaiah 33:10–11, Psalm 110:1–2, Revelation 1:12–18, and Matt 28:18–20 to show that after his resurrection, Christ would receive all power from the Father.

commentary

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11 When Lord arises and is exalted, the addressees both benefit (in seeing and perceiving) and suffer (in being devoured by fire). Ottley suggested G read ‫תראו‬ or ‫ תחזו‬instead of ‫“ תהרו‬you will conceive” and ‫“ תבושו‬be ashamed” instead of ‫“ חשׁשׁ‬dry grass.” Clement of Alexandria (Protr. 10) quoted 33:11 to warn his readers of the penalty of disobedience. 12 Scholz suggested G read ‫“ שׂדה‬field” instead of ‫“ שׂיד‬lime.” According to Eusebius, the addressees are the nations since they will be burned (2.4).

200 All will know my power

(33:13–14)

13 Barn. 9.1 quotes 33:13 as a prophecy of the circumcision of Christian ears: Ἀκοῇ ἀκούσονται οἱ πόρρωθεν, ἅ ἐποίησα γνώσονται. Justin (Dial. 70) quoted 33:13– 19 as a prophecy of the bread and cup Christ gave “us,” and of the appearance of glorified Christ to Christians: Ἀκούσατε, οἱ πόῤῥωθεν, ἃ ἐποίησα· γνώσονται οἱ ἐγγίζοντες τὴς ἰσχύν μου. Ἀπέστησαν οἱ ἐν Σιὼν ἄνομοι· λήψεται τρόμος τοὺς ἀσεβεῖς. Τίς ἀναγγελεῖ ὑμῖν τὸν τόπον τὸν αἰώνιον; Πορευόμενος ἐν δικαιοσύνῃ, λαλῶν εὐθεῖαν ὁδὸν, μισῶν ἀνομίαν καὶ ἀδικίαν, καὶ τὰς χεῖρας ἀφωσιωμένος ἀπὸ δώρων, βαρύνων ὦτα ἵνα μὴ ἀκούσῃ κρίσιν ἄδικον αἵματος, καμμύων τοὺς ὀφθαλμοὺς ἵνα μὴ ἴδῃ ἀδικίαν· οὗτος οἰκήσει ἐν ὑψηλῷ σπηλαίῳ πέτρας ἰσχυρᾶς. Ἄρτος δοθήσεται αὐτῷ, καὶ τὸ ὕδωρ αὐτοῦ πιστόν. Βασιλέα μετὰ δόξης ὄψεσθε, καὶ οἱ ὀφθαλμοὶ ὑμῶν ὄψονται πόῤῥωθεν. Ἡ ψυχὴ ὑμῶν μελετήσει φόβον κυρίου. Ποῦ ἐστιν ὁ γραμματικός; Ποῦ εἰσιν οἱ βουλεύοντες; Ποῦ ἐστιν ὁ ἀριθμῶν τοὺς τρεφομένους, μικρὸν καὶ μέγαν λαόν; Ὧι οὐ συνεβουλεύσαντο, οὐδὲ ᾔδεισαν βάθη φωνῶν, ὥστε μὴ ἀκοῦσαι· λαὸς πεφαυλισμένος, καὶ οὐκ ἔστι τῷ ἀκούοντι σύνεσις.

201 The blameless one will warn you

(33:14–15)

14 The rhetorical questions asks who will warn about a fire and an eternal place. Although Tertullian (Adv. Jud. 13) quoted 33:14–16 as a prophecy of the “eternal place,” that is heaven, Eusebius considered the eternal place and the fire one and the same, and therefore is the place prepared for the devil and his angels (Matt 25:41). Although G usually translated ‫ חנפים‬as ἄνομοι (9:17; 10:6; 24:5; 32:6), here we have ἀσεβεῖς. Ottley suggested G read ‫“ יגיד‬make known” instead of ‫“ יגור‬soujourn.” Scholz suggested G read ‫ מקום‬instead of ‫“ מוקדי‬burnings.” 15 As Scholz suggested, G chose μισῶν because of its phonological similarity to ‫מאס‬. According to Eusebius, these witnesses are the prophets, every god-loving person, and especially the apostles (2.5).

522 202 You will see distant land

commentary

(33:16–18)

16 Because S has a subjunctive οἰκήσῃ rather than the future in other manuscripts, we must consider what type of modality is intended here. Smyth describes three main uses: voluntative (“may he”), deliberative (“let us”), and anticipatory (“he will”) (1956, sec. 1796). Because the deliberative use is primarily for first-person statements, and the anticipatory use is mainly found in Homeric Greek, the voluntative “may he reside” is the proper interpretation. Barn. 11.4–5 quotes 33:16 as prophecy of Jesus’ baptism (water) and crucifixion (rock): κατοικήσεις ἐν ὑψηλῷ σπηλαίῳ πέτρας ἰσχυρᾶς καί· τὸ ὕδωρ αὐτοῦ πιστόν· ̀ φόβον κυρίου. This passage βασιλέα μετὰ δόξης ὄψεσθε, καὶ ἡ ψυχὴ ὑμῶν μελετήσει interprets the “king in his glory” as the Son (at baptism). 17 Cyprian (Test. 2.29) quoted 33:17 as a prophecy of the eternal reign of Christ. Tertullian (Adv. Jud. 13) quoted it as prophecy of Christ’s miracles in the presence of the Jews (“you will see the king with his glory”), and of the prohibition against Jews living in their land (“you shall see the land from afar”). Hippolytus (Antichr. 44) quoted it as a prophecy of Jesus’ second advent. 18 Note the difference between Rahlfs (τρεφομένους, B) and Ziegler (συστρεφομένους, SA). The use of φόβος in a positive context calls for closer inspection. Muraoka presents three clusters of meaning for this noun (dread, reverence, and an object of fear). The one that most suits being the object of a verb (as of μελετάω here) is an object of fear, i.e., that which/whom is feared, which is also appropriate in Isa 8:12–13; 24:17–18; Gen 31:42; Dan 11:31. Nevertheless, Eusebius interpreted the fear here in light of what precedes, explaining that those cast out far from this land “will fall into fear of their condemnation” (2.5). On the meaning of μελετάω see the discussion on 38:14.

203 Where are the scholars?

(33:18–19)

18 Eusebius identified the addressees here as the scribes and Pharisees condemned by Jesus in Matt 23:13. He repeatedly qualified the gathering with κολακείαις “with flattery”: ὁ ἀριθμῶν τοὺς τρεφομένους, μικρὸν καὶ μέγαν λαόν, ᾧ οὐ συνεβουλεύσαντο, κολακείαις δὲ αὐτοὺς τρέφοντες διέστρεφον. Ottley suggested that τρεφομένους, the reading of B (and Eusebius), is the only one that corresponds to the Hebrew, and that συσ- may have been prefixed to the verb in almost all other manuscripts under the influence of the preceding τους. Paul alluded to 33:18 in 1Cor 1:20 as follows: ποῦ σοφός; ποῦ γραμματεύς; ποῦ συζητητὴς τοῦ αἰῶνος τούτου; οὐχὶ ἐμώρανεν ὁ θεὸς τὴν σοφίαν τοῦ κόσμου;

commentary

523

19 The translation συνεβουλεύσαντο indicates that G read ‫“ נועץ‬was counselled” where MT has ‫“ נועז‬be insolent”. The masculine singular relative pronoun most simply refers back to the people. The dative with συμβουλεύω indicates who was consulted, as in Herodotus, Histories 2.107.2 συμβουλεύεσθαι τῇ γυναικί, so in this case an unspecified plural “they” did not consult the people. The syntax of this verse is difficult in Greek. Ottley has “with whom they took not counsel, nor knew he them: deep of speech, so that he heard them not: (it is) a despised people, and there is no understanding to him that heareth.” Silva has “They took no counsel with him, nor did he know deep speech, so that a despised people could not hear, and there is no understanding to the one who hears.” Eusebius evidently had some difficulty too; he brought in Symmachus as a clearer translation. Eusebius continued to apply this prophecy to Jesus’ opponents, saying they are the despised people who cannot understand the people of deep speech (2.5).

204 Jerusalem is our salvation

(33:20–22)

20 The phrase Ἰδοὺ Σιὼν ἡ πόλις τὸ σωτήριον ἡμῶν has no verb, so it could be interpreted as an equative verbless clause “Look, the city of Sion is our salvation!” (Silva) or as an exclamation “Look, the city of Sion, our salvation!” (Brenton and Ottley). Eusebius is not much help; in his interpretation of the LXX he said we are invited to look at the city that is is called our salvation (τὴν πόλιν τὴν καλουμένην τὸ σωτήριον ἡμῶν). The phrase εἰς τὸν αἰῶνα χρόνον appears in Isaiah also in 9:6; 13:20 (which translates the same Hebrew as 33:20); 14:20; 18:7; 34:10, 17. Outside of Isaiah, it appears in the translated LXX only in Exodus 14:13, as well as in Judith 15:10; Pss. Sol. 15:13; Baruch 3:32. Because αἰῶνα is not an adjective but rather a noun like χρόνον, the relationship between the two nouns deserves some explanation. Eusebius saw no need to explain the grammar here; to him it means the stakes of this new city will be immovable, in contrast to the shakings it had experienced in the past. Irenaeus (Haer. 3.20.4) quoted 33:20 as a prophecy that Christ the savior would be visible, since it says, “your eyes shall see our salvation.” 21 There is no difference in meaning between διώρυγες (the reading of A, Rahlfs, and Ziegler) and διώρυχες (the reading of B); both mean canals. The active participle ἐλαῦνον “driving” modifies πλοῖον “ship,” not the verb “go” adverbially.

524 205 Lord our king will save us

commentary

(33:22–24)

22 The Acts of Pilate 16 (first Greek form) has the Jewish people quoting 33:22 in reference to the one Lord of Israel. Corrector ca corrected the mistaken reading originally penned by scribe B “my God is Megar” to “my God is great,” which is what all other witnesses have. 23 Ottley pointed out that is unclear whether the metaphor with its cords, pole, and tarp envisages a ship or a tent, but Eusebius clearly understood it as a ship (ἐρράγη τὰ σχοινία καὶ ὁ ἱστὸς δὲ αὐτῆς ὡσπερεί τινος νηὸς ἐν χειμῶσι καὶ κλύδωσι, 2.6). 24 Acts 10:43 may be alluding to this forgiveness of sins as what is mentioned by prophets, in its statement, τούτῳ πάντες οἱ προφῆται μαρτυροῦσιν ἄφεσιν ἁμαρτιῶν λαβεῖν διὰ τοῦ ὀνόματος αὐτοῦ πάντα τὸν πιστεύοντα εἰς αὐτόν.

206 Lord’s anger is against all the nations

(34:1–4)

1 Nations, rulers, the land, and its inhabitants are all summoned. The translation of ‫“ לאמים‬peoples” as ἄρχοντες has precedent in Gen 27:29 and occurs again in Isa 41:1; 43:4, 9. Eusebius interpreted γῆ (land) to mean the οἰκουμένη (world). 2 The nations are summoned to learn of their destruction because of Lord’s wrath. 3 The extent of the destruction is presented in physiological and sensual images of rising odor and blood-drenched mountains. 4 Matt 24:29 has καὶ οἱ ἀστέρες πεσοῦνται ἐκ τοῦ οὐρανοῦ καὶ αἱ δυνάμεις τῶν οὐρανῶν σαλευθήσονται. Mark 13:25 has καὶ οἱ ἀστέρες ἔσονται ἐκ τοῦ οὐρανοῦ πίπτοντες καὶ αἱ δυνάμεις αἱ ἐν τοῖς οὐρανοῖς σαλευθήσονται. The citation in Luke 21:26 is from the Vaticanus text: αἱ γὰρ δυνάμεις τῶν οὐρανῶν σαλευθήσονται. Hebrews 1:12 uses the same verb ἑλίσσω in saying καὶ ὡσεὶ περιβόλαιον ἑλίξεις αὐτούς, ὡς ἱμάτιον καὶ ἀλλαγήσονται. Rev 6:13 alludes to the stars falling like figs, in the words καὶ οἱ ἀστέρες τοῦ οὐρανοῦ ἔπεσαν εἰς τὴν γῆν, ὡς συκῆ βάλλει τοὺς ὀλύνθους αὐτῆς ὑπὸ ἀνέμου μεγάλου σειομένη. Tertullian (Herm. 34) quoted “the sky will be rolled up like a scroll” to show that creation will return to nothing. Clement of Rome (2 Clem 16.3) alluded to the Codex Vaticanus text as τακήσονται τινες τῶν οὐρανῶν to show that the judgement is coming.

commentary

207 Sword and land drunk with blood and fat

525 (34:5–7)

5–6 Matt 11:5 and Luke 7:22 allude to Isaiah 35:5–6. Matthew’s wording, τυφλοὶ ἀναβλέπουσιν καὶ χωλοὶ περιπατοῦσιν, λεπροὶ καθαρίζονται καὶ κωφοὶ ἀκούουσιν, καὶ νεκροὶ ἐγείρονται καὶ πτωχοὶ εὐαγγελίζονται, differs from Luke’s only in the addition of καί several times. Jerome used this verse to show that even heaven is imperfect; how much more so the earth. 7 The preposition ἀπό is not the typical way to express what is causing drunkenness in Greek; here in both instances the translator used it because it is a formal equivalent of the Hebrew ‫מ‬. In verse 6, the same idea is expressed without ἀπό, in ἡ μάχαιρα Κυρίου ἐνεπλήσθη αἵματος, because there the Hebrew has no ‫מ‬. Revelation 17:6 alludes the image of being drunk from blood, in the words καὶ εἶδον τὴν γυναῖκα μεθύουσαν ἐκ τοῦ αἵματος τῶν ἁγίων καὶ ἐκ τοῦ αἵματος τῶν μαρτύρων Ἰησοῦ.

208 Creatures will occupy the land

(34:8–15)

8 Matthew 11:22 echoes the day of judgement, with the words Τύρῳ καὶ Σιδῶνι ἀνεκτότερον ἔσται ἐν ἡμέρᾳ κρίσεως ἢ ὑμῖν. 9 Because it is in parallel with pitch, θεῖον here is not the accusative of the adjective θεῖος “divine” but the neuter noun θεῖον, sulfur, i.e. brimstone. 10 Note the difference between Ziegler’s πολύν ἐρημωθήσεται (following S) and Rahlfs’ ἐρημωθήσεται (following B). The genitives of time νυκτὸς καὶ ἡμέρας indicate when the burning takes place. See the note at 33:20 regarding the phrase εἰς τὸν αἰῶνα χρόνον. Revelation 14:11 alludes to the smoke going up forever, night and day: καὶ ὁ καπνὸς τοῦ βασανισμοῦ αὐτῶν εἰς αἰῶνας αἰώνων ἀναβαίνει, καὶ οὐκ ἔχουσιν ἀνάπαυσιν ἡμέρας καὶ νυκτὸς οἱ προσκυνοῦντες τὸ θηρίον καὶ τὴν εἰκόνα αὐτοῦ. Revelation 18:18 mentions the smoke: καὶ ἔκραζον βλέποντες τὸν καπνὸν τῆς πυρώσεως αὐτῆς. Revelation 19:3 again alludes to the eternally rising smoke: καὶ ὁ καπνὸς αὐτῆς ἀναβαίνει εἰς τοὺς αἰῶνας τῶν αἰώνων. 11 Swete spelled ἴβεις the way it is spelled in S, εἴβεις. A σπαρτίον is a diminuitive σπάρτον, “cord”; commonly it is used for measuring (Jer 52:21; Ezek 40:3; Job 38:5), which is how it is used here, namely for measuring land (“geometry”). Brenton, Ottley, and Silva all call this the measuring line of desolation,

526

commentary

but I see no precedent for rendering this substantive adjective as an abstract noun. When used substantivally, it refers to a desolate place. Rev 18:2 alludes to the habitation of mythical beings, birds, and mixed creatures, with the words: καὶ ἐγένετο κατοικητήριον δαιμονίων καὶ φυλακὴ παντὸς πνεύματος ἀκαθάρτου καὶ φυλακὴ παντὸς ὀρνέου ἀκαθάρτου [καὶ φυλακὴ παντὸς θηρίου ἀκαθάρτου] καὶ μεμισημένου. Emerton argued (against Ziegler 1934, 70, 142) that G should not be used to posit an original Hebrew text longer than the MT, which included the statement that satyrs would dwell there. Emerton’s suggestion is that σπαρτίον γεωμετρίας ἐρήμου corresponds to ‫קו תהו‬, that G read ‫ בהו‬as ‫“ בה‬in her,” and ‫ואיי‬ instead of ‫ואבני‬. It is therefore unnecessary to posit a Hebrew text containing the words ‫ושעירים ישבו בה‬, which were translated by G yet the words ‫ואבני בהו‬ were not (Emerton 1982a). 12 The desolation of the land leads to anarchy. The Hebrew corresponding to οἱ ἄρχοντες αὐτῆς is ‫חריה‬. G read ‫ אין‬without the conjunction instead of ‫ואין‬, he read ‫ מלכיה‬instead of ‫מלוכה‬, and ‫ וקראיה‬instead of ‫יקראו‬. Eusebius saw the fulfilment of this prophecy in the expulsion of Jews from Jerusalem. 13 Ziegler pointed to 35:7 to support the reading ἔπαυλις (in S, Rahlfs, and Ziegler); it was changed by corrector cb3 to the plural ἐπαύλεις, which matches the reading of A and B. 14 Note the difference between Rahlfs (βοήσουσιν, the reading of S*) and Ziegler (βοήσονται, the reading of Scb2, A, and B). The rough breathing mark on αὑτοῖς is to indicate this is a reflexive pronoun. As in 34:11, allusions to this verse imply that mythical creatures were considered unclean spirits. Matthew 12:43 might allude to the belief that such mythical beings lived in the desert seeking rest, in the words Ὅταν δὲ τὸ ἀκάθαρτον πνεῦμα ἐξέλθῃ ἀπὸ τοῦ ἀνθρώπου, διέρχεται δι’ ἀνύδρων τόπων ζητοῦν ἀνάπαυσιν καὶ οὐχ εὑρίσκει. Once again, the language of Revelation 18:2 echoes some of the ideas of this verse, strengthening its association with 34:11. 15 Ottley suggested G read ‫ קפד‬instead of ‫קפוז‬.

209 Lord protects the deer

(34:16–17)

16 According to Eusebius, the deer (a clean animal) who were commanded are the apostles, commanded to make disciples of all nations.

commentary

527

17 The phrase διεμέρισεν βόσκεσθαι implies an object that must be made explicit in English, and his hand distributed food for them to be fed. The feminine gender of αὐτῆς refer to an implied γη, land that is inherited (κληρονομήσατε), or it could simply be feminine because the Hebrew pronoun is feminine here (‫)בה‬.

210 Rejoice, deserted land!

(35:1–2)

1 The adjective ἔρημος is feminine (as is usual for the substantive use), agreeing with the feminine nominative participle of διψάω. My translation retains the adjective form and supplies “land,” representing the implied noun γῆ. Arie van der Kooij argued on the basis of 32:2 and 25:5, where Zion is associated with a “thirsty land,” that G “reflects the idea that the transformation of the desert as an image alludes to the restoration of Zion from being a desert to a place of life” (2010, 11). Van der Kooij pointed out that according the Eusebius, the desert in 35:1–2 is not the same “desert” as in chapter 34, where it was Jewish Jerusalem; but contra van der Kooij’s (unreferenced) assertion that here the desert alludes to Zion, Eusebius did not call the desert Zion or Jerusalem in 2.9, but rather it is the church of God (καὶ ἡ πάλαι δὲ ἔρημος καὶ ἄνυδρος καὶ ἄκαρπος, λέγω δὲ ἡ ἐκκλησία τοῦ θεοῦ). To arrive at τὰ ἔρημα τοῦ Ἰορδάνου, rather than claiming “this expression has no basis in the Hebrew text” (van der Kooij 2010, 13), it seems to me preferable to suppose (as Ottley did) that G derived ‫ גילת‬from ‫“ גלה‬lay bare” rather than ‫“ גיל‬exult” and read ‫“ ירדן‬Jordan” rather than ‫“ ירק‬and singing,” an explanation van der Kooij accepted as incomplete (2010, 19). I remain unconvinced that G considered the “desert” here to refer to Zion. Justin (Dial. 69) quoted 35:1–7 (with minor changes) as a prophecy that Gentiles would renounce idols and hope in Christ, as follows: Εὐφράνθητι ἔρημος ἡ διψῶσα, ἀγαλλιάσθω ἔρημος, καὶ ἐξανθείτω ὡς κρίνον. Καὶ ἐξανθήσει καὶ ἀγαλλιάσεται τὰ ἔρημα τοῦ Ἰορδάνου, καὶ ἡ δόξα τοῦ Λιβάνου ἐδόθη αὐτῇ, καὶ ἡ τιμὴ τοῦ Καρμήλου. Καὶ ὁ λαός μου ὄψεται τὸ ὕψος κυρίου, καὶ τὴν δόξαν τοῦ Θεοῦ. Ἰσχύσατε χεῖρες ἀνειμέναι, καὶ γόνατα παραλελυμένα. Παρακαλεῖσθε οἱ ὀλιγόψυχοι τῇ καρδίᾳ, ἰσχύσατε, μὴ φοβεῖσθε. Ἰδοὺ ὁ Θεὸς ἡμῶν κρίσιν ἀνταποδίδωσι καὶ ἀνταποδώσει· αὐτὸς ἥξει καὶ σώσει ἡμᾶς. Τότε ἀνοιχθήσονται ὀφθαλμοὶ τυφλῶν, καὶ ὦτα κωφῶν ἀκούσονται· τότε ἁλεῖται ὡς ἔλαφος ὁ χωλὸς, καὶ τρανὴ ἔσται γλῶσσα μογιλάλων· ὅτι ἐῤῥάγη ἐν ἐρήμῳ ὕδωρ καὶ φάραγξ ἐν τῇ διψώσῃ, καὶ ἡ ἄνυδρος ἔσται εἰς ἕλη, καὶ εἰς διψῶσαν γῆν πηγὴ ὕδατος ἔσται. Tertullian (Marc. 4.8) saw in 35:1 a prophecy that Jesus’ temptation would be in the desert. 2 Tertullian (Marc. 4.10) saw in 35:2 a prophecy of Jesus healing the palsy. The original reading of S*, καμήλου was changed (apparently by ca) to Καρμήλου,

528

commentary

figure 3 Marginal dots at Isaiah 35:2 in Codex Sinaiticus

the reading of A and B, followed by Rahlfs and Ziegler. Ziegler makes no note of this change. The mistake was likely because the word spans a page break exactly where the ρ should be. The CodexSinaiticus.org transcription has an awkward paragraph division before καὶ ἡ τιμὴ τοῦ καμήλου. All other editions connect this phrase to what precedes rather than what follows, and therefore their interpretations are more sensible. Certainly Eusebius read the glory and the honor together; he wrote, ταύτῃ δὲ καὶ ἡ δόξα τοῦ Λιβάνου καὶ ἡ τιμὴ τοῦ Καρμήλου δέδοται. The mistaken paragraph division here was a likely prompted by the slightly indented preceding line.

211 Our God will repay

(35:3–4)

3 When the object of ἀνίημι is hands (as in Sirach 30.34; Isa 37:27; 2 K 24:16 || 1 Chron 21:15), typically the meaning is to relent; but Isa 25:11 and Jer 15:6 have the sense of spreading out one’s hand for destruction. Eusebius here based his interpretation on the parallel with feeble knees, and certainly the command Ἰσχύσατε fits this meaning. The sense is the opposite of clenched and ready for action. These hands are relaxed, at ease, forceless; hence “impotent.” Hebrews 12:12 clearly alludes to exhortation to strenghten slack hands and knees in the words τὰς παρειμένας χεῖρας καὶ τὰ παραλελυμένα γόνατα ἀνορθώσατε. 4 Verburg argued that G wrote κρίσιν ἀνταποδίδωσιν καὶ ἀνταποδώσει to enhance the theme of judgment, as elsewhere in Isaiah where ἀνταποδίδωμι appears in 35:8; 59:18; 66:6 (Verburg 2014). John’s Gospel alludes to Zechariah, which echoes Isaiah; John 12:15 reads μὴ φοβοῦ, θυγάτηρ Σιών· ἰδοὺ ὁ βασιλεύς σου ἔρχεται. Ignatius (Magn. 9) saw the phrase “he will come and save us” as a prophecy of Jesus. Irenaeus (Haer. 3.20) used the same expression to prove that we cannot save ourselves. The Constitutions of the Holy Apostles (2.40) uses 35:3 to encourage bishops to comfort those who sin.

commentary

212 The redeemed will return with eternal happiness

529 (35:5–10)

5 Many Christian authors (beginning with the Synoptic Gospels, and including Origen, Cyril of Jerusalem, Athanasius, Eusebius, Lactantius, Cyprian, Novatian, Tertullian, Hymenaeus, Irenaeus, Justin) used this prophecy to prove that Jesus is the Christ and the Son of God. 6 The synoptic gospels allude to the blind seeing, lame walking, and deaf hearing. Matt 11:5 has τυφλοὶ ἀναβλέπουσιν καὶ χωλοὶ περιπατοῦσιν, λεπροὶ καθαρίζονται καὶ κωφοὶ ἀκούουσιν, καὶ νεκροὶ ἐγείρονται καὶ πτωχοὶ εὐαγγελίζονται. Luke 7:22 has ὅτι τυφλοὶ ἀναβλέπουσιν, χωλοὶ περιπατοῦσιν, λεπροὶ καθαρίζονται, κωφοὶ ἀκούουσιν, νεκροὶ ἐγείρονται, πτωχοὶ εὐαγγελίζονται, just like Matthew, except for few conjunctions. Justin (Dial. 69; 12; 1 Apol. 48) saw 35:1–7 as a prophecy of Jesus’ appearing and healing by his word. So did Irenaeus (Haer. 4.33.11), Tertullian (Answer to Jews 9; Marc. 4.10, 12, 24; Resurrection of the Flesh 20), Cyprian (Test. 2.7), Novatian (Trin. 9; 12), Lactantius (Inst. 4.15). Origen (Comm. Matt. 11.18) interpreted the healings in both physical and spiritual ways. 7 For εὐφροσύνη G probably read ‫ בנוה‬as ‫רנה‬. G guessed ὀρνέων as the meaning of ‫( תנים‬probably “jackals”), for which G has no consistent translation. 8 Verburg argued that G translated ‫ מסלול ודרך‬as ὁδὸς καθαρὰ to harmonize with ‫ סלל‬translated as “cleanse” in 57:14 (Verburg 2014). Revelation 21:27 alludes to the absence of unclean things, but with almost no lexical commonalities: καὶ οὐ μὴ εἰσέλθῃ εἰς αὐτὴν πᾶν κοινὸν καὶ [ὁ] ποιῶν βδέλυγμα καὶ ψεῦδος εἰ μὴ οἱ γεγραμμένοι ἐν τῷ βιβλίῳ τῆς ζωῆς τοῦ ἀρνίου. Tertullian (Marc. 4.24) saw 35:8 as the way of faith to reach God. In Res. 58, he said the “everlasting joy” comes after the resurrection. 9 Perhaps G read ‫“( רע‬evil”) instead of ‫“( פריץ‬violent”). According to Eusebius, the “redeemed” are those mentioned by 1Peter 1:19, redeemed by Jesus’ precious blood. 10 Although normally ὑπὲρ with the genitive indicates a subject matter, with κεφαλῆς it commonly means above, as in Deut 28:23; 2 Esdras 9:6; Jonah 4:6. Verburg suggested that the translation καὶ συνηγμένοι διὰ κύριον was influenced either by the antonym διασπείρω (as in 56:8) or by the theme of eschatological gathering as found for example in Isa 60 (Verburg 2014). Rev 21:4 alludes to the disappearance of sorrow without using any of the same vocabulary: καὶ ἐξαλείψει πᾶν δάκρυον ἐκ τῶν ὀφθαλμῶν αὐτῶν, καὶ ὁ θάνατος οὐκ ἔσται ἔτι οὔτε πένθος οὔτε κραυγὴ οὔτε πόνος οὐκ ἔσται ἔτι, [ὅτι] τὰ πρῶτα ἀπῆλθαν.

530 213 Assyria attacks Jerusalem

commentary

(36:1–2)

1 Marshall Hurwitz argued that chapters 36–39 were translated by a different translator than the rest of Isaiah (Hurwitz 1957, 75–83), on the evidence that anthropomorphisms are reduced, and vocabulary equivalents are more consistent, than in the rest of Greek Isaiah. (See also Ashmore 1972; Catastini 1989; 1983b; 1983a). Konkel noted that both G and Kingdoms ἐπὶ τὰς πόλεις do not include an equivalent to Hebrew ‫( כל‬Konkel 1993, 469). 2 When referring to a place, ἐν typically indicates where an event takes place or a situation obtains. Normally “in” is an appropriate translation, but we do not imagine Hezekiah was inside the aqueduct or the road. He was at the place where the aqueduct and road were, which in English we would express with “at.”

214 An embassy meets Rapsakes

(36:3)

3 The meaning of γραμματεύς is more than the “scribe” who was an expert in the law in the Gospels; it refers to a government-appointed recorder or clerk with authority in Exodus 5:6–19 and Acts 19:35. It appears in parallel with elders (Numbers 11:16) and is a military official in 1 Macc 5:42. Lust lists ὑπομνηματογράφος as a neologism but it is also reconstructed in a contemporary private letter (Witkowsky 1911, sec. 47). Muraoka said it is the “name of a great official in the Egyptian king’s household, and the corresponding official in the office of the minister of finance, and prob. in those of other high officials.”

215 Rapsakes denigrates Egypt’s help

(36:4–6)

4 This introductory formula Τάδε λέγει expresses authority. In the scriptures it usually introduces divine words, but here the source of the words is ὁ βασιλεύς. This is not unprecedented. The first instance of the phrase actually has Joseph as the speaker (Genesis 45:9). A royal speaker (Pharaoh) also appears in Exodus 5:10. Others’ words introduced using this formula include Israel (Numbers 20:14) and Balak (Numbers 22:16). The interrogative pronoun Τί πεποιθὼς εἶ; asks about not the object of (which would use the dative Τινι or the prepositions ἐπί τινι, ἔν τινι, or εἴς τινα) but the reason for the confidence.

commentary

531

5 The negative μή indicates a rhetorical question expecting a negative answer (Porter 1992, sec. 18.2.1). 6 The subject of εἰσελεύσεται could be referent of ὃς ἂν ἐπ’ αὐτὴν ἐπιστηριχθῇ, or (if that relative pronoun is resumed by αὐτοῦ), the subject of εἰσελεύσεται could be the referent of αὐτήν in that same phrase, i.e., the direct object of that phrase. In the first case the meaning would be “Whoever leans on it, he will penetrate into his own hand”. In the second case it would be a Nominativus Pendens, “as for he who leans on it, it will penetrate his hand.” Certainly the latter interpretation fits the context better.

216 Rapsakes denigrates Lord

(36:7–9)

7 Arie van der Kooij argued that G wished to avoid contradicting the centralization law in Deuteronomy 12 (van der Kooij 2006). Matt 27:43 echoes Isa 36:7’s claim of trusting God: πέποιθεν ἐπὶ τὸν θεόν, ῥυσάσθω νῦν εἰ θέλει αὐτόν. 8 On the spelling of μίχθητε (the spelling also of B), see BDAG μίγνυμι/μιγνύω, which refers to B-D-F §23. Rahlfs and Ziegler spell it μείχθητε. In the New Testament, this verb is common use for mixing liquids, and by extension, mixing people. But the broader meaning of the verb is to bring things in contact with each other (in a neutral sense), and often in a hostile sense of an encounter in battle. The article is used in τῷ κυρίῳ, which does not refer to God. The original scribe of S wrote ἡμῖν as the recipient of the horses, but the first person and second person pronouns were indistinguishable phonetically. Corrector ca changed this to ὑμῖν “to you,” which makes much more sense in context.

217 Rapsakes claims Lord’s commission

(36:10–11)

10 The question with μή expects a negative answer (Porter 1992, secs. 18, 2.1). It wasn’t without (ἄνευ) Lord, implying that Lord commissioned Rapsakes to attack. The words Κύριος εἶπεν πρὸς με Ἀνάβηθι καὶ κατάφθειρον τὴν γῆν ταύτην are marked with marginal asterisks; these words are absent in the editions of Rahlfs and Ziegler; B has Κύριος εἶπεν πρὸς μέ Ἀνάβηθι ἐπὶ τὴν γῆν ταύτην καὶ διάφθειρον αὐτήν. 11 The pronoun ἡμεῖς is redundant with ἀκούομεν, and is therefore emphatic. The emphasis does not come through in the translation “we understand it,” yet

532

figure 4

commentary

Marginal symbols at Isaiah 36:10 in Codex Sinaiticus

“we ourselves understand it” would be an awkward overtranslation. The conjunction ἵνα does not introduce the clause that has λαλεῖς as its verb. If it were, we would expect to find a subjunctive form instead of the indicative λαλεῖς. Rather ἵνα τί is the question “why?” BDAG describes this usage under ἱνατί. It is common in LXX and appears also in 1Cor 10:29; Matt 9:4; 27:46; Luke 13:7; Acts 4:25; 7:26. On the basis of 36:7, Justin Martyr attributed Psalm 110 to Hezekiah (Dial. 83). Clement of Alexandria (Strom. 5.14) found here evidence that the Lord is the God of all.

218 Rapsakes refuses to speak Aramaic

(36:12)

12 Twice we see κύριος with the article, when not referring to God.

219 Rapsakes addresses the people in Hebrew

(36:13–16)

13 The language spoken is here called “Judean.” In Josephus’ telling, the language is “Hebrew” (ἑβραϊστί, Ant. 10.8). The psychological effect would be greater if the people were also pressuring their king to surrender. 14 Rapsakes attempts to dissolve the relationship of trust between the people and their king. Instead of ἀπατάτω, the parallel in 4 Kingdoms 18:29 has ἐπαιρέτω. 15 Josephus summarized this part of the speech as δῆλον γὰρ ὡς τὸν λαὸν ὑμεῖς τε καὶ ὁ βασιλεὺς ἐλπίσι παρακρουόμενοι ματαίαις ἀντέχειν πείθετε (Ant. 10.9).

commentary

220 Rapsakes calls the people to surrender

533 (36:16–17)

16 The text the original scribe wrote is Η ΒΟΥΛΕΣΘΕ / ΕΥΛΟΓΗΘΗΝΑΙ · ΕΚ/ΠΟΡΕΥΕΣΘΑΙ ΠΡΟΣ / ΜΕ · ΚΑΙ ΦΑΓΕΣΘΑΙ Ε/ΚΑΣΤΟΣ ΤΗΝ ΑΜΠΕ/ ΛΟΝ ΑΥΤΟΥ. The initial Η might conceivable be interpreted as a relative pronoun Ἧι βούλεσθε εὐλογηθῆναι “by her whom you want to be blessed …,” but there is no explicit or implicit antecedent for Ἧι. Rather “if,” the correction by cb3 and in all the other manuscripts, is to be preferred. 17 In Josephus’ telling, Rapsakes omits the promise of a fertile land (Ant. 10.10).

221 Rapsakes points to past victories

(36:18–21)

18 The earlier manuscript Rahlfs 902 supports the word order of S and A ὑμᾶς ἀπατάτω against B, and the word order of the original scribe of S ὑμᾶς ῥύσεται against A and B. The verb ῥύομαι has appeared only three times in Isaiah before chapter 36, where it appears seven times, and once again in 37:12. Thereafter it appears in chapters 44; 47–52; 54; 59; 63, but in those later instances it usually translates ‫גאל‬. In this chapter it refers to the military protection a god provides. The plural subject ἐρρύσαντο οἱ θεοὶ shifts to the singular by means of the distributive pronoun ἕκαστος, so that τὴν ἑαυτοῦ is now singular. 19 The reader unfamiliar with the names Amar, Arphath, and Seppharin would assume these are cities in Samaria. In Eusebius’s text, the spellings are Αἰμὰθ, Ἀρφάδ, and Ἐπφαρουέμ. There is no city named Amar, but the Hebrew Hamath is on the Orontes in Syria; Arpad is in northern Syria; Sepharvaim is on the Euphrates. Eusebius explained that the reason Samaria was destroyed is given here: they had turned to many gods, disbobeying their ancestral laws (2.10). 20 Matt 27:43 echoes the disparaging mockery that casts doubt on God’s willingness to save, in the words πέποιθεν ἐπὶ τὸν θεόν, ῥυσάσθω νῦν εἰ θέλει αὐτόν. 21 Eusebius affirmed that silence is the appropriate response to blasphemers in times of persecution or public debates (2.10).

534 222 The embassy reports back to Hezekiah

commentary

(36:22)

22 The plural τοὺς χιτῶνας probably refers not to a specific type of clothing (tunic, shirt), but to clothes generally, as also in Mark 14:63. However, in Mark, the verb is not σχίζω but διαρήσσω.

223 Hezekiah reacts to the embassy’s report

(37:1–2)

1 According to Eusebius, Hezekiah substituted sackcloth for his royal clothing to signify his misery and distress, and because of this humilty, God responded with compassion and mercy (2.11). 2 The verb ἀπέστειλεν is singular, with Hezekiah still as its subject. The people he sends are described with the plural participle περιβεβλημένους σάκκους, which is the phrase picked up by Revelation 11:3, Καὶ δώσω τοῖς δυσὶν μάρτυσίν μου καὶ προφητεύσουσιν ἡμέρας χιλίας διακοσίας ἑξήκοντα περιβεβλημένοι σάκκους.

224 The embassy consults Isaiah

(37:3–4)

3 The earlier manuscript 902 does not include ἡ before σήμερον. According to Eusebius, Hezekiah referred to himself only by name, not by title “the king” because the humble occasion did not permit it (οὐ γὰρ ὁ καιρὸς αὐτῷ τοῦτ’ ἐπέτρεπε λέγειν ταπεινουμένῳ τῆς παρούσης ἕνεκα συμφορᾶς, 2.11). 4 The phrase καὶ δεηθήσῃ πρὸς Κύριον τὸν θεόν σου is absent in A, and corrector cb2 also deleted it from S, indicating a very close relationship between A and Scb2, since the omission in A is likely due to parablepsis involving σου. Corrector cb3 later reinstated the phrase. Rahlfs and Ziegler spell καταλελιμμένων as καταλελειμμένων. The verb. The verb δέομαι (which forms its future as δεηθησομαι and refers to requesting) is not to be confused with δέω (which forms its aorist passive as δεθῆναι and refers to binding). The vowel cluster εη in δεηθήσῃ does not contract because the root was originally *δεϝ, as evidenced by the Homeric form δεύομαι. Justin Martyr (Dial. 83) appeals to this verse in his argument that Psalm 110 should be applied not to Hezekiah but to Christ.

commentary

225 Isaiah’s reply

535 (37:5–7)

5 Since the servants of the king are reported to have come to Isaiah but not to have said anything, Eusebius inferred that Isaiah anticipated their words (2.11). 6 Here τὸν κύριον does not refer to God, and therefore has an article. 7 Where Rahlfs and Ziegler read the future form ἐμβαλῶ, our manuscript (ἐμβάλλω) and B (ἐνβάλλω) have the present form. The translation “when he hears a message he will return” indicates not simultaneous action (which would be “while he hears a message”) but consequent action, reflecting the perfective semantics of the Greek aorist.

226 Rapsakes returns

(37:8)

8 In place of Λόμναν (which is the reading Rahlfs adopted), B has Λόβναν and Ziegler has Λομνα. The subject of κατέλαβεν πολιορκοῦντα τὸν βασιλέα Λόμναν is Rapsakes, and the object is τὸν βασιλέα, modified by πολιορκοῦντα, which has Λόμναν as its object. In other words, Rapsakes left Jerusalem and rejoined the Assyrian king while the king was beseiging Lomna.

227 Rapsakes sends another warning to Hezekiah

(37:9–13)

9 G moved Θαράθα βασιλεὺς Αἰθιόπων into the subordinate clause. The Hebrew says “he heard concerning Tirhakah the king of Cush, saying, ‘He has set out to fight against you.’” His consequent departure means any communication to Jerusalem must now be in writing. 10 Our manuscript’s reading ης could be the present subjunctive ᾖς or the imperfect ἦς. The subjunctive would give a contingent sense, hence my translation “might be trusting”; the imperfect would give a past sense, “you used to trust.” Because this is an imperative recommending a decision in the present, the subjunctive is preferable. 11 The use of the particle ὡς here is described in BDAG ①ⓑδ. The phrase ἐξηγοῦντο ὡς in Luke 24:35 corresponds to English “they told how”; similarly Luke 8:47 ἀπήγγειλεν ὡς, where the woman told them “that” she was healed, and Luke 25:53 ἐθεάσαντο ὡς, where the women saw “how” his body was placed.

536

commentary

12 Rahlfs and Ziegler differ regarding the proper name that in our manuscript is spelled Θεμά. Ottley noted, “The following proper name, Θαιμὰδ A, Θεεμὰθ B, Θαιμὰν Q, may have been conjecturally altered: but the LXX. spelling of unfamiliar proper names is so erratic, that no inference can, as a rule, be drawn from it” (1904, 1:2:288). 13 Rahlfs and Ziegler differ regarding Ἀμὰρ and Ἀρφὰθ.

228 Hezekiah prays for salvation

(37:14–20)

14 The form ἀνεγνοι is the third person singular aorist indicative active of ἀναγινώσκω; this form is more commonly spelled ἀνέγνω. 15 According to Eusebius, Hezekiah confidently trusted in the prophet’s sacred promises and sent up the following theologically rich prayer. 16 Acts 4:24 echoes Hezekiah’s address, with the words δέσποτα, σὺ ὁ ποιήσας τὸν οὐρανὸν καὶ τὴν γῆν καὶ τὴν θάλασσαν καὶ πάντα τὰ ἐν αὐτοῖς. It is clear that the indeclinable noun χερουβείν is genitive because of the preceding τῶν. 17 G refrained from the anthropomorphisms involving God’s “ear” and “eyes”; The Hebrew says, “Yahweh, extend your ear and hear! Yahweh, open your eyes and see!” 18 The prepositional phrase ἐπ’ ἀληθείας appears also in the New Testament, modifying the expressions “you teach the way of God” (Matt 12:14; Luke 20:21) “you have said” (Mark 12:32); “I tell you” (Luke 4:25); “this man was with him” (Luke 22:59); also Acts 4:27; 10:34. It usually appears near the beginning of a sentence and corresponds to “in truth” or “truly.” 19 The plural form ξύλα is typically used when wood is the substance, the building material. Galatians 4:8 echoes the image of not being gods: Ἀλλὰ τότε μὲν οὐκ εἰδότες θεὸν ἐδουλεύσατε τοῖς φύσει μὴ οὖσιν θεοῖς. 20 The original reading of S, σοι, θεὸς μόνος would require θεὸς μόνος to be functioning as vocatives: “it is yours, only God.” Corrector ca changed this phrase to συ ει ο θεος μονος, which is the reading of B (adopted by Rahlfs and Ziegler), and would mean “you are the only God.” The expression θεὸς μόνος is used by Novatian (Trinity 30). This phrase is rare in the LXX, appearing in 4 Kgdms 19:15;

commentary

537

Ps 85:10b; Isa 37:16, 20; 2Macc 7:37; 4Macc 5:24. John 5:44 uses it in the question τὴν δόξαν τὴν παρὰ τοῦ μόνου θεοῦ οὐ ζητεῖτε;.

229 Isaiah confirms Hezekiah’s prayer

(37:21)

21 G read the ambiguous ‫ וישלח‬as a passive rather than the active (as it is pointed in the MT). G added Ἤκουσα, which does appear in 4 Kingdoms 19:20, however there it is at the end of the verse, where it is also in the Hebrew of 2 Kings 19:20.

230 God’s word about Sennacherib

(37:22–25)

22 The phrase περὶ αὐτοῦ indicates the topic of the prophecy is Sennacherib; he is the addressee. Because θυγάτηρ is not vocative but nominative, the virgin daughter Zion and daughter Jerusalem are the subject rather than the addressee of the verb. Eusebius confirms this with his interpretation, ἡ δὲ θαρσοῦσα τῇ ἑαυτῆς καθαρότητι καὶ τῷ ἑαυτῆς βοηθῷ θεῷ τὸν ὑπερήφανόν σου λογισμὸν καὶ τὰς ἀπειλὰς ἐκείνας ἐξεφαύλισε καὶ ἐμυκτήρισεν ὡς οὐδενὸς ἀξίας (2.13). The phrase ἐπὶ σοὶ κεφαλὴν ἐκίνησεν has a parallel in Mark 15:29||Matt 27:39 and Sirach 12:18; 13:7 (τὴν κεφαλὴν αὐτοῦ κινήσει ἐπὶ σοί). It is an act of derision; BDAG says this usage appears in Homer. Jerusalem is thumbing her nose at Sennacherib. 23 The rhetorical questions refer to the arrogance the Assyrians showed to the Judeans. 24 The Holy One of Israel accuses the Assyrians of boasting of their military accomplishments. 25 Michael van der Meer demonstrated that γέφυρα refers to not a dam but a bridge. He argued that G had in mind the specific bridge over the Euphrates in Babylon. G read ‫ קור‬as ‫ קרה‬and ‫ מצור‬as from ‫( צור‬van der Meer 2008a, 233–234). Eusebius preferred to expound the version of Symmachus, “I dug and I drank water and laid waste, stopping up all rivers with my footprint,” and claimed that these words recall the rivers obliterated by Assyria, and symbolize the many nations who thought they had their gods’ support (2.13).

538 231 God has brought down mighty nations

commentary

(37:26–27)

26 According to Eusebius, God takes the credit for the Assyrians’ victories by withdrawing his protection from the cities he had formerly defended because of their profane behaviour (2.13). 27 Eusebius explained that the comparison is with grass which does not bear fruit because the people did not bear the good fruit of godliness (2.13).

232 The survivors will be from Jerusalem

(37:28–32)

28 The “going out and coming in” refer, in Eusebius’ interpretation, to the Assyrian king’s reasonings (2.13). 29 Theodoret alluded to the hook and bit of 27:29 in describing the death of Cyril (Ep. 180). 30 The original reading of S, τοῦτο δὲ σὺ τὸ σημεῖον παρὰ Κυρίου has a nominative personal pronoun with no verb. A verbless clause cannot have accusatives, so the neuters τοῦτο and τὸ σημεῖον must also be nominative, with τοῦτο modifying τὸ σημεῖον even though there is an intervening pronoun. Because σύ is more definite of the nominatives, it is the subject. However, σύ is simply a misspelling for the dative σοι, because οι and υ sounded the same at this point in the evolution of Greek pronunciation. Corrector cb3 changed it to σοι, which makes τοῦτο the subject because it is more definite that τὸ σημεῖον. The corrected text would be translated, “and this is the sign for you from Lord.” 31 Gregory Nazianzen alluded to the seed and root of 37:31, in Orat. 21.24. 32 According to Eusebius, those left in Jerusalem will be saved (διασωθήσονται οἱ ἐπὶ τῆς Ἰερουσαλὴμ καταλειφθέντες) if they bear fruit (2.13).

233 Sennacherib will turn back the way he came

(37:33–34)

33 A fourfold image emphatically asserts the Assyrians’ failure to enter, shoot, shield, and beseige Jerusalem. The Shepherd of Hermas uses χάραξ to denote a fence (Similitudes V, iv, 1 and V, v, 5).

commentary

539

34 Lord asserts that the Assyrians will instead go back home.

234 God will shield Jerusalem

(37:35)

35 Eusebius claimed that no one else would prevail against the city either, because of God’s protection (2.13), and for David’s sake, so that people will imitate his love of God.

235 Lord’s angel kills the Assyrian army

(37:36)

36 G used the third person plural εὗρον for ‫והנה‬, but in Hebrew the discoverer of the deaths is left unspecified; likewise Eusebius used the passive form of the verb, thereby obscuring the identity of the discoverers (2.13).

236 Sennacherib turns back and is killed

(37:37–38)

37 Eusebius made no comment on Sennacherib’s death. Instead of καὶ ἀποστραφείς ἀπῆλθεν, 4Kingdoms 19:36 has καὶ ἀπῆρεν καὶ ἐπορεύθη καὶ ἀπέστρεψεν. 38 According to Hatch & Redpath, πάτραρχον is a corruption of the loanword πάταχρος is from Aramaic ‫ְפַּתְכ ָרא‬. Ziegler said the Aramaic spelling ‫ ַפְכָת ָרא‬indicates παταχρα is the correct spelling in Isa 8:21 and παταχρον in Isa 37:38 (1939, 81). This Aramaic word is used in Targums of Amos 5:26; Zephaniah 1:5; and Isaiah 8:21.

237 Hezekiah becomes sick

(38:1)

1 Eusebius connected God’s power over life and death as expressed in the preceding story with his power over life and death in Hezekiah’s illness, quoting Deut 32:39 (I kill and give live). Instead of ἐμαλακίσθη Ἑζεκίας ἕως θανάτου and Τάξαι περὶ τοῦ οἴκου σου, 4Kingdoms has ἠρρώστησεν εἰς θάνατον and Ἔντειλαι τῷ οἴκῳ.

540 238 Hezekiah prays to Lord

commentary

(38:2–3)

2 According to Eusebius, the reason this story is recorded is to show that God is in control of fate (ἀνάγκη), all existence, and nature (2.14). It shows that although it might seem to humans that one’s end is near, God is the one who determines one’s time of death. 3 The expression ἐν καρδίᾳ ἀληθινῇ conveys the way Hezekiah lived, as Eusebius explained: ἀγαθῇ συνειδήσει τοῦ μετὰ ἀληθείας καὶ ἐν καρδίᾳ ἀληθινῇ εὐαρέστως αὐτῷ βεβιωκέναι (2.14). In our manuscript, the phrase Καὶ τὰ ἀρεστὰ ἐνώπιόν σου ἐποίησα is in its own paragraph, disconnected from the previous phrase and its list of things Lord is asked to remember. Hebrews 10:22 echoes the image of the true heart in the words προσερχώμεθα μετὰ ἀληθινῆς καρδίας. The papyrus in the national library at Vienna numbered G 2320 includes text from Isaiah 38:3–5 (Wessely 1909). This manuscript dates from the third century CE, and Rahlfs gave it the siglum 948 (Rahlfs and Fraenkel 2004, 393– 394).

239 Isaiah delivers Lord’s answer

(38:4–9)

4 4Kingdoms 20:4 has καὶ ἦν Ησαιας ἐν τῇ αὐλῇ τῇ μέσῃ, καὶ ῥῆμα κυρίου ἐγένετο πρὸς αὐτὸν λέγων. 5 4Kingdoms 20:5–6 has Ἐπίστρεψον καὶ ἐρεῖς πρὸς Εζεκιαν τὸν ἡγούμενον τοῦ λαοῦ μου Τάδε λέγει κύριος ὁ θεὸς Δαυιδ τοῦ πατρός σου Ἤκουσα τῆς προσευχῆς σου, εἶδον τὰ δάκρυά σου, ἰδοὺ ἐγὼ ἰάσομαί σε, τῇ ἡμέρᾳ τῇ τρίτῃ ἀναβήσῃ εἰς οἶκον κυρίου, καὶ προσθήσω ἐπὶ τὰς ἡμέρας σου πέντε καὶ δέκα ἔτη. 6 4Kingdoms 20:6 has καὶ ἐκ χειρὸς βασιλέως Ἀσσυρίων σώσω σε καὶ τὴν πόλιν ταύτην καὶ ὑπερασπιῶ ὑπὲρ τῆς πόλεως ταύτης δι’ ἐμὲ καὶ διὰ Δαυιδ τὸν δοῦλόν μου. 7 Luke 2:12 echoes the formula for a miraculous sign, in the announcement of Jesus’ birth to the shepherds, καὶ τοῦτο ὑμῖν τὸ σημεῖον, εὑρήσετε βρέφος ἐσπαργανωμένον καὶ κείμενον ἐν φάτνῃ. 8 Codex Vaticanus moves ὁ ἥλιος from before τοὺς to after σου. Hippolytus, Isaiah, refers to this instance of the sun stopping, along with that of Joshua. Gregory Nazianzen Oration 18 mentions the miracle of Hezekiah’s extended life, signified by the shadow turning back.

commentary

541

9 Eusebius noted (2.14) that only in G is this poem of Hezekiah called a prayer. Other translations call it a writing (as does the Hebrew).

240 Prayer of Hezekiah

(38:10–20)

10 Eusebius called this not a prayer but a “word of gratitude” (λόγον εὐχαριστήριον, 2.14). It does not appear in 4Kingdoms. As Ottley noted, καταλείψω is an unusual translation of ‫פקד‬. 11 Eusebius added, “And while I reflected on these things, I said to myself: may I never be found unworthy of life with God after death and of the portion of the living who abide with him and thereafter the salvation of God” (Armstrong). In his view, Hezekiah wanted to make sure that after death he would see a man of God and rest with the blessed souls. Eusebius claimed that Hezekiah had no child at this point, so was distressed at the end of the line of succession (2.14). 12 The noun πνεῦμα could refer to breath or spirit. In either case the image is of one’s life departing. The prepositional phrase παρ’ ἐμοί conveys location: with or beside. The verb ἐγένετο normally indicates not just being but becoming. The noun ἱστός could be anything standing upright, so prototypically a pole. But one technical meaning is the beam of a loom. In connection with ἐρίθου, that is the preferred meaning, because while ἔρῑθος prototypically means servant, in this case the genitive participle ἐγγιζούσης indicates that the genitive noun ἐρίθου is also feminine, indicating a spinster. 13 The punctuation in S preceding ἐν τῇ ἡμέρᾳ ἐκείνῃ παρεδόθην puts these words with what follows, which is how Swete and Ziegler divide the verses; Rahlfs puts them in verse 12. 14 The verb μελετάω according to the lexicons typically means to take care, to practice, cultivate. In Isaiah, however, it almost always is audible. In Isa 16:7 it absolute, in parallel with ὀλολύζω; in 59:3 lips do it, in parallel with λαλέω; in 59:13 it is in parallel with λαλέω and κύω (impregnate/conceive). In 27:8 ὁ μελετῶν τῷ πνεύματι refers to scheming. In 33:18 it has an accusative object: one’s soul μελετήσει φόβον. Within this semantic range, the only action that a dove might perform is audible. Eusebius confirms that constant moaning or muttering is meant, when he elaborates, ὡς περιστερὰ ἐμελέτων ἀποκλαόμενος, εὐχομένου δέ μού φησιν ἐπιμόνως καὶ ἐγκειμένου τῇ πρὸς τὸν θεὸν ἱκετηρίᾳ (2.14).

542

commentary

15 S has punctuation before καὶ ἀφείλατό μου, agreeing with the verse division according to Rahlfs. Swete and Ziegler put these words in verse 14. Ziegler puts τὴν ὀδύνην τῆς ψυχῆς in verse 15, which agrees with S; Swete keeps them in verse 14, with no verse 15. S has αὶ ἀφείλατό μου τὴν ὀδύνην τῆς ψυχῆς all together. The noun ὀδύνη normally refers to pain, whether of body or mind. It is not clear whether μου modifies the verb “he removed soul-pain from me” or τὴν ὀδύνην “my pain of soul” or τῆς ψυχῆς “the pain of my soul.” Eusebius interpreted this phrase in light of Psalm 56:13, τὴν ψυχήν μου ἐρρύσατο ἐκ θανάτου, implying that the “pain” of the soul is the death of the soul. 16 For ἀνηγγέλη and καὶ ἐξήγειράς G read one Hebrew word (‫“ יחיו‬they live”) two ways: both as ‫“ יחוו‬they declared” and as ‫“ וחיתני‬you enlivened me”, and for σοι ‫ לך‬instead of ‫ולכל‬. G did nothing with “among them” (‫ בהמה‬in 1QIsaa). 17 Swete spelled ἀπέρριψας as ἀπέριψας. The form εἵλου is the second person singular of the aorist middle indicative (the first person is εἱλόμην) of αἱρέω, which in the middle refers to choosing. 18 According to Eusebius, the reason those in Hades will not praise God is not because this is the place of the dead but because this is the place of the ungodly (2.14). 19 Because S begins a new paragraph after ἀπὸ γὰρ τῆς σήμερον παιδία ποιήσω, before Ἃ ἀναγγελοῦσιν τὴν δικαιοσύνην σου, I separate these phrases into two sentences, even though this leaves the relative clause separated from its main clause. Athanasius alluded to the inability of the dead to praise God in Ep. fest. 7.3. Origen quoted 38:19 as an example of miraculous begetting in one’s old age, in Cels. 8.46. Jerome used 38:19 to show Hezekiah was married ( Jov. 1.5). 20 Athanasius quoted 38:20 in Ep. fest. 10.3 (see also Chrysostom, Hom. Rom. 18). He referred to the word for “make” to demonstrate that begetting can be called making (C. Ar. 2.4).

241 Isaiah tells Hezekiah the cure

(38:21–22)

21 Methodius quoted 38:21, calling the fig the fruit of the Holy Spirit (Discourse 10.5).

commentary

543

22 According to Eusebius, Hezekiah did not want the cake to be a sign of healing, so he said the sign would be him going up to the house of God. For Hezekiah, the wound was of no consequence in comparison with going up to God’s house (2.14).

242 Maiodach hears of Hezekiah’s recovery

(39:1)

1 The agreement between chapter 39 and 4Kingdoms 20:12–19 is a bit greater than half of the words. The phrase Ἐν τῷ καιρῷ ἐκείνῳ is a literal translation of ‫( בעת ההיא‬as 1QIsaa spells it). G used this phrase previously in 38:1 where the Hebrew is ‫בימים ההם‬, and in 18:7 where the Hebrew is ‫בעת ההיא‬. The Hebrew ‫בעת‬ ‫ ההיא‬appears also in 20:2 but there it is translated as τότε. For Μαιωδὰχ, 4 Kgdms 20:12 has Μαρωδαχβαλαδαν. The nominative υἱὸς, in apposition to Μαιωδὰχ, indicates that this is the subject. For Λααδὰν B and 4 Kgdms 20:12 have Βαλαδάν. The article indicates this is a genitive, so the βασιλεύς refers to Μαιωδάχ, not Λααδάν. Βαβυλωνίας is used only in Isa 11:11; 14:23; 39:7; three times in 1 Esdras (4:53; 6:16; 8:13); and 2Macc 8:20; 3Macc 6:6. The mascuiline form appears in 2 Esdr 4.9; Ep. Jer 1; Bel 3, 23, 28. The plural ἐπιστολάς indicates that multiple letters were sent. The name Ἑζεκία is absent in B; 4 Kgdms has πρὸς Εζεκιαν. The verb ἀνέστη is not the expected translation of ‫חזק‬. Typically ἀνίστημι is used for resurrection from death, but only rarely for recovery from illness (LSJ lists only Herodotus Hist. 1.22.4 and Thucydides Hist. 2.49.8). The explanation for this translation is not likely because the Greek translator thought Hezekiah had actually died. Eusebius did not take it that way; he called the recovery simply ἐκ τῆς νόσου σωτηρίαν (2.15).

243 Hezekiah shows the embassy the storehouses

(39:2)

2 The referent of αὐτοῖς is the πρέσβεις. The adverbial accusative χαρὰν μεγάλην is absent in B; it is included in 4Kgdms. Matt 2:10 uses a similar phrase, ἰδόντες δὲ τὸν ἀστέρα ἐχάρησαν χαρὰν μεγάλην σφόδρα. After νεχωτὰ B also includes καὶ τοῦ ἀργυρίου καὶ τοῦ χρυσίου (see below), with 4Kgdms, which also includes here τὰ ἀρώματα καὶ τὸ ἔλαιον τὸ ἀγαθόν, καὶ τὸν οἶκον. In both this case and in 4 Kgdms 20:13 the Hebrew ‫ נכתה‬is transliterated. LEH refers to P.N. Simotas, Αἱ ἀμετάφραστοι λέξεις ἐν τῷ κειμένῳ τῶν O’, Thessaloniki, 1968. HALOT traces the Hebrew ‫תה‬ ֹ ֹ‫“ ֵבּית ְנכ‬treasure-house” to Akkadian bīt nakāmti. LSJ includes an entry for τακτῆς, an assessor of tribute, that is not what we have here because our τακτῆς is in the genitive, not nominative case. Instead it would be understood as a

544

commentary

substantive genitive feminine form of the adjective τακτός “prescribed,” but the implicitly modified noun is not evident. Other manuscripts have στακτή, which is oil of myrrh. The noun θυμίαμα is used commonly in the plural for incense. After μύρου B lacks καὶ τοῦ ἀργυρίου καὶ τοῦ χρυσίου, but has them earlier. For θησαυρῶν σκευῶν A and B, followed by Rahlfs and Ziegler, have simply σκευῶν, which makes more sense. The Hebrew is simply ‫כלי‬. θησαυρός can refer to either treasure or the place in which treasure is kept. There is no corresponding word in Hebrew translated as γάζης. Γάζα refers to the royal treasury, as in Acts 8:27.

244 Isaiah asks Hezekiah about the embassy

(39:3–4)

3 In this dialog, S begins a new paragraph when the speaker changes. In this instance of Τί and the next, the question is “what” rather than “why.” The present tense λέγουσιν is unexpected because it translates ‫ָאְמרוּ‬, a qatal form. The perfect form ἥκασιν is used, even though ἥκω inherently has a perfect sense already. Normally in the LXX (almost ten times as often) ‫ בא‬is translated by ἔρχομαι, but ἥκω is the next most common rendering. However, in Isaiah, ἔρχομαι (32 times), and ἥκω (30 times) are used with roughly equal frequency. Note that in both the 4Kgdms version and here the same unusual rendering is chosen, even though 4Kgdms strongly prefers ἔρχομαι or παραγίνομαι, indicating the translation of Isaiah influenced that of Kingdoms. 4 The form εἴδοσαν is from εἶδον, not οἶδα. The phrase ἀλλὰ καὶ τὰ does not have a counterpart in the Hebrew.

245 Isaiah delivers the word of Lord

(39:5–8)

6 Instead of simply ἔρχονται (the reading also of B and 4 Kgdms), A (followed by Rahlfs and Ziegler) has ἔρχονται, λέγει κύριος. The subject of λήμψονται is unspecified, but in context it must be the Babylonians. The object of ἥξει is ὅσα συνήγαγον. The form καταλίπωσιν is from καταλείπω, “leave behind.” The reading Κύριος is also in 4Kgdms, but there it does not have the article; it was changed by cb2 to θεὸς, with B (Rahlfs, Ziegler), and back to Κύριος by cb3. Note the unusual article on Κύριος even though referring to God. The article indicates that the original is probably θεὸς, written ΘϹ, which was mistaken for ΚϹ.

commentary

545

7 The aorist reading ἐγέννησας is also in A, and followed by Rahlfs and Ziegler; B has the future γεννήσεις, with 4Kgdms, reflecting the Hebrew yiqtol form ‫תּוִֹליד‬. The noun σπάδων refers to one who is castrated (LSJ). 4 Kgdms has εὐνοῦχος instead. 8 Instead of the passive γενηθήτω, A and B have the middle γενέσθω; 4 Kgdms has ἔστω. The original reading ἡμέραις was supplemented with μου by corrector cb2, bringing the text into agreement with A and B (Rahlfs, Ziegler) and 4 Kgdms, and making more sense of the sentence. Justin Dial. 50.3 said 39:8 refers “to the office of forerunner discharged by John the Baptist and prophet before this our Lord Jesus Christ.” The text of Justin matches that of A: Καὶ εἶπεν Ἐζεκίας πρὸς Ἠσαΐαν, Ἀγαθὸς ὁ λόγος κυρίου, ὃν ἐλάλησε· Γενέσθω εἰρήνη καὶ δικαιοσύνη ἐν ταῖς ἡμέραις μου.

246 Comfort Jerusalem!

(40:1–2)

Justin Martyr saw no break between chapters 39 and 40, quoting 39:8 and 40:1– 17 as if Hezekiah spoke it all (Dial. 50). He claimed Isaiah foretold John. Eusebius noticed the various parts of the book of Isaiah, yet maintained that one prophet was responsible for the whole. In his Comm. Isa. 1.4 he wrote, “The reader should notice that the book as a whole appears to have been joined together into a unity, and [that the message] was delivered by the prophet in parts over the duration of several lengthy intervals of time, so that [the book appears] to offer little precise information about the [events that] are to arise. [Isaiah wrote in this fashion in order that] the interpretation of the [prophecies] recorded therein [could be] determined after a while and [so that] the prophecy [would also be] applicable to the events that occurred during each kingdom.” The text of chapter 40 is relatively free of variants among the uncials. Many verses exhibit no differences. 1 Outside of the Bible παρακαλέω usually refers to persuasion, but as Bieringer noted, in addition to translating ‫ נחם‬as παρακαλέω 15 times where it means “comfort,” G introduced παρακαλέω 12 times with the meaning “comfort,” thereby making even more prevalent a theological point that is already present in Isaiah (Bieringer 2008). Luke 2:25 alludes to the comforting of Israel with the following description of Simeon: ὁ ἄνθρωπος οὗτος δίκαιος καὶ εὐλαβὴς προσδεχόμενος παράκλησιν τοῦ Ἰσραήλ, καὶ πνεῦμα ἦν ἅγιον ἐπ’ αὐτόν. The accusative τὸν λαόν (as in B and followed by Rahlfs and Ziegler) is a correction by ca from λαός. The singular nominative here is out of place; with the plural imperative one would expect a plural vocative.

546

commentary

2 The plural form ἱερεῖς is the vocative of ἱερεύς. The Hebrew does not specify the addressees, so as Ziegler noted (1934, 71) the Greek makes the command to apprise the people of the restoration into a command to priests. Kim found in this transformation evidence that G worked in a priest-centred community, namely the Temple of Onias (2009, 198). The phrase λαλήσατε εἰς τὴν καρδίαν is a literal translation of ‫דברו על לב‬. The verb πίμπλημι (ἐπλήσθη) is not usually used for completion of time, except in the first two chapters of Luke’s gospel (1:23, 57; 2:6, 21, 22), but this usage is attested in inscriptions (see LSJ πίμπλημι I.4). So is the usage of complete a prescribed experience (LSJ πίμπλημι I.5), which is what we see here. G untypically uses λέλυται for ‫“ רצה‬redeem,” which is most commonly translated as προσδέξασθαι. The sense is that the obligation has been released and discharged. Ottley pointed to Aristophanes Frogs 691 λῦσαι τὰς πρότερον ἁμαρτίας. Revelation 1:5 alludes to the release from sins in the words, Τῷ ἀγαπῶντι ἡμᾶς καὶ λύσαντι ἡμᾶς ἐκ τῶν ἁμαρτιῶν ἡμῶν ἐν τῷ αἵματι αὐτοῦ. For the singular ‫ עונה‬G has the singular ἁμαρτία, but for ‫חטאתיה‬, which is still singular, he has the plural ἁμαρτήματα. Elsewhere in the Old Greek, the Hebrew ‫ ָﬠוֹן‬would more commonly become ἀδικία or ἀνομία, but G prefers ἁμαρτία. The standard translation for ‫ ַחָטּאת‬is ἁμαρτία as well, but because G already used that for ‫ ָﬠוֹן‬he chose a different form of the same root. The neuter plural accusative adjective διπλᾶ is used in an adverbial sense, “doubly.” Muraoka (GELS, s.v. δέχομαι) glossed this phrase as receiving ‘the double portion of the penalty for her sins at the hands of the Lord.’ Revelation 18:6, alludes to the double punishment (ἀπόδοτε αὐτῇ ὡς καὶ αὐτὴ ἀπέδωκεν καὶ διπλώσατε τὰ διπλᾶ κατὰ τὰ ἔργα αὐτῆς, ἐν τῷ ποτηρίῳ ᾧ ἐκέρασεν κεράσατε αὐτῇ διπλοῦν). Origen (Comm. Matt. 13.30) said God punishes more than is deserved. Hermas Vis. 1.3–4 uses this text to claim all barriers to God’s promises will be removed.

247 Prepare Lord’s way!

(40:3–5)

3 The mismatched genders in φωνὴ βοῶντος make it impossible for the participle to modify the noun as might in Hebrew, where ‫ קול קורא‬is masculine, and the state of ‫ קול‬is ambiguous: either in the construct state (yielding a genitive construction, as in G) or in the absolute state “a voice calling.” Mark 1:3 quotes the scriptures explicitly only in one verse, at Mark 1:3: φωνὴ βοῶντος ἐν τῇ ἐρήμῳ· Ἑτοιμάσατε τὴν ὁδὸν κυρίου, εὐθείας ποιεῖτε τὰς τρίβους αὐτοῦ. Matt 3:3 and Luke 3:4 are identical. John 1:23 has φωνὴ βοῶντος ἐν τῇ ἐρήμῳ• Εὐθύνατε τὴν ὁδὸν κυρίου. Menken concluded that John quoted from the LXX, and changed Ἑτοιμάσατε to Εὐθύνατε under influence from the next line of Isa 40:3, and that

commentary

547

the change was motivated by a desire to make John not a predecessor but a contemporary witness to Jesus (Menken 1985). Barn. 9.3 has Ἀκούσατε, τέκνα, φωνῆς βοῶντος ἐν τῇ ἐρήμῳ. Justin Martyr (Dial. 50) claimed Isaiah foretold John. Origen argues that Isaiah says John is “an angel who assumed a body for the sake of bearing witness to the light” (Comm. Jo. 2.25). Victorinus connected the image of Mark as a lion with this “voice of one calling in the wilderness” (Comm. Rev. 4:7–10). Cyprian quoted 40:3–5 to show that Christ is God (Test. 2.6). 4 In G φάραγξ is the opposite of a mountain or hill; i.e., a valley. But in broader literature the usual meaning for φάραγξ is something smaller and steeper, something from which escape is difficult; something in which things can be thrown, something that can be filled, i.e., a chasm or ravine. φάραγξ is the most common rendering of the Hebrew ‫( גיא‬also in 22:1, 5; Zec 14:5; Jer 7:32). The pair πληρωθήσεται … ταπεινωθήσεται recalls ἐπλήσθη ἡ ταπείνωσις from 40:2. The adjective σκολιός literally means crooked, and carries a figurative meaning similar to “crooked” in English. Note the difference between Rahlfs and Ziegler regarding πεδία. Aquila and Symmachus have πεδία, the normal translation of ‫בקעה‬. ὁδοὺς λείας is inexplicable unless it is the original reading. Luke 3:5–6 continues the quotation, πᾶσα φάραγξ πληρωθήσεται καὶ πᾶν ὄρος καὶ βουνὸς ταπεινωθήσεται, καὶ ἔσται τὰ σκολιὰ εἰς εὐθείαν καὶ αἱ τραχεῖαι εἰς ὁδοὺς λείας· καὶ ὄψεται πᾶσα σὰρξ τὸ σωτήριον τοῦ θεοῦ. Pss. Sol. 11:4 speaks of flattening mountains into level ground: ὄρη ὑψηλὰ ἐταπείνωσεν εἰς ὁμαλισμὸν αὐτοῖς, οἱ βουνοὶ ἐφύγοσαν ἀπὸ εἰσόδου αὐτῶν and 8:17 ὡμάλισαν ὁδοὺς τραχείας ἀπὸ εἰσόδου αὐτοῦ. Sib. Or. 3.680 likewise has ἠλιβάτους κορυφάς τ’ ὀρέων βουνούς τε πελώρων ῥήξει. Asssumption of Moses 10.4 speaks of high mountains brought low. Baruch 5.7 alludes to the leveling: συνέταξεν γὰρ ὁ θεὸς ταπεινοῦσθαι πᾶν ὄρος ὑψηλὸν καὶ θῖνας ἀενάους καὶ φάραγγας πληροῦσθαι εἰς ὁμαλισμὸν τῆς γῆς, ἵνα βαδίσῃ Ισραηλ ἀσφαλῶς τῇ τοῦ θεοῦ δόξῃ. The apocryphal Later Apocalypse of John 1 quotes 40:4 as referring to the cleansing of the earth at the eschaton. 5 The idiom πᾶσα σὰρξ is a literal translation of ‫כול בשר‬. Simeon’s prayer alludes to seeing God’s salvation in Luke 2:30: ὅτι εἶδον οἱ ὀφθαλμοί μου τὸ σωτήριόν σου. Acts 28:28 uses an identical phrase to allude to the salvation of God for all people: γνωστὸν οὖν ἔστω ὑμῖν ὅτι τοῖς ἔθνεσιν ἀπεστάλη τοῦτο τὸ σωτήριον τοῦ θεοῦ· αὐτοὶ καὶ ἀκούσονται. Theodoret said Isaiah foretells “all flesh shall see the salvation of God.” (Eranistes 2).

548 248 Every body withers like grass

commentary

(40:6–8)

6 The phrase Φωνὴ λέγοντος recalls the Φωνὴ βοῶντος from 40:3. The first person form εἶπα is unexpected; it reflects the first person singular ‫אקרא‬. Previously, the priests were addressed; here the imperative was singular. The speaker is assumed to be the prophet. The extent of the prophet’s speech beginning with Τί βοήσω is not specified. The third person reference to God, together with a first-person pronoun in τοῦ θεοῦ ἡμῶν indicates that the speech continues to the end of verse 8. The subject of the verbless clause Πᾶσα σὰρξ χόρτος is the more definite Πᾶσα σὰρξ. The time reference is gnomic: something true as a rule. Similarly, the subject of the verbless clause πᾶσα δόξα ἀνθρώπου ὡς ἄνθος χόρτου is the more definite πᾶσα δόξα. James 1:10 alludes to the ephemeral nature of flowering grass: ὁ δὲ πλούσιος ἐν τῇ ταπεινώσει αὐτοῦ, ὅτι ὡς ἄνθος χόρτου παρελεύσεται. Cyprian (Hab. virg. 6) used 40:6 to say it is vain to adorn the flesh, but also that no one should be made sad by death, in Test. 3.58. Theodotus (Excerpt 11) used 40:6 to argue that what deserves dread is not disease but sins. Origen (Comm. Matt. 11.3, 19) used 40:6 to say the flesh should be kept in subjection, “sitting on the grass.” Life of Adam and Eve (Vita) 10 reads “Eva credidit et exivit de aqua fluminis et caro eius erat sicut herba de frigore aquae.” 7 The aorist forms ἐξηράνθη … ἐξέπεσεν were chosen because of the qatal form of ‫ יבשׁ‬and ‫נבל‬, not because the aorist is the appropriate tense for gnomic statements. Eusebius recongnized the gnomic meaning when he said, ταῦτα μὲν καθολικώτερον ἐδίδαξεν ἡ προφητεία (2.16). The active of ξηραίνω means dry out, and the passive corresponds roughly to the English “dry up” or “wither.” 1 Peter 1:24 quotes this as διότι πᾶσα σὰρξ ὡς χόρτος καὶ πᾶσα δόξα αὐτῆς ὡς ἄνθος χόρτου· ἐξηράνθη ὁ χόρτος καὶ τὸ ἄνθος ἐξέπεσεν. James 1:11 continues quoting from the preceding verse, ἀνέτειλεν γὰρ ὁ ἥλιος σὺν τῷ καύσωνι καὶ ἐξήρανεν τὸν χόρτον καὶ τὸ ἄνθος αὐτοῦ ἐξέπεσεν καὶ ἡ εὐπρέπεια τοῦ προσώπου αὐτοῦ ἀπώλετο. 8 The future tense of μενεῖ reflects the yiqtol form ‫יקום‬. It could have been read as a Greek present tense, since only the accent distinguishes the present from the liquid future of μένω; S has no accents. Matt 24:35 alludes to the permanence of God’s word, but with no significant words in common with Isaiah: ὁ οὐρανὸς καὶ ἡ γῆ παρελεύσεται, οἱ δὲ λόγοι μου οὐ μὴ παρέλθωσιν. Luke 21:33 uses almost the same words as Matthew, except παρελεύσεται for παρελεύσονται and παρέλθωσιν for παρελεύσονται. 1Peter 1:25 continues quoting, τὸ δὲ ῥῆμα κυρίου μένει εἰς τὸν αἰῶνα.

commentary

249 Lord comes to tend his flock

549 (40:9–11)

9 In G, the addressee of the singular imperative ἀνάβηθι would seem to be the same as in 40:6, until the vocative ὁ εὐαγγελιζόμενος Ἰερουσαλὴμ is encountered. In Hebrew the change of addressee is more obvious, since the imperative here is feminine, but in 40:6 it was masculine. In G, the feminine cities Σειών and Ἰερουσαλήμ cannot be the ones bringing good news because the participles are masculine. The cities must be the objects of the verb, the recipients of the news. In Hebrew, the participles are feminine. G has plural imperatives ὑψώσατε, μὴ φοβεῖσθε, probably reading the feminine imperative yod endings in ‫ הרימי אל תיראי‬as masculine plural waw endings. The form εἰπόν is singular imperative, matching the feminine singular imperative ‫אמרי‬. Eusebius implied the singular imperatives were addressed to the band of apostles (called Zion and Jerusalem), and the plural imperatives were to those who had believed these apostles. In G, the cities (ταῖς πόλεσιν Ἰούδα) could be in parallel with Jerusalem: all Judea’s cities are addressed. In Hebrew, Jerusalem addresses the other cities. In John 12:15 we find a collocation of not fearing, Zion, and Ἰδού with God as the object: μὴ φοβοῦ, θυγάτηρ Σιών· ἰδοὺ ὁ βασιλεύς σου ἔρχεται, καθήμενος ἐπὶ πῶλον ὄνου. 10 The great uncials SAB all have κυρίας “lady” without an epsilon; Rahlfs and Ziegler have κυριείας “lordship,” which could be spelled the same. Revelation 22:12 alludes to the Lord coming with his recompense, and to deeds: Ἰδοὺ ἔρχομαι ταχύ, καὶ ὁ μισθός μου μετ’ ἐμοῦ ἀποδοῦναι ἑκάστῳ ὡς τὸ ἔργον ἐστὶν αὐτοῦ. Revelation 22:7 does not share much in common with Isa 40:10, but the commonalities with Rev 22:12 indicate the seer had Isaiah in mind there too: καὶ ἰδοὺ ἔρχομαι ταχύ. μακάριος ὁ τηρῶν τοὺς λόγους τῆς προφητείας τοῦ βιβλίου τούτου. 11 The Greek ποιμὴν ποιμανεῖ τὸ ποίμνιον alliterates even more than the Hebrew ‫( כרועה עדרו ירעה‬the Greek has π, μ, ν in three words; Hebrew has ‫ ר‬and ‫ ע‬in the same three). But the replicated alliteration need not be intentional; the words G chose are the standard equivalents of those three Hebrew words. The phrase ἐν γαστρὶ ἐχούσας could not have the same referent as the masculine subjects of the verbs ποιμανεῖ and συνάξει, αὐτοῦ, so this phrase must describe the object of παρακαλέσει: he comforts the pregnant sheep. Isaiah 40:1 is recalled by παρακαλέσει.

550 250 Who has ever instructed Lord?

commentary

(40:12–17)

12 The verb ἐμέτρησεν is from μετρέω “measure.” The dative τῇ χειρὶ is instrumental. The σπιθαμή is the span from the thumb to little finger of a spread hand. A δράξ is a hand or more specifically, a handful. A σταθμός generally refers to something standing: station, post, or in this case, a balance for weighing things (LSJ σταθμός III). A νάπη is a wooded valley, which is the opposite of the Hebrew ‫גבעה‬, “hill.” A ζυγός is not only a yoke, but also a balance for weighing things (as in Rev 6:5). 13 The aorist tense ἔγνω corresponds to the Hebrew qatal. The Hebrew uses a verbless clause where G has ἐγένετο. Presumably the aorist was chosen to match ἔγνω. The form συμβιβᾷ is from συμβιβάζω, which normally means “bring together” or “infer,” but here these meanings do not fit. The Pentateuch used συμβιβάζω for teaching (Exod 4:15 and Deut 4:9), which fits the context here. The future is normally συμβιβάσω, but the Attic form is συμβιβῶ, used also in Ps 31:8. The Hebrew tense of ‫ יודיע‬is yiqtol. Paul quoted Isa 40:13 twice. In 1 Cor 2:16 he wrote, τίς γὰρ ἔγνω νοῦν κυρίου, ὃς συμβιβάσει αὐτόν; ἡμεῖς δὲ νοῦν Χριστοῦ ἔχομεν. In Rom 11:34 he wrote, τίς γὰρ ἔγνω νοῦν κυρίου; ἢ τίς σύμβουλος αὐτοῦ ἐγένετο; 14 The verb συμβουλεύω in the active means give advice; in the middle (συνεβουλεύσατο) it means seek advice: From whom did he seek advice, and they instructed him? See the note on συμβιβάζω in verse 13. The form ἔδειξεν is an aorist of δείκνυμι. In this context, κρίσιν implies correct judgment, in parallel with ὁδὸν συνέσεως. The verb προδίδωμι corresponds to the English “give up” in the sense of “hand over” (2Macc 7:37; 4Macc 4:1); a προδότης is a traitor (2 Macc 5:15). The converse, ἀνταποδίδωμι, means to give back, usually as retribution or recompense. 15 The particple εἰ could be an interjection (LSJ A), or marker of a strong assertion (BDAG 4). A σταγών is a drop (of liquid). A κάδος is a jar for liquid. The noun ῥοπή refers to the tipping movement of a scale, or the weight used to do so. Metaphorically, it symbolizes the decisive moment (in which the scales are tipped); here it is used in reference to the instantaneous nature of this movement. The form σίελος is an alternate form of σίελον, spittle. 16 The implication of Lebanon (known for its trees) not being “sufficient” (ἱκανός) for burning, in the context of τετράποδα and ὁλοκάρπωσιν (a neologism from Genesis 8 and 22), is that not even it could provide enough firewood for an offering suitable for God.

commentary

551

17 Acts 19:27 alludes to being reckoned as nothing when referring to the temple of Artemis: οὐ μόνον δὲ τοῦτο κινδυνεύει ἡμῖν τὸ μέρος εἰς ἀπελεγμὸν ἐλθεῖν ἀλλὰ καὶ τὸ τῆς μεγάλης θεᾶς Ἀρτέμιδος ἱερὸν εἰς οὐθὲν λογισθῆναι, μέλλειν τε καὶ καθαιρεῖσθαι τῆς μεγαλειότητος αὐτῆς ἣν ὅλη ἡ Ἀσία καὶ ἡ οἰκουμένη σέβεται.

251 To whom did you compare the Lord?

(40:18–24)

18 The aorists ὡμοιώσατε do not match the Hebrew yiqtol forms of ‫ דמה‬and ‫ערך‬, respectively. The noun ὁμοιώματι is cognate with the two verbs in this verse, as the Hebrew ‫ דמות‬is with the first of the verbs. As Bartsch noted (Bartsch 1959), Mark 4:30 uses the same verb when introducing a parable via a rhetorical question, Πῶς ὁμοιώσωμεν τὴν βασιλείαν τοῦ θεοῦ. Acts echoes the incomparable nature of God: γένος οὖν ὑπάρχοντες τοῦ θεοῦ οὐκ ὀφείλομεν νομίζειν χρυσῷ ἢ ἀργύρῳ ἢ λίθῳ, χαράγματι τέχνης καὶ ἐνθυμήσεως ἀνθρώπου, τὸ θεῖον εἶναι ὅμοιον. 19 The particle μή expects a negative answer to the rhetorical question: Has a craftsman made his image? Note the alliteration with χρυσ- in χρυσοχόος χωνεύσας χρυσίον περιεχρύσωσεν. None of the Hebrew words behind this phrase are cognates. Χρυσοχόος is a goldsmith; χωνεύω is contracted from χοᾰνεύω, to cast (metal); περιχρυσόω is to enclose with gold, whether by gilding or mounting. The verb κατασκευάζω means to make ready; in this case to construct it (LSJ 3). The clause χρυσοχόος χωνεύσας χρυσίον περιεχρύσωσεν αὐτόν has a main verb (the gilding) and an aorist participle (the smelting). The action of the (bounded) aorist participle takes place before the main verb. 20 The adjective ἄσηπτος means either not liable to decomposition, or undecayed. Both senses are applicable here. The form σοφῶς is the adverb of σοφός. What is sought (ζητήσει) is information (BDAG ζητέω 2). The combination καὶ ἵνα is a bit awkward; here the καί makes more sense as an adverb than as a conjunction. The passive of σαλεύω means “be shaken.” 21 The futures γνώσεσθε and ἀκούσεσθε reflect the Hebrew yiqtol. The aorists ἀνηγγέλη and ἔγνωτε reflect the Hebrew qatal. 22 The participle κατέχων reflects the Hebrew participle ‫יֵֹּשׁב‬. A γῦρος is a ring or circle. The subject shifts to the plural (οἱ ἐνοικοῦντες): the inhabitants of the world are like grasshoppers to him. The ἀκρίς is the desert locust, schistocerca gregaria. The singular subject resumes with ὁ στήσας. A καμάρα im-

552

commentary

plies a vaulted ceiling, with arches. The object of διατείνω is the sky: he stretches the sky out like a tent. 23 The particple διδοὺς (of δίδωμι) reflects the Hebrew participle. The preposition εἰς indicates purpose or result here: they rule in vain. The finite verb ἐποίησεν reflects the Hebrew qatal. 24 The plural subjunctives σπείρωσιν οὐδὲ μὴ φυτεύσωσιν translate plural qatals. The singular aorist passive subjunctive ῥιζωθῇ translates a singular qatal. The singular subject is ἡ ῥίζα. The form ἔπνευσεν is the first aorist of πνέω. The subject could be personal (God blew) or impersonal (it blew). The form ἐξηράνθησαν is the aorist passive of ξηραίνω. A καταιγίς is a gust of wind; it appears also in Isa 5:28; 17:13; 21:1; 29:6; 66:15 but in those cases it translates ‫סוָּפה‬. Here, as in 41:16, it translates ‫ְסָﬠ ָרה‬. G also used it for ‫ שׁוֹט‬and ‫ֶ֫הֶבל‬. Note the haplography of ΑΝΑ in φρύγανον λήμψεται. Φρύγανον in the singular is a bush or dry stick; it is usually used in the plural, for dry brushwood. The connotation is that it is insubstantial (Hosea 10:7). Jeremiah 13:24 similarly uses the image of a twig blown by the wind.

252 The holy one is incomparable

(40:25–26)

25 The imperative form ὁμοιώσατε was not corrected by any later scribes; A and B (followed by Rahlfs and Ziegler) have the preferable indicative ὡμοιώσατε. The Hebrew has a yiqtol form. For ὑψωθήσομαι Ziegler has ἰσωθήσομαι, on the basis of only 88, the Syrohexapla, and Jerome. The Hebrew form is weyiqtol. Although ὁ ἅγιος has the article, the Hebrew does not. The unaugmented form ὁμοιώσατε in S makes the clause imperative, whereas the augmented form ὡμοιώσατε allows for a rhetorical question. S has no punctuation mark to indicate whether this is a question or a command, so the spelling of the manuscript is followed. 26 The imperative form ἀναβλέψατε matches ὁμοιώσατε in 40:25. It is unusual for ἀναβλέπω to have an accusative τοὺς ὀφθαλμοὺς; normally this would be dative, as in Ge 18.2, 22.13; 24.63; 24.64, 37.25, 43.29. GELS refers to Renehan’s Greek Lexicographical Notes. Eusebius considered it equivalent to the dative, ὀφθαλμοῖς ὁρᾶν (2.18). The verb καταδείκνυμι has etymological links to revealing and showing, but in Isaiah (40:26; 41:20; 43:15; 45:18; also Gen 4:21) tends to be used for verbs of creating, in a way similar to the English “bring to light,” hence “unveil.” The phrase ἐπ’ ὀνόματι translates ‫בשׁם‬.

commentary

253 Do not say God has removed my judgement

553 (40:26–27)

The relation of the prepositional phrases ἀπὸ πάσης δόξης and ἐν κράτει ἰσχύος to the main clause is unclear. Brenton took them with the preceding sentence. Silva has “because of abundant glory and by might of strength, nothing has escaped you.” Although λανθάνω (of which ἔλαθεν is an aorist) would typically mean “escape” in such a synctactical context, Eusebius interpreted ἀπὸ πάσης δόξης καὶ ἐν κράτει ἰσχύος οὐδέν σε ἔλαθεν to mean that because of all God’s power, no one ignores him (ἀπὸ πολλῆς αὐτοῦ δόξης καὶ ἐξυπερβαλλούσης ἰσχύος μηδένα τῶν καλουμένων ἀπειθεῖν). In this reading, κράτει ἰσχύος has an intensified meaning. Romans 1:20 speaks of the powers of nature, and Ephesians 1:19 and 6:10 use the same expression τῷ κράτει τῆς ἰσχύος αὐτοῦ (but genitive in Eph 1:19). 27 The form Ἀπεκρύβη is the aorist passive of ἀποκρύπτω, “hide.” The noun κρίσις, as in 40:14, refers to right judgement, i.e., justice. Israel should not complain that God is not acting justly. The form ἀφεῖλεν is an aorist of ἀφαιρέω, “take away.” The aorist ἀπέστη is from ἀφίστημι, and refers to putting distance between things.

254 Those who wait upon God will not grow weary

(40:28–31)

28 The original reading ἔτι γνωσει was changed by cb2 to ἔγνως, which agrees with B (followed by Rahlfs, Ziegler) and MT ‫ ;ידעת‬the reading was subsequently reverted by cb3. It appears that cb2 tends to agree with A and B, but cb3 tends to change the text back to the original reading of scribe B. The words εἰ μή followed by a secondary tense (such as the aorist here) generally are used for (1) the protasis of a contrary to fact conditional (Porter 1992, sec. 16.2.1.2), or (2) an exception clause (Porter 1992, sec. 12.2.11). In this case, εἰ μή is not in the protasis, so the hearing provides an exceptional case in which one might know. The ἄκρος indicates the farthest point, the extremes, so when applied to the land “corners” is a fitting translation. The future form πεινάσει is from πεινάω, “be hungry,” and κοπιάσει is the future of κοπιάω, which refers to being tired from exertion. The noun ἐξεύρεσις is a literal translation of ‫חקר‬, “searching,” indicating one can never comprehend this. The form φρονήσεως is the genitive of φρόνησις, “thinking.” Romans 1:20 continues to echo (with no verbal parallels) the theme that human knowledge of God’s sovereignty can be based on observing the natural world. Hebrews 3:4 uses some forms identical to Isa 40:28: πᾶς γὰρ οἶκος κατασκευάζεται ὑπό τινος, ὁ δὲ πάντα κατασκευάσας θεός.

554

commentary

29 The participle διδοὺς is from δίδωμι; πεινῶσιν is the dative plural participle of πεινάω (see 40:28), and ὀδυνωμένοις is the dative plural passive participle of ὀδυνάω, “pain.” 30 The word νεώτεροι refers to young men. The verbs πεινάσουσιν and κοπιάσουσιν recall 40:28. The infinitive absolute ‫ כשׁול יכשׁלו‬is translated by a neologism, ἀνίσχυς, which would be understood to mean “without strength.” 31 The participle ὑπομένοντες is from ὑπομένω. The future of ἀλλάσσω (ἀλλάξουσιν) “change,” is a literal translation of ‫יחליפו‬. The verb πτεροφυήσουσιν means to grow feathers, as the phoenix does in 1Clem 25:3. The ἀετός is the eagle (despite being used of vultures in Matt 24:28; Luke 17:37), which is a symbol of swiftness. That symbolism is used in Rev 12:14 (καὶ ἐδόθησαν τῇ γυναικὶ αἱ δύο πτέρυγες τοῦ ἀετοῦ τοῦ μεγάλου, ἵνα πέτηται εἰς τὴν ἔρημον εἰς τὸν τόπον αὐτῆς, ὅπου τρέφεται ἐκεῖ καιρὸν καὶ καιροὺς καὶ ἥμισυ καιροῦ ἀπὸ προσώπου τοῦ ὄφεως). The eagle is used as the Roman standard in Plutarch, Marius 23. The form δραμοῦνται is the future of τρέχω, to rush ahead. The pair κοπιάσουσιν and πεινάσουσιν recall 20:28–30. The form βαδιοῦνται is the future of βαδίζω, which means “go”; “walk” in contrast to τρέχω.

255 Who has renewed righteousness?

(41:1–4)

1 The theme of renewed strength recalls 40:31. 2 We have no comment from Eusebius on Isa 41:2–7. The preposition κατά with the accusative typically indicates correspondence or distribution; here with πόδας Brenton and Ottley translate “to his feet.” Ezekiel 40:24 has the directional sense in ἥγαγέ με κατὰ νότον. Sirach 14:25 has hands symbolizing proximity in Στήσει τὴν σκηνὴν αὐτοῦ κατὰ χεῖρας αὐτῆς. But the closest parallel is Judges 4:10: Καὶ ἐβόησε Βαρὰκ τὸν Ζαβουλὼν καὶ τὸν Νεφθαλὶ ἐκ Κάδης, καὶ ἀνέβησαν κατὰ πόδας αὐτοῦ δέκα χιλιάδες ἀνδρῶν, where in English we might say they followed at his heels. The sense of δίδωμι εἰς (see BDAG 17.b) is like that of Isa 42:24; 50:6; Ezek 33:27; Jer 32:17; 33:6; 37:16; Dan 7:11; Ps 56:4; 65:9; 120:3, where one consigns something to a dreaded fate. 3 G has nothing corresponding to the MT ‫“ לא יבוא‬he will not go” and 1QIsaa ‫“ לוא יבינו‬he will not understand.” 4 The noun γενεῶν and the adjective ἀρχαίων are both genitive plurals, and the adjective is in attributive position, so the simplest interpretation is that

commentary

555

the adjective describes the noun. Of the three nominatives Ἐγὼ θεὸς πρῶτος, the subject is Ἐγὼ because the most definite of the three. Again, the adjective describes the noun attributively. Revelation 1:4 alludes to God’s past and future persistence using the words χάρις ὑμῖν καὶ εἰρήνη ἀπὸ ὁ ὢν καὶ ὁ ἦν καὶ ὁ ἐρχόμενος.

256 Craftsmen work well

(41:4–7)

4 The phrase Ἐγώ εἰμι first appears here in Isaiah, and it will appear again 21 more times by the end of chapter 56. Almost always (except 45:19 and 47:10, because the Greek is doubled yet the Hebrew is not) it represents a Hebrew first person singular subject pronoun: 15 times the shorter ‫אני‬, and 5 times the longer ‫אנוכי‬. In six instances (41:4; 43:10; 43:25; 46:4; 48:12; 51:12), it is in conjunction with ‫ ;הוא‬twice (45:18 and 48:17) the phrase represents ‫אני יהוה‬. Ἐγώ εἰμι is almost always (except for 56:3 “I am a dry tree”) spoken by God. The phrase has a noun complement in 45:8; 45:19 “Lord”; 45:22; 46:9; 48:17 “God”; an adjective complement “first” in 48:12, a participle complement in 43:25 (“the one who wipes”); 51:12 (“the one who comforts”); 52:6 (“the one who speaks”); a prepositional phrase in 41:4 (“in the future”); 46:4 (“until old age” and “until you have grown old”); 48:12 (“forever”); and no complement (“I exist”) in 43:10; 45:18; 47:8, 10. Because the Greek simply represents the Hebrew, these are not instances of the translator injecting a theological point into his translation. Eusebius made no comment here (2.19) about the phrase ἐγώ εἰμι, even though Symmachus used the same expression, καὶ μετὰ τῶν ἐσχάτων ἐγώ εἰμι. 5 G has ἔθνη in place of Hebrew ‫איים‬. Ottley expressed doubt that G misread ‫ איים‬as ‫גוים‬, but G confused waw with yod frequently, and it is not a stretch to suppose ‫ א‬might be read as ‫ג‬. 6 Eusebius (2.19) explained the expression κρίνων ἕκαστος τῷ πλησίον καὶ τῷ ἀδελφῷ βοηθῆσαι to mean that those who had been called decided (BDAG ④) to help their neighbors (οὐ γὰρ μόνον ἑαυτοὺς σῴζειν οἱ κεκλημένοι ἦλθον, ἀλλὰ καὶ τοὺς πλησίον κατὰ τοὺς τῆς φιλανθρωπίας νόμους). 7 Because τέκτων is a noun, not a participle like τύπτων and ἐλαύνων, it is in parallel with χαλκεὺς; both are skilled tradesmen. The participles are both singular; because there is only one (singular) finite verb both nouns appear first, then both participles, the participles both describe the same person, who is doubly skilled. Barnes adduced Σύμβλημα “joint” (of armour) in favour of his

556

commentary

argument that Isa 41:1–7 is a unity about a challenge to a trial by combat, in which Lord’s champion defeats those making preparations for war against him (Barnes 1903). Because ἰσχύρωσαν begins with an iota, the augment is not visible even though this is an aorist indicative. Athenagoras in Legatio pro Christianis 9 quoted 41:4 to say the Lord is our God; no other can be compared with him.

257 I have chosen you, servant Israel

(41:8–11)

8 The middle voice of ἐξελεξάμην is typical in biblical literature. The active appears in the Greek Bible only in 1Macc 9:25 and 3 Macc 6:29 (and Ezekiel 20:38 in A and Q). The theme of God being fond of Abraham appears in James 2:23 Ἐπίστευσεν δὲ Ἀβραὰμ τῷ θεῷ, καὶ ἐλογίσθη αὐτῷ εἰς δικαιοσύνην καὶ φίλος θεοῦ ἐκλήθη. The seed of Abraham is mentioned in Luke 1:54 (τῷ Ἀβραὰμ καὶ τῷ σπέρματι αὐτοῦ εἰς τὸν αἰῶνα) and Heb 2:16 (οὐ γὰρ δήπου ἀγγέλων ἐπιλαμβάνεται ἀλλὰ σπέρματος Ἀβραὰμ ἐπιλαμβάνεται). The Song of Three Youths 11; Apocalypse of Abraham 9.7; Testament of Abraham 2.6; 1Clem 10.1 and Ignatius Mag. 10 call Abraham God’s φίλος “friend” based on 41:8, because he obeyed God’s commands (ἐν τῷ αὐτὸν ὑπήκοον γενέσθαι τοῖς ῥήμασιν τοῦ θεοῦ 1 Clem 10.1). 9 Matthew 12:18 alludes to the approved servant of God: ἰδοὺ ὁ παῖς μου ὃν ᾑρέτισα, ὁ ἀγαπητός μου εἰς ὃν εὐδόκησεν ἡ ψυχή μου· θήσω τὸ πνεῦμά μου ἐπ’ αὐτόν, καὶ κρίσιν τοῖς ἔθνεσιν ἀπαγγελεῖ. 10 The negative particle μὴ before πλανῶ indicates that the verb is not indicative; it is rather a middle/passive imperative, contracted from πλανά+ε+σο. The phrase μὴ φοβοῦ appears also in Acts 18:9 in a vision encouraging Paul to keep speaking: Εἶπεν δὲ ὁ κύριος ἐν νυκτὶ δι’ ὁράματος τῷ Παύλῳ· μὴ φοβοῦ, ἀλλὰ λάλει καὶ μὴ σιωπήσῃς.

258 Your opponents will vanish

(41:11–14)

11 Eusebius used this paragraph to encourage those who preach the gospel in the face of those who oppose the word of the gospel and try to hinder them: you will survive and witness their destruction (2.20). 12 The future tense of παροινήσουσιν indicates that the raging is not taking place now, but is to be expected in the future from the opponents.

commentary

figure 5

557

Correction in Isaiah 41:15 in Codex Sinaiticus

13 G has nothing corresponding to ‫“ אני עזרתיך אל תיראי תולעת‬I myself, I will help you. You must not fear, O worm of.” 14 God’s approval of the modest is also expressed in Luke 12:32 in conjunction with the command not to fear Μὴ φοβοῦ, τὸ μικρὸν ποίμνιον, ὅτι εὐδόκησεν ὁ πατὴρ ὑμῶν δοῦναι ὑμῖν τὴν βασιλείαν. Luke 24:21 subsequently mentions the hope for one who is to redeem Israel: ἡμεῖς δὲ ἠλπίζομεν ὅτι αὐτός ἐστιν ὁ μέλλων λυτροῦσθαι τὸν Ἰσραήλ. In Isaiah this redeemer is God; on the road to Emmaus it is Jesus.

259 You will pulverize them

(41:15–16)

15 The phrase ὡς τροχοὺς ἁμάξης καινοὺς πριστηροειδεῖς has two accusative masculine plural adjectives, agreeing with the noun referring to wheels, not to the pronoun object of ἐποίησα. The noun πριστηροειδῆς is classified as a neologism by LEH; the word for saw is πρίων. Eusebius (1.94) connected the threshing in Isa 28:24–29 with πριστηροειδέσι τροχοῖς. He made no extra explanation of this rare noun when he explained, “Just as they would chop up some straw by wheels of a wagon when threshing, so also when sawing up the demonic godmaking of the Philistines and ungodly nations” (ὥσπερ τινὰ καλάμην διέτεμνον τροχῶν ἁμάξης τρόπον ἀλοῶντες καὶ καταπρίζοντες τῶν ἀλλοφύλων καὶ ἀθέων ἐθνῶν τὴν δαιμονικὴν θεοποιΐαν, 2.20). The adjectives conveying newness and the sawshape indicate the effectiveness of the mincing. Ottley translated, “I make thee as wheels of a cart, that thresh out; new, with teeth like a saw.” The transcription at codexsinaiticus.org has a typographical error at this point. It shows διϲ πριϲτηροϊδειϲ ϲειϲ, but the manuscript reads διϲ · και αλοηϲειϲ, with a subsequent correction adding an ε.

558 260 The holy one of Israel will water the thirsty land

commentary

(41:16–20)

16 Instead of the singular “holy one of Israel” (‫)ובקדוש‬, G has the plural τοῖς ἁγίοις. Eusebius noted that Aquila and Symmachus had the singular instead of plural. 17 Rahlfs places the words καὶ ἀγαλλιάσονται with what precedes, but S has a punctuation mark before these words and none after them, so I put them in verse 17 like Swete and Ziegler. Eusebius agreed with Swete and Ziegler; he said a new paragraph begins with καὶ ἀγαλλιάσονται οἱ πτωχοί (2.20). Although often Κύριος ὁ θεός is followed by a genitive (17:6; 37:21; 52:12 of Israel; 30:18 our; 37:4; 43:4, 15 your; 38:5 of your father David; 42:13 might), and therefore might be understood as two nominatives in apposition (i.e., the “God of Israel” specifies who this “Lord” is), just as often Κύριος ὁ θεός is not followed by a genitive, and serves as the subject of a clause (8:10; 41:17, 21; 42:5, 6, 8, 21; 43:1, 10, 12, 14; 44:2; 45:1, 3, 5, 6, 7, 11; 51:22; 57:21). 18 According to Eusebius, this paragraph addresses the conversion of the Gentiles (2.20); the water is the saving word. 19 The original scribe has κέδρων, which could be understood as the genitive plural of cedars, or the place name “Kidron” as in 2 Kingdoms 15:23 etc. As a genitive plural, the image is of a land of cedars; as a toponym, it is of the Kidron land. Corrector ca changed κέδρων to the singular accusative κέδρον, making it another species of tree along the myrtle, boxwood, etc. This is how Eusebius read it as well. 20 The passive forms of ἐννοέω are indistinguishable in meaning from the active forms (compare Judith 9:5). The π rather than φ in the form ἐπιστῶνται indicates that it is from ἐπίσταμαι (to understand), rather than ἐφίστημι (to position). The verb καταδείκνυμι means to make known (see comment at 40:26).

261 Tell us the future

(41:21–24)

21 The ability to predict the future is considered evidence of divinity. Eusebius disdained the pagan diviners and soothsayers who pretended to be able to predict the future; what little they were able to correctly predict was because of evil demons (2.21).

commentary

559

22 In the phrase τὰ πρότερα τίνα ἦν εἴπατε, the interrogative pronoun τίνα must be neuter nominative plural, matching τὰ πρότερα. As in 40:20, the verb ἐπιστήσατε is a form of ἐπίσταμαι. In 41:4 τὰ ἐπερχόμενα refers to the future as a period of time, rather than to specific things that would happen in the future. Eusebius attributed the ability to describe the past to prophetic power, as Moses was able to describe creation (2.21). 23 Origen argued on the basis of this passage that even angels could not comprehend the limits of the universe: its beginning and end (Princ. 4.1.26). 24 Instead of ‫“ מאין‬from nothing,” G read ‫“ מאן‬from where” (πόθεν), and instead of ‫ מאפע‬he read ‫( מארץ‬ἐκ γῆς).

262 Who will foretell the future?

(41:25–26)

25 The reading καταπατηθήσεται was changed by corrector ca to καταπατηθήσεσθαι, which is orthographically compatible with the καταπατηθήσεσθε of B and followed by Rahlfs and Ziegler. Revelation 7:2 alludes to the messenger from the rising of the sun in the words Καὶ εἶδον ἄλλον ἄγγελον ἀναβαίνοντα ἀπὸ ἀνατολῆς ἡλίου ἔχοντα σφραγῖδα θεοῦ ζῶντος, καὶ ἔκραξεν φωνῇ μεγάλῃ τοῖς τέσσαρσιν ἀγγέλοις οἷς ἐδόθη αὐτοῖς ἀδικῆσαι τὴν γῆν καὶ τὴν θάλασσαν. Again Revelation 16:12 uses the same phrase when referring to rulers from the east: Καὶ ὁ ἕκτος ἐξέχεεν τὴν φιάλην αὐτοῦ ἐπὶ τὸν ποταμὸν τὸν μέγαν τὸν Εὐφράτην, καὶ ἐξηράνθη τὸ ὕδωρ αὐτοῦ, ἵνα ἑτοιμασθῇ ἡ ὁδὸς τῶν βασιλέων τῶν ἀπὸ ἀνατολῆς ἡλίου. Both instances in Revelation use the singular form rather than the plural that Isaiah uses. 26 According to Eusebius, the phrase οὐδὲ ὁ ἀκούων ὑμῶν τοὺς λόγους has two meanings: (a) those who heard the word were not able to understand it; and (b) people would stop listening to the polytheistic deceptions.

263 No one else can do this

(41:27–29)

27 Eusebius claimed that “Zion” and “Jerusalem” refer to God’s church, on “the way” to God and his heavenly kingdom (2.21). 28 The phrase ἀπὸ γὰρ τῶν ἐθνῶν ἰδοὺ has no counterpart in Hebrew. Ottley suggested it was brought in from 63:3.

560

commentary

29 Although all the manuscripts and version read εἰσὶν (and so does Rahlfs), Ziegler has οὐθὲν on conjecture. Instead of the reading πλανῶντες, which all the earliest uncials have (and so does Rahlfs), Ziegler has πλάσσοντες, supported by the Lucianic families of manuscripts.

264 Israel will bring justice

(42:1–4)

1 Eusebius insisted that the Jacob and Israel mentioned here refer to Christ, as the evangelists testifies (2.22). Matthew 12:18–21 quotes ἰδοὺ ὁ παῖς μου ὃν ᾑρέτισα, ὁ ἀγαπητός μου εἰς ὃν ηὐδόκησεν ἡ ψυχή μου: θήσω τὸ πνεῦμά μου ἐπ’ αὐτόν, καὶ κρίσιν τοῖς ἔθνεσιν ἀπαγγελεῖ. οὐκ ἐρίσει οὐδὲ κραυγάσει, οὐδὲ ἀκούσει τις ἐν ταῖς πλατείαις τὴν φωνὴν αὐτοῦ. κάλαμον συντετριμμένον οὐ κατεάξει καὶ λίνον τυφόμενον οὐ σβέσει, ἕως ἂν ἐκβάλῃ εἰς νῖκος τὴν κρίσιν. καὶ τῷ ὀνόματι αὐτοῦ ἔθνη ἐλπιοῦσιν. Eusebius noted that the Hebrew and the other translations do not mention Jacob or Israel here. Typically modern commentators have identified the Servant of the Lord with Israel in the first and second song, but as an individual in the third and fourth song (van der Kooij 1997b, 383). Because the Servant is named Israel in 49:3, and so are “my people in Egypt” in 11:16 and 19:25, Arie van der Kooij suggested “Israel” and “Jacob” here in Isa 42:1 also refer not to the people of Israel but to the Servant as a particular group of the Jewish people, as also in 49:3–5 (1997b, 394). The approval of one’s son appears in Matt 3:17, καὶ ἰδοὺ φωνὴ ἐκ τῶν οὐρανῶν λέγουσα· οὗτός ἐστιν ὁ υἱός μου ὁ ἀγαπητός, ἐν ᾧ εὐδόκησα and Luke 9:35, καὶ φωνὴ ἐγένετο ἐκ τῆς νεφέλης λέγουσα· οὗτός ἐστιν ὁ υἱός μου ὁ ἐκλελεγμένος, αὐτοῦ ἀκούετε. Luke 3:22 alludes to the spirit being upon one’s approved son: καὶ καταβῆναι τὸ πνεῦμα τὸ ἅγιον σωματικῷ εἴδει ὡς περιστερὰν ἐπ’ αὐτόν, καὶ φωνὴν ἐξ οὐρανοῦ γενέσθαι· σὺ εἶ ὁ υἱός μου ὁ ἀγαπητός, ἐν σοὶ εὐδόκησα. In Luke 23:35 it is the anointed of God who is expected to bear his approval: ἐξεμυκτήριζον δὲ καὶ οἱ ἄρχοντες λέγοντες· ἄλλους ἔσωσεν, σωσάτω ἑαυτόν, εἰ οὗτός ἐστιν ὁ χριστὸς τοῦ θεοῦ ὁ ἐκλεκτός. Eusebius claimed that the “Spirit” here is the Word of God: Τὸ δὲ πνεῦμα τὸ δοθὲν ἐπὶ τὸν “ἐκ ῥίζης Ἰεσσαὶ” προελθόντα αὐτὸς ἦν ὁ μονογενὴς τοῦ θεοῦ λόγος, ὃ δὴ καὶ ὁ Ἀπόστολος ἐδήλου φάσκων· “ὁ δὲ κύριος τὸ πνεῦμά ἐστι” (2.22). 2 Gzella noted that ‫ ולוא ישא‬is a remarkably literal translation considering G felt free to add interpretive elements in the preceding verse. Instead of the causative ‫ ַיְשִׁ֥מי ַע‬, G read a passive ‫( ישמע‬Gzella 2005, 404). 3 The preposition εἰς typically indicates not means but purpose (and here it translates ‫)ל‬, but Eusebius paraphrased the clause εἰς ἀλήθειαν ἐξοίσει κρίσιν to

commentary

561

mean that he proclaims God’s judgement with truth and boldness: Σὺν ἀληθείᾳ δὲ καὶ παρρησίᾳ τοῖς πᾶσι διεστέλλετο τὰ περὶ τῆς τοῦ θεοῦ κρίσεως. 4 Gzella suggested that ἀλλά represents G’s attempt to make the contrast more explicit (Gzella 2005, 405).

265 Lord God called you to bring freedom

(42:5–8)

5 Acts 17:24–25 uses wording from Isaiah 42:5 in ὁ θεὸς ὁ ποιήσας τὸν κόσμον καὶ πάντα τὰ ἐν αὐτῷ, οὗτος οὐρανοῦ καὶ γῆς ὑπάρχων κύριος οὐκ ἐν χειροποιήτοις ναοῖς κατοικεῖ οὐδὲ ὑπὸ χειρῶν ἀνθρωπίνων θεραπεύεται προσδεόμενός τινος, αὐτὸς διδοὺς πᾶσιν ζωὴν καὶ πνοὴν καὶ τὰ πάντα. 6 Because of its proximity, the genitive μου that appears only in S* would apply more directly to the διαθήκην than to the γένους. It is a covenant of God’s family, not God’s covenant of a family. Simeon’s prayer in Luke 2:32 alludes to the light to the nations, in conjunction with God’s people Israel: φῶς εἰς ἀποκάλυψιν ἐθνῶν καὶ δόξαν λαοῦ σου Ἰσραήλ. 7 Isa 42:7 is alluded to in Matt 11:5; Luke 1:79; Acts 26:18. The recovery of sight for blind people is mentioned in Matt 11:5 as part of a list of restorations: τυφλοὶ ἀναβλέπουσιν καὶ χωλοὶ περιπατοῦσιν, λεπροὶ καθαρίζονται καὶ κωφοὶ ἀκούουσιν, καὶ νεκροὶ ἐγείρονται καὶ πτωχοὶ εὐαγγελίζονται. In Luke 1:79, those seated and those in darkness are both mentioned, but in separate phrases: ἐπιφᾶναι τοῖς ἐν σκότει καὶ σκιᾷ θανάτου καθημένοις. Acts 26:18 the opening of eyes is mentioned in connection with darkness: ἀνοῖξαι ὀφθαλμοὺς αὐτῶν, τοῦ ἐπιστρέψαι ἀπὸ σκότους εἰς φῶς καὶ τῆς ἐξουσίας τοῦ σατανᾶ ἐπὶ τὸν θεόν. 8 The noun ἀρετή prototypically refers to something impressive or admirable. In contexts discussing morality, the English “virtue” serves the same purpose, but in contexts discussing events, it more commonly refers to military exploits when the agent is human, or miracles when the agent is divine (Josephus, Ant. 17, 130). In G, it always translates ‫ְתִּהָלּת‬, in Isa 42:8 as something of God’s that he does not give to others, in parallel with glory, but in Isa 42:12; 43:21; 63:7 as something of God’s that humans declare. The plural would then refer to his magnificent qualities (in this instance) or acts (in the other instances in Isaiah).

562 266 Lord God will inform you of his plans

commentary

(42:9)

9 In light of the preceding association between divinity and the power to predict, Lord God is asserting his divinity.

267 Sing a new song to God, distant peoples

(42:10)

10 Instead of αὐτοῦ, A and B (followed by Rahlfs and Ziegler) have αὐτοῦ, δοξάζετε τὸ ὄνομα αὐτοῦ. This phrase mistakenly dropped out of S because the repeated αὐτοῦ. The singing of a new song appears in Rev 14:3: καὶ ᾄδουσιν [ὡς] ᾠδὴν καινὴν ἐνώπιον τοῦ θρόνου καὶ ἐνώπιον τῶν τεσσάρων ζῴων καὶ τῶν πρεσβυτέρων.

268 Surrounding nations will praise God

(42:11–12)

11 Ottley suggested that instead of ‫ ישׂאו‬G read ‫( שׂישׂ‬εὐφράνθητι). Once again Eusebius preferred the translation of Symmachus, which mentions cities rather than villages. Eusebius said the inhabitants of Petra were at his time engaged in demonic deception (2.23). 12 Eusebius took the mention of islands as indication that this prophecy does not refer to the Jews, so he interpreted the destruction described in the next paragraph as the rejection of Israel (2.23).

269 Lord will no longer wait

(42:13–14)

13 The prophecy depicts Lord God aggressively taking action; he is no longer patient. Orlinsky considered it impossible to tell if καὶ βοήσεται telescopes ‫יודיע‬ ‫ אף יצריח‬or the Greek corresponding to one or the other of these Hebrew words has dropped out (Orlinsky 1952). 14 The subjunctive σιωπήσωμαι instead of the future σιωπήσομαι carries deontic rather than epistemic modality; that is, this is a question of obligation rather than prediction.

commentary

270 I will rectify the land

563 (42:15–17)

15 In this paragraph, Lord promises to turn things around. G has nothing corresponding to ‫אחריב הרים וגבעות וכול עשבם אוביש‬. 16 In place of ποιήσω αὐτούς, A and B (followed by Rahlfs and Ziegler) have ποιήσω αὐτούς· ποιήσω αὐτοῖς; the omission in S is due to haplography. The allusion in Acts 26:18 to Isaiah 42:7 is continued with mention of darkness into light: ἀνοῖξαι ὀφθαλμοὺς αὐτῶν, τοῦ ἐπιστρέψαι ἀπὸ σκότους εἰς φῶς καὶ τῆς ἐξουσίας τοῦ σατανᾶ ἐπὶ τὸν θεόν.

271 You shameful idolaters!

(42:17)

17 The paragraphing in S separates Αἰσχύνην from the preceding cognate verb αἰσχύνθητε, so that this accusative noun must be taken with the following verb πεποιθότες. But because what is trusted is already indicated by the prepositional phrase, Αἰσχύνην is not the direct object of πεποιθότες, but must instead be an accusative used adverbially, hence the translation “shamefully.” G uses a variety of words to speak of idols. The first of them used here, γλυπτός, prototypically refers to something carved, and in the scriptures is almost always (in Isaiah the exception is in 46:1) a translation of the root ‫פסל‬, which likewise refers to something carved. Other words for idols include χειροποίητος and εἴδωλον, which both typically are translations of ‫אליל‬. In 30:22, ‫ פסל‬is translated as εἴδωλον. The second, χωνευτός. refers to something cast of molten metal, and is almost always a translation of the root ‫נסך‬, as here and 48:5.

272 Senseless people will be plundered!

(42:18–22)

18 Isa 42:18–19 is referenced in Matt 11:5 and Luke 7:22. Matt 11:5 has τυφλοὶ ἀναβλέπουσιν καὶ χωλοὶ περιπατοῦσιν, λεπροὶ καθαρίζονται καὶ κωφοὶ ἀκούουσιν, καὶ νεκροὶ ἐγείρονται καὶ πτωχοὶ εὐαγγελίζονται. Luke 7:22 has the same without some conjunctions: ὅτι τυφλοὶ ἀναβλέπουσιν, χωλοὶ περιπατοῦσιν, λεπροὶ καθαρίζονται, κωφοὶ ἀκούουσιν, νεκροὶ ἐγείρονται, πτωχοὶ εὐαγγελίζονται. 19 Only S omits ἢ after ἀλλ’, but the meaning is the same as ἀλλ’ by itself (Smyth 1956, sec. 2777).

564

commentary

20 S’s original reading εἴδε was changed by corrector cb1 to εἴδεται, which may be a spelling variation of εἴδετε, the reading of Rahlfs and Ziegler; Bb and A have ἴδετε, which may also be a spelling variation of εἴδετε. 21 Rahlfs places the words καὶ εἶδον at the end of verse 21; Swete and Ziegler at the beginning of verse 22. There is punctuation before and after these words in S: a high dot preceding and a middle dot following. According to sense, the words belong with what follows (with Swete, Ziegler). 22 Although the hiding might be reflexive if αυτους was aspirated as αὑτούς, Eusebius interpreted what was being hidden as the schemes: “For in the very schemes that they were hiding” (ἐν γὰρ αὐτοῖς τοῖς λογισμοῖς, οὓς ἔκρυπτον, 2.23).

273 Israel was plundered for rebellion

(42:23–25)

23 The reading εἰσακούσεται τῆς φωνὴς τοῦ παιδὸς αὐτοῦ was changed by cb2 to εἰσακούσεται, but the original wording was reinstated by cb3. Codex Vaticanus has εἰσακούσατε, a spelling variant of εἰσακούσεται. 24 God takes credit for the defeat of Israel, for their disobedience. 25 In other manuscripts, the phrase πόλεμος καὶ οἱ συμφλέγοντες αὐτοὺς κύκλῳ might be understood as a pair of nominative subjects of the singular indicative verb κατίσχυσεν (although that intepretation carries its own difficulties because of the mismatch in number). But because the earliest text of S has κατισχυσιν, which I am reading as a spelling variation of κατίσχυσειν (i.e. as a future infinitive), and the agent of an infinitive should be in accusative case, this nominative does not qualify as a subject of the infinitive. Therefore, as the punctuation in S indicates, the clauses πόλεμος καὶ οἱ συμφλέγοντες αὐτοὺς κύκλῳ are verbless. The verb συμφλέγω is simply the emphatic συν prefixed to the common verb φλέγω used to refer inflaming or burning something. It appears only here in the scriptures, but it does appear in Plutarch, Alexander 60.2, where the soldiers are burned to death by the thunderbolts. The emphatic English “burn altogether” carries some of the etymological meaning of συν.

commentary

274 Lord God will protect Israel

565 (43:1–3)

1 Lord God reassures Israel of his redemption and dedication. Eusebius interpreted these as those of superior rank who had received the saving word (2.24). 2 The fact that ἐγὼ εἰμι μετὰ σοῦ is translated with the present tense even though the rest of the sentence is future and the following parallel is also future shows G’s preference to render the Hebrew verbless clause with the Greek present tense, as also in 43:3. The verb συγκλύζω is an emphatic form of κλύζω meaning to wash away in the sense of overwhelm rather than to remove filth. 3 For the spelling of σῴζων I follow Rahlfs and Ziegler rather than Swete’s spelling σώζων. The noun ἄλλαγμα appears only here in Isaiah. The noun ἄλλαγμα prototypically refers to something given in exchange for something else, so is commonly used for “price” or “wages”. This noun and λυτρόω are used together in Leviticus 27:33, “You will not exchange a fair animal for a bad one, but if you do exchange it, then its ἄλλαγμα will be holy; it will be not redeemed.’” (LES).

275 Do not be frightened

(43:3–8)

4 The phrase “I have loved you” from Isa 43:4 is used in Rev 3:9, but the order of the words is changed, as is typical for Revelation’s use of Isaiah: ἰδοὺ ποιήσω αὐτοὺς ἵνα ἥξουσιν καὶ προσκυνήσουσιν ἐνώπιον τῶν ποδῶν σου καὶ γνῶσιν ὅτι ἐγὼ ἠγάπησά σε. 5 Matthew 8:11 and Luke 13:29 allude to the gathering of God’s people from the east and the west. Matthew has πολλοὶ ἀπὸ ἀνατολῶν καὶ δυσμῶν ἥξουσιν καὶ ἀνακλιθήσονται μετὰ Ἀβραὰμ καὶ Ἰσαὰκ καὶ Ἰακὼβ ἐν τῇ βασιλείᾳ τῶν οὐρανῶν; Luke has καὶ ἥξουσιν ἀπὸ ἀνατολῶν καὶ δυσμῶν καὶ ἀπὸ βορρᾶ καὶ νότου καὶ ἀνακλιθήσονται ἐν τῇ βασιλείᾳ τοῦ θεοῦ. In Acts 18:9 Paul is told not to fear, with the same phrase as in Isa 43:5: Εἶπεν δὲ ὁ κύριος ἐν νυκτὶ δι’ ὁράματος τῷ Παύλῳ· μὴ φοβοῦ, ἀλλὰ λάλει καὶ μὴ σιωπήσῃς. 6 God’s sons and daughters are also mentioned in 2 Cor 6:18: καὶ ἔσομαι ὑμῖν εἰς πατέρα καὶ ὑμεῖς ἔσεσθέ μοι εἰς υἱοὺς καὶ θυγατέρας, λέγει κύριος παντοκράτωρ.

566

commentary

7 The perfect ἐπικέκληνται is passive; the active would mean “call upon.” According to Eusebius, “Christian” is the name by which God’s people are called (2.24). 8 A concessive participle normally precedes the main verb (see Porter 1992, sec. 10.5.1), but there is no main verb in the verbless clause καὶ κωφοὶ τὰ ὦτα ἔχοντες.

276 The nations assembled

(43:9)

9 The neuter plural ἀληθῆ could be the accusative object of the verb “say true things” or the nominative word spoken: “say, ‘True!’ ”

277 You are my witnesses

(43:10–13)

10 In place of two words καὶ ἐγώ (the reading also of B), Rahlfs and Ziegler have κἀγώ, as also in 44:4. The phrase ἐγώ εἰμι has meanings that differ depending on where the meaning is located: in the translator’s intention, in the understanding of a typical (non-Christian) Greek reader, and in the interpretation of early Christians. The translator was trying to be faithful to the Hebrew ‫“ אני הוא‬I am he,” i.e., “I am the one.” In context, the meaning is that there is no other God; He is it; He is the only one. What a native Greek speaker would have understood is a different question. Eusebius gave an indication of how an early Christian interpreter understood this expression when he wrote that the reason Christ came was to preach the knowledge of God to everyone, and understanding concerning him to those who were ignorant about him: τὸ γὰρ αἴτιον τῆς τοῦ Χριστοῦ παρουσίας καὶ τῆς τῶν ἀποστόλων αὐτοῦ εἰς πάντα τὰ ἔθνη μαρτυρίας οὐδὲν ἕτερον ἦν ἢ τὸ κηρύξαι τὴν τοῦ ἐπὶ πάντων θεοῦ γνῶσιν καὶ τὴν εἰς αὐτὸν πίστιν καὶ τὴν περὶ αὐτοῦ σύνεσιν τοῖς πρὶν ἀσυνέτοις καὶ ἀσυνθέτοις καὶ ἀπίστοις καὶ ἐν ἀγνωσίᾳ οὖσιν αὐτοῦ καὶ διὰ τοῦτο τυφλώττειν τοὺς τῆς διανοίας ὀφθαλμοὺς καὶ περὶ τὴν πλάνην τῆς ἀθέου εἰδωλολατρίας εἱλεῖσθαι (2.24). In other words, he thought συνῆτε ὅτι ἐγώ εἰμι meant “that you might understand what God is.” The phrase ὅτι ἐγώ εἰμι appears twice in John’s gospel, at and, as the object of knowing in John 8:28 (ὅταν ὑψώσητε τὸν υἱὸν τοῦ ἀνθρώπου, τότε γνώσεσθε ὅτι ἐγώ εἰμι, καὶ ἀπ’ ἐμαυτοῦ ποιῶ οὐδέν, ἀλλὰ καθὼς ἐδίδαξέν με ὁ πατὴρ ταῦτα λαλῶ) and the object of believing in John 13:19 (ἀπ’ ἄρτι λέγω ὑμῖν πρὸ τοῦ γενέσθαι, ἵνα πιστεύσητε ὅταν γένηται ὅτι ἐγώ εἰμι).

commentary

567

11 I accent πάρεξ the same way as Rahlfs and Ziegler rather than as Swete’s epic form παρὲξ (Herodianus 2.63, 931). 12 As also in 44:4, 10, καὶ ἐγώ is written as two words, as also in B; Rahlfs and Ziegler have κἀγώ instead. 13 The image of existence since ancient times is picked up in John 8:58’s πρὶν Ἀβραὰμ γενέσθαι ἐγὼ εἰμί and with the same wording in 1 John 1:1’s Ὃ ἦν ἀπ’ ἀρχῆς.

278 Lord God will send to Babylon

(43:14–15)

14 Because S begins a new paragraph with Δεθήσονται, the nominative Χαλδαῖοι in the preceding paragraph is the subject of no verb. The meaning of other manuscripts is that Chaldeans will be bound in ships or chains. Luke 24:21 alludes to the one who was going to redeem Israel, in the words ἡμεῖς δὲ ἠλπίζομεν ὅτι αὐτός ἐστιν ὁ μέλλων λυτροῦσθαι τὸν Ἰσραήλ. 15 The verb καταδείκνυμι means to make something evident (see the comment at 40:26).

279 Lord provides a path through the sea

(43:16–17)

16 The image of walking on the sea is picked up in Matt 14:25: τετάρτῃ δὲ φυλακῇ τῆς νυκτὸς ἦλθεν πρὸς αὐτοὺς περιπατῶν ἐπὶ τὴν θάλασσαν. 17 In place of ἀλλὰ, the reading also of B and followed by Rahlfs, Ziegler conjectured ἅμα, on the basis of the MT; this is attested by no manuscript or version.

280 Lord is doing new things

(43:18–21)

18 Revelation 21:4 alludes to the “former things”: καὶ ὁ θάνατος οὐκ ἔσται ἔτι οὔτε πένθος οὔτε κραυγὴ οὔτε πόνος οὐκ ἔσται ἔτι, [ὅτι] τὰ πρῶτα ἀπῆλθαν. Paul alludes to the new things being made, in contrast to the old things in 2 Cor 5:17: ὥστε εἴ τις ἐν Χριστῷ, καινὴ κτίσις· τὰ ἀρχαῖα παρῆλθεν, ἰδοὺ γέγονεν καινά. 19 The allusion in Revelation continues into the next verse: Καὶ εἶπεν ὁ καθήμενος ἐπὶ τῷ θρόνῳ· ἰδοὺ καινὰ ποιῶ πάντα. The emergence of rivers is mentioned

568

commentary

in John 7:38: ὁ πιστεύων εἰς ἐμέ, καθὼς εἶπεν ἡ γραφή, ποταμοὶ ἐκ τῆς κοιλίας αὐτοῦ ῥεύσουσιν ὕδατος ζῶντος. 20 Although when ποτίζω has two accusatives (as in Mark 9:41) it means to give the object that is a liquid to the object who is a person. In ποτίσαι τὸ γένος μου τὸ ἐκλεκτόν one of the accusatives is an adjective in attributive position, so the personal object γένος is being given an unspecified drink. The chosen family is mentioned in 1Pet 2:9: ὑμεῖς δὲ γένος ἐκλεκτόν, βασίλειον ἱεράτευμα, ἔθνος ἅγιον. 21 First Peter 2:9 continues the allusion to Isaiah with λαὸς εἰς περιποίησιν, ὅπως τὰς ἀρετὰς ἐξαγγείλητε τοῦ ἐκ σκότους ὑμᾶς καλέσαντος εἰς τὸ θαυμαστὸν αὐτοῦ φῶς. See the comment at 42:8 on the plural of ἀρετή referring to impressive or admirable things. As examples of these magnificent acts, Eusebius listed the wonders (θαύματα) that he exhibited in Egypt, the Red Sea, and the wilderness (2.26).

281 Lord does not desire sacrifices

(43:22–24)

22 In translating ἐκάλεσα, G read the first person ‫ קראתי‬instead of the second person ‫קראת‬. Instead of ‫ אתי‬G read ‫( עתה‬νῦν). 23 The correction by ca includes οὐδὲ ἐδούλευσας ἐν ταῖς θυσίαις σου. This reading is also in A, and was left in by corrector cb2 (who tends to agree with A). 24 The verb προΐστημι refers to standing in someone’s presence attending them, not in a hostile way but often to lead, as in 1 Macc 5:19, or protect, as in 4 Macc 11:27.

282 Your fathers broke the law

(43:25–28)

25 The verb ἐξαλείφω refers to making something disappear by wiping it. One might think the nature of this wiping is significant: it could be to paint over the sin (in which case the sin is still there but no longer evident), or to wash the sin away (in which case the sin is not evident because it has been removed). Herodotus (7.69) used the verb in the first sense, to describe the Ethiopians’ body paint, and Thucydides (3.20) used it to describe whitewashing. This is the meaning in Lev 14:42 and 1Chr 29:4, where it is applied to buildings. But even in the cases where something non-physical is wiped, the result is that it no longer

commentary

569

exists, or at least it no longer comes to mind or has any import, as it is used regarding one’s name in Numbers 5:23, or one’s remembrance in Exodus 17:14. The reading of S, τὰς ἀνομίας σου, is followed by Rahlfs; B’s reading τὰς ἀνομίας σου ἕνεκεν ἐμοῦ, καὶ τὰς ἁμαρτίας σου is followed by Ziegler. The omission is a case of parablepsis due to homoioteleuton. The removal of sins is alluded to in Mark 2:7 (τίς δύναται ἀφιέναι ἁμαρτίας εἰ μὴ εἷς ὁ θεός;) and Luke 5:21 (τίς δύναται ἁμαρτίας ἀφεῖναι εἰ μὴ μόνος ὁ θεός;), where it is an ability accorded only to God. 26 As Eusebius, the oracle aims at repentance: the thing to be remembered is “what you once were,” and such remembrance of one’s sins constitutes confession. 27 Eusebius took the “rulers” as the nation’s leaders, and the “fathers” as the elderly. He preferred the translation of Symmachus, which has ἑρμηνεῖς “interpreters” rather than ἄρχοντες “rulers.” 28 Kim addressed the question of the “rulers,” arguing plausibly but inconclusively that the “rulers” of the Jews in the Second Temple period would have been priests because although Yehud had Persian civil governors from outside, the native authority was the high priest (2009, 200–209).

283 Lord God will provide water and spirit

(44:1–5)

1 The noun παῖς is translated here as “servant” rather than “child” or “boy” for consistency with instances where it is in parallel with “chosen messenger.” Ekblad has pointed out that in contrast to the Hebrew Isaiah 41:1 where Lord threatens judgment on the nations, in Greek Isaiah 41:1 the nations judge the gods and ask Lord for counsel. In his words, “The LXX presents God as distinct from servant Israel and the unidentified servant. At the same time God is clearly identified with both servant Israel and the differentiated servant figure. This differentiation and identification are woven together in such a way the servant’s mission, persecution and final victory are at the same time those of God” (Ekblad 1999, 282–283). 2 Revelation 1:17 uses the expression μὴ φοβοῦ in conjunction with ἐγώ εἰμι, which appears in Isa 43:25: καὶ ἔθηκεν τὴν δεξιὰν αὐτοῦ ἐπ’ ἐμὲ λέγων· μὴ φοβοῦ· ἐγώ εἰμι ὁ πρῶτος καὶ ὁ ἔσχατος. Ephesians 1:6 refers to the beloved: εἰς ἔπαινον δόξης τῆς χάριτος αὐτοῦ ἧς ἐχαρίτωσεν ἡμᾶς ἐν τῷ ἠγαπημένῳ.

570

commentary

3 According to Eusebius, the “Jacob” and “Israel” in chapter 44 are not the same as those at the end of 43. Because these names are now qualified by the expressions “my servant” and “whom I have chosen,” they must be referring to the apostles. The promise of “water” is therefore to these Christians, and the “water” is intellectual and spiritual (2.25). 4 The neuter participle παραρρέον matches the neuter ὕδωρ. The verb παραρρέω is rare (in the scriptures only at Proverbs 3:21; Hebrews 2:1) but because it is a compound of ῥέω, the meaning of flowing past is clear enough. The preposition ἐπί indicates position relative to an object, but not necessarily that the position is over, on or above the object, as Revelation 3:20, where Jesus stands ἐπί the door and knocks. Eusebius said the willow is a parable of the intellectual waters flowing in the church (2.26): καὶ ἐνταῦθα δὲ τὴν ἰτέαν παρέλαβε διὰ τὸ ἀειθαλὲς καὶ νεαρὸν τοῦ φυτοῦ εἰς παράστασιν τοῦ πλήθους τῶν λογικῶν ὑδάτων τῶν ἐν τῇ ἐκκλησίᾳ αὐτοῦ ῥευσόντων. 5 The shift from third person ἐρεῖ to first person εἰμι indicates a shift to direct speech, hence the capitalized Τοῦ. The fronted Τοῦ θεοῦ puts the emphasis on the person to whom the speaker belongs. The passive subjunctive ἐπιγράψῃ (prompting the “may” in English) is awkward; other manuscripts have the active future ἐπιγράψει, which would be translated “and another will inscribe, ‘I am God’s.” The future middle βοήσεται appears twice, with the prepositional phrases ἐπὶ τῷ ὀνόματι Ἰακώβ and ἐπὶ τῷ ὀνόματι Ἰσραήλ. The verb βοάω can take its future in the middle voice, and with an accusative object it can mean “call on” (LSJ II.1), but these are unusual uses. The reason βοάω is used is to represent the Hebrew ‫( יקרא‬which without vowel pointing is ambiguous for active Qal or passive Nifal). Eusebius settled the interpretation by taking it to mean that the person was claiming to be Israel καὶ πάλιν ἕτερος ἐπὶ τῷ ὀνόματι τοῦ Ἰσραὴλ βοήσεται, σεμνύνει ἑαυτὸν λέγων εἶναι Ἰσραήλ (2.25) In place of ἐπιγράψῃ, A has ἐπιγράφει; B has ἐπιγράψει χειρὶ αὐτοῦ; and Rahlfs and Ziegler have ἐπιγράψει. Vaticanus has “the hand” (the tendency to correct towards the MT is why B is called “hexaplaric”), but even so, it is in the dative: ἐπιγράψει χειρὶ αὐτοῦ “with his hand.” Mirjam van der Vorm-Croughs noted this along with six other examples under section 5.6.2 “The omission of a nominal object.” Section 5.6, on “Implicitation by the omission of an object” begins, “Just as was the case with other sentence elements, objects were probably also mostly omitted because their information was seen as redundant (see e.g. 9:3[4]; 25:10; 26:20,21; 28:4; 30:14,33; 31:7; 33:12; 36:21; 40:20; 44:5; and 54:1 below). Furthermore they may have been deleted in order to circumvent a certain suggestion in the text (e.g. 37:28–29 and 59:13), or to give a broader validity to the words (e.g. 8:11 and

commentary

571

40:17). Lastly, they may sometimes have been omitted for the sake of parallelism (e.g. 44:7; 46:11; and 48:15).” She mentions it again in her section on Epiphora as a rhetorical figure: “A second omission from the Hebrew concerns the noun phrase ‫ידו‬. By means of its deletion the third clause has become more parallel to the second one.” The idea of marking oneself for inclusion is picked up in Rev 13:6: καὶ ποιεῖ πάντας, τοὺς μικροὺς καὶ τοὺς μεγάλους, καὶ τοὺς πλουσίους καὶ τοὺς πτωχούς, καὶ τοὺς ἐλευθέρους καὶ τοὺς δούλους, ἵνα δῶσιν αὐτοῖς χάραγμα ἐπὶ τῆς χειρὸς αὐτῶν τῆς δεξιᾶς ἢ ἐπὶ τὸ μέτωπον αὐτῶν.

284 There is no god but the God of Israel

(44:6–8)

6 The word πλήν here is functioning as a preposition (indicating an exception) rather than as an sdversative conjunction. The claim to be first and last is picked up in Revelation 1:17’s μὴ φοβοῦ· ἐγώ εἰμι ὁ πρῶτος καὶ ὁ ἔσχατος. 7 The original reading στήτω καὶ λαλησάτω was changed by ca to στήτω καὶ καλεσάτω καὶ λαλησάτω. Vaticanus has στήτω καὶ καλεσάτω καὶ ἀναγγειλάτω; Rahlfs, Ziegler have στήτω καλεσάτω. The difference is between ΚΑΙΛΑΛΗ and ΚΑΛΗ. 8 The imperative παρακαλύπτεσθε is negated by μή; it is not part of the following question.

285 Idol makers will not benefit

(44:8–9)

9 The nominative masculine plurals οἱ πλάσσοντες καὶ οἱ γλύφοντες πάντες do not match μάταια, which is either feminine singular or neuter plural. If neuter, μάταια could be nominative (those who form and carve are vain things) or accusative (those who form and carve vain things). The accusative is preferable for two reasons: because it solves the mismatch in gender, and it provides an object for the transitive verbs. But the accusative is not without its problems: the adjective πάντες is placed in an unusual place: after the nouns it modifies. The nominatives are the subject of no finite verb, so we have a verbless clause with the formers and carvers as the subject, and the makers as the complement. The verb γλύφω is used mainly for engraving but also for sculpting. The verb πλάσσω is typically used for God forming humans at creation. The criticism of idolatry in 44:9–20 is echoed in Acts 17:29: οὐκ ὀφείλομεν νομίζειν χρυσῷ ἢ ἀργύρῳ ἢ λίθῳ, χαράγματι τέχνης καὶ ἐνθυμήσεως ἀνθρώπου, τὸ θεῖον εἶναι ὅμοιον.

572 286 Idol makers will be put to shame

commentary

(44:8–11)

10 The original reading πάντες before οἱ πλάσσοντες, which is adopted by Rahlfs and Ziegler was deleted by corrector cb2 (B also does not have the word here), but the deleted word was reinstated by cb3. This is a rare instance of cb2 disagreeing with Rahlfs and Ziegler; usually cb2 agrees with Rahlfs and Ziegler, and when cb3 reverts the reading it is in the direction away from Rahlfs and Ziegler. Instead, B places πάντες later, before ἀνωφελῆ. Rahlfs and Ziegler agree with S. 11 The relative clause ὅθεν ἐγένοντο most naturally qualifies what immediately precedes (“all those from whom they came”). The subject of ἐγένοντο would then be the gods that were made. The dificulty with this reading is that the plural verb ἐγένοντο does not match the singular θεὸν. No better solution is evident (Eusebius did not comment on this sentence), so the English translation preserves the ambiguity of the Greek. The nominative phrase κωφοὶ ἀπὸ ἀνθρώπων is preceded by καὶ, which connects this nominative plural with the other, πάντες ὅθεν ἐγένοντο, both functioning as the subject of ἐξηράνθησαν.

287 Idols are inanimate objects

(44:11–17)

The verb ἐντρέπω is typically used in the passive to express feeling misgiving, and αἰσχύνω to express feeling or experiencing shame. 12 The reading εἰργάσατο agrees with A and is adopted by Rahlfs and Ziegler; B has καὶ εἰργάσατο. 13 Porter says it is not the aspect (aorist) but the placement of the participle ἐκλεξάμενος before the main verb ἔστησεν that indicates that the choosing precedes the setting (1992, sec. 10.4.1). 14 The reading Κύριος without the article is followed by Rahlfs and Ziegler; B has ὁ κύριος, so Swete uses the lowercase noun. 15 The reading of S, ἵνα ᾖ ἄνθρωπος εἰς καῦσιν (instead of the dative ἀνθρώποις as other manuscripts have it) makes the human burn rather than the idol burn for humans! Just as in verse 13, the participle λαβὼν indicates the taking precedes the warming, and the burning precedes the baking.

573

commentary

16 The textual evidence for the first part of the verse is complex. The differences among the great codices and editions are presented in parallel here:

S

A

B

R

Z

οὗ τὸ ἥμισυ κατέκαυσαν ἐν πυρὶ καὶ

οὗ τὸ ἥμισυ αὐτοῦ κατέκαυσεν ἐν πυρί, καὶ

οὗ τὸ ἥμισυ αὐτοῦ κατέκαυσεν ἐν πυρί, καὶ ἐπὶ τοῦ ἡμίσους αὐτοῦ

οὗ τὸ ἥμισυ αὐτοῦ κατέκαυσαν ἐν πυρὶ καὶ

οὗ τὸ ἥμισυ αὐτοῦ κατέκαυσεν ἐν πυρί·

καύσαντες ἔπεψαν

καύσαντες ἔπεψαν

αὐτοὺς ἐπ’ αὐτῶν·

ἄρτους ἐπ’ αὐτῶν,

ἔπεψεν ἐν τοῖς ἄνθραξιν ἄρτους,

καύσαντες ἔπεψαν ἄρτους ἐπ’ αὐτῶν,

17 S reads εξελου μαι, but this must be the imperative with an object Ἐξελοῦ με rather than one verb εξελουμαι.

288 Idols are false

(44:18–20)

18 The verb ἀπαμαυρόω/ἀπαμαυρόομαι is derived from ἀμαυρός, which means dim, faint, faded. According to GELS, the verb means to deprive of the ability to see. The simple verb ἀμαυρόω means to make dim but also in Deut 34:7 it is used to claim that Moses’ eyesight had not failed. 19 The reading τῇ καρδίᾳ was changed by scribe B himself from ἡ καρδία, with Rahlfs, Ziegler. The phrase is absent in Vaticanus. The translator uses a variety of verbs of knowing: ἔγνωσαν (γινωσκω), φρονῆσαι (φρονεω), τοῦ νοῆσαι (νοεω), ἐλογίσατο (λογιζομαι), ἐνελογίσατο (αναλογιζομαι), but the variation is not arbitrary; it matches the Hebrew. Similarly, the three terms referring to the person’s cognitive ability τῇ καρδίᾳ, τῇ ψυχῇ, and τῇ φρονήσει reflect some variation in Hebrew, but the Hebrew has only the first and last of these three. There is no Hebrew word here corresponding to τῇ ψυχῇ.

574

commentary

20 Instead of ‫“ רעה‬shepherd” G read ‫דעה‬, yielding γνῶτε.

289 Remember me and I will forgive you

(44:21–22)

21 God’s declaration of sonship is picked up in Jesus’ baptism at Luke 3:22, with the reordered σὺ εἶ ὁ υἱός μου ὁ ἀγαπητός, ἐν σοὶ εὐδόκησα, in which παῖς is changed to υἱός. 22 The future λυτρώσομαι indicates that G read ‫ וגאלתיך‬instead of ‫כי גאלתיך‬.

290 Rejoice, for God has redeemed Israel

(44:23)

23 The accusative εὐφροσύνην is not a direct object of βοήσατε but modifies the verb in a more broadly adverbial way (Porter 1992, sec. 4.2.3.3), indicating the joyful manner in which nature is to call out. Rev 12:12 alludes to this command to the heavens and other parts of creation to rejoice: διὰ τοῦτο εὐφραίνεσθε, οὐρανοὶ καὶ οἱ ἐν αὐτοῖς σκηνοῦντες.

291 Your redeemer created the world

(44:24)

24 The redeemer is alluded to in Luke 24:21 in the disappointment of the expectation that Jesus would be the one to redeem Israel: ἡμεῖς δὲ ἠλπίζομεν ὅτι αὐτός ἐστιν ὁ μέλλων λυτροῦσθαι τὸν Ἰσραήλ·

292 Lord will rebuild Jerusalem

(44:25–28)

25 Because punctuation precedes but does not follow the words τίς ἕτερος, they belong with what follows (as Swete and Ziegler have it) rather than with what precedes (as Rahlfs has it). The notion of God making human wisdom foolishness is picked up by Paul in 1Cor 1:20: ποῦ σοφός; ποῦ γραμματεύς; ποῦ συζητητὴς τοῦ αἰῶνος τούτου; οὐχὶ ἐμώρανεν ὁ θεὸς τὴν σοφίαν τοῦ κόσμου; 26 According to Eusebius, the “servant” and “messengers” are the apostles and disciples and evangelists (2.27), and the rebuilding refers to the restoration after the destruction by the Babylonians.

commentary

575

27 Revelation 16:12 alludes to the drying of the rivers: Καὶ ὁ ἕκτος ἐξέχεεν τὴν φιάλην αὐτοῦ ἐπὶ τὸν ποταμὸν τὸν μέγαν τὸν Εὐφράτην, καὶ ἐξηράνθη τὸ ὕδωρ αὐτοῦ, ἵνα ἑτοιμασθῇ ἡ ὁδὸς τῶν βασιλέων τῶν ἀπὸ ἀνατολῆς ἡλίου. 28 Acts 13:22 applies identical words (with one transposition) to David: εὗρον Δαυὶδ τὸν τοῦ Ἰεσσαί, ἄνδρα κατὰ τὴν καρδίαν μου, ὃς ποιήσει πάντα τὰ θελήματά μου.

293 Cyrus, Lord God’s anointed

(45:1–6)

1 According to Eusebius, Cyrus was called “anointed” because God promoted him to the kingdom, following the Hebrew meaning of “anointed,” which referred to those that were led forward by God and anointed as kings (2.27). 2 Hoffmann noted that the Masoretic Text ‫ ַוֲהדוּ ִרים אוִֹשׁר‬has the more difficult reading. G (καὶ ὄρη ὁμαλιῶ), 1QIsa (‫)והררים יאושר‬, and the Syriac point to a common older Vorlage that provides the original text, upon which MT seeks to improve. The original text that can explain both the MT and G (along with 1QIsa and Syr) is ‫“ והדרים אישׁר‬and the ramparts I’ll grind” (Hoffmann 1972). 3 In place of ἀοράτου, Ottley placed ἀοράτους in angle brackets. Although the literal translation of θησαυροὺς σκοτεινούς is “dark treasures,” the darkness does not connote evil but rather safe-keeping; they do not see the light of day. The pair of adjectives ἀποκρύφους ἀοράτους appear without a corresponding noun to modify. The translation “hidden unseen things” is not meant to imply ἀοράτους is functioning substantivally and ἀποκρύφους, but rather both adjectives modifying something elided, so that “hidden and unseen things” may convey the meaning better. Colossians 2:3 alludes to the hidden treasure of knowledge: ἐν ᾧ εἰσιν πάντες οἱ θησαυροὶ τῆς σοφίας καὶ γνώσεως ἀπόκρυφοι. 4 The conjunction δέ that connects σὺ δὲ οὐκ ἔγνως to the preceding ἐγὼ καλέσω σε τῷ ὀνόματί σου καὶ προσδέξομαί σε would not itself carry an concessive sense (“although”); its semantic function is at most adversative (Porter 1992, sec. 12.2.7). The original scribe of S omitted με after ἔγνως. Without this pronoun, the object of the knowing would be inferred by the reader as the content of the following ὅτι clause. 5 According to Eusebius, Cyrus turned to other (ancestral) gods, even though it was the one God who had anointed him and received him into his family (2.27).

576

commentary

6 Although a ἵνα clause typically indicates purpose, it can also express result or consequence (Porter 1992, sec. 14.2.2).

294 Lord God makes all things

(45:6–7)

7 The Hebrew behind κτίζω is typically ‫ברא‬, but in Isaiah, ‫ ברא‬is translated more often with ποιέω (6 times compared to 4 for κτίζω, 3 for καταδείκνυμι, and 2 for κατασκευάζω). The Hebrew ‫ ברא‬only appears once in Isaiah before chapter 40. The first time G translates ‫ ברא‬as κτίζω is in this verse, though he has encountered the Hebrew word nine times by now. Following his usual tendency, he first uses ποιέω for ‫ברא‬, then encounters ‫עשׂה‬, which is a better match for ποιέω, so he uses ποιέω again. So when ‫ ברא‬appears immediately next, he opts not to use ποιέω for a third consecutive time, and opts for κτίζω instead. When ποιέω appears one more time, it reflects ‫ עשׂה‬again. The meaning of κατασκευάζω tends toward building and constructing rather than creating from nothing. So it is striking that God brings bad things (κακά) into existence; yet G’s choice of vocabulary simply reflects the Hebrew. The neuter plural κακά indicates not that God created evil but that God brings bad things (punishments) upon people.

295 Lord God formed you

(45:8–10)

8 Where B (followed by Rahlfs and Ziegler) has δικαιοσύνην, A has δικαιοσύνη; in S the ν is not written, but indicated by an overbar. Eusebius certainly understood κτίσας to mean not just forming or establishing, but creation from nothing, since he refers to 2Macc 7:28’s phrase “out of that which did not exist.” G used Κύριος ὁ θεός as God’s full name, so Κύριος is not simply in apposition to ὁ θεὸς ὁ κτίσας σε. 9 Because ποιέω is a transitive verb, the accusative neuter interrogative pronoun Τί is the object “What”, rather than “Why.” Because it is neuter rather than masculine, it cannot be the personal “Who.” 10 In Romans 9:20 Paul alludes to the ridiculous situation of the clay questioning the potter (ὦ ἄνθρωπε, μενοῦνγε σὺ τίς εἶ ὁ ἀνταποκρινόμενος τῷ θεῷ; μὴ ἐρεῖ τὸ πλάσμα τῷ πλάσαντι· τί με ἐποίησας οὕτως), but the quotation is from not here but Isaiah 29:16, which reads οὐχ ὡς ὁ πηλὸς τοῦ κεραμέως λογισθήσεσθε; μὴ ἐρεῖ τὸ πλάσμα τῷ πλάσαντι Οὐ σύ με ἔπλασας; ἢ τὸ ποίημα τῷ ποιή-

commentary

577

σαντι Οὐ συνετῶς με ἐποίησας; In Romans, because ποιέω has an object (με) the interrogative means “Why.” The verb γεννάω is transitive, and ὠδινάω can be transitive (meaning to be in labour with something, as in Canticles 9:5; Psalm 7:15; Isa 66:8), so “What” rather than “Why” is appropriate in those cases as well. The reading μὴ ἀποκριθήσεται τὸ πλάσμα τῷ πρὸς πλάσαντι αὐτὸν is present in the original hand of S and the phrase appears in Codex Vaticanus without the datives, as μὴ ἀποκριθήσεται τὸ πλάσμα πρὸς τὸν πλάσαντα αὐτό. (Ziegler’s apparatus gives the reading of S* as μη αποκριθησεται το πλασμα τω προσπλασαντι προς τον πλασαντα αυτον.) Corrector cb2 removed it so that it matched the reading of A. Subsequently corrector cb3 restored the words back to the reading of B. Rahlfs and Ziegler prefer the reading of A and Q. The words τὸ πλάσμα τῷ πλάσαντι could be taken from Isaiah 29:16 (or from Romans), but even so ἀποκριθήσεται is original here and is not a harmonization to Romans.

296 Ask Lord God about what he produced

(45:11)

11 According to Eusebius, God is speaking rhetorically here, showing that no one is in a position to question God or command him about his sons, daughters, or creations. Since no one can advise God, instead they should listen to his prophets (2.28).

297 Lord Sabaoth ordered the world

(45:12–13)

12 In all the instances of ἐγώ in this verse and the next except for one, ἐγώ is a translation of a Hebrew first person singular subject pronoun. Its presence in Greek is therefore not because the translator wished to add any emphasis. 13 The verb ἤγειρα could be from ἐγείρω “I raised” or αγειρω, “I gathered,” but the more common ἐγείρω makes better sense in this context. Eusebius compared this raising to that of the Christ of God (2.28), who also loosed the pangs of death (Acts 2:24) and was established king (Psalm 2:6).

298 Foreigners will worship you

(45:14–16)

14 Because the meaning of the subjunctive was merging with the future indicative already at the time of the LXX (see Exod 3:10 ἀποστείλω with a future

578

commentary

sense), the unique subjunctive reading ἀκολουθήσωσιν means the same as the future ἀκολουθήσουσιν of the other manuscripts. Eusebius interpreted the phrase ἐν σοὶ to refer not to God’s presence among the people (the pronoun is singular after all), but rather to the indwelling of God in Christ: ὁ θεὸς ἐν αὐτῷ ἦν καὶ διὰ τὸν ἐνοικοῦντα ἐν αὐτῷ θεὸν καὶ αὐτὸς θεὸς ἦν (2.28). Paul, however, changed the pronoun to the plural in 1Cor 14:25: τὰ κρυπτὰ τῆς καρδίας αὐτοῦ φανερὰ γίνεται, καὶ οὕτως πεσὼν ἐπὶ πρόσωπον προσκυνήσει τῷ θεῷ ἀπαγγέλλων ὅτι ὄντως ὁ θεὸς ἐν ὑμῖν ἐστιν. 15 Eusebius took this opportunity to remind his readers that the name Jesus means saviour (2.28).

299 Lord will restore Israel

(45:16–17)

16 Luke 13:17 quotes the phrase referring to all those who oppose him, saying that they were shamed: κατῃσχύνοντο πάντες οἱ ἀντικείμενοι αὐτῷ, καὶ πᾶς ὁ ὄχλος ἔχαιρεν ἐπὶ πᾶσιν τοῖς ἐνδόξοις τοῖς γινομένοις ὑπ’ αὐτοῦ. 17 The accusative σωτηρίαν αἰώνιον could be labelled an accusative of respect, like Luke 7:29 βαπτισθέντες τὸ βάπτισμα “being baptized with the baptism” or 1 Thess 2.4 πιστευθῆναι τὸ εὐαγγέλιον “to be entrusted with the gospel” (Porter 1992, sec. 4.2.3.3). This eternal salvation is mentioned in Heb 5:9: καὶ τελειωθεὶς ἐγένετο πᾶσιν τοῖς ὑπακούουσιν αὐτῷ αἴτιος σωτηρίας αἰωνίου. Of the two negative predictions οὐκ αἰσχυνθήσονται οὐδὲ μὴ ἐντραπῶσιν, the second (subjunctive; the second aorist passive of ἐντρέπω omits the θ morpheme) is more emphatic than the first (future indicative). The verb ἐντρέπω is very frequent in Isaiah; only 2 Chronicles and Esdras A use it more frequently. In Isaiah it appears in chapters 16, 41, 44, 45, 50, and 54. The verb αἰσχύνω is used more frequently than in Isaiah only in the Psalms.

300 Only Lord announces truth

(45:18–19)

18 If Isaiah is divided into sections according to instances of the expression Οὕτως λέγει, the present section so delimited extends from 45:18 to 48:17. Of the 19 paragraphs (as marked in Sinaiticus by a hanging indent) in this section, 14 of them begin with an imperative. As noted at 40:26, καταδείξας is an act of creation etymologically related to revealing, hence the English “unveil.” Although the phrase ἐγώ εἰμι occurs relatively frequently here and in the next verse (as

commentary

579

noted at 41:4), G does not add theological significance to the phrase, but merely reflects it in his translation. Likewise, Eusebius did not see fit to comment on this phrase. 19 John 18:20 alludes to the public nature of the divine speech, when Jesus says, ἐγὼ παρρησίᾳ λελάληκα τῷ κόσμῳ, ἐγὼ πάντοτε ἐδίδαξα ἐν συναγωγῇ καὶ ἐν τῷ ἱερῷ, ὅπου πάντες οἱ Ἰουδαῖοι συνέρχονται, καὶ ἐν κρυπτῷ ἐλάλησα οὐδέν.

301 Only Lord is righteous

(45:20–21)

20 As noted in BDAG, the passive form (συνάχθητε) of συνάγω can be used “with active force,” meaning “assemble”, as in Matt 22:41. The two accusatives τὸ ξύλον and γλύμματα αὐτῶν could be interpreted in apposition “the tree, their engravings” or as a double accusative, so that they life up “the tree as their engravings.” The singular form Eusebius used, γλύμμα, favours interpreting the relation as apposition. 21 Mark 12:32 alludes to this expression of the uniqueness of God: εἷς ἐστιν καὶ οὐκ ἔστιν ἄλλος πλὴν αὐτοῦ. Acts 15:18 also refers to what has long been known, using the phrase γνωστὰ ἀπ’ αἰῶνος.

302 Every knee will bend to Lord

(45:22–25)

22 Codex Alexandrinus repeats the words πλὴν ἐμοῦ, δίκαιος καὶ σωτήρ, οὐκ ἔστιν παρὲξ ἐμοῦ at the end of 45:22, from the end of 45:21. Ottley placed this in square brackets. Up to this point, G has been referring to the ends of the earth using τὰ ἄκρα τῆς γῆς (‫ קצה‬in 5:26; 40:28; 41:5, 9; 42:10; 43:6; ‫ אפס‬in 52:10), but here the Hebrew is not ‫ קצה‬but ‫אפס‬. Therefore G correspondingly switches to ἐσχάτου τῆς γῆς, which he has previously used for ‫ מרחק‬in 8:9, and he will inexplicably now begin to use also for ‫קצה‬, in 48:20; 49:6; 62:11. Therefore when he next encounters an expression referring to the ends of the earth using ‫אפס‬ in 52:10, to reflect the change in Hebrew, he changes his Greek choice back to τὰ ἄκρα. G’s ways of expressing uniqueness using οὐκ ἔστιν are πλήν (‫ מבלעדי‬in 44:6; 45:6; ‫ ֶ֫אֶפס‬in 45:14), παρέξ (‫ מבלעדי‬in 43:11; ‫ זוָּלה‬in 45:21), ἄλλος (‫ עוֹד‬in 45:22), ἄλλος πλήν (‫ עוֹד‬with ‫ מבלעדי‬in 45:21); ἑτέρα (‫ עוֹד‬in 47:10), ἔτι πλήν (‫ עוֹד‬with ‫זוָּלה‬ in 45:5; with ‫ ֶ֫אֶפס‬in 46:9), ἔτι (‫ עוֹד‬in 45:6, 18). These expressions all appear in five chapters: Isa 43–47.

580

commentary

23 After examining intertextual relationships between Isaiah and Proverbs, Cook considered it unclear whether one of these books is dependent on the other, and suggested the scales tip slightly in favour of Isaiah using Proverbs (Cook 2010). However, because the expression shared by Isa 45:23 and Prov 3:16 is not in the Hebrew of Proverbs but is an addition to the Greek, the scales actually tip in the opposite direction (as Tov and Fox suggest). Rom 14:11 paraphrases and cites Isa 45:23 as ζῶ ἐγώ, λέγει κύριος, ὅτι ἐμοὶ κάμψει πᾶν γόνυ καὶ πᾶσα γλῶσσα ἐξομολογήσεται τῷ θεῷ. Phillipians 2:10–11 applies it to Jesus: ἵνα ἐν τῷ ὀνόματι Ἰησοῦ πᾶν γόνυ κάμψῃ ἐπουρανίων καὶ ἐπιγείων καὶ καταχθονίων καὶ πᾶσα γλῶσσα ἐξομολογήσηται ὅτι κύριος Ἰησοῦς Χριστὸς εἰς δόξαν θεοῦ πατρός. 24 The change of εἰρήνη to δόξα by ca, which was reverted to εἰρήνη by cb3 is an indication that ca represents a comparison against another manuscript, and cb3 a comparison against what is possibly the original examplar, since so many of the changes are reversions. Of the manuscripts used by the correctors, the one used by cb2 is the closest to the text of Rahlfs & Ziegler. 25 According to Eusebius, the phrasing “seed of the sons of Israel” is significant because “sons of Israel” are the first evangelists, and their offspring are the ones who will be justified and glorified (2.29).

303 Bel and Dagon have fallen

(46:1–2)

1 The message that there is only one God, and others are imaginary continues with two named objects of worship: Bel and Dagon. The Hebrew corresponding to Dagon is ‫( נבו‬Nabo, as B has it), falsifying Wutz’s (1933) hypothesis that G is a transcription of the Hebrew. 2 The participle πεινῶντι is spelled πινωντι in S, but the contracted vowel ω rather than ου indicates that this is not the verb πίνω, “drink,” but is rather πεινάω, “hunger” which also fits the context better. Among the three affirmative dative masculine singular participles describing the burden-carrier, there is one negated participle: οὐκ ἰσχύοντι. So although it is possible to translate “not to the strong one,” it is simpler to interpret the referent of this negated participle to be the same carrier of the burden (i.e., he has no strength) rather than introduce a new referent (one who has strength), and indicate that the burden is on the weak person and not on the strong one. Although οἱ is masculine and does not match the neuter αὐτά, there is no better candidate for a referent. The

581

commentary

referent cannot be the addressees because the verb δυνήσονται is third person rather than second person. Reading οἱ as the definite article rather than as the relative pronoun οἴ does not solve the problem; it makes the clause even more awkward. The adjective αἰχμάλωτοι is nominative because it describes the subject of the verb ἤχθησαν.

304 I made you and lift you up

(46:3–4)

4 In S there is punctuation after but not before ἕως γήρους, so these two words belong with what precedes rather than with what follows. The future of ἀναλαμβάνω takes middle forms, so there is no special reflexive sense to ἀναλήμψομαι.

305 Fabrications cannot save

(46:5–7)

5 The lack of augment in ὁμοιώσατε indicates the imperative, which makes Τινί με ὁμοιώσατε not a question. A, B have the question τίνι με ὡμοιώσατε; The middle of τεχνάζω means to contrive cunningly. 6 The verb συμβάλλω has a prototypical meaning of encountering. But with gold as an object and “from a purse” as a modifying phrase, οἱ συμβαλλόμενοι clearly refers to contributing or lending, as in Plato Leg. 921d ὁπόσα δανεισμῷ ξυμβάλλει τις, οὗτος τῇ δραχμῇ ἑκάστου μηνὸς ἐπωβελίαν κατατιθέτω or Timaeus 47c λόγος τε γὰρ ἐπ’ αὐτὰ ταῦτα τέτακται, μεγίστην ξυμβαλλόμενος εἰς αὐτὰ μοῖραν. The nouns ζυγός and σταθμός have to do with weighing; ζυγός denotes the contraption for determining wight, and σταθμός tends to refer to the weights used in the contraption. The plural καὶ μισθωσάμενοι χρυσοχόον ἐποίησαν χειροποίητα shifts in S to the singular καὶ κύψας προσκυνεῖ αὐτῷ. 7 The phrase τόπου αὐτοῦ was changed by scribe B himself from τόπου.

306 I will do what I have decided

(46:8–11)

8 LEH and BDAG note that when intransitive ἐπιστρέφω means “return”; when transitive, it means “turn.” Both ἐπιστρέφω and ἀποστρέφω typically have ‫שׁוב‬ behind them.

582

commentary

9 The repentance here was interpreted by Eusebius as a return to correct arguments that lead to recognizing his divinity. (ἐπιστρέψατε ὀρθοῖς λογισμοῖς εἰς ἔννοιαν τῆς ἐμῆς θεότητος, 2.31). 10 Again, the ability to predict and perform promised events is presented as evidence that God is real. John 13:19 has Jesus claiming to predict happenings before they take place, using the words ἀπ’ ἄρτι λέγω ὑμῖν πρὸ τοῦ γενέσθαι, ἵνα πιστεύσητε ὅταν γένηται ὅτι ἐγώ εἰμι. 11 Eusebius interpreted the “bird” here as God’s servants who fly through the air, i.e., angelic powers, quoting Hebrews 1:14. Rev 16:12 speaks of the path prepared for those from the east: Καὶ ὁ ἕκτος ἐξέχεεν τὴν φιάλην αὐτοῦ ἐπὶ τὸν ποταμὸν τὸν μέγαν τὸν Εὐφράτην, καὶ ἐξηράνθη τὸ ὕδωρ αὐτοῦ, ἵνα ἑτοιμασθῇ ἡ ὁδὸς τῶν βασιλέων τῶν ἀπὸ ἀνατολῆς ἡλίου. The reading ἐλάλησα καὶ ἐποίησα was changed by corrector cb2 to ἐλάλησα καὶ ἤγαγον (which is the reading of A, B, Rahlfs, and Ziegler), and subsequently reverted to ἐλάλησα καὶ ἐποίησα by cb3. Because only S* attests the reading ἐποίησα in place of ἤγαγον, this reversion indicates that the mission of corrector cb3 was not to correct readings against a different exemplar, but simply to reinforce erased text. The words ἤγαγον αὐτὸν καὶ εὐόδωσα τὴν ὁδὸν αὐτοῦ ἤγαγον αὐτὸν καὶ εὐόδωσα τὴν ὁδὸν αὐτοῦ were taken from 48:15.

307 I have brought salvation to Israel

(46:12–13)

12 Because the addressees are not specified, they are presumably still the “house of Jacob” and “remnant of Israel” from 46:3. 13 The words καὶ τὴν ἀλήθειαν were deleted by corrector cb2, to match A, B (followed by Rahlfs, Ziegler), but were reinstated by cb3. Luke 2:32 mentions Israel’s glory in the words φῶς εἰς ἀποκάλυψιν ἐθνῶν καὶ δόξαν λαοῦ σου Ἰσραήλ.

308 Virgin daughter of the Chaldeans

(47:1–4)

1 Now the addressee shifts to Babylon, the tender and delicate daughter of the Chaldeans. 2 The noun ἄλευρον refers to wheat flour used to make bread (Matt 13:33; Luke 13:21).

commentary

583

3 The former delicate lifestyle will be reversed. As Ottley noted, G was understandably at a loss when encountering ‫אפגע‬, so he reached into his grab-bag of favourite words and pulled out παραδίδωμι. The resulting statement is unexpected, since usually παραδίδωμι is undesireable, and God is promising not to do so. Ottley concluded that God is warning that Babylon will be judged not by humans, but by God, but in light of the following verse, this could be intended as a positive thing. 4 Where the Hebrew speaks of the one who redeems “us”, G translated the one who redeems “you” (ὁ ῥυσάμενός σε), continuing the message that God favours the addressees. Eusebius noted that the interpretation depends on which version is read, since Aquila, Symmachus, Theodotion all vary in their translations (2.32). Only G has “you”; the other versions all have “us,” and Eusebius commented only on the other versions.

309 Sit down, daughter of the Chaldeans

(47:5–7)

5 Because the verb is imperative, the feminine singular κατανενυγμένη is vocative, meaning “you who are” taken aback. 6 The neuter οὐδὲν modifies the neuter ἔλεος, indicating that not one bit of mercy was given. 7 According to Eusebius this prophecy is about the Chaldeans and their arrogance, that they thought their power would never end (2.32).

310 Hear this, conceited woman

(47:8)

8 Instead of ἡ πεποιθυῖα, (the reading also of A, B) Rahlfs and Ziegler have only πεποιθυῖα, on the basis of 26, V, and the Lucianic family. Rev 18:7 alludes to the overconfident woman who boasts that she will never be a widow: ὅτι ἐν τῇ καρδίᾳ αὐτῆς λέγει ὅτι κάθημαι βασίλισσα καὶ χήρα οὐκ εἰμὶ καὶ πένθος οὐ μὴ ἴδω.

584 311 Calamity will come upon you

commentary

(47:9–12)

9 The words τὰ δύο ταῦτα ἐν μιᾷ ἡμέρᾳ· χηρεία καὶ ἀτεκνία ἥξει ἐξαίφνης ἐπὶ σὲ are absent in B due to the repeated ἐπὶ σὲ. Swete spells φαρμακείᾳ as φαρμακίᾳ. Rev 18:8 continues the allusion by predicting the woman’s single-day double tragedy to: διὰ τοῦτο ἐν μιᾷ ἡμέρᾳ ἥξουσιν αἱ πληγαὶ αὐτῆς, θάνατος καὶ πένθος καὶ λιμός, καὶ ἐν πυρὶ κατακαυθήσεται, ὅτι ἰσχυρὸς κύριος ὁ θεὸς ὁ κρίνας αὐτήν. Revelation 18:23 uses the exact phrase from Isa 47:9: καὶ φῶς λύχνου οὐ μὴ φάνῃ ἐν σοὶ ἔτι, καὶ φωνὴ νυμφίου καὶ νύμφης οὐ μὴ ἀκουσθῇ ἐν σοὶ ἔτι· ὅτι οἱ ἔμποροί σου ἦσαν οἱ μεγιστᾶνες τῆς γῆς, ὅτι ἐν τῇ φαρμακείᾳ σου ἐπλανήθησαν πάντα τὰ ἔθνη. 10 After γνῶθι (the reading shared with B) corrector ca added ὅτι, but then (according to codexsinaiticus.org) cb2 deleted the addition, leaving only γνῶθι again. This is an unusual case in that Ziegler disagrees with cb2’s change. Instead of πονηρίας “wickedness,” S has πορνίας, illicit sexual activity. The sentence γνῶθι ἡ σύνεσις τούτων ἔσται ἡ πορνεία σου σοὶ αἰσχύνη is difficult because it has three nominatives/vocatives, an imperative γνῶθι, and an equative verb ἔσται. The clause with ἔσται must be the content of the knowing. The equative verb ἔσται requires only two nominatives. The first question is which are the two nominatives that are equated, and the second question is whether the other noun is a vocative or in apposition. Translators working from other manuscripts do not have this problem because their text has καί. Brenton translated, “know thou, the understanding of these things and thy harlotry shall be thy shame”; Ottley modified this only slightly: “learn thou, that the understanding of these things and thy harlotry shall be thy shame.” These are sensible translations if καί is read. Because equative verbs normally have one of the nominatives (the subject) more definite than the other (the complement), the grammar would point to the fornication as the subject and shame as the complement. This leaves ἡ σύνεσις τούτων as a vocative, which admittedly makes little sense. Alternatively, the sentence could be understood with with ἡ σύνεσις τούτων as the complement and ἡ πορνεία σου as the subject, with the shame in apposition: “Know, the understanding of these ones/things will be your fornication, a shame for you.” The “understanding” refers to the witchcraft in the previous verse. 11 Instead of ‫“ שחרה‬its dawning”, G read ‫“ שוחה‬a pit.”

commentary

312 Let your witchcraft save you

585 (47:12–13)

12 Because it occurs in a sequence of second person verbs, ἑν δυνήσῃ ὠφεληθῆναι is more likely a future indicative with ἑν as an accusative “you will be able to benefit one thing” rather than an aorist subjunctive with ἑν as a subject: “may one thing be able to benefit.”

313 Let the astrologers save you

(47:13–15)

13 Babylonians had a reputation for astrological proficiency. Eusebius pointed to Daniel as confirmation of this reputation (2.32). 14 Instead of the passive κατακαυθήσονται (the reading also of B), A (followed by Rahlfs and Ziegler) has κατακαήσονται. Rev 18:8 continues to draw from Isaiah, this time using the image of burning by fire: διὰ τοῦτο ἐν μιᾷ ἡμέρᾳ ἥξουσιν αἱ πληγαὶ αὐτῆς, θάνατος καὶ πένθος καὶ λιμός, καὶ ἐν πυρὶ κατακαυθήσεται, ὅτι ἰσχυρὸς κύριος ὁ θεὸς ὁ κρίνας αὐτήν. 15 The phrase καθ’ ἑαυτόν is distributive, indicating that the deception applies to every person.

314 Listen, Israel

(48:1–2)

1 Israel is addressed with an accusation that although they swear by God’s name, they do not do so sincerely. 2 Matthew 4:5 refers to Jerusalem as the holy city in the story of Jesus’ temptation: Τότε παραλαμβάνει αὐτὸν ὁ διάβολος εἰς τὴν ἁγίαν πόλιν καὶ ἔστησεν αὐτὸν ἐπὶ τὸ πτερύγιον τοῦ ἱεροῦ.

315 I did what I foretold

(48:3–5)

3 The prophecy appeals to the ability to predict as proof of God’s authority. 4 Instead of χαλχοῦν, Swete, Ottley, Rahlfs, and Ziegler have the spelling χαλκοῦν.

586

commentary

5 Rahlfs and Ziegler disagree about the originality of πάλαι and μοι. Instead of μοι Rahlfs has μου, a reading supported by 106 V C 46 and the Hebrew.

316 You do not know the future

(48:6–9)

6 Although Israel was informed, they did not listen or understand. Papyrus Alex. 203 from the third or fourth centuries covers parts of Isa 48:6–18 (Carlini 1978). When the adverb νῦν has a definite article, it indicates the present time. The phrase ἃ μέλλει γενέσθαι is used also in Revelation 1:19: γράψον οὖν ἃ εἶδες καὶ ἃ εἰσὶν καὶ ἃ μέλλει γενέσθαι μετὰ ταῦτα. 7 Where the Hebrew has the second negator ‫ ולוא‬after “and past day,” G put it before this phrase. According to Eusebius, the addressees were unaware of what was going to happen until God told them (2.33). 8 Here γινώσκω translates ‫ שׁמע‬and ἐπίσταμαι translates ‫ידע‬. Although ‫ ידע‬is the usual Hebrew behind ἐπίσταμαι, the reverse is not true; ‫ ידע‬is usually translated as γινώσκω and ‫ שׁמע‬usually becomes ἀκούω. There is considerable overlap between the semantic ranges of γινώσκω and ἐπίσταμαι, but γινώσκω is the broader term and relates to familiarity generally, whereas ἐπίσταμαι typically refers to mental understanding. Although the combination of the participle and cognate indicative ἀθετῶν ἀθετήσεις is not standard Greek, Eusebius did not comment on this grammatical peculiarity. His comment Οἶδα γὰρ καὶ πρὸ τούτου γινώσκων, ὡς ἀθετῶν ἀθετήσεις (2.32) indicates that he understood the participle adverbially “rebellingly, you will rebel,” rather than substantivally “you, a rebel, will rebel.” Although the verb is future in the clause καὶ ἄνομος ἔτι ἐκ κοιλίας κληθήσῃ, Eusebius interpreted it to mean that already by the time of birth the addressee was considered a transgressor (πρὶν γεννηθῆναί σε ἄνομος καὶ παράνομος ἐκέκλησο, 2.33). 9 Instead of ‫“ אאריך‬I will defer” G read ‫“ אראך‬I will show.”

317 I will rescue you for my own reputation

(48:10–11)

10 The placement of the negator οὐχ before ἕνεκεν rather than the verb πέπρακα indicates that the selling took place, but it was not for money. Eusebius explained that it was for a different reason: to help, to chasten, because of sins and impiety, quoting Isaiah 50:1 “for your sins you were sold” (2.33).

commentary

587

11 The Hebrew has a repetition ‫ למעני למעני‬that is represented only once by G ἕνεκεν ἐμοῦ. Where the Hebrew has ‫ איכה‬G (inexplicably) has τὸ ἐμὸν ὄνομα.

318 The creator will call them

(48:12–14)

12 Revelation 1:17 alludes to the claim, “I am the first” and the last: καὶ ἔθηκεν τὴν δεξιὰν αὐτοῦ ἐπ’ ἐμὲ λέγων· μὴ φοβοῦ· ἐγώ εἰμι ὁ πρῶτος καὶ ὁ ἔσχατος. 13 Paul uses the vocabulary of “calling” to refer to God’s creative acts in Romans 4:17 καθὼς γέγραπται ὅτι πατέρα πολλῶν ἐθνῶν τέθεικά σε, κατέναντι οὗ ἐπίστευσεν θεοῦ τοῦ ζῳοποιοῦντος τοὺς νεκροὺς καὶ καλοῦντος τὰ μὴ ὄντα ὡς ὄντα. The adverb ἅμα in G tends to be used to express unity rather than simulteneity. Twice ἅμα is used as a preposition with the dative (18:6; 24:14), also expressing unity. 14 Instead of MT ‫“ כלכם‬all of you” G read 1QIsaa ‫“ כולם‬all of them.” Instead of ‫“ ְזרוֹע‬arm,” G read ‫“ ֶז ַרע‬seed.”

319 If you had obeyed, you would have prospered

(48:14–19)

15 God claims to be the one who determines a nation’s prosperity or destruction. G moved one of the first person personal pronouns from the doubled ‫אני‬ ‫ אני‬at the beginning of the verse, to immediately before the second verb ἐγὼ ἐκάλεσα. 16 The reading ἐλάλησα οὐδὲ ἐν τόπῳ γῆς σκοτεινῷ (the reading also of A, except Ottley spells σκοτινῷ, and followed by Rahlfs) was shortened by ca to simply ἐλάλησα (which is what Ziegler followed); B has λελάληκα. Until this point, God has been speaking in the first person, but here Lord appears as the subject in the third person in a sentence with a first person object (“Lord sent me”). So it is unclear who is the speaker in the first half of this verse. 17 The original text of S is negated with οὐ; no other manuscripts have this reading. It is likely repeated from the previous word σου. The negated clause does not fit the context. The clause οὐ δέδειχά σοι τοῦ εὑρεῖν σε τὴν ὁδόν (formally equivalent to “I did not show you for you to find the way”) has more pronouns than English would use to say “I did not show you how to find the way.”

588

commentary

18 The particle ἂν is unexpected. Most manuscripts do not have this difficulty because they have εἰ before ἤκουσας (as does S after corrector ca), setting up a contrary to fact condition. 19 The meaning of οὐ μή with the aorist subjunctive is debated (Porter 19.2.1). Smyth noted that “οὐ μή with the subjunctive of the second person in the dramatic poets occasionally expresses a strong prohibition” (1800.c) and from there “οὐ μή with the aorist (less often the present) subjunctive” became an emphatic denial (1804).

320 Lord will provide water for his servant Jacob

(48:20–22)

20 The second instance of the phrase καὶ ἀκουστὸν γενέσθω τοῦτο was deleted by corrector cb2 (matching all other manuscripts except 449 and 538), then reinstated by cb3. This is the first time G has referred to Lord’s δοῦλος. In 43:10; 44:1, 2, 21, 26; 45:4 the figure known in English as the “servant” of the Lord is called παῖς. The only others are in 49:3, 5, 7. So δοῦλος for ‫ עבד‬is clustered in 48:20–49:7, but with one intervening παῖς in 49:6. Revelation 18:4 alludes to coming out of Babylon: Καὶ ἤκουσα ἄλλην φωνὴν ἐκ τοῦ οὐρανοῦ λέγουσαν· ἐξέλθατε ὁ λαός μου ἐξ αὐτῆς ἵνα μὴ συγκοινωνήσητε ταῖς ἁμαρτίαις αὐτῆς, καὶ ἐκ τῶν πληγῶν αὐτῆς ἵνα μὴ λάβητε. 21 The (liquid) future of πίνω does not have the ν because the ν is added to the root *πι to form the present stem. 22 The infinitive χαίρειν is a verbal noun, which in English corresponds to “rejoicing” rather than “to rejoice.”

321 Lord called me as his slave Israel

(49:1–4)

1 Since the verb is second person imperative, αἱ νῆσοι ἔθνη is the vocative addressee. The parallelism and punctuation indicates ἔθνη is a vocative, in parallel with αἱ νῆσοι, which would translate as “Listen to me, islands, and pay attention, nations! It will stand through much time.” However, the parallelism is not exact, since νῆσοι has the article but ἔθνη does not. Unless we are to suppose Lord was named and was born from his mother’s womb, the speech from Lord must end after λέγει Κύριος, and the prophet begins to speak. Eusebius quoted 49:1 (and 6 and 7) to say the Gentiles are called, to refute the claim of

commentary

589

“the circumcision” that they are preferred or privileged, and to predict the birth of Christ (Dem. ev. 2.1.24; 2.2.14). Eusebius understood the islands and nations to be in parallel, appealing to Symmachus. Paul quoted the phrase calling “from my mother’s womb” in Gal 1:15, ὁ ἀφορίσας με ἐκ κοιλίας μητρός μου καὶ καλέσας διὰ τῆς χάριτος αὐτοῦ. 2 The prophet continues to speak of his commission from Lord. The oral sword is alluded to in Eph 6:17 καὶ τὴν περικεφαλαίαν τοῦ σωτηρίου δέξασθε καὶ τὴν μάχαιραν τοῦ πνεύματος, ὅ ἐστιν ῥῆμα θεοῦ, in Heb 4:12 Ζῶν γὰρ ὁ λόγος τοῦ θεοῦ καὶ ἐνεργὴς καὶ τομώτερος ὑπὲρ πᾶσαν μάχαιραν δίστομον; Rev 1:16 καὶ ἔχων ἐν τῇ δεξιᾷ χειρὶ αὐτοῦ ἀστέρας ἑπτὰ καὶ ἐκ τοῦ στόματος αὐτοῦ ῥομφαία δίστομος ὀξεῖα ἐκπορευομένη, 2:12 Τάδε λέγει ὁ ἔχων τὴν ῥομφαίαν τὴν δίστομον τὴν ὀξεῖαν, and 19:15 καὶ ἐκ τοῦ στόματος αὐτοῦ ἐκπορεύεται ῥομφαία ὀξεῖα, ἵνα ἐν αὐτῇ πατάξῃ τὰ ἔθνη. 3 Lord addresses the prophet as his servant, Israel. Eusebius (2.35) identified the servant as Jesus, alluding to his taking the form of a servant in Philippians 2:7. Because the Servant is named Israel in 49:3, and so are “my people in Egypt” in 11:16 and 19:25, Arie van der Kooij suggested “Israel” and “Jacob” in Isa 42:1 also refer not to the people of Israel but to the Servant as a particular group of the Jewish people, as here in 49:3–5 (1997b, 394). 4 The prophet (the servant, Israel), responds to Lord’s commission. Paul alluded to laboring in vain in Phil 2:16: λόγον ζωῆς ἐπέχοντες, εἰς καύχημα ἐμοὶ εἰς ἡμέραν Χριστοῦ, ὅτι οὐκ εἰς κενὸν ἔδραμον οὐδὲ εἰς κενὸν ἐκοπίασα. Eusebius (2.35) connected this vain labour to those that persisted in unbelief in Romans 11:23.

322 Lord formed me as his servant to gather Israel

(49:5–6)

5 The servant introduces Lord’s words, but they do not appear immediately after the clause containing the phrase οὕτως λέγει Κύριος. Instead, the servant includes a parenthetical note about being himself gathered, before resuming his account of Lord’s words after the resumptive phrase καὶ εἶπέν μοι. Eusebius continued identifying the servant as the Son, who was originally sent to Israel, according to Matt 10:5–6. Arie van der Kooij argued that Greek Isa 11:11–16 and 49:5–6 (in contrast to the Hebrew) distinguish two groups in exile: (a) the people of Israel, and (b) a particular group of Jews. G presents the Servant in exile who “shall be gathered” (49:5) as “my people in Egypt” in 11:16. In van der Kooij’s

590

commentary

view, this group is the followers of Onias IV in Egypt (1997b, 395). Instead of ‫( וישׂראל לא יאסף‬MT) or ‫( וישראל לויאסף‬1QIsaa) G read ‫וישראלואאסף‬, with wawaleph instead of alef-yod or waw-yod, and one lamed instead of two.

323 A covenant, a light of nations

(49:6)

6 The clause Μέγα σοί ἐστιν τὸ κληθῆναί σε παῖδά μου has an infinitive as the subject. One might be tempted to translate, “It is a great thing for you to be called my servant” but that would disregard one of the second person pronouns. Instead of τέθεικά σε εἰς διαθήκην γένους Eusebius did not interpret the phrase κληθῆναί σε παῖδά μου in reference to the Father/Son relationship, but rather to the servanthood of Jesus, as described Philippians 2:7. Eusebius also quoted καὶ ἔδωκά σε εἰς διαθήκην ἐθνῶν, but that is probably from 49:8. Luke 2:32 refers to the light revealed to the Gentiles: φῶς εἰς ἀποκάλυψιν ἐθνῶν καὶ δόξαν λαοῦ σου Ἰσραήλ. Acts 1:8 uses the expression referring to the extent of the mission to the end of the earth: καὶ ἔσεσθέ μου μάρτυρες ἔν τε Ἱερουσαλὴμ καὶ ἐν πάσῃ τῇ Ἰουδαίᾳ καὶ Σαμαρίᾳ καὶ ἕως ἐσχάτου τῆς γῆς. The allusion in Acts 7:8, καὶ ἔδωκεν αὐτῷ διαθήκην περιτομῆς matches the wording in Isaiah 49:8. The tribes of Israel are mentioned in Rev 7:4, Καὶ ἤκουσα τὸν ἀριθμὸν τῶν ἐσφραγισμένων, ἑκατὸν τεσσεράκοντα τέσσαρες χιλιάδες, ἐσφραγισμένοι ἐκ πάσης φυλῆς υἱῶν Ἰσραήλ; Acts 13:47 quotes the verse more completely: τέθεικά σε εἰς φῶς ἐθνῶν τοῦ εἶναί σε εἰς σωτηρίαν ἕως ἐσχάτου τῆς γῆς. Van de Sandt discussed the function this prophecy served in Luke’s conception of the role Israel played in the salvation of the Gentiles (van de Sandt 1994).

324 Nations will worship him

(49:7)

7 Instead of τῶν δούλων (the reading of A and B, and followed by Rahlfs), Ziegler has τὸν δοῦλον, supported only by manuscripts from the 9th century on (89, 90, 130, 311), Jerome, and the MT.

325 A light of nations

(49:8–9)

8 The first dative σοι was changed by ca to the genitive σου, the reading also of A and B, and followed by Rahlfs and Ziegler. There is an exact citation of this verse (except for the variant σοι in Sinaiticus) in 2 Cor 6:2: λέγει γάρ· καιρῷ δεκτῷ ἐπήκουσά σου καὶ ἐν ἡμέρᾳ σωτηρίας ἐβοήθησά σοι.

commentary

591

9 The phrase Καιρῷ δεκτῷ is linked with salvation ἡμέρᾳ σωτηρίας here. Luke 2:32 mentions salvation to the end of the earth in a quote of a preceding verse (49:6) and alludes to revelation to those in darkness φῶς εἰς ἀποκάλυψιν ἐθνῶν καὶ δόξαν λαοῦ σου Ἰσραήλ. Δεκτός is used in Isaiah only here and in 56:7, 58:5, 60:7, and 61:2.

326 I will ease their way

(49:9–12)

10 The verb normally spelled διψήσουσιν is in S spelled διψάσουσιν, with B and Q. John 7:37 alludes to the satisfaction of thirst: Ἐν δὲ τῇ ἐσχάτῃ ἡμέρᾳ τῇ μεγάλῃ τῆς ἑορτῆς εἱστήκει ὁ Ἰησοῦς καὶ ἔκραξεν λέγων· ἐάν τις διψᾷ ἐρχέσθω πρός με καὶ πινέτω. Rom 9:16 mentions the god who shows mercy: ἄρα οὖν οὐ τοῦ θέλοντος οὐδὲ τοῦ τρέχοντος ἀλλὰ τοῦ ἐλεῶντος θεοῦ. Rev 7:16–17 has οὐ πεινάσουσιν ἔτι οὐδὲ διψήσουσιν ἔτι, οὐδὲ μὴ πέσῃ ἐπ’ αὐτοὺς ὁ ἥλιος οὐδὲ πᾶν καῦμα, ὅτι τὸ ἀρνίον τὸ ἀνὰ μέσον τοῦ θρόνου ποιμανεῖ αὐτούς καὶ ὁδηγήσει αὐτοὺς ἐπὶ ζωῆς πηγὰς ὑδάτων. 11 In commenting on 49:11, Eusebius noted that there are three ways to interpret Zion and Jerusalem: (1) the Jewish way; (2) every religious government; (3) the angelic city in heaven (Gal 4:26). He considered this prophecy an example of meaning (2): the religious government of the Jews had been converted into the church of the nations (2.35). 12 Luke 13:29 mentions coming from all four cardinal directions: καὶ ἥξουσιν ἀπὸ ἀνατολῶν καὶ δυσμῶν καὶ ἀπὸ βορρᾶ καὶ νότου καὶ ἀνακλιθήσονται ἐν τῇ βασιλείᾳ τοῦ θεοῦ.

327 Let creation rejoice!

(49:13)

13 The phrase καὶ οἱ βουνοὶ δικαιοσύνην (the reading adopted by Rahlfs) was deleted by corrector cb2 (matching the reading of A, B, and Ziegler) but was reverted by cb3 (back to καὶ οἱ βουνοὶ δικαιοσύνην). The accusatives in the clauses ῥηξάτωσαν τὰ ὄρη εὐφροσύνην καὶ οἱ βουνοὶ δικαιοσύνην are adverbial. LSJ indicates the verb ῥήγνυμι was used with an accusative of one’s voice (Herodotus 1.85) or tears. Luke 2:25 mentions Simeon was awaiting the comforting of Israel: Καὶ ἰδοὺ ἄνθρωπος ἦν ἐν Ἰερουσαλὴμ ᾧ ὄνομα Συμεὼν καὶ ὁ ἄνθρωπος οὗτος δίκαιος καὶ εὐλαβὴς προσδεχόμενος παράκλησιν τοῦ Ἰσραήλ, καὶ πνεῦμα ἦν ἅγιον ἐπ’ αὐτόν. God’s encouragment to the humble is alluded to in 2 Cor 7:6: ἀλλ’ ὁ παρακα-

592

commentary

λῶν τοὺς ταπεινοὺς παρεκάλεσεν ἡμᾶς ὁ θεὸς ἐν τῇ παρουσίᾳ Τίτου. The heavens are told to rejoice in Rev 12:12: διὰ τοῦτο εὐφραίνεσθε, οὐρανοὶ καὶ οἱ ἐν αὐτοῖς σκηνοῦντες.

328 I will never forget you

(49:14–15)

14 Zion is presented as thinking God had abandoned them. 15 In response to that misperception, Zion is reassured that God is even more devoted to them than a human could ever be to another human.

329 You will be rebuilt quickly

(49:16–17)

16 That supernatural devotion is symbolized by painting walls on God’s hands, an image that Eusebius interpreted to mean that the true Zion is invincible and eternal (on God’s hands); religious government is this city of God (2.36). 17 Instead of ‫“ ָב ַנ ִיְך‬your sons” G read ‫“ בֹּ ַנ ִיְך‬your builders,” along with 1QIsaa ‫בוניך‬.

330 You will be crowded with settlers

(49:18–21)

18 Paul quoted ζῶ ἐγώ, λέγει κύριος as an oath formula in Rom 14:11: ζῶ ἐγώ, λέγει κύριος, ὅτι ἐμοὶ κάμψει πᾶν γόνυ καὶ πᾶσα γλῶσσα ἐξομολογήσεται τῷ θεῷ. Paul combines 49:18 with 45:23. 19 The reading στενοχωρήσει, which is also in A and B (and followed by Rahlfs and Ziegler) was changed by scribe B himself, from στενοχωρήσῃ. The intransitive use of στενοχωρέω is unusual. Normally this verb is passive expressing a crowded state, or has an object, expressing confinement. The present participle οἱ καταπίνοντές σε indicates that the swallowing is ongoing. 20 Although the notion of making room is unusual for ‫נגשׁ‬, this sense appears also in Gen 19:9, where it is translated ἀφίστημι in the story of Lot in Sodom. 21 The nominative adjective μόνη provides a characteristic of the nominative pronoun ἐγώ. Whether that should be translated as “I have been left alone” or “I alone have been left” depends on whether the meaning of the Greek is that

commentary

593

the speaker is the only person left, or that she has been deserted. The context and parallelism (surprise that she would have sons) would indicate that her desertion is in view.

331 Foreigners will serve you

(49:22–23)

22 Luke 15:5 speaks of carrying a sheep on one’s shoulders: καὶ εὑρὼν ἐπιτίθησιν ἐπὶ τοὺς ὤμους αὐτοῦ χαίρων. 23 In the context of bowing, ἐπὶ πρόσωπον τῆς γῆς would indicate the direction or extent of the bowing: toward or all the way to the ground. Rev 3:9 uses the image of compelling authorities to bow before the addressees: ἰδοὺ ποιήσω αὐτοὺς ἵνα ἥξουσιν καὶ προσκυνήσουσιν ἐνώπιον τῶν ποδῶν σου καὶ γνῶσιν ὅτι ἐγὼ ἠγάπησά σε.

332 Lord will rescue you from your giant oppressors

(49:24–26)

24 The rhetorical question presents the expectation that one cannot steal the powerful. According to Eusebius, this “giant” is the devil (2.36). 25 The force of the participle λαμβάνων is uncertain; it could be temporal “when he takes from a strong man” or concessive “although he takes from a strong man.” The parallel Ἐάν indicates that these are hypothetical cases, so the English “when” is an appropriate translation, but in a casuistic rather than temporal sense. 26 The verb ἀντιλαμβάνω in the middle denotes helping, and takes its object in the genitive (ἰσχύος). Rev 16:6 refers to drinking blood: ὅτι αἷμα ἁγίων καὶ προφητῶν ἐξέχεαν καὶ αἷμα αὐτοῖς δέδωκας πιεῖν, ἄξιοί εἰσιν.

333 You were sold for your sins

(50:1–2)

1 The dative pronoun τίνι is interrogative “to which?”, and matches the dative ὑπόχρεῳ, for “to which debtor.”

594 334 I will dry up the waters

commentary

(50:2–3)

2 The two negatives together, Μὴ οὐκ indicate a question expecting a negative answer (Porter 1992, sec. 18.2.3). The adjective in the phrase θήσω ποταμοὺς ἐρήμους could be functioning attributively (“I will make rivers desolate”) or substantivally (“I will turn rivers into deserts”). In Isa 5:9, a plural subject “cities” become a singular ἔρημος, indicating a substantival function; similarly in 15:6 a neuter subject “water” becomes a non-neuter ἔρημος. 3 The verbless clause καὶ ὡς σάκκον τὸ περιβόλαιον αὐτοῦ has probably elided an equative verb rather than retaining the “clothing” verb from the previous clause, because the ὡς makes the following phrase a comparison rather than a direct object. Revelation 6:12 also compares the darkened sun to sackcloth: καὶ σεισμὸς μέγας ἐγένετο καὶ ὁ ἥλιος ἐγένετο μέλας ὡς σάκκος τρίχινος καὶ ἡ σελήνη ὅλη ἐγένετο ὡς αἷμα.

335 Obey Lord despite suffering

(50:4–8)

4 Instead of παιδίας “childhood” (the reading also of B), A has σοφίας; Rahlfs and Ziegler spell it παιδείας “instruction,” which is a defensible reading because the two words are homophones. This spelling variation appears also in the next verse. 5 According to Eusebius, the absence of resistance and opposition is due to God’s will that the one falsely accused should remain silent (2.37). 6 LEH designates ἐμπτυσμάτων as a neologism. In the Sermon on the Mount, Jesus advises such a non-retaliative response when struck on the cheek (Matt 5:39): ἐγὼ δὲ λέγω ὑμῖν μὴ ἀντιστῆναι τῷ πονηρῷ· ἀλλ’ ὅστις σε ῥαπίζει εἰς τὴν δεξιὰν σιαγόνα σου, στρέψον αὐτῷ καὶ τὴν ἄλλην. Jesus applied this prophecy to himself according to Mark 10:34: καὶ ἐμπαίξουσιν αὐτῷ καὶ ἐμπτύσουσιν αὐτῷ καὶ μαστιγώσουσιν αὐτὸν. Matt 26:67 presents Jesus behaving according to this prophecy: Τότε ἐνέπτυσαν εἰς τὸ πρόσωπον αὐτοῦ καὶ ἐκολάφισαν αὐτόν, οἱ δὲ ἐράπισαν. 7 The doubled “Lord” was removed by corrector cb2. The image of a stony face was recognized by Eusebius as a symbol of resolve (2.37). 8 After a verb of perception such as ἔγνων, ὅτι is not causal but introduces what is perceived, so there is no question about the interpretation of the first ὅτι.

commentary

595

The meaning of the second ὅτι is less clear. In the absence of a conjunction, the causal sense is likely what was intended: the reason he will not be put to shame is because his defender is coming. Paul alludes to the one who justifies in Rom 8:33: τίς ἐγκαλέσει κατὰ ἐκλεκτῶν θεοῦ; θεὸς ὁ δικαιῶν.

336 Who will judge me?

(50:8–9)

9 Hebrews 1:11 quotes the line about becoming old like a garment, changing the second person verb to the third person: αὐτοὶ ἀπολοῦνται, σὺ δὲ διαμένεις, καὶ πάντες ὡς ἱμάτιον παλαιωθήσονται. 1Pet 3:13 asks the same rhetorical question about who can harm one who is in the right: Καὶ τίς ὁ κακώσων ὑμᾶς ἐὰν τοῦ ἀγαθοῦ ζηλωταὶ γένησθε;

337 Who fears Lord?

(50:10)

10 The article rarely appears before Κύριος as it does here in the phrase τὸν Κύριον. The third person αὐτοῖς indicates a parenthetical aside between the nominative οἱ πορευόμενοι and its corresponding verb πεποίθατε. The perfect πεποίθατε must be indicative rather than imperative because the perfect imperative is expressed periphrastically.

338 Walk in the light of your fire

(50:11)

11 G’s κατισχύω for ‫ מאזרי‬indicates that the conjectural emendation to ‫ מאירי‬is probably incorrect.

339 I will turn desolation into paradise

(51:1–3)

1 Paul alluded to pursuing justice in Rom 9:31: Ἰσραὴλ δὲ διώκων νόμον δικαιοσύνης εἰς νόμον οὐκ ἔφθασεν. 2 In addition to reading ‫“ ארבהו‬increase him” G also read ‫“ אהבהו‬love him.” 3 The words καὶ τὰ πρὸς δυσμὰς ὡς παράδεισον are present also in B; they were deleted by corrector cb2, whose reading agrees with Rahlfs and Ziegler; Ottley has καὶ θήσω τὰ ἔρημα αὐτῆς ὡς παράδεισον, καὶ τὰ πρὸς δυσμὰς in

596

commentary

angle brackets. The vocabulary items εὐφροσύνην καὶ ἀγαλλίαμα amost always occur together.

340 My justice will spread throughout the world

(51:4–5)

4 According to Eusebius, the prophet is no longer addressing Israel but the people that have come from the nations, saved by God’s grace (Eph 2:8) (2.38). 5 Paul alluded to the revealing of righteousness in Rom 1:17: δικαιοσύνη γὰρ θεοῦ ἐν αὐτῷ ἀποκαλύπτεται ἐκ πίστεως εἰς πίστιν, and in Rom 3:21, Νυνὶ δὲ χωρὶς νόμου δικαιοσύνη θεοῦ πεφανέρωται μαρτυρουμένη ὑπὸ τοῦ νόμου καὶ τῶν προφητῶν.

341 My righteousness will never fail

(51:6)

6 Although Ziegler’s best explanation (1934, 157–158), agreeing with Ottley (1904, 1:2:338–339) that G’s translation ἐστερεώθη was the result of working mechanically and not taking the context into account, Peter Katz (1951, 263– 264) noted Paul de Lagarde’s explanation that ἐστερεώθη is a corruption of ηρεωθη = ἠραιώθη from ἀραιόομαι “to be rarefied.” The corruption was from reading ΚΑΠΝΟΣΗΡΕΩΘΗ as ΚΑΠΝΟΣ ΟΣΗΡΕΩΘΗ and writing ΚΑΠΝΟΣ ΕΣΤΕΡΕΩΘΗ. The position of the adverb κάτω indicates that it is modifying the noun γῆν rather than the verb ἐμβλέψατε. Like God’s salvation here, Mark 13:31 claims that Jesus’ words are more permanent than heaven and earth. Hebrews 1:1 quotes Isaiah, changing the singular verb to a plural: αὐτοὶ ἀπολοῦνται, σὺ δὲ διαμένεις, καὶ πάντες ὡς ἱμάτιον παλαιωθήσονται.

342 My salvation is forever

(51:7–8)

7 The absence of μὴ in S creates a juxtaposition: fear, but do not be overcome. The other manuscripts have the more sensible admonishment not to fear and not to be overcome. Matt 5:11 uses the vocabulary of reproach: μακάριοί ἐστε ὅταν ὀνειδίσωσιν ὑμᾶς καὶ διώξωσιν καὶ εἴπωσιν πᾶν πονηρὸν καθ’ ὑμῶν ψευδόμενοι ἕνεκεν ἐμοῦ. Rom 2:15 alludes to those who have the law in their hearts: οἵτινες ἐνδείκνυνται τὸ ἔργον τοῦ νόμου γραπτὸν ἐν ταῖς καρδίαις αὐτῶν, συμμαρτυρούσης αὐτῶν τῆς συνειδήσεως καὶ μεταξὺ ἀλλήλων τῶν λογισμῶν κατηγορούντων ἢ καὶ ἀπολογουμένων.

commentary

597

8 The English translation of ὡς as “while” and δέ as “however” conveys more than the lexical value of these Greek words; this translation conveys the contrast produced by the combination of ὡς and δέ. According to Matt 6:19, Jesus refers to moths eating: Μὴ θησαυρίζετε ὑμῖν θησαυροὺς ἐπὶ τῆς γῆς, ὅπου σὴς καὶ βρῶσις ἀφανίζει καὶ ὅπου κλέπται διορύσσουσιν καὶ κλέπτουσιν. Paul refers to the righteousness of God in Rom 1:17 (δικαιοσύνη γὰρ θεοῦ ἐν αὐτῷ ἀποκαλύπτεται ἐκ πίστεως εἰς πίστιν) and Rom 3:21 (Νυνὶ δὲ χωρὶς νόμου δικαιοσύνη θεοῦ πεφανέρωται μαρτυρουμένη ὑπὸ τοῦ νόμου καὶ τῶν προφητῶν). James 5:2 refers to moth-eaten clothing: ὁ πλοῦτος ὑμῶν σέσηπεν καὶ τὰ ἱμάτια ὑμῶν σητόβρωτα γέγονεν.

343 The ransomed will return with joy

(51:9–11)

9 The news of God’s ransoming initiative is enthusiastically presented with a series of imperatives to awake. The “arm” according to G belongs to Jerusalem, a name which (as Eusebius noted) does not appear in the Hebrew or other Greek translations (2.39), likely due to G’s aversion to anthropomorphism. 10 The verb τίθημι is used with a double accusative to indicate a transformation. In this case, the depth is transformed into a path. Rev 16:12 speaks of drying the Euphrates to make a path: Καὶ ὁ ἕκτος ἐξέχεεν τὴν φιάλην αὐτοῦ ἐπὶ τὸν ποταμὸν τὸν μέγαν τὸν Εὐφράτην, καὶ ἐξηράνθη τὸ ὕδωρ αὐτοῦ, ἵνα ἑτοιμασθῇ ἡ ὁδὸς τῶν βασιλέων τῶν ἀπὸ ἀνατολῆς ἡλίου. 11 Instead of τῆς κεφαλῆς γὰρ, B has κεφαλῆς γὰρ and A (followed by Rahlfs and Ziegler) has γὰρ τῆς κεφαλῆς, probably because of smoothing. B has been agreeing with S against A more often in the last few chapters. The genitive adjective αἰωνίου matches the case of ἀγαλλιάματος and also εὐφροσύνης, since it αἰωνίου has the same form for masculine and feminine genders. Both ἀγαλλιάμα and ἀγαλλίασις appear here; this is the only instance of ἀγαλλίασις in Isaiah. LEH designates both nouns as neologisms; they are exclusively biblical terms and carry the same meaning. Although Rev 21:4 shares no significant vocabulary, it clearly alludes to the ending of sorrow: καὶ ἐξαλείψει πᾶν δάκρυον ἐκ τῶν ὀφθαλμῶν αὐτῶν, καὶ ὁ θάνατος οὐκ ἔσται ἔτι οὔτε πένθος οὔτε κραυγὴ οὔτε πόνος οὐκ ἔσται ἔτι, ὅτι τὰ πρῶτα ἀπῆλθαν.

598 344 You feared humans and forgot God

commentary

(51:12–13)

12 The syntax of γνῶθι σὺ τίνα εὐλαβηθεῖσα ἐφοβήθης is unusual. Eusebius has γνῶθι τίς οὖσα ἐφοβήθης, the reading of B. Rahlfs and Ziegler follow the reading of A, which is the same as S except omits σύ. Ottley said εὐλαβηθεῖσα must be an intrusion from 57:11, and τίνα might have come from the Hebrew, reading ‫ את־מי‬instead of ‫מי־את‬. Nevertheless, the grammar of S is unambiguous: the nominative σύ refer to the addressee of the imperative. The accusative τίνα is the object of the main clause’s verb γνῶθι “know” and introduces the subordinate clause as its object as well. The nominative εὐλαβηθεῖσα “wary” refers to the addressee as well, describing the the agent of the second person verb ἐφοβήθης: the addressee is advised to know the mortal of whom she was wary and feared. 13 The genitive τοῦ προσώπου in S makes this verse more challenging to interpret. Other manuscripts have the accusative τὸ πρόσωπον. The only possible object of the fearing (the only accusative) is then the days.

345 Lord Sabaoth will shelter you from your oppressor

(51:13–16)

13 The meaning of ὃν τρόπον is normally the manner in which something takes place, typically in a comparison which we would express in English using “just as,” which is how Silva handled it. Ottley translated, “(it was) as (though).” Eusebius is no help, since he avoided this phrase and simply identified the oppressor with the one wanting to kill by placing them in apposition: τοῦ θλίβοντός σε, τοῦ βουλευσαμένου ἐξᾶραί σε. 14 The word σῴζεσθαί is spelled σώζεσθαί by Ottley and Swete. 15 Although Ottley suggested that the Hebrew behind ὁ ταράσσων might mean “that calmeth,” Eusebius did not mention any such interpretation in the other versions (2.39). 16 The verb θεμελιόω is used in Isaiah only in 14:32, 44:28; 48:13, and twice in this chapter: 51:13 and 16.

commentary

346 Jerusalem, you have suffered my wrath

599 (51:17–20)

17 The two accusatives τὸ ποτήριον and τὸ κόνδυ are in apposition, both modified by a genitive noun, and together both are the objects of the two verbs ἐξέπιες and ἐξεκένωσας. According to Matt 26:39, Jesus asked that “this cup” be removed from him, as something to be dreaded: πάτερ μου, εἰ δυνατόν ἐστιν, παρελθάτω ἀπ’ ἐμοῦ τὸ ποτήριον τοῦτο. Rev 14:10 also alludes to drinking the cup of God’s wrath: καὶ αὐτὸς πίεται ἐκ τοῦ οἴνου τοῦ θυμοῦ τοῦ θεοῦ τοῦ κεκερασμένου ἀκράτου ἐν τῷ ποτηρίῳ τῆς ὀργῆς αὐτοῦ καὶ βασανισθήσεται ἐν πυρὶ καὶ θείῳ ἐνώπιον ἀγγέλων ἁγίων καὶ ἐνώπιον τοῦ ἀρνίου. 18 Instead of ‫“ מנהל‬guiding” G read ‫“ מנחם‬comforting.” 19 Swete spells συλλυπηθήσεται as συνλυπηθήσεται. 20 The expression ὡς σευτλίον ἡμίεφθον “like a half-cooked corn-rent” is puzzling. The meaning of the Hebrew ‫( כתו מיכמר‬1QIsaa) or ‫( כתוא מכמר‬MT) is obscure. Ottley presented Burkitt’s suggestion that G read ‫ כתאמכמר‬as ‫כתאמך‬ ‫מר‬, which would mean “bitter herb” (1904, 1:2:231). Eusebius noted that instead of ὡς σευτλίον ἡμίεφθον other translations read ὡς ὄρυξ ἠμφιβληστρευμένος or συνειλημμένος, and explained that ὄρυξ was a kind of bird (2.40).

347 I will transfer the wrath from you to your oppressors

(51:21–23)

21 The phrase οὐκ ἀπὸ οἴνου recalls 29:9 and 28:1. 22 The dreaded cup, as previously noted, appears in Matt 26:39 as τὸ ποτήριον τοῦτο and Rev 14:10 as ἐν τῷ ποτηρίῳ τῆς ὀργῆς αὐτοῦ. 23 The adjective ἴσος prototypically indicates equality and sameness, but in reference to land it means the terrain is level or flat, as in Xenophon Anabasis 4.6.18.

348 Get up, Jerusalem!

(52:1–2)

1 Jerusalem is called the holy city in Matt 4:5 (Τότε παραλαμβάνει αὐτὸν ὁ διάβολος εἰς τὴν ἁγίαν πόλιν καὶ ἔστησεν αὐτὸν ἐπὶ τὸ πτερύγιον τοῦ ἱεροῦ) and Rev 21:2 (καὶ τὴν πόλιν τὴν ἁγίαν Ἰερουσαλὴμ καινὴν εἶδον καταβαίνουσαν ἐκ τοῦ οὐρανοῦ

600

commentary

ἀπὸ τοῦ θεοῦ ἡτοιμασμένην ὡς νύμφην κεκοσμημένην τῷ ἀνδρὶ αὐτῆς). Later in the same chapter (Rev 21:27), Revelation alludes to the image of nothing impure entering this city: καὶ οὐ μὴ εἰσέλθῃ εἰς αὐτὴν πᾶν κοινὸν καὶ [ὁ] ποιῶν βδέλυγμα καὶ ψεῦδος. 2 This holy city of Jerusalem is called to rise up. Ottley pointed out that the reading ἔκδυσαι is likely a misreading of the visually similar ΕΚΛΥΣΑΙ, as B has it. 3 The image of being redeemed without money is used in 1 Pet 1:18: εἰδότες ὅτι οὐ φθαρτοῖς, ἀργυρίῳ ἢ χρυσίῳ, ἐλυτρώθητε ἐκ τῆς ματαίας ὑμῶν ἀναστροφῆς πατροπαραδότου.

349 Lord’s people were taken by force

(52:4–6)

4 I suspect βίᾳ was selected for its initial sound, which is similar to ‫באפס‬. Isaiah is the book from the Hebrew Bible that uses βία the most (5 times); the other instances are in 17:13; 28:2; 30:30; 63:1, all in the dative. According to Eusebius, this “force” was on the part of the Egyptians and later the Assyrians, and he noted the other translators had “for nothing” or “for no reason” instead (2.40). 5 The second person plural ἐστε is the reading also of B, and followed by Rahlfs and Ziegler; A instead has the third person singular ἔσται, which could be simply a spelling variation, since the two are homophones. The phrase διὰ παντὸς is a spatial phrase referring to everywhere. Paul cited this verse, saying God’s name is blasphemed among the nations because of his readers (Rom 2:24): τὸ γὰρ ὄνομα τοῦ θεοῦ δι’ ὑμᾶς βλασφημεῖται ἐν τοῖς ἔθνεσιν, καθὼς γέγραπται. Similarly, 1 Timothy 6:1 refers to blasphemy against God’s name and the teaching: Ὅσοι εἰσὶν ὑπὸ ζυγὸν δοῦλοι, τοὺς ἰδίους δεσπότας πάσης τιμῆς ἀξίους ἡγείσθωσαν, ἵνα μὴ τὸ ὄνομα τοῦ θεοῦ καὶ ἡ διδασκαλία βλασφημῆται. When 2 Pet 2:2 mentions blaspheming, the connection to Isaiah is less explicit: καὶ πολλοὶ ἐξακολουθήσουσιν αὐτῶν ταῖς ἀσελγείαις δι’ οὓς ἡ ὁδὸς τῆς ἀληθείας βλασφημηθήσεται. Revelation 16:9 alludes to the blasphemy against God’s name: καὶ ἐκαυματίσθησαν οἱ ἄνθρωποι καῦμα μέγα καὶ ἐβλασφήμησαν τὸ ὄνομα τοῦ θεοῦ τοῦ ἔχοντος τὴν ἐξουσίαν ἐπὶ τὰς πληγὰς ταύτας.

commentary

350 I announce good news

601 (52:6–7)

6 Because Αὐτός is not exclusively a third person pronoun, since it is nominative here it emphasizes the subject, even though the verb is in the first person, hence the translation “I myself.” Sinaiticus breaks the paragraph between ὅτι ἐγώ εἰμι and Αὐτὸς ὁ λαλῶν πάρειμι. If these two clauses were part of one sentence, ὅτι ἐγώ εἰμι αὐτὸς ὁ λαλῶν· πάρειμι, then we could translate, “that I am he, the one who says, ‘I am present.’” 7 The phrase βασιλεύσει σου ὁ θεός uses a verb cognate to “king”, so one could alternatively translate, “God will be your king.” The feet of one bringing good news are alluded to in Rom 10:15 (ὡς ὡραῖοι οἱ πόδες τῶν εὐαγγελιζομένων τὰ ἀγαθά) and Eph 6:15 (καὶ ὑποδησάμενοι τοὺς πόδας ἐν ἑτοιμασίᾳ τοῦ εὐαγγελίου τῆς εἰρήνης), and the good news of also peace is alluded to in Acts 10:36 (τὸν λόγον ὃν ἀπέστειλεν τοῖς υἱοῖς Ἰσραὴλ εὐαγγελιζόμενος εἰρήνην διὰ Ἰησοῦ Χριστοῦ, οὗτός ἐστιν πάντων κύριος) and Eph 2:17 (καὶ ἐλθὼν εὐηγγελίσατο εἰρήνην ὑμῖν τοῖς μακρὰν καὶ εἰρήνην τοῖς ἐγγύς).

351 Let Jerusalem’s protectors rejoice

(52:8–9)

8 The spelling of ἐλεήσει was confirmed by corrector cb3, indicating his role was to darken faint lettering; A and B (followed by Rahlfs and Ziegler) have ἐλεήσῃ. 9 The merciful rescue of Jerusalem is mentioned in the story of Simeon in Luke 2:25–38, but with no verbal borrowing from Isaiah.

352 Nations will see Lord’s salvation

(52:10)

10 God is expected to make his saving power evident to all peoples. Eusebius identified that “holy arm” with “God the Word” (τὸν γὰρ βραχίονα τὸν ἅγιον αὐτοῦ, αὐτὸς δὲ ἦν ὁ θεὸς λόγος, 2.41). Sinaiticus has three possible accusatives in the clause with ὄψονται as its verb. Because they are both neuter and therefore could be nominative, the subject could grammatically be either πάντα τὰ ἔθνη or τὰ ἄκρα τῆς γῆς, or both in apposition. Other manuscripts omit τὰ ἔθνη, in which case the subject is clearly the edges of the earth. In Isaiah 41:5, the nations and the ends of the earth are in parallel, so they are probably in apposition here, i.e., both are nominative; the phrase τὰ ἔθνη is not an accusative of extent. The

602

commentary

revealing denoted by ἀποκαλύπτω indicates that something is made evident. This visibility is physical only in Isa 47:2, where a veil is removed; in Isa 53:1 it is in parallel with being believed; and in Isa 56:1 in parallel with approaching (here too it is salvation). The noun βραχίων is physical only in Isa 9:20; 15:2; 40:11; 44:12; elsewhere in Isaiah βραχίων refers to strength. So the revealing of the arm is not likely intended to evoke rolling up one’s sleeve.

353 Come out, carriers of Lord’s vessels!

(52:11–12)

11 The departure from their midst is quoted in 2 Cor 6:17 (Διὸ ἐξέλθατε ἐκ μέσου αὐτῶν καὶ ἀφορίσθητε, λέγει κύριος) and alluded to in Rev 18:4 (ἐξέλθατε ὁ λαός μου ἐξ αὐτῆς). 12 According to Eusebius, those sent out were the apostles, who went to the nations not because they were driven out but because they were eager to make disciples (2.41).

354 Kings will shut their mouth because of my child

(52:13–15)

13 The “lifting up” of the Son of Man is mentioned in John 3:14 (Καὶ καθὼς Μωϋσῆς ὕψωσεν τὸν ὄφιν ἐν τῇ ἐρήμῳ, οὕτως ὑψωθῆναι δεῖ τὸν υἱὸν τοῦ ἀνθρώπου). The glorification of God’s servant is alluded to in Acts 3:13: ὁ θεὸς τῶν πατέρων ἡμῶν, ἐδόξασεν τὸν παῖδα αὐτοῦ Ἰησοῦν. Craig Evans has argued that Jesus’s rejection is explained in John 12:36–41 by identifying Jesus as the Servant of the Lord of Isaiah 52–53 (Evans 1987). 14 Three indicators make reading the neuter τὸ εἶδός as nominative rather than accusative preferable: (a) ἀδοξήσει is normally intransitive, and therefore typically has a subject but not an object; (b) τὸ εἶδός σου is in parallel with the nominative ἡ δόξα σου; (c) the prepositional phrase ἀπὸ ἀνθρώπων fits better if it indicates the group doing the despising (“your appearance will be held in contempt by humans”) than if a subject (ὁ παῖς) is imported from earlier in the paragraph (“my servant will hold your appearance in contempt from humans”). 15 Paul quoted οἷς οὐκ ἀνηγγέλη περὶ αὐτοῦ ὄψονται, καὶ οἳ οὐκ ἀκηκόασιν συνήσουσιν verbatim in Rom 15:21. He also mentioned what eyes have not seen and ears not heard in 1Cor 2:9 (ἀλλὰ καθὼς γέγραπται· ἃ ὀφθαλμὸς οὐκ εἶδεν καὶ οὖς οὐκ ἤκουσεν

commentary

603

καὶ ἐπὶ καρδίαν ἀνθρώπου οὐκ ἀνέβη, ἃ ἡτοίμασεν ὁ θεὸς τοῖς ἀγαπῶσιν αὐτόν), citing as scripture words that are closer to Isa 64:4. Matt 13:16 also uses the image of eyes seeing and ears hearing, but the verbal parallels are weak (ὑμῶν δὲ μακάριοι οἱ ὀφθαλμοὶ ὅτι βλέπουσιν καὶ τὰ ὦτα ὑμῶν ὅτι ἀκούουσιν).

355 His appearance was despised

(53:1–3)

1 The spelling of ἀπεκαλύφθη (as it is in B and followed by Rahlfs and Ziegler and John) was changed by ca from ἀπεκαλύφη (as it is also in A). Luke 24:25 alludes to the resistance to the prophet’s message: ὦ ἀνόητοι καὶ βραδεῖς τῇ καρδίᾳ τοῦ πιστεύειν ἐπὶ πᾶσιν οἷς ἐλάλησαν οἱ προφῆται. John 12:38 has a verbatim citation τίς ἐπίστευσεν τῇ ἀκοῇ ἡμῶν; καὶ ὁ βραχίων κυρίου τίνι ἀπεκαλύφθη;. Paul cited this prophecy in Rom 10:16, Ἀλλ’ οὐ πάντες ὑπήκουσαν τῷ εὐαγγελίῳ. Ἠσαΐας γὰρ λέγει· κύριε, τίς ἐπίστευσεν τῇ ἀκοῇ ἡμῶν; 2 The reading ἀνηγγείλαμεν “we proclaimed” is shared with A and B and followed by Rahlfs; instead Ziegler has ἀνέτειλε μὲν “he rose.” The spelling of ἐναντίον αὐτοῦ ὡς παιδίον (the reading also of A and followed by Rahlfs and Ziegler) was changed by cb3 from the homophone πεδίον “plain”; B has ὡς παιδίον ἐναντίον αὐτοῦ. The dative in οὐκ ἔστιν εἶδος αὐτῷ reflects the Hebrew ‫ ;לו‬this is not necessarily a semiticism, since the dative of possession (Porter 1992, sec. 4.2.5.1) is a feature of Greek as well (BDF sec. 188). Instead of εἴδομεν (the spelling also of B and followed by Rahlfs and Ziegler), A spells the word ἴδομεν. 3 The form in S, ἐκλιπόντα rather than ἐκλεῖπον (the reading of A), does not match any nearby referent. Its form is either masculine accusative singular, or neuther plural nominative/accusative. It does not match genitive αὐτοῦ. The preceding clause cannot take an accusative, so the neuter nominative plural is the only grammatical possibility, even though it still yields no sense. Although BDAG notes this entire clause under its entry for ἐκλείπω and glosses “an appearance inferior to that of humans,” that rendering is based on the reading ἐκλεῖπον. The phrase ἄνθρωπος ἐν πληγῇ ὢν denotes that the person is stricken. Mark 9:12 alludes to the suffering mentioned in this prophecy: καὶ πῶς γέγραπται ἐπὶ τὸν υἱὸν τοῦ ἀνθρώπου ἵνα πολλὰ πάθῃ καὶ ἐξουδενηθῇ. Human appearance is alluded to in Phil 2:7: ἀλλ’ ἑαυτὸν ἐκένωσεν μορφὴν δούλου λαβών, ἐν ὁμοιώματι ἀνθρώπων γενόμενος· καὶ σχήματι εὑρεθεὶς ὡς ἄνθρωπος.

604 356 He was wounded for our sins

commentary

(53:4–7)

4 The image of bearing sins is referenced three times in the New Testament. Matt 8:17 has Αὐτὸς τὰς ἀσθενείας ἡμῶν ἔλαβεν καὶ τὰς νόσους ἐβάστασεν. 1 Pet 2:24 has τὰς ἁμαρτίας ἡμῶν αὐτὸς ἀνήνεγκεν, conflating with 53:12. 1 John 3:5 has καὶ οἴδατε ὅτι ἐκεῖνος ἐφανερώθη, ἵνα τὰς ἁμαρτίας ἄρῃ, καὶ ἁμαρτία ἐν αὐτῷ οὐκ ἔστιν. 5 Instead of παιδία “childhood” (which is also the reading of A and B), Rahlfs and Ziegler have the homophone παιδεία “instruction.” Paul in Rom 4:25 credited “our sins” as the reason for his betrayal: ὃς παρεδόθη διὰ τὰ παραπτώματα ἡμῶν καὶ ἠγέρθη διὰ τὴν δικαίωσιν ἡμῶν, and in Rom 5:1 he connected this justification with peace: Δικαιωθέντες οὖν ἐκ πίστεως εἰρήνην ἔχομεν πρὸς τὸν θεὸν διὰ τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ. In 1Cor 15:3 Paul connected Christ’s death with this prophecy: Χριστὸς ἀπέθανεν ὑπὲρ τῶν ἁμαρτιῶν ἡμῶν κατὰ τὰς γραφάς. According to Barn. (5.2), this Scripture relates partly to Israel and partly to “us.” Eusebius (Comm. Isa. 2.42) interpreted this to mean that the suffering and discipline that should have fallen on us “fell on him for our peace with God.” Athanasius wrote that the suffering was not for his sake but for “the immortality and salvation of all” (Inc. 34.2; cf. 36.4). According to Justin Martyr the stripes heal those who approach the Father by Him (Dial. 17.1; 137.1) and that the “Father of all” wanted his anointed to take upon himself the curses of the whole human family (Dial. 95.3). 6 Quoting πάντες ὡς πρόβατα ἐπλανήθημεν, 1Pet 2:25 has ἦτε γὰρ ὡς πρόβατα πλανώμενοι.

357 Though innocent, he was killed

(53:7–10)

7 According to Matt 27:12; Mark 14:61 Jesus remained silent during his interrogation. In Acts 8:32, this is the passage the eunuch asks Philip about, quoting it almost verbatim: ἡ δὲ περιοχὴ τῆς γραφῆς ἣν ἀνεγίνωσκεν ἦν αὕτη· ὡς πρόβατον ἐπὶ σφαγὴν ἤχθη καὶ ὡς ἀμνὸς ἐναντίον τοῦ κείραντος αὐτὸν ἄφωνος, οὕτως οὐκ ἀνοίγει τὸ στόμα αὐτοῦ. He is called a sin-removing lamb in John 1:29 ἴδε ὁ ἀμνὸς τοῦ θεοῦ ὁ αἴρων τὴν ἁμαρτίαν τοῦ κόσμου, and compared to a slaughtered lamb in Rev 5:6 ἀρνίον ἑστηκὸς ὡς ἐσφαγμένον; the slaughtering is mentioned again a few verses later in Rev 5:9 ἐσφάγης καὶ ἠγόρασας τῷ θεῷ ἐν τῷ αἵματί σου ἐκ πάσης φυλῆς καὶ γλώσσης καὶ λαοῦ καὶ ἔθνους.

commentary

605

8 The prototypical meaning of τὴν γενεὰν αὐτοῦ τίς διηγήσεται; would be “who will explain his family?” Eusebius described these words as referring to his birth: ἐπὶ τὴν τῆς γενέσεως αὐτοῦ φαντασίαν (2.42). The proposition ἀπό governing τῶν ἀνομιῶν τοῦ λαοῦ μου indicates not the location from which but the reason they were led (ἤχθη εἰς θάνατον). 9 The reading δόλον (shared with B and corresponding to the MT) was changed by corrector ca to εὑρέθη δόλος (which is the reading of A and followed by Rahlfs, Ziegler, and 1Peter). Hatch (1889, 4.202) considered the original reading to be οὐδὲ δόλος; Ottley suggested δόλον was altered to match ἀνομίαν, and that A was very early harmonized to the NT. But because εὑρέθη is found in both 1 Peter and Revelation, it is unlikely that this is an insertion, since both would have had to make the samie insertion independently. 1 Pet 2:22 has ὃς ἁμαρτίαν οὐκ ἐποίησεν οὐδὲ εὑρέθη δόλος ἐν τῷ στόματι αὐτοῦ. Rev 14:5 has καὶ ἐν τῷ στόματι αὐτῶν οὐχ εὑρέθη ψεῦδος.

358 Lord removes him to justify the righteous

(53:10–11)

10 Matt 20:28 and Mark 10:45 alludes to giving one’s soul to benefit others. Both read ὁ υἱὸς τοῦ ἀνθρώπου οὐκ ἦλθεν διακονηθῆναι ἀλλὰ διακονῆσαι καὶ δοῦναι τὴν ψυχὴν αὐτοῦ λύτρον ἀντὶ πολλῶν. 11 Because in S the phrase ἀπὸ τοῦ πόνου τῆς ψυχῆς αὐτοῦ is followed by but not preceded by punctuation, I divide the verses in the same place as Ottley, Swete and Ziegler, against Rahlfs. Paul alluded to the justification of the many in Rom 5:19: διὰ τῆς ὑπακοῆς τοῦ ἑνὸς δίκαιοι κατασταθήσονται οἱ πολλοί.

359 He took up the sins of many

(53:12)

12 Luke 22:37 says Jesus was reckoned with the lawless: Καὶ μετὰ ἀνόμων ἐλογίσθη, with MT. 1Pet 2:24 conflates 53:12 with 53:4: ὃς τὰς ἁμαρτίας ἡμῶν αὐτὸς ἀνήνεγκεν. That those who benefit from Jesus’ work are many is mentioned in Mark 14:24 (τοῦτό ἐστιν τὸ αἷμά μου τῆς διαθήκης τὸ ἐκχυννόμενον ὑπὲρ πολλῶν) and Rom 5:15, (ἡ χάρις τοῦ θεοῦ καὶ ἡ δωρεὰ ἐν χάριτι τῇ τοῦ ἑνὸς ἀνθρώπου Ἰησοῦ Χριστοῦ εἰς τοὺς πολλοὺς ἐπερίσσευσεν). In 1John 3:5 the taking away of sins is mentioned: ἐκεῖνος ἐφανερώθη, ἵνα τὰς ἁμαρτίας ἄρῃ, καὶ ἁμαρτία ἐν αὐτῷ οὐκ ἔστιν. In the New Testament, the “strong man” is mentioned in Matt 12:29 (ἢ πῶς δύναταί τις εἰσελθεῖν εἰς τὴν οἰκίαν τοῦ ἰσχυροῦ καὶ τὰ σκεύη αὐτοῦ ἁρπάσαι, ἐὰν μὴ πρῶτον

606

commentary

δήσῃ τὸν ἰσχυρόν;) and Luke 11:22 (ἐπὰν δὲ ἰσχυρότερος αὐτοῦ ἐπελθὼν νικήσῃ αὐτόν, τὴν πανοπλίαν αὐτοῦ αἴρει ἐφ’ ᾗ ἐπεποίθει καὶ τὰ σκῦλα αὐτοῦ διαδίδωσιν). According to Mark 15:27 and Matt 27:38, Jesus was among lawbreakers at his death, but in these two gospels the allusion is made without verbal borrowing, whereas Luke 22:37 makes the connection to Isaiah explicit: τοῦτο τὸ γεγραμμένον δεῖ τελεσθῆναι ἐν ἐμοί, τό· καὶ μετὰ ἀνόμων ἐλογίσθη. Luke 23:34 mentions dividing his clothes: διαμεριζόμενοι δὲ τὰ ἱμάτια αὐτοῦ ἔβαλον κλήρους. Paul drew on this scripture when in 1Cor 15:3 he wrote that Christ died for our sins: Χριστὸς ἀπέθανεν ὑπὲρ τῶν ἁμαρτιῶν ἡμῶν κατὰ τὰς γραφὰς. The verbal parallel is even closer in Hebrews 9:28: ὁ Χριστὸς ἅπαξ προσενεχθεὶς εἰς τὸ πολλῶν ἀνενεγκεῖν ἁμαρτίας. 1 Pet 2:24 has ὃς τὰς ἁμαρτίας ἡμῶν αὐτὸς ἀνήνεγκεν ἐν τῷ σώματι αὐτοῦ ἐπὶ τὸ ξύλον, ἵνα ταῖς ἁμαρτίαις ἀπογενόμενοι τῇ δικαιοσύνῃ ζήσωμεν, οὗ τῷ μώλωπι ἰάθητε.

360 The widow will have plenty of children

(54:1–3)

1 The phrase στεῖρα ἡ οὐ τίκτουσα is in the vocative case. The aorist imperative ῥῆξον is from ῥήγνυμι, “break out.” The feminine participle ὠδίνουσα is from ὠδίνω, “have birth-pangs.” The adjective ἐρήμου here is feminine, and although this adjective normally describes land (a deserted land is a desert), here it refers to a deserted woman. In the verbless clause ὅτι πολλὰ τὰ τέκνα τῆς ἐρήμου μᾶλλον, the adverb μᾶλλον is displaced far from the πολλά that it modifies. Gal 4:27 cites this prophecy verbatim: Εὐφράνθητι, στεῖρα ἡ οὐ τίκτουσα, ῥῆξον καὶ βόησον, ἡ οὐκ ὠδίνουσα· ὅτι πολλὰ τὰ τέκνα τῆς ἐρήμου μᾶλλον ἢ τῆς ἐχούσης τὸν ἄνδρα. Luke 23:29 alludes to the reversal of barrenness: ἔρχονται ἡμέραι ἐν αἷς ἐροῦσιν· μακάριαι αἱ στεῖραι καὶ αἱ κοιλίαι αἳ οὐκ ἐγέννησαν καὶ μαστοὶ οἳ οὐκ ἔθρεψαν. 2 The vocabulary recalls Exod 38:21. The imperative πλάτυνον is an aorist form πλατύνω, “broaden.” In the singular form, αὐλαία usually refers to a curtain, but in the plural it is used for screens; in Judith the singular is used for the place Bagoas knocked so as not to interrupt Holofernes inside the tent. The imperative πῆξον is an aorist form of πήγνυμι, “fix in place.” The μὴ preceding φείσῃ indicates this is not future indicative but aorist subjunctive of φείδομαι “refrain,” however compare μνησθήσῃ in 54:4. The σχοινίσματα are allotments of land. A πάσσαλος is a peg; in the LXX this noun is used for the tabernacle, but LSJ also cites Inscriptiones Graecae 14 #352 i 38 where it is used to mark boundaries. 3 Instead of ἔτι (the reading also of A and B and followed by Rahlfs), Ziegler has ὅτι, supported only by 538 and MT ‫כי‬. The form ἐκπέτασον is from ἐκπετάννυμι, “spread out.” The plural spelling πόλεις is what A and B have, followed by

commentary

607

Rahlfs and Ziegler; this reading is a change by corrector cb3 from the singular homophone πόλις, and is evidently just a spelling variation, since the matching participle is plural; the Hebrew is also the plural ‫ערים‬. The future κατοικιεῖς (the reading also of B and followed by Rahlfs and Ziegler) is from κατοικίζω (A has κατοικήσεις, from κατοικέω). The verb κατοικίζω is the causative form of κατοικέω, with an object that is sometimes personal and sometimes local. When local, it refers to settling and colonizing. The form ἐκπέτασον is the aorist imperative of ἐκπετάζω; LEH notes this as a neologism.

361 You will not remember the reproach of your widowhood

(54:4–6)

4 The form κατῃσχύνθης is the aorist passive of καταισχύνω, “disgrace,” and ἐντραπῇς is from ἐντρέπω, “defer.” The arorist passive ὠνειδίσθης is from ὀνειδίζω, and ἐπιλήσῃ is the future middle of ἐπιλανθάνομαι, “forget.” If the negator were οὐ μή, a subjunctive might be expected in place of of μνησθήσῃ, but instead we have the future indicative of μιμνῄσκομαι. 5 The word ἐγώ was deleted by corrector cb2 (matching the reading of A and B and followed by Rahlfs and Ziegler), but was reinstated by cb3. It solves the problem of the shift from first-person to third-person in the rest of the verse. Instead of αὐτὸς (the reading also of A and B, and followed by Rahlfs), Ziegler conjectured ἅγιος with the sole support of the MT. The subject of κληθήσεται is unclear in most manuscripts; Ottley took the earlier part of this verse as two verbless clauses, Brenton and Silva as three. The other option is to take Κύριος the subject, as Eusebius interpreted this section: “The Lord has not called you as a forsaken and faint-hearted woman” (Armstrong, Comm. Isa. 2.43), evidently not reading a paragraph break in the middle of verse 6. He commented, “he who was once God of Israel alone is now known in all the earth” (2.43). 6 The form καταλελειμμένην is in S spelled καταλελιμμένην, as Swete put it. Note the accusative form, corresponding to σε.

362 My anger will be replaced by mercy

(54:7–11)

The past time of disfavour was short compared to the coming time of favour. 7 The accusatives χρόνον μικρὸν are used adverbially. Swete spells μετὰ as μετ’.

608

commentary

8 Rahlfs and Ziegler differ regarding the reading ἐλεήσω. 9 The dative τῇ γῇ could attach to either ὤμοσα or θυμωθήσεσθαι. The passive of θυμόω (as in the future infinitive θυμωθήσεσθαι) is commonly used for becoming angry, with the object of the anger in the dative. Future infinitives convey purpose. The future infinitive emphasizes that the time referred to is later than that of the main verb (Smyth 1956, sec. 1865.d) (also in the next verse). Ottley and Silva interpreted ἐπὶ σοὶ as the cause of the anger, Brenton as the object of the anger. An ἀπειλή is a threat. The phrase ἐν ἀπειλῇ σου was understood by Ottley and Silva as the purpose for moving the mountains (which in S are boundaries). 10 The reading of S, ὄρια, does not fit the context or the parallelism (with βουνοί) as well as the ὄρη of other manuscripts. The reading μεταστήσασθαι (the reading also of A and followed by Ziegler) was changed by cb3 from μεταστήσασθε. The reading of B (followed by Rahlfs) is μεταστήσεσθαι. Instead of οὐδὲ (as spelled also by A and followed by Rahlfs and Ziegler), B has οὐδ’. The subjunctive μεταστῇ is an aorist of μεθίστημι, “remove.” Instead of Κύριος Ἵλεώς σοι (the reading also of A and followed by Rahlfs and Ziegler), B has Ἵλεώς σοι, Κύριε. The adjective ἵλεως is masculine nominative, but indefinite, so it could modify Κύριος predicatively (rather than attributively). Ottley translated, “for he said, The Lord is gracious to thee.” Silva translated, “the Lord said he would be merciful to you.” The adjective Ἵλεώς is the Attic form of ἵλαος, and refers to a favourable disposition. The idiom Ἵλεώς σοι carries an implicit ὁ θεὸς εἴη; it is a wish that God have mercy on you (Genesis 43:23), but see also Joosten (2007). It is used in Matt 16:12 in a context which in English might be expressed by “God forbid!” 11 The third person ἔσται indicates the ἡ is nominative, not vocative. The words ἔσται παρακεκλήμενη were deleted by ca, but then changed by cb2 to οὐ παρεκλήθης (the reading also of A and B and followed by Rahlfs and Ziegler) and MT, and finally reverted by cb3 to ἔσται παρακεκλήμενη. This change by cb3 indicates that his role was to reinforce lettering that seemed to be fading; only S* and Scb3 have ἔσται rather than οὐ. The absence of the negation in S makes the meaning exactly the opposite of the meaning of the other manuscripts. The redundant pronoun ἐγώ provides emphasis to the subject. The verb ἑτοιμάζω has two accusatives; normally in such cases the more definite is the direct object, and the less definite is the complement, so “preparing your stone as a coal” and “your foundations as sapphire.” Eusebius confirmed this with his paraphrases, ἄνθρακα λίθον τίμιον ἑτοιμάσει αὐτῇ, and τὰ δὲ θεμέλιά σου ἀπὸ λίθου

609

commentary

σαπφείρου συνθήσω, since the preposition before the stone indicates that the foundations are the direct object. Rev 21:19 alludes to the foundations of precious stones, particularly lapis lazuli: οἱ θεμέλιοι τοῦ τείχους τῆς πόλεως παντὶ λίθῳ τιμίῳ κεκοσμημένοι· ὁ θεμέλιος ὁ πρῶτος ἴασπις, ὁ δεύτερος σάπφιρος, ὁ τρίτος χαλκηδών, ὁ τέταρτος σμάραγδος.

363 You will be built up in righteousness

(54:11–14)

11 The noun ἄνθραξ is used to refer to both charcoal and red precious stones such as rubies and carbuncles. Eusebius understood the former sense, connecting it with the coal used to purify the prophet’s lips in 6:6. σάπφειρον is spelled σάπφιρον, with Ziegler; σαπφείρος is lapis lazuli (see Exodus 24:10). Eusebius said this is the colour of the sky. 12 The stone ἴασπις is specifically jasper but can refer to any opaque precious stone (BDAG). The noun κρύσταλλος normally refers to ice or rock-crystal. Eusebius associated it with radiance and purity. 13 John 6:45 cites the expression πάντας τοὺς υἱούς σου διδακτοὺς θεοῦ as Καὶ ἔσονται πάντες διδακτοὶ θεοῦ. The accusatives are objects of θήσω. 14 The second person verb οἰκοδομηθήσῃ is a future passive indicative.

364 You will overcome your opponents

(54:14–17)

The imperative ἀπέχου is from ἀπέχω; the contextual sense here is to be distant. Tremors (τρόμος) often appear in parallel with φόβος. The form ἐγγιεῖ is a future of ἐγγίζω. 15 The noun προσήλυτοι translates the Hebrew noun ‫גר‬, and the verb προσελεύσονταί translates the verb ‫יגור‬. Philo Spec. 1, 51 also uses this etymology: τούτους δὲ καλεῖ προσηλύτους ἀπὸ τοῦ προσεληλυθέναι καινῇ καὶ φιλοθέῳ πολιτείᾳ. The preposition ἐπὶ with καταφεύγω refers to that in which one takes refuge. 16 The reading κτίζω agrees with A (and Rahlfs and Ziegler); B has ἔκτισά. MT has ‫בראתי‬, so one would expect an aorist here. The verb φυσάω is used for blowing air. The prepositional phrase εἰς ἔργον indicates the vessel has a purpose, a

610

commentary

job to do. Eusebius took φθεῖραι with what follows rather than with what precedes. Paul alluded to the vessels for destruction in Rom 9:22: εἰ δὲ θέλων ὁ θεὸς ἐνδείξασθαι τὴν ὀργὴν καὶ γνωρίσαι τὸ δυνατὸν αὐτοῦ ἤνεγκεν ἐν πολλῇ μακροθυμίᾳ σκεύη ὀργῆς κατηρτισμένα εἰς ἀπώλειαν. 17 Instead of εὐοδώσω “succeed” (with B and followed by Rahlfs and Ziegler), A has εὐδοκήσω “be well pleased.” The conjunction is needed with καὶ πάντας if there is no relative pronoun with ἀναστήσεται. The noun ἔνοχος with the genitive is used for those subject to someone. Instead of αὐτῇ (the reading also of A and B and followed by Rahlfs), Ziegler has λύπῃ, supported by only a few 10th–12th century manuscripts, the Syrohexaplaric marginalia, and Theodoretus. The referent of this pronoun is unclear; it could be φωνή or κρίσις. Eusebius noted that this phrase is not in the Hebrew or other Greek translations. Brenton translated it “thereby,” implying the process of vanquishing. Ottley translated, “they that are subject to thee shall be therein.” The subject of ἔστιν could be the referent of αὐτῇ.

365 Buy food and drink with no money

(55:1–2)

1 The combination of πορεύω with ἐπί is not uncommon; it is used, for example, in Matt 22:9: πορεύεσθε οὖν ἐπὶ τὰς διεξόδους τῶν ὁδῶν. The Hebrew preposition here is ‫ל‬. The partitive genitive οἴνου indicates drinking some of the wine. The fat (στέαρ) is in the accusative case, whereas οἴνου was genitive; the Hebrew is ‫חלב‬, “milk.” According to John 7:37, Jesus issued a similar invitation to the thirsty: ἐάν τις διψᾷ ἐρχέσθω πρός με καὶ πινέτω. Also in Rev 3:18 we find God inviting people to buy from him: συμβουλεύω σοι ἀγοράσαι παρ’ ἐμοῦ χρυσίον πεπυρωμένον ἐκ πυρὸς ἵνα πλουτήσῃς. In Revelation 21:6 God again offers to give water to the thirsty: ἐγὼ τῷ διψῶντι δώσω ἐκ τῆς πηγῆς τοῦ ὕδατος τῆς ζωῆς δωρεάν, and the invitation is repeated in Rev 22:17: καὶ ὁ διψῶν ἐρχέσθω, ὁ θέλων λαβέτω ὕδωρ ζωῆς δωρεάν. 2 The noun μόχθος denotes exertion. Two clauses ἵνα τί τιμᾶσθε ἀργυρίῳ and τὸν μόχθον ὑμῶν οὐκ εἰς πλησμονήν are connected by καί, which is a coordinating rather than subordinating conjunction. The formal equivalent would be “Why do you value silver and your labour does not bring satisfaction?” Both clauses are part of a rhetorical question, which we would render in English with a subordinate clause instead of the coordinated clauses we see in Greek.

611

commentary

figure 6 Codex Sinaiticus attests μου not μοι in Isaiah 55:2

366 Listen to me and you will have good things

(55:2–3)

2 Swete and Ottley claim S* has μοι instead of μου, but Rahlfs and Ziegler are right; the images show μου·; the word is absent in B. The verb ἐντρυφάω connotes self-indulgence. Note the singular noun ἡ ψυχὴ and plural pronoun ὑμῶν, which match the Hebrew ‫נפשׁכם‬. 3 The reading ἐισακολουθήσατε was changed by cb2 to ἐπακολουθήσατε “follow,” matching A and B (and followed by Rahlfs and Ziegler). The pair διαθήσομαι … διαθήκην is cognate in Greek, but the Hebrew has ‫ואכרת … ברית‬. In the phrase τὰ ὅσια Δαυὶδ τὰ πιστά, the attributive adjective must be πιστά and the substantive must be ὅσια (rather than “the holy faithful things”), since this syntax matches the “article-substantive-article-adjective” order Porter calls “Position 2” (Porter 1992, sec. 6.1.1). David in the middle because that is the Hebrew word order. Acts 13:34 cites this prophecy as Δώσω ὑμῖν τὰ ὅσια Δαυὶδ τὰ πιστά. Hebrews 13:20 mentions the eternal covenant: Ὁ δὲ θεὸς τῆς εἰρήνης, ὁ ἀναγαγὼν ἐκ νεκρῶν τὸν ποιμένα τῶν προβάτων τὸν μέγαν ἐν αἵματι διαθήκης αἰωνίου, τὸν κύριον ἡμῶν Ἰησοῦν.

367 Nations will call upon you

(55:4–5)

4 In Revelation 1:5 the witness who is a global ruler appears: καὶ ἀπὸ Ἰησοῦ Χριστοῦ, ὁ μάρτυς, ὁ πιστός, ὁ πρωτότοκος τῶν νεκρῶν καὶ ὁ ἄρχων τῶν βασιλέων τῆς γῆς. Τῷ ἀγαπῶντι ἡμᾶς καὶ λύσαντι ἡμᾶς ἐκ τῶν ἁμαρτιῶν ἡμῶν ἐν τῷ αἵματι αὐτοῦ.

368 My ways are not like your ways

(55:6–9)

6 The exhortation to seek God while he may be found is made in Acts 17:27: ζητεῖν τὸν θεόν, εἰ ἄρα γε ψηλαφήσειαν αὐτὸν καὶ εὕροιεν, καί γε οὐ μακρὰν ἀπὸ ἑνὸς ἑκάστου ἡμῶν ὑπάρχοντα. 7 Forgiveness of sins is attributed only to God in Luke 5:21: καὶ ἤρξαντο διαλογίζεσθαι οἱ γραμματεῖς καὶ οἱ Φαρισαῖοι λέγοντες· τίς ἐστιν οὗτος ὃς λαλεῖ βλασφημίας; τίς δύναται ἁμαρτίας ἀφεῖναι εἰ μὴ μόνος ὁ θεός;

612

commentary

figure 7 Possible exthesis at Isaiah 55:10 in Codex Sinaiticus

9 The change in sound is slight between the pair “your” διανοήματα and “my” διανοίας, a fact that is obscured by translating the latter as “mind”; perhaps “thinking” would convey the cognate better.

369 My word will accomplish my purpose

(55:10–13)

10 According to the transcription on codexsinaiticus.com, S begins a new paragraph with Καὶ οὐκ ἀποστραφησεται. If there is a break here, we are left with a verbless clause ὡς γὰρ ἂν καταβῇ ὑετὸς ἢ χιὼν ἐκ τοῦ οὐρανοῦ. If there is no break here, the sentence flows more easily, and is much longer: “For as the rain or snow comes down from the heavens and does not return until it has drenched the earth and brings forth and sprouts and gives seed to the sower and bread for food, so will be my word, which goes out from my mouth” (LES). It seems to me that there is in fact no new paragraph here, but that the slight left protrusion in the column is simply the result of the scribe feeling cramped for space at the bottom of the page. The upright of the Kappa, if extended upward, would intersect with the Tau above. 2Cor 9:10 (S) quotes Isa 55:10 as follows: ὁ δὲ ἐπιχορηγῶν σπέρμα τῷ σπείροντι καὶ ἄρτον εἰς βρῶσιν, although B has σπορον for σπέρμα. 12 Instead of διδαχθήσεσθε (the reading also of A and B, and followed by Rahlfs), Ziegler has διαχθήσεσθε, on the basis of only 22c–93, 377–564–565, 198, the Coptic, and Jerome. The participle προσδεχόμενοι presents the welcoming as a concurrent circumstance to the leaping (Porter 1992, sec. 10.4.1). 13 Instead of Κύριος (the reading also of A and B and followed by Rahlfs), Ziegler has κυρίῳ, on the basis of only 62–90–130–311, 544, and Theodoret.

commentary

370 Preserve justice

613 (56:1–2)

1 The imperative Φυλάσσεσθε is present, although the parallel ποιήσατε is aorist. The Hebrew imperative does not distinguish aspects. Instead of the perfect ἤγγικεν (the reading also of B), A (followed by Rahlfs and Ziegler) has the aorist ἤγγισεν. The infinitive παραγίνεσθαι matches the Hebrew ‫לבוא‬. The infinitive ἀποκαλυφθῆναι is a literal rendering of the Hebrew infinitive ‫להגלות‬. Revelation 22:11 speaks of doing righteousness: ὁ ἀδικῶν ἀδικησάτω ἔτι καὶ ὁ ῥυπαρὸς ῥυπανθήτω ἔτι, καὶ ὁ δίκαιος δικαιοσύνην ποιησάτω ἔτι καὶ ὁ ἅγιος ἁγιασθήτω ἔτι. 2 Both μακάριος and ἀνήρ are anarthrous, in contrast to ὁ ποιῶν. The parallel noun ἄνθρωπος is likewise without the article. The Hebrew words are ‫ אנושׁ‬and ‫אדם‬, respectively. The participle φυλάσσων recalls the Φυλάσσεσθε of the preceding verse. In the absence of a noun, the feminine article τάς by itself would imply women.

371 Eunuchs will have an eternal legacy

(56:3–5)

3 The verb πρόσκειμαι normally takes a dative, which is used for close attachment and devotion, specifically to God in Jos. Asen. 15.6 and Sib. Or. 3.574, so the dative Κυρίῳ is the expected form with πρόσκειμαι. It appears in G only here and in 56:6. The preposition πρὸς matches the Hebrew ‫אל‬. The form Ἀφοριεῖ is the future of ἀφορίζω, “separate.” Possibly the story of the Ethiopian eunuch in Acts 8:27 was intended to recall Isaiah 56:3–7. 4 Although τοῖς εὐνούχοις most likely indicates the addressees, alternatively it could be part of Lord’s speech, in which case αὐτοῖς would have the same referent. The recurrence of φυλάξωνται recalls 56:1–2. The verb ἀντέχω with the genitive means denotes holding a strong attachment. 5 The adjective ὀνομαστός indicates that the place will be well-known, i.e., famous. The Hebrew behind τόπον ὀνομαστόν is ‫יד ושׁם‬. The sense is that although eunuchs do not have posterity to preserve their name, Lord will provide other ways for them to be remembered.

614 372 A house of prayer even for foreigners

commentary

(56:6–8)

6 Scribe B made no break here at the beginning of Isa 56:6, but the later scribe who numbered the sections made a division. Whether or not we start a new section here, there is no new finite verb in this verse, so the dative continues the αὐτοῖς of 56:5. Ottley spells ἀλλογενέσι as ἀλλογενέσιν. The reading δουλεύειν (also in A and B and followed by Rahlfs and Ziegler) is a change by scribe B himself, from δουλεύεις. Swete spells ἀγαπᾶν as ἀγαπᾷν. The recurrence of φυλασσομένους recalls 56:1, 2, and 4. There are three accusatives governed by the preposition εἰς: bondmen and bondwomen and sabbath-keepers; these three are what the God-fearing foreigners become. 7 The future of εὐφραίνω is used, with the accusative indicating the person cheered. The neuter τὰ ὁλοκαυτώματα must be nominative, in parallel with αἱ θυσίαι. See Acts 10:35 for the connection with salvation and δεκταὶ, doing what is right. Paul mentioned the acceptable sacrifice in Phil 4:18: ἀπέχω δὲ πάντα καὶ περισσεύω· πεπλήρωμαι δεξάμενος παρὰ Ἐπαφροδίτου τὰ παρ’ ὑμῶν, ὀσμὴν εὐωδίας, θυσίαν δεκτήν, εὐάρεστον τῷ θεῷ. The passive κληθήσεται has the nominative οἶκος as its subject. Mark 11:17 has the full quote Ὁ οἶκός μου οἶκος προσευχῆς κληθήσεται πᾶσιν τοῖς ἔθνεσιν; Matt 21:13 shortens it to Ὁ οἶκός μου οἶκος προσευχῆς κληθήσεται; Luke 19:46 (S*) has the even shorter ὁ οἶκός μου οἶκος προσευχῆς. The point made in the context of Isaiah, namely that the house of prayer is πᾶσι τοῖς ἔθνεσιν, is lost in Matthew and Luke. Here the eunuchs and foreigners are accepted; in Luke 17:18 it is the leper that is the foreigner; in Acts 8:27 the eunuch.

373 People have become like beasts

(56:8–11)

8 The cognates συνάγων … συνάξω … συναγωγήν match the Hebrew words, which are all from the root ‫קבץ‬. The use of the preposition ἐπί in συνάξω ἐπ’ αὐτοὺς συναγωγήν is similar to that in Mark 5:21, where the crowd gethered “to” Jesus. This preposition is the regular translation of ‫על‬, which in the Hebrew clearly has a singular pronoun. Eusebius did not comment on this unexpected preposition, because he interpreted only the first half of the verse. 9 The neuter τὰ θηρία is probably vocative, but the beasts could be read as accusative. The adjective τὰ ἄγρια “wild” might seem redundant when describing τὰ θηρία “beasts.”

commentary

615

10 The adjective ἐνεός designates those unable to speak. The infinitive ὑλακτεῖν (ὑλακτέω) indicates the sound that dogs make, whether barking, snarling, or howling. The verb ἐνυπνιάζομαι refers to dreaming. The accusative κοίτην indicates the place in which the dreaming is taking place. The verb νυστάζω connotes idleness and inaction. 11 The adjective ἀναιδής usually refers to lack of shame, but Brenton and Ottley both translated it as insatiability, perhaps because ἀναιδής connotes lack of restraint and because of the parallel lack of πλησμονήν “satiety.” The verb ἐξηκολούθησαν means to follow, especially by imitating behavior. The expression κατὰ τὸ αὐτό means “together,” as in Acts 14:1; 1Kgdms 11:11.

374 The righteous has been taken away

(57:1–2)

1 In place of κατανοεῖ, scribe B originally wrote κατανομει, which was changed by cb1 to κατανοεῖ τῇ καρδίᾳ, and by cb3 to κατανοεῖ; A and B (followed by Rahlfs and Ziegler) have ἐκδέχεται τῇ καρδίᾳ. 2 In S, a new paragraph begins with “He has been taken up from the middle.” but the section number does not appear until the next line.

375 Idolaters will reap the consequences

(57:3–6)

3 James 4:4 too labels his addressees as adulterers: μοιχαλίδες, οὐκ οἴδατε ὅτι ἡ φιλία τοῦ κόσμου ἔχθρα τοῦ θεοῦ ἐστιν; In 2Thess 2:3 the son of destruction is mentioned in conjunction with lawlessness: ὅτι ἐὰν μὴ ἔλθῃ ἡ ἀποστασία πρῶτον καὶ ἀποκαλυφθῇ ὁ ἄνθρωπος τῆς ἀνομίας, ὁ υἱὸς τῆς ἀπωλείας, 4 In S, the preposition ἐπί appears with the interrogative pronoun in two cases: dative ἐπὶ τίνι and accusative ἐπὶ τίνα. The first might be any gender (and therefore could be personal “whom” or impersonal “what”), but the second can only be masculine (the neuter would be τί) and therefore personal. Instead of the dative τίνι, A and B (followed by Rahlfs and Ziegler) have the accusative τίνα. 5 The combination ἀνὰ μέσον functions as a preposition “between” that takes a genitive object.

616 376 Your unfaithfulness alienated us

commentary

(57:7–10)

7 The participle ἀναβίβασας was changed by corrector ca to the indicative ἀνεβίβασας, which is also the reading of A and B and followed by Rahlfs and Ziegler. The expression ὑψηλὸν καὶ μετέωρον appears also in 2:12–13; 30:25. The adjective μετέωρον is used for arrogance in 2:12; 5:15. 8 Only S has the reading ὡς; all other manuscripts have ᾤου, in which case ᾤου ὅτι ἐὰν ἀπ’ ἐμοῦ ἀποστῇς, πλεῖόν τι ἕξεις would mean “you thought that if you leave me, you will have somewhat more.” The sense yielded by S (ὡς ὅτι ἐὰν ἀπ’ ἐμοῦ ἀποστῇς, πλεῖόν τι ἕξεις) is unclear, because there are two subordinating conjunctions ὅτι and ἐὰν. More sense could be made if ὅτι is an indefinite relative pronoun, and ἐὰν is an indefinite particle, but the ὡς is still problematic. If ὅ τι ἐὰν means “whatever,” in the accusative case, it must be the object of ἀποστῇς. The transitive sense of ἀφίστημι is to move something, but typically in a non-physical sense of getting people to defect. The awkwardness of the English translation is intended to reflect the awkwardness of the text of S. 10 LEH lists πολυοδία as a neologism. There are several way of interpreting the relationship of the participle ἐνισχύουσα to the finite verb Παύσομαι: attendant circumstance (“pause and regain strength”) and purpose (“pause in order to regain strength”) are two of the most obvious. But παύω in the middle with a present participle is a special construction that means to stop doing the action of the participle, such as ἐπαύσατο λαλῶν (Luke 5:4), ἐπαυσάμην ἐρωτῶν (Acts 21:32), ἐπαύσαντο οἰκοδομοῦντες (Genesis 11:8). Because διὰ τοῦτο is at the beginning of the clause, it is simpler to interpret it as a conjunction “therefore” rather than a prepositional phrase “you did not entreat me because of this.”

377 I will publicize your scorn

(57:11–13)

11 Ottley, Swete, and Ziegler place σύ at the end of verse 10, and although Rahlfs puts it at the beginning of verse 11, his punctuation makes it part of the preceding sentence. The punctuation in S, however, clearly places this word with what follows, by means of both a semicolon and a section division sign. The meaning is not significantly changed. Instead of καὶ ἐγώ (the spelling also of Swete), Ottley, Rahlfs, and Ziegler spell it κἀγώ. The participle εὐλαβηθεῖσα expresses situation antecedent to the main action ἐφοβήθης (Porter 1992, sec. 10.4.1). The

commentary

617

participle ἰδών relates the same way to παρορῶ, but in this case there is some opposition of meaning, which makes the participle concessive. 12 Again for καὶ ἐγώ, Ottley, Rahlfs, and Ziegler have κἀγώ.

378 Ease for the devoted

(57:13–14)

13 Koenen noted that ἐν τῆ θλίψει σου indicates that G was translating ‫בקציך‬ rather than ‫( קבוציך‬Koenen 1989).

379 The most holy one will not punish forever

(57:15–16)

15 Reminiscent of the crushed in heart are the poor in spirit mentioned in the beatitudes (Matt 5:3): Μακάριοι οἱ πτωχοὶ τῷ πνεύματι, ὅτι αὐτῶν ἐστιν ἡ βασιλεία τῶν οὐρανῶν. Paul advocated patience in the context of the discouraged, in 1Thess 5:14: Παρακαλοῦμεν δὲ ὑμᾶς, ἀδελφοί, νουθετεῖτε τοὺς ἀτάκτους, παραμυθεῖσθε τοὺς ὀλιγοψύχους, ἀντέχεσθε τῶν ἀσθενῶν, μακροθυμεῖτε πρὸς πάντας. Paul’s speech in Acts 17:25 alludes to God as the giver of life and breath: οὐδὲ ὑπὸ χειρῶν ἀνθρωπίνων θεραπεύεται προσδεόμενός τινος, αὐτὸς διδοὺς πᾶσιν ζωὴν καὶ πνοὴν καὶ τὰ πάντα.

380 Peace and comfort will come shortly

(57:17–20)

17 Ottley spelled δι’ as διὰ. The combination βραχύ τι means “for some short [time/distance],” i.e., “a little bit” or “briefly.” It appears also in Ps 8:6 “he made him lower than the angels for/by a little bit”; 2 Kgdms 16:1 “a little while/distance.” By the time the reader reaches the nominative στυγνὸς, the subject has already changed from the first person ἀπέστρεψα to the third person ἐλυπήθη. So although “a gloomy person” could function substantively as the subject of ἐλυπήθη and ἐπορεύθη, more likely it is functioning attributively, describing the (already-established) agent of these verbs: “he went away gloomy.” 18 In place of ἑώρακα Swete has ἑόρακα. 19 The accusatives εἰρήνην ἐπ’ εἰρήνην are objects of ἔδωκα from the preceding verse, along with παράκλησιν. Acts 2:39 mentions those distant who are comforted by God: ὑμῖν γάρ ἐστιν ἡ ἐπαγγελία καὶ τοῖς τέκνοις ὑμῶν καὶ πᾶσιν τοῖς εἰς

618

commentary

μακράν, ὅσους ἂν προσκαλέσηται κύριος ὁ θεὸς ἡμῶν. Ephesians 2:17 quotes Isaiah more directly: καὶ ἐλθὼν εὐηγγελίσατο εἰρήνην ὑμῖν τοῖς μακρὰν καὶ εἰρήνην τοῖς ἐγγύς. 20 Ephesians 4:14 mentions being tossed by waves: ἵνα μηκέτι ὦμεν νήπιοι, κλυδωνιζόμενοι καὶ περιφερόμενοι παντὶ ἀνέμῳ τῆς διδασκαλίας ἐν τῇ κυβείᾳ τῶν ἀνθρώπων, ἐν πανουργίᾳ πρὸς τὴν μεθοδείαν τῆς πλάνης. The image is also used by Jude 13 but with no verbal parallels.

381 Proclaim my people’s sins

(57:21–58:2)

21 The sequence of a negator, verb of being, and infinitive such as οὐκ ἔστιν χαίρειν indicates the impossibility of that action, as in Sirach 18:6, οὐκ ἔστιν ἐλαττῶσαι οὐδὲ προσθεῖναι, καὶ οὐκ ἔστιν ἐξιχνιάσαι τὰ θαυμάσια τοῦ κυρίου. 1 G uses ἁμάρτημα only three times (always in the plural): in Isa 40:2 (‫;)ַחָטּאת‬ 58:1 (‫ ;)פשׁע‬59:2, for a different Hebrew word each time. He uses ἀνομήμα nowhere else; here it stands for ‫ַחָטּאת‬. There is no apparent difference in meaning between ἁμάρτημα and ἁμαρτία; both are used mainly in the plural. 2 The expression ἡμέραν ἐξ ἡμέρας appears in non-biblical Greek for things that happen every day, as for example, “Day by day you make your throw adventuring war against the Argives” in Euripides Rhesus 445. In biblical Greek it appears first in Genesis 39:10 (Conybeare and Stock 1905, sec. 86c). Although it is hard to make sense of the expression as it was written by scribe B, because he wrote λαὸν in the accusative case, the people is being compared to the other noun in the accusative, righteousness (δικαιοσύνην) and not to the doers of righteousness (as corrected by ca).

382 Improper fasts

(58:2–6)

3 Matthew 9:14 raised the question of whether fasts are appropriate: Τότε προσέρχονται αὐτῷ οἱ μαθηταὶ Ἰωάννου λέγοντες· διὰ τί ἡμεῖς καὶ οἱ Φαρισαῖοι νηστεύομεν πολλά, οἱ δὲ μαθηταί σου οὐ νηστεύουσιν; 5 Matthew 6:16 describes some of the self-abasement associated with fasting, and the impropriety of fasts that are outward-only: Ὅταν δὲ νηστεύητε, μὴ γίνεσθε ὡς οἱ ὑποκριταὶ σκυθρωποί, ἀφανίζουσιν γὰρ τὰ πρόσωπα αὐτῶν ὅπως φανῶ-

commentary

619

σιν τοῖς ἀνθρώποις νηστεύοντες· ἀμὴν λέγω ὑμῖν, ἀπέχουσιν τὸν μισθὸν αὐτῶν. The expression καλέσετε νηστείαν δεκτήν may be alluded to in the addition to the quotation of Isaiah 61 in Luke 4:18–19, which has κηρύξαι ἐνιαυτὸν κυρίου δεκτόν. 6 Instead of τεθραμμένους (“grown up”), other manuscripts have τεθραυσμένους (“broken”). The prepositional phrase ἐν ἀφέσει modifies not τεθραμμένους but ἀπόστελλε. Other manuscripts yield more sense (“send the broken ones forth in forgiveness”) than “send those who have grown up away in forgiveness.” According to Luke 4:18, Jesus quotes the text of other manuscripts after reading from Isaiah 61 in the synagogue: πνεῦμα κυρίου ἐπ’ ἐμὲ οὗ εἵνεκεν ἔχρισέν με εὐαγγελίσασθαι πτωχοῖς, ἀπέσταλκέν με, κηρύξαι αἰχμαλώτοις ἄφεσιν καὶ τυφλοῖς ἀνάβλεψιν, ἀποστεῖλαι τεθραυσμένους ἐν ἀφέσει. Acts 8:23 refers to this fetter of injustice: εἰς γὰρ χολὴν πικρίας καὶ σύνδεσμον ἀδικίας ὁρῶ σε ὄντα.

383 End injustice and you will be rewarded

(58:6–8)

7 Matthew 25:35 alludes to the treatment of the deprived, specifically feeding the hungry and welcoming the stranger: ἐπείνασα γὰρ καὶ ἐδώκατέ μοι φαγεῖν, ἐδίψησα καὶ ἐποτίσατέ με, ξένος ἤμην καὶ συνηγάγετέ με. 8 Revelation 21:11 alludes to the shining of God’s glory: ἔχουσαν τὴν δόξαν τοῦ θεοῦ, ὁ φωστὴρ αὐτῆς ὅμοιος λίθῳ τιμιωτάτῳ ὡς λίθῳ ἰάσπιδι κρυσταλλίζοντι.

384 Then God will listen to you

(58:9–10)

10 The active first person plural τεταπείνωμεν could be indicative or subjunctive; it was changed by cb1 to the passive participle τεταπεινωμένην (the reading also of A and B and followed by Rahlfs and Ziegler). The finite verb is awkward and creates a new clause that must be parenthetical because it does not fit the protasis of this conditional stentence, and it does not belong in the apodosis because it begins with καὶ. This adverbial use of καὶ could be rendered in English as “even” or “also.” Instead of the indicative ἐμπλήσεις, A and B (followed by Rahlfs and Ziegler) have the subjunctive ἐμπλήσῃς, which fits the rest of the protasis. Matthew 4:16 alludes to the light rising in the darkness: ὁ λαὸς ὁ καθήμενος ἐν σκότει φῶς εἶδεν μέγα, καὶ τοῖς καθημένοις ἐν χώρᾳ καὶ σκιᾷ θανάτου φῶς ἀνέτειλεν αὐτοῖς.

620 385 Then your yearnings will be satisfied

commentary

(58:10–12)

11 Instead of ἔσται (the reading also of A and B and followed by Ziegler), Rahlfs has ἔσῃ, supported by the Syrohexapla and Lucianic family, and Theodoret, matching MT. The promise of God’s presence is applied to Jesus in Acts 10:38: Ἰησοῦν τὸν ἀπὸ Ναζαρέθ, ὡς ἔχρισεν αὐτὸν ὁ θεὸς πνεύματι ἁγίῳ καὶ δυνάμει, ὃς διῆλθεν εὐεργετῶν καὶ ἰώμενος πάντας τοὺς καταδυναστευομένους ὑπὸ τοῦ διαβόλου, ὅτι ὁ θεὸς ἦν μετ’ αὐτοῦ. The referent of the feminine singular relative pronoun in πηγὴ ἣν μὴ ἐξέλιπεν ὕδωρ is clearly the spring, but because it is accusative, the subject must be ὕδωρ as a nominative. Normally ἐκλείπω does not take an object, but when it does, it denotes abandonment. Water has not abandoned this spring. Cook identified an intertextual connection with Prov 16:2 (Cook 2010). The spring that never lacks water is alluded to in John 4:14, where Jesus tells the Samaritan woman: ὃς δ’ ἂν πίῃ ἐκ τοῦ ὕδατος οὗ ἐγὼ δώσω αὐτῷ, οὐ μὴ διψήσει εἰς τὸν αἰῶνα, ἀλλὰ τὸ ὕδωρ ὃ δώσω αὐτῷ γενήσεται ἐν αὐτῷ πηγὴ ὕδατος ἁλλομένου εἰς ζωὴν αἰώνιον. 12 The adjective αἰώνιοι is nominative because it describes the nominative deserts (αἱ ἔρημοι). Instead of the accusative plural or genitive singular γενεᾶς, other manuscripts have the dative plural γενεαῖς. The meaning of γενεῶν γενεᾶς (for eternity) is already conveyed by the preceding αἰώνια. Eusebius interpreted the foundations in light of Ephesians 2:20, where the foundations are the apostles and prophets.

386 Keep the Sabbath holy, and Lord will reward you

(58:13–14)

13 The protasis of a third class conditional is provided by the clause beginning Ἐὰν ἀποστρέψῃς. 14 It is not clear where the protasis ends and the apodosis begins. Eusebius paraphrased with the turning and calling in the aorist subjunctive, and the lifting, speaking, and trusting in the future indicative, suggesting by the change of tense where the apodosis begins. But S has only the first verb in the aorist subjunctive, so that only the turning of the foot is the protasis of the condition. Instead of the aorist subjunctive ἀναβιβάσῃ, A and B (followed by Rahlfs and Ziegler) have the future indicative ἀναβιβάσει, which yields better sense: “he will lift you” instead of “he may lift you.”

commentary

387 All of you are chronic sinners

621 (59:1–6)

2 In the phrase ἀνὰ μέσον τοῦ θεοῦ (the reading also of B) corrector cb2 deleted ἀνὰ μέσον (as Rahlfs and Ziegler have it) but these words were restored by cb3. Ottley has ⟨καὶ ἀνὰ μέσον τοῦ θεοῦ⟩ in angle brackets because A omitted them by parablepsis. These changes point to cb3’s tendency to reinforce erased words, and cb2’s tendency toward readings that match A. 3 In the bloody hands, Eusebius (2.47) found reference to the Jewish people’s “uprising against the Savior and their scheme against righteous men,” since they asked for his blood to be on them and on their children (Matt 27:25). 4 In the vanities and empty words Eusebius found reference to Jewish myths expecting another human Christ. 5 Ottley and Swete spell ᾠὰ and ᾠῶν as ὠὰ and ὠῶν. David Weissert argued that οὔριον is a translation of ‫הזורה‬, solving the other discrepancies in the translation. This verse provides the origin of the idea that the basilisk is hatched from a rooster’s egg (Weissert 1967).

388 They do not recognize peace

(59:6–8)

6 Although ἱστός can refer to the beam of a loom and also the product of weaving, Eusebius assumed it was the product of a spider (ἱστὸν ἀράχνης) mentioned earlier. The article and possessive pronoun in ὁ ἱστὸς αὐτῶν confirm that this is not something introduced for the first time; it is recalling the earlier web. According to Eusebius, this “web” is the set of traditions imposed by humans in Isa 29:13. The statement that their web will not become a garment means their intention will be foiled. Even though δέ is inserted between οὐ and μή, the construction here retains the emphatic force of the double-negated subjunctive. 7 The infinitive ἐκχέαι αἷμα complements the adjective ταχινοί, indicating what their feet are quick to do. 8 In place of οἴδασιν (the reading also of B and followed by Rahlfs and Ziegler), A has ἔγνωσαν, following the reading of Romans 3:17. The original scribe of S had κρίσιν θεοῦ in place of κρίσις, yielding the difficult sentence καὶ ὁδὸν εἰρήνης οὐκ οἴδασιν, καὶ οὐκ ἔστιν κρίσιν θεοῦ ἐν ταῖς ὁδοῖς αὐτῶν. The best sense I can

622

commentary

make of this would be “And they do not know a way of peace (and there is none), [and they do not know] a judgement of God in their ways.” I consider this unintelligible, so in my translation I instead used the reading κρίσις provided by corrector ca. Romans 3:15–18 cites this prophecy: ὀξεῖς οἱ πόδες αὐτῶν ἐκχέαι αἷμα, σύντριμμα καὶ ταλαιπωρία ἐν ταῖς ὁδοῖς αὐτῶν, καὶ ὁδὸν εἰρήνης οὐκ ἔγνωσαν. οὐκ ἔστιν φόβος θεοῦ ἀπέναντι τῶν ὀφθαλμῶν αὐτῶν. Eusebius (2.47) implied that the destruction referred to the Roman destruction of Jerusalem, by quoting Luke 19:42–44. He said judgement and righteousness departed from the Jews and went to the Gentiles because when their “peace” came they did not welcome him, quoting Eph 2:14 and John 1:11. The “way of peace” is mentioned in Luke 1:79: ἐπιφᾶναι τοῖς ἐν σκότει καὶ σκιᾷ θανάτου καθημένοις, τοῦ κατευθῦναι τοὺς πόδας ἡμῶν εἰς ὁδὸν εἰρήνης.

389 Light will become darkness for them

(59:9–11)

9 The word αὐτῶν after ὑπομεινάντων is missing in the original hand of Codex Vaticanus; Ottley has ὑπομεινάντων ⟨αὐτῶν⟩. The genitive absolute is rare in Isaiah. 10 Because the participle μείναντες precedes the main verb περιεπάτησαν, Porter says the action of the participle also precedes that of the main verb (Porter 1992, sec. 10.4.1); it does not present an attendant circumstance but it could be concessive (Porter 1992, sec. 10.5.1). The accusative αὐγὴν indicates a transitive use of μένω, in which the accusative indicated what is waited for, e.g., τοὺς ἐχθροὺς ἐν τῷ ὄρει λοχῶντες ἔμενον (Josephus Ant. 13.19). Because in S the word following the negator οὐχ is ὡς, the whole comparison is being negated. Other manuscripts have ὡς οὐχ; none of the correctors of S made any changes here. The participle ὑπαρχόντων agrees grammatically with the ὀφθαλμῶν (eyes), not with the blind or with the subject of the verb. The verb ὑπάρχω can indicate possession but in such cases the possessor is referred to in the dative case; rather the meaning is to be found in similar expressions Βαιθὴλ ἔσται ὡς οὐχ ὑπάρχουσα in Amos 5:5 (Bethel will be as if she never existed). Obadiah 16 ἔσονται καθὼς οὐχ ὑπάρχοντες means it will be as if they never lived. In Haggai 2:3 the temple is καθὼς οὐχ ὑπάρχοντα ἐνώπιον ὑμῶν (“it seems to you as if it never existed”). In Sirach 44:9 ἀπώλοντο ὡς οὐχ ὑπάρξαντες appears alongside ἐγένοντο ὡς οὐ γεγονότες (as if they were not born). All these express the idea that something is so absent it is as if it never existed. In most manuscripts of Isa 59:10 it is as if the eyes never existed. Still it is unclear why ὑπαρχόντων ὀφθαλμῶν is in the genitive case; it could be a genitive absolute, or a nominitive noun such as

commentary

623

ἄνθρωποι could be implied (“unlike people of existing eyes”). Ottley translated, “as though they had no eyes.” Eusebius made no comment that helps understand the grammar. 11 The expression Ἀνεμείναμεν κρίσιν, καὶ οὐκ ἔστιν recalls Isa 5:7 ἔμεινα τοῦ ποιῆσαι κρίσιν, ἐποίησεν δὲ ἀνομίαν, as well as Isa 59:9 καὶ οὐκ ἔστιν κρίσιν θεοῦ ἐν ταῖς ὁδοῖς αὐτῶν and anticipates Isa 59:15 ὅτι οὐκ ἦν κρίσις. Eusebius (2.47) said the “noon” is the “saving and evangelical sunlight” that shines on the church of God.

390 We have acted unjustly

(59:11–15)

13 Holger Gzella argued that most of the so-called poʿel-forms (including Isa 59:13) are the result of textual difficulties, and those that are textually solid do not support a distinct meaning for the poʿel. Rather, these forms appear to have been created ad hoc when a derivative form was needed (Gzella 2010). 14 Instead of the negative ἠδύναντο (followed by Rahlfs and Ziegler), A and B both have the positive ἐδύναντο. Half of the instances of the verb ἀφίστημι in Isaiah occur in Isa 59:9–14. The intransitive meaning is to go or stay away from something expressed in the genitive case. The transitive meaning of ἀφίστημι is to cause such a separation (commonly by persuading people to revolt); the only transitive use in Isaiah occurs here. The conjunction ὅτι introduces the cause of something, but it is unclear how far that cause extends. Certainly καταναλώθη ἐν ταῖς ὁδοῖς αὐτῶν ἡ ἀλήθεια is included, but it is possible that it continues with καὶ δι’ εὐθείας οὐκ ἠδύναντο διελθεῖν. Eusebius’s treatment indicates that the cause continues through the coordinating conjunction καί.

391 Lord could find no one who was just

(59:15–18)

15 The original scribe of S wrote συνιναι, matching the reading of A, a spelling variant of συνεῖναι, “be together”; it was changed by ca to συνιέναι “understand,” which is the reading also of B (as συνειεναι) and followed by Rahlfs and Ziegler.

624

commentary

16 The future participle conveys intention, so ὁ ἀντιλημψόμενος would signify someone willing to help. The only other future participles in Isaiah are at 1:31 (no one to extinguish) and 59:18. The expression οὐκ ἦν ὁ ἀντιλημψόμενος indicates there was no person in a position to help. 17 Paul drew on the image of wearing a metaphorical breastplate (representing peace rather than righteousness) and salvation as a helmet in 1 Thess 5:8: ἡμεῖς δὲ ἡμέρας ὄντες νήφωμεν ἐνδυσάμενοι θώρακα πίστεως καὶ ἀγάπης καὶ περικεφαλαίαν ἐλπίδα σωτηρίας. Ephesians 6:14–17 makes the same two allusions, but matches Isaiah more closely, in that the breastplate represents righteousness: στῆτε οὖν περιζωσάμενοι τὴν ὀσφὺν ὑμῶν ἐν ἀληθείᾳ καὶ ἐνδυσάμενοι τὸν θώρακα τῆς δικαιοσύνης and καὶ τὴν περικεφαλαίαν τοῦ σωτηρίου δέξασθε καὶ τὴν μάχαιραν τοῦ πνεύματος, ὅ ἐστιν ῥῆμα θεοῦ. 18 Eusebius found fulfilment of Isa 59:18 in the Jews’ suffering in the final siege at the time of the Romans (2.48).

392 My eternal covenant is my spirit and words

(59:19–21)

19 Luke 13:29 also uses the expressions “from the west” and “from the east” καὶ ἥξουσιν ἀπὸ ἀνατολῶν καὶ δυσμῶν καὶ ἀπὸ βορρᾶ καὶ νότου καὶ ἀνακλιθήσονται ἐν τῇ βασιλείᾳ τοῦ θεοῦ. Eusebius (2.49) found fulfillment of the “west” and “east” in the calling of the Gentiles, of the Spirit of the Lord coming in the story of Pentecost (Acts 2:2–4), of the “sign for himself” in the ascension (John 15:26), of the spirit of the covenant in the bestowal of the spirit (John 20:22–23), and of the “light” in the message of the prophets to the people of Jerusalem. 20 Corrector ca added ὁ before ῥυόμενος, matching A and B (followed by Rahlfs and Ziegler), and the citation in Rom 11:26, which reads Ἥξει ἐκ Σιὼν ὁ ῥυόμενος, ἀποστρέψει ἀσεβείας ἀπὸ Ἰακώβ. The reason for difference in preposition between ἐκ and ἕνεκεν has been debated. E. Earle Ellis argued that Paul made the change intentionally (Ellis 1981). Weaver noted the possible influence of Psalms 13:7; 52:7; 109:2 (LXX), which use ἐκ Σιών (Weaver 2007). Schaller explained the difference as a scribal error, with ‫ לציון‬originally translated as εἰς Σιών (Schaller 1984). Stanley (1993) and Koch (1980) argued that Paul already had the modified text at hand. 21 The quotation continues in Romans 11:27 as καὶ αὕτη αὐτοῖς ἡ παρ’ ἐμοῦ διαθήκη. Of the two nominatives, αὕτη and ἡ διαθήκη, the subject is the more def-

commentary

625

inite αὕτη, yielding the meaning “this is the covenant.” The dative αὐτοῖς then indicates who the covenant is for, and the prepositional phrase παρ’ ἐμοῦ indicates its source.

393 Lord’s glory will shine on you

(60:1–4)

1 If Jesus was alluding to scripture in John 8:12 (ἐγώ εἰμι τὸ φῶς τοῦ κόσμου· ὁ ἀκολουθῶν ἐμοὶ οὐ μὴ περιπατήσῃ ἐν τῇ σκοτίᾳ, ἀλλ’ ἕξει τὸ φῶς τῆς ζωῆς), that scripture is probably Isa 60:1. Revelation 21:11 and 23 allude to God’s glory as a source of light for Jerusalem: 21:11 reads ἔχουσαν τὴν δόξαν τοῦ θεοῦ, ὁ φωστὴρ αὐτῆς ὅμοιος λίθῳ τιμιωτάτῳ ὡς λίθῳ ἰάσπιδι κρυσταλλίζοντι; Rev 21:23 reads καὶ ἡ πόλις οὐ χρείαν ἔχει τοῦ ἡλίου οὐδὲ τῆς σελήνης ἵνα φαίνωσιν αὐτῇ, ἡ γὰρ δόξα τοῦ θεοῦ ἐφώτισεν αὐτήν, καὶ ὁ λύχνος αὐτῆς τὸ ἀρνίον. Eusebius wrote about “your light has come” as follows: “These things were partially but not entirely fulfilled at the first coming of our Savior, but they will come to pass completely at his second and glorious theophany” (2.49). He claimed that “arise” predicts the general resurrection (1Thess 4:16). He found two commands for two different peoples at different times: “shine” is for the Jewish people, and “walk by your light” is for the church of the Gentiles. 2 Luke 1:78 refers to the light of God’s glory in the darkness. Of the words for darkness and gloom, σκότος καὶ γνόφος, the more common is σκότος; γνόφος appears in Isaiah elsewhere only in 44:22, where it is parallel with cloud; it appears six times in Job. 3 Revelation 21:24 continues the allusion by referring to nations and kings walking in the light καὶ περιπατήσουσιν τὰ ἔθνη διὰ τοῦ φωτὸς αὐτῆς, καὶ οἱ βασιλεῖς τῆς γῆς φέρουσιν τὴν δόξαν αὐτῶν εἰς αὐτήν. The image of walking in light rather than darkness appears also in John 8:12: ἐγώ εἰμι τὸ φῶς τοῦ κόσμου· ὁ ἀκολουθῶν ἐμοὶ οὐ μὴ περιπατήσῃ ἐν τῇ σκοτίᾳ, ἀλλ’ ἕξει τὸ φῶς τῆς ζωῆς. Regarding the “kings” of the Gentiles, Eusebius wrote, “And, one has to marvel and be amazed at the fulfillment of the oracle, how it was fulfilled during our times when the above kings were deemed worthy of the grace ‘by washing.’ ” 4 The translation “gathered together” translates a participle συνηγμένα, not a finite verb, so the meaning is not “your children did gather together” but “your children who have been gathered together.”

626 394 Foreigners will bring you gifts

commentary

(60:5–7)

5 The verb μεταβάλλω typically refers to a change or exchange. In this case, the change is in the ownership of the wealth. Revelation 21:24 continues the allusion to foreigners bringing their wealth. In the view of Eusebius, the “multitude of the sea” is those being saved (2.49). 6 The original reading of S, ἕξουσίν, was left uncorrected until corrector cb3, who made it match the ἥξουσιν of the other manuscripts. Whereas the meaning of the original reading would be “herds of camels will have for you,” the corrected meaning is the much more sensible “herds of camels will come to you.” Matthew 2:11 mentions gold and frankincense as two of the gifts the foreigners bring. Instead of Saba, Eusebius’ text had Basan; in his view, those from Basan are “those in the church who are well off.” He speculated, “perhaps all these things would not have been literally fulfilled among them, if they had received our Savior and Lord Jesus Christ.” 7 Matthew 21:13 mentions “my house” as “a house of prayer:” γέγραπται· ὁ οἶκός μου οἶκος προσευχῆς κληθήσεται, but that is more closely a combination of Isaiah 56:7 with Jeremiah 7:11.

395 Distant lands will restore your children

(60:8–9)

9 Eusebius said “the churches of God spend their time awaiting the promises that had been made to the fathers and the prophecies” (2.49).

396 Nations will serve you

(60:10–12)

11 Revelation 21:25–26 allude to the ever-open gates, and the valuables of the nations being brought into Jerusalem: καὶ οἱ πυλῶνες αὐτῆς οὐ μὴ κλεισθῶσιν ἡμέρας, νὺξ γὰρ οὐκ ἔσται ἐκεῖ, καὶ οἴσουσιν τὴν δόξαν καὶ τὴν τιμὴν τῶν ἐθνῶν εἰς αὐτήν. 12 The relative pronoun οἵτινες adds a sense of indefiniteness, which might be conveyed in English with “whatever nations and kings will not serve you.” Although the pronoun is masculine and therefore agree grammatically with the kings, the masculine could incorporate the (neuter) nations as well. Eusebius interpreted the “strangers” as the leaders of the church who defend the church

commentary

627

doctrines (2.49). The “kings” are the “rulers of the Roman legions,” except the kings that do not serve you are the kings of nations that died in idolatry (2.50). The “gates” are the teachers of doctrine. Evidently he was celebrating the baptism of Constantine.

397 Your oppressors will serve you

(60:13–16)

13 Eusebius interpreted the cedars as the educated leaders of the church (2.50), since the holy place is the church. 14 Revelation 3:9 echoes the reversal in which those that humbled the addressees will themselves be humbled, from Isa 60:14: ἰδοὺ διδῶ ἐκ τῆς συναγωγῆς τοῦ σατανᾶ τῶν λεγόντων ἑαυτοὺς Ἰουδαίους εἶναι, καὶ οὐκ εἰσὶν ἀλλὰ ψεύδονται. ἰδοὺ ποιήσω αὐτοὺς ἵνα ἥξουσιν καὶ προσκυνήσουσιν ἐνώπιον τῶν ποδῶν σου καὶ γνῶσιν ὅτι ἐγὼ ἠγάπησά σε. 16 According to Eusebius, the “wealth of kings” consists of the gifts (including sacred spaces) from rulers to the church, apparently referring to Constantine.

398 Future prosperity, righteousness, peace, and light from Lord (60:17–21) 18 Behind γλύμμα “engraving” is the Hebrew ‫תהלה‬. According to Schleusner, ‫“ תהלה‬praise” was translated ἀγαλλίαμα here as in 61:11, which was corrupted by later scribes to γλύμμα. Eusebius knew the reading as γλύμμα but preferred to interpret the meaning on the basis of Aquila ὕμνησις “hymn” and Symmachus αἴνεσις “praise” (2.50). 19 The glory of God provides the light also in Rev 21:11 (ἔχουσαν τὴν δόξαν τοῦ θεοῦ, ὁ φωστὴρ αὐτῆς), Rev 21:23 (καὶ ἡ πόλις οὐ χρείαν ἔχει τοῦ ἡλίου οὐδὲ τῆς σελήνης ἵνα φαίνωσιν αὐτῇ, ἡ γὰρ δόξα τοῦ θεοῦ ἐφώτισεν αὐτήν), and Rev 22:5 (καὶ νὺξ οὐκ ἔσται ἔτι καὶ οὐκ ἔχουσιν χρείαν φωτὸς λύχνου καὶ φωτὸς ἡλίου, ὅτι κύριος ὁ θεὸς φωτίσει ἐπ’ αὐτούς). 20 The reading δύσεται was changed by the original scribe B himself from δυνήσεται, matching A and B (and followed by Rahlfs and Ziegler).

628 399 The least will be great

commentary

(60:21–22)

21 The noun φύτευμα indicates not the act of planting but the result of the planting action, i.e., something planted.

400 Lord anointed me with his spirit to proclaim good news

(61:1–3)

1–3 Although the theme of the prophetic message continues from chapter 60, the change of grammatical person to first person signals a new prophecy. This cannot be the same speaker as in the end of chapter 60 because there Lord was speaking and here Lord is mentioned in the third person. This new prophecy continues at least through 61:4, speaking of the oppressed in the third person. 61:5 switches to second person, but God is still third person. Then 61:7 reverts to the third person for the people, and first person for God. Isaiah 61:3, 7, 10, and 11 are thematically linked by joy, also mentioned in 60:15; 62:5. The vocabulary of glory links 61:3 with what precedes and follows. 1 The prophecy expresses the speaker’s commission, in three parts: the presence of Lord’s spirit, Lord’s anointing, and the purpose of the anointing. The preposition εἵνεκεν takes a genitive that indicates the cause or reason. This case means the spirit on the speaker is the cause for the anointing, which is the reverse of what one would expect, since normally anointing results in the gift of the spirit. On the accent κηρύξαι see BDF §13; Swete, Ottley, Ziegler accent it as κηρῦξαι. LEH notes ἀνάβλεψις as a neologism; Tobit 14:2 has the corresponding verb in the sense of recovery of sight, but usually it refers to looking up, as used as early as Aristotle Physica 247b8. Nestle-Aland lists Matt 5:3; 11:5; Luke 6:20, 7:22; Acts 4:27, 10:38; Rev 5:10 as quotations of and allusions to Isa 61:1. Of these, Matt 5:3; Luke 6:20; and Rev 5:10 are not quotations or allusions. Matt 11:5 has τυφλοὶ ἀναβλέπουσιν καὶ χωλοὶ περιπατοῦσιν, λεπροὶ καθαρίζονται καὶ κωφοὶ ἀκούουσιν, καὶ νεκροὶ ἐγείρονται καὶ πτωχοὶ εὐαγγελίζονται. The parallel Luke 7:22 reads, τυφλοὶ ἀναβλέπουσιν, χωλοὶ περιπατοῦσιν, λεπροὶ καθαρίζονται καὶ κωφοὶ ἀκούουσιν, νεκροὶ ἐγείρονται, πτωχοὶ εὐαγγελίζονται. Acts 4:27 has a possible allusion in συνήχθησαν γὰρ ἐπ’ ἀληθείας ἐν τῇ πόλει ταύτῃ ἐπὶ τὸν ἅγιον παῖδά σου Ἰησοῦν ὃν ἔχρισας, Ἡρῴδης τε καὶ Πόντιος Πιλᾶτος σὺν ἔθνεσιν καὶ λαοῖς Ἰσραήλ. Similarly, the allusion in Acts 10:38 is to the anointing: Ἰησοῦν τὸν ἀπὸ Ναζαρέθ, ὡς ἔχρισεν αὐτὸν ὁ θεὸς πνεύματι ἁγίῳ καὶ δυνάμει, ὃς διῆλθεν εὐεργετῶν καὶ ἰώμενος πάντας τοὺς καταδυναστευομένους ὑπὸ τοῦ διαβόλου, ὅτι ὁ θεὸς ἦν μετ’ αὐτοῦ. But the clearest reference to Isa 61:1 is a citation in Luke 4:18–19. The wording there is πνεῦμα κυρίου ἐπ’ ἐμὲ οὗ εἵνεκεν ἔχρισέν με εὐαγγελίσασθαι πτωχοῖς, ἀπέσταλκέν με κηρύξαι

commentary

629

αἰχμαλώτοις ἄφεσιν καὶ τυφλοῖς ἀνάβλεψιν, ἀποστεῖλαι τεθραυσμένους ἐν ἀφέσει. 19 κηρύξαι ἐνιαυτὸν κυρίου δεκτόν. 2 Luke 4:19 quotes Isaiah 61:2. A series of infinitives describes the content of the commission: to bring good news, to heal, to proclaim, to call, to encourage, and finally, in 61:3, to be given. Whereas most of the infinitives are active verbs of speaking, this last infinitive δοθῆναι does not fit the pattern. Rather, it is better interpreted as the content of one of the things said by the prophet. The infinitive is one Greek way of expressing indirect discourse (Porter 1992, sec. 11.1.2.2), much like English “I claim to be” means the same as “I claim that I am.” The prophet is proclaiming that glory will be given to the downcast; glory, oil, and clothing. The previous infinitive παρακαλέσαι cannot be interpreted similarly because it is active, so two accusatives (one the agent, and one the patient) would need to be present in the clause. Isa 61:2–3 is also alluded to in Matt 5:4 and Luke 6:21. Matt 5:4 reads μακάριοι οἱ πενθοῦντες, ὅτι αὐτοὶ παρακληθήσονται. The connection with Luke 6:21 is not verbal but thematic: μακάριοι οἱ πεινῶντες νῦν, ὅτι χορτασθήσεσθε. μακάριοι οἱ κλαίοντες νῦν, ὅτι γελάσετε. 3 For the second τοῖς πενθοῦσιν (although this is the reading of S, A, and B) Ziegler has ἀντὶ πένθους by conjecture, on the basis of the Syropalestinian translation, and the MT, explaining τοῖς πενθοῦσιν as a repetition from earlier in this verse.

401 They will restore what was abandoned

(61:3–4)

3 The subject of the third person plural verbs would most naturally be those who mourn, mentioned in 61:2–3. Here they are prophesied to acquire a righteous name, and rebuild eternal cities. In S, they are called two things modified by the genitive of δικαιοσύνη: γενεαί and φύτευμα. φύτευμα, a thing that is planted, recalls 60:21, φυλάσσων τὸ φύτευμα. The genitive modifying φύτευμα only appears in S, and its significance is ambiguous. The simplest interpretation is that the righteousness of Lord did the planting. 4 The reading of S, ἐξῃρημένας instead of ἐξηρημωμένας, makes the participle indicate what will happen after rather than before the restoration. Instead of renewing cities that had been deserted, S has them renewing cities that will now be eternal, since the passive of ἐξαιρέω conveys removal, often from danger, as in Gen 37:21 or Eccl 7:26.

630 402 Foreigners will serve you, priests of Lord

commentary

(61:5–7)

5 In this future time of restoration, the prosperity will be of such an extent that the people of God will not have to perform manual labour. Instead, such work will be performed by foreigners, while those who serve Lord will be able to devote themselves to divine service. The present participle ποιμαίνοντες modifies the main verb ἥξουσιν. Normally present participles convey simultaneous action; they indicate what is happening while the action of the main verb takes place. That would mean the foreigners are tending the sheep as they are travelling; so reads Silva’s translation. But the context favors an interpretation that the foreigners come in order to tend the sheep. Classical Greek would use a future participle ποιμανοῦντες for such a purpose. 6 Rev 1:6 and 5:10 allude to Isa 61:6; they draw a connection between serving as God’s priest and ruling the world. Rev 1:6 reads, καὶ ἐποίησεν ἡμᾶς βασιλείαν, ἱερεῖς τῷ θεῷ καὶ πατρὶ αὐτοῦ. Rev 5:10 reads, καὶ ἐποίησας αὐτοὺς τῷ θεῷ ἡμῶν βασιλείαν καὶ ἱερεῖς, καὶ βασιλεύσουσιν ἐπὶ τῆς γῆς. Such will be the status of the addressees of this prophecy. 7 The pronouns shift to the third person in 61:7, where now “they” are to reinherit the land taken from them. ὑπέρ with the genitive normally is used to convey interest or benefit, although it can be used in a locative sense, as in Deut 28:23 καὶ ἔσται σοι ὁ οὐρανὸς ὁ ὑπὲρ κεφαλῆς σου χαλκοῦς. Such is the sense of ὑπέρ κεφαλῆς (61:7). ὑπέρ is never used for resting on top of something, so the joy is higher than but not touching their heads.

403 You will be known among the nations

(61:8–10)

8 The reason for the joy above their head is introduced by γάρ (61:8). It is because of Lord’s character: he loves righteousness and hates injustice. The implication is that the injustice that Lord’s people had suffered is being punished, and perhaps also their righteousness is being rewarded. The phrase ἐγώ εἰμι Κύριος translates ‫אני יהוה‬. μόχθος is hard labour, translating ‫פעלתם‬, “their work.” Ottley suggested this might mean not their toil but their reward for work, citing other examples of wages and reward that use work vocabulary in Isa 40:10; 49:4; 62:11, and mentioning also 45:14; 55:2; 65:7. These explain the meaning of the Hebrew, but not the choice of the Greek word. In G, as well as the rest of the OG, ‫ ְפֻּﬠָלּה‬is usually translated ἔργον, and μόχθος is usually from ‫ ָﬠָמל‬in OG. The only other instance of μόχθος in G translates ‫ ְי ִגי ַע‬in 55:2. Ziegler’s read-

commentary

631

ing δικαίως for δικαίοις is supported only by the 11th-century manuscript 544 and MT. Silva translates Ziegler’s reading as “I will give them their hard word righteously.” Heb 13:20 alludes to the eternal covenant of Isa 61:8 as follows: Ὁ δὲ θεὸς τῆς εἰρήνης, ὁ ἀναγαγὼν ἐκ νεκρῶν τὸν ποιμένα τῶν προβάτων τὸν μέγαν ἐν αἵματι διαθήκης αἰωνίου, τὸν κύριον ἡμῶν Ἰησοῦν. Those who reinherit the land will be famous throughout the world, as a people God has blessed. The cognate accusative εὐφροσύνην is used with εὐφρανθήσονται, reflecting the Hebrew ‫שוש‬ ‫אשיש‬.

404 Lord has clothed me with salvation

(61:10–11)

10 Susan Stephens (1985) described papyrus Yale 88, which includes Isa 61:10– 11. Following the Hebrew, the verbs shift to the first person, but the theme of joy continues. Luke 1:47 has the verbal allusion καὶ ἠγαλλίασεν τὸ πνεῦμά μου ἐπὶ τῷ θεῷ τῷ σωτῆρί μου. The joy is symbolized by wedding clothes. It is these clothes that are alluded to in Rev 19:8: καὶ ἐδόθη αὐτῇ ἵνα περιβάληται βύσσινον λαμπρὸν καθαρόν· τὸ γὰρ βύσσινον τὰ δικαιώματα τῶν ἁγίων ἐστίν. The author of Revelation makes the connection more explicit with the verbal parallel in Rev 21:2, which also mentions a renewed city (61:4): καὶ τὴν πόλιν τὴν ἁγίαν Ἰερουσαλὴμ καινὴν εἶδον καταβαίνουσαν ἐκ τοῦ οὐρανοῦ ἀπὸ τοῦ θεοῦ ἡτοιμασμένην ὡς νύμφην κεκοσμημένην τῷ ἀνδρὶ αὐτῆς. 11 A botanical simile is used to convey the natural outcome of Lord’s character: he produces righteousness and joy as inevitably as plants produce flowers and seeds, and this outcome will be evident to all.

405 My righteousness will shine to the nations

(62:1–2)

1 The beginning of chapter 62 is connected to what precedes by the themes of righteousness and salvation. The speaker on one hand will not be silent (οὐ σιωπήσωμαι), and on the other hand will not raise (οὐκ ἀνήσω) his voice. The other uncials have the future σιωπήσομαι where the original scribe and corrector cb3 have the subjunctive σιωπήσωμαι. The discrepancy is not surprising; the omicron and omega were not readily distinguishable by ear. What is surprising is that corrector cb3 considered this difference worth correcting to a reading not extant in other ancient witnesses. This pattern indicates that cb3 was simply reinforcing faded lettering, without reference to another manuscript.

632

commentary

2 In 62:1 the righteousness and salvation are the property of the speaker, but in 62:2 the righteousness and glory are the property of the addressee, and the Lord (notably with the article) is referred to in the third person. The message is the righteousness will be so manifest in Jerusalem as to attract the attention of other nations.

406 Lord will give you a new name

(62:2)

2 Isaiah 62:2 is alluded to in Rev 2:17 and 19:12, with the mention of a new name in Rev 2:17. In Revelation it is written name that no one else knows (καὶ δώσω αὐτῷ ψῆφον λευκήν, καὶ ἐπὶ τὴν ψῆφον ὄνομα καινὸν γεγραμμένον ὃ οὐδεὶς οἶδεν εἰ μὴ ὁ λαμβάνων). There is a subsequent reference to the secret written name in Rev 19:12 (ἔχων ὄνομα γεγραμμένον ὃ οὐδεὶς οἶδεν εἰ μὴ αὐτός).

407 Lord will adorn and rejoice over you

(62:3–7)

3 The allusion in in Rev 19:12 continues to draw from Isa 62:3, with its mention of the diadem: ἐπὶ τὴν κεφαλὴν αὐτοῦ διαδήματα πολλά, ἔχων ὄνομα γεγραμμένον ὃ οὐδεὶς οἶδεν εἰ μὴ αὐτός. The addressee is not yet specified until Jerusalem appears as a vocative in 62:6. 4 Nestle-Aland lists allusions to the “will” (Θέλημα ἐμόν) of Isa 62:4 in Matt 3:17 and Luke 3:22, where the voice at Jesus’ baptism approves of Jesus. The allusion is only thematic, not lexical. Matthew has οὗτός ἐστιν ὁ υἱός μου ὁ ἀγαπητός, ἐν ᾧ εὐδόκησα, and Luke has σὺ εἶ ὁ υἱός μου ὁ ἀγαπητός, ἐν σοὶ εὐδόκησα. 5 The appearance of παρθένος in the phrase συνοικῶν νεανίσκος παρθένῳ illuminates the meaning of Isa 7:14. Their cohabitation implies that sexual inexperience is not what the translator considered the prototypical characteristic of a παρθένος. Rather, age appears to be what G had in mind, since παρθένος is the female counterpart of νεανίσκος. 6 The present participle μιμνῃσκόμενοι is contemporaneous with σιωπήσονται, so that the acts of remembering are vocal. The allusion to 62:6 in Rev 21:12 identifies the φύλακας on the walls as ἀγγέλους on the gates, and continues the theme of written names. It reads ἔχουσα τεῖχος μέγα καὶ ὑψηλόν, ἔχουσα πυλῶνας δώδεκα καὶ ἐπὶ τοῖς πυλῶσιν ἀγγέλους δώδεκα καὶ ὀνόματα ἐπιγεγραμμένα, ἅ ἐστιν [τὰ ὀνόματα] τῶν δώδεκα φυλῶν υἱῶν Ἰσραήλ.

commentary

633

7 In 62:6 the second person pronouns were singular; in 62:7 we find the plural ὑμῖν. Therefore the morphologically ambiguous διορθώσῃ and ποιήσῃ, which could be third person singular active subjunctive or second person singular middle (indicative or subjunctive), more naturally should be read as third person forms, as Ottley and Silva did. LEH notes that ἀγαυρίαμα is a neologism, but Eusebius made no comment on this vocabulary that might help us make sense of what it could mean for Jerusalem to become “boastfulness.” He implied only that Jerusalem’s transformation into ἀγαυρίαμα is part of God’s promise.

408 Lord will no longer give your produce to your enemies

(62:8–9)

8 The combination of ὄμνυμι or ὀμνύω with εἰ is an instance of aposiopesis, breaking off the apodosis in the context of a curse. The resulting meaning is a negative promise, as in Psalm 94:11’s εἰ εἰσελεύσονται, a phrase made famous by its quotation in Hebrews 3:11; 4:3, 5 “they shall certainly not enter.” The choice of Rahlfs and Ziegler to read δεξιᾶς αὐτοῦ rather than δόξης αὐτοῦ is supported only by a corrector of B, V, Jerome, and the MT. 9 The prophecy promises that the oppression whereby the agricultural producers in the past had the fruit of their labours taken from them (whether in war or in taxation is not specified) is about to be undone. Henceforth, Lord swears, workers will enjoy their own produce.

409 Lord ransoms Zion

(62:10–12)

10–12 The theme of manifest salvation continues, with the mention of σωτήρ in 62:11 and the signal for the nations in 62:10. So too does the symbolism of names; in this case, the city is renamed, indicating the reversal of its former plight: from forsaken to desirable. 10 The double presence of the article in S and A’s reading τοὺς λίθους τοὺς ἐκ τῆς ὁδοῦ makes the prepositional phrase limit the noun (stones) rather than the verb (throw), as in B. The use of εἰς in the prepositional phrase εἰς τὰ ἔθνη rather than ἐν indicates that the message the signal conveys is directed toward the nations, and the signal does not come from the nations. 11 The participle ἔχων indicates that when the savior appears (παραγίνεται) he has the reward with him. Remarkably (because cb2 usually makes changes

634

commentary

in the opposite direction), corrector cb2 changed the reading of A παραγίνεται to the reading of B, παραγέγονεν. Matt 21:5 quotes from Isa 62:11, but only the first four words of this composite quotation are from Isaiah; the remainder are from Zech 9:9. Matt 21:5 reads εἴπατε τῇ θυγατρὶ Σιών· ἰδοὺ ὁ βασιλεύς σου ἔρχεταί σοι πραῢς καὶ ἐπιβεβηκὼς ἐπὶ ὄνον καὶ ἐπὶ πῶλον υἱὸν ὑποζυγίου. Zech 9:9 has Χαῖρε σφόδρα, θύγατερ Σιων· κήρυσσε, θύγατερ Ιερουσαλημ· ἰδοὺ ὁ βασιλεύς σου ἔρχεταί σοι, δίκαιος καὶ σῴζων αὐτός, πραῢς καὶ ἐπιβεβηκὼς ἐπὶ ὑποζύγιον καὶ πῶλον νέον. 12 The original reading of S, συνεκλήθη, is the aorist third person of συγκαλέω, which was corrected by ca to match the reading of the other manuscripts, σὺ δὲ κληθήσῃ, future second person of καλέω. The subject of the third person verb must be the nominatives Ἐπιζητουμένη Πόλις καὶ οὐ καταλελειμμένη.

410 Who comes in power from Edom?

(63:1)

1 The dative βίᾳ indicates the manner in which the arrival takes place (Porter 1992, sec. 4.2.5.3); it is not in apposition to στολῇ or otherwise governed by the preposition ἐν. The feminine noun σωτηρίας was changed by ca to the neuter (or masculine) substantive adjective σωτηρίου, matching A and B (and followed by Rahlfs and Ziegler). Both can mean “deliverance.” Olley noted that G understood ‫ צדקה‬as the object, despite the preposition ‫ב‬, which points to the Hebrew meaning “with a just purpose” (Olley 1983).

411 Why are your clothes wine red?

(63:2–3)

2 The neuter plurals ἐρυθρὰ τὰ ἱμάτια are nominative, since this is a verbless clause. The red clothing is alluded to in Rev 19:13 καὶ περιβεβλημένος ἱμάτιον βεβαμμένον αἵματι, καὶ κέκληται τὸ ὄνομα αὐτοῦ ὁ λόγος τοῦ θεοῦ. The image of the winepress trodden in wrath is used in Rev 14:19: καὶ ἔβαλεν ὁ ἄγγελος τὸ δρέπανον αὐτοῦ εἰς τὴν γῆν καὶ ἐτρύγησεν τὴν ἄμπελον τῆς γῆς καὶ ἔβαλεν εἰς τὴν ληνὸν τοῦ θυμοῦ τοῦ θεοῦ τὸν μέγαν and again in Rev 19:15: καὶ ἐκ τοῦ στόματος αὐτοῦ ἐκπορεύεται ῥομφαία ὀξεῖα, ἵνα ἐν αὐτῇ πατάξῃ τὰ ἔθνη, καὶ αὐτὸς ποιμανεῖ αὐτοὺς ἐν ῥάβδῳ σιδηρᾷ, καὶ αὐτὸς πατεῖ τὴν ληνὸν τοῦ οἴνου τοῦ θυμοῦ τῆς ὀργῆς τοῦ θεοῦ τοῦ παντοκράτορος. 3 Other manuscripts have the nominative πλήρης, which agrees grammatically with nothing and therefore must be part of a separate clause from what

commentary

635

precedes; the reader must supply a subject, such as “I am full of what has been trodden.” S instead has the genitive πλήρους, which agrees with the winepress. The participle καταπεπατημένης is also genitive, and because ληνός is feminine it could describe the winepress. Alternatively, because πλήρης is typically followed by a genitive of the filling substance, the genitive could indicate what the winepress is full of: what has been trodden. In this case the trodden thing is feminine, which could be the earth/land, as in Rev 14:19.

412 I trampled them in my anger

(63:3–6)

3 LEH notes that καταθλάω is a neologism. 4 Ottley suggested G read ‫( בא להם‬ἐπῆλθεν αὐτοῖς) instead of ‫“ בלבי‬in my heart.” 6 G read ‫“ שׁבר‬shatter” instead of ‫“ שׁכר‬make drunk.”

413 Lord is a merciful judge

(63:7–9)

8 Instead of the future ἀθετήσουσιν, the other manuscripts A and B (followed by Rahlfs and Ziegler) have the subjunctive ἀθετήσωσιν. The Οὐχ followed by another negative οὐ μὴ is hard to interpret. It is unclear what text Eusebius was reading instead of Οὐχ ὁ λαός μου τέκνα μου οὐ μὴ ἀθετήσουσιν, because he explained that God honours his people by calling them his children, if they do not reject his grace (2.54). 9 As Winter noted, G read ‫ ִצר‬instead of ‫ָצר‬. Winter argued that this change is to make the point that unlike foreign nations which are governed by subordinate angels, Israel is governed by God directly (Winter 1954).

414 They provoked his holy spirit

(63:10–11)

10 The preposition εἰς indicates the result of the turning; the new situation is enmity against them. Acts 7:51 is probably referring to this statement of provoking the holy spirit: Σκληροτράχηλοι καὶ ἀπερίτμητοι καρδίαις καὶ τοῖς ὠσίν, ὑμεῖς ἀεὶ τῷ πνεύματι τῷ ἁγίῳ ἀντιπίπτετε ὡς οἱ πατέρες ὑμῶν καὶ ὑμεῖς. Ephesians 4:30 mentions grieving God’s holy spirit: καὶ μὴ λυπεῖτε τὸ πνεῦμα τὸ ἅγιον τοῦ θεοῦ, ἐν ᾧ ἐσφραγίσθητε εἰς ἡμέραν ἀπολυτρώσεως.

636 415 Lord’s holy spirit led Moses and the people

commentary

(63:11–14)

11 The reading γῆς agrees with A but is not mentioned by Ziegler; B has τῆς θαλάσσης, agreeing with MT; Rahlfs and Ziegler have τῆς γῆς. Here B has a hexaplaric reading. Hebrews 13:20 alludes to the rasing of the shepherd of the sheep, but changes the word for “Bring” from ἀναβιβάσας to ἀναγαγὼν and changes the “earth” to the “dead”: Ὁ δὲ θεὸς τῆς εἰρήνης, ὁ ἀναγαγὼν ἐκ νεκρῶν τὸν ποιμένα τῶν προβάτων τὸν μέγαν ἐν αἵματι διαθήκης αἰωνίου, τὸν κύριον ἡμῶν Ἰησοῦν. 12 Instead of κατίσχυσεν (the reading also of A and B and followed by Rahlfs), Ziegler conjectures κατέσχισεν, on the basis of the MT alone. 13 Instead of δι’ ἐρήμου, Ziegler spells it διὰ ἐρήμου.

416 Rescue us, father!

(63:15–16)

15 Instead of ἴδε, Rahlfs uses the Attic accentuation ἰδὲ (see BDAG ἴδε and εἶδον). The reading οἰκτιρμοί was changed by ca to οἱ οἰκτιρμοί, and by cb2 to τῶν οἰκτειρμῶν, to match A and B (Rahlfs and Ziegler spell it τῶν οἰκτιρμῶν). The words ἔλεος and οἰκτιρμός overlap semantically. Both refer to expressions of concern for another’s misfortune. Typically ἔλεος is used for ‫ ֶ֫חֶסד‬and οἰκτιρμός is used for ‫ ַרֲחִמים‬, but here the word behind ἔλεος is ‫ֵמֶﬠה‬. 16 Other manuscripts A and B (followed by Rahlfs and Ziegler) do not have ὁ after κύριε. Only the overbar distinguishes the nomen sacrum Κύριε (Κ̅ Ε) from καί (which can be spelled ΚΕ). The notion of calling God “Father” and mention of his name both appear in the prayer Jesus taught in Matt 6:9, Οὕτως οὖν προσεύχεσθε ὑμεῖς· Πάτερ ἡμῶν ὁ ἐν τοῖς οὐρανοῖς· ἁγιασθήτω τὸ ὄνομά σου. Later in the same prayer is the request ῥῦσαι ἡμᾶς. God as Father appears also in John 8:41 (ἕνα πατέρα ἔχομεν τὸν θεόν) and in James 3:9 (εὐλογοῦμεν τὸν κύριον καὶ πατέρα).

417 Do not keep us from you

(63:17–19)

17 Corrector ca added ἀπό after Κύριε, in agreement with A and B (and followed by Rahlfs and Ziegler). As in 63:16, only the overbar distinguishes the nomen sacrum Κύριε (Κ̅ Ε) from καί (ΚΕ). The reading τὰς καρδίας ἡμῶν, which agrees

commentary

637

with B, was changed by cb2 to ἡμῶν τὰς καρδίας, in agreement with A (followed by Rahlfs and Ziegler). This is a rare case of cb2 changing only the word order, not the meaning. 18 The indefinite pronoun τι serves to indicate that a specific small part of the mountain was not in mind; any small part would do. The scribe suffered from parablepsis; his eye skipped from one σου to the next, omitting οἱ ὑπεναντίοι ἡμῶν κατεπάτησαν τὸ ἁγίασμά σου, which the other manuscripts A and B (followed by Rahlfs and Ziegler) have. Suprisingly, no correctors restored this missing text.

418 Mountains will tremble at you

(64:1–3)

1 (Rahlfs 63:19) Rahlfs puts the words ἐὰν ἀνοίξῃς τὸν οὐρανόν, τρόμος λήμψεται ἀπὸ σοῦ ὄρη, καὶ τακήσονται in 63:19, with MT; Swete, Ottley, and Ziegler put them in their own verse, 64:1, increasing the verse numbering in chapter 64 relative to the MT. S has punctuation and a section break before these words, so my numbering follows that of Swete, Ottley, and Ziegler. The preposition ἀπό here and in verse 3 indicates the cause of the trembling; we could say the mountains will tremble “at” you. The form τήκεται could be middle “melts” or passive “is melted”; the indication of the agent ὑπὸ πυρός shows this is passive. 2 (Rahlfs 1) G read ‫ המסים‬as if from ‫“ מסם‬melt,” and κηρός might be a guess for ‫ קדח‬according to its phonological similarity if read as ‫קרה‬. Instead ‫ בעה‬of G read ‫“ בער‬burn”. 3 (Rahlfs 2) As in verse 1, ἀπό indicates the cause of the trembling.

419 We know no other god

(64:4–5)

4 (Rahlfs 3) Paul apparently cited this verse in 1 Cor 2:9: ἀλλὰ καθὼς γέγραπται· ἃ ὀφθαλμὸς οὐκ εἶδεν καὶ οὖς οὐκ ἤκουσεν καὶ ἐπὶ καρδίαν ἀνθρώπου οὐκ ἀνέβη, ἃ ἡτοίμασεν ὁ θεὸς τοῖς ἀγαπῶσιν αὐτόν. According to Ponsot (1983), the quoted text went through six stages: Stage 1 (Deuteronomic): a. καί τὰ ἔργα σου ἅ ποιεῖς. / ποιήσεις ἔλεος τοῖς ἀγαπῶσιν. b. καὶ τὰ ἔργα σου ἅ ποιεῖς. / ποιήσεις ἔλεος τοῖς ὑπομένουσιν. Stage 2 (intermediate): καὶ τὰ εργα σου ἅ ποιήσεις / ἔλεος τοῖς ὑπομένουσιν. Stage 3 (LXX tradition): … καὶ τὰ ἔργα σου / ἅ ποιήσεις τοῖς ὑπομένουσιν ἔλεος. Stage 4 (Syrian): θεὸν πλὴν σου. τὰ ἔργα σου ἀ(ληθινά). / ποιήσεις ἔλεος τοῖς

638

commentary

ὑπομένουσιν. Stage 5 (Clementine): ὅσα ἠτοίμασεν τοῖς ὑπομένουσιν αὐτόν. Stage 6 (Pauline): ἅ ἡτοίμασεν ὁ θεὸς τοῖς ἀγαπῶσιν αὐτόν. 5 (Rahlfs 4) Ottley suggested that instead of ‫ נושע‬G read ‫נפשע‬, but according to Blank (1952), G did not translate the (difficult) Hebrew ‫ ;בהם עולם ונושׁע‬rather G substituted a similar thought from 63:17, accusing Lord of misleading them: Τί ἐπλάνησας ἡμᾶς, Κύριε, τῆς ὁδοῦ σου, ἐσκλήρυνας τὰς καρδίας ἡμῶν τοῦ μὴ φοβεῖσθαί σε;

420 You have humbled us because of our sins

(64:5–12)

6 (Rahlfs 5) Ottley and Swete spell ἐξερρύημεν as ἐξερύημεν. 7–8 (Rahlfs 6–7) In Matt 6:9, Jesus teaches his disciples to call God “our father”: Πάτερ ἡμῶν ὁ ἐν τοῖς οὐρανοῖς· ἁγιασθήτω τὸ ὄνομά σου· 9 (Rahlfs 8) Instead of ‫“ לעד‬forever” G read ‫“ לעת‬at the time.” 10 (Rahlfs 9) Ottley and Swete place the words εἰς κατάραν in the sentence preceding; Rahlfs and Ziegler in the sentence following. I follow Ottley and Swete because the punctuation in S occurs before these words. 11 (Rahlfs 10) The spelling εὐλόγησαν agrees with B; A (followed by Rahlfs and Ziegler) spells it ηὐλόγησαν. 12 (Rahlfs 11) The middle voice of ἀνέχω refers to withstanding something difficult, as in 2Thess 1:4; 1Cor 4:12. Normally when this verb is used transitively, the thing withstood appears in the genitive case (Isa 46:4), but sometimes in the accusative (Isa 1:13). When used intransitively, the verb refers to self-restraint, as in Isa 42:14. Such is the usage here, with ἐπί indicating what potentially might have caused provocation but did not do so because of the self-restraint.

421 I was available to those who did not seek me

(65:1–2)

Natalio Fernández Marcos showed that the textual variants in Isaiah 65–66 attest a pattern of readings in manuscripts Ziegler called “Lucianic.” In these manuscripts he identified 13 small changes taken from the Three toward con-

commentary

639

formity with the Masoretic Text, but even more stylistic improvements and a few Atticizing tendencies. He then pointed out a few older readings preserved in Antiochene manuscripts, readings that were supplanted in later manuscripts Finally, he noted the Antiochene reading was an exegetical method that emphasised the historical over the allegorical method of interpretation, but he did not associate this method with specific Antiochene textual readings. In other words, the label “Antiochene reading” does not constitute a witness to Antiochene theology in the same way as Seeligmann claimed the Old Greek was a witness to Alexandrian theology (Fernández Marcos 2010). 1 Rom 10:20 cites Isa 65:1 as εὑρέθην τοῖς ἐμὲ μὴ ζητοῦσιν, ἐμφανὴς ἐγενόμην τοῖς ἐμὲ μὴ ἐπερωτῶσιν, with transposed participles, like B. The verb ἐπερωτάω when it has deity as its object, can refer to inquiring after that deity (BDAG s.v. 1.c). 2 Paul continued the citation in Rom 10:21: ὅλην τὴν ἡμέραν ἐξεπέτασα τὰς χεῖράς μου πρὸς λαὸν ἀπειθοῦντα καὶ ἀντιλέγοντα, with one transposed phrase: the adverbial temporal clause is in a different position. S has punctuation between ἀντιλέγοντα and τοῖς πορευομένοις, so the dative is the object not of the participle ἀντιλέγοντα but of the earlier indicative ἐξεπέτασα. Typically, ἀντιλέγω is transitive, with the dative indicating what is being opposed. The intransitive use of ἀντιλέγω appears also in Isa 22:22 and 50:5.

422 Lord will repay false worshippers

(65:3–7)

3 The reading λαὸς, which matches A and B (and is followed by Rahlfs and Ziegler), is a correction by scribe B himself from λαλός. 4 Matt 8:28 and Mark 5:3 use the same word for tombs: ὑπήντησαν αὐτῷ δύο δαιμονιζόμενοι ἐκ τῶν μνημείων ἐξερχόμενοι and ὃς τὴν κατοίκησιν εἶχεν ἐν τοῖς μνήμασιν respectively. Instead of δι’ (the spelling also of A, followed by Rahlfs and Ziegler), B has the spelling διά. Instead of κρέα ὕεια (the reading followed by Rahlfs and Ziegler) B has κρέας ὕειον. A has a variant spelling κρέα ὕια. Although a perfect participle rather than an adjective is used to indicate the vessels are defiled, the emphasis is not on the past action but on the present state. This is typical for μολύνω, as in Isa 59:3. 5 Instead of the Hebrew second person pronouns on ‫( קרב אליך‬Πόρρω ἀπ’ ἐμοῦ) and ‫( קדשׁתיך‬καθαρός εἰμι) G has first person forms. The words ἐν αὐτῷ have no counterpart in the Hebrew.

640

commentary

6 Instead of the active σιωπήσω (the reading also of B and followed by Rahlfs and Ziegler), A has the middle σιωπήσομαι. Whereas A and B have either the subjunctive ἀποδῶ or the future ἀποδώσω, S has both ἀποδῶ καὶ ἀνταποδώσω, adding a slightly different future verb, which matches the Hebrew better (‫שלמתי‬ ‫)ושלמתי‬. Codex Marchalianus (Q) includes ἀποδῶ καὶ ἀνταποδώσω with an asterisk between ἀποδῶ and καί. 7 Although S has punctuation between ἀνταποδώσω εἰς τὸν κόλπον αὐτῶν· τὰς ἁμαρτίας αὐτῶν καὶ τῶν πατέρων αὐτῶν, the two phrases belong together syntactically.

423 For the sake of one faithful, I will not destroy all people

(65:8–10)

8 Instead of Οὕτω, manuscripts A and B (followed by Rahlfs and Ziegler) spell it Οὕτως. The subjunctive λυμήνηται is negated by Μὴ and has αὐτὸν as its object. 9 The article τὸ before the proposition ἐξ indicates that the prepositional phrases “from Jacob” and “from Judah” modify not the verb (bringing from Jacob) but the noun (the seed that is from Jacob). The repeated neuter singular article before the preposition τὸ ἐξ Ἰούδα implies “seed” again. 10 The location of the flocks is to be ἐν τῷ δρυμῷ, which translates ‫השרון‬, a region along the coast, also mentioned in 33:9 (ἄσαρων) and 35:2 (absent in G). As Ottley noted, G could have understood the referent, and translated it into its physical significance.

424 False worshippers will fall by the sword

(65:11–12)

11 The spelling of ἐγκαταλιπόντες is ενκαταλιποντες; Ottley and Rahlfs spell it ἐγκαταλιπόντες; Swete & Ziegler spell it ἐγκαταλείποντές. Paul alluded to the table prepared for demons in 1Cor 10:21: οὐ δύνασθε ποτήριον κυρίου πίνειν καὶ ποτήριον δαιμονίων, οὐ δύνασθε τραπέζης κυρίου μετέχειν καὶ τραπέζης δαιμονίων. 12 The original scribe wrote the unaugmented ποιήσατε after the augmented verbs in ἐλάλησα καὶ παρηκούσατε καὶ. Because it has no augment, this aorist must be read as an imperative rather than as an indicative. Corrector ca added the augment, so that the clause could be read “I spoke and you disobeyed and you did evil before me.”

commentary

425 Lord’s servants will prosper, but not you

641 (65:13–16)

13 The verb διψήσεσθε is spelled διψήσεσθαι, as also in A; it was changed by corrector cb3 to διψήσεται, a homophone of διψήσετε, which is what B (Rahlfs, Ziegler) has. The nominative plural second person pronoun requires the second person indicative forms. Luke 6:25 also predicts a reversal in which those currently in power will experience hunger: οὐαὶ ὑμῖν, οἱ ἐμπεπλησμένοι νῦν, ὅτι πεινάσετε. 14 Where the MT has prepositional phrase ‫מטוב לב‬, indicating that the cause of the shout is goodness of heart, G has ἐν εὐφροσύνῃ, and G’s preposition matches that of 1QIsaa ‫ב טוב לב‬. 15 The dative τοῖς ἐκλεκτοῖς μου indicates the recipients of the gratification: “my chosen people.” Revelation alludes to the new name given to the chosen people, possible playing on the similarity of the words ἐκκλησίαις and ἐκλεκτοῖς. Rev 2:17 reads, Ὁ ἔχων οὖς ἀκουσάτω τί τὸ πνεῦμα λέγει ταῖς ἐκκλησίαις. Τῷ νικῶντι δώσω αὐτῷ τοῦ μάννα τοῦ κεκρυμμένου καὶ δώσω αὐτῷ ψῆφον λευκήν, καὶ ἐπὶ τὴν ψῆφον ὄνομα καινὸν γεγραμμένον ὃ οὐδεὶς οἶδεν εἰ μὴ ὁ λαμβάνων. 16 The expression ἀνέβη ἐπὶ καρδίαν appears also in 1 Cor 2:9: ἀλλὰ καθὼς γέγραπται· ἃ ὀφθαλμὸς οὐκ εἶδεν καὶ οὖς οὐκ ἤκουσεν καὶ ἐπὶ καρδίαν ἀνθρώπου οὐκ ἀνέβη, ἃ ἡτοίμασεν ὁ θεὸς τοῖς ἀγαπῶσιν αὐτόν. The adjective ἀληθινός is applied to Jesus in Rev 3:14: Τάδε λέγει ὁ ἀμήν, ὁ μάρτυς ὁ πιστὸς καὶ ἀληθινός, ἡ ἀρχὴ τῆς κτίσεως τοῦ θεοῦ.

426 They will look ahead to the new, not back to the old

(65:17–18)

17 The expression ἔσται γὰρ ὁ οὐρανὸς καινὸς καὶ ἡ γῆ καινή might alternatively be translated, “For there will be the new sky and the new earth.” The word καινός is a change by scribe B himself from καπνός. Second Peter 3:13 alludes to this new sky and earth: καινοὺς δὲ οὐρανοὺς καὶ καινὴν γῆν, as does Rev 21:1: Καὶ εἶδον οὐρανὸν καινὸν καὶ γῆν καινήν: ὁ γὰρ πρῶτος οὐρανὸς καὶ ἡ πρώτη γῆ ἀπῆλθαν.

642 427 No death before its time

commentary

(65:18–20)

18 The two words εὐφροσύνη and ἀγαλλίαμα are near synonyms. Typically, the semantic range of Greek εὐφροσύνη has to do with festivity (merry-making), and ἀγαλλιάω with rejoicing, and In Isaiah the semantic range of εὐφροσύνη is likewise more active, overlapping with English celebration, whereas ἀγαλλίαμα is more audible, overlapping with shouts of joy. Probably because of the similarity in sound, the Hebrew ‫ גיל‬tends to be translated as ἀγαλλίαμα, and behind the more common εὐφροσύνη we tend to find the roots ‫רנן‬, ‫שׂמח‬, and ‫שׂושׂ‬. Luke 6:21 also describes a reversal of mourning into rejoicing, but with differing vocabulary: μακάριοι οἱ κλαίοντες νῦν, ὅτι γελάσετε. 19 Revelation 21:4 alludes to the cessation of sorrow: καὶ ἐξαλείψει πᾶν δάκρυον ἐκ τῶν ὀφθαλμῶν αὐτῶν, καὶ ὁ θάνατος οὐκ ἔσται ἔτι οὔτε πένθος οὔτε κραυγὴ οὔτε πόνος οὐκ ἔσται ἔτι, ὅτι τὰ πρῶτα ἀπῆλθαν. 20 The original reading καὶ οὐκέτι was changed by cb2 to καὶ οὐ, matching A (and followed by Rahlfs and Ziegler), but it was reverted by cb3; B has οὐδ’ οὐ, but adds ἔτι after γένηται. Ottley spelled ἐμπλήσει as ἐνπλήσει. Swete and Ottley spelled ἀποθνῄσκων as ἀποθνήσκων. Whereas the MT implies that a person might die at the age of 100 but that that lifespan would be considered short, G can be read to mean that only sinners would die even at the age of 100, which would be considered an early death. The difference between the MT and G need not be theologically motivated. It can be explained by positing three misreadings of the Hebrew, all involving waw (he read the MT’s yods as waw, and the MT’s waws as nothing), just as at the beginning of the verse instead of ‫ ל ֹא‬G read ‫( ְול ֹא‬as in 1QIsaa) and therefore wrote καὶ οὐκ. 1. Instead of ‫ ָימוּת‬G read ‫ ַוֵמּת‬and wrote ὁ δὲ ἀποθνῄσκων 2. Instead of ‫ ְוַהחוֶֹטא‬G read ‫ ַחָטּא‬and wrote ἁμαρτωλὸς 3. Instead of ‫ ְיֻקָלּל‬G read ‫ ְוֻקָלּל‬and wrote καὶ ἐπικατάρατος ἔσται Misreading 3 (adding καὶ) indicates that G was reading yods as waws, that he was expecting waw-prefixed qatals with future meaning. Misreading 1 (adding δὲ) indicates that G read that yod as a waw. This waw would signal to him that a new clause is beginning. He then had to find the best way to express the Hebrew of the clause that just ended (‫)ַה ַנַּﬠר ֶבּן־ֵמָאה ָשׁ ָנה‬. This was a verbless clause, so he had to supply a verb of being. The context is future, so the verb he supplied was ἔσται. Misreading 2 happened as a consequence of misreading 1. Having committed to a new clause beginning with ‫ ַוֵמּת‬, he was reluctant to immediately start a new one. Either he simply ignored the waw and he, or he read the text as if the waw and he were moved to ‫ ָימוּת‬.

commentary

428 They, not others, will enjoy their produce

643 (65:21–24)

21 Instead of the subjunctives καταφυτεύσωσιν and φάγωνται, A and B (followed by Rahlfs and Ziegler) have the futures καταφυτεύσουσιν and φάγονται. 22 Instead of the subjunctive φυτεύσωσιν, A and B (followed by Rahlfs and Ziegler) have the future φυτεύσουσιν. 23 The manuscripts use the spelling εὐλογημένον, but Rahlfs and Ziegler spell it ηὐλογημένον. The words καὶ τὰ ἔκγονα αὐτῶν μετ’ αὐτῶν are present in the manuscripts (and therefore Rahlfs included them), but are absent in Ziegler because they are under asterisk in V. Paul alluded to labour not being in vain in 1Cor 15:58 (ὁ κόπος ὑμῶν οὐκ ἔστιν κενὸς ἐν κυρίῳ) and Phil 2:16 (οὐκ εἰς κενὸν ἔδραμον οὐδὲ εἰς κενὸν ἐκοπίασα). 24 G conveys the sense of ‫“ אשמע‬I will hear” dramatically, with ἐρῶ Τί ἐστιν;

429 No creature will harm another

(65:25)

25 The peaceful coexistence of the natural enemies wolves and lambs recalls 11:6 Καὶ συμβοσκηθήσεται λύκος μετὰ ἀρνός, καὶ πάρδαλις συναναπαύσεται ἐρίφῳ, καὶ μοσχάριον καὶ ταῦρος καὶ λέων ἅμα βοσκηθήσονται.

430 What house would you build for me?

(66:1–2)

1 The words Οὕτω λέγει Κύριος were added by scribe B himself; A, B (followed by Rahlfs and Ziegler) have Οὕτως λέγει Κύριος. Matthew alludes to the sky and earth being God’s throne and footstool, in Matt 5:34–35, ἐγὼ δὲ λέγω ὑμῖν μὴ ὀμόσαι ὅλως· μήτε ἐν τῷ οὐρανῷ, ὅτι θρόνος ἐστὶν τοῦ θεοῦ. μήτε ἐν τῇ γῇ, ὅτι ὑποπόδιόν ἐστιν τῶν ποδῶν αὐτοῦ. John 4:21 alludes to God’s independence from temples without using any of the vocabulary of Isaiah 66:1: ἔρχεται ὥρα ὅτε οὔτε ἐν τῷ ὄρει τούτῳ οὔτε ἐν Ἱεροσολύμοις προσκυνήσετε τῷ πατρί. Isa 66:1–2 is quoted in Acts 7:49–50 as ὁ οὐρανός μοι θρόνος, ἡ δὲ γῆ ὑποπόδιον τῶν ποδῶν μου· ποῖον οἶκον οἰκοδομήσετέ μοι, λέγει κύριος, ἢ τίς τόπος τῆς καταπαύσεώς μου; οὐχὶ ἡ χείρ μου ἐποίησεν ταῦτα πάντα; Isaiah 66:1 is reproduced verbatim, but the phrases from 66:2 are rearranged.

644

commentary

2 Scribe B originally included the words πάντα ταῦτα, λέγει Κύριος· καὶ ἐπὶ τίνα ἐπιβλέψω twice: in addition to writing them after ἅμα, he also wrote them at the beginning of the verse, but caught his mistake and deleted the first instance. If they were included, the translation would be “For Lord says all these things. And upon whom will I look? My hand acted, and all are togther, says Lord.”

431 I will repay those who rebuff me

(66:3–4)

3 According to Kim (2009, 207–208), the words ὁ δὲ ἄνομος with no Hebrew counterpart refer to the same people described in 33:14: priests who had formerly offered improper sacrifices had departed Zion, and the sacrifices offered were thereafter acceptable. The word transcribed as ὕειον was spelled ϋϊον in S (which could be the masculine accusative noun “son”), and this is the spelling also of A, but the neuter context requires an adjective, which is what B has (followed by Rahlfs and Ziegler). Q originally had ὕιον, subsequently corrected to ὕειον. Sasson (1976) noted that the presence of the comparator ὡς (corresponding to 1QIsaa ‫ כמכה‬but absent in MT) means even some lawful rituals are a condemned. 4 LEH notes that τὰ ἐμπαίγματα αὐτῶν is a neologism. Instead of ἐμπαίγματα, A has the spelling ἐνπαίγματα. In Isaiah, outside of chapters 7 and 14, the verb ἐκλέγομαι only appears in chapter 40–66; it almost always is a translation of ‫בחר‬. The form ἠβουλόμηνis imperfect, but the significance of this form rather than the aorist is not clear. There is an allusion in 2 Thess 1:8 to those who do not obey: ἐν πυρὶ φλογός, διδόντος ἐκδίκησιν τοῖς μὴ εἰδόσιν θεὸν καὶ τοῖς μὴ ὑπακούουσιν τῷ εὐαγγελίῳ τοῦ κυρίου ἡμῶν Ἰησοῦ.

432 Those who hate us will be put to shame

(66:5)

5 Instead of καὶ ἐκεῖνοι (the spelling also of B), A (followed by Rahlfs and Ziegler) have κἀκεῖνοι. In 2Thess 1:12 the glorification of the Lord’s name is applied to Jesus: ὅπως ἐνδοξασθῇ τὸ ὄνομα τοῦ κυρίου ἡμῶν Ἰησοῦ ἐν ὑμῖν.

commentary

433 Repayment; bearing a son before going into labour

645 (66:6–7)

6 Scribe B suffered from parablepsis at φωνὴ, which was corrected to φωνὴ κραυγῆς ἐκ πόλεως, φωνὴ by corrector cb1, matching A and B (and followed by Rahlfs and Ziegler). The great voice from the temple is alluded to in Rev 16 at verses 1 (Καὶ ἤκουσα μεγάλης φωνῆς ἐκ τοῦ ναοῦ λεγούσης τοῖς ἑπτὰ ἀγγέλοις· ὑπάγετε καὶ ἐκχέετε τὰς ἑπτὰ φιάλας τοῦ θυμοῦ τοῦ θεοῦ εἰς τὴν γῆν) and 17 καὶ ἐξῆλθεν φωνὴ μεγάλη ἐκ τοῦ ναοῦ ἀπὸ τοῦ θρόνου λέγουσα· γέγονεν. 7 Chapter 12 of Revelation alludes to the pregnant woman about to give birth to a male child. Verse 2 has καὶ ἐν γαστρὶ ἔχουσα, καὶ κράζει ὠδίνουσα καὶ βασανιζομένη τεκεῖν. Verse 5 has καὶ ἔτεκεν υἱὸν ἄρσεν, and says this child will shepherd all nations with a rod of iron.

434 Zion was in labour

(66:8–9)

8 Instead of ἑώρακεν (the spelling also of A and followed by Rahlfs and Ziegler), B spells it ἑόρακεν. 9 According to Eusebius, the expectation was given by the prophecies, which predicted future events. When those events took place, those witnessing them should have gained faith; instead they did not remember God (2.57).

435 Enjoy Mother Jerusalem

(66:10–11)

10 Instead of an article and participle such as πάντες οἱ ἀγαπῶντες, which would match the Hebrew, G uses a relative pronoun and indicative verb in πάντες ὅσοι πενθεῖτε, with no apparent difference in meaning. 11 The word πᾶν was spelled ΠΑ but was then deleted by ca, in agreement with A and B (and followed by Rahlfs and Ziegler).

436 Lord will comfort you like a mother in Jerusalem

(66:12–14)

12 Instead of the verb with object ‫“ ינקתם‬you will nurse”, G read the noun with possessive ‫“ יונקיהם‬your infants.”

646

commentary

13 Instead of κἀγώ (the spelling also of B), A (followed by Rahlfs and Ziegler) spells it καὶ ἐγώ. 14 The form ἀπειλήσῃ could be a second person future middle or an aorist subjunctive, in which case the form could be either second person middle or third person active. The parallelism prefers a future; the middle is used in Acts 4:17 with the meaning “warn.” Other manuscripts have the future active “threaten.” John 16:22 quotes from this verse with the words πάλιν δὲ ὄψομαι ὑμᾶς, καὶ χαρήσεται ὑμῶν ἡ καρδία.

437 Lord’s fire will judge the earth

(66:15–16)

15 The noun ἀποσκορακισμὸν is cognate with the verb ἀποσκορακίζω, which is used in Isa 17:3 and Psalm 26(27):9 in the sense of “dismiss” The dismissal can refer to execration or cursing. The original scribe wrote the genitive plural ἀποσκορακισμῶν, which is phonetically the same as the accusative singular ἀποσκορακισμὸν. The allusion in 2Thess 1:8 (ἐν πυρὶ φλογός, διδόντος ἐκδίκησιν τοῖς μὴ εἰδόσιν θεὸν καὶ τοῖς μὴ ὑπακούουσιν τῷ εὐαγγελίῳ τοῦ κυρίου ἡμῶν Ἰησοῦ) also draws from earlier verses in Isa 66. 16 According to Eusebius, God used physical metaphors in order for the Jews to understand the threats, and Romans 2:5–6 has this verse in mind.

438 False worshippers will be destroyed

(66:17–18)

17 The phrase ἐπὶ τὸ αὐτό is an idiom indicating togetherness, usually of time (“at the same time” Deut 22:10), location (“at the same place” Deut 25:5), interaction (fighting together Deut 25:11) or fate (“indiscriminately” Deut 12:15). The latter is the meaning in this instance. The reading ϋεια was changed by corrector cb2 to ϋειῶν, and by cb2 again to ϋειον, matching B (ὕειον in Rahlfs and Ziegler); A and Q have υιον. 18 Manuscripts A and B have no verb ἐπίσταμαι at the end of the paragraph. Eusebius read the phrase ἔρχομαι συναγαγεῖν twice; he interpreted κἀγὼ τὰ ἔργα αὐτῶν καὶ τὸν λογισμὸν ἔρχομαι συναγαγεῖν together: “And I am coming to gather their works and reasonings.” Then he interpreted πάντα τὰ ἔθνη καὶ τὰς γλώσσας ἔρχομαι συναγαγεῖν “I am coming to gather all the nations and tongues” (2.58).

commentary

439 All nations will see my glory

647 (66:18–19)

19 Only here is ‫ שׂים‬translated by καταλείπω; normally καταλείπω is a translation of ‫שׁאר‬. The Hebrew behind ἐπ’ αὐτῶν is ‫בהמה‬. Ottley said, “here their rendering, though the idea is easy (cf. σημεῖον αἰώνιον, 55:13), is not what might be expected: nor is ‫‘ והשׁאירתי‬and I will leave’ very near ‫ושׂמתי‬, that it should have been misread” (2:386). The preposition ἐπί is used with the genitive (as ἐπ’ αὐτῶν) to indicate something is on the surface of something else. Instead of σεσῳσμένους with the iota subscript, Swete and Ottley spell it σεσωσμένους. Θαρσεὶς is the spelling used by Swete and Ottley; Rahlfs and Ziegler spell it Θαρσις. The relative pronoun οἵ is masculine, and could refer either to those saved (σεσῳσμένους) or to the inhabitants of the places just mentioned. Grammatically, the masculine σεσῳσμένους is preferable, but the context prefers the inhabitants because they do not know God. Eusebius read it in the latter way, writing τοῦτο δὴ οὖν “τὸ σπέρμα” τὸ ἐξ αὐτῶν ἐκείνων τῶν ἀπολλυμένων διασωθὲν ἐξαποστελῶ φησιν εἰς τὰ ἔθνη τὰ ἀλλογενῆ καὶ ἀλλόφυλα, εἰς Θαρσεῖς καὶ Φοὺδ καὶ Λοὺδ καὶ Μοσὸχ καὶ Θοβὲλ καὶ εἰς τὴν Ἑλλάδα καὶ εἰς τὰς νήσους τὰς πόρρω, οἳ οὐκ ἀκηκόασι τὸ ὄνομά μου οὐδὲ ἑωράκασι τὴν δόξαν μου (2.58). So the “seed” is those saved, and they are sent to the foreign peoples. Instead of ἑωράκασίν (the spelling also of A and followed by Rahlfs and Ziegler), B spells it ἑοράκασιν. Only S includes the words τὰ ἔργα καί, but the corrected reading μου τὴν δόξαν of cb2, shared with B, deserves more attention, despite the reading μου τὴν δόξαν of both A and Q.

440 Your brothers will return from the nations

(66:20–21)

20 Adrian Schenker claimed that the Greek μετά ψαλμων is earlier than the Hebrew ‫( בכלי טהור‬both MT and 1QIsaa). Schenker attributed the change partially to a shift of interest from celebration toward ritual purity (Schenker 2010). Paul mentioned his mission to the Gentiles and the acceptability of their offerings in Rom 15:16: εἰς τὸ εἶναί με λειτουργὸν Χριστοῦ Ἰησοῦ εἰς τὰ ἔθνη, ἱερουργοῦντα τὸ εὐαγγέλιον τοῦ θεοῦ, ἵνα γένηται ἡ προσφορὰ τῶν ἐθνῶν εὐπρόσδεκτος, ἡγιασμένη ἐν πνεύματι ἁγίῳ. 21 Instead of Λευίτας (the spelling also of A and followed by Rahlfs and Ziegler), B spells it Λευείτας.

648

commentary

441 All people will worship in Jerusalem and see the transgressors’ corpses (66:22–24) 22 Since chapter 61, Jerusalem has appeared more often than Zion. The stability of what God made is mentioned in Hebrews 12:27: τὸ δὲ ἔτι ἅπαξ δηλοῖ τὴν τῶν σαλευομένων μετάθεσιν ὡς πεποιημένων, ἵνα μείνῃ τὰ μὴ σαλευόμενα. 2 Pet 3:13 alludes to this new sky and new earth (καινοὺς δὲ οὐρανοὺς καὶ καινὴν γῆν) as does Rev 21:1 (Καὶ εἶδον οὐρανὸν καινὸν καὶ γῆν καινήν. ὁ γὰρ πρῶτος οὐρανὸς καὶ ἡ πρώτη γῆ ἀπῆλθαν καὶ ἡ θάλασσα οὐκ ἔστιν ἔτι). 23 The use of ἐκ for temporal sequence is described in BDAG s.v. ἐκ ⑤.ⓑ.α, citing 2Peter 2:8 ἡμέραν ἐξ ἡμέρας as “day after day.” 24 Instead of τελευτήσει (the reading also of B and followed by Rahlfs and Ziegler), A has τελευτᾷ, a harmonization to Mark 9:48 which has ὅπου ὁ σκώληξ αὐτῶν οὐ τελευτᾷ καὶ τὸ πῦρ οὐ σβέννυται.

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Index of Authors Aelian 440 Aeschylus 442 Agatharchides 368 Aitken 32 Alexander 344 Ambrose 492 Aphrahat 23, 352, 486, 487 Aquila 18, 20, 21, 413 Archelaus 497 Aristarchus 20 Aristophanes 374, 498, 500, 546 Aristotle 628 Armstrong 465, 541, 607 Ashmore 530 Athanasius 344, 413, 477, 482, 494, 496, 498, 542, 604 Athenagoras 556 Augustine 352 Auld 15 Baer 32, 467 Baltzer et al. 32 Bar-Asher 372 Barnes 555, 556 Bartsch 551 Basil 23, 353, 474 Bastianini 18, 519 Batovici 34 Becking 494 Beentjes 397 Bertram 31 Beuken 500 Bieringer 545 Blank 638 Blass and Debrunner 353 Brannan et al. 32 Brenton 32, 401, 402, 405, 409, 421, 423, 427, 428, 432, 435, 450, 458, 490, 502, 517, 523, 525, 553, 554, 584, 607, 608, 610, 615 Brock, Fritsch, and Jellicoe 32 Bultmann 31 Burkitt 18, 21, 599 Byun 33

Carlini 20, 586 Carson 394 Cassian 492 Catastini 530 Cavallo 34 Cazelles 398 Ceriani 480 Chang and Henry 20 Chrysostom 24, 342, 344, 372, 378, 393, 413, 421, 423, 460, 467, 475, 477, 490, 542 Clement of Alexandria 23, 28, 343, 360, 372, 373, 377, 413, 420, 421, 426, 436, 467, 477, 516, 518, 521, 532 Clement of Rome 27, 351, 368, 524 Collins 413 Conybeare and Stock 32, 618 Cook 486, 580, 620 Coppens 413 Croughs 32, 460, 461, 462, 463, 464, 467, 480 Cunha 32, 487, 488, 491 Cyprian 25, 27, 28, 362, 364, 367, 371, 372, 393, 423, 429, 476, 496, 506, 515, 520, 522, 529, 547, 548 Cyril 342, 344, 460, 464, 465 Cyril of Alexandria 10, 23, 24, 362, 458, 481, 483 Cyril of Jerusalem 23, 351, 493, 510 Danker 341, 352, 449 Danker et al 436 Daris 20 das Neves 4, 32, 398 de Jong 423, 424 de Lagarde 596 de Sousa 4, 32, 398 Deferrari 25 Demosthenes 356 Didymus 23, 351, 352 Dines 2 Dines and Knibb 11, 32 Diodorus Siculus 398, 461 Dogniez 2, 32, 405 Dubarle 398 Duhm 346

666

index of authors

Ekblad 32, 569 Elliott 25, 30 Ellis 624 Emerton 394, 395, 526 Eudoxus 444 Euripides 618 Eusebius 10, 20, 23, 25, 28, 29, 31, 32, 34, 342, 343, 344, 345, 346, 347, 348, 349, 351, 353, 354, 355, 356, 357, 358, 360, 365, 366, 370, 377, 378, 384, 385, 393, 395, 397, 400, 401, 402, 403, 404, 405, 413, 417, 418, 419, 422, 423, 424, 426, 427, 428, 429, 431, 432, 433, 434, 435, 436, 438, 441, 443, 444, 446, 448, 449, 451, 452, 454, 455, 456, 457, 458, 461, 463, 465, 466, 468, 470, 473, 477, 481, 483, 486, 491, 497, 498, 499, 503, 504, 505, 506, 507, 508, 509, 510, 511, 512, 513, 515, 516, 517, 519, 520, 521, 522, 523, 524, 526, 527, 528, 534, 535, 537, 538, 539, 540, 541, 542, 543, 548, 552, 555, 556, 557, 558, 559, 560, 562, 564, 565, 566, 568, 569, 570, 574, 575, 577, 578, 579, 580, 582, 583, 585, 586, 588, 589, 590, 591, 593, 594, 596, 597, 598, 599, 600, 601, 602, 604, 605, 607, 608, 609, 610, 614, 620, 621, 622, 623, 624, 625, 626, 627, 633, 635, 645, 646, 647 Evans 392, 602 Fédou 405 Fernández Marcos Field 480 Fox 580

Hanhart 4, 7, 410, 411 Hatch 351, 605 Hatch and Redpath 539 Heath 398 Hegesippus 370 Herodianus 567 Herodotus 361, 371, 383, 461, 462, 509, 523, 543, 568, 591 Hippocrates 463, 500 Hippolytus 23, 28, 421, 430, 459, 460, 483, 501, 506, 522, 540 Hoffmann 575 Hurwitz 530 Ignatius 528, 556 Irenaeus 23, 27, 28, 344, 355, 360, 365, 377, 389, 393, 394, 397, 429, 436, 494, 501, 512, 515, 523, 528, 529 Jerome 10, 23, 344, 458, 460, 465, 466, 470, 473, 477, 483, 486, 487, 490, 491, 505, 513, 525, 542 Jobes and Silva 32 Jongkind 33, 35, 36, 39, 342 Joosten 608 Josephus 367, 383, 394, 441, 477, 484, 532, 533, 561, 622 Justin Martyr 23, 27, 28, 29, 343, 347, 348, 355, 360, 361, 369, 370, 371, 380, 385, 393, 399, 423, 426, 429, 466, 495, 521, 527, 529, 532, 534, 545, 547, 604

21, 32, 638, 639

Geminus 444 Gesenius and Kautzsch 362 Gordon 398, 442 Goshen-Gottstein 365 Gossen 440 Govett 351 Grabe 510 Gregory of Nyssa 23, 351, 475, 494, 505 Gregory the Great 483 Gronewald 20 Gryson 427 Gzella 560, 561, 623

Kamesar 398 Karrer 392 Katz 402, 596 Kim 465, 509, 510, 514, 546, 569, 644 Koch 624 Koenen 617 Koenig 4, 32 Konkel 530 Lactantius 28, 344, 429, 465, 529 Lake and Lake 33, 38 Law 32 le Boulluec 405 le Boulluec and le Moigne 32 Le Moigne 413 Lightfoot 370, 390

667

index of authors Lincoln 398 Longenecker 27 Louw-Nida 514 Lowth 343, 350 Lucian 21 Luijendijk 18 Lust 15, 398, 410, 413, 459, 502, 607 Lycophron 398 Mahaffy and Smyly 379 Margoliouth 1 McKinion 24, 30, 342 Menken 392, 546, 547 Menzies 397 Methodius 28, 389, 492, 542 Milne 39 Milne and Skeat 33, 34, 35, 36, 39, 42 Moir 33 Mongsengwo-Pasinya 467 Morlet 405 Munnich 405 Muraoka 40, 41, 359, 361, 369, 380, 390, 393, 395, 422, 436, 463, 498, 530, 546 Myshrall 33, 34, 35 Nagel 15 Nazianzen 469, 471, 483, 487, 495, 500, 538, 540 New 392, 393 Ngunga 32 Novatian 28, 429, 529, 536 Olley 32, 634 Origen 20, 23, 25, 27, 28, 29, 36, 342, 351, 359, 360, 368, 371, 374, 377, 390, 393, 413, 422, 444, 467, 480, 494, 496, 505, 506, 529, 542, 546, 547, 548, 559 Orlinsky 562 Ottley 2, 3, 10, 17, 21, 32, 341, 343, 344, 350, 352, 354, 357, 362, 364, 365, 369, 372, 374, 376, 378, 382, 385, 387, 390, 391, 395, 401, 402, 403, 404, 405, 406, 407, 408, 409, 411, 413, 420, 421, 423, 425, 427, 428, 430, 436, 437, 444, 450, 452, 458, 471, 475, 478, 480, 482, 498, 499, 502, 503, 504, 510, 511, 517, 519, 520, 521, 522, 523, 524, 525, 527, 536, 541, 546, 554, 555, 557, 559, 562, 575, 579, 583, 584, 585, 587, 595, 596, 598, 599, 600,

605, 607, 608, 610, 611, 614, 615, 616, 617, 621, 622, 623, 628, 630, 633, 637, 638, 640, 642, 647 Pamphilus 20, 36 Parker 34, 36 Pausanias 398 Penner 38, 385, 424 Philo 351, 368, 484, 609 Pietersma 3 Plato 365, 375, 417, 500, 508, 581 Plutarch 554, 564 Polybius 344, 375, 445 Ponsot 637 Porter 348, 350, 386, 448, 449, 451, 458, 463, 484, 485, 499, 531, 553, 566, 572, 574, 575, 576, 578, 588, 594, 603, 611, 612, 616, 622, 629, 634 Powell 382 Quarles 363 Rahlfs 18, 21, 32, 41, 352, 375, 405, 406, 407, 408, 409, 411, 414, 415, 416, 417, 421, 424, 425, 427, 434, 443, 452, 454, 455, 457, 542, 585, 587, 590, 595, 605, 608, 610, 611, 612, 614, 617, 620, 621, 623, 633, 635, 636, 637, 638, 640, 642, 643, 647 Rahlfs and Fraenkel 519, 540 Raurell 496 Renehan 552 Roberts and Guppy 20 Rösel 398 Rufinus 34, 370, 423, 493 Sasson 644 Sawyer 24 Schaller 624 Schenker 647 Schleusner 627 Schlütz 427 Scholfield 440 Scholz 3, 6, 32, 343, 521 Seeligmann 1, 2, 3, 6, 7, 18, 21, 32, 350, 377, 405, 410, 411, 433, 448, 502, 639 Sheppard 404 Silva 21, 32, 346, 350, 366, 369, 370, 373, 377, 378, 387, 391, 401, 402, 403, 404, 406, 407, 408, 409, 415, 420, 421, 423, 425,

668 Silva (cont.) 427, 428, 433, 434, 435, 436, 442, 450, 452, 454, 471, 475, 476, 478, 482, 523, 525, 553, 598, 607, 608, 630, 631, 633 Simotas 543 Smyth 449, 450, 522, 563, 588, 608 Soisalon-Soininen 41 Sollamo 426, 509 Sophocles 398, 441 Stanley 624 Stegmüller 20, 368 Stephens 631 Swete 3, 21, 32, 41, 373, 374, 375, 379, 403, 404, 406, 409, 411, 414, 415, 421, 424, 425, 443, 452, 454, 455, 456, 457, 474, 519, 541, 542, 574, 585, 598, 599, 605, 607, 611, 614, 616, 617, 621, 628, 637, 638, 640, 642, 647 Symmachus 18, 20, 413 Tertullian 23, 27, 28, 345, 348, 360, 364, 366, 367, 368, 373, 393, 417, 460, 476, 494, 516, 521, 522, 524, 527, 529 Thackeray 2, 3, 17, 32, 345, 348, 354, 358, 390 Thaumaturgus 480, 506 Theodoret 10, 23, 368, 389, 413, 441, 460, 464, 465, 470, 483, 490, 494, 513, 538, 547, 610, 612 Theodotion 18, 20, 21, 413 Theodotus 465, 548 Theophilus of Antioch 515 Thucydides 543, 568 Tischendorf 33, 38 Tov 4, 11, 15, 32, 446, 462, 580 Tov and Wright 11 Trigg 413 Troxel 1, 3, 4, 8, 32, 387, 398 Tyconius 438 Ulrich 367 Uspenski 38 Vaccari 464 van de Sandt 590

index of authors van der Kooij 1, 3, 4, 7, 33, 367, 372, 394, 395, 405, 407, 413, 430, 431, 465, 467, 481, 482, 483, 484, 508, 527, 531, 560, 589, 590 van der Meer 33, 372, 373, 374, 398, 399, 537 van der Vorm-Croughs 8, 33, 341, 346, 349, 351, 353, 357, 359, 365, 367, 376, 378, 518, 570 van Peursen 496 Verburg 528, 529 Victorinus 375, 547 Wagner 4, 32, 405, 407 Watts 346, 448 Weaver 624 Weis 450, 519 Weissert 621 Wessely 18, 519, 540 Westcott 498 Wilcken 379 Wildberger 442 Wilken 24, 25, 30, 342, 343, 351, 352, 353, 460, 461, 464, 465 Williamson 350, 375 Winter 635 Witkowsky 530 Wolf 465 Wutz 580 Xenophon 462, 500, 599 Ziegler 1, 3, 17, 21, 32, 37, 346, 352, 357, 365, 372, 375, 376, 393, 405, 406, 407, 408, 409, 411, 412, 414, 415, 416, 417, 418, 419, 421, 423, 424, 425, 427, 428, 434, 443, 451, 452, 454, 455, 457, 474, 502, 526, 541, 542, 546, 574, 585, 590, 595, 596, 605, 608, 609, 610, 611, 612, 614, 616, 617, 620, 621, 623, 628, 629, 630, 631, 633, 635, 636, 637, 638, 640, 642, 643, 647 Zuber 13

Index of Greek Words ἀγαλλίαμα 597, 627, 642 ἀγαλλίασις 597 ἀγαλλιάω 432, 494, 558, 642 ἄγαλμα 399, 461, 472 ἀγαπάω 354, 379, 614, 645 ἀγαπητός 379 ἀγαυρίαμα 633 ἀγγεῑον 511 ἄγγελος 412, 632 ἀγείρω 577 ἁγίασμα 456, 637 ἅγιος 376, 486, 510, 552, 558, 607 ἄγκιστρον 462 ἄγριος 614 ἄγρωστις 416 ἄγω 38, 433, 481, 581, 582, 605 ἀδελφός 555 ᾅδης 383, 443, 445, 446 ἀδικέω 457 ἀδικία 546 ἀδίκος 508 ἀδόκιμος 354 ἀδοξέω 602 ᾄδω 486 ἀετός 554 ἀθετέω 18, 344, 469, 518, 586, 635 ἀθυμέω 492 Αἰγύπτιος 462 Αἴγυπτος 16, 424 Αἰλαμίτης 469 αἷμα 349, 377, 446, 621 Αἰμὰθ 533 αἴνεσις 431, 627 αἱρέω 542 αἴρω 350, 361, 386, 429, 433, 520 αἰσχύνω 357, 468, 482, 488, 496, 563, 572, 578 αἰτέω 398, 468 αἰχμαλωσία 357 αἰχμάλωτος 481, 581 αἰώνιος 578, 597, 620, 647 αἰῶνος 439, 460, 492, 517, 523, 525 ἄκανθα 380, 381, 517 ἀκοῆ 392 ἀκολουθέω 578 ἀκουστόν 483

ἀκούω 392, 398, 531, 537, 551, 586, 588 ἄκρα 476, 579, 601 ἀκρίς 551 ἀκροάομαι 471 ἀκροατήν 368 ἀκρογωνιαῖον 502 ἄκρος 362, 434, 457, 553 ἄλευρον 582 ἀλήθεια 38, 422, 536, 582, 623 ἀληθῆ 566 ἀληθινός 492, 540, 641 ἁλιεύς 462 ἁλίσκομαι 18, 437, 443, 511 ἀλλά 394, 416, 486, 561, 563, 567 ἄλλαγμα 565 ἀλλάσσω 488, 554 ἀλλογενέσι 614 ἄλλος 579 ἀλλόφυλος 361, 362, 430, 448, 450 ἀλφα 383 ἅλων 475, 495 ἅμα 373, 567, 587 ἁμάξαις 495 Ἀμάρ 536 ἁμαρτάνω 488 ἁμάρτημα 546, 618 ἁμαρτία 470, 546, 569, 618, 640 ἁμαρτωλὸς 642 ἀμαυρός 573 ἀμαυρόω 573 ἀμέτρητον 478 ἄμητος 411, 459, 482 ἄμπελος 347, 379, 517 ἀμφίασιν 467 ἀμφίβληστρον 462 ἀμφιβολεύς 462 Ἀμώς 341 ἄν 2, 406, 437, 438, 471, 472, 513, 588 ἀνὰ μέσον 380, 476, 615, 621 ἀναβαίνω 380, 381, 395, 396, 452, 517, 549 ἀνάβασις 452 ἀναβάτης 471, 475 ἀναβιβάζω 616, 620, 636 ἀναβλέπω 408, 552 ἀνάβλεψις 628 ἀναγαγών 636

670 ἀναγγέλλω 395, 432, 469, 471, 542, 551, 571, 603 ἀναγινώσκω 536 ἀνάγκη 540 ἀναιδής 615 ἀναιρέω 427, 449 ἀνακαλύπτω 468, 476, 477, 487 ἀναλαμβάνω 581 ἀναλογίζομαι 573 ἀνάπαυσις 429 ἀναπαύω 426, 439, 440, 441, 442, 443, 449, 502 ἀναπεποιημένα 512 ἀναπέτομαι 454 ἀνατέλλω 376, 436, 444 ἀνατολῶν 415 ἀνέγνω 536 ἀνειμένης 386 ἀνελεῖν 449, 501 ἀνέλπιστον 460 ἀνεμείναμεν 623 ἀνεμόφθορον 399, 462 ἀνενεχθήσεται 460 ἀνέστη 543 ἄνευ 531 ἀνέχω 638 ἀνήρ 384, 449, 478, 613 ἀνθίστημι 370 ἄνθος 426 ἄνθραξ 609 ἄνθρωπος 35, 363, 366, 367, 380, 381, 384, 394, 402, 403, 404, 437, 445, 462, 475, 485, 493, 515, 572, 603, 613, 623 ἀνίατος 435, 436, 442 ἀνίημι 7, 350, 361, 362, 363, 369, 380, 386, 495, 528, 631 ἀνίπταμαι 454 ἀνίστημι 364, 446, 447, 491, 497, 520, 543, 610 ἀνίσχυς 554 ἀνοίσω 350, 362 ἀνομέω 469, 488 ἀνομήμα 618 ανομι 469 ἀνομία 346, 350, 369, 381, 470, 546, 569, 605 ἄνομος 18, 345, 356, 362, 371, 521, 586, 644 ἀνταποδίδωμι 528, 550, 640 ἀνταπόδομα 354 ἀντεῖπον 421

index of greek words ἀντέχω 613 ἀντί 369, 372, 374, 629 ἀντικλίνω 480 ἀντιλαμβάνω 414, 593, 624 ἀντιλέγω 354, 421, 639 ἀντλέω 432 ἀνυπόδητος 467 ἀνωφελῆ 572 ἀξίνη 421 ἀοράτου 575 ἀπαίδευτος 2 ἀπαιτέω 371, 411, 513 ἀπαλλάξαι 419 ἀπαμαυρόομαι 573 ἀπάντες 455 ἀπάρχης 454 ἀπατάτω 513, 532, 533 ἀπαχθῇς 454 ἀπειθέω 7, 353, 354, 356, 369 ἀπειλή 608 ἀπειλημμένων 384 ἀπειλήσῃ 646 ἀπεκαλύφθη 603 ἀπέρριψας 542 ἀπέχω 609 ἀπήγγειλεν 535 ἀπῆλθεν 539 ἀπῆρεν 539 ἀπό 17, 350, 351, 356, 357, 365, 395, 397, 402, 407, 422, 441, 454, 456, 457, 460, 461, 463, 493, 525, 553, 572, 599, 605, 636, 637 ἀποβάλλω 358 ἀποδίδωμι 466, 640 ἀποθνῄσκω 478, 642 ἀποκαθιστάνω 486 ἀποκαθίστημι 486 ἀποκαλύπτω 373, 602, 613 ἀποκλείσουσιν 491 ἀποκριθείς 369, 450, 511 ἀποκρύπτω 498, 553 ἀποκρύφους 575 ἀπολείπω 489 ἀπολέσαι 447, 485 ἀπόλλυμι 429, 436, 446, 447, 469, 481, 485 ἀπορέω 409 ἀπορία 388, 490 ἀποσβέννυμι 422 ἀποσκορακίζω 646

index of greek words ἀποσκορακισμόν 646 ἀποστάτης 509 ἀποστέλλω 7, 391, 414, 421, 444, 453, 455, 458, 534, 577, 619 ἀποστῇς 616 ἀποστόλους 458 ἀποστρέφω 351, 396, 415, 437, 448, 511, 539, 581, 617, 620 ἀποτίνω 411 ἄπυρον 437 αρα 488 ἀραιόομαι 596 Ἄραψ 453 ἀργία 350 ἀργυρίου 543, 544 αρες 464 ἀρετή 561, 568 ἀρθήσεται 456, 459 ἀριθμός 362, 422 ἀριστερῶν 416 ἄρκος 427 ἄρκτος 427 ἅρμα 388, 478 ἄρνες 384 ἀροτριαθήσεται 402 ἀροτριώμενον 402 ἁρπαγή 417 ἁρπάζοντες 417 ἀρτάβη 382 ἄρτος 512 Ἀρφάδ 533 Ἀρφάθ 536 ἀρχαῖον 486, 554 ἀρχή 356, 361, 415, 454, 463, 464 ἄρχων 408, 420, 433, 434, 443, 454, 463, 471, 524, 526, 569 ἄρωμεν 370 Ἁρωνιείμ 452 ἄσαρων 640 ἀσεβῆ 427, 493, 521 ασεδ 464 ασεδκληθήσεται 464 ἄσηπτος 551 ᾆσμα 486 ἀσπίδων 449 Ασσουρ 423 Ἀσσυρίων 401, 403, 404, 418, 420, 423 ἀστήρ 444, 445 ἀσφαλείᾳ 407

671 ἀσχημονοῦσα 467 ἀσω 379 ἀτιμάζω 484 ἄτιμος 368 αὐγὴν 622 αὐθάδεια 488 αὐλαία 606 αὐλός 350, 383 αὐτός 6, 7, 344, 363, 372, 387, 389, 406, 414, 415, 417, 419, 422, 424, 429, 433, 436, 438, 446, 449, 452, 453, 454, 456, 459, 460, 463, 472, 476, 483, 484, 487, 489, 495, 499, 505, 527, 531, 543, 562, 563, 564, 570, 579, 580, 581, 594, 601, 605, 607, 610, 613, 614, 621, 622, 623, 625, 633, 635, 639, 640, 644, 647 ἀφαιρέω 351, 356, 367, 380, 391, 400, 401, 411, 416, 420, 424, 467, 478, 494, 553 ἀφέσει 619 ἀφίημι 363, 477 ἄφιξις 466 ἀφίστημι 553, 592, 616, 623 ἀφορίζω 508, 613 Ἀφροδίτης 444 ἄχελ 462 ἄχι 462 ἄχυρα 428, 458, 512 Βαβυλών 16 Βαβυλωνίας 543 βαδίζω 471, 498, 554 βάθος 397 Βαλαδάν 543 βαλάνου 364 βαπτισθέντες 578 βάπτισμα 578 βαρέως 392 βασιλεία 16, 35, 341, 400, 404, 486, 535 βασιλεύς 15, 16, 401, 403, 443, 463, 485, 486, 530, 543 βασιλεύω 342, 396, 601 βδελυγμάτων 362 βδελύσσομαι 446 βητα 383 βίᾳ 600, 634 βλέψετε 392 βοάω 388, 432, 452, 489, 509, 514, 526, 548, 562, 570, 574 βοῇ 489

672 βοηθῆναι 509, 555 βοηθός 406, 492 βορέας 450 βορρᾶ 450 βόσκω 384, 449, 527 βοτρύδια 459 βουλεύω 454, 516 βουλή 18, 368, 376, 385, 424, 427, 448, 516 βούλομαι 349, 358, 396, 511, 533, 644 βουνός 359, 416, 425, 608 βοῦς 344, 402 βούτυρον 401 βοῶντος 474, 546, 548 βραχίων 602 βραχύ 617 βρέξαι 381 βύσσος 462 βωμός 500 Γάζα 544 γάζης 544 Γαλείμ 425 Γαλλιμ 425 γάρ 7, 392, 403, 417, 448, 452, 453, 461, 484, 630 γενεαί 554, 620, 629 γενήμα 371, 512, 517 γεννάω 7, 343, 362, 545, 577 γένος 475, 561, 568 γέρους 344 γέφυρα 537 γεωμετρίας 526 γῆ 361, 364, 388, 407, 430, 447, 450, 453, 458, 485, 486, 490, 491, 515, 517, 524, 527, 559, 579, 596, 601, 608, 636 γήρους 581 γίγαντες 367, 443 γίνομαι 362, 369, 379, 383, 396, 397, 411, 482, 483, 486, 492, 541, 545, 550, 572, 586, 642 γινώσκω 385, 428, 452, 551, 573, 574, 584, 586 γιώρας 441 γλύμμα 579, 627 γλυπτός 420, 563 γλύφω 571 γνόφος 625 γνώσεως 427 γραμματεύς 530 γραμματικός 3

index of greek words γραφίδι 402 γράφουσιν 417, 422 γυμνός 467 γυναῖκας 438, 523 γῦρος 551 Δαιβηδών 451 δαιμόνια 439 δαλῶν 396 δάμαλις 385, 401 Δαμασκοῦ 456 δανίζων 487 δάσος 416 Δαυίδ 35 δέ 352, 376, 454, 575, 597, 621 δείκνυμι 513, 550 δειλιάω 435 Δειμών 453 δεκτός 591, 614, 619 δελτα 383 δεξιά 416, 633 δέομαι 534 Δερμά 453 Δέσεθ 455 δεσπότης 15, 355, 367, 425 δεύομαι 534 δευτέραν 520 δευτερώσεις 354 δέω 6, 370, 534 δή 367, 425, 478 Δηβών 451 διά 449, 462, 617, 636, 639 διὰ παντός 600 διὰ τοῦτο 386, 492, 510, 616 διαθήκη 488, 502, 561, 611, 624 διαθήσομαι 611 διαιρέω 411 διαλείπω 384, 489 διανοήματα 612 διανοίας 612 διαπεράω 482 διαρήσσω 534 διαρπαγή 380 διαρπάζω 384 διασκεδάννυμι 411, 448, 461, 488 διασπείρω 429, 487, 516, 529 διατείνω 474, 552 διαφανῆ 374 διαφεύξεταί 421

index of greek words διαχθήσεσθε 612 διδαχθήσεσθε 612 δίδωμι 412, 552, 554, 617 διελέγχω 352 διέλθοι 469 διεμέρισεν 527 δίκαιος 515, 631 δικαιοσύνη 357, 381, 576, 618, 629 δικαιόω 352 δικαίως 631 δίοδος 430 διορθώσῃ 633 διότι 400, 403, 511 διπλᾶ 546 διψάω 383, 515, 527, 591, 641 δίψος 383 διῶξαι 437 διῶρυξ 462, 523 δόλος 7, 605 δόξα 389, 418, 427, 431, 468, 489, 512, 537, 553, 580, 633, 647 δοξάζω 343, 520, 562 δόρυ 361 δουλείας 441 δουλεύειν 614 δοῦλος 588, 590 δραμοῦνται 554 δράξ 550 δρέπανον 361, 460 δρόσου 459 δρυμοῦ 443, 640 δύναμαι 358, 395, 428, 468, 503, 581, 585, 623, 627 δύναμιν 404 δύο 396, 472, 476 δύσεται 627 δυσμῶν 415 δύσχρηστος 370 δώρων 386 ἐάν 350, 421, 437, 438, 472, 593, 620 ἑαυτοῦ 386, 451, 471, 533 ἐβασίλευσαν 6, 341 ἑβδομήκοντα 485 ἑβραϊστί 532 ἐγγαστρίμαντις 407 ἐγγαστρίμυθος 407, 461 ἐγγίζω 381, 541, 609, 613 ἐγείρω 443, 497, 577

673 ἐγερθήσονται 497 ἐγκαθήμενοι 406 ἐγκαταλείπω 345, 347, 361, 453, 489, 640 ἔγνω 550, 551, 553, 573, 594, 621 ἔγραψας 477 έγχειρίδιον 361 ἐγώ 350, 407, 414, 419, 431, 434, 459, 472, 473, 495, 514, 531, 542, 545, 561, 568, 577, 586, 592, 605, 607, 608, 611, 636, 637, 647 ἐδαφίζω 375 ἔδαφος 495 ἔδειξεν 550 Ἑζεκίας 16, 543 ἐθεάσαντο 535 ἔθνος 345, 360, 419, 429, 434, 458, 460, 475, 493, 555, 588, 601, 633 εἰ 394, 550, 553, 588, 633 εἴδεται 564 εἶδον 9, 341, 385, 392, 411, 412, 471, 476, 544, 564, 603, 636 εἶδος 602 εἴδωλον 358, 420, 563 εἰλέω 427, 542 εἱλόμην 542 εἴλω 427 εἰμί 6, 362, 369, 377, 378, 382, 394, 397, 400, 407, 422, 428, 446, 450, 452, 454, 475, 481, 486, 490, 503, 512, 517, 518, 535, 559, 560, 584, 600, 603, 608, 610, 620, 624, 643 εἶπον 369, 407, 408, 419, 420, 432, 442, 471, 472, 477, 482, 511, 548, 549, 559, 570 εἰργάσατο 572 εἰρήνη 449, 580, 617 εἰς 350, 371, 395, 397, 402, 416, 421, 422, 431, 438, 439, 456, 457, 460, 478, 481, 487, 492, 502, 512, 515, 523, 546, 552, 554, 560, 572, 605, 609, 614, 624, 633, 635, 638, 640 εἰς τὸν αἰῶνα 8 ἐισακολουθήσατε 611 εἰσακούω 353, 466, 564 εἰσέρχομαι 363, 366, 439, 531, 633 εἱστήκεισαν 389 ἐκ 350, 351, 355, 356, 395, 416, 436, 441, 460, 463, 559, 586, 618, 624, 633, 645, 648 ἕκαστος 533, 555 ἐκβάλλω 366, 478

674 ἔκγονα 449 ἐκδέχεται 615 ἔκδυσαι 600 ἐκεῖ 451 ἐκείνος 364, 422, 543 ἐκζητέω 352 ἐκκαθαρίζω 377 ἐκκεντέω 446 ἐκκλησίαις 641 ἐκκλίνω 416, 417 ἐκκόψτω 414 ἐκλέγομαι 399, 440, 572, 644 ἐκλείπω 397, 452, 462, 489, 603, 620 ἐκλεκτός 476, 568, 641 ἔκλυσις 470 ἐκλύω 435 ἐκπετάννυμι 606, 607, 639 ἐκπλύνω 376 ἔκτισα 609 ἐκτρέφω 482 ἔκυψεν 362 ἐκχέαι 621 Ἐλαμεῖται 469 Ἐλαμῖται 469 ἔλαμψαν 376 ἐλαύνω 348, 523, 555 Ἐλεαλή 452 ἐλέγξει 360 ἐλεέω 440, 601, 608 ἔλεος 583, 636 ἐλέπτυνεν 512 Ἐλιακίμ 479 ἕλιξ 379 ἑλίσσω 524 Ἕλληνες 7, 9, 411, 415, 430 ἕλος 462 ἐλπίζω 379, 429 ἐλπίς 18 ἐλυπήθη 617 ἐμβάλλω 535 ἐμβλέπω 383, 409, 596 Ἐμμανουήλ 399 ἐμμείνῃ 405 ἐμός 369, 569, 587, 639 ἐμπαίγματα 368, 644 ἐμπαίζω 368 ἐμπαίκτης 368 ἐμπίπλημι 361, 426, 428, 439, 447, 470, 486, 525, 619, 642

index of greek words ἐμπλόκιον 373, 374 ἐμπόριον 486 ἔμπορος 7, 10, 484, 486 ἐμπτυσμάτων 594 ἐμφανίζω 370 ἐμφράξουσι 476 ἐν 344, 356, 364, 377, 409, 411, 418, 420, 425, 446, 459, 482, 507, 508, 530, 540, 543, 553, 603, 608, 617, 619, 623, 633, 634, 639, 640, 641 ἕν 391, 585 ἐνβάλλω 535 ἔνδεια 492 ἔνδοξος 427, 484, 490, 520 ἕνεκα 501, 569, 586, 587, 628 ἐνελογίσατο 573 ἐνεός 615 ἐνισχύουσα 616 ἐννοέω 558 ἐνοικοῦντες 380, 382, 474, 482, 483, 518, 551 ἔνοχος 610 ἐνπαίγματα 644 ἐνπλήσει 642 ἐντείνω 388 ἐντελέω 436 ἐντέλλω 381, 434, 436, 485 ἔντιμον 368 ἐντρέπω 455, 572, 578, 607 ἐντρυφάω 611 ἐνυπνιάζομαι 615 ἐνύπνιον 505 ἐνωτίζου 343, 349 ἐξαιρέτου 344 ἐξαιρέω 514, 629 ἐξαλείφω 568 ἐξανίστημι 497, 505 ἐξεγείρω 497 ἐξέθρεψα 343, 482 ἕξει 398, 438, 626 ἐξεκένωσας 599 ἐξελέγξει 360 ἐξελεξάμην 556 Ἐξελοῦ 573 εξελουμαι 573 ἐξέπεσεν 444, 548 ἐξέπιες 599 ἐξερρύημεν 638 ἐξεύρεσις 553 ἐξήγειράς 542

index of greek words ἐξηγοῦντο 535 ἐξηκολούθησαν 615 ἐξῆλθεν 504 ἐξηράνθη 548, 552, 572 ἐξῃρημένας 629 ἐξηρημωμένας 629 ἐξίστημι 395, 435 ἐξολεθρεῦσαι 419 ἑορτή 350 ἐπάγω 355, 423, 514 ἐπαγωγῇ 445 ἐπαίρω 390, 532 ἐπαισχύνομαι 357, 358 ἐπακολουθήσατε 611 ἐπακούω 425, 466 ἔπαλξις 473 ἐπαναπαύομαι 426, 429 ἐπανίστημι 415, 447 ἐπάνω 459 ἐπάξω 400, 420, 453 ἐπάταξεν 499 ἔπαυλις 526 ἐπεγείρω 438, 461 ἔπειτα 454 ἐπέκεινα 459 ἐπελάβετο 499 ἐπερχόμενα 503, 559, 635 ἐπερωτάω 461, 509, 639 ἐπῃσχύνθησαν 357 ἐπί 341, 357, 375, 387, 414, 429, 438, 449, 468, 469, 493, 530, 536, 552, 570, 609, 610, 614, 615, 617, 638, 647 ἐπιβαλεῖ 428, 430 ἐπιγράφει 570 ἐπιδέκατον 394 ἐπιθεῖναι 347 ἐπιθύμημα 517 ἐπικατάρατος 642 ἐπικέκληνται 566 ἐπικράνθη 443 ἐπικρεμαννύω 481 ἐπιλαμβάνω 369, 388 ἐπιλάμπω 376 ἐπιλανθάνομαι 485, 607 ἔπιον 488 ἐπισκοπή 418, 486, 491, 505 ἐπισπάω 385 ἐπισπουδαστής 442 ἐπίσταμαι 558, 559, 586, 646

675 ἐπιστήμων 386 ἐπιστηριχθῇ 531 ἐπιστολάς 543 ἐπιστρέφω 392, 393, 581 ἐπισυνάγω 411 ἐπλαγίασαν 508 ἔπνευσεν 552 Ἐπφαρουέμ 533 ἐργάζου 484 ἐργία 350 ἔργον 362, 609, 630, 647 ἔρημος 347, 384, 394, 447, 452, 455, 469, 526, 527, 594, 620, 636 ἐρημόω 347, 394, 485, 487, 489, 525 ἔριθος 541 ἔριον 352, 353 ἐρίφῳ 427 ἔρχομαι 350, 414, 436, 449, 469, 481, 544 ἐρῶ 643 ἐρωτῶν 616 ἐσθίω 371, 384, 416, 488, 643 ἑσπέρας 474 ἐστερεώθη 596 ἐσφραγίσμενοι 407 ἔσχατος 8, 579 εσχυνθησονται 357 ἔσω 476 ἐσώτερος 476 ἕτερος 439, 500, 574, 579 ἕτερος πρὸς τὸν ἕτερον 390 ἔτης 468 ἔτι 579, 586, 606, 642 ἑτοιμάζω 470, 608 ἔτος 448, 468, 485 εὐαγγέλιον 578 εὐδοκέω 610, 632 εὐλαβηθεῖσα 616 εὐλογέω 431, 533, 638, 643 εὐλογία 500 εὐνοῦχος 545, 613 εὐοδώσω 610 εὑρίσκω 539, 605 εὐσεβείας 427 εὐφραίνομαι 410 εὐφραίνω 14, 416, 448, 489, 494, 562, 614, 631 εὐφροσύνη 410, 488, 574, 591, 597, 631, 641, 642 εὐχή 466 ἔφερον 389

676 ἐφθάρη 488 ἐφίστημι 356, 368, 470, 558 ἐφοβήθης 616 Ἐφράιμ 400, 430 ἐχῖνος 440, 447 ἔχω 566, 633 ἕως 7, 17, 422, 517, 581 ἑωσφόρος 444 ζῆλος 414, 430 ζηλώσει 430 ζητέω 415, 461, 537, 551 ζυγός 385, 448, 463, 550, 581 ζῦθον 463 ζῦτον 463 ζῶ 592 ζώννυμι 374, 427 η 421 ἤ 404, 437 ἣ 442, 499, 533 ἡδύς 374 ἥκω 6, 14, 359, 377, 544, 626, 630 ἥλιος 415, 464, 465, 540 ἡμέρα 364, 378, 400, 415, 418, 422, 435, 516, 525, 545, 618 ἡμίεφθον 599 ἡνίκα 467 ἠραιώθη 596 Ἠσαΐας 16 ἡσσάομαι 405 ἥσσων 484 ἡττάομαι 405, 437, 461, 468, 518 ἡττάω 18 ἥττημα 518 ἠχέω 456, 458 ἤχου 439 ἥψατο 391 Θαιμάδ 536 Θαιμάν 536 θάλασσα 430, 455, 482, 489, 636 θάνατον 414, 605 Θαρσείς 647 Θαρσις 647 θαυμάζοντας 416 θαυμαστός 368, 413 θαύματα 568 θεά 364

index of greek words θέαν 6, 364 Θεεμάθ 536 θεῖος 525 θέλημα 632 θέλω 353, 358, 386, 411 Θεμά 536 θεμέλιον 2, 434 θεμελιόω 598 θεός 15, 16, 17, 35, 349, 373, 383, 407, 413, 423, 431, 442, 443, 445, 494, 519, 534, 537, 544, 558, 570, 576, 621 θεράπαινα 487 θερισμοῦ 459 θερίστριον 374 θερίστρον 374 θήκη 375, 395 θηρία 614 θησαυρός 544 θλίβω 460 θλίψει 617 θλῖψις 430, 501 θνησιμαῖος 387 θραύω 364, 619 θρῆνον 442 θυγάτηρ 425, 454, 485, 537 θυμίαμα 544 θυμός 387, 396, 415, 416, 424, 434, 435, 436, 441, 442, 443, 492 θυμόω 387, 437, 608 θυσία 350, 614 θυσιαστήριον 500 Ἰακώβ 440 ἰάομαι 393, 435 ἴασπις 609 Ἰασσούβ 396 ἶβις 525 ἰδού 367, 478, 549 ἱερεῖς 546 Ἰερουσαλήμ 16, 35, 415, 549 ἱκανός 550 ἵλαος 608 ἵλεως 608 ἱμάς 385, 388 ἵνα 446, 447, 572, 576 ἵνα τί 532 ἱνατί 532 Ἰορδάνου 7, 411, 527 Ἰούδα 16, 367, 549, 640

index of greek words Ἰουδαία 9, 16, 342, 367 Ἰουδαίας 367 Ἰουδαῖος 367 ἱππεῖς 471 ἵππος 471, 475 ἴσος 599 Ἰσραήλ 35, 345, 355, 441 ἵστημι 471, 472, 545, 551, 571, 572 ἱστός 541, 621 ισχυρος 405, 413 ἰσχύρωσαν 556 ἰσχύς 425, 427, 484, 553, 593 ἰσχύω 18, 355, 386, 405, 484, 494, 580 ἰσωθήσομαι 552 Ἰωαθὰμ 395 κἀγώ 566, 567, 616, 617, 646 κάδος 550 καθαιρέω 445, 476 καθαρόν 355 καθεῖλεν 445 κάθεμα 373 καθίζω 445 καί 6, 358, 367, 380, 393, 394, 400, 412, 419, 420, 426, 428, 441, 447, 469, 472, 484, 489, 490, 572, 584, 610, 619, 623, 636, 647 καὶ ἐγώ 616, 617 ΚΑΙΛΑΛΗ 571 καινός 402, 641 καιομένου 378 καιρός 8, 409, 510, 543 κακά 576 κἀκεῖνοι 644 κακοποιέω 428 κακῶς 408 καλαί 382 καλαμάομαι 371, 489 καλαμᾶται 489 καλέω 356, 375, 376, 398, 471, 472, 473, 568, 571, 586, 607, 614, 619, 634 ΚΑΛΗ 571 κάλλος 364, 365 καλός 364 καλύπτω 468 καμάρα 551 καμήλου 527 καμμύω 392, 506 κἄν 2

677 κάπηλος 354 καπνός 641 καρδία 445, 540, 546, 615, 636, 637 Καρμήλου 527 καρπός 371 Καρχηδόνος 482 κασσίτερος 356 κατά 341, 438, 554 κατὰ τὸ αὐτό 615 καταβαίνω 7, 444, 446 καταδείκνυμι 552, 558, 567, 576 καταδείξας 578 καταθλάω 635 καταιγίς 388, 469, 552 καταισχύνω 357, 372, 607 κατακαίω 17, 585 κατακάλυμμα 444 κατακαλύπτω 389, 428 κατακαυθήσονται 585 κατακλινής 374 κατακλίνω 374 κατάκλιστα 374 κατακλιστρα 374 κατάκλιτα 374 κατακλιτέον 374 κατάκλιτος 374 κατακόπτω 460 κατακρύψουσιν 7, 365 κατάλειμμα 449, 453 καταλείπω 375, 376, 394, 396, 421, 443, 457, 489, 501, 534, 541, 544, 607, 647 καταλλαγή 411 καταλογίζομαι 443 κατάλοιπον 453 καταμύω 392 καταναλώθη 623 κατανενυγμένη 583 κατανοεῖ 615 κατανοησοῦσιν 383 κατανομει 615 κατανοοῦσιν 383 κατανύξεως 506 κατανύσσω 391 κατανύω 391 καταπατέω 460, 559, 635, 637 καταπάτημα 380, 402, 447, 478, 503 καταπίνω 416, 501 κατάραν 638 κατασκευάζω 551, 576

678 καταστήσεται 371 καταστρέφω 347 κατατέμνω 451 καταφεύγω 609 καταφεύξε 418 καταφθείρω 424, 487 καταφύγη 495 καταφυτεύω 643 κατέλαβεν 535 κατεσθίω 347, 353 κατέσχισεν 636 κατέχων 551 κατήγαγες 7, 9, 410, 412 κατίσχυσειν 564 κατίσχυσεν 564, 636 κατισχυσιν 564 κατισχύω 475, 595 κατοικέω 9, 410, 420, 468, 500, 607 κατοικίζω 607 κατορθῶσαι 414 κάτω 596 κάτωθεν 443 καυθήσεται 386 καύματος 459 καῦσιν 572 κέδρος 414, 558 κεκράγω 450 κέκραχθι 450 κενός 510, 516 κεράμιον 382 κεραννόντες 386 κεραννύντες 386 κέρατι 379 κεφᾰλή 401, 416, 529, 630 κήποις 358 κηρός 637 κηρυξαι 628 κιθάρα 383, 486 κιθαρίζω 485 κινέω 481 κῐτών 373, 375 κλαίω 451, 475 κλείσει 489 κλέπτης 354 κλέπτω 354 κληδονισμός 361 κληματίς 460 κληρονομέω 447, 458, 527 κληρώσῃ 457

index of greek words κλήρωσι 457 κλύζω 565 κοίλασμα 406, 407 κοιλίας 407, 586 κοιμάω 353, 443, 445 κοινωνοί 354 κοίτην 457, 615 κόκκινον 353 κολακείαις 522 κόλπον 640 κολυμβήθρα 476 κόνδυ 599 κονιορτός 386 κοπετόν 476 κοπιάω 387, 509, 553, 554 κοπόω 443 κοπρία 387 κόπρος 387 κόπτω 414, 443 κόπων 443 κόσμος 373, 374, 375, 436, 491 κοσύμβη 373 κοσύμβος 373 κοσυμβωτός 373 κοῦφος 387, 459, 460 κούφως 387 κράζω 390, 449, 450, 451, 452, 465, 514 κραιπαλῶν 490 κράτει 553 κραυγή 381, 645 κρέας 639 κριθῇ 512 κρίμα 356, 417 κρίνω 352, 355, 360, 555 κρίσις 352, 356, 427, 515, 528, 550, 553, 610, 621, 622, 623 κρυπτά 506 κρύσταλλος 609 κτάομαι 344 κτήματα 458 κτίζω 576, 609 κτρίβω 478 κῦδος 448 κύκλῳ 462, 564 κύμινον 504 κύπτω 362, 581 κυρία 487, 549 κυριείας 549 κυριεύω 400

679

index of greek words κύριος 6, 15, 16, 17, 35, 343, 344, 355, 361, 362, 363, 367, 372, 377, 382, 383, 391, 407, 415, 423, 428, 461, 462, 472, 513, 514, 519, 525, 532, 534, 544, 558, 572, 576, 588, 589, 592, 595, 607, 608, 612, 613, 636, 643 κύριος μόνος 365 κυρος 16 κύω 541 κωλύων 501 κωφοὶ 566, 572 Λααδάν 543 λαβίδι 391 Λαισα 425 Λακωνικά 374 λαλέω 38, 452, 532, 541, 546, 571, 582, 587, 616, 640 λαλιά 427 λαλός 639 λαλωνταις 475 λαμβάνω 361, 391, 398, 402, 404, 427, 483, 485, 544, 552, 572, 593 λάμψει 9, 14 λανθάνω 553 λαὸν πολύν 360 λαός 7, 345, 349, 360, 383, 397, 419, 423, 460, 518, 545, 605, 618 λατομέω 477 Λεβηδων 451 λέγω 372, 386, 395, 544, 548, 578, 588, 589, 592, 643 λείπω 489 λέλυται 546 Λευείτας 647 Λευίτας 647 λευκανῶ 352, 353 ληνός 379, 635 Λίβανος 16, 443 λίθος 406, 437, 502, 633 λικμάω 458, 512 λίνον 462, 463 λιπαρός 512 Λόβναν 535 λογίζομαι 17, 388, 419, 573 λόγιον 510 λόγον 349, 405, 414, 423 λοιποί 9 Λόμναν 535

λυμήνηται 640 λυπεῖσθε 451 λύπῃ 610 λυτρόω 565, 574 Μαδιάμ 424 Μαιωδάχ 543 μακαρίζω 416 μακάριος 613 μακράν 387 μακρύνω 394 μᾶλλον 606 μανθάνω 352, 407 Μαρωδαχβαλαδαν 543 μάταιος 474, 505, 510, 571 μάτην 509, 510 μάχαιρα 353, 361, 474, 525 μάχεσθαι 503 με 344, 470, 475, 573, 575, 577 μεγάλος 17 μέγας 8, 17, 368, 382, 402, 420, 460, 495, 519, 543 μεθίστημι 608 μεθύω 401, 490 μείγνυμι 354 μείχθητε 531 μελάνθιον 504 μελετάω 455, 499, 522, 541 μέλι 401 μέλλω 358, 586 μένω 379, 380, 381, 425, 446, 450, 548, 622 μέρος 7, 9, 400, 410, 411, 460 μεσημβρίας 459 μεσοπόρφυρα 374 μετά 647 μετὰ ταῦτα 8, 394 μεταβάλλω 435, 626 μετάβολος 7, 10, 482, 484 μετέωρος 6, 364, 384, 457, 459, 616 μέτρα 382 μετρέω 550 μή 380, 382, 394, 398, 421, 452, 453, 484, 531, 551, 553, 556, 571, 588, 596, 606, 607, 621, 640 μὴ οὐκ 594 μή ποτε 406 μηνίσκους 373 μήποτε 392, 393, 406 μητήρ 35

680 μητρόπολις 356 μίγνυμι 531 μιγνύω 531 μικρός 17, 368, 459, 519 μιμνῄσκομαι 607, 632 μίσγω 354 μισθός 486 μισθόω 401, 581 μισθωτοῦ 474 μισῶν 521 μίχθητε 531 μνεία 486 μνημεῖον 477 μνημόσυνον 487 μνημόσυνος 487 μνησθήσῃ 606, 607 μολύνω 639 μόνος 363, 382, 537, 592 μοσχάριον 427 μόσχος 427 μόχθος 610, 630 μύθικας 354 μύρον 493, 544 Μωαβείτιδος 450 Μωαβίτιδος 450 Μωαβῖτις 495 μώλωψ 347 μωρός 463 Ναθάν 467 νάπη 550 νεανίσκος 398, 632 Νεβρίμ 452 Νεμηρείμ 452 Νεμμών 453 Νεμρείμ 452 Νεμριμ 452 νεῦμα 372 νεφέλη 377, 378, 381, 384 Νεφθαλίμ 424 νεχωτά 543 νεώτεροι 554 νήπιον 428 νῆσος 7, 468, 483, 588 νηστεία 350, 619 νοέω 573 νομός 461 νόμος 349, 360, 407, 461, 519 νοσσιά 421

index of greek words νοσσοποιήσουσιν 440 νοῦς 420 νυκτερίσιν 366 νυκτός 378, 451, 525 νῦν 370, 460, 470, 568, 586 νυστάζω 388, 615 ξηραίνω 548, 552 ξύλον 396, 401, 536, 579 ξυράω 401 ξύρησις 476 ξυρῷ 401 ὁ 17, 405, 417, 424, 428, 437, 458, 467, 470, 481, 536, 583, 606, 608, 613, 624, 636, 640 ὅ 380, 400, 409, 472 ὁ κύριος 17, 345, 486, 531, 535, 572 ὅ τι ἐάν 616 ὁδός 387, 529, 623, 633 ὀδυνάω 554 ὀδύνη 441, 483, 542 Ὀζείου 395 ὅθεν 572 οἱ 382, 507, 580, 581, 645 οἵ 581, 647 οἶδα 385, 392, 544, 621 οἴκει 473, 474 οἰκεῖος 369 οἰκήσῃ 522 οἰκίαν 374, 489 οἰκοδομέω 609, 616 οἰκονομία 478 οἰκονόμος 478 οἶκος 361, 389, 436, 441, 614 οἶκος Δαυείδ 395, 398 οἰκουμένη 445, 486, 499, 524 οἰκτειρμῶν 636 οἰκτιρμός 636 οἶνος 354, 599, 610 οἵτινες 626 ὁλοκάρπωσιν 550 ὁλοκαύτωμα 349, 614 ὁλοκληρία 346 ὀλολυγμός 453 ὀλολύζεται 485, 489 ὀλολύζετε 435, 449, 451, 481, 484, 485, 489 ὀλολύζω 420, 453, 488, 541 ὀλολύξατε 483, 484

681

index of greek words ὀλολύξουσιν 455 ὅμηρα 459 ὁμίχλῃ 507 ὄμνυμι 608, 633 ὀμνύω 464, 633 ὅμοιοι 482 ὁμοιώματι 551 ὁμοιώσατε 552, 581 ὀμφακίζουσα 459 ὄμφαξ 459 ὃν ἀγαπᾷς 375 ὃν τρόπον 386, 395 ὀνειδίζω 355, 607 ὄνειδος 509 ὀνοκένταυρος 440 ὄνομα 375, 552, 562 ὀνομάσῃ 464 ὀνομαστός 613 ὀξέως 403 ὀξύς 403 ὀπίσω 502 ὁπλομάχῳ 434 ὀπωροφυλάκιον 348, 490 ὅραμα 7, 469 ὅρασις 341 ὁράω 350, 385, 392, 471, 476, 506, 508, 552, 601, 603, 617, 645, 647 ὀργή 387, 396, 416, 418, 435, 436 ὀργιάω 388 ὀργίζω 387, 388 ὄρια 608 ὁρμάω 388 ὀρνέων 529 ὄρος 359, 364, 378, 425, 433, 446, 505, 591, 608 ὄρυξ 599 ὀρύσσω 379 ὀρφανός 352, 417 ὀρχέομαι 439 ὅς 341, 352, 358, 405, 439, 441, 472, 495, 572, 586, 598 ὀσμῆς 374 ὅσος 544, 645 ὀσφύν 427 ὅταν 363, 364, 396, 500, 508 ὅτε 377 ὅτι 37, 359, 372, 396, 405, 412, 416, 423, 428, 448, 450, 503, 566, 575, 584, 594, 595, 606, 623

οὐ 355, 380, 421, 438, 587, 588, 606, 607, 608, 621, 631, 642 οὗ 448 οὐ μή 388, 439, 588, 635 οὐαί 345, 355, 381, 384, 418, 458 οὐδ’ οὐ 439 οὐδέ 2, 380, 438, 439, 608, 642 οὐδέν 553, 583 οὐθέν 560 οὐκ 344, 394, 409, 419, 455, 457, 484, 486, 580, 586, 599, 622, 624, 631, 635 οὐκέτι 457 οὐράν 415 οὐρανός 343, 434, 445, 491 οὔριον 621 οὔτε 347 οὗτος 7, 394, 414, 417, 448, 468, 483, 485, 499, 506, 584, 624, 625 οὗτος πρὸς τοῦτον 390 οὕτως 420, 421, 459, 578, 589, 640, 643 ὀφθαλμός 507, 552, 622 ὄφις 448, 449 ὄχλοι 458 ὀχυρός 492, 511 ὀχύρωμα 476, 485 παγίς 406, 490 παιδεία 594 παιδίον 422, 428 παίζω 373 παῖς 29, 569, 574, 588, 602 παίω 442, 448 πάλαι 586 Παλαιστίνοι 448 πανταχῇ 489 παντοκράτωρ 3 παρά 394, 504, 541, 625 παραβαίνω 488 παραγέγονεν 634 παραγίνομαι 544, 613, 633, 634 παράγω 388 παραγῶσιν 388 παραδίδωμι 17, 18, 461, 493, 519, 583 παρακαλέω 425, 475, 545, 549, 608 παρακαλύπτεσθε 571 παρακεκλήμενη 608 παράκλησις 510, 617 παραλία 7, 411 παραλίαν 9, 412

682 παραρρέον 570 παραρρέω 570 παρασκευάζειν 496 παράταξις 475 παραχρῆμα 511 πάρδαλις 427 πάρεξ 567 παρέρχομαι 14, 488, 548 πάρεστιν 403 παρηκούσατε 640 παρθένος 398, 399, 632 παροινήσουσιν 556 παροξύνω 386, 387, 445, 485 παρορῶ 617 παρουσίαν 520 πᾶς 31, 35, 346, 364, 378, 400, 404, 417, 443, 450, 486, 487, 493, 514, 553, 571, 572, 601, 604, 645 πάσσαλος 606 παστός 2, 477 παστοφόριον 477 παστοφόροι 477 πατάσσω 346, 423, 430, 442, 513 πάταχρα 408, 539 πάταχρον 539 πάταχρος 539 πατέω 495 πατήρ 35, 640 πάτραρχον 539 πατριά 408 παύω 17, 351, 355, 489, 616 παχύνω 392 παχύς 500 πεδινός 433 πεδίον 547, 603 πείθω 31, 354, 379, 406, 443, 468, 517, 518, 563, 583, 595 πεινάω 387, 408, 505, 553, 554, 580 πειράσω 398 πενήτων 417 πενθέω 17, 375, 462, 488, 629, 645 πένθος 454, 629 πενίαν 401 πέπρακα 586 περί 341 περιβεβλημένους 534 περιβόλαιον 594 περιδέξιον 374 περιέθηκα 379

index of greek words περιεπάτησαν 622 περιζώννυμι 451 περιζωννύω 451 περιζώσασθε 451 περικαθαρίζω 391 περιμένω 379 περιπόρφυρος 374 περιχρυσόω 551 πετάζω 430 πεταννύω 430 πετασθήσονται 430 πετεινοῦ 454 πέτομαι 430, 449 πέτρα 406, 477 πήγνυμι 606 πικραίνω 443 πίμπλημι 453, 546, 547 πίνω 383, 409, 462, 505, 580, 588 πινωντι 580 πίονι 379 πίπτω 406, 414, 473, 485, 491, 492 πιστεύω 31, 578 πιστή 356 πίστις 31, 32 πλανάω 17, 416, 463, 470, 511, 512, 513, 556, 560, 604 πλάνησις 18, 513 πλάσσω 560, 571, 572 πλατύνω 383, 606 πλατύς 451 πλεονεξία 501 πληγή 423, 424, 442, 443, 603 πλήν 423, 571 πλήρης 349, 389, 512, 513, 634, 635 πληρόω 434, 547 πλησίον 382, 555 πλησμονήν 615 πλήσσω 7, 346, 415, 499 πλίνθοι 414 πλοῖον 364, 365, 481, 485, 523 πνεῦμα 35, 426, 427, 499, 506, 541 πνέω 552 πόθεν 559 ποίει 454 ποιέω 6, 38, 366, 379, 380, 381, 402, 409, 420, 454, 467, 468, 552, 563, 576, 577, 581, 582, 613, 633, 640 ποιμαίνω 549, 630 ποιμανοῦντες 630

683

index of greek words ποίμνιον 500 πόλεις ἁσεδέκ 464 πολεμίαν 499 πόλεμος 564 πολιορκέω 348, 417, 535 πόλις 420, 450, 476, 485, 492, 499, 511, 549, 606, 607, 645 Πόλις Ἁσε 464 Πόλις Ἁσεδηλίου 464 πολυοδία 616 πολύς 360, 401, 454, 458, 471, 482, 525, 606 πολυτελῆ 502 πονέω 463 πονηρία 417, 584 πονηρίαν 417 πονηρόν 345, 446 πόνος 417, 605 πορείᾳ 373 πορεύομαι 359, 373, 539, 595, 617, 639 πορεύω 610 πορνεία 584 πόρνη 485 πόρρω 458, 475 ποταμός 459, 460, 462 ποτήριον 599 ποτίζω 506, 568 πούς 401, 554 πράκτωρ 371 πρέσβεις 6, 435, 469, 543 πρεσβευτής 469 πρεσβύτην 416 πρίων 421, 557 πρόβατον 402, 604 προδίδωμι 550 προδότης 550 προΐστημι 568 προλήνιον 379 προνομεύουσιν 430 προνομεύσω 420 προνομή 395, 403, 419, 420, 487 πρός 613 προσδέχομαι 546, 612 προσέχω 349, 354, 516 προσῆλθεν 403 προσήλυτοι 609 πρόσκειμαι 613 προσκόπτω 6, 368 προσκυνέω 362, 366, 581 προστίθημι 346, 350, 422, 497

πρόσωπον 365, 416, 457, 461, 598 πρότερος 356, 559 προφήτην 416 προφῆτιν 403 πρωΐ 503 πτεροφυήσουσιν 554 πτέρυξ 429, 458, 490 πτοέω 405 πτῶσις 456 πτωχοί 558 πύλαι 449 πυρίκαυστοι 347, 354, 411, 449 πυρός 378 πώγωνα 401 πῶς 442, 444 ῥάβδος 423, 426 ῥαγῶσιν 388 ῥάξει 415 ῥεμβεύω 485, 486 ῥέμβομαι 486 ῥεμβω 485 Ρεμμων 453 ῥέω 570 ῥήγνυμι 388, 591, 606 ῥῆμα 448 ῥίζα 426, 552 ῥιζωθῇ 552 ῥίπτω 446, 478 Ῥομελιας 16, 404 ῥοπή 550 ῥύομαι 352, 492, 533, 624 ῥύπος 377 Σά 425 σαβαώθ 3, 348, 367, 382 σαγήνη 462 σάκκος 534, 594 σαλεύω 551 Σαμαρείᾳ 420 σαπφείρος 609 σάπφιρον 609 σαρκῶν 422 σεαυτῷ 471, 477 Σειδών 482 Σειδῶνος 485 Σειρήν 439 σείσω 420 Σειών 377, 474, 485, 549

684 σεμίδαλιν 350 Σεμιούδ 437 σεραφιν 449 σευτλίον 599 σημεῖον 468, 647 σήμερον 534 σῆψις 444 Σιδῶνος 485 σίελον 550 σίελος 550 σίκερα 382, 488, 501 σίκλος 401 σικυήλατον 348 σικυηράτῳ 348 σίκυος 348 Σιλωάμ 404 Σιών 378, 492, 515, 624 σιωπάω 562, 631, 632, 640 σκάπτω 380 σκεπασθήσεται 2, 378 σκέπη 378, 492 σκευῶν 544 σκηνή 347, 477, 478 σκιά 378, 410 σκιάζω 378 σκίασις 378 σκληρός 406, 408, 441, 461, 462, 469 σκολιός 547 σκοπόν 471 σκοτεινός 587 σκότος 507, 625 σκῦλον 403, 419 σκώληξ 444 Σόδομα 348, 370, 453 Σοδόμων 348, 370, 453 Σόμνας 16 Σουφείρ 437 Σουφί 437 σοφίας 427, 594 σοφός 551 σοφῶς 551 σπάδων 545 σπαρτίον 525, 526 σπάρτον 525 σπείραντες 449 σπέρμα 7, 345, 348, 446, 449, 453, 482 σπιθαμή 550 σπινθῆρες 358 σταγών 550

index of greek words σταθμός 550, 581 στακτή 544 στάσις 478 σταυρός 35 σταφυλή 380 σταχύων 457 στέαρ 349, 610 στεῖρα 606 στενάζω 462, 511 στενοχωρέω 503, 592 στενοχωρήσῃ 592 στενοχωρίᾳ 409 στέφανος 501 Στηρίζω 481 στιππυϊνος 358 στιππύον 358 στολῇ 634 στοχαστής 367 στρουθός 439 στρωννύω 444 στυγνὸς 617 στυππεῖον 358 σύ 375, 398, 407, 418, 424, 438, 441, 444, 446, 477, 478, 484, 512, 513, 518, 531, 533, 534, 538, 542, 553, 569, 576, 587, 590, 607, 608, 611, 616, 617, 633, 637 συγκαθυφαίνω 374 συγκαίω 383, 416 συγκαλέω 634 συγκαταφερομένη 513 συγκλύζω 565 συγκόπτω 361 σῦκον 348 συκυηράτῳ 348 συλλαλέω 396 συλλυπέω 599 συμβάλλω 581 συμβιβάζω 550 σύμβλημα 555 συμβολή 487 συμβουλεύω 523, 550 συμβουλος 368, 413 σύμπασα 428 συμπίπτω 368 συμφλέγω 564 συμφοράζω 435 συμφωνέω 395 συν 564 συνάγω 437, 486, 491, 544, 549, 579, 614, 625

index of greek words συναγωγήν 614 συναντάω 443, 474 συνάντησιν 474 συνάπτω 381, 453 συνεγείρω 443 συνειεναι 623 συνεῖναι 623 συνεκλήθη 634 σύνεσις 427, 584 συνετόν 368 συνθήκη 502 συνίημι 344, 392, 566, 623 συνιναι 623 συνκαταφερομένη 513 συνοικῶν 398, 632 συνταράσσω 425 συντελέω 7, 420, 423 συντέμνω 423, 504 συντρίβω 357, 406, 442, 448, 472, 475 σύντριμμα 475, 502 συνωρίς 472 Συρία 7, 411, 415 σύσσημον 387 συστρεφομένους 522 σχῆμα 373 σχίζω 534 σχισμάς 358 σχιστός 463 σχοινίον 374 σχοινίσματα 606 σῴζω 348, 376, 431, 450, 514, 565, 598, 647 σωρήχ 379 σωτήρ 431, 494, 633 σωτηρία 431, 494, 578, 634 σωτηρίου 634 Ταβεήλ 396 τακτός 543, 544 τάλας 390 Ταλείμ 425 ταμίας 477 Τάνις 463 ταπεινός 363, 427, 450, 492 ταπεινόω 362, 363, 365, 370, 436, 495, 547, 619 ταπείνωσις 547 ταράσσω 406, 435, 450, 461, 489, 490, 598 ταραχή 475, 490 ταῦ 506

685 ταῦρος 343, 349 ταχινοί 621 τάχος 385 ταχύων 457 τε 454 τεθνηκότων 446 τεῖχος 364, 476 τέκνα 509 τέκτων 555 τελευτάω 648 τελος 387 τέμνω 380 τέρατα 468 τερέβινθος 2, 357, 358 τερέμινθος 2, 358 τέρμινθος 2 τεταπείνωμεν 619 τετράποδα 550 τεχνάζω 581 τήκεται 637 τι 450, 492, 617, 637 τί 544, 576, 615 τί σοί 477 τίθημι 436, 445, 447, 478, 492, 495, 499, 597, 609 τίθηναι 492 τίκτω 14, 483, 606 τίλλω 460 τίς 372, 375, 530, 548, 559, 574, 593, 615, 643 τοι 417 τοιγαροῦν 387 τοίνυν 371, 383 τόμον 402 τὸν δίκαιον 370 τοξευμάτων 474 τόξον 361 τόπος 377, 379, 481, 581, 613 τότε 543 τράγων 349 τραυματίας 474 τρέφω 522, 619 τρέχω 554 τρία 382 τρίβος 371 τρίχας 401 τρόμος 609 τρόπον 439, 598 τροχός 388, 557 τρυγητός 489, 516

686 τυμπάνον 383 τύπτων 555 ὑβρίζω 434, 485 ὕβρις 455, 485, 495 ὑβριστήν 364 ὕδωρ 432, 453, 458, 459, 462, 474, 482, 489, 570, 620 ὕειος 639, 644, 646 ὑετός 381, 512 υἱός 35, 345, 395, 543, 574, 644, 646 ὑλακτέω 615 ὕλη 422 ὑμνέω 432 ὕμνησις 627 ὑπάρχω 622 ὑπεναντίοι 637 ὑπέρ 529, 630 ὑπερβάλλουσαν 401 ὑπερήφανον 364 ὑπέρθυρον 390 ὑπό 369 ὑποδήμασιν 430 ὑπολείπω 376, 489 ὑπολύω 467 ὑπομένω 379, 554, 622 ὑπομνηματογράφος 530 ὑπόχρεῳ 593 ὑψηλός 6, 17, 364, 432, 488, 616 ὕψιστος 445 ὕψος 17, 363, 365, 397 ὑψόω 6, 17, 343, 363, 432, 433, 483, 520, 552 φαλακρός 375 φαλάκρωμα 374 φανεροί 407 φάραγξ 453, 474, 547 φαρέτρα 475 φαρμακείᾳ 584 φαρμακίᾳ 584 φάτνη 344 φείδομαι 438, 442, 606 φθείρω 487, 610 φθορᾷ 487 φίλος 556 φλέγω 564 φλογὸς 386 φοβέομαι 406 φοβερόν 469

index of greek words φοβηθήσονται 519 φόβητρον 464 φόβος 406, 519, 522, 541, 556, 609 Φοινίκη 482 φοινικοῦς 352, 353 φραγμόν 379 φρέαρ 453 φρονέω 573 φρόνησις 553, 573 φρύγανον 552 φύλακας 632 φυλάσσω 396, 473, 474, 613, 614, 629 φυνικοῦν 352 φύρω 446 φυσάω 609 φύτευμα 628, 629 φυτεύω 379, 643 φωνέω 407, 461, 489 φωνὴ 489, 546, 548, 610, 645 φωσφόρος 444 φωτός 378 χαίρειν 588 Χαλδαῖοι 567 χαλεπόν 459 χαλκεὺς 555 χαλκοῦν 585 χαλχοῦν 585 χάρακα 505 χαρακεῖν 505 χαρακόω 379 χαρὰν 543 χάραξ 538 Χαρκηδόνος 482 χείρ 387, 419, 430, 448, 485, 550, 570 χειροποίητος 365, 420, 472, 563, 581 Χελκίας 16 χερουβείν 536 χέρσος 380, 401 χήρα 352 χίμαρος 439 χιτών 373, 467, 534 χιτωνία 374 χλιδών 374 χνοῦς 386 χοᾰνεύω 551 χοῖν 512 χόρτος 517 χρίω 493

index of greek words χρόνος 439, 460, 485, 523, 525 χρυσίον 543, 544, 551 χρυσοχόος 551, 581 χῶμα 492 χωνευτός 563 χωνεύω 551 χώρα 347, 361, 410, 459 ψαλμων 647 ψαλτηρίον 383 ψαρός 379 ψέλιον 374 ψυχή 383, 395, 470, 542, 573, 605, 611 ὠ 358 ὠὰ 421, 621 ὤδῑνα 482 ὠδινάω 577

687 ὠδίνησα 482 ὤδινον 483 ὠδίνουσα 606 ὠδίνω 482, 606 ᾤκει 473 ὡμοιώσατε 551, 552 ὤμων 424 ᾠόν 421, 621 ᾤου 616 ὡς 352, 353, 378, 394, 459, 470, 518, 535, 597, 599, 604, 616, 622, 644 ὡς ἂν 408 ὡσαύτως 421 ωσει 352 ὥστε 447 ὦτα 343, 382, 566 ὠφελέω 509, 510, 585

‫‪Index of Hebrew Words‬‬ ‫‪ 520‬ארח‬ ‫‪ 415‬ארם‬ ‫‪ 2‬ארמון‬ ‫‪ 469, 559‬ארץ‬ ‫‪ 347, 411‬אש‬ ‫‪ 371, 411‬אשׁה‬ ‫‪ 423, 467‬אשׁור‬ ‫‪ 598‬את־מי‬ ‫‪ 406‬אתו‬ ‫‪ 568‬אתי‬ ‫‪ 344, 377, 634, 641‬ב‬ ‫‪ 14, 359, 472, 544, 635‬בא‬ ‫‪ 475‬בבכי‬ ‫‪ 344, 469, 519‬בגד‬ ‫‪ 18, 356‬בדיל‬ ‫‪ 526, 527‬בה‬ ‫‪ 526‬בהו‬ ‫‪ 542, 647‬בהמה‬ ‫‪ 6, 554, 613‬בוא‬ ‫‪ 592‬בוניך‬ ‫‪ 495‬בוס‬ ‫‪ 487‬בוקק‬ ‫‪ 440, 644‬בחר‬ ‫‪ 406‬בטח‬ ‫‪ 375‬ביום ההוא‬ ‫‪ 543‬בימים‬ ‫‪ 383, 489‬בית‬ ‫‪ 543‬בית נכתה‬ ‫‪ 445‬בלבב‬ ‫‪ 455‬בלעי‬ ‫‪ 365‬במערות‬ ‫‪ 379, 592‬בן‬ ‫‪ֶ 642‬בּן־ֵמָאה‬ ‫‪ 529‬בנוה‬ ‫‪ 637‬בעה‬ ‫‪ 6, 344, 455‬בעל‬ ‫‪ 637‬בער‬ ‫‪ 470, 543‬בעת‬ ‫‪ 547‬בקעה‬ ‫‪ 617‬בקציך‬ ‫‪ 6, 377, 576, 609‬ברא‬ ‫‪ 611‬ברית‬ ‫‪ 467‬ברך‬ ‫‪ 467‬ברכה‬ ‫‪ְ 7‬בּ ַרַﬠשׁ‬

‫‪ 586‬אאריך‬ ‫‪ 355‬אביר‬ ‫‪ 15, 373‬אדון‬ ‫‪ 613‬אדם‬ ‫‪ 595‬אהבהו‬ ‫‪ 390‬אוי‬ ‫‪ 350‬און‬ ‫‪ 437‬אופיר‬ ‫‪ 349‬אזן‬ ‫‪ 389, 485‬אחד‬ ‫‪ 346‬אחור‬ ‫‪ 8, 9, 412‬אחרון‬ ‫‪ 468, 483‬אי‬ ‫‪ 355, 370‬איב‬ ‫‪ 440, 555‬איים‬ ‫‪ 358‬אילים‬ ‫‪ 362, 526, 559‬אין‬ ‫‪ 367, 445‬איש‬ ‫‪ 435‬אישׁ אל רעהו‬ ‫‪ 575‬אישׁר‬ ‫‪ 455‬אך‬ ‫‪ 6, 445, 455, 549, 613‬אל‬ ‫‪ 357, 358, 488‬אלה‬ ‫‪ֱ 349, 357, 472‬אֹלִהים‬ ‫‪ 639‬אליך‬ ‫‪ 357, 420, 563‬אליל‬ ‫‪ 452‬אלעלה‬ ‫‪ 383‬אלף‬ ‫‪ 519‬אמונה‬ ‫‪ 341‬אמוץ‬ ‫‪ 492‬אמן‬ ‫‪ 6, 395, 482, 519, 544, 549‬אמר‬ ‫‪ 613‬אנושׁ‬ ‫‪ 555, 566, 587, 630‬אני‬ ‫‪ 472, 555‬אנכי‬ ‫‪ 382, 424, 590‬אסף‬ ‫‪ 6‬אסר‬ ‫‪ַ 351‬אְﬠִלים‬ ‫‪ 387, 396, 562‬אף‬ ‫‪ 583‬אפגע‬ ‫‪ֵ 437‬אֹפד‬ ‫‪ 382‬אפם‬ ‫‪ 424, 579, 600‬אפס‬ ‫‪ 430‬אפרים‬ ‫‪ֶ 519‬א ְרֶאָלּם‬ ‫‪ 6, 364‬ארזי‬

‫‪689‬‬

‫‪index of hebrew words‬‬ ‫‪ 464‬הסדח‬ ‫‪ַ 470‬הָצִּפית‬ ‫‪ 411‬הקל‬ ‫‪ֵ 7, 9‬הַקל‬ ‫‪ 7, 9, 411, 412‬הרגלת‬ ‫‪ 374‬הרדידים‬ ‫‪ 364‬הרמים‬ ‫‪ 464, 465‬הרס‬ ‫‪ַ 404‬הִשֹּׁלָחם‬ ‫‪ 640‬השרון‬ ‫‪ 370, 380, 387‬ו‬ ‫‪ 526‬ואבני‬ ‫‪ 526‬ואיי‬ ‫‪ 377‬ובא‬ ‫‪ 487‬ובולקה‬ ‫‪ 482‬ובמים‬ ‫‪ 558‬ובקדוש‬ ‫‪ 388‬וגלגליו‬ ‫‪ 575‬והדרים‬ ‫‪ 575‬והררים‬ ‫‪ 647‬והשׁאירתי‬ ‫‪ 542‬וחיתני‬ ‫‪ 475‬ויהן‬ ‫‪ 590‬וישראל‬ ‫‪ 590‬וישראלואאסף‬ ‫‪ַ 642‬וֵמּת‬ ‫‪ 441‬ונלוה‬ ‫‪ 441‬ונספחו‬ ‫‪ 526‬וקראיה‬ ‫‪ 393‬ורפא‬ ‫‪ 481‬ותלו‬ ‫‪ֶ 472‬זה‬ ‫‪ 390‬זה אל זה‬ ‫‪ 579‬זוָּלה‬ ‫‪ַ֫ 396‬זַﬠם‬ ‫‪ 519, 587‬זרוע‬ ‫‪ 519, 587‬זרע‬ ‫‪ַ 347‬חבּוּ ָרה‬ ‫‪ 351‬חדלו‬ ‫‪ 469‬חזות‬ ‫‪ 474‬חזיון‬ ‫‪ 543‬חזק‬ ‫‪ 642‬חטא‬ ‫‪ַ 546, 618‬חָטּאת‬ ‫‪ 473‬חילה‬ ‫‪ 610‬חלב‬

‫‪ 488‬בשו‬ ‫‪ 488‬בשיר‬ ‫‪ 547‬בשר‬ ‫‪ 533, 574‬גאל‬ ‫‪ 359, 550‬גבעה‬ ‫‪ 17, 402‬גדול‬ ‫‪ 7, 343‬גדלתי‬ ‫‪ 555‬גוים‬ ‫‪ 402‬גורל‬ ‫‪ 426‬גזע‬ ‫‪ 547‬גיא‬ ‫‪ 410, 527, 642‬גיל‬ ‫‪ 527‬גילת‬ ‫‪ 527, 613‬גלה‬ ‫‪ 520‬גמא‬ ‫‪ 358‬גנות‬ ‫‪ 441, 609‬גר‬ ‫‪546‬‬ ‫‪495‬‬ ‫‪383‬‬ ‫‪391, 551‬‬ ‫‪551‬‬ ‫‪574‬‬ ‫‪495, 529‬‬

‫דברו‬ ‫דושׁ‬ ‫דלת‬ ‫דמה‬ ‫דמות‬ ‫דעה‬ ‫דרך‬

‫‪ 15, 355, 367, 425‬האדון‬ ‫‪ 6, 552‬הבל‬ ‫‪ִ 7‬ה ְג ַדְּלָתּ‬ ‫‪ 424‬הדף‬ ‫‪ 543‬ההם‬ ‫‪ 7, 372, 555, 566, 603‬הוא‬ ‫‪ 372‬הוה‬ ‫‪ 355‬הוי‬ ‫‪ 369, 483‬הזאת‬ ‫‪ 468, 483‬הזה‬ ‫‪ 621‬הזורה‬ ‫‪ 409, 543‬היא‬ ‫‪ 6, 376, 377, 389, 397, 422‬היה‬ ‫‪ 395‬היה ל‬ ‫‪ 352‬היטב‬ ‫‪ִ 9, 412‬הְכִבּיד‬ ‫‪ 471, 495, 498‬הלך‬ ‫‪ 518‬הלפשבו‬ ‫‪ 637‬המסים‬ ‫‪ 484‬המעטירה‬ ‫‪ 367, 539‬הנה‬ ‫‪ַ 642‬ה ַנַּﬠר‬

‫‪690‬‬

‫‪index of hebrew words‬‬ ‫‪ 562‬יצריח‬ ‫‪ 7, 374‬ירד‬ ‫‪ 527‬ירדן‬ ‫‪ 6‬ירהבו‬ ‫‪ 527‬ירק‬ ‫‪ 526‬ישׁב‬ ‫‪ 551‬ישׂב‬ ‫‪ 376‬יתר‬ ‫‪ 386‬כ‬ ‫‪ 424‬כאת‬ ‫‪ 490‬כבדו‬ ‫‪ָ 370‬כּבוֹד‬ ‫‪ 448, 482, 574, 606‬כי‬ ‫הֵלְך‬ ‫‪ִ 14‬כּי־ ֹ‬ ‫‪ 346, 377, 444, 470, 489, 530, 542, 547, 587‬כל‬ ‫‪ 544, 647‬כלי‬ ‫‪ 423‬כליון‬ ‫‪ 509‬כלמה‬ ‫‪ 421, 470‬כן‬ ‫‪ 429‬כנף‬ ‫‪ 401‬כסף‬ ‫‪ 520‬כערבה‬ ‫‪ 464‬כפה‬ ‫‪ 424‬כפר‬ ‫‪ 443, 611‬כרת‬ ‫‪ 554‬כשׁול‬ ‫‪ 599‬כתאמך‬ ‫‪ 599‬כתאמכמר‬ ‫‪ 599‬כתו‬ ‫‪ 599‬כתוא‬ ‫‪ 361‬כתת‬ ‫‪ 351, 366, 397‬ל‬ ‫‪ 7, 355, 409, 421, 554, 560, 586, 590, 642‬לא‬ ‫א ִה ְג ַדְּלָתּ‬ ‫‪ 410, 412‬ל ֹ‬ ‫‪ 524‬לאמים‬ ‫‪ 409‬לאשׁר‬ ‫‪ 546, 635, 641‬לב‬ ‫‪ 351‬לביכם‬ ‫‪ 2‬לבנה‬ ‫‪ 519‬לבקרים‬ ‫‪ 635‬להם‬ ‫‪ 590‬לויאסף‬ ‫‪ 368‬לחש‬ ‫‪ 473‬לילה‬ ‫‪ 471, 483, 542‬לך‬ ‫‪ 421‬לכן‬ ‫‪ 519‬לם‬

‫‪443‬‬ ‫‪424, 554‬‬ ‫‪7, 444‬‬ ‫‪482‬‬ ‫‪365‬‬ ‫‪355, 396‬‬ ‫‪636‬‬ ‫‪2, 378‬‬ ‫‪357, 366‬‬ ‫‪553‬‬ ‫‪387‬‬ ‫‪7, 423‬‬ ‫‪526‬‬ ‫‪374‬‬ ‫‪464, 465‬‬ ‫‪509‬‬ ‫‪423‬‬ ‫‪470‬‬ ‫‪521‬‬ ‫‪423‬‬ ‫‪405‬‬

‫חלה‬ ‫חלף‬ ‫חלשׁ‬ ‫חלתי‬ ‫חמד‬ ‫ֵחָמה‬ ‫חסד‬ ‫חפה‬ ‫חפר‬ ‫חקר‬ ‫חרה‬ ‫חרוץ‬ ‫חריה‬ ‫ָח ִריט‬ ‫חרס‬ ‫חרפה‬ ‫חרץ‬ ‫ִחְשִׁקי‬ ‫חשׁשׁ‬ ‫חתך‬ ‫חתת‬

‫‪ 647‬טהור‬ ‫‪ 370, 641‬טוב‬ ‫‪ 446‬טען‬ ‫‪ 575‬יאושר‬ ‫‪ 383‬יביטו‬ ‫‪ 548‬יבשׁ‬ ‫‪ 521, 609‬יגור‬ ‫‪ 471, 521‬יגיד‬ ‫‪ְ 630‬י ִגי ַע‬ ‫‪ 467, 613‬יד‬ ‫‪ 571‬ידו‬ ‫‪ 403, 452, 550, 553, 562, 586‬ידע‬ ‫‪ 367‬יהודה‬ ‫‪ 6, 15, 377, 630‬יהוה‬ ‫‪ 367‬יהוה צבאות‬ ‫‪ 341, 485‬יום‬ ‫‪ 645‬יונקיהם‬ ‫‪ 542‬יחוו‬ ‫‪ 542‬יחיו‬ ‫‪ 554‬יכשׁלו‬ ‫‪ 7, 14, 343, 545‬ילד‬ ‫‪ 482‬ים‬ ‫‪ 645‬ינקתם‬ ‫‪ 350, 397‬יסף‬ ‫‪ 7, 370‬יסר‬ ‫‪ 376‬יצח‬

‫‪691‬‬

‫‪index of hebrew words‬‬ ‫‪ 450‬מעמד‬ ‫‪ 420, 467‬מעשׂה‬ ‫‪ 537‬מצור‬ ‫‪ִ 472‬מְצֶפּה‬ ‫‪ 467‬מצרים‬ ‫‪ 382, 521‬מקום‬ ‫‪ 17‬מקטן‬ ‫‪ 382‬מקרב‬ ‫‪ 599‬מר‬ ‫‪ 341‬מראה‬ ‫‪ 353, 370‬מרה‬ ‫‪ְ 442‬מ ַרֵהב‬ ‫‪ 579‬מרחק‬ ‫‪ 7‬משא‬ ‫‪ 478‬משׁכן‬ ‫‪ִ 356‬מְשָׁפּט‬

‫‪ 367‬נא‬ ‫‪ 386‬נאץ‬ ‫‪ 580‬נבו‬ ‫‪ 548‬נבל‬ ‫‪ 469‬נגב‬ ‫‪ 9, 14‬נגה‬ ‫‪ 411, 592‬נגש‬ ‫‪ 371‬נגשים‬ ‫‪ 511‬נדד‬ ‫‪ 359‬נהר‬ ‫‪ 523‬נועז‬ ‫‪ 523‬נועץ‬ ‫‪ 469‬נוראה‬ ‫‪ 638‬נושע‬ ‫‪ 346‬נזרו‬ ‫‪ 355‬נח‬ ‫‪ 355, 545‬נחם‬ ‫‪ 448‬נחשׁ‬ ‫‪ 388‬נחשׁבו‬ ‫‪ 424‬נטה‬ ‫‪ 7, 361‬נטש‬ ‫‪ 484‬נכבדי‬ ‫‪ 7, 346, 644‬נכה‬ ‫‪ָ 362‬נְכ ִרי‬ ‫‪ 543‬נכתה‬ ‫‪ 563‬נסך‬ ‫‪ 470, 611‬נפש‬ ‫‪ 638‬נפשע‬ ‫‪ 472‬נצב‬ ‫‪ 439‬נצח‬ ‫‪ 350, 361, 362, 364, 399, 416, 560, 562‬נשא‬ ‫‪ 470‬נשף‬

‫‪ 587‬למעני‬ ‫‪ 518‬לפשת‬ ‫‪ 391‬לקח‬ ‫‪ 436‬לשׂום‬ ‫‪ 411‬לשׂרפה‬ ‫‪ 355, 424, 468, 525‬מ‬ ‫‪ 595‬מאזרי‬ ‫‪ 595‬מאירי‬ ‫‪ 411‬מאכלת‬ ‫‪ 559‬מאן‬ ‫‪ 370, 520, 521‬מאס‬ ‫‪ 559‬מאפע‬ ‫‪ 468‬מבט‬ ‫‪ 579‬מבלעדי‬ ‫‪ 469‬מדבר‬ ‫‪ 442‬מדהבה‬ ‫‪ְ 473‬מ ֻדָשׁת‬ ‫‪ 442‬מהר‬ ‫‪ 409‬מועף‬ ‫‪ 409‬מוצק‬ ‫‪ 521‬מוקדי‬ ‫‪ 406‬מורא‬ ‫‪ 511, 512‬מורי‬ ‫‪ 493, 642‬מות‬ ‫‪ 424‬מחה‬ ‫‪ 598‬מי־את‬ ‫‪ 599‬מיכמר‬ ‫‪ 599‬מכמר‬ ‫‪ 526‬מלוכה‬ ‫‪ 348‬מלונה‬ ‫‪ 367‬מלחמה‬ ‫‪ 6, 341, 485, 526‬מלך‬ ‫‪ 350, 351, 357, 395‬מן‬ ‫‪ 599‬מנהל‬ ‫‪ 350‬מנחה‬ ‫‪ 599‬מנחם‬ ‫‪ 529‬מסלול‬ ‫‪ 637‬מסם‬ ‫‪ 520‬מסס‬ ‫‪ 422‬מספר‬ ‫‪ 402‬מעדר‬ ‫‪ֵ 636‬מֶﬠה‬ ‫‪ 409‬מעוף‬ ‫‪ְ 449‬מעוֵֹפף‬ ‫‪ 484‬מעט‬ ‫‪ 351, 397‬מעל‬ ‫‪ 351, 369‬מעלל‬ ‫‪ 397‬עםמ‬

‫‪index of hebrew words‬‬ ‫‪ 6, 576‬עשׂה‬ ‫‪ 409, 519, 638‬עת‬ ‫‪ 568‬עתה‬ ‫‪ 519‬עתיק‬ ‫‪ 508‬פדה‬ ‫‪ַ 539‬פְכָת ָרא‬ ‫‪ 376‬פליטה‬ ‫‪ַ 470‬פָּלּצוּת‬ ‫‪ְ 362‬פִּלְשִׁתּי‬ ‫‪ 9, 415, 430‬פלשתים‬ ‫‪ 424, 435, 474‬פנה‬ ‫‪ 563‬פסל‬ ‫‪ְ 630‬פֻּﬠָלּה‬ ‫‪ 436, 541‬פקד‬ ‫‪ 366‬פרה‬ ‫‪ 371‬פרי‬ ‫‪ 529‬פריץ‬ ‫‪ 488, 520‬פרר‬ ‫‪ָ 495‬פּ ַרשׂ‬ ‫‪ 18, 344, 618‬פשׁע‬ ‫‪ֹ 373‬פּת‬ ‫‪ 424‬פתח‬ ‫‪ְ 539‬פַּתְכ ָרא‬ ‫‪ְ 376‬צָבא‬ ‫‪ 3, 348‬צבאות‬ ‫‪ 376, 484‬צבי‬ ‫‪ 634‬צדקה‬ ‫‪ 350‬צום‬ ‫‪ 6, 495, 537‬צור‬ ‫‪ 482‬צידון‬ ‫‪ 474, 492, 515, 624‬ציון‬ ‫‪ִ 439‬צ ִיּים‬ ‫‪ 469‬צירים‬ ‫‪ 424‬צלח‬ ‫‪ֶ 472‬צֶמד‬ ‫‪ 376‬צמח‬ ‫‪ָ 470‬צֹפה‬ ‫‪ִ 635‬צר‬ ‫‪ 617‬קבוציך‬ ‫‪ 614‬קבץ‬ ‫‪ 637‬קדח‬ ‫‪ 463‬קדם‬ ‫‪ 639‬קדשׁתיך‬ ‫‪ 501, 526‬קו‬ ‫‪ 379‬קוה‬ ‫‪ 546‬קול‬

‫‪692‬‬ ‫‪ 354‬סבא‬ ‫‪ 489‬סגר‬ ‫‪ 388, 552‬סוָּפה‬ ‫‪ 7, 482, 484‬סחר‬ ‫‪ 356, 370‬סיג‬ ‫‪ 529‬סלל‬ ‫‪ 350‬סלת‬ ‫‪ְ 552‬סָﬠ ָרה‬ ‫‪ 424‬ספה‬ ‫‪ 367, 424‬סר‬ ‫‪ 370‬סרה‬ ‫‪ 354, 356, 370‬סרר‬ ‫‪ 588‬עבד‬ ‫‪ 14, 424, 520‬עבר‬ ‫‪ֶ 396‬ﬠְב ָרה‬ ‫‪ 452‬עגלת שׁלשׁיה‬ ‫‪ 17, 382, 510, 638‬עד‬ ‫‪ 520‬עדים‬ ‫‪ 549‬עדרו‬ ‫‪ 579‬עוֹד‬ ‫‪ 371‬עול‬ ‫‪ָ 546‬ﬠוֹן‬ ‫‪ 376, 394‬עזב‬ ‫‪ 424‬עטה‬ ‫‪ 366‬עטלפים‬ ‫‪ 348‬עי‬ ‫‪ 464, 520, 607‬עיר‬ ‫‪ 464‬עיר ההרס‬ ‫‪ 7, 341, 377, 387, 424, 444, 546, 614‬על‬ ‫‪ 492‬על כן‬ ‫‪ 404‬עלה על‬ ‫‪ 469‬עלי‬ ‫‪ 445‬עליון‬ ‫‪ 368, 369, 371‬עלל‬ ‫‪ 398‬עלמה‬ ‫‪ 425, 450, 472‬עמד‬ ‫‪ 341‬עמוס‬ ‫‪ַ 437‬ﬠִמּיהוּד‬ ‫‪ 520‬עמים‬ ‫‪ 7‬עמך‬ ‫‪ָ 630‬ﬠָמל‬ ‫‪ 370, 372, 439‬ענה‬ ‫‪ 370‬עני‬ ‫‪ 361, 362‬ענן‬ ‫‪ 424‬ערב‬ ‫‪ 520‬ערבים‬ ‫‪ָ 467‬ﬠרוֹם‬ ‫‪ 551‬ערך‬

‫‪693‬‬

‫‪index of hebrew words‬‬ ‫‪ 396, 473, 483, 581‬שׁוב‬ ‫‪ 584‬שוחה‬ ‫‪ 552‬שׁוֹט‬ ‫‪ 423‬שׁוטף‬ ‫‪ 7, 444‬שולח‬ ‫‪ 562, 631, 642‬שׂושׂ‬ ‫‪ 362, 364‬שׁחח‬ ‫‪ 482, 584‬שחר‬ ‫‪ 521‬שׂיד‬ ‫‪ 369, 647‬שׂים‬ ‫‪ 443‬שׁכבת‬ ‫‪ 364‬שׂכה‬ ‫‪ְ 6‬שִׂכיּוֹת‬ ‫‪ 480‬שׁכמו‬ ‫‪ 382, 401, 488, 635‬שכר‬ ‫‪ 7, 424, 537‬שלח‬ ‫‪ְ 455‬שֻׁלחוֹת‬ ‫‪ 640‬שלם‬ ‫‪ 552, 613‬שׁם‬ ‫‪ 14, 410, 642‬שׂמח‬ ‫‪ 379, 392‬שׁמן‬ ‫‪ 560, 586, 643‬שׁמע‬ ‫‪ָ 642‬שׁ ָנה‬ ‫‪ 439, 526‬שׂעיר‬ ‫‪ 362, 364‬שׁפל‬ ‫‪ 443‬שׁקט‬ ‫‪ 401‬שׁקל‬ ‫‪ַ 454, 463‬שׂר‬ ‫‪ְ 347‬שׂרוף‬ ‫‪ 348‬שׂריד‬ ‫‪ 448‬שׂרף‬ ‫‪ 379‬שׂרק‬ ‫‪ 521‬תבושו‬ ‫‪ 366, 526‬תהו‬ ‫‪ 561, 627‬תהלה‬ ‫‪ 521‬תהרו‬ ‫‪ 349‬תורה‬ ‫‪ 521‬תחזו‬ ‫‪ַ 369‬תַּחת‬ ‫‪ 6, 549‬תיראי‬ ‫‪ 529‬תנים‬ ‫‪ 470‬תעה‬ ‫‪ 468‬תפארת‬ ‫‪ 411‬תפת‬

‫‪ 497, 548‬קום‬ ‫‪ 537‬קור‬ ‫‪ 546‬קורא‬ ‫‪ 497‬קיץ‬ ‫‪ 464‬קיר‬ ‫‪ 387‬קל‬ ‫‪ 642‬קלל‬ ‫‪ 520‬קמל‬ ‫‪ 430‬קנאת‬ ‫‪ 526‬קפד‬ ‫‪ 526‬קפוז‬ ‫‪ 362, 579‬קצה‬ ‫‪ 459‬קציר‬ ‫‪ 361‬קצץ‬ ‫‪ 472, 526, 548, 568, 570‬קרא‬ ‫‪ 381, 382, 639‬קרב‬ ‫‪ 537, 637‬קרה‬ ‫‪ 379‬קרן‬ ‫‪ 406‬קשׁה‬ ‫‪ 406‬קשׁר‬ ‫‪ 9, 383, 411, 412, 471, 472, 519, 521, 586‬ראה‬ ‫‪ 416‬ראשׁ‬ ‫‪ 9, 412, 595‬רבה‬ ‫‪ 482‬רבים‬ ‫‪ 6, 365, 483, 549‬רום‬ ‫‪ַ 636‬רֲחִמים‬ ‫‪ 518‬ריעה‬ ‫‪ 472‬רכב‬ ‫‪ 529‬רנה‬ ‫‪ 642‬רנן‬ ‫‪ 382, 529‬רע‬ ‫‪ 452, 549, 574‬רעה‬ ‫‪ 518‬רעיה‬ ‫‪ 546‬רצה‬ ‫‪ 7, 18, 371‬רשׁע‬ ‫‪ 394‬שׁאה‬ ‫‪ 383‬שׁאול‬ ‫‪ 376, 394, 396, 473, 489, 647‬שאר‬ ‫‪ 357‬שביה‬ ‫‪ 635‬שׁבר‬ ‫‪ 424‬שבת‬ ‫‪ 454‬שׁד‬ ‫‪ 469‬שדד‬ ‫‪ 521‬שׂדה‬

Index of Bible Books Genesis 1:14 2–3 4:21 4:23 5:24 6:1–4 6:4 8 11:8 14:6 14:18 18:2 19:9 22 22:13 23:11 24 24:22 24:43 24:63 24:64 27:29 31:16 31:42 34:3 37:21 37:25 38 38:16 39:10 43:11 43:12 43:23 43:29 45:9 48:6 48:10 49:11 49:18 50:20

510 442 552 347 507 442 434 550 616 2 445 552 592 550 552 342 374 374 398 552 552 524 418 522 398 629 552 374 417 618 2, 358 393 608 552 530 375 381 379 379 360, 419

Exodus 3:10 4:15 5:6–19

577 550 530

5:10 10:27 14:13 15:21 17:14 21:20 21:25 21:28 21:29 21:36 22:10–11 22:13–14 22:19 24:10 29:14 32:20 32:24 34:7 35:22 38:21

530 358 523 498 569 426 347 343 343 343 343 343 363 609 387 512 514 514 372, 374 606

Leviticus 2:21 5:2 6 7:14 11:16 13:47 13:59 14 14:42 17:15 27:33

451 387 376 387 439 358 358 376 568 387 565

Numbers 3:13 5:23 8:11 10:34 11:16 20:14 21:6 22:16 23:3 23:19 24

508 569 508 378 530 530 360 530 433 428 450

695

index of bible books 31:12 31:22 31:50 34:20 34:23

357 356 372, 374 437 437

Deuteronomy 1:38 3:3 4:9 9:21 9:24 12 12:15 14:15 18:14 20:1 22:10 25:5 25:11 27 27:17 28:23 28:59–61 32:12 32:14 32:39 33:3 34:7

475 348 550 361 369 531 646 439 362 360 646 646 646 492 507 529, 630 347 364 349 539 369 573

Joshua 17:14–17 23:11 24:2

360 396 356

Judges 3:24 4:10 16:4

393 554 379

1Kingdoms 7:2 7:3 7:4 7:50 11:11 18:7 21:12 22:17

346 346 364 373 615 498 498 358

28:23

358

2 Kingdoms 1:10 14:26 15:23 16:1 22:11 23:20

374 356 558 617 430 504

3 Kingdoms 9:28 10:11 18:22 18:28 20:25

437 437 364 451 507

4 Kingdoms 18:18 18:26 18:29 18:37 18–20 19:2 19:15 19:20 19:30 19:36 20:4 20:5–6 20:6 20:12 20:12–19 20:13 23:6 24:16

479 479 532 479 397 479 536 537 376 539 540 540 540 543 543 543 512 528

1 Chronicles 19:17 21:15 29:4

34 528 437, 568

2 Chronicles 2:16 8:18 9:10 20:20 29–32

422 437 437 397 397

696

index of bible books

Esdras A 9:1

477

Ezra 1:5–6

441

Esdras B 19:6

364

Nehemiah 11:23

519

Esther C:24

507

Job 1:5 22:6 24:22 38:5

393 467 387 525

Psalms 2:6 7:15 8:6 9:39 10:18 13:7 17(18):10 23:4 24 26(27):9 31:8 35:4 39:9 44(45):7 45:3 47:12 52:7 54(55):7 56:4 56:13 65:9 77 78:1 82 83:6–7 85:10b 94:11

577 483, 577 617 352, 355 352 624 430 426 460 646 550 358 358 426 507 378 624 430 554 542 554 460 2, 348 442 486 537 633

96 109(110):2 109:2 110 110:1–2 120:3 132:3 143:2

460 426 624 532, 534 520 554 378 369

Proverbs 1:10 1:31 3:16 3:21 7:12 8:22 16:2

358 387 580 570 486 483 620

Ecclesiastes 7:26

629

Song of Songs 9:5

577

Isaiah 1 1:1 1:2 1:2–3 1:3 1:4 1:5–6 1:6 1:7 1:8 1:9 1:10 1:10–15 1:10–18 1:12 1:13 1:14 1:15 1:15–16 1:16 1:19–20 1:20 1:21 1:22–23

29, 432 6, 432, 450 7, 18, 344, 345, 349, 518 344 6, 15, 343 343, 348, 440, 449, 489 348 2 354, 449 2, 343, 344, 399, 490 7, 349, 449, 453, 489 38, 348, 349, 360, 453 345 360 2, 351 2, 638 362, 380 6, 14, 350 377 355, 424 353, 360 353 31, 352, 356 6

697

index of bible books 1:23 1:24 1:24–27 1:25 1:26 1:29 1:30 1:31 1–5 1–6 1–12 1–23 1–39 2 2:1 2:2 2:3 2:3–4 2:4 2:5 2:6 2:8 2:9 2:10 2:10–11 2:11 2:12 2:12–13 2:12–16 2:13 2:16 2:17 2:18 2:19 2:20 2:21 2:22 3 3:1 3:1–3 3:3 3:5 3:5–6 3:6 3:8 3:9 3:9–10 3:9–15

352, 356, 471 352, 367 18 355, 424, 493, 514 355 358 2 365, 624 39, 340 29 340 340 347 29, 340, 367 38, 341, 359, 362 2, 14 360 360 361, 493 361 5, 356, 363 6, 366 350, 380 38, 365, 366 365, 366 363, 364, 365 365, 411, 616 616 493 6 6, 375 363, 365 7 358, 363, 365, 366 366 363, 366 5, 365 367, 485 355, 367, 369, 424, 425, 478 368 342, 367, 368 6, 461 369 375 353, 371 380 371 370

3:10 3:11 3:12 3:18 3:18–23 3:20 3:22 3:24 3:25 3:26 4 4:2 4:3 4:4 4:5 4:5–6 5 5:2 5:3 5:5 5:6 5:7 5:8 5:9 5:10 5:11 5:12 5:14 5:15 5:16 5:17 5:18 5:19 5:22 5:22–24 5:24 5:25 5:26 5:26–30 5:27 5:28 5:29 5:29b–30 5:30 6 6:1 6:2 6:3 6:5

6, 17 18 2, 371, 411, 489 372, 424 372 342, 368 2, 5 372, 374, 451 374, 375 373, 395 375, 485 376 376, 489 352, 376, 377 2, 6, 384 378 29, 348, 498 379, 381 16, 389 402, 424, 447, 478 38, 380 16, 38, 348, 352, 623 382, 384 347, 594 6 383, 384 388 484, 489 616 38 35, 38 6, 35, 388, 447 35 18, 383, 385 426 360, 380, 387, 395, 411 415, 448, 493 388, 579 387 385, 430 552 388 387 35, 383, 388 340, 399, 402, 414 440 448, 490 389, 390, 391, 450 390

698 Isaiah (cont.) 6:6 6:7 6:8 6:9 6:9–10 6:10 6:12 6:12b 6:13 6–9 7 7:1 7:2 7:3 7:4 7:9 7:9b 7:12 7:13 7:14 7:14–17 7:15 7:16 7:17 7:20 7:21 7:22 7:23–25 7:25 8 8:2 8:6 8:7 8:8 8:9 8:10 8:11 8:11–16 8:12 8:12–13 8:12–14 8:13 8:13–14 8:14 8:15 8:16 8:17

index of bible books

390, 448, 609 424 416 392, 393, 404 343, 389, 392, 393 20, 392, 404 376 394 2, 3, 358, 395 340 29, 340, 395, 402, 644 493 396 376, 398 396 31 397 440 395, 440 14, 25, 27, 39, 340, 343, 395, 404, 405, 632 399 401, 403 403 404, 424, 493 403 402 376 478 447 5, 340, 402, 404, 409, 461 16, 31, 440 416, 440 493 39 39, 579 558 6, 570 405 407, 408 522 407 405, 407, 440 407 2, 407, 431, 493 7, 17 17, 35, 360 431, 493

8:18 8:19 8:20 8:21 8:22 8:23 8–9 9 9:1 9:1 (2) 9:1 9:1–2(3) 9:2 9:2 9:3 9:3 9:3[4] 9:4 9:4 9:5 9:5 (6) 9:6 9:6–7 9:8 9:9 9:10 9:10–12 9:11 9:11–12 9:12 9:13 9:14 9:14 9:15 9:16 9:17 9:18 9:20 9:21 10:1–2 10:2 10:3 10:4 10:5 10:6 10:7 10:8 10:10 10:10–11

6, 377, 378 408, 461 360, 408 493, 539 409 7, 9, 409 405 5, 7, 9, 29, 340, 409 424 412 7, 9 14 7, 482 7 412, 416, 424, 447 7 570 493 7 347, 356 368 356, 523 480, 493 493 35 447 9 440, 448 493 5, 416, 417, 418, 430, 440 7 415, 519 17 415 448 415, 493, 521 396 440, 448, 602 16, 493 417 352, 429 491 2, 415, 445, 448, 493 396, 417 419, 521 420 419 356, 435, 449, 481 420

699

index of bible books 10:12 10:12–17 10:13 10:14 10:15 10:16 10:18 10:19 10:20 10:21 10:22 10:22–23 10:23 10:24–25 10:24–26 10:24–27 10:25 10:26 10:26–27 10:27 10:28 10:29 10:33 10–12 10–14 10:32 11 11:1 11:1–12:1 11:2 11:2–3 11:2–4 11:3 11:4 11:6 11:7 11:8 11:9 11:10 11:11 11:11–16 11:13 11:14 11:14–15 11:15 11:16 12 12:1 12:2

378, 493 421 424, 438 419, 420, 445 421 367, 421 422 376 376 376, 493 7, 449 423 423, 445 424 493 424 396 423, 424 424 447 14 424 35, 355, 367, 484 340 499 425 340, 449 429 426 426, 449, 493 427 430 428, 440 352, 429, 430, 449, 450 35, 643 35 430, 449 35, 440 426, 493 376, 543 430, 589 440 430, 438 493 465 376, 560, 589 432 432 443, 493

12:4 13 13:1 13:1–14 13:1–14:27 13:2 13:2–3 13:2–16 13:3 13:4 13:5 13:6 13:9 13:10 13:11 13:12 13:13 13:14–16 13:15 13:16 13:17 13:17–22 13:18 13:19 13:19–22 13:20 13:20–21 13:21 13:22 13–23 14 14:1 14:1–2 14:1–3 14:2 14:3 14:3–4 14:3–23 14:4 14:4–21 14:4–23 14:5 14:6 14:7 14:8 14:8–21 14:9 14:12 14:13

432, 484 432, 441 341, 439, 450 433 433 35, 432, 434, 435, 442, 471 443 433 446 436 436, 445 2, 435, 449 396, 442, 445 445 438, 445, 446 35 396, 438 437 443 2 440 433 442 440, 484 439 443, 449, 523 440 443, 449 447 340 25, 340, 451, 644 440, 443, 449 440 433 441 442, 449 441 442 411, 444, 449, 493 399 433 35, 443, 447, 448 448 443, 449 6, 445, 493 444 35 7, 473 444

700 Isaiah (cont.) 14:15 14:16 14:17 14:20 14:22 14:23 14:24–25 14:24–27 14:26 14:28–32 14:30 14:31 14:32 14:36–37 15 15:1 15:2 15:2–3 15:3 15:3–6 15:4 15:6 15:7 15:19 15–16 16 16:1 16:2 16:4 16:6 16:7 16:8 16:14 17 17:1 17:3 17:5 17:6 17:10 17:11 17:13 17–18 18:1 18:1–2 18:2 18:3 18:4 18:6

index of bible books

7, 444, 446 443, 493 2, 447 345, 447, 523 449, 453 543 447 433 35, 445, 493 433 35, 453, 493 390, 452, 481 449, 598 442 25, 432, 454 341 6, 454, 493, 602 454 35 452 6, 450 347, 489, 594 35 504 433, 450 578 7 454 471 455 541 379 456 432 341, 450 457, 646 346, 482 558 31 482 35, 475, 552, 600 433 459, 460 459 460 36 482 587

18:7 19 19:1 19:2 19:3 19:4 19:5 19:6 19:11 19:11–12 19:13 19:14 19:15 19:17 19:21 19:22 19:25 19–20 20 20:2 23:2–3 20:4 20:5 20:6 20:28–30 21:1 21:1–10 21:2 21:6 21:7 21:11 21:11–12 21:13–21 21:15 22 22:1–14 22:5 22:5–10 22:7 22:8 22:8–9 22:10 22:11 22:13 22:13–14 22:14 22:17 22:18 22:19

523, 543 29, 440, 460 382 36, 399 36, 399, 461 17, 367, 440 489 36, 489 356, 416 463 399, 416, 440, 489 382, 440 356 399 440 440 431, 560, 589 433 340 543 482 440, 467, 487 357, 468 36 554 428, 473, 552 433 6, 470, 518 483 472 468 433 433 474 433 399 17, 519 476 476 477 487 485 356 36 477 487 479 484 479

701

index of bible books 22:21 22:22 22:23 22:24 22:25 23 23:1 23:2 23:2–3 23:3 23:4 23:4–5 23:4–7 23:6 23:6–7 23:7 23:8 23:9 23:10–13 23:12 23:13 23:14 23:15 23:16 23:17 23:18 23:19 23–27 24:1 24:2 24:5 24:6 24:7 24:7–10 24:8 24:9 24:11 24:12 24:14 24:16 24:17–18 24:19–22 24:20 24:22 24:23 24–25 24–27 25 25:1

413, 481 639 31, 481 17, 484, 519 31 7, 9, 10, 433, 481, 483 485, 487 468 484 7 17, 483 483 18 7, 10, 36, 468, 484 341 17, 356 7, 36, 484, 486 484 18 8 7 481 36, 486 491 440 519 17 499 6, 488, 489 488 360, 521 17, 489 17 489 17, 489 36, 383 488 489 376, 587 360, 518 522 490 348 505 2, 17 340 500 495 17

25:2 25:4 25:5 25:6–7 25:7 25:10 25:11 26 26:2–3 26:4 26:5 26:11 26:12 26:13 26:13–15 26:14 26:15 26:16 26:17 26:18 26:19 26:20 26:21 26–35 27 27:1 27:2 27:4 27:5 27:8 27:12 28:1 28:2 28:4 28:5 28:7 28:11–12 28:16 28:21 28:22 28:24–29 28:27 28:28 28–31 29 29:4 29:6 29:6–8 29:8

2 36 17, 527 493 17 570 528 495 495 8, 17 36 2 17 17 442 514 484 368 6 36 36 570 570 340 348 36 517 5 36 541 5, 415 599 600 570 376 383 502 31 6, 377 423 557 36 439 500 504 36 491, 552 505 497

702 Isaiah (cont.) 29:9 29:9–15 29:10 29:11 29:11–12 29:13 29:16 29:17 29:20 29:21 29:22 30:1–5 30:3 30:6 30:6–7 30:8 30:9 30:14 30:15 30:18 30:21 30:22 30:25 30:26 30:27 30:30 30:31 30:33 30–33 31:1 31:2 31:4 31:7 31:8 31:9 31:9–32:1 32:2 32:6 32:9–10 32:13 32:14 32:17–18 32:19 33:1 33:5 33:6 33:7 33:7–8

index of bible books

383, 599 505 29 36 506 349, 475, 621 576, 577 507, 517 36 36 3 509 411 389 509 8 353, 358 570 358 558 36 563 616 2 396 396, 600 518 570 518 518 36 518 570 423, 518 518 515 527 521 516 36 36 518 5, 36, 433 17, 18, 36 352 17, 360 478 519

33:7–8 33:9 33:10–11 33:11 33:12 33:13–19 33:14 33:14–16 33:16 33:17–19 33:17–19 33:18 33:19 33:20 33:22 34 34:1 34:2 34:3 34:4 34:10 34:11 34:13 34:14 34:16 34:17 35 35:1–2 35:1–7 35:2 35:5 35:8 36 36:2 36:3 36:7 36:11 36:19 36:20 36:21 36:22 36–39 37:2 37:4 37:8 37:12 37:16 37:18 37:19

18 640 520 357 570 521 644 521 31 519 18 3, 541 519 439, 525 39 527 36 396 446 36 523 526 439 36, 439, 440 519 523 29 527 527, 529 640 36 528 533 36, 440 479 532 479 440 440 570 479 340, 530 440, 479 558 36 440, 533 537 6, 377, 445 357

703

index of bible books 37:20 37:21 37:27 37:28–29 37:30 37:31 37:36 37:38 38:1 38:3–5 38:5 38:9 38:12 38:13 38:13–16 38:14 38:15 39 39:6 39:7 40 40:1 40:1–17 40:2 40:3 40:3–5 40:5 40:6 40:7 40:8 40:9 40:10 40:11 40:13–14 40:13–14 40:14 40:15 40:16 40:17 40:20 40:21 40:24 40:24–26 40:24–26 40:26 40:27 40:28 40–55 40–66

17, 449, 537 558 528 570 371 376 36 408 543 18 558 39 489 17 18 455, 489, 499, 522 5 543, 545 36 543 448, 545, 576 549 545 547, 618 548 547 353 549 5 548 6, 469 630 602 519 18 36, 553 17 20 17, 571 559, 570 356 426 519 18 36, 552, 558, 567, 578 352 554, 579 340 25, 347, 644

41 41:1 41:1–7 41:2–7 41:4 41:5 41:9 41:11 41:16 41:17 41:19 41:20 41:21 41:25 41:26 41:27 42:1 42:2 42:3–4 42:4 42:5 42:6 42:7 42:8 42:9 42:10 42:11 42:12 42:13 42:14 42:17 42:18–19 42:21 42:24 42:25 43 43:1 43:2 43:4 43:6 43:9 43:10 43:11 43:12 43:13 43:14 43:15 43:17 43:19

578 489, 524, 569 556 554 555, 556, 559, 579 579, 601 579 36 36, 552 383, 489, 558 36 552 558 341 356 356 431, 589 350 20 360 558 558 563 558, 568 356, 376 579 36 561 2, 558 638 346 563 558 358, 360, 554 396, 514 570 558 2 524, 558 579 356, 416, 524 31, 555, 558, 588 579 558 356, 416 558 552, 558 36 376

704 Isaiah (cont.) 43:20 43:21 43:25 43–47 44 44:1 44:2 44:3 44:4 44:5 44:6 44:7 44:8 44:9 44:9–20 44:10 44:12 44:15 44:19 44:21 44:22 44:26 44:28 45 45:1 45:3 45:4 45:5 45:6 45:7 45:8 45:11 45:14 45:18 45:19 45:21 45:22 45:23 46:1 46:3 46:4 46:9 46:11 46:13 46–47 47:2 47:3 47:5

index of bible books

439 561 555, 569 579 533, 570, 578 588 558, 588 383 376, 566, 567 570 8, 579 571 356 36 571 36, 567 602 36 36 588 625 588 598 578 558 558 588 558, 579 558, 579 558 376, 555 558 579, 630 552, 555, 579 555 356, 579 555 592 36, 563 582 350, 555, 638 555, 579 38, 571 38 448 602 17, 36 7

47:8 47:10 47:14 47–52 48:5 48:6 48:6–18 48:8 48:12 48:13 48:15 48:17 48:20 48:20–49:7 49 49:1 49:3 49:3–5 49:4 49:5 49:5–6 49:6 49:7 49:8 49:16–18 49:19 49:25 49:26 50 50:1 50:2 50:5 50:6 50:11 51:4 51:6 51:7 51:9 51:11 51:12 51:13 51:17 51:22 52:6 52:10 52:12 52:15–53:3 52–53 53

555 37, 555, 579 36 533 563 36 586 356, 518 8, 555 598 571, 582 555, 578 579 588 340 6, 377 431, 560, 588 560, 589 630 431, 588 430, 589 579, 588, 591 31, 588 590 20 36 36 2 578 586 383 353, 639 554 361 360 36 360 356 341 555 2, 598 473 558 555 579 14, 558 20 602 29, 340, 347, 395

705

index of bible books 53:1 53:2 53:4 53:5 53:6–7 53:11 53:11–12 54 54:1 54:4 54:17 55:1 55:2 55:3 55:5 55:7 55:10 55:13 56 56:1 56:1–2 56:2 56:3 56:3–7 56:4 56:5 56:6 56:7 56:8 56:10 56:12 56–66 57:3 57:9 57:11 57:14 57:16 57:21 58:1 58:2 58:2–6 58:5 58:6 58:6–9 58:7 58:8 58:11–12 58:14 59

31, 602 365 605 347 20 20 20 533, 578 570 606 352 2, 36 630 31 36 489 36 647 555 352, 602, 614 613 614 555 613 36, 614 614 613 591, 626 529 36 5 340 362 6, 469 341, 598 529 36 558 618 352 349 591 36 20 36 376 5 2, 353 533

59:2 59:3 59:4 59:9 59:9–14 59:10 59:11 59:13 59:14 59:15 59:18 60 60:7 60:12 60:15 60:20 60:21 61 61:2 61:2–3 61:3 61:4 61:5 61:7 61:8 61:10 61:10–11 61:11 62 62:1 62:3 62:5 62:6 62:7 62:9 62:11 63 63:1 63:3 63:7 63:8 63:10 63:16 63:17 63:19 64 64:4 64:5 64:10

380, 618 541, 639 352 352, 623 623 36 352 541, 570 352 623 528 529, 628 591 36 628 36 629 29, 619, 648 36, 591 629 628 628, 631 36, 628 628 36 376, 628 631 376, 627 631 632 501 398, 628 440, 632, 633 440 440 579, 630 533 352, 600 559 561 518 353 17, 356 638 356, 637 637 603 36 347

706

index of bible books

Isaiah (cont.) 65:2 65:4 65:7 65:11 65:12 65:13–15 65:16 65:18 65:24 65–66 66 66:1 66:1–2 66:2 66:3 66:4 66:5 66:6 66:8 66:9 66:10 66:15 66:16 66:18–19

354, 495 36, 341 630 36 36, 358 28 492 440 36 638 646 20 643 643 349 358, 368 36 528 577 36 36 552 36 20

Jeremiah 2:21 6:10 6:23 7:3–6 7:11 7:32 8:7 13:24 15:6 23:5 25:29 27:39 27:42 32:17 32:25 33:6 37:16 38:12 42:4 48 52:21

379 358 361 349 626 547 346 552 528 376 375 439 361 554 469 554 554 378 477 450 525

Lamentations 4:7

376

Ezekiel 13 16:7 16:11 17:3–4 20:38 22:32 28 28:12 31:4 33:27 40:3 40:24 43:13–16

345 467 373 520 556 428 442 501 343 554 525 554 504

Daniel 3:45 3:46 4:17 7:10 7:11 7:13–14 11:31

364 358 376 389 554 520 522

Hosea 1:10 2:20 5:10 7:14 10:7 10:8

423 2 507 451 552 500

Joel 1:8 2:13 2:16 3:5

398 349 2 378

Amos 5:5 5:21–24 5:26

622 349 539

Obadiah 16 17

622 378

707

index of bible books Jonah 4:6

529

Micah 1:6 1:8 3:12 4:1 4:3 4:13 4:14 5:6 5:7 6:2 6:6–8 7:6 7:11

2, 348 439 348 2, 359 360, 361 361 426 361 361 352 349 369 2

Nahum 3:19

2

Habakkuk 1:8 2:14 2:18 3:2

430 428 357 390

Zephaniah 1:5 2:1

539 2

Haggai 2:3

622

Zechariah 1:8 7:5–10 9:5 9:9 11:1 14:5

379 349 357 634 520 547

Malachi 3:1 3:19

367 380

Tobit 14:2 14:5

628 510

Judith 2:9 9:5 15:10

357 558 523

Wisdom 2:12 5:5 5:6 18:24

370 443 376 374

Sirach 12:18 13:7 14:25 18:2 18:6 21:9 30:34 41:8 44:9 50:11 50:14

537 537 554 364 618 358 528 345 622 500 500

Baruch 3:26 3:32 5:7

434 523 547

Psalms of Solomon 8:17 11:4 15:13 17:30

547 547 523 356

Epistle of Jeremiah 1 543 Odes 2:12 14:26

364 364

The Song of Three Youths 11 556 Bel and the Dragon 3 543 23 543 28 543

708

index of bible books

1Maccabees 4:6 5:19 5:23 5:42 5:48 9:25 9:70 9:72 10:38 11:45 11:49 12:14 15:27

358 568 410 530 358 556 357 357 369 358 358 358 358

2Maccabees 4:46 5:15 7:24 7:28 7:37 8:20 9:5 9:7–8 9:9 9:10 9:12 9:28 10:2

507 550 507 576 537, 550 543 442 444 444 445 445 446 500

1Esdras 4:53 6:5 6:16 8:13

543 357 543 543

3Maccabees 1:16 6:6 6:29

507 543 556

2Esdras 4:9 9:6 9:9

543 529 34

4Maccabees 2:18 4:1

507 550

5:24 11:27 Matthew 1 1:22–23 1:23 2:10 2:11 3:3 3:17 4:5 4:6 4:15 4:15–16 4:16 4:25 5:3 5:4 5:5 5:11 5:14 5:27 5:34–35 5:39 5:40 6:6 6:7 6:9 6:16 6:19 7:2 7:16 7:25 8:11 8:17 8:28 9:4 9:13 9:14 10:1 10:5–6 10:15 11:5 11:21 11:22 11:25 11:29

537 568

341 25 398, 404 543 626 546 560, 632 585, 599 436 409 409 619 458 617, 628 629 447 596 360 372 643 594 467 498 351 508, 636, 638 618 597 371 380 356 565 604 639 532 349 618 447 589 348 497, 508, 525, 529, 561, 563, 628 481 525 507 502

709

index of bible books 12:7 12:14 12:18 12:18–21 12:29 12:43 13:14–15 13:16 13:33 14:6 14:25 15:8 15:8–9 16:12 16:18 16:19 17:5 20:28 21:5 21:13 21:42 22:9 22:41 23:13 23:23 24:7 24:14 24:28 24:29 24:31 24:35 25:35 25:41 26:39 26:67 26:75 27:12 27:25 27:38 27:39 27:43 27:46 27:52 27:62 27:64 28:13 28:18–20

349 536 556 560 403, 605 526 389, 392 603 582 439 567 506 506 608 465 480 460 605 634 614, 626 502 610 579 522 352 461 377 554 436, 524 500 548 619 521 599 594 475 604 621 606 537 531, 533 532 497 372 372 510 520

Mark 1:3 1:16 1:18 2:7 4:12 4:30 5:3 5:21 6:22 6:26 7:6 9:12 9:41 9:48 10:22 10:34 10:45 11:17 12:32 12:40 13:8 13:24 13:25 13:31 14:24 14:61 14:63 15:27 15:29

546 462 462 569 389, 392 551 639 614 439 344 506 603 568 648 458 594 605 614 536, 579 418 461 436 524 596 605 604 534 606 537

Luke 1:23 1:31 1:32 1:35 1:47 1:54 1:57 1:59 1:78 1:79 2:6 2:12 2:21 2:22 2:25 2:25–38 2:30

546 398 445 376 631 556 546 375 625 561, 622 546 540 546 546 545, 591 601 547

710 Luke (cont.) 2:32 3:4 3:5–6 3:22 4 4:10 4:18 4:18–19 4:19 4:25 5:4 5:21 6:20 6:21 6:25 6:35 6:37–38 6:44 7:22 7:29 8:47 10:12 10:15 10:16 10:18 10:20 10:21 11:22 12:32 13:7 13:17 13:21 13:29 13:34 13:35 15:5 16 16:3 17:18 17:37 19:42–44 19:43 19:46 20:17 20:20 20:21 21:10

index of bible books

561, 582, 590, 591 546 547 560, 574, 632 340 436 357, 517, 619 619, 628 629 536 616 569, 611 628 629, 642 641 445 352 380 497, 508, 525, 529, 563, 628 578 535 348 444 518 444 376 507 403, 606 557 532 578 582 565, 591, 624 515 377 593 384 478 614 554 622 505 614 502 447 536 461

21:11 21:25 21:26 21:33 21:35 22:37 22:59 22:62 23:29 23:34 23:35 24:21 24:25 24:35 25:53 John 1:11 1:23 1:29 3:14 3:23 4:14 4:21 4:22 4:23–24 5:28 5:44 6:45 7:37 7:38 8:12 8:28 8:41 8:58 9:31 12:15 12:36–41 12:38 12:40 12:41 13:19 15:26 16:21 16:22 17:15 18:20 20:22–23

464 490 524 548 490 605, 606 536 475 606 606 560 557, 567, 574 603 535 535

622 546 604 602 458 620 643 360 351 497 537 609 591, 610 568 625 566 636 567 351 528, 549 602 603 389, 392 389 566, 582 624 497 646 429 579 624

711

index of bible books Acts 1:8 2:2–4 2:17 2:24 2:39 3:13 4:17 4:24 4:25 4:27 4:29 7:4 7:8 7:26 7:30 7:35 7:39 7:49–50 7:51 8:23 8:27 8:32 10:34 10:35 10:36 10:38 10:43 13:17 13:22 13:34 13:47 14:1 15:18 17:24–25 17:25 17:27 17:29 18:9 19:27 19:35 20:28 20:32 21:32 26:16 26:18 28:21–22 28:25–28 28:26–27

28:28 517, 590 624 360 577 617 602 646 536 532 536, 628 508 445 590 350, 532 350 350 437 643 635 619 544, 613, 614 604 536 614 601 620, 628 524 343 575 611 590 615 579 561 617 611 571 556, 565 551 530 445 508 616 350 561, 563 458 30 392

Romans 1:17 1:20 2:5–6 2:15 2:24 3:15–18 3:17 3:21 4:17 4:25 5:1 5:15 5:19 6:21 8:27 8:33 9 9:16 9:20 9:22 9:27–28 9:28 9:29 9:31 9:32–33 9:33 10:11 10:15 10:16 10:20 10:21 11:5 11:7–8 11:8 11:11 11:23 11:26 11:27 11:34 12:3 13:14 14:11 15:12 15:16 15:21 16:20

547

596, 597 553 646 596 600 622 621 596, 597 587 604 518 605 605 358 393, 475 595 423 591 507, 576 610 423 504 348 595 406 502, 503 502 601 603 639 639 356 26 506 29, 502 589 624 500, 624 550 421 351 580, 592 429 647 602 357

712

index of bible books

1Corinthians 1:19 1:20 2:9 2:16 3:10 4:12 7:18 9:25 10:21 10:29 11:4 11:13 12:28 14:6 14:21 14:25 15:3 15:32 15:53–56 15:54 15:58

507 463, 522, 574 602, 637, 641 550 368 638 385 501 640 532 372 352 445 510 502 578 604, 606 476, 477 494 26, 493, 494 643

2Corinthians 1:11 5:17 6:2 6:17 6:18 7:6 9:10

423 567 590 602 565 591 612

Galatians 1:15 3:24 4:6 4:8 4:26 4:27

589 344 344 536 591 606

Ephesians 1:6 1:19 2:8 2:14 2:17 2:20 4:14 4:25

569 553 596 622 601, 618 502, 503, 620 618 382

4:30 6:10 6:14–17 6:15 6:17

635 553 624 601 589

Philippians 2:7 2:10 2:16 3 4:18

589, 590, 603 580 589, 643 399 614

Colossians 2:3 2:9 2:22 4:18

575 427 506 475

1 Thessalonians 2:4 4:16 5:8 5:14

578 625 624 617

2 Thessalonians 1:4 1:8 1:9 1:9–10 1:10 1:12 2:3 3:2

638 644, 646 363, 366 363 363, 365 644 615 492

1 Timothy 2:8–10 3:15 4:1 4:7 6:1

372 465 464 354 600

2 Timothy 2:19 4:8

496, 502, 503 501

Titus 1:14 3:5

354 351

713

index of bible books Hebrews 1:1 1:11 1:12 1:14 2:1 2:13 2:16 3:4 3:11 4:3 4:5 4:12 5:9 9:28 10:4 10:22 10:27 10:37 12:1 12:12 12:27 13:20

596 595 524 582 570 407, 431 556 553 633 633 633 589 578 606 349 540 496 498 378 528 648 611, 631, 636

James 1:10 1:11 1:12 1:23–25 2:23 3:9 3:18 4:4 5:2 5:4

548 548 501 368 556 636 518 615 597 382

1Peter 1:18 1:19 1:24 1:25 2:4 2:6 2:7–8 2:9 2:12 2:22 2:24 2:25

600 529 548 548 502, 503 356, 502, 503 406 568 418 605 604, 605, 606 604

3:13 3:15 3:21 4:14 5:4 5:8

595 406 377 426 501 501

2 Peter 1:19 2:2 2:8 3:13

444 600 648 641, 648

1 John 1:1 3:5

567 604, 605

Jude 7 13 18

348 618 368

Revelation 1:4 1:5 1:6 1:11 1:12–18 1:16 1:17 1:19 2:10 2:12 2:17 3:7 3:9 3:11 3:14 3:18 3:20 4:4 4:7–10 4:8 5:1 5:1–5 5:6 5:9 5:10 6:5

555 546, 611 630 510 520 589 569, 571, 587 586 501 589 632, 641 480 565, 593, 627 501 641 610 570 491 547 389, 390 506 480 604 604 628, 630 550

714 Revelation (cont.) 6:12 6:13 6:15 7:2 7:4 7:16–17 7:17 8:5 8:13 9:20 11:3 11:7–8 11:8 11:19 12 12:2 12:3 12:5 12:12 12:14 13:1 13:6 14:1 14:3 14:4 14:5 14:8 14:10 14:11 14:13 14:18 14:19 15:4 16 16:1 16:6 16:9 16:12 16:17

index of bible books

594 524 363, 366, 491 559 590 591 494 505 490, 498 362, 366 534 348 348 505 645 497, 645 498 645 574, 592 554 498 571 378 562 398 605 473 599 525 442 380 634, 635 360 645 645 593 600 559, 575, 582, 597 645

17:2 17:4 17:6 17:18 18:2 18:3 18:4 18:6 18:7 18:8 18:18 18:22 18:23 19:3 19:8 19:12 19:13 19:15 19:20 20:3 20:12 20:14 21:1 21:2 21:4 21:5 21:6 21:11 21:12 21:19 21:23 21:24 21:25–26 21:27 22:5 22:7 22:11 22:12 22:17

486 352 525 491 473, 526 484, 486 588, 602 546 583 584, 585 525 488 484, 584 525 631 632 634 589, 634 513 491 376 494 641, 648 599, 631 494, 529, 567, 597, 642 567 610 619, 625, 627 632 609 491, 625, 627 625, 626 626 376, 529, 600 627 549 613 549 610

Index of Primary Texts 1Clement 3:3 8:4 10:1 23:5 25:3 34:6 39:5 59:3 1Enoch 10:18–19

369 351, 352 556 440 554 390 394 425, 436

Ambrose De fide 3.5.40

492

Aphrahat Dem. 21.6 5.9

487 486

Apocalypse of Abraham 9:7 556 493

2Baruch 15:8

501

2Clement 16:3

524

3Enoch 42:5 48C:12

495 501

Acts of Pilate 16

524

Aeschylus Persians 408–409

442

Against Celsus 6.43

25

Agatharchides De mari Erythraeo 8

368

Alexander 60.2

564

Alexandra 1141 1175

398 398

Apostolic Constitutions 3.6 393 5 360 2.40 528 3.1.7 476 5.20 429 8.1 502 Aristophanes Frogs 691 Lysistrata 25–27 48 Wasps 213 415 Aristotle Physics 247b8

546 500 374 498 450

628

Asssumption of Moses 10:4 547 Athanasius Defense before Constantius 34 498 Festal Letters 2.3 482 2.7 477 7.2 477 7.3 542 10.3 542

716

index of primary texts

On the Incarnation 34.2 604 36.4 604 Orations against the Arians 2.4 542 Orations against the Arians 2 15.16 494 Athenagoras Legatio pro Christianis 9 556 Barnabas 2:5 4:11 5:2 6:7 9:1 9:3 11:4–5

349 386 604 370 27, 521 344, 349, 547 522

Basil Letter 44.2 46.1

474 474

Cassian Collat. 2.13.12

492

Christ’s Descent into Hell 2:1 410 Chrysostom Exhortation to Theodore after His Fall 1.3 475 1.12 490 Homiliae in Acta apostolorum 2 460 Homiliae in epistulam ad Hebraeos 28.3 378 Homiliae in epistulum ad Romanos 18 542 Homiliae in Matthaeum 18 467 56.5 460 Homily 2 423 8 372

12 14 16 17 20 40 72.5 89 Claudius Aelianus Nature of Animals 17.9 Clement of Alexandria Christ the Educator 1.9 2.1 2.11 2.13 3.9 3.11 Exhortation 1 8 10 Miscellanies 2.15 4.26 5.6 5.8 5.14 6.1 Cratylus 404d Cyprian Epistle 27.2 54.3 54.13 63.1 Letter 63.1 The Dress of Virgins 6 13 The Lapsed 7

475 393 423, 475 372 421 477 477 372

440

343 477 467 372, 373 377 372 360 420, 421, 436 343, 521 516 343 426 343 421, 532 518

417

371 364 506 362 362 548 372 362

717

index of primary texts 14 371 33 506 The Lord’s Prayer 28 423 To Fortunatus: Exhortation to Matyrdom 3 362 To Quirinius: Testimonies against the Jews 1.3 392 1.21 429 1.21–22 367 1.22 28 2.3 423 2.4 496 2.6 547 2.7 529 2.26 520 2.29 522 3.58 548 3.60 476 3.115 371 4 506 Cyril of Alexandria Commentary on Isaiah 22.10–14 481 Cyril of Jerusalem Catech. Illum. 14.14 Lecture 21.7 Demosthenes Against Aristocrates 148

510 493

356

Eusebius Commentary on Isaiah 1.4 545 1.7 344, 351 1.16 351 1.17 351 1.18 353 1.21 355 1.22 357 1.32 357 1.64 465 1.70 25 1.76 465 1.96 508 2.4 520 2.7 444 2.23 465 2.42 604 2.43 607 Demonstration of the Gospel 2.1.24 589 2.2.14 589 2.3 457, 473 6.13 29 6.20 461 8.5 461 9.2 461 Ecclesiastical History 1.3 490 2.23.13 370 Preparation for the Gospel 7.16 444 Geminus Elementa astronmiae 1.28

444

Didache 5:2

355

Greek Apocalypse of Ezra 6:17 501

Divine Institutes 4.13

429

Eudoxus Ars astronomica 5.2

444

Euripides Rhesus 445

618

Gregory of Nazianzus On The Holy Spirit: Theological Oration 5[31].3 469 Oratio in laudem Basilii 42.8 495 Oration [16].11 469 [16].16 471 2.82 487

718 Oration (cont.) 18 21.24 30.2 42.11

index of primary texts

540 538 483 500

Gregory Thaumaturgus Address of Gratitude to Origen 15 480 Gregory the Great Pastor 3.28 Hermas Similitudes V.ii V.iv.1 V.v.5 Vision 1:3–4

483

505 538 538 546

Herodotus Histories 1.22.4 1.152.1 2.107.2 5.112.2 6.131.1

543 371 523 361 509

Hippocrates Aphorisms 3.25

500

Hippolytus Commentarium in Danielem 2.40 430 De antichristo 16 421 44 522 51 430 52 483 58–59 459 On Isaiah 2.19 506 Refutation of All Heresies 5.10 501

Homer Odyssey 12.39

439

Ignatius Magn. 9 10

528 556

Irenaeus Against Heresies 1.19.1 1.24.5 3.19.3 3.20 3.20.4 3.21 4.2.1 4.2.6 4.9.2 4.20.8 4.22.1 4.23.2 4.29.1 4.33.1 4.33.11 4.33.13 4.34.4 4.41.2 5.12.1 5.34.2 5.34.3 5.35.1

344 501 397 528 523 397 344 355 494 389 377 28 392 429 389, 529 365 360 344 494 394, 512 515 436

Jerome Adversus Jovinianum libri II 1.5 542 Adversus Pelagianos dialogi III 2.24 491 Commentary on Daniel 2.5 470 3.11.146 466 Epistulae 48.13 490 108.10 344 122.1 477 147.3 477 Homilies on the Psalms 11 460

719

index of primary texts Letter 108.8 113.1 128.4 130.9

505 473 487 486

Joseph and Aseneth 10:12 15:6

515 613

Josephus Jewish Antiquities 2.32 7.195 10.8 10.9 10.10 17 18.14 20.34 13.19 130 Jewish War 2.652 4.503 4.582 5.11 6.114 7.25 2.163 2.182 3.375 4.289 154 265 Jubilees 32:2 Justin Dialogue with Trypho 12 17 17.1 24 27 43 48 50

484 394 532 532 533 561 383 484 622 561 441 441 477 441 441 441 383 394 383 367 441 441

50.3 66 67 67–71 69 70 77f. 82 83 84 95.3 110 123 125 133 135 136 137 137.1 140 17 64 First Apology 32 39 43 47 48 53

545 399 399 399 527, 529 521 399 355 532, 534 399 604 380 467 467 370, 371, 385 361 370, 371 371 604 348 27 423 426 360 29 347 529 348

Lactantius Divine Institutes 4.11 344 4.13 465 4.15 529 Epitome of the Divine Institutes 44 465

394 Later Apocalypse of John 1 547 392, 393, 529 370, 371, 385 604 360, 369, 495 355 399 399 545, 547

Life of Adam and Eve (Vita) 10 548 Martyrdom and Ascension of Isaiah 3:10 349 4:22 341

720

index of primary texts

Methodius Discourse 10.5 542 Oration Concerning Simeon and Anna 6 492 Simeon and Anna 1 389 Mishnah Avot 3:5 Novatian Trinity 9 12 30

501

429, 529 529 536

Origen Against Celsus 2.8 393 5.33 360 7.7 467 8.46 542 Commentarii in evangelium Joannis 2.1 359 2.20 496 2.25 547 5.4 480, 506 Commentarii in Romanos 8.9.4 444 Commentarium in evangelium Matthaei 10.24 505 11.3 548 11.11 505 11.18 529 11.19 548 12.35 494 13.30 371, 546 14.17 28 14.19 368 First Principles 1.3.4 390 2.3.2 494 2.3.6 374 2.10 422 2.10.6 377 4.1.26 559 4.1.32 422

Homiliae in Lucam 13.7 29 In Jesu Nave homiliae xxvi 1.6 444 Philo De opificio mundi 147 45 De praemiis et poenis 46 De specialibus legibus 1 1.271 1.61 51 Plato Laws 683a 818e 921d Parmenides 147d Republic X.615 A Timaeus 47c

484 368 368 609 351 368 609

500 508 581 375 365 581

Plutarch Marius 23

554

Polybius Histories 9.36.10

344

Rufinus Commentarius in symbolum apostolorum 19 493 20 370 Sibylline Oracles 1.360 3.574 3.680 3.690

392 613 547 505

721

index of primary texts Sophocles Oedipus coloneus 1113 Oedipus Rex 1462 Trachiniae 1216–1229

Testament of Abraham 2:6 556 441 398 398

Tertullian Against Hermogenes 34 366, 524 Against Marcion 2.23 367 3.23 344, 366 4.8 527 4.10 527, 529 4.14 417 4.19 516 4.24 348, 529 4.27 368, 417 4.30 366 4.31 348 4.33 364 4.36 366 4.42 348 5.6 367 5.8 367 5.10 494 Against the Jews 3 28, 344 3.8–9 360 9 460, 529 13 366, 367, 521, 522 On Fasting, against the Psychics 6 392 On Modesty 8 393 Resurrection of the Flesh 20 529 The Apparel of Women 2.10 373 The Resurrection of the Flesh 20 23 22 366 58 529 The Soul’s Testimony 1.3 393

Testament of Joseph 19:7

490

Testament of Zebulun 4:6 484 Thaumaturgus Homily 3

506

The Dress of Virgins 13

25

Theodoret Counter-statement against 10 494 Epistle 180 538 Eranistes 2 547 in Isaiam 5.208 441 Theodotus Excerpts 11 16

548 465

Theophilus of Antioch To Autolycus 3.9 515 Thucydides Hist. 2.49.8

543

Victorinus Commentary on Revelation 4:7–10 547 Commentary on the Apocalypse of the Blessed John 1 375

722 Xenophon Anabasis 1.7.15 4.6.18 Oeconomicus 17.8

index of primary texts

462 599 500