Isaiah Esaias in Codex Sinaiticus PDF

ESAIAS IN CODEX SINAITICUS
Acknowledgements
Abbreviations
BDAG Bauer-Danker-Arndt-Gingrich lexicon
G the translator who produced Greek Isaiah
LEH Lust lexicon
LES Lexham English Septuagint
LSJ Liddel-Scott-Jones-Glare lexicon
Contents
Introduction ................................................................................................................ 2
Text ............................................................................................................................. 56
Translation ............................................................................................................. 240
Commentary .......................................................................................................... 439
Bibliography ........................................................................................................... 720
Indices ...................................................................................................................... 740
INTRODUCTION
ESAIAS IN CODEX SINAITICUS: INTRODUCTION 3
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 will 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 motion. Because it is a commentary
on one particular manuscript, the peculiarities of this Codex will be
addressed, including its history, scribes, divisions, and orthography.
Following these same chronological stages, 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.
Greek Isaiah
Origins
Scholarly consensus since Seeligmann (1948, 75) has been that Isaiah
was translated into Greek in Alexandria around 140 BCE (Ronald Lewis
Troxel 2008, 24), although dates as early as 270 BCE 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).
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However, judging by the kinds of mistakes made by the translator

(the kinds of mistakes that should have been caught by a proofreader),
and the consistency of 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, οὐδʼ
ἄν) and to a small group of books (Wisdom, Sirach, 4 Macc., Isaiah)”
(Henry St. John 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 (Henry St. John 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 then 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, Dogniez 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 (Cécile Dogniez
2010).
Arie van der Kooij has argued on the basis of γραμματικος 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” (Ronald Lewis Troxel 2008, 2–3). Albert
Pietersma found the identification flimsy (2008). Van der Kooij has also
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.
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
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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.
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.
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 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
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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
(underlined 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 ἐφʼ 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 on the part of the translator, not in 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.
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.
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.
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 ‫ב‬
as ‫ כ‬in ‫( בחבלי‬this confusion occurs many other times); confusing ‫ ר‬and ‫ד‬
in 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 ‫יהיה‬
(waw-yod confusion) (note that this would not happen if the
tetragrammaton were written in paleo-Hebrew script). This misreading
occurs in Isa 4:5; 8:18; 28:21; cf. Isa 49:1 and 37:18 (Seeligmann 2004, 216–
17). In 21:2 and 57:9 G mistook the waw for a yod, and rendered ‫צּורים‬ ִ as
πρέσβεις. In 40:9 G wrote plural imperatives ὑψώσατε and μὴ φοβεῖσθε,
probably reading the feminine imperative yod endings in ‫הרימי אל תיראי‬
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as 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 (‫ ְׂשכִ ּיֹות‬as θέαν); 3:5 (plural
‫ ירהבו‬as singular προσκόψει); 5:10 (‫ יעשו‬as ποιήσει); 8:11 (‫ וְׂ י ְִׂס ֵרנִ י‬as
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) ‫הִ גְׂ דַּ לְׂ ת‬
reading the dalet as a resh transposed with the gimel for ‫הרגלת‬
(κατήγαγες); a few verses later 9:4(5) ‫ בְׂ ַּרעַּׁש‬transposing the ayin and shin
to ‫ברשע‬, yielding δόλῳ; 14:12 ‫ חולׁש‬was read as ‫ׁשולח‬.
Changes of inflection occur, for example in 2:6 reading ‫ נטשת עמך‬as
‫( נטש עמו‬ἀνῆκεν 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”.
Even significant differences are not agenda-driven
Finally, there are changes that affect the meaning, but many of these
may be traced back to visual misreading or phonetic mishearing of
Hebrew words. That the Hebrew letters waw and yod were easily
confused is demonstrated already in the first verse of Isaiah. In 1:1, G
wrote Οἱ ἐβασίλευσαν for ‫מלכי‬, reading the yod as a waw ‫מלכו‬. In several
places G put ἔσται where the Hebrew has ‫יהוה‬, indicating G read ‫יהיה‬
(waw-yod confusion); this is a confusion that would not happen if the
tetragrammaton were written in paleo-Hebrew script. This misreading
occurs in Isa 4:5; 8:18; 28:21; cf. Isa 49:1 and 37:18 (Seeligmann 2004, 216–
17). In 21:2 and 57:9 G mistook the waw for a yod, and rendered ‫צּורים‬ ִ as
πρέσβεις. In 40:9 G wrote plural imperatives ὑψώσατε and μὴ φοβεῖσθε,

probably reading the feminine imperative yod endings in ‫הרימי אל תיראי‬
as masculine plural waw endings The letter 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 (‫ ְׂשכִ ּיֹות‬as
θέαν); 3:5 (plural ‫ ירהבו‬as singular προσκόψει); 5:10 (‫ יעשו‬as ποιήσει); 8:11
(‫ וְׂ יִ ְׂס ֵ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).
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 ‫( הֵ קַּ ל‬he 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
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in the next verse. Hanhart found a specific date for this liberation:
December 14, 164 BCE (1983).
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 “merchant,” μετάβολος and
ἔμπορος, both rendering the same Hebrew word, ‫ סֹ חַּ ר‬in 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 LXX-Isaiah, 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’” (Ronald Lewis 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 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.
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, ‫ הֵ קַּ ל‬in 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
14 PENNER
referent remains unchanged. In this context G was unsure what to do

with ‫ הִ כְ בִ יד‬so he guessed at a verb that fit the context: κατοικέω, inhabit.
In the next verse, G read the MT’s verb ‫“ הִ ְׂרבִ ית‬you made numerous” as a
noun from the same root, “the numerous part.” Where the MT has ‫ל ֹא‬
ָּ‫הִ גְ דַּ לְ ת‬, 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 ‫ ראּו‬was 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 “fulfillment-interpretation.” Both cases may be
considered updating; no change of referent 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.
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.
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).
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
16 PENNER
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.
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.
qtol→ liqtol→ qotel→ qatal→ yiqtol→ weq
imperative infinitive participle aorist future futur
Eccl. 100% 94% 54% 77% 57%
Pent. 89% 51% 56% 71% 60%
Prophets 78% 53% 61% 65% 62%
Proverbs 80% 32% 47% 34% 32%
Isaiah 79% 48% 72% 59% 60%
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
demonstrate 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.
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 case yiqtols should become presents or
18 PENNER
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.
7000
6000
5000
4000
3000
2000
1000
0
yiqtol qatal
future past present
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 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 ‫ וְ יֹ לֶדֶ ת‬in 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 ‫כִ י־הֹ לְֵך‬, 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.
6000
5000
4000
3000
2000
1000
0
future past present
yiqtol qatal
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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).
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 place-names 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).
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 ‫ האדון‬as 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 (Johan Lust 2010). Peter Nagel
noted that ‫ ניאד‬was often rendered unconventionally when with ‫אדון‬
‫יהוה‬. was 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).
Grame 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.
100%
90%
80%
70% Ιησους
60% Μωυσης
50%
Κύριος
40%
30% θεός
20% βασιλεύς
10%
0%
Nominative Genitive Accusative Dative
Words with the article in Joshua
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 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,
Βαβυλων, κυρος, Σομνας, and Ἰουδας never get the article except twice as
genitive (Is 5:3, 7) and once as accusative (9:21). Ἰουδαια and Λιβανος
always do (the land), as does Χελκιας (all 3 genitive). Ῥομελιος is arthrous
twice out of four in the genitive. Is 8:2 has arthrous proper names for all
the men mentioned.
22 PENNER
100%
90%
80%
70%
60%
Ιερουσαλημ
50%
40% Βασιλεύς
30%
20% Κύριος
10% θεός
0%
Words with the article in Isaiah
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 "τον 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.”
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 (Henry St. John
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, 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
24 PENNER
and notions: ἀπολλύναι, βουλή, ἀπό μικροῦ ἕως

μεγάλου; παραδιδόναι; παρακαλεῖν; πλανᾶν
(Seeligmann 1948, 57).
To these examples I would add ἀθετέω (for ‫ פׁשעו‬in 1:2), ἀνόμος (for
‫ בדיל‬in 1:24-27; for ‫ רׁשע‬in 3:11), and ἰσχύοντες (5:22).
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
130 CE, 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).
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 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 (O. Stegmüller 1939, 58–60), and P. 13422 (Rahlfs 904), with parts
of Isa 49:16–18 (O. 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.
Passage manuscript attestation (at 350 CE)
1:1-8:17 SB
8:18-19:13 S B 965
19:14-23:3 SB
23:4-7 S B 844
23:8-9 SB
23:10-13 S B 844
23:14-33:6 SB
33:7-8 S B 881
33:9-16 SB
33:17-19 S B 881
33:20-36:15 SB
36:16-20 S B 902
36:21-36:end S B
37:1-6 S B 902
37:7-38:2 SB
38:3-5 S B 948
26 PENNER
38:6-12 SB
38:13 S B 948
38:14-16 S B 948 965
38:17-40:12 S B 965
40:13-14 S B 881 965
40:15-23 S B 965
40:24-26 S B 881 965
40:27-42:2 S B 965
42:3-4 S B 965 958
42:5-45:5 S B 965
45:6-48:5 SB
48:6-18 S B 850
48:17-49:15 SB
49:16-18 S B 904
49:19-53:end S B
54:1-52:14 S B 965
52:15-53:3 S B 965 958
53:4-5 S B 965
53:6-7 S B 965 958
53:8-10 S B 965
53:11-12 S B 965 958

53:13-60:22 S B 965
60:23-66:17 SB
66:18-19 S B 958
66:20-end SB
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.
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 beginning 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).
28 PENNER
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).
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.
Reception
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 as follows:
Paul Isaiah Type
1 Cor 15:32 Is 22:13 1. Paul = LXX = MT.
2 Cor 6:2 Is 49:8 1. Paul = LXX = MT.
2 Cor 6:17 Is 52:11 + Ezek 20:34 1. Paul = LXX = MT.

Paul Isaiah Type
Rom 15:21 Is 52:15 1. Paul = LXX = MT.
Rom 9:29 Is 1:9 3. Paul = LXX ≠ MT
Rom 15:12 Is 11:10 3. Paul = LXX ≠ MT
Rom 11:34 Is 40:13 3. Paul = LXX ≠ MT
Rom 14:11 Is 45:23 (+ 49:18?) 3. Paul = LXX ≠ MT
Rom 2:24 Is 52:5 3. Paul = LXX ≠ MT
Rom 10:16 Is 53:1 3. Paul = LXX ≠ MT
Gal 4:27 Is 54:1 3. Paul = LXX ≠ MT
Rom 10:20–21 Is 65:1–2 3. Paul = LXX ≠ MT
Rom 11:8 Deut 9:4 (+ Is 29:10) 4. Paul ≠ LXX ≠ MT
Rom 9:27–28 Is 10:22–23 (+ Is 29:10) 4. Paul ≠ LXX ≠ MT
1 Cor 15:54 Is 25:8 4. Paul ≠ LXX ≠ MT
Rom 11:27b Is 27:9 4. Paul ≠ LXX ≠ MT
1 Cor 14:21 Is 28:11–12 4. Paul ≠ LXX ≠ MT
Rom 10:11 Is 28:16 4. Paul ≠ LXX ≠ MT
1 Cor 1:19 Is 29:14 4. Paul ≠ LXX ≠ MT
1 Cor 2:16 Is 40:13 4. Paul ≠ LXX ≠ MT
Rom 10:15 Is 52:7 4. Paul ≠ LXX ≠ MT
Rom 11:26–27a Is 59:20–21 4. Paul ≠ LXX ≠ MT
Rom 3:15–17 Is 59:7–8 4. Paul ≠ LXX ≠ MT

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Paul Isaiah Type
Rom 9:33 Is 8:14 + 28:16 4. Paul ≠ LXX ≠ MT
1 Cor 2:9 (Is 64:4 + 65:16?) 5. Debated
2 Tim 2:19b Is 26:13? (+ Sir 35:3?) 5. Debated
Rom 9:20 Is 29:16 (45:9) 5. Debated
2 Cor 9:10 Is 55:10 + Hos 10:12 5. Debated
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 letters. 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.
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).
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 (On the 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, 559–60).
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.
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 says 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; PL 28:825–26 McKinion 2004, 3). Chrysostom said: “the
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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 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.
300
250 Allusion
200
150 Timeless
100
50 Future
0 Clement of…
Church
Epistles
Novatian
Justin
Irenaeus
Methodius
Eusebius
Aphrahat
Gospels
Athanasius
Cyprian
Barnabas
Origen
Other
Tertullian
Hippolytus
Clement of Rome
Ignatius
Lactantius
Jesus
Past
Those that were considered fulfilled in the time of Isaiah amount to

4% of the total. For example, Tertullian in De habit. 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 chapter 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. Is. 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, and they shall name him Emmanuel,’”
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(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
1 Cor 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.
Isaiah, 4% Past, 4%
Future, 11%
Jesus, 29%
Church, 21%
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.
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
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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 Isaiah 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 Marytr was
the one who introduced this kind of anti-Jewish polemic, arguing that
because of the Jews’s rejection of Jesus, they had been rejected by God,
and their blessing transferred to the Gentile believers. Dial. 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.”
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 fulfillments 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 Is 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. Is.
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 considered 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.
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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, Proof of the Gospel 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.”
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
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lessons in self-critical 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.
Faith
It has long been recognized that “Trust in God is a basic feature in
OT religion,” as Bultmann 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.” 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 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.
Modern study
Modern Study of the Septuagint
On the “Septuagint” generally, until recently the most
comprehensive overview was that of Fernandez Marcos (Fernández
Marcos 2000), although the earlier introduction by Swete (Swete 1887) is
still useful, and the more general introductions by Jobes and Silva (Jobes
and Silva 2000) and Dines and Knibb (2004) are helpful. Reference will
be made to grammars of the Septuagint (Conybeare and Stock 1905;
Henry St. John Thackeray 1909) and to Swete’s introduction (Swete 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;
Cécile Dogniez 1995).
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Modern Study of Greek Isaiah

Earlier English translations of Greek Isaiah include those of Silva
(Silva 2007), Ottley (Ottley 1904) and Brenton (Lancelot Charles Lee
Brenton 1844). Editions of the Greek text of Isaiah include those of
Brenton (Lancelot Charles Lee Brenton 1844), Ottley (Ottley 1904), Ralhfs
(Rahlfs 1935), Ziegler (Ziegler 1939), the Sinaiticus project (“The Codex
Sinaiticus Website” 2008), and the Lexham English Septuagint (Brannan
et al. 2012). In German there is now the Septuaginta-Deutsch (Baltzer et
al. 2009), and in French the Bible d’Alexandrie (A. le Boulluec and le
Moigne 2014).
Works specifically on the whole of Greek Isaiah begin with the
studies of Scholz (Scholz 1880) and Ottley (Ottley 1904). Ziegler (Ziegler
1934) and Seeligmann (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 (J. C. M. das Neves 1973) and
Koenig (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, 2006a; 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),
Rodrigo de Sousa (2008, 2010b), and Wilson Angelo de Cunha (2009a,
2009b, 2013, 2014). Monographs devoted to Greek Isaiah include Olley
(1979), Ekblad (1999), Baer (2001), Troxel (2008), Wagner (2013), Ngunga
(2013), 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).
Pluses and Minuses

Mirjam van der Vrom-Croughs’ 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).
Sinaticus 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 D. C. Parker
(2010) .
Description of manuscript
Codex Sinaiticus contained 48 books of the Greek Old Testament,
plus the now-standard 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 43 cm by
38 cm, 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 biblical
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
44 PENNER
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 4 Maccabees, 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.
History of Codex Sinaiticus
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 the 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, even 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 2 Esdras 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.
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).
This scribe (B; specifically B1 according to Myshrall) was the one
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 .
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 πρ̅ο̅ς ̅ πρ̅ς πρ̅α̅ π̅ ρε̅ ς̅ ̅ πρι̅ πρ̅ω̅ν)̅ , μητήρ (2
ΜΡΑ). (πᾶς, βασιλεία, υἱός, σταυρος, 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 (Dirk 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.
46 PENNER
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). Μedial 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; 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.
Correctors
During the fifth-seventh century several hands thoroughly corrected
the manuscript, over 20,000 times (Milne and Skeat 1938, 65; Dirk
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.
Number of corrections by each corrector of

Sinaiticus Isaiah
2000
1500
1000
500
0
B b ca cb1 cb2 corr cb3 cc d
One of the correctors, cpamph, claims a link to the Hexapla. He

claims 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 remains sceptical because some manuscripts
include such claims that are demonstrably false. Parker casts 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.
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.
48 PENNER
Agreements with Ziegler
Agreements with Ziegler Disagreements with Ziegler
78 80 42 115
130
323 290 285
310 308 346 273
258
65 98 103
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 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.
Agreements with Ziegler by type and corrector
Agree Disagree
138
72
41
251
57
255 54 238 281
6
71 91
5 57 55 17
3 12
3 53 20
36
For more details see my “Codex Sinaiticus Corrector Cb2 as a Witness to

the Alexandrian Text of Isaiah” (2012).
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 is 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.
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,
50 PENNER
and presented it to the Tsar Alexander II in 1862. By 1869, the Tsar had
acquired this part of the manuscript itself.
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 was a separate summary of their report
(Milne 1938), which was later updated (Milne and Skeat 1963). The other
important study is by Jongkind (Dirk 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.
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 used a blank line 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 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 are 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.
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.
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.
52 PENNER
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 two approaches which one
may conveniently characterize as translator-
centred 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 (Takamitsu Muraoka

1984).
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
54 PENNER
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 a blank line where the manuscript has such a
hanging line, so that what appears to be inconsistent spacing between
paragraphs is in fact an intentional typographic device to indicate
divisions in the manuscript.
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.
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.
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
section, so I interact with this recent work only sporadically.
TEXT
ESAIAS IN CODEX SINAITICUS: TEXT 57
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.
1. 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.
2. 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 Προστιθέντεςf; 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.
a
Ἀμώς] S*ABRZ; Αμος Sd
b
Ἀχὰζ] SRZ; Ἀχὰς AB
c
ἔγνω] S*; οὐκ ἔγνω SdABRZ
d
ἐγκατελίπατε] SBR; ἐγκατελίπετε AQZ
e
ἅγιον] S*; + τοῦ ScaABRZ
f
ἀνομίας] S; ἀνομία ABRZ
58 PENNER
3. 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.
4. 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
Οὐδʼ 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 ἀνέχομαι· Νηστείαν Καὶ ἀργίαν 14 Καὶg
Τὰς ἑορτὰς ὑμῶν Μισεῖ ἡ Ψυχή Μου· ἐγενήθητέ Μοιh Εἰς Πλησμονήν, Οὐκέτι
ἀνήσω Τὰς ἁμαρτίας ὑμῶν. 15 ὅταν Τὰς Χεῖρας ἐκτείνητε Πρός Μεi,
ἀποστρέψω Τοὺς ὀφθαλμούς Μου ἀφʼ ὑμῶν, Καὶ ἐὰν Πληθύνητε Τὴν Δέησιν,
Οὐκ Εἰσακούσομαι ὑμῶν·
a
ἀμπελῶσιν] S; ἀμπελῶνι ABRZ
b
λόγον] S; νόμον ABRZ
c
λαὸν] S*; λαὸς Scb3ABRZ
d
μοι] SBRZ; ἐμοὶ A
e
ἐὰν] SR; ἂν ABZ
f
φέρητε] SBRZ; +μοι A
g
καὶ] S; +τὰς νουμηνίας ὑμῶν καὶ ABRZ
h
μοι] S*; μου SBABRZ
i
τὰς χεῖρας ἐκτείνητε πρός με] SARZ; ἐκτείνητε τὰς χεῖρας B
Αἱ Γὰρ Χεῖρες ὑμῶν Αἵματος Πλήρεις.
5. 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 Χήρανa· 18 Καὶ
Δεῦτε Καὶ Διελεγχθῶμεν, Λέγει Κύριος, Καὶ ἐὰν ὦσιν Αἱ ἁμαρτίαι ὑμῶν ὡς
Φυνικοῦν, ὡς Χιόνα Λευκανῶ, ἐὰν Δὲ ὦσιν ὡς Κόκκινον, ὧνb ἔριον Λευκανῶ.
19
Καὶ ἐὰν Θέλητεc 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.
6. Sion’s Rulers Are Rebels (1:21–23)

21
Πῶς ἐγένετο Πόρνη Πόλις Πιστὴ Σιών, Πλήρης Κρίσεως Καὶ ἀληθείαςd, ἐν ᾗ
Δικαιοσύνη ἐκοιμήθη ἐν Αὐτῇ.
Νῦν Δὲ Φονευταί. 22 Τὸ ἀργύριον ὑμῶν ἀδόκιμονe· Οἱ Κάπηλοί Σου Μίσγουσι

Τὸν Οἶνον ὕδατι· 23 Οἱ ἄρχοντές Σου ἀπειθοῦσιν, Κοινωνοὶ Κλεπτῶν,
ἀγαπῶντες Δῶρα, Διώκοντες ἀνταπόδομα, ὀρφανοῖς Οὐ Κρίνοντες Καὶ Κρίσιν
Χήραςf Οὐ Προσέχοντες.
a
χήραν] SARZ; χήρᾳ B*
b
ὧν] S*; ωσει Sd; ὡς ABRZ
c
θέλητε] SBRZ; θέλετε A
d
καὶ ἀληθείας] S*; om. ScaABRZ
e
ἀδόκιμον] SBRZ; +αἱ πόλεις ὑμῶν πυρίκαυστοι A
f
χήρας] SA; χηρῶν BRZ
60 PENNER
7. 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 ἀπʼ ἀρχῆς· Καὶ Μετὰ Ταῦτα Κληθήσῃ Πόλις
Δικαιοσύνης, Μητρόπολις Πιστὴ Σιών. 27 Μετὰ Γὰρ Κρίματος Σωθήσεται ἡ
Αἰχμαλωσία Αὐτῆς, Καὶ ἡ ἀποστροφὴ Αὐτῆςe Μετὰ ἐλεημοσύνης·
8. 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.
a
ὁ δεσπότης Κύριος] SARZ; Κύριος ὁ δεσπότης B
b
Ἰσραήλ] SBRZ; Ιλ̅ η̅ μ̅ A
c
σε] 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
j
πυρός] SARZ; om. BQ
2.1 Ὁ Λόγος ὁ Γενόμενος Παρὰ Κυρίουa Πρὸς Ἠσαίαν Υἱὸν Ἀμὼς Περὶ Τῆς
Ἰουδαίας Καὶ Περὶ Ἰερουσαλήμ.
9. The Mountain Of Lord (2:2–4)

2
Ὅτι ἔσται ἐν Ταῖς ἐσχάταις ἡμέραις ἐμφανὲς Τὸ ὄρος Κυρίου Καὶ ὁ Οἶκος
Τοῦ Θεοῦ ἐπʼ ἄκρωνb Τῶν ὀρέων Καὶ ὑψωθήσεται ὑπεράνω Τῶν Βουνῶν.
Καὶ ἥξουσιν ἐπʼ Αὐτὸν Πάντα Τὰ ἔθνη, 3 Καὶ Πορεύσονται ἔθνη Πολλὰ Καὶ
ἐροῦσιν Δεῦτε Καὶc ἀναβῶμεν Εἰς Τὸ ὄρος Κυρίουd Καὶ Εἰς Τὸν Οἶκον Τοῦ
Θεοῦ Ἰακώβ, Καὶ ἀναγγελεῖ ἡμῖν Τὴν ὁδὸν Αὐτοῦ, Καὶ Πορευσώμεθαe ἐν
Αὐτῇ· ἐκ Γὰρ Σιὼν ἐκξελεύσεται Νόμος Καὶ Λόγος Κυρίου ἐξ Ἰερουσαλήμ.
4
Καὶ Κρινεῖ ἀνὰ Μέσον ἐθνῶν Πολλῶνf Καὶ ἐλέγξειg Λαὸν Πολύν, Καὶ
Συγκόψουσιν Τὰς Μαχαίρας Αὐτῶν Εἰς ἄροτρα Καὶ Τὰς Ζιβύνας Αὐτῶν Εἰς
Δρέπανα, Καὶ Οὐ Μηh Λήμψεταιi ἔθνος ἐπʼ ἔθνος Μάχαιραν, Καὶ Οὐ Μὴ
Μάθωσιν ἔτι Πολεμεῖν.
10. Foreign Influences (2:5–9)

5
Καὶ Νῦν, Οἶκος Τοῦ Ἰακώβ, Δεῦτε Καὶl Πορευθῶμεν Τῷ Φωτὶ Κυρίου.
j k
6
ἀνῆκεν Γὰρ Τὸν Λαὸν Αὐτοῦ Τὸν Οἶκον Τοῦ Ἰσραήλ, ὅτι ἐνεπλήσθη ὡς Τὸ
ἀπʼ ἀρχῆς ἡ Χώρα Αὐτῶν Κληδονισμῶν ὡς ἡ Τῶν ἀλλοφύλων, Καὶ Τέκνα
Πολλὰ ἀλλόφυλα ἐγενήθη Αὐτοῖς. 7 ἐνεπλήσθη Γὰρ ἡ Χώρα Αὐτῶν ἀργυρίου
a
Κυρίου] SBR; τοῦ κυρίου AZ
b
ἄκρων] SARZ; ἄκρου B
c
καὶ] SBR; om. AZ
d
Κυρίου] SBRZ; τοῦ Κυρίου A
e
πορευσώμεθα] S; πορευσόμεθα ABRZ
f
ἐθνῶν πολλῶν] SV; τῶν ἐθνῶν ABRZ
g
ἐλέγξει] SARZ; ἐξελέγξει B
h
μη] S*; om. Scb2ABRZ
i
λήμψεται] S*Scb3B; λήμψεται ἔτι Scb2ARZ
j
οἶκος] SQ; ὁ οἶκος ABRZ
k
τοῦ] SARZ; om. B
l
καὶ] SQmarg; om. ABRZ
62 PENNER
Καὶ Χρυσίου, Καὶ Οὐκ ἦν ὁa ἀριθμὸς Τῶν Θησαυρῶν Αὐτῶν· Καὶ ἐνεπλήσθη ἡ
Γῆb ἵππων, Καὶ Οὐκ ἦν ὁc ἀριθμὸς Τῶν ἁρμάτων Αὐτῶν· 8 Καὶ ἐνεπλήσθη ἡ Γῆ
Βδελυγμάτων Τῶν ἔργων Τῶν Χειρῶν Αὐτῶν, Καὶ Προσεκύνησαν ἃ
ἐποίησανd Οἱ Δάκτυλοι Αὐτῶν· 9 Καὶ ἔκυψεν ἄνθρωπος, Καὶ ἐταπεινώθη
ἀνήρ, Καὶ Οὐ Μὴ ἀνήσω Αὐτοῖςe.
11. Lord Shatters The Earth (2:10–11)

10
Καὶ Νῦν Εἰσέλθατεf 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.
12. 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 ὑψηλὸνg Καὶ ἐπὶ Πάντα Βουνὸν ὑψηλὸν
15
Καὶ ἐπὶ Πάντα Πύργον ὑψηλὸν Καὶ ἐπὶ Πάντα Τεῖχοςh ὑψηλὸν 16 Καὶ ἐπὶ
Πᾶν Πλοῖον Θαλάσσης Καὶ ἐπὶ Πᾶσαν Θέαν Πλοίων Κάλλους· 17 Καὶ
Ταπεινωθήσεται Πᾶς ἄνθρωπος, Καὶ Πεσεῖται ὕψος iἀνθρώπων, Καὶ
ὑψωθήσεται Κύριος Μόνος ἐν Τῇ ἡμέρᾳ ἐκείνῃ.
a
ὁ] S*; om. Scb2ABRZ
b
γῆ] SBRZ; γῆ αὐτῶν A
c
ὁ] S*; om. Scb2ABRZ
d
ἃ ἐποίησαν] S*(Swete); om. B; οἷς ἐποίησαν AScb2RZ
e
αὐτοῖς] S*; αὐτούς Scb2ABRZ
f
εἰσέλθατε] SAZ; εἰσέλθετε BR
g
ὑψηλὸν] S; om. ABRZ
h
πάντα τεῖχος] S*; πᾶν τεῖχος ScaScb3ABRZ
i
ὕψος] SARZ; ὕβρις B
13. 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.
14. 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.
15. 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.
16. 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.
a
γὰρ] SBR; om. AZ
b
ἐποίησαν] SBRZ; ἐποίησεν A
c
τῆς Ἰουδαίας καὶ ἀπὸ Ἰερουσαλὴμ] SARZ; Ἰερουσαλὴμ καὶ ἀπὸ τῆς Ἰουδαίας B
d
γίγαντα] S*; + καὶ ἰσχύοντα ScaScb2ABRZ
64 PENNER
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.
Διότι Νῦν ἐταπεινώθη ἡ Δόξα Αὐτῶν, 9 Καὶ ἡ Αἰσχύνη Τοῦ Προσώπου Αὐτῶν
ἀντέστη Αὐτοῖς· Τὴν Δὲ ἁμαρτίαν Αὐτῶν ὡς Σοδόμων ἀνήγγειλαν Καὶ
ἐνεφάνισαν.
17. Woe To Lawbreakers (3:9–11)

a
Οὐαὶ Τῇ Ψυχῇ Αὐτῶν, Διότι Βεβούλευνται Βουλὴν Πονηρὰν Καθʼ 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.
18. 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
a
διότι] SBRZ; ὅτι A
b
εἰπόντες] SBRZ; εἴπαντες A
c
τὴν] SAZ; τὸν BR
d
λαοῦ] S*; + καὶ μετὰ τῶν ἀρχόντων αὐτοῦ ScaABRZ
Τοῖς Οἴκοις ὑμῶν; 15 Τί ὑμεῖς ἀδικεῖτε Τὸν Λαόν Μου Καὶ Τὸ Πρόσωπον Τῶν
Πτωχῶν Καταισχύνετε;
19. Women Of Luxury Will Be Humbled (3:16-26)

16
Τάδε Λέγε Κύριος Ἀνθʼ ὧν ὑψώθησαν Αἱ Θυγατέρες Σειών, Καὶ
ἐπορεύθησαν ὑψηλῷ Τραχήλῳ Καὶ Νεύμασινa ὀφθαλμῶν Καὶ Τῇ Πορείᾳ Τῶν
Ποδῶν ἅμα Σύρουσαι Τοὺς Κιτῶνας Καὶ Τοῖς Ποσὶν ἅμα Παίζουσαι, 17 Καὶ
Ταπεινώσει ὁ Θεὸς ἀρχούσας Θυγατέρας Σειών, Καὶ Κύριος ἀνακαλύψειb Τὸ
Σχῆμα Αὐτῶν 18 ἐν Τῇ ἡμέρᾳ ἐκείνῃ Καὶ ἀφελεῖ Κύριος Τὴν Δόξαν Τοῦ
ἱματισμοῦ Αὐτῶν Καὶ Τοὺς Κόσμους Αὐτῶν Καὶc 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 Αὐτῶνd.
Καὶ Τοὺς Χλιδῶνας Καὶ Τὰ ἐνώτιαe.
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 Τὰf Κόκκινα, Καὶ Τὴν Βύσσον Σὺν Χρυσίῳg, Καὶ ὑακίνθῳ
Συγκαθυφασμένα Καὶ Θέριστρα Καὶ Τὰ Κατάκλεισταh. 24 Καὶ ἔσται ἀντὶ
ὀσμῆς ἡδείας Κονιορτός, Καὶ ἀντὶ Ζώνης Σχοινίονi 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
a
νεύμασιν] SAZ; ἐν νεύμασιν BR
b
ἀνακαλύψει] SB; ἀποκαλύψει ARZ
c
καὶ τοὺς κόσμους αὐτῶν καὶ] SARZ; om. B
d
αὐτῶν] S*A; om. Scb2BRZ
e
ἐνώτια] 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
f
τὰ] SARZ; om. B
g
χρυσίῳ] SARZ; χρυσῷ B
h
καὶ τὰ κατάκλειστα] καὶ τὰ κατακλιστρα S*; κατάκλιστα Scb2; καὶ τὰ κατάκλιστα
cb3
S ; κατάκλιτα ABRZ.
i
σχοινίον] S; σχοινίῳ ABRZ
66 PENNER
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.
20. 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 ἐφʼ ἡμᾶς, ἄφελε Τὸν ὀνειδισμὸν ἡμῶν.
21. God Will Glorify The Remnant On That Day (4:2-3)

2
Τῇ Δὲ ἡμέρᾳ ἐκείνῃ ἐπιλάμψειa 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·
22. Lord Will Purge And Protect Jerusalem (4:4-6)

4
ὅτι ἐκπλυνεῖ Κύριος Τὸν ῥύπον Τῶν Υἱῶν Καὶ Τῶν Θυγατέρων Σειών Καὶ Τὸ
Αἷμα Ἰερουσαλὴμb ἐκκαθαριεῖ ἐκ Μέσου Αὐτῶν ἐν Πνεύματι Κρίσεως Καὶ ἐνc
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 Δόξῃd Σκεπασθήσεται· 6 Καὶ
ἔσται Εἰς Σκιὰν ἀπὸ Καύματος Καὶ ἐν Σκέπῃ Καὶ ἐν ἀποκρύφῳ ἀπὸ
e
Σκληρότητος Καὶ ὑετοῦ.
a
ἐπιλάμψει] SBRZ; λάμψει A
b
Ἰερουσαλὴμ] S*ScaScb3; om. Scb2ABRZ
c
ἐν] S; om. ABRZ
d
δόξῃ] SBRZ; + κυρίου A
e
ἀπὸ] SBRZ; om. A
23. The Song Of The Vineyard (5:1-7)

5.1 ᾌσω Δὴ Τῷ ἠγαπημένῳ ᾆσμα Τοῦ ἀγαπητοῦa 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 bἀκάνθας. 3 Καὶ Νῦν, ἄνθρωπος Τοῦ Ἰούδα
Καὶ Οἱ ἐνοικοῦντες ἐν Ἰερουσαλήμc, Κρίνατε ἐν ἐμοὶ Καὶ ἀνὰ Μέσον Τοῦ
ἀμπελῶνός Μου.
4
Τί Ποιήσω Τῷ ἀμπελῶνί Μου ἔτιd 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 ἔσται Εἰς Καταπάτημα, 6 Καὶ ἀνήσω Τὸν
ἀμπελῶνά Μου Καὶ Οὐ Μὴ Τμηθῇ Οὐδʼ Οὐe Μὴ Σκαφῇ ἔτιf.
Καὶ ἀναβήσονταιg Εἰς Αὐτὸν ὡς Εἰς Χέρσον ἄκανθαιh· Καὶ Ταῖς Νεφέλαις
ἐντελοῦμαι Τοῦ Μὴ Βρέξαι Εἰς Αὐτὸν ὑετόν.
7
Ὁ Γὰρ ἀμπελὼν Κυρίου Σαβαὼθ Οἶκος Τοῦ Ἰσραήλ ἐστίνi Καὶ ἄνθρωπος
Τοῦ Ἰούδα Νεόφυτον ἠγαπημένον· ἔμεινα Τοῦ Ποιῆσαι Κρίσιν, ἐποίησεν Δὲ
ἀνομίαν, Καὶ Οὐ Δικαιοσύνην ἀλλὰ Κραυγήν.
a
ἀγαπητοῦ] SARZ; + μου B
b
ἐποίησεν δὲ] SARZ; καὶ ἐποίησεν B
c
ἄνθρωπος τοῦ Ἰούδα καὶ οἱ ἐνοικοῦντες ἐν Ἰερουσαλήμ] SARZ; οἱ ἐνοικοῦντες ἐν
Ἰερουσαλὴμ καὶ ἄνθρωπος τοῦ Ἰούδα B
d
τῷ ἀμπελῶνί μου ἔτι] S; ἔτι τῷ ἀμπελῶνί μου ABRZ
e
οὐ] S; om. ABRZ
f
ἔτι] S*Sd; om. Scb2ABRZ
g
Καὶ ἀναβήσονται] ScaB; ἀναβήσεται S*Scb3ARZ
h
ἄκανθαι] SB; ἄκανθα Scb2ARZ
i
ἐστίν] SARZ; om. B
68 PENNER
24. 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 Οἰκήσητεa 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 Αὐταῖςb. 10 Οὗ Γὰρ ἐργῶνται Δέκα Ζεύγη Βοῶν, Ποιήσει
Κεράμιον ἕν, Καὶ ὁ Σπείρων ἀρτάβας ἓξ Ποιήσει Μέτρα Τρία.
25. 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 Χόρωνc Καὶ Αὐλῶν Τὸν Οἶνον Πίνουσιν, Τὰ Δὲ ἔργα Τοῦ
Θεοῦd Οὐκ ἐμβλέψουσινe Καὶ Τὰ ἔργα Τῶν Χειρῶν Αὐτοῦ Οὐ
Κατανοησοῦσινf.
26. 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 Δίψανg 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.
a
οἰκήσητε] S; οἰκήσετε ABRZ
b
ἐν αὐταῖς] S*Scb3BR; om. Scb2AZ (=MT)
c
καὶ χόρων] S; om. ABRZ
d
τοῦ θεοῦ] S*; τοῦ κυρίου Scb2; κυρίου ABRZ
e
ἐμβλέψουσιν] S*; ἐμβλέπουσιν ScaScb3ABRZ
f
κατανοησοῦσιν] S*; κατανοοῦσιν ScaScb2SdABRZ
g
δίψαν] SARZ; δίψος B
17
Καὶ Βοσκηθήσονται Οἱ Διηρπασμένοι ὡς Ταῦροι, Καὶ Τὰς ἐρήμους Τῶν
ἀπειλημμένων ἄρνες Φάγωνταιa.
27. 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 ἐλθέτωb ἡ Βουλὴ Τοῦ ἁγίου Ἰσραήλ, ἵνα Γνῶμεν.
28. Woe To Perverters Of Justice (5:20-23)

20
Οὐαὶ Οἱ Λέγοντες Τὸ Πονηρὸν Καλὸν Καὶ Τὸ Καλὸν Πονηρόν, Οἱ Τιθέντες
Τὸ Φῶς Σκότοςc 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.
29. Injustice Provokes Lord’s Wrath (5:24-25)

24
Διὰ Τοῦτο ὃν Τρόπον Καυθήσεται Καλάμη ὑπὸ ἄνθρακος Πυρὸς Καὶ
Συγκαυθήσεταιd 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
Θυμῷe Κύριος Σαβαὼθ ἐπὶ Τὸν Λαὸν Αὐτοῦ,
a
φάγωνται] S*; φάγονται SdABRZ
b
ἐλθέτω] SAZ; ἐλθάτω BR
c
τὸ φῶς σκότος] S; τὸ σκότος φῶς ABRZ
d
συγκαυθήσεται] συνκαυθήσετε S*RZ; συνκαυθήσεται Scb3B
e
ὀργίσθη θυμῷ] S; ἐθυμώθη ὀργῇ ABRZ
70 PENNER
Καὶ ἐπέβαλεν Τὴν Χεῖρα Αὐτοῦa ἐπʼb Αὐτοὺς Καὶ ἐπάταξεν Αὐτούς,
Καὶ Παροξύνθῃc Τὰ ὄρη, Καὶ ἐγενήθη Τὰ Θνησιμαῖα Αὐτῶν ὡς Κοπρία ἐν

Μέσῳ ὁδοῦ. Καὶd ἐν Πᾶσι Τούτοις Οὐκ ἀπεστράφη ὁ Θυμόςe, ἀλλʼ ἔτι ἡ Χεὶρ
ὑψηλή.
30. An Army From The Nations (5:26-30)

26
Τοιγαροῦν ἀρεῖ Σύσσημον ἐν Τοῖς ἔθνεσιν Τοῖς Μακρὰν Καὶ Συριεῖ Αὐτοῖςf
ἀπʼ 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 Παραγῶσινg 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 hΚαταιγίς· 29 ὁρμῶσινi ὡσεὶj Λέοντες Καὶk
Παρέστηκανl ὡσεὶm Σκύμνοςn Λέοντος· Καὶ ἐπιλήμψεται Καὶ Βοήσειo ὡς
Θηρίον Καὶ ἐκβαλεῖ, Καὶ Οὐκ ἔσται ὁ ῥυόμενος Αὐτούςp. 30 Καὶ Βοήσειq Διʼ
a
αὐτοῦ] SARZ; om. B
b
ἐπʼ] SBRZ; εἰς A
c
παροξύνθῃ] S; παρωξύνθη ABRZ
d
καὶ] SBR; om. AZ
e
θυμός] SARZ; θυμός αὐτοῦ B
f
αὐτοῖς] SARZ; B αὐτοὺς
g
παραγῶσιν] S*; ῥαγῶσιν ScaABRZ
h
ὡς] ScaABRZ; ὧν S*
i
ὁρμῶσιν] SARZ; ὀργιῶσιν B
j
ὡσεὶ] S; ὡς ABRZ
k
καὶ] SARZ; om. B
l
παρέστηκαν] S*BRZ; παρέστηκασιν ScaA
m
ὡσεὶ] S; ὡς ABRZ
n
σκύμνος] SARZ; σκύμνοι B
o
βοήσει] SBR; βοήσεται AZ
p
αὐτοὺς] SBR; om. AZ
q
βοήσει] SBR; βοήσεται AZ
Αὐτοὺς ἐνa Τῇ ἡμέρᾳ ἐκείνῃ ὡς Φωνὴ Θαλάσσης Κυμαινούσης· Καὶ

ἐμβλέψονται Εἰς Τὸν Οὐρανὸν ἄνω, Καὶb Εἰς Τὴν Γῆν, Καὶ ἰδοὺ Σκότος
Σκληρὸν ἐν Τῇ ἀπορίᾳ Αὐτῶν.
31. Theophany (6:1-5)

1
6. 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 Σεραφεὶνc Εἱστήκεισαν Κύκλῳ Αὐτοῦ, ἓξ Πτέρυγες
Τῷ ἑνὶ Καὶ ἓξ Πτέρυγες Τῷ ἑνί, Καὶ Ταῖς Μὲν Δυσὶν Κατεκάλυπτον Τὸ
Πρόσωπον Καὶ Ταῖςd Δυσὶν Κατεκάλυπτον Τοὺς Πόδας Καὶ Ταῖς Δυσὶν
ἐπέτοντοe. 3 Καὶ ἐκέκραγονf 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 ἐπλήσθηg Καπνοῦ.
5
Καὶ Εἶπαh Ὦ Τάλας ἐγώ, ὅτι Κατανένυμαιi, ὅτι ἄνθρωπος ὢν Καὶ ἀκάθαρτα
Χείλη ἔχων ἐν Μέσῳ Λαοῦ ἀκάθαρτα Χείλη ἔχοντος ἐγὼ Οἰκῶ Καὶ Τὸν
Βασιλέα Κύριον Σαβαὼθ Εἶδον Τοῖς ὀφθαλμοῖς Μου.
32. Lips Purified (6:6-7)

6
Καὶ ἀπεστάλη Πρός Με ἓν Τῶν Σαραφείνj, Καὶ ἐν Τῇ Χειρὶ Εἶχεν ἄνθρακα,
ὃν Τῇ Λαβίδι ἔλαβεν ἀπὸ Τοῦ Θυσιαστηρίου, 7 Καὶ ἥψατο Τοῦ Στόματός Μουk
a
ἐν] SARZ; om. B
b
εἰς τὸν οὐρανὸν ἄνω, καὶ] S; om. ABRZ
c
σεραφεὶν] SA; σεραφιν RZ; σεραφεὶμ B
d
πρόσωπον καὶ ταῖς] SARZ; πρόσωπον, ταῖς δὲ B
e
ἐπέτοντο] S; ἐπέταντο ABRZ
f
ἐκέκραγον] SARZ; ἐκέκραγεν B
g
ἐπλήσθη] SARZ; ἐνεπλήσθη B
h
εἶπα] SARZ; εἶπον B.
i
κατανένυμαι] S; κατανένυγμαι SdABRZ
j
σαραφείν] S; σεραφείν ScaB; σεραφιν RZ; Σεραφείμ A
k
μου] S; σου ScaScb3ABRZ
72 PENNER
Καὶ Εἶπεν Ἰδοὺ ἥψατο Τοῦτο Τῶν Χειλέων Μου Καὶ ἀφελεῖ Τὰς ἀνομίας Σου
Καὶ Τὰς ἁμαρτίας Σου Περικαθαριεῖ.
33. 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.
34. 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
ἐπʼ Αὐτῆς ἐστιν Τὸ ἐπιδέκατον, Καὶ Πάλιν ἔσται Εἰς Προνομὴν ὡς Τερέβινθος
Καὶ ὡς Βάλανος ὅταν ἐκπέσῃ ἀπὸi Τῆς Θήκης Αὐτῆς.
a
ἀποστείλω, καὶ τίς] SABRZ; ἀποστίς Scb2
b
ἐγώ 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
g
ὀφθαλμοὺς αὐτῶν] SARZ; ὀφθαλμοὺς B
h
ἐπιστρέψουσιν] S; ἐπιστρέψωσιν ABRZ
i
ἀπὸ] SARZ; ἐκ B
35. Aram Attacks Jerusalem (7:1-2)

7.1 Καὶ ἐγένετο ἐν Ταῖς ἡμέραις Ἀχὰζ Τοῦ Ἰωαθὰμ Τοῦ Υἱοῦ Ὀζείου Βασιλέως
Ἰούδα ἀνέβη Ραασσωνa 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.
36. Esaias 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,
a
Ραασσων] SARZ; Ῥασεὶν B
b
Ῥομελιὰ] S*B; Ρομελιου Scb1ARZ
c
λέγων] SB; λέγοντες ARZ
d
ἐν] SB; ὅταν ἐν ARZ
e
Ἰασσοὺβ] S; Ιασουβ ABRZ
f
ἀγροῦ] SB; τοῦ ἀγροῦ ARZ
g
περὶ σοῦ βουλὴν πονηρὰν λέγοντες] S; βουλὴν πονηρὰν περὶ σοῦ λέγοντες ARZ;
βουλὴν πονηράν B
h
ἀποστρέψομεν] SBR; ἀποστρέψωμεν AZ
74 PENNER
37. Aram’s Plot Will Fail (7:7-9)

7
Τάδε Λέγει Κύριος Σαβαώθ Οὐ Μὴ ἐμμείνῃa Αὕτη ἡ Βουλὴb Οὐδὲ ἔσται·
8
ἀλλʼ ἡ Κεφαλὴ Ἀρὰμ Δαμασκόςc, ἀλλʼ ἔτι ἑξήκοντα Καὶ Πέντε ἐτῶν ἐκλείψει
ἡ Βασιλεία Ἐφράιμ ἀπὸ Λαοῦ, 9 Καὶ ἡ Κεφαλὴ Ἐφράιμ Σομορών, Καὶ ἡ
Κεφαλὴ Σομορὼν ὁ Υἱὸςd Τοῦ Ῥομελίου· Καὶ ἐὰν Μὴ Πιστεύσητε, Οὐδὲ Μὴ
Συνῆτε.
38. A Sign For Achaz (7:10-17)

10
Καὶ Προσέθετο Κύριος Λαλῆσαι Τῷ Ἀχὰζ Λέγων 11 Αἴτησαι Σεαυτῷ Σημεῖον
Παρὰ Κυρίου Τοῦ Θεοῦe Σου Εἰς Βάθος ἢ Εἰς ὕψος.
12
Καὶ Εἶπεν Ἀχὰζ Οὐ Μὴ Αἰτήσω Οὐδʼ Οὐf 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 ἕξειg Καὶ Τέξεται Υἱόν, Καὶ Καλέσειh Τὸ ὄνομα
Αὐτοῦ Ἐμμανουήλ· 15 Βούτυρον Καὶ Μέλι Φάγεται Πρὶν ἢ Γνῶναι Αὐτὸν ἢ
Προελέσθαι Πονηρά, ἐκλέξασθαιi Τὸ ἀγαθόνj· 16 Διότι Πρὶν ἢ Γνῶναι Τὸ
a
ἐμμείνῃ] SARZ; μείνῃ B
b
αὕτη ἡ βουλὴ] S; ἡ βουλὴ αὕτη ABRZ
c
Δαμασκός] SRZ; Δαμασκός, καὶ ἡ κεφαλὴ Δαμασκοῦ Ῥασείμ AB
d
ὁ υἱὸς] S; υἱὸς ABRZ
e
τοῦ θεοῦ] S; θεοῦ ABRZ
f
οὐδʼ οὐ] SARZ; οὐδὲ B
g
ἕξει] SARZ; λήμψεται B
h
καλέσει] S; καλέσεις ABRZDEusOr
i
ἐκλέξασθαι] S*B; ἐκλέξεται ScaScb2ARZ
j
πρὶν ἢ γνῶναι αὐτὸν ἢ προελέσθαι πονηρά, ἐκλέξασθαι τὸ ἀγαθόν] S; πρὶν ἢ γνῶναι
τὸ παιδίον ἀγαθὸν ἢ κακὸν ἀπειθεῖ πονηρίᾳ ἐκλέξασθαι τὸ ἀγαθόν Eus
Παιδίον ἀγαθὸν ἢ Κακόνa, 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
Πατρὸςὸb ἡμέρας, Αἳ Οὔπω ἥκασιν ἀφʼ ἧς ἡμέρας ἀφεῖλεν Ἐφράιμ ἀπὸ Ἰούδα
Τὸν Βασιλέα Τῶν Ἀσσυρίων.
39. Lord Whistles For Flies (7:18-19)

18
Καὶ ἔσται ἐν Τῇ ἡμέρᾳ ἐκείνῃ Συριεῖ Κύριος Μυίαις, ὃ Κυριεύειc Μέροςd
Ποταμοῦ Αἰγύπτου, Καὶ Τῇ Μελίσσῃ, ἥ ἐστιν ἐν Χώρᾳ Ἀσσυρίων, 19 Καὶ
ἐξελεύσονταιe Πάντες Καὶ ἀναπαύσονταιf ἐν Ταῖς Φάραγξι Τῆς Χώρας Σουg
Καὶ ἐν Ταῖς Τρώγλαις Τῶν Πετρῶν Καὶ Εἰς Τὰ Σπήλαια Καὶ Εἰς Πᾶσαν
ῥαγάδα Καὶ ἐν Παντὶ Ξύλῳh.
40. Lord’s Razor (7:20-22)

20
Ἐν Τῇ ἡμέρᾳ ἐκείνῃ Ξυρήσει Κύριος Τῷ Ξυρῷi Τῷ Μεγάλῳ Καὶ
Μεμεθυσμένῳj, 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.
a
ἢ κακόν] S*; + ἀπειθεῖ πονηρίᾳ τοῦ ἐκλέξασθαι τὸ ἀγαθόν Scb2ARZ; + ἢ κακὸν
ἀπειθεῖ πονηρίᾳ ἐκλέξασθαι τὸ ἀγαθόν B.
b
πατρὸςὸ] S*; + σου ScaABRZ(MT)
c
κυριεύει] SARZ; κυριεύσει B
d
μέρος] S*B; μέρους Scb1ARZ
e
ἐξελεύσονται] S*; ἐλεύσονται ScaScb2Scb3AB
f
καὶ ἀναπαύσονται] SARZ; om. B
g
σου] S; om. ABRZ
h
ἐν παντὶ ξύλῳ] SARZ; om. B
i
τῷ ξυρῷ] SARZ; ἐν τῷ ξυρῷ B
j
μεγάλῳ καὶ μεμεθυσμένῳ] S*; μεγάλῳ καὶ μεμεθυσμένῳ, ὅ ἐστιν Scb2ARZ;
μεμισθωμένῳ B(MT)
76 PENNER
41. 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 ἄκανθαςa· 24 Μετὰ Βέλους Καὶ
Τοξεύματος Εἰσελεύσονται ἐκεῖ, ὅτι Χέρσος Καὶ ἄκανθαιb ἔσται Πᾶσα ἡ Γῆ.
25
Καὶ Πᾶν ὄρος ἀροτριώμενον ἀροτριαθήσεται, Οὐ Μὴc ἐπέλθῃ ἐκεῖ Φόβος·
ἔσται Γὰρ ἀπὸ Τῆς Χέρσου Καὶ ἀκάνθης Εἰς Βόσκημα Προβάτου Καὶ
Καταπάτημαd Βοός.
42. Quickly Plunder; Swiftly Capture (8:1-4)

8.1 Καὶ Εἶπεν Κύριος Πρός Με Λαβὲ Σεαυτῷ Τόμον Καινοῦe Μεγάλου Καὶ
Γράψον ἐκεῖf Γραφίδι ἀνθρώπου Τοῦ ὀξέως Προνομὴν Ποιῆσαι Σκύλων·
Πάρεστιν Γάρ. 2 Καὶ Μάρτυράς Μοι Ποίησον Πιστοὺς ἀνθρώπους, Τὸν Οὐρίαν
Καὶ Τὸν Ζαχαρίανg Υἱὸν Βαραχίου. 3 Καὶ Προσῆλθενh 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.
a
ἄκανθας] S*; ἄκανθαν ScaABRZ
b
ἄκανθαι] S*; ἄκανθα ScaScb3ABRZ
c
οὐ μὴ] S; καὶ οὐ μὴ ABRZ
d
καταπάτημα] S*B; εἰς καταπάτημα Scb2ARZ
e
καινοῦ] SBRZ; χάρτου καινοῦ A
f
ἐκεῖ] S*; εἰς αὐτὸν Scb2ABRZ
g
τὸν Ζαχαρίαν] SARZ; om. τὸν B
h
προσῆλθεν] SA; προσῆλθον BRZ
43. 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 Ῥαασσὼνa Καὶ Τὸν Υἱὸν Τοῦb Ῥομελίου Βασιλέα ἐφʼ ὑμῶν,
7
Διὰ Τοῦτο ἰδοὺ ἀνάγει Κύριοςc ἐφʼ ὑμᾶς Τὸ ὕδωρ Τοῦ Ποταμοῦ Τὸ ἰσχυρὸν
Καὶ Τὸ Πολύ, Τὸν Βασιλέα Τῶν Ἀσσυρίων Καὶ Τὴν Δύναμινd Αὐτοῦ, Καὶ
ἀναβήσεται ἐπὶ Πᾶσαν Φάραγγα ὑμῶν
Καὶ Περιπατήσει ἐπὶ Πᾶν Τεῖχος ὑμῶν. 8 Καὶ ἀφελεῖ ἀπὸ Τῆς Ἰουδαίας
ἄνθρωπον ὃς Δυνήσεται Κεφαλὴν ἆραι ἢe Δυνατὸν Συντελέσασθαίf Τι, Καὶ
ἔσται ἡ Παρεμβολὴ Αὐτοῦ ὥστε Πληρῶσαι Τὸ Πλάτοςg Τῆς Χώρας Σου·
44. God Is With Us (8:8-10)

Μεθʼ ἡμῶν ὁ Θεός.
9
Γνῶτε ἔθνη Καὶ ἡττᾶσθε, ἐπακούσατεh ἕωςi ἐσχάτουj Τῆς Γῆς, ἰσχυκότες
ἡττᾶσθε· ἐὰν Γὰρ Πάλιν ἰσχύσητε, Πάλινk ἡττηθήσεσθε. 10 Καὶ ἣςl ἂν
a
τὸν Ῥαασσὼν] SARZ; Ῥασσὼν B
b
τοῦ] S; om. ABRZ
c
ἀνάγει Κύριος] SARZ; Κύριος ἀνάγει B
d
δύναμιν] S; δόξαν ABRZ
e
ἢ] SBRZ; εἰ A
f
συντελέσασθαί] SBRZ; συντελέσαι A
g
ὥστε πληρῶσαι τὸ πλάτος] SBRZ; τὰ πλάτη A
h
ἐπακούσατε] SBRZ; ἐπακούσετε A
i
ἕως] SARZ; ἕως ἐπʼ B
j
ἐσχάτου] SARZ; ἐπ’ ἐσχάτου B*
k
ἰσχύσητε, πάλιν] SBScb2ABRZ; om. S*
l
ἣς] S*; ἣν ScaScb3ABRZ
78 PENNER
Βουλεύσησθε Βουλήν, Διασκεδάσει Κύριος, Καὶ Λόγονa ὃν ἐὰνb Λαλήσητε, Οὐ

Μὴ ἐμμείνῃ ὑμῖν, ὅτι Μεθʼ ἡμῶν Κύριος ὁ Θεόςc.
45. 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 ἐπʼ 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.
a
λόγον] SBRZ; τὸν λόγον A
b
ἐὰν] SARZ; om. B
c
Κύριος ὁ θεός] SARZ; ὁ θεός B
d
Κύριος] SBRZ; + ὁ θεός A
e
Μή] S; Μήποτε RZ; Μή ποτε AB
f
εἴπητε] SARZ; εἴπωσιν B
g
ἐὰν] SRZ; ἂν AB
h
οὐδὲ] SBRZ; οὐδʼ οὐ A
i
βοηθός] S; φόβος ABRZ
j
καὶ ἐὰν] SARZ; κἂν B
k
αὐτῷ] SARZ; om. B
l
σου] S; ABRZ σοι
m
Ὁ δὲ οἶκος] SARZ; οἱ δὲ οἶκοι B
n
ἀσφαλείᾳ] S*Scb3B; ἀσφαλείᾳ ὄντες Scb2ARZ
46. Wait For God (8:16-18)

16
Τότε Φανεροὶ ἔσονται Οἱ ἐσφραγίσμενοιa Τὸν Νόμον Τοῦ Μὴb Μαθεῖν. 17 Καὶ
ἐρεῖ Μενῶ Τὸν Θεὸν Τὸν ἀποστρέψαντα Τὸ Πρόσωπον Αὐτοῦ ἀπὸ Τοῦ Οἴκου
Ἰακώβ Καὶ Πεποιθὼς ἔσομαι ἐπʼ Αὐτῷ. 18 ἰδοὺ ἐγὼ Καὶ Τὰ Παιδία, ἅ Μοι
ἔδωκεν ὁ Θεός,
Καὶ ἔσται Εἰςc Σημεῖα Καὶ Τέρατα ἐν Τῷ Οἴκῳd Ἰσραὴλ Παρὰ Κυρίου
Σαβαώθ, ὃς Κατοικεῖ ἐν Τῷ ὄρει Σειών.
47. Diviners Are No Help (8:19-23)

19
Καὶ ἐὰν Εἴπωσιν Πρὸς ὑμᾶς Ζητήσατε Τοὺς ἀπὸ Τῆς Γῆς Φωνοῦντας Καὶ
Τοὺς ἐγγαστριμύθουςe, Τοὺς Κενολογοῦντας Οἳ ἐκ Τῆς Κοιλίας Φωνοῦσιν,
Οὐκ ἔθνος Πρὸς Θεὸν Αὐτοῦf;
Τί ἐκζητοῦσινg 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 ἐφʼ ὑμᾶς Σκληρὰ Λιμός, Καὶ ἔσται ὡς ἂν Πεινάσητε,
Λυπηθήσεσθε Καὶ Κακῶς ἐρεῖτε Τὸν ἄρχοντα Καὶ Τὰ Πατριάh, Καὶ
ἀναβλέψονται Εἰς Τὸν Οὐρανὸν ἄνω 22 Καὶ Εἰς Τὴν Γῆν Κάτω ἐμβλέψονται,
a
ἐσφραγίσμενοι] S; Σφραγιζόμενοι ABRZ
b
τοῦ μὴ] SBRZ; τοῦ A
c
εἰς] SARZ; om. B
d
οἴκῳ] SBRZ; om. A
e
τοὺς ἀπὸ τῆς γῆς φωνοῦντας καὶ τοὺς ἐγγαστριμύθους] SARZ; τοὺς ἐνγαστριμύθους
καὶ τοὺς ἀπὸ τῆς γῆς φωνοῦντας B
f
οὐκ ἔθνος πρὸς θεὸν αὐτοῦ] SARZ; + ἐκζητήσουσιν B
g
ἐκζητοῦσιν] SBRZ; ἐκζητῶσιν A
h
πατριά] SAB; παταχρα following 93 RZ
80 PENNER
Καὶ ἰδοὺ Ἀπορία Στενὴ Θλῖψις Καὶ Στενοχωρία Καὶ Σκότοςa, ὥστε Μὴ
Βλέπειν, 23 Καὶ Οὐκ ἀπορηθήσεται ὃς ἐνb Στενοχωρίᾳ ὢν ἕως Καιροῦ.
48. The Yoke Removed (9:1-5)

9.1 Τοῦτο Πρῶτον Πίεc, Ταχὺ Ποίει, Χώρα Ζαβουλών, ἡ Γῆ Νεφθαλίμd Καὶ Οἱ
Λοιποὶ Οἱ Τὴν Παραλίονe Κατοικοῦντεςf Καὶ Πέραν Τοῦ Ἰορδάνου, Γαλιλέα
Τῶν ἐθνῶν, Τὰ Μέρη Τῆς Ἰουδαίαςg. 2 ὁ Λαὸς ὁ Πορευόμενοςh ἐν Σκότει, ἴδετε
Φῶς Μέγα· Οἱ Κατοικοῦντες ἐν Χώρᾳ Σκιᾷi Θανάτου, Φῶς Λάμψει ἐφʼ ὑμᾶς.
3
Τὸ Πλεῖστον Τοῦ Λαοῦ, ὃ Κατήγαγες ἐν Εὐφροσύνῃ Σου, Καὶ
Εὐφρανθήσονται ἐνώπιόν Σου ὡς Οἱ Εὐφραινόμενοι ἐν ἀμήτῳ Καὶ ὃν Τρόπον
Εὐφραίνονταιj Οἱ Διαιρούμενοι Σκῦλα. 4 Διότι ἀφῄρηταιk ὁ Ζυγὸς ὁ ἐπʼ Αὐτῶν
Κείμενος Καὶ ἡ ῥάβδος ἡ ἐπὶ Τοῦ Τραχήλου Αὐτῶν· Τὴν Γὰρ ῥάβδον Τῶν
ἀπαιτούντων Διεσκέδασεν Κύριοςl ὡς Τῇ ἡμέρᾳ Τῇ ἐπὶ Μαδιάμ. 5 ὅτι Πᾶσαν
Στολὴν ἐπισυνηγμένην Δόλῳ Καὶ ἱμάτιον Μετὰ Καταλλαγῆς ἀποτείσουσιν
Καὶ Θελήσουσιν Εἰ ἐγενήθησανm Πυρίκαυστοι.
a
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
b
ὃς ἐν] S*; ὁ ἐν τῇ Sca; ὁ ἐν ABRZ
c
πίε] SAB; ποίει RZ
d
Νεφθαλίμ] S*B; Νεφθαλιμ ὁδὸν θαλάσσης ScaARZ
e
παραλίον] SA; παραλίαν BRZ
f
κατοικοῦντες] ScaARZ; om. S*B
g
τὰ μέρη τῆς Ἰουδαίας] SARZ; om. B
h
πορευόμενος] SBRZ; καθήμενος A
i
σκιᾷ] S*B; καὶ σκιᾷ ScaARZ
j
εὐφραίνονται] SA; om. BRZ
k
ἀφῄρηται] SBR; ἀφαιρεθήσεται AZ
l
Κύριος] SARZ; om. B
m
ἐγενήθησαν] SARZ; ἐγένοντο B
49. A Son Is Given (9:6-7)

6
Ὅτι Παιδίον ἐγεννήθη ἡμῖν, Υἱὸς Καὶ ἐδόθηa ὑμῖνb, Οὗ ἡ ἀρχὴ ἐγενήθη ἐπὶ
Τοῦ ὤμου Αὐτοῦ, Καὶ Καλεῖται Τὸ ὄνομα Αὐτοῦ Μεγάλης Βουλῆς ἄγγελος·
ἐγὼc Γὰρ ἄξωd Εἰρήνην ἐπὶ Τοὺς ἄρχοντας, Καὶ ὑγίειανe Αὐτῷ. 7 Μεγάλη
ἀρχὴf Αὐτοῦ, Καὶ Τῆς Εἰρήνης Αὐτοῦ Οὐκ ἔστιν ὅριον ἐπὶ Τὸν Θρόνον Δαυὶδ
Καὶ Τὴν Βασιλείαν Αὐτοῦ Κατορθῶσαι Αὐτὴν Καὶ ἀντιλαβέσθαι ἐν
Δικαιοσύνῃ Καὶ ἐν Κρίματιg ἀπὸ Τοῦ Νῦν Καὶ ἕως Τοῦ Αἰῶνοςh· ὁ Ζῆλος
Κυρίου Σαβαὼθ Ποιήσει Ταῦτα.
50. Building A New Tower (9:8-10)

8
Λόγονi ἀπέστειλεν Κύριος ἐπὶ Ἰακώβ, Καὶ ἦλθεν ἐπὶ Ἰσραήλ, 9 Καὶ
Γνώσονται Πᾶς ὁ Λαὸς Τοῦ Ἐφράιμ Καὶ Οἱ Καθήμενοιj ἐν Σαμαρείᾳ ἐνk ὕβρει
Καὶ ὑψηλῇ Καρδίᾳ Λέγοντες 10 Πλίνθοι Πεπτώκασιν,
Ἀλλὰ Δεῦτε Λαξεύσωμεν Λίθους Καὶ ἐκκόψομεν Συκαμίνους Καὶl

Οἰκοδομήσωμεν ἑαυτοῖς Πύργον.
a
καὶ ἐδόθη] SARZ; ἐδόθη B
b
ὑμῖν] S*; ἡμῖν ScaScb3ABRZ
c
ἐγὼ] SARZ; om. B
d
γὰρ ἄξω] SARZ; ἄξω γὰρ B
e
καὶ ὑγίειαν] S*B; εἰρήνην καὶ ὑγίειαν Scb1Scb2ARZ
f
ἀρχὴ] S*; ἡ ἀρχὴ ScaABRZ
g
ἐν δικαιοσύνῃ καὶ ἐν κρίματι] S; αὐτῆς ἐν δικαιοσύνῃ καὶ ἐν κρίματι ARZ; ἐν κρίματι
καὶ ἐν δικαιοσύνῃ B
h
ἕως τοῦ αἰῶνος] S; εἰς τὸν αἰῶνα χρόνον ARZ; εἰς τὸν αἰῶνα B
i
Λόγον] S*; Θάνατον ScaScb3ABRZ
j
καθήμενοι] S*B; ἐνκαθήμενοι Sca; ἐγκαθήμενοι ARZ
k
ἐν] S; ἐφ’ ABRZ
l
συκαμίνους καὶ] S; συκαμίνους καὶ κέδρους καὶ ABRZ
82 PENNER
51. God Disperses Sion’s Enemies (9:11-13)

11
Καὶ ῥάξει ὁ Θεὸς Τοὺς ἐπανιστανομένους ἐπὶ Ἰερουσαλήμ, ἐπʼa ὄρος Σιὼν,
ἐπʼ Αὐτοὺςb, Καὶ Τοὺς ἐχθροὺς Αὐτῶνc Διασκεδάσει, 12 Συρίαν ἀφʼ ἡλίου
ἀνατολῶν Καὶ Τοὺς Ἕλληνας ἀφʼ ἡλίου Δυσμῶν Τοὺς Κατεσθίοντας Τὸν
Ἰσραὴλ ὅλῳ Τῷ Στόματι Αὐτῶνd. ἐπὶ Τούτοις Πᾶσιν Οὐκ ἀπεστράφη ὁ
Θυμός, ἀλλʼ ἔτι ἡ Χεὶρ ὑψηλή. 13 Καὶ ὁ Λαὸς Οὐκ ἀπεστράφηe, ἕως ἐπλήγη,
Καὶ Τὸν Κύριον Οὐκ ἐζήτησανf.
52. 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.
53. Lord’s Wrath Burns Everything (9:17-21)

Ἐπὶ Πᾶσιν Τούτοις Οὐκ ἀπεστράφη ὁ Θυμός, ἀλλʼ 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
a
ἐπανιστανομένους ἐπὶ Ἰερουσαλήμ, ἐπʼ] S; ἐπανιστανομένους ἐπ’ ARZ;
ἐπανισταμένους ἐπὶ B
b
αὐτοὺς] S*Scb2ARZ; αὐτόν ScaB
c
αὐτῶν] SAR; om. BZ
d
αὐτῶν] S; om. ABRZ
e
ἀπεστράφη] SARZ; ἐπεστράφη B
f
ἐζήτησαν] S*Β; ἐξεζήτησαν Scb2ARZ
g
καταπίνωσιν] S*B; καταπίωσιν ScaScb3ARZ
h
νεανικοὺς] S*; νεανίσκους SBABRZ
i
θεός] SARZ; κύριος B
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 Καὶ
Ἐφράιμ Τοῦ Μανασσή, ὅτι ἅμα Πολιορκήσουσιν Τοιa Ἰούδαν. ἐπὶ Πᾶσιν
Τούτοιςb Οὐκ ἀπεστράφη ὁ Θυμός, ἀλλʼ ἔτι ἡ Χεὶρ ὑψηλή.
54. Wicked Judges Will Flee Their Punishment (10:1-4)

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, ἀλλʼ ἔτι ἡ Χεὶρ
ὑψηλή.
55. Woe To The Assyrians (10:5-7)

5 Οὐαὶ Ἀσσυρίοις· ἡ ῥάβδος Τοῦ Θυμοῦ Μου Καὶ ὀργῆςl ἐστιν ἐν Ταῖς Χερσὶν
Αὐτῶν.
a
τοι] S*; τὸν ScaABRZ.
b
πᾶσιν τούτοις] S; τούτοις πᾶσιν ABRZ
c
πονηρίαν] SABR; πόνον Z
d
καὶ] SA; om. BRZ
e
κρίματα] S; κρίμα ABRZ
f
αὐτοὺς] S; αὐτοῖς ABRZ
g
τῇ ἡμέρᾳ] S*B; ἐν τῇ ἡμέρᾳ Scb2ARZ
h
ὑμῶν] S*; ὑμῖν ScaABRZ
i
ἐπαγωγήν] SARZ; ἀπαγωγήν B
j
πᾶσι τούτοις] SBR; τούτοις πᾶσιν AZ
k
ὁ θυμός] SARZ; ἡ ὀργή B
l
ὀργῆς] SARZ; ἡ ὀργή B
84 PENNER
6
Τὴν ὀργήν Μου Εἰς ἔθνος ἄνομον ἀποστρέψωa Καὶ Τῷ ἐμῷ Λαῷ Συντάξω
Τοῦb Ποιῆσαι Σκῦλα Καὶ Προνομὴν Καὶ Καταπατεῖν Τὰς Πόλεις Καὶ Θεῖναι
Αὐτὰς Εἰς Κονιορτόν. 7 Αὐτὸς Δὲ Οὐχ Οὕτως ἐνεθυμήθη Καὶ Τῇ Ψυχῇ Οὐχ
Οὕτως Λελόγισταιc, ἀλλὰ ἀπαλλάξειd ὁ Νοῦς Αὐτοῦ ἔθνη ἐξολεθρεῦσαιe Οὐκ
ὀλίγα.
56. 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 Μουf, Καὶ Πάσας Τὰς Χώραςg Λήμψομαι.
57. 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 ἐνh
Ἰερουσαλὴμ Καὶ Τοῖς Εἰδώλοις Αὐτῆς.
a
ἀποστρέψω] S*; ἀποστελῶ Scb2BRZ; ἀποστέλλω A
b
τοῦ] SA; om. BRZ
c
λελόγισται] ScaABRZ; λελόγισθαι S*
d
ἀπαλλάξει] SABR; ἀπαλλάξαι Z
e
ἔθνη ἐξολεθρεῦσαι] S; καὶ τοῦ ἔθνη ἐξολοθρεῦσαι B; καὶ τοῦ ἔθνη ἐξολεθρεῦσαι R;
καὶ τοῦ ἐξολεθρεῦσαι ἔθνη AZ.
f
ἐν τῇ χειρί μου] SAR; om. BZ
g
χώρας]SAZ; ἀρχὰς BR
h
ἐν] S; om. ABRZ
58. The Leader Of The Assyrians (10:12-14)

12
Καὶ ἔσται ὅταν Συντελέσῃ Κύριος Πάντα Ποιῶν ἐν Τῷ ὄρει Σιὼν Καὶ
Ἰερουσαλήμ, ἐπάξει Κύριοςa ἐπὶ Τὸν Νοῦν Τὸν Μέγαν, Τὸν ἄρχοντα Τῶν
Ἀσσυρίων, Καὶ ἐπὶ Τὸ ὕψος Τῆς Δόξης Τῶν ὀφθαλμῶν Αὐτῶνb.
13
Εἶπεν Γάρ Τῇc ἰσχύι Ποιήσω, Καὶ Τῇd 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.
59. 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 ἐάνe Τις ἄρῃ ῥάβδον ἢ Ξύλον. Καὶ Οὐχ
Οὕτως.
16
Ἀλλὰ ἀποστείλῃf Κύριος Σαβαὼθ Εἰς Τὴν Σὴν Τιμὴν ἀτιμίαν, Καὶ Εἰς Τὴν
Σὴν Δόξαν Πῦρ Καιόμενον Καυθήσεται·
60. 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 Χόρτοςg 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 Φεύωνh ἀπὸ
a
ἐπάξει Κύριος] S; om. Κύριος ABRZ
b
αὐτῶν] S*; αὐτοῦ ScaABRZ
c
Τῇ] SARZ; Ἐν τῇ B
d
τῇ σοφίᾳ] SARZ; ἐν τῇ σοφίᾳ B
e
ὡσαύτως ἐάν] SARZ; ὡς ἄν B
f
ἀποστείλῃ] S; ἀποστελεῖ ABRZ
g
χόρτος] S; χόρτον ABRZ
h
φεύων] S*; φεύγων ScaABRZ
86 PENNER
Φλογὸς Καιομένης· 19 Καὶ Οἱ Καταλειφθέντες ἀπʼ Αὐτῶν ἔσονται ἀριθμός, Καὶ

Παιδίον Γράψει Αὐτούς.
61. 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 Γὰρa Συντελῶν Καὶ Συντέμνων ἐν Δικαιοσύνῃ, 23 ὅτι Λόγον
Συντετμημένον Ποιήσει ὁ Θεὸςb ἐν Τῇ Οἰκουμένῃ ὅλῃ.
62. Do Not Fear The Assyrians (10:24-26)

24
Διὰ Τοῦτο Τάδε Λέγει Κύριος ὁ Θεὸςc Σαβαώθ Μὴ Φοβοῦ, ὁ Λαός Μου Οἱ
Κατοικοῦντες ἐν Σιών, ἀπὸ Ἀσσυρίων, ὅτι ἐν ῥάβδῳ Πατάξει Σε· Πλὴνd Γὰρ
ἐγὼ ἐπάγω ἐπὶ Σὲ Τοῦ ἰδεῖν ὁδὸν Αἰγύπτου. 25 ἔτι Γὰρ Μικρὸν Καὶ Παύσεται
ἡ ὀργή, ὁ Δὲ Θυμός Μου ἐπὶ Τὴν Βουλὴν Αὐτῶν· 26 Καὶ ἐπεγερεῖ Αὐτοὺς ὁ
Θεὸςe Κατὰ Τὴν Πληγὴν Τὴν Μαδιὰμ ἐν Τόπῳ Θλίψεως, Καὶ ὁ Θυμὸς Αὐτοῦ
Τῇ ὁδῷ Τῇ Κατὰ Θάλασσαν Εἰς Τὴν ὁδὸν Τὴν Κατʼ Αἴγυπτον.
a
γὰρ] SARZ; om. B
b
ὁ θεὸς] SARZ; Κύριος B
c
ὁ θεὸς] S*A; ὁ Κύριος Scb2; Κύριος Scb3; om. BRZ
d
πλὴν] S*; πληγὴν Scb1ABRZ
e
ἐπεγερεῖ αὐτοὺς ὁ θεὸς] S; ἐγερεῖ ὁ θεὸς ἐπʼ αὐτοὺς B; ἐπεγερεῖ ὁ θεὸς ἐπʼ αὐτοὺς
ARZ
63. 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 Σουa, Καὶ Καταφθαρήσεται ὁ Ζυγὸς Αὐτῶνb ἀπὸ
Τῶν ὤμων ὑμῶν. 28 ἥξει Γὰρ Εἰς Τὴν Πόλιν Ἀγγαί, · 29 Καὶ Παρελεύσεται Εἰς
Μακεδὼc Καὶ ἐν Μαχμὰ Θήσει Τὰ Σκεύη Αὐτῶνd Καὶ Παρελεύσεται
Φάραγγα Καὶ ἥξει Εἰς Ἀγγαί, Φόβος Λήμψεται Ῥαμὰ Πόλιν Σαούλ· Φεύξεται
30
ἡ Θυγάτηρ Ταλείμe,f ἐπακούσεται ἐν Ἀναθώθ,· 31 ἐξέστηg Μαδεβηνὰ Καὶ Οἱ
Κατοικοῦντες Γιββίρh· 32 Παρακαλεῖτε Σήμερον ἐν ὁδῷ Τοῦ Μεῖναι, Τῇ Χειρὶ
Παρακαλεῖτε, Τὸ ὄρος, Τὴν Θυγατέρα Σιών, Καὶ Οἱ Βουνοὶ Οἱ ἐν Ἰερουσαλήμ.
64. Lord Sabaoth Humbles The Arrogant (10:33-34)

33 i j
Ἰδοὺ Δὴ ὁ Δεσπότης Κύριος Σαβαὼθ Συνταράξει Τοὺς ἐνδόξους Μετὰ
ἰσχύος, Καὶ Οἱ ὑψηλοὶ Τῇ ὕβρει Συντριβήσονται Καὶ Ταπεινωθήσονταιk, 34 Καὶ
Πεσοῦνται Οἱ ὑψηλοὶ Μαχαίρᾳ, ὁ Δὲ Λίβανος Σὺν Τοῖς ὑψηλοῖς Πεσεῖται.
65. The Rod From The Root Of Iesai (11:1-5)

11.1 Καὶ ἐξελεύσεται ῥάβδος ἐκ Τῆς ῥίζης Ἰεσαί,l Καὶ ἄνθος ἐκ Τῆς ῥίζης
ἀναβήσεται. 2 Καὶ ἐπαναπαύσεταιm ἐπʼ Αὐτὸν Πνεῦμα Τοῦ Θεοῦ, Πνεῦμα
Σοφίας Καὶ Συνέσεως, Πνεῦμα Βουλῆς Καὶ ἰσχύος, Πνεῦμα Γνώσεως Καὶ
a
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
b
αὐτῶν] S; om. ABRZ
c
Μακεδὼ] S*; Μαγεδω ScaBRZ; Μαγεδδω A
d
e
Ταλείμ] S*; Γαλείμ ScaB; Γαλλείμ AQ; Γαλλιμ RZ
f
Ταλείμ,] S; + ἐπακούσεται ἐν Σά AB; + ἐπακούσεται Λαισα RZ
g
ἐξέστη] SARZ; καὶ ἐξέστη B
h
Γιββίρ] SRZ; Γιββειρ AB
i
δὴ] S; om. B; γὰρ ARZ
j
συνταράξει] S; συνταράσσει ABRZ
k
ταπεινωθήσονται] S; οἱ ὑψηλοὶ ταπεινωθήσονται BRZ; ταπεινωθήσονται οἱ ὑψηλοὶ
A
l
Ἰεσαί] S; Ἰεσσαί ABRZ
m
ἐπαναπαύσεται] S; ἀναπαύσεται ABRZ
88 PENNER
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.
66. 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.
67. 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, ἐπʼ 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 Θλίψει Ἐφράιμ. 14 Καὶ
Πετασθήσονται ἐν Πλοίοις ἀλλοφύλων, Θάλασσαν ἅμα Προνομεύουσιν Καὶ
a
κακοποιήσουσιν] SB; κακοποιήσωσιν ARZ
Τοὺς ἀφʼ ἡλίου ἀνατολῶν Καὶ Ἰδουμαίαν· Καὶ ἐπὶ Μωὰβ Πρῶτον ἐπιβαλοῦσιν
Τὰς Χεῖρας, Οἱ Δὲ Υἱοὶ Ἀμμὼν Πρῶτοι ὑπακούσονται.
68. 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.
69. Lord Is My Salvation (12:2)

2
Ἰδοὺ ὁ Θεός Μου Σωτήρ Μου Κύριοςc, Πεποιθὼς ἔσομαι ἐπʼ Αὐτῷd Καὶe
Σωθήσομαι ἐν Αὐτῷf Καὶ Οὐ Φοβηθήσομαι, Διότι ἡ Δόξα Μου Καὶ ἡ Αἴνεσίς
Μου Κύριος Καὶ ἐγένετό Μοι Εἰς Σωτηρίαν.
70. Sing About Lord (12:3-13:1)

3
Καὶ ἀντλήσετε ὕδωρ Μετʼ 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 ὑψηλὰ ἐποίησεν· ἀναγγείλατε Ταῦτα ἐν Πάσῃ Τῇ Γῇ.
a
Εὐλογῶ] SB; Εὐλογήσω Scb2ARZ
b
εἰς σωτηρίαν] S*; om. ScaABRZ
c
Κύριος] SRZ; om. AB
d
ἐπʼ αὐτῷ] SBRZ; om. A
e
καὶ σωθήσομαι] SR; om. ABZ
f
ἐν αὐτῷ] SABcR; om. B*Z
90 PENNER
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.
71. Lord Sabaoth Leads Giants Against The World (13:2-5)

2
Ἐπʼ 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 ἀπʼ ἄκρου Θεμελίου
Τοῦ Οὐρανοῦ, Κύριος Καὶ Οἱ ὁπλομάχοιh Αὐτοῦ, Καταφθεῖραιi Τὴν
Οἰκουμένην ὅληνj.
72. 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
a
ἀγαλλιάσασθε] S*; ἀγαλλιᾶσθαι ScaABRZ
b
ἐν] SAZ; om. BR
c
σου] SAZ; αὐτῆς BR
d
μὴ φοβεῖσθε, παρακαλεῖσθε] S*A; μὴ φοβεῖσθε, παρακαλεῖτε Scb3RZ; παρακαλεῖτε
B
e
χειρί] SBRZ; ψυχη A
f
ἐγὼ ἄγω αὐτούς· ἡγιασμένοι εἰσίν, καὶ ἐγὼ ἄγω] SR; ἐγώ B; ἐγὼ ἄγω A; ἁγιάζω
αὐτούς· [ἡγιασμένοι εἰσί] καὶ ἐγὼ καλῶ Z
g
ἐθνῶν 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
k
ἡ] SAQRZ; om. B
l
Τικτούσης· Καὶ Συμφοράσουσιν ἕτερος Πρὸς Τὸν ἕτερον Καὶ ἐκστήσονται Καὶ
Τὸ Πρόσωπον Αὐτῶν ὡς Φλὸξ Μεταβαλοῦσιν.
73. The Sky Will Be Darkened (13:9-11)

9
ἰδοὺ Γὰρ ἡa ἡμέρα Κυρίου ἀνίατος ἔρχεταιb Θυμοῦ Καὶ ὀργῆς Θεῖναι Τὴν
Οἰκουμένην ὅληνc ἔρημον Καὶ Τοὺς ἁμαρτωλοὺς ἀπολέσαι ἐξ Αὐτῆς. 10 Οἱ Γὰρ
ἀστέρες Τοῦ Οὐρανοῦ Καὶ Ὠρίονd Καὶ Πᾶς ὁ Οἴκοςe Τοῦ Οὐρανοῦ Τὸ Φῶς Οὐ
Δώσουσιν, Καὶ Σκοτισθήσεται 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.
74. 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 Λίθοςf ὁ ἐκ Σουφείρg. 13 ὁ Γὰρ
Οὐρανὸς Θυμωθήσεται Καὶ ἡ Γῆ Σεισθήσεται ἐκ Τῶν Θεμελίων Αὐτῆς Διὰ
Θυμὸν ὀργῆς Κυρίου Σαβαώθ, Τῇ ἡμέρᾳ ᾗ ἐὰνh ἐπέλθῃ ὁ Θυμὸς Αὐτοῦ.
75. Survivors Will Flee (13:14-16)

14
Καὶ ἔσονται Οἱ Καταλελειμμένοι ὡς Δορκάδιον Φεῦγονi Καὶ ὡς Πρόβατον
Πλανώμενον, Καὶ Οὐκ ἔσται ὁ Συνάγων, ὥστε ἄνθρωπον Εἰς Τὸν Λαὸν Αὐτοῦ
a
ἡ] SA; om. BQRZ
b
ἀνίατος ἔρχεται] SARZ; ἔρχεται ἀνίατος B
c
ὅλην] S*; ScaRZ; om. AB
d
Ὠρίον] S*; ὁ Ὠρίων ScaARZ; ὁ Ὠρείων B
e
οἴκος] S*; κόσμος ScaABRZ
f
λίθος] S*; ὁ λίθος ScaABRZ
g
ἐκ Σουφείρ] SA; ἐκ Σουφίρ R; ἐν Σουφιρ Z; ἐν Σουφείρ B
h
ἐὰν] S; ἂν ABQRZ
i
φεῦγον] ScaScb2ABRZ; φεύοντα S*
92 PENNER
ἀποστραφῆναι Καὶ ἄνθρωποςa Εἰς Τὴν Χώραν Αὐτοῦb Διώξεταιc. 15 ὃς Γὰρ ἂνd
ἁλῷ, ἡττηθήσεται, Καὶ Οἵτινες Συνηγμένοι Εἰσίν, Μαχαίρᾳ Πεσοῦνται· 16 Καὶ
Τὰ Τέκνα Αὐτῶνe ἐνώπιον Αὐτῶν Προνομεύσουσιν Καὶ Τὰς Γυναῖκας Αὐτῶν
ἕξουσιν.
76. 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 ἐλεήσωσινf, Οὐδὲ ἐπὶ Τοῖς Τέκνοις Σου Φείσονται Οἱ
ὀφθαλμοὶ Αὐτῶν.
77. Babylon Will Be Deserted (13:19-22)

19 g
Καὶ ἔσται Βαβυλών, ἣ Καλεῖται ἔνδοξος ὑπὸ Βασιλέως Χαλδαίων, ὃν
Τρόπον Κατέστρεψεν ὁ Θεὸς Σόδομα Καὶ Γόμορρα· 20 Οὐ Κατοικηθήσεται Εἰς
Τὸν Αἰῶνα Χρόνον, Οὐδʼ Οὐh Μὴ Εἰσέλθωσιν Εἰς Αὐτὴν Διὰ Πολλῶν Γενεῶν,
Οὐδʼ Οὐi Μὴ Εἰσέλθωσιν Εἰςj Αὐτὴν Ἄραβες, Οὐδὲ Ποιμένες Οὐ Μὴ
ἀναπαύσονταιk 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.
a
ἄνθρωπος] S*B; ἄνθρωπον ScaARZ
b
αὐτοῦ] SARZ; ἑαυτοῦ B
c
διώξεται] S*B; ScaScb3ARZ διῶξαι
d
ἂν] SBR; ἐὰν AQZ
e
αὐτῶν] S*(parablepsis); αὐτῶν ῥάξουσιν καὶ τὰς οἰκίας αὐτῶν ScaABRZ
f
ἐλεήσωσιν] SBR; ἐλεήσουσιν AZ
g
ὑπὸ] SARZ; ἀπὸ B
h
οὐδʼ οὐ] S; οὐδὲ ABRZ
i
οὐδʼ οὐ] S; οὐδὲ ABRZ
j
εἰσέλθωσιν εἰς] SA; διέλθωσιν BRZ
k
ἀναπαύσονται] SBZ; ἀναπαύσωνται AR
78. Lord Will Have Pity On Israel (14:1-2)

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 Ἰσραὴλa ἐπὶ Τῆς Γῆς Τοῦ Θεοῦ Αὐτῶνb Εἰς Δούλους
Καὶ Δούλας· Καὶ ἔσονται Αἰχμάλωτοι Οἱ Αἰχμαλωτεύσαντες Αὐτούς, Καὶ
Κυριευθήσονται Οἱ Κυριεύσαντες Αὐτῶν.
79. God Will Give You Rest In That Day (14:3-4)

3
Καὶ ἔσται ἐνc Τῇ ἡμέρᾳ ἐκείνῃ ἀναπαύσει Σε ὁ Θεὸςd Τῆς ὀδύνης Καὶe Τοῦ
Θυμοῦ Σου Καὶ Τῆς Δουλείας Σουf Τῆς Σκληρᾶς, ἧς ἐδούλευσας Αὐτοῖς.
4
Καὶ Λήμψῃ Τὸν Θρῆνον Τοῦτον ἐπὶ Βασιλέαg Βαβυλῶνος
80. Dirge Over The King Of Babylon (14:4-11)

Καὶ ἐρεῖς ἐν Τῇ ἡμέρᾳ ἐκείνῃh Πῶς ἀναπέπαυται ὁ ἀπαιτῶν Καὶ ἀναπέπαυται
ὁ ἐπισπουδαστής; 5 Συνέτριψεν ὁ Θεὸςi Τὸν Ζυγὸν Τῶν ἁμαρτωλῶν, Τὸν
Ζυγὸν Τῶν ἀρχόντων· 6 Πατάξας ἔθνος Θυμῷ Πληγῇ ἀνιάτῳ, Παίων ἔθνος
Πληγὴν Θυμοῦ, ἣ Οὐκ ἐφείσατο. 7 ἀνεπαύσατο Πεποιθώς, Πᾶσα ἡ Γῆ Βοᾷ
Μετʼ Εὐφροσύνης, 8 Καὶ Τὰ Ξύλα Τοῦ Δρυμοῦj Εὐφράνθησανk ἐπὶ Σοὶ Καὶ ἡ
Κέδρος Τοῦ Λιβάνου Ἀφ Οὗ Σὺ Κεκοίμησαι, Οὐκ ἀνέβη ὁ Κόπτωνl ἡμᾶς. 9 ὁ
a
οἶκος Ἰσραὴλ] S; om. ABRZ
b
τοῦ θεοῦ αὐτῶν] S; om. B; τοῦ θεοῦ ARZ
c
ἐν] S*Scb3ARZ; om. Scb2B
d
ὁ θεὸς] S*; Κύριος ἀπὸ B; ὁ θεὸς ἐκ ScaARZ
e
καὶ] SAR; om. BZ
f
σου] SBR; om. AZ
g
βασιλέα] S*; τὸν βασιλέα Scb2ABRZ
h
ἐν τῇ ἡμέρᾳ ἐκείνῃ] SARZ; om. B
i
j
δρυμοῦ] S*Scb3; Λιβάνου Scb2ABRZ
k
εὐφράνθησαν] SBR; ηὐφράνθησαν AZ
l
κόπτων] SAR; κόπων BZ
94 PENNER
ᾅδης Κάτωθεν ἐπικράνθη Συναντήσας Σοι, Συνηγέρθησάν Σοι Πάντες Οἱ

Γίγαντες Οἱ ἄρχοντεςa Τῆς Γῆς Οἱ ἐγείραντες ἐκ Τῶν Θρόνων Αὐτῶν Πάντεςb
Βασιλεῖς ἐθνῶν. 10 Πάντες ἀποκριθήσονται Καὶ ἐροῦσίν Σοι Καὶ Σὺ ἑάλως
ὥσπερ Καὶ ἡμεῖς, ἐν ἡμῖν Δὲ Κατελογίσθης. 11 Κατέβη Δὲc Εἰς ᾅδου ἡ Δόξα
Σου, ἡ Πολλή Εὐφροσύνη Σουd · ὑποκάτω Σου Στρώσουσιν Σῆψιν, Καὶ Τὸ
Κατακάλυμμά Σου Σκώληξ.
81. The Fall Of The Morning Star (14:12-19)

12
Πῶς ἐξέπεσεν ἐκ Τοῦ Οὐρανοῦ ὁ ἑωσφόρος ὁ Πρωῒ ἀνατέλλων; Συνετρίβη
Εἰς Τὴν Γῆν ἀποστέλλωνe Εἰςf Πάντα Τὰ ἔθνηg. 13 Σὺ Δὲ Εἶπας ἐν Τῇ Καρδίᾳh
Σου Εἰς Τὸν Οὐρανὸν ἀναβήσομαι, ἐπάνω Τῶν ἄστρωνi Τοῦ Οὐρανοῦj Θήσω
Τὸν Θρόνον Μου, Καθιῶ ἐν ὄρει ὑψηλῷ ἐπὶ Τὰ ὄρη Τὰ ὑψηλὰ Πρὸςk Βορρᾶν,
14
ἀναβήσομαι ἐπάνω Τῶν Νεφελῶνl, ἔσομαι ὅμοιος Τῷ ὑψίστῳ. 15 Νῦν Δὲ Εἰς
ᾅδουm Καταβήσῃ Καὶ Εἰς Τὰ Θεμέλια Τῆς Γῆς. 16 Οἱ ἰδόντες Σε Θαυμάσουσινn
ἐπὶ Σοὶ Καὶ ἐροῦσιν Οὗτος ὁ ἄνθρωπος ὁ Παροξύνων Τὴν Γῆν, Σείων Βασιλεῖς;
17
ὁ Θεὶς Τὴν Οἰκουμένην ὅλην ἔρημον Καὶ Τὰς Πόλεις Καθεῖλενo, 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
a
ἄρχοντες] S*; ἄρξαντες ScaABRZ
b
πάντες] S; πάντας ABRZ
c
δὲ] SARZ; om. B
d
εὐφροσύνη σου] SAB; σου εὐφροσύνη RZQL
e
ἀποστέλλων] S; ὁ ἀποστέλλων ABRZ
f
εἰς] S*;πρὸς ScaABRZ
g
ἔθνη] SBABRZ; ἔθη S*
h
ἐν τῇ καρδίᾳ] S; τῇ διανοίᾳ B; ἐν τῇ διανοίᾳ ARZ
i
ἄστρων] SAR; ἄστέρων BZ
j
οὐρανοῦ] SABR; θεοῦ Z
k
πρὸς] S*; τὰ πρὸς ScaABRZ
l
νεφελῶν] SARZ; νεφῶν B
m
ᾅδου] SARZ; ᾅδην B
n
θαυμάσουσιν] SARZ; θαυμάσονται B
o
καὶ τὰς πόλεις καθεῖλεν] SRZ; καὶ τὰς πόλεις αὐτοῦ καθεῖλεν B; om. A
ἐβδελυγμένος Μετὰ Πολλῶν Τεθνηκότων ἐκκεκεντημένων Μαχαίραις

Καταβαινόντων Εἰς ᾅδου.
82. 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.
83. 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.
a
σου] 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*; + ἀπʼ αὐτῶν ABRZ (Sca adds these same
words after ὁ ζυγὸς αὐτῶν)
96 PENNER
84. Lord’s Resolution (14:26-28)

26
Αὕτη ἡ Βουλή, ἣν Βεβούλευται Κύριος ἐπὶ Τὴν Οἰκουμένην ὅλην, Καὶ Αὕτη
ἡ Χεὶρ ἣ ὑψώθηa ἐπὶ Πάντα Τὰ ἔθνη Τῆς Οἰκουμένηςb. 27 ἃ Γὰρ ὁ Θεὸς ὁ ἅγιοςc
Βεβούλευται, Τίς Διασκεδάσει; Καὶ Τὴν Χεῖραd Τὴν ὑψηλὴν Τίς ἀποστρέψει;
28
Τοῦ ἔτους, Οὗe ἀπέθανεν Ἀχὰζ ὁ Βασιλεύςf, ἐγενήθη Τὸ ῥῆμα
Τοῦτο.
85. Foreigners, Do Not Rejoice (14:29-30)

29
Μὴ Εὐφρανθείητε, Πάντες Οἱ ἀλλόφυλοι, Συνετρίβη Γὰρ ὁ Ζυγὸς Τοῦ
Παίοντος ὑμᾶς· ἐκ Γὰρ Σπέρματος ὄφεωςg ἐξελεύσεται ἔκγονα ἀσπίδων, Καὶ
Τὰ ἔκγονα Αὐτῶν ἐξελεύσεταιh ὄφεις Πετόμενοιi. 30 Καὶ Βοσκηθήσονται
Πτωχοὶ Διʼ Αὐτοῦ, Πτωχοὶ Δὲ ἄνδρεςj ἐπʼ Εἰρήνης ἀναπαύσονται· ἀνελεῖ Δὲ
Λιμῷ Τὸ Σπέρμα Σου Καὶ Τὸ Κατάλειμμά Σου ἀνελεῖ.
86. Foreigners Take Warning (14:31-15:1)

31
Ὀλολύζετεk, Πύλαι Πόλεων, Κεκραγέτωσαν Πόλεις Τεταραγμέναι, Οἱ
ἀλλόφυλοι Πάντες, ὅτι Καπνὸς ἀπὸ Βορρᾶl ἔρχεται, Καὶ Οὐκ ἔστιν Τοῦ Εἶναι.
32
Καὶ Τί ἀποκριθήσονται Βασιλεῖς ἐθνῶν; ὅτι Κύριος ἐθεμελίωσεν Τὴν Σιών,
Καὶ Διʼ Αὐτοῦ Σωθήσονται Οἱ Ταπεινοὶ Τοῦ Λαοῦ.
a
ἣ ὑψώθη] S*; ἡ ὑψηλὴ ScaABRZ
b
τῆς οἰκουμένης] SARZ; om. B
c
ὁ ἅγιος] SABR; σαβαωθ Z(MT)
d
χεῖρα] SARZ; +αὐτοῦ B
e
οὗ] SBABRZ; S* τοῦ
f
Ἀχὰζ ὁ βασιλεύς] SARZ; ὁ βασιλεύς Ἀχὰζ B
g
ὄφεως] S*BZ; ὄφεων ScaAR
h
ἐξελεύσεται] S*; ἐξελεύσονται ScaABRZ
i
πετόμενοι] SARZ; πετάμενοι B
j
ἄνδρες] SARZ; ἄνθρωποι B
k
Ὀλολύζετε] SARZ; ὀλολύξατε B
l
καπνὸς ἀπὸ βορρᾶ] SARZ; ἀπὸ βορρᾶ καπνὸς B
15.1 Τὸ ῥῆμαa Τὸ Κατὰ Τῆς Μωαβίτιδος.
87. The Word Against Moabitis (15:1-2)

Νυκτὸς ἀπολεῖται ἡ Μωαβῖτις, Νυκτὸς Γὰρ ἀπολεῖται Τὸ Τεῖχος Τῆς
Μωαβίτιδος. 2 Λυπεῖσθε ἐφʼ ἑαυτοῖςb, ἀπολεῖται Γὰρ Δαιβηδώνc· Οὗ ὁ Βωμὸς
ὑμῶν, ἐκεῖ ἀναβήσεσθε Κλαίειν ἐπὶ Ναβαὺ Τῆς Μωαβίτιδος.
88. Moabitis Cries Out (15:2-5)

ὀλολύζετεd ἐπὶ Πάσης Κεφαλῆς Φαλάκρωμα, Πάντες Βραχίονες
Κατατετμημένοι Εἰσινe· 3 ἐν Ταῖς Πλατείαις Αὐτῆς Περιζώσασθε Σάκκους Καὶ
Κόπτεσθε, ἐπὶ Τῶν Δωμάτων Αὐτῆς Καὶ ἐν Ταῖς ῥύμαις Αὐτῆς Πάντες
ὀλολύζετε Μετὰ Κλαυθμοῦf. 4 ὅτι Κέκραγεν Ἑσεβὼν Καὶ ἐλάλησενg Ἐλεαλή,
ἕως Ἰάσσα ἠκούσθη ἡ Φωνὴ Αὐτῆςh· Διὰ Τοῦτο ἡ ὀσφὺς Τῆς Μωαβείτιδος
Βοᾷ, ἡ Ψυχὴ Αὐτῆς Γνώσεται. 5 ἡ Καρδία Τῆς Μωαβίτιδος Βοᾷ ἐν ἑαυτῇ ὡςi
Σήγωρ, Δάμαλις Γάρ ἐστιν Τριετής· ἐπὶ Δὲ Τῆς ἀναβάσεως Τῆς Λουεὶθj Πρὸς
Σὲ Κλαίοντες ἀναβήσονται, Τῇ ὁδῷ Ἁρωνιείμ Βοᾷ Σύντριμμα Καὶ Σεισμός.
89. The Seed Of Moab Will Be Taken Away (15:6-16:1)

6
Τὸ ὕδωρ Τῆς Νεβρίμk, 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
a
ῥῆμα] SBRZ; ὅραμα A
b
ἑαυτοῖς] SARZ; ἑαυτούς B
c
Δαιβηδών] S*A; καὶ Δηβών Scb3BR; καὶ Λεβηδων ZQ
d
ὀλολύζετε] SARZ; ὀλολύξατε B
e
εἰσιν] S*; om. ScaABRZ
f
κλαυθμοῦ] SBABRZ; καυθμοῦ S*
g
ἐλάλησεν Ἐλεαλή] S*; ἐλάλησεν ScaA; Ἐλεαλή BRZ
h
αὐτῆς] SAZ; αὐτῶν BR
i
ἑαυτῇ ὡς] S*; ἑαυτῇ ἕως ScaAZ; αὐτῇ ἕως B
j
τῆς Λουεὶθ] S*; τῆς Λουιθ RZ; Λουεὶθ B; τῆς A
k
Νεβρίμ] S*; +ἔρημος ἔσται ScaABRZ;
98 PENNER
Αἰλίμ. 9 Τὸ Δὲ ὕδωρ Τὸ Δερμὼνa Πλησθήσεται Αἵματος· ἐπάξω Γὰρ ἐπὶ

Νεμμὼνb Ἄραβας Καὶ ἀρῶ Τὸ Σπέρμα Μωὰβ Καὶ Ἀριὴλ. Καὶ Τὸ Κατάλοιπον
Ἀδαμὰ 16.1 ἀποστελῶ ὡς ἑρπετὰ ἀπὸ Τῆς Γῆςc.
90. Moab Will Flee (16:1-4)

Μὴ Πέτρα ἔρημός ἐστιν Τὸ ὄρος Θυγατρὸς Σιών; 2 ἔσῃ Γὰρ ὡςd Πετεινοῦ
ἀνιπταμένου Νεοσσὸςe ἀφῃρημένοςf, Θυγάτηρg Μωάβ. ἐπὶ Τάδεh, Ἀρνών,
3
Πλείονα Βουλεύου, Ποίει Τεi Σκέπην Πένθους Αὐτῇ Διὰ Παντός· ἐν
Μεσημβρινῇ Σκοτίᾳ Φεύγουσινj, ἐξέστησαν, Μὴ ἀπ’ ἀρχῆςk 4 Παροικήσουσίν
Σοι Οἱ Φυγάδες Μωάβ, ἔσονται Σκέπη ὑμῖν ἀπὸ Προσώπου Διώκοντος, ὅτι
ἤρθη ἡ Συμμαχία Σου, Καὶ ὁ ἄρχων ἀπώλετο ὁ Καταπατῶν ἐπὶl Τῆς Γῆς.
91. David’s Throne Restored (16:5)

5
Καὶ Διορθωθήσεται Μετʼ ἐλέους Θρόνος, Καὶ Καθίεταιm ἐπʼ Αὐτοῦ Μετὰ
ἀληθείας ἐν Σκηνῇ Δαυίδ Κρίνων Καὶ ἐκζητῶν Κρίμα Καὶ Σπεύδων
Δικαιοσύνην.
a
Δερμὼν] S*; Ρεμμων ScaARZ; Δειμὼν B
b
Νεμμὼν] S*; Ρεμμων ScaARZ; Δειμὼν B
c
ἀπὸ τῆς γῆς] S*; ἐπὶ τὴν γῆν ScaABRZ
d
ὡς] S*ABRZ; ὡσει SB
e
νεοσσὸς] SARZ; νοσσὸς B
f
ἀφῃρημένος] SARZ; +ἔσῃ B
g
θυγάτηρ] S*ABZ; θύγατερ Scb3R
h
ἐπὶ τάδε] S; ἔπειτα δέ ABRZ
i
ποίει τε] AZ; ποιεῖτε SBR
j
φεύγουσιν] ScaABRZ; φεύουσιν S*
k
ἀπ’ ἀρχῆς] SABc; ἀχθῇς B*; ἀπαχθῇς RZ
l
ἐπὶ] SARZ; ἀπὸ B
m
καθίεται] S*R; καθιεῖται ScaABZ
92. The Insolence Of Moab (16:6-7)

6
Ἠκούσαμεν Τὴν ὕβριν Μωάβ, ὑβριστὴς Σφόδρα, Τὴν ὑπερηφανίαν ἐξῆραa.
Οὐχ Οὕτως ἡ Μαντείαb Σου, 7 Οὐχ Οὕτως. ὀλολύξει Μωάβ, ἐν Γὰρ Τῇ
Μωαβίτιδι ἀπάντεςc ὀλολύξουσιν Τοῖς Κατοικοῦσιν Δέσεθd.
93. Wandering Across The Wilderness (16:7-8)

8
Μελετήσεις Καὶ Οὐκ ἐντραπήσῃ. Τὰ Πεδία Ἑσεβὼν Πενθήσει, ἄμπελος
Ἐβαμάe· Καταπίνοντες Τὰ ἔθνη Καταπατήσετεf Τὰς ἀμπέλους Αὐτῆς ἕως
Ἰαζήρ· Οὐ Μὴ Συνάψητε, Πλανήθητεg Τὴν ἔρημον· Οἱ ἀπεσταλμένοι
ἐγκατελείφθησαν, Διέβησαν Γὰρ Τὴν ἔρημονh.
94. Moab’s Harvest Will Fail (16:9-12)

9
Διὰ Τοῦτο Κλαύσομαι ὡς Τὸν Κλαυθμὸν Ἰαζὴρ ἄμπελονi Σεβαμά· Τὰ Δένδρα
Σου Κατέλαβενj, Ἑσεβὼν Καὶ ἐλάλησενk ἔτιl ἐπὶ Τῷ Θερισμῷ Καὶ ἐπὶ Τῷ
Τρυγήτῳ Σου Καταπατήσω, Καὶ Πάντα Πεσοῦνται. 10 Καὶ ἀρθήσεται
Εὐφροσύνη Καὶ ἀγαλλίαμα ἐκ Τῶν ἀμπελώνων Σουm, 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.
a
ἐξῆρα] S*B*; ἐξῆρας Scb2ABRZ
b
μαντεία] SARZ; μαντία B
c
ἀπάντες] S; πάντες ABRZ
d
Δέσεθ] S*ABRScb3; Δέσε Sca; Αδεσεθ Z
e
Ἐβαμά] S*; Σεβαμά ScaABRZ
f
καταπατήσετε] SB; καταπατήσατε ARZ
g
πλανήθητε] SBABRZ; ἐπλανήθητε S*
h
ἔρημον] S*Scb3ARZ; θάλασσαν ScaB
i
ἄμπελον] ScaABRZ; ἄμελον S*
j
κατέλαβεν] S; κατέβαλεν ABRZ
k
ἐλάλησεν] SBABc; ἐλάλησεν Ἀλή S*; Ἐλεαλή B*RZ(Ottley)
l
ἔτι] S; ὅτι BRZ; om. A
m
σου] SARZ; om. B
100 PENNER
Καὶ Τὰ ἐντός Μου ὡσεὶa Τεῖχος, ὃb 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.
95. Moab’s Three-Year Fate (16:13-17:1)

13
Τοῦτο Τὸc 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.
96. The Word Against Damascus (17:1-3)

Ἰδοὺ Δαμασκὸς ἀρθήσεται ἀπὸ Πόλεων Καὶ ἔσται Εἰς Πτῶσιν,
2
Καταλελειμμένη Εἰς Τὸν Αἰῶνα, Εἰς Κοίτην Ποιμνίωνd Καὶ Οὐκέτιe ἔσται ὁ
Διώκων. 3 Καὶ Οὐκέτι ἔσταιf ὀχυρὰ Τοῦ Καταφυγεῖν Ἐφράιμ, Καὶ Οὐκέτι
ἔσται Βασιλείαg ἐν Δαμασκῷ, Καὶ Τὸ Λοιπὸν Τῶν Σύρων ἀπολεῖταιh· Οὐ Γὰρ
Σὺ Βελτίων Εἶ Τῶν Υἱῶν Ἰσραὴλ Καὶ Τῆς Δόξης Αὐτῶν.
97. The Glory Of Jacob Will Fail (17:4-6)

4
Τάδε Λέγει Κύριος Σαβαώθ. Ἔσται ἐν Τῇ ἡμέρᾳ ἐκείνῃ ἔκλειψις Τῆς Δόξηςi
Ἰακώβ, Καὶ Τὰ Πλείοναj Τῆς Δόξης Αὐτοῦ Σεισθήσεται. 5 Καὶ ἔσται ὃν Τρόπον
a
ὡσεὶ] SARZ; ὡς B
b
ὃ] SARZ; om. B
c
τὸ] SARZ; om. B
d
ποιμνίων] S*; + καὶ ἀνάπαυσιν Sca ABRZ
e
οὐκέτι] S; ἀνάπαυσιν βουκολίων, καὶ οὐκ A; ἀνάπαυσιν, καὶ οὐκ BRZ
f
ἔσται] SARZ; om. B
g
ἔσται βασιλεία] SARZ; om. ἔσται B
h
Σύρων ἀπολεῖται] SARZ; om. ἀπολεῖται B
i
τῆς δόξης] SARZ; om. τῆς B
j
πλείονα] SA1Q; πίονα A*BRZ
ἐάν Τις Συναγάγῃ ἀμητὸν ἑστηκότα Καὶ Σπέρμα Σταχύων ἐν Τῷ Βραχίονι

Αὐτοῦa 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 ἐπʼ ἄκρου
Μετεώρου ἢ Τέσσαρες ἢ Πέντε ἐπὶ Τῶν Κλάδων Αὐτῶνb Καταλειφθῇ.
98. 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 Οὐδὲc ἐπὶ Τοῖς Βωμοῖς Οὐδὲ ἐπὶ Τοῖς ἔργοις Τῶν Χειρῶν Αὐτῶν, ἃ
ἐποίησαν Οἱ Δάκτυλοι Αὐτῶν, ἀλλ᾿ ἔσονται Πεποιθότες ἐπὶ Τὸν ἅγιον Τοῦ
Ἰσραήλd Καὶ Οὐκ ὄψονται Τὰ Δένδρα ἐπὶ Τὰ ἄρσηe Αὐτῶν Οὐδὲ Τὰ
Βδελύγματα Αὐτῶν.
99. The Abandoners Will Be Abandoned (17:9-11)

9 f
Τῇ ἡμέρᾳ ἐκείνῃ ἔσονται Αἱ Πόλεις 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,
ἐὰνg Σπείρῃς, ἀνθήσει Εἰς ἀμητὸν ᾗ ἂν ἡμέρᾳ Κληρώσῃ, Καὶ ὡς Πατὴρ
ἀνθρώπου Κληρώσῃ Τοῖς Υἱοῖς Σου.
a
ἐν τῷ βραχίονι αὐτοῦ] SAR; om. BZ
b
αὐτῶν] SBR; αὐτοῦ AZ
c
ἐπὶ τοῖς ἀδικήσασιν αὐτοῦς οὐδὲ] S; om. ABRZ
d
ἀλλ᾿ ἔσονται πεποιθότες ἐπὶ τὸν ἅγιον τοῦ Ἰσραήλ] S; om. ABRZ
e
ἐπὶ τὰ ἄρση] S; om. BRZ; επι τα αλση αυτων A
f
πόλεις] S; πόλεις σου ABRZ
g
ἐὰν] S; ἂν ABRZ
102 PENNER
100. Woe To Many Nations (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.
101. 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.
102. 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. H 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 ἐπʼ Αὐτοὺς Τὰ
Πετεινὰ Τοῦ Οὐρανοῦ, Καὶ Πάντα Τὰ Θηρία Τῆς Γῆς ἐπʼ Αὐτὸν ἥξει.
103. Gifts Brought To Lord Sabaoth (18:7)

7
Ἐν Τῷ Καιρῷ ἐκείνῳ ἀνενεχθήσεται Δῶρα Κυρίῳ Σαβαώθ ἐκ Λαοῦ
Τεθλιμμένου Καὶ Ταπεινοῦ Καὶ Τετιλμένου Καὶ ἀπὸ Λαοῦ Μεγάλου ἀπὸ Τοῦ
a
φερομένου] SB; καταφερομένου ARZ
b
ἑσπέραν] SARZ; ἑσπέραν, καὶ B
c
τοῖς ὑμᾶς κληρονομήσουσιν] S*; τοῖς ὑμᾶς κληρονομήσασιν ScaBRZ; των υμας
κληρονομησαντων A
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.
1
Ὅρασις Αἰγύπτου.
104. 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 ἐπʼ
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.
105. 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
a
ἡ καρδία] SBRZ; αἱ καρδίαι A
b
ἡττηθήσεται] SBRZ; ἡττηθήσονται A
c
ἐπεγερθήσονται] SBBRZ; ἐπεγερθήσεται S*A
d
πολέμησει, καὶ] S; ἐπεγερθήσεται A; om. BRZ
e
καὶ τοὺς γνώστας] SA; om. BRZ
f
διώρυγες] SARZ; διώρυχες B
104 PENNER
Πᾶν Τὸ Κύκλῳ Τοῦ Ποταμοῦ Καὶ Πᾶν Τὸ Σπειρόμενονa 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;
106. Egyptian Leaders Will Fail (19:12-15)

12
Ποῦ Εἰσιν Νῦν Οἱ Σοφοί Σου; Καὶ ἀναγγειλάτωσάν Σοι Καὶ Εἰπάτωσαν Τί
Βεβούλευται Κύριος Σαβαώθ ἐπʼ 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.
107. 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·
a
πᾶν 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
e
οὐράν, ἀρχὴν] SARZ; οὐρὰν καὶ ἀρχὴν B
f
φόβητρον] SARZ; φόβηθρον B
Πᾶς, ὃς ἀνa ὀμόσῃb Αὐτοῖς Αὐτήνc, Φοβηθήσονται Διὰ Τὴν Βουλήνd, ἣν

Βεβούλευται Κύριος ἐπʼ Αὐτούςe.
108. Egyptian Cities Swear By Lord (19:18)

18
Ἐν Τῇ ἡμέρᾳ ἐκείνῃ ἔσονται Πέντε Πόλεις ἐνf Αἰγύπτῳ Λαλοῦσαι Τῇ
Γλώσσῃ Τῇ Χανανίτιδι Καὶ ὀμνύοντεςg Τῷ ὀνόματι Κυρίου· Πόλις Ἁσεδηλίουh
Καὶ Κληθήσεταιi ἡ Μία Πόλις.
109. An Egyptian Altar To Lord (19:19-20)

19
Τῇ ἡμέρᾳ ἐκείνῃ ἔσται Θυσιαστήριονj 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 Κεκράξονταιk Διὰ Τοὺς Θλίβοντας Αὐτούς, Καὶ
ἀποστελεῖ Αὐτοῖς Κύριοςl ἄνθρωπον, ὃς Σώσει Αὐτούς.
110. 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 ἀποδώσωσινm.
a
ἀν] SAZ; ἐὰν BR
b
ὀμόσῃ] S; ὀνομάσῃ ABRZ
c
αὐτοῖς αὐτήν] S; αὐτὴν αὐτοῖς ABRZ
d
βουλήν] SBRZ; βουλὴν Κυρίου σαβαώθ A
e
αὐτούς] S; αὐτήν ABRZ
f
ἐν] S; om. ABRZ
g
ὀμνύοντες] S*; ὀμνύουσαι Scb2ARZ; ὀμνύντες B
h
Πόλις Ἁσεδηλίου] S*; Πόλις Ἁσε Sca; πόλεις ἁσεδὲκ Scb3; πόλις ἁσεδὲκ ABRZ
i
καὶ κληθήσεται] S*; κληθήσεται ScaABRZ
j
θυσιαστήριον] SBRZ; τὸ θυσιαστήριον A
k
κεκράξονται] S; + πρὸς Κύριον ABRZ
l
m
ἀποδώσωσιν] S; ἀποδώσουσιν ABRZ
106 PENNER
111. Egyptians Will Return To Lord (19:22)

22
Καὶ Πατάξει Κύριος Τοὺς Αἰγυπτίους Πληγῇ Μεγάλῃa Καὶ ἰάσεται Αὐτοὺς
ἰάσει, Καὶ ἐπιστραφήσονται Πρὸς Κύριον, Καὶ Εἰσακούσονταιb Αὐτῶν Καὶ
ἰάσεται Αὐτούς.
112. 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 Αἰγύπτιοιc Τοῖς Ἀσσυρίοις.
113. Israel A Peer Of Assyrians And Egyptians (19:24-25)

24
Τῇ ἡμέρᾳ ἐκείνῃ ἔσται Ἰσραὴλ Τρίτος ἐν Τοῖς Ἀσσυρίοις Καὶ ἐν Τοῖς
Αἰγυπτίοιςd Εὐλογημένος ἐν Τῇ Γῇ, 25 ἣνe Εὐλόγησεν Κύριος Σαβαώθ Λέγων
Εὐλογημένος ἔσταιf ὁ Λαός Μου ὁ ἐν Αἰγύπτῳ Καὶ ὁ ἐν Ἀσσυρίοις Καὶ ἡ
Κληρονομίαg Μου Ἰσραήλ.
114. Isaiah Goes Naked And Barefoot (20:1–21:1)

20.1 Τοῦ ἔτους Οὗh Εἰσῆλθεν Ναθὰνi Εἰς Ἄζωτον, ἡνίκα ἀπεστάλη ὑπὸ Ἀρνὰj
Βασιλέως Ἀσσυρίων Καὶ ἐπολέμησεν Τὸνk Ἄζωτον Καὶ Κατελάβετοl Αὐτήν.
2
Τότε ἐλάλησεν Κύριος Πρὸς Ἠσαίανm Λέγων
a
μεγάλῃ] SARZ; om. B
b
εἰσακούσονται] S*; εἰσακούσεται SBBRZ; ἐπακούσεται A
c
δουλεύσουσιν Αἰγύπτιοι] SB; δουλεύσουσιν οἱ Αἰγύπτιοι ARZ
d
Ἀσσυρίοις καὶ ἐν τοῖς Αἰγυπτίοις] SARZ; Αἰγυπτίοις καὶ ἐν τοῖς Ἀσσυρίοις B
e
ἣν] SBRZ; ᾗ A
f
ἔσται] SBRZ; om. A
g
ἡ κληρονομία] SARZ; ἡ γῆ κληρονομία B
h
οὗ] SARZ; ὅτε B
i
Ναθὰν] S*A; Ταναθὰν ScaBRZ
j
Ἀρνὰ] SABR; Σαρναν Z
k
τὸν] S*; τὴν ScaABRZ
l
κατελάβετο] SARZ; ἔλαβεν B
m
Ἠσαίαν] SARZ; Ἠσαίαν υἱὸν Ἀμὼς B
Πορεύου Καὶ ἄφελε Τὸν Σάκκον ἀπὸ Τῆς ὀσφύος Σου Καὶ Τὰ Σανδάλιά Σου
ὑπόλυσαι ἀπὸ Τῶν Ποδῶν Σου· Καὶ Ποίησονa Οὕτως Πορευόμενος Γυμνὸς
Καὶ ἀνυπόδετοςb.
3
Καὶ Εἶπεν Κύριος Ὃν Τρόπον Πεπόρευται ὁ Παῖς Μου Ἠσαίαςc Γυμνὸς Καὶ
ἀνυπόδετος Τρία ἔτηd, ἔσται Σημεῖονe Καὶ Τέρατα Τοῖς Αἰγυπτίοις Καὶ
Αἰθίοψιν· 4 Καὶ Νοήσουσινf ὅτι Οὕτως ἄξει ὁ Βασιλεὺς Ἀσσυρίων Τὴν
Αἰχμαλωσίαν Αἰγύπτου Καὶ Αἰθιόπων, Νεανίσκους Καὶ Πρεσβύτας, Γυμνοὺς
Καὶ ἀνυποδέτους ἀνακεκαλυμμένουςg Τὴν Αἰσχύνην Αἰγύπτου. 5 Καὶ
Αἰσχυνθήσονται ἡττηθέντες Αἰγύπτιοιh ἐπὶ Τοῖς Αἰθίοψιν, ἐφʼ Οἷς ἦσαν
Πεποιθότες Οἱ Αἰγύπτιοι, Οἳ ἦσαν Αὐτοῖς Δόξα. 6 Καὶ ἐροῦσιν ἐν Τῇ ἡμέρᾳ
ἐκεῖνῃ Οἱ Κατοικοῦντες ἐν Τῇ Νήσῳ Ταύτῃi Ἰδοὺ ἡμεῖς ἦμεν Πεποιθότες Τοῦ
Φυγεῖν Εἰς Αὐτοὺς Εἰς Βοήθειαν, Καὶ Αὐτοὶj Οὐκ ἠδύναντοk Σωθῆναι ἀπὸ
Βασιλέως Ἀσσυρίων· Καὶ Πῶς ἡμεῖς Σωθησόμεθα;
21.1 Τὸ ὅραμα Τῆς ἐρήμου.
a
ποίησον] S*ABQ; ποιησεν Sca; ἐποίησεν RZ (MT)
b
ἀνυπόδετος] SBRZ; ἀνυπόδητος A
c
ὁ παῖς μου Ἠσαίας] SB; Ησαίας ὁ παῖς μου ARZ
d
τρία ἔτη] ABRZ; τρία ἔτης S
e
σημεῖον] S; σημεῖα ScaARZ; εἰς σημεῖα B
f
καὶ νοήσουσιν] S; om. ABRZ
g
ἀνακεκαλυμμένους] SARZ; ἅμα, κεκαλυμμένους B
h
ἡττηθέντες Αἰγύπτιοι] S; ἡττηθέντες οἱ Αἰγύπτιοι ARZ; ἡττηθέντες B
i
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
j
καὶ αὐτοὶ] S; οἳ ABRZ
k
ἠδύναντο] SA; ἐδύναντο BRZ
108 PENNER
115. The Vision Of The Desert (21:1–2)

Ὡς Καταιγὶς Διʼ ἐρήμου Διέλθοι ἐπʼa ἐρήμου ἐρχομένη ἐκ Γῆς, Φοβερὸν 2 Τὸ
ὅραμα Καὶ Σκληρὸν, ἀνηγγέλη Μοι. ὁ ἀθετῶν ἀθετῇb, ὁ ἀνομῶν ἀνομεῖ. ἐπʼ
ἐμοὶ Οἱ Ἐλαμῖταιc, Καὶ Οἱ Πρέσβεις Τῶν Περσῶν ἐπʼ ἐμὲ ἔρχονται.
116. 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· ἠδίκησανd ὡςe Τὸf
Μὴ ἀκοῦσαι, ἐσπούδασα Τὸ Μὴ Βλέπειν. 4 ἡ Καρδία Μου Πλανᾶται, ἀνομία
Με Καὶ ἡ ἁμαρτία Μεg Βαπτίζει, Καὶ ἡ Ψυχήh Μου ἐφέστηκεν Εἰς Φόβον.
5
ἑτοιμάσατεi Τὴν Τράπεζαν· Πίετε, Φάγετεj· ἀναστάντες, Οἱ ἄρχοντες,
ἑτοιμάσατε Θυρεούς.
117. Babylon Has Fallen (21:6-11)

6
Διότιk Οὕτως Εἶπεν Πρὸς Μὲ Κύριοςl Βαδίσας ἑαυτῷm Στῆσον Σκοπὸν Καὶ
ὃν ἂνn ἴδῃς ἀνάγγειλον· 7 Καὶ Εἶδον ἀναβάτας ἱππεῖς Δύο, ἀναβάτηνo ὄνου Καὶ
ἂνp ἀναβάτην Καμήλου. ἀκρόασαι ἀκρόασιν Πολλὴν 8 Καὶ Κάλεσον Οὐρίαν
a
ἐπʼ] S*; ἐξ ScaABRZ
b
ἀθετῇ] S; ἀθετεῖ Scb3ABRZ
c
Ἐλαμῖται] S; Ἐλαμεῖται AB; Αιλαμῖται RZ
d
ἠδίκησαν] S*; ἠδίκησα Scb3ABRZ
e
ὡς] S*; om. Scb3ABRZ
f
τὸ] SARZ; τοῦ B
g
ἀνομία με καὶ ἡ ἁμαρτία με] S*; ἀνομία με Sca; καὶ ἡ ἀνομία με Scb2ABRZ
h
καὶ ἡ ψυχή] S; om. καὶ ABRZ
i
ἑτοιμάσατε] S; ἑτοίμασον ABRZ
j
πίετε, φάγετε] SARZ; φάγετε, πίετε B
k
διότι] S; ὅτι ABRZ
l
πρὸς μὲ Κύριος] SB; κύριος πρός με AQRZ
m
ἑαυτῷ] S; σεαυτῷ ABRZ
n
ὃν ἂν] S*; ὃ ἐὰν ScaAZ; ὃ ἂν BR
o
ἀναβάτην] SARZ; καὶ ἀναβάτην B
p
ἂν] S; om. ABRZ
Εἰς Τὴν Σκοπιὰν Κυρίουa. Καὶ Εἶπενb Ἔστην Διὰ Παντὸς ἡμέρας Καὶ ἐπὶ Τῆς
Παρεμβολῆς ἐγὼc ἔστην ὅλην Τὴν Νύκτα, 9 Καὶ ἰδοὺ Αὐτὸς ἔρχεται ἀναβάτης
Συνωρίδος. Καὶ ἀποκριθεὶς Εἶπεν Πέπτωκενd Βαβυλών, Καὶ Εἰπόνταe Τὰ
ἀγάλματα Αὐτῆς Καὶ Τὰ Χειροποίητα Αὐτῆς Συνετρίβησανf 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.
118. 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 Παρʼ ἐμοὶ ᾤκειg.
119. The Multitude Of Victims Of War (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 Φευγόντωνh 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.
a
Κυρίου] SA; κυρίου RZ; om. B
b
καὶ εἶπεν] SARZ; Κύριος εἶπεν B
c
ἐγὼ] SB; om. ARZ
d
Πέπτωκεν] SARZ; Πέπτωκεν πέπτωκεν B
e
εἰπόντα] S*; πάντα Scb3ABRZ
f
συνετρίβησαν] SARZ; συνετρίβη B
g
ᾤκει] S; οἴκει ABRZ
h
φευγόντων] SARZ; πεφονευμένων B
110 PENNER
120. Kedar Will Fail In A Year (21:16-22:1)

16
Διότιa Οὕτως Εἶπέν Μοι Κύριος Ἔτι ἐνιαυτὸς ὡς ἐνιαυτὸς Μισθωτοῦ, Καὶb
ἐκλείψει ἡ Δόξα Τῶν Υἱῶν Κηδάρ, 17 Καὶ Τὸ Λοιπὸνc Τῶν Τοξευμάτων Τῶν
ἰσχυρῶν Υἱῶν Κηδὰρ ἔσται ὀλίγον, Διότιd Κύριος ἐλάλησεν, ὁ Θεὸς Ἰσραήλe.
22.1 Τὸ ῥῆμαf Τῆς Φάραγγος Σειών.
121. The Word Of The Ravine Of Zion (22:1-7)

Τί ἐγένετό Σοι, ὅτι Νῦνg ἀνέβητε Πάντες Εἰς Δώματα Μάταια; 2 ἐνεπλήσθη ἡ
Πόλις Βοώντων· Αἱh Τραυματίαι Σου Οὐ Τραυματίαι Μαχαίραςi, Οὐδὲ Οἱ
Νεκροί Σου Νεκροὶ Πολέμουj. 3 Πάντες Οἱ ἄρχοντές Σου Πεφεύγασιν, Καὶ Οἱk
ἁλόντεςl Σκληρῶς Δεδεμένοι Εἰσίν, Καὶ Οἱ ἰσχύοντες ἐν Σοὶ Πόρρω
Πεφεύγασινm. 4 Διὰ Τοῦτο Εἶπα Ἄφετέ Με, Πικρῶς Κλαύσομαι, Καὶn Μὴ
Πεφεύγασιν Κατισχύσητε Παρακαλεῖνo Με ἐπὶ Τὸ Σύντριμμα Τῆς Θυγατρὸς
Τοῦ Γένους Μουp. 5 ὅτι ἡμέρα Ταραχοὺςq Καὶ ἀπωλείας Καὶ Καταπατήματοςr·
a
Διότι] SB; ὅτι ARZ
b
καὶ] S; om. ABRZ
c
λοιπὸν] S; κατάλοιπον ABRZ
d
διότι] SARZ; ὅτι B
e
ἐλάλησεν, ὁ θεὸς Ἰσραήλ] SARZ; ὁ θεὸς Ἰσραὴλ ἐλάλησεν B
f
ῥῆμα] SBR; ὅραμα AZ
g
ὅτι νῦν] SB; νῦν ὅτι ARZ
h
αἱ] S; οἱ ScaABRZ
i
μαχαίρας] SARZ; ἐν μαχαίραις B
j
πολέμου] SARZ; πολέμῳ B
k
οἱ] SAQRZ; om. B
l
ἁλόντες] SBAQRZ; λαλωνταις S*
m
πεφεύγασιν] ScaABRZ; πεφεύασιν S*
n
o
παρακαλεῖν] Scb3ABRZ; παραλειν S*
p
μου] ScaABRZ; μο S*
q
ταραχοὺς] S*; ταραχῆς ScaABRZ
r
καταπατήματος] S*; καταπάτημα καὶ πλάνησις B; καταπατήματος καὶ πλανήσεως
Sca; καταπατήματος καὶ πλάνησις SdARZ
Παρὰ Κυρίου Σαβαὼθ ἐν Φάραγγι Σιὼνa Πλανῶνται· ἀπὸ Μικροῦb ἕως

Μεγάλου, Πλανῶνται ἐπὶ Τὰ ὄρη. 6 Οἱ Δὲ Ἐλαμῖται ἔλαβον Φαρέτρας,
ἀναβάται ἄνθρωποι ἐφʼ ἵππουςc Καὶ Συναγωγὴ Παρατάξεως. 7 Καὶ ἔσονται
ἐκλεκταὶd Φάραγγές Σου Πλησθήσονται ἁρμάτων, Οἱ Δὲ ἱππεῖς ἐμφράξωσιe
Τὰς Πύλας Σου.
122.Lack Of Repentance In The City Of David (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 ἀπέστρεψανf
Τὸ ὕδωρ Τῆς ἀρχαίας Κολυμβήθρας Εἰς Τὴν Πόλιν 10 Καὶ ὅτι Καθείλοσαν Τοὺς
Οἴκους Ἰερουσαλὴμ Εἰς ὀχύρωμα Τοῦg Τείχους Τῇ Πόλει. 11 Καὶ ἐποιήσατε
ἑαυτοῖς ὕδωρ ἀνὰ Μέσον Δύοh Τειχέωνi ἐσώτερον Τῆς Κολυμβήθρας Τῆς
ἀρχαίας Καὶ Οὐκ ἐνεβλέψατε Εἰς Τὸν ἀπʼ 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 Λέγοντεςj Φάγωμεν Καὶ
Πίωμεν, Αὔριον Γὰρ ἀποθνῄσκομεν. 14 Καὶ ἀνακεκαλυμμένα Ταῦτά ἐστιν
ὠσὶνk Κυρίου Σαβαώθ, ὅτι Οὐκ ἀφεθήσεται ὑμῖν Αὕτη ἡ ἁμαρτία, ἕως ἂν
ἀποθάνητε.
a
Σιὼν] SBARZ; ὧν S*; Σειὼν B
b
μικροῦ] ScaABRZ; μικοῦ S*
c
ἵππους] SB; ἵπποις ARZ
d
ἐκλεκταὶ] S; αἱ ἐκλεκταὶ ABRZ
e
ἐμφράξωσι] S; ἐμφράξουσι ABRZ
f
ἀπέστρεψαν] SARZ; ἀπέστρεψεν B
g
ὀχύρωμα τοῦ] SARZ; ὀχυρώματα B
h
δύο] S; τῶν δύο ABRZ
i
τειχέων] SARZ; τειχῶν B
j
λέγοντες] SARZ; om. B
k
ὠσὶν] S*; ἐν τοῖς ὠσὶν SBScb2ABRZ
112 PENNER
123. 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 Σὺa Καὶ Τί Σοί ἐστιν ὧδε, ὅτι ἐλατόμησας
Σεαυτῷ ὧδε Μνημεῖον Καὶ ἐποίησαςb Καὶ ἔγραψας Σεαυτῷ ἐν Πέτρᾳ Σκηνήν;
124.Lord Sabaoth Will Depose Somnas (22:17-19)

17 c
Ἰδοὺ Δὴ Κύριος Σαβαώθ ἐκβάλλει Καὶ ἐκτρίψει ἄνδρα Καὶ ἀφελεῖ Τὴν
Στολήν Σου Καὶ Τὸν Στέφανόν Σου Τὸν ἔνδοξον 18 Καὶ ῥίψει Σε Εἰς Χώραν
Μεγάλην Καὶ ἀμέτρητον, Καὶ ἐκεῖ ἀποθανῇ· Καὶ Θήσει Τὸ ἅρμα Σου Τὸ
Καλὸν Εἰς ἀτιμίαν Καὶ Τὸν Οἶκον Τοῦ ἄρχοντός Εἰς Καταπάτημαd, 19 Καὶ
ἀφαιρεθήσῃe ἐκ Τῆς Οἰκονομίας Σου Καὶ ἐκ Τῆς Στάσεώς Σου.
125. Eliakim Will Take Somnas’ Place (22:20–25)

20
Καὶ ἔσται ἐν Τῇ ἡμέρᾳ ἐκείνῃ Καλέσωf Τὸν Παῖδά Μου Ἐλιακὶμ Τὸν Τοῦ
Χελκίου 21 Καὶ ἐνδύσω Αὐτὸν Τὴν Στολήν Σου Καὶ Τὸν Στέφανόν Σου Δώσω
Αὐτῷ Καὶ Τὸg 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 Αὐτοῦh ,
Καὶ ἀνοίξειi, Καὶ Οὐκ ἔσται ὁ ἀντικλίνων, Καὶ Κλείσει, Καὶ Οὐκ ἔσται ὁ
a
ὧδε σὺ] S; σὺ ὧδε ABRZ
b
ἐποίησας] S; ἐποίησας σεαυτῷ ἐν ὑψηλῷ μνημεῖον ABRZ
c
ἐκβάλλει] SB; ἐκβαλεῖ ARZ
d
εἰς καταπάτημα] SA; σου B; σου εἰς καταπάτημα RZ
e
ἀφαιρεθήσῃ] SRZ; ἀφαιρεθήσει AB
f
καλέσω] SARZ; καὶ καλέσω B
g
καὶ τὸ] SARZ; κατὰ B
h
καὶ 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
i
ἀνοίξει] SA; ἄρξει BRZ
ἀντιλέγωνa. 23 Καὶ Στήσω Αὐτοῖςb ἄρχοντα ἐν Τόπῳ Πιστῷ, Καὶ ἔσται Εἰς
Θρόνον Δόξης Τοῦ Οἴκου Τοῦ Πατρὸς Αὐτοῦ. 24 Καὶ ἔσται Πεποιθὼς ἐπʼ
Αὐτὸν Πᾶς ἔνδοξος ἐν Τῷ Οἴκῳ Τοῦ Πατρὸς Αὐτοῦ, Καὶ ἔσται Πεποιθὼς ἐπ᾿
Αὐτὸν Πᾶς ἔνδοξος ἐν Τῷ Οἴκῳ Τοῦ Πατρὸς Αὐτοῦc ἀπὸ Μικροῦ ἕως
Μεγάλου Καὶ ἔσονται ἐπικρεμάμενοι Αὐτῷ 25 ἐν Τῇ ἡμέρᾳ ἐκείνῃ.
Τάδε Λέγει Κύριος Σαβαώθ – Κινηθήσεται ὁ ἄνθρωπος ὁ ἐστηριγμένος ἐν Τῷd

Πιστῷ Καὶ Πεσεῖται, Καὶ ἀφαιρεθήσεταιe ἡ Δόξα ἡ ἐπʼ Αὐτόν, ὅτι Κύριος
ἐλάλησεν.
126. The Vision Of Tyre (23:1-3)

23.1 Τὸ ὅραμαf Τύρου.
Ὀλολύζετε, Πλοῖα Χαρκηδόνοςg, ὅτι ἀπώλετο, Καὶ Οὐκέτι ἔρχονται ἐκ Γῆς

Κιτιαίωνh· 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.
127. The Esteemed Of Tyre Will Be Disregarded (23:4-9)

4
Αἰσχύνθητι, Σειδώνi, 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
a
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
b
στήσω αὐτοῖς] S; στηλῶ αὐτὸν B; στήσω αὐτὸν ARZ
c
καὶ ἔσται πεποιθὼς ἐπ᾿ αὐτὸν πᾶς ἔνδοξος ἐν τῷ οἴκῳ τοῦ πατρὸς αὐτοῦ] S*; om.
ScaABRZ
d
τῷ] S; τόπῳ ABRZ
e
καὶ πεσεῖται, καὶ ἀφαιρεθήσεται] SARZ; καὶ ἀφαιρεθήσεται καὶ πεσεῖται, καὶ
ἐξολεθρευθήσεται B
f
ὅραμα] SARZ; ῥῆμα B
g
Χαρκηδόνος] S; Καρχηδόνος ScaABRZ
h
Κιτιαίων] SBZ; Κιτιέων Z; Κητιαίων A
i
Σειδών] SB; Σιδών ARZ
114 PENNER
Περὶ Τύρου. 6 ἀπέλθατε Εἰς Καρχηδόνα, ὀλολύξατεa, Οἱ ἐνοικοῦντεςb ἐν Τῇ

Νήσῳ Ταύτῃ. 7 Οὐκ Αὐτὴc ἦν ὑμῶν ἡ ὕβρις ἡd ἀπʼ ἀρχῆς Πρὶν ἢ Παραδοθῆναι
Αὐτήν; 8 Τίς Ταῦτα ἐβουλεύσατοe ἐπὶ Τύρον; Μὴ ἥσσων ἐστὶν ἢ Οὐκ
ἰσχύουσινf Οἱ ἔμποροι Αὐτῆς Οἱ ἔνδοξοιg, Οἱ ἄρχοντεςh Τῆς Γῆς. 9 Κύριος
Σαβαὼθ ἐβουλεύσατο Παραλῦσαι Πᾶσαν Τὴν ὕβριν Τῶν ἐνδόξων Καὶ
ἀτιμάσαι Πᾶν ἔνδοξον ἐπὶ Τῆς Γῆς.
128.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 Προσθῆτεi Τοῦ ὑβρίζειν Καὶ ἀδικεῖν Τὴν Θυγατέρα Σειών.
129. No Rest For Tyre (23:12-13)

Καὶ ἐὰν ἀπέλθῃς Εἰς Κιτιεῖς, Οὐδὲ ἐκεῖ ἀνάπαυσις ἔσται Σοιj· 13 Καὶ Εἰς Γῆν
Χαλδαίων, Καὶ Αὕτη ἠρήμωται ἀπὸ Τῶν Ἀσσυρίων, Οὐδὲ ἐκεῖ Σοι ἀνάπαυσις
ἔσται, ὅτιk ὁ Τοῖχος Αὐτῆς Πέπτωκεν.
a
ὀλολύξατε] SBR; ὀλολύζετε AZ
b
ἐνοικοῦντες] SARZ; κατοικοῦντες B
c
οὐκ αὐτὴ] S; οὐχ αὕτη ABRZ
d
ἡ] SARZ; om. B
e
ἐβουλεύσατο] S; ἐβούλευσεν ABRZ
f
ἰσχύουσιν] S; ἰσχύει ABRZ
g
οἱ ἔνδοξοι] S; ἔνδοξοι ABRZ
h
οἱ ἄρχοντες] S; ἄρχοντες ABRZ
i
προσθῆτε] SARZ; προστεθῆτε B
j
ἀνάπαυσις ἔσται σοι] SB; σοι ἀνάπαυσις ἔσται ARZ
k
οὐδὲ ἐκεῖ σοι ἀνάπαυσις ἔσται, ὅτι] SAR; om. BZ
130. Tyre Abandoned For 70 Years (23:14-16)

14
Ὀλολύζετεa, Πλοῖα Χαρκηδόνοςb, ὅτι ἀπώλετοc Τὸ ὀχύρωμα ὑμῶν. 15 Καὶ
ἔσται ἐν Τῇ ἡμέρᾳ ἐκείνῃ Καταλειφθήσεται Τύρος ἔτη ἑβδομήκονταd ὡς
Χρόνος Βασιλέως, ὡς 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.
131. 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 ἔσταιe ἐμπόριον Πάσαιςf
Βασιλείαις Τῆς Οἰκουμένηςg. 18 Καὶ ἔσται Αὐτῆς ἡ ἐμπορίαh Καὶ ὁ Μισθὸς
ἅγιον Τῷ Κυρίῳi· Οὐκ Αὐτοῖς Συναχθήσεται, ἀλλὰ Τοῖς Κατοικοῦσιν ἔναντι
Κυρίου ἐν Ἰερουσαλὴμj Πᾶσα ἡ ἐμπορία Αὐτῆς Φαγεῖν Καὶ Πιεῖν Καὶ
ἐμπλησθῆναι Εἰςk Συμβολὴν, Μνημόσυνον ἔναντι Κυρίου.
132. 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 Πάνταςl ἐνοικοῦντας ἐν
Αὐτῇ. 2 Καὶ ἔσται ὁ Λαὸς ὡς ὁ ἱερεὺς Καὶ ὁ Παῖς ὡς ὁ Κύριος Καὶ ἡ Θεράπαινα
ὡς ἡ Κυρία, Καὶm ἔσται ὁ ἀγοράζων ὡς ὁ Πωλῶν Καὶ ὁ Δανείζων ὡς ὁ
a
Ὀλολύζετε] SARZ; ὀλολύξατε ScaB
b
Χαρκηδόνος] S*; Καρχηδόνος ScaABRZ
c
ἀπώλετο] SARZ; ἀπόλωλε B
d
ἔτη ἑβδομήκοντα] SARZ; ἑβδομήκοντα ἔτη B
e
μετὰ ἑβδομήκοντα ἔτη ἐπισκοπὴν ποιήσει ὁ θεὸς Τύρου, καὶ πάλιν Κητιαίων
ἀποκατασταθήσεται εἰς τὸ ἀρχαῖον καὶ ἔσται] SR; om. ABZ
f
πάσαις] S; πάσαις ταῖς ABRZ
g
οἰκουμένης] SARZ; οἰκουμένης ἐπὶ πρόσωπον τῆς γῆς B
h
αὐτῆς ἡ ἐμπορία] SARZ; ἡ ἐμπορία αὐτῆς B
i
τῷ Κυρίῳ] SARZ; Κυρίῳ B
j
ἐν Ἰερουσαλὴμ] S; om. ABRZ
k
εἰς] SARZ; καὶ εἰς B
l
πάντας] S*; om. ScaABRZ
m
116 PENNER
Δανειζόμενος Καὶ ὁ ὀφείλων ᾧ ὀφείλει. 3 Φθορᾷ Φθαρήσεται ἡ Γῆ, Καὶ

Προνομῇ Προνομευθήσεται ἡ Γῆ· Τὸ Γὰρ Στόμα Κυρίου ἐλάλησεν Ταῦτα.
133. The Land Acted Lawlessly (24:4-6)

4
Ἐπένθησεν ἡ Γῆ, Καὶ ἐφθάρη ἡ Οἰκουμένη, ἐπένθησαν Οἱ ὑψηλοὶ Τῆς Γῆς.
5
Καὶ ἡa Γῆ ἠνόμησεν Διὰ Τοὺς Κατοικοῦντας Αὐτήν, Διότι Παρήλθοσανb Τὸν
Νόμον Καὶ ἤλλαξαν Τὰ Προστάγματα, Διεσκέδασανc 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.
134.Cheer Has Ceased (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 Γῆd, Πᾶσα Πόλις
Κλείσει Οἰκίαν Τοῦ Μὴ Εἰσελθεῖν.
135. Remnant Cheered By Lord’s Glory (24:11-15)

11
Ὀλολύζετε Περὶ Τοῦ Οἴνου Πανταχῇ· Πέπαυται Πᾶσα Εὐφροσύνη Τῆς Γῆςe.
12
Καὶf Καταλειφθήσονται Πόλεις ἔρημοι, Καὶ Οἶκοι ἐγκαταλελειμμένοι
ἀπολοῦνται. 13 Ταῦτα Πάντα ἔσταιg ἐν Τῇ Γῇ ἐν Μέσῳ Τῶν ἐθνῶν, ὃν Τρόπον
ἐάν Τις Καλαμᾶταιh ἐλαίαν, Οὕτως Καλαμήσονται Αὐτούς.
a
καὶ ἡ] S; ἡ δὲ ABRZ
b
παρήλθοσαν] SB; παρέβησαν ARZ
c
διεσκέδασαν] S; om. ABRZ
d
ὅλη ἡ γῆ] S; om. ABRZ
e
τῆς γῆς] SARZ; om. B
f
g
ἔσται] SARZ; ἔσονται B
h
καλαμᾶται] S; καλαμήσηται ABRZ
Καὶ ἐὰν Παύσηται ὁ Τρύγητος, 14 Οὗτοι Φωνῇ Βοήσονταιa, 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.
136. 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 ἀθοῦντεςb Τὸν
Νόμον. 17 Φόβος Καὶ Βόθυνος Καὶ Παγὶς ἐφʼ ἡμᾶςc Τοὺς Κατοικοῦντας ἐν Τῇ
Γῇd· 18 Καὶ ἔσται ὁ Φεύγων Τὸν Φόβον ἐμπεσεῖται Εἰς Τὸν Βόθυνον, ὁ Δὲe
ἐκβαίνων ἐκ Τοῦ Βοθύνου ἁλώσεται ὑπὸ Τῆς Παγίδος, ὅτι Θυρίδες ἐκ Τοῦ
Οὐρανοῦ ἠνεῴχθησανf, Καὶ Σεισθήσεται Τὰ Θεμέλια Τῆς Γῆς.
137. The Land Troubled By Lawlessness (24:19-20)

19
Ταράχθῃg Ταραχθήσεται ἡ Γῆ, Καὶ ἀπορίᾳ ἀπορηθήσεται ἡ Γῆ· 20 ἔκλινεν
Καὶ Σεισθήσεται ἡ Γῆ, ἔκλινενh Καὶ Σεισθήσεται ὡς ὀπωροφυλάκιον ἡ Γῆ ὡς
ὁ Μεθύων Καὶ ὁ Κραιπαλῶν Καὶ Πεσεῖται Καὶ Οὐ Μὴ Δύνηται ἀναστῆναιi,
Κατίσχυσεν Γὰρ ἐπʼ Αὐτῆς ἡ ἀνομία. Καὶ Πεσεῖται Καὶ Οὐ Μὴ Δύνηται
Στῆναιj.
a
φωνῇ βοήσονται] SARZ; βοῇ φωνήσουσιν B
b
ἀθοῦντες] S; ἀθετοῦντες ABRZ
c
ἡμᾶς] S; ὑμᾶς ABRZ
d
κατοικοῦντας ἐν τῇ γῇ] S; ἐνοικοῦντας ἐπὶ τῆς γῆς ABRZ
e
ὁ δὲ] SARZ; καὶ ὁ B
f
ἠνεῴχθησαν] SARZ; ἀνεῴχθησαν B
g
ταράχθῃ] S; ταραχῇ ABRZ
h
ἔκλινεν καὶ σεισθήσεται ἡ γῆ, ἔκλινεν] S; ἔκλινεν ὡς ὁ μεθύων καὶ κραιπαλῶν B;
ἔκλινεν AR; ἔκλινε Z
i
ὡς ὁ μεθύων καὶ ὁ κραιπαλῶν καὶ πεσεῖται καὶ οὐ μὴ δύνηται ἀναστῆναι] SARZ; om.
B
j
καὶ πεσεῖται καὶ οὐ μὴ δύνηται στῆναι] S; καὶ πεσεῖται καὶ οὐ μὴ δύνηται ἀναστῆναι
B; om. ARZ
118 PENNER
138.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 Συνάξουσινa Καὶ ἀποκλείσουσιν Εἰς ὀχύρωμα Καὶ Εἰς
Δεσμωτήριονb, Διὰ Πολλῶν Γενεῶν ἐπισκοπὴ ἔσται Αὐτῶν. 23 Καὶ Τακήσεται
ἡ Πλίνθος, Καὶ Πεσεῖται Τὸ Τεῖχος, Καὶ ἐντραπήσεται ἡ Σελήνη· Καὶ
Αἰσχυνθήσεται ὁ ἥλιοςc, ὅτι Βασιλεύσει Κύριος ἐν Σιὼνd Καὶ ἐν Ἰερουσαλήμe
Καὶ ἐνώπιον Τῶν Πρεσβυτέρων Δοξασθήσεται.
139.A Song Glorifying Lord (25:1-2)

25.1 Κύριε ὁ Θεός Μουf, Δοξάσω Σε, ὑμνήσω Τὸ ὄνομά Σου, ὅτι ἐποίησας
Θαυμαστὰ Πράγματα, Βουλὴν ἀρχαίαν ἀληθινήν· Γένοιτο, Κύριε. 2 ὅτι ἔθηκας
Πόλινg Εἰς Χῶμα, Πόλεις ὀχυρὰς Τοῦ Πεσεῖνh Αὐτῶν Τὰ Θεμέλια· Τῶν
ἀσεβῶν Πόλιςi Τὸν Αἰῶνα Οὐ Μὴ Οἰκοδομηθῇ.
140. 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 Ταπεινῷj Βοηθὸς
Καὶ Τοῖς ἀθυμήσασιν Διὰ ἔνδειαν Σκέπη, ἀπὸ ἀνθρώπων Πονηρῶν ῥύσῃ
Αὐτούς, Σκέπη Διψώντων Καὶ Πνεῦμα ἀνθρώπων ἀδικουμένων.
a
συνάξουσιν] SARZ; συνάξουσιν συναγωγὴν αὐτῆς εἰς δεσμωτήριον B
b
καὶ εἰς δεσμωτήριον] SARZ; om. B
c
καὶ ἐντραπήσεται ἡ σελήνη· καὶ αἰσχυνθήσεται ὁ ἥλιος] S; om. ABRZ
d
ἐν Σιὼν] SAR; ἐκ Σειὼν B; ἐκ Σιων Z
e
ἐν Ἰερουσαλήμ] SARZ; εἰς Ἰερουσαλήμ B
f
μου] SARZ; om. B
g
πόλιν] S*; πόλεις Scb3ABRZ
h
τοῦ πεσεῖν] SAR; τοῦ μὴ πεσεῖν BZ
i
πόλις] SAB; πόλις εἰς ScaRZ
j
ταπεινῷ] S*; ταπεινῇ ScaABRZ
5
Εὐλογήσουσίν Σεa ὡς ἄνθρωποι ὀλιγόψυχοι Διψῶντες ἐν Σιών ὅτι ῥύσῃ
Αὐτοὺςb.
141. 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.
142.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.
143.God Will Provide Rest On This Mountain (25:9-10)

9
Καὶ ἐροῦσιν Τῇ ἡμέρᾳ ἐκείνῃ Ἰδοὺ Κύριοςd ὁ Θεὸς ἡμῶν, ἐφʼ ᾧ ἠλπίζομεν
Καὶ ἠγαλλιώμεθα, ἐπὶ Τῷ Σωτῆριe ἡμῶν Καὶ Εὐφρανθησόμεθαf. 10 ὅτιg
ἀνάπαυσιν Δώσει ὁ Θεὸς ἐπὶ Τὸ ὄρος Τοῦτο.
144. 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 ἐφʼ ᾗh Τὰς Χεῖρας ἐπέβαλεν·
a
εὐλογήσουσίν σε] SR; om. ABZ
b
ὅτι ῥύσῃ αὐτοὺς] S*; om. ScaABRZ
c
πάντα ταῦτα] SB; ταῦτα πάντα ARZ
d
Κύριος] S; om. ABRZ
e
τῷ σωτῆρι] S*; τῇ σωτηρίᾳ ScaABRZ
f
καὶ εὐφρανθησόμεθα] S; om. ABRZ
g
ὅτι] SARZ; om. B
h
ᾗ] S; ἃ ABRZ
120 PENNER
12
Καὶ Τὸ ὕψος Τῆς Καταφυγῆς Τοῦ Τοίχου Σου Ταπεινώσει, Καὶ
Καταβήσεταιa ἕως Τοῦ ἐδάφους.
145.Song Over The Land Of Judah (26:1-6)

26.1 Τῇ ἡμέρᾳ ἐκείνῃ ᾄσονται Τὸ ᾆσμα Τοῦτο ἐπὶ Γῆς Ἰούδαb Ἰδοὺ Πόλις
ὀχυρά, Καὶ Σωτήριον ἡμῖνc Θήσει Τεῖχοςd Καὶ Περίτειχος. 2 ἀνοίξατε Πύλας,
Εἰσελθάτωe Λαὸς Φυλάσσων Δικαιοσύνην
Καὶ Φυλάσσων ἀλήθειαν, 3 ἀντιλαμβανόμενος ἀληθείας Καὶ Φυλάσσων

Εἰρήνην. ὅτι ἐπὶ Σοὶf 4 ἤλπισαν, Κύριε, ὡςg 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 Αὐτοὺςh
Πόδες Πραέων Καὶ Ταπεινῶν.
146. The Path Of Lord Is Judgement (26:7-9)

7
ὁδὸς Εὐσεβῶν Εὐθεῖα ἐγένετο, Καὶ Παρεσκευασμένη ἡ ὁδὸς Τῶν ἀσεβῶνi. 8 ἡ
Γὰρ ὁδὸς Κυρίου Κρίσις· ἠλπίσαμεν ἐπὶ Τῷ ὀνόματί Σου Καὶ ἐπὶ Τῇ Μνείᾳ,
9 j
ᾗ ἐπεθυμεῖk ἡ Ψυχὴ ἡμῶν.
147.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
a
καταβήσεται] SARZ; Καταβήσονται B
b
Ἰούδα] S; τῆς Ἰουδαίας B; Ιουδα λέγοντες ARZ
c
ἡμῖν] S; ἡμῶν R; ἡμῖς A; om. BZ
d
τεῖχος] SARZ; τὸ τεῖχος B
e
εἰσελθάτω] SARZ; εἰσελθέτω B
f
σοὶ] SARZ; σοὶ ἐλπίδι B
g
ὡς] S; ἕως ABRZ
h
αὐτοὺς] SABR; αὐτὰς Z
i
καὶ παρεσκευασμένη ἡ ὁδὸς τῶν ἀσεβῶν] S; καὶ παρεσκευασμένη ἡ ὁδὸς τῶν
εὐσεβῶν ARZ; ἡ ὁδὸς τῶν εὐσεβῶν καὶ παρεσκευασμένη B
j
ᾗ] SABZ; ἧ R
k
ἐπεθυμεῖ] S; ἐπιθυμεῖ ABRZ
Γῆς. 10 Πέπαυται Γὰρ ὁ ἀσεβής, Πᾶς ὃςa Οὐ Μὴ Μάθῃ Δικαιοσύνην ἐπὶ Τῆς
Γῆς, ἀλήθειαν Οὐ Μὴ Ποιήσῃb· ἀρθήτω ὁ ἀσεβής, ἵνα Μὴ ἴδῃ Τὴν Δόξαν
Κυρίου.
148. Lord, Your Arm Is High (26:11)

11
Κύριε, ὑψηλός Σου ὁ Βραχίων, Καὶ Οὐκ ᾔδεισαν, Γνόντες Δὲ
Αἰσχυνθήτωσανc· Ζῆλος Λήμψεται Λαὸν ἀπαίδευτον, Καὶ Νῦν Πῦρ Τοὺς
ὑπεναντίους ἔδεται.
149. Lord, Give Us Peace (26:12-18)

12
Κύριε ὁ Θεὸς ἡμῶν, Εἰρήνην Δὸς ἡμῖν, Πάντα Γὰρ ἀπέδωκας ἡμῖν.
13
Κύριε ὁ Θεὸς ἡμῶνd, Κτῆσαι ἡμᾶς·
Κύριε, ἐκτὸς Σοῦ ἄλλον Οὐκ Οἴδαμεν, Τὸ ὄνομά Σου ὀνομάζομεν. 14 Οἱ Δὲ

Νεκροὶ Ζωὴν Οὐ Μὴ ἴδωσιν, Οὐδὲ ἰατροὶ Οὐ Μὴ ἀναστήσωσινe· Διὰ Τοῦτο
ἐπήγαγες Καὶ ἀπώλεσας Καὶ ἦρες Πᾶν ἄρσεν Αὐτῶν. 15 Πρόσθες Αὐτοῖς
Κακά, Κύριε, Προσθήσει Κακὰ Πᾶσινf Τοῖς ἐνδόξοις Τῆς Γῆς.
16
Κύριε, ἐν Θλίψει ἐμνήσθην Σου, ἐν Θλίψει Μικρᾷ ἡ Παιδεία Σου ἐγενήθῃg
ἡμῖν. 17 Καὶ ὡς ἡ ὠδίνουσα ἐγγίζει Τεκεῖνh Καὶi ἐπὶ Τῇ ὠδῖνι Αὐτῆς ἐκέκραξεν,
Οὕτως ἐγενήθημεν Τῷ ἀγαπητῷ Σου. 18 Διὰ Τὸν Φόβον Σου, Κύριε, ἐν Γαστρὶ
a
πᾶς ὃς] SB; om. ARZ
b
ποιήσῃ] SARZ; ποιήσει B
c
αἰσχυνθήτωσαν] S; αἰσχυνθήσονται ABRZ
d
Κύριε ὁ θεὸς ἡμῶν] SARZ; om. B
e
ἀναστήσωσιν] SRZ; ἀναστήσουσιν AB
f
πᾶσιν] SARZ; om. B
g
ἐγενήθῃ] S; om. ABRZ
h
τεκεῖν] SB; τοῦ τεκεῖν ARZ
i
122 PENNER
ἐλάβομεν Καὶ ὠδινήσαμεν Καὶ ἐτέκομεν· Πνεῦμα Σωτηρίας Σουa ἐποιήσαμεν

ἐπὶ Τῆς Γῆς, ἀλλὰ Πεσοῦνταιb Οἱ ἐνοικοῦντες ἐπὶ Τῆς Γῆς.
150. 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.
151. Hide From Lord’s Wrath (26:20-21)

20
Βάδιζε, Λαός Μου, Εἴσελθε Εἰς Τὰ Ταμίειάc 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 Αὐτοῦd ἐπὶ Τοὺς Κατοικοῦνταςe
ἐπὶ Τῆς Γῆς, Καὶ ἀνακαλύψει ἡ Γῆ Τὸ Αἷμα Αὐτῆς Καὶ Οὐ Κατακαλύψειf
Τοὺς ἀνῃρημένους ἐπʼ Αὐτῆςg.
152. Lord Will Slay The Dragon (27:1)

27.1 Τῇ ἡμέρᾳ ἐκείνῃ ἐπάξει Κύριοςh Τὴν Μάχαιραν Τὴν ἁγίαν Καὶ Τὴν
Μεγάλην Καὶ Τὴν ἰσχυρὰν ἐπὶ Τὸν Δράκοντα ὄφιν Φεύγοντα, ἐπὶ Τὸν
Δράκοντα ὄφιν Σκολιὸν Καὶi ἀνελεῖ Τὸν Δράκοντα Τὸν ἐν Τῇ Θαλάσσῃj.
a
σου] SABR; οὐκ Z
b
πεσοῦνται] SARZ; πεσοῦνται πάντες B
c
ταμίειά] SAR; ταμεῖά BZ
d
αὐτοῦ] S; om. ABRZ
e
κατοικοῦντας] S; ἐνοικοῦντας ABRZ
f
κατακαλύψει] SBRZ; + ἡ γῆ A
g
ἐπʼ αὐτῆς] S; om. ABRZ
h
Κύριος] S; ὁ θεὸς ABRZ
i
j
τὸν ἐν τῇ θαλάσσῃ] S; om. ABRZ
153. Israel The Beautiful Vineyard (27:2-6)

2
Τῇ ἡμέρᾳ ἐκείνῃ ἀμπελὼν Καλός· ἐπιθύμημα ἐξάρχειν Κατʼ Αὐτῆς. 3 ἐγὼ
Πόλις ἰσχυράa, Πόλις Πολιορκουμένη, Μάτην Ποτιῶ Αὐτήν· ἁλώσεται Γὰρ
Νυκτός, ἡμέρας Δὲ Πεσεῖται Τὸb Τεῖχος. 4 Οὐκ ἔστιν ἣ Οὐκ ἐπελάβετο Αὐτῆς·
Τίς Με Θήσει Καλάμην Φυλάσσεινc ἐν ἀγρῷ; Διὰ Τὴν Πολεμίαν Ταύτην

ἠθέτηκα Αὐτήν.
Τοίνυν Διὰ Τοῦτο ἐποίησεν Κύριος Πάνταd, ὅσα Συνέταξεν Κύριοςe.

Κατακέκαυμαι, 5 Βοήσονται Οἱ ἐνοικοῦντες ἐν Αὐτῇ, Ποιήσωμεν Εἰρήνην
Αὐτῷf, Ποιήσωμεν Εἰρήνην. 6 Οἱ ἐρχόμενοι, Τέκνα Ἰακώβ, Βλαστήσει Καὶ
ἐξανθήσει Ἰσραήλ, Καὶ ἐμπλησθήσεταιg ἡ Οἰκουμένη Τοῦ Καρποῦ Αὐτοῦ.
154.The Slayer Will Be Slain (27:7-11)

7
Μὴ ὡς Αὐτὸς ἐπάταξεν, Καὶ Αὐτὸς Οὗτοςh Πληγήσεται, Καὶ ὡς Αὐτὸς
ἀνεῖλεν, Οὕτως ἀναιρεθήσεται; 8 Μαχόμενιοςi Καὶ ὀνειδίζων ἐξαποστέλλειj
Αὐτούς· Οὐ Σοιk ἦσθα ὁl Μελετῶν Τῷ Πνεύματι Τῷ Σκληρῷ ἀνελεῖν Αὐτοὺς
Πνεύματι Θυμοῦ; 9 Διὰ Τοῦτο ἀφαιρεθήσεται ἡ ἀνομίαm Ἰακώβ, Καὶ Τοῦτό
ἐστιν ἡ Εὐλογία Αὐτοῦ, ὅταν ἀφέλωμαι Αὐτοῦ Τὴν ἁμαρτίαν, ὅταν Θῶσιν
Πάντας Τοὺς Λίθους Τῶν Βωμῶν Κατακεκομμένους ὡς Κονίαν Λεπτήν· Καὶ
a
ἰσχυρά] SARZ; ὀχυρά B
b
τὸ] SARZ; om. B
c
καλάμην φυλάσσειν] S; φυλάσσειν καλάμην ABRZ
d
Κύριος πάντα] SB; κύριος ὁ θεὸς πάντα ARZ
e
Κύριος] S; om. ABRZ
f
ποιήσωμεν εἰρήνην αὐτῷ] SARZ; om. B
g
ἐμπλησθήσεται] SARZ; πλησθήσεται B
h
οὗτος] S*; οὕτως ABRZ
i
μαχόμενιος] S; μαχόμενος ABRZ
j
ἐξαποστέλλει] S; ἐξαποστελεῖ ABRZ
k
σοι] S; σὺ ABRZ
l
ὁ] SARZ; om. B
m
ἡ ἀνομία] SARZ; ἀνομία B
124 PENNER
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.
155. 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.
156. Woe To The Crown Of Pride (28:1-3)

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
a
καὶ ἐκεῖ] SABR; κἀκεῖ Z
b
πολὺ] S; om. ABRZ
c
οἰκτιρήσει] S; οἰκτιρήσῃ ABRZ
d
συνταράξει] S; συμφράξει ABRZ
e
Κύριος] SARZ; ὁ θεὸς B
f
διώρυγος] SARZ; διώρυχος B
g
τοὺς υἱοὺς Ἰσραήλ κατὰ ἕνα ἕνα] SRZ; τοὺς υἱοὺς Ἰσραὴλ κατʼ ἕνα ἕνα A; κατὰ ἕνα
τοὺς υἱοὺς Ἰσραήλ B
h
ἅγιον ἐν] SABR; ἐν ἅγιον Z
i
τὸ ὠραῖον] S; om. ABRZ
j
παρὰ Κυρίου] S; om. ABRZ
Κυρίου ὡς Χάλαζα Καταφερομένηa · ὡς ὕδατος Πολὺ Πλῆθος Σῦρον Χώραν

Τῇ Γῇ Ποιήσει ἀνάπαυσινb Καὶ Ταῖς Χερσίνc. 3 Καὶ Τοῖς Ποσὶν Καὶd
Καταπατηθήσεται ὁ Στέφανος Τῆς ὕβρεως, Οἱ Μισθωτοὶ Ἐφράιμe.
157. Woe To The Mountain Blossom (28:4)

4
Καὶ ἔσται Τὸ ἄνθος Τὸ ἐκπεσὸν Τῆς ἐλπίδος Τῆς Δόξηςf ἐπʼ ἄκρου Τοῦ ὄρους
Τοῦ ὑψηλοῦ ὡς Πρόδρομος Σύκου, ὁ ἰδὼν Αὐτὸ Πρὶν ἢ Εἰς Τὴν Χεῖρα Αὐτοῦ
Λαβεῖν Αὐτόg, Θελήσει Αὐτὸ Καταπιεῖν.
158.Lord Sabaoth Will Be The Crown Of Hope (28:5-6)

5
Τῇ ἡμέρᾳ ἐκείνῃ ἔσται Κύριος Σαβαὼθ ὁ Στέφανος Τῆς ἐλπίδος ὁ Πλακεὶςh
Τῆς Δόξης Τῷ Καταλειφθέντι Τοῦ Λαοῦi· 6 Καταλειφθήσεταιj ἐπὶ Πνεύματι
Κρίσεως ἐπὶ Κρίσιν Καὶ ἰσχὺν Κωλύων ἀνελεῖν.
159. Priest And Prophet Misled By Drink (28:7-8)

7
Οὗτοι Γὰρ Οἴνῳ Πεπλανημένοιk Εἰσίν, ἐπλανήθησαν Διὰ Τὸ Σίκερα· ἱερεὺς
Καὶ Προφήτης ἐξέστησαν Διὰ Τὸν Οἶνονl, ἐσείσθησαν ἀπὸ Τῆς Μέθης Τοῦ
a
καταφερομένη] S; καταφερομένη οὐκ ἔχουσα σκέπην, βίᾳ καταφερομένη ABRZ
b
ἀνάπαυσιν] SARZ; ἀνάπαυμα B
c
καὶ ταῖς χερσίν] S; ταῖς χερσίν ABRZ
d
καὶ] SZ; om. ABR
e
Ἐφράιμ] SBZ; τοῦ Εφραιμ AR
f
δόξης] SARZ; ζωῆς B
g
λαβεῖν αὐτό] S*B; λαβεῖν λαβεῖν αὐτὸ SB; λαβεῖν ARZ
h
πλακεὶς] SARZ; πλεκεὶς B
i
τοῦ λαοῦ] SB; μου λαῷ ARZ
j
καταλειφθήσεται] S; καὶ καταλειφθήσονται A; καταλειφθήσονται BRZ
k
πεπλανημένοι] SARZ; πεπλημμελημένοι B
l
διὰ τὸν οἶνον] SARZ; διὰ τὸ σίκερα, κατεπόθησαν διὰ τὸν οἶνον B
126 PENNER
Σίκεραa, ἐπλανήθησαν· Τοῦτʼ ἔστι Φάσμα. 8 ἀρὰ ἔδεται Ταύτην Τὴν Βουλήνb·
ἕνεκεν Πλεονεξίας.
160. Our Report (28:9-12)

9
Τίνι ἀνηγγείλαμεν Κακὰ Καὶ Τίνι ἀνηγγείλαμεν ἀγγελίαν, Καὶc Οἱ
ἀπογεγαλακτισμένοι ἀπὸ Γάλακτος, Οἱ ἀποσπασμένοιd ἀπὸ Μαστοῦ;
10
Θλῖψινe ἐπὶ Θλῖψιν Προσδέχου, ἐλπίδα ἐπʼ ἐλπίδι, ἔτι Μικρὸν ἔτι Μικρὸν
11
Διὰ Φαυλισμὸν Χειλέων Διὰ Γλώσσης ἑτέρας, ὅτι Λαλήσουσιν Τῷ Λαῷ
Τούτῳ 12 Λέγοντες Αὐτοῖςf Τοῦτο Τὸ ἀνάπαυμα Τῷ Πεινῶντι Καὶ Τοῦτο Τὸ
Σύντριμμα, Καὶ Οὐκ ἠθέλανg ἀκούειν.
161. Lord God’s Oracle Will Be Oppression (28:13)

13
Καὶ ἔσται Αὐτοῖς Τὸ Λόγιον Κυρίου Τοῦ Θεοῦh Θλῖψις ἐπὶ Θλῖψιν, ἐλπὶς ἐπʼ
ἐλπίδαi, ἔτι Μικρὸν ἔτι Μικρόν, ἵνα Πορευθῶσινj Καὶ Πέσωσιν Εἰς Τὰk ὀπίσω
Καὶ Κινδυνεύσωσιν Καὶ Συντριβήσονταιl Καὶ ἁλώσονται.
162. Covenant With Death (28:14-15)

14
Διὰ Τοῦτο ἀκούσατε Λόγον Κυρίου, ἄνδρες Τεθλιμμένοι Καὶ ἄρχοντες Τοῦ
Λαοῦ Τοῦm ἐν Ἰερουσαλήμ 15 Ὅτι Εἴπατε Ἐποιήσαμεν Διαθήκην Μετὰ Τοῦ
ᾅδου Καὶ Μετὰ Τοῦ Θανάτου Συνθήκας, Καταιγὶς Φερομένη ἐὰν Παρέλθῃ Οὐ
a
τοῦ σίκερα] SARZ; om. B
b
βουλήν] S; βουλήν αὕτη γὰρ ἡ βουλὴ ABRZ
c
d
ἀποσπασμένοι] SB; ἀπεσπασμένοι ARZ
e
θλῖψιν] SR; θλίψιν ABZ
f
αὐτοῖς] SB; αὐτῷ ARZ
g
ἠθέλαν] S; ἠθέλησα ABRZ
h
τοῦ θεοῦ] SARZ; om. B
i
ἐλπίδα] S; ἐλπίδι ABRZ
j
πορευθῶσιν] SARZ; πορεύσωσιν B
k
εἰς τὰ] SARZ; om. B
l
κινδυνεύσωσιν καὶ συντριβήσονται] SARZ; συντριβήσονται καὶ κινδυνεύσουσιν B
m
τοῦ] S; τούτου AZ; τούτου τοῦ BR
Μὴ ἔλθῃ ἐφʼ ἡμᾶςa, ἐθήκαμεν Ψεῦδος Τὴν ἐλπίδα ἡμῶν Καὶ Τῷ Ψεύδει
Σκεπασθησόμεθα.
163. Sion’s Cornerstone (28:16-20)

16
Διὰ Τοῦτο Οὕτως Λέγει Κύριος Ἰδοὺ ἐγὼ ἐμβαλῶb Εἰς Τὰ Θεμέλια Σειὼν
Λίθον Πολυτελῆ ἐκλεκτὸν ἀκρογωνιαῖον ἔντιμον Εἰς Τὰ Θεμέλια Αὐτῆς, Καὶ
ὁ Πιστεύων ἐπʼ Αὐτῷc Οὐ Μὴ Καταισχυνθῇ. 17 Καὶ Θήσω Κρίσιν Εἰς ἐλπίδα, ἡ
Δὲ ἐλεημοσύνη Μου Εἰς Σταθμούς, Καὶ Οἱ Πεποιθότες Μάτην Ψεύδει· ὅτι
Οὐd 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.
164. Lord’s Deeds Of Anger (28:21-22)

21
Ὥσπερ ὄρος ἀσεβῶν ἀναστήσεται Κύριοςe Καὶ ἔσται ἐν Τῇ Φάραγγι
Γαβαών· Μετὰ Θυμοῦ Ποιήσει Τὰ ἔργα Αὐτοῦ, Πικρίας ἔργαf· ὁ Δὲ Θυμὸς
Αὐτοῦ ἀλλοτρίως Χρήσεται, Καὶ ἡ Πικρίαg Αὐτοῦ ἀλλοτρία. 22 Καὶ ὑμεῖς Μὴ
Εὐφρανθείητε, Μηδὲ ἰσχυσάτωσαν ὑμῶν Οἱ Δεσμοί Οἱ ὀφθαλμοίh· Διότι
a
ἐφʼ ἡμᾶς] SBR; ἡμῖν AZ
b
ἐμβαλῶ] SARZ; ἐμβάλλω B
c
ἐπʼ αὐτῷ] SARZ; om. B
d
οὐ] SARZ; om. B
e
Κύριος] SAB; om. RZ
f
ἔργα] S; ἔργον ABRZ
g
πικρία] SARZ; σαπρία B
h
οἱ ὀφθαλμοί] S; om. ABRZ
128 PENNER
Συντετελεσμένα Καὶ Συντετμημένα Πράγματα ἤκουσα Παρὰ Τοῦa Κυρίου

Σαβαώθ, ἃ Ποιεῖb ἐπὶ Πᾶσαν Τὴν Γῆν.
165. 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 Μέλλειc ὁ ἀροτριῶν ἀροτριᾶνd; ἢ Σπόρον
ἑτοιμάσειe Πρὶν ἐργάζεσθαιf Τὴν Γῆν; 25 Οὐχ ὅταν ὁμαλίσῃ Αὐτῆς Τὸ
Πρόσωπονg, Τότε Σπείρει Μικρὸν Μελάνθιον Καὶ Κύμινον Καὶ Πάλιν Σπείρει
Πυρὸν Καὶ Κριθὴνh Καὶ Ζέαν ἐν Τοῖς ὁρίοις Σου; 26 Καὶ Παιδευθήσῃi.
166. A Relenting Discipline (28:27-29)

27
Οὐ Γὰρ Μετὰ Σκληρότητος Καθαίρεται Τὸ Μελάνθιον, Οὐδὲ Τροχὸς
ἁμάξης Περιάξει ἐπὶ Τὸ Κύμινον, ἀλλὰ ῥάβδῳ ἐκτινάσσεταιj 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.
a
b
ποιεῖ] S; ποιήσει ABRZ
c
μέλλει] SARZ; ἀροτριάσει B
d
ἀροτριᾶν] SARZ; om. B
e
ἑτοιμάσει] S; προετοιμάσει ABRZ
f
ἐργάζεσθαι] S; ἐργάσασθαι ABRZ
g
αὐτῆς τὸ πρόσωπον] SARZ; τὸ πρόσωπον αὐτῆς B
h
καὶ κριθὴν] SARZ; κριθὴν καὶ κέγχρον B
i
παιδευθήσῃ] S*; παιδευθήσῃ κρίματι θεοῦ σου καὶ εὐφρανθήσῃ ScaARZ; παιδευθήσει
κρίματι θεοῦ, καὶ εὐφρανθήσῃ B
j
ἐκτινάσσεται] SARZ; τινάσσεται B
167. Woe To Ariel (29:1-4)

29.1 Οὐαὶ Πόλις Ἀριὴλa, ἣν Δαυὶδ ἐπολέμησενb· Συναγάγετε Γενήματα
ἐνιαυτὸν ἐπʼc ἐνιαυτόν, Φάγεσθε, Φάγεσθε Γὰρ Σὺν Μωάβ. 2 ἐκλείψωd Γὰρ
Ἀριήλ, Καὶ ἔσται Αὐτῆς ἡ ἰσχὺς Καὶ Τὸe 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 Γῆνf, Καὶ Εἰς Τὴν Γῆν Οἱ Λόγοι Σου
Δύσονται· Καὶ ἔσταιg ὡς Οἱ Φωνοῦντες ἐκ Τῆς Γῆς ἡ Φωνή Σου, Καὶ Πρὸς Τὸ
ἔδαφος ἡ Φωνή Σου ἀσθενήσει.
168. The Wealth Of The Impious Is Ephemeral (29:5-8)

5
Καὶ ἔσται ὡς Κονιορτὸς ἀπὸ Τροχοῦh ὁ Πλοῦτος Τῶν ἀσεβῶν Καὶ ὡς Χνοῦς
Φερόμενοςi, Καὶ ἔσται ὡς Στιγμὴ Παραχρῆμα 6 Παρὰ Κυρίου Σαβαώθ·
ἐπισκοπὴ Γὰρ ἔσται Μετὰ Βροτῆςj Καὶ Σεισμοῦ Καὶ Φωνῆς Μεγάληςk,
Καταιγὶς Φερομένη Καὶ Φλὸξ Πυρὸς Κατεσθίουσα. 7 Καὶ ἔσται ὡς
ἐνυπνιαζόμενος ἐν ὕπνῳl ὁ Πλοῦτος Τῶν ἐθνῶν Πάντωνm, ὅσοι
ἐπεστράτευσαν ἐπὶ Ἰσραήλn, Καὶ Πάντες Οἱ Στρατευόμενοιo ἐπὶ Ἰερουσαλήμ
a
πόλις Ἀριὴλ] SARZ; Ἀριὴλ πόλις B
b
Δαυὶδ ἐπολέμησεν] SARZ; ἐπολέμησεν Δαυείδ B
c
ἐπʼ] SARZ; ἐπὶ B
d
ἐκλείψω] S; ἐκθλίψω ABRZ
e
τὸ] SARZ; ὁ B
f
οἱ λόγοι σου εἰς τὴν γῆν] SARZ; εἰς τὴν γῆν οἱ λόγοι σου B
g
ἔσται] SARZ; ἔσονται B
h
τροχοῦ] SARZ; τοίχου B
i
φερόμενος] SARZ; φερόμενος τὸ πλῆθος τῶν καταδυναστευόντων σε B
j
βροτῆς] S; κραυγῆς A; βροντῆς BRZ
k
φωνῆς μεγάλης] SARZ; φωνὴ μεγάλη B
l
ἐν ὕπνῳ] SRZ; ἐνύπνιον A; καθʼ ὕπνους νυκτὸς B
m
τῶν ἐθνῶν πάντων] SARZ; ἁπάντων τῶν ἐθνῶν B
n
Ἰσραήλ] SA; Ἰερουσαλήμ B; Αριηλ QmgRZ
o
στρατευόμενοι] SB; στρατευσάμενοι ARZ
130 PENNER
Καὶ Πάντες Οἱ Συνηγμένοι ἐπʼ Αὐτὴν Καὶ Θλίβοντεςa Αὐτήν. 8 Καὶ ἔσονταιb
ὡς Οἱ ἐν Τῷ ὕπνῳc Πίνοντεςd Καὶ ἔσθοντες, Καὶ ἐξαναστάντων Ματαίων
Αὐτῶνe 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.
169. Lord Makes You Imperceptive (29:9-10)

9
Ἐκλύθητε Καὶ ἔστητεf Καὶ Κραιπαλήσατε Οὐκ ἀπὸ Σίκερα Οὐδὲg ἀπὸ
Οἴνου· 10 ὅτι Πεπότικεν ὑμᾶς Κύριος Πνεύμαh Κατανύξεως Καὶ Καμμύσει
Τοὺς ὀφθαλμοὺς Αὐτῶν Καὶ Τῶν Προφητῶν Αὐτῶν Καὶ Τῶν ἀρχόντων
Αὐτῶν, ὃι ὁρῶντες Τὰ Κρυπτά.
170. Incomprehensible Sayings (29:11-12)

11
Καὶ ἔσταιi ὑμῖν Τὰ ῥήματα Πάνταj Ταῦτα ὡς Οἱ Λόγοι Τοῦ Βιβλίου Τούτου
Τοῦ ἐσφραγισμένουk, ὃ ἐὰν Δῶσιν Αὐτὸ ἀνθρώπῳ ἐπισταμένῳ Γράμματα
Λέγοντες Ἀνάγνωθι Ταῦ Τοῦτοl· Καὶ ἐρεῖ Οὐ Δύναμαι ἀναγνῶναι,
ἐσφράγισται Γάρ. 12 Καὶ Δοθήσεται Τὸ Βιβλίον Τοῦτο Εἰς Χεῖρας ἀνθρώπου
Μὴ ἐπισταμένου Γράμματα, Καὶ ἐρεῖ Αὐτῷ Ἀνάγνωθι Ταῦταm· Καὶ ἐρεῖ Οὐκ
ἐπίσταμαι Γράμματα.
a
θλίβοντες] SAR; οἱ θλίβοντες BZ
b
ἔσονται] SARZ; om. B
c
τῷ ὕπνῳ] SB; ὕπνῳ ARZ
d
πίνοντες] SABR; πεινῶντες Z
e
ματαίων αὐτῶν] S; μάταιον αὐτῶν ARZ; μάταιον B
f
ἔστητε] S; ἔκστητε ABRZ
g
οὐδὲ] SBR; οὐδʼ AZ
h
πνεύμα] S; πνεύματι ABRZ
i
ἔσται] SB; ἔσονται ARZ
j
τὰ ῥήματα πάντα] SB; πάντα τὰ ῥήματα ARZ
k
τούτου τοῦ ἐσφραγισμένου] S; τοῦ ἐσφραγισμένου τούτου ARZ; τοῦ ἐσφραγισμένου
B
l
ταῦ τοῦτο] S*; ταῦτα ScaABRZ; τοῦτο Scb2
m
ταῦτα] S; τοῦτο ABRZ
171. Hypocrisy Of The “Wise” (29:13-14)

13
Καὶ Εἶπεν Κύριος Ἐγγίζει Μουa ὁ Λαὸς Οὗτος Τοῖςb Χείλεσιν Αὐτῶν
Τιμοῦσίνc Με, ἡ Δὲ Καρδία Αὐτῶν Πόρρω ἀπέχει ἀπʼ ἐμοῦ, Μάτην Δὲ
Σέβονταί Με Διδάσκοντες ἐντάλματα ἀνθρώπων Καὶ Διδασκαλίας. 14 Διὰ
Τοῦτο ἰδοὺ ἐγὼd Προσθήσω Τοῦ Μεταθεῖναι Τὸν Λαὸν Τοῦτον Καὶ Μεταθήσω
Αὐτοὺς Καὶ ἀπολῶ Τὴν Σοφίαν Τῶν Σοφῶν Καὶ Τὴν Σύνεσιν Τῶν Συνετῶν
Κρύψω.
172. Woe To Schemers (29:15-17)

15
Οὐαὶ Οἱ Βαθέως Βουλὴν Ποιοῦντες Καὶ Οὐ Διὰ Κυρίου.
Οὐαὶ Οἱ ἐν Κρυφῇ Βουλὴν Ποιοῦντεςe Καὶ ἔσται ἐν Σκότει Τὰ ἔργα Αὐτῶν

Καὶ ἐροῦσιν Τίς ἡμᾶς ἑώρακενf Καὶ Τίς Γνώσεταιg ἃ ἡμεῖς Ποιοῦμεν;
16
Οὐχ ὡς ὁ Πηλὸς Τοῦ Κεραμέως Λογισθήσεταιh; Μὴ ἐρεῖ Τὸ Πλάσμα Τῷ
Πλάσαντιi Οὐ Σοιj 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 Χελμὲλk Εἰς Δρυμὸν Λογισθήσεται;
a
μου] S; μοι ABRZ
b
τοῖς] SARZ; ἐν τῷ στόματι αὐτοῦ, καὶ ἐν τοῖς B
c
τιμοῦσίν] S; τιμῶσίν ABRZ
d
ἐγὼ] SAR; om. BZ
e
οὐ διὰ Κυρίου. Οὐαὶ οἱ ἐν κρυφῇ βουλὴν ποιοῦντες] SABabRZ; om. B*.
f
ἡμᾶς ἑώρακεν]SARZ; ἑόρακεν ἡμᾶς B
g
γνώσεται] S; ἡμᾶς γνώσεται ἢ ABRZ
h
λογισθήσεται] S*; λογισθησεσθαι Sca; λογισθήσεσθε ABRZ
i
πλάσαντι] SARZ; πλάσαντι αὐτό B
j
σοι] S*; σου Sca; σύ Scb1ABRZ
k
τὸ Χελμὲλ] S*; τὸ ὄρος Χερμὲλ Scb2ARZ; τὸ Χερμὲλ B
132 PENNER
173. 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 ὄψονταιa· 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.
174.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 Δῶσινb Τὰ Τέκνα Αὐτῶν Τὰ ἔργα Μου, Διʼ ἐμὲ
ἁγιάσουσινc Τὸ ὄνομά Μου Καὶ ἁγιάσουσιν Τὸν ἅγιον Ἰακώβ Καὶ Τὸν Θεὸν
Ἰσραὴλd Φοβηθήσονται. 24 Καὶ Γνώσονται Οἱ Τῷ Πνεύματι Πλανώμενοιe
Σύνεσιν, Οἱ Δὲ Γογγύζοντες Μαθήσονται ὑπακούειν Κυρίῳf, Καὶ Αἱ Γλῶσσαι
Αἱ Ψελλίζουσαι Μαθήσονται Λαλεῖν Εἰρήνην.
175. Woe To Those Who Trust In Egypt (30:1-5)

1
Οὐαὶ Τέκνα ἀποστάται, Τάδεg Λέγει Κύριος, ἐποιήσατε Βουλὴν Οὐ Διʼ ἐμοῦ
Καὶ Συνθήκας Οὐ Διὰ Τοῦ Πνεύματός Μου Προσθεῖναι ἁμαρτίαςh ἐφʼ
ἁμαρτίαις, 2 Οἱ Πορευόμενοι Καταβῆναι Εἰς Αἴγυπτον, ἐμὲ Οὐκi ἐπηρώτησαν
a
ὄψονται] S*B; βλέψονται Scb2ARZ
b
τὰ νῦν δῶσιν] S*; ὅταν ἴδωσιν Scb3ABRZ
c
ἁγιάσουσιν] SARZ; ἁγιάσωσιν B
d
θεὸν Ἰσραὴλ]S*; θεὸν τοῦ Ἰσραὴλ ScaABRZ
e
οἱ τῷ πνεύματι πλανώμενοι] SARZ; πλανώμενοι τῷ πνεύματι B
f
Κυρίῳ] S; om. ABRZ
g
τάδε] SARZ; om. B
h
ἁμαρτίας] S; ἁμαρτίας ABRZ
i
οὐκ] S; δὲ οὐκ ABRZ
Τοῦ Βοηθηθῆναιa ὑπὸ Φαραὼ Καὶ Σκεπασθῆναι ὑπὸ Αἰγυπτίων. 3 ἔσται Γὰρ
ὑμῖν ἡ Σκέπη Φαραὼ Εἰς Αἰσχύνην Καὶ Τοῖς Πεποιθόσιν ἐπʼ Αἴγυπτον
ὄνειδος. 4 ὅτι Εἰσὶν ἐν Τάνει ἀρχηγοὶ ἄγγελοι Πονηροί· Μάτην Κοπιάσουσιν
5
Πρὸς Λαόν, ὃς Οὐκ ὠφελήσει Αὐτοὺς Εἰς Βοήθειανb, ἀλλὰ Εἰς Αἰσχύνην Καὶ
ὄνειδος.
6
Ὅρασιςc Τῶν Τετραπόδων Τῶν ἐν Τῇ ἐρήμῳ.
176. A Vision Of The Desert Animals (30:6-7)

Ἐν Τῇ Θλίψει Καὶ ἐν Τῇ Στενοχωρίᾳd, Λέων Καὶ Σκύμνος Λέοντος ἐκεῖθεν
ἀσπίδεςe Καὶ ἔκγονα ἀσπίδων Πετομένωνf, Οἳ ἔφερον ἐπʼ ὄνων Καὶ Καμήλων
Τὸν Πλοῦτον Αὐτῶν Πρὸς ἔθνος. Οὐκ ὠφελήσει Αὐτοὺς Εἰς Βοήθειαν, ἀλλὰ
Εἰς Αἰσχύνην Καὶ ὄνειδοςg. 7 Αἰγύπτιοι Μάταια Καὶ Κενὰ ὠφελήσουσιν ὑμᾶς·
ἀπάγγειλον Αὐτοῖς ὅτι Ματαία ἡ Παράκλησις ὑμῶν Αὕτη.
177. 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 Ταῦταh 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 ἡμῖνi ἀπὸ Τῆς ὁδοῦ Ταύτης,
a
βοηθηθῆναι ScaABRZ; βοηθῆναι S*
b
εἰς βοήθειαν] S*B; οὔτε εἰς βοήθειαν οὔτε εἰς ὠφέλειαν Scb2ARZ
c
Ὅρασις] S; Ἡ ὅρασις ABRZ
d
ἐν τῇ στενοχωρίᾳ] SA; τῇ στενοχωρίᾳ BRZ
e
ἀσπίδες] S; καὶ ἀσπίδες ABRZ
f
πετομένων] SARZ; om. B
g
εἰς βοήθειαν, ἀλλὰ εἰς αἰσχύνην καὶ ὄνειδος] SARZ; om. B
h
ἡμέραν καιρῶν ταῦτα] S*; ἡμέρας καιρῶν ταῦτα ScaScb3ARZ; ἡμέρας ταῦτα καιρῷ B
i
ἡμῖν] S*; ἡμᾶς SBScb3ABRZ
134 PENNER
Ἀφέλετε ἀφʼ ἡμῶν Τὴν Τρίβον Ταῦτηνa Καὶ ἀφέλετε ἀφʼ ἡμῶν Τὸ Λόγιονb
Τοῦ Ἰσραήλ.
178.Your Sin Will Be Like A Collapsing Wall (30:12-14)

12
Διὰ Τὸ Τάδεc 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 ὀχυρᾶς ἑαλωκυίης, ἧς Παραχρῆμα
Πάρεστιν Τὸ Πτῶμα, 14 Καὶ Τὸ Πτῶμα Αὐτῷd ἔσται ὡς Σύντριμμα ἀγγείου
ὀστρακίνου, ἐκ Κεραμίου Λεπτὰ ὥστε Μὴ Εὑρεῖν ἐν Αὐτοῖς ὄστρακον ἐν ᾧ
Πῦρe Μικρόν.
179. The Object Of Your Trust Will Backfire (30:15-18)

15
Οὕτωςf 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 ἐβούλεσθεg ἀκούειν, 16 ἀλλʼ Εἴπατε Ἐφʼ
ἵππων Φευξόμεθα· Διὰ Τοῦτο Φεύξεσθε· Καὶ Εἴπατε Ἐπὶh Κούφοις ἀναβάταιi
ἐσόμεθα.
Διὰ Τοῦτο Κοῦφοι ἔσονται Οἱ Διώκοντες ὑμᾶς.
a
τὴν τρίβον ταῦτην] S*; τὸν τρίβον τοῦτον ScaScb3ABRZ
b
τὸ λόγιον] SAB; τὸν ἅγιον RZ
c
τὸ τάδε] S*; τοῦτο τάδε ScaB; τοῦτο οὕτως Scb2A
d
αὐτῷ] S; αὐτῆς ABRZ
e
πῦρ] S*; πῦρ ἀρεῖς, καὶ ἐν ᾧ ἀποσυριεῖς ὕδωρ ScaABRZ
f
οὕτως] SAZ; οὕτω BR
g
ἐβούλεσθε] SAZ; ἠβούλεσθε B*R
h
εἴπατε Ἐπὶ] SARZ; ἐπὶ B
i
ἀναβάται] SARZ; ἀναβάταις B
17
Διὰ Φωνὴν ἑνὸςa Φεύξονται Χίλιοι, Καὶ Διὰ Φωνὴν Πέντε Φεύξονται Πολλοί,
ἕως ἂν Καταλειφθῆτε ἱστὸςb ἐπʼ ὄρους Καὶ ὡς Σημαίαν Φέρων ἐπὶ Βουνοῦ.
18
Καὶ Πάλιν Μενεῖ ὁ Θεὸς Τοῦ Οἰκτιρῆσαιc ἡμᾶς.
Καὶ Διὰ Τοῦτο ὑψωθήσεται Τοῦ ἐλεῆσαι ὑμᾶςd· Διότι Κριτὴς Κύριος ὁ Θεὸς
ὑμῶνe ἐστιν.
Καὶ Ποῦ Καταλείψετε Τὴν Δόξαν ὑμῶνf;
180. Blessed Are Those Who Remain Faithful (30:18-23)

Μακάριοι Οἱ ἐμμένοντες ἐν Αὐτοῖςg. 19 Διότι Λαὸς ἅγιος ἐν Σιὼν Οἰκήσει.
Καὶ Ἰερουσαλὴμ Κλαυθμῷ ἔκλαυσεν Ἐλέησόν Με· ἐλεήσειh Τὴν Φωνὴν Τῆς
Κραυγῆς Σου· ἡνίκα Εἶδεν, ἐπήκουσέν Σου. 20 Καὶ Δώσει Κύριος ὑμῖν ἄρτον
Θλίψεως Καὶ ὕδωρ Στενόν, Καὶ Οὐκέτι Μὴ ἐγγίσωσίν Σεi 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 Μιανεῖςj Τὰ
Εἴδωλα Τὰ Περιηργυρωμένα Καὶ Τὰ Περικεχρυσωμένα, Λεπτὰ Ποιήσεις Καὶ
Λικμήσεις ὡς ὕδωρ ἀποκαθημένης Καὶ ὡς Κόπρον ὤσεις Αὐτά. 23 Τότε ἔσται ὁ
ὑετὸς Τῷ Σπέρματι Τῆς Γῆς Σουk, ἔσται Πλησμονὴ Καὶ Λιπαρός·
a
Διὰ φωνὴν ἑνὸς] SR;Z καὶ διὰ φωνὴν ἑνὸς A; χίλιοι διὰ φωνὴν ἑνὸς B;
b
ἱστὸς] S*; ὡς ἱστὸς ScaABRZ
c
οἰκτιρῆσαι] SRZ; οἰκτειρῆσαι AB
d
ὑμᾶς] Scb3ABRZ; ἡμᾶς S*
e
ὑμῶν] S*B; ἡμῶν Scb3ARZ
f
ἐστιν. Καὶ ποῦ καταλείψετε τὴν δόξαν ὑμῶν] SARZ; om. B
g
ἐν αὐτοῖς] S*; ἐν αὐτῷ ScaScb3ARZ; ἐπʼ αὐτῷ B
h
ἐλεήσει] SA; ἐλεήσει σε BRZ
i
σε] S*; σοι ScaABRZ
j
μιανεῖς] S*B; ἐξαρεῖς Scb2ARZ
k
σου] S*; σου, καὶ ὁ ἄρτος τοῦ γενήματος τῆς γῆς σου Scb1Scb2ABRZ
136 PENNER
181. Fertility Will Be Restored (30:23-25)

Καὶ Βοσκηθήσεταί Σου Τὰ Κτήνη Τῇ ἡμέρᾳ ἐκείνῃ Τόπον Πίονα Καὶ
Εὐρύχωρον, 24 Οἱ Ταῦροι ὑμῶν Καὶ Αἱa Βόες Οἱ ἐργαζόμενοι Τὴν Γῆν
Φάγονται ἄχυρα ἀναπεποιημέναb ἐν Κριθῇ Λελικμημέναc. 25 Καὶ ἔσται ἐπὶ
Παντὸς ὄρους ὑψηλοῦ Καὶ ἐπὶ Παντὸς Βουνοῦ Μετεώρου ὕδωρ
Διαπορευόμενον ἐν Τῇ ἡμέρᾳ ἐκείνῃ, ὅταν ἀπόλωνται Πολλοὶ Καὶd ὅταν
Πέσωσιν Πύργοι.
182.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.
183.Lord’s Wrath Will Trouble Nations (30:27-28)

27
Ἰδοὺ Τὸ ὄνομα Κυρίου Διὰ Χρόνου ἔρχεται Πολλοῦe, Καιόμενος ὁ Θυμός,
Μετὰ Δόξης Τὸ Λόγιον Τῶν Χειλέων Αὐτοῦ, Τὸ Λόγιον ὀργῆς Πλήρηςf, 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 Ταράξαιg ἐπὶ
Πλανήσει Ματαίᾳ, Καὶ Διώξεται Αὐτοὺς Πλάνησις Καὶ Λήμψεται Αὐτοὺς
Κατὰ Πρόσωπον Αὐτῶν.
184. Is Rejoicing Necessary? (30:29-30)

29
Μὴ Διὰ Παντὸς Δεῖ ὑμᾶς Εὐφραίνεσθαι Καὶ Εἰσπορεύεσθαι Εἰς Τὰ ἅγιά
Μου Διὰ Παντὸς ἑορτάζονταςh Καὶ ὡσεὶ Εὐφραινομένους Εἰσελθεῖν Μετὰ
a
αἱ] S*; οἱ Scb3ABRZ
b
φάγονται ἄχυρα ἀναπεποιημένα] SARZ; ἄχυρα ἀναπεποιημένα φάγονται B
c
λελικμημένα] SARZ; λελικμημένῃ B
d
πολλοὶ καὶ] SARZ; om. καὶ B
e
διὰ χρόνου ἔρχεται πολλοῦ] SARZ; ἔρχεται διὰ χρόνου B
f
πλήρης] S; πλῆρες ABRZ
g
ἔθνη ταράξαι] SARZ; ταράξαι ἔθνη B
h
ἑορτάζοντας] S; ὡσεὶ ἑορτάζοντας ABRZ
Αὐλοῦ Εἰς ὄροςa Τοῦ Κυρίουb Πρὸς Τὸν Θεὸν Τοῦ Ἰσραήλ; 30 Καὶ ἀκουστὴν
Ποιήσει ὁ Θεὸςc Τὴν Δόξαν Τῆς Φωνῆς Αὐτοῦ Καὶ Τὸν Θυμὸν Τοῦ Βραχίονος
Αὐτοῦ Δεῖξαιd Μετὰ Θυμοῦ Καὶ ὀργῆς Καὶ Φλογὸς Κατεσθιούσης·
Κεραυνώσει Βιαίωςe Καὶ ὡς ὕδωρ Καὶ Χάλαζα Συγκαταφερομένη Βίᾳ.
185.Assyrians Will Be Defeated (30:31-33)

31
Διὰ Γὰρ Φωνῆςf Κυρίου ἡττηθήσονται Ἀσσύριοι Τῇ Πληγῇ, ᾗg ἂν Πατάξῃ
Αὐτούς. 32 Καὶ ἔσται Αὐτῷ Κυκλόθεν, ὅθεν ἦν Αὐτῷh ἡ ἐλπὶς Τῆς Βοηθείας,
ἐφʼ ἧςi Αὐτὸς ἐπεποίθειj· Αὐτοὶ Μετὰ Αὐλῶνk Καὶ Κιθάρας Πολεμήσουσιν
Αὐτὸν ἐκ Μεταβολῆς. 33 Οὐl Γὰρ Πρὸ ἡμερῶν ἀπατηθήσῃ· Μὴ Καὶ Σὺm
ἡτοιμάσθη Βασιλεύεινn Φάραγγα Βαθεῖαν, Ξύλα Κείμενα, Πῦρ Καὶ Θεῖονo Καὶ
Ξύλα Πολλά; ὁ Θυμὸς Κυρίου ὡς Φάραγξ ὑπὸ Θείου Καιομένη.
186. Woe To Those Depending On Egypt (31:1-2)

31.1 Οὐαὶ Οἱ Καταβαίνοντες Εἰς Αἴγυπτον ἐπὶ Βοήθειαν, Οἱ ἐφʼ ἵπποις
Πεποιθότες Καὶ ἐφʼ ἅρμασιν, ἔστιν Γὰρ Πολλά, Καὶ ἐφʼ ἵπποις, Πλῆθος
Σφόδρα, Καὶ Οὐκ ἦσαν Πεποιθότες ἐπὶ Τὸν ἅγιον Τοῦ Ἰσραήλ Καὶ Τὸν Θεὸνp
a
ὄρος] S; τὸν οἶκον A; τὸ ὄρος BR
b
τοῦ Κυρίου] SAR; Κυρίου BZ
c
d
δεῖξαι] SAB; δεῖξει RZ
e
βιαίως] SARZ; βιαίῳ B
f
φωνῆς] SRZ; τῆς φωνῆς B; τὴν φωνὴν A
g
ᾗ] SARZ; ἧ B
h
αὐτῷ] SARZ; αὐτῶν B
i
ἧς] S*; ἧ Scb3R; ᾗ ABZ
j
ἐπεποίθει] SARZ; πεποίθει B
k
αὐλῶν] SARZ; τυμπάνων B
l
οὐ] SA; σὺ BRZ
m
σὺ] SAB*; σοὶ BRZ
n
ἡτοιμάσθη βασιλεύειν] SARZ; βασιλεύειν ἡτοιμάσθη B
o
καὶ θεῖον] S*; om. ScaABRZ
p
θεὸν] SARZ; κύριον B
138 PENNER
Οὐκ ἐξεζήτησανa. 2 Καὶ Αὐτὸς Σοφὸς ἦγεν ἐπʼ Αὐτοὺς Κακά, Καὶ ὁ Λόγος
Αὐτοῦ Οὐ Μὴ ἀθετηθῇ,
187.Lord Will Oppose Their Pointless Hope (31:2-3)

Καὶ ἐπαναστήσεται ἐπʼ Οἴκους ἀνθρώπων Πονηρῶν Καὶ ἐπὶ Τὴν ἐλπίδα
Αὐτῶν Τὴν Ματαίαν, 3 Αἰγύπτιον ἀνθρώπωνb Καὶ Οὐ Θεόν, ἵππων Σάρκας
Καὶ Οὐκ ἔστιν Βοήθεια· ὁ Δὲ Κύριος ἐπάξει Τὴν Χεῖρα Αὐτοῦ ἐπʼ Αὐτούς, Καὶ
Κοπιάσουσιν Οἱ Βοηθοῦντες, Καὶ ἅμα ἀπολοῦνται Πάντεςc.
188. Lord Sabaoth Will Fight Mount Zion (31:4-5)

4
Ὅτι Οὕτως Εἶπέν Μοιd Κύριος Ὃν Τρόπον Βοήσειe ὁ Λέων ἢ ὁ Σκύμνος ἐπὶ
Τῇ Θήρᾳ, ᾗ ἔλαβεν, Καὶ Κεκράξῃ ἐπʼ Αὐτῇ, ἕως ἂν ἐμπλησθῇf Τὰ ὄρη Τῆς
Φωνῆς Αὐτοῦ, Καὶ ἡττήθησαν Καὶ Τὸ Πλῆθος Τοῦ Θυμοῦ ἐπτοήθησαν,
Οὕτως Καταβήσεται Κύριος Σαβαὼθ ἐπιστρατεῦσαι ἐπὶ Τὸ ὄρος Σειώνg ἐπὶ
Τὰ ὄρη Αὐτῆς. 5 ὡς ὄρνεα Πετόμενα, Οὕτως ὑπερασπιεῖ Κύριος Σαβαώθh
ὑπὲρ Ἰερουσαλὴμ ὑπερασπιεῖi Καὶ ἐξελεῖται Σεj Καὶ Περιποιηθήσονταιk Καὶ
Σώσει.
189. Schemers, Repent Or Flee! (31:6-9)

6
Ἐπιστράφητε, Οἱ Τὴν Βαθεῖαν Βουλὴν Βουλευόμενοι Καὶ ἄνομονl. 7 ὅτι Τῇ
ἡμέρᾳ ἐκείνῃ ἀπαρνήσονται Οἱ ἄνθρωποι Τὰ Χειροποίητα Αὐτῶν Τὰ ἀργυρᾶ
a
ἐξεζήτησαν] SARZ; ἐζήτησαν B
b
ἀνθρώπων] S*; ἄνθρωπον Scb2ABRZ
c
ἀπολοῦνται πάντες] S; πάντες ἀπολοῦνται ABRZ
d
μοι] ScaABRZ; +πάντες S*;
e
βοήσει] S*; ἐὰν βοήσει Scb2; βοήσῃ B; ἐὰν βοήσῃ ARZ
f
ἂν ἐμπλησθῇ] SBARZ; om. ἂν B; ἂν ἐμπληση
g
Σειών] S; τὸ Σειών B; τὸ Σιων ARZ
h
Κύριος Σαβαώθ] SB; κύριος ARZ
i
ὑπερασπιεῖ] S*B; om. Scb2ARZ
j
σε] S*; om. Scb2ABRZ
k
περιποιηθήσονται] S*; περιποιήσεται ScaABRZ
l
ἄνομον] SARZ; ἄνομον υἱοὶ Ἰσραήλ B
Καὶ Τὰ Χρυσᾶa, ἃ ἐποίησαν Οἱ Δάκτυλοιb 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
Φεύγωνc ἁλώσεται.
190. 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 ἄρχουσινd. 2 Καὶ ἔσται ὁ ἄνθρωπος Κρύπτων Τοὺς Λόγους Αὐτοῦ Καὶ
Κρυβήσεται ὡς ἀφʼ ὕδατος Φερομένου· Καὶ Φανήσεται ἐν Σιών ὡς Ποταμὸς
Φερόμενος ἔνδοξος ἐν Γῇ Διψώσῃ. 3 Καὶ Οὐκέτι ἔσονται Πεποιθότες ἐπʼ
ἀνθρώποις, ἀλλὰ Τὰ ὦτα Δώσουσιν ἀκούεινe. 4 Καὶ ἡ Καρδία Τῶν
ἀσθενούντων Προσέξειf Τοῦ ἀκούειν, Καὶ Αἱ Γλῶσσαι Αἱ Ψελλίζουσαι Ταχὺ
Μαθήσονται Λαλεῖν Εἰρήνην.
191. 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 Πινώσαςg Κενὰς Ποιῆσαιh.
7
ἡ Γὰρ Βουλὴ Τῶν Πονηρῶν ἄνομα Βουλεύεταιi Καταφθεῖραι Ταπεινοὺς ἐν
a
τὰ χρυσᾶ] SARZ; τὰ χειροποίητα τὰ χρυσᾶ B
b
οἱ δάκτυλοι] S*; αἱ χεῖρες Scb1ABRZ
c
φεύγων] ScaSdABRZ; φευων S*
d
ἄρχουσιν] S*; ἄρξουσιν Scb3ABRZ
e
δώσουσιν ἀκούειν] SARZ; ἀκούειν δώσουσιν B
f
προσέξει] SARZ; προσήξει B
g
πινώσας] S*; διψώσας ScaABRZ
h
ποιῆσαι] SARZ; ποιήσει B
i
βουλεύεται] S*A; βουλεύσεται ScaRZ
140 PENNER
Λόγοις ἀδίκοις Καὶ Διασκεδάσαι Λόγους Ταπεινῶν ἐν Κρίσει. 8 Οἱ Δὲ

Εὐσεβεῖς Συνετὰ ἐβουλεύσαντο, Καὶ Αὕτη ἡ Βουλὴ Μενεῖ.
192. 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

Μετʼ 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,
193.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 ἐφʼ ἡμᾶςi Πνεῦμα ἀφʼ
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
a
Ἀκούσατε] 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
f
ἐγκαταλελειμμένοι] SRZ; ἐγκαταλελιμμένοι AB
g
ἀφήσουσιν. οἴκους ἐπιθυμηματός] SB; καὶ οἴκους ἐπιθυμητοὺς ἀφήσουσιν ARZ
h
ἐπέλθῃ] SARZ; ἔλθῃ B
i
ἡμᾶς] S*; ὑμᾶς Scb3ABRZ
Δικαιοσύνη ἀνάπαυσιν, Καὶ Οἱa Πεποιθότεςb ἕως Τοῦ Αἰῶνος· 18 Καὶ

Κατοικήσειc ὁ Λαὸς Αὐτοῦ ἐν Πόλει Εἰρήνης Καὶ ἐνοικήσει Πεποιθώς, Καὶ
ἀναπαύσονται Μετὰ Πλούτου. 19 ἡ Δὲ Χάλαζα ἐὰν Καταβῇ, Οὐκ ἐφʼ ὑμᾶς
ἥξει. Καὶ ἔσονται Οἱ ἐνοικοῦντες ἐν Τοῖς Δρυμοῖς Πεποιθότεςd ἐν Τῇ Πεδινῇ.
194. Woe To Those Who Distress You (32:20-33:1)

20
Μακάριοι Οἱ Σπείροντες ἐπὶ Πᾶν ὕδωρ, Οὗ Βοῦς Καὶ ὄνος Πατεῖ.
33.1 Οὐαὶ Τοῖς Ταλαιπωροῦσιν ὑμᾶς, ὑμᾶς Δὲ Γὰρe Οὐδεὶς Ποιεῖ

Ταλαιπώρους, Καὶ ὁ ἀθετῶν ὑμᾶς Οὐκ ἀθετεῖ· ἁλώσονται Οἱ ἀθετοῦντες Καὶ
Παραδοθήσονται Καὶ ὡς Σὴς ἐπὶ ἱματίῳf Οὕτως ἡττηθήσονταιg.
195. 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 Σουh ἐξέστησαν Λαοὶ ἀπὸ Τοῦ Φόβου Σου, Καὶ
Διεσπάρησαν Τὰ ἔθνη. 4 Νῦν Δὲ Συναχθήσεται Τὰ Σκῦλα ἡμῶνi Μικροῦ Καὶ
Μεγάλου· ὃν Τρόπον ἐάν Τις Συναγάγῃ ἀκρίδαςj, Οὕτως ἐμπαίξουσιν ὑμῖν.
a
οἱ] S*; om. Scb2ABRZ
b
πεποιθότες] S*BRZ; Scb2A +ἔσονται
c
κατοικήσει] SARZ; οἰκήσει B
d
πεποιθότες] S; πεποιθότες ὡς B; πεποιθότες ὡς οἱ ARZ
e
γὰρ] S; om. ABRZ
f
ἐπὶ ἱματίῳ] S; ἐφʼ ἱματίου BZ; ἐπὶ ἱματίου AR
g
ἡττηθήσονται] SARZ; ἡττήσονται B
h
σου] SARZ; om. B
i
ἡμῶν] S; ὑμῶν ABRZ
j
ἀκρίδας] SARZ; ἀκρίδα B
142 PENNER
196. Warehouses Of Righteousness (33:5-9)

5
Ἅγιος ὁ Θεὸς ὁ Κατοικῶν ἐν ὑψηλοῖςa, ἐνεπλήσθη Σιὼν Κρίσεως Καὶ
Δικαιοσύνηςb. 6 ἐν Νόμῳ Παραδοθήσονται, ἐν Θησαυροῖς ἡ Σωτηρία ἡμῶν,
ἐκεῖc Σοφία Καὶ ἐπιστήμη Καὶ Εὐσέβεια Πρὸς Τὸν Θεὸνd· Οὗτοί Εἰσιν
Θησαυροὶ Δικαιοσύνης.
197. Those You Feared Will Fear You (33:7-9)

7
ἰδοὺ Δὴ ἐν Τῷ Φόβῳ ὑμῶν Αὐτοὶe Φοβηθήσονται · Οὓς ἐφοβεῖσθε,
Βοήσονταιf ἀφʼ ὑμῶν· ἄγγελοι Γὰρg ἀποσταλήσονται Πικρῶςh 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.
198. 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 Δὲi ἔσται ἡ ἰσχὺς Τοῦ Πνεύματος
ὑμῶν, Πῦρ ὑμᾶς Κατέδεταιj. 12 Καὶ ἔσονται ἔθνη Κατακεκαυμένα ὡς ἄκανθα
ἐν ἀγρῷ ἐρρισμμένηk Καὶ Κατακεκαυμένη.
a
ὑψηλοῖς] SARZ; ὑψηλῷ B
b
δικαιοσύνης] SARZ; δικαιοσύνῃ B
c
ἐκεῖ] SARZ; ἥκει B
d
θεὸν] S*; κύριον Scb2ABRZ
e
αὐτοὶ] SARZ; οὗτοι B
f
βοήσονται] S*B; φοβηθήσονται Scb1ARZ
g
h
πικρῶς] S*B; ἀξιοῦντες εἰρήνην πικρῶς ScaARZ
i
δὲ] S; om. ABRZ
j
ὑμᾶς κατέδεται] SARZ; κατέδεται ὑμᾶς B
k
ἐρρισμμένη] S*; ἐρριμμένη ScaABRZ
199. 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·
200. The Blameless Will Warn You (33:14-15)

Τίς ἀναγγελεῖ ὑμῖν ὅτι Πῦρ Καὶ ἔσταιa; Τίς ἀναγγελεῖ ὑμῖν Τὸν Τόπον Τὸν
Αἰώνιον; 15 Πορευόμενος ἄμωμοςb ἐν Δικαιοσύνῃ, Λαλῶν Εὐθεῖαν ὁδόν, Μισῶν
ἀνομίαν Καὶ ἀδικίαν Καὶ Τὰς Χεῖρας ἀποσειόμενος Καὶ ἀπὸc Δώρων, Βαρύνων
Τὰ ὦτα ἵνα Μὴ ἀκούσῃ Κρίσιν Αἵματος, Καμμύων Τοὺς ὀφθαλμοὺς ἵνα Μὴ
ἴδῃ ἀδικίαν,
201. You Will See Distant Land (33:16-18)

16
Οὗτος Οἰκήσῃd ἐν ὑψηλῷ Σπηλαίῳ Πέτρας ἰσχυρᾶς· ἄρτος Αὐτῷ
Δοθήσεται, Καὶ Τὸ ὕδωρ Αὐτοῦ Πιστόν. 17 Βασιλέα Μετὰ Δόξης ὄψεσθε, Οἱ
ὀφθαλμοὶe ὑμῶν ὄψονται Γῆν Πόρρωθεν.
18
Ἡ Ψυχὴ ἡμῶνf Μελετήσει Φόβον·
202. Where Are The Scholars? (33:18-19)

Ποῦ Εἰσιν Οἱ Γραμματικοί; Ποῦ Εἰσιν Οἱ Συμβουλεύοντες; Ποῦ ἐστιν ὁ
ἀριθμῶν Τοὺς Συστρεφομένουςg 19 Μικρὸν Καὶ Μέγαν Λαόν; ᾧ Οὐ
Συνεβουλεύσαντοh Οὐδὲ ᾔδει Βαθύφωνον ὥστε Μὴ ἀκοῦσαι Λαὸς
Πεφαυλισμένος, Καὶ Οὐκ ἔστιν Τῷ ἀκούοντι Σύνεσις.
a
καὶ ἔσται] S*; καίεται Scb3ABRZ
b
ἄμωμος] S; om. ABRZ
c
καὶ ἀπὸ] S*; ἀπὸ Scb2ABRZ
d
οἰκήσῃ] S; οἰκήσει ABRZ
e
οἱ ὀφθαλμοὶ] S*B; καὶ οἱ ὀφθαλμοὶ ScaARZ
f
ἡμῶν] SB; ὑμῶν ARZ
g
συστρεφομένους] SAZ; τρεφομένους BR
h
συνεβουλεύσαντο] SARZ; συνεβουλεύσατο B
144 PENNER
203. Jerusalem Is Our Salvation (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.
204. 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.
205. 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
a
διώρυγες] SARZ; διώρυχες B
b
Μέγαρ] S*; μέγας ScaABRZ
c
ἐνίσχυσεν] SARZ; ἐνίσχυσαν B
d
εἴπῃ] 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
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 ἑλιγήσεταιa ὁ Οὐρανὸς ὡς Βιβλίονb, Καὶ Πάντα Τὰ ἄστρα
Πεσεῖται ὡς Φύλλα ἐξ ἀμπέλου Καὶ ὡς Πίπτει Φύλλα ἀπὸ Συκῆς.
206. Sword And Land Drunk With Blood And Fat

(34:5-7)
5
Ἐμεθύσθη ἡ Μάχαιρά Μουc ἐν Τῷ Οὐρανῷ· ἰδοὺ ἐπὶ Τὴν Ἰδουμαίαν
Καταβήσεται Καὶ ἐπὶ Τὸν Λαὸν Τῆς Γῆςd Μετὰ Κρίσεως. 6 ἡ Μάχαιρα
Κυρίουe ἐνεπλήσθη Αἵματος, ἐπαχύνθη ἀπὸ Στέατος ἀρνῶνf Καὶ ἀπὸ Στέατος
Τράγων Καὶ Κριῶν· ὅτι Θυσία Κυρίῳg ἐν Βοσόρ, Καὶ Σφαγὴ Μεγάλη ἐν Τῇ
Ἰδουμαίᾳ. 7 Καὶ Συμπεσοῦνται ἁδροὶh Μετʼ Αὐτῶν Καὶ Οἱ Κριοὶ Καὶ Οἱ
Ταῦροι, Καὶ Μεθυσθήσεται ἡ Γῆ ἀπὸ Τοῦ Αἵματος Καὶ ἀπὸ Τοῦ Στέατος
Αὐτῶν ἐμπλησθήσεται.
207. 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 Πίσσαi 10 Νυκτὸς Καὶ ἡμέρας Καὶ Οὐ
Σβεσθήσεται Εἰς Τὸν Αἰῶνα Χρόνον, Καὶ ἀναβήσεται ὁ Καπνὸς Αὐτῆς ἄνω·
Εἰς Γενεὰςj ἐρημωθήσεται Καὶ Εἰς Χρόνον Πολὺνk ἐρημωθήσεταιl. 11 Καὶ
a
ἑλιγήσεται] SARZ; τακήσονται πᾶσαι αἱ δυνάμεις τῶν οὐρανῶν, καὶ ἑλιγήσεται B
b
ὁ οὐρανὸς ὡς βιβλίον] SARZ; ὡς βιβλίον ὁ οὐρανός B
c
ἡ μάχαιρά μου] SARZ; om. B
d
γῆς] S*; ἀπωλείας ScaABRZ
e
Κυρίου] SARZ; τοῦ κυρίου B
f
ἀρνῶν] SARZ; ἀπὸ αἵματος τράγων καὶ ἀμνῶν B
g
Κυρίῳ]SARZ; τῷ κυρίῳ B
h
ἁδροὶ] S*; οἱ ἁδροὶ ScaABRZ
i
αὐτῆς ἡ γῆ καιομένη ὡς πίσσα] SARZ; ἡ γῆ αὐτῆς ὡς πίσσα καιομένη B
j
γενεὰς] SARZ; +αὐτῆς B
k
καὶ εἰς χρόνον πολὺν] S*B; om. Scb2A
l
ἐρημωθήσεται] S*Z; ερημωθησεται [και] [ουκ] [εσται] [ο] [δια]π̣ ο̣ρευο̣[μενος] [δι]
[αυτης] Sca; om. ABRScb2
146 PENNER
Κατοικήσουσιν ἐν Αὐτῇa ὄρνεα Καὶ ἐχῖνοι Καὶ ἴβεις Καὶ Κόρακεςb, Καὶ
ἐπιβληθήσεται ἐπʼ Αὐτὴν Σπαρτίον Γεωμετρίας ἐρήμου, Καὶ ὀνοκένταυροι
Οἰκήσουσιν ἐν Αὐτῇ. 12 Οἱ ἄρχοντες Αὐτῆς Οὐκ ἔσονται· Οἱ Γὰρ Βασιλεῖςc Καὶ
Οἱ ἄρχοντεςd Αὐτῆς ἔσονται Εἰς ἀπώλειαν. 13 Καὶ ἀναφύσει Εἰς Τὰς Πόλεις
Αὐτῶν ἀκάνθινα Ξύλα Καὶ Εἰς Τὰ ὀχυρώματα Αὐτῆς, Καὶ ἔσται ἔπαυλιςe
Σειρήνων Καὶ Αὐλὴ Στρουθῶν. 14 Καὶ Συναντήσουσιν Δαιμόνια ὀνοκενταύροις
Καὶ Βοήσουσινf ἕτερος Πρὸς Τὸν ἕτερον· ἐκεῖ ἀναπαύσονται ὀνοκένταυροι,
Εὗρον Γὰρg Αὑτοῖς ἀνάπαυσιν. 15 ἐκεῖ ἐνόσσευσεν ἐχῖνος, Καὶ ἔσωσεν ἡ Γῆ Τὰ
Παιδία Αὐτῆς Μετὰ ἀσφαλείας·
208. Lord Protects The Deer (34:15-17)

ἐκεῖ ἔλαφοι Συνήντησανh Καὶ Εἶδον Τὰ Πρόσωπα ἀλλήλων· 16 ἀριθμῷ
Παρήλθωσανi, Καὶ Μία Αὐτῶν Οὐκ ἀπώλετο, ἑτέρα Τὴν ἑτέραν Οὐκ
ἐζήτησαν· ὅτι Κύριος Αὐτοῖς ἐνετείλατο Πνεῦμαj Αὐτοῦ Συνήγαγεν Αὐτάk.
17
Καὶ Αὐτὸς ἐπιβαλεῖ Αὐτοῖς Κλήρους, Καὶ ἡ Χεὶρ Αὐτοῦ Διεμέρισεν
Βόσκεσθαι· Εἰς Τὸν Αἰῶνα Χρόνον Κληρονομήσετε Γενεὰςl Γενεῶν, Καὶ
ἀναπαύσονταιm ἐπʼ Αὐτῆς.
a
καὶ κατοικήσουσιν ἐν αὐτῇ] SRZ; καὶ κατοικήσονται ἐν αὐτῇ A; om. B
b
κόρακες] SARZ; κόρακες κατοικήσουσιν ἐν αὐτῇ B
c
βασιλεῖς] S*B; βασιλεῖς αὐτῆς Scb2ARZ
d
ἄρχοντες] S; μεγιστᾶνες B; ἄρχοντες αὐτῆς καὶ οἱ μεγιστᾶνες ARZ
e
ἔπαυλις] SRZ; ἐπαύλεις Scb3AB
f
βοήσουσιν] SR; βοήσονται Scb2ABZ
g
εὗρον γὰρ] SARZ; εὑρόντες B
h
ἔλαφοι συνήντησαν] SARZ; συνήντησαν ἔλαφοι B
i
παρήλθωσαν] S; παρῆλθον ABRZ
j
αὐτοῖς ἐνετείλατο πνεῦμα] S; ἐνετείλατο αὐτοῖς, καὶ τὸ πνεῦμα ARZ; αὐτοῖς
ἐνετείλατο, καὶ τὸ πνεῦμα B
k
αὐτά] S*B; αὐτάς Scb2ARZ
l
γενεὰς] S*B; εἰς γενεὰς Scb3ARZ
m
καὶ ἀναπαύσονται] S; ἀναπαύσονται ABRZ
209. 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 Δόξαa Τοῦ
Λιβάνου ἐδόθη Αὐτῇ, Καὶ ἡ Τιμὴ Τοῦ Καμήλουb. Καὶ ὁ Λαός Μου ὄψεται Τὴν
Δόξαν Κυρίου Καὶ Τὸ ὕψος Τοῦ Θεοῦ.
210. 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.
211. 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 Τρανὴc ἔσται Γλῶσσα Μογιλάλων, ὅτι ἐρράγη
ἐν Τῇ ἐρήμῳ ὕδωρ Καὶ Φάραγξ ἐν Γῇ Διψώσῃ, 7 Καὶ ἡ ἄνυδρος ἔσταιd Εἰς ἕλη,
Καὶ Εἰς Τὴν Διψῶσαν Γῆν Πηγὴ ὕδατος ἔσται· ἐκεῖ Εὐφροσύνη ὀρνέων,
ἔπαυλις Ποιμνίωνe Καὶ ἕλη. 8 ἔσται ἐκεῖf ὁδὸς Καθαρὰ Καὶ ὁδὸς ἁγία
Κληθήσεται, Καὶ Οὐ Μὴ Παρέλθῃ ἐκεῖ ἀκάθαρτος, Οὐδὲ ἔσται ἐκεῖ ὁδὸς
ἀκάθαρτος· Οἱ Δὲ Διεσπαρμένοι Πορεύσονται ἐπʼ Αὐτῆς Καὶg Οὐ Μὴ
Πλανηθῶσιν. 9 Καὶ Οὐκ ἔσται ἐκεῖ Λέων, Οὐδὲ Τῶν Θηρίων Τῶν Πονηρῶνh
Οὐ Μὴ ἀναβῇ ἐπʼi Αὐτὴν Οὐδὲ Μὴ Εὑρεθῇ ἐκεῖ, ἀλλὰ Πορεύσονται ἐν Αὐτῇ
Λελυτρωμένοι 10 Καὶ Συνηγμένοι Διὰ Κύριον. Καὶj ἀποστραφήσονται Καὶ
a
καὶ ἡ δόξα] SARZ; om. καὶ B
b
καμήλου] S*; Καρμήλου ScaABRZ
c
καὶ τρανὴ] SARZ; τρανὴ δὲ B
d
ἡ ἄνυδρος ἔσται] SARZ; ἔσται ἡ ἄνυδρος B
e
ἔπαυλις ποιμνίων] S*; ἐπαύλεις ποιμνίων Scb3; ἐπαύλεις καλάμου AB; ἔπαυλις
καλάμου RZ
f
ἔσται ἐκεῖ] SB; ἐκεῖ ἔσται ARZ
g
αὐτῆς καὶ] SARZ; om. καὶ B
h
τῶν θηρίων τῶν πονηρῶν] SARZ; τῶν πονηρῶν θηρίων B
i
ἐπʼ] SARZ; εἰς B
j
καὶ] SB; om. Scb2ARZ
148 PENNER
ἥξουσιν Εἰς Σιὼν Μετʼ Εὐφροσύνης, Καὶ Εὐφροσύνη Αἰώνιος ὑπὲρ Κεφαλῆς
Αὐτῶν.
Ἐπὶ Γὰρ Κεφαλῆς Αὐτῶνa Αἴνεσις Καὶ ἀγαλλίαμα, Καὶ Εὐφροσύνη

Καταλήμψεται Αὐτούς, ἀπέδρα ὀδύνη Καὶ Λύπη Καὶ Στεναγμός.
212.Assyria Attacks Jerusalem (36:1-2)

1
Καὶ ἐγένετο Τοῦ Τεσσαρεσκαιδεκάτου ἔτους Βασιλεύοντος Ἑζεκίου ἀνέβη
Σενναχηρεὶμb Βασιλεὺς Ἀσσυρίων ἐπὶ Τὰς Πόλεις Τῆς Ἰδουμαίαςc Τὰς ὀχυρὰς
Καὶ ἔλαβεν Αὐτάς. 2 Καὶ ἀπέστειλεν Βασιλεὺς Ἀσσυρίων Ῥαψάκηνd ἐκ
Λαχεὶς Εἰς Ἰερουσαλὴμ Πρὸς Τὸν Βασιλέα Ἑζεκίαν Μετὰ Δυνάμεως Πολλῆς,
Καὶ ἔστη ἐν Τῷ ὑδραγωγῷ Τῆς Κολυμβήθρας Τῆς ἄνω ἐν Τῇ ὁδῷ Τοῦ ἀγροῦ
Τοῦ Γναφέως.
213. An Embassy Meets Rapsakes (36:3)

3
Καὶ ἐξῆλθεν Πρὸς Αὐτὸν Ἐλιακεὶμ ὁ Τοῦ Χελκίουe ὁ Οἰκονόμος Καὶ Σόμναςf
ὁ Γραμματεὺς Καὶ Ἰὼχg ὁ Τοῦ Ἀσὰφ ὁ ὑπομνηματογράφος.
214.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 ἢh Λόγοις Χειλέων
Παράταξις Γίνεται; Καὶ Νῦν ἐπὶ Τίνιi Πέποιθας ὅτι ἀπειθεῖς Μοι; 6 ἰδοὺ
Πεποιθὼς Εἶ ἐπὶ Τὴν ῥάβδον Τὴν Καλαμίνην Τὴν Τεθλασμένην Ταύτην, ἐπʼ
a
Ἐπὶ γὰρ κεφαλῆς αὐτῶν] SARZ; om. B
b
Σενναχηρεὶμ] SAB; Σενναχηρὶμ RZ
c
Ἰδουμαίας] S; Ἰουδαίας ABRZ
d
Ῥαψάκην] SARZ; Ῥαβσάκην B
e
Χελκίου] SARZ; Χελκείου B
f
Σόμνας] SARZ; Σόβνας B
g
Ἰὼχ] S*; Ἰωὰχ ScaABRZ
h
ἢ] SARZ; καὶ B
i
τίνι] SARZ; τίνα B
Αἴγυπτον· ὃς ἂν ἐπʼ Αὐτὴν ἐπιστηριχθῇa, Εἰσελεύσεται Εἰς Τὴν Χεῖρα Αὐτοῦ·

Οὕτως ἐστὶν Φαραὼ Βασιλεὺς Αἰγύπτου Καὶ Πάντες Οἱ Πεποιθότες ἐπʼ
Αὐτῷ.
215. 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 ἡμῖνb Δισχιλίαν ἵππον, Εἰ
Δυνήσεσθε Δοῦναι ἀναβάτας ἐπʼ Αὐτούς. 9 Καὶ Πῶς Δύνασθε ἀποστρέψαι Εἰς
Πρόσωπον Τῶν Τοπαρχῶνc;
216. Rapsakes Claims Lord’s Commission (36:9-11)

Οἰκέται Εἰσὶν Οἱ Πεποιθότες ἐπʼ Αἴγυπτονd 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 Ταύτηνe. 11 Καὶ
Εἶπεν Πρὸς Αὐτὸν Ἐλιακεὶμ ὅτι ὁ Οἰκονόμοςf Καὶ Σόμνας ὁ Γραμματεύςg
Λάλησον Πρὸς Τοὺς Παῖδάς Σου Συριστί, ἀκούομεν Γὰρ ἡμεῖς, Καὶ Μὴ Λάλει
Πρὸς ἡμᾶς Ἰουδαιστί· Καὶ ἵνα Τί Λαλεῖς Εἰς Τὰ ὦτα Τῶν ἀνθρώπωνh Τῶν ἐπὶi
Τῷ Τείχει;
217. Rapsakes Refuses To Speak Aramaic (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
a
ἐπʼ αὐτὴν ἐπιστηριχθῇ] S; ἐπιστηριχθῇ ἐπʼ αὐτήν A; ἐπιστηρισθῇ ἐπʼ αὐτήν B; ἐπʼ
αὐτὴν ἐπιστηρισθῇ RZ
b
ἡμῖν] S*; ὑμῖν ScaABRZ
c
τῶν τοπαρχῶν] S*B; τοπάρχου Scb1; τοπάρχου ἑνός Scb2ARZ
d
Αἴγυπτον] SB Αἰγυπτίοις ARZ
e
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
f
ὅτι ὁ οἰκονόμος] S*; ὁ τοῦ Χελκιου ὁ οἰκονόμος SB; om. Scb2ABRZ
g
ὁ γραμματεύς] S; καὶ Ἰώας B; καὶ Ιωαχ ARZ
h
ἀνθρώπων] SBRZ; ἀνδρῶν τῶν καθημένων A
i
τῶν ἐπὶ] SRZ; om. τῶν AB
150 PENNER
Τοὺς ἀνθρώπους Τοὺς Καθημένους ἐπὶ Τῷ Τείχει, ἵνα Φάγωσιν Κόπρον Καὶ
Πίωσιν Οὐρὰνa Μεθʼ ὑμῶν ἅμα;
218.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.
219. Rapsakes Calls The People To Surrender (36:16-17)

ὅτιf Τάδε Λέγει ὁ Βασιλεὺς Ἀσσυρίων ᾟg 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.
220. 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
a
οὐρὰν] 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
e
οἳ οὐ δυνήσονται] SRZ; οἱ οὐ μὴ δυνήσονται A; οὐ μὴ δύνηται B
f
ὅτι] S; om. ABRZ
g
ᾟ] S*; Εἰ Scb3ABRZ
h
λάκκου] SARZ; χαλκοῦ B
i
ὑμᾶς ἀπατάτω] SARZ; ἀπατάτω ὑμᾶς B
j
ὑμᾶς 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
Πόλεως Σεπφαρίνa; Μὴ ἐδύναντο ῥύσασθαι Σαμάρειαν ἐκ Χειρός Μου; 20 Τίς

Τῶν Θεῶν Τῶν ἐθνῶνb Τούτων ἐρρύσατοc Τὴν Γῆν Αὐτοῦ ἐκ Τῆςd Χειρός Μου,
ὅτι Σεe ῥύσεται ὁ Θεὸς Ἰερουσαλὴμ ἐκ Χειρός Μου; 21 Καὶ ἐσιώπησαν, Καὶ
Οὐδεὶς ἀπεκρίθη Αὐτῷ Λόγον Διὰ Τὸ Προστάξαι Τὸν Βασιλέα Μηδένf
ἀποκριθῆναι.
221.The Embassy Reports Back To Hezekiah (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 ἀνήγγειλανg Αὐτῷ Τοὺς Λόγους
Ῥαψάκου.
222. Hezekiah Reacts To The Embassy’s Report (37:1-2)

1
Καὶ ἐγένετο ἐν Τῷ ἀκοῦσαι Τὸν Βασιλέα Ἑζεκίαν ἔσχισεν Τὰ ἱμάτια Καὶ
Σάκκον Περιεβάλετοh 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,
223. 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 ὠδὶνi Τῇ Τικτούσῃ, ἰσχὺν Δὲ
Οὐκ ἔχει Τοῦ Τεκεῖν. 4 Εἰσακούσαι Κύριος ὁ Θεός Σουj Τοὺς Λόγους
a
Σεπφαρίν] S; Σεπφαρείμ A; Ἐπφαρουαίμ B; Σεπφαριμ RZ
b
τῶν ἐθνῶν] S; πάντων τῶν ἐθνῶν ABRZ
c
ἐρρύσατο] SARZ; ὅστις ἐρρύσατο B
d
τῆς] SARZ; om. B
e
σε] S*; om. ScaABRZ
f
μηδέν] S*; μηδένα SBABRZ
g
ἀνήγγειλαν] SBZ; ἀπήγγειλαν AR
h
σάκκον περιεβάλετο] SARZ; περιεβάλετο σάκκον B
i
ὠδὶν] S; ἡ ὠδὶν ABRZ
j
σου] SBRZ; om. A 902
152 PENNER
Ῥαψάκουa, Οὓς ἀπέστειλεν Βασιλεὺς Ἀσσυρίων ὀνειδίζειν Θεὸν Ζῶντα Καὶ

ὀνειδίζειν Λόγους, Οὓς ἤκουσεν Κύριος ὁ Θεός Σου· Καὶ Δεηθήσῃ Πρὸς
Κύριον Τὸν Θεόν Σουb Περὶ Τῶν Καταλελιμμένων Τούτων.
224. Isaiah’s Reply (37:5-7)

5
Καὶ ἦλθον Οἱ Παῖδες Τοῦ Βασιλέως Ἑζεκίουc Πρὸς Ἠσαίαν.
6
Καὶ Εἶπεν Αὐτοῖς Ἠσαίας Υἱὸς Ἀμώςd Οὕτως ἐρεῖτε Πρὸς Τὸν Κύριον ὑμῶν
Τάδε Λέγει Κύριος Μὴ Φοβηθῇς ἀπὸ Τῶν Λόγων, ὧν ἤκουσας, ὧνe 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.
225. Rapsakes Returns (37:8)

8
Καὶ ἀπέστρεψεν Ῥαψάκηςf Καὶ Κατέλαβεν Πολιορκοῦντα Τὸν Βασιλέαg
Λόμνανh.
226. Rapsakes Sends Another Warning To Hezekiah

(37:8-13)
Καὶ ἤκουσεν Βασιλεὺς Ἀσσυρίων 9 ὅτι ἐξῆλθενi Θαράθαj Βασιλεὺς Αἰθιόπων
Πολιορκῆσαι Αὐτόν· Καὶ ἀκούσας ἀπέστρεψεν Καὶ ἀπέστειλεν ἀγγέλους
Πρὸς Ἑζεκίαν Λέγων 10 Οὕτως ἐρεῖτε Ἑζεκία Βασιλεῖ Τῆς Ἰουδαίας Μή Σε
a
Ῥαψάκου] SARZ; Ῥαβσάκου B
b
καὶ δεηθήσῃ πρὸς Κύριον τὸν θεόν σου] SBRZ; om. Scb2A
c
Ἑζεκίου] SB; om. ARZ
d
υἱὸς Ἀμώς] S*; om. Scb2ABRZ
e
ὧν] S*; οὓς Scb2ABRZ
f
Ῥαψάκης] SARZ; Ῥαβσάκης B
g
πολιορκοῦντα τὸν βασιλέα] SARZ; τὸν βασιλέα Ἀσσυρίων πολιορκοῦντα B
h
Λόμναν] SR; Λόβνα A; Λόβναν B; Λομνα Z
i
ἐξῆλθεν] SARZ; καὶ ἐξῆλθεν B
j
Θαράθα] SA; Θαράκα BRZ
ἀπατάτω ὁ Θεός Σου, ἐφʼ ᾧ Πεποιθὼςa ᾖςb ἐπʼ Αὐτῷ Λέγων Οὐ Μὴ

Παραδοθῇ Ἰερουσαλὴμ Εἰς Χεῖραςc Βασιλέωνd. 11 ἢe Οὐκ ἤκουσας ἃ ἐποίησαν
Βασιλεῖς Ἀσσυρίων Πᾶσαν Τὴν Γῆν ὡς ἀπώλεσανf; 12 Καὶ Μὴ ἐρρύσαντο
Αὐτοὺς Οἱ Θεοὶ Τῶν ἐθνῶν, Οὓς Οἱ Πατέρες Μου ἀπώλεσανg, Τήν Τε Γωζὰν
Καὶ Χαρὰν Καὶ Ῥάφεςh, Αἵ Εἰσιν ἐν Χώρᾳ Θεμάi; 13 Ποῦ Εἰσιν Οἱ Βασιλεῖς
Ἀμὰρj Καὶ Ἀρφὰθk Καὶ Πόλεως Ἐμφαρίνl, Ἀνάγ, Οὐγαυά;
227. Hezekiah Prays For Salvation (37:14-20)

14
Καὶ ἔλαβεν Ἑζεκίας Τὸ Βιβλίον Παρὰ Τῶν ἀγγέλων Καὶ ἀνεγνοι Αὐτὸ Καὶ
ἀνέβη Εἰς Οἶκον Κυρίουm Καὶ ἤνοιξεν Αὐτὸ ἐναντίον Κυρίου, 15 Καὶ
Προσηύξατοn Ἑζεκίας Πρὸς Τὸνo Κύριον Λέγων
16
Κύριεp Σαβαώθ, Θεὸςq Ἰσραήλ, ὁ Καθήμενος ἐπὶ Τῶν Χερουβείνr, Σὺ Θεὸς
Μόνος Εἶs Πάσης Βασιλείας Τῆς Οἰκουμένης, Σὺ ἐποίησας Τὸν Οὐρανὸν Καὶ
a
πεποιθὼς] SARZ; πέποιθας B
b
ᾖς] S; εἶ ARZ; om. B
c
εἰς χεῖρας] SARZ; ἐν χειρὶ B
d
βασιλέων] S; βασιλέως Ἀσσυρίων ABRZ
e
ἢ] SARZ; σὺ B
f
ἀπώλεσαν] SARZ; ἀπώλεσαν, καὶ σὺ ῥυσθήσῃ B
g
οἱ πατέρες μου ἀπώλεσαν] SARZ; ἀπώλεσαν οἱ πατέρες μου B
h
Ῥάφες] SRZ; Ῥάφεις A; Ῥάφεθ B
i
Θεμά] S; Θαιμάδ A; Θεεμάθ B; Θεμαδ R; Θελσαδ Z
j
Ἀμὰρ] SA; Ἑμὰθ BZ; Αιμαθ R
k
Ἀρφὰθ] SABR; Αρφαδ Z
l
Ἐμφαρίν] S; Σεπφαρείμ A; Ἐπφαρουαίμ B; Σεπφαριμ RZ
m
καὶ ἀνεγνοι αὐτὸ καὶ ἀνέβη εἰς οἴκον Κυρίου] S; καὶ ἀνέγνω αὐτό, καὶ ἀνέβη εἰς
οἶκον Κυρίου B; om. ARZ
n
προσηύξατο] SAZ; προσεύξατο BR.
o
τὸν] S; om. ABRZ
p
Κύριε] SARZ; Κύριος B
q
θεὸς] S; ὁ θεὸς ABRZ
r
χερουβείν] SB; Χερουβείμ A; Χερουβιν RZ
s
θεὸς μόνος εἶ] SARZ; εἶ ὁ θεὸς μόνος B
154 PENNER
Τὴν Γῆν. 17 Εἰσάκουσονa, Κύριε, Εἴσβλεψονb, Κύριε, Καὶ ἰδὲ Τοὺς Λόγους, Οὓς
ἀπέστειλεν Σενναχηρεὶμc ὀνειδίζειν Θεὸν Ζῶντα. 18 ἐπʼ 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 ἀπώλεσανd Αὐτούς. 20 Σὺe Δέ, Κύριε ὁ
Θεὸς ἡμῶν, Σῶσον ἡμᾶς ἐκ Χειρὸς Αὐτοῦf, ἵνα Γνῷ Πᾶσα Βασιλεία Τῆν Γῆνg
ὅτι Σοιh, Θεὸς Μόνος.
228. 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.
229. 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 Εἰςi Τὸν ἅγιον Τοῦ Ἰσραήλ. 24 ὅτι Διʼ ἀγγέλων ὠνείδισας
Κύριον· Σὺ Γὰρ Εἶπας Τῷ Πλήθει Τῶν ἁρμάτων ἐγὼ ἀνέβην Εἰς ὕψος Τῶνj
ὀρέων Καὶ Εἰς Τὰ ἔσχατα Τοῦ Λιβάνου Καὶ ἔκοψα Τὸ ὕψος Τῆς Κέδρου Αὐτοῦ
a
εἰσάκουσον] SARZ; κλῖνον, Κύριε, τὸ οὖς σου, εἰσάκουσον B
b
εἴσβλεψον] SARZ; ἄνοιξον, Κύριε, τοὺς ὀφθαλμούς σου, εἴσβλεψον B
c
οὓς ἀπέστειλεν Σενναχηρεὶμ] SARZ; Σενναχηρεὶμ, οὓς ἀπέστειλεν B
d
ἀπώλεσαν] SARZ; ἀπώσαντο B
e
σὺ] SARZ; νῦν B
f
αὐτοῦ] SB; αὐτῶν ARZ
g
τῆν γῆν] S; τῆς γῆς ABRZ
h
σοι] S; σὺ εἶ A; σὺ εἶ ὁ BRZ
i
εἰς] SARZ; πρὸς B
j
τῶν] S; om. ABRZ
Καὶ Τὸ Κάλλος Τῆς Κυπαρίσσου Καὶ Εἰσῆλθον Εἰς ὕψος Μέρους Τοῦ Δρυμοῦ
25
Καὶ ἔθηκα Γέφυραν Καὶ ἠρήμωσα ὕδατα Καὶ Πᾶσαν Συναγωγὴν ὕδατος.
230. God Has Brought Down Mighty Nations (37:26-27)

26
Οὐ Ταῦτα ἤκουσαa Πάλαι, ἃ ἐγὼ ἐποίησα; ἐξ ἀρχαίων ἡμερῶνb Συνέταξα
Γὰρc Νῦν Δὲ ἐπέδειξα ἐξερημῶσαd ἔθνη ἐν ὀχυροῖς Καὶ ἐνοικοῦνταςe ἐν
Πόλεσιν ὀχυραῖς· 27 ἀνῆκα Τὰς Χεῖρας, Καὶ ἐξηράνθησαν Καὶ ἐγένοντο ὡς
Χόρτος Ξηρὸς ἐπὶ Δωμάτων Καὶ ὡς ἄγρωστις.
231. The Survivors Will Be From Jerusalem (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 ἐνεθυμήθῃςf, 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 Σὺg Τὸ Σημεῖον Παρὰ
Κυρίουh· 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 ἔσονταιi Οἱ Καταλελειμμένοι Καὶ Οἱ
Σῳζόμενοι ἐξj ὄρους Σιών· ὁ Ζῆλος Κυρίου Σαβαώθ Ποιήσει Ταῦτα.
a
ἤκουσα] SB; ἤκουσας ARZ
b
ἀρχαίων ἡμερῶν] SARZ; ἡμερῶν ἀρχαίων B
c
γὰρ] S; om. ABRZ
d
ἐξερημῶσα] S; ἐξερημῶσαι ABRZ
e
ἐνοικοῦντας] SARZ; οἰκοῦντας B
f
ἐνεθυμήθῃς] S; ἐθυμώθης ABRZ
g
δὲ σὺ] S*; δέ σοι Scb3ABRZ
h
παρὰ Κυρίου] S; ABRZ
i
ἔσονται] SBZ; ἐξελεύσονται AR
j
ἐξ] SBRZ; ἐπʼ A
156 PENNER
232. 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 ἐπʼ Αὐτὴν Βέλος Οὐδὲ Μὴ ἐπιβάλῃa ἐπʼ
Αὐτὴν Θυρεὸν Οὐδὲ Μὴ Κυκλώσῃ ἐπʼ Αὐτὴν Χάρακα, 34 ἀλλὰ Τῇ ὁδῷ, ᾗ
ἦλθεν, ἐν Αὐτῇ ἀποστραφήσεταιb· Τάδε Λέγει Κύριος.
233. God Will Shield Jerusalem (37:35)

35
Ὑπερασπιῶ ὑπὲρ Τῆς Πόλεως Ταύτης Τοῦ Σῶσαι Αὐτὴν Διʼ ἐμὲ Καὶ Διὰ
Δαυὶδ Τὸν Παῖδά Μου.
234. 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 ἐξαναστάντεςc Πρωῒd
Εὗρον Πάντα Τὰ Σώματα Νεκρά.
235. Sennacherib Turns Back And Is Killed (37:37-38)

37
Καὶ ἀποστραφεὶς ἀπῆλθενe Ἐνναχηρειμf Βασιλεὺς Ἀσσυρίων Καὶ ᾤκησεν ἐν
Νινευή. 38 Καὶ ἐν Τῷ Αὐτὸν Προσκυνεῖν ἐν Τῷ Οἴκῳ Κωασαρὰκg Τὸν
Πάτραρχονh Αὐτοῦ, Ἀνδραμέλεχi Καὶ Σαράσαj Οἱ Υἱοὶ Αὐτοῦ ἐπάταξαν
a
ἐπιβάλῃ] SBR; βάλῃ AZ
b
ἀποστραφήσεται] SARZ; ἀποστραφήσεται, καὶ εἰς τὴν πόλιν ταύτην οὐ μὴ εἰσέλθῃ
B
c
ἐξαναστάντες] SARZ; ἀναστάντες B
d
πρωῒ] S; τὸ πρωὶ ABRZ
e
ἀποστραφεὶς ἀπῆλθεν] SARZ; ἀπῆλθεν ἀποστραφεὶς B
f
Ἐνναχηρειμ] S; Σενναχηρεὶμ B; om. ARZ
g
Κωασαρὰκ] S; Ἀσαρὰχ A; Νασαρὰχ BRZ
h
πάτραρχον] SAB; Παταχρον RZ
i
Ἀνδραμέλεχ] S; Ἀδραμέλεχ ABRZ
j
Σαράσα] S; Σαράσαρ ABRZ
Αὐτὸν Μαχαίρας, Αὐτοὶ Δὲ Διεσώθησαν Εἰς Ἀρμενίαν· Καὶ ἐβασίλευσεν

Ναχορδὰνa ὁ Υἱὸς Αὐτοῦ ἀντʼαὐτοῦ.
236. Hezekiah Becomes Sick (38:1)

1
Ἐγένετο Δὲ ἐν Τῷ Καιρῷ ἐκείνῳ ἐμαλακίσθη Ἑζεκίας ἕως Θανάτου·
Καὶ ἦλθεν Πρὸς Αὐτὸν Ἠσαίας ὁ Υἱὸςb Αμως ὁ Προφήτης Καὶ Εἶπεν Πρὸς
Αὐτόν Τάδε Λέγει Κύριος Τάξαι Περὶ Τοῦ Οἴκου Σου, ἀποθνῄσκειςc Γὰρ Σὺ
Καὶ Οὐ Ζήσῃ.
237. Hezekiah Prays To Lord (38:2-3)

2
Καὶ ἀπέστρεψεν Ἑζεκίας Τὸ Πρόσωπον Αὐτοῦ Εἰςd Τὸν Τοῖχον
Καὶ Προσηύξατοe Πρὸς Κύριον 3 Λέγων Μνήσθητι, Κύριε, ὡς ἐπορεύθην

ἐνώπιόν Σου Μετὰ ἀληθείας Καὶ ἐν Καρδίᾳf ἀληθινῇ
Καὶ Τὰ ἀρεστὰ ἐνώπιόν Σου ἐποίησα·
Καὶ ἔκλαυσεν Ἑζεκίας Κλαυθμῷ Μεγάλῳ.
238. 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 Φωνῆςg Τῆς
Προσευχῆς Σου Καὶ Εἶδον Τὰ Δάκρυά Σου· ἰδοὺ Προστίθημι Πρὸς Τὸν Χρόνον
a
Ναχορδὰν] S; Ἀσορδὰν ABRZ
b
ὁ υἱὸς] S; υἱὸς ABRZ
c
ἀποθνῄσκεις] ScaABZR; Αποθνκις S*
d
εἰς] S*; πρὸς Scb2ABRZ
e
προσηύξατο] SARZ; προσεύξατο B
f
καὶ ἐν καρδίᾳ] S; ἐν καρδίᾳ ABRZ
g
τῆς φωνῆς] SARZ; om. B
158 PENNER
Σου ἔτη Δέκα 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.
239. 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 ἀπʼ ἐμοῦ
ὥσπερ ὁ Καταλύων Σκηνὴνm Πήξας, Τὸ Πνεῦμά Μου Παρʼ ἐμοὶ ἐγένετο, ὡς
a
βασιλέων] S; βασιλέως ABRZ
b
σώσω] SARZ; ῥύσομαί B
c
ὑπὲρ τῆς πόλεως ταύτης ὑπερασπιῶ] SARZ; ὑπερασπιῶ ὑπὲρ τῆς πόλεως ταύτης B
d
ὁ θεὸς ποιήσει] SARZ; ποιήσει ὁ θεὸς B
e
Ἰδοὺ 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
i
ἐπίλοιπά μου] S; ἐπίλοιπα ABRZ
j
ἐπὶ γῆς] S; ἐπὶ γῆς ζώντων, οὐκέτι μὴ ἴδω τὸ σωτήριον τοῦ Ἰσραὴλ ἐπὶ γῆς B; ἐπὶ
τῆς γῆς ARZ
k
ἐκ] SARZ; ἐξέλιπεν ἐκ B
l
ἐπίλοιπον] SB; λοιπὸν ARZ
m
καταλύων σκηνὴν] SARZ; σκηνὴν καταλύων B
ἱστὸςa ἐρίθου ἐγγιζούσης ἐκτεμεῖν. ἐν Τῇ ἡμέρᾳ ἐκείνῃ Παρεδόθην 13 ἕως Πρωῒ

ὡς Λέοντι· Οὕτωςb Τὰ ὀστᾶ Μου Συνέτριψενc, ἀπὸ Γὰρ Τῆς ἡμέρας ἕως Τῆς
Νυκτὸςd Παρεδόθην. 14 ὡς Χελιδών, Οὕτως Φωνήσω, Καὶ ὡς Περιστερά,
Οὕτως Μελετήσωe· ἐξέλιπον Γάρ Μου Οἱ ὀφθαλμοὶ Μουf 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
Μουg. 18 Οὐ Γὰρ Οἱ ἐν ᾅδου Αἰνέσουσίν Σε, Οὐδὲ Οἱ ἀποθανόντες
Εὐλογήσουσίν Σε, Οὐδὲ ἐλπιοῦσινh ἐν ᾅδου Τὴν ἐλεημοσύνην Σου·
19
Οἱ Ζῶντες Εὐλογήσουσίν Σε ὃν Τρόπον Κἀγώ. ἀπὸ Γὰρ Τῆς Σήμερον Παιδία
Ποιήσω.
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.
a
τὸ πνεῦμά μου παρʼ ἐμοὶ ἐγένετο ὡς ἱστὸς] SARZ; ὡς ἱστὸς τὸ πνεῦμά μου παρʼ ἐμοὶ
ἐγένετο B
b
οὕτως] SARZ; om. B
c
τὰ ὀστᾶ μου συνέτριψεν] SARZ; συνέτριψεν πάντα τὰ ὀστᾶ μου B
d
τῆς νυκτὸς] SARZ; νυκτὸς B
e
μελετήσω] SARZ; μελετῶ B
f
μου] S*; om. Scb3BARZ
g
μου] SARZ; om. B
h
ἐλπιοῦσιν] S; ἐλπιοῦσιν οἱ ScaABRZ
160 PENNER
240. 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.
241.Maiodach Hears Of Hezekiah’s Recovery (39:1)

39. Ἐν Τῷ Καιρῷ ἐκείνῳ ἀπέστειλεν Μαιωδὰχ Υἱὸς Τοῦ Λααδὰνf ὁ
1 e
Βασιλεὺς Τῆς Βαβυλωνίας ἐπιστολὰς Καὶ Πρέσβεις Καὶ Δῶρα Ἑζεκίᾳg·

ἤκουσεν Γὰρ ὅτι ἐμαλακίσθη ἕως Θανάτου Καὶ ἀνέστη.
242. Hezekiah Shows The Embassy The Storehouses

(39:2)
2
Καὶ ἐχάρη ἐπʼ 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.
243. 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;
a
ὁ προφήτης] S*; om. Scb2ABRZ
b
σύκων] S; ἐκ σύκων ABRZ
c
σημεῖον] SARZ; σημεῖον πρὸς Ἑζεκίαν B
d
τοῦ θεοῦ] SBZ; κυρίου τοῦ θεοῦ AR
e
Μαιωδὰχ] S; Μαρωδὰχ Βαλαδὰν ὁ B; Μαρωδαχ ARZ
f
Λααδὰν] SARZ; Βαλαδὰν B
g
Ἑζεκίᾳ] SARZ; om. B
h
χαρὰν μεγάλην] SARZ; om. B
i
αὐτοῖς] SBRZ; om. A
j
νεχωτὰ] S*; νεχωθὰ ScaARZ; νεχωθὰ καὶ τοῦ ἀργυρίου καὶ τοῦ χρυσίου B
k
τακτῆς] S*; στακτῆς ScaABRZ
l
καὶ τοῦ ἀργυρίου καὶ τοῦ χρυσίου] SARZ; om. B
m
θησαυρῶν] S; om. ABRZ
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.
244. Isaiah Delivers The Word Of Lord (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.
245. Comfort Jerusalem! (40:1-2)

40. Παρακαλεῖτε Παρακαλεῖτε, Λαόςh Μου, Λέγει ὁ Θεός. 2 ἱερεῖς,
1
Λαλήσατε Εἰς Τὴν Καρδίαν Ἰερουσαλήμ, Παρακαλέσατε Αὐτήν· ὅτι ἐπλήσθη
a
ἔρχονται] SB; ἔρχονται, λέγει κύριος ARZ
b
Κύριος] S*Scb3; θεὸς Scb2ABRZ
c
ἐγέννησας] SARZ; γεννήσεις B
d
Ἠσαίᾳ] S*B; πρὸς Ησαιαν Scb2ARZ
e
ὁ] SARZ; om. B
f
γενηθήτω] S; γενέσθω ABRZ
g
ἡμέραις] S*; ἡμέραις μου Scb2ABRZ
h
λαός] S*; λαόν ScaABRZ
162 PENNER
ἡ Ταπείνωσις Αὐτῆς, Λέλυται Γὰρa Αὐτῆς ἡ ἁμαρτία· ὅτι ἐδέξατο ἐκ Χειρὸς

Κυρίου Διπλᾶ Τὰ ἁμαρτήματα Αὐτῆς.
246. 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 Πεδίαb· 5 Καὶ ὀφθήσεται ἡ Δόξα Κυρίου, Καὶ ὄψεται Πᾶσα Σὰρξ
Τὸ Σωτήριον Τοῦ Θεοῦ· ὅτι Κύριος ἐλάλησεν.
247. Every Body Withers Like Grass (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.
248. Lord Comes To Tend His Flock (40:9-11)

9
Ἐπʼ ὄρος ὑψηλὸν ἀνάβηθι, ὁ Εὐαγγελιζόμενος Σειών· ὕψωσον Τῇ ἰσχύι Σου
Τὴν Φωνήνc, ὁ Εὐαγγελιζόμενος Ἰερουσαλήμ· ὑψώσατε, Μὴ Φοβεῖσθε· Εἰπὸν
Ταῖς Πόλεσιν Ἰούδα Ἰδοὺ ὁ Θεὸς ὑμῶν. 10 Κύριοςd Μετὰ ἰσχύος ἔρχεται Καὶ ὁ
Βραχίων Μετὰ Κυρίαςe, ἰδοὺ ὁ Μισθὸς Αὐτοῦ Μετʼ Αὐτοῦ Καὶ Τὸ ἔργον
ἐναντίον Αὐτοῦ. 11 ὡς Ποιμὴν Ποιμανεῖ Τὸ Ποίμνιον Αὐτοῦ Καὶ Τῷ Βραχίονι
Αὐτοῦ Συνάξει ἄρνας Καὶ ἐν Γαστρὶ ἐχούσας Παρακαλέσει.
249. Who Has Ever Instructed Lord? (40:12-17)

12 f
Τίς 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
a
γὰρ] S; om . ABRZ
b
πεδία]S*BR; ὁδοὺς λείας ScaAZ
c
σου τὴν φωνήν] S*; σου τὴν φωνήν σου SB; τὴν φωνήν σου ABRZ
d
Κύριος] S*; ἰδοὺ κύριος Scb2ARZ; ἰδοὺ κύριος Κύριος B (=MT)
e
κυρίας] SAB; κυριείας RZ
f
Τίς] SBScaABRZ; Τί S*
Νοῦν Κυρίου, Καὶ Τίς 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.
250. 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 ἐπʼ Αὐτοὺς Καὶ ἐξηράνθησαν, Καὶ
Καταιγὶς ὡς Φρύγανον Λήμψεταιh Αὐτούς.
a
αὐτοῦ σύμβουλος] SBR; σύμβουλος αὐτοῦ AZ
b
αὐτῷ; 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
h
φρύγανον λήμψεται] S*; φρύγανα ἀναλήμψεται Scb2ARZ; φρύγανα λήμψεται B
164 PENNER
251. The Holy One Is Incomparable (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 ἐπʼ
ὀνόματι Καλέσει·
252. 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;
253. 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.
254. Who Has Renewed Righteousness? (41:1-4)

40.1 Ἐγκαινίζεσθε Πρός Με, Νῆσοι, Οἱ Γὰρ ἄρχοντες ἀλλάξουσιν ἰσχύν·
ἐγγισάτωσαν Καὶ Λαλησάτωσαν ἅμα, Τότε Κρίσιν ἀναγγειλάτωσαν. 2 Τίς
ἐξήγειρεν ἀπὸ ἀνατολῶν Δικαιοσύνην, ἐκάλεσεν Αὐτὴν Κατὰ Πόδας Αὐτοῦ,
a
ὁμοιώσατε] S; ὡμοιώσατε ABRZ
b
ὑψωθήσομαι] SABR; ἰσωθήσομαι Z
c
ταῦτα πάντα] S; πάντα ταῦτα ABRZ
d
e
πάσης] S*; πολλῆς Scb2ABRZ
f
ἔτι γνωσει] S*Scb3; ἔγνως Scb2ABRZ
g
διψήσει οὐδὲ] S*Scb3; om. Scb2ABRZ
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,
255. 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.
256. 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 ἀπʼ 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.
257. 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 Οἱ ἀντιπολεμοῦντές Σε. 13 ὅτι
a
αὐτοὺς καὶ] SARZ; αὐτούς B
b
ἀρχαίων] S; ἀρχῆς ABRZ
c
ἤλθοσαν] SARZ; ἦλθον B
d
καὶ τῷ ἀδελφῷ βοηθῆσαι] SARZ; βοηθῆσαι καὶ τῷ ἀδελφῷ B
e
σφύρᾳ] S*Scb3; σφύρῃ Scb2ABRZ
f
ἰσχύρωσαν] SARZ; ἰσχύρωσεν B
g
ὁ θεός, ἐνισχύσα] S; εἰμι ὁ θεός σου ὁ ἐνισχύσας ABRZ
166 PENNER
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.
258. You Will Pulverize Them (41:15-16)

15 c
Ἰδοὺ ἐποίησά Σε ὡς Τροχοὺς ἁμάξης Καινοὺς Πριστηροειδεῖς, Καὶ ἀλοήσεις
ὄρη Καὶ Λεπτυνεῖς Βουνοὺς Καὶ ὡς Χνοῦν Θήσεις· 16 Καὶ Λικμήσεις, Καὶ
ἄνεμος Λήμψεται Αὐτοῖςd, Καὶ Καταιγὶς Διασπερεῖ Αὐτούς,
259. 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.
a
θεός] S*A; θεός σου Scb2BRZ
b
σε] SARZ; om. B
c
ἁμάξης] S*; ἁμάξης ἀλοῶντας ScaABRZ
d
αὐτοῖς] S*; αὐτούς Scb3ABRZ
e
ὑδάτων] S*Scb3B; om. Scb2ARZ
f
κέδρων] S*; κέδρον ScaABRZ
g
ταῦτα] S*BZ; πάντα ταῦτα Scb2; ταῦτα πάντα AR
260. 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 ἀναγγειλάτωσανa ὑμῖν ἃ Συμβήσεται,
ἢ Τὰ Πρότεραb Τίνα ἦν Εἴπατε, Καὶ ἐπιστήσατεc Τὸν Νοῦν Καὶ Γνωσόμεθα Τί
Τὰ ἔσχατα, Καὶ Τὰ ἐπερχόμενα Εἴπατε ἡμῖν. 23 ἀναγγείλατε ἡμῖν Τὰ
ἐπερχόμενα ἐπʼ 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.
261. Who Will Foretell The Future? (41:25-26)

25
ἐγὼ Δὲ ἤγειρα Τὸν ἀπὸ Βορρᾶ Καὶ Τὸν ἀφʼ ἡλίου ἀνατολῶν, Κληθήσονται
Τῷ ὀνόματί Μου· ἐρχέσθωσαν ἄρχοντες, Καὶ ὡς Πηλὸς Κεραμέως Καὶ ὡς
Κεραμεὺς Καταπατῶν Τὸν Πηλόν, Οὕτως Καταπατηθήσεταιd. 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 Λόγουςe.
262. No One Else Can Do This (41:27-29)

27
Ἀρχὴν Σειὼν Δώσω Καὶ Ἰερουσαλὴμ Παρακαλέσω Εἰς ὁδόνf. 28 ἀπὸ Γὰρ
Τῶν ἐθνῶν ἰδοὺ Οὐδείς, Καὶ ἀπὸ Τῶν Εἰδώλων ἄτωνg Οὐκ ἦν ὁ ἀναγγέλλων·
Καὶ ἐὰν ἐρωτήσω Αὐτούς Πόθεν ἐστέ, Οὐ Μὴ ἀποκριθῶσίν Μοι. 29 Εἰσὶνh Γὰρ
Οἱ Ποιοῦντες ὑμᾶς, Καὶ Μάτην Οἱ Πλανῶντεςi ὑμᾶς.
263. Israel Will Bring Justice (42:1-4)

1
42. Ἰακωβ ὁ Παῖς Μου, ἀντιλήμψομαι Αὐτοῦ· Ἰσραήλ ὁ ἐκλεκτός Μου,
Προσεδέξατο Αὐτὸν ἡ Ψυχή Μου· ἔδωκα Τὸ Πνεῦμά Μου ἐπʼ Αὐτόν, Κρίσιν
a
καὶ ἀναγγειλάτωσαν] SBABRZ; om. S*
b
πρότερα] SARZ; πρότερον B
c
ἐπιστήσατε] S; ἐπιστήσομεν Scb2ABRZ
d
καταπατηθήσεται] S*; καταπατηθήσεσθε ABRZ καταπατηθήσεσθαι ScaScb3
e
ὑμῶν τοὺς λόγους] S*B; τοὺς λόγους ὑμῶν Scb2AZQ
f
εἰς ὁδόν] SBabRZQ; om. B*; εν οδω A
g
ἄτων] S*; αὐτῶν ScaABRZ
h
εἰσὶν] SABR; οὐθὲν Z
i
πλανῶντες] SABR; πλάσσοντες Z
168 PENNER
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. 4 ἀναλάμψει Καὶ Οὐ
Σβεσθήσεταιa, ἕως ἂν Θῇ ἐπὶ Τῆς Γῆς Κρίσιν· Καὶ ἐπὶ Τῷ ὀνόματιb Αὐτοῦ
ἔθνη ἐλπιοῦσιν.
264. 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 ἐπʼ 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.
265. Lord God Will Inform You Of His Plans (42:9)

9
Τὰ ἀπʼ ἀρχῆς ἰδοὺ ἥκασιν, Καὶ Καινὰ ἃ ἐγὼ Ποιῶg ἀναγγελῶ, Καὶ Πρὸ Τοῦ
ἀναγγεῖλαιh ἐδηλώθη ὑμῖν.
a
καὶ οὐ σβεσθήσεται] S*; καὶ ἐγὼ θραυσθήσεται Scb1; καὶ οὐ θραυσθήσεται ABRZ
b
ὀνόματι] SABR; νόμῳ Z
c
εἰς δικαιοσύνην] S*; om. ScaABRZ
d
μου] S*; om. Scb2ABRZ
e
εἰς φῶς ἐθνῶν] SARZ; om. B*
f
ὄνομα] SQ*; τὸ ὄνομα ABRZ
g
ποιῶ] S*Scb3; om. Scb2ABRZ
h
ἀναγγεῖλαι] SB; ἀνατεῖλαι ARZ
266. Sing A New Song To God, Distant Peoples (42:10)

10
Ὑμνήσατε Τῷ Θεῷa ὕμνον Καινόν, ἡ ἀρχὴ Αὐτοῦb ἀπʼ ἄκρου Τῆς Γῆς, Οἱ
Καταβαίνοντες Εἰς Τὴν Θάλασσαν Καὶ Πλέοντες Αὐτήν, Αἱ Νῆσοι Καὶ Οἱ
Κατοικοῦντες Αὐτάς.
267. Surrounding Nations Will Praise God (42:11-12)

11
Εὐφράνθητι, ἔρημος Καὶ Αἱ Κῶμαι Αὐτῆς, ἐπαύλεις Καὶ Οἱ Κατοικοῦντες
Κηδάρ· Εὐφρανθήσονται Οἱ Κατοικοῦντες Πέτραν, ἐπʼc ἄκρωνd Τῶν ὀρέων
Βοήσουσιν· 12 Δώσουσιν Τῷ Θεῷ Δόξαν, Τὰς ἀρετὰς Αὐτοῦ ἐν Ταῖς Νήσοις
ἀναγγελοῦσιν.
268. 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.
269. 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
a
θεῷ] S*; κυρίῳ Scb2ABRZ
b
αὐτοῦ] S; αὐτοῦ, δοξάζετε τὸ ὄνομα αὐτοῦ ABRZ
c
ἐπʼ] SA; ἀπʼ BRZ
d
ἄκρων] SARZ; ἄκρου B
e
σιωπήσωμαι] S; σιωπήσομαι ABRZ
f
ἐκαρτέρησα ὡς ἡ τίκτουσα] SARZ; ὡς ἡ τίκτουσα ἐκαρτέρησα B
g
καὶ 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*
170 PENNER
Ποιήσω Καὶ Οὐκ ἐγκαταλείψω Αὐτούς. 17 Αὐτοὶ Δὲ ἀπεστράφησαν Εἰς Τὰ

ὀπίσω· Αἰσχύνθητε.
270. You Shameful Idolaters! (42:17)

Αἰσχύνην, Οἱ Πεποιθότες ἐπὶ Τοῖς Γλυπτοῖς Οἱ Λέγοντες Τοῖς Χωνευτοῖς
Ὑμεῖς ἐστε Θεοὶ ὑμῶνa.
271. Senseless People Will Be Plndered! (42:18-22)

18
Οἱ Κωφοί, ἀκούσατε, Καὶ Οἱ Τυφλοί, ἀναβλέψατε ἰδεῖν. 19 Καὶ Τίς Τυφλὸς
ἀλλʼb Οἱ Παῖδές Μου Καὶ Κωφοὶ ἀλλʼc Οἱ Κυριεύοντες Αὐτῶν; Καὶ
ἐτυφλώθησαν Οἱ Δοῦλοι Τοῦ Θεοῦ. 20 Εἴδεd Πλεονάκις, Καὶ Οὐκ ἐφυλάξασθε·
ἠνοιγμένα Τὰ ὦτα, Καὶ ἠκούσατεe. 21 Κύριος ὁ Θεὸς ἐβουλεύσατοf ἵνα
Δικαιωθῇ Καὶ Μεγαλύνῃ Αἴνεσιν. 22 Καὶ Εἶδον, Καὶ ἐγένετο ὁ Λαὸς
Πεπρονομευμένος Καὶ Διηρπασμένος· ἡ Γὰρ Παγὶς ἐν Τοῖς Ταμείοιςg
Πανταχοῦ, Καὶ ἐν Τοῖς Οἴκοιςh ἅμα, ὅπου ἔκρυψαν Αὐτούς, ἐγένοντο Εἰς
Προνομήν, Καὶ Οὐκ ἦν ὁ ἐξαιρούμενοςi ἅρπαγμα, Καὶ Οὐκ ἦν ὁ Λέγων
Ἀπόδος.
272. Israel Was Plundered For Rebellion (42:23-25)

23
Τίς ἐν ὑμῖν, ὃς ἐνωτιεῖται Ταῦτα, Εἰσακούσεται Τῆς Φωνὴς Τοῦ Παιδὸς
Αὐτοῦj Εἰς Τὰ ἐπερχόμενα;
a
ὑμῶν] S*; ἡμῶν ScaABRZ
b
ἀλλʼ] S; ἀλλʼ ἢ ABRZ
c
ἀλλʼ] S; ἀλλʼ ἢ ABRZ
d
εἴδε] S*; εἴδεται Scb1; εἴδετε BRZ; ἴδετε A
e
ἠκούσατε] S*; οὐκ ἠκούσατε Scb1ABRZ
f
ἐβουλεύσατο] SAB; ἐβούλετο RZQ
g
ταμείοις] S*B*; ταμιείοις Scb2ARZ
h
τοῖς οἴκοις] S*; οἴκοις Scb2ABRZ
i
ὁ ἐξαιρούμενος] SARZ; ἐξαιρούμενος B
j
εἰσακούσεται τῆς φωνὴς τοῦ παιδὸς αὐτοῦ] S*Scb3; εἰσακούσεται Scb2ARZ;
εἰσακούσατε B
24
Τίςa 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 Νόμουb Αὐτοῦ; 25 Καὶ ἐπήγαγεν ἐπʼ
Αὐτοὺς ὀργὴν Θυμοῦ Αὐτοῦ, Καὶ Κατίσχυσειν ἐπʼc Αὐτούς. Πόλεμος Καὶ Οἱ
Συμφλέγοντες Αὐτοὺς Κύκλῳ, Καὶ Οὐκ ἔγνωσαν ἕκαστος Αὐτῶν Οὐδὲ
ἔθεντο ἐπὶ Ψυχήν.
273. 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 Διʼ ὕδατος, ἐγὼ Εἰμι Μετὰ Σοῦd, 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.
274. Do Not Be Frightened (43:3-8)

ἐποίησά Σουe ἄλλαγμα Αἴγυπτον Καὶ Αἰθιοπίαν Καὶ Σοήνην ὑπὲρ Σοῦ. 4 ἀφʼ
Οὗ ἔντιμος ἐγένου ἐναντίον Μουf, ἐδοξάσθης, Καὶ ἐγώg Σε ἠγάπησα· Καὶ
Δώσω ἀνθρώπους Πολλοὺςh 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 ἀπʼ ἄκρουi Τῆς Γῆς,
7
Πάντεςj ὅσοι ἐπικέκληνται Τῷ ὀνόματί Μου. ἐν Γὰρ Τῇ Δόξῃ Μου
a
Τίς] SARZ; οἷς B
b
τῆς φωνὴς τοῦ νόμου] S*Scb3; τὸ ὄνομα Scb2; om. τῆς φωνὴς ABRZ
c
κατίσχυσιν ἐπʼ] S*; κατίσχυσιν Sca; κατίσχυσεν ἐπʼ Scb3A; κατίσχυσεν BRZ
d
ἐγὼ εἰμι μετὰ σοῦ] S; μετὰ σοῦ εἰμι ABRZ
e
σου] SBABRZ; σοι S*
f
μου] SARZ; ἐμοῦ B
g
καὶ ἐγώ] SB; κἀγώ ARZ
h
πολλοὺς] SARZ; om. B
i
ἄκρου] S; ἄκρων ABRZ
j
πάντες] S; πάντας ABRZ
172 PENNER
Κατεσκεύασα Αὐτὸν Καὶ ἔπλασα Αὐτὸνa Καὶ ἐποίησα Αὐτόν· 8 Καὶ ἐξήγαγον
Λαὸν Τυφλόν, Καὶ ὀφθαλμοί Εἰσιν ὡσαύτως Τυφλοί, Καὶ Κωφοὶ Τὰ ὦτα
ἔχοντες.
275. 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 Εἰπάτωσανb ἀληθῆ.
276. You Are My Witnesses (43:10-13)

10
Γένεσθέ Μοι Μάρτυρες, Καὶ ἐγὼc 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 Μετʼ ἐμὲ Οὐκ ἔσται· 11 ἐγὼ ὁ
Θεός, Καὶ Οὐκ ἔστιν Πάρεξ ἐμοῦ Σῴζων. 12 ἀνήγγειλα Καὶ ἔσωσα, ὠνείδισα
Καὶ Οὐκ ἦν ἐν ὑμῖνd ἀλλότριος· ὑμεῖς ἐμοὶ Μάρτυρες Κἀγὼ Κύριοςe ὁ Θεός.
13
ἔτι ἀπʼ ἀρχῆς Καὶ Οὐκ ἔστιν ὁ ἐκ Τῶν Χειρῶν Μου ἐξαιρούμενος· Ποιήσω,
Καὶ Τίς ἀποστρέψει Αὐτό;
277. 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 Φεύγονταςf, Καὶ
Χαλδαῖοι ἐν Πλοίοις.
Δεθήσονται. 15 ἐγὼ Κύριος ὁ Θεὸς ὁ ἅγιος ὑμῶν ὁ Καταδείξας Ἰσραὴλ Βασιλέα

ὑμῶν.
a
ἔπλασα αὐτὸν] S*Scb3B; ἔπλασα Scb2ARZ
b
εἰπάτωσαν] SARZ; ἀκουσάτωσαν, καὶ εἰπάτωσαν B
c
καὶ ἐγὼ] SB; κἀγώ ARZ
d
ὑμῖν] SAR; ἡμῖν BZ
e
κἀγὼ Κύριος] S; κἀγὼ μάρτυς, λέγει κύριος ARZ; καὶ ἐγὼ Κύριος B
f
πάντας φεύγοντας] SARZ; φεύγοντας πάντας B
278. Lord Provides A Path Through The Sea (43:16-17)

16
Οὕτως Λέγει Κύριος ὁ Διδοὺς ὁδὸν ἐν Θαλάσσῃa Καὶ ἐν ὕδατι ἰσχυρῷ
Τρίβον 17 ὁ ἐξαγαγὼν ἅρματα Καὶ ἵππον Καὶ ὄχλον ἰσχυρόν, ἀλλὰb
ἐκοιμήθησανc Καὶ Οὐκ ἀναστήσονται, ἐσβέσθησαν ὡς Λίνον ἐσβεσμένον
279. Lord Is Doing New Things (43:18-21)

18
Μὴ Μνημονεύετε Τὰ Πρῶτα Καὶ Τὰ ἀρχαῖα Μὴ Συλλογίζεσθε. 19 ἰδοὺ ἐγὼd
Ποιῶ Καινὰ ἃ Νῦν ἀνατελῶe, Καὶ Γνώσεσθε Αὐτά· Καὶ Ποιήσω ἐν Τῇ ἐρήμῳ
ὁδὸν Καὶ ἐν Τῇ ἀνύδρῳ Ποταμούς. 20 Εὐλογήσειf Με Τὰ Θηρία Τοῦ ἀγροῦ,
Σειρῆνες Καὶ Θυγατέρες Στρουθῶν, ὅτι ἔδωκα ἐν Τῇ ἐρήμῳ ὕδωρ Καὶ
Ποταμοὺς ἐν Γῇ Διψώσῃg ἐν Τῇ ἀνύδρῳ Ποτίσαι Τὸ Γένος Μου Τὸ ἐκλεκτόν,
21
Λαόν Μου, ὃν Περιεποιησάμην Τὰς ἀρετάς Μου Διηγεῖσθαι.
280. Lord Does Not Desire Sacrifices (43:22-24)

22
Οὐ Νῦν ἐκάλεσά Σε, Ἰακώβ, Οὐδὲ Κοπιᾶσαί Σε ἐποίησα, Ἰσραήλ· 23 Οὐκ
ἐμοὶ Πρόβαταh Τῆς ὁλοκαρπώσεώς Σου, Οὐδὲ ἐν Ταῖς Θυσίαις Σου ἐδόξασάς
Με, Οὐδὲi ἔγκοπον ἐποίησά Σε ἐν Λιβάνῳ, 24 Οὐδὲ ἐκτήσω Μοι ἀργυρίου
Θυμίαμαj, Οὐδὲ Στέαρk Τῶν Θυσιῶν Σου ἐπεθύμησα, ἀλλὰ ἐν Ταῖς ἁμαρτίαις
Σου Καὶ ἐν Ταῖς ἀδικίαις Σου Προέστην Σουl.
a
ὁδὸν ἐν θαλάσσῃ] SARZ; ἐν θαλάσσῃ ὁδὸν B
b
ἀλλὰ] SABR; ἅμα Z
c
ἐκοιμήθησαν] SARZ; Κοιμηθήσονται B
d
ἐγὼ] S*Scb3B; om. Scb2 ARZ
e
ἀνατελῶ] S*; ἀνατελεῖ ScaABRZ
f
εὐλογήσει] SARZ; εὐλογήσουσί B
g
ἐν γῇ διψώσῃ] S*Scb3; om. Scb2ARZ
h
πρόβατα] SARZ; πρόβατά σου B
i
οὐδὲ] S*BRZ; οὐδὲ ἐδούλευσας ἐν ταῖς θυσίαις σου, οὐδὲ ScaA
j
θυμίαμα] SARZ; θυσίασμα B
k
στέαρ] S*A; τὸ στέαρ Scb2BRZ
l
καὶ ἐν ταῖς ἀδικίαις σου προέστην σου] SARZ; προέστης μου καὶ ἐν ταῖς ἀδικίαις σου
B
174 PENNER
281.Your Fathers Broke The Law (43:25-28)

25
ἐγώ Εἰμι ἐγώ Εἰμι ὁ ἐξαλείφων Τὰς ἀνομίας Σουa Καὶ Οὐ Μὴ Μνησθήσομαι.
26
Σὺ Δὲ Μνήσθητι Καὶ Κριθῶμεν· Λέγε Σὺ Τὰς ἀνομίας Σου Πρῶτονb, ἵνα
Δικαιωθῇς. 27 Οἱ Πατέρες ὑμῶν Πρῶτοι Καὶ Οἱ ἄρχοντες Αὐτῶνc ἠνόμησαν
Εἰς ἐμέ, 28 Καὶ ἐμίαναν Οἱ ἄρχοντες Τὰ ἅγιά Μου, Καὶ ἔδωκα ἀπολέσαι
Ἰακώβ Καὶ Ἰσραὴλ Εἰς ὀνειδισμόν.
282. 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 Χόρτος Καὶd ὡς ἰτέα ἐπὶ
Παραρρέον ὕδωρ. 5 Οὗτος ἐρεῖ Τοῦ Θεοῦ Εἰμι, Καὶ Οὗτος Βοήσεται ἐπὶ Τῷ
ὀνόματι Ἰακώβ, Καὶ ἕτερος ἐπιγράψῃe Τοῦ Θεοῦ Εἰμι, ἐπὶ Τῷ ὀνόματι Ἰσραήλ
Καὶ Βοήσεταιf.
283. There Is No God But The God Of Israel (44:6-8)

6
Οὕτως Λέγει ὁ Θεὸς Τοῦ Ἰσραὴλg ὁ ῥυσάμενος Αὐτὸν Θεὸς Σαβαώθ Ἐγὼ
Πρῶτος Καὶ ἐγὼ Μετὰ Ταῦτα, Πλὴν ἐμοῦ Οὐκ ἔστιν Θεός. 7 Τίς ὥσπερ ἐγώ;
a
τὰς ἀνομίας σου] SAR; τὰς ἀνομίας σου ἕνεκεν ἐμοῦ, καὶ τὰς ἁμαρτίας σου BZ
b
πρῶτον] S; πρῶτος ABRZ
c
αὐτῶν] SARZ; ὑμῶν B
d
ὡς ἀνὰ μέσον ὕδατος χόρτος καὶ] S*B; ὡσεὶ χόρτος ἀνὰ μέσον ὕδατος Scb2; ὡσεὶ
χόρτος ἀνὰ μέσον ὕδατος καὶ ARZ
e
ἐπιγράψῃ] S; ἐπιγράφει A; ἐπιγράψει χειρὶ αὐτοῦ B; ἐπιγράψει RZ
f
καὶ βοήσεται] SB; om. Scb2ARZ
g
τοῦ Ἰσραὴλ] S*; ὁ βασιλεὺς τοῦ Ἰσραήλ ScaARZ; ὁ βασιλεὺς Ἰσραήλ καὶ B
Στήτω Καὶ Λαλησάτωa Καὶ ἑτοιμασάτω Μοι ἀφʼ Οὗ ἐποίησα ἄνθρωπον Εἰς
Τὸν Αἰῶνα, Καὶ Τὰ ἐπερχόμενα Πρὸ Τοῦ ἐλθεῖν ἀναγγειλάτωσαν ὑμῖν. 8 Μὴ
Παρακαλύπτεσθεb· Οὐκ ἀπʼ ἀρχῆς ἠνωτίσασθε Καὶ ἀπήγγειλα ὑμῖν;
284. Idol Makers Will Not Benefit (44:8-9)

Μάρτυρες ὑμεῖς ἐστε, Εἰ ἔστιν Θεὸς Πλὴν ἐμοῦ· Καὶ Οὐκ ἦσανc Τότε. 9 Οἱ
Πλάσσοντες Καὶ Οἱ Γλύφοντεςd Πάντες Μάταιαe Οἱ Ποιοῦντεςf Τὰ
Καταθύμια Αὐτῶν, ἃ Οὐκ ὠφελήσει Αὐτούς.
285. Idol Makers Will Be Put To Shame (44:9-11)

ἀλλὰ Αἰσχυνθήσονται 10 Πάντεςg Οἱ Πλάσσοντες Θεὸν Καὶ Γλύφοντες
ἀνωφελῆ, 11 Καὶ Πάντες ὅθεν ἐγένοντο ἐξηράνθησαν, Καὶ Κωφοὶ ἀπὸ
ἀνθρώπων.
286. Idols Are Inanimate Objects (44:11-17)

Συναχθήτωσαν Πάντες Καὶ Στήτωσαν ἅμα, ἐντραπήτωσανh Καὶ
Αἰσχυνθήτωσαν ἅμαi. 12 ὅτι ὤξυνεν Τέκτων Σίδηρον, Σκεπάρνῳ Εἰργάσατο
Αὐτὸ Καὶ ἐν Τερέτρῳ ἔστησενj Αὐτό, Εἰργάσατοk 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
a
στήτω καὶ λαλησάτω] S*; στήτω καὶ καλεσάτω καὶ λαλησάτω Sca; στήτω καὶ
καλεσάτω καὶ ἀναγγειλάτω B; στήτω καλεσάτω ARZ
b
παρακαλύπτεσθε] SARZ; παρακαλύπτεσθε μηδὲ πλανᾶσθε B
c
ἦσαν] SARZ; ἤκουσαν B
d
οἱ γλύφοντες] SB; om. οἱ ARZ
e
μάταια] S*B; μάταιοι ScaARZ
f
οἱ ποιοῦντες] SARZ; ποιοῦντες B
g
πάντες] S*Scb3ARZ; om. Scb2B
h
ἐντραπήτωσαν] SARZ; καὶ ἐντραπήτωσαν B
i
ἐντραπήτωσαν καὶ αἰσχυνθήτωσαν ἅμα] S*Scb3ABRZ; om. Scb2
j
ἔστησεν] S*B; ἔτρησεν Scb1ARZ
k
εἰργάσατο] SARZ; καὶ εἰργάσατο B
176 PENNER
ἀνθρώπου Στῆσαι Αὐτὸa. 14 ὃ ἔκοψενb Ξύλον ἐκ Τοῦ Δρυμοῦ, ὃ ἐφύτευσεν

Κύριοςc Καὶ ὑετὸς ἐμήκυνεν, 15 ἵνα ᾖ ἄνθρωποςd Εἰς Καῦσιν· Καὶ Λαβὼν ἀπʼ
Αὐτοῦ ἐθερμάνθη, Καὶ Καύσαντες ἔπεψαν ἄρτους ἐπʼ Αὐτῶν· Τὸ Δὲ Λοιπὸν
Εἰργάσαντο Εἰς Θεούςe, Καὶ Προσκυνοῦσιν Αὐτούς. 16 Οὗ Τὸ ἥμισυf
Κατέκαυσανg ἐν Πυρὶ Καὶ Καύσαντες ἔπεψαν Αὐτοὺς ἐπʼ Αὐτῶνh· Καὶ ἐπʼ
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 Αὐτῷi Καὶ Προσεύχεται Πρὸς Αὐτὸνj Λέγων Ἐξελοῦ
Με, ὅτι Θεός Μου Εἶ Σύ.
287. 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 Καρδίᾳk
Αὐτοῦ Οὐδὲ ἐνελογίσατο ἐνl Τῇ Ψυχῇ Αὐτοῦ Οὐδὲ ἔγνω Τῇ Φρονήσει ὅτι Τὸ
ἥμισυ Αὐτοῦ Κατέκαυσεν ἐν Πυρὶ Καὶ ἔπεψεν ἐπὶ Τῶν ἀνθράκων Αὐτοῦ
ἄρτους Καὶ ὀπτήσας Κρέαςm ἔφαγεν Καὶ Τὸ Λοιπὸν Αὐτοῦ Εἰς Βδέλυγμα
a
στῆσαι αὐτὸ] S*; στῆσαι αὐτὸ ἐν οἴκῳ Scb2ABRZ
b
ὃ ἔκοψεν] SARZ; ἔκοψεν B
c
Κύριος] SARZ; ὁ κύριος B
d
ἄνθρωπος] S*; ἀνθρώποις ScaABRZ
e
εἰς θεούς] SARZ; Θεούς B
f
ἥμισυ] S*; ἥμισυ αὐτοῦ Scb2ABRZ
g
κατέκαυσαν] SRZ; κατέκαυσεν AB
h
πυρὶ καὶ καύσαντες ἔπεψαν αὐτοὺς ἐπʼ αὐτῶν] S*; πυρί ScaZ; πυρὶ καὶ καύσαντες
ἔπεψαν ἄρτους ἐπʼ αὐτῶν Scb1 AR; πυρί ἐπὶ τοῦ ἡμίσους αὐτοῦ ἔπεψεν ἐν τοῖς
ἄνθραξιν ἄρτους B
i
αὐτῷ] SARZ; om. B
j
πρὸς αὐτὸν] S; πρὸς αὐτὸ B; om. ARZ
k
τῇ καρδίᾳ] SBARZ; ἡ καρδία S*; om. B
l
αὐτοῦ οὐδὲ ἐνελογίσατο ἐν] S; οὐδὲ ἀνελογίσατο ἐν A; om. B; αὐτοῦ οὐδὲ
ἀνελογίσατο ἐν RZ
m
κρέας] SARZ; κρέα B
ἐποίησεν Καὶ Προσκυνήσουσινa Αὐτῷ. 20 Γνῶτεb ὅτι Σποδὸς ἡ Καρδία Αὐτῶν,

Καὶ Πλανῶνται, Καὶ Οὐδεὶς Δύναται ἐξελέσθαι Τὴν Ψυχὴν Αὐτοῦ· ἴδετε, Οὐκ
ἐρεῖτε ὅτι Ψεῦδος ἐν Τῇ Δεξιᾷ Μου;
288. Remember Me And I Will Forgive You (44:21-22)

21 c
Μνήσθητι Ταῦτα, Ἰακὼβ Καὶ Ἰσραήλ, ὁ 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.
289. Rejoice, For God Has Redeemed Israel (44:23)

23
Εὐφράνθητε, Οὐρανοί, ὅτι ἠλέησεν ὁ Θεὸς Τὸν Ἰσραήλ· Σαλπίσατε, Τὰ
Θεμέλιαd Τῆς Γῆς, Βοήσατε, ὄρη, Εὐφροσύνην, Οἱ Βουνοὶ Καὶ Πάντα Τὰ Ξύλα
Τὰ ἐν Αὐτοῖς, ὅτι ἐλυτρώσατο ὁ Θεὸς Τὸν Ἰακώβ, Καὶ Ἰσραὴλ Δοξασθήσεται.
290. Your Redeemer Created The World (44:24)

24
Οὕτως Λέγει Κύριος ὁ Λυτρούμενός Σε Καὶ ὁ Πλάσαςe Σε ἐκ Κοιλίας Ἐγὼ
Κύριος ὁ Συντελῶν Πάντα ἐξέτεινα Τὸν Οὐρανὸν Μόνος Καὶ ἐστερέωσα Τὴν
Γῆν.
291. 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
Ἰουδαίαςf Οἰκοδομηθήσεσθε, Καὶ Τὰ ἔρημα Αὐτῆς ἀνατελεῖ· 27 ὁ Λέγων Τῇ
ἀβύσσῳ Ἐρημωθήσῃ, Καὶ Τοὺς Ποταμούς Σου Ξηρανῶ· 28 ὁ Λέγων Κύρῳ
a
προσκυνήσουσιν] S; προσκυνοῦσιν ABRZ
b
γνῶτε] SARZ; γνῶθι B
c
ὁ] S*; ὅτι ScaABRZ
d
τὰ θεμέλια] SB; θεμέλια ARZ
e
ὁ πλάσας] S; πλάσσων ABZ; ὁ πλάσσων R
f
Ἰουδαίας] SAZ; Ἰδουμαίας BR
178 PENNER
Φρονεῖν, Καὶ Πάντα Τὰ Θελήματά Μου Ποιήσει· ὁ Λέγων Ἰερουσαλήμ

Οἰκοδομηθήσῃ, Καὶ Τὸν Οἶκον Τὸν ἅγιόν Μου Θεμελιώσω.
292. Cyrus, Lord God's Anointed (45:1-6)

451 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.
a
οὐκ] 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
h
σου] S*R; μου Scb2ABZ
i
ἔγνως] S*; ἔγνως με Scb3ABRZ
j
θεός] SARZ; ἐνίσχυσά σε B
k
ᾔδεις]SBRZ; ᾔδεισα A
293. Lord God Makes All Things (45:6-7)

ἐγὼa 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 Ταῦταb.
294. Lord God Formed You (45:8-10)

8
Εὐφρανθήτω ὁ Οὐρανὸς ἄνωθεν, Καὶ Νεφέλαιc ῥανάτωσανd Δικαιοσύνην·
ἀνατειλάτω ἡ Γῆ ἔλεοςe Καὶ Δικαιοσύνην ἀνατειλάτω ἅμαf·
ἐγώ Εἰμι Κύριος ὁ Θεὸςg ὁ Κτίσας Σε. 9 Ποῖον Βέλτιον Κατεσκεύασα ὡς Πηλὸν
Κεραμέως; Μὴ ὁ ἀροτριῶν ἀροτριᾷ Εἰςh Τὴν Γῆν ὅλην Τὴν ἡμέρανi; Μὴ ἐρεῖ ὁ
Πηλὸς Τῷ Κεραμεῖ Τί Ποιεῖς, ὅτι Οὐκ ἐργάζῃ Οὐδὲ ἔχεις Χεῖρας; 10 Μὴ
ἀποκριθήσεται Τὸ Πλάσμαj Τῷ Πρὸςπλάσαντι Αὐτὸνk ὁ Λέγων Τῷ Πατρί Τί
Γεννήσεις; Καὶ Τῇ Μητρί Τί ὠδινήσειςl;
295. 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 Μουm Καὶ
Περὶ Τῶν ἔργων Τῶν Χειρῶν Μου ἐντείλασθέ Μοι.
a
ἐγὼ] SBRZ; καὶ ὅτι ἐγὼ A
b
πάντα ταῦτα] SB; ταῦτα πάντα ARZ
c
νεφέλαι] S*; αἱ νεφέλαι ScaABRZ
d
ῥανάτωσαν]SBRZ; ῥαινέτωσαν A
e
ἔλεος] SRZ; καὶ βλαστησάτω ἔλεος AB
f
ἀνατειλάτω ἅμα] SARZ; ἀναγγειλάτω ἅμα B
g
ὁ θεὸς] S*Scb3; om. Scb2ABRZ
h
ἀροτριᾷ εἰς] S*; ἀροτριάσει Scb3ABRZ
i
ὅλην τὴν ἡμέραν] S*Scb3BR; om. Scb2AZ
j
μὴ ἀποκριθήσεται τὸ πλάσμα] S*Scb3B; om. Scb2ARZ
k
τῷ πρὸς πλάσαντι αὐτὸν] S*Scb3; om. Scb2ARZ; τὸν πλάσαντα αὐτό B
l
ὠδινήσεις] SARZ; ὠδίνεις B
m
καὶ περὶ τῶν θυγατέρων μου] SARZ; om. B
180 PENNER
296. Lord Sabaoth Ordered The World (45:12-13)

12
ἐγὼ ἐποίησα Γῆν Καὶ ἄνθρωπον ἐπʼ Αὐτῆς, ἐγὼ Τῇ Χειρί Μου ἐστερέωσα
Τὸν Οὐρανόν, ἐγὼ Πᾶσι Τοῖς ἄστροις ἐνετειλάμην. 13 ἐγὼ ἤγειρα Αὐτὸν Μετὰ
Δικαιοσύνης Βασιλέαa, Πᾶσαιb Αἱ ὁδοὶ Αὐτοῦ Εὐθεῖαι· Οὗτοςc Οἰκοδομήσει
Τὴν Πόλιν Μου Καὶ Τὴν Αἰχμαλωσίαν Τοῦ Λαοῦ Μου ἐπιστρέψει Οὐ Μετὰ
Λύτρων Οὐδὲ Μετὰ Δώρων, Εἶπεν Κύριος Σαβαώθ.
297. Foreigners Will Worship You (45:14-16)

14
Οὕτως Λέγει Κύριος Σαβαώθ Ἐκοπίασεν Αἴγυπτος Καὶ ἐμπορία Αἰθιόπων,
Καὶ Οἱ Σαβαεὶνd ἄνδρες ὑψηλοὶ ἐπὶ Σὲ Διαβήσονται Καὶ Σοὶ ἔσονται Δοῦλοι
Καὶ ὀπίσω Σου ἀκολουθήσωσινe Δεδεμένοι Χειροπέδαις Καὶ Προσκυνήσουσίνf
Σοι Καὶ ἐν Σοὶ Προσεύξονται, ὅτι ἐν Σοὶ ὁ Θεός ἐστιν, Καὶ Οὐκg ἔστιν Θεὸςh
Πλὴν Σοῦ· 15 Σὺ Γὰρ Εἶ ὁ Θεόςi, Καὶ Οὐκ ᾔδειμεν, ὁ Θεὸς Τοῦ Ἰσραὴλ Σωτήρj.
16
Αἰσχυνθήσονται Καὶ ἐντραπήσονται Πάντες Οἱ ἀντικείμενοι Αὐτῷ Καὶ
Πορεύσονται ἐν Αἰσχύνῃ.
298. Lord Will Restore Israel (45:16-17)

17
Ἐγκαινίζεσθε Πρός Με, Νῆσοι. Ἰσραὴλ Σῴζεται ὑπὸ Κυρίου Σωτηρίαν
Αἰώνιον· Οὐκ Αἰσχυνθήσονται Οὐδὲ Μὴ ἐντραπῶσιν ἕως Τοῦ Αἰῶνος.
299. 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
a
βασιλέα] SBR; om. Scb3AZ
b
πᾶσαι] S*; καὶ πᾶσαι ScaABRZ
c
οὗτος] SBRZ; αὐτὸς A
d
Σαβαεὶν] S; Σεβωεὶμ AB; Σεβωιν RZ
e
ἀκολουθήσωσιν] S; ἀκολουθήσουσιν ABRZ
f
προσκυνήσουσίν] SARZ; διαβήσονται πρὸς σὲ καὶ προσκυνήσουσίν B
g
οὐκ] SB; ἐροῦσιν Οὐκ ARZ
h
ἔστιν θεὸς] SBRZ; ἔστιν ὁ θεὸς A
i
εἶ ὁ θεός] S*; εἶ θεός Scb2ABRZ
j
σωτήρ] SARZ; om. B
Αὐτὴνa ἀλλὰ Κατοικεῖσθαιb Ἐγώ Εἰμι, Καὶ Οὐκ ἔστιν ἔτι. 19 Οὐκ ἐν Κρυφῇ
Λελάληκα Οὐδὲ ἐν Τόπῳ Γῆς Σκοτεινῷc· Οὐκ Εἶπα Τῷ Σπέρματι Ἰακώβ
Μάταιον Ζητήσατε· ἐγώ Εἰμι ἐγώ Εἰμι Κύριος ὁd Λαλῶν Δικαιοσύνην Καὶ
ἀναγγέλλων ἀλήθειαν.
300. Only Lord Is Righteous (45:20-21)

20
Συνάχθητε Καὶ ἥκετε, Βουλεύσασθε ἅμα, Οἱ Σῳζόμενοι ἀπὸ Τῶν ἐθνῶν.
Οὐκ ἔγνωσαν Οἱ Αἴροντες Τὸ Ξύλον Γλύμματαe Αὐτῶν Καὶ Προσευχόμενοι
ὡςf Πρὸς Θεούς, Οἳ Οὐ Σῴζωσιν. 21 Εἰ ἀναγγελοῦσινg, ἐγγισάτωσαν, ἵνα
Γνῶσινh ἅμα Τίς ἀκουστὰ ἐποίησεν Ταῦτα ἀπʼ ἀρχῆς. Πότεi ἀνηγγέλη ὑμῖν
Ἐγὼ ὁ Θεός, Καὶ Οὐκ ἔστιν ἄλλος Πλὴν ἐμοῦ· Δίκαιος Καὶ Σωτὴρ Οὐκ ἔστιν
Πάρεξ ἐμοῦ.
301. Every Knee Will Bend To Lord (45:22-25)

22
ἐπιστράφητε Πρός Μεj Καὶ Σωθήσεσθε, Οἱ ἀπʼ ἐσχάτου Τῆς Γῆς· ἐγώ Εἰμι ὁ
Θεός, Καὶ Οὐκ ἔστιν ἄλλοςk. 23 Κατʼ ἐμαυτοῦ ὀμνύων Εἰ Μὴl ἐξελεύσεται ἐκ
Τοῦ Στόματός Μου Δικαιοσύνη, Καὶ Οἱ Λόγοιm Μου Οὐκ ἀποστραφήσονται
ὅτι ἐμοὶ Κάμψει Πᾶν Γόνυ Καὶ ὀμνεῖταιn Πᾶσα Γλῶσσα Τὸν Κύριονo 24 Λέγων
a
αὐτὴν] SARZ; om. B
b
κατοικεῖσθαι] SARZ; κατοικεῖσθαι ἔπλασεν αὐτήν B
c
σκοτεινῷ] SBRZ; σκοτινῷ A
d
Κύριος ὁ] SB; om. A; κύριος RZ
e
γλύμματα] S; γλύμμα ABRZ
f
ὡς] SARZ; om. B
g
ἀναγγελοῦσιν] SBRZ; ἀναγγέλλουσιν A
h
γνῶσιν] SBRZ; γνῶμεν A
i
πότε] S; τότε ABRZ
j
πρός με] SARZ; ἐπʼ ἐμὲ B
k
ἄλλος] SBRZ; ἄλλος πλὴν ἐμοῦ· δίκαιος καὶ σωτὴρ οὐκ ἔστιν πάρεξ ἐμοῦ A
l
ὀμνύων Εἰ μὴ] S*; ὀμνύω, εἰ μὴν, Scb1A; ὀμνύω, εἰ μὴ B; ὀμνύω Ἦ μὴν RZ
m
καὶ οἱ λόγοι] S*Scb3; οἱ λόγοι Scb2ABRZ
n
ὀμνεῖται] S*Scb3; ὀμεῖται ScaB; ἐξομολογήσεται Scb1ARZ;
o
τὸν Κύριον] S*; τὸν θεόν ScaB; τῷ θεῷ Scb2ARZ
182 PENNER
Δικαιοσύνη Καὶ Εἰρήνηa Πρὸς Αὐτὸν ἥξειb, Καὶ Αἰσχυνθήσονται Πάντες Οἱ

Διορίζοντεςc ἑαυτούςd· 25 ἀπὸ Κυρίου Δικαιωθήσεταιe Καὶ ἐνδοξασθήσεταιf
Πᾶν Τὸ Σπέρμα Τῶν Υἱῶν Ἰσραήλ.
302. Bel And Dagon Have Fallen (46:1-2)

46. Ἔπεσε Βήλ, Συνετρίβη Δαγώνg, ἐγένετο Τὰ Γλυπτὰ Αὐτῶν Εἰς Θηρία
1
Καὶ Κτήνηh· Αἴρετε Αὐτὰ Καταδεδεμένα ὡς Φορτίον Κοπιῶντι 2 Καὶ Πεινῶντι

Οὐκ ἰσχύοντι ἐκλελυμένῳi ἅμα, Οἳ Οὐ Δυνήσονταιj Σωθῆναι ἀπὸ Πολέμου,
Αὐτοὶ Δὲ Αἰχμάλωτοι ἤχθησαν.
303. I Made You And Lift You Up (46:3-4)

3
Ἀκούετεk, ὁ Οἶκοςl Τοῦ Ἰακὼβ Καὶ Πᾶν Τὸ Κατάλοιπον Τοῦ Ἰσραήλ Οἱ
Αἰρόμενοι ἐκm Κοιλίας Καὶ Παιδευόμενοι ἐκ Παιδίου 4 ἕως Γήρους·n ἐγώ Εἰμι,
Καὶ ἕως ἂν Καταγηράσητε, ἐγώ Εἰμι· ἐγὼ ἀνέχομαι ὑμῶν, ἐγὼ ἐποίησα Καὶ
ἐγὼ ἀνήσω, ἐγὼ ἀναλήμψομαι Καὶ Σώσω ὑμᾶς.
a
εἰρήνη] S*Scb3; δόξα Sca
b
ἥξει] S*B; ἥξουσιν Scb2ARZ
c
διορίζοντες] S*B; ἀφορίζοντες ScaARZ
d
ἑαυτούς] SRZ; αὐτούς AB
e
δικαιωθήσεται]S*; δικαιωθήσονται Scb2ABRZ
f
ἐνδοξασθήσεται] S*; ἐν τῷ θεῷ ἐνδοξασθήσεται Scb2B; ἐν τῷ θεῷ ἐνδοξασθήσονται
ARZ
g
Δαγών] SARZ; Ναβώ B
h
κτήνη] SARZ; τὰ κτήνη B
i
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
j
δυνήσονται] SBRZ; μὴ δύνωνται A
k
Ἀκούετε] S*; Ἀκούετέ μου Scb2B; Ἀκούσατέ μου SdARZ
l
ὁ οἶκος] S; οἶκος ABRZ
m
ἐκ] SBRZ; ἀπὸ A
n
γήρους] S*BRZ; γήρως Scb3A
304. Fabrications Cannot Save (46:5-7)

5
Τινί Με ὁμοιώσατε. ἴδετε, ἴδετεa Τεχνάσασθε, Οἱ Πλανώμενοι. 6 Οἱ
Συμβαλλόμενοι Χρυσίον ἐκ Μαρσιππίουb Καὶ ἀργύριον ἐν Ζυγῷ Στήσουσιν ἐν
Σταθμῷ Καὶ Μισθωσάμενοι Χρυσοχόον ἐποίησαν Χειροποίητα Καὶ Κύψαςc
Προσκυνεῖd Αὐτῷe. 7 Αἴρουσιν Αὐτὸ ἐπὶ Τῶν ὤμωνf, Καὶ Πορεύσονταιg· ἐὰν Δὲ
Θῶσινh Αὐτό, ἐπὶ Τοῦ Τόπου Αὐτοῦ Μένει, Καὶ Οὐ Μὴ Κινηθῇi· Καὶ ἐὰνj
Βοήσειk Πρὸςl Αὐτόν, Οὐ Μὴ ἀκούσῃm, ἀπὸ Κακῶν Οὐ Μὴ Σώσῃn Αὐτόν.
305. I Will Do What I Have Decided (46:8-11)

8
Μνήσθητε Ταῦτα Καὶ Στενάξατε, Μετανοήσατε, Οἱ Πεπλανημένοι,
ἐπιστρέψατε Τῇ Καρδίᾳ. 9 Καὶ Μετανοήσατεo Μνήσθητε Τὰ Πρότερα ἀπὸ
Τοῦ Αἰῶνος, ὅτι ἐγώ Εἰμι ὁ Θεός, Καὶ Οὐκ ἔστιν ἔτι Πλὴν ἐμοῦ 10 ἀναγγέλλων
Πρότερον Τὰ ἔσχατα Πρὶν Αὐτὰ Γενέσθαιp, Καὶ ἅμα Συνετελέσθη· Καὶ Εἶπα
Πᾶσά Μου ἡ Βουλὴ Στήσεται, Καὶ Πάντα, ὅσα Βεβούλευμαι, Ποιήσω·
11
Καλῶν ἀπʼ ἀνατολῶν Πετεινὸν Καὶ ἀπὸ Γῆς Πόρρωθεν Περὶ ὧν
a
ἴδετε, ἴδετε] S*; ἴδετε Scb2ABRZ
b
μαρσιππίου] SBRZ; μαρσίππου A
c
κύψας] S*; κύψαντες Scb2ABRZ
d
προσκυνεῖ] S*; προσκυνοῦσιν Scb1ABRZ
e
αὐτῷ] S; αὐτοῖς BRZ; αὐτό A
f
τῶν ὤμων] SARZ; τοῦ ὤμου B
g
πορεύσονται] S*; πορεύονται Scb2ABRZ
h
δὲ θῶσιν] SBRZ; θῶσιν A
i
καὶ οὐ μὴ κινηθῇ] S*; οὐ μὴ κινηθῇ Scb2ABRZ
j
καὶ ἐὰν] S*; ὃς ἂν ScaARZ; καὶ ὃς ἐὰν B
k
βοήσει] S; βοήσῃ ABRZ
l
πρὸς] SBRZ; πρὸ A
m
ἀκούσῃ] S*A; εἰσακούσῃ ScaBRZ
n
σώσῃ] SBRZ; σώσει A
o
μετανοήσατε] S*Scb3; om. Scb2; μνήσθητε ABRZ
p
γενέσθαι] SBRZ; γενέσθι A
184 PENNER
Βεβούλευμαι, ἐλάλησα Καὶ ἐποίησαa, ἔκτισα Καὶ ἐποίησα, ἤγαγον Αὐτὸν Καὶ
Εὐόδωσα Τὴν ὁδὸν Αὐτοῦ.
306. 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 ἀλήθειανb Καὶ Τὴν
Σωτηρίαν Τὴν Παρʼ ἐμοῦ Οὐ Βραδυνῶ· Δέδωκα ἐν Σιὼν Σωτηρίαν Τῷ Ἰσραὴλ
Εἰς Δόξανc.
307. Virgin Daughter Of The Chaldeans (47:1-4)

47.1 Κατάβηθι Κάθισον ἐπὶ Τὴν Γῆνd, Παρθένος Θυγάτηρ Βαβυλῶνος,
Εἴσελθεe Εἰς Τὸ Σκότοςf, Παρθένος Θυγάτηρg Χαλδαίων, ὅτι Οὐκέτι
Προστεθήσῃ Κληθῆναι ἁπαλὴ Καὶ Τρυφερά. 2 Λάβε Μύλον, ἄλεσον ἄλευρον,
ἀποκάλυψαι Τὸ Κατακάλυμμαh, 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 Σεi
ἀνθρώποις. 4 ὁ ῥυσάμενόςj Σε Κύριος Σαβαώθ ὄνομα Αὐτῷ ἅγιος Ἰσραήλ
a
ἐλάλησα καὶ ἐποίησα] S*Scb3; ἐλάλησα καὶ ἤγαγον Scb2ABRZ
b
καὶ τὴν ἀλήθειαν] S*Scb3; om. Scb2ABRZ
c
δόξαν] S*Scb3; δόξασμα Scb2ABRZ
d
τὴν γῆν] SARZ; γῆν B
e
εἴσελθε] SARZ; κάθισον B
f
τὸ σκότος] SARZ; τὴν γῆν B
g
παρθένος θυγάτηρ] S; θυγάτηρ ABRZ
h
κατακάλυμμα] S*; κατακάλυμμά σου ScaABRZ
i
σε] S; om. ABRZ
j
ὁ ῥυσάμενός] S*B; εἶπεν ὁ ῥυσάμενός ScaARZ
308. Sit Down, Daughter Of The Chaldeans (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.
309. 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.
310. 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.
a
Χαδλέων] S*; Χαλδέων ScaABRZ
b
κληθῇς] SR; κληθήσῃ ABZ
c
παροξύνθῃς] S*Scb3; παροξυνθην Scb2ABRZ
d
αὐτοὺς] 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
l
τὰ δύο ταῦτα ἐν μιᾷ ἡμέρᾳ· χηρεία καὶ ἀτεκνία ἥξει ἐξαίφνης ἐπὶ σὲ] SARZ; om. B
m
πορνίας] S; πονηρίας ABRZ
186 PENNER
Γνῶθιa ἡ Σύνεσις Τούτων ἔσταιb ἡ Πορνεία Σου Σοὶc Αἰσχύνη. Καὶ Εἶπας Τῇ
Καρδίᾳ Σου Ἐγώ Εἰμι, Καὶ Οὐκ ἔστιν ἑτέρα. 11 Καὶ ἥξει ἐπὶ Σὲ ἀπώλεια, Καὶ
Οὐ Μὴ Γνῷς Βόθυνονd, Καὶ ἐμπεσῇ Εἰς Αὐτόν· Καὶ ἥξει ἐπὶ Σὲ Ταλαιπωρία,
Καὶ Οὐ Μὴ Δυνήσῃ Καθαρὰ Γενέσθαι· Καὶ ἥξει ἐπὶ Σὲ ἐξαπίνης ἀπώλειαe,
Καὶ Οὐ Μὴ Γνῷς.
311. Let Your Witchcraft Save You (47:12-13)

12
Στῆθι Νῦν ἐν Ταῖς ἐπαοιδαῖς Σου Καὶ Τῇ Πολλῇf Φαρμακείᾳ Σου, ἃ
ἐμάνθανες ἐκ Νεότητός Σου, ἑν Δυνήσῃg ὠφεληθῆναι. 13 Καὶh Κεκοπίακας ἐν
Ταῖς Βουλαῖς Σου·
312. Let The Astrologers Save You (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 Κατακαυθήσονταιi Καὶ Οὐ Μὴ ἐξέλωνται Τὴν Ψυχὴν
Αὐτῶν ἐκ Φλογός· ὅτι ἔχεις ἄνθρακας Πυρός, Κάθισαι ἐπʼ Αὐτούς. 15 Οὗτοι
ἔσονταί Σοι Βοήθεια, ἐκοπίασας ἐν Τῇ Μεταβολῇ Σουj ἐκ Νεότητος,
ἄνθρωπος Καθʼ ἑαυτὸν ἐπλανήθη, Σοὶ Δὲ Οὐκ ἔσται Σωτηρία.
313. 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
a
γνῶθι] S*Scb2B; +ὅτι ScaARZ
b
ἔσται] S*; καὶ ἔσται ScaScb3; καὶ Scb2ARZ; ἔσται καὶ B
c
σοὶ] SB; ἔσται σοι ARZ
d
βόθυνον] S*; βόθυνος Scb2ABRZ
e
ἀπώλεια] ScaABRZ; ἀπώλειας S*
f
τῇ πολλῇ] SBRZ; ἐν τῇ πολλῇ A
g
ἑν δυνήσῃ] S*; εἰ δυνήσῃ ScaRZ; εἰ δυνήσει AB
h
i
κατακαυθήσονται] SB; κατακαήσονται ARZ
j
σου] SARZ; om. B
ἀντεχόμενοι Τῷ ὀνόματι Τῆς Πόλεως Τῆς ἁγίας Καὶ ἐπὶ Τῷ Θεῷ Τοῦ Ἰσραήλ
ἀντιστηριζόμενοςa Κύριος Σαβαὼθ ὄνομα Αὐτῷ.
314.I Did What I Foretold (48:3-5)

3
Τὰ Πρότερα ἔτι ἀνήγγειλα, Καὶ ἐκ Τοῦ Στόματός Μου ἐξῆλθονb Καὶ
ἀκουστὸνc 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 Πάλαιd, Πρὶν ἐλθεῖν ἐπὶ Σὲ
ἀκουστόν Σοι ἐποίησα· Μὴe Εἴπῃς ὅτι Τὰ Εἴδωλά Μοιf ἐποίησανg, Καὶ Μὴ
Εἴπῃςh ὅτι Τὰ Γλυπτὰ Καὶ Τὰ Χωνευτὰ ἐνετείλατό Μοι.
315. You Do Not Know The Future (48:6-9)

6
ἠκούσατε Πάντα, Καὶ ὑμεῖς Οὐκ ἐγνώκατε · ἀλλὰ Καὶ ἀκουστάj Σοι ἐποίησα
i
Τὰ Καινὰ ἀπὸ Τοῦ Νῦν, ἃ Μέλλει Γίνεσθαι, Καὶ Οὐκ Εἶπας. 7 Νῦν Γίνεται Καὶ
Οὐ Πάλαι, Καὶ Οὐ Προτέραις ἡμέραις ἤκουσας Αὐτά· Μὴ Εἴπῃςk Ναί,
Γινώσκω Αὐτά. 8 Οὔτε ἔγνοιςl Οὔτε ἐπίστωm, Οὔτε ἀπʼ ἀρχῆς ἤνοιξά Σου Τὰ
ὦταn· ἔγνων Γὰρ ὅτι ἀθετῶν ἀθετήσεις Καὶ ἄνομος ἔτι ἐκ Κοιλίας Κληθήσῃ.
a
ἀντιστηριζόμενος] S*; ἀντιστηριζόμενοι ScaABRZ
b
ἐξῆλθον] S*; ἐξῆλθεν ScorrABRZ
c
ἀκουστὸν] SBRZ; ἀκουστὰ A
d
πάλαι] S*R; τὰ πάλαι Scb2AZ; παλαιὰ B
e
μὴ] SARZ; μή ποτε B
f
μοι] μου R
g
ἐποίησαν] SARZ; ἐποίησεν B
h
καὶ μὴ εἴπῃς] SARZ; καὶ εἴπῃς B
i
ἐγνώκατε] S*Scb3; ἔγνωτε Scb2ABRZ
j
καὶ ἀκουστά] SARZ; ἀκουστά B
k
εἴπῃς] S*B; εἴπῃς ὅτι Scb2ARZ
l
ἔγνοις] S*; ἔγνως ScaABRZ
m
ἐπίστω] S; ἠπίστω ABRZ
n
σου τὰ ὦτα] SBRZ; τὰ ὦτά σου A
188 PENNER
9
ἕνεκεν Τοῦ ἐμοῦ ὀνόματος Δείξω Σοι Τὸν Θυμόν Μου Καὶ Τὰ ἔνδοξά Μου
ἐπάξω Σοίa, ἵνα Μὴ ἐξολεθρεύσω Σε.
316. 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 ἑτέρῳb.
317. 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 Αὐτοῖςc Ταῦτα;
318.If You Had Obeyed, You Would Have Prospered

(48:14-19)
ἀγαπῶν Σε ἐποίησα Τὸ Θέλημά Σου ἐπὶ Βαβυλῶναd Τοῦ ἆραι Σπέρμα
Χαλδαίων. 15 ἐγὼ ἐλάλησα, ἐγὼ ἐκάλεσα, ἤγαγον Αὐτὸν Καὶ Εὐόδωκαe Τὴν
ὁδὸν Αὐτοῦ.
16
Προσαγάγετε Πρός Με Καὶ ἀκούσατε Ταῦτα· Οὐκ ἀπʼ ἀρχῆς ἐν Κρυφῇ
ἐλάλησα Οὐδὲ ἐν Τόπῳ Γῆς Σκοτεινῷf· ἡνίκα ἐγένετο, ἐκεῖ ἤμην, Καὶ Νῦν
Κύριος ἀπέσταλκένg Με Καὶ Τὸ Πνεῦμα Αὐτοῦ.
a
σοί] S; ἐπὶ σοί ScaARZ; ἐπὶ σέ B
b
οὐ δώσω ἑτέρῳ] S; ἑτέρῳ οὐ δώσω ABRZ
c
ἀνήγγειλεν αὐτοῖς] S; αὐτοῖς ἀνήγγειλεν ABRZ
d
τὸ θέλημά σου ἐπὶ Βαβυλῶνα] SBRZ; ταῦτα ἐπὶ Βαβυλῶνα, τὸ θέλημά σου A
e
εὐόδωκα] S; εὐόδωσα ABRZ
f
ἐλάλησα οὐδὲ ἐν τόπῳ γῆς σκοτεινῷ] S*AR; ἐλάλησα ScaZ; λελάληκα B
g
ἀπέσταλκέν] SARZ; ἀπέστειλέν B
17
Οὕτως Λέγει Κύριος ὁ ῥυσάμενός Σε ὁa ἅγιος Ἰσραήλ Ἐγώ Εἰμι ὁ Θεός Σου,
Οὐb Δέδειχά Σοι Τοῦ Εὑρεῖν Σε Τὴν ὁδόν, ἐν ᾗ Πορεύσῃ ἐν Αὐτῇ. 18 Καὶ
ἤκουσαςc Μου Τῶν ἐντολῶνd, ἐγένετο ἂν ὡσεὶ Ποταμὸς ἡ Εἰρήνη Σου Καὶ ἡ
Δικαιοσύνη Σου ὡς Κῦμα Θαλάσσης· 19 Καὶ ἐγένετο ἂν ὡς ἡe ἄμμος Τῆς
Θαλάσσηςf Τὸ Σπέρμα Σου Καὶ Τὰ ἔκγονα Τῆς Κοιλίας Σου ὡς ὁ Χοῦς Τῆς
Γῆς· Οὐδὲ Νῦν Οὐ Μὴ ἐξωλεθρευθῇςg, Οὐδὲ Μὴh ἀπολεῖται Τὸ ὄνομά Σου
ἐναντίονi Μουj.
319.Lord Will Provide Water For His Servant Jacob (48:20-22)

20
Ἔξελθε ἐκ Βαβυλῶνος Φεύγων ἐκ Γῆςk Χαλδαίων· Φωνὴν Εὐφροσύνης
ἀναγγείλατεl, Καὶ ἀκουστὸν Γενέσθω Τοῦτο, ἀπαγγείλατε ὡςm ἐσχάτου Τῆς
Γῆς, Καὶ ἀκουστὸν Γενέσθω Τοῦτοn Λέγετε ὅτιo Ἐρρύσατο Κύριος Τὸν
Δοῦλονp Αὐτοῦ Ἰακώβ. 21 Καὶ ἐὰν Διψῶσινq, Διʼ ἐρήμου ἄξει Αὐτοῖςr, ὕδωρ ἐκ
a
σε ὁ] SARZ; om. B
b
οὐ] S*; om. ScaABRZ
c
ἤκουσας] S*; εἰ ἤκουσας ScaABRZ
d
μου τῶν ἐντολῶν] S; τῶν ἐντολῶν μου ABRZ
e
ὡς ἡ] SBRZ; ὡσεὶ A
f
τῆς θαλάσσης] S; om. ABRZ
g
ἐξωλεθρευθῇς] S; ἐξολεθρευθῇς ABRZ
h
οὐδὲ μὴ] S*; οὐδὲ Scb2ABRZ
i
ἐναντίον] S*; ἐνώπιόν Scb2ABRZ
j
μου] SARZ; ἐμοῦ B
k
ἐκ γῆς] S*; ἀπὸ τῶν Scb2ABRZ
l
ἀναγγείλατε] SARZ; ἀναγγείλατε B
m
ὡς] S*; ἕως SccABRZ
n
καὶ ἀκουστὸν γενέσθω τοῦτο] S*Scb3; om. Scb2ABRZ
o
ὅτι] *Scb3; om. Scb2ABRZ
p
δοῦλον] SBRZ; λαὸν A
q
διψῶσιν] S; διψήσωσιν ABRZ
r
αὐτοῖς] SB; αὐτούς ARZ
190 PENNER
Πέτρας ἐξάξει Αὐτοῖς· Σχισθήσεται Πέτρα, Καὶ ῥυήσεται ὕδωρ, Καὶ Πίεται ὁ
Λαός Μου. 22 Οὐκ ἔστιν Χαίρειν Τοῖς ἀσεβέσιν, Λέγει Κύριοςa.
320. Lord Called Me As His Servant Israel (49:1-4)

49.1 ἀκούσατέ Μου, Αἱ Νῆσοιb, Καὶ Προσέχετε, ἔθνη· Διὰ Χρόνου Πολλοῦ
Στήσεται, Λέγει Κύριος. ἐκ Κοιλίας Μητρός Μου ἐκάλεσεν Τὸ ὄνομά Μου
2
Καὶ ἔθηκεν Τὸ Στόμα Μου ὡσεὶc Μάχαιραν ὀξεῖαν Καὶ ὑπὸ Τὴν Σκέπην Τῆς
Χειρὸς Αὐτοῦ ἐσκέπασένd 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 Δοξασθήσομαιe. 4 Καὶ ἐγὼ Εἶπα Κενῶς ἐκοπίασα Καὶ Εἰς Μάταιον
Καὶ Εἰςf Οὐδὲνg Δέδωκαh Τὴν ἰσχύν Μου· Διὰ Τοῦτο ἡ Κρίσις Μου Παρὰ
Κυρίῳi, Καὶ ὁ Πόνος Μου Ἔναντιj Τοῦ Θεοῦ Μου.
321. Lord Formed Me As His Servant To Gather Israel

(49:5-6)
5
Καὶ Νῦν Οὕτως Λέγει Κύριος ὁ Πλάσας Με ἐκ Κοιλίας Δοῦλον ἑαυτοῦk Τοῦ
Συναγαγεῖν Τὸν Ἰσραὴλ Καὶ Ἰακὼβ Πρὸς Αὐτόνl – Συναχθήσομαι Καὶm
a
τοῖς ἀσεβέσιν, λέγει Κύριος] SARZ; λέγει Κύριος, τοῖς ἀσεβέσιν B
b
αἱ νῆσοι] SBRZ; νῆσοι A
c
ὡσεὶ] ARZ; ὡς B
d
ἐσκέπασέν] S*; ἔκρυψέν ScaABRZ
e
δοξασθήσομαι] SARZ; ἐνδοξασθήσομαι B
f
καὶ εἰς] SARZ; εἰς B
g
οὐδὲν] SBR; οὐθὲν AZ
h
δέδωκα] S; ἔδωκα ABRZ
i
Κυρίῳ] SBRZ; Κυρίου A
j
ἔναντι] S; ἐναντίον ABRZ
k
ἑαυτοῦ] S; ἑαυτῷ ABRZ
l
Ἰσραὴλ καὶ Ἰακὼβ πρὸς αὐτόν] S*; Ἰακὼβ καὶ Ἰσραὴλ πρὸς αὐτόν Scb2ARZ; Ἰακὼβ
πρὸς αὐτὸν καὶ Ἰσραήλ B
m
συναχθήσομαι καὶ] SARZ; om. B
Δοξασθήσομαι ἔναντιa Κυρίου, Καὶ ὁ Θεός Μουb ἔσται Μουc ἰσχύς 6 Καὶ Εἶπέν
Μοι Μέγα Σοί ἐστιν Τὸd Κληθῆναί Σε Παῖδά Μου Τοῦ Στῆσαι Τὰς Φυλὰς
Ἰακὼβ Καὶ Τὴν Διασπορὰν Τοῦ Ἰσραὴλ ἐπιστρέψαι·
322. A Covenant, A Light Of Nations (49:6)

e f
ἰδοὺ Τέθεικά Σε Εἰς Διαθήκην Γένους Εἰς Φῶς ἐθνῶν Τοῦ Εἶναί Σε Εἰς
Σωτηρίαν ἕως ἐσχάτου Τῆς Γῆς.
323. Nations Will Worship Him (49:7)

7
Οὕτως Λέγει Κύριος ὁ ῥυόμενόςg Σε ὁ Θεὸς Ἰσραήλ Ἁγιάσατε Τὸν
Φαυλίζοντα Τὴν Ψυχὴν Αὐτοῦ Τὸν Βδελυσσόμενον ὑπὸ Τῶν ἐθνῶν Τῶν
Δούλωνh Τῶν ἀρχόντων· Βασιλεῖς ὄψονται Αὐτὸν Καὶ ἀναστήσονται,
ἄρχοντες Καὶ Προσκυνήσωσινi Αὐτῷ ἕνεκεν Κυρίου· ὅτι Πιστός ἐστιν ὁ ἅγιος
Ἰσραήλ, Καὶ ἐξελεξάμην Σε.
324. A Light Of Nations (49:8-9)

8
Οὕτως Λέγει Κύριος Καιρῷ Δεκτῷ ἐπήκουσά Σοιj Καὶ ἐν ἡμέρᾳ Σωτηρίας
ἐβοήθησά Σοιk Καὶ ἔδωκά Σε Εἰς Διαθήκην Γένους Εἰς Φῶςl ἐθνῶν Τοῦ
Καταστῆσαι Τὴν Γῆν Καὶ Κληρονομῆσαι Κληρονομίαν ἐρήμουm, 9 Λέγοντα
Τοῖς ἐν Δεσμοῖς Ἐξέλθατε, Καὶ Τοῖς ἐν Τῷ Σκότει ἀνακαλυφθῆναι.
a
ἔναντι] S; ἐναντίον ABRZ
b
θεός μου] SARZ; θεὸς B
c
μου] SARZ; μοι B
d
τὸ] S; τοῦ ABRZ
e
τέθεικά] SARZ; δέδωκά B
f
διαθήκην γένους εἰς] SBR; om. AZ
g
ῥυόμενός] S; ῥυσάμενός ABRZ
h
τῶν δούλων] SABR; τὸν δοῦλον Z
i
προσκυνήσωσιν] S; προσκυνήσουσιν ABRZ
j
σοι] S*; σου ScaABRZ
k
σοι] SARZ; σοι καὶ ἔπλασά σε s
l
γένους εἰς φῶς] S*; om. ScaABRZ
m
κληρονομίαν ἐρήμου] SARZ; κληρονομίας ἐρήμους B
192 PENNER
325. I Will Ease Their Way (49:10-12)

Καὶa ἐν Πάσαις Ταῖς ὁδοῖς Αὐτῶνb Βοσκηθήσονται, Καὶ ἐν Πάσαις Ταῖςc
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 Πάνταd
Τρίβον Εἰς Βόσκημα Αὐτοῖς. 12 ἰδοὺ Οὗτοι Πόρρωθεν ἔρχονταιe, Καὶ Οὗτοι Δὲf
ἀπὸ Βορρᾶg Καὶ Θαλάσσηςh, ἄλλοι Δὲ ἐκ Γῆς Περσῶν.
326. Let Creation Rejoice! (49:13)

13
Εὐφράνητεi, Οὐρανοί, Καὶ ἀγαλλιάσθω ἡ Γῆ, ῥηξάτωσαν Τὰ ὄρη
Εὐφροσύνην Καὶ Οἱ Βουνοὶ Δικαιοσύνηνj, ὅτι ἠλέησεν ὁ Θεὸς Τὸν Λαὸν Αὐτοῦ
Καὶ Τοὺς Ταπεινοὺς Τοῦ Λαοῦ Αὐτοῦ Παρεκάλεσεν.
327. I Will Never Forget You (49:14-15)

14
Εἶπεν Δὲ Σιών Ἐγκατέλιπέν Με Κύριος, Καὶ ὁk Κύριος ἐπελάθετό Μου.
a
b
αὐτῶν] SARZ; om. B
c
πάσαις ταῖς] SARZ; πᾶσιν B
d
πάντα] S*; πᾶσαν Scb2ABRZ
e
ἔρχονται] SARZ; ἥξουσιν B
f
καὶ οὗτοι δὲ] S*; οὗτοι δὲ Sca; οὗτοι Scb2ABRZ
g
βορρᾶ] ScaABRZ; βοραν S*
h
θαλάσσης] S*B; οὗτοι ἀπὸ θαλάσσης Scb2ARZ
i
Εὐφράνητε] S; εὐφραίνεσθε ABRZ
j
καὶ οἱ βουνοὶ δικαιοσύνην] SR; om. ABZ
k
ὁ] SARZ; ὅτι B
15
Μὴ ἐπιλήσεται Γυνὴa Τοῦ Παιδίου Αὐτῆς ἢb Τοῦ Μὴ ἐλεῆσαι Τὰ ἔκγονα
Τῆς Κοιλίας Αὐτῆς; Εἰ Δὲ Καὶ ἐπελάθετο Ταῦταc Γυνή, ἀλέγωd Οὐκ
ἐπιλήσομαί Σουe.
328. You Will Be Rebuilt Quickly (49:16-17)

16
ἰδοὺ ἐπὶ Τῶν Χειρῶν Μου ἐζωγράφηκάf Σου Τὰ Τείχη Σουg, Καὶ ἐνώπιόν
Μου Εἶ Διὰ Παντός· 17 Καὶ Ταχὺ Οἰκοδομηθήσῃ ὑφʼ ὑμῶνh Καθῃρέθης, Καὶ Οἱ
ἐρημώσαντές Σε ἐκ Σοῦ ἐξελεύσονται.
329. 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 ἐνδύσῃi Καὶ Περιθήσῃj Αὐτοὺς ὡς
Κόσμον Νύμφηςk. 19 ὅτι Τὰ ἔρημά Σου Καὶ Τὰ Κατεφθαρμέναl Καὶ Τὰ
Κατεπτωκόταm Νῦν Στενοχωρήσει ἀπὸ Τῶν Κατοικούντων Σεn, 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
a
γυνή] SBR; μήτηρ AZ
b
ἢ] SB; om. Scb2ARZ
c
ἐπελάθετο ταῦτα] S*; ἐπιλάθοιτο ταῦτα Scb3ARZ; ταῦτα ἐπιλάθοιτο B
d
ἀλέγω] S*; ἀλλʼ ἐγὼ ScaABRZ
e
σου] S*; σου, εἶπεν Κύριος ScaABRZ
f
ἐζωγράφηκά] SB; ἐζωγράφησά ARZ
g
σου] om. ABRZ
h
ὑμῶν] S*; ὧν ScaABRZ
i
ἐνδύσῃ] SARZ; ὡς κόσμον ἐνδύσῃ B
j
περιθήσῃ] SARZ; περιθήσεις B
k
νύμφης] SARZ; ὡς νύμφη B
l
κατεφθαρμένα] S*; διεφθαρμένα Scb2BARZ
m
κατεπτωκότα] S*; πεπτωκόκα Scb2ABRZ
n
κατοικούντων σε] S*; κατοικούντων ScaBRZ; ἐνοικούντων A
194 PENNER
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;
330. 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 Σουa, Τὰς
Δὲ Θυγατέρας Σου ἐπʼ ὤμων ἀροῦσιν, 23 Καὶ ἔσονται Βασιλεῖς Τιθηνοί Σου, Αἱ
Δὲ ἄρχουσαι Αὐτῶνb Τροφοί Σου· ἐπὶ Πρόσωπον Τῆς Γῆς Προσκυνήσουσίν
Σοι Καὶ Τὸν Χοῦν Τῶν Ποδῶν Σου Λείξουσιν· Καὶ Γνώσῃ ὅτι ἐγὼ Κύριος, Καὶ
Οὐκ Αἰσχυνθήσῃc.
331. 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
Θλίψαντέςd Σε Τὰς Σάρκας Αὐτῶν Πίονταιe ὡς Οἶνον Νέον Τὸ Αἷμα Αὐτῶν
Καὶ Μεθυσθήσονται, Καὶ Αἰσθανθήσονταιf Πᾶσα Σὰρξ ὅτι ἐγὼ Κύριος ὁ
ῥυσάμενός Σε Καὶ ἀντιλαμβανόμενος ἰσχύος Ἰακώβ.
332. You Were Sold For Your Sins (50:1-2)

1
50. 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
a
κόλπῳ σου] S; κόλπῳ ABRZ
b
ἄρχουσαι αὐτῶν] S*Scb3B; ἄρχουσαι Scb2ARZ
c
αἰσχυνθήσῃ] SARZ; αἰσχυνθήσονται οἱ ὑπομένοντές με B
d
θλίψαντές] SBRZ; Θλίβοντές A
e
πίονται] S*; καὶ πίονται ScaABRZ
f
αἰσθανθήσονται] S*; αἰσθανθήσεται Scb3ABRZ
ὑμῶν. 2 Διότιa ἦλθον Καὶ Οὐκ ἦν ἄνθρωπος. ἐκάλεσα Καὶ Οὐκ ἦν ὁb

ἐπακούωνc.
333. 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 Καὶd 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 Καὶe ἐνδύσω Τὸν Οὐρανὸν Σκότος Καὶ ὡς
Σάκκονf Τὸ Περιβόλαιον Αὐτοῦ.
334. I Obey Lord Despite Suffering (50:4-8)

4
Κύριος Μοι Δίδωσίνg Γλῶσσαν Παιδείαςh Τοῦ Γνῶναιi ἡνίκα Δεῖ Εἰπεῖν
Λόγον, ἔθηκέν Μοι Πρωίj, Προσέθηκέν Μοι ὠτίον ἀκούειν· 5 Καὶ ἡ Παιδείαk
Κυρίου ἀνοίγει Μου Τὰ ὦτα, ἐγὼ Δὲ Οὐκ ἀπειθῶ Οὐδὲ ἀντιλέγω. 6 Τὸν
Νῶτόν Μου ἔδωκαl Εἰς Μάστιγας, Τὰς Δὲ Σιαγόνας Μου Εἰς ῥαπίσματα, Τὸ
Δὲ Πρόσωπόν Μου Οὐκ ἀπέστρεψα ἀπὸ Αἰσχύνης ἐμπτυσμάτων· 7 Καὶ
Κύριος Κύριοςm Βοηθός Μου ἐγενήθη, Διὰ Τοῦτο Οὐκ ἐνετράπην, ἀλλʼ ἔθηκα
a
διότι] S; τί ὅτι ABRZ
b
οὐκ ἦν ὁ] SBRZ; οὐχ A
c
ἐπακούων] S*; ὑπήκουσεν ScaABRZ
d
τῷ ἐλεγμῷ μου καὶ] S*Scb3; om. Scb2ABRZ
e
f
ὡς σάκκον] S*; θήσω σάκκον Scb2; θήσω ὡς σάκκον Scb3ARZ; ὡς σάκκον θήσω B
g
μοι δίδωσίν] S; δίδωσίν μοι ABRZ
h
παιδίας] SB; σοφίας A; παιδείας RZ
i
γνῶναι] SBZ; γνῶναι ἐν καιρῷ AR
j
πρωί] SBRZ; τὸ πρωί A
k
παιδία] SAB; παιδεία RZ
l
ἔδωκα] SB; δέδωκα ARZ
m
Κύριος Κύριος] S*; Κύριος Scb2ABRZ
196 PENNER
Τὸ Πρόσωπόν Μουa ὡς Στερεὰν Πέτραν Καὶ ἔγνων ὅτι Οὐ Μὴ Αἰσχυνθῶb.

8
ὅτι ἐγγίζει ὁ Δικαιώσας Με·
335. Who Will Judge Me? (50:8-9)

Τίς ὁ Κρινόμενός Μοι; ἀντιστήτω Μοι ἅμα· Καὶ Τίς ὁ Κρινόμενός Μοι;
ἐγγισάτω Μοι. 9 ἰδοὺ Κύριος Βοηθήσειc Μοι· Τίς Κακώσει Με; ἰδοὺ Πάντες
ὑμεῖς ὡς ἱμάτιον Παλαιωθήσεσθε, Καὶ Σὴςd Καταφάγεται ὑμᾶς.
336. Who Fears Lord? (50:10)

10
Τίς ἐν ὑμῖν ὁ Φοβούμενος Τὸν Κύριον; ἐπακουσάτωe Τῆς Φωνῆς Τοῦ Παιδὸς
Αὐτοῦ· Οἱ Πορευόμενοι ἐν Σκότει Καὶ Οὐκf ἔστιν Αὐτοῖς Φῶς, Πεποίθατε ἐπὶ
Τῷ ὀνόματι Κυρίου Καὶ ἀντιστηρίζεσθεg ἐπὶ Τῷ Θεῷ.
337. Walk In The Light Of Your Fire (50:11)

11
ἰδοὺ Πάντες ὑμεῖς Πῦρ Καίετε Καὶ Κατισχύσατε Φλόγα Πυρὸςi· Πορεύεσθε
h
Τῷ Φωτὶ Τοῦ Πυρὸς ὑμῶν Καὶ Τῇ Φλογί, ᾗ ἐξεκαύσατε· Διʼ ἐμὲ ἐγένετο
Ταῦτα ὑμῖν, ἐν Λύπῃ Κοιμηθήσεσθε.
338. I Will Turn Desolation Into Paradise (51:1-3)

51.1 Ἀκούσαντέςj 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
a
μου] SARZ; μοι B
b
αἰσχυνθῶ] S*ABRZ; καταισχυνθῇ SB
c
βοηθήσει] S*B; βοηθεῖ ScaARZ
d
σὴς] S*B; ὡς σὴς ScaARZ
e
ἐπακουσάτω] ἀκουσάτω SARZ; ὑπακουσάτω B
f
καὶ οὐκ] S*B; οὐκ ScaARZ
g
ἀντιστηρίζεσθε] S; ἀντιστηρίσασθε ABRZ
h
κατισχύσατε] S; κατισχύετε ABRZ
i
φλόγα πυρὸς] S; φλόγα ABRZ
j
Ἀκούσαντές] S*; Ἀκούσατέ Scb3ABRZ
Σάρανa Τὴν ὠδίνουσαν ὑμᾶς· ὅτι Εἷς ἦν, Καὶ ἐκάλεσα Αὐτὸν Καὶ Εὐλόγησαb
Αὐτὸν Καὶ ἠγάπησα Αὐτὸν Καὶ ἐπλήθυνα Αὐτόνc. 3 Καὶ Σὲ Νῦν Παρακαλέσω,
Σειώνd, 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.
339. My Justice Will Spread Throughout The World

(51:4-5)
4
Ἀκούσατέ Μου ἀκούσατέ Μουe, Λαός Μου, Καὶ Οἱ Βασιλεῖς, Πρός Με
ἐνωτίσασθε· ὅτι Νόμος Παρʼ ἐμοῦ ἐξελεύσεται Καὶ ἡ Κρίσις Μου Εἰς Φῶς
ἐθνῶν. 5 ἐγγίζει Ταχὺ ἡ Δικαιοσύνηf, Καὶ ἐξελεύσεται Εἰς Φῶςg Τὸ Σωτήριόν
Μου, Καὶ Εἰς Τὸν Βραχίονά Μου ἔθνη ἐλπιοῦσιν· ἐμὲ Νῆσοι ὑπομενοῦσιν Καὶ
Εἰς Τὸν Βραχίονά Μου ἐλπιοῦσιν.
340. My Righteousness Will Never Fail (51:6)

6
ἄρατε Εἰς Τὸν Οὐρανὸν Τοὺς ὀφθαλμοὺς ὑμῶν Καὶ ἐμβλέψατε Εἰς Τὴν Γῆν
Κάτω, ὅτι ὁ Οὐρανὸς ὡς Καπνὸς ἐστερεώθη, ἡ Δὲh Γῆ ὡς ἱμάτιον
Παλαιωθήσεται, Καὶ Οἱi Κατοικοῦντεςj ὥσπερ Ταῦτα ἀποθανοῦνται, Τὸ Δὲ
Σωτήριόν Μου Εἰς Τὸν Αἰῶνα ἔσται, ἡ Δὲ Δικαιοσύνη Μου Οὐ Μὴ ἐκλίπῃ.
a
Σάραν] S*; Σάρραν ScaABRZ
b
εὐλόγησα] SBRZ; ηὐλόγησα A
c
καὶ ἐπλήθυνα αὐτόν] SARZ; om. B
d
Σειών] SB; Σιών ARZ
e
Ἀκούσατέ μου ἀκούσατέ μου] SB; ἀκούσατέ μου ἀκούσατε ARZ
f
δικαιοσύνη] S; δικαιοσύνη μου ABRZ
g
εἰς φῶς] ὡς φῶς SBR; om. AZ
h
ἡ δὲ] SBRZ; καὶ ἡ A
i
καὶ οἱ] S; οἱ δὲ ABRZ
j
κατοικοῦντες] S*B; κατοικοῦντες αὐτὴνScb2; κατοικοῦντες τὴν γῆν ARZ
198 PENNER
341.My Salvation Is Forever (51:7-8)

7
Ἀκούσατέ Μου, Οἱ Εἰδότες Κρίσιν, Λαός Μουa, Οὗ ὁ Νόμος Μου ἐν Τῇ
Καρδίᾳ ὑμῶν· Καὶ Φοβεῖσθε ὀνειδισμὸν ἀνθρώπων Καὶ Τῷ Φαυλισμῷ Αὐτῶν
Μὴ ἡττᾶσθε. 8 ὡςb Γὰρ ἱμάτιον Βρωθήσεται ὑπὸ Χρόνου Καὶ ὡςc ἔρια
Βρωθήσεται ὑπὸ Σητός· ἡ Δὲ Δικαιοσύνη Μου Εἰς Τὸν Αἰῶνα ἔσται, Τὸ Δὲ
Σωτήριόν Μου Εἰς Γενεὰνd Γενεῶν.
342. 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 Βάθοςe Τῆς Θαλάσσης ὁδὸν
Διαβάσεως ῥυομένοις 11 Καὶ Λελυτρωμένοιςf; ὑπὸ Γὰρ Κυρίου
ἀποστραφήσονται Καὶ ἥξουσιν Εἰς Σειὼν Μετʼ Εὐφροσύνης Καὶ
ἀγαλλιάματος Αἰωνίου· ἐπὶ Τῆς Κεφαλῆς Γὰρg Αὐτῶν ἀγαλλίασιςh Καὶ
Αἴνεσις, Καὶ Εὐφροσύνη Καταλήμψεται Αὐτούς, ἀπέδρα ὀδύνη Καὶ Λύπη Καὶ
Στεναγμός.
343. You Feared Humans And Forgot God (51:12-13)

12
Ἐγώ Εἰμι ἐγώ Εἰμι ὁ Παρακαλῶν Σε· Γνῶθι Σὺi Τίνα Εὐλαβηθεῖσαj
ἐφοβήθης ἀπὸ ἀνθρώπου Θνητοῦ Καὶ ἀπὸ Υἱοῦ ἀνθρώπου, Οἳ ὡσεὶ Χόρτος
ἐξηράνθησαν. 13 Καὶ ἐπελάθου Θεὸν Τὸν Ποιήσαντά Σε, Τὸν Ποιήσαντα Τὸν
a
λαός μου] SARZ; λαὸς B
b
ὡς] S*B; ὥσπερ ScaARZ
c
ὡς] SBRZ; ὥσπερ A
d
γενεὰν] S*; γενεὰς ScaABRZ
e
τὸ βάθος] S; τὰ βάθη ABRZ
f
λελυτρωμένοις] ScaABRZ; ελυτρωμενους S*
g
τῆς κεφαλῆς γὰρ] S; κεφαλῆς γὰρ B; γὰρ τῆς κεφαλῆς ARZ
h
ἀγαλλίασις] SRZ; ἀγαλλίαμα καὶ A; om. B
i
σὺ] S*Scb3; om. Scb2ABRZ
j
τίνα εὐλαβηθεῖσα] SARZ; τίς οὖσα B
Οὐρανὸν Καὶ Θεμελιώσαντα Τὴν Γῆν, Καὶ ἐφόβου ἀεὶ Πάσας Τὰς ἡμέρας Τοῦ
Προσώπου Τοῦ Θυμοῦ Αὐτοῦ Θλίβοντόςa Σε·
344. 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.
345. 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 ἐπʼ ἄκρου Πάσης ἐξόδου ὡς Σιταῖονi ἡμίεφθον, Οἱ Πλήρεις
Θυμοῦ Κυρίου, ἐκλελυμένοι Διὰ Κυρίου Τοῦ Θεοῦ.
a
τοῦ 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
d
θυμοῦ 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
200 PENNER
346. I Will Transfer The Wrath From You To Your

Oppressors (51:21-23)
21
Διὰ Τοῦτο ἄκουε, Τεταπεινωμένη Καὶ Μεθύουσα Οὐκ ἀπὸ Οἴνου·
22
Οὕτωa Λέγει Κύριος ὁ Θεὸς ὁ Κρίνων Τὸν Λαὸν Αὐτοῦ Ἰδοὺ Εἴληφα ἐκ Τῆς
Χειρός Σου Τὸ Ποτήριον Τῆς Πτώσεως, Τὸ Κόνδυ Τοῦ Θυμοῦb, Καὶ Οὐ
Προσθήσειc ἔτι Πιεῖν Αὐτό· 23 Καὶ Δώσωd Αὐτὸ Εἰς Τὰς Χεῖρας Τῶν
ἀδικησάντων Σε Καὶ Τῶνe Ταπεινωσάντων Σε, Οἳ Εἶπαν Τῇ Ψυχῇ Σου Κύψον,
ἵνα Παρέλθωμεν· Καὶ ἔθηκας ἴσα Τῇ Γῇ Τὰ Μετάφρενάf Σου ἔξω Τοῖς
Παραπορευομένοις.
347. Get Up, Jerusalem! (52:1-2)

52.1 Ἐξεγείρου ἐξεγείρου, Σιών, ἔνδυσαι Τὴν ἰσχύν Σουg, Καί Συh ἔνδυσαι Τὴν
Δόξαν Σου, Ἰερουσαλήμ Πόλις ἡi ἁγία· Οὐκέτι Προστεθήσεται Διελθεῖν Διὰ
Σοῦ ἀπερίτμητος Καὶ ἀκάθαρτος. 2 ἐκτίναξαι Τὸν Χοῦν Καὶ ἀνάστηθι Κάθισον,
Ερουσαλήμ· ἔκδυσαιj Τὸν Δεσμὸν Τοῦ Τραχήλου Σου, ἡ Αἰχμάλωτος
Θυγάτηρ Σιών.
3
Ὅτι Τάδε Λέγει Κύριος Δωρεὰν ἐπράθητε Καὶ Οὐ Μετὰ ἀργυρίου
Λυτρωθήσεσθε.
a
Οὕτω] S*; οὕτως ScaABRZ
b
θυμοῦ] SARZ; θυμοῦ μου B
c
προσθήσει] S; προσθήσῃ ABRZ
d
δώσω] SB; ἐμβαλῶ ARZ
e
καὶ τῶν] SARZ; τῶν B
f
μετάφρενά] SARZ; μέσα B
g
σου] S; σου, Σιών ABRZ
h
συ] S*Scb3B; om. Scb2ARZ
i
ἡ] SBRZ; om. A
j
ἔκδυσαι] SARZ; ἔκλυσαι B
348. Lord's People Were Taken By Force (52:4-6)

4
Οὕτωa Λέγει Κύριος Εἰς Αἴγυπτον Κατέβη ὁ Λαός Μου Τὸ Πρότερον
Παροικῆσαι ἐκεῖ, Καὶ Εἰς Ἀσσυρίους Βίᾳ ἤχθησαν· 5 Καὶ Νῦν Τί ὧδέ ἐστεb;
Τάδε Λέγει Κύριος. ὅτι ἐλήμφθη ὁ Λαός Μου Δωρεάν, Θαυμάζετε Καὶ
ὀλολύζετε·
Τάδε Λέγει Κύριος. Διʼ 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
349. I Announce Good News (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·
350. 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.
a
Οὕτω] S*Scb3; οὕτως ScaABRZ
b
ἐστε] SBRZ; ἔσται A
202 PENNER
351. 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.
352. 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.
353. Kings Will Shut Their Mouth Because Of My Child

(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 Οὕτωςi Θαυμάσονται
ἔθνη Πολλὰ ἐπʼ Αὐτῷ, Καὶ Συνέξουσινj Βασιλεῖς Τὸ Στόμα Αὐτῶν· ὅτι Οἷς
Οὐκ ἀνηγγέλη Περὶ Αὐτοῦ, ὄψονται, Καὶ Οἳ Οὐκ ἀκηκόασιν, Συνήσουσιν.
a
τὸν ἅγιον αὐτοῦ] SB; αὐτοῦ τὸν ἅγιον ARZ
b
τὰ ἔθνη τὰ] S*; τὰ Scb2ARZ; om. B
c
ἡμῶν] SB; om. ARZ
d
ἅπτεσθε] SARZ; ἅψησθε B
e
f
προπορεύσεται] SB; πορεύσεται ARZ
g
πρὸ προσώπου] S; πρότερος ABRZ
h
συνάγων] S*; ἐπισυνάγων ScaABRZ
i
οὕτως] SARZ; οὕτω B
j
συνέξουσιν] SBRZ; συνάξουσιν A
354. His Appearance Was Despised (53:1-3)

53.1 Κύριε, Τίς ἐπίστευσεν Τῇ ἀκοῇ ἡμῶν; Καὶ ὁ Βραχίων Κυρίου Τίνι
ἀπεκαλύφθη; 2 ἀνηγγείλαμενa ἐναντίον Αὐτοῦ ὡς Παιδίονb, ὡς ῥίζα ἐν Γῇ
Διψώσῃ, Οὐκ ἔστιν Εἶδος Αὐτῷ Οὔτεc Δόξα· Καὶ Εἴδομεν Αὐτόν, Καὶ Οὐκ
Εἶχεν Εἶδος Οὐδὲ Κάλλος· 3 ἀλλὰ Τὸ Εἶδος Αὐτοῦ ἄτιμον Καὶ ἐκλιπόνταd
Παρὰ Πάντα Τοὺς Υἱοὺς Τῶν ἀνθρώπωνe, ἄνθρωπος ἐν Πληγῇ ὢν Καὶ Εἰδὼς
Φέρειν Μαλακίαν, ὅτι ἀπέστραπται Τὸ Πρόσωπον Αὐτοῦ, ἠτιμάσθη Καὶ Οὐκ
ἐλογίσθη.
355. He Was Wounded For Our Sins (53:4-7)

4
Οὗτος Τὰς ἁμαρτίας ἡμῶν Φέρει Καὶ Περὶ ἡμῶν ὀδυνᾶται, Καὶ ἡμεῖς
ἐλογισάμεθα Αὐτὸν ἐν Πόνοιςf.
Καὶ ἐν Πληγῇ Καὶ ἐν Κακώσει. 5 Αὐτὸς Δὲ ἐτραυματίσθη Διὰ Τὰς ἀνομίαςg

ἡμῶν Καὶ Μεμαλάκισταιh Διὰ Τὰς ἁμαρτίαςi ἡμῶν· Παιδεία Εἰρήνης ἡμῶν ἐπʼ
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 Κεκραγῶσθαιj Οὐκ ἀνοίγει
Τὸ Στόμα·
a
ἀνηγγείλαμεν] SABR; ἀνέτειλε μὲν Z
b
ἐναντίον αὐτοῦ ὡς παιδίον] Scb3ARZ; ἐναντίον αὐτοῦ ὡς πεδίον S*; ὡς παιδίον
ἐναντίον αὐτοῦ B
c
οὔτε] A, B (Rahlfs, Ziegler) have οὐδὲ
d
καὶ ἐκλιπόντα] S; καὶ ἐκλιπὸν B; ἐκλεῖπον ARZ
e
πάντα τοὺς υἱοὺς τῶν ἀνθρώπων] S; τοὺς υἱοὺς τῶν ἀνθρώπων B; πάντας ἀνθρώπους
ARZ
f
ἐν πόνοις] S*; εἶναι ἐν πόνῳ Scb2ABRZ
g
ἀνομίας] SARZ; ἁμαρτίας B
h
μεμαλάκισται] SBRZ; ἐμαλακίσθη A
i
ἁμαρτίας] SARZ; ἀνομίας B
j
κεκραγῶσθαι] S*; κεκακῶσθαι Scb3ABRZ
204 PENNER
356. Though Innocent, He Was Killed (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·
357. 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.
358. He Took Up The Sins Of Many (53:12)

12
Διὰ Τοῦτο Αὐτὸς Κληρονομήσει Πολλοὺς Καὶ Τῶν ἰσχυρῶν Μεριεῖ Σκῦλα,
ἀνθʼ ὧν Παρεδόθη Εἰς Θάνατον ἡ Ψυχὴ Αὐτοῦ, Καὶ ἐν Τοῖς ἀνόμοις ἐλογίσθη·
Καὶ Αὐτὸς ἁμαρτίας Πολλῶν ἀνήνεγκεν Καὶ Διὰ Τὰς ἀνομίαςg Αὐτῶν
Παρεδόθη.
a
ἤχθη] S*; ἤρθη ScaABRZ
b
κείροντος] S*B; κείραντος αὐτὸν ScaA; κείροντος αὐτὸν RZ
c
θανάτου αὐτοῦ] SARZ; θανάτου B
d
δόλον] S*B (=MT); εὑρέθη δόλος ScaARZ
e
Κύριος βούλεται] S; βούλεται Κύριος ABRZ
f
τῆς πληγῆς] SBRZ; ἀπὸ τῆς πληγῆς A
g
ἀνομίας] SB; ἁμαρτίας ARZ
359. 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 ἀριστερὰa ἐκπέτασον, Καὶ Τὸ
Σπέρμα Σου ἔθνη Κληρονομήσει, Καὶ Πόλεις ἠρημωμένας Κατοικιεῖςb.
360. 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 Χηρείαςc Σου Οὐd Μνησθήσῃ. 5 ὅτι ἐγὼe
Κύριος ὁ Ποιῶν Σε, Κύριος Σαβαώθ ὄνομα Αὐτῷ· ὁ ῥυσάμενόςf Σε Αὐτὸςg
Θεὸς Ἰσραήλ, Πάσῃ Τῇ Γῇ Κληθήσεται. 6 Οὐχ ὡς Γυναῖκα Καταλελειμμένην.
Καὶ ὀλιγόψυχον Κέκληκέν Σε Κύριος Οὕτωh Γυναῖκα ἐκ Νεότητος

Μεμισημένην, Εἶπεν ὁ Θεός Σου·
361. My Anger Will Be Replaced By Mercy (54:7-11)

7
Χρόνον Μικρὸν Κατέλιπόν Σε Καὶ Μετὰ ἐλέους Μεγάλου ἐλεήσω Σε, 8 ἐν
i
Θυμῷ Μικρῷ ἀπέστρεψα Τὸ Πρόσωπόν Μου ἀπὸ Σοῦ Καὶ ἐν ἐλέει Αἰωνίῳ
ἐλεήσωj Σε, Εἶπεν ὁ ῥυσάμενός Σε Κύριος. 9 ἀπὸ Τοῦ ὕδατος Τοῦ ἐπὶ Νῶε
Τοῦτό Μοί ἐστιν ὄνομαk· Καθότι ὤμοσα Αὐτῷ ἐν Τῷ Χρόνῳ ἐκείνῳ Τῇ Γῇ Μὴ
a
εἰς τὰ ἀριστερὰ] SARZ; τὰ ἀριστερὰ B
b
κατοικιεῖς] SBRZ; A has κατοικήσεις, from κατοικέω.
c
χηρείας] SBRZ; Χηρίας A
d
οὐ] S; οὐ μὴ ABRZ
e
ἐγὼ] S*Scb3; om. Scb2ABRZ
f
ὁ ῥυσάμενός] S*; καὶ ὁ ῥυσάμενός Scb2ABRZ
g
αὐτὸς] SABR; ἅγιος Z
h
Κύριος οὕτω] S*; Κύριος, οὐδʼ ὡς ScaARZ; ὁ κύριος, οὐδʼ ὡς B
i
κατέλιπόν] SARZ; B has ἐνκατέλιπόν
j
ἐλεήσω] SBR; ἐλέησά Scb2; ἠλέησά AZ
k
ὄνομα] S*; om. Scb2ABRZ
206 PENNER
Θυμωθήσεσθαι ἐπὶ Σοὶ ἔτι Μηδὲ ἐν ἀπειλῇ Σου 10 Τὰ ὅριαa Μεταστήσασθαι

Οὐδὲ Οἱ Βουνοί Μετακινηθήσονται, Οὕτως Οὐδὲ Τὸ Παρʼ ἐμοῦ Σοι ἔλεος
ἐκλείψει Οὐδὲ ἡ Διαθήκη Τῆς Εἰρήνης Σου Οὐ Μὴ Μεταστῇ· Εἶπεν Γὰρ
“Κύριος Ἵλεώς Σοιb. 11 ἡc Ταπεινὴ Καὶ ἀκατάστατος ἔσται Παρακεκλήμενηd.
362. You Will Be Built Up In Righteousness (54:11-14)

Ἰδοὺ ἐγὼ ἑτοιμάζωe 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·
363. You Will Overcome Your Opponents (54:14-17)

ἀπέχου ἀπὸ ἀδίκου Καὶ Οὐ Φοβηθήσῃ, Καὶ Τρόμος Οὐκ ἐγγιεῖ Σοι. 15 ἰδοὺ
Προσήλυτοι Προσελεύσονταί Σοι Διʼ ἐμοῦf Καὶ ἐπὶ Σὲ Καταφεύξονται.
16
Ἰδοὺ ἐγὼ Κτίζωg Σε, Οὐχ ὡς Χαλκοῦςh Φυσῶν ἄνθρακας Καὶ ἐκφέρων
Σκεῦος Εἰς ἔργον· ἐγὼ Δὲ ἔκτικάi Σε Οὐκ Εἰς ἀπώλειαν. Φθεῖραι 17 Πᾶν
Σκεῦος Τὸνj ἐπὶ Σὲ Οὐκ Εὐοδώσωk, Καὶ Πᾶσα Φωνὴ ἀναστήσεταιl ἐπὶ Σὲ Εἰς
a
ὅρια] S; ὄρη ABRZ
b
Κύριος Ἵλεώς σοι] SARZ; Ἵλεώς σοι, Κύριε B
c
ἡ] S; om. ABRZ
d
ἔσται παρακεκλήμενη] S*Scb3; om. Sca; οὐ παρεκλήθης Scb2ABRZ (=MT)
e
ἑτοιμάζω] S*; ἑτοιμάζω σοι ScaABRZ
f
ἐμοῦ] SARZ; ἐμοῦ, καὶ παροικήσουσίν σοι B
g
κτίζω] SARZ; ἔκτισά B
h
χαλκοῦς] S*; χαλκεὺς Scb3ABRZ
i
ἔκτικά] S; ἔκτισά ABRZ
j
τὸν] S*; φθαρτόν Scb2ARZ; σκευαστὸν B
k
εὐοδώσω] SBRZ; εὐδοκήσω A
l
ἀναστήσεται] S*BR; ἣ ἀναστήσεται Scb1AZ
Κρίσιν· Καὶ Πάνταςa Αὐτοὺς ἡττήσετεb, Οἱ Δὲ ἔνοχοί Σου ἔσονται ἐν Αὐτῇ.

ἔστιν Κληρονομία Τοῖς Θεραπεύουσιν Κύριονc, Καὶ ὑμεῖς ἔσεσθέ Μουd ἅγιοιe,
Λέγει Κύριος.
364. Buy Food And Drink With No Money (55:1-2)

1
55. Οἱ Διψῶντες, Πορεύεσθε ἐφʼ ὕδωρ, Καὶ ὅσοι Μὴ ἔχετε ἀργύριον,
Βαδίσαντες ἀγοράσατε Καὶ Πίετεf ἄνευ ἀργυρίου Καὶ Τιμῆς Οἴνου Καὶ Στέαρ.
2
ἵνα Τί Τιμᾶσθε ἀργυρίῳg, Καὶ Τὸν Μόχθον ὑμῶν Οὐκ Εἰς Πλησμονήν;
365. Listen To Me And You Will Have Good Things

(55:2-3)
Ἀκούσασθέh Μου Καὶ Φάγεσθε ἀγαθά, Καὶ ἐντρυφήσει ἐν ἀγαθοῖς ἡ Ψυχὴ
ὑμῶν. 3 Προσέχετε Τοῖς ὠσὶνi ὑμῶν Καὶ ἐισακολουθήσατεj Ταῖς ὁδοῖς Μου·
ἐπακούσατέk Μου, Καὶ Ζήσεται ἐν ἀγαθοῖς ἡ Ψυχὴ ὑμῶν· Καὶ Διαθήσομαι
ὑμῖν Διαθήκην Αἰώνιον, Τὰ ὅσια Δαυὶδ Τὰ Πιστά.
366. Nations Will Call Upon You (55:4-5)

4
ἰδοὺ Μαρτύριον Αὐτὸν ἐν ἔθνεσιν Δέδωκαl, ἄρχοντα Καὶ Προστάσσοντα
ἔθνεσιν. 5 ἔθνη, ἃ Οὐκ Οἴδασίνm Σε, ἐπικαλέσονταί Σε, Καὶ Λαοί, Οἳ Οὐκ
a
καὶ πάντας] S*; πάντας Scb2ABRZ
b
ἡττήσετε] S; ἡττήσεις ABRZ
c
Κύριον] SBRZ; Κυρίῳ A
d
μου] S*; μοι ScaABRZ
e
ἅγιοι] S*; δίκαιοι Scb1ABRZ
f
πίετε] SARZ; φάγετε B
g
ἀργυρίῳ] S*; ἀργυρίου ScaABRZ
h
Ἀκούσασθέ] S*; ἀκούσατέ ScaARZ; om. B
i
ὠσὶν] SB; ὠτίοις ARZ
j
ἐισακολουθήσατε] S*; ἐπακολουθήσατε Scb2ABRZ
k
ἐπακούσατέ] SARZ; εἰσακούσατέ B
l
αὐτὸν ἐν ἔθνεσιν δέδωκα] S; ἐν ἔθνεσιν δέδωκα αὐτὸν ARZ; ἐν ἔθνεσιν ἔδωκα αὐτὸν
B
m
οἴδασίν] SB; ᾔδεισάν ARZ
208 PENNER
ἐπίστανταί Σε, ἐπὶ Σὲ Καταφεύξονται ἕνεκεν Κυρίου Τοῦ Θεοῦ Σου Τοῦ ἁγίου
Ἰσραήλ.
Ὅτι ἐδόξασέν Σε.
367. My Ways Are Not Like Your Ways (55:6-9)

6
Ζητήσατε Τὸν Κύριον Καὶ ἐν Τῷ Εὑρίσκειν Αὐτὸν ἐπικαλέσασθε· ἡνίκα Δʼb
a
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 Μου, Λέγει Κύριος· 9 ἀλλʼ ὡς ἀπέχει ὁ
Οὐρανὸς ἀπὸ Τῆς Γῆς, Οὕτως ἀπέχει ἡ ὁδός Μου ἀπὸ Τῶν ὁδῶν ὑμῶν Καὶ Τὰ
Διανοήματα ὑμῶν ἀπὸ Τῆς Διανοίας Μου.
368. My Word Will Accomplish My Purpose (55:10-13)

10
ὡς Γὰρ ἂνc Καταβῇ ὑετὸςd ἢ Χιὼν ἐκe Τοῦ Οὐρανοῦ.
Καὶ Οὐκ ἀποστραφησεταιf, ἕως ἂν Μεθύσῃ Τὴν Γῆν, Καὶ ἐκτέκῃ Καὶ
ἐκβλαστήσῃg Καὶ Δῷh 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 Συντελεσθῇi ὅσα ἠθέλησα Καὶ Εὐοδώσω Τὰς ὁδούςj 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
a
Κύριον] S*B; θεόν Scb2ARZ
b
δʼ] SBRZ; om. A
c
ἂν] SB; ἐὰν ARZ
d
ὑετὸς] SARZ; ὁ ὑετὸς B
e
ἐκ] SBRZ; ἀπὸ A
f
οὐκ ἀποστραφησεται] S*; οὐ μὴ ἀποστραφῇ Scb2ABRZ
g
ἐκβλαστήσῃ] SBRZ; βλαστήσει A
h
δῷ] SBRZ; δώσει A
i
συντελεσθῇ] SARZ; τελεσθῇ B
j
ὁδούς] S*; ὁδούς σου Scb2ABRZ
ἀναβήσεται Κυπάρισσος, ἀντὶ Δὲ Τῆς Κονύζης ἀναβήσεται Μυρσίνη· Καὶ

ἔσται Κύριος Εἰς ὄνομα Καὶ Εἰς Σημεῖον Αἰώνιον Καὶ Οὐκ ἐκλείψει.
369. Preserve Justice (56:1-2)

56.1 Τάδε Λέγει Κύριος Φυλάσσεσθε Κρίσιν, Ποιήσατε Δικαιοσύνην· ἤγγικενa
Γὰρ Τὸ Σωτήριόν Μου Παραγίνεσθαι Καὶ Τὸ ἔλεός Μου ἀποκαλυφθῆναι.
2
Μακάριος ἀνὴρ ὁ Ποιῶν Ταῦτα Καὶ ἄνθρωπος ὁ ἀντεχόμενος Αὐτῶν Καὶ
Φυλάσσων Τὰ Σάββαb Μὴ Βεβηλοῦν Καὶ Διατηρῶν Τὰςc Αὐτοῦ Μὴ Ποιεῖν
ἀδίκημαd.
370. Eunuchs Will Have An Eternal Legacy (56:3-5)

3
Μὴ Λεγέτω ὁ ἀλλογενὴς ὁ Προσκείμενος Κυρίῳe 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 ἐὰνf Φυλάξωνται Τὰ
Προστάγματαg Μου Καὶ ἐκλέξωνται ἃ ἐγὼ Θέλω Καὶ ἀντέχωνται Τῆς
Διαθήκης Μου, 5 Καὶ Δώσωh Αὐτοῖς ἐν Τῷ Οἴκῳ Μου Καὶ ἐν Τῷ Τείχει Μου
Τόπον ὀνομαστὸν Κρείσσωνi Υἱῶν Καὶ Θυγατέρων, ὄνομα Αἰώνιον Δώσω
Αὐτοῖς Καὶ Οὐκ ἐκλείψει,
a
ἤγγικεν] SB; ἤγγισεν ARZ
b
σάββα] S*; σάββατα μου Sca; σάββατα ABRZ
c
τὰς] S; τὰς χεῖρας; ScaABRZ
d
ἀδίκημα] SARZ; ἄδικα B
e
Κυρίῳ] S; πρὸς Κύριον ABRZ
f
ἐὰν] SB; ἂν ARZ
g
προστάγματα] S*; σάββατά Scb1ABRZ
h
καὶ δώσω] S*; δώσω Scb2ABRZ
i
κρείσσων] SAZ; κρείττω BR
210 PENNER
371. A House Of Prayer Even For Foreigners (56:6-8)

6
Καὶ Τοῖς ἀλλογενέσι Τοῖς Προσκειμένοις Κυρίῳa Δουλεύειν Αὐτῷ Καὶ
ἀγαπᾶν Τὸ ὄνομα Κυρίου Τοῦb Εἶναι Αὐτῷ Εἰς Δούλους Καὶ Δούλας Καὶ
Πάντας Τοὺς Φυλασσομένους Τὰ Σάββατά Μου Μὴ Βεβηλοῦν
Καὶ ἀντεχομένοιςc 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
Θυσιαστηρίουd Μου· ὁ Γὰρ Οἶκός Μου Οἶκος Προσευχῆς Κληθήσεται Πᾶσιν
Τοῖς ἔθνεσιν, 8 Εἶπεν Κύριος
372. People Have Become Like Beasts (56:8-11)

ὁ Συνάγων Τοὺς Διεσπαρμένους Ἰσραήλ, ὅτι Συνάξω ἐπʼ Αὐτοὺςe Συναγωγήν.
9
Πάντα Τὰ Θηρία Τὰ ἄγρια, Δεῦτε Φάγετε, Πάντα Τὰ Θηρία Τοῦ Δρυμοῦ.
10
ἴδετε ὅτι Πάντες ἐκτετύφλωνταιf, Οὐκ ἔγνωσαν Φρονῆσαι, Πάντεςg Κύνες
ἐνεοί, Οἱ Οὐh Δυνήσονται ὑλακτεῖν, ἐνυπνιαζόμενοι Κοίτην, Φιλοῦντες
Νυστάξαι. 11 Καὶ Οἱ Κύνες ἀναιδεῖς Τῇ Ψυχῇ, Οὐκ Εἰδότες Πλησμονήν· Καί
Εἰσιν Πονηροὶ Οὐκ Εἰδότες Σύνεσιν, Πάντες Ταῖςi ὁδοῖς Αὐτῶν
ἐξηκολούθησαν, ἕκαστος Κατὰ Τὸ Αὐτό.
a
Κυρίῳ] SBRZ; πρὸς Κύριον A
b
τοῦ] SARZ; τῷ B
c
ἀντεχομένοις] S*; ἀντεχομένους ScaABRZ
d
τοῦ θυσιαστηρίου] SARZ; τὸ θυσιαστήριόν B
e
ἐπʼ αὐτοὺς] S*; ἐπʼ αὐτὸν Scb2ABRZ
f
πάντες ἐκτετύφλωνται] SARZ; ἐκτετύφλωνται πάντες B
g
φρονῆσαι, πάντες] SARZ; om. B
h
οἱ οὐ] S; οὐ ABRZ
i
ταῖς] S*B; ἐν ταῖς Scb2ARZ
373. The Righteous Has Been Taken Away (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.
374. 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.
375. Your Unfaithfulness Alienated Us (57:7-10)

7
Ἐπʼ 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 ἀπʼ ἐμοῦ ἀποστῇς, Πλεῖόν Τι ἕξεις·
a
ἐκδέχεται 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
h
Κἀκεῖ] SRZ; καὶ ἐκεῖ AB
i
ἀναβίβασας] S*; ἀνεβίβασας ScaABRZ
j
μνημόσυνόν] S*; μνημόσυνά Scb3ABRZ
k
ὡς] S; ᾤου ABRZ
212 PENNER
Ἠγάπησας Τοὺς Κοιμωμένους Μετὰ Σοῦ 9 Καὶ ἐπλήθυνας Τὴν Πορνείαν Σου
Μετʼ Αὐτῶν Καὶ Πολλοὺς ἐποίησας Τοὺς Μακρὰν ἀπὸ Σοῦ Καὶ ἀπέστειλας
Πρέσβεις ὑπὲρ Τὰ ὅριά Σου Καὶ ἐταπεινώθηa ἕως ᾅδου. 10 Ταῖς Πολυοδίαις
Σου ἐκοπίασας Καὶ Οὐκ Εἶπας Παύσομαι ἐνισχύουσα ὅτι ἔπραξας Ταῦτα, Διὰ
Τοῦτο Οὐ Κατεδεήθης Μου.
376. I Will Publicize Your Scorn (57:11-13)

11
Σύ Τίνα Εὐλαβηθεῖσα ἐφοβήθης Καὶ ἐψεύσω Με Καὶ Οὐκ ἐμνήσθης Μουb
Οὐδὲ ἔλαβές Με Εἰς Τὴν Διάνοιάν Σουc, Οὐδὲ Εἰς Τὴν Καρδίαν Σου. Καὶ ἐγώ
Σε ἰδὼν Παρορῶ, Καὶ ἐμὲ Οὐκ ἐφοβήθης. 12 Καὶ ἐγὼ ἀπαγγελῶ Τὴν
Δικαιοσύνην Σουd Καὶ Τὰ Κακά Σου, ἃ Οὐκ ὠφελήσειe Σε. 13 ὅταν ἀναβοήσειςf,
ἐξελέσθωσάν Σε ἐν Τῇ Θλίψει Σου· Τούτους Γὰρ Πάντας ἄνεμος Λήμψεταιg
Καὶ ἀποίσεται Αὐτοὺςh Καταιγίς.
377. 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.
378. The Most Holy One Will Not Punish Forever

(57:15-16)
15
Τάδε Λέγει ὁ ὕψιστος ἐν ὑψηλοῖςi Κατοικῶν Τὸν Αἰῶνα, ἅγιος ἐν ἁγίοις
ὄνομα Αὐτῷ, Κύριος ὁ ὕψιστος Εἰς Τὸν Αἰῶνα, ὁj ἐν ἁγίοις ἀναπαυόμενος Καὶ
a
καὶ ἐταπεινώθη] S*; καὶ ἐταπεινώθης Scb3B; καὶ ἀπέστρεψας καὶ ἐταπεινώθης ARZ
b
μου] SARZ; om. B
c
διάνοιάν σου] S; διάνοιαν ABRZ
d
σου] SB; μου ARZ
e
ὠφελήσει] S*B; ὠφελήσουσίν ScaARZ
f
ἀναβοήσεις] S; ἀναβοήσῃς ABRZ
g
ἄνεμος λήμψεται] SARZ; λήμψεται ἄνεμος B
h
ἀποίσεται αὐτοὺς] S; ἀποίσει ABRZ
i
ὁ ὕψιστος ἐν ὑψηλοῖς] S*B; ὁ ὕψιστος ὁ ἐν ὑψηλοῖς Sca; Κύριος ὁ ὕψιστος ὁ ἐν
ὑψηλοῖς Scb2ARZ
j
Κύριος ὁ ὕψιστος εἰς τὸν αἰῶνα ὁ] S*Scb3; Κύριος ὕψιστος ARZ; Ὕψιστος Scb2B
ὀλιγοψύχοις Διδοὺς Μακροθυμίαν Καὶ Διδοὺς Ζωὴν Τοῖς Συντετριμμένοις Τὴν

Καρδίανa 16 Οὐκb Εἰς Τὸν Αἰῶνα ἐκδικήσω ὑμᾶς Οὐδὲ Διὰ Παντὸς
ὀργισθήσομαι ὑμῖν· Πνεῦμα Γὰρ Παρʼ ἐμοῦ ἐξελεύσεται, Καὶ Πνοὴν Πᾶσαν
ἐγὼ ἐποίησα.
379. Peace And Comfort Will Come Shortly (57:17-20)

17
Διʼ ἁμαρτίαν Βραχύ Τι ἐλύπησα Αὐτὸν Καὶ ἐπάταξα Αὐτὸν Καὶ ἀπέστρεψα
Τὸ Πρόσωπόν Μου ἀπʼ 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 ἐπʼ Εἰρήνην Τοῖς
Μακρὰν Καὶ Τοῖς ἐγγὺς Οὖσιν.
Καὶ Εἶπεν Κύριος Ἰάσομαι Αὐτούς. 20 Οἱ Δὲ ἄδικοι Οὕτωςc Κλυδωνισθήσονται

Καὶ ἀναπαύσασθαι Οὐ Δυνήσονται.
380. Proclaim My People's Sins (57:21-58:2)

21
Οὐκ ἔστιν Χαίρειν Τοῖς ἀσεβέσιν, Εἶπεν Κύριος ὁ Θεόςd.
58.1 Ἀναβόησον ἐν ἰσχύι Καὶ Μὴ Φείσῃ, ὡς Σάλπιγγοςe ὕψωσον Τὴν Φωνήν

Σου Καὶ ἀνάγγειλον Τῷ Λαῷ Μου Τὰ ἁμαρτήματα Αὐτῶν Καὶ Τῷ Οἴκῳ
Ἰακώβ Τὰ ἀνομήματαf Αὐτῶν. 2 ἐμὲ ἡμέραν ἐξ ἡμέρας ΖητοῦσιgΝ Καὶ Γνῶναί
a
συντετριμμένοις τὴν καρδίαν] SARZ; τὴν καρδίαν συντετριμμένοις B
b
Οὐκ] SBRZ; καὶ οὐκ A
c
οὕτως] SARZ; om. B
d
τοῖς ἀσεβέσιν, εἶπεν Κύριος ὁ θεός] SARZ; εἶπεν ὁ θεός τοῖς ἀσεβέσιν B
e
σάλπιγγος] S; σάλπιγγα ABRZ
f
τὰ ἀνομήματα] S; τὰς ἀνομίας ABRZ
g
ζητοῦσι] SBRZ; ζητήσουσιν A
214 PENNER
Τὰς ὁδοὺς Μουa ἐπιθυμησοῦσινb· ὡς Λαὸνc Δικαιοσύνηνd Πεποιηκὼς Καὶ

Κρίσιν Θεοῦ Αὐτοῦ Μὴ ἐγκαταλελοιπὼς
381.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
ἔγνωςe; 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· Οὐδʼ ἂν
Κάμψῃς ὡςf Κρίκον Τὸν Τράχηλόν Σου Καὶ Σάκκον Καὶ Σποδὸν ὑποστρώσῃ,
Οὐδʼ ὡς Καλέσετε Νηστείαν Δεκτήν. 6 Οὐχὶ Τοιαύτην Νηστείαν ἐγὼ
ἐξελεξάμην, Λέγει Κύριος.
382. End Injustice And You Will Be Rewarded (58:6-8)

Ἀλλὰ Λῦε Πάντα Σύνδεσμον ἀδικίας, Διάλυε Στραγγαλιὰς Βιαίων
Συναλλαγμάτων, ἀπόστελλε Τεθραμμένουςg 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.
a
τὰς ὁδοὺς μου] S; μου τὰς ὁδοὺς ABRZ
b
ἐπιθυμησοῦσιν] S; ἐπιθυμοῦσιν ABRZ
c
λαὸν] S*; λαὸς ScaABRZ
d
δικαιοσύνην] SBRZ; δικαιοσύνην θεοῦ A
e
οὐκ ἔγνως] SBRZ; οὐ προσέσχες A
f
ὡς] S; οὕτως ABRZ
g
τεθραμμένους] S; Τεθραυσμένους ABRZ
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·
383. 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.
384. Then Your Yearnings Will Be Satisfied (58:10-12)

Τότε ἀνατελεῖ ἐν Τῷ Σκότει Τὸ Φῶς Σου, Καὶ Τὸ Σκότος Σου ὡς Μεσημβρία
ἔσταιa. 11 Καὶ ἔσταιb ὁ Θεός Σου Μετὰ Σοῦ Διὰ Παντός· Καὶ ἐμπλησθήσῃ
Καθάc ἐπιθυμεῖ ἡ Ψυχή Σου, Καὶ Τὰ ὀστᾶ Σου Πιανθήσεται, Καὶ ἔσται ὡς
Κῆπος Μεθύων Καὶ ὡς Πηγὴ ἣν Μὴ ἐξέλιπεν ὕδωρd. 12 Καὶ Οἰκοδομηθήσονταί
Σου Αἱ ἔρημοι Αἰώνιοι, Καὶ ἔσται Σου Τὰ Θεμέλιαe Αἰώνια Γενεῶν Γενεᾶςf·
Καὶ Κληθήσῃ Οἰκοδόμος Φραγμῶν, Καὶ Τοὺς Τρίβους Τοὺςg ἀνὰ Μέσον
Παύσεις.
385. Keep The Sabbath Holy, And Lord Will Reward You
(58:13-14)
13
Ἐὰν ἀποστρέψῃς Τὸν Πόδα Σου ἀπὸ Τῶν Σαββάτωνh Τοῦ Μὴ Ποιεῖν Τὰ
Θελήματά Σου ἐν Τῇ ἡμέρᾳ Τῇ ἁγίᾳ Καὶ Καλέσεις Τὸ Σάββατονi Τρυφερά,
a
ἔσται] S*; om. Scb2ABRZ
b
ἔσται] SABZ; ἔσῃ R
c
καθά] S*; καθάπερ Scb2ABRZ
d
ὕδωρ] S*BZ; ὕδωρ καὶ τὰ ὀστᾶ σου ὡς βοτάνη ἀνατελεῖ καὶ πιανθήσεται, καὶ
κληρονομήσουσι γενεὰς γενεῶν Scb2AR
e
σου τὰ θεμέλια] SARZ; τὰ θεμέλιά σου B
f
γενεᾶς] S*; γενεαῖς ScaABRZ
g
τοὺς] SARZ; σου B
h
τὸν πόδα σου ἀπὸ τῶν σαββάτων] SARZ; ἀπὸ τῶν σαββάτων τὸν πόδα σου B
i
τὸ σάββατον] S*; τὰ σάββατα Scb3ABRZ
216 PENNER
ἅγια Τῷ Θεῷa, Οὐκ ἀρεῖς Τὸν Πόδα Σου ἐπʼ ἔργῳ Οὐδὲ Λαλήσεις Λόγον ἐν
ὀργῇ ἐκ Τοῦ Στόματός Σου, 14 Καὶ ἔσῃ Πεποιθὼς ἐπὶ Κύριον, Καὶ ἀναβιβάσῃb
Σε ἐπὶ Τὰ ἀγαθὰ Τῆς Γῆς Καὶ Ψωμιεῖ Σε Τὴν Κληρονομίαν Ἰακὼβ Τοῦ
Πατρός Σου· Τὸ Γὰρ Στόμα Κυρίου ἐλάλησεν Ταῦτα.
386. All Of You Are Chronic Sinners (59:1-6)

59.1 Μὴ Οὐκ ἰσχύει ἡ Χεὶρ Κυρίου Τοῦ Σῶσαι; ἢ ἐβάρυνεν Τὸ Οὖςc Τοῦ Μὴ
Εἰσακοῦσαι;
2
Ἀλλὰ Τὰ ἁμαρτήματα ὑμῶν Διιστῶσιν ἀνὰ Μέσον ὑμῶν Καὶ ἀνὰ Μέσονd Τοῦ
Θεοῦ, Καὶe Διὰ Τὰς ἁμαρτίας ὑμῶν ἀπέστρεψεν Τὸ Πρόσωπονf ἀφʼ ὑμῶν Τοῦ
Μὴ ἐλεῆσαι. 3 Αἱ Γὰρ Χεῖρες ὑμῶν Μεμολυμμέναιg Αἷμαh Καὶ Οἱ Δάκτυλοι
ὑμῶν ἐν ἁμαρτίαις, Τὰ Δὲ Χείλη ὑμῶν ἐλάλησεν ἀνομίαν, Καὶ ἡ Γλῶσσα ὑμῶν
ἀδικίαν Μελετᾷ. 4 Οὐδεὶςi 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 Οὔριονj Εὗρεν, Καὶ ἐν Αὐτῷ
Βασιλίσκονk· 6 ὁ ἱστὸς Αὐτῶν Οὐκ ἔσται Εἰς ἱμάτιον, Οὐδὲ Μὴ Περιβάλωνται
ἀπὸ Τῶν ἔργων Αὐτῶν·
a
θεῷ] S*; θεῷ σου ScaABRZ
b
ἀναβιβάσῃ] S; ἀναβιβάσει ABRZ
c
οὖς] S; οὖς αὐτοῦ ABRZ
d
ἀνὰ μέσον] S*Scb3BRZ; om. AScb2
e
τοῦ θεοῦ, καὶ] SBRZ; om. A
f
πρόσωπον] S*B; πρόσωπον αὐτοῦ ScaARZ
g
μεμολυμμέναι] SARZ; μεμολυσμέναι B
h
αἷμα] S*; αἵματι ScaABRZ
i
οὐδεὶς] SARZ; οὐθεὶς B
j
οὔριον] SARZ; αὔριον B
k
βασιλίσκον] S; βασιλίσκος ABRZ
387. 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
ἀφρόνωνa, Σύντριμμα Καὶ Ταλαιπωρία ἐν Ταῖς ὁδοῖς Αὐτῶν. 8 Καὶ ὁδὸν
Εἰρήνης Οὐκ Οἴδασινb, Καὶ Οὐκ ἔστιν Κρίσιςc ἐν Ταῖς ὁδοῖς Αὐτῶν· Αἱ Γὰρ
Τρίβοι Αὐτῶν Διεστραμμέναι, ἃς Διοδεύουσιν, Καὶ Οὐκ Οἴδασιν Εἰρήνην ἠνd.
388. Light Will Become Darkness For Them (59:9-11)

9
Διὰ Τοῦτο ἀπέστη ἡ Κρίσις ἀπʼ 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
ὡςe ὑπαρχόντων ὀφθαλμῶν Ψηλαφήσουσιν· Καὶ Πεσοῦνταιf ἐν Μεσημβρίᾳ ὡς
ἐν Μεσονυκτίῳ, ὡς ἀποθνῄσκοντες Στενάξουσιν. 11 ὡς ἄρκος Καὶ ὡς
Περιστερὰ ἅμα Πορεύσονται·
389. We Have Acted Unjustly (59:11-15)

Ἀνεμείναμεν Κρίσιν, Καὶ Οὐκ ἔστιν· Σωτηρία Μακρὰν ἀφέστηκεν ἀφʼ 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 ὄπισθενg 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 ἀφέστηκενh, ὅτι Καταναλώθη ἐν Ταῖς ὁδοῖς Αὐτῶν ἡ
a
διαλογισμοὶ ἀφρόνων] S*ARZ; διαλογισμοὶ ἀπὸ φόνων Scb2; ἀπὸ φόνων B*
b
οἴδασιν] SBRZ; ἔγνωσαν A
c
κρίσις] ScaABRZ; κρίσιν θεοῦ S*
d
ἠν] S*Scb3; om. ScaABRZ
e
οὐχ ὡς] S; ὡς οὐχ ABRZ
f
καὶ πεσοῦνται] SARZ; πεσοῦνται B
g
ἀπὸ ὄπισθεν] SARZ; ὄπισθεν B
h
ἀφέστηκεν] SBRZ; ἀφέτηκεν ἀφʼ ἡμῶν A
218 PENNER
ἀλήθεια, Καὶ Διʼ Εὐθείας Οὐκ ἠδύναντο Διελθεῖν. 15 Καὶ ἡ ἀλήθεια ἦρται, Καὶ
Μετέστησαν Τὴν Διάνοιαν Αὐτοῦa Τοῦ Συνεῖναι·
390. Lord Could Find No One Who Was Just (59:15-18)

Καὶ Εἶδεν Κύριος, Καὶ Οὐκ ἤρεσεν Αὐτῷ, ὅτι Οὐκ ἦν Κρίσις. 16 Καὶ Εἶδενb 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 Σωτηρίουc ἐπὶ
Τῆς Κεφαλῆς Καὶ Περιεβάλετο ἱμάτιον ἐκδικήσεως Καὶ Τὸ Περιβόλαιον 18 ὡς
ἀνταποδώσων ἀνταπόδοσιν ὄνειδος Τοῖς ὑπεναντίοις.
391.My Eternal Covenant Is My Spirit And Words (59:19-21)

19
Καὶ Φοβηθήσονται ἀπὸ Δυσμῶν Τὸ ὄνομα Κυρίου Καὶ Οἱ ἀπʼ ἀνατολῶν
ἡλίου Τὸ ὄνομα Τὸ ἔνδοξον· ἥξει Γὰρ ὡς Ποταμὸς Βίαιος ἡ ὀργὴ Παρὰ Κυρίου,
ἤξει Μετὰ Θυμοῦ. 20 Καὶ ἥξει ἕνεκεν Σειὼν ῥυόμενοςd Καὶ ἀποστρέψει
ἀσεβείας ἀπὸ Ἰακώβ. 21 Καὶ Αὕτη Αὐτοῖς ἡ Παρʼ ἐμοῦ Διαθήκη, Εἶπεν Κύριος·
Τὸ Πνεῦμα Τὸ ἐμόν, ὅ ἐστιν ἐπὶ Σοί, Καὶ Τὰ ῥήματα, ἃ ἔδωκα Εἰς Τὴνe Καρδίαf
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.
392. 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 Γῆνg ἐπʼ ἔθνη·
ἐπὶ Δὲ Σὲ Φανήσεται Κύριος, Καὶ ἡ Δόξα Αὐτοῦ ἐπὶ Σὲ ὀφθήσεται. 3 Καὶ
a
αὐτοῦ] S*; om. ScaBRZ; αὐτῶν A
b
εἶδεν] SBRZ; ἴδεν A
c
ὡς σωτηρίου] S; σωτηρίου ABRZ
d
ῥυόμενος] S*; ὁ ῥυόμενος ScaABRZ
e
τὴν] S; τὸ ABRZ
f
καρδία] S*Scb3; στόμα Scb2ABRZ
g
καὶ γνόφος καλύψει γῆν] SRZ; καλύψει γῆν, καὶ γνόφος B; καὶ γνόφος καλύπτει γῆν
A
Πορεύσονται Βασιλεῖς Τῷ Φωτί Σου Καὶ ἔθνη Τῇ Λαμπρότητί Σου. 4 ἆρον

Κύκλῳ Τοὺς ὀφθαλμούς Σου Καὶ ἰδὲ Συνηγμένα Τὰ Τέκνα Σου· ἥκασινa
Πάντες Οἱ Υἱοί Σου Μακρόθεν, Καὶ Αἱ Θυγατέρες Σου ἐπʼ ὤμων ἀρθήσονται.
393. Foreigners Will Bring You Gifts (60:5-7)

5
Τότε ὄψῃ Καὶ Φοβηθήσῃ Καὶ ἐκστήσῃ Τῇ Καρδίᾳ Σου , ὅτι Μεταβαλεῖ ἐπίc
b
Σε Πλῆθοςd Θαλάσσης Καὶ ἐθνῶν Καὶ Λαῶν. Καὶ ἕξουσίνe Σοι 6 ἀγέλαι
Καμήλων, Καὶ Καλύψουσίν Σε Κάμηλοι Μαδιὰμ Καὶ Γαιφάρf· Πάντες ἐκ
Σαβὰ ἥξουσιν Φέροντες Χρυσίον Καὶ Λίβανον Οἴσουσιν Καὶ Λίθον Τίμιονg Καὶ
Τὸ Σωτήριον Κυρίου Εὐαγγελιοῦνταιςh Σοιi. 7 Καὶ Πάντα Τὰ Πρόβατα Κηδὰρ
Συναχθήσονταί Σοιj, Καὶ Κριοὶ Ναβαιὼθ ἥξουσίν Σοιk, Καὶ ἀνενεχθήσεται
Δῶραl Δεκτὰ ἐπὶ Τὸ Θυσιαστήριόν Μου, Καὶ ὁ Οἶκος Τῆς Προσευχῆς Μου
Δοξασθήσεται.
394. Distant Lands Will Restore Your Children (60:8-9)

8
Τίνες Οἵδε ὡς Νεφέλαι Πέτονταιm Καὶ ὡς Περιστεραὶ Σὺν Νοσσοῖςn; 9 ἐμὲo
Αἱ Νῆσοιp ὑπέμειναν Καὶ Πλοῖα Θαρσὶς ἐν Πρώτοις, ἀγαγεῖν Τὰ Τέκνα Σου
a
ἥκασιν] SB; ἰδοὺ ἥκασιν ARZ
b
καρδίᾳ σου] S*; καρδίᾳ Scb2ABRZ
c
ἐπί] S; εἰς ABRZ
d
πλῆθος] S*; πλοῦτος Scb2ABRZ
e
ἕξουσίν] S*; ἥξουσίν Scb3 ABRZ
f
Γαιφάρ] SAZ; Γαιφά BR
g
καὶ λίθον τίμιον] S*Scb3A; om. Scb2BRZ
h
εὐαγγελιοῦνταις] S*; εὐαγγελιοῦνται ScaABRZ
i
σοι] S*Scb3; om. Scb2ABRZ
j
συναχθήσονταί σοι] SRZ; συναχθήσονται AB
k
ἥξουσίν σοι] SARZ; ἥξουσιν B
l
δῶρα] S*Scb3; om. Scb2ABRZ
m
πέτονται] SB; πέτανται ARZ
n
νοσσοῖς] SB; νεοσσοῖς ARZ
o
ἐμὲ] S*ARZ; ἐπʼ ἐμέ Sca; ἐπʼ ἐμέ; ἐμὲ B
p
αἱ νῆσοι] S*Β; om. Sca; νῆσοι ARZ
220 PENNER
Μακρόθεν Καὶ Τὸν ἄργυρον Καὶ Τὸν Χρυσὸν Αὐτῶνa Μετʼ Αὐτῶν Διὰb Τὸ
ὄνομα Κυρίου Τὸ ἅγιον Καὶ Διὰ Τὸνc ἅγιον Τοῦ Ἰσραὴλ ἔνδοξον Εἶναι.
395. 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 ἔλεονd
ἠγάπησά Σε. 11 Καὶ ἀνοιχθήσονται Αἱ Πύλαι Σου Διὰ Παντός, ἡμέρας Καὶ
Νυκτὸς Οὐ Κλεισθήσονται, Εἰσαγαγεῖν Πρὸς Σὲ Δύναμιν ἐθνῶν Καὶ Βασιλεῖςe
ἀγομένους. 12 Τὰ Γὰρ ἔθνη Καὶ Οἱ Βασιλεῖςf, Οἵτινες Οὐ Δουλεύσουσίν Σοι,
ἀπολοῦνταιg, Καὶ Τὰ ἔθνη ἐρημίᾳ ἐρημωθήσονταιh.
396. 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
ἐξαιρούμενόςi Σε Θεὸς Ἰσραήλ.
a
χρυσὸν αὐτῶν] SBRZ; χρυσὸν A
b
διὰ] SARZ; καὶ B
c
διὰ τὸν] S*; διὰ τὸ τὸν ScaABRZ
d
ἔλεον] SBRZ; ἔλεος A
e
βασιλεῖς] SARZ; βασιλεῖς αὐτῶν B
f
βασιλεῖς] SBRZ; βασιλεῖς αὐτῶν A
g
ἀπολοῦνται] SBRZ; ἀποθανοῦνται A
h
ἐρημωθήσονται] SARZ; ἐρημωθήσεται B
i
ἐξαιρούμενός] S*; καὶ ἐξαιρούμενός ScaABRZ
397. 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, ἀλλʼ 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 Διʼl Αἰῶνος
Κληρονομήσουσιν Τὴν Γῆν,
398. 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.
a
b
χρυσίον] SARZ; χρυσίον, ἀντὶ δὲ σιδήρου οἴσω σοι ἀργύριον, ἀντὶ δὲ ξύλων
οἴσω σοι χρυσίον B
c
ξύλων] 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
h
οὔτε] S; οὐδὲ ABRZ
i
σε] S; σοι ABRZ
j
ἥλιός σοι] SBRZ; ἥλιός σου A
k
ὁ θεός] S*Scb3; om. Scb2ABRZ
l
καὶ διʼ] SRZ; καὶ διὰ A; διʼ B
m
αὐτῶν] S; αὐτοῦ ABRZ
n
ἐλάχιστος ἔσται] S*; ἐλάχιστος Scb2ABRZ
222 PENNER
399. Lord Anointed Me With His Spirit To Proclaim Good

News (61:1-3)
61.1 Πνεῦμα Κυρίου ἐπʼ ἐμέ, Οὗ Εἵνεκεν ἔχρισέν Με· Εὐαγγελίσασθαι
Ταπεινοῖςa ἀπέσταλκέν Με, ἰάσασθαι Τοὺς Συντετριμμένους Τῇ Καρδίᾳb,
Κηρύξαι Αἰχμαλώτοις ἄφεσιν Καὶ Τυφλοῖς ἀνάβλεψιν, 2 Καλέσαι ἐνιαυτὸν
Κυρίου Δεκτὸνc Καὶ ἡμέραν ἀνταποδόσεωνd, Παρακαλέσαι Πάντας Τοὺς
Πενθοῦντας, 3 Δοθῆναι Τοῖς Πενθοῦσιν Σειὼν Αὐτοῖςe Δόξαν ἀντὶ Σποδοῦ,
ἄλειμμα Εὐφροσύνης Τοῖς Πενθοῦσινf, Καταστολὴν Δόξης ἀντὶ Πνεύματος
ἀκηδίας·
400. They Will Restore What Was Abandoned (61:3-4)

Καὶ Κληθήσονται Γενεαὶ Δικαιοσύνης, Φύτευμα Δικαιοσύνηςg Κυρίου Εἰς
Δόξαν. 4 Καὶ Οἰκοδομήσουσιν ἐρήμους Αἰωνίας, ἐξηρημωμένας Τὸh Πρότερονi
ἐξαναστήσουσιν· Καὶ Καινιοῦσιν Πόλεις Αἰωνίουςj ἐξῃρημέναςk Εἰς Γενεάς.
401. Foreigners Will Serve You, Priests Of Lord (61:5-7)

5
Καὶ ἥξουσιν ἀλλογενεῖς Ποιμαίνοντές Σου Τὰ Πρόβαταl, Καὶ ἀλλόφυλοι
ἀροτῆρες Καὶ ἀμπελουργοί· 6 ὑμεῖς Δὲ ἱερεῖς Κυρίου Κληθήσεσθε,
Λειτουργοὶm Θεοῦ ὑμῶνn· ἰσχὺν ἐθνῶν Κατέδεσθε Κἄνo ἐνp Τῷ Πλούτῳ
a
ταπεινοῖς] S*; πτωχοῖς ScaABRZ
b
τῇ καρδίᾳ] SARZ; τὴν καρδίαν B
c
δεκτὸν] SBABRZ; δεκτὸς S*
d
ἀνταποδόσεων] S*; ἀνταποδόσεως ScaABRZ
e
αὐτοῖς] S*B; om. Scb2ARZ
f
τοῖς πενθοῦσιν] SABR; ἀντὶ πένθους Z
g
δικαιοσύνης] S; om. ABRZ
h
τὸ] S; om. ABRZ
i
πρότερον] SB; προτέρας AZ
j
αἰωνίους] S*; ἐρήμους Scb2ABRZ
k
ἐξῃρημένας] S; ἐξηρημωμένας ABRZ
l
σου τὰ πρόβατα] S; τὰ πρόβατά σου ABRZ
m
λειτουργοὶ] SBRZ; pr. καὶ A
n
ὑμῶν] S*; om. Scb2ABRZ
o
κἄν] S*; καὶ ScaABRZ
p
ἐν] SBRZ; ἐπὶ A
Αὐτῶν Θαυμασθήσεσθε. 7 Οὕτως ἐκ Δευτέρας Κληρονομήσουσιν Τὴν Γῆνa,

Καὶ Εὐφροσύνη Αἰώνιος ὑπὲρ Κεφαλῆς Αὐτῶν.
402. 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 Δικαίοιςb Διαθήκηνc Αἰώνιον
Διαθήσομαι Αὐτοῖς. 9 Καὶ Γνωσθήσεσθεd ἐν Τοῖς ἔθνεσιν Τὸ Σπέρμα Αὐτῶν
Καὶ Τὰ ἔκγονα Αὐτῶν ἔμμεσῳ Τῶν Λαῶνe· Πᾶς ὁ ὁρῶν Αὐτοὺς ἐπιγνώσεται
Αὐτούς, ὅτι Οὗτοί Εἰσιν Σπέρμα Εὐλογημένον ὑπὸ Θεοῦ 10 Καὶ Εὐφροσύνηνf
Εὐφρανθήσονται ἐπὶ Κύριον.
403. Lord Has Clothed Me With Salvation (61:10-11)

Ἀγαλλιάσθω ἡ Ψυχή Μου ἐπὶ Τῷ Κυρίῳ· ἐνέδυσεν Γάρ Με ἱμάτιον Σωτηρίου
Καὶ Κιτῶναg Εὐφροσύνης ὡς Νυμφίῳ Περιέθηκέν Μοιh Μίτραν Καὶ ὡς
Νύμφην Κατεκόσμησέν Με Κόσμῳ. 11 Καὶ ὡς Γῆν Αὔξουσαν ἄνθοςi Αὐτῆς Καὶ
ὡς Κῆποςj Τὰ Σπέρματα Αὐτοῦ, Οὕτως ἀνατελεῖ Κύριος Δικαιοσύνην Καὶ
ἀγαλλίαμα ἐναντίον Πάντων Τῶν ἐθνῶν.
a
ἐκ δευτέρας κληρονομήσουσιν τὴν γῆν] SARZ; τὴν γῆν ἐκ δευτέρας
κληρονομήσουσι B
b
δικαίοις] SABR; δικαίως Z
c
διαθήκην] S*; pr. καὶ ScaABRZ
d
γνωσθήσεσθε] S*; γνωσθήσεται ScaARBZ
e
ἔμμεσῳ τῶν λαῶν] S*Scb3; om. Scb2ARZ; ἐν μέσῳ τῶν λαῶν B
f
εὐφροσύνην] S; εὐφροσύνῃ BRZ; ἐν εὐφροσύνῃ A
g
κιτῶνα] S*; χιτῶνα ScaABRZ
h
ὡς νυμφίῳ περιέθηκέν μοι] SARZ; περιέθηκέν μοι ὡς νυμφίῳ B
i
ἄνθος] S*; pr. τὸ Scb2ABRZ
j
κῆπος] SBR; κῆπον AZ
224 PENNER
404. My Righteousness Will Shine To The Nations

(62:1-2)
62.1 Διὰ Σιὼν Οὐ Σιωπήσωμαιa Καὶ Διὰ Ἰερουσαλὴμ Οὐκ ἀνήσω, ἕως ἂν
ἐξέλθῃ ὡς Φῶς ἡ Δικαιοσύνη Μουb, Τὸ Δὲ Σωτήριόν Μου ὡς Λαμπὰς
Καυθήσεται. 2 Καὶ ὄψονται ἔθνη Τὴν Δικαιοσύνην Σου Καὶ Βασιλεῖς Τὴν
Δόξαν Σου,
405. Lord Will Give You A New Name (62:2)

Καὶ Καλέσει Σε Τὸ ὄνομά Σουc Τὸ Καινόν, ὃ ὁ Κύριος ὀνομάσει Αὐτό.
406. 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 Κληρονομηθήσῃd Καταλελειμμένη, Καὶ ἡ Γῆ Σου Οὐ
Κληθήσεται Ἔρημος· Σοὶ Γὰρ Κληθήσεται Θέλημα ἐμόν, Καὶ Τῇ Γῇ Σου
Οἰκουμένηe. 5 Καὶ ὡς Συνοικῶν Νεανίσκος Παρθένῳ, Οὕτως Κατοικήσουσιν
Οἱ Υἱοί Σου Μετὰ Σοῦf· Καὶ ἔσται ὃν Τρόπον Εὐφρανθήσεται Νυμφίος ἐπὶ
Νύμφῃ, Οὕτως Εὐφρανθήσεται Κύριος ἐπὶ Σοί. 6 Καὶ ἐπὶ Τῶν Τειχέων Σου,
Ἰερουσαλήμ, Κατέστησα Φύλακας ὅλην Τὴν ἡμέραν Καὶ ὅλην Τὴν Νύκτα, Οἳ
Διὰ Τέλους Οὐ Σιωπήσονται Μιμνῃσκόμενοι Κυρίου. 7 Οὐ Γὰρ ἔστινg ὑμῖν ὁ
Οἶκοςh, ἐὰν Διορθώσῃ Καὶ Ποιήσῃ Ἰερουσαλὴμ ἀγαυρίαμα ἐπὶ Τῆς Γῆς.
a
σιωπήσωμαι] S*Scb3; σιωπήσομαι ScaABRZ
b
μου] SARZ; αὐτῆς B
c
σου] SARZ; om. B
d
κληθήσεται] S*; κληθήσῃ ScaABRZ
e
Οἰκουμένη] SARZ; Οἰκουμένη, ὅτι εὐδόκησεν Κύριος ἐν σοί, καὶ ἡ γῆ σου
συνοικισθήσεται B
f
μετὰ σοῦ] SARZ; om. B
g
οὐ γὰρ ἔστιν] S; οὐκ ἔστιν γὰρ ABRZ
h
ὁ οἶκος] S*; ὅμοιος ScaABRZ
407. Lord Will No Longer Give Your Produce To Your

Enemies (62:8-9)
8
ὤμοσεν Κύριος Κατὰ Τῆς Δόξηςa Αὐτοῦ Καὶ Κατὰ Τῆς Δόξηςb Τοῦ Βραχίονος
Αὐτοῦ Εἰ ἔτι Δώσω Τὸν Σῖτόν Σουc Τοῖς ἐχθροῖς Σου, Καὶ Εἰd ἔτι Πίονται Υἱοὶ
ἀλλότριοι Τὸν Οἶνόν Σου, ἐφʼ ᾧ ἐμόχθησας· 9 ἀλλʼe Οἱ Συνάγοντεςf Φάγονται
Αὐτὰ Καὶ Πίονταιg ἐν Ταῖς ἐπαύλεσιν Ταῖς ἁγίαις Μουh.
408. Lord Ransoms Zion (62:10-12)

10
Πορεύεσθε Διὰ Τῶν Πυλῶν Μου Καὶ ὁδοποιήσατε Τῷ Λαῷ Μου Καὶ Τοὺς
Λίθους Τοὺςi ἐκ Τῆς ὁδοῦ Διαρρίψατε· ἐξάρατε Σύσσημον Εἰς Τὰ ἔθνη. 11 ἰδοὺ
Γὰρ Κύριος ἀκουστὸν ἐποίησενj ἕως ἐσχάτου Τῆς Γῆς
Εἴπατε Τῇ Θυγατρὶ Σιών Ἰδού Σοι ὁ Σωτὴρk Παραγίνεταιl ἔχων Τὸν ἑαυτοῦ
Μισθὸν Καὶ Τὸ ἔργον Αὐτοῦm Πρὸ Προσώπου Αὐτοῦ. 12 Καὶ Καλέσει Αὐτὸν
Λαὸν Ἅγιον, Λελυτρωμένον ἀπὸn Κυρίου, Συνεκλήθηo Ἐπιζητουμένη Πόλις
Καὶ Οὐ Καταλελειμμένηp.
a
δόξης] SAB; δεξιᾶς RZ
b
δόξης] S; ABRZ ἰσχύος
c
σῖτόν σου] S; σῖτόν σου καὶ τὰ βρώματά σου ScaABRZ
d
εἰ] SBRZ; om. A
e
ἀλλʼ] SB; ἀλλʼ ἢ ScaARZ
f
συνάγοντες] SARZ; συναγαγόντες B
g
πίονται] S; αἰνέσουσιν Κύριον, καὶ οἱ συναγόντες πίονται αὐτὰ ScaARZ; αἰνέσουσιν
Κύριον, καὶ οἱ συναγαγόντες πίονται αὐτὰ B
h
μου] SBRZ; σου A
i
τοὺς] SAR; om. Scb2BZ
j
ἀκουστὸν ἐποίησεν] S; ἐποίησεν ἀκουστὸν ABRZ
k
σοι ὁ σωτὴρ] SARZ; ὁ σωτήρ σοι B
l
παραγίνεται] S*Scb3ARZ; παραγέγονεν Scb2B
m
αὐτοῦ] SB; om. AZ
n
ἀπὸ] S*; ὑπὸ ScaABRZ
o
συνεκλήθη] S*; σὺ δὲ κληθήσῃ ScaABRZ
p
οὐ καταλελειμμένη] S; οὐκ ἐγκαταλελειμμένη ABRZ
226 PENNER
409. Who Comes In Power From Edom? (63:1)

63.1 Τίς Οὗτος ὁ Παραγινόμενος ἐξ Ἐδώμ, ἐρύθημαa ἱματίων ἐκ Βόσορ, Οὕτως
ὡραῖος ἐν Στολῇ, Βίᾳ Μετὰ ἰσχύος; ἐγὼ Διαλέγομαι Δικαιοσύνην Καὶ Κρίσιν
Σωτηρίαςb.
410. Why Are Your Clothes Wine Red? (63:2-3)

2
Διὰ Τί Σου ἐρυθρὰ Τὰ ἱμάτια Καὶ Τὰ ἐνδύματά Σου ὡς ἀπὸ Πατητοῦ Ληνοῦ
3
Πλήρουςc Καταπεπατημένης;
411. I Trampled Them In My Anger (63:3-6)

Καὶ Τῶν ἐθνῶν Οὐκ ἔστιν ἀνὴρ Μετʼ ἐμοῦ, Καὶ Κατεπάτησα Αὐτοὺς ἐν
Θυμῷd Καὶ Κατέθλασα Αὐτοὺς ὡς Γῆν Καὶ Κατήγαγον Τὰ ἱμάτιαe Αὐτῶν Εἰς
Γῆν. 4 ἡμέρα Γὰρ ἀνταποδόσεως ἐπῆλθενf Αὐτοῖς, Καὶ ἐνιαυτὸς Λυτρώσεως
Πάρεστιν. 5 Καὶ ἐπέβλεψα, Καὶ Οὐδεὶς Βοηθόςg· Καὶ Προσενόησα, Καὶ Οὔδεις
ἀντελαβετοh· Καὶ ἐρρύσατο Αὐτοὺς ὁ Βραχίων Μου, Καὶ ὁ Θυμός Μου ἔστηi.
6
Καὶ Κατεπάτησα Αὐτοὺς Τῇ ὀργῇ Μου Καὶ Κατήγαγον Τὸ Αἷμα Αὐτῶν Εἰς
Γῆν.
412.Lord Is A Merciful Judge (63:7-9)

7
Τὸν ἔλεον Κυρίου ἐμνήσθην, Τὰς ἀρετὰς Κυρίου ἐν Πᾶσιν, Οἷςj ἡμῖν
ἀνταποδίδωσιν· Κύριος Κριτὴς ἀγαθὸς Τῷ Οἴκῳ Ἰσραήλ, ἐπάγει ἡμῖν Κατὰ
Τὸ Αὐτοῦ ἔλεοςk Κατὰ Τὸ Πλῆθος Τῆς Δικαιοσύνης Αὐτοῦ. 8 Καὶ Εἶπεν Οὐχ ὁ
a
ἐρύθημα] S*BRZ; εριθρημα Scb1; ἐρυθήματα A
b
σωτηρίας] S*; σωτηρίου ScaABRZ
c
πλήρους] S; πλήρης ABRZ
d
θυμῷ] SARZ; θυμῷ μου B
e
τὰ ἱμάτια] S*; τὸ αἷμα Scb2ABRZ
f
ἐπῆλθεν] SARZ; ἦλθεν B
g
οὐδεὶς βοηθός] SARZ; οὐκ ἦν βοηθός B
h
οὔδεις ἀντελαβετο] S; οὐθεὶς ἀντελαμβάνετο ABRZ
i
ἔστη] S; ἐπέστη ABRZ
j
οἷς] SB; οἷς ὁ Κύριος ARZ
k
αὐτοῦ ἔλεος] S; ἔλεος αὐτοῦ καὶ ABRZ
Λαός Μου Τέκνα Μουa Οὐ Μὴb ἀθετήσουσινc; Καὶ ἐγένετο Αὐτοῖς Εἰς
Σωτηρίαν 9 ἐκ Πάσης Θλίψεως Αὐτῶνd.
413.They Provoked His Holy Spirit (63:10-11)

Οὐ Πρέσβυςe Οὐδὲ ἄγγελος,
Ἀλλʼ Αὐτὸς Κύριοςf 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 Αὐτοῦg· Καὶ ἐστράφη Αὐτοῖς Εἰς ἔχθραν, Καὶ Αὐτὸςh
ἐπολέμησεν Αὐτούς. 11 Καὶ ἐμνήσθη ἡμερῶν Αἰωνίων
414. Lord's Holy Spirit Led Moses And The People

(63:11-14)
ὁ ἀναβιβάσαςi ἐκ Γῆς Τὸν Ποιμένα Τῶν Προβάτων· Ποῦ ἐστιν ὁ Θεὶς ἐν
Αὐτοῖς Τὸ Πνεῦμα Τὸ ἅγιον; 12 ὁ ἀγαγὼν Τῇ Δεξιᾷ Μωυσῆνj, ὁ Βραχίων Τῆς
Δόξης Αὐτοῦ; Κατίσχυσενk ὕδωρ ἀπὸ Προσώπου Αὐτοῦ Ποιῆσαι Αὐτῷl ὄνομα
Αἰώνιον. 13 ἤγαγεν Αὐτοὺς Διὰ Τῆςm ἀβύσσου ὡς ἵππον Διʼ ἐρήμου, Καὶ Οὐκ
ἐκοπίασαν. 14 Καὶ ὡς Κτήνη Διὰ Πεδίου, Κατέβη Πνεῦμα Παρὰ Κυρίου Καὶ
a
τέκνα μου] S; τέκνα ABRZ
b
οὐ μὴ] SBRZ; καὶ οὐ μὴ A
c
ἀθετήσουσιν] S; ἀθετήσωσιν ABRZ
d
θλίψεως αὐτῶν] SB; θλίψεως ARZ
e
πρέσβυς] SBRZ; πρέσβεις A
f
g
ἅγιον αὐτοῦ] SBRZ; ἅγιον A
h
καὶ αὐτὸς] S*ARZ; αὐτὸς Scb2B
i
ὁ ἀναβιβάσας] SARZ; ποῦ ὁ ἀναβιβάσας B
j
Μωυσῆν] SRZ; Μωσῆ A; Μωσῆν B
k
κατίσχυσεν] SABR; κατέσχισεν Z
l
αὐτῷ] SARZ; ἑαυτῷ B
m
διὰ τῆς] SARZ; διʼ B
228 PENNER
ὡδήγησεν Αὐτούς· Οὕτως ἤγαγες Τὸν Λαόν Σου Ποιῆσαι Σεαυτῷ ὄνομα
Δόξης.
415.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 Οἰκτιρμοίa Σου, ὅτι ἀνέσχου ἡμῶν; 16 Σὺ Γὰρb Εἶ ἡμῶν Πατήρc,
ὅτι Ἀβραὰμ Οὐκ ἔγνω ἡμᾶς, Καὶ Ἰσραὴλ Οὐκ ἐπέγνω ἡμᾶς, ἀλλὰ Σύ, Κύριε,
ὁd Πατὴρ ἡμῶν· ῥῦσαι ἡμᾶς, ἀπʼ ἀρχῆς Τὸ ὄνομά Σου ἐφʼ ἡμᾶς ἐστινe.
416. Do Not Keep Us From You (63:17-19)

17
Τί ἐπλάνησας ἡμᾶς, Κύριεf, Τῆς ὁδοῦ Σου, ἐσκλήρυνας Τὰς Καρδίας ἡμῶνg
Τοῦ Μὴ Φοβεῖσθαί Σε; ἐπίστρεψον Διὰ Τοὺς Δούλους Σου, Διὰ Τὰς Φυλὰς
Τῆς Κληρονομίας Σου, 18 ἵνα Μικρόν Τιh Κληρονομήσωμεν Τοῦ ὄρους Τοῦ
ἁγίου Σουi. 19 ἐγενόμεθα ὡς Τὸ ἀπʼ ἀρχῆς, ὅτε Οὐκ ἦρξας ἡμῶν Οὐδὲ ἐκλήθηj
Τὸ ὄνομά Σου ἐφʼ ἡμᾶς.
417.Mountains Will Tremble At You (64:1-3)

64.1 ἐὰν ἀνοίξῃς Τὸν Οὐρανόν, Τρόμος Λήμψεται ἀπὸ Σοῦ ὄρη, Καὶ
Τακήσονται, 2 ὡς Κηρὸς ὑπὸk Πυρὸς Τήκεται. Καὶ Κατακαύσει Πῦρ Τοὺς
ὑπεναντίους, Καὶ Φανερὸν ἔσται Τὸ ὄνομά Σουl ἐν Τοῖς ὑπεναντίοις· ἀπὸ
a
οἰκτιρμοί] S*; οἱ οἰκτιρμοί Sca; τῶν οἰκτειρμῶν Scb2AB; τῶν οἰκτιρμῶν RZ
b
γὰρ] SBRZ; om. A
c
εἶ ἡμῶν πατήρ] S; ἡμῶν εἶ πατήρ SARZ; εἶ πατήρ ἡμῶν B
d
Κύριε, ὁ] S; κύριε ABRZ
e
ἐφʼ ἡμᾶς ἐστιν] SBRZ; ἐστιν ἐν ἡμῖν A
f
Κύριε] S*; Κύριε, ἀπὸ ScaABRZ
g
τὰς καρδίας ἡμῶν] S*B; ἡμῶν τὰς καρδίας Scb2ARZ
h
μικρόν τι] S*Scb3; μικρὸν Scb2ABRZ
i
σου] S; σου· οἱ ὑπεναντίοι ἡμῶν κατεπάτησαν τὸ ἁγίασμά σου ABRZ
j
ἐκλήθη] SB; ἐνεκλήθη ARZ
k
ὑπὸ] S*; ἀπὸ ScaBRZ; ἀπὸ προσώπου A
l
ὄνομά σου] S*B; ὄνομα Κυρίου Scb2ARZ
Προσώπου Σου ἔθνη Ταραχθήσονται. 3 ὅταν Ποιησῇςa Τὰ ἔνδοξα, Τρόμος

Λήμψεται ἀπὸ Σοῦ ὄρη.
418. 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
Γὰρb Τοῖς ὑπομενοῦσινc Τὸ Δίκαιον, Καὶ Τῶν ὁδῶν Σου Μνησθήσονται.
419. 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 ἀντελάβετοd Σου· ὅτι ἀπέστρεψας Τὸ Πρόσωπόν Σου ἀφʼ ἡμῶν Καὶ
Παρέδωκας ἡμᾶς Διὰ Τὰς ἁμαρτίας ἡμῶν. – 8 Καὶ Νῦν, Κύριε, Πατὴρ ἡμῶν
Σύ, ἡμεῖς Δὲ Πηλὸς ἔργαe 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
ἡμῶνf Συνέπεσεν. 12 Καὶ ἐπὶ Πᾶσι Τούτοις ἀνέσχου, Κύριε, Καὶ ἐσιώπησας Καὶ
ἐταπείνωσας ἡμᾶς Σφόδρα.
a
ποιησῇς] S; ποιῇς ABRZ
b
c
ὑπομενοῦσιν]S; ποιοῦσιν ABRZ
d
ἀντελάβετο] S*; ἀντιλαβέσθαι ScaABRZ
e
ἔργα] S*; ἔργα τῶν Scb2B; ἔργον τῶν ARZ
f
τὰ ἔνδοξα ἡμῶν] τὰ ἔνδοξα SARZ; ἔνδοξα ἡμῶν B
230 PENNER
420. 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, ἀλλʼ ὀπίσω Τῶν ἁμαρτιῶν
Αὐτῶν.
421.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 Διʼ ἐνύπνια, Οἱ ἔσθοντες
Κρέα ὕεια Καὶ Ζωμὸν Θυσιῶν, Μεμολυμμένα Πάντα Τὰ Σκεύη Αὐτῶν· 5 Οἱ
Λέγοντες Πόρρω ἀπʼ ἐμοῦ, Μὴ ἐγγίσῃς Μοιm, ὅτι Καθαρός Εἰμι· Οὗτος
Καπνὸς Τοῦ Θυμοῦ Μου, Πῦρ Καίεται ἐν Αὐτῷ Πάσας Τὰς ἡμέρας. 6 ἰδοὺ
a
ἐγενόμην] S*Scb3ARZ; ἐγενήθην Scb2
b
ζητοῦσιν] SARZ; ἐπερωτῶσιν B
c
ἐπερωτῶσιν] SARZ; ζητοῦσιν B
d
εἶπον] S; εἶπα ABRZ
e
μου τὸ ὄνομα] SBR; τὸ ὄνομά μου AZ
f
τοῖς πορευομένοις] S*Scb3B; οἳ οὐκ ἐπορεύθησαν Scb2ARZ
g
οὐκ 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
Γέγραπται ἐναντίονa Μου Οὐ Μὴb Σιωπήσωc, ἕως ἂν ἀποδῶd Καὶ

ἀνταποδώσωe 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, ἀποδώσωf Τὰ ἔργα Αὐτῶν ἐπὶg Τὸν Κόλπον Αὐτῶν.
422. 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 Λυμήνηταιh Αὐτὸν ὅτι Εὐλογία ἐστὶν ἐν Αὐτῷ, Οὕτως Ποιήσω
ἕνεκεν Τοῦ Δουλεύοντός Μοι, Τούτου ἕνεκεν Οὐ Μὴ ἀπολέσω Πάντας. 9 Καὶ
ἐξάξω Τὸ ἐξ Ἰακὼβ Σπέρμα Καὶ Τὸ ἐξ Ἰούδα, ὃςi 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.
423. False Worshippers Will Fall By The Sword (65:11-12)

11
ὑμεῖς Δὲ Οἱ ἐγκαταλιπόντες Με Καὶ ἐπιλανθανόμενοι Τὸ ὄρος Τὸ ἅγιόν Μου
ἑτοιμάζοντεςj Τῷ Δαίμονιk Τράπεζαν Καὶ Πληροῦντες Τῇ Τύχῃ Κέρασμα,
12
ἐγὼ Παραδώσω ὑμᾶς Εἰς Μάχαιραν, Καὶ Πάντεςl Σφαγῇ Πεσεῖσθε, ὅτι
a
ἐναντίον] S*; ἐνώπιόν Scb2ABRZ
b
μὴ] S*Scb3; om. Scb2ABRZ
c
σιωπήσω] SBRZ; σιωπήσομαι A
d
ἀποδῶ] SARZ; ἀποδώσω B
e
καὶ ἀνταποδώσω] S; om. ABRZ
f
ἀποδώσω] SBRZ; ἀποδώσα A
g
ἐπὶ] S; εἰς ABRZ
h
λυμήνηται] S; λυμήνῃ ABRZ
i
ὃς] S*; καὶ ScaABRZ
j
ἑτοιμάζοντες] S*; καὶ ἑτοιμάζοντες Scb2ABRZ
k
δαίμονι] SR; δαιμονίῳ ABZ
l
καὶ πάντες] S*; πάντες Scb2ABRZ
232 PENNER
ἐκάλεσα ὑμᾶς Καὶ Οὐχ ὑπηκούσατε, ἐλάλησα Καὶ Παρηκούσατε Καὶ

Ποιήσατεa Τὸ Πονηρὸν ἐναντίον ἐμοῦ Καὶ ἃ Οὐκ ἐβουλόμην ἐξελέξασθε.
424. 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 Πνεύματοςb ὀλολύζετεc.
15
Καταλείψετε Γὰρ Τὸ ὄνομα ὑμῶν Εἰς Πλησμονὴν Τοῖς ἐκλεκτοῖς Μου, ὑμᾶς
Δὲ ἀνελεῖ Κύριος.
Τοῖς Δὲ Δουλεύουσίν Μοιd Κληθήσεται ὄνομα Αἰώνιονe, 16 ὃ Εὐλογηθήσεται

ἐπὶ Τῆς Γῆς· ἐλλογήσουσινf Γὰρ Τὸν Θεὸν Τὸν ἀληθινόν,
Καὶ Οἱ ὀμνύοντες ἐπὶ Τῆς Γῆς ὀμοῦνται Τὸν Θεὸν Τὸν ἀληθινόν· ἐπιλήσονται
Γὰρ Τὴν Θλῖψιν Αὐτῶνg Τὴν Πρώτην, Καὶ Οὐκ ἀναβήσεται Αὐτῶν ἐπὶ Τὴν
Καρδίαν.
a
ποιήσατε] S*; ἐποιήσατε ScaABRZ
b
πνεύματος] SAR; πνεύματος ὑμῶν BZ
c
ὀλολύζετε] S*; ὀλολύξετε ScaABRZ
d
μοι] SB; αὐτῷ ARZ
e
αἰώνιον] S*; καινόν ScaABRZ
f
ἐλλογήσουσιν] S*; εὐλογήσουσιν ScaABRZ
g
θλῖψιν αὐτῶν] SARZ; θλίψιν B
425. 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, Οὐδὲa Μὴ ἐπέλθῃ Αὐτῶν ἐπὶ Τὴν Καρδίαν, 18 ἀλλʼ Εὐφροσύνην Καὶ
ἀγαλλίαμα Εὑρήσουσιν ἐν Αὐτῇ·
426. No Death Before Its Time (65:18-20)

b
Ἰδοὺ ἐγὼ Ποιῶ Ἰερουσαλὴμ ἀγαλλίαμα Καὶ Τὸν Λαόν Μου Εὐφροσύνην.
19
Καὶ ἀγαλλιάσομαι ἐνc Ἰερουσαλήμ, Καὶ Εὐφρανθήσομαι ἐπὶ Τῷ Λαῷ Μου,
Καὶ Οὐκέτι Μὴ ἀκουσθῇ ἐν Αὐτῷd Φωνὴ Κλαυθμοῦ Καὶ Φωνὴe Κραυγῆς.
20
Καὶ Οὐκέτιf Μὴ Γένηταιg ἐκεῖ ἄωρος Καὶ Πρεσβύτης, ὃς Οὐκ ἐμπλήσει Τὸν
Χρόνον Αὐτοῦ· ἔσται Γὰρ ὁ Νέος ἑκατὸν ἐτῶν, ὁ Δὲ ἀποθνῄσκων ἁμαρτωλὸς
ἑκατὸν ἐτῶν Καὶ ἐπικατάρατος ἔσταιh.
427. They, Not Others, Will Enjoy Their Produce (65:21-24)

21
Καὶ Οἰκοδομήσουσιν Οἰκίας Καὶ Αὐτοὶ ἐνοικήσουσιν, Καὶ Καταφυτεύσωσινi
ἀμπελῶνας Καὶ Αὐτοὶ Φάγωνταιj Τὰ Γενήματα Αὐτῶν· 22 Οὐ Μὴ
Οἰκοδομήσουσιν Καὶ ἄλλοι ἐνοικήσουσιν, Καὶ Οὐ Μὴ Φυτεύσωσινk Καὶ ἄλλοι
Φάγονται· Κατὰ Γὰρ Τὰς ἡμέρας Τοῦ Ξύλου Τῆς Ζωῆς ἔσονταιl Αἱ ἡμέραι Τοῦ
Λαοῦ Μου, Τὰ ἔργα Τῶν Πόνων Αὐτῶν Παλαιώσουσιν. 23 Οἱ Δὲm ἐκλεκτοί
a
οὐδὲ] S; οὐδʼ οὐ ABRZ
b
Ἰδοὺ] SA; ὅτι ἰδοὺ Scb2BRZ
c
ἐν] S*; ἐπὶ Scb3ABRZ
d
αὐτῷ] S; αὐτῇ ABRZ
e
καὶ φωνὴ] S*B; οὐδὲ Scb2ARZ
f
οὐκέτι] S*Scb3; καὶ οὐ Scb2ARZ; οὐδʼ οὐ B
g
γένηται] SARZ; γένηται ἔτι B
h
ἔσται] SBRZ; ἐστιν A
i
καταφυτεύσωσιν] S; καταφυτεύσουσιν ABRZ
j
φάγωνται] S; φάγονται ABRZ
k
φυτεύσωσιν] S; φυτεύσουσιν ABRZ
l
ἔσονται] SARZ; om. B
m
δὲ] SARZ; om. B
234 PENNER
Μου Οὐδὲa Κοπιάσουσιν Εἰς Κενὸν Οὐδὲ Τεκνοποιήσουσινb Εἰς Κατάραν, ὅτι
Σπέρμα Εὐλογημένον ὑπὸ Θεοῦc ἐστιν, Καὶ Τὰ ἔκγονα Αὐτῶν Μετʼ Αὐτῶνd
ἔσταιe. 24 Καὶ ἔσται Πρὶνf Κεκράξαι Αὐτοὺς ἐγὼ ἐπακούσομαιg Αὐτῶν, ἔτι
Λαλούντων Αὐτῶν ἐρῶ Τί ἐστιν;
428. 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 Μὴh Λυμανοῦνται ἐπὶ
Τῷ ὄρει Τῷ ἁγίῳ Μου, Λέγει Κύριος.
429. What House Would You Build For Me? (66:1-2)

66.1 Οὕτωi Λέγει Κύριος Ὁ Οὐρανός Μοιj Θρόνος, ἡ Δὲk Γῆ ὑποπόδιον Τῶν
Ποδῶν Μου· Ποῖον Οἶκον Οἰκοδομήσετέ Μοι; ἢl Ποῖος Τόπος Τῆς
Καταπαύσεώς Μου; 2 Πάντα Γὰρ Ταῦτα ἐποίησεν ἡ Χείρ Μου, Καί ἐστιν
ἅμαm Πάντα Ταῦτα, Λέγει Κύριος· Καὶ ἐπὶ Τίνα ἐπιβλέψω ἀλλʼ ἢ ἐπὶ Τὸν
Ταπεινὸν Καὶ ἡσύχιον Καὶ Τρέμοντα Τοὺς Λόγους Μου;
a
οὐδὲ] S*; οὐ ScaABRZ
b
τεκνοποιήσουσιν] SBRZ; τέκνα ποιήσουσιν A
c
θεοῦ] SBRZ; τοῦ θεοῦ A
d
καὶ τὰ ἔκγονα αὐτῶν μετʼ αὐτῶν] SABR; om. Z
e
ἔσται] S; om. BZ; ἔσονται AR
f
πρὶν] SBR; πρὶν ἤ AZ
g
ἐπακούσομαι] SARZ; ὑπακούσομαι B
h
μὴ] SARZ; om. B
i
οὕτω] S; Οὕτως ABRZ
j
μοι] SARZ; μου B
k
ἡ δὲ] SARZ; καὶ ἡ B
l
ἢ] SARZ; καὶ B
m
ἅμα] S*; ἐμὰ ScaABRZ
430. I Will Repay Those Who Rebuff Me (66:3-4)

3
ὁ Δὲ ἄνομος ὁ Θύων Μοι Μόσχον ὡς ἀποκτέννωνa Κύνα, ὁ Δὲ ἀναφέρων
Σεμίδαλιν ὡς Αἷμα ὕειον, ὁ Διδοὺς Λίβανον Εἰς Μνημόσυνον ὡς Βλάσφημος·
Καὶ Οὗτοιb ἐξελέξαντο Τὰς ὁδοὺς Αὐτῶν Καὶ Τὰ Βδελύγματα Αὐτῶν, ἃc ἡ
Ψυχὴ Αὐτῶν ἠθέλησεν, 4 Καὶ ἐγὼd ἐκλέξωμαιe Τὰ ἐμπαίγματα Αὐτῶν Καὶ
Τὰς ἁμαρτίαςf ἀποδώσωg Αὐτοῖς· ὅτι ἐκάλεσα Αὐτοῖςh Καὶ Οὐχ ὑπήκουσάν
Μοιi, ἐλάλησα Καὶ Οὐκ ἤκουσαν, Καὶ ἐποίησαν Τὸ Πονηρὸν ἐναντίον ἐμοῦj
Καὶ ἃ Οὐκ ἠβουλόμηνk ἐξελέξατοl.
431.Those Who Hate Us Will Be Put To Shame (66:5)

5
Ἀκούσατε Τὸ ῥῆμαm Κυρίου, Οἱ Τρέμοντες Τὸν Λόγον Αὐτοῦ· Εἴπατε,
ἀδελφοὶ ἡμῶν, Τοῖς Μισοῦσιν ἡμᾶςn Καὶ Βδελυσσομένοις, ἵνα Τὸ ὄνομα
Κυρίου Δοξασθῇ Καὶ ὀφθῇ ἐν Τῇ Εὐφροσύνῃ Αὐτῶν, Καὶ ἐκεῖνοι
Αἰσχυνθήσονται.
a
ἀποκτέννων] S*B; ὁ ἀποκτέννων Scb2
b
οὗτοι] SA; αὐτοὶ B
c
ἃ] SARZ; om. B
d
καὶ ἐγὼ] SB; κἀγὼ ARZ
e
ἐκλέξωμαι] S; ἐκλέξομαι ARZ; ἐκδέξομαι B
f
τὰς ἁμαρτίας] SBRZ; τὰς ἁμαρτίας αὐτῶν A
g
ἀποδώσω] S; ἀνταποδώσω ABRZ
h
ἐκάλεσα αὐτοῖς] S*; ἐκάλεσα αὐτοῖς Scb3ABRZ
i
μοι] S*; μου ScaABRZ
j
ἐμοῦ] SB; μου ARZ
k
ἠβουλόμην] S; ἐβουλόμην ABRZ
l
ἐξελέξατο] S*; ἐξελέξαντο ScaABRZ
m
τὸ ῥῆμα] SARZ; ῥήματα B
n
ἡμᾶς] SARZ; ὑμᾶς B
236 PENNER
432. Repayment; Bearing A Son Before Going Into Labour

(66:6-7)
6
Φωνὴa ἐκ Ναοῦ, Φωνὴ Κυρίου ἀνταποδιδόντος ἀνταπόδοσιν Τοῖς
ἀντικειμένοις. 7 Πρὶν ἢb Τὴν ὠδίνουσαν Τεκεῖν, Καὶ Πρὶνc ἐλθεῖν Τὸν Πόνον
Τῶν ὠδίνων, ἐξέφυγεν Καὶ ἔτεκεν ἄρσεν.
433. Zion Was In Labour (66:8-9)

8
Τίς ἤκουσεν Τοιαῦταd, Καὶ Τίς ἑώρακεν Οὕτως; ἦe ὤδινεν Γῆ ἐν ἡμέρᾳ Μιᾷf,
Εἰg Καὶ ἐτέχθη ἔθνος Εἰς ἅπαξ; ὅτι ὤδινεν Καὶ ἔτεκεν Σιὼν Τὰ Παιδία Αὐτῆς.
9
ἐγὼ Δέδωκαh Τὴν Προσδοκίαν Ταύτην, Καὶ Οὐκ ἐμνήσθης Μου, Εἶπεν
Κύριος. Οὐκ ἰδοὺ ἐγὼ Στεῖραν Καὶ Γεννῶσανi ἐποίησα; Εἶπεν ὁ Θεόςj.
434. Enjoy Mother Jerusalem (66:10-11)

10
Εὐφράνθητι, Ἰερουσαλήμ, Καὶ Πανηγυρίσατε ἐν Αὐτῇk, Πάντες Οἱ
ἀγαπῶντεςl Αὐτῇm, Χάρητε Χαρᾷn, Πάντες ὅσοι Πενθεῖτε ἐπʼ Αὐτῇo, 11 ἵνα
Θηλάσητε Καὶ ἐμπλησθῆτε ἀπὸ Μαστοῦ Παρακλήσεως Αὐτῆς, ἵνα
ἐκθηλάσαντες Πᾶνp Τρυφήσητε ἀπὸ Εἰσόδου Δόξεωςq Αὐτῆς.
a
φωνὴ] S*; φωνὴ κραυγῆς ἐκ πόλεως, φωνὴ Scb1ABRZ
b
πρὶν ἢ] SARZ; πρὶν B
c
καὶ πρὶν] S*; πρὶν Scb2BRZ; πρὶν ἢ A
d
τοιαῦτα] S*Scb3; τοιοῦτο Scb2ABRZ
e
ἦ] SR; εἰ ABZ
f
ἡμέρᾳ μιᾷ] SB; μιᾷ ἡμέρᾳ ARZ
g
εἰ] SAZ; ἢ BR
h
δέδωκα] S; δὲ ἔδωκα ABRZ
i
στεῖραν καὶ γεννῶσαν] S; γεννῶσαν καὶ στεῖραν ABRZ
j
θεός] SARZ; θεός σου B
k
ἐν αὐτῇ] SBRZ; om. A
l
ἀγαπῶντες] S*Scb3BRZ; κατοικοῦντες Sca; ἐνοικοῦντες A
m
αὐτῇ] S*; αὐτήν ScaB; ἐν αὐτῇ A
n
χαρᾷ] SRZ; ἅμα αὐτῇ χαρᾷ B; χαρὰν A
o
αὐτῇ] SB; αὐτῆς ARZ
p
πᾶν] S*; om. ScaABRZ
q
δόξεως] S*; δόξης ScaABRZ
435. 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 ἐπʼ 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.
436. Lord's Fire Will Judge The Earth (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.
437. 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
a
οὕτως] 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
f
σεβομένοις] SARZ; φοβουμένοις B
g
ἀπειλήσῃ] S; ἀπειλήσει ABRZ
h
ἀποσκορακισμὸν] ScaARZ; ἀποσκορακισμῶν S*; ἀποσκορακισμὸν αὐτοῦ B
i
κριθήσεται] SBRZ; καταναλωθήσεται A
j
κρεῖα] S*; κρέα Sca; κρέας Scb2ABRZ
k
ὕεια] S*;; cb2 to ὑειῶν, and by cb2 again to ὕειον; A and B (followed by Rahlfs
and Ziegler) have ὕιον
238 PENNER
ἀναλωθήσονταιa, Εἶπεν Κύριος, 18 Κἀγὼ Τὰ ἔργα Αὐτῶν Καὶ Τὸν Λογισμὸν

Αὐτῶν ἐπίσταμαιb.
438. All Nations Will See My Glory (66:18-19)

ἔρχομαι Συναγαγεῖν Πάντα Τὰ ἔθνη Καὶ Τὰς Γλώσσας Αὐτῶνc, Καὶ ἥξουσιν
Καὶ ὄψονται Τὴν Δόξαν Μου. 19 Καὶ Καταλείψωd ἐπʼ Αὐτῶν Σημεῖον Καὶ
ἐξαποστελῶ ἐπʼe Αὐτῶν Σεσῳσμένους Εἰς Τὰ ἔθνη, Εἰς Θαρσεὶς Καὶ Φοὺθf
Καὶ Λοὺθg Καὶ Μόσοχ Καὶ Θοβὲλh Καὶ Εἰς Τὴν Ἑλλάδα Καὶ Εἰς Τὰς Νήσους
Τὰς Πόρρω, Οἳ Οὐκ ἀκηκόασίν Μου Τὸ ὄνομα Οὐδὲi ἑωράκασίν Μου Τὰ ἔργα
Καὶ Τὴν Δόξανj, Καὶ ἀναγγελοῦσίν Μου Τὴν Δόξανk ἐν Τοῖς ἔθνεσιν.
439. Your Brothers Will Return From The Nations

(66:20-21)
20
Καὶ ἄξουσιν Τοὺς ἀδελφοὺς ὑμῶν ἐκ Πάντων Τῶν ἐθνῶν Δῶρον Κυρίῳ Μεθʼ
ἵππων Καὶ ἁρμάτων ἐν Λαμπήναις ἡμιόνων Μετὰ Σκιαδίωνl Εἰς Τὴν ἁγίαν
Πόλιν Ἰερουσαλήμ, Εἶπεν Κύριος, ὡς ἂν ἐνέγκαισαν Οἱ Υἱοὶ Ἰσραὴλ Τὰς
Θυσίας Αὐτῶν ἐμοὶm Μετὰ Ψαλμῶν Εἰς Τὸν Οἶκον Κυρίου.
21
Καὶ ἀπʼ Αὐτῶν Λήμψομαι ἐμοὶn ἱερεῖς Καὶ Λευίτας, Εἶπεν Κύριος.
a
ἀναλωθήσονται] SBRZ; καταναλωθήσονται A
b
ἐπίσταμαι] SRZ; om. AB
c
γλώσσας αὐτῶν] S; γλώσσας ABRZ
d
καταλείψω] S*B; σημεῖα Scb2ARZ
e
ἐξαποστελῶ ἐπʼ] S*; ἐξαποστελῶ ἐξ ScaABRZ
f
Φοὺθ] S; Φοὺδ ABRZ
g
Λοὺθ] S; Λοὺδ ABRZ
h
Θοβὲλ] SARZ; εἰς Θοβὲλ B
i
οὐδὲ] SARZ; οὔτε B
j
μου τὰ ἔργα καὶ τὴν δόξαν] S*; μου τὴν δόξαν Scb2B; τὴν δόξαν μου ARZ
k
μου τὴν δόξαν] SARZ; τὴν δόξαν μου B
l
σκιαδίων] S*ABRZ; σκιαζιων Sca
m
ἐμοὶ] SB; om. ARZ
n
ἐμοὶ] SRZ; ἐμαυτῷ A; om. B
440. 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 Μουa, Εἶπενb Κύριος, Οὕτως Στήσεται Τὸ Σπέρμα ὑμῶν Καὶ Τὸ
ὄνομα ὑμῶν. 23 Καὶ ἔσται Μῆνα ἐκ Μηνὸς Καὶ Σάββατον ἐκ Σαββάτου Καὶ
ἥξειc Πᾶσα Σὰρξ ἐνώπιον ἐμοῦ Προσκυνῆσαιd ἐν Ἰερουσαλήμ, Εἶπεν Κύριος ὁ
Θεόςe. 24 Καὶ ἐξελεύσονται Καὶ ὄψονται Τὰ Κῶλα Τῶν ἀνθρώπων Τῶν
Παραβεβηκότων ἐν ἐμοί· ὁ Γὰρ Σκώληξ Αὐτῶν Οὐ Τελευτήσειf, Καὶ Τὸ Πῦρ
Αὐτῶν Οὐ Σβεσθήσεται,
Καὶ ἔσονται Εἰς ὅρασιν Πάσῃ Σαρκί.
a
ἐνώπιόν μου] SARZ; ἐνώπιον ἐμοῦ B
b
εἶπεν] S*Scb3; λέγει Scb2ABRZ
c
καὶ ἥξει] S; ἥξει ABRZ
d
ἐνώπιον ἐμοῦ προσκυνῆσαι] S; ἐνώπιόν μου προσκυνῆσαι ARZ; τοῦ προσκυνῆσαι
ἐνώπιον ἐμοῦ B
e
ὁ θεός] S*Scb3; om. Scb2ABRZ
f
τελευτήσει] SBRZ; τελευτᾷ A
240 PENNER
TRANSLATION
ESAIAS IN CODEX SINAITICUS: TRANSLATION 241
1. Title (1:1)
1.11:1 A vision, which Esaias son of Amos saw, which he saw against
Ioudaia and against Jerusalem during the reign of Ozias and
Ioatham and Achaz and Ezekias.
They ruled Ioudaia.
2. Sub-human knowledge (1:2–3)

212
Ηear, sky, and hearken, land, because Lord has spoken.
“I begat and raised sons but they have rebelled against me. 33 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)

44
Woe, sinful nation, people full of sin!
1:1
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, Strom. 1.118.1-2;
1.119.3; Hippolytus, Chron. (GCS 46.98)
1
1:2-4 Tertullian, Pud. 8; Cyprian Test. 1.3
2
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
3
1:3 Ps.-Clem. 18; Clement, Paed. 1.77.3; 1.9; 2.8; Protr. 10; 92.1; Strom. 5.54.1;
5.8; Pseudo-Cyprian, 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. 1.37.1; 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
4
1:4 Clement, 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,
242 PENNER
Evil seed, lawless son! You have forsaken Lord and you provoked
holy Israel to anger.
51
Why should you be smitten still, continuing in lawless acts? Every
head is in distress and every heart is in sorrow; 62 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.
4. Desolation, past, present and future (1:7–9)

73
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. 84 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
95
And if Lord Sabaoth had not forsaken a seed for us, we might have
become like Sodoma and we might have been made like Gomora.
Ben. Is. Jac. 2; Justin, 1 Apol. 1.37.1; Origen, Cels. 2.76; Tertullian, Adv. Jud. 3.5;
13.26; Marc. 3.6.7; 3.23.3.
1
1:5 Eusebius, Comm. Isa. 1.11
2
1:6 Cyril, Cat. 12.7; Origen, Hom. Jer. 2.2; 2.12; Hom. Lev. 8.5; Hom. Luc. 34.
3
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
4
1:8 Irenaeus, Haer. 4.4; Tertullian Adv. Jud. 3; 13; Marc. 4.25; 4.31. 4.42
5
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. Is. 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

101
Hear the word of Lord, rulers of Sodoma! Pay attention to the law
of God, to the people of Gomora! 112 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.
123
Not even if you come to appear before me; for who sought these
things from your hands, to trample my court? 134 You will not
continue if you carry fine flour. Pointless incense is an abomination
to me. Your new moon festivals and Sabbaths and great day I do not
tolerate. Fasting and rest 145 and your festivals my soul hates. You
1
1:10 Revelation 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.
2
1:11 Heb 10:4; Barn. 2.5; Didache 26; Aristides, Apol. (TU 4.6); Athanasius,
Ep. fest. 19.2; Clement, 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, Apol. 1.12; 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
3
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
4
1:13 Barn. 15.8; Pre. Pet. (Klostermann 15); Aristides, Apol. (TU 4.6);
Clement, 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
5
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); Orig. Princ. 2.8.1-2; Comm. Jo. 10.73;
244 PENNER
have become excess to me; I will no longer forgive your sins. 151 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)2

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.3 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
things4.
7. Sion’s rulers are rebels (1:21–23)5

21
How did faithful Sion full of justice and truth, in whom justice
slept, become an immoral city?
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. (PG23.1136);
Ecl. proph. 4.1; Athanasius, Ep. Fest. 6.2; 19.1
1
1:15 Matt 6:7; John 9:31; James 4:8
2
1:16-20 Justin 1 Apol. 61
3
1:19 Ign. To Hero 1.2
4
1:20 Justin, First Apology 44
5
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
But now murderers. 221 Your money is not genuine; your innkeepers
mix the wine with water. 232 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.
8. Israel’s leaders will be replaced (1:24-27)

243
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. 254 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. 265 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
Sion. 276 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
1
1:22 Tertullian, An. 3.2; Origen, Hom. Lev. 3.8; Eusebius, Comm. Isa. 1.19, 38;
2.32
2
1:23 Didache 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
3
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
4
1:25 Origen, Frag. Ierem. (GCS 6:201); Lev. Hom. 5.3.
5
1:26 Hippolytus, Dan. 4.37.5; Origen, Frag. Iesu Naue (GCS 30:423); De
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, Catech. Illum. 18.34
6
1:27-29 Eusebius, Comm. Isa. 1.22-23, 32
246 PENNER
ashamed over their idols, things that they themselves were

preferring; and they were ashamed over the gardens, things that
they themselves desired. 301 For they will be like a terebinth tree that
has cast off its leaves, and like a park that does not have water.
312
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.
2.13 The word which came from Lord to Esaias son of Amos about
Ioudaia and about Jerusalem.
10. The mountain of Lord (2:2–4)

24
That 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,35 and many nations will go and
will say, “Come on and let us go up to the mountain of Lord and into
1
1:30 Irenaeus, Dem. 99; Eusebius, Comm. Isa. 1.24; Ecl. proph. 4.1; Dem. ev.
2.3.12, 64
2
1:31 Eusebius, Comm. Isa. 1.25; Ecl. proph. 4.1; Dem. ev. 2.3.12, 64
3
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
4
2:2 Matt 5:14; Acts 2:17; Rev 15:4; Did. apos. 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)
5
2:3 John 4:22; Did. Apos. 23; Apostolic Constitutions 5; Pre. Pet. Justin Apol.
1.39; Dial. 24.1; Melitus, Hom. Pas. 7; Irenaeus Adv. 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;
the house of the God of Iakob; and he will proclaim to us his way;
and let us walk in it.” For a law will come out from Sion and a word
of Lord from Jerusalem. 41 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)

52
And now, house of Iakob, come and let us walk by the light of
Lord. 63 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.
74
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. 85 And the land was filled with
abominations of the works of their hands, and they worshipped
what their fingers made. 96 And a person bowed and a man humbled
himself and I will certainly not let them off.
6.13; 6.18; 9.13; Marc. 2.2; Eccl. th. 2.24; Cyril Origen Cels. 5.33; Athanasius, Ep.
fest. 6.11;
1
2:4 Justin, Apol. 1.39; Dial. 24.3; Tertullian, Adv. Jud. 3.9; Marc. 3.21; 4.1; Scor.
13.1; Hippolytus of Rome, 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
2:5 Justin Dial. 24.3; 135.6; Cyprian, Test. 1.7; Eusebius, Comm. Isa. 1.27-28;
Ecl. proph. 4.1
3
2:6 Did. apos. 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
4
2:7 Eusebius, Comm. Isa. 1.27-28; Dem. ev. 2.3
5
2:8 Rev 9:20; Cyprian Ep. 65.1; Eusebius, Comm. Isa. 1.27-28; Dem. ev. 2.3.69
6
2:9 Cyprian Ep. 65.1; Eusebius, Comm. Isa. 1.27-28
248 PENNER
12. Lord shatters the land (2:10–11)

101
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. 112 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)

123
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. 134 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, 155 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. 176 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)

187
And they will conceal all the things made by hand, 198 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.
1
2:10 2 Th 1:9-10; Rev 6:15; Eusebius, Comm. Isa. 1.28; Dem. ev. 2.3.69
2
3
2:12 Tertullian Marc. 4.33.6; Cyprian Ep. 59.3; Eusebius, Comm. Isa. 1.28;
Dem. ev. 2.3.71
4
5
2:15-16 Eusebius, Comm. Isa. 1.28
6
2:17 Irenaeus, Adv. Haer. 4.33.13; Eusebius, Comm. Isa. 1.28; Dem. ev. 2.3.71
7
2:18 Sib. Or. 3; 8; Eusebius, Comm. Isa. 1.28; Lactantius, Inst. 7.19.9
8
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)
15. Idols discarded, to hide from Lord (2:20–21)

201
For in that day a person will cast out his silver and golden idols,
which they made to worship pointless things and bats, 212 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)

3.13 Look now, the master, Lord Sabaoth, will take away from Ioudaia
and from Jerusalem a powerful man and a powerful woman, power
of bread and power of water, 24 a giant and a warrior person and a
judge and a prophet and a diviner and an old man 35 and a
commander of fifty men and an admirable counsellor and a skilled
designer.
And an intelligent student 46 I will also establish, youths as their

rulers, and mockers will rule them. 57 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.
1
2:20 Rev 9:20; Tertullian Adv. Jud. 13; Marc. 3.23; Eusebius, Comm. Isa. 1.28;
Dem. ev. 2.3.72
2
3
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
4
3:2 Eusebius, Comm. Isa. 1.28; Ecl. proph. 4.2
5
3:3 1 Cor 3:10; Tertullian Adv. Jud. 13.25; Marc. 2.23; 5.6, 8; Cyprian, Adv. Jud.
6.10; Hippolytus of Rome, 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
6
3:4 Jude 18; Tertullian Marc. 4.27; Eusebius, Comm. Isa. 1.29-30
777
3:5 1Cl 3.3; Justin Dial. 24; Eusebius, Comm. Isa. 1.29
250 PENNER
17. Judaea desperate for leaders (3:6–9)

61
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.
72
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.
83
Because Jerusalem is ruined, and Ioudaia has collapsed, and their
tongues are in the company of lawlessness, resisting the things
regarding Lord.
Since now their glory has been humbled, 94 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, 105 saying, Let us bind the righteous, because he is
inconvenient to us; therefore they will eat the produce of their
actions.
1
2
3
3:8 Did. apos. 23; Eusebius, Comm. Isa. 1.29; Dem. ev. 2.3.76
4
3:9 Barn. 6.7; Justin, Dial. 17.2; 133.2; 136.2; 137.3; Hippolytus of Rome, Ben.
Is. Jac. 1; Eusebius, Comm. Isa. 1.15, 29; Ecl. proph. 4.2; Dem. ev. 2.3.60
55
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 of Rome, 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
111
Woe to a lawbreaker; grievous things will happen to him according
to the deeds of his hand.
19. Time for justice (3:12–15)

122
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.
133
But now Lord will stand for justice, and he will make his people
stand for justice. 144 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?
155
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)

166
Thus says Lord: “Instead of which things the daughters of Seion
were exalted and they went with a high neck and with winks of the
eyes and with the gait of the feet, trailing their shirts and at the same
time playing amorously with their feet.” 177 And God will humble the
1
3:11 Justin, Dial. 17.2; Origen, Comm. Matt. 13.30; Eusebius, Comm. Isa. 1.29
2
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
3:13 Tertullian, Marc. 4.42.2; Eusebius, Comm. Isa. 1.30; Ecl. proph. 4.3
4
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
5
3:15 Justin, Dial. 133.2; Tertullian, Marc. 4.14.6; Origen, Comm. Matt. 61;
Eusebius, Comm. Isa. 1.30
6
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)
7
3:17 Clement of Alexandria, Paed. 3.72.2; Eusebius, Comm. Isa. 1.31
252 PENNER
ruling daughters of Sion, and Lord will expose their shape. 181 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 202 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. 243 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. 254 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.
1
3:18-19 Tertullian, Cult. fem. 2.10.4; Eusebius, Comm. Isa. 1.31
2
3
3:24 Tertullian, Marc. 4.15.10; Origen, Princ. 2.3.6; Eusebius, Comm. Isa. 1.31
4
3:25-26 Origen, Hom. Isa. 3.3; Eusebius, Comm. Isa. 1.31
21. Shortage of men (4:1)

4.11 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)

22
But on that day, God in counsel will shine with glory upon the
land, to raise and to glorify what is left of Israel. 33 And the remainder
will be in Seion and what is left in Jerusalem; all those recorded for
life in Jerusalem will be called holy.
23. Lord will purge and protect Jerusalem (4:4-6)

44
Because Lord will wash filth out of the sons and daughters of
Seion, and he will purge the blood of Jerusalem from their midst by a
spirit of justice and by a spirit of burning. 55 And he will come, and
every place of the mountain will be Seion 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. 66 And it will
serve as shade from heat and as shelter and as a place hidden from
harshness and rain.
1
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
2
4:2 Clem. Al., Paed. 3.9; Eusebius, Comm. Isa. 1.32; Dem. ev. 2.3; Leo, Serm.
28.3;
3
4:3 Luke 1:35; 10:20; Rev 20:12; Clem. Al., Paed. 3.9; Eusebius, Comm. Isa.
1.32; Dem. ev. 2.3;
4
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, Catech. Illum. 3.16
5
4:5 Victorinus, Comm. Ap.; Eusebius, Comm. Isa. 1.32
6
4:6 Eusebius, Comm. Isa. 1.32; Chrysostom Homilies on Hebrews 28.3
254 PENNER
24. The Song of the Vineyard (5:1-7)

5.11 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. 22 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. 33 And now, person of Ioudaia, and those inhabiting
Jerusalem, judge between me and my vineyard.
44
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.
55
But now, I announce to you what I will do to my vineyard. I will
take away its fence and it will become spoil and I will take down its
wall and it will become a trampling ground. 66 And I will neglect my
1
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.
2
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
3
5:3 Eusebius, Comm. Isa. 1. 33
4
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
5:5 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
6
5:6 Did. Apos. 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. 1 Th.; In Cant. 3; Comm. Matt. 17.7; Eusebius, Comm. Isa. 1.33,
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. 71 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)

82
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. 93 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.
90; 2.27; Comm. Ps. (PG 23.172, 320, 516, 721, 897, 917, 964, 1221); Dem. ev.
7.1.81, Cyril, Cat. 13.29
1
5:7 Philo, Somn. 2.172; Tertullian, Adv. Jud. 13.25; Marc. 3.23.2; 4.28.15;
Hippolytus of Rome, 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)
2
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
3
256 PENNER
26. Drunkards ignore God’s deeds (5:11-12)

111
Woe to those who wake up early and pursue the sikera, who stay
late, for the wine will burn them up. 122 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.
27. Lord’s people captive for lack of knowledge (5:13-

17)
133
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. 144 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. 175 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

186
Woe to those who pull in the sins as with a long rope, and
transgressions as with a strap of a heifer’s yoke, 197 who say, “With
1
5:11 Hippolytus of Rome, In Jud.; Origen, Cels. 2.76; Athanasius, Ep. Fest.
20.2
2
5:12 Tertullian, Marc. 5.18.7; Origen, Cels. 7.31; Eusebius, Eccl. theol. 3.3
3
4
5:14-15 Tertullian, Marc. 4.15.10
5
6
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)
7
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

201
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.
212
Woe to those who are intelligent in themselves, and experts in
their own presence. 223 Woe, those of you who are powerful who
drink the wine, and rulers who mix the sikera, 234 who justify the
ungodly person for the sake of a gift, and who take away the right of
the righteous person.
30. Injustice provokes Lord’s wrath (5:24-25)

245
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 256 And Lord Sabaoth was wrathful with anger
against his people.
1
5:20 Did. apost. 10; Justin, Apol. 1.49.7; 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
2
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
3
5:22 Origen, Cels. 2.76; Eusebius, Comm. Isa. 1.38
4
5:23 Ep. apost. 47; Did. apost. 10; Eusebius, Comm. Isa. 1.38
5
5:24 Eusebius, Comm. Isa. 1.39-40
6
5:25 Justin, Dial. 133.4; Cyprian, Test. 1.21; Eusebius, Comm. Isa. 1.39-41
258 PENNER
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)

261
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! 272 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, 283 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. 294 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. 305 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.

6.16 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
1
5:26 Ign. Smyrn. 1.2; Tertullian, Marc. 4.14.9; Cyprian, Test. 1.21-22; Eusebius,
Comm. Isa. 1.40
2
5:27 Origen, Pasch. 1.24; Cyprian, Test. 1.22
3
5:28 De recta in Deum fide (GCS 4.38); 4 Ezra 16.13; Eusebius, Comm. Isa.
1.40; Comm. Ps. (PG 23.341);
4
5:29 Hippolytus of Rome, Ben. Is. Jac. 2; Eusebius, Comm. Isa. 1.40
5
6
6:1 Mart. Ascen. Isa. 3.9; Philo, Deo; Hippolytus of Rome, 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;
his glory. 21 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. 32 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.” 43 And the lintel was lifted from the sound that they
were shouting, and the house was filled with smoke.
54
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.”
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,
Catech. illum. 14.27; 16.16
1
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, Catech. illum. 9.3
2
6:3 Melch. 16.16; Codex Brucianus (GCS 45.344); Clement of Alexandria,
Strom. 7.80.4; Hippolytus of Rome, 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
3
6:4 Origen, Hom. Isa. 1.3-4; 4.2-3; Eusebius, Comm. Isa. 1.41
4
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
260 PENNER
33. Lips purified (6:6-7)

61
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. 72 And it
touched my mouth and said, “Look, this touched my lips and will
take away your transgressions and will purge away your sins.”
34. Isaiah’s commission (6:8-10)

83
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.”
94
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.’ 105 For the heart of this people has been thickened
1
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
2
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
3
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
4
6:9 Sib. Or. 1; Testim. Truth 29.6; Didascalia apost. 15; 26; Philo, Ios. 126; Ps.-
Cyprian, De laude martyrii 5; Tertullian, Adv. 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
5
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; Didascalia apos. 15; 26;
Tertullian, Adv. 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.
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)

111
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.” 122 And after these
things God will distance the humans, and those left will increase on
the land. 133 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.
36. Aram attacks Jerusalem (7:1-2)

7.14 And it happened in the days of Achaz of Ioatham the son of
Ozeias king of Iouda, 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. 25 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.
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, Catech. illum. 4.19
1
6:11 Eusebius, Comm. Isa. 1.42; Dem. ev. 2.3.82, 83, 85; 7.1.4
2
6:12 Eusebius, Comm. Isa. 1.42; Dem. ev. 2.3.81, 82, 85
3
6:13 Eusebius, Comm. Isa. 1.42; 2.55; Dem. ev. 2.3.86
4
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
5
7:2 Origen, Comm. Matt. 381; Eusebius, Comm. Isa. 1.43-44; Cyril of
Jerusalem, Cat. 16.13
262 PENNER
37. Esaias encourages Achaz (7:3-6)

31
And Lord said to Esaias, “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. 42 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. 53 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)4

7
Thus says Lord Sabaoth, “This plot should certainly not stand nor
will it be. 85 But the head of Aram is Damascus, but in sixty-five years
more, the kingdom of Ephraim will cease being a people. 96 And the
head of Ephraim is Somoron, and the head of Somoron is the son of
Rhomelias and if you do not trust, neither will you understand.”‘”
1
7:3 Ascensio Isaiae 1.2; 2.9; Eusebius, Comm. Isa. 1.43; Onom. (GCS 11,1.38)
2
7:4 Eusebius, Comm. Isa. 1.43, 45, 49; Dem. ev. 7.1.100
3
4
7:7-9 Irenaeus, Dem. 3; Clement of Alexandria, Stromata 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 of Carthage (Ps.), Ad Vigilium 6; Quir. 1.5; 3.42; Origen, in Ps B
(Pitra, 453); Pascha 2.47; in Ps K (PG 23.105); in 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, Catech. Illum. 5.4
5
6
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, Cat. 5.4
39. A sign for Achaz (7:10-17)

101
And Lord continued to speak to Achaz, saying, 112 ”Ask for yourself
a sign from Lord your God up to a depth or up to a height.”
123
And Achaz said, “I will not ask and I will not test Lord.”
134
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? 145 Because of this, Lord himself will provide.”
A sign for you:
1
7:10 Justin, Dial. 43.5; Cyprian, Test. 2.9; Origen, Hom. Isa. 2.1; Cels. 1.34;
Eusebius, Ecl. proph. 4.4; Cyril, Cat. 12
2
7:11 Origen, Hom. Isa. 2.1; 9; Comm. Matt. 12.2; Cels. 1.35; Eusebius, Comm.
Isa. 1.43-44; Cyril, Cat. 12.(2).22
3
7:12 Origen, Hom. Isa. 2.1; Eusebius, Comm. Isa. 1.44, 48
4
7:13 Acta Petri 24; Proteuangelium Iacobi 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;
5
7:14 Oracula Sibyllina 1; Acta Petri 24; Justin, Apol. 1.33.1; 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 of Rome Fr. Var. (GCS 26.269); Ref. 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; Eusebius, Athanasius, Ep. Fest.
14.4; Cyril, Cat. 11.14; 12.1, 2, 21-22, 28, 30
264 PENNER
Look, the maiden will have in womb and will bear a son, and she
will call his name Emmanouel. 151 He will eat butter and honey before
he knows or selects bad things, to choose the good. 162 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. 173 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 Iouda.
40. Lord whistles for flies (7:18-19)

184
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. 195 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)

206
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. 217 And it will be in that day: a
1
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
2
7:16 Justin, Dial. 43.5, 6; 66.2; Irenaeus, Dem. 53; Origen, Fr. Ps. (PG 12.1256);
Hippolytus of Rome, 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
3
7:17 Justin, Dial. 43.6; 66.2; Origen, Comm. Matt. 27; Eusebius, Comm. Isa.
1.44, 46, 48
4
7:18 Eusebius, Comm. Isa. 1.44-46; Dem. ev. 2.3.89, 94; 7.1.53, 56-57, 60, 77-
78, 93
5
7:19 Eusebius, Comm. Isa. 1.45-46; Dem. ev. 7.1.79
6
7:20 Eusebius, Comm. Isa. 1.46; Dem. ev. 2.3.89, 94; 7.1.64, 66-67, 73, 79
7
7:21 Eusebius, Comm. Isa 1.47; Dem. ev. 2.3.87, 90; 7.1.53, 74-75, 85, 88
person will raise a heifer of cattle and two sheep. 221 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)

232
And it will be in that day: every place whereever there might be a
thousand vines worth a thousand shekels, they will become a dry
place and thistles. 243 They will enter there with dart and arrow
because the whole land will be a barren place and thistles. 254 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.

8.15 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 present. 26 And make faithful people witnesses for
1
7:22 Eusebius, Comm. Isa. 1.47; Demonstratio evangelica 2.3.87, 90; 7.1.74,
85
2
7:23 Eusebius, Comm. Isa. 1.47; Demonstratio evangelica 7.1.77, 80-81, 86,
88-89, 91
3
7:24 Eusebius, Comm. Isa. 1.47; Demonstratio evangelica 7.1.77, 81-82, 89, 91
4
7:25 Eusebius, Comm. Isa. 1.47; Demonstratio evangelica 7.1.57, 86, 87, 88,
89, 94
5
8:1 Clemens Alexandrinus, Stromata 6.131.4; Methodius Olympius,
Conuiuium 5.4; Eusebius, Comm. Isa. 1.48; Generalis elementaria
introductio (Eclogae Proph.) 4.5; Demonstratio evangelica 7.1.94, 95, 110, 126
6
8:2 Origenes, Commentarii in Matthaeum, libri XII-XIII (lat.) 25; Eusebius,
Comm. Isa. 1.48, 79; Generalis elementaria introductio (Eclogae Proph.) 4.5;
Demonstratio evangelica 7.1.110
266 PENNER
me: Ourias and Zacharias son of Barachias.” 31 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, 42 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)

53
And Lord continued to speak to me further: 64 ”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,
75
”Because of this, look, Lord is bringing upon you the water of the
powerful and abundant river: the king of the Assyrians and his
1
8:3 Irenaeus Lugdunensis, Fragmenta uaria 2(124); Nouatianus presbyter
Romanus, De Trinitate 28.7; Petrus Alexandrinus 1, Epistula canonica 13;
Eusebius, Comm. Isa. 1.48.54; Generalis elementaria introductio (Eclogae
Proph.) 4.5.7; Demonstratio evangelica 7.1.96, 112, 118, 124, 126, 135; 7.2.16
2
8:4 Iustinus martyr, Dialogus cum Tryphone 43.6; 77.2; 78.9; Tertullianus,
Aduersus Iudaeos 9.1, 4, 5, 9, 12, 15, 16, 20; Aduersus Marcionem 3.12.1; 3.13.1,
6, 8, 10; 3.14.7 5.18.5; De resurrectione mortuorum 20.3; Origenes, De
principiis 2.6.4; Petrus Alexandrinus 1, Epistula canonica 13; Eusebius,
Comm. Isa. 1.48, 49, 54; 2.42; Generalis elementaria introductio (Eclogae
Proph.) 4.5; Demonstratio evangelica 2.3.99; 7.1.95, 99, 104, 108, 113, 123, 124,
126; Athanasius Alexandrinus, Oratio de incarnatione Verbi (2nde éd.) 33.4;
36.1
3
8:5 Eusebius, Comm. Isa. 1.49; Demonstratio evangelica 7.1.114
4
8:6 Cyprianus Carthaginiensis (Ps.), Aduersus Iudaeos 6.8; Hippolytus
Romanus, Demonstratio de Christo et Antichristo (Peri tou antichristou)*
57; Origenes, Fragmenta e catenis in Ioannem (GCS 10.534); Eusebius,
Comm. Isa. 1.49; Demonstratio evangelica 7.1.115, 118, 127
5
8:7 Cyprianus Carthaginiensis (Ps.), Aduersus Iudaeos 6.8; Hippolytus
Romanus, Demonstratio de Christo et Antichristo (Peri tou antichristou)*
57; Victorinus episcopus Poetouionensis, Commentarii in Apocalypsim
power, and he will rise up over every ravine of yours, and will walk
about over every city wall of yours. 81 And he will remove from
Ioudaia 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.
92
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 will be overcome. 103 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)

114
Thus says Lord, “By the powerful hand they resist the way of the
path of this people, saying, 125 ’May you not say, “hard,”‘ for
everything that this people says is hard.” But do not be frightened
Ioannis (CSEL 49.100); Eusebius, Comm. Isa. 1.49; Demonstratio evangelica

7.1.118, 119, 127, 128
1
8:8 Origenes, De principiis 4.1.5; Pamphilius Caesariensis, Apologia pro
Origene 5; Eusebius, Comm. Isa. 1.49-51, 54; Demonstratio evangelica 7 1.119,
121, 128, 130, 132
2
8:9 Origenes, De principiis 4.1.5; Pamphilius Caesariensis, Apologia pro
Origene 5; Eusebius, Comm. Isa. 1.50-51; Demonstratio evangelica 7 1.114, 121,
130-1311
3
8:10 Origenes, Fragmenta e catenis in Ioannem(485); Pamphilius
Caesariensis, Apologia pro Origene 5; Eusebius, Comm. Isa.
1.445054445054; Demonstratio evangelica 7 1.132
4
8:11 Eusebius, Comm. Isa. 1.51; Demonstratio evangelica 7 1.131
5
8:12 Origenes (?), Fragmenta e catenis in Psalmos (PG 12.1489); Eusebius,
Comm. Isa. 1.51
268 PENNER
with its fear, neither be troubled. 131 Sanctify Lord himself, and he will
be your help. 142 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 Iakob is in a snare, and those who sit in Jerusalem
are in a pit. 153 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)

164
Then those who have sealed the law in order to not learn will be
evident. 175 And he will say, I will wait for God who turned his face
from the house of Iakob and I will trust in him. 186 Look, here am I
along with the children whom God has given me.
1
8:13 1 Pet 3:15; Eusebius, Comm. Isa. 1.51; Fragmenta uaria (PG 24.641)
2
8:14 Rom 9:32-33; 1 Pet 2:7-8; Oracula Sibyllina 8; Tertullianus, Aduersus
Marcionem 3.7.3; Origenes, In Canticum canticorum homiliae II 2.3;
Eusebius, Comm. Isa. 1.51-52; Fragmenta uaria (PG 24.641)
3
8:15 Eusebius, Fragmenta uaria (PG 24.641)
4
8:16 Cyprianus episcopus Carthaginiensis, Ad Quirinum 1.9; Eusebius,
Comm. Isa. 1.52; Demonstratio evangelica 9.14.1, 3, 4
5
8:17 Cyprianus episcopus Carthaginiensis, Ad Quirinum 1.9; Eusebius,
Comm. Isa. 1.52; Demonstratio evangelica 9.14.3, 4
6
8:18 Heb 2:13; Did. apos. 23; Clemens Alexandrinus, Paedagogus 1.13.4;
Hippolytus Romanus, De benedictionibus Isaaci et Iacobi et Moysis
(georg.et arm.) 2; Origenes, Commentarii in Ephesios (Fragmenta e catenis)
17; Homiliae in Ieremiam (gr.) 18.6; In Isaiam homiliae XXII 7.1-2;
Commentarii in Matthaeum, libri X-XVII 13.18 15.6; Eusebius, Comm. Isa.
1.52-53; Commentarii in Psalmos (Pitra 503); Generalis elementaria
introductio (Eclogae Proph.) 4.6; Demonstratio evangelica 9.14.3, 5; Cyrillus
Hierosolymitanus, Catecheses ad illuminandos 1-11 1.6; Catecheses ad
illuminandos 12-18 14.30
And they will become signs and wonders in the house of Israel from
Lord Sabaoth, who dwells on Mount Zion.
48. Diviners are no help (8:19-23)

191
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)

9.12 Drink this first, do it swiftly, territory of Zaboulon, land of
Nephthalim, and the rest who inhabit the seaside and across the
1
8:19 Origenes, Fragmenta e catenis in Ioannem (521); In Isaiam homiliae
XXII 7.2-4; Eusebius, Comm. Isa. 1.53; Demonstratio evangelica 9.14.6
2
9:1 Matt 4:15-16; Proteuangelium Iacobi 19.2; Clemens Alexandrinus,
Protrepticus 114.1; Tertullianus, Aduersus Marcionem 4.7.3 5.11.12;
Hippolytus Romanus, De benedictionibus Isaaci et Iacobi et Moysis
(georg.et arm.) 1-2; Origenes, Commentarii in Ephesios (Fragmenta e
catenis) 25; Fragmenta e catenis in Ioannem (GCS 10.496); Fragmenta in
diversos Psalmos in catenis (PG 12.1260); Libri X in Canticum canticorum
(Fragmenta graeca e catenis) (GCS 33.183); Commentarii in Iohannem
2.166; 13.134; In Canticum canticorum homiliae II 2.6; In Isaiam homiliae
XXII 6.7; Libri X in Canticum canticorum 3; Cyprianus episcopus
Carthaginiensis, Ad Quirinum 1.21; Origenes, Commentarii in Matthaeum,
libri X-XVII 13.9; 15.12; 16.3; Commentarii in Matthaeum, libri XII-XIII (lat.)
270 PENNER
Iordanos, Galilea of the nations, the parts of Ioudaia. 21 People going

in darkness, see a great light! Those inhabiting a territory, a shadow
of death, light will shine on you. 32 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. 43 Because the yoke laid
on them has been taken away and the rod on their neck, for Lord
shattered the rod of those demanding payment as in the day in the
time of Madiam. 54 Because they will return, as an exchange, every
59, 87, 141; Contra Celsum 6.5; 6.66; 8.1; 8.54; Philoc. 15.7; Eusebius, Comm.
Isa. 1.5491 2.43750 1.5491 2.43750; Demonstratio evangelica 2.1.23; 6.18.47;
7.1.133, 152; 9.8.1, 6, 10, 15; Theophania (2) (GCS 11,2.174); Athanasius
Alexandrinus, Epistulae festales 1-7 ; 11-14 ; 17-20 (syr.) 3.4; Christ's Descent
into Hell 2:1; Ambr., De Spir. Sanct. 1.14.138; 142; Aug., Ep. 164; 164.5.16; Tract.
in ev. Joan. 7.21; Jerome, Hom. 61; Leo, Serm. 25.3; 33.5;
1
9:2 Eusebius, Comm. Isa. 1.54, 73; 2.42; Demonstratio evangelica 3.2.67;
7.1.152; 9.8.10, 12, 15
2
9:3 Origenes, Fragmenta e catenis in Ieremiam (GCS 6.225); Eusebius,
Comm. Isa. 1.54; Demonstratio evangelica 9.8.13
3
9:4 Irenaeus Lugdunensis, Demonstratio 56; Origenes, Fragmenta in
diversos Psalmos in catenis (PG 12.1113); Homiliae in Ieremiam (gr.) 6.2;
Eusebius, Comm. Isa. 1.54Generalis elementaria introductio (Eclogae
Proph.) 1.17 ;4.7; Comm. Isa. 1.54; Generalis elementaria introductio (Eclogae
Proph.) 1.17 ;4.7; Demonstratio evangelica 7.1.134 ,140 ,151 ,153 ;9.8.15 7.1.134
,140 ,151 ,153 ;9.8.15; Cyrillus Hierosolymitanus, Catecheses ad illuminandos
12-18 12.24
4
9:5 Iustinus martyr, Apologiae 1.35.2; Dialogus cum Tryphone 76.3; 126.1;
Irenaeus Lugdunensis, Demonstratio 40; 54; 55; 56; Fragmenta uaria 2 (124);
Clemens Alexandrinus, Excerpta e Theodoto 43.2; Paedagogus 1.24.1, 2;
Tertullianus, Aduersus Iudaeos 10.11; Aduersus Marcionem 3.19.2; De carne
Christi 14.3; Origenes (?), Fragmenta e catenis in Psalmos (1449); Origenes,
Fragmenta in diversos Psalmos in catenis (1204)Libri X in Canticum
canticorum (Fragmenta graeca e catenis) (202); Commentarii in Iohannem
1.218, 278; In Isaiam homiliae XXII 3.2; 3.3In Numeros homiliae XXVIII (2nd
éd.) 27.2; Libri X in Canticum canticorum 3; Contra Celsum 5.53; 8.27;
robe and garment collected by trickery, and they will be willing, if

they became burnt.
50. A son is given (9:6-7)

61
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. 72 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.
Hymenaeus Hierosolymitanus, Ad Paulum Samosatenum 5; Hippolytus

Romanus, De benedictionibus Isaaci et Iacobi et Moysis (georg.et arm.) 1; 2;
In Danielem 2.32.6; Traditio apostolica 4, 8; Gregorius Thaumaturgus, In
Origenem oratio panegyrica 4.42; Nouatianus presbyter Romanus, De
Trinitate 18.9, 22; 21.3; 28.7; 31.17; Cyprianus episcopus Carthaginiensis, Ad
Quirinum 2.21; Victorinus episcopus Poetouionensis, Commentarii in
Apocalypsim Ioannis (88); Petrus Alexandrinus 1, Epistula canonica 5;
Eusebius, Comm. Isa. 1.54, 60, 62, 68; 2.42; Generalis elementaria
introductio (Eclogae Proph.) 1.17; 3.30; 4.7; Demonstratio evangelica 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;
De laudibus Constantini 3.6; Contra Marcellum 2.1; Lactantius, Diuinae
Institutiones 4.11.7; 4.12.10; 5.7.1; Cyrillus Hierosolymitanus, Catecheses ad
illuminandos 12-18 12.24
1
9:6 Odae Salomonis 7.11; Irenaeus Lugdunensis, Demonstratio 56; Clemens
Alexandrinus, Paedagogus 1.24.2; Eusebius, Comm. Isa. 1.54; Ecl. proph. 4.7;
Demonstratio evangelica 7.1.134, 142, 148, 153; Contra Marcellum 2.1; Cyrillus
Hierosolymitanus, Catecheses ad illuminandos 12-18 12.24
2
272 PENNER
51. Building a new tower (9:8-10)

81
Lord sent a word to Iakob and it came to Israel. 92 And the whole
people of Ephraim and those stationed in Samaria in arrogance and
high heart will know, saying, 103 Bricks have fallen!
But come, let us hew stones, and we will cut off mulberry trees and
let us build ourselves a tower.
52. God disperses Sion’s enemies (9:11-13)

114
And God will strike those rising up against Jerusalem, against
Mount Sion, against them, and he will disperse their enemies:
125
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. 136 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)

147
And Lord took away from Israel head and tail, great and small, in
one day. 158 The elder and those impressed by faces (this is the
rulership), and a prophet teaching lawless things (this is the tail).
169
And those who congratulate this people will keep deceiving them,
and they deceive them so that they might swallow them. 1710 Because
1
2
3
4
9:11 Eusebius, Comm. Isa. 1.55; 2.36; Comm. Ps. (PG 23.457)
5
6
7
8
9
10
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.
181
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. 192 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. 203 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 Ephraim of Manasses, because they will besiege Iouda
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)

14
10. Woe to those who write wickedness, for when they write, they
write wickedness, 25 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. 36 And what will they do on
the day of the punishment? For your affliction will come from afar.
1
9:18 Origen, Hom. Gen. 1.2; Eusebius, Comm. Isa. 1.56
2
3
4
10:1 Tertullian, Adv. Marc. 4.14.6; Origen, Comm. Matt. 137; Eusebius,
Comm. Isa. 1.57
5
10:2 Tertullian, Adv. Marc. 4.14.6; 4.27.7; Eusebius, Comm. Isa. 1.57
6
274 PENNER
And to whom will you flee? And to whom will you flee to be helped?
And where will you leave your glory 41 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)

52
Woe regarding the Assyrians! The rod of my wrath and anger is in
their hands.
63
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. 74 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)

85
And if they say to him, You alone are ruler, 96 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.
107
In the way that I took these in my hand, also I will take all the
regions.
1
2
10:5 Eusebius, Comm. Isa. 1.57, 58; 2.12
3
10:6 Clement of Alexandria, Strom. 5.99.6; Eusebius, Comm. Isa. 1.58; Praep.
ev. 13.13.22
4
10:7 Eusebius, Comm. Isa. 1.58-59; 2.12
5
6
10:9 Eusebius, Comm. Isa. 1.58, 59, 72; Onom. (GCS 11,1.170, 174)
7
10:10 Origen, Hom. Isa. 8; 8.1; Eusebius, Comm. Isa. 1.58, 72; 2.10
58. Jerusalem’s images will be like Samaria’s (10:10-

11)
Cry aloud, carved images in Jerusalem and in Samareia! 111 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)

122
And it shall be when Lord finishes doing all things in the
mountain of Sion and Jerusalem, Lord will bring the ruler of the
Assyrians against the great mind, and upon the exaltation of the
glory of their eyes.
133
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. 144 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.”
1
10:11 Clement of Alexandria, Protr. 79.6; Origen, Hom. Isa. 8.1; Eusebius,
Comm. Isa. 1.58, 59; 2.12
2
10:12 Hippolytus of Rome, 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
3
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
4
10:14 Clement of Alexandria, Protr. 79.6; Strom. 5.127.3; Tertullian, Adv.
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; Praep. ev. 13.13.54
276 PENNER
60. The tool depends on its master (10:15-16)

151
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!
162
Rather, may Lord Sabaoth send dishonour on your honour and
burning fire will burn on your glory.
61. Israel’s fire will consume (10:17-19)

173
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. 184 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. 195 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)

206
And it will be on that day: no longer will what is left of Israel be
increased, and those of Iakob who are saved of will no longer trust
those who wronged them.
1
2
10:16 Origen, Hom. Ezech. 1.3; Eusebius, Comm. Isa. 1.59
3
10:17 Hippolytus of Rome, Antichr. 5, 16; Origen, Princ. 4.4.6; Hom. Ezech.
1.3; Eusebius, Comm. Isa. 1.59; Dem. ev. 2.3.95
4
10:18 Eusebius, Comm. Isa. 1.59; Dem. ev. 2.3.97
5
10:19 Eusebius, Comm. Isa. 1.59; Dem. ev. 2.3.97, 99
6
10:20 Origen, Hom. Lev. 5.11; Eusebius, Comm. Isa. 1.60; Dem. ev. 2.3.100
Rather, they will trust the holy god of Israel in truth, 211 and what is
lef of Iakob will trust a powerful god. 222 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,
233
because God will make a curtailed account with the whole
inhabited land.
63. Do not fear the Assyrians (10:24-26)

244
Therefore, thus says Lord, God Sabaoth, My people, those
dwelling in Sion, 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.
255
For a little longer and the anger will cease, but my wrath will be
upon their plot. 266 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)

277
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. 288 For he will come into the city of
1
2
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
3
10:23 Irenaeus, Dem. 87; Ps.-Cyprian, De centesima sexagesima trigesima
14; Origen, Fragmenta e catenis in Psalmos (Pitra 40); Tertullian, Adv. 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
4
5
6
7
8
278 PENNER
Aggai 291 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; 302 the daughter of Taleim
will flee; she will listen in Anathoth. 313 Madebena is impressed. And
those dwelling in Gibbir, 324 with your hand encourage today to stay
on the path. Encourage the daughter of Sion, O mountain and hills
that are in Jerusalem.
65. Lord Sabaoth humbles the arrogant (10:33-34)

335
Look, now, the master, Lord Sabaoth, will confound those held in
esteem with power, and those haughty with arrogance will be
crushed and humbled. 346 And the haughty will fall by the sword, and
Libanos will fall with the haughty.
1
2
10:30 Eusebius, Onom. (GCS 11,1.72, 122)
3
10:31 Eusebius, Comm. Isa. 1.61; Onom. (GCS 11,1 74, 130)
4
5
10:33 Tertullian, Adv. 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
6
10:34 Tertullian, Adv. 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
66. The rod from the root of Iesai (11:1-5)

11.11 And a rod will emerge from the root of Iesai, and a flower will
come up from the root. 22 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; 33 And a spririt of fear of God will fill him. He
1
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, Adv. Marc. 3.17.3; 4.1.8;
5.8.4; Carn. Chr. 21.5; 22.6; Hippolytus of Rome, 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
2
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; Tertullian, Adv. Marc. 3.17.3; 5.8.8;
5.17.5; Hippolytus of Rome, Prov. (Richard, 79.82); Origen, 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; Novatian, Trin. 29.12; Origen, In
Cant. 3; Comm. Matt. 13.2; 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; Ps.-
Justin , Cohortatio ad Graecos 32; Eusebius, Dem. ev. 2.2.11; 3.2.39; 8.4.18;
10.2.16; Eccl. theol. 1.20; Cyrillus Hierosolymitanus, Catch. illum. 12-18 16.30;
17.5
3
11:3 Justin, Dial. 87.2; Irenaeus, Dem. 9; 60; Clement of Alexandria, Paed.
1.61.2; Tertullian, Adv. Jud. 9.26; Origen, Fr. var. 36; Tertullian, Adv. Marc.
3.17.3; 5.8.4; Hippolytus of Rome, Prov. (Richard, 79.82); Origen, 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; Novatian, Trin. 29.12; Cyprian, Test.
2.11; Origen, Comm. Matt. 13.2; 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, Catech. illum. 15.23; 16.30; 17.5
280 PENNER
will judge not according to glory nor will he reprove according to

eloquence. 41 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. 52 And he will be girded at his waist with
righteousness, and taken with truth at the sides.
67. Peace among creatures (11:6-9)

63
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. 74 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. 85 And an infant young child will lay its
hand on an asp’s hole and on a bed of asps’ offspring. 96 And they will
1
11:4 Irenaeus, Dem. 60; Clement of Alexandria, Paed. 1.61.2; Eusebius,
Comm. Isa. 1.62; Dem. ev. 9.7.7
2
11:5 Irenaeus, Dem. 60; Hippolytus of Rome, 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
3
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. 4.8Lactantius, Inst.
7.24.8, 12; Epit. 67.5; Eusebius, Dem. ev. 2.3.111; 3.2.40, 42; 7.3.28, 34, 36; Cyril
of Jerusalem, Catech. illum. 17.10
4
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)
5
11:8 Philo, Praem. 87, 89; Tertullian, Herm. 11.3; Adv. Marc. 4.24.9; Origen,
Hom. Gen. 2.5; Eusebius, Comm. Isa. 1.62; Dem. ev. 7.3.34, 36
6
11:9 Sib. Or. 3; Irenaeus, Dem. 61; Origen, Fr. Ps. (Analecta sacra 3.362);
Tertullian, Adv. 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
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)

101
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. 112 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 123 will also raise a sign towards the nations and gather
the destroyed of Israel and gather the scattered of Ioudas from the
four wings of the land. 134 And the zeal of Ephraim will be taken
away, and the enemies of Ioudas will be destroyed; Ephraim will not
be jealous of Ioudas and Ioudas will not distress Ephraim. 145 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.
1
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, Catech. illum. 12.23
2
11:11 Philo, Praem. 165; Eusebius, Comm. Isa. 1.63-64; Dem. ev. 2.3.115, 117, 122
3
11:12 Philo, Praem. 165; Justin, Apol. 1.52.10; Eusebius, Comm. Isa. 1.63; 2.52;
Dem. ev. 2.3.107, 119, 122
4
5
11:14 Hippolytus of Rome, Antichr. 51; Comm. Dan. 4.54.3; Eusebius, Comm.
Isa. 1.63-64; Dem. ev. 2.3.124
282 PENNER
69. A second exodus from Egypt (11:15-12:1)

151
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. 162 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.
12.13 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)

24
”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)

35
And you will draw water with joy from the streams of salvation.
46
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. 57 Sing about
Lord’s name, for he did exalted things; proclaim these things in all
1
11:15 Eusebius, Comm. Isa. 1.64, 75
2
3
4
12:2 Odes Sol. 35.2; Origen, Hom. Isa. 3.2; Eusebius, Comm. Isa. 1.64
5
12:3 Tertullian, Adv. Marc. 4.14.2; Origen, Hom. Num 12.3; Eusebius, Comm.
Isa. 1.64, 75; 2.20, 25, 35, 44
6
7
the land. 61 Rejoice and enjoy yourselves, you who dwell in Sion, for
the holy one of Israel is exalted in your midst.”
13.12 A vision which Esaias son of Amos saw against Babylon:
72. Lord Sabaoth leads giants against the world (13:2-5)

23
On a flat hill lift up a sign; raise your voice to them; do not be
frightened; be encouraged by the hand! Open, rulers! 34 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. 45 A sound of many nations is a sound of kings and gathered
nations. Lord Sabaoth has appointed a heavily armed nation 56 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)

67
Wail, for the day of Lord is near, and crushing from God will come.
78
Because of this, every hand will be weary, and every soul of
mankind will fear. 89 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.
1
2
13:1 Sib. Or. 3; Mart. Ascen. Isa. 4.19; Eusebius, Comm. Isa. 1.3, 65, 69, 72, 73
3
13:2 Origen, Fr. Jer. (GCS 6.218); Eusebius, Comm. Isa. 1.65
4
5
13:4 Eusebius, Comm. Isa. 1.65; Comm. Ps. (PG 23.896)
6
7
13:6 Barn. 21.3; Eusebius, Comm. Isa. 1.65
8
9
284 PENNER
74. The sky will be darkened (13:9-11)

91
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. 102 For the stars of the sky and Orion and
all the house of the sky will not give light and at the sun’s rising it
will be darkened and the moon will not give its light. 113 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)
124
And those left will be more valued than raw gold, and the person
will be more valued than a stone from Souphir. 135 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)

146
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 human will be turned back to his people and a human will be
chased into his own territory. 157 For whoever is caught will be
defeated and those who are gathered together will fall by the sword.
1
13:9 Origen, Fr. 1 Cor. 18; Hom. Gen. 2.5; Comm. Matt. 48; 49; Eusebius,
Comm. Isa. 1.65
2
13:10 Tertullian, Res. 22.5; Origen, Comm. Matt. 49; Eusebius, Comm. Isa.
1.65
3
13:11 Tertullian, Adv. 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
4
5
13:13 Origen, Hom. Num 20.5; Eusebius, Comm. Isa. 1.66
6
7
161
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)

172
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.
78. Babylon will be deserted (13:19-22)

193
And Babylon, which is called esteemed by the king of the
Chaldeans, will be in the way that God overthrew Sodoma and
Gomorra. 204 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. 215 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. 226 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)

14.17 And Lord will have pity on Iakob 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 Iakob. 28 And nations will take them
and lead them into their place and the house of Israel will inherit
1
2
13:17 Eusebius, Comm. Isa. 1.67, 70, 79; 2.1
3
4
5
6
7
14:1 Justin, Dial. 123.1; Eusebius, Comm. Isa. 1.68
8
286 PENNER
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)

31
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.
42
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? 53 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 of wrath which did not spare.
74
He rested, trusting; all the land cries out with joy, 85 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. 96 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. 107 All will answer and will say to you, ‘Even you were taken, just
as also we were, and you were counted among us. 118 but your glory
1
14:3 Origen, Princ. 4.3.9
2
14:4 Hippolytus of Rome, Antichr. 17; Origen, Hom. Ezech. 13.2; Cels. 6.43;
3
4
14:7 Origen, Fr. Ps. (PG 39.1220); Eusebius, Comm. Isa. 1.68
5
6
14:9 Odes Sol. 42.12; Origen, Mart. 18; Eusebius, Comm. Isa. 1.68; Dem. ev.
10.8.73
7
14:10 Origen, Mart. 18; Comm. Matt. 15.27; Eusebius, Comm. Isa. 1.68
8
14:11 Origen, Princ. 1.5.5; Mart. 18; Comm. Matt. 15.27; Eusebius, Comm. Isa.
1.68
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)

121 ”
“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. 132 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. 143 I will go up above the clouds; I
will be like the Most High.’ 154 But now you will go down into Hades,
and into the foundations of the land. 165 Those who see you will
amazed at you, and they will say, “Is this the person who provoked
the land, shaking kings, 176 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. 197 But you will be thrown among the
1
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;
2
14:13 Sib. Or. 5; Tertullian, Adv. Marc. 5.17.8; Hippolytus of Rome, 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
3
14:14 Tertullian, Adv. 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
4
14:15 Sib. Or. 5; Hippolytus of Rome, Antichr. 53; Eusebius, Dem. ev. 4.9.4
5
14:16 Cyprian, Test. 3.118; Ep. 59.3
6
14:17 Cyprian, Test. 3.118; Eusebius, Comm. Isa. 1.68
7
14:19 Hippolytus of Rome, Comm. Dan. 4.56.7; Origen, Mart. 18; Hom. Ex.
8.6; Eusebius, Comm. Isa. 1.68
288 PENNER
mountains like a loathed corpse, with many dead, stabbed by

swords, going down into the nether world.
83. Garment stained with blood (14:19-23)

“In the way that a garment stained with blood will not be clean, 201 so
neither will you be clean, for you destroyed my land and you killed
my people. Certainly you will not remain forever, evil seed!
212
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. 223 And I will rise against
them, says Lord Sabaoth, and I will destroy their name and remnant
and seed. Thus says Lord Sabaoth. 234 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)

245
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, 256 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.”
1
14:20 Origen, Mart. 18; Hom. Ex. 8.6; Eusebius, Comm. Isa. 1.68-69
2
14:21 Hippolytus of Rome, Antichr. 17; Comm. Dan. 4.56.7; Origen, Hom.
Gen. 1.15; Cels. 6.43; Eusebius, Comm. Isa. 1.68
3
14:22 Origen, Princ. 1.5.5
4
14:23 Origen, Princ. 4.3.9; Eusebius, Comm. Isa. 1.79, 83
5
6
85. Lord’s resolution (14:26-28)

261
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. 272 For who will disperse what the
holy God has resolved, and who will turn back his high hand? 283 In
the year when Achaz the king died, this saying came.
86. Foreigners, do not rejoice (14:29-30)

294
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. 305 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)

316
Wail, city gates, let troubled cities cry out, all you foreigners,
because smoke is coming from the north and there is nothing for
being. 327 And what will kings of nations answer? That Lord founded
Sion, and through him the humble among the people will be saved.
15.18 The word against Moabitis:
1
2
14:27 Origen, Fr. Lam. (GCS 6.257)
3
14:28 Eusebius, Comm. Isa. 1.65, 69, 84
4
5
6
7
8
15:1 Eusebius, Comm. Isa. 1.65, 70, 73, 86
290 PENNER
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. 21 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! 42 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. 53 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!
90. The seed of Moab will be taken away (15:6-16:1)

64
The water of Nebrim and its pasture will cease, for there will be no
green pasture. 75 Is it about to be saved also in this way? For I will
bring Arabs upon the ravine and they will take it. 86 For the shout
reached the border of Moabitis of Agallim, and its wail as far as the
well of Ailim 97 and the Dermon water will be filled with blood, for I
will bring Arabs upon Nemmon and I will take away the seed of
1
15:2 Eusebius, Comm. Isa. 1.70; Onom. (GCS 11,1.76, 80, 136)
2
15:4 Eusebius, Comm. Isa. 1.70; Onom. (GCS 11,1.84, 104)
3
15:5 Eusebius, Comm. Isa. 1.70; Onom. (GCS 11,1.36, 122, 152)
4
15:6 Eusebius, Onom. (GCS 11,1.138)
5
6
15:8 Eusebius, Comm. Isa. 1.70; Onom. (GCS 11,1.36)
7
15:9 Eusebius, Comm. Isa. 1.70, 95; Onom. (GCS 11,1.36, 38, 146)
Moab and Ariel. Αnd the remnant of Adama 16.16.16. 11 I will send
from the land like reptiles.
91. Moab will flee (16:1-4)

Is the mountain of the daughter of Sion a deserted rock? 22 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. 43 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)

54
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)

65
We heard of the insolence of Moab, extremely insolent; I lifted up
the arrogance; not so is your oracle, 76 not so. Moab will wail, for in
Moabitis all will wail for those inhabiting Deseth.
1
16:1 Barn. 11.3; Justin, Dial. 114.5
2
16:2 Barn. 11.3; Eusebius, Comm. Isa. 1.70
3
4
16:5 Origen, Fr. Ps. (PG 12.1120); Eusebius, Comm. Isa. 1.70, 71; Ecl. proph. 4.9
5
6
16:7 Origen, Hom. Ezech. 6.8; Eusebius, Comm. Isa. 1.71; Onom. (GCS 11,1.80,
104)
292 PENNER
94. Wandering across the wilderness (16:7-8)

You will mutter and you will not feel shame. 81 The plains of Esebon
will mourn, vine of Ebema. 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)

92
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. 123 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 certainly
will not be able to rescue him.
96. Moab’s three-year fate (16:13-17:1)

134
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.
1
2
3
4
17.11 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. 22 left for eternity as a bed of flocks, and there will no
longer be a pursuer. 33 And 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)

44
Thus says Lord Sabaoth: “In that day there will be a failing of the
glory of Iakob, and most of his glory will be shaken. 55 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,
66
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: 77 ”On that day a person will trust the
one who made him. And his eyes will look to the holy one of Israel
88
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,
1
2
3
4
5
6
7
17:7 Irenaeus, Dem. 91; Origen, Hom. Ex. 1.5; Eusebius, Comm. Isa. 1.72; Dem.
ev. 2.3.130
8
17:8 Irenaeus, Dem. 91; Eusebius, Comm. Isa. 1.72; Dem. ev. 2.3.129
294 PENNER
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)

91 „
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. 102 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. 113 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.
101. Woe to many nations (17:12-14)

124
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. 135 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. 146 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.
1
2
3
4
17:12 Eusebius, Comm. Isa. 1.73, 75; 2.46
5
6
102. Woe to the land beyond Ethiopia (18:1-3)

18. 11 Woe to you, wings of a land of ships beyond the rivers of
Ethiopia, 22 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, 33 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)

44
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. 55 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 66 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.
104. Gifts brought to Lord Sabaoth (18:7)

77
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
1
18:1 Hippolytus of Rome, Antichr. 58; Origen, Fr. Luc. (PG 13.24); Eusebius,
Comm. Isa. 1.73
2
18:2 Hippolytus of Rome, Antichr. 58; Origen, Fr. Luc. (PG 13.24); Eusebius,
Comm. Isa. 1.73, 75
3
4
18:4 Odes Sol. 36.7; Eusebius, Comm. Isa. 1.73
5
6
7
296 PENNER
river district of its territory, to the place where the name of Lord
Sabaoth is invoked: Mount Sion.
19.11 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. 22 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. 33 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.
44
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. 55 And the Egyptians will drink water that is
beside the sea, but the river will cease and be dried up. 66 And the
1
19:1 Tertullian, Adv. Jud. 9.15; Adv. Marc. 3.13.10; Hippolytus of Rome,
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, Catech. illum. 10.10
2
19:2 Eusebius, Comm. Isa. 1.75, 77; Dem. ev. 6.20.5, 13, 16; 8.5.3
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
4
19:4 Tertullian, Adv. Jud. 9.15; Adv. Marc. 3.13.10; Eusebius, Comm. Isa. 1.75;
Dem. ev. 6.20.1, 5, 19, 20, 21
5
6
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.
71
And the green reed-grass, everything that is around the river and
everything that is sown through the river, will be dried up, blasted
by the wind. 82 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. 93 And shame will take those who work the
split flax and those who work the linen. 104 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. 115 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)

126
Where now are your wise? And let them tell you and let them say
what Lord Sabaoth has planned against Egypt. 137 The rulers of Tanis
ceased, and the rulers of Memphis were exalted, and they will
deceive Egypt tribe by tribe. 148 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. 159 And
1
2
3
4
5
19:11 Eusebius, Comm. Isa. 1.75, 77; Comm. Ps. (PG 23.912); Onom. (GCS
11,1.164)
6
19:12 Pistis Sophia 18; Eusebius, Comm. Isa. 1.75, 98
7
19:13 Eusebius, Comm. Isa. 1.75, 77, 98; Comm. Ps. (PG 23.912); Dem. ev. 9.11.7
8
19:14 Origen, Hom. Jer. 20.3; Eusebius, Comm. Isa. 1.75
9
298 PENNER
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)

161
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. 172 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.
109. Egyptian cities swear by Lord (19:18)

183
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)

194
On that day there will be an altar to Lord in the territory of the
Egyptians and a stele to Lord towards its border. 205 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.
1
2
3
19:18 Eusebius, Comm. Isa. 1.64, 76; 2.23; Onom. (GCS 11,1.38)
4
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
5
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
111. Egyptians will know Lord(19:20-21)

By judging, he will save them. 211 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)

222
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)

233
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.
114. Israel a peer of Assyrians and Egyptians (19:24-25)

244
On that day Israel will be third among the Assyrians and among
the Egyptians, praised in the land 255 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. 16 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.
1
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
2
3
4
19:24 Justin, Dial. 123.5; 125.2; Eusebius, Comm. Isa. 1.77
5
19:25 Justin, Dial. 123.5; 125.2; Eusebius, Comm. Isa. 1.77
6
300 PENNER
21
Then Lord spoke to Esaias saying,
“Go, and remove the sackcloth from your loins and untie your
sandals from your feet. And do so, going naked and barefoot.”
32
And Lord said, “As my servant Esaias has gone naked and barefoot
for three years, there will be a sign and wonders for the Egyptians
and Ethiopians, 43 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.
54
And being subjugated, Egyptians will be ashamed because of the
Ethiopians on whom the Egyptians were trusting; they were glory to
them. 65 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. 16 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 27 and harsh is the vision; it was reported to me; let
the rebel rebel; the lawless acts lawlessly; the Ailamites are upon me,
and the ambassadors of the Persians are coming upon me.
1
20:2 Clement of Alexandria, Paed. 2.112.3; Strom. 3.53.5; Origen, Cels. 7.7;
2
20:3 Origen, Cels. 7.7; Eusebius, Comm. Isa. 1.78
3
4
5
6
21:1 Origen, Comm. Matt. 4; Eusebius, Comm. Isa. 1.65, 79
7
117. My groans of remorse (21:2-5)

Now I will groan and comfort myself. 31 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. 42 My heart is deceived, lawlessness and sin immerse me,
and my soul stands in fear. 53 Prepare the table; drink; eat! Rise up,
rulers, and prepare shields!
118. Babylon has fallen (21:6-11)

64
Because Lord said this to me: “Go, post for yourself a watchman,
and announce whomever you happen to see.” 75 And I saw riders,
two horsemen: a rider of a donkey and a rider of a camel. Listen with
much hearing, 86 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. 97 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!”
108
Hear, you who are left and you who are distressed; hear what I
heard from Lord Sabaoth; the god of Israel reported them to us.
119
The vision of Idoumaia:
1
2
3
4
5
6
7
21:9 Victorinus, Comm. Ap. (CSEL 49.132); Eusebius, Comm. Isa. 1.79
8
21:10 Origen, Comm. Matt. 4; Eusebius, Comm. Isa. 1.79; Dem. ev. 2.3.131
9
302 PENNER
119. The vision of Idoumaia (21:11-12)

He calls to me from Seir, “Guard defences!” 121 I guard in the morning
and in the night. If you would seek, seek, and you were dwelling
beside me.
120. The multitude of victims of war (21:13-15)

132
You will sleep in the thicket at evening, in the way of Daidan
143
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
154
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)

165
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, 176 and the rest of
the arrows of the powerful sons of Kedar will be few, because Lord
has spoken, the god of Israel.”
22. 17 The word of the gully of Sion:
122.The word of the gully of Sion (22:1-7)

What happened to you, that now you all went up into pointless
households? 28 The city was filled with those crying out. Your
wounded were not wounded by the sword, nor your dead dead from
1
2
21:13 Eusebius, Comm. Isa. 1.65, 80; Onom. (GCS 11,1.80, 102)
3
4
5
6
7
22:1 Eusebius, Comm. Isa. 1.65, 81, 82; 2.10 1.65, 81, 82; 2.10
8
22:2 Origen, Comm. Matt. 35; Eusebius, Comm. Isa. 1.81
war. 31 All your rulers have fled, and those who were captured are
harshly bound, and the powerful among you have fled far. 42 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.”
53
Because it is a day of troubles and destruction and trampling; from
Lord Sabaoth in the ravine of Sion they are deceived, from small to
great; they are deceived on the mountains. 64 And the Elamites took
quivers, riding men on horses and a gathering of battle lines. 75 And
they will be; your select gullies will be filled with chariots; and may
the horsemen block your gates.
123. Lack of repentance in the city of David (22:8-14)

86
And they will uncover the gates of Ioudas and look on that day
into the choicest houses of the city. 97 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 108 and that they tore down the houses of Jerusalem for a
fortress of the wall for the city. 119 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. 1210 And on that day Lord Sabaoth
called for weeping and lamentation and shaving and girding of
1
2
3
4
5
6
7
8
9
10
304 PENNER
sackcloth. 131 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. 142 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)

153
Thus says Lord Sabaoth, “Go into the priest’s chamber, to Somnas
the treasurer, and say to him, 164 ’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)

175
Look now, Lord Sabaoth is casting out and will rub out a man, and
he will take away your robe and your esteemed crown. 186 And he will
throw you into a 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)

207
And it will be on that day: I will call my servant Eliakim the son of
Chelkias, 218 and I will clothe him with your robe and I will give him
1
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
2
22:14 Clement of Alexandria, Paed. 2.8.2; Cyprian, Test. 3.60; Eusebius,
Comm. Isa. 1.81; Athanasius, Ep. fest. 7.2
3
22:15 Eusebius, Comm. Isa. 1.82; 2.10 1.82; 2.10
4
22:16 Origen, Fr. Ps. (PG 12.1445); Eusebius, Comm. Isa. 1.82
5
6
7
8
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 Ioudas. 221 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. 242 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, 253 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. 14 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. 25 To whom
have those living on the island become comparable, traders of
Phoenicia, crossing the sea 36 in much water, the seed of traders? The
traders of the nations are like when a harvest is being gathered in.
1
22:22 Origen, Comm. Jo. 5; Gregorius Thaumaturgus, In Origenem oratio
panegyrica 15.180; Eusebius, Comm. Isa. 1.82
2
3
22:25 Eusebius, Comm. Isa. 1.82; 2.10
4
23:1 Eusebius, Comm. Isa. 1.65, 83; Onom. (GCS 11,1.118)
5
23:2 Eusebius, Comm. Isa. 1.83; Athanasius, Ep. fest. 2.3
6
306 PENNER
128.The esteemed of Tyre will be disregarded (23:4-

9)
41
”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.” 52 But when it is heard in Egypt, pangs will take them
concerning Tyre. 63 Go away to Carthage; wail, you living on this
island! 74 Was she not your pride from the beginning, before she was
handed over? 85 Who planned these things against Tyre? Is she
weaker? Are her esteemed merchants not powerful, the rulers of the
land? 96 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)

107
Work your land, for even ships no longer come from Carthage.
118
But your hand that provoked kings no longer has power over the
sea; Lord Sabaoth commanded concerning Chanaan to destroy its
power. 129 And they will say, You will certainly no longer continue to
abuse and to wrong the daughter of Seion.
130. No rest for Tyre (23:12-13)

And if you go away to Kitieis, there will be no rest for you even there,
1310
and to the land of Chaldeans, even this has been made desolate
1
23:4 Hippolytus of Rome, Antichr. 52; Eusebius, Comm. Isa. 1.83
2
23:5 Hippolytus of Rome, Antichr. 52; Eusebius, Comm. Isa. 1.83
3
4
5
6
7
8
9
10
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)

141
Wail, ships of Charkedon, because your fortress has perished.
152
And it will be on that day: Tyre will be left for seventy years, like a
king’s time, like a person’s time. And it will be that after seventy
years Tyre will be like a song of a prostitute: 163 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)

174
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. 185 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)

24.16 Look, Lord is destroying the inhabited world, and will desolate
it, and he will uncover its face and scatter all those living in it. 27 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
1
2
3
4
5
6
7
308 PENNER
lender like the borrower, and the debtor to whom he owes. 31 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)

42
The land mourned, and the inhabited world was ruined; the
exalted of the land mourned. 53 And the land acted lawlessly because
of those inhabiting it, because they transgressed the law and
changed the ordinances, they dissolved an eternal testament.
64
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.
135. Cheer has ceased (24:7-10)

75
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.
96
They were ashamed; they did not drink wine; the sikera became
bitter to those drinking it. 107 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)

118
Wail about the wine everywhere; all the land’s happiness has
ceased 129 and cities will be left behind as deserts and forsaken
1
24:3 Origen, Fr. Lam. (GCS 6.253); Eusebius, Comm. Isa. 1.84; 2.58
2
3
24:5 Origen, Hom. Ezech. 4.1; Eusebius, Comm. Isa. 1.84
4
5
6
7
8
9
24:12 Eusebius, Dem. ev. 2.3.134
houses will be destroyed. 131 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, 142 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. 153 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! 174 Fear and pit and trap are upon us
who inhabit the land. 185 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.
138.The land troubled by lawlessness (24:19-20)

196
May it be troubled; the land will be troubled, and the land will be
perplexed with perplexity. 207 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
1
2
24:14 Origen, Hom. Ezech. 4.1; Eusebius, Comm. Isa. 1.84; Dem. ev. 2.3.134
3
24:15 Origen, Fr. Ezech. (PG 13.788); Eusebius, Comm. Isa. 1.84
4
5
24:18 Dial. Sav. 132.22; Hippolytus of Rome, In Canticum paraphrasis
graeca 23; Cant. 1; Eusebius, Comm. Isa. 1.84
6
7
24:20 Dial. Sav. 132.22; Eusebius, Comm. Isa. 1.84
310 PENNER
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)

211
And God will bring his hand against the array of the sky and
against the kings of the land, 222 and they will gather and shut them
up in a fortress and in a prison; their examination will be for many
generations. 233 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 Sion and in Jerusalem, and he will be held in
honour in the presence of the elders.
140. A song glorifying Lord (25:1-2)

25.14 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, 25 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)
36
Because of this, the poor people will praise you, and cities of
mistreated humans will praise you. 47 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. 58 They will
1
2
3
24:23 Mart. Ascen. Isa. 4.15; Eusebius, Comm. Isa. 1.84, 85; 2.58
4
25:1 Eusebius, Comm. Isa. 1.85; Dem. ev. 1.10.30; 2.3.17
5
6
7
8
praise you like faint-hearted humans thirsting in Sion, 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, 61 Lord Sabaoth
will also act on this mountain toward all the nations. They will drink
happiness; they will drink wine. 72 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)

83
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)
94
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.
105
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. 116 And he will send out his
hands; in the same way that even he himself lowered it to destroy,
1
25:6 Origen, Hom. Ex. 7.8; Eusebius, Comm. Isa. 1.85; Dem. ev. 1.10.31; 2.3.18
2
25:7 Origen, Hom. Ex. 7.8; Eusebius, Comm. Isa. 1.85; Dem. ev. 1.10.31
3
25:8 Origen, Fr. Ps. (Analecta sacra 3.321); Origen, Fr. Ps. 123.3; 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, Catech. illum. 12.15
4
5
6
312 PENNER
also he will lower his pride, upon which he set his hands. 121 And he
will lower the height of the refuge of your wall, and it will go down
to the ground.
146. Song over the land of Judah (26:1-6)2

26.1 On that day, they will sing this song over the land of Ioudas:
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, 33 who lays hold of truth and keeps
peace,4 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 meek5 and low people’s feet will tread on them.
147.The path of Lord is judgement (26:7-9)6

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.
1
2
26 :1-6 Origen, Fr. Cant. GCS 33.233; Eusebius. Comm. Isa. 1.86-87; Didymus
the Blind, Comm. Zach. 1.7, 29; 3.229; 5.387; Trin. 2.5; Epiphanius Salamis,
Pan. 76.7.3-5
3
26:3 Iustinus martyr, Dialogus cum Tryphone 24.2; Eusebius, Comm. Isa.
1.86
4
26:2-3 Justin Martyr (Dial. 24)
5
26:6 Gregory of Nazianzus (Or. Bas. 42.8)
6
26:7-9 Eusebius Caesara Comm. Isa. 1.86; 1.87; Athanasius Alexandria Ep.
Fest. 2; Didymus Blind 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.; John Chrysotom Hom. 1 Tim. 14; Gregory of Nazianus Or. Bas. 40.6
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; 101 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.
149. Lord, your arm is high (26:11)

11 2
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)3

12
Lord, our god, give us peace; for you have delivered all things to us.
1
26:10 Athanasius Alexandrinus Ep. Fest. 7; 20; Didymus Blind 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 (1857), passim 149-252; John Chrysotom
Hom. 1. Tim. 14; Hom. Jo. 12.; Theodoret de Cyr. Moehle A. Theodoret von
Kyros Kommentar zu Jesai, Mitteilungen des Septuaginta Unternehmens 5,
Berlin 1932; Basilius Caesariensis Enar.Es. BP5. Pg. 30 117-668.; Gregory of
Nazianzus Or. Bas. 40.6; Gregory of Nyssa. V.Moys. 2.218; Beat. 6; Eusebius
Caesarea Comm. Isa. 1.87; Comm. Ps. BP4. Pg. 23.(1857), passim. 76-1393;
Ambrosius Mediolanensis Iob.Dav. 4.5.19; Ps.118. 14.38; 19.30; Hippolytus
Gaivm. In Apocalypsim, Sedlacek, I, CSCO 60 (1910),1; 2; 8-14; 19-20; Antichr.
63; Comm. Dan. 4.55.4; Procopius Gazaeus Is. Comm. 2; Oct.Com. Pg. 87 1, 21-
1220.
2
26:11 Cyprian (Ad Quirinium 2.4); Gregory Nazianzen (Oration 16.7);
Eusebius Caesarea Comm. Isa. 1.87
33
26:12-18 Eusebius Caesarea Comm. Isa. 1.87-88; 2.11; 2.48; Ecl. Proph. 4.12;
Praep Ev. 12.45; Comm. Ps. PG23.389; Origen Fr. Lam. GCS 6.260; CT.CAT A.
PG 17.276; DT.CAT A PG 17.29; Hom. Exod. 10.3; Hom. Gen. 6.3;12.3; Hom. Lev.
314 PENNER
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)

191
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.
12.7; Hom. Num. 20.21; Comm. Matt. 38; 43; 54; Fr. Cant 3; Methodius Sang.
1.5; Conviv. 7.4; Anonyma Apocrypha DidAsc 20.
1
26:19 Tertullian Res. 31.6; Clement of Alexandria Protr. 114.3; Didymus the
Blind Comm. Zach. 2.174; Fr. Ps. 686; 1188; Anonyma Apocrypha DidAsc. 20;
John Chrysotom Ivd.Gen. PG48.824; Theodoret de Cyr. In.Is. Moehle 5.106-7;
Iraeneus Dem. 67; Gregory of Nyssa Cant. 11; Refut. 225; Eusebius Caesarea
Comm. Isa. 1.88-89; Hippolytus Antichr. 65; Consum 36; Ambrosiaster
Ep.Paul A. CSEL81.6; Ambrosius Mediolanensis Exc.Fra 2.68; Psalm 37.52;
Cyril of Jerusalem Cat 4.31; 18.15; Epiphanius of Salamis Pan. 56.2.10; 64.70.5;
Ancor. 97.1; 99.2; Gem. Studies and Documents2.163; Pamphilius
Apol.pro.Orig. 7; Procopius Gazaeus Is.Com. PG87.2.224.
152. Hide from Lord’s wrath (26:20-21)1

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)

27.12 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)3

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
1
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 Caesarea
Comm. Isa. 1.89; Comm. Ps. PG23.240; Fr. PG24.585
2
27:1 Justin Martyr Dial. 91.4; 100.4; 112.2; Tertullian Marc. 4.24.10;
Hippolytus Gaivm. CSCO60.14; Origen Princ. 2.8.3; 3.2.1; Hom.Lev. 8.3;
Methodius Lib.Arb. PO22.5.815; Eusebius Caesarea Comm.Isa. 1.89; 1.97;
Comm.Ps. PG23.637; 1088; Vit.Const. 3.3.1; 3.3.3
3
27:2-6 Eusebius Caesarea Comm. Isa. 1.90; 1.92; 2.3
316 PENNER
Iakob; Israel will bud and bloom, and the inhabited world will be
filled with his fruit.
155. The slayer will be slain (27:7-11)1

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 Iakob will be taken away. And this is 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)2
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
1
27:7-11 Eusebius Caesarea Comm.Isa. 1.90-91; Anonyma Apocrypha DidAsc.
13; Tertullian Marc. 4.43.2; Origen Fr.Matt. 563; 567; 141; Matt.Com A. 141Cyril
of Jerusalem Cat. 14.14
2
27:11-13 Anonyma Apocrypha Didasc. 13; Tertullian Marc. 4.43.2; Origen
Fr.Matt. 563; 567; Matt. Com.A. 141; Or. 11.3; Eusebius of Caesarea Comm.Isa.
1.90-91; Onom. GCS11.148; Cyril of Jerusalem Cat. 14.14
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)1

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,2 will also be trampled
down with the feet.
158.Woe to the mountain blossom (28:4)

43
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.
159. Lord Sabaoth will be the crown of hope (28:5-

6)
54
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)5

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;
1
28:1-3 Eusebius of Caesarea Comm.Isa. 1.92-98; 1.100; Dem.ev. 2.3.135-6
2
28:3 Gregory Nazianzen, Orat. 42.11
3
28:4 Eusebius of Caesarea Comm.Isa 1.92
4
28:5 Eusebius of Caesarea Comm.Isa 1.92-3; Comm.Ps. PG23.644; Dem.Ev.
2.3.135-6
5
28:7-8 Eusebius of Caesarea Comm.Isa. 1.92
318 PENNER
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)1

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)

132
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)3

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 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!”
1
28:9-12 Origen Mart. 1; 2; IOB.CAT PG 17.61; Fr. 1 Cor. 65; Rom.Cat. 10;
Eusebius of Caesarea Comm.Isa. 1.93
2
28:13 Eusebius of Caesarea Comm.Isa. 1.93
3
28:14-15 Eusebius of Caesarea Comm.Isa. 1.93; Ecl.proph. 4.13
164. Sion’s cornerstone (28:16-20)1

16
Because of this, thus says Lord: Look, I will lay in the foundations
of Sion 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 completed and cut
short things from Lord Sabaoth, things that he is doing on all the
land.
1
28:16-20 Or.Sib. 8; Od.Sal. 9.7; Ac.Pt.1 24; Origen Ps.Cat.C CELS 5.33;
Analecta Sacra 3.34; Comm.Jo 1.225; Tertullian Marc. 4.35.15; 5.6.10;
Hippolytus Haer 5.7.35; Cyprian Test. 2.16; Eusebius of Caesarea Comm.Isa.
1.93-4; Ecl.proph. 3.42; 4.13; Comm.Ps. PG39.1561; Fr. PG24.568; 641; Dem.ev.
1.7.14; Theoph. GCS 11.186; Cyril of Jerusalem Cat. 10.3; 13.35
320 PENNER
166. Parable of the sower (28:23-26)1

23
Give ear and hear my voice; pay attention and hear my words! 24 Is
the one who ploughs about 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 he sows again wheat
and barley and emmer within your boundaries? 26 And you will be
disciplined.
167. A relenting discipline (28:27-29)2

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)3

1
29. 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.
11
2
3
29:1-4 Origen Num. Hom. 16.7; Eusebius of Caesarea Comm.Isa. 1.95
169. The wealth of the impious is ephemeral (29:5-

8)1
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,
immediately 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
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 the
mountain of Sion.
170. Lord makes you imperceptive (29:9-10)

9
Be feeble and you will stand, and be intoxicated not from sikera or
from wine. 102 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)

113
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,
1
29:5-8 Tertullian Res. 59.5; Eusebius of Caesarea Comm.Isa. 1.95
2
29:10 Eusebius of Caesarea Comm. Isa. 1.96; Cyprian Ep. 59.13; Chrysostom
Ro 11:8, Gregory Nazianzen, Orat. 16.10; John of Damascus, de Fide Orth. 4.19;
John Cassian, Conferences 1.9.2
3
29:11 Hippolytus On Isaiah 2.19; Cyprian Testimonies 4; Gregory
Thaumaturgus Homily 3; Origen Comm. Jo. 5.4; Matt.Com.A 11.11; Exc.Ps.
Cambridge 37?; Fr.1.Cor 11; Fr. Ezech. PG17.288; Hom.Exod. 12.4; Hom.Ezech.
322 PENNER
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)1

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
14.2; Hom.Num. 13.2; Jerome (Ep. 53.3), Hilary of Poiters (De Trin. 12.57), and
John of Damascus (De Fide Orth. 4.14); Didymus the Blind Comm.Ps. 286.9;
Theodoret of Cyr In.Is. Unternehmens 5.117; Hilary of Poiters Psalm 5; Psalm
B 17.3; Eusebius of Caesarea Comm.Isa 1.96; Dem.ev. 8.2.32; Hippolytus
Daniel 4.33.5; Jerome InDan 4.12; Ep.B 53; IER.Com 4.29; Epiphanius of
Salamis Pan. 64.6.6; Procopius of Gaza Is.Com PG87.2;
1
29:13-14 Matt 5:8; Mark 7:6; Col 2:22 Ox. 270 (Hunt 11); Didasc. 9; Cyprian
Ep. 63.14; 67.2; 74.3; Bon.Pat. 2; Tertullian Marc. 3.6.5; 3.6.6; 3.16.1; 4.254;
5.11.9; Athanasius of Alexandria Ep.fest. 26; Didymus the Blind Comm.Ps.
29.3; 211.4; Origen Comm.Jo. 28.246; Comm.Luc. 16; Matt.Com.A 17;114;
Matt.Com 11.11; 14.3; Mart. 5; Fr.Ps. Studi e Testi 264.86; PG12.1452; 1445; 1648;
Analecta Sacra 3.51; Fr.Prov. 9; Ps.Hom 5.3; 4.22; John Chrysotom Hom.Matt.
11; Hom.Rom 4;18; Theodoret of Cyr In.Is Unternehmens 5.10; 117; 118; Pavl;
PG82.236; Hilary of Poiters Psalm 51.21; 52.2; 53.3; 148.8; DeTrin. 3.8; Gregory
of Nyssa EvNom. 1.541; EvNom A. 3.2.134; Amphilochius Iconiensis Haer 13;
Eusebius of Caesarea Comm.Isa. 1.75; 1.96; 2.48; Comm. Ps. PG23.924; Justin
Martyr Dial. 27.4; 32.5; 39.5; 48.2; 78.11; 80.4; 123.4; 140.2; Ambrosiaster
Ep.Pavl.B CSEL 81.14; 177; Ep.Pavl CSEL 81.204; Qv.1. 75.2; 109.5; Ambrosius
Paen. 1.5.24; 1.5.26; Sacr. 6.3.13; Virg. 19.124; Psalm 36.69; 43.69; Ps118. 5.25;
19.12; 13.31; Exam 6.9.27; Jerome Epf 121; Epg. 133; Ier.Com 3.2; 4.26; Ps. Trac.2
CCL78.372; Epiphanius of Salamis Pan. 30.21.5; 38.4.13;42.12.3 69.50.7;
76.33.4; Procopius of Gaza Is.Com PG87 1.981; 1.997; 2.152; 2.176; 2.220; 2.249;
2.277; 2.468; 2.569; 2.576; 2.580; 2.601; 2.604; 2.696; Oct.Com PG87.471; 491;
595; 681; 769; Pr.Cat. Pars3.194; Pr.Cat B. PG87 2.781; Basil of Caesarea
Enar.Es. PG30.484; 588
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)1

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?
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)2

183
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.
1
29:15-17 Clement of Alexandria Paed. 2.99.5; Eusebius Comm.Isa 1.96; 2.3;
Clement of Alexandria Paed. 2.99.5; Origen Comm. Matt. 11.11.
2
29:18-21 Justin Martyr 2 Apol. 1.22.6; 1.48.2; Dial. 12.2; Iranaeus Dem. 67;
Tertullian Marc. 4.26.10; Cyprian Test. 1.4; Eusebius of Caesarea Comm.Isa.
1.73; 1.96-7; 2.3; Justin Martyr 2 Apol. 1.22.6; 1.48.2; Dial. 12.2; Iranaeus Dem.
67; Tertullian Marc. 4.26.10; Cyprian Test. 1.4; Eusebius of Caesarea
Comm.Isa. 1.73; 1.96-7; 2.3.
3
29:18 Matt 11:5; Luke 7:22.
324 PENNER
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)1
22
Because of this, thus says Lord about the house of Iakob, which he
set apart from Abraham: Not now will Iakob 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 Iakob 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)

30.12 Woe, rebel children! Thus says Lord: “You made a plan, not
through me, and treaties, not through my spirit, to add sins to sins.
23
Those who proceed to go down into Egypt did not ask me, to be
helped by Pharaoh and to be sheltered by the Egyptians. 34 For the
protection of Pharaoh will become a shame to you and a reproach to
those who trust in Egypt. 45 For there are evil emissary leaders in
Tanis; they will grow pointlessly weary 56 towards a people that will
not benefit them for aid, but rather for shame and reproach.”
1
29:22-24 Eusebius, Comm.Isa 1.97
2
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;
3
4
30:3 Theophilus, Autol. 2.38; Eusebius, Comm. Isa. 1.100; 2.3
5
6
30:5 Justin, Dial. 79.3; Eusebius, Comm. Isa. 1.98
61
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. 72 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. 93 Because it is a resistant people, lying sons who are
unwilling to listen to the law of God, 104 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, 115 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
1
30:6 Origen, Comm. Jo. 10.208; Hom. Lev. 16.6; Hom. Luc. 37; Eusebius,
Comm. Isa. 1.98; Hist. eccl. 6.32.1
2
3
30:9 Justin, Dial. 130.3; Clement of Alexandria, Paed. 1.79.1; Origen, Fr.
Matt. 29; Eusebius, Comm. Isa. 1.98
4
30:10 Eusebius, Comm. Isa. 1.98; Cyril of Jerusalem, Catech. illum. 14.14
5
326 PENNER
be for you like an immediately falling wall of a secure city that has
been captured, whose fall comes immediately.” 141 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)

152
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. 163 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.
174
”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.” 185 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?
1
30:14 Origen, Fr. Lam. (GCS 6.269); Hom. Jer. 3.3
2
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, Catech. illum. 2.15
3
4
30:17 Sib. Or. 3; Eusebius, Comm. Isa. 1.98
5
181. Blessed are those who remain faithful (30:18-23)

Blessed are those who remain faithful to them. 191 Because a holy
people will reside in Sion.
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, 212 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 pieces and you will scatter them like the water of a
woman who sits apart, and you will thrust them out like dung.
233
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.
1
30:19-20 Exeg. Soul 136.9; Eusebius, Comm. Isa. 1.99
2
3
328 PENNER
183.The day Lord heals his people (30:26)

261
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)

272
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. 283 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)

294
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? 305 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.
186. Assyrians will be defeated (30:31-33)

316
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
1
30:26 Hippolytus of Rome, 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
2
3
4
5
30:30 Theophilus, Autol. 2.38; Eusebius, Comm. Isa. 1.100; 2.3
6
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)

31.11 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. 22 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, 33 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)

44
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 Sion, against its mountains. 55 Like birds flying, so
1
31:1 Did. apost. 13; Eusebius, Comm. Isa. 2.1
2
31:2 Origen, Comm. Matt. 114; Eusebius, Comm. Isa. 2.1
3
4
31:4 Hippolytus of Rome, Ben. Is. Jac. 2; Eusebius, Comm. Isa. 2.1
5
330 PENNER
Lord Sabaoth will hold a shield over Jerusalem; he will shield and
rescue you, and they will be preserved and he will save them.”
190. Schemers, repent or flee! (31:6-9)

61
Turn, you who are planning the deep and lawless plan, 72 because
on that day, humans will disown their silver and gold handiworks
that their fingers made. 83 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)

4
Thus says Lord: Blessed is he who has seed in Sion, 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 Sion 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! 65 For the fool will speak
1
31:6 Theophilus, Autol. 3.11; Eusebius, Comm. Isa. 2.1; Cyprian, Exhortation
to Repentance
2
31:7 Cyprian, Ep. 122.2; Jerome, Letter 122.2; Bede, Ezra and Nehmiah 3;
Gregory the Great, Homilies on Ezekiel 2.9.10.
3
4
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.
5
32:6 Eusebius Comm. Isa. 2.2; Origen Fr. Catenis in Job (PG 12.1041).
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. 71 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. 82 But the
pious planned intelligent things; and this council will remain.
193.Wealthy women, grieve the coming loss (32:9-13)

93
Rise up, wealthy women, and listen to my voice, daughters with
hope.
Hear words of mine. 104 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. 115 Be astounded; grieve, you confident
women; strip; become exposed; gird your loins with sackcloth 126 and
strike yourselves on your breasts for longing for a field and a vine’s
produce. 137 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)

148
Forsaken houses will give up a city’s wealth, houses of desire; and
the villages will be caverns for eternity, wild donkeys’ happiness, a
1
32:7 Eusebius Comm. Isa. 2.2.
2
32:8 Clement of Alexandria, Strom. 2.15; John Chrysostom, Hom. Act. 2;
Hom. Rom. 20; Jerome, Ruf. 3.1; Epist. 51.6; Epist. 146.1; Athanasius, Apol.
Const. 17; Ep. Adelph. 2; Eusebius, Comm. Isa. 2.2
3
32:9 Eusebius Comm. Isa. 2.3; 2.8; Tertullian Marc. 4.19.1.
4
32:10 Eusebius, Comm. Isa. 2.3; 2.8; Tertullian Marc. 4.19.1
5
6
7
8
332 PENNER
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 1And justice will repose in the desert, and righteousness will
settle in Carmel. 172 And the deeds of righteousness will be peace, and
righteousness will grasp rest, those who trust for eternity. 183 And his
people will settle in a city of peace and they will dwell secure, and
they will rest with wealth. 194 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)

205
Blessed are those who sow upon every water, where ox and
donkey tread.
33.16 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)

27
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.
1
32:16 Eusebius, Comm. Isa. 2.3; 2.4.
2
32:17 Romans 5:1; James 3:18; Eusebius, Comm. Isa. 2.3
3
32:18 Eusebius Comm. Isa. 2.3
4
32:19 Gregory the Great, Pastor. 3.14; Eusebius, Comm. Isa. 2.3; Onoma.
(GCS 11.162).
5
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
6
7
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)

51
God who dwells in high places is holy; Sion was filled with justice
and righteousness. 6 By a law they will be handed over. Our
deliverance is in store-houses; 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)2

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)
103
Now I will rise, says Lord. Now I will be glorified; now I will be
exalted. 114 Now you will see; now you will perceive. The power of
your breath will be pointless; fire will devour you. 12 And nations will
be burned up like a thorn in a field, thrown out and burned up.
1
2
3
33:10 Eusebius, Comm. Isa. 2.4; Cyprian, Test. 2.26
4
33:11 Clement of Alexandria, Protr. 10; Eusebius, Comm. Isa. 2.4; Cyprian,
Test. 2.26; Hippolytus Ben. is. Jac. 1
334 PENNER
200. All will know my power (33:13-14)1

13
Those far away will hear the things that I did; those who come near
will know my power. 14 The lawbreakers in Sion departed; trembling
will take hold of the impious.
201. The blameless will warn you (33:14-15)2

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)

163
May this man reside in a high cave of a powerful rock; bread will
be given to him, and his water will be secure. 174 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, 195 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.
1
33:13-14 Barn. 9.1; Justin Martyr, 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.
2
33:14-15 Tertullian, Marc. 4.34.14; Origen, Hom. Gen. 3.5; Hom. Isa. 6.7;
Comm. Matt. 34; 64; Euesbius, Comm. Isa. 2.5; 2.9; Comm. Ps. (PG 23.752).
3
33:16 Eusebius, Comm. Isa. 2.5; Justin Martyr, Dial. 70.1; 78.6; Barn. 11.5.
4
33:17 Eusebius, Comm. Isa. 2.5; Cyprian Test. 2.29; Hippolytus In. Prov.
(Richard 94); Tertullian Adv. Jud. 13.4.
5
33:19 Justin Martyr Dial. 70.2.
204. Jerusalem is our salvation (33:20-22)1

20
Look, the city of Sion 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)

2
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 sin3 has
been forgiven them.
206. Lord’s anger is against all the nations (34:1-

4)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
1
2
33:22 Eusebius, Comm. Isa. 2.6-8; Acts of Pilate 16
3
33:24 Acts 10:43
4
34:1-3 Eusebius, Comm. Isa. 2.7;
336 PENNER
dead will be thrown away, and their odour will come up and the
mountains will be drenched by their blood. 41 And 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.
207. Sword and land drunk with blood and fat (34:5-
7)
52
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. 3And the land
will be drunk from the blood, and it will be filled with their fat.
1
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);
Cyril; Aphrahat. Origen Comm. Gen. 3; Ezek. Hom. 13.2; Cyril of Jerusalem
Cat. 15.; Hippolytus De consummatione mundi 37 (p304, I.18) BP2; Procopius
Catena in Esaiam 2 PG 87 (p713); Procopius Comm. Oct. PG 87 (p96);
Eusebius Comm. Isa 2.7; Praep. Ev. 6.11.64; 11.32.1; Epiphanius of Salamis
Ancoratus 99.4 GCS 25 (p120, I.9) BP4; Jerome Pelag. 2.24; Ambrose
Exameron 1.6.21; Theodoret In. Is. (p100; p137, I.20) BPH; Didymus the Blind
Fr. Ps. 976 (p229, I.2) BP7; Didymus the Blind Ennarat. Ep. Cath. (p96, I.21)
BP7.
2
34:5-6 Matt 11:5; Luke 7:22; Eusebius, Comm. Isa. 2.7.
3
34:7 Revelation 17:6; Origen, Exod. Frag. (Bährens, 223); de Orat. 26; Exod.
Hom. 13 8.3; Jerome (Ep. 22.3; Ep. 125.7; Adv. Pelag. 2.25); Didymus the Blind
Comm. Job 392.22; Comm. Ps 260.24; 260.28; Comm. Zach. 1.79; Theodoret In.
Is. (p137, I.29; p138, I.2) BPH; Gregory of Nazianzus Or. 16.7; Procopius
Comm. Oct. PG 87 (p605; p973) BPH; Eusebius Comm. Isa. 2.7
208. Creatures will occupy the land (34:8-15)

81
For it is a day of Lord’s justice and a year of repayment of Sion’s
justice. 9 2and its ravines will be turned into pitch, and its land into
brimstone; and its land will be burning like pitch, 103 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. 114 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. 125 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 Sirens6 and a courtyard of sparrows. 147 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.
209. Lord protects the deer (34:15-17)

There deer met and saw the faces of one another. 168 Let them pass
by in number and not one of them perished; one did not seek the
other, because Lord commanded them; his spirit gathered them.
1
34:8 Eusebius, Comm. Isa 2.8-9; 2.23
2
34:9 Eusebius, Comm. Isa. 2.8-9.
3
34:10 Revelation 14:11; 18:18; 19:3;
4
34:11 Rev 18:2; Eusebius, Comm. Isa. 2.8; 2.9
5
34:12 Eusebius, Comm. Isa. 2.8.
6
34:13 Eusebius, Comm. Isa. 2.8; Gregory of Nyssa, Cont. Eun. 13.
7
34:14 Matt 12:43; Rev 18:2; Eusebius, Comm. Isa. 2.8; 2.9; 2.23; Jerome Ep.
22.6; Adv. Vigil. 1; John Cassian; Gregory the Great; Theodoret In. Is. (p138)
BPH; Procopius Catena in Esaiam 2 (pg309) BPH.
8
Victorinus, Apoc. (CSEL 49.154); Eusebius, Comm. Isa. 2.8.
338 PENNER
17 1
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)

12
35. Rejoice, thirsty desert! Let a desert rejoice; and let it blossom
like a lily. 23 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)

34
Be powerful, impotent hands and feeble knees! 45 Give comfort,
faint-hearted in mind! Be powerful; do not be frightened! Look, our
1
Didymus the Blind, Trin. 1.18; Theodoret, In. Is. BPH (p139, l. 16); Basil of
Caesarea, Contra Eunomium 5 (p761) BP5; Eusebius, Comm. Isa. 2.8-9;
Victorinus, Apoc. CSEL 49 (p.154, l. 15); Procopius, Catena in Esaiam 2
(p624) BPH.
2
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 Martyr,
Dial. 69.5; Philo QE I 2.76
3
35:2 John Chrysostom, Hom. 32 on Rom 16:24; Gregory of Nyssa, On the
Baptism of Christ; 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.
4
35:3 Hebrews 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
5
35:4 John 12:15; Ignatius, Magn. 9; Irenaeus, Adv. Haer. 3.20; Constitutions of
the Holy Apostles 2.40; Augustin (on John 24.7); Athanasius, Inc. 38; Cyril,
Catech. Lect. 12; 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
God is repaying justice, and he will repay! He himself will come and
save us!
212.The redeemed will return with eternal happiness

(35:5-10)
51
Then the eyes of the blind will be opened and the ears of the deaf
will hear. 62 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. 73 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. 84 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. 95 And there will be no lion
35:51 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 Martyr,
Dial. 69.3; Res. (TU 20.40); Apol. 1.54.10.
2
35:6 Matt 11:5; Mk 7:37; Luke 7:22; Cyril of Jerusalem, Cat. 12.12; 17.21;
Athanasius, Oratio de incarnatione Verbi 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; Ep. div. inst.
40.2; Cyprian, Test. 2.7; Origen, Comm. Matt. 11.18; Cels. 2.48; Novatian,
Trinity 9.6; 12.4; Tertullian, Res. 20.6; Tertullian Marc. 4.24.12; Adv. jud. 9.30;
Hymenaeus, Ad Paulus Samosatenum 3; Irenaeus Dem. 67; Justin Martyr,
Apol. 1.54.10; John Chrysostom, Theod. Laps. 1.11; Homily 31 on Matthew 9:18;
Homily 19 on Acts 8:26-27; Homily 6 on Hebrews 3:9; Cyril, Lecture 12; 14, John
Cassian, Collat. 1.1.13; Leo the Great, Sermon 54.4.
3
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 Martyr, Dial. 69.5
4
35:8 Rev 21 :27; Eusebius, Comm. Isa. 2.9; Tertullian, Marc. 4.24.11.
5
35:9 Eusebius, Comm. Isa. 2.9; Tertullian, Marc. 4.24.11
340 PENNER
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, 101 and those
gathered because of Lord. And they will return, and will come into
Sion 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)

36.12 And it was in the fourteenth year when Ezekias was reigning:
Sennacherim, king of Assyrians, went up against the secure cities of
Idoumaia and took them. 23 And the king of the Assyrians sent
Rapsakes from Lachis to Jerusalem, to Ezekias 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)

34
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)

45
And Rapsakes said to them, “Tell Ezekias, ‘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? 66 Look, you trust this crushed reed rod,
1
35:10 Rev 21:4.
2
36:1 Eusebius, Chron. (GCS 20.13); Eusebius Comm. Isa. 2.10, 15.
3
36:2 Eusebius, Comm. Isa 2.10, 15; Onoma. (GCS 11.120).
4
36:3 Eusebius, Comm. Isa 1.82; 2.10
5
6
36:6 Eusebius Comm. Isa. 2.10; Origen Comm. Matt 125 GCS 41 (p262, I.7);
Fr. Matt. 550 GCS 41 (p224, I.4)
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)

71
”And if you say, ‘We trust Lord our God,’ 82 now meet my lord the
king of Assyrians, and I will give us two thousand cavalry, if you can
provide riders for them! 93 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.
104
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!’”
115
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 Ioudean. And why do you
speak to the ears of the humans on the wall?”
218.Rapsakes refuses to speak Aramaic (36:12)

126
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?”
1
36:7 Matt 27:43; Eusebius Comm. Isa. 2.10; Clement of Alexandria Strom.
5.135.1
2
36:8 Eusebius, Comm. Isa. 2.10; Clement of Alexandria Strom. 5.135.1
3
4
36:10 Eusebius, Comm. Isa. 2.10; Clement of Alexandria, Strom. 5.135.1
5
36:11 Justin, Dial. 83; Clement of Alexandria, Stromata 5.14
6
36:12 Eusebius, Comm. Isa 2.10; Chrysostom, Homily 37
342 PENNER
219. Rapsakes addresses the people in Hebrew (36:13-

16)
131
And Rapsakes stood and cried out with a great voice in Ioudean:
“Hear the words, those of the great king of the Assyrians. 14 Thus says
the king: ‘Do not let Ezekias trick you with words that cannot rescue
you. 15 And do not let Ezekias 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 Ezekias!’
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)

182
” ‘Do not let Ezekias 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? 193 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? 204 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?’” 215 And they kept silent, and no one answered a
word to him, because the king had commanded that no one answer.
1
36:13 Origen, Comm. Matt. 47
2
36:18 Eusebius, Comm. Isa. 2.10; Onoma. (GCS 11.38).
3
36:19 Eusebius, Comm. Isa. 2.10; Onoma. (GCS 11.38, 160)
4
36:20 Matt 27:43; Eusebius, Comm. Isa. 2.10; Origen, Comm. Matt. 47
5
36:21 Eusebius, Comm. Isa 2.10; Onoma. (GCS 11.38, 160); Origen Comm.
Matt 47
222. The embassy reports back to Hezekiah (36:22)

221
And Eliakim son of Chelkias the manager, and Somnas the
secretary of the army, and Ioach son of Asaph the recorder came in
to Ezekias, tearing their shirts, and they reported to him the words
of Rapsakes.
223. Hezekiah reacts to the embassy’s report (37:1-2)

37.12 And it was: when king Ezekias heard it, he tore his clothes and
put on sackcloth and went up to the house of Lord. 23 And he sent
Eliakim the manager and Somnas the secretary and the elders of the
priests, wearing sackcloth, to Esaias son of Amos the prophet.
224. The embassy consults Isaiah (37:3-4)

34
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! 45 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 Esaias.
66
And Esaias 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
1
36:22 Eusebius, Comm. Isa 2.11
2
37:1 Eusebius, Comm. Isa 2.11-12
3
37:2 Rev 11:3; Eusebius, Comm. Isa. 2.12
4
37:3 Eusebius, Comm. Isa. 2.11; Origen, Hom. Exod. 10.3
5
37:4 Justin Martyr, Dial. 83; Eusebius, Comm. Isa. 2.11; Origen, Hom. Exod.
10.3; Fr. Ps. (PG 12.1417); Hippolytus, In. Dan. 3.4.8
6
344 PENNER
heard, with which the ambassadors of Assyrians’ king reproached

me.
71
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.”‘”
226. Rapsakes returns (37:8)

82
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 93 Tharatha, the king of the
Ethiopians had gone out to besiege him. And when he heard this, he
returned and sent messengers to Ezekias, saying, 104 ”Thus you shall
say to Ezekias, king of Ioudaia: ‘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.” 115 Or did you not hear the
things that the king of the Assyrians did, how they destroyed all the
land? 126 And did the gods of the nations rescue them that my fathers
destroyed: Goza and Charan and Raphes, which are in the territory
of Thema? 137 Where are the kings of Amar and Arphath and the city
of Empharin, Anag, Ougaua?’”
1
37:7 Eusebius Comm. Isa 2.11; Hippolytus Comm. Dan 3.4.8
2
37:8 Eusebius Comm. Isa. 2.12; Eusebius Onoma. (GCS 11.120)
3
4
37:10 Eusebius Comm. Isa. 2.12; Origen Comm. Matt. 47
5
37:11 Eusebius Onoma. (GCS 11.38)
6
37:12 Eusebius Onoma. (GCS 11.74, 146, 174)
7
37:13 Eusebius Comm. Isa 2.12; Eusebius Onoma. (GCS 11.38, 74); Origen
Comm. Matt. 47
228. Hezekiah prays for salvation (37:14-20)

141
And Ezekias received the document from the messengers and read
it and went up into the house of Lord and opened it before Lord.
15
And Ezekias prayed to Lord, saying,
162
”O Lord Sabaoth, God of Israel, seated on the cherubin, 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 3not
gods but rather works of people’s hands, wood and stones, 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.”4
229. Isaiah confirms Hezekiah’s prayer (37:21)

215
And Esaias son of Amos was sent to Ezekias, 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)

226
This is the word that God spoke concerning him:
1
37:14 Tertullian Marc. 5.9.7
2
37:16 Acts 4:24; Eusebius Comm. Isa. 2.12
3
37:19 Galatians 4:8
4
37:20 John 5:44; JosAs 8.9; Tertullian Adv. Marc. 5.9.7; Eusebius Comm. Isa.
2.12; Novatian Trinity 30.12
5
37:21 Origen Fr. Lam (GCS 6.243); Eusebius Comm. Isa 2.13
6
37:22 Eusebius Comm. Isa. 2.13; Eusebius Comm. Ps. (PG 23.625); Origen Fr.
Lam. (GCS 6.243); Jerome, Adv. Jov. 1.32.
346 PENNER
“Virgin daughter Sion has disparaged you and mocked you; daughter
Jerusalem has shaken her head at you. 231 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!
242
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)

263
”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.
232. The survivors will be from Jerusalem (37:28-

32)
28
”But now I know your repose and your going out and your coming
in. 294 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 5
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,
1
2
3
37:26-28 Eusebius, Comm. Isa 2.13
4
37:29 Eusebius Comm. Isa. 2.13; Origen Fr. Eph. 22; Theodoret Ep. 180
5
reap and plant vineyards and you will eat from their fruit 311 and
those left will be in Ioudaia; 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 Sion. The zeal of Lord
Sabaoth will do these things.”
233. Sennacherib will turn back the way he came

(37:33-34)
332
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)

353
”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)

364
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.
1
37:31 Eusebius Comm. Isa. 2.13; Dem. ev. 2.3.137; 2.3.138; 2.3.146; Gregory
Nazianzen, Orat. 21.24.
2
37:33 Eusebius Comm. Isa. 2.13; Origen Fr. Ps. (Pitra 3.150)
3
37:35 Chrysostom, Homily 26; 32; Eusebius Comm. Isa. 2.13; Origen Fr. Ps.
(Pitra 3. 150)
4
37:36 Eusebius Chron. (GCS 20. 183); Comm. Isa. 1.61; 2.13; 2.14; 2.15; Cyril of
Jerusalem Cat. 2.15; Hippolytus In. Dan. 3.4.8; Origen Fr. Ps. (PG 12.1417; Pitra
3.101)
348 PENNER
236. Sennacherib turns back and is killed (37:37-38)

371
And Ennachereim, king of the Assyrians, turned back and went
away and lived in Nineue. 382 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)

38.13 And it happened at that time that Ezekias became weak to the
point of death.
And Esaias 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)

24
And Ezekias turned his face to the wall.
And he prayed to Lord, 35 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 Ezekias wept with great weeping.
1
37:37 Eusebius Chron. (GCS 20. 183)
2
37:38 Eusebius Chron. (GCS 20. 13; 14); Comm. Isa. 2.15; Onom. (GCS 11.4;
38); Hippolytus In. Dan. 3.4.8
3
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 In. Dan. 1.7.3
4
38:2 Eusebius Comm. Isa. 2.14; Cyril of Jerusalem Cat. 2.15
5
38:3 Heb. 10:22; Cyril of Jerusalem Cat. 2.15; Eusebius Comm. Isa. 2.14;
Origen Fr. Ps. (PG 12.1249)
239. Isaiah delivers Lord’s answer (38:4-9)

4
And the word of Lord came to Esaias, saying, 51 ”Go and say to
Ezekias,
‘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. 62 And I will save you from the hand of the
kings of the Assyrians, and I will shield this city.” 73 And this is the
sign from Lord for you that God will perform this word:
84
”‘“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.
95
Prayer of Ezekias king of Iouda, when he became weak
and arose from his weakness:
240. Prayer of Hezekiah (38:10-20)

106
I said, “At the height of my days I will leave my remaining years at
the gates of Hades.” 117 I said, “Certainly I will no longer see the
1
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
2
38:6 Eusebius Comm. Isa. 2.14; Comm. Ps. (PG 23.197)
3
38:7 Luke 2:12; Cyril of Jerusalem Cat. 2.15; Eusebius Comm. Isa. 2.14; 2.15;
Pamphilius Apol. pro. Orig. 6; Origen Comm. Phil. (PG 17.593)
4
38:8 Eusebius Comm. Isa. 1.44; 2.14-15; Athanasius Ep. Fest. 7.3; Cyril of
Jerusalem Cat. 2.15; Pamphilius Apol. pro. Orig. 6; Origen Cels. 8.46; Comm.
Phil. (PG 17.503); Or. 13.2, 4; Comm. Jo. 6.130; Hippolytus In. Dan. 1.7.3; 1.8.5;
On the Prophet Isaiah; Gregory Nazianzen, Oration 18
5
38:9 Eusebius Comm. Isa. 2.14-15
6
7
38:11 Eusebius Comm. Isa. 2.14; Origen Hom. Num. 26.5
350 PENNER
salvation of God on the land; certainly I will no longer see a person

12
of my family.”
1
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. 123 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. 143 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, 154 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. 185 For those in
Hades will not praise you, nor those who die praise you, nor those in
Hades expect your mercy.
196
The living will bless you, in the way that I also do. For from today
on, I will produce children.
Those who will proclaim your righteousness. 207 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.
1
2
38:13 Eusebius Comm. Isa. 2.14; Origen Fr. Ps. (PG 17.137)
3
38:14 Eusebius Comm. Isa. 2.14; Origen Hom. Lev. 2.4
4
38:15-17 Eusebius Comm. Isa. 2.14
5
38:18 Athanasius Ep. Fest. 7.3; Eusebius Comm. Isa. 2.14
6
38:19 Athanasius Ep. Fest. 7.3; Eusebius Comm. Isa. 2.14; Jerome, Adv. Jov.
1.5; Origen Cels. 8.46
7
38:20 Athanasius Fest. Let. 10.3; Adv. Arianos 2.4; Chrysostom, Hom. Rom.
18; Eusebius Comm. Isa. 2.14-15
241.Isaiah tells Hezekiah the cure (38:21-22)

211
And Esaias the prophet said to Ezekias, “Take a cake of figs and
crush it and apply it as a plaster and you will be healthy.” 22 And
Ezekias said, “This is the sign that I will go up to the house of God.”
242. Maiodach hears of Hezekiah’s recovery (39:1)

12
39. At that time Maiodach son of Laadan the king of Babylonia sent
letters and ambassadors and gifts to Ezekias, 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)
23
And Ezekias 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
Ezekias did not show.
244. Isaiah asks Hezekiah about the embassy (39:3-

4)
34
And Esaias the prophet came to King Ezekias and said to him,
“What are these people saying, and where did they come to you
from?”
And Ezekias said, “They came to me from a land far away, from
Babylon.”
1
38:21 Methodius Conivium 10.5; Eusebius Comm. Isa. 2.14-15; Fr. Varia (PG
87.1796)
2
39:1 Josephus, Antiquities 10.30; Eusebius, Comm. Isa. 2.15; Chron. (GCS
20.13); Hippolytus In. Dan. 1.9.1
3
39:2 Matt 2:10; Josephus, Antiquities 10.31; Eusebius, Comm. Is. 2.15
4
39:3 Hippolytus In. Dan. 1.9
352 PENNER
41
And Esaias said, “What did they see in your house?”
And Ezekias 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.”
245. Isaiah delivers the word of Lord (39:5-8)

52
And Esaias said to him, “Hear the word of Lord Sabaoth: 63 ’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 74 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.”
85
And Ezekias said to Esaias, “The word of Lord that he spoke is
good. Let there now be peace and righteousness in the days.”

40.16 Comfort, comfort my people, says God. 27 Priests, speak to the
heart of Jerusalem; comfort her, because her humiliation has been
1
39:4 Josephus, Antiquities 10.32
2
39:5 Origen, Hom. Ezech. 14 4.8
3
39:6 Eusebius Comm. Isa. 2.15; Tertullian Marc. 4.15.9
4
39:7 Eusebius Comm. Isa. 2.15; Origen Ep. Jul. Afr. (PG 11.80); Comm. Matt.
10-17 15.5; Hom. Ezech. 14 4.8; Or. 16.3; Hippolytus In. Dan. 1.9; Julius
Africanus Ep. ad. Or. (Reichhard, TU 34,3.79)
5
39:8 Josephus, Antiquities 10.33-34
66
40:1 Luke 2:25; Justin Martyr Dial. 50
77
40:2 Revelation 1:5; Revelation 18:6; Origen, Comm. Matt. 13.30; Hermas
Vis. 1.3-4
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)

31
A voice of one calling in the desert, Prepare the way of the Lord,
make the paths of our God straight! 42 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. 53 And the
glory of Lord will be seen and every body will see the salvation of
God, for Lord has spoken.
248. Every body withers like grass (40:6-8)

64
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
1
40:3 Mark 1:3; Matt 3:3; Luke 3:4; John 1:23; Barnabas 9.3; Justin Martyr,
Dial. 50; Origen, Comm. Jo. 2.25; Victorinus, Comm. Rev. 4:7-10; Cyprian Test.
2.6
2
40:4 Luke 3:5-6; Ps Sol 8:17; 11:4; Sib Or. 3.680; Asssumption of Moses 10.4;
Baruch 5.7; Later Apocalypse of John 1
3
40:5 Luke 2:30; Acts 28:28; Theodoret, Eranistes 2; Clement of Alexandria,
Prot. 1; Cyril, Catch. Lecture 3.1; 18; Chrysostom; Jerome.
4
40:6 1 Peter 1:24; James 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, In. 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 (BP1.16); Cyprian, De habit. virg. 6; Centes. 4; Test. 3.58;
Methodius, Res. 1.12.8; De vita et actibus rationi consentaneis 6.5; Theodotus,
Excerpt 11; Life of Adam and Eve (Vita) 10
354 PENNER
grass. 71 The grass has been withered, and the flower has fallen off,
82
but the word of our God remains forever.
249. Lord comes to tend his flock (40:9-11)

93
Go up on a high mountain, o messenger of good news to Sion; lift
up your voice with strength, o messenger of good tidings to
Jerusalem. Lift it up, do not fear. Say to the cities of Iouda, Look;
your God! 104 Look, Lord comes with might, and his arm is with
power; look, his reward is with him, and his work before him. 115 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)

126
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
11
40:7 1 Peter 1:24; James 1:11; Origen Hom. Ps. 1.2; Eusebius, Comm. Isa. 2.16;
Comm. Ps. (PG 23. 324; 556; 724; 1180)
2
40:8 Matt 24:35; Luke 21:33; 1 Peter 1:25; Hippolytus Ref. 8.7; Eusebius
Comm. Ps. (PG 23.556); Comm. Isa. 2.16
3
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
4
40:10 Rev 22:7; 22:12; Barnabas 21.3; 1Cl 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
5
40:11 Eusebius Comm. Isa. 2.17; Dem. ev. 3.1.5; Clement of Alexandria Paed.
1.15.4
6
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 Adv. Herm. 45.2; Clement of
Alexandria Strom. 5.125.1; Clement of Alexandria Protr. 78.2; Irenaeus Dem.
45
balance and the valleys on a scale? 131 Who has known the mind of
Lord, and who has become his counsellor? Who might instruct him?
142
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?
153
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.
164
And Lebanon will not be enough for burning, and all the four-
footed animals will not be enough for a whole burnt offering, 175 and
all the nations are like nothing, and they were reckoned as nothing.
251. To whom did you compare the Lord? (40:18-24)

186
To whom did you compare the Lord, and to what likeness did you
compare him? 197 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.
1
40:13 1 Cor 2:16; Rom 11:34; Philo of Alexandria 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)
2
40:14 Tertullian Marc. 2.2.4
3
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
4
40:16 Eusebius Comm. Isa. 2.18; Methodius Convivium 9.3
5
40:17 Acts 19:27; Eusebius Comm. Isa. 2.18; Comm. Ps. (PG 23.93)
6
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
7
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
356 PENNER
211
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? 222 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. 233 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.
252. The holy one is incomparable (40:25-26)

254
”Now then, compare me to someone, and I will be exalted,” says
the holy one. 265 ”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.
276
For, Iakob, do not say, and what have you said, Israel, “My way has
1
2
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
3
4
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
5
40:26 Rom 1:20; Eph 1:19, Eph 6:10; Hippolytus In 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)
6
40:27 Eusebius Comm. Isa. 2.19; 2.20
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)
281
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),
292
he who gives strength to the hungry and pain to those who are not
distressed 303 For young men will be hungry and youths will grow
weary and choice men will be weak, 314 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)

41.15 Be restored to me, o islands, for the rulers will exchange
strength, let them draw near and speak together, then let them
announce justice. 26 Who has raised 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. 37 And he will pursue them and the way of
his feet will pass through in peace.
1
40:28 Hebrews 3:4; Eusebius Comm. Isa. 2.19; Tertullian Jejun. 6.7; Marc.
2.22.2; Theophilus Autol. 2.35
2
3
40:30 Origen Fr. Jer. (GCS 6.218; 219); Eusebius Comm. Isa. 2.19
4
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
5
6
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
7
41:3 Eusebius Comm. Isa. 2.19; Ecl. Proph. 4.19
358 PENNER
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)

1
I am the first God, and I am in what is to come. 52 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)

83
But you, Israel, my servant Iakob, whom I have chosen, seed of
Abraham, whom I have loved, 94 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,5 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)

116
”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
1
41:4 Rev 1:4; Origen In Isaiam hom. 22 5.1; Eusebius, Comm. Es. 2.19; 2.21; Ecl.
proph. 4.19; Praep. ev. 11.23.9; 11.13.6; Eccl. theol. 1.20; 2.19.
2
41:5-7 Eusebius Comm. Isa. 2.19; Ecl. Proph. 4.19
3
41:8 CD 4.2; Song of Three Youths 11; Luke 1:54; Heb 2:16; James 2:23; Philo
Cher. 7; Apoc. Abraham 9.7; T. Abr. 2.6; 1 Cl 10.1; Ignatius IMag 10; Origen
Comm. Jo. 1.260; Hippolytus Haer. 5.8.16; Eusebius Comm. Isa. 2.20; 2.22; 2.31
4
41:9 Matt 12:18; Eusebius Comm. Isa. 2.20
5
41:10 Acts 18:9
6
will be destroyed. 12 You will look for them and you will not find the
people who rage against you, for 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.
141
Iakob, little Israel, I have helped you, says the god who ransoms
you, Israel.
259. You will pulverize them (41:15-16)

152
”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. And 173 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.
184
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. 195 I will place in the
waterless land of cedars a myrtle, a boxwood and a cypress and a
1
41:14 Luke 12:32; 24:21; Eusebius, Comm. Isa. 2.20; Comm. Ps. (PG 23:205)
2
41:15-16 Cyprian Test. 2.4; Eusebius Comm. Isa. 1.94; 2.20; Comm. Ps. (PG
23.205)
3
4
5
41:19 Eusebius Comm. Isa. 2.20; 2.21; Hippolytus Ben. is. Jac. 2; Tertullian
Marc. 3.5.3
360 PENNER
white poplar, 201 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)

212
”Your justice approaches!” says Lord God. “Your counsels have
approached!” says the king of Iakob. 223 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 know what the last things
were, and tell us the future. 234 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. 245 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)

256
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. 267 For who will announce the things from the
beginning, so that we might know them, and the things before, and
1
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)
2
3
41:22 Pamphilius Apol. pro Orig. 4; Origen Hom. Isa. 1.2; Princ. 4.3.14;
Eusebius Comm. Isa. 2.21
4
41:23 Origen Princ. 4.1.26; 4.3.14; Hom. Isa. 1.2; Pamphilius Apol. pro Orig. 4;
Eusebius, Comm. Isa. 2.21; Praep. ev. 13.13.22.
5
6
41:25 Rev 7:2; 16:12; Eusebius Comm. Isa. 2.21; Eusebius Praep. ev. 13.13.22
7
41:26 Origen Hom. Isa. 4.1; Eusebius, Comm. Isa. 2.21; Praep. ev. 13.13.22
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)1

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)

42.12 Iakob 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. 23 He will not cry out nor lift up his
voice, nor will his voice be heard outside.34 He will not crush a
bruised reed, and he will not extinguish smoking flax, but he will
bring forth justice for the truth. 45 He will shine out, and will not be
extinguished until he brings justice upon the land; and the nations
will hope in his name.
1
2
42:1 Matthew 3:17; 12:18-21; Luke 3:22, 9:35, 23:35; De recta in Deum fide
(GCS 4:48); Justin Martyr, 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
3
42:2 Tertullian, Adv. Jud. 9.28; Pat. 3.4; Marc. 3.17; 4.23; Cyprian, Test. 2.13;
4
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
42:45 Justin Martyr, 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
362 PENNER
265. Lord God called you to bring freedom (42:5-

8)
51
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.
62
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, 73 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. 84 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)

95
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.
1
42:5 Acts 17:24-25; Theophilus, Autol. 2.35; Justin Martyr, 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
2
42:6 Luke 2:30, 32; Ep. Barnabas 14.7; Justin Martyr , 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. (PG23:689;
PG 24:64); Ecl. Proph. 4.20, 24; Dem. Ev. 2.2.13; 9.15.9; Praep. Ev. 7.11.6;
Lactantius, Div. Inst. 4.20.12; Ep. 43.7
3
42:7 Matt 11:5; Luke 1:79; Acts 26:18; Ep. Barnabas 14.7; Didasc. Apost. 9;
Justin Martyr, 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); In 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, Div. Inst. 4.20.12; Ep. 43.7.
4
42:8 Justin Martyr, Dial. 65.1; Cyprian, Test. 2.7; Eusebius, Comm. Isa. 2.22
5
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.
267. Sing a new song to God, distant peoples (42:10)

101
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)

112
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. 123 They will give God glory; they
will announce his magnificent deeds among the islands.
269. Lord will no longer wait (42:13-14)

134
Lord, God of might, will go out and will crush a war; he will arouse
zeal and will shout over his enemies with power.
145
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)

156
And I will turn rivers into islands and I will dry marshlands up.
167
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
1
2
42:11 Eusebius, Comm. Isa. 2.23; Comm. Ps. (Mercati 1937, 61)
3
4
42:13 Justin Martyr, Dial. 65.4; Cyprian, Test. 2.28; Eusebius, Comm. Isa.
2.23
5
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)
6
42:15 Tertullian, Adv. Herm. 34.2; Eusebius, Comm. Isa. 2.23
7
42:16 Acts 26:18; Justin Martyr, Dial. 122.1; Eusebius, Comm. Isa. 2.23; Comm.
Ps. (PG 23:228)
364 PENNER
perform these words and I will not forsake them. 171 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.
272. Senseless people will be plundered! (42:18-22)

182
Deaf people, listen! And blind people, look up to see! 193 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. 204 You
have often seen, and you have not kept watch; your ears have been
opened, and you have heard. 215 Lord God wished that he would be
justified and she would magnify with praise. And I saw, 226 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!
1
2
42:18 Matt 11:5; Luke 7:22; Justin Martyr, Dial. 27.4; Tertullian, Apol. 21.17;
Origen, Comm. Matt. Frag. 253 (GCS 41,1:117); In Isa. 6.7; Disp. Cum.
Heracleida 17; Comm. Matt. 11.18; 16.3; Eusebius, Comm. Isa. 2.23-24
3
42:19 Didasc. Apost. 26; Justin Martyr, Dial. 27.4; 123.2-3; Tertullian, Marc.
3.6.6; 5.17.5; Cyprian, Ad. Nov. 2.8; Origen, Disp. Cum. Heracleida 17; Comm.
Matt. 16.3; Eusebius, Comm. Isa. 2.23-24
4
42:20 Justin Martyr, Dial. 123.3; Tertullian, Apol. 21.17; Eusebius, Comm. Isa.
2.23
5
6
273. Israel was plundered for rebellion (42:23-25)

231
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?
242
Who gave Iakob 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? 253 And he
brought the wrath of his passion upon them, also to prevail over
them. Α 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)

14
43. And now thus says Lord God who made you, Iakob, who formed
you, Israel: “Do not be frightened, for I have redeemed you; I have
called you by my name; you are mine. 25 And if you pass through
water, I am with you, and rivers will not overwhelm you; and if you
pass through fire, you will not be burned up; the flame will not burn
you up. 36 Because I am Lord your God, the holy one of Israel who
saves you.
1
2
42:24 Cyprian, Dom. or. 25; Eusebius, Comm. Isa. 2.23
3
42:25 Cyprian Dom. or. 25; Eusebius, Comm. Isa. 2.23-24
4
43:1 Hippolytus Haer. 5.8.16; Eusebius Comm. Isa. 2.24
5
43:2 Odes of Solomon 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;
6
43:3 Origen Mart. 13; Hom. Exod. XIII 10.4; Hom. Jes. Nav. 4.1; Hom. Lev. XVI
9.3; Comm. Mat. 12.28; Eusebius Comm. Isa. 2.24
366 PENNER
275. Do not be frightened (43:3-8)

I have made Egypt and Ethiopia your payment, and Somne on your
behalf, 41 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. 52 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. 63 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, 74 all you
who are called by my name. For by my glory I have prepared him
and I have formed him and made him. 85 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)

96
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.
1
43:4 Rev 3:9; Origen Mart. 13; Hom. Lev. XVI 9.3; Comm. Mat. 12.28; Eusebius
Comm. Isa. 2.24
2
43:5 Matt 8:11; Luke 13:29; Acts 18:9; Eusebius Comm. Isa. 2.24
3
43:6 2 Cor 6:18; Eusebius, Comm. Isa. 2.24
4
43:7 Methodius Lib. arb. (PO 22,5.829); Eusebius Comm. Isa. 2.24
5
43:8 Didascalia Apostolorum 26; Eusebius Comm. Isa. 2.24
6
277. You are my witnesses (43:10-13)

101
”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. 112 I am God, and there is no-one
besides me who saves. 123 I proclaimed and I saved; I reproached and
there was no other among you. You are witnesses for me, and I am
Lord God. 134 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)

145
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. 156 I am Lord your holy god, who unveiled Israel
as your king.”
279. Lord provides a path through the sea (43:16-

17)
167
Thus says Lord, who provides a way in the sea and a path in the
powerful water, 178 who has brought chariots and horse and a mighty
1
43:10 John 8:28; 13:19; Ascension of Isaiah 4.6; Origen Comm. Jo. 2.209; Mart.
34; Disputatio cum Heracleida 34; Cels. 2.9; Eusebius Comm. Isa. 2.24-26;
Eccl. proph. 4.21; Eccl. theol. 2.19
2
43:11 Ascension of Isaiah 4.8; Eusebius Comm. Isa. 2.24; Eccl. theol. 2.19
3
4
43:13 John 8:58 ; 1 John 1:1; Eusebius Comm. Isa. 2.24
5
43:14 Luke 24:21; Eusebius Comm. Isa. 2.25; 2.32
6
43:15 Justin Martyr Dial. 135.1; Eusebius Comm. Isa. 2.25
7
43:16 Matt 14:25; Eusebius Comm. Isa. 2.25
8
368 PENNER
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)

181
”Do not remember the former things and do not consider the
ancient things. 192 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. 203 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, in the
waterless place, to give drink to my chosen family, 214 my people
whom I have preserved, to describe my magnificent deeds.
281.Lord does not desire sacrifices (43:22-24)

225
”I have called you not now, Iakob, 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, 246 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.
1
43:18 2 Cor 5:17; Rev 21:4; Didascalia Apostolorum 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
2
43:19 John 7:38; Rev 21:5; Didascalia Apostolorum 26; Clement of
Alexandria Strom. 2.15.3; Tertullian Adv. 1.20.4; 4.1.6; 4.13.4; Origen Comm.
Mat. 17.33; Dionysus of Alexandria Ad. Hermammonem; Eusebius Comm.
Isa. 2.25; Hist. Eccl. 7.23.2
3
43:20
4
43:21 Irenaeus Dem. 89; Cyprian Test. 1.12; Ep. 63.8; Eusebius Comm. Isa.
2.25-26
5
6
43:24 Eusebius Comm. Isa. 2.25; Dem. Ev. 2.3.19
282. Your fathers broke the law (43:25-28)

251
”I am, I am the one who wipes out your lawless acts and I will not
remember. 262 But as for you, remember and let us judge; say your
lawless acts first, so that you may be justified. 273 Your first fathers
and their rulers acted lawlessly toward me, 28 and the rulers have
defiled my holy things, and I have given Iakob for destruction, and
Israel for reproach.
283. Lord God will provide water and spirit (44:1-

5)
44.14 ”But now listen, my servant Iakob, and Israel, whom I have
chosen.”
25
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
Iakob, and beloved Israel, whom I have chosen, 36 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.
47
And they will spring up like grass from the middle of the water,
and like a willow at flowing water. 58 This one will say, “I am God’s!”
1
43:25 Mark 2:7; Luke 5:21; Cyprian Ad Novatianum 18.1; Eusebius Comm.
Isa. 2.25
2
43:26 Origen Fr. Jer. (GCS 6.227); Hom. 1. Reg. 15; Hom. Lev. 3.4; 9.8; Cyprian
Ad Novatianum 18.1, 4; Eusebius Comm. Isa. 2.25
3
43:27-44:1 Eusebius Comm. Isa 2.25
4
5
44:2 Eph 1:6; Rev 1:17; Eusebius Comm. Isa. 2.25; 2.27; Hippolytus Haer.
6.14.7; Anonyma gnostica Apophasis megale (p. 24, l. 13)
6
44:3 Irenaeus Dem. 89; Eusebius Comm. Isa. 2.25; Cyril of Jerusalem Cat.
16.30
7
44:4 Origen Hom. Ezech. 1.5; Methodius Convivium 4.3; 9.4; Eusebius
Comm. Isa. 2.25
8
44:5 Rev 13:16; Tertullian Marc. 4.39.6; Scorp. 7.3; Eusebius Comm. Isa. 2.25;
Mart. Pal. (Cureton 27; 40)
370 PENNER
and this one will cry out at the name of Iakob, 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)
61
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. 72 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. 83 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. 94 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)

105
“But they will be ashamed, all who form a god and carve to no
benefit, 116 and all they from where they came and the deaf among
humans have dried up.
1
44:6 Rev 1:17; Tractatus tripartitus 1; 3; Hippolytus Noet. 2; Novatian Trinity
30.10; Methodius Res. 1.36.5; Lactantius Inst. 4.29.10; Justin Martyr
Cohortatio ad Graecos 21; Eusebius Comm. Isa. 2.26; Marc. 2.2; Eccl. theol.
2.19; 2.22
2
44:7 Novatian Trinity 30.10; Eusebius Comm. Isa. 2.26; Eccl. theol. 2.22
3
44:8 Tertullian Idol. 4.4; Eusebius Comm. Isa. 2.26; Eccl. theol. 2.22
4
44:9 Tertullian Idol. 4.4; Arnobius Adversus Nationes 6.14; Athanasius C.
Gent. 14; Eusebius Comm. Isa. 2.26; Eccl. theol. 2.22
5
44:10 Evangelium Philippi copticum 85; Eusebius Comm. Isa. 2.26
6
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 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. 141 That
which he cut is wood from the forest, that Lord planted and rain
made grow, 152 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.” 173 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. 204 Know that their heart is ashes and they
1
44:14 Cyril of Jerusalem Cat. 6.10
2
3
44:17 Evangelium Philippi copticum 85; Cyril of Jerusalem Cat. 6.10
4
44:20 Tertullian Idol. 4.4; Eusebius Comm. Isa. 2.26; Arnobius Aversus
nationes 6.14; Athanasius C Gent. 14
372 PENNER
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)
211
”Remember these things, Iakob and Israel; you are my servant; I
formed you, my servants, and you, Israel, do not forget me. 222 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.
290. Rejoice, for God has redeemed Israel (44:23)

233
”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 Iakob, and Israel
will be glorified.”
291. Your redeemer created the world (44:24)

244
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.
1
44:21 Luke 3:22; Eusebius Comm. Isa. 2.26
2
44:22 Clement of Alexandria Strom. 2.65.1; Origen Fr. Ps. (SC 189.240); Fr.
Rom. 50; Hom. Ps. XXXVIII 2.5; Hom. Gen. 13.4; Hom. Luc. 17; Cyril of
Jerusalem Cat. 18.35; Eusebius Comm. Isa. 2.26
3
44:23 Rev 12:12; Athanasius of Alexandria Ep. fest. 6.9; John Chrysostom
Hom. Rom. 14; Eusebius Comm. Isa. 2.26; 2.27
4
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 the Blind Comm. Zach. 4.323; Trin. 3.16; 1.36;
John Chrysostom Exp. Ps. 8; Fem. Reg. (Dumortier 137); Hilarius Tractus
super psalmos 125.6; Anonyma gnostica Apophasis megale; Amphilochius
Oratorio in diem sabbati sancti 2; Basil of Caesaria In Mamantem martyrem
3; Contra Eunomium 5; Eusebius Comm. Isa. 2.27; Praep. 7.11.6; Hippolytus
Antichr. 32; Haer. 6.14.7; Ambrosius De fide ad Gratianum 5.2.30; 5.2.35
292. Lord will rebuild Jerusalem (44:25-28)

125
”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, 262 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 Ioudaia, ‘You will be built!’ will
cause even its deserted places to sprout. 273 The one who says to the
abyss, ‘Be desolated!’ will also dry up its rivers. 284 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.”
293. Cyrus, Lord God’s anointed (45:1-6)

45.15 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. 26 May I go before you, and I will level mountains; I will
crush brass doors and shatter iron bars. 37 And I will give you dark
1
44:25 1 Cor 1:20; Tertullian Marc. 4.25.4; Prax. 19.4; Gregory of Nazianzus
Orationes 5.25; Gregory of Nyssa De tridui inter mortem... (Gebhardt 281);
2
44:26 Tertullian Marc. 4.22.10; Prax. 19.4; Eusebius Comm. Isa. 2.27; 2.34
3
44:27 Rev 16:12; John Chrysostom De incomprehensibili. 2; Basil of Caesarea
Homiliae in Hexaemeron 3.6; Eusebius Comm. Isa. 2.27; Ambrosius
Mediolanensis Exameron 2.3.12
4
44:28 Acts 13:22; Didymus the Blind Comm. Eccl. 28.10; Comm. Zach. 2.166;
Eusebius Comm. Isa. 1.67; 2.27; 2.28; 2.34
5
45:1 Barnabas 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. 6.11.22; Lactantius Div. Inst.
4.12.18
6
45:2 Odes of Solomon 17.9; Barnabas 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
7
45:3 Col 2:3; Barnabas 11.4; Lactantius Div. 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.
374 PENNER
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. 41 For the sake of Iakob, my servant, and Israel, my chosen, I
will call you by your name and I will accept you, but you did not
know 52 that I am Lord God, and there is yet no God except me, and
you have not known me, 63 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. 74 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.
295. Lord God formed you (45:8-10)

85
”Let the sky above rejoice, and let clouds sprinkle righteousness;
let the land cause mercy to sprout and let it sprout righteousness
together.
5.64.1; Origen Comm. Jo. 2.173; Comm. Matt. 14.11; Princ. 4.3.11; Hom. Cant. 1.5;
Cant. 1; 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
1
45:4 Origen Comm. Gen. 3; Fr. Jer. (GCS 6.179); Eusebius Comm. Isa. 2.27;
Praep. 6.11.22
2
45:5 Acts of Thomas 1; Tatian Fragmenta Varia (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
3
45:6 Novatian Trinity 3.5; Eusebius Comm. Isa. 2.27
4
45:7 Tractus tripartitus 3; Philo of Alexandria 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
5
45:8 Clement of Alexandria Paed. 1.41.3; Eusebius Comm. Isa. 2.27;
Lactantius Div. Inst. 4.12.9
“I am Lord, the God who created you. 91 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 don’t work or have hands? 102 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)

113
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)

124
”I myself made the land and humanity upon it; I myself firmed up
the heaven by my hand, I myself commanded all the stars. 135 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)

146
Thus says Lord Sabaoth: “Egypt and the trade of Ethiopians has
grown weary, and the Sabaein, haughty men, will come over to you
1
45:9 Rom 9:20; Didascalia apostolorum 9; Tertullian Marc. 2.2.7; 2.9.7;
2
45:10 Rom 9:20; Didascalia apostolorum 9; Eusebius Comm. Isa. 2.28
3
45:11 Hippolytus Noet. 4; Eusebius Comm. Isa. 2.28
4
45:12 Theophilus Autol. 2.35; Origen Princ. 1.7.3; Hom. Num. XXVIII 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
5
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
6
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.
376 PENNER
and they will be bondservants to you, and they will follow behind
you, chained in handcuffs, and they will worship you and pray by
you, because God is among you, and here is no God except you, 151 for
you are God, and we did not know it. The God of Israel is a saviour.
162
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! 173 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)

184
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. 195 I have
not spoken in secret or in a dark place of land. I did not say to the
seed of Iakob, Seek pointlessly! I am; I am Lord who speaks
righteousness and announces truth.
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 Epitome 39.4; Cyril of Jerusalem Cat. 11.16
1
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
2
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 Div. inst. 4.13.7;
Epitome 39.4; Cyril of Jerusalem Cat. 6
3
45:17 Heb 5:9; Eusebius Comm. Isa. 2.28-29; Cyril of Jerusalem Cat. 6
4
45:18 Tertullian Herm. 29.2; 29.7; 29.8; Methodius Res. 1.47.7; Eusebius
Comm. Isa. 2.29
5
45:19 John 18:20; Clement of Alexandria Protr. 79.3; Eusebius Comm. Isa.
2.29
301. Only Lord is righteous (45:20-21)

201
”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. 212 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.
302. Every knee will bend to Lord (45:22-25)

223
”Return to me and you will be saved, you from the end of the land.
I am God, and there is no other, 234 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, 245 saying, “Righteousness and peace will be present with him,
and all who distinguish themselves will be put to shame. 256 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)

46.17 ”Bel has fallen, Dagon has been shattered. Their graven images
became wild animals and cattle. Lift them up, bound like a burden
1
45:20 Origen Hom. Jes. 3.4; Eusebius Comm. Isa. 2.29
2
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
3
45:22 Tertullian Marc. 1.11.5; Origen Hom. num. XXVIII 8.1; 19.2; 24.2;
Eusebius Comm. Isa. 2.29; Dem. ev. 2.3.21
4
45:23 Rom 14:11; Ph 2:10, 11; Clement of Alexandria Protr. 79.3; Tertullian
Herm. 6.1 Marc. 2.26.1; Hippolytus In Psalmos 3; Origen Or. 31.3; Eusebius
Comm. Isa. 2.29
5
6
45:25 Eusebius Comm. Isa. 2.29; 2.30; Dem. ev. 2.3.21
7
46:1-2 Cyprian Test. 3.59; Eusebius Comm. Isa. 2.30
378 PENNER
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)

31
”Listen, house of Jacob and all the remnant of Israel who have been
raised from the womb and trained from childhood42 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)

53
”Compare me to someone! Look, look! Be skilful, you who are
deceived. 64 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, he worships it. 75 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.
1
46:3 Eusebius Comm. Isa. 2.30-32; Cyril of Jerusalem Cat. 4.2
2
46:4 Origen Fr. Matt. 22; Eusebius Comm. Isa. 2.30-31; Cyril of Jerusalem
Cat. 4.2
3
46:5 Philo of Alexandria Leg. 2.5; Cyprian Test. 3.59; Eusebius Comm. Isa.
2.31-32
4
5
46:7 Cyprian Test. 3.59; Eusebius Comm. Isa. 2.31
306. I will do what I have decided (46:8-11)

81
”Remember these things and groan; repent, you who have been
deceived; return in your heart, 92 and repent. Remember the former
things from eternity, that I am God, and there is no other except me,
103
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, 114 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)

125
”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 Sion for glory.
308. Virgin daughter of the Chaldeans (47:1-4)

47.16 ”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. 27 Take
a millstone, grind flour, remove the veil, uncover your greyness, bare
1
46:8 Eusebius Comm. Isa. 2.31; Eccl. theol. 2.19
2
46:9 Acts of Thomas 1 (Wright 173); Tatian Fragmenta varia (TU 4,1.49);
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
3
46:10 John 13:19; Eusebius Comm. Isa. 1.39; 1.56; 2.12; 2.21; 2.31; 2.33
4
46:11 Rev 16:12; Eusebius Comm. Isa. 2.27; 2.31
5
46:12 Tertullian Marc. 3.22.1; 5.17.14; Origen Disputatio cum Heracleida 22;
6
47:1 Hippolytus Antichr. 34; Origen Comm. Gen. 3; Eusebius Comm. Isa.
2.32; Praep. ev. 6.11.81
7
380 PENNER
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.
309. Sit down, daughter of the Chaldeans(47:5-7)

51
”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.
62
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)

83
“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)

94
”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, 105 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
1
47:5 Eusebius Comm. Isa. 2.32; Praep. ev. 6.11.81; Origen Comm. Gen. 3
2
3
47:8 Rev 18:7
4
47:9 Rev 18:8, 23; Eusebius Comm. Isa. 2.32
5
47:10Eusebius Comm. Isa. 2.32
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)

121
”Stand now in your enchantments and in your great witchcraft,
which you learned from your youth; you will be able to benefit one
thing. 132 And you have become weary in your counsels.
313. Let the astrologers save you (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.
143
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. 154 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. 15 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
1
2
47:13 Origen, Fr. Jer. (GCS 6.223); Comm. Gen. 3 (SC 26.194); Eusebius,
Praep. ev. 6.11.81; Comm. Isa. 2.32
3
47:14 Rev 18:8; Origen Princ. 2.5.3; 2.10.6; Hom. Ezech. 1.3; Cels. 5.15; 6.56;
Pamphilius Apol. pro. Orig. 8; Eusebius Comm. Isa. 2.32; Cyril of Jerusalem
Cat. 4.18
4
47:15 Hippolytus Antichr. 34; Eusebius, Comm. Isa. 2.32; Origen, Princ. 2.5.3;
2.10.6; Hom. Ezech. 1.3. (GCS 33.325); Cels. 5.15 (SC 147.52); 6.56 (SC 147.320);
Pamphilius, Apol. pro Orig. 8; Cyril of Jerusalem, Cat. 4.18
5
382 PENNER
righteousness, 21 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)

32
”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)

63 ”
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. 74 It is happening now,
and not long ago, and you have 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. 95 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.
1
48:2 Matt 4:5; Eusebius, Comm. Isa. 2.33
2
3
48:6 Revelation 1:19
4
5
48:9 Origen Cels. 5.15
317. I will rescue you for my own reputation (48:10-11)

101 ”
Look, I have sold you not for money, but I have rescued you from
a furnace of poverty. 121 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)

123
”Listen to me, Jacob, and Israel whom I myself call: I am first and I
am forever, 134 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, 145 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.
166
”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.”
1
2
48:11 Eusebius, Comm. Isa. 2.33; Novatian Trinity 3.2
3
48:12 Rev 1:17; Eusebius Comm. Isa. 2.34; Ecl. proph. 4.23 (PG 22.1229; PG
22.1232); Dem. ev. 5.6.1; 5.6.2; 6.22 (GCS 23.291)
4
48:13 Rom 4:17; Cyril of Jerusalem, Cat. 13.28; Eusebius, Dem. ev. 5.6.5; 6.22
(GCS 23.291); Comm. Ps. PG 23.181; Tertullian, Herm. 45.2
5
6
48:16 Cyril of Jerusalem, Cat. 16.30; Eusebius, Ecl. proph. 4.23 (PG 22.1229;
PG 22.1232); Dem. ev. 5.6.1; 5.6.2; 5.6.5; 5.6.7; 6.22 (GCS 23.291); Comm. Isa.
2.34; Origen, Comm. Jo. 2.79; 2.81; 2.83; Comm. Matt. 13.18 (GCS 40.228); Cels.
1.46 (SC 132.196; SC 132.198)
384 PENNER
171
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 listened 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)
202
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 that Lord has
rescued his bondservant Jacob. 213 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.
224
There is no rejoicing for the ungodly, says Lord.
321. Lord called me as his servant Israel (49:1-4)

49.15 Listen to me, islands, and pay attention, nations! will stand
through much time,” says Lord. He called my name from my
mother’s womb, 26 and he set my mouth like a sharp sword, and he
1
2
48:20 Rev 18:4; Eusebius Comm. Isa. 2.34
3
48:21 Cyprian, test. 1.12 (14); ep. 63.8; Eusebius Comm. Isa. 2.34
4
48:22 Athanasius, Ep. fest. 2.4; 3.2; Clement, Paed. 1.94.2; Philo, Mut. 169;
Origen Hom. num. 11.8; Eusebius Comm. Isa. 2.34
5
49:1 Gal 1:15; Cyril, 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
6
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); Fragmenta varia 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.
sheltered me under the shelter of his hand; he made me like a

choice arrow and he hid me in his quiver. 31 And he said to me, “You
are my bondservant, Israel, and I will be glorified in you.” 4 2And 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.
322. Lord formed me as his servant to gather Israel

(49:5-6)
53
And now thus says Lord, who formed me from the womb as his
own bondservant, to gather Israel and Iakob to himself. I will be
gathered and glorified before Lord, and my God will be my
strength.64 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.
(PG 12.1238); Hom. Cant. 2.8 (GCS 33.54); Cant. (Adulesc.) (GCS 33.67); 3
(GCS 33.194); 3 (GCS 33.195).
1
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
2
49:4 Phil 2:16; Eusebius, Comm. Isa. 2.30; 2.35; Ecl. proph. 4.24
3
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
4
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 Martyr, 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)
386 PENNER
324. Nations will worship him (49:7)

71
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)

82
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 desert, 93 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. 104 They will not get hungry or thirsty, nor will the
burning or the sun strike them, but the one who has mercy will
1
49:7 Barn. 14.8; Clement, Strom. 6.44.2; Eusebius, Comm. Isa. 2.35; Ecl.
proph. 4.24 (PG 22.1223, 1237); Dem. ev. 2.2.16
2
2 Cor 6:2; Justin Martyr Dial. 122.5; Origen Fr. Ps. (SC 189.392); Mart. 42;
Hom. Leut. 15.2; Comm. Mat. 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
3
49:9 Luke 2:32; Athanasius, Ep. fest. 1.2; Cyril, 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 Martyr, 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, Stom. 6.44.2;
Did. Apos. 9; Hippolytus, Ben. Is. Jac. 2; 2 (PO 27.162)
4
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
encourage them and he will lead them through springs of waters.

111
And I will turn every mountain into a way and every path into a
feeding ground for them. 122 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)

133
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)

144
But Sion said, “Lord has left me behind, and the Lord has forgotten
me.”
155
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.
329. You will be rebuilt quickly (49:16-17)

166
Look, I have painted your walls on my hands, and you are before
me always. 177 And you will be built quickly by you. You were torn
down, and those who desolated you will go out from you.
1
49:11 Eusebius, Ecl. proph. 4.24; Comm. Isa. 2.35
2
49:12 Luke 13:29; Eusebius, Comm. Isa.2.35; 2.36; 2.49; Tertullian, Marc.
4.13.7
3
49:13 Luke 2:25; 2 Cor 7:6; Rev 12:12; Athanasius, Ep. fest. 6.9; Cyril, Cat. 3.1;
18.35; Eusebius, Comm. Isa. 2.35; 2.49; Dem. ev. 2.2.17
4
5
49:15 Hippolytus, Haer. 5.8.17; Eusebius Comm. Isa. 2.36
6
7
49:17 Barn. 16.3; Eusebius Comm. Isa. 2.36
388 PENNER
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!”1 Lord says, “You will put them all on and you will place them
around like a bride’s ornamentation, 192 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. 203 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!’ 214 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)

225
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,
236
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
1
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
2
3
49:20 Origen, Hom. Jes. 3.4; Fr. Cat. (PG 12.820); Eusebius Comm. Isa. 2.36
4
49:21 Protevangelion of James 4.4; Eusebius, Hist. eccl. 10.4.51; Eusebius
Comm. Isa. 2.36; Origen, Hom. Jes. 3.4; Tertullian, Marc. 4.13.7
5
49:22 Luke 15:5; Eusebius, Comm. Isa. 2.36; Origen, Comm. Matt. 13.26; Or.
15.3
6
49:23 Rev 3:9; Eusebius, Comm. Isa. 2.36; 2.57; Origen, Comm. Matt. 13.26;
Or. 15.3
will lick the dust of your feet, and you will know that I am Lord, and
you will not be put to shame.”
332. Lord will rescue you from your giant oppressors

(49:24-26)
241
Will anyone take spoils from a giant? Even if someone captures
unjustly, will he be saved? 252 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. 263 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 Iakob.”
333. You were sold for your sins (50:1-2)

50.14 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. 25 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
1
49:24 Eusebius Comm. Isa. 2.36; Origen Hom. Num. 7.5
2
3
49:26 Rev 16:6; Origen, Hom. Judic. 6.2; Eusebius, Comm. Isa. 2.36
4
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, 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)
5
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)
390 PENNER
make rivers deserts, and their fish will dry up from lack of water, and
they will die in thirst. 3 1And I will clothe the sky with darkness and
its covering like sackcloth.”
335. I obey Lord despite suffering (50:4-8)

42
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, 53 and the discipline of the Lord opens my ears; I do not resist
or oppose it. 64 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 5And
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, 86 because the one who justifies me is approaching.
1
50:3 Rev 6:12; Tertullian, Marc. 4.42.5; Eusebius Comm. Isa. 2.37; Ecl. proph.
4.25 (PG 22.1240)
2
50:4 Clement, Strom. 6.116.3; Eusebius, Eclogae Proph. 4.25; Comm. Isa.
2.37; Justin Martyr, 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
3
50:5 Eusebius, Dem ev. 6.23.2; Eclogae Proph. 4.25 (PG 22.1240); Comm. Isa.
2.37; Clement, Strom. 6.116.3; Cyprian, Test. 2.13 (CCL 3.46); Cyprian, Ep. 13.4;
Lactantius, Epitome. 41.1; Instit. 4.18.13; Origen, Hom. Exod. 3.2 (GCS 29.163)
4
50:6 Matt 5:39, 26:67; Mark 10:34; Barn. 5.14; Cyprian, Ep. 13.4; Cyril, Cat.
13.13; Eusebius, Dem ev. 6.23.2; 6.23.4; Comm. Ps. (PG 23.309, 365, 748); Ecl.
Proph. 4.25 (PG 22.1240); Comm. Isa. 2.37; Irenaeus, Dem. 34 (SC 62.86); 68
(SC 62.135); Justin Martyr, Apol. 1.38.2; Dial. 89.3; Lactantius, Epitome. 41.1;
Instit. 4.18.13; Origen, Comm. Matt. 113 (GCS 38.235); Hom. Jer. 19.12;
Tertullian, Marc. 3.5.2
5
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)
6
50:8 Rom 8:33; Barn. 6.1; Eusebius, Eclogae Proph. 4.25; Comm. Isa. 2.37;
Irenaeus, Dem. 88 (SC 62.155); Justin Martyr, Apol. 1.38.2; Melito, Homilia de
pascha 101
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. 91 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)

102
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.
338. Walk in the light of your fire (50:11)

113
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)

51.14 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. 25 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. 36 And now I will encourage
1
50:9 Hebrews 1:11; 1 Pet 3:13; Barn. 6.1; Clement, Strom. 3.86.3; Eusebius,
Comm. Isa. 2.37; Eclogae Proph. 4.25; Irenaeus, Dem. 88 (SC 62.155)
2
50:10 Eusebius, Comm. Isa. 2.37; Dem. Ev. 2.3.23; Eclogae Proph. 4.25;
Tertullian, Marc. 3.17.5; 4.22.8; 4.22.10
3
50:11 Eusebius, Comm. Isa. 2.37; Comm. Ps. (PG 23.200, 884, 1000); Dem Ev.
2.3.23; Eclogae 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
4
51:1 Rom 9:31; Cyril, Cat. 13.35; 14.3; Eusebius, Comm. Isa. 2.37; Origen, Fr.
Matt. 46 (GCS 41.34)
5
51:2 Cyril, Cat. 7.10; Eusebius, Comm. Isa. 2.37; Origen, Comm. Jo. 13.401
6
51:3 Eusebius, Comm. Isa. 1.42; 2.37; 2.38
392 PENNER
you, Sion, 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)
41
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. 52 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.
341.My righteousness will never fail (51:6)

63
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)

74
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. 85 For while a garment will be eaten up by time
1
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
2
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
3
51:6 Mark 13:31; Heb 1:11 Cyril, 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
4
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
5
51:8 Matt 6:19; Rom 1:17, 3:21; James 5:2; Eusebius, Comm. Isa. 2.38; Origen,
Fr. Ps. (PG 12.1216)
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)

91
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 102 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? 113 For they will be brought back by Lord and they will
come to Sion 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)

124
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 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? 145 For he will not stand still or delay
1
51:9 Eusebius, Comm. Isa. 2.39; Tertullian, Res. 26.12
2
3
51:11 Rev 21:4; Eusebius, Comm. Isa. 2.39; 2.40; 2.41; 2.50; Comm. Ps. (PG
23.881); Lav. Mar. 4; Praep. ev. 11.38.9; Hippolytus, Haer. 7.27.3; Origen,
Comm. Jo. 2.62; Hom. Lev. 7.2; Homm. Ps. 6.3
4
5
394 PENNER
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 Sion will say, You are my people.
346. Jerusalem, you have suffered my wrath (51:17-

20)
171
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 drinking-vessel of my wrath. 182 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 3These 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.
224
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 5And I will give it into the hands of
1
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 (GCS 33.444)
2
51:18 Eusebius, Comm. Isa. 2.40; Hist. eccl. 10.4.50;
3
4
51:22 Matt 26:39; Rev 14:10; Eusebius, Comm. Isa. 2.40; Hist. eccl. 10.4.50
5
51:23 Eusebius, Comm. Isa. 2.40; Hist. eccl. 10.4.50
those who have wronged you 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)

11
52. Awake, awake, Sion! 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. 22 Shake off the dust and rise
up and sit, Jerusalem! Take off the bond from your neck, captive
daughter of Sion.
33
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)

44
Thus says Lord: my people went down into Egypt earlier, to
sojourn there, and they were led to the Assyrians by force. 55 And
now why are you here?
Thus says Lord: Because my people were taken for nothing, be

amazed and wail.
1
52:1 Matt 4:5; Rev 21:2, 27; Methodius, Lepra 10.4; Eusebius, Comm. Isa. 2.40;
Hist. eccl. 10.4.51
2
52:2 Methodius, Res. 1.47.6; Origen, Comm. Jo. 1.54; Eusebius, Comm. Isa.
2.40; Hist. eccl. 10.4.51
3
52:3 1 Pet 1:18; Rec. Fid. (GCS 4.54); Eusebius, Comm. Isa. 2.40
4
52:4 Origen, Hom. Exod. 1.2; Eusebius, Comm. Isa. 2.40
5
52:5 Rom 2:24; 1 Timothy 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; Eclogae Proph. 4.26; Ignatius, Tral. 8.2; Justin Martyr, Dial. 17.2;
Origen, Comm. Jo. 20.350; 32.360; Comm. Matt. 16.22; Hom. Lev. 5.7; Job. Cat.
(PG 17.68); Pseudo-Clementines, Cor. 13.2; 13.4; Tertullian, Adv. Jud. 13.26;
Idol. 14.2; Marc. 3.23.3; 4.14.16
396 PENNER
Thus says Lord: My name is blasphemed everywhere among the

nations on your account. 61 Because of this, my people will know my
name on that day, that I am the one.
350. I announce good news (52:6-7)

72
I myself, the one who speaks, am present 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 Sion, God will rule over you.
351. Let Jerusalem’s protectors rejoice (52:8-9)

83
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 Sion.
94
Let the deserted places of Jerusalem burst out together with joy,
because he has shown pity on and rescued Jerusalem.
1
52:6 Eusebius, Comm. Isa. 2.40; Dem ev. 6.24.3; Eclogae Proph. 4.26;
Hippolytus, Ben. Is. Jac. 2 (PO 27.172); Origen, Comm. Jo. 1.63; Hom. Cant. 1.2;
Lam. Com. (GCS 6.276); Libri X in Canticum canticorum 3 (GCS 33.226); Ps.
Cat. (PG 12.1173); Pseudo-Cyprian, Vigil. 4 (CSEL 3.124); Tertullian, Marc.
4.13.1
2
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;
Eclogae Proph. 4.26; Hippolytus, Ben. Is. Jac. 2 (PO 27.172,193); Irenaeus,
Dem. 86 (SC 62.153); Odae Salomonis 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
3
4
52:9 Eusebius, Comm. Isa. 2.41; Dem. ev. 6.24.5; 6.24.7
352. Nations will see Lord’s salvation (52:10)

101
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)

112
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, 123 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.
354. Kings will shut their mouth because of my child

(52:13-15)
134
Look, my servant will understand and be raised up and will be
glorified exceedingly. 145In 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, 156 Thus many nations will be amazed at him,
1
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;
Eclogae Proph. 4.27; Mart. Pal.; Justin Martyr, Dial. 13.2; Origen, Ps. Cat. (PG
12.1208); Tertullian, Marc. 3.22.3.
2
52:11 2 Cor 6:17; Rev 18:4; Cyprian, Test. 3.34; Eusebius, Comm. Isa. 2.41;
Eclogae 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
3
4
52:13 John 3:14; Acts 3:13; Asc. Is. 4.21; Eusebius, Comm. Isa. 2.42; Eclogae
Proph. 4.27; Justin Martyr, Apol. 1.50.3; Origen, Cels. 1.54-55; Fr. Ps. (PG
12.1104)
5
52:14 Eusebius, Comm. Isa. 2.42; Eclogae Proph. 4.27; Justin Martyr, Dial.
121.3; Origen, Cels. 1.55; 6.75; Tertullian, Marc. 3.17.1
6
52:15 Rom 15:21; 1 Cor 2:9; Cyprian, Test. 1.21; Cyril, Cat. 13.7; Eusebius,
Comm. Isa. 2.42; 2.44; 2.58; Comm. Ps. (PG 23.145); Dem. ev. 8.2.130; Eclogae
Proph. 4.27-28; Justin Martyr, Apol. 1.50.3; Dial. 13.2; Origen, Cels. 1.54; Ps.
Cat. A (PG 17.108)
398 PENNER
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)

11
53. Lord, who has believed our report? And to whom has the arm of
Lord been revealed? 22 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. 33 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,
1
53:1 Luke 24:25; John 12:38; Rom 10:16; Ep. Ap. 30; Cyprian, Test. 2.; 2.13;
Cyril, Cat. 13.7; 13.13; 13.19; Eusebius, Comm. Isa. 2.42; Dem. ev. 3.2.48; 3.2.50;
Eclogae Proph. 4.27; Hippolytus, Noet. 17; Irenaeus, Dem. 68 (SC 62.134);
Justin Martyr, Apol. 1.50.5; Dial. 42.2; 42.3; 114.2; 118.4; Lactanius, Divinae
Institutiones 4.16.15; Origen, Cels. 1.54-55; 6.75; Fr. Lam. (GCS 6.259); Hom.
Jer. 14.9
2
53:2 Ac. Pt. .1 24; Did. Asc. 8; Rec. Fid. (GCS 4.48); Clement, Paed. 3.3.3;
Strom. 3.103.3; 6.151.3; Eusebius, Comm. Isa. 2.42; 2.44; Eclogae Proph. 1; 2.4;
2.14; 4.19; 4.27; Eusebius, 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 Martyr, Apol. 1.52.3; 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; Ct. Com. 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
3
53:3 Mark 9:12; Ph 2:7; Ac. Th.1; Sib. Or. 8; Rec. Fid. (GCS 4.48); Syn. Ant.;
Athanasius, Oratio de incarnatione Verbi 34.2; Clement, 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; Eclogae
Proph. 2.4; 2.14; 4.27; Hist. eccl. 5.1.17; 5.1.23; Justin Martyr, Dial. 14.8; 32.1;
36.6; 49.2; 85.1; 88.8; 100.2; Lactantius, Div. Inst. 4.16.17; Origen, Cels. 4.16;
6.75-77; 7.16; Comm. Jo. 28.164; Comm. Matt. 32; 12.29; 12.32; Ct. Com. 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)
for his face has been rejected; he was dishonoured and was not
esteemed.
356. He was wounded for our sins (53:4-7)

41
This one carries our sins and is in pain concerning us, and we
regarded him in toils and in calamity and in misfortune. 52 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. 63 We all were misled like sheep, each person
was misled in his own path, was led astray and Lord handed him
1
53:4 Matt 8:17; 1 Pet 2:24; Ac. Pt. 1 20; Epistula ad Diognetum 9.2; Syn. Ant.
(SSL 4.42); Athanasius, Ep. fest. 20.1; Clement, Paed. 2.74.3; Cyprian, Dom. or.
14; Cyril, Cat. 13.34; Eusebius, Comm. Isa. 2.42; Comm. Ps. (PG 23.308, 736,
756, 1060, 1065); Eclogae 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); Solemn. 1; Hippolytus, Ben. Bal.; Ben. Is. Jac. 1 (PO 27.20);
Contra Noetum 18; Ignatius, Pol. 1.3; Irenaeus, Dem. 67 (SC 62.132); Irenaeus,
Fr. A (TU 36,3.61); Origen, Cels. 1.55; Ct. Com. 3 (GCS 33.197); Comm. Jo. 2.164;
6.290; 28.160; 28.165; 32.83; Comm. Matt. 12.29; 72; 125; De pascha 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);
2
53:5 Rom 4:25; 5:1; 1 Cor 15:3; Barn. 5.2; Ac. Th.1 A (Wright 2.154); Did. Asc. 8;
Rec. Fid. (GCS 4.54); Syn. Ant. (SLL 4.42); Clement, Paed. 2.74.3; Strom.
2.64.4; Cyril, 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; Eclogae 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 Martyr, 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); De pascha 2.41; Hom. Jer. 14.9;
3
53:6 1 Pet 2:25; Ac Th 1 A (Wright 2.248); Athanasius, Oratio de incarnatione
Verbi 34.2; Clement, 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; Eclogae Proph. 4.27;
Laud. Const. 15.12;Theoph. (GCS 11.10, 155); Hippolytus, Prov. (Richard 94);
Irenaeus, Dem. 69; Lactantius, Divinae Institutiones 4.16.15; Origen, Comm.
Jo. 28.166
400 PENNER
over for our sins. 71 And he does not open his mouth, because of the
outcry.
357. Though innocent, he was killed (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. 82 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. 93 And I will give the wicked in place of
1
53:7 Matt 27:12; Mark 14:49, 61; John 1:29; Acts 8:32; Rev 5:6, 9; Odes of
Solomon 31.10; Syn. Ant. (Bardy 42); Athanasius, Ep. fest. 1.9; 6.8; Incarn. 37.7;
Bardaisan, Lib. Leg. 16; Clement, Pasc. (GCS 17.216); Cyprian, Ep. 13.4; Test.
2.13; 2.15; Cyril, 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; Eclogae Proph. 1 (PG 22.1025); 3.33; 4.27;
Comm. Ier. 2; Laud. Const. 15.12; Mart. Pal. (Cureton 4.3); Praep. ev. 6.10.9;
Solemn 6; Theoph. (GCS 11.10, 154, 155); Hippolytus, Elc. Ann. (GCS 1,2.122);
Prov.; Irenaeus, Dem. 69 (SC 62.135); Lactantius, Divinae Institutiones 4.18.9;
4.18.16; Epitome 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; Gen. Hom. 14.1;
Hom. Jer. 10.1; Pasc. 2.41; 2.42; Pr. Cat. (PG 17.240); Justin Martyr, Dial. 72.3;
90.1; 111.3; 114.2; Melito, Pasc. 4; 8; 64; 67; 69; 71; Methodius, Cibis 12.1; Lepra
14.2; 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; Tertullian, Res. 20.5; Victorinus, Apoc. (CSEL 49.62)
2
53:8 Ac. Pt. 1 24; Odes of Solomon 12.6; Syn. Ant. (42); Athanasius, Incarn.
34.2-3; 37.2; Cyril, Cat. 11.5; Eusebius, Comm. Isa. 2.42; Eclogae 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 Martyr, Apol. 1.50.5; 1.51.1; Dial. 43.3; 63.2; 68.4; 76.2; 89.3; Lactantius,
Divinae Institutiones 4.8.6; 4.18.24; Melito, Pasc. 64; Origen, Cels. 1.54-55;
Comm. Jo. 28.167; Ex. Hom. 6.1; Tertullian, Adv. Jud. 10.15; 13.22; 14.6; Marc.
3.7.6
3
53:9 1 Pet 2:22; Rev 14:5; Cyprian, Test. 2.15; Cyril, 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; Eclogae Proph. 2.; 3.30; 4.22; 4.27; 4.33; Comm. Jer. Fr. C (Ghisler);
Lactantius, Divinae Institutiones 4.18.24; Origen, Cels. 1.69; Comm. Jo. 28.160;
his tomb and the wealthy in place of his death, because he did no
lawless act, nor was there deceit with his mouth.
101
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 112 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.
359. He took up the sins of many (53:12)

123
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.
Comm. Matt. 107 (GCS 38.226); Fragmenta in diversos Psalmos in catenis (PG
12.1444); Fr. Jo. (GCS 10.501); Lev. Hom. 12.2-4; Pasc. 2.41; Princ. 2.6.4; Ps. Cat.
F (GCS 1,2.141); Justin Martyr, Dial. 32.2; 97.2; 102.7; Tertullian, Adv. Jud. 10.4;
Marc. 3.23.5
1
53:10 Matt 20:28; Mark 10:45; Athanasius, Incarn. 34.3; Eusebius, Comm.
Isa. 2.42; Tertullian, Adv. Jud. 10.15; Dem. Ev. 3.2.60-63; 3.2.70
2
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
3
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; 1 Cor 15:3; Heb 9:28; 1 Pet 2:24; 1 John 3:5; Did. Apost. 8;
Cyprian, Test. 2.15; Cyril, Cat. 13.30; Eusebius, Comm. Isa. 2.42; Dem. Ev.
3.2.64; 3.2.66; 3.2.68-69; Eclogae Proph. 4.7; Justin Martyr, Apol. 1.50.2; 1.51.1;
Dial. 89.3; Lactantius, Divinae Institutiones 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
402 PENNER
360. The widow will have plenty of children (54:1-3)

54.11 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. 22 ”Widen the place of your tent and of
your curtains, set it up, do not hold back. Lengthen your allotment
and reinforce your stakes. 33 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)
44
”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. 55 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, 66 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.
1
54:1 Luke 23:39; Gal 4:27; Clement, Protr. 9.4; Cyprian, Test. 1.20 (CCL 3.19);
Cyril, Cat. 18.26; Eusebius, Comm. Isa. 2.9; 2.37; 2.43; 2.44; Dem. Ev. 3.2.73;
Eclogae Proph. 4.27; Hippolytus, Ben. Is. Jac. 2; Haer. 5.8.36; Irenaeus, Dem.
94; Justin Martyr, Apol. 1.53.5; Origen, Comm. Jo. 28.211; Comm. Matt. 10.23;
Gen. Hom. 6.3; Hom. Jer. 3.2; 9.3; Io. Cat. (GCS 10.551); Ios. Cat. (GCS 30.298);
Ios. Hom. 2.4 (GCS 30.298); Luc. Hom. 21; 33; Philo, Praem. 158
2
54:2 Eusebius, Comm. Isa. 2.43-44; Origen, Hom. Jes. Nav. 3.4
3
54:3 Eusebius, Comm. Isa. 2.43; Dem. Ev. 3.2.73-74
4
54:4 Cyprian, Test. 1.20; Eusebius, Comm. Isa. 2.43; Hist. eccl. 10.4.49;
Hippolytus, Ben. Is. Jac. 1
5
6
54:6 Eusebius, Comm. Isa. 2.43; Hist. Eccl. 10.4.49
362. My anger will be replaced by mercy (54:7-11)

7
”I forsook you for a little time, and I will show mercy to you with
great mercy. 81 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. 92 ”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.’ 113 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. 124 And I myself will make your bulwarks jasper and your
gates stones of ice, and your wall choice stones. 135 And all your sons
will be instructed by God and your children will be in great peace.
146
And you will be built up in righteousness.
1
54:8 Eusebius, Comm. Isa. 2.43; Hist. Eccl. 10.4.49
2
54:9 Justin Martyr, Dial. 138.1-2
3
54:11 Rev 21:19-20; Eusebius, Comm. Isa. 2.43; Hist. Eccl. 10.4.62; Praep. ev.
11.36.2; Origen, Cor, Cat, A 15 (Jenkins 244); Cels. 7.30; 8.19-20; Comm. Jo.
10.293; Princ. 2.11.2
4
54:12 Rev 21:19-20; Eusebius, Comm. Isa. 2.43; Praep. Ev. 11.36.2; Origen,
Cels. 7.30; 8.20; Cor. Cat. A 15 (Jenkins 244); Princ. 2.11.2
5
54:13 John 6:45; Eusebius, Comm. Isa. 2.43
6
54:14 Did. Apost. 18; Eusebius, Comm. Isa. 2.43; Hist. Eccl. 10.4.62; Origen,
Cels. 8.19; Comm. Jo. 10.293
404 PENNER
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. 151 Look, proselytes will come to you
through me, and they will take refuge in you.
162
”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. 173 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.
365. Buy food and drink with no money (55:1-2)

55.14 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. 25 Why do you value silver when your labour does not
bring satisfaction?
1
54:15 Eusebius, Comm. Isa. 2.43; 2.45; Origen, Comm. Jo. 10.295; Tertullian,
Adv. Jud. 4.4; Marc. 3.21.2
2
54:16 Rom 9:22; Eusebius, Comm. Isa. 2.43
3
54:17 Eusebius, Comm. Isa. 2.43; Comm. Ps. (PG 23.116); Clement, Protr.
93.2; 94.1
4
55:1 John 7:37; Rev 3:18, 21:6, 22:17; Clement, Protr. 94.1; Strom. 1.10.1;
Cyprian, Test. 3.100; Cyril, Cat. 18.34; Eusebius, Comm. Isa. 2.44; Hippolytus,
Ruth. (GCS 1,2. 120); Methodius, Sang. 9.3
5
55:2 Cyril, Cat. 18.34; Eusebius, Comm. Isa. 2.44; Eclogae Proph. 4.28
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. 31 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)

42
Look, I have given him as a testimony among nations, a ruler and
commander of nations. 53 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)

64
Seek the Lord and call upon him when you find him. Whenever he
approaches you, 75 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. 86 For my
counsels are not like your counsels, nor my ways like your ways, says
1
55:3 Acts 13:34; Heb 13:20; Eusebius, Comm. Isa. 2.44; Dem. Ev. 2.219;
Eclogae Proph. 4.28; Justin Martyr, Dial. 11.2; 12.1; 14.4; Tertullian, Marc.
3.20.5; 3.20.8; 3.20.10; 4.1.7
2
55:4 Rev 1:5; Cyprian, Test. 1.21; Eusebius, Comm. Isa. 1.62; 2.44; Dem. Ev.
2.3.42; Eclogae Proph. 4.28; Tertullian, Marc. 3.20.5
3
55:5 Cyprian, Test. 1.21; Eusebius, Comm. Isa. 2.44; Dem. Ev. 2.2.19; 2.3.42;
Eclogae Proph. 4.28; Justin Martyr, Dial. 12.1; Tertullian, Marc. 3.20.5; 3.20.10
4
55:6 Acts 17:27; Athanasius, Ep. Fest. 11.3; Clement, Strom. 2.135.4; Cyprian,
Test. 3.11; Eusebius, Comm. Isa. 2.44; Theophilus, Autol. 3.11
5
55:7 Luke 5:21; Athanasius, Ep. Fest. 11.3; Cyprian, Test. 3.11; Eusebius,
Comm. Isa. 2.44; Theophilus, Autol. 3.11
6
406 PENNER
Lord. 91 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)
102
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, 113 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.124 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. 135 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)

56.16 Thus says Lord: Protect justice, practice righteousness, for my
salvation is close to appearing, and my mercy to being revealed.
27
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.
1
55:9 Clement, Strom. 2.135.4
2
55:10 2 Cor 9:10; Eusebius, Comm. Isa. 2.44
3
4
55:12 Origen, Mart. 18 (GCS 2.17); Eusebius, Comm. Isa. 2.44
5
55:13 Justin Martyr, Dial. 14.4; Eusebius, Comm. Isa. 2.44
6
56:1 Revelation 22:11; Eusebius, Comm. Isa. 2.45
7
371. Eunuchs will have an eternal legacy (56:3-5)

31
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.” 42 Thus says Lord to the eunuchs: “Whoever keeps my
commandments and chooses the things I want, and holds to my
covenant, 53 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)
64
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, 75 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,” 86 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
1
56:3 Acts 8:27; Clement, 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)
2
3
56:5 Clement, Strom. 3.98.1; 3.99.1; Ps.-Clement Virg. 1.4.2; Origen, Comm.
Matt. 15.5; Eusebius, Comm. Isa. 2.45
4
5
56:7 Matt 21:13; Mark 11:17; Luke 19:46; Phil 4:18; Clement, Paed. 1.91.4;
Origen, Comm. Matt. 89; 16.20; 16.22; Eusebius, Comm. Isa. 2.45
6
408 PENNER
the beasts of the forest. 101 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.”
374. The righteous has been taken away (57:1-2)

57.12 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, 23 his grave will be in peace.
He has been taken up from the middle.
375. Idolaters will reap the consequences (57:3-

6)
34
”But you, come here, evil sons, seed of adulterers and prostitutes!
45
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
1
56:10 Eusebius, Comm. Isa. 2.45-46; Comm. Ps. (PG 23.540); Dem. Ev.
10.8.83; Origen, Ps. Cat. C (Pitra 64)
2
57:1 Did. Apost. 20; Cyprian, Test. 2.14; Cyril, Cat. 14.3; 15.3; Eusebius, Comm.
Isa. 2.45; 2.48; Eclogae Proph. 4.29; Irenaeus, Dem. 72; Justin Martyr, Dial.
16.5; 110.6; Apol. 1.48.5; Tertullian, Marc. 3.22.5; 4.21.9; 4.28.3; Scorp. 8.2
3
57:2 Did. Apost. 20; Cyprian, Test. 2.14; Cyril, Cat. 14.3; Eusebius, Comm. Ps.
(PG 23.1057); Comm. Isa. 2.45; 2.48; Eclogae Proph. 4.29; Irenaeus, Dem. 72;
Justin Martyr, Dial. 97.2; 118.1; Apol. 1.48.5; Tertullian, Adv. Jud. 10.16; Marc.
3.19.8; Scorp. 8.2
4
57:3 2 Thess 2:3; James 4:4; Eusebius, Comm. Isa. 2.46; Eusebius, Eclogae
Proph. 4.29
5
57:4 2 Thess 2:3; Cyril, Cat. 13.15; Eusebius, Eclogae Proph. 4.29; Comm. Isa.
2.45; Justin Martyr, Dial. 16.5
of destruction, evil seed, 51 you who call upon idols under thick trees,
who slaughter their children in the ravines between the rocks?
62
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)

73
”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.
377. I will publicize your scorn (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. 124 And I will
proclaim your righteousness and your evil deeds that will not
benefit you. 135 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.
1
57:5 Eusebius, Comm. Isa. 2.45; Justin Martyr, Dial. 46.6
2
57:6 Eusebius, Comm. Isa. 2.45; Cyprian, Ep. 59.12; 65.1
3
4
57:12 Didache 26; Eusebius, Comm. Isa. 2.45
5
410 PENNER
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)
151
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: 162 ”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)
173
”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, 194 peace upon peace to
those who are far away and to those who are near.”
1
57:15 Matt 5:3; 1 Thess 5:14; Asc. Is. 6.8; 7.17; 10.6; Eusebius, Eccl. theol. 3.5;
Comm. Isa. 2.46; Origen, Comm. Matt. 160; Mat. Cat. 280; Origen, Ps. Cat. C
(Pitra 108)
2
57:16 Eusebius, Comm. Isa. 2.46; Cyprian (Ps.), Novat. 10.5; Tertullian, An.
11.3; Herm. 32.3
3
57:17-18 Eusebius, Comm. Isa. 2.46; Cyprian (Ps.), Novat. 10.6
4
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
And Lord said, “I will heal them.” 201 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)

212
”There can be no rejoicing among the impious,” says Lord God.
58.13 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. 24 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, 35 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. 46 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? 57 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
1
57:20 Eph 4:14; Jude 13; Eusebius, Comm. Isa. 2.46; Petrus Alexandrinus,
Canon. 4
2
57:21 Eusebius, Comm. Isa. 2.46; 2.47; Petrus Alexanrinus, Canon. 4
3
58:1 5 Ezr. 1.5; Cyprian, Test. 3.1; Justin Martyr, Dial. 15.1; Eusebius, Comm.
Isa. 2.47; Tertullian, Adv. Jud. 9.30
4
58:2 Eusebius, Comm. Isa. 2.5; 2.47; Tertullian, Adv. Jud. 9.30; Justin Martyr,
Apol. 1.35.3
5
58:3 Matt 9:14; Eusebius, Comm. Isa. 2.47; Athanasius, Ep. Fest. 19.2;
Tertullian, Jejun. 15.7
6
58:4 Barn. 3.1; Athanasius, Ep. Fest. 19.2; Clement, Paed. 3.90.1; Eusebius,
Comm. Isa. 2.47; Tertullian, Jejun. 2.6
7
58:5 Matt 6:16; Luke 4:18-19; Barn. 3.1; Athanasius, Ep. Fest. 1.4; Eusebius,
Comm. Isa. 2.47; Justin Martyr, Dial. 40.4; Origen, Ez. Hom. 6.10; Lev. Hom.
10.2; Ps. Cat. A (PG 17.145); Tertullian, Jejun. 2.6; 15.7
412 PENNER
spread sackcloth and ashes under yourselves; not even then shall
you call it an acceptable fast. 61 I have not chosen such a fast as this,”
says Lord.
383. End injustice and you will be rewarded (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 evesry unjust document. 72 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.
83
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)

94
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
1
58:6 Luke 4:18; Acts 8:23; Barn. 3.3; Didache 7; 11; 5 Ezr. 2.20; Cyprian, Orat.
33; Eusebius, Comm. Isa. 2.47; Ignatius, Phil. 8.1; Justin Martyr, Dial. 40.4;
Lactantius, Divinae Institutiones 6.10.9; Origen, Hom. Jer. 9.4; Lev. Hom. 10.2;
Petrus (Burmester 69); Tertullian, Marc. 2.19.2; 4.37.1; Res. 27.3; Theophilus,
Autol. 3.12
2
58:7 Matt 25:35; Sib. Or. 2; Od. Sol. 20.6; Didache 14; 5 Ezr. 2.20; Clement,
Paed. 3.89.4; 3.90.1; Cyprian, Test. 3.75; Justin Martyr, Dial. 40.4; Lactantius,
Divinae Institutiones 6.10.9; Methodius, Lepra. 12.4; Vita. 8.3; Origen, Hom.
Jer. 9.4; Lev. Hom. 9.4; Petra (Burmester 69); 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
3
58:8 Rev 21:11; Od. Sal. 8.21; Eusebius, Comm. Isa. 2.47; Tertullian, Res. 27.3;
Theophilus, Avtol. 3.12
4
58:9 Clement, 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.
finger-pointing and a word of grumbling from yourself, 101 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 mid-day. 112 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.
386. Keep the Sabbath holy, and Lord will reward you
(58:13-14)
133
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, 144 and you will trust upon Lord,
and he may lift you onto the good things of the land, and he will feed
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; Eclogae Proph. 4.35; Fr. C (Ghisler
61); Praep. ev. 13.13.47; Origen, Comm. Matt. 230; 11.6; Comm. Jo. 28.39; Es.
Hom. 4.4; Jer. Cat. (GCS 6.231); Orat. 10.1; Ps. Cat. (PG 12.1136); Petrus
(Burmester 69)
1
58:10 Matt 4:16
2
58:11 John 4:14; Acts 10:38; Barn. 3.3; Eusebius, Comm. Isa. 2.47; Origen, Lev.
Hom. 9.4
3
58:13 Didache 21; Justin Martyr, Dial. 12.3; 27.1; Eusebius, Comm. Isa. 2.47
4
58:14 Justin Martyr, Dial. 27.1; Origen, Fr. Ps.; Eusebius, Comm. Isa. 2.47
414 PENNER
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)

59.11 Is the hand of the Lord not powerful to save? Or has he
hardened his ear to not hear?
22
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. 33 For your hands have become defiled with blood, and your
fingers by sins, and your lips have spoken lawlessness, and your
tongue mutters injustice. 44 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. 85 And they do
1
59:1 Passio Pionii, 12.14; Origen, Hom. Ps. 2.5; Eusebius, Comm. Isa. 2.48;
Eusebius, Dem. Ev. 2.3.25
2
59:2 Passio Pionii, 12.14; Origen, Fr. Ps.; Hom. Ps. 2.5; Eusebius, Comm. Isa.
2.48; Comm. Ps.
3
59:3 4 Ezra 1.26; Eusebius, Comm. Isa. 2.48
4
59:4 Cyprian, Test. Ad Quirinum 2.4; 3.47; Origen, Comm. Matt. 37;
Didymus, Comm. Job 221.22; Theodoret, In. Is.; Eusebius, Comm. Isa. 2.48;
Procopius of Gaza, Catena in Esaiam
5
59:8 Luke 1:79; 4 Ezra 1.26; Odes Sol. 11.3; Didache 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
not know a way of peace, and there 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. 111 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. 142 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.
1
59:11 Victorinus, Apoc. (CSEL 49, 102); Eusebius, Comm. Isa. 2.47-48, 34;
Dem. Ev. 2.3.25
2
59:14 Eusebius, Comm. Isa. 2.34, 48; Dem. Ev. 2.3.25; Theodoret In. Is.;
Procopius Catena in Esaiam
416 PENNER
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. 171 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 182 as
one who would repay a repayment, a reproach to the opponents.
392. My eternal covenant is my spirit and words (59:19-

21)3
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 4And a
deliverer will come for the sake of Seion, and he will turn impiety
away from Iakob. 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.”
1
59:17 Eph 6:14, 17; 1 Thess 5:8
2
59:15-18 Eusebius Comm. Isa. 2.48; Theodoret In. Is.; Procopius Catena in
Esaiam; John Chrysostom Hom. Eph. 24
3
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
4
59:20-21 Rom 11:26-27f
393. Lord’s glory will shine on you (60:1-4)1

12
60. Shine, shine, Jerusalem, for your light has come, and the glory of
Lord has risen upon you. 23 Look, darkness and gloom will cover land
over nations, the Lord will shine over you, and his glory will be seen
over you. 34 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

56
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, 67 and camels of
Madiam and of Gaipha will cover you; all people will come from
Sabaa 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.
1
60:1-4 Sib. Or. 3.785; Origen, Cels. 6.5; Orig. Princ. 2.11.2; Victorinus, Apoc.
(CSEL 49.150, 154); Methodius, Symp. 4.5; 8.5; Eusebius, Comm. Isa. 2.50;
Cyril, Cat. 18.34
2
60:1 John 8:12; Rev 21:23
3
60:2 Luke 1:78
4
60:3 John 8:12; Rev 21:24
5
60:5-7 Origen, Orig. Princ. 2.11.2; Victorinus, Apoc. (CSEL 49.154); Eusebius,
Comm. Isa. 2.50; 1.93; Eusebius, Onom. (GCS 11,1.74, 138)
6
7
60:6 Matt 2:11
418 PENNER
395. Distant lands will restore your children (60:8-

9)1
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)2

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. 113 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)4

13
And the glory of Lebanon will come to you in cypress and pine and
cedar together, to magnify my holy place. 145 And the sons of those
who humbled and provoked you will come terrified to you, and you
will be called City of Lord, Sion 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
1
60:8-9 Tertullian, Marc. 3.24.11; 5.15.4; Eusebius, Comm. Isa. 2.50; Cyril, Cat.
18.34
2
60:10-12 Origen, Orig. Princ. 2.11.2; Eusebius, Comm. Isa. 2.50
3
60:11 Revelation 21:25-26
4
60:13-16 Origen, Comm. Jo. 10.294; Eusebius, Comm. Isa. 2.50
5
the wealth of kings, and you will know that I am Lord who saves you,
and the God of Israel who brings you out.
398. Future prosperity, righteousness, peace, and light

from Lord (60:17-21)1
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)2

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.”
1
60:17-21 Gospel of Philip 126; Victorinus, Apoc. (CSEL 49:150, 152); Eusebius,
Comm. Isa. 2.50, 53; Eusebius, Comm. Ps.; Justin Martyr, Dial. 113.5; Origen,
Fr. Ps.; Hom. Ps. 3.9; Cels. 6.51; Comm. Jo. 10.294; Pamphilius, Apol. Pro. Orig.
7
2
60:21-22 Eusebius Comm. Isa. 2.50-51
420 PENNER
400. Lord anointed me with his spirit to proclaim good

news (61:1-3)
61.11 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, 22 to call an acceptable year
of Lord and day of repayments, to comfort all those who mourn,
33
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. 44 And they will build deserts into
eternal places; they will raise up those that were formerly
1
61:1 Matt 11:5; Luke 4:18; 7:22; Acts 4:27; 10:38; Barnabas 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); Fragmenta Varia; 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
2
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.
3
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; Didascalia Apostolorum 21
4
abandoned, and they will renew eternal cities, rescued for

generations.
402. Foreigners will serve you, priests of Lord (61:5-7)

51
Strangers will come tending your sheep, and foreigners will be
husbandmen and vineyard workers. 62 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. 73 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)
84
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. 95 And you will be known
among the nations; their seed and their offspring are among the
peoples; everyone who sees them will recognize them, because
these are the seed blessed by God, 106 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
1
61:5 Eusebius Comm. Isa. 2.51; Origen Princ. 2.11.2
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;
3
4
61:8 Heb 13:20; Eusebius Comm. Isa. 2.51; Origen Fr. Jo.
5
61:9 Eusebius Comm. Isa. 2.51; Clement of Rome Ad uirgines epistulae duae
1.9.4; 2.6.2; Anonyma Gnostica Pistis Sophia 65
6
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 De Iepra 15.3;
16.1; Res. 3.8.5; Origen Fr. Cant. 1; Hom. gen. 14.1; Tertullian Marc. 4.11.7
422 PENNER
as on a bridegroom, and he has ornamented me with ornamentation

like a bride. 111 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)

62.12 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. 23 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)

34
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. 45 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.” 56 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. 67 And upon
your walls, Jerusalem, I have appointed guards the whole day and
the whole night, who will not be silent through the ends, as they
1
61:11 Eusebius Comm. Isa. 2.52; Ecl. Proph. 4.32; Hist. eccl. 10.4.48
2
3
62:2 Rev 2:17; 19:12; Eusebius Comm. Isa. 2.52; 2.56; Hippolytus Noet. 4; 15.
4
5
62:4 Matt 3:17; Luke 3:22; Eusebius Comm. Isa. 2.52
6
62:5 Eusebius Comm. Isa. 2.52; 2.53; 2.58; Origen Fr. Cant.
7
remember Lord. 71 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)
82
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. 93 Rather, those
who gather them will eat them and will drink in my holy residences.
409. Lord ransoms Zion (62:10-12)

104
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.
115
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. 126 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)

63.17 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.
1
2
62:104 Eusebius Comm. Isa. 2.52; Ecl. Proph. 4.33
62:1155 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
62:126 Barn. 14.6; Justin Dial. 119.3; Eusebius Comm. Isa. 2.52; Ecl. Proph. 4.33
7
63:1 Cyril of Jerusalem Cat. 13.27; Eusebius Comm. Isa. 2.7; 2.53; Comm. Ps.;
Ecl. Proph. 4.33; Onom.; Pamphilius Apol. pro. Orig. 7; Origen Comm. Jo.
424 PENNER
411. Why are your clothes wine red? (63:2-3)1

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)2

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. 43 For a day of repayment has come upon
them, and the year of redemption is present. 54 And I looked, and
there was no helper, and I observed, and no one helped, and my arm
rescued them, and my anger stopped. 65 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)

76
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. 87 And he said, “Is it not true that
6.288; Hom. Judic. 7.2; Comm. Matt. 16.19; Tertullian Marc. 4.40.5; Justin
Martyr Dial. 26.3
1
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
2
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
3
4
5
63:6 Eusebius Comm. Isa. 2.53; Justin Martyr 1 Dial. 26.3
6
7
my people, my children, will certainly not rebel?” And he became a

salvation for them 91 from all their affliction.
414. They provoked his holy spirit (63:10-11)

Neither an elder nor a messenger
But 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. 102 But they resisted and
provoked his holy spirit, and he turned to enmity against them, and
he himself made war against them. 113 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, 124 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.
1
63:9 Athanasius of Alexandria 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
2
63:10 Acts 7:51; Eph 4:30; Didascalia apostolorum 21; Cyril of Jerusalem Cat.
16.30; Lactantius Inst. 4.12.8; Eusebius Comm. Isa. 2.54
3
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
4
426 PENNER
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? 161 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)

172
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, 183 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.
418. Mountains will tremble at you (64:1-2)

14.
64. 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.35 When
you do glorious things, trembling at you will take hold of the
mountains.
1
63:16 Matt 6:9; John 8:41; James 3:9; Eusebius Comm. Isa. 2.54; Cyril of
Jerusalem Cat. 7.10
2
63:17 Eusebius Comm. Isa. 2.54; 2.55; Origen Princ. 3.1.12
3
63:18 Rev 11:2; Eusebius Comm. Isa. 2.54; Origen Princ. 3.1.12; Justin Martyr
Dial. 25.6
4
64:1 Cyril of Jerusalem Cat. 9.1; Eusebius Praep. Ev. 13.13.51; Fragmenta
Varia (PG 24); Comm. Isa. 2.54; Clement of Alexandria Strom. 5.124.2
5
419. We know no other god (64:4-5)

41
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.52 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.73 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.104 A city of your holy place has become a desert; Sion has
become like a desert, Jerusalem. 11 5The 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.
126
And you have endured these things, Lord, and you have been
silent and have humbled us extremely.
1
64:4 1 Cor 2:9; Eusebius Comm. Isa. 2.54; Praep. Ev. 6.6.67; Laud. Const. 6.21
2
3
64:7-8 Matt 6:9; Cyril of Jerusalem Cat. 7.8; Eusebius Comm. Isa. 2.54
4
64:10 Justin Martyr 1 Apol. 1.47.2; Origen Comm. Matt. 76; Eusebius Comm.
Isa. 2.54
5
64:11 Justin Martyr 1 Apol. 1.52.12; Eusebius Comm. Isa. 2.54
6
64:12 Eusebius Comm. Isa. 2.54; Ecl. Proph. 4.35; Justin Martyr 1 Apol. 1.47.2;
Dial. 25.2
428 PENNER
421.I was available to those who did not seek me (65:1-2)

65.11 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. 22 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)

33
This people who provokes me is before me; they sacrifice in
gardens and burn incense with their bricks to demons which do not
exist. 44 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. 55 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.
66
Look, it is written before me, I will not be silent until I repay and
1
65:1 Rom 10:20; 5 Ezra 1.24; Didascalia apostolorum 21; Athanasius of
Alexandria 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 Martyr Dial. 24.3; 119.4; 1 Apol. 1.49.2
2
65:2 Barnabas 12.4; Didascalia apostolorum 21; Cyril of Jerusalem Cat. 13.27;
13.28; Athanasius of Alexandria 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 Martyr Dial. 97.2; 114.2
3
65:3 Didascalia apostolorum 21; Eusebius Comm. Isa. 2.55; Justin Martyr 1
Apol. 1.49.2; Dial. 24.3
4
65:4 Matt 8:28; Mark 5:3; Theodoret In. Ps.; Eusebius Comm. Isa. 2.55;
Procopius Catena in Esaiam 2
5
65:5 Origen Comm. Matt. 20; 89; Comm. Titum; Fr. Ps; John Chrysostom
Fat. prov. 6; Theodoret In. Ps.; Gregory of Nazianzus Or. 39.19; Gregory of
Nyssa Epistulae 3.10; Eusebius Comm. Isa. 2.55; Jerome Jov. 2.2; Jerome Epist.
133; Pamphilius Apol. pro Orig. 1; Procopius Catena in Esaiam 2
6
65:6 Theodoret In. Ps.; Eusebius Comm. Isa. 2.55; Procopius Catena in
Esaiam 2
pay back 71 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)
82
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 sake of the one who serves me; on account
of this person I will not destroy all people. 93 I will bring out the seed
that is from Iakob 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. 104 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)
115
”But you who have forsaken me and who forget my holy mountain,
preparing a table for the demon and fill up an oblation to Fortune,
1
65:7 Clement of Alexandria Exc. 8.2; Theodoret In. Ps.; Eusebius Comm. Isa.
2.55; Procopius Catena in Esaiam 2
2
65:8 John Chrysostom Stat. 19; Theodoret In. Ps.; Eusebius Comm. Isa. 2.55;
Dem. Ev. 2.3.140; Justin Martyr Dial. 136.1; Procopius Catena in Esaiam 2
3
65:9 Theodoret In. Is.; In. Ps.; Gregory of Nazianzus Or. 42.8; Eusebius
Comm. Isa. 2.55; Dem. Ev. 2.3.143; Justin Martyr Dial. 135.3; 136.1; Procopius
Catena in Esaiam 2
4
65:10 Theodoret In.Is.; Eusebius Comm. Isa. 2.55; 2.56; Dem. Ev. 2.3.143
5
65:11 1 Cor 10:21; Origen Mart. 40; Theodoret In. Is.; Eusebius Comm. Isa.
2.55; Ambrose Hel. 10.33; Epiphanius of Salamis Pan. 79.8.1; Procopius
Catena in Esaiam 2
430 PENNER
121
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)
132
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; 143 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. 154 For you will leave your name for the
gratification of my chosen people, but Lord will do away with you.
“But an eternal name will be given to those who serve me, 165 which
will be blessed upon the land, for they will reckon God to be true.”
1
65:12 Theodoret In. Is.; Eusebius Comm. Isa. 2.55-56; Dem. Ev. 2.3.140; Justin
Dial. 135.3; 136.2; Procopius Catena in Esaiam 2
2
65:13 Cyprian Test. 1.22; Tertullian Adv. Jud. 13.16; Marc. 4.14.10; 4.14.11;
4.15.13; Didymus the Blind Fr. Ps. 1266; Origen Comm. Jo. 13.222; Princ. 2.11.2;
Hom. Lev. 7.1; Theodoret In. Is.; Hilary De Trinitate 5.27-29; Eusebius Comm.
Isa. 2.56; Comm. Ps.; Hippolytus Ben. Is. Jac. 1; Ambrose Hel. 10.33; De
Paradiso 9.42; Exp. Luc. 5.30; Jerome Epist. 108; Procopius Catena in Esaiam
1; 2
3
65:14 Tertullian Marc. 4.14.11; Origen Fr. Ps.; Theodoret In. Is. ; Hilary De
Trinitae 5.28; Eusebius Comm. Isa. 2.56; Hippolytus Ben is. Jac. 1; Jerome
Epist. 108; Procopius Catena in Esaiam 2
4
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
5
65:16 1 Cor 2:9; Rev 3:14; Acts of Thomas 1 25; Irenaeus Dem.88; Clement of
Alexandria Paed. 1.14.5; Tertullian Adv. Jud. 13.16; Hippolytus Ben. Is. Jac. 1;
“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)
171
”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, 182 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.
193
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. 204 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)
215
And they will build houses and they themselves will inhabit them,
and may they plant vineyards and themselves eat their products.
Cyprian Test. 1.22; Eusebius Comm. Isa. 2.56; 2.58; Hist. eccl. 1.4.3; Cyril of
Jerusalem Cat. 10.16; 18.35
1
65:17 2 Pet 3:13; Rev 21:1; Justin Dial. 81.1; 131.6; Origen Fr. Eph. 12; Origen
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.; Fragmenta Varia; Praep. Ev.
11.32.1
2
65:18 Luke 6:21; Eusebius Comm. Isa. 2.56; Cyril of Jerusalem Cat. 18.34
3
4
65:20 Philo Praem. 110; Origen Hom. Lev.16.7; Eusebius Comm. Isa. 2.56
5
432 PENNER
221
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.232 My chosen ones will not toil for nothing, nor bear children for
a curse, because they are a seed blessed by God, and their offspring
will be with them. 243 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)

254
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)
66.15 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? 26 For my hand made all these things, and all these things
1
65:22 Justin Dial. 81.3; Eusebius Comm. Isa. 2.56
2
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
3
65:24 Origen Fr. Ps.; Cant. 1.2; Eusebius Comm. Isa. 2.56
4
65:25 Justin Dial. 81.1; Origen Hom. Ezech. 11.3; Cels. 4.93; Eusebius Comm.
Isa. 2.56; Lactantius Divinae Institutiones 7.24.8; 7.24.12; Epitome 67.5
5
66:1 Matt 5:34, 35; John 4:21; Philo Spec. 1.66; Justin Apol. 1.37.3; 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; Origen 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; Ecc. 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
Catechese ad Illuminandos 6.8
6
66:2 Didache 3.8; Barnabas 19.4; Didascalia apostolorum 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
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)

31
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. 42 And let me select their 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)

53
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.
Test. 2.4; 3.5; 3.20; Ep. 26; Victorinus Apoc.; Eusebius Comm. Isa. 2.29; 2.56;
2.57; Comm. Ps.
1
66:3 Irenaeus Dem. 96; Dionysus Alexandrinus Ad Hermammomen;
Eusebius Comm. Isa. 2.56; Hist. eccl. 7.10.7
2
66:4 2 Th 1:8; Dionysus Alexandrinus Ad Hermammomen; Eusebius Comm.
Isa. 2.56; Hist. eccl. 7.10.7
3
66:5 2 Th 1:12; De recta in Deum fide; Didascalia apostolorum 21; Theophilus
Autol. 3.14; Justin Dial. 85.8; 96.2; Tertullian Marc. 4.16.1; Eusebius Comm.
Isa.2.57
434 PENNER
433. Repayment; bearing a son before going into labour

(66:6-7)
61
A voice from the temple, the voice of Lord recompensing a
recompense to the opponents. 72 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)

83
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 Sion
was in labour and bore her children. 94 ”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.

105
Rejoice, Jerusalem, and celebrate in her, all you who love by her,
rejoice with joy, all you who mourn over her, 116 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.
1
66:6 Rev 16:1, 17; Eusebius Comm. Isa. 2.57
2
66:7 Rev 12:2,5; Irenaeus Dem. 54; Methodius Symp. 8.7; Eusebius Comm.
Isa. 2.57
3
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
4
66:9 Origen Hom. Gen. 6.3; Eusebius Comm. Isa. 2.57
5
6
66:11 Justin Dial. 85.8; Eusebius Comm. Isa. 2.57
436. Lord will comfort you like a mother in Jerusalem

(66:12-14)
121
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. 132 As a mother would comfort someone, so I also will
comfort you, and you will be comforted in Jerusalem. 143 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)

154
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. 165 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)

176
”Those who purify and cleanse themselves for the gardens and eat
swine’s bodies and abominations and the mouse in the doorways,
1
66:12 Clement of Alexandria Paed. 1.21.1; Origen Hom. Ezech 13.4; Eusebius
Comm. Isa. 2.57
2
66:13 Clement Alexandria Paed. 1.21.1; Eusebius Comm. Isa. 2.57
3
66:14 John 16:22; Origen Fr. Cant.; Tertullian Res. 31.4; Eusebius Comm. Isa.
2.57; 2.58
4
66:15 2 Th 1:8; Hippolytus Antichr. 5; Eusebius Comm. Isa. 2.58; Dem. Ev.
6.25.1-2
5
66:16 Hippolytus Antichr. 5; Origen Princ. 2.10.6; Pamphilius Apol. pro Orig.
8; Eusebius Comm. Isa. 2.58
6
66:17 Origen Princ. 2.10.6; Pamphilius Apol. pro Orig. 8; Eusebius Comm.
Isa. 2.58; Dem. Ev. 6.25.1
436 PENNER
they will be destroyed together,” said Lord. 181 ”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. 192 And I will leave a sign on them
and I will send upon them those who have been saved to the
nations, to Tharsis and Phouth and 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)
203
”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.”
214 ”
And I will take priests and Levites from among them for myself,”
said Lord.
1
66:18 Clement of Rome 1-2 Clem. 17.4; Cyprian Test. 1.21; Eusebius Comm.
Isa. 2.58; Dem. Ev. 6.25.4; 6.25.5; Lactantius Divine Institutions 4.11.10;
Epitome 43.6; Cyril of Jerusalem Cat. 12.8
2
66:19 Cyprian Test. 1.21; Eusebius Comm. Isa. 2.58; Dem. Ev. 6.25.1; 6.25.4;
Lactantius Divine Institution 4.11.10; Cyril Cat. 12.8
3
66:20 Rom 15:16; Eusebius Comm. Isa. 2.58
4
441. All people will worship in Jerusalem and see the

transgressors’ corpses (66:22-24)
221
”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. 232 ”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. 243 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.”
1
66:22 2 Pet 3:13; Tertullian Res. 31.8; Origen Princ. 1.6.2; 3.5.3; Princ.; Hom.
Num. 23.11; Comm. Matt. 17.33; Methodius Res. 1.47.7; Eusebius Comm. Isa
2.58; Comm. Ps.; Fragmenta Varia (PG 24); Prep. Ev. 11.32.1
2
66:23 Justin Dial. 44.3; Tertullian Adv. Jud. 4.3; Res. 31.7; Eusebius Comm.
Isa. 2.58; Dem. ev. 2.3.38
3
66:24 Mark 9:48; Clement of Rome 1-2 Clem. 17.5; Justin 1 Apol. 1.52.8; 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
438 PENNER
COMMENTARY
440 PENNER
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 are 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.
ESAIAS IN CODEX SINAITICUS: COMMENTARY 441
As noted in the introduction, the standard physical divisions marked in

S are threefold: indentation of a line (which I convey in the transcription as
a new paragraph), 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 ‫מראה‬
in 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 Ησαιας 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 ‫( על‬Danker, Bauer, and
Arndt 2000, 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”
442 PENNER
rather than “kingdom”) for no evident reason. To improve the Greek style,
καί is added between the kings’ names. Οἱ ἐβασίλευσαν represents ‫מלכי‬,
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 (Dirk 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 Ιουδαίας 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 Amoz 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 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 Is 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 ὦτά 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
Exhort. 10 used this passage to argue that God seeks his creatures. See also
Paed. 1.9, Stom. 5.8, and Strom. 4.26, where he says “heaven” refers to the
one who contemplates heaven. But Eusebius does 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 Martyr 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
444 PENNER
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. (Miniscule 93 has
εδοξασα.) Eusebius interpreted begetting sons as the creation of Adam and
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.” In fact, 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. But
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 not 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 ‫ פׁשע‬as well. It is used of treaty-breaking and promise-breaking, here
with an accusative for the person mistreated, as in Plb.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 in the meaning
of 1:3. Athough Israel knows Lord, the people still do not understand him.
Irenaeus (Adv. 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. Is. 1.7), even
though the Hebrew has a qatal and Ziegler mentions no support for the
future in either apparatus. The 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, Divine Institutes, 4.11 sees 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 Against Marcion 3.23, Tertullian took the referent to be the period from
Tiberius to Vespasian. The Epistle of Barnabas 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, Answer
to the Jews 3 said circumcision was to distinguish the Jews so that they
could be excluded from Jerusalem, as had happened in his day. See also
chapter 9; Against Marcion 3.6; 3.13.
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
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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. 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 1 Kingdoms 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 ‫נכה‬
usually 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.
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 Is 53:5, both translating ‫ּבּורה‬
ָ ‫ח‬,ַ precedented by Gen 4:23; Exod
21:25. This is the deserved punishment (Deut. 28:59-61) borne by the
servant in Is 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 writes, “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 ‍‫ְׂשרוף‬
‫ 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
448 PENNER
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 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”) (H. St. J 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 ‫ ְׂצ ָבאֹות‬as 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 ‫( שריד‬in
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. Is 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.

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 demonstrating 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, to 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 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. Barnabas 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
450 PENNER
καὶ τράγων ἀφαιρεῖν ἁμαρτίας. Barn. 2.5 has a few minor changes (from
κριῶν, ἐὰν, τὴν αὐλὴν μου, καὶ ἡμέραν μεγάλην) when he quotes Τί μοι πλῆθος
τῶν θυσιῶν ὑμῶν; λέγει κύριος. πλήρης εἰμὶ ὁλοκαυτωμάτων, καὶ στέαρ ἀρνῶν
καὶ αἷμα ταύρων καὶ τράγων οὐ βούλομαι, οὐδʼ 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 ‫צום‬
for ‫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 ‫נשא‬
(which 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 translates 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
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 ‫א ְׂע ִלים‬,ַ “hide.” Τypically, ‫ ִמן‬is the Hebrew
counterpart to ἀπό, although ‫ ִמן‬just as often is translated ἐκ, as in 1:12.
Eusebius, Comm. Isa. 1.16 says 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 thinks 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 says much the same thing in Spec. Leg. 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 (1Cl. Cor
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 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) suggests G read ‫מעל‍לביכם‬.
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 took 1:16 as a command to the people
452 PENNER
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 Clement of Rome Ep. Cor. 8.4
(Ottley). BDAG lists in its own category this single use of κρίνω with dative
of advantage, as quoted by 1 Cl 8:4. The dative with κρίνω might seem to
occur also in 1 Cor 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,
n.d.) 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 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 (Blass and Debrunner
1961, sec. 74(2)). The oracle ends with the formula τὸ γὰρ στόμα κυρίου
ἐλάλησεν ταῦτα. The corresponding Hebrew ‫ כי‍פי‍יהוה‍דבר‬appears also in
Isa 40:5; 58:14. The addition of ταῦτα also occurs in Isa 58:14. Eusebius
(Comm. Is. 1.18) found the fulfilment of 1:20 in the Roman invasion; he
says, “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. Sion’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 the Hebrew) into a
relative clause provides a hypotactic rather than paratactic structure. The
454 PENNER
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 or 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 (H. St. J 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’s 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) refers to the Jewish δευτερώσεις
μύθικας apocryphal "myths" of Titus 1:14 and 1 Tim 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
(opposite of πείθομαι) translates ‫ סרר‬also in Isa 65:2, where it also is
translated with ἀντιλέγω. Of its 15 occurences 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 κοινωνοὶ 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 theives, by
loving gifts, by pursuing rewards, by not giving fair judgement to orphans,
and by not regarding a widow’s case.” 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 ‫ ה‍אדון‬when 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 ‫ ֵח ָמה‬or ‫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 neuter adjective serving as abstract noun or indefinite substantive
456 PENNER
“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 Nu 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 (Matthew 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 (ἀπʼ 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 ἀπʼ ἀρχῆς appears
again in Isa 2:6 and Isa 63:19. Without ὡς, the phrase τὸ ἀπʼ 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 ἐναντί’
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 Sion … became a harlot”.
1 Peter 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 ‫מ ְׁׂש ָפט‬.ִ The two are synonyms for
G, and are often paired 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 ‍ָ‫“ ִׁש ְׂביה‬her converts”
rather than ‫יה‬‍ָ ‫( ָׁש ֶב‬Ottley 1904, 1:2:390). Concrete “captives” are being
rescued here, not the abstract “captivity”, as in Numbers 31:12; 1 Macc 9:70,
72; Judith 2:9; 1 Esdr 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 rigteous 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 ‫ֹלהים‬ ִ ‫( ֱא‬as in Isa
37:19) or ‫( ֱא ִל ִילים‬as 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 wayyiqtol, 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.
458 PENNER
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 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- (1 Macc 4:6; 5:48; 11:45, 49; 12:14; 15:27) (H. St. J Thackeray 1978, 197–
98). The aorist of βούλομαι rarely appears in the translated parts of biblical
Greek (only in Ex 10:27; 1 Kgdm 22:17;1 Kgdm 28:23Ps 35:4; Ps 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 ‫אלה‬
(without 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.”
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 (T.
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 ἐπʼ 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
ἐπʼ 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, καὶ κρινεῖ ἀνὰ μέσον λαῶν] πολλῶ[ν καὶ ἐλέγ]ξει
ἔθνη ἰσχυρὰ ἕως μ̰ α[κράν, καὶ σ̰ υ̰ν̰κόψουσιν̰ τὰς] μ̰α̰χ̰α̰[ι̰ ̰ρ̰α̰ς ̰ αὐτῶ]ν εἰς ἄροτρα
καὶ τ̰α̰ς ̰ σ̰ ιβ̰ ̰ υ̰[ν̰ ̰α̰ς ̰ α]ὐτῶν [εἰς δρέ]π̣ ανα, καὶ ο̰υ̰ μὴ ἀνθάρῃ ἔθν[ος ἐ]φ̰ʼ̰ ἔθνος
μ̣̰[̰α̰χ̰α̰ιρ̰ ̰α̰ν̰,καὶ ο̰υ̰ μὴ μάθωσιν̰ ετ̰ ι̰ ̰ πολεμε̣ι ̣[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 ἐπʼ 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 πορεύσονται ἔθνη, G did not
follow the convention that singular verbs are used when the subject is
460 PENNER
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 (1Apol. 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 (Adv. 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 Sion. Tertullian (Answer to Jews 3) 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?” Similarly in Marc. 3.21. 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 says
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’s a 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 4 Kingdoms, it

translates ‫קצץ‬. Muraoka’s entry on ζιβύνη 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 ‫( נשא‬185 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) quotes 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 ‫נטׁש‬. ‫ נטׁש‬in 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 Deut 18:14, also in plural. In Isa 57:3 ‫ ענן‬becomes ἄνομος.
ἀλλόφυλος is a translation of ‫פ ִל ְׁׂש ִתי‬,ְׂ and here also of ‫נָ ְׂכ ִרי‬. Note that
ἐγενήθη is from γίνομαι, not γεννάω.
462 PENNER
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 ‫ ַאיִ ן‬is 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 ‫ׁשחח‬, 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 ‫ׁשפל‬. Like ‍‫ׁשחח‬, ‫ׁשפל‬
is 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 (Ad Fortunatum 3; De 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
(Commentarius in Isaiam prophetam).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 ‫נשא‬. 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 reading 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 area 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 Th 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 Th 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 ἐφʼ
ὑμᾶς, ἐν τῇ ἡμέρᾳ ἐκείνῃ. Quarles argued that 2 Th 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. Althoug 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; Deut
32:12=Odes 2:12; 1 Kgdms 7:4; 3 Kgdms 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.
464 PENNER
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, describibg haughty arrogant people. The pair ὑψηλὸν καὶ
μετέωρον represents only one word in the MT: ‫ ;נשא‬ὑψηλόν 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 ‫;ׁש ֵפל‬ָ there it was ‫ׁשחח‬. 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 ‫ ארזי‬The 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 ‫ שכה‬is by many
assigned the meaning ‘to see,’ so that θέα in the sense of ‘an object of sight’
is very near, 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 notes, "Cf. Ziegler,
Untersuchungen, 61. Goshen-Gottstein, on the contrary, wrote that πλοίων
is a plain addition, not deriving from … (HUB Isa, 8 )" (van der Vorm-
Croughs 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: ‫הוָ֛ה‍ ְׂל ַב ּ֖דֹו‍ ַּביּ֥ ֹום‍ ַה ֽהּוא׃‬
ָ ְׂ‫֣רּום‍ ֲאנָ ִ ִׁׁ֑שים‍וְׂ נִ ְׂש ַגַּ֧ב‍י‬
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, Adv. Haer. 4.33.13
quotes 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 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 alludes to 2:19 in Marc. 4.30; 4.36 and Herm. 34. He
also uses 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 Th 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 ‫חפר‍פרה‬, 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
Th 1:9 & Rev 6:15.
466 PENNER
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 adds 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 is simply translating the Hebrew
‫עטלפים‬. Interestingly, Eusebius neglects 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 writes, “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 words” (van der Vorm-Croughs 2010, 380). This verse is
present in 1QIsaa, so despite Eugene Ulrich (2001, 292–93), Arie van der
Kooij argued that it was omitted by G intentionally (2006b).
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, 2 Chronicles, Esdras B, and Zechariah). Normally
‫ יהודה‬becomes Ἰούδας; 156 times it is indeclinable Ιουδα. However, in
Isaiah, ‫ יהודה‬becomes 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), but the root concerns
guessing more broadly. Philo uses it three times, (Opif 45; Spec. Leg. 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
‫יֹועָ֛ץ‬
ֵ ְׂ‫ ּונְׂ ֣שּוא ‍ ָפ ִנִׁ֑ים ‍ו‬and therefore refer to two people, but θαυμαστὸν
σύμβουλον indicates one amazing counsellor. The Greek words used for
the “wonderful counsellor” ‫יֹועץ‬ ֵ ‍ ‫ ֶפ ֶלא‬of 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 1 Cor 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.
468 PENNER
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 ‫לּולים‬ ִ ‫ ַת ֲע‬is 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 ἐπʼ ἐσχάτου χρόνου ἔσονται
ἐμπαῖκται κατὰ τὰς ἑαυτῶν ἐπιθυμίας πορευόμενοι τῶν ἀσεβειῶν. In 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 his readers (1Cl 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 (owing 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 translates ὑπό as “under” because σέ is in the
accusative, with a note: “Or supplied by.” ὑπό is not G’s usual translation of
‫ת ַחת‬,ַ 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 1 Macc 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 ‫ימנִ י‬ּ֖ ‫ ְׂת ִש‬in place of ἔσομαι; as Tov notes, this is
a change 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 ‫ומעלליהם‬
“and their deeds,” from the same root as ‫לּולים‬ ִ ‫ ַת ֲע‬in 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 ‫ומעלליהם‬
with 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, translating ‫ מרה‬3 times,‍‫ ‍מאס‬twice, ‍‫ סרר‬twice, ‍‫ איב‬once, ‍‫יסר‬
once, ‍‫ סיג‬once, and ‫ סרה‬once. It is the most common translation of ‫מרה‬
in the Pentateuch, especially Deut. Possibly G read the samek in ‫יסר סרר‬
and ‫ 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 ‫“ ֵענֵ י‬eyes”. The aorist
form of ἀνθίστημι, ἀντέστη “set against” sounds like its Hebrew counterpart
‫ענְׂ ָתה‬,ָ from ‫“ ָענָ ה‬answer.” 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 ‫ ָכבֹוד‬as 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 ‫“ לֹא ‍ ִכ ֵחדּו‬they did not hide.” Eusebius
interpreted this provocation in word and deed in light of the following
section, in which the just man is bound.
470 PENNER
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 translates
“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 Dialogue with Trypho 136. Wisdom of
Solomon 2:12 has ἐνεδρεύσωμεν τὸν δίκαιον, ὅτι δύσχρηστος ἡμῖν ἐστιν καὶ
ἐναντιοῦται τοῖς ἔργοις ἡμῶν, but Barnabas 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 finds 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 “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 Ioudaia, from
3:8. Justin (Dial. 17; 133; 136; 137) saw the Jewish rejecters of Jesus in 3:9-10.
11 To translate ‫ רׁשע‬G 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 quotes 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 applies 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 De 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.”
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 notes, 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, 129–30). This section was popular among the church
472 PENNER
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 says Isaiah “chides
the daughters of Sion” for “departing from God for the sake of the world’s
delights” (De habit. 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 Mt 5:27). He also quoted Isa 3:16, 24
in Homily 89 (on Mt 27:62, Mt 64) and Homily 8 (on 1 Timothy 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, ‫ ‍יַ ַען‬is translated by ἀντί in the phrase Ἀνθ ὧν, the first occurrence of
‫ יַ ַען‬in 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. 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 ‫פֹת‬
(“socket” in 1 Ki 7:50and 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 On 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. 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. In 3:21
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 Aristoph. Lysist. 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
identifies 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 suggests
κατάκλιτος is an etymological guess of the meaning of ‫הרדידים‬, from ‫ירד‬
474 PENNER
“go 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 (3:24). 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 First Principles 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 φαλακρός (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 (3:25) 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 ἐπʼ 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 ἐπʼ 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 claims 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).
22. 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 calls 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 claims G read ‫יצח‬, which is translated by
ἔλαμψαν in Lam 4:7, but more likely G read ‫ יהיה ‍צמח‬as 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, 107–8). The noun ‫( צמח‬which also appears in 61:10)
carries messianic connotations in Jeremiah 23:5 but G does not bring out
such connotations here. For ἐν βουλῇ, G read ‫“ צבי‬beauty, honor” if it were
the Aramaic ‫“ צבו‬purpose” from the root ‫“ ְׂצ ָבא‬desire,” as Ottley notes
(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 ‫ׁשאר‬, ‫ 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 ‫ ׁשאר‬or ‫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
476 PENNER
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, ῥύπος, is used also in 1Pe 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 says 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 (Paedagogus 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” (De
princ. 2.10.6).
5 MT has ‫ברא‬, but G read ‫( ובא‬transposition and waw-resh confusion).
Eusebius is aware that “the Hebrew” and the other translations speak of
creating rather than coming (1.32), and ignores the reading of the OG. The
verb is used impersonally “it will come (to pass)” as in Matthew 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, 216–17). 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 Seion” rather
than “Seion 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 Seion and everything around it [feminine: Seion?] …” because we then
encounter the verb σκιάσει and its nominative subject νεφέλη. σκιάσει has
no counterpart in Hebrew. Apparently 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
Seion 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 writes, “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 Vorm-Croughs 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 Σειὼν in mind, when he wrote,
Καὶ εἶδον, καὶ ἰδοὺ τὸ ἀρνίον ἑστὸς ἐπὶ τὸ ὄρος Σιὼν. The phrase τὸ ὄρος Σιών
(in its various cases) appears elsewhere only in Isa 8:18; 10:12; Joel 3:5; Ob
17; Je 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
478 PENNER
burning” produces a cloud of smoke that then protects Seion and its
environs. The judgement of Seion becomes its salvation. Chrysostom cites
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” (Homilies on Hebrews 28.3). Eusebius interpreted the
cloud and fire as protection for the church in times of persecution, and
illumination (1.32).
24. The Song of the Vineyard (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 1970, II, 1530, 2f). 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 ‫ ׁשמן‬literally 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 not 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
‫שרק‬, 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 ληνος “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
‫ קוה‬conveys 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 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 5:%) 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.” (1996b, s.v.
ἀνίημι). Muraoka suggests “to leave uncared for” (Takamitsu 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
480 PENNER
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 singular 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 αὐτὸν. 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, tsedaqa-tse`aqa.
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., 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,
n.d.). The ἀρτάβη is a Persian measure of perhaps 50 litres (Smith, Wayte,
and Marindin 1890) or 29-40 litres (Powell, n.d.), 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, n.d.). 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 ‫ׁשכר‬, with added alpha. The alpha suffixed to transliterated Semitic
words is typically taken as an indication of Aramaic influence, and ‫שכרא‬
482 PENNER
does appear once in Imperial Aramaic in line 3 of TAD D7.9 from the first
quarter of the 5th C. BCE. Normally, however, the Aramaic ‫ שכר‬appears
without the determinative 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 ‍,‫‍בית‬,‫אלף‬
‫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 τὸ 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 ‫ׁשאול‬. 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
(AJ 18.14; BJ 2.163; 3.375). Similarly, the New Testament attests to various
views (even within a single 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 says 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 says 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 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 1 Cor 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
484 PENNER
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 says they only wanted to hear the poetry; they didn’t
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 2016).
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, 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 Barnabas 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” (Liddell et al. 1996b, s.v. θέλω); here the object is a noun. The
verb παροξύνω “arouse” is the usual translation of ‫“ נאץ‬disdain.”
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 ofwith
B), A has εiς. 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
486 PENNER
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 Ex 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 (Ronald Lewis 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),
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 ‫“ נחׁשבו‬reckoned.” 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 ‫סּופה‬
ָ “storm-wind.”.
30 The fierceness of the army is conveyed by wild animal similes. The verb
ὁρμάω is 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 (Liddell et al. 1996b, s.v. βοάω).
31 The roaring extends the wild animal similes from in 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.

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
interprets “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 Amoz, 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
488 PENNER
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 (Against Heresies 4.20.8) says what
Isaiah saw must have been Jesus, who had a visible form. The “glory” that
Isaiah saw was also interpreted as Jesus by Irenaeus (Against Heresies
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 (Danker, Bauer, and
Arndt 2000, 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. Again, the Hebrew form is yiqtol. The
significance of G’s 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 calls it an imperfect
(parallel to the other tenses in this context), but possible aorist, citing
Thackeray, who says, “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” (H. St. J Thackeray 1978, sec. 24). Ottley writes, “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 κεκραγετωσαν 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 καθʼ 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. 1
Clement 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, de Principiis 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 a translation of Hebrew; the other three instances in the Greek Bible
are in Wisdom and 4 Maccabees. 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
490 PENNER
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 the Lord seeks an ambassador, and the narrator
volunteers. The translaton “here I am” is for idiomatic English as a
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 an that it be read as an imperative. The
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; Craig A. Evans 1982; C. A.
Evans 1982; Craig A. Evans 1983; Karrer 2000; M. J. J. 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 ‫“ הׁשמן‬fatten,”
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 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; Cyp., Ad Quirinium 1.3) or God’s intentional
obfuscation (Matt 13:14-15; Iren., Adv. Haer. 4.29.1; Tert., De 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; Constitutions 5.16. 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
(Dialogues with Trypho 12) attributed 6:9-10 to Jeremiah, and so did
492 PENNER
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” (On Fasting, 6).
11 The most common function of μήποτε is to convey apprehension,
introducing the undesireable 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 undesireable
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. the 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.
35. 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 AJ 7.195; BJ 2.182; 1 Clement 39.5). The most
obvious interpretation of the ἄνθρωποι is that the land would be
depopulated, but Van der Kooij interprets 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 ‫תׁשאר‬
for ‫תׁשאה‬, the verb behind ἐρημωθῶσιν in this verse. That earlier
subjunctive translated a qatal ‫ׁשאו‬. 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” (Against Heresies 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, 212–13). 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. The present tense ἐστιν is
surprising in this context. 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 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 suggests προνομή refers not to plunder (contra
Ottley 1904), but animal fodder. For ἀπὸ, with A (Rahlfs, Ziegler), B (Swete)
has ἐκ; Emerton suggests the Hebrew had ‫ מן‬here. The word θήκη is used
for containers, especially graves and swords. Muraoka suggests, “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 translates, “and like an acorn when it falls from its
cup.” Arie van der Kooij sees 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
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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 says those under Achaz were called
the “house of David” οὕτω δὲ ἐκαλοῦντο οἱ ἀπὸ γένους ∆αυὶδ 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 retains 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 takes 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.
37. Esaias encourages Achaz (7:3-6)

3 The first part of the Hebrew name ‫ ׁשאר ‍יׁשוב‬is translated (καταλειφθεὶς);
the second is transliterated (Ἰασσοὺβ). If the article in the phrase ὁ
καταλειφθεὶς Ἰασσοὺβ belongs with the proper name, then the translation
would be “your remaining son Iassoub,” but it is simpler to take it as Silva
does, 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 ‫( ֵח ָמה‬6 times).
Behind ὀργή are usually ‫( ַַ֫ז ַעם‬4 times) and ‫( ַאף‬2 times). When G saw either
‫ ַאף‬or ‫ ֵח ָמה‬or ‫ ֶע ְׂב ָרה‬his reflex was usually θυμός; only ‫ ַַ֫ז ַעם‬prompted 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.
38. Aram’s plot will fail (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
comment is 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 ‫ תאמנו‬by 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 downplays the prophet Isaiah in 2 Chronicles 29-32 in
comparison to 2 Kings 18-20. Specifically, 2 Chr 20:20 transforms the
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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 (Against Heresies
3.19.3). Irenaeus devotes an entire chapter to this prophecy (Against
Heresies 3.21). Eusebius claimed the depths are the same as Hades (1.44).
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,
Esaias, and Iassoub, but the verb Ἀκούσατε and pronoun ὑμῖν are plural.
Eusebius identifies 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 μὴ 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 μεθʼ 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; J. C. das Neves 1972; Dubarle
1978; Cazelles 1986; Kamesar 1990; Rösel 1991; Heath 1994; Ronald L. 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
adduces 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 1216-29, “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 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 (M. N. 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 historical-cultural parallel exalting Memphis over the
other cities is due (as van der Meer notes) 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
498 PENNER
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 demonstrates 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 (Dialogue with Trypho 43 and 67). In
response, Justin (Dial. 43, 48, 66, 67–71, 77f., 84) insisted that without a
miraculous birth 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 καὶ was subordinated by διότι, the καὶ 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 disregards 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 sees 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 land of the Assyrians. They settled in the ravines and caves,
but unsurprisingly, Eusebius makes 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 ‫ ;ׁשכר‬μισθόω means to hire, corresponding to the
root ‫שכר‬. 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 difficult to discern whether the
accusative τὰς τρίχας τῶν ποδῶν belongs with the preceding τὴν κεφαλὴν
(object of ξυρήσει) or the following τὸν πώγωνα (object of ἀφελεῖ). Brenton
and Silva took it with the former, as object of ξυρήσει; Ottley preservds 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.
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42. From barren to fertile land (7:23-25)
23 The σίκλος was a weight or coin named for the Hebrew ‫ׁשקל‬, 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.
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 ‫מעדר‬
ἀροτριώμενον as indicating the arability of the land. Silva leaves the
participle ambiguous: “every hill being plowed will be plowed.” Ottley and
Brenton render the phrase as an emphatic because the main verb
ἀροτριαθήσεται is cognate to the preceding participle ἀροτριώμενον. At first
glance the sense of ἀπὸ 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 ἀπὸ 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.

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 ‫גדול‬
had become the accepted Hebrew reading (P. 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 natural 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 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 takes 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 says 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 Esaias,
one of the witnesses, Achaz, and Lord, with problems associated with all
of these. Isaiah doesn’t 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 takes 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
502 PENNER
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 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 takes 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 ‫ֹלחם‬ ָ ‫ַה ִש‬
(1915). 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 ‫עלה‍על‬.
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 Ioudaia. 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 interepreted 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 Ἐμμανουήλ, ὅ ἐστιν μεθερμηνευόμενον μεθʼ 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 ἣς 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, 1998b, 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 (A. L. Boulluec
2007; Fédou 2007; C. 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 says word 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.
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 translates,
504 PENNER
“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, ‫קׁשר‬
(conspiracy), which was apparently read as ‫( קׁשה‬hard), 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. 1 Pet 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 1 Peter allude
to Isa 8:14. Rom 9:32-33 has διατί; ὅτι οὐκ ἐκ πίστεως ἀλλʼ ὡς ἐξ ἔργων:
προσέκοψαν τῷ λίθῳ τοῦ προσκόμματος, καθὼς γέγραπται: ἰδοὺ τίθημι ἐν Σιὼν
λίθον προσκόμματος καὶ πέτραν σκανδάλου, καὶ ὁ πιστεύων ἐπʼ αὐτῷ οὐ
καταισχυνθήσεται. 1 Pet 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 several 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 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
understands 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.”
17The most recent singular subject for ἐρεῖ is the house of Iakob 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 ‍אׁשר ‍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). 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 Esaias (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
506 PENNER
not a nation with its God?” However, the next question more clearly
supports Esaias’ point that diviners should not be consulted, so I interpret
this preceding rhetorical question the same way: that the nation of
Ioudaia has its God, namely Lord, and he is the one to be consulted. Hence
the questioner here would be Esaias. 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.
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 ‫ כי‍לא‍מועף‍לאׁשר‍מוצק‍לה‍כעת‬is 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; ‫=לאׁשר ‍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 doesn’t 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.
Text MT Rahlfs Swete Ziegler English
καὶ εἰς τὴν γῆν κάτω 8:22 8:22 8:22 8:22 8:22
ἐμβλέψονται, καὶ ἰδοὺ ἀπορία
στενὴ θλῖψις καὶ στενοχωρία
καὶ σκότος, ὥστε μὴ βλέπειν
καὶ οὐκ ἀπορηθήσεται ὃς ἐν 8:23 8:23 8:22 8:22 9:1

στενοχωρίᾳ ὢν ἕως καιροῦ.
Τοῦτο πρῶτον πίε, ταχὺ ποίει, 8:23 8:23 9:1 (8:23) 9:1
χώρα Ζαβουλων, ἡ γῆ 9:1
Νεφθαλιμ καὶ οἱ λοιποὶ οἱ τὴν
παραλίον καὶ πέραν τοῦ
Ιορδάνου, Γαλιλαία τῶν ἐθνῶν,
τὰ μέρη τῆς Ιουδαίας.
508 PENNER
ὁ λαὸς ὁ πορευόμενος ἐν 9:1 9:1 9:2 (9:1) 9:2

σκότει, ἴδετε φῶς μέγα· οἱ 9:2
κατοικοῦντες ἐν χώρᾳ σκιᾷ
θανάτου, φῶς λάμψει ἐφ’ ὑμᾶς.
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 conjectures 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 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 broght in 1 Macc 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 ‫ שמח‬and one other
verb of rejoicing, ‫יָ גִ ילּו‬. For κατήγαγες MT has ‫ת‬‍ָ ‫ ;לֹא‍ ִהגְׂ ַד ְׂל‬G either read (with
the Qere) 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 ‫ נגש‬here and in 14:4, ‫ נשים‬in 3:12 (probably a misreading),
and ‫ תפת‬in 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 ‫ל‍שרפה‍מאכלת‍אׁש‬, 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, 164 BCE. 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 Zebulun 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 ‍‫ ִה ְׂכ ִּביד‬so he guessed
at a verb that fit the context: inhabit. Subsequently, in 9:1(2) the MT’s
qatal-form ‫ ָראּו‬was naturally read also as an imperative ‫ראו‬, resulting in
the Greek ἴδετε. In the next verse, the MT’s verb ‫ית‬ ‍ָ ‫“ ִה ְׂר ִּב‬you made
numerous” is read as a noun from that root, “the numerous part.” Where
the MT has‍ ‫‍הגְׂ ַד ְׂל ָת‬
ִ ‫לֹא‬, the translator wrote ὃ κατήγαγες, either reading
510 PENNER
(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 Μεγάλης βουλῆς ἄγγελος are G’s original translation.
Corrector ca added θαυμαστὸς σύμβολος θεὸς ἰσχυρός ἐξουσιαστής, ἄρχων
εἰρήνης πατὴρ τοῦ μέλλοντος αἰῶνος, matching the Hebrew. Corrector cb
added the cross signs (+), and d added red dots seen here:
Ziegler indicates that this section is marked by a obelus in 88 and the

Syrohexapla. The same words added by ca, θαυμαστος θαυμαστὸς σύμβολος
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 Alexandrinus and 26 omit θεος,
109 and 736 transpose θαυμαστος συμβουλος with θεος ισχυρος They are also
added in the Syropalestinian translation, Eusebius (Demonstratio
Evangelica), 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 people. Philippe Le Moigne suggests G wanted to avoid
attributing to a human being the honorary title “father,” that should be
reserved for God (2008). Because in comparison to the Hebrew, the
human messianic figure’s role has been reduce 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 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.
512 PENNER
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.
10The 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.
52. God disperses Sion’s enemies (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 ‫פלׁשתים‬. 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.
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
‫ראׁש‬, 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 ‫“ נשא‬lift.”
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.
514 PENNER
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 partative 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 they although they devour everything left and right, they
are not satisfied. G changes the meaning of the Hebrew by his choice of
conjunctions: ἀλλά, and ὅτι.
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 says 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, Adv. Marc. 4.14 and 27, uses Isa 10:1-2 as
an example of how God inveighs against oppressors of the needy. Eusebius
says this describes writers of false prophecies, presumably referrring 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 Τhe 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 αὐτοὺς. 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 says the false
prophecies are lawless, 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 1 Peter 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 1 Peter 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 the 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.
516 PENNER
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 says 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.
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 didn’t 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.
58. Jerusalem’s images will be like Samaria’s (10:10-11)

10 Clement of Alexandria quotes 10:10-11 in Exhortation to the Heathen 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, ‫מעשהו‬. 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.
518 PENNER
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 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 to the Heathen 8, between a warning against idolatry
and a proof of God’s wisdom. He used the same verse in Stromata 5.14,
claiming Orpheus got his idea of God’s grasp of the universe from Isaiah
and Jeremiah. Hippolytus’s Treatise on Christ and Antichrist 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 renders 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 seems to have read ‫ לכן‬as two words: ‫ל‍א‍כן‬, 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 quotes 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 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 (de Principiis 2.10) used Isa 10:17 to argue that
God’s fury helps purify souls. He uses the same verse to show that ὕλη is
not “matter” of the sort that bodies are made of (First Principles 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 ἀπʼ αὐτῶν. Lust suggests 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
explains, 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 (GELS 599) says 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
520 PENNER
22 The two words συντελῶν and συντέμνων sound alike; this similarity of
sound is not present in the Hebrew ‫כליון ‍חרוץ ‍ׁשוטף‬. 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 quotes the phrase, and interprets 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 mentions 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 (de Orat. Dom. 28;
Test. 2.3); Dialogue with Trypho 64; Chrysostom, Homily 16 on Romans 9,
and Homily 2 on 2 Cor 1:11; Rufinus, Commentary on the Apostles’ Creed.
63. Do not fear the Assyrians (10:24-26)

24 G consistently renders ‫ אׁשור‬as 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 10:24-27, the first
(10:24-25) from the time of Sargon (720 BCE) 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
2016).
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 corresponde to the πληγή, a blow that causes a wound. The
article τὴν before Μαδιὰμ of course shows the indeclinable noun is
accusative, not genitive. The words τὴν Μαδιὰμ are in apposition to either
τὴν πληγὴν or αὐτοὺς. 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
κατʼ 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, ‍‫כאת‍כפר‍אסף‍אפס‍הדף‍חלף‬
‫מחה‍נטה‍ספה‍עבר‍עטה‍ערב‍פתח‍צלח‍שבת‍שלח‬, 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
seems to have 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 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; Ziegler cites V-Qmg-88-oII L′’`-46 C’ 403′
522 PENNER
770 Tht. Hi. in support of 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 ‫האדון‍יהוה‍צבאות‬. 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.
66. 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. His he will reverse the fortunes
of the humble and the esteemed. The result will be an end to agression
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 notes (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 says the stump refers to the descendents of David, but
Jesse is named rather than David because of Jesse’s decent lifestyle (1.62).
Clement of Alexandria quoted 11:1 in Stromata 5.6, when he mentions “the
seven spirits resting on the rod that springs from the root of Jesse.” Justin
Martyr Apol 1.32 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 ἐφʼ 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 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 diffference 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 sees
a connection between the filling here and the “fulness of deity” of Col. 2:9.
524 PENNER
Other early Christian interpretation sees 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.
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 Iessai (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 aformentioned 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 epexegatical, describing another role of the same
person. To confirm this interpretaion, the following clause, ἐπʼ 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 Iessai.
Eusebius identifies 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 quotes it verbatim in Rom 15:12: καὶ πάλιν
Ἠσαΐας λέγει· Ἔσται ἡ ῥίζα τοῦ Ἰεσσαί, καὶ ὁ ἀνιστάμενος ἄρχειν ἐθνῶν· ἐπʼ
αὐτῷ ἔθνη ἐλπιοῦσιν. As mentioned at 11:1, Justin Martyr mixes 11:1 and 10
with Numbers. Cyprian quotes 11:10 in Ad Quirinium 1.21. Novatian Trinity
9 quotes it to show Jesus would rise from the dead. Lactantius Divine
Institutes 4.13 quotes it to show Christ would be born according to the
flesh, from the house of David. Constitutions of the Holy Apostles 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
526 PENNER
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 Against Heresies
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 quotes 11:4 in the same sentence, it is probable that
he had this passage in mind.
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; 2 Sam 22:11; Ps 17(18):10; 54(55):7.
ἀλλοφύλων translates ‫פלׁשתים‬, as usual; however in 9:12 ‫ פלׁשתים‬becomes
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, On
Daniel 2.40 quoted 11:14 to show that Moab and Ammon are sons of Esau.
Again in his Treatise on Christ and Antichrist 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 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.
528 PENNER
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 πεποιθὼς, the same form
that appeared in earlier in 8:14 and 8:17. Heb 2:13 quotes ἐγὼ ἔσομαι
πεποιθὼς ἐπʼ αὐτῷ verbatim. Eusebius sees this fulfilled in his day, in that
Egypt is 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 reads it as I have translated, with glory and
praise as predicate nominatives (1.64).
71. 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.
Athough 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
sees the vision against Babylon as the first in a series of ten prophecies
against the nations of the world: against Babylon (13:1-14:27)Palastinians
(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 separates 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
530 PENNER
2007). πεδινός stands in antithetical parallelism with a forest in 32:19.

Seeligmann suggests 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 says that after this teaching directed generally to all arrogant
rulers, he then focusses 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
followed 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’ 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 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 appears to read it (he says 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 says 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.
73. The day of Lord is near (13:6-8)

6 The prophecy continues with a warning about 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 (Liddell et al. 1996a; Takamitsu Muraoka 2009). G translates ἕτερος
πρὸς τὸν ἕτερον idiomatically from ‫איׁש ‍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
532 PENNER
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” (Lanecelot Charles Lee Brenton 1870), followed by Silva’s
“the incurable day of the Lord comes, a day of wrath and anger” (Silva
2007). Ottley treats 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 (Danker et al. 2000),
although Muraoka did present this possibility for ἀνίατος (Takamitsu
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 ‫)לשום‬.
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 Against Heresies 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 to the Heathen 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,
though, 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
‫רׁשעים ‍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.
75. Lord Sabaoth’s wrath will shake the land (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 3 Kgdms 9:28; 10:11; 1Ch
29:4; 2 Ch 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 ‫ ַע ִמיהּוד‬and ‫ ֵאפֹד‬respectively.
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
534 PENNER
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 executed 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 Wheres 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 identifies 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” seen 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.
78. Babylon will be deserted (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 ‫“ שעירים‬goats,” 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 ‫ציִ ים‬.ִ These divine beings
dance there, using the same verb (ὀρχέομαι) as in Matt 14:6 and Mark 6:22.
536 PENNER
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. τράχηλός τε ὑπὸ τῷ προσώπῳ καὶ στέρνα, καὶ ταῦτα
ἀνθρωπικά· μαζοὶ δὲ ἠρμένοι καὶ κατὰ τοῦ στήθους ἐφεστῶτες, ὦμοι δὲ καὶ
βραχίονες καὶ πήχεις, ἔτι δὲ χεῖρες καὶ στέρνα ἐς ἰξύν, καὶ ταῦτα ἀνθρωπικά· ῥάχις
δὲ καὶ πλευραὶ καὶ γαστὴρ καὶ πόδες οἱ κατόπιν ὄνῳ καὶ μάλα ἐμφερῆ, καὶ τεφρώδης
κατ’ ἐκεῖνον ἡ χρόα, τὰ δὲ ὑπὸ τὰς λαπάρας ἡσυχῆ λευκανθίζει. αἱ χεῖρες δὲ τῷδε τῷ
ζῴῳ διπλῆν παρέχουσι χρείαν· ἔνθα μὲν γὰρ τάχους δεῖ, προθέουσι τῶν ὀπίσω
σκελῶν, καὶ τῶν λοιπῶν τετρα- πόδων οὐχ ἡττᾶται τὸν δρόμον· δεῖ δὲ πάλιν ἢ
ἀφελεῖν τι ἢ καταθέσθαι ἢ συλλαβεῖν καὶ σφίγξαι, καὶ οἱ πόδες οἱ τέως χεῖρες
ἐγένοντο, καὶ οὐ βαδίζει, κάθηται δέ. βαρύθυμον δὲ ἰσχυρῶς τὸ ζῷόν ἐστιν. ἐὰν γοῦν
ἁλῷ, δουλείαν μὴ φέρον καὶ τῆς τέως ἐλευθερίας γλιχόμενον τροφὴν ἀπέστραπται
πᾶσαν, καὶ ἀποθνήσκει λιμῷ.
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 Iakob appears
in G, 4 have the genitive article, and three have the accusative article.
Never is the nominative or dative article used with Iakob in G. In the rest
of the OG, the dative article is used with Iakob (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
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 ‫לעבדים‍ולׁשפחות‬.
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 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 Soph., Oedipus at Colonus 1113, κἀναπαύσατον τοῦ πρόσθʼ
ἐρήμου τοῦδε δυστήνου πλάνου). Pain and servitude have parallel meanings,
538 PENNER
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 θυμος. 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.
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 ְׂר ִהיב‬tyrant,
stormer) (or, if need be, the piʿel ‫מ ַר ֵהב‬,ְׂ ‘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 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 ‫“ ׁשקט‬keep quiet.”
8 The second person pronouns raise the question of the identity of the
addressee. Eusebius says 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
ΛΙΒAΝΟΥ are visually similar. Ἀφ οὗ σὺ κεκοίμησαι is a literal translation
of ‫מאז ‍ׁשכבת‬, “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 treats Hades as a place (1.68).
Eusebius interprets 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
540 PENNER
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.
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 “dawn-bringer,” 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 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 doesn’t 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 2 Macc 9:12
15 After that climax of arrogant imagination, the reality is broken to the king
of Babylon: intstead 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; 1 Cor 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.
542 PENNER
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 ‫איׁש‬, used distributively.
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
suggests 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
identifies 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 says 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 understood, and the Christian reader
would have recalled Matt 5:5 from τὴν γῆν κληρονομήσουσιν, but Eusebius
does 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 ἐχίνουςrecalls 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
25 Lord Sabaoth affirms his determination 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), 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
544 PENNER
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 720
BCE (Watts 1998, 218).
86. Foreigners, do not rejoice (14:29-30)

29 The saying is addressed to foreigners. The etymology of ἀλλόφυλοι is
“other-tribe,” 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 ‫ נחׁש‬and ‫ שרף‬in this verse. In 6:2, 6 ‫שרף‬
was rendered σεραφιν; in 1:7 as πυρικαυστοι. 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 ‫עֹופף‬
ֵ ‫)מ‬.ְׂ The image is that their descendents will be even
more fearsome than the parents.
30 This slithering and venomous race (as Eusebius calls 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 (Danker, Bauer, and Arndt 2000, s.v. διά A.4). ἄνδρες is supplied by
G; it has no counterpart in Hebrew. The reference to εἰρήνη recalls Isaiah
11. ἐπʼ 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
adressees 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), 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 suggests some words are missing here, or that
μεῖναι is the correct reading, from ‫ מעמד‬or ‫לעמד‬. Silva has “there is no way
546 PENNER
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
(Richard D. Weis 2010).
88. The word against Moabitis (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 ∆ηβών, 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 ἐφʼ 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 does 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 discussion 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 ‍ׁשלׁשיה‬as
common nouns, “heifer of a third,” resulting in little sense in this context.
Eusebius is no help here; he skips 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
548 PENNER
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 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 well-known geographical location, probably a well is meant.
9 The disaster is depicted using another image involving water; it is blood-
filled. 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 Sion is not a deserted rock.
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 doesn’t 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
550 PENNER
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 ‫“ ׁשד‬destruction” as ἄρχων (16:4) is the
result of misreading it as ‫שר‬,
ַ which refers to a commander, because of the
similar-looking Hebrew letters Dalet and Resh. Relief is to come when this
ruler dies.
92. David’s throne restored (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 ‫“( ְׁׂשלחֹות‬offshoots”) 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.
95. Moab’s harvest will fail (16:9-12)
9 Eusebius notes 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 says 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 notes 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 gloy 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.”
1
οὐκέτι] A, B (Rahlfs, Ziegler) have οὐκ
2 The feminine nominative καταλελειμμένη refers to Damascus. The
preposition εἰς κοίτην indicates what Damascus will become: a place
552 PENNER
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 Damscus those of the
circumsicion
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,
Proof Of The Gospel 2.3 sees 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 says, “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.
101. Woe to many nations (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, Matthew 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 comments (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 finds 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 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, Treatise on Christ and Antichrist 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 identifies
the Christians as those who “are persecuted and trodden down” by those
554 PENNER
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 μικρὰ is redundant. The pruning hook used to prune the vine is
a δρεπάνον, and a branch that will be cut off (future of κατακόπτω) is
κληματίς.
6‍The 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 geopgraphical use of μέρος indicates a region or district of land. The
reappearance of ποταμοῦrecalls 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 Matthew 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 susperstition of the
whole world (An Answer To The Jews 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, 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 (Proof Of The
Gospel 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). Mt 24:7,
Mk 13:8 , and Lk 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.
556 PENNER
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 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
“fish-hook” 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 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 can‍refer
to leadership or beginning; here it translates ‫קדם‬.
12 Croughs discussed the intertextual influence on συνετῶν (Croughs 2001,
90). Paul in 1 Cor 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;
558 PENNER
107. Egyptian leaders will fail (19:12-15)
13 The Hebrew ‫ שרי‬behind 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” 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 Lk 21:11 alludes to Isa 19:17, with its σεισμοί τε μεγάλοι καὶ
κατὰ τόπους λιμοὶ καὶ λοιμοὶ ἔσονται, φόβητρά τε καὶ ἀπʼ 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 ‫יר‍ה ֶֶ֔ה ֶרס‬
ַ ‫;ע‬֣ ִ Qumran (1QIsaa and 4Q56) has ‫עיר‍החרס‬.
Aquila and Theodotion have αρες, and Symmachus translated the same,
‫חרס‬, as "sun." Vaccari concluded that G read ‫ קיר‍הסדח‬where his Vorlage
actually had ‫( קיר ‍הסרח‬Vaccari 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
Symmachus’s ηλιου. The MT read ‫ החרס‬as ‫ההרס‬. In his explanation of Isa
11:15, Eusebius says 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 says 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
refers 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 (Divine Institutes 4.13; Epitome 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 1 Tim 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 (Arie 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
560 PENNER
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 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 (Commentary On Daniel 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)

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
quotes 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 ‫ אׁשור‬and ignored
all but the conjunction of ‫ו‍מעשה‍יד‍י‬. 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 (Arie 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 ‫ערֹום‬,ָ is not necessarily totally naked,
according to BDAG (which categorizes Is 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. καί ἀνυπόδετος Is 20.2 (with no
sackcloth round one's waist), ~ή καί ἀσχημονοῦσα Ez 16.7, and descriptive
of a defeated nation being taken into captivity Is 20.4; άμφίασιν ~ών
'clothes of..' Jb 22.6."). Clement of Alexandria (Paedagogus 2.11) cited 20:2
in support of his argument not to be concerned with clothing. Origen
(Cont. Cels. 7.7) referred to the same verse as an example of the biography
of a prophet. Chrysostom (Homilies on Matthew 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 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.
562 PENNER
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 says Isaiah’s
willingness to go naked shows that didn’t 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 optative, which is in itself remarkable since the
optative is uncommon in Isaiah. This occurence of the optative (διέλθοι) is
rare; the optative only appears seven times in G. The genitive with ἐπί
(ἐρήμου) is normal for expressions of location. Notably, both midbar and
negev 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 is working through the
text sequentially; evidently he thought the sentence ended with ‫ארץ‬, so
his next sentence begins with ‫נוראה ‍חזות‬, a predicative order for
adjectives. Now that he has understood the adjective predicatively, he has

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 tsirim as 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 Αιλαμῖται.
117. My groans of remorse and dread (21:2-5)
2 G turned the Hebrew ‫“ כל‬all” into νυν “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 Elamits 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
564 PENNER
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 ‫ ַפ ָלצּות‬so called in ἀνομια, as he tends to do when at a loss. He also
apparently didn’t 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; ‫ ִח ְׁׂש ִקי‬was 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 Commentary on Daniel 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
follwed 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 ‫ ָצפֹה ‍ ַה ָצ ִפית‬. The reason is not readily
apparent. It’s possible that he didn’t understand the word, so omitted it,
but this is not likely if he 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 identify 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 announce 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 ‫לְׂ ָך‬, 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 ‫ יִ ְׂר ֶאה‬to the 2nd person ἴδῃς,
and likewise, the 3rd person ‫ יַ גִ יד‬to 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 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 ‫ ֶרכֶ‍ב‬in 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.,
‫הרֹאה‬,ָ according to the Qumran Great Isaiah Scroll. Here, the continued
identification of the prophet as the watchman caused even the 3rd person
566 PENNER
‫ וַ יִ ְׂק ָרא‬to be changed to a 2nd person imperative. This move required Ouria
to become the object rather than the subject of the verb. The ‫ ִמ ְׂצ ֶפה‬was
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 ‫אנ ִֹכי‬,ָ he realized he needed to change to the
first person, so he added the third person εἶπεν to introduce the first-
person speech. The word that is a present participle ‫ ע ֵֹמד‬in the Masoretic
text was reasonably read as a qatal form ‫מד‬ ‍ַ ‍ָ‫ע‬, and therefore became an
aorist indicative. Interestingly, but expectedly, both ‫ עמד‬and ‫ נצב‬are
rendered as ἔστην. The reading ἐγὼ (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 ‫“ ֶצ ֶמד‬yoke” 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 ‫זֶ ה‍ ָבא‬. The double “fallen” is simplified in the Greek,
for no significant reason. ‫יה‬ ‍ָ ‫ֹלה‬
ֶ ‫“ ֱא‬her gods” was read as ’elileyha, which
typically gets rendered as χειροποιητα. Since two separate nouns were now
understood, an “and” was needed. The singular active “he smashed” 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 ‫ ְׂמד ָׁשת‬was 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” (Proof of the Gospel
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.‫א‬.‍ he 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) ‫ׁשבו‬,
since this clause makes little sense with an indicative. Instead of the
imperfect indicative ᾤκει, A and B (followed by Rahlfs and Ziegler) has
the present indicative or 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.
568 PENNER
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.
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. Τhe nominative ἀναβάται ἄνθρωποι refers to the
Elamites. In place of the accusative ἵππους (with B), Rahlfs and Ziegler
have the dative ἵπποις.‍A‍παράταξις is a military formation of soldiers.
7 ἔσονται αἱ ἐκλεκταὶ φάραγγές σου] If these words 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. 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 contexts
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 1 Cor 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 (Ad Quirinium 3.60)
quoted the same passage to make his point that “too great lust of food is
570 PENNER
not to be desired.” The Apostolic Constitutions 3.1.7 quote this verse to

condemn widows “who prefer eating and drinking before 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 (Festal Letter 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 (Festal Letter 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 says,
“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 B.J. 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 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 Euripedes as evidence that σκηνή can be habitation generally.
G was unconcerned about the incongruity; he thought only of rendering
‫ מׁשכן‬with 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 describes as
ἀμέτρητον, beyond one’s ability yo 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 ἀπʼ ἐμοῦ;” The second
person singular future passive ἀφαιρεθήσῃ is also the reading of Rahlfs and
Ziegler, but A and B have ἀφαιρεθήσει.
126. Eliakim will take Somnas’ place (22:20–25)

20 Swete spells Ἐλιακίμ as Ἐλιακείμ. This Eliakim is mentioned in 36:3, 11, 22;
37:2, and also in 4 Kingdoms 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:
572 PENNER
S* Ca cb2 D
και αυ την δοξαν την δοξαν δαδ την δοξαν δαδ

※ τω την κλιδαν οι δαδ αυτω αυτω κ(αι) κ(αι) αρξει
※ κου δαδ επι τω ω κ(αι) αρξει αρξει κ(αι) ουκ κ(αι) ουκ εϲται
※ μω αυτου και α και ουκ εϲται ο ο αντιλεγων
※ νοιξει · και ουκ ε εϲται ο αντιλεγων κ̣(α̣ι)̣ τω την κλιδα
※ ϲτε ο αποκλινων · αντιλεγω δ̣ω̣ϲω
̣ ̣ αυτω την οικου δαδ επι
※ και κλιϲει και ου κλιδα οικου δαδ τω ωμω αυτου
※ κ εϲται ο επι τω ωμω και ανοιξει ·
αντιλεγω αυτου και και ουκ εϲτε ο
ανοιξει · και αποκλινων ·
ουκ εϲτε ο και κλιϲει και
αποκλινων · και ουκ εϲται ο
κλιϲει και ουκ ανοιγω
εϲται ο ανοιγω
It is helpful to group the readings by their commonalities:

Q, Sca,
S* Scb2 A B Rahlfs,
Ziegler
καὶ 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 -
ἀντικλίνων ἀποκλίνων ἀποκλείσων -

καὶ κλείσει -
καὶ οὐκ
ἔσται ἔστιν ἔσται
ὁ ἀντιλέγων ὁ ἀνοίγων 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). Matthew 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 ‫ ׁשכמ‍ו‬as 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.”
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
574 PENNER
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, when he says, 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 a 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 mongraph-length
study by Arie van der Kooij. Jesus in Matthew 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
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 (Festal Letter 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 ‫;ׁשחֹר‬ ִ G 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 the 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 ‫כי‍אמר‍ים‬, 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 (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 stedfast, 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
576 PENNER
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
(Treatise on Christ and Antichrist 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 ys 2 and vs 6:
ἐν τῇ νήσῳ and ἐν τῇ νήσῳ ταύτῃ respectively; ΜΤ has in both verses the
same reading (‫)ישבי‍אי‬. 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.” Notice that 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 intended to convince
his readers that the events prophesied had been fulfilled in his own day,
he failed in his purpose. The reading ὀλολύξατε, which 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 (1998b, 60) draws significance from
this change, since ἔμποροι denotes wholesalers, whereas μεταβόλοι
denotes retailers (see LSJ on μεταβολος). The evidence from Philo (O.M.
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 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 Hebrew form is
qatal, 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
578 PENNER
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 ‫כימי‍מלך‬, “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 ‍כׁשירת ‍הזונה‬, read as ‫יהיה ‍צר ‍כׁשירת ‍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 mean to move 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 κιθαρίζω 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. Demonstration 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 μετʼ 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 ἀλλὰ 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 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
Demonstration 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 Cunha rejects 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.
580 PENNER
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 quotes 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.
134.The land acted lawlessly (24:4-6)

4 Both πενθέω and ὀλολύζω (24:11) are both 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.
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 ‫“ סגר‍כל‍בית‬close 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 ‫ונׁשאר‬, whereas the MT has only ‫נׁשאר‬. 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 πάνταis 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
582 PENNER
opposite from the remnant, it seems that in this verse the sea is presented
as the enemy of God’s people.
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 translates 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 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 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. Rev 4:4 has 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.
140. A song glorifying Lord (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 ‫א ֶֹמן‬. 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.
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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 ‫ על‍כן‬receives 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. 2 Thess 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.
142. Lord will act on this mountain for all nations (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). 1 Enoch 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 self-
anointing. 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 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 1 Cor 15:54.
Revelation 7:17has καὶ ἐξαλείψει ὁ θεὸς πᾶν δάκρυον ἐκ τῶν ὀφθαλμῶν αὐτῶν;
Rev 21:4 has the same, but without ὁ θεός. Irenaeus (Adv. 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, Against Marcion 5.10
wrote of death’s “struggle,” alluding to the ἰσχύσας of 25:8. Origen (De
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
586 PENNER
Cyrrhus (Counter-statement Against 10) quoted 25:8 in reference to Jesus’

tears, showing that Jesus could suffer. Athanasius (Discourse 2 against the
Arians, 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. See also Cyril of Alexandria, Lecture 19; Basil the Great, Letter 46;
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 (Adv. 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
argues that each of the two sayings (Akkadian and Hebrew) can shed light
on the other (Becking 2010).
145.Moab will be brought down (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 ‫פ ַרש‬,ָ “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), ‫דוׁש‬
(twice), 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.
147.The path of Lord is judgement (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 rescensions made since this Ode was
originally taken from the Peshitta: one early and one late West Syriac
rescension and a Melkite recension. These were influenced by the Greek
text (van Peursen 2010).
10 Origen (Commentary on John 2.20) quotes 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 (Ad Quirinium 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.
14 In the absence of an appropriate accusative object, ἀναστήσωσιν would
normally be understood as intransitive “rise.” But probably because of the
588 PENNER
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
objects to the “evils” that God is supposed to increase according to the Old
Greek, and prefers 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.
152. Hide from Lord’s wrath (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,
Aristoph. Vespae 213, ὅσον ὅσον στίλην, and in the Anthology (οὐδʼ 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 (Defense before Constantius 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 makes no comment on the puzzling infinitive ἐξάρχειν κατʼ 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 (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
590 PENNER
same verb τίθημι is used with the first person first as object then as subject,
it appears that 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, or 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 takes 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).
9 Romans 11:27 quotes καὶ αὕτη αὐτοῖς ἡ παρʼ 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 2 Macc 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 ἀπʼ 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,
Aphorisms 3.25), and when describing land, its fertility can be meant
(Xenophon, Economics 17.8). But more prototypically it expresses
thickness and substance (Aristophanes, Lysistrata 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.
158.Woe to the mountain blossom (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 1 Cor 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, 2 Bar 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.
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8 The adverb ἕνεκεν functions as a preposition with the genitive to indicate

that the reason for the curse is πλεονεξία. Pirke Aboth 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 ‫ קו‍לקו‬seems to be behind
Irenaeus’ statement (Adv. 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.
11 Paul alluded to Isa 28:11-12 in 1 Cor 14:21: ἐν τῷ νόμῳ γέγραπται ὅτι Ἐν
ἑτερογλώσσοις καὶ ἐν χείλεσιν ἑτέρων λαλήσω τῷ λαῷ τούτῳ, καὶ οὐδʼ 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 ἐφʼ ὑμᾶς καὶ μάθετε ἀπʼ
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. Sion’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 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 ἐπʼ 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 1 Pt 2:6 with the quotation: διότι περιέχει ἐν γραφῇ· Ἰδοὺ τίθημι
ἐν Σιὼν λίθον ἀκρογωνιαῖον ἐκλεκτὸν ἔντιμον, καὶ ὁ πιστεύων ἐπʼ 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).
594 PENNER
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.
165. Lord’s deeds of anger (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 2 Sam 23:20, and Eusebius (1.95) considered
it a city of Moab in Isa 15:19 (καὶ ἀρῶ τὸ σπέρμα Μωὰβ καὶ Ἀριήλ).
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 abslute. 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.”
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; De laps. 33) quoted it against lapsed Christians.
596 PENNER
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 (Testimonies 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 ἀπʼ 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 ἀπʼ ἐμοῦ·. Col 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;
14 Usually the verb μετατίθημι refers to change of mind (3 Kgdms 20:25; Es
C:24; 2 Mac 4:46; 7:24; 3 Mac 1:16; 4 Mac 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; Is 29:17). Eusebius here reads it as a removal from the blessings of
association with Lord: καὶ ὁ πᾶς δὲ αὐτῶν λαὸς μετατεθήσεταί φησι τῆς παρ'
ἐμοὶ τιμῆς. Paul quotes 29:14 in 1 Cor 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. Mt 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. Lk 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 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 Mt 11:5 and Lk 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.
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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 (Numbers 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, Laws 818e). The Lord’s Prayer
(Matthew 6:9) alludes to the sanctification of the name with Πάτερ ἡμῶν ὁ
ἐν τοῖς οὐρανοῖς· ἁγιασθήτω τὸ ὄνομά σου·
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 (Raija 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 claims 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.
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 1 Corinthians 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 notes
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 suggests 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 Matthew 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.
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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
explanation 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 Ex 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 (Adv. 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 (Adv. Haer. 5.34.2), the injury that was 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 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
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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 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 ἐπʼ 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 notes 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 Sion but in verse 5 he rescues and shields Jerusalem. Eusebius
indicates the 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 ‫ציֹון‬.ָ The feminine
dative singular present participle διψώσῃ modifies γῇ. The contract vowel
(lexical form διψάω) contracts with the ου to form ω.
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.
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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.
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.Weathly 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 ποιήσασθαι 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,
intereprets it as an attributive genitive, calling this the ἐπιθυμητὸν
ἀμπελῶνα from Isa 27:2 (2.3). The genitives ἀμπέλου γενήματος are
ambiguous as to 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 ἐφʼ 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 Scb2), since he paraphrases, ἔσεσθαι ἐν αὐτῇ ἔργα δικαιοσύνης, ἀλλὰ καὶ
ἔσονταί φησιν ἐν τῇ ἐρήμῳ ταύτῃ πεποιθότες ἕως τοῦ αἰῶνος. Paul alludes 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”
(ἐφʼ ὑμᾶς), whom the hail will not touch. The words οὐκ ἐφʼ 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—‫—ריעה‍לפשת‍הלפשבו‍רעיה‬have 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.”
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195. Woe to those who distress you (32:20-33:1)
20 Clement of Alexandria (Error! Hyperlink reference not valid.) 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 the participle is so commonly used in Isaiah
(21:2; 24:16; 31:1; 48:8), the English “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.
196. Lord, have pity on us (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 ‫עתיק‬
suggests 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 it the sigla 881 and 0948 (Rahlfs and
Fraenkel 2004, 393–94). 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 ְׂר ֶא ָלם‬but two words ‫ארא‍לם‬, as in 1QIsaa (R. D.
Weis 1991).
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 ‍ארח‬wayfaring man’ and ‫‘ מאס ‍ערים‬he despiseth the
cities,’ they omitted the first, and put the second in its place, reading ‫עמים‬
‘peoples’ 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 ‫עדים‬
in 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. of Despite the combination of resurrection (ἀναστήσομαι),
glorification (δοξασθήσομαι), and exaltation (ὑψωθήσομαι). Eusebius did
not pick up on Isaiah 33:10 as a prophecy of Jesus' 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
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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 Ad Quirinium 2.26 he linked Daniel
7:13-14, Isaiah 33:10-11, Psalm 110:1-2, Revelation 1:12-18, and Matthew 28:18-
20 to show that after his resurrection, Christ would receive all power from
the Father.
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 ‫ תראו‬or ‫ תחזו‬instead of ‫“ תהרו‬you will conceive” and ‫“ תבושו‬be
ashamed” instead of ‫“ חׁשׁש‬dry grass.” Clement of Alexandria (Protr. 10)
quoted 33:11 to warn his readers of the penalty of disobedience.
12 Scholz suggested G read ‫“ שדה‬field” instead of ‫“ שיד‬lime.” 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 Barnabas 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 (Error! Hyperlink reference not valid.) 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 ‫יגור‬
“soujourn.” 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).
202. You will see distant land (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. Barnabas 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· βασιλέα μετὰ δόξης ὄψεσθε, καὶ ἡ
ψυχὴ ὑμῶν μελετησει φόβον κυρίου. This passage 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) quotes it as prophecies 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 (Error! Hyperlink reference not valid.) 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 Matthew 23:13. He repeatedly qualifies 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 alludes to 33:18 in 1 Cor 1:20 as
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follows: ποῦ σοφός; ποῦ γραμματεύς; ποῦ συζητητὴς τοῦ αἰῶνος τούτου; οὐχὶ
ἐμώρανεν ὁ θεὸς τὴν σοφίαν τοῦ κόσμου;
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 whom 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 apparently has some difficulty too; he brings in Symmachus as a
clearer translation. Eusebius continues 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 says 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; PsSol 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 sees no need to explain the grammar
here; it clearly means the stakes of this new city will be immovable, in
contrast to the shakings it had experienced in the past. Irenaeus (Error!
Hyperlink reference not valid.) quotes 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 if B); both mean canals. The
active participle ἐλαῦνον “driving” modifies πλοῖον “ship,” not the verb “go”
adverbially.
205. Lord our king will save us (33:22-24)
22 Τhe Acts of Pilate Error! Hyperlink reference not valid. (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) quotes “the sky will be rolled up like a scroll” to show
that creation will return to nothing. Clement of Rome (2Clem 16.3) alluded
to the Codex Vaticanus text as τακήσονται τινες τῶν οὐρανῶν to show that
the judgement is coming.
207. Sword and land drunk with blood and fat (34:5-7)
5-6 Matt 11:5 and Luke 7:22 allude to Isaiah 35:5-6. Matthew’s wording, τυφλοὶ
ἀκούουσιν, καὶ νεκροὶ ἐγείρονται καὶ πτωχοὶ εὐαγγελίζονται, differs from
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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
drunkeness 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 (“geo-metry”). Brenton, Ottley, and Silva all call this the measuring
line of desolation, 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 ‫ ואיי‬instead of ‫ואבני‬. It is therefore unnecessary to posit a Hebrew text
containing the words ‫ושעירים‍ישבו‍בה‬, which were translated by G yet the
words ‫ ואבני‍בהו‬were 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 διʼ ἀνύδρων τόπων ζητοῦν ἀνάπαυσιν καὶ οὐχ
εὑρίσκει. Once again, the language of Revelation 18:2 echoes some of the
dieas 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, who were commanded to make disciples of all nations.
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 points 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
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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” (A. 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 ‫ירק‬
“and 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, 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; 2K 24:16 ||
1Chron 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
bases 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 (Adv. 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.
212.The redeemed will return with eternal happiness (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; 1Apol. 48; Res. 4) saw 35:1-7 as a prophecy of Jesus’ appearing
and healing by his word. So did Irenaeus (Adv. 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 (Divine Institutes 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 ‫ מסלול‍ודרך‬as ὁδὸς καθαρὰ to harmonize
with ‫ סלל‬translated as “cleanse” in 57:14 (Verburg 2014). Revelation 21:27
616 PENNER
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 1 Peter 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; 2Esdras 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.
213. Assyria attacks Jerusalem (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 says 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.
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 ἐπʼ 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 2006b). 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
618 PENNER
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,” but “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
1 Cor 10:29; Mt 9:4; 27:46; Luke 13:7; Acts 4:25; 7:26. On the basis of 36:7,
Justin Martyr attributes Psalm 110 to Hezekiah (Dial. 83). Clement of
Alexandria (Stromata 5.14) finds 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).
220. Rapsakes calls the people to surrender (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’ 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).
222. The embassy reports back to Hezekiah (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.
620 PENNER
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.
225. Isaiah’s reply (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 has “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.
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 ἐπʼ ἀληθείας appears also in the New Testament,
modifying the expressions “you teach the way of God” (Matthew 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
622 PENNER
μόνος is used by Novatian (Trinity 30). This phrase is rare in the LXX,
appearing in 4 Kgdms 19:15; Ps 85:10b; Isa 37:16, 20; 2 Macc 7:37; 4 Macc.
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 Sion 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||Matthew 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 ‫( צור‬Michaël
Nicolaas van der Meer 2008a, 233–34). 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).
231. God has brought down mighty nations (37:26-27)
26 According the 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).
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 put the third person plural εὗρον for ‫והנה‬, but in Hebrew who
discovered the deaths is left unspecified; likewise Eusebius used the
passive form of the verb, thereby obsuring 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, 4 Kingdoms 19.36 has καὶ ἀπῆρεν καὶ ἐπορεύθη καὶ
ἀπέστρεψεν.
624 PENNER
38 According to Hatch & Redpath, πάτραρχον is a corruption of the loanword

πάταχρος is from Aramaic ‫פ ַת ְׂכ ָרא‬.ְׂ Ziegler says the Aramaic spelling ‫ַפ ְׂכ ָת ָרא‬
indicates 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 an 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, 4 Kingdoms has ἠρρώστησεν εἰς
θάνατον and Ἔντειλαι τῷ οἴκῳ.
238. Hezekiah prays to Lord (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, 393–94).
239. Isaiah delivers Lord’s answer (38:4-9)

4 4 Kingdoms 20:4 has καὶ ἦν Ησαιας ἐν τῇ αὐλῇ τῇ μέσῃ, καὶ ῥῆμα κυρίου
ἐγένετο πρὸς αὐτὸν λέγων.
5 4 Kingdoms 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 4 Kingdoms 20:6 has καὶ ἐκ χειρὸς βασιλέως Ἀσσυρίων σώσω σε καὶ τὴν πόλιν
ταύτην καὶ ὑπερασπιῶ ὑπὲρ τῆς πόλεως ταύτης διʼ 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,
On the Prophet Isaiah, refers to this instance of the sun stopping, along
with that of Joshua. Error! Hyperlink reference not valid. Nazianzen,
Oration 18 mentions the miracle of Hezekiah’s extended life, signified by
the shadow turning back.
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 4 Kingdoms. 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 παρʼ ἐμοὶ 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).
626 PENNER
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 interprets 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 alludes to the inability of the dead to praise
God in Fest. Let. 7.3. Origen quotes 38:19 as an example of miraculous
begetting in one’s old age, in Cels. 8.46. Jerome uses 38:19 to show Hezekiah
was married (Adv. Jov. 1.5).
20 Athanasius quotes 38:20 in Fest. Let. 10.3 (see also Chrysostom, Hom. Rom.
18). He refers to the word for “make” to demonstrate that begetting can be
called making (Adv. Arianos 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).
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 4 Kingdoms 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 ‫ בעת‍ההיא‬appears also in 20:2 but there it is translated
as τότε. For Μαιωδὰχ, 4Ki 20.12 has Μαρωδαχβαλαδαν. The nominative υἱὸς,
in apposition to Μαιωδὰχ, indicates that this is the subject. For Λααδὰν B
and 4Ki 20:12 have Βαλαδὰν. The article indicates this is a genitive, so the
βασιλεὺς 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; 4Ki 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 4Ki. 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 4Ki, which also
includes here τὰ ἀρώματα καὶ τὸ ἔλαιον τὸ ἀγαθόν, καὶ τὸν οἶκον. In both this
case and in 4Ki 20:13 the Hebrew ‫ נכתה‬is transliterated. LEH refers to P. N.
Simotas, Αἱ ἀμετάφραστοι λέξεις ἐν τῷ κειμένῳ τῶν O’, Τhessaloniki, 1968.
HALOT traces the Hebrew ‫“ ֵּבית ‍נְׂ כֹתֹה‬treasure-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 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.
628 PENNER
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 ‫א ְׂמרּו‬,ָ a qatal
form. The perfect form ἥκασιν is used, even though ἥκω imherently has a
perfect sense already. Normally in the LXX (almost ten times as often) ‫בא‬
is 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 4Ki version and here the
same unusual rendering is chosen, even though 4Ki 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 4Ki), 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 4Ki, 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.
7 The aorist reading ἐγέννησας is also in A, and followed by Rahlfs and
Ziegler; B has the future γεννήσεις, with 4Ki, reflecting the Hebrew yiqtol
form ‫תֹוליד‬.
ִ The noun σπάδων refers to one who is castrated (LSJ). 4Ki has
εὐνοῦχος instead.
8 Instead of the passive γενηθήτω, A and B have the middle γενέσθω; 4Ki 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 4Ki, and making more sense of the sentence. Justin Martyr,
Dial. 50.3 says 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 Martyr matches that of A: Καὶ εἶπεν Ἐζεκίας πρὸς Ἠσαΐαν, Ἀγαθὸς ὁ
λόγος κυρίου, ὃν ἐλάλησε· Γενέσθω εἰρήνη καὶ δικαιοσύνη ἐν ταῖς ἡμέραις μου.

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. Is.
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 ἐπʼ 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.
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 finds 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.The
translator 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 Aristoph. 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
630 PENNER
in the Old Greek, the Hebrew ‫ ָעו ֺן‬would more commonly become ἀδικία or
ἀνομία, but G prefers ἁμαρτία. The standard translation for ‫ ַח ָטאת‬is
ἁμαρτία as well, but because G already used that for ‫ ָעו ֺן‬he 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) says 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 the change was motivated
by a desire to make John not a predecessor but a contemporary witness to
Jesus (Martinus J J Menken 1985). Barnabas 9.3 has Ἀκούσατε, τέκνα, φωνῆς
βοῶντος ἐν τῇ ἐρήμῳ. Justin Martyr (Dial. 50) claims 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 quoteed 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. Ps 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 τʼ ὀρέων βουνούς
τε πελώρων ῥήξει. The 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).
248. Every body withers like grass (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 (De habit. 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 use 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.”
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7 The aorist forms ἐξηράνθη … ἐξέπεσεν were chosen because of the qatal
form of ‫ יבׁש‬and ‫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. 1 Peter
1:25 continues quoting, τὸ δὲ ῥῆμα κυρίου μένει εἰς τὸν αἰῶνα.
249. Lord comes to tend his flock (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 Ἰουδα) 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 μετʼ 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.
250. Who has ever instructed Lord? (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” (2 Macc 7:37; 4 Macc
4:1); a προδότης is a traitor (2 Macc 5:15). The converse, ἀνταποδίδωμι,
means to give back, usually as retribution or recompense.
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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), seems to be that not even it could
provide enough firewood for an offering suitable for God.
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 ‫י ֵֹׁשב‬. 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 implies 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 ‫סּופה‬.
ָ Here, as in 41:16, it translates ‫ס ָע ָרה‬.ְׂ G also used it for
‫ ׁשֹוט‬and ‫ה ֶבל‬.ֶַ֫ 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
636 PENNER
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 ἐπʼ ὀνόματι translates
‫בׁשם‬.
253. Do not say God has removed my judgement (40:26-27)
The relation of the prepositional phrases ἀπὸ πάσης δόξης and ἐν κράτει
ἰσχύος to the main clause is unclear. Brenton takes 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
speak 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 ἀπέστηis 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 πεινάσειis 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 sovereignity
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.
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 ‫ כׁשול‍יכׁשלו‬is 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 1Cl 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 ‫“ לא‍יבוא‬he will not go” and 1QIsaa
‫“ לוא‍יבינו‬he 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 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
638 PENNER
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
‫אני‍יהוה‬. 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 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 A Plea for the Christians 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 1 Mac 9:25 and 3 Mac 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; Apoc. Abraham 9.7; T. Abr. 2.6; 1 Cl 10.1 and Ignatius
IMag 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 C1 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 ἐπʼ
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 διʼ 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.
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) connects
the threshing in Isa 28:24-29 with πριστηροειδέσι τροχοῖς. He makes no
640 PENNER
extra explanation of this rare noun when he explains, “Just as they would
chop up some straw by wheels of a wagon when threshing, so also when
sawing up the demonic god-making 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 saw-shape 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.” Instead of διϲ πριϲτηροϊδειϲ
ϲειϲ, the transcription at codexsinaiticus.org should read διϲ · και αλοϲειϲ as
the manuscript shows.
260. The holy one of Israel will water the thirsty land (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).
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 (De 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.
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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 ἐπʼ
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 don’t 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 ἐπʼ 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: ὸ 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 ‫יע‬
‍ַ ‫יַ ְׁׂש ִ ּ֥מ‬, 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 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. 4 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 Matthew 11:5 as part of a list of
restorations: τυφλοὶ ἀναβλέπουσιν καὶ χωλοὶ περιπατοῦσιν, λεπροὶ
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 ‫ת ִה ָלת‬,ְׂ 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).
266. Lord God will inform you of his plans (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.
644 PENNER
268. Surrounding nations will praise God (42:11-12)
11 Ottley suggested that instead of ‫ ישאו‬G read ‫( שיש‬εὐφράνθητι). 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.
270. I will rectify the land (42:15-17)
15 In this paragraph, Lord promises to turn things around. G has nothing
corresponding to ‫אחריב‍הרים‍וגבעות‍וכול‍עשבם‍אוביש‬.
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
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 ἀλλʼ, but the meaning is the same as ἀλλʼ by itself
(Smyth and Messing 1956, sec. 2777).
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.
646 PENNER
274. Lord God will protect Israel (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 διʼ
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
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 ἀπʼ ἐμαυτοῦ ποιῶ οὐδέν,
ἀλλὰ καθὼς ἐδίδαξέν με ὁ πατὴρ ταῦτα λαλῶ) and the object of believing in
John 13:19 (ἀπʼ ἄρτι λέγω ὑμῖν πρὸ τοῦ γενέσθαι, ἵνα πιστεύσητε ὅταν γένηται
ὅτι ἐγώ εἰμι.
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
ἀπʼ 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).
648 PENNER
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 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 1 Pet 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 1 Chr 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 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, 282–83).
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 ἐπʼ 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.
650 PENNER
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 settles 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 notes 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 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.
286. Idol makers will be put to shame (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
652 PENNER
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 is antecedent to the warming, and the burning is antecedent to the
baking.
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 οὗ τὸ οὗ τὸ οὗ τὸ οὗ τὸ
ἥμισυ ἥμισυ ἥμισυ ἥμισυ ἥμισυ
αὐτοῦ αὐτοῦ αὐτοῦ αὐτοῦ
κατέκαυσα κατέκαυσε κατέκαυσε κατέκαυσα κατέκαυσε
ν ν ἐν πυρί, ν ἐν ν ἐν πυρὶ ν ἐν πυρί·
ἐν πυρὶ καὶ καὶ πυρί,καὶ καὶ
ἐπὶ τοῦ
ἡμίσους
αὐτοῦ
καύσαντες καύσαντες καύσαντες
ἔπεψαν ἔπεψαν ἔπεψεν ἔπεψαν
ἐν τοῖς
ἄνθραξιν
αὐτοὺς ἄρτους ἄρτους, ἄρτους
ἐπʼ αὐτῶν· ἐπʼ αὐτῶν, ἐπʼ 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.
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 ‫כי‍גאלתיך‬.
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 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·
654 PENNER
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 1 Cor 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.
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 ‫אֹוׁשר‬ ִ ‍ ‫דּורים‬
ִ ‫ וַ ֲה‬has the more
difficult reading. G (καὶ ὄρη ὁμαλιῶ), 1QIsa (‫)והררים‍יאושר‬, 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 ‫“ והדרים‍איׁשר‬and 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).
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
‫עשה‬, 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 ‫ עשה‬again. 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 2 Macc 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 ποιήσαντι Οὐ συνετῶς με ἐποίησας; In Romans, because ποιέω has an
656 PENNER
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 ἐγὼ 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 Ex 3:10 ἀποστείλω with a
future 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, changes the pronoun to the plural in 1 Cor
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 ὑπʼ 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 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 Matthew 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.
658 PENNER
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 ἀπʼ 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 places
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 ‫ אפס‬in 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; ‫ֶַ֫א ֶפס‬
in 45:14), παρέξ (‫ מבלעדי‬in 43:11; ‫זּולה‬ ָ in 45:21), ἄλλος (‫ עֹוד‬in 45:22), ἄλλος
πλήν (‫ עֹוד‬with ‫ מבלעדי‬in 45:21); ἑτέρα (‫ עֹוד‬in 47:10), ἔτι πλήν (‫ עֹוד‬with ‫זּולה‬ ָ
in 45:5; with ‫ ֶַ֫א ֶפס‬in 46:9), ἔτι (‫ עֹוד‬in 45:6, 18). These expressions all appear
in five chapters: Isa 43-47.
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 referent cannot be
the addressees because the verb δυνήσονται is third person rather than
second person. Reading οἱ as the definite artucle 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, Laws
921d ὁπόσα δανεισμῷ ξυμβάλλει τις, οὗτος τῇ δραχμῇ ἑκάστου μηνὸς
ἐπωβελίαν κατατιθέτω or Timaeus 47c λόγος τε γὰρ ἐπʼ 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,
660 PENNER
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 ‫ ׁשוב‬behind them.
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 ἀπʼ 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 (Matthew 13:33;
Luke 13:21).
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.
311. Calamity will come upon you (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.
662 PENNER
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 nominative that are
equated, and the second question is whether the other noun is a vocative
or in apposition. Translators working from other manuscripts do no‫ א‬have
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.”
312. Let your witchcraft save you (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 καθʼ ἑαυτὸν 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.
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 ‫ ׁשמע‬and ἐπίσταμαι translates ‫ידע‬. Although ‫ ידע‬is
the usual Hebrew behind ἐπίσταμαι, the reverse is not true; ‫ ידע‬is usually
translated as γινώσκω and ‫ ׁשמע‬usually 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, the clause καὶ ἄνομος ἔτι ἐκ
κοιλίας κληθήσῃ, Eusebius interpreted it to mean that already by the time
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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).
11 The Hebrew has a repetition ‫ למעני‍למעני‬that 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 ἐπʼ 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
‫“ זְׂ רֹוע‬arm” G read ‫“ זֶ ַ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 othe 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.”
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 notes 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 θνη 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 "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
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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 Matthew 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 view, this group is
the followers of Onias IV in Egypt (1997b, 395). Instead of ‫וישראל‍לא‍יאסף‬
(MT) or ‍ ‫( וישראל ‍לויאסף‬1QIsaa) G read ‍ ‫וישראלואאסף‬, with waw-aleph
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.
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, Q.
John 7:37 alludes to the satisfaction of thirst: Ἐν δὲ τῇ ἐσχάτῃ ἡμέρᾳ τῇ
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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 ἐπʼ 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 (Hdt.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 ἐπʼ αὐτόν. God’s encouragment to the
humble is alluded to in 2 Cor 7:6: ἀλλʼ ὁ παρακαλῶν 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 ‫“ ָבנַ ִיְך‬your sons” G read ‫“ ּבֹנַ יִ ְך‬your builders,” along with 1QIsaa
‫בוניך‬.
330. You will be crowded with settlers (49:18-21)

18 Paul quotes 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 ‫נגׁש‬, 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 ἐγὼ. 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 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.
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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.”
334. I will dry up the waters (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· ἀλλʼ 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. Matthew 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. 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. 1 Pet 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 ‫מאירי‬
is 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
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).
672 PENNER
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, 157–58), agreeing with Ottley
(1904, 1:2:338-339) that G’s translation ἐστερεώθη was the result of working
mechanically, not taking the context into account, Peter Katz (1951, 263–
64) 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
καθʼ 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.
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 imparatives to awake. The “arm” according to G belongs to
Jerusalem, a name which (as Eusebius notes) 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.
344. You feared humans and forgot God (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 addresee
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.
674 PENNER
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 not 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.
346. Jerusalem, you have suffered my wrath (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 ἀπʼ 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.
20The expression ὡς σευτλίον ἡμίεφθον “like a half-cooked corn-rent” is
puzzling. The meaning of the Hebrew ‫( כתו‍מיכמר‬1QIsaa) or ‫כתוא‍מכמר‬
(MT) is obscure. Ottley noted Burkitt’s suggestion that G read ‫כתאמכמר‬
as ,‫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 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 suggested 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 intial 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 cites this
verse, saying God’s name is blasphemed among the nations because of his
readers (Rom 2:24): τὸ γὰρ ὄνομα τοῦ θεοῦ διʼ 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 διʼ οὓς ἡ ὁδὸς τῆς ἀληθείας βλασφημηθήσεται. Revelation 16:9
alludes to the blasphemy against God’s name: καὶ ἐκαυματίσθησαν οἱ
676 PENNER
ἄνθρωποι καῦμα μέγα καὶ ἐβλασφήμησαν τὸ ὄνομα τοῦ θεοῦ τοῦ ἔχοντος τὴν
ἐξουσίαν ἐπὶ τὰς πληγὰς ταύτας.
350. I announce good news (52:6-7)

6 Because pronoun Αὐτός is not exclusively a third person pronoun, here
since it is nominative 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
identifies 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
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 did not go
to the nations 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' rejection is explained in John 12:36-41 by identifying
Jesus as the Servant of the Lord of Isaiah 52-53 (C. A. 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 mentions what eyes have not
seen and ears not heard 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), 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).
678 PENNER
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 cites this prophecy in Rom 10:16, Ἀλλʼ 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 (Blass and
Debrunner 1961, 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: ἀλλʼ ἑαυτὸν ἐκένωσεν μορφὴν δούλου λαβών, ἐν ὁμοιώματι
ἀνθρώπων γενόμενος· καὶ σχήματι εὑρεθεὶς ὡς ἄνθρωπος.
356. He was wounded for our sins (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 1 Cor 15 :3 Paul
connected Christ’s death with this prophecy: Χριστὸς ἀπέθανεν ὑπὲρ τῶν
ἁμαρτιῶν ἡμῶν κατὰ τὰς γραφάς. According to Barnabas (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” (Oratio de incarnatione Verbi 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, 1 Pet 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).
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 ἀπὸ
governing τῶν ἀνομιῶν τοῦ λαοῦ μου indicates the 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 1 Peter). Hatch (1889, 4.202) considered
the original reading to be οὐδὲ δόλος; Ottley suggested δόλον was altered to
match ἀνομίαν, and 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
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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 alludes 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. 1 Pet 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 1 John 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 Matthew 12:29 (ἢ πῶς δύναταί τις εἰσελθεῖν εἰς
τὴν οἰκίαν τοῦ ἰσχυροῦ καὶ τὰ σκεύη αὐτοῦ ἁρπάσαι, ἐὰν μὴ πρῶτον δήσῃ τὸν
ἰσχυρόν;) and Luke 11:22 (ἐπὰν δὲ ἰσχυρότερος αὐτοῦ ἐπελθὼν νικήσῃ αὐτόν,
τὴν πανοπλίαν αὐτοῦ αἴρει ἐφʼ ᾗ ἐπεποίθει καὶ τὰ σκῦλα αὐτοῦ διαδίδωσιν).
According to Mark 15:27 and Matt 27:38, Jesus was among lawbreakers at
his death, but 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 must have been
drawing on this scripture when in 1 Cor 15:3 he wrote that Christ died for
our sins: Χριστὸς ἀπέθανεν ὑπὲρ τῶν ἁμαρτιῶν ἡμῶν κατὰ τὰς γραφὰς. The
verbal parallelis even closer in Hebrews 9:28: ὁ Χριστὸς ἅπαξ προσενεχθεὶς
εἰς τὸ πολλῶν ἀνενεγκεῖν ἁμαρτίας. 1 Pet 2:24, “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 IG14.352i38 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 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
εκπεταζω; 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
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negator were οὐ μὴ, 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
μετʼ.
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 emphasises that the time
referred to is later than that of the main verb (Smyth and Messing 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 οὐδʼ. 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 Matthew 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 ἐγὼ 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 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] spelled σάπφιρον, with Ziegler. σαπφείρος is lapis lazuli (see
Exodus 24:10). Eusebius said it was 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.
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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. Leg. 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 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 Mt 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 παρʼ 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.
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 ‫נפׁשכם‬.
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 Hebrwe 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”
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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;
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 wit the Tau
above.
2 Cor 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.
370. Preserve justice (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 ἀνὴρ are anarthous, in contrast to ὁ ποιῶν. The parallel
noun ἄνθρωπος is likewise without the article. The Hebrew words are ‫אנוׁש‬
688 PENNER
and ‫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 JosAs 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 tha the place will be well-known, i.e.,
famous. The Hebrew behind τόπον ὀνομαστόν is ‫יד ‍וׁשם‬. The sense is that
although eunuchs do not have posterity to preserve their name, Lord will
provide other ways for them to be remembered.
372. A house of prayer even for foreigners (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, im 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
παρʼ 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] these cognates match the
Hebrew words, which are all from the root ‫קבץ‬. The use of the preposition
ἐπί‍in συνάξω ἐπʼ 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.”
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; 1Kgdm 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
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 2 Thess 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
690 PENNER
(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.
376. Your unfaithfulness alienated us (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
which ᾤου ὅτι ἐὰν ἀπʼ 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 ἀπʼ 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 participle ἰδὼν 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 κἀγὼ
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 1 Thess 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 διʼ 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 Kingdoms 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 ἐπʼ 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 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
692 PENNER
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 (‫;)ח ָטאת‬ַ
58:1 (‫ ;)פׁשע‬59:2, for a different Hebrew word each time. He uses ἀνομήμα
nowhere else; here it stands for ‫ח ָטאת‬.ַ 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 Euripedes, 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
φανῶσιν 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 ἐπʼ 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.
385. Then your yearnings will be satisfied (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 μετʼ 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 δʼ 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.
694 PENNER
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 akready 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.”
387. All of you are chronic sinners (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 (Mt
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 definite 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 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 orginal hand of Codex
Vaticanus; Ottley has ὑπομεινάντων <αὐτῶν>. The genitive absolute is rare
in Isaiah.
10 Because the participle μείναντες preceds the main verb περιεπάτησαν,
Porter says the action of the participle 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,
Antiquities 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
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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 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 poʻel-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. ἀπεστήσαμεν]
αφιστημι has been occuring very frequently in these last few chapter, it
would be great to have an expansion on its meaning and for you to tease
out its impact on this section. 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 διʼ 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.
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 draws 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), of the "light" in the message of the prophets to
the people of Jerusalem.
20 Corrector ca added ὁ before ῥυόμενος, to match 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
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‫ 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 παρʼ ἐμοῦ
διαθήκη. Of the two nominatives, αὕτη and ἡ διαθήκη, the subject is the
more definite αὕτη, yielding the meaning “this is the covenant.” The dative
αὐτοῖς then indicates who the covenant is for, and the prepositional phrase
παρʼ 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, ἀλλʼ 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 readsκαὶ 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 (1 Thess 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. Rev 21:24, καὶ περιπατήσουσιν τὰ ἔθνη διὰ τοῦ φωτὸς
αὐτῆς, καὶ οἱ βασιλεῖς τῆς γῆς φέρουσιν τὴν δόξαν αὐτῶν εἰς αὐτήν. The imange
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, ἀλλʼ 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.”
394. Foreigners will bring you gifts (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 foreign kings 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 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.
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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 of 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” is the gifts (including sacred
spaced) 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 ἐπʼ 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.
399. The least will be great (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. 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. In this case, that would mean 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
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
ἐπʼ 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 μετʼ αὐτοῦ.
But the clearest reference to Isa 61:1 is a citation in Luke 4:18-19. The
wording there is πνεῦμα κυρίου ἐπʼ ἐμὲ οὗ εἵνεκεν ἔχρισέν με εὐαγγελίσασθαι
πτωχοῖς, ἀπέσταλκέν με κηρύξαι αἰχμαλώτοις ἄφεσιν καὶ τυφλοῖς ἀνάβλεψιν,
ἀποστεῖλαι τεθραυσμένους ἐν ἀφέσει. 19 κηρύξαι ἐνιαυτὸν κυρίου δεκτόν.
2 The quotation of 61:2 is in Luke 4:19. 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 alluded to in Matt 5:4 and Luke 6:21. Matt
702 PENNER
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 Eccles 7:26.
402. Foreigners will serve you, priests of Lord (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 (61:5) 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 prefers 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.
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 suggests this might mean not their
toil but their reward for work, citing other examples of wages and reward
that use work vocabulary 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, ‫ ְׂפעלָ ה‬is usually translated
ἔργον, and μόχθος is usually from ‫ ָע ָמל‬in OG. The only other instance of
μόχθος in G translates ‫יע‬
‍ַ ִ‫ ְׂיג‬in 55:2. Ziegler’s reading 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
‫שוש‍אשיש‬.
404. Lord has clothed me with salvation (61:10-11)

10 Susan Stephens (1985) describes 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.
704 PENNER
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 but 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. The
only manuscripts from the 4th century or earlier are S and B. This pattern
indicates that cb3 was simply reinforcing faded lettering, without
reference to another manuscript.
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)

I2 sa 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.
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 do. LEH notes that
ἀγαυρίαμα is a neologism, but Eusebius makes no comment on this
vocabulary that might help us make sense of what it could mean for
Jerusalem to become “boastfulness.” He implies 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.
706 PENNER
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), which is how B has it. 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 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 (62:12), 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” (J. W. 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 precedes; the sense 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 ‫‘ ׁשבר‬shatter’ instead of ‫“ ׁשכר‬make 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.
708 PENNER
415.Lord's holy spirit led Moses and the people (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 διʼ 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 ‫ ֶַ֫ח ֶסד‬and οἰκτιρμός is used for ‫ר ֲח ִמים‬,ַ but here the word behind ἔλεος is
‫מ ֶעה‬.ֵ
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
both mention of his name appear in the prayer Jesus taught in Matthew
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 ἀπὸ 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 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 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 ἀπὸ 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 πυρὸς 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 ‫בעה‬
of G read ‫“ בער‬burn”.
3 (Rahlfs 2) As in verse 1, ἀπὸ indicates the cause of the trembling.
419. We know no other god (Rahlfs 64:4-5)

4 (Rahlfs 3) Paul appears to cite 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), this
went through six stages: Stage 1 (Deuteronomic): a. καί τά εργα σου ά ποιεΐς.
/ ποίήσεις ελεος τοΐς άγαπώσιν. b. καί τά εργα σου ά ποιεΐς. / ποιήσεις ελεος
τοΐς ύπομένουσιν. Stage 2 (intermediate): καί τά εργα σου ά ποιήσεις / ελεος
τοΐς ύπομένουσιν. Stage 3 (LXX tradition): ... καί τά εργα σου / ά ποιήσεις τοΐς
ύπομένουσιν ελεος. Stage 4 (Syrian): θεον πλήν σου. τά εργα σου ά(ληθινά). /
ποιήσεις ελεος τοΐς ύπομένουσιν. Stage 5 (Clementine): δσα ήτοίμασεν τοϊς
ύπομένουσιν αύτόν. Stage 6 (Pauline): ά ήτοίμασεν ο θεός τοΐς άγαπώσιν αύτόν.
5 (Rahlfs 4) Ottley suggest that instead of ‫ נושע‬G read ‫נפשע‬, but according
to Blank (1952), G does not translate the (difficult) Hebrew ‍‫בהם ‍עולם‬
‫ונוׁשע‬, rather 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.”
710 PENNER
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 2 Thes 1:4; 1 Cor 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 conformity 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 manuscrpts, 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 λαλὸς.
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 διʼ (the spelling also of A, followed by
Rahlfs and Ziegler), B has the spelling διὰ. 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 ἀπʼ
ἐμοῦ) and ‫( קדׁשתיך‬καθαρός εἰμι) G has first person forms. The words ἐν
αὐτῷ have no counterpart in the Hebrew.
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 (‫)שלמתי‍ושלמתי‬. Codex Marchalianus (Q) includes ἀποδῶ
καὶ ἀνταποδώσω with an asterisk between ἀποδῶ and καὶ.
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 preposition
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 ἐγκαταλιπόντεςis ενκαταλιποντες; Ottley & Rahlfs spell it
ἐγκαταλιπόντες; Swete & Ziegler spell it ἐγκαταλείποντές. Paul alluded to
712 PENNER
the table prepared for demons in 1 Cor 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…”
425. Lord's servants will prosper, but not you (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 ‫מטוב‍לב‬, indicating that the cause
of the shout is goodness of heart, G has ἐν εὐφροσύνῃ, and G’s preposition
matches that of 1QIsaa ‫ב‍טוב‍לב‬.
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
καινὸς is a change by scribe B himself from καπνὸς. 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.
427. No death before its time (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, ‫שמח‬, and ‫שוש‬. 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 οὐδʼ
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 ‫ לֹא‬G read ‫( וְׂ לֹ‍א‬as in 1QIsaa) and
therefore wrote καὶ οὐκ.
1. Instead of ‫ יָ מּות‬G read ‫ וַ ֵּמת‬and wrote ὁ δὲ ἀποθνῄσκων
2. Instead of ‫חֹוטא‬
ֶ ‫ וְ ַה‬G read ‫ ַח ָטא‬and wrote ἁμαρτωλὸς
3. Instead of ‫ יְ ֻק ָלל‬G read ‫ וְ ֻק ָלל‬and 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 (‫ה‍ׁשנָ ה‬ ָ ‫ן־מ ָא‬
ֵ ‫ר‍ּב‬
ֶ ‫)הנַ ַע‬.
ַ 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 2. Having committed to a new clause
beginning with ‫וַ ֵמת‬, he was reluctant to immediately start a new one.
714 PENNER
Either he simply ignored the waw and he, or he read the text as if the waw
and he were moved to ‫יָ מּות‬.
428. They, not others, will enjoy their produce (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, Ziegler spell it
ηὐλογημένον. The words καὶ τὰ ἔκγονα αὐτῶν μετʼ 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 1 Cor 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.
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, 207–8), 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 ὕειον was spelled ὕιον (which
would 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). 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 Th
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 2 Th 1:12 the glorification of the Lord’s name is
applied to Jesus: ὅπως ἐνδοξασθῇ τὸ ὄνομα τοῦ κυρίου ἡμῶν Ἰησοῦ ἐν ὑμῖν
433. Repayment; bearing a son before going into labour (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, in 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.
716 PENNER
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).

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.”
13 Instead of κἀγὼ (the spelling also of B), A (followed by Rahlfs and Ziegler)
spells it καὶ ἐγὼ.
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 2 Th 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 αὐτὸ 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 ὕεια was
changed by corrector cb2 to ὑειῶν, and by cb2 again to ὕειον; A and B
(followed by Rahlfs and Ziegler) have ὕιον.
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 thenations
and tongues.” (2.58).
439. All nations will see my glory (66:18-19)

19 Only here is ‫ שים‬translated by καταλείπω; normally καταλείπω is a
translation of ‫ׁשאר‬. The Hebrew behind ἐπʼ 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 ‫‘ והׁשאירתי‬and I will leave’ very near
‫ושמתי‬, that it should have been misread” (2:386). The preposition ἐπί is
used with the genitive (as ἐπʼ 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
οἳ 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 don’t 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 ἑοράκασίν. Only S includes the words τὰ ἔργα
καὶ, but the corrected reading μου τὴν δόξαν of cb2 is shared with B, it
deserves more attention, despite the reading μου τὴν δόξαν of both A and
Q.
718 PENNER
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 ‫( בכלי‍טהור‬both MT and 1QIsaa). Schenker attributed the change
partially to a shift of interest from celebration toward ritual purity
(Schenker 2010). Paul mentions his mission to the Gentiles and the
acceptability of theit 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.
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 us of ἐκ for temporal sequence is described in BDAG s.v. ἐκ ⑤.ⓑ.α,
citing 2 Peter 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. Mark 9:48 has ὅπου
ὁ σκώληξ αὐτῶν οὐ τελευτᾷ καὶ τὸ πῦρ οὐ σβέννυται.
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INDICES
Biblical
Jude Exodus
7 480 22:10-11 ...................................... 475
18; 500 22:13-14 ...................................... 475
Genesis Exodus
4:23 ............................................ 479 21:28 ........................................... 475
6:4 .............................................. 562 21:29 ........................................... 475
8 666 21:36 ........................................... 475
14:18 ........................................... 573 Exodus
22; .............................................. 666 21:25 ........................................... 479
23:11 ........................................... 474 Exodus
24:22 .......................................... 505 10:27.......................................... 490
24:43 .......................................... 528 Exodus
24; .............................................. 505 22:19 ........................................... 495
31:16 ........................................... 547 Exodus
34:3 ............................................ 529 35:22 .......................................... 503
37:21........................................... 734 Exodus
38:16 .......................................... 547 35:22 .......................................... 505
38; .............................................. 505 Exodus
43:11 ........................................... 490 29:14............................................518
48:6............................................ 506 Exodus
48:10 ........................................... 512 21:20........................................... 555
49:11 ............................................ 510 Exodus
49:18 ............................................ 511 21:20........................................... 555
50:20 ................................ 492, 548 Exodus
38:21............................................ 713 Judges

Exodus 2:9...............................................489
24:10 ........................................... 715 1 Kings
Leviticus 18:28 ........................................... 579
2:21 ............................................. 579 1 Chronicles
5:2 ............................................... 518 3:10 ............................................. 249
6 507 7:18 .............................................. 515
7:14 .............................................. 518 34:6 ............................................. 521
11:16 ............................................ 567 2 Chronicles
13:47........................................... 490 2:16 .............................................. 551
13:59........................................... 490 8:18 ............................................. 565
14; 507 Ezra
17:15 ............................................ 518 1:5-6............................................569
Numbers Nehemiah
10:34 .......................................... 509 11:23 ............................................ 638
21:6............................................. 492 Esther
23:19........................................... 557 9:1 602
31:12 ........................................... 489 19:6 ............................................. 495
31:22........................................... 488 Job
31:50 ................................. 503, 505 1:5 524
34:20.......................................... 565 24:22 ...........................................518
34:23 .......................................... 565 Psalms
Deuteronomy 7:15 .............................................607
1:38 .............................................600 9:39 ................................... 484, 487
3:3 .............................................. 480 10:18 ...........................................484
9:21............................................. 493 11:4 ..............................................663
9:24 ............................................. 501 11; 587
14:15 ........................................... 567 110;.....................................650, 652
18:14 ........................................... 493 143:2 ........................................... 501
20:1............................................. 492 17(18):10 .................................... 558
28:23 .......................................... 735 17:30...........................................488
28:59-61 .................................... 479 24;............................................... 587
32:12........................................... 495 31:8 .............................................665
32:14............................................ 481 35:4 ........................................... 490
33:3 ............................................ 500 39:9 ........................................... 490
Joshua 44(45):7 .................................... 555
17:14-17 ...................................... 492 47:12 ...........................................509
24:2 ............................................ 488 54(55):7..................................... 558
742 PENNER
77; .............................................. 587 1:19 .............................................. 572

78:1 ............................................. 480 1:19-20............................... 485, 492
83:6-7 .........................................610 1:20 ............................................. 485
96; .............................................. 587 1:21 .....................................484, 488
Proverbs 1:22 .............................................486
1:10 ............................................. 490 1:23 .........484, 486, 487, 488, 596
1:31............................................... 518 1:23-25 .......................................499
8:22 ............................................ 607 1:24 ..................484, 487, 498, 664
Ecclesiastes 1:24-25 ...............................371, 664
7:26 ............................................ 734 1:25 ........................... 487, 488, 553
Isaiah 1:26 .............................................488
(21:1-10 ....................................... 561 1:29 ............................................ 490
1 :10 ............................................ 663 1:30 ............................................ 490
1 Clement 59:3 ........................ 554 1:31 .............................................. 497
1 Cor 12:28 ................................ 573 1Ch 29:4 .................................... 565
1 Pet 2:7-8................................. 536 1Pet 5:4...................................... 623
1:1 561, 578 2 Macc 9:10 .............................. 573
1:2 476, 477, 481 2 Macc 9:12 .............................. 573
1:2-3 ........................................... 477 2:1 473, 491, 494, 540
1:3 475, 476 2:2.....................420, 491, 492, 707
1:4 475, 569, 577, 613 2:3 .............................. 436, 492, 721
1:5-6 ........................................... 480 2:3-4 ........................................... 492
1:6479 2:4............................. 492, 493, 625
1:7 486, 576 2:5............................................... 493
1:8 464, 475, 614, 747 2:6 ............................ 488, 495, 625
1:9 480, 481, 495, 497, 581, 613 2:6. ............................................. 625
1:10 480, 481, 492, 495, 497, 505, 2:8......................................494, 498
580 2:9.............................. 482, 511, 680
1:10-15 ........................................ 477 2:10 .................................... 495, 497
1:10-18 ........................................ 492 2:10-11 ........................................ 497
1:11 ......................................481, 664 2:11 ............................ 495, 496, 497
1:12..................................... 483, 623 2:12 ................... 496, 497, 541, 547
1:14 ...................................... 494, 511 2:13 .................................... 537, 560
1:15.............................................. 482 2:16 .................................... 506, 671
1:15-16 ........................................ 508 2:17 .................................... 495, 497
1:16 ............................ 483, 487, 553 2:19 ...........................490, 495, 497
1:16-20 ....................................... 483 2:20 ............................................498
1:18 ........................... 420, 485, 707 2:21 ........................... 495, 497, 498
2:22 .................. 427, 497, 498, 712 4:9 ..............................................665

2:23 ............................................ 377 4:12 .............................................407
2:24 ............................ 425, 710, 712 4:14 ............................................. 555
2:25 ..................................... 425, 711 4:16 ............................................. 730
2:270.......................................... 638 5 480
1Peter 2:12 ................................ 547 5, 2:3 .......................................... 492
2Macc 8:20 .............................. 659 5:2............................... 417, 510, 512
2Tim 4:8 ................................... 623 5:3 ............................................... 520
3:1 487, 498, 499, 501, 553, 554 5:4................................................ 513
3:1-3 ........................................... 499 5:5..................... 532, 553, 575, 603
3:3 ............................ 474, 499, 500 5:7..................................... 480, 484
3:4 .............................................. 500 5:8.............................. 444, 515, 729
3:5 .............................................. 500 5:9....................................... 398, 513
3:5-6........................................... 500 5:10 .................................... 733, 734
3:6 .............................................. 506 5:11 ....................................... 514, 515
3:8 ..................................... 485, 502 5:12 ..............................................519
3:9 ............ 354, 455, 502, 511, 740 5:14 ................... 437, 609, 613, 723
3:9-10 ......................................... 502 5:18 ............................. 518, 531, 575
3:9-15 ......................................... 502 5:22 ............................................. 515
3:11..................................... 502, 737 5:22-24....................................... 555
3:12 ................... 502, 503, 540, 613 5:24 ........... 492, 511, 517, 526, 540
3:15 ............................................. 536 5:25 ................................... 545, 576
3:16............................................. 504 5:26 .............................................519
3:177........................................... 587 5:26-30 .......................................518
3:18 ........................... 503, 504, 553 5:27 ............................................ 559
3:18-23 ....................................... 504 5:29b-30.....................................518
3:20 ................................... 474, 499 5:30 .....................................514, 519
3:21 .................................... 505, 508 5:48 ........................................... 490
3:24 .......................... 504, 506, 579 6 511, 591, 714
3:25 ............................................ 506 6:1519, 569
3:26 ............................................ 504 6:2 ......................................576, 614
3Macc 6:6 ................................ 659 6:3 .............................. 519, 521, 577
4:2 .............................................. 507 6:5 ............................................... 521
4:3 ............................. 507, 613, 737 6:6 .............................. 521, 576, 715
4:4 ............................. 484, 508, 721 6:7 .............................................. 553
4:5 .......................................515, 737 6:8 .............................................. 545
4:5-6 .......................................... 509 6:9 ............................. 522, 523, 534
4:6 ..................................... 510, 609 6:9-10 ........................ 475, 519, 523
744 PENNER
6:10 ....................................523, 534 9:3[4].........................................682

6:11 ............................................. 524 9:5......................................479, 499
6:12............................................. 507 9:6 .............................................. 543
6:13.................................... 490, 525 9:6-7...........................................605
7:2 ..................................... 478, 526 9:10.................................... 565, 575
7:3 ..................................... 507, 528 9:11 ..................................... 569, 576
7:4 .............................................. 526 9:12 .................................... 546, 569
7:9b............................................ 527 9:13 ............................................. 545
7:12 ............................................. 568 9:14 ............................................. 545
7:13 .................................... 526, 568 9:16 ............................................. 576
7:14 ..472, 475, 525, 528, 530, 737 9:17 ............................................. 545
7:15 ..................................... 531, 534 9:18 ............................................. 526
7:17 ..................................... 534, 553 9:20 ................................... 569, 576
7:21 ............................................. 532 9:28 ........................... 428, 565, 712
7:22 ............................................ 507 10:1..............................................546
7:23-25 ...................................... 603 10:1-2 ..........................................546
7:25 ............................................ 575 10:2 .................................... 484, 557
7:50 ............................................ 504 10:4 ................... 481, 545, 573, 576
8 588 10:5 .................................... 526, 546
8:2 .............................................. 569 10:6............................................. 548
8:4 .............................................. 484 10:8 ............................................. 548
8:6 ..................................... 545, 569 10:10 ......................... 563, 577, 606
8:11 .....................................535, 683 10:10-11....................................... 549
8:12 ............................ 535, 537, 538 10:11 ............................................ 565
8:12-14 ....................................... 537 10:12 ...........................................509
8:13 ................... 535, 536, 537, 568 10:12-17 ...................................... 550
8:13-14 ....................................... 537 10:13 ......................... 550, 553, 566
8:14............................536, 537, 560 10:14 .................................. 550, 573
8:16.....................................492, 537 10:15 ........................................... 550
8:17 .................................... 560, 663 10:16 ..................................499, 550
8:18......................... 9, 10, 508, 509 10:17 ............................................ 551
8:19.................................... 538, 588 10:18 ................................... 551, 572
8:20 ................................... 492, 538 10:19 ........................................... 507
8:22 ............................................ 539 10:20 .......................................... 507
8:23 ............................................ 538 10:21 ........................................... 507
9:1 541 10:22........................................... 577
9:2 .............................................. 607 10:22-23 ..................................... 552
9:3 .................... 542, 545, 553, 575 10:23 .................................. 552, 573
10:25 .......................................... 526 12:14........................................... 490

10:26 .......................................... 553 13:1 .................... 473, 561, 567, 578
10:27 .................................. 575, 619 13:1-14:27
10:28 .......................................... 553 27 561
10:29 .......................................... 553 13:2 .......... 561, 562, 563, 570, 596
10:31 ........................................... 554 13:2-16 .........................................561
10:32 .......................................... 554 13:2-3........................................... 571
10:33 ............... 487, 498, 554, 609 13:3 .................................... 562, 574
10:37 ........................................... 621 13:4 .................................... 562, 565
10;722 13:5 ........................... 563, 564, 573
109(110):2 ................................. 555 13:6 .................................... 563, 577
11:1 ............................. 554, 555, 557 13:7 ............................................. 563
11:2...................................... 555, 577 13:8 .................................... 563, 587
11:2-3 .......................................... 556 13:9 ................... 564, 570, 571, 573
11:2-4 .......................................... 559 13:10 .................................. 564, 573
11:3..................................... 556, 568 13:11 ..................565, 566, 573, 574
11:4 ................... 484, 559, 577, 578 13:13 ................................... 526, 566
11:5.............................................. 556 13:14............................................ 565
11:6 ............................................. 556 13:14-16 ...................................... 565
11:8 ............................................. 576 13:15 ................................... 566, 572
11:9 .................................... 556, 569 13:16............................................566
11:10 .................................... 555, 557 13:17 ...................................566, 569
11:11 .................................... 507, 659 13:17-22 .......................................561
11:12 ............................................ 558 13:18.................................... 566, 571
11:13 ............................................ 568 13:19.................................. 568, 609
11:14 .......................... 558, 559, 566 13:19-22...................................... 567
11:15 ............................................. 591 13:20 ..........571, 577, 717, 735, 740
11:16 ............................................ 507 13:20-21......................................569
11:45 ........................................... 490 13:21 .................................... 571, 577
11:49 ........................................... 490 13:22 ...........................................568
11; 577, 722 13; 438
12:1.................... 510, 554, 559, 560 14:1 ............................. 569, 571, 577
12:2 .............................................. 571 14:1-2 ..........................................568
12:3 ............................................. 560 14:1-3 ...........................................561
12:4 ........................... 560, 561, 609 14:2 .............................................569
12:5 .............................................. 561 14:3 ........................... 569, 570, 577
12:6.............................................. 561 14:3-4 .........................................569
12:12 ...................................353, 647 14:4 ............................570, 572, 577
746 PENNER
14:4-23 ........................................ 561 16:14 ........................................... 583

14:5 .................... 570, 571, 575, 576 17:1 ..................................... 473, 578
14:6..................................... 571, 576 17:5 ....................................478, 607
14:7 ......................................571, 577 17:11 ............................................607
14:8............................................. 574 17:13 ........................................... 600
14:8-21 ....................................... 572 18:1 ..................................... 585, 586
14:9..................................... 571, 572 18:1-2 .......................................... 585
14:12 ........................................... 572 18:2 .............................................586
14:13 ................................... 572, 573 18:4 .............................................607
14:15 ...................................572, 574 18:7 .............................................586
14:16 ............................................ 571 18:18 ...........................................603
14:17 ........................................... 575 18:22 ........................................... 495
14:20 ..................................477, 575 18:24 ...........................................506
14:21 ........................................... 574 18:26...........................................603
14:22................................... 577, 581 18:37 ...........................................603
14:23........................................... 659 19:1 ............................. 513, 586, 587
14:24-25..................................... 575 19:2 .................................... 587, 603
14:24-27...................................... 561 19:3 ............................................. 588
14:25........................................... 575 19:4 ....................................499, 568
14:26 .........................488, 495, 573 19:5 ..............................................613
14:28 .......................................... 576 19:6 ..............................................613
14:28-32...................................... 561 19:9 ............................................. 589
14:30 ........................................... 581 19:11-12 ....................................... 589
14:31 .......................... 521, 579, 606 19:13....................................568, 613
14:32........................................... 577 19:14 .......................... 513, 568, 590
14; 578 19:17............................................590
15:1.............................................. 473 19:18 ............................................591
15:2 ............................................. 582 19:20 ...........................................591
15:2-3 .......................................... 581 19:21............................................569
15:4 ............................................. 578 19:22 ...........................................569
15:6.............................................. 613 19:24........................................... 592
15:27........................................... 490 19:30........................................... 507
16:1 .............................................. 581 20: .............................................. 593
16:2.............................................. 581 20:2 ............................................ 593
16:3............................................. 582 20:4 .................................... 568, 611
16:4.................................... 582, 596 20:5 ...................................489, 594
16:7............................................. 582 20:6 ........................................... 608
16:8..................................... 510, 582 20:12-19 .....................................658
20:13 .......................................... 659 23:8 ........................... 609, 610, 611

20:28 ......................................... 669 23:9 ........................................... 609
20:30 ......................................... 669 23:14 .......................................... 606
21:1..................................... 557, 598 23:15 ........................................... 610
21:2 ............................................. 595 23:16 ........................................... 610
21:4 ............................................. 596 23:17 ................................... 568, 611
21:6.............................................608 23:18 ........................................... 638
21:9............................................. 598 23; .............................................. 608
21:10 ........................................... 587 24:1 ..................................... 612, 613
21:11 ............................................ 594 24:2 .............................................612
21:15 ...........................................600 24:5 ....................................492, 612
22:1 ............................................. 662 24:6 .............................................613
22:2 .................................. 600, 605 24:7 ............................................ 587
22:4 ............................................600 24:7-10 ........................................613
22:5 ............................................ 662 24:8 .................................... 612, 613
22:7 .............................................601 24:9 .............................................514
22:8 ............................................ 602 24:11.............................................612
22:8-9 ..........................................611 24:12 ............................................613
22:10 ...........................................610 24:14 ........................................... 507
22:11 ........................................... 558 24:16.................................. 492, 614
22:13............................................601 24:19........................................... 614
22:13-14 ..................................... 602 24:19-22 ..................................... 614
22:14.............................................611 24:20 ......................................... 480
22:17..................................490, 603 25:1 ..............................................615
22:18...........................................609 25:3............................................ 669
22:19 .......................................... 603 25:6 ............................................ 618
22:21.................................. 543, 605 25:6-7..........................................617
22:22 ................................. 603, 605 25:10...........................................682
22:23 ..........................................606 25:29 .......................................... 507
22:24 ..........................................609 25;...............................................506
23:1 ..................................... 610, 612 26 21; ..........................................682
23:2 ................................... 594, 607 26:4 ............................................ 618
23:2-3.........................................609 26:6 ............................................ 619
23:3 ............................................ 562 26:9 ............................................ 619
23:4 ...................................607, 608 26:11 ........................................... 619
23:4-5 ........................................608 26:13 ........................................... 619
23:6 ................................... 594, 609 26:15 .......................................... 609
23:6-7 ........................................ 473 26:16...........................................499
748 PENNER
26:20 ................................. 621, 682 31:8 ............................................. 552

26; .............................................. 506 32:20 .......................................... 638
27:12........................................... 544 33:5.............................................484
27:29 .......................................... 655 33:6 ............................................ 492
27:38 .......................................... 428 33:7.............................................603
27; .............................................. 480 33:11 .................................. 489, 640
28:4 ............................................ 682 33:12 ...........................................682
28:5 ............................................ 507 33:13 .......................................... 640
28:7 .................................... 514, 623 33:13-19 ..................................... 640
28:8 ............................................ 624 33:14-16..................................... 640
28:9 ............................................ 624 33:16 ........................................... 641
28:16 .......................................... 625 33:17 ........................................... 641
28:21.................................9, 10, 508 33:20 ................................. 567, 642
28:22 ................................. 552, 626 33:22 .......................................... 643
28:23 .......................................... 490 34:2 ............................................ 526
28:28.......................................... 567 34:3 ............................................ 574
29:3 ............................................ 626 34:14 .................................. 567, 568
29:6 ............................................ 627 34:16........................................... 638
29:8 ............................................ 627 35:1 ............................................ 646
29:9 ............................................. 514 35:1-7.................................646, 647
29:9-15....................................... 627 35:2............................................ 646
29:10 .......................................... 627 35:3.............................................647
29:11 ........................................... 628 35:4 ............................................647
29:11-12 ...................................... 628 35:7.............................................645
29:13......................... 481, 600, 628 35:8 ............................................648
29:14 .......................................... 628 36:2 ............................................568
29:18 .......................................... 629 36:3 ............................................603
3.3; ............................................. 500 36:7 .................................. 649, 650
30 33; ......................................... 682 36:11............................................603
30:3 ............................................ 540 36:19...........................................568
30:6............................................ 520 36:20 ..........................................569
30:9 ................................... 485, 490 36:21 ...........................................682
30:14 .......................................... 682 36:22 ..........................................603
30:15 .......................................... 490 37:2....................................569, 603
30:27.......................................... 526 37:4 ............................................603
30:30 ......................................... 526 37:12 ...........................................569
31:6............................................. 635 37:18 ........................9, 10, 508, 573
31:7 .................................... 635, 682 37:19 ...........................................489
37:20.......................................... 577 42:7 ............................................ 675

37:28–29 ................................... 682 42:9 ............................................ 507
37:30.......................................... 502 42:17 ........................................... 478
37:31 ........................................... 507 42:18 ........................................... 677
38:12............................................ 613 42:24 .................................490, 492
38:14 ........................................... 613 42:25 .......................................... 526
38:19 .......................................... 658 43:3 ............................................678
38:20.......................................... 658 43:4 ............................................678
38:21........................................... 658 43:5 ............................................678
39:7 ............................................ 659 43:10...........................................697
39:8 ............................................660 43:19 ........................................... 507
40:1 ............................................ 665 44 10; .........................................679
40:1-17 .......................................660 44 2; ...........................................697
40:2 ............................................ 662 44:1 .............................................697
40:3 ............................................ 663 44:3 .............................................514
40:3-5 ........................................ 662 44:4 ................................... 507, 679
40:4............................................ 663 44:5 ............................................682
40:5 ............................................ 485 44:7 ............................................ 683
40:6 .................................. 663, 664 44:9-20 ...................................... 683
40:9............................................ 595 44:21 ...........................................697
40:10 .......................................... 735 44:26 ..........................................697
40:14 .......................................... 668 45:4 ............................................697
40:17 ................................. 666, 683 45:8 ............................................ 507
40:20 ......................................... 682 45:14 ........................................... 735
40:24 ......................................... 555 45:21 .......................................... 690
40:26 ......................................... 668 45:22 ......................................... 690
40:27 ......................................... 484 45:23 .......................................... 701
40:28 ......................................... 669 46:4 ............................................ 482
40:31 .......................................... 669 46:11 ........................................... 683
41:1 .............................................. 613 48:7 ............................................697
41:4............................................. 670 48:15 ........................................... 683
41:8.............................................. 671 48:20-49....................................697
41:10 ............................................ 671 49:1 ......................... 9, 10, 508, 697
41:14 ............................................ 671 49:3 ............................................697
41:17 .................................... 514, 613 49:4 ............................................ 735
41:25........................................... 473 49:5 ............................................697
42:2 ............................................ 482 49:6 ............................................697
42:4 ............................................ 492 49:6. ...........................................699
750 PENNER
49:7 ............................................ 697 59:13 ...........................................682

49:18 ........................................... 701 59:14...........................................484
50:2 ............................................. 514 59:18........................................... 729
50:5 ............................................ 485 60:7 ............................................699
50:11 ........................................... 493 60:15 .......................................... 733
51:4 ............................................. 492 60:21 .......................................... 734
51:7 ............................................. 492 61:1.............................................. 733
51:11 ............................................ 473 61:2 .................................... 699, 733
51:17 ........................................... 598 61:2-3 ................................ 733, 734
53:2 ............................................ 496 61:3 .....................................732, 733
53:5 ............................................ 479 61:4 .....................................732, 735
53:12............................................ 710 61:5 .................................... 732, 734
53; .............................................. 479 61:6 ............................................. 734
54:1 ............................................. 682 61:7 .....................................732, 735
54:4 ............................................. 713 61:8 ............................................. 735
54:17........................................... 484 61:10 .................................. 507, 732
55:2 ............................................ 735 61:10-11 ....................................... 735
55:7 ............................................. 613 61:11 ................................... 507, 732
56:1.................................... 484, 720 61;724
56:1-2 ......................................... 720 62:1 ............................................. 736
56:2 ............................................ 720 62:2 ............................................ 736
56:4 ............................................ 720 62:3 ................................... 623, 736
56:5 ............................................ 720 62:5 ................................... 529, 733
56:6 ............................................ 720 62:6 .......................... 568, 736, 737
56:7 ............................................ 699 62:7 ............................................569
57:3 ............................................ 493 62:9 ............................................568
57:9 .................................. 9, 10, 595 62:10 .......................................... 737
57:11 ........................................... 473 62:11 .......................... 735, 737, 738
58:2 ............................................ 484 62:12 ........................................... 738
58:2-6 ......................................... 481 63:1 .............................................484
58:5 ............................................ 699 63:10 .......................................... 485
58:8 ............................................ 507 63:16...........................................740
58:14 .......................................... 485 63:19...................................488, 741
59.3; ........................................... 565 64:1 ..............................................741
59:2 .............................................. 511 64:10 .......................................... 479
59:4 ............................................ 484 65:2 ................................... 486, 618
59:9 ............................................ 484 65:4 ............................................ 473
59:11 ........................................... 484 65:7 ............................................ 735
65:12 .......................................... 490 17; 504

65:18 .......................................... 569 19; 354
66:1-2 ......................................... 746 26;............................................... 364
66:3 ............................................. 481 32; ...................................... 353, 364
66:4...................................490, 500 40);.............................................602
Jeremiah 89; ..............................................504
2:21 .............................................. 510 Joel
6:10 ............................................ 490 1:8 529
6:23 ............................................ 493 2:13 ............................................. 481
7:3–6 .......................................... 481 3:5 ...............................................509
7:32 ............................................ 662 Amos
8:7 .............................................. 479 5:21–24 ...................................... 481
23:5 ............................................ 507 Obadiah
25:29 .......................................... 507 17; 509
27:39 .......................................... 567 Micah
27:42 .......................................... 493 1:6480
32:25 .......................................... 595 1:8 567
38:12........................................... 509 3:12 ............................................ 480
42:4 ............................................ 602 4:1 491
Lamentations 4:3...................................... 492, 493
4:7 .............................................. 507 4:13 ............................................. 492
Ezekiel 4:14 ............................................. 555
13; 477 5:6 .............................................. 492
16:11 ............................................ 505 5:7............................................... 492
22:32 .......................................... 557 6:2 ..............................................484
28:12........................................... 623 6:6–8 ......................................... 481
31.4; ............................................ 476 7:6 ............................................. 500
Daniel Habakkuk
3:45 ............................................ 495 1:2 558
3:46 ............................................ 490 1:8 558
4:17 ............................................. 507 2:14 ............................................. 557
7:10.............................................. 519 2:18 .............................................489
Hosea 3:2 ................................................ 521
6 354 Zechariah
7:14 ............................................. 579 1:8 510
8 504 7:5–10 ........................................ 481
12; 600 9:5...............................................489
16;600 9:9 .............................................. 738
752 PENNER
14:5 ............................................. 662 6:7 .............................................. 483

Malachi 6:9 ..................................... 455, 740
3:19 ............................................... 511 6:16 ............................................. 724
Wisdom 6:19 .....................................417, 704
2:12 ............................................. 502 7:2............................................... 502
5:6 .............................................. 507 7:16 .............................................. 511
Sirach 8:11 ..................................... 386, 678
18:2 ............................................. 495 8:17 .....................................425, 710
21:9............................................. 490 8:28 ................................... 458, 743
41:8............................................. 477 9:13 ............................................. 481
Baruch 9:14 .................................... 439, 724
3:26 ............................................ 562 9:18 ............................................. 354
1 Maccabees 10:1.............................................. 575
9:70............................................ 489 10:15 .......................................... 480
1 Esdras 11:5 .. 336, 351, 381, 620, 629, 643,
6:5 .............................................. 489 647, 675, 677, 733
Matthew 11:5;;11:05; ..................................647
2:10.................................... 368, 659 11:21 ........................................... 606
3:3 .............................................. 662 11:22............................................644
3:17 .................................... 674, 736 11:25............................................628
4:5 ................... 404, 420, 695, 707 11:29............................................624
4:6 .............................................. 565 12:18-21 ......................................674
4:15-16 ....................................... 540 12:29 .......................... 428, 533, 712
4:16............................................. 725 12:43 .................................. 352, 645
4:25 ............................................ 584 13 :16...........................................709
5:3 ............................. 437, 723, 733 13:14-15 .............................. 519, 523
5:4 ...................................... 733, 734 14:6 ............................................. 567
5:5 .............................................. 575 14:25 .......................................... 680
5:8 .............................................. 334 15:8 .............................................628
5:11...................................... 417, 704 15:8-9 .........................................628
5:14 ............................................. 492 16:18 ............................................591
5:27 ............................................ 504 16:19 ...........................................605
5:34 ............................................ 463 17:5 ............................................. 587
5:34 ............................................ 746 18; 593
5:35 ............................................ 463 20:28 .................................. 427, 712
5:39 .................................... 414, 702 21:5 ............................................. 738
5:40............................................ 593 21:13 ........................... 434, 720, 731
6:6 ............................................... 621 21:42 ........................................... 625
22:9 ............................................. 716 13:31 ................................... 416, 704

23:23 .......................................... 484 14:24 ................................... 428, 712
24:14 .......................................... 508 14:49...........................................426
24:29........................ 350, 564, 643 15:27 ........................................... 428
24:31........................................... 623 Luke
24:35 .................................. 371, 664 1:23 ............................................. 661
25:35 .......................................... 725 1:31 .............................................. 528
26:28.......................................... 428 1:32 ............................................. 573
26:39......................... 418, 419, 706 1:35 ............................................. 507
26:67.................................. 414, 702 1:47 ............................................. 735
26:75 ..........................................600 1:54 ..............................................671
27:12.................................... 426, 711 1:57 ............................................. 661
27:25 .......................................... 726 1:59 .............................................506
27:43 .................................. 649, 651 1:79 ................... 381, 443, 675, 727
27:52 .......................................... 620 2:6 .............................................. 661
27:62 .......................................... 504 2:21 ............................................. 661
27:64.......................................... 504 2:25 ..................410, 661, 700, 708
Mark 2:30 .................................... 371, 663
1:3 662 2:32.......................... 409, 692, 699
1:16 ............................................. 589 3:4...................................... 370, 662
1:18 ............................................. 589 3:5-6 ...........................................663
2:7 ............................................... 681 3:22.................................... 674, 736
4:12 ..................................... 519, 523 4 472
5:3 ..................................... 458, 743 4:10 ............................................. 565
6:22 ............................................ 567 4:18 ........................... 439, 489, 724
6:26 ............................................ 476 4:18-19............................... 724, 733
7:6 ..................................... 334, 628 4:19 ............................................. 733
7:37 ............................................ 354 5:21 ..............................................718
9:12..................................... 424, 710 6:20 ............................................ 733
9:48 ................................... 468, 750 6:21 ................... 462, 733, 734, 745
10:22 .......................................... 584 6:25 ............................................ 744
10:34 .................................. 414, 702 6:35 ............................................ 573
10:45 .......................................... 427 6:37-38 ......................................484
11:17 ................................... 434, 720 6:44 ............................................. 511
12:32.................................. 399, 690 7:22 351, 620, 629, 643, 647, 677,
12:40 .......................................... 547 733
13:24........................................... 564 10:12 .......................................... 480
13:25.................................. 350, 643 10:15 ........................................... 572
754 PENNER
10:18 ........................................... 572 4:22 ............................................ 492

10:20 .......................................... 507 4:23-24 ...................................... 483
10:21 ........................................... 628 5:28 ............................................620
11:22 ........................... 428, 533, 712 5:44 ............................................654
12:32............................................ 671 7:37............................ 410, 431, 699
13:17 .................................. 398, 689 7:38 ........................................... 680
13:29.................386, 410, 700, 729 8:12 .................................... 445, 730
13:35 ........................................... 508 8:28 ................................... 387, 679
15:5 ...................................... 412, 701 8:41 ............................................. 455
16:3............................................. 603 8:41, ............................................740
16;514 8:56 ................................... 387, 679
17:18 ............................................ 721 8:58 ............................................ 387
19:42-44 .................................... 727 9:31 ............................................. 483
19:43 .......................................... 626 12:15............................................647
19:46 ................................. 434, 720 12:40................................... 519, 523
2 22; ............................................661 12:41............................................ 520
20:17 .......................................... 625 13:19................................... 401, 692
20:20 ......................................... 575 15:26 ........................................... 729
21:11 ............................................ 590 16:21 ...........................................620
21:25............................................ 614 16:22 ..................................466, 748
21:33 ........................................... 664 17:15............................................ 557
21:35............................................ 614 18:20..................................398, 689
22:37 .................................. 428, 712 20:22-23 .................................... 729
22:62..........................................600 Acts
23:29 ........................................... 713 1:8 699
23:34 .................................. 428, 712 2 587
23:39 .......................................... 428 2:2-4 ........................................... 729
24:25 ........................................... 710 2:17 ............................................. 492
John 2:39 ............................................ 438
1:1 387 3:13 ........................... 423, 427, 709
1:11 .............................................. 727 4:24 ............................................ 653
1:23 .................................... 370, 662 4:27 ............................................ 733
1:29...................................... 426, 711 7:4............................................... 573
3:5 ....................................... 710, 712 7:8...............................................699
3:14 .................................... 423, 709 7:26 ............................................ 482
3:23 ............................................ 584 7:30 ............................................ 482
4:14..................................... 441, 725 7:35............................................. 482
4:21 .................................... 463, 746 7:39 ............................................566
7:49-50...................................... 746 5:15 .............................................. 712

7:51 .................................... 454, 739 5:19 ..................................... 427, 712
8:26-27 ...................................... 354 6:21 ............................................ 490
8:27 .................................... 659, 721 8:27 ........................................... 600
8:32 ............................................ 426 8:33 ....................................414, 703
10:35 .......................................... 720 9:16 .................................... 410, 700
10:36 .................................. 421, 708 9:20 ...................................396, 629
10:38 .......................... 441, 725, 733 9:22 .............................................716
13:17 ........................................... 476 9:27-28 ...................................... 552
13:34.................................... 431, 717 9:28 ............................................626
13:47........................................... 408 9:29 ........................................... 480
14:1 .............................................. 721 9:31 ..................................... 415, 703
15:18 .................................. 399, 690 9:32-33....................................... 536
17:24........................................... 675 9:33 ............................................ 625
17:25...................................675, 723 10:15 ...................................421, 708
17:27............................................ 718 10:16 ........................................... 710
18:9.............................................. 671 10:20 .......................................... 742
19:27 .......................................... 666 10:21 ........................................... 742
20:28 ......................................... 573 11:5 ..............................................488
26 :18 ......................................... 675 11:8 ..................................... 333, 627
26:16 .......................................... 482 11:26 ........................................... 729
26:18 .......................................... 675 11:27............................................ 622
28:21-22..................................... 585 11:34............................................665
28:26-27 .................................... 523 12:3 ............................................. 550
28:28.................................. 371, 663 13:14............................................ 483
Revelation 14:11 ................... 399, 411, 690, 701
18:22............................................ 612 15:12............................................ 557
Romans 15:16 ..................................468, 750
1:17..............................416, 417, 704 15:21................................... 423, 709
1:20............................................. 374 16:20 ..........................................489
2:15 ..................................... 417, 704 16:24........................................... 353
2:24 ................................... 420, 707 Galatians
3:15-18........................................ 727 1:15, .............................................407
3:17 ............................................. 727 3:24 ............................................476
3:21 .............................416, 417, 704 4:6 ..............................................476
4:17 ....................................406, 696 4:8 .............................................. 653
4:24 ............................................ 428 4:27 .................................... 428, 713
4:25 .................................... 425, 710 Ephesians
756 PENNER
1:19 ............................................. 374 2:8–10 ........................................504

2:14 ............................................. 727 2:19 .....................................619, 625
2:17 ................... 421, 438, 708, 723 3:5 ............................................... 483
2:20 ............................................ 625 3:15 ..............................................591
4:14.....................................438, 723 4:1 590
4:25 ............................................. 513 4:7...............................................486
6:10 ............................................ 374 6:1420, 707
6:14.................................... 444, 729 bilees
6:15............................................. 708 32:2............................................. 525
6:17........................... 407, 444, 698 dges
Philippians 16:4 ............................................. 510
2:7 ...................................... 427, 710 cc
2:10.................................... 399, 690 9:7-8 ........................................... 573
2:16........................... 463, 698, 746 Revelation
4:18............................................. 720 1:4 669
2 11;............................................. 399 1:5 661
Colossians 1:6734
1:19 ............................................. 628 1:11................................................631
1:20..................................... 589, 641 1:16.................................... 407, 698
2 :9 .................................... 423, 709 1:17 .................................... 406, 696
2:9 ............................. 555, 741, 744 1:19 .....................................405, 695
2:16............................................. 665 2:10 ............................................. 623
2:22 ............................................ 334 2:12 ................................... 407, 698
3:10............................................. 499 2:17 ............................ 461, 736, 744
4:18.............................................600 3:7 ...............................................605
5:17 .................................... 388, 680 3:9.............................. 412, 678, 701
6:17.................................... 422, 709 3:11 .............................................. 623
6:18............................................. 678 3:14 ............................................. 744
9:10 .................................... 433, 719 3:18 ..............................................716
9:25 ............................................ 623 4:4 ...............................................615
11:4 ............................................. 503 4:7-10 .........................................662
11:13 ............................................ 484 4:8 ............................................... 521
15 :3 ..................................... 425, 711 5:1 628
15:3 ..................................... 428, 712 5:1-5 ............................................605
15:32.................................. 601, 602 5:6 ............................................... 711
15:58........................................... 746 5:10 .................................... 733, 734
Titus 6:5 ..............................................665
1:14 ............................................. 486 6:12 ..................................... 413, 702
6:13............................................. 643 18:7 .............................................693

6:15............................ 495, 497, 615 18:8 ................. 403, 404, 693, 694
7:4 .....................................408, 699 18:18 ...........................................644
7:17 .............................................. 617 18:23 .......................................... 609
8:5 .............................................. 627 18:8 .............................................403
8:13 .............................................. 621 18:8 .............................................693
8:13, ............................................. 614 19:3 .............................................644
9:20................................... 494, 498 19:8 ............................................. 735
11:7-8 .......................................... 480 19:12............................................ 736
11:8 ............................................. 480 19:13............................................ 738
11:19 ............................................ 627 19:15.......................... 407, 698, 738
12:2 ............................................. 747 19:20 .......................................... 634
12:12 .................................. 410, 700 20:3 .............................................615
12:14 ........................................... 669 20:12........................................... 507
13:1............................................... 621 21:1 .............................................. 750
14:1 ............................................. 509 21:1-4 ................................. 462, 744
14:3 ............................................. 675 21:2 ........................... 420, 707, 735
14:4............................................. 528 21:4 417, 462, 617, 648, 680, 705,
14:5 .............................................. 712 745
14:8............................................. 598 21:5 ............................................ 680
14:10 ...................................419, 706 21:6 ..............................................716
14:13 ........................................... 570 21:11 ............................................ 725
14:18 ............................................. 511 21:11, ........................................... 732
14:19 ........................................... 738 21:12............................................ 737
15:4 ............................................. 492 21:19............................................. 715
16:1 ............................................. 747 21:23 ................................... 615, 732
16:6 .................................... 413, 702 21:24 ........................................... 730
16:9 ............................................ 707 21:27 .........................420, 508, 707
16:12 .......................... 417, 692, 705 22:5 ............................................ 732
16:17 ........................................... 747 22:11.............................................719
17:2 ...............................................611 22:12 .......................................... 664
17:4 ............................................. 484 22:17 ............................................ 717
17:6..................................... 351, 644 velation
17:18 ............................................ 615 21 :27 .......................................... 355
18:2 .................. 352, 598, 644, 645 velation
18:3 ..................................... 609, 611 21:4 ............................................. 355
18:4............................................. 709 velation
18:6............................................. 662 11:3 .............................................. 359
758 PENNER
velation 3:18 ..............................................431

4:7-10 ......................................... 370 velation
velation 21:6 ..............................................431
14:10 ............................................ 418 velation
velation 22:17 ............................................431
16:9 ............................................ 420 velation
velation 22:11............................................ 433
5:6 .............................................. 426 REvelation
velation 21:23 ........................................... 445
14:5 ............................................. 427 velation
velation 14:19 ........................................... 453
Ancient
Modern
, Ziegler ................................ 598, 603 Athanasius, ......................... 410, 439

. Tertullian.....................................601 Augustine .....................................484
; Rahlfs ............................................ 123 Baer ................................................ 593
Acts of Thomas ............................ 461 Bährens .......................................... 351
Aelian ............................................ 568 Bardaisan ......................................426
Africanus ...................................... 370 Barn ........................439, 441, 482, 711
Alexander ..................................... 476 Barnabas ....... 381, 411, 414, 415, 481,
Ambrose .............................. 460, 616 502, 640, 641, 662
Ambrosius .................................... 394 Baruch ...........................................663
Amphilochius ............................. 393 Blass and Debrunner ................ 485
Aphrahat ........................................611 Brenton ..... 560, 564, 578, 585, 714,
Aquila .......................... 590, 602, 662 716
Arians ............................................ 476 BURMESTER .............................. 440
Armstrong ..................................... 714 Caesarea............................... 394, 395
Arnobius ............................... 391, 392 Caesaria......................................... 393
Athanasius 324, 353, 354, 365, 366, Cassian ................ 344, 352, 354, 616
367, 374, 391, 392, 393, 407, Ceriani ...........................................605
409, 424, 425, 426, 427, 432, Chrysostom ....... 333, 345, 350, 353,
439, 458, 476, 618, 619, 658, 711 354, 357, 368, 371, 393, 394, 395,
444, 459, 474, 475, 476, 504, Dionysus ...................................... 409

510, 593, 600, 602, 658 Duhm ............................................. 478
Chrysostom, ................................. 614 Epiphanius .................................. 460
Chrysotom ......... 323, 324, 326, 334 Euesbius ........................................ 348
Clement .........................414, 415, 461 Eusbius .......................................... 373
Clement of Alexandria .............. 461 Eusebiu.................................. 381, 399
Clement of Alexandria Exhort475 Eusebius ........................................405
Croughs.....587, 588, 589, 590, 593, Eusebius .... 323, 324, 325, 326, 328,
605 329, 330, 332, 333, 334, 335, 336,
Cyprian ..... 333, 336, 344, 348, 349, 345, 346, 348, 349, 351, 352, 353,
353, 354, 371, 372, 380, 381, 383, 354, 355, 356, 358, 359, 360, 361,
384, 385, 388, 389, 394, 397, 362, 363, 364, 365, 366, 367,
398, 400, 401, 407, 414, 422, 368, 371, 372, 373, 374, 375, 376,
423, 425, 426, 427, 428, 431, 432, 377, 378, 379, 380, 381, 382, 383,
436, 438, 439, 440, 453, 454, 384, 385, 386, 387, 388, 389,
458, 461, 494, 496, 499, 503, 390, 391, 392, 393, 394, 395,
504, 601, 627, 628, 639, 641, 396, 397, 398, 399, 400, 401,
647, 663, 714 402, 403, 404
Cyri ........................................ 436, 590 Eusebius ........................................405
Cyril.... 326, 327, 328, 330, 353, 354, Eusebius ........................................405
364, 365, 366, 371, 372, 374, 375, Eusebius ....................................... 406
380, 390, 392, 393, 396, 397, Eusebius ....................................... 406
398, 400, 404, 406, 407, 409, Eusebius ....................................... 406
410, 414, 415, 416, 423, 425, 426, Eusebius ....................................... 406
427, 428, 431, 444, 445, 446, Eusebius ....................................... 406
453, 454, 455, 458, 461, 474, Eusebius ........................................407
476, 483, 494, 585, 587, 591, Eusebius ........................................407
606, 608, 655 Eusebius ........................................407
Cyril of Alexandria ..................... 618 Eusebius ........................................407
Cyril of Jerusalem .............. 461, 616 Eusebius ........................................407
Cyrrhus .........................................608 Eusebius ....................................... 408
Cyrus.............................................. 569 Eusebius ....................................... 408
Danker ................................. 473, 484 Eusebius ....................................... 408
Danker et al ................................. 564 Eusebius ....................................... 408
Danker, ......................................... 577 Eusebius ....................................... 409
Didache......................................... 487 Eusebius ....................................... 409
Didymus ............ 394, 460, 483, 484 Eusebius ....................................... 409
Dionysius...................................... 409 Eusebius ........................................ 410
760 PENNER
Eusebius ........................................410 Eusebius ........................................ 418

Eusebius .........................................411 Eusebius ........................................ 419
Eusebius .........................................411 Eusebius ........................................420
Eusebius ........................................ 412 Eusebius .........................................421
Eusebius ........................................ 412 Eusebius ........................................ 422
Eusebius ....................................... 425 Eusebius .........................................431

Eusebius ....................................... 425 Eusebius ........................................ 432
Eusebius ....................................... 428 Eusebius ....................................... 440
Eusebius ........................................ 431 Eusebius ........................................444
762 PENNER

Eusebius ....................................... 453 Eusebius ........................................476
Eusebius .......................................460 Eusebius ........................................560
Eusebius .......................................460 Eusebius ........................................560

Eusebius ....................................... 578 Eusebius ......................................... 711
Eusebius ........................................ 591 Eusebius, ..... 382, 414, 417, 427, 430
764 PENNER
Exodus........................................... 596 Jongkind........................................ 474

Feltoe ............................................. 382 Justin .............................................. 416
Field ............................................... 605 Justin ............................ 408, 409, 414
Gesenius ....................................... 494 Justin ..............................................462
Goshen-Gottstein ...................... 496 Justin .............................................. 493
Gossen........................................... 568 Justin Martyr ............. 475, 480, 487
Govett............................................ 483 Kgdms 7
Grabe .............................................. 631 4 495
Gregory of Nyssa ................ 483, 618 Lactanius ...................................... 423
Hatch ............................................... 711 Lactantius . 353, 354, 381, 390, 394,
Hegesippus .................................. 502 396, 397, 398, 414, 424, 425,
Herm.............................................. 497 426, 427, 428, 439, 440, 454,
Herm.............................................. 662 455, 477, 647
Herodotus .................................... 503 Liddell et al .................................. 563
Hilarius ......................................... 393 Lowth .................................... 475, 482
Hilary .................................... 460, 461 Lust ....................... 586, 625, 713, 722
Hippolytus 324, 326, 330, 334, 349, Mahaffy ......................................... 510
350, 359, 360, 364, 365, 366, Marc ...................................... 492, 497
368, 370, 371, 372, 373, 374, 377, Marc. ..............................................499
378, 380, 381, 385, 390, 394, Mart. Ascen. Isa .......................... 481
395, 397, 398, 399, 401, 402, Martyr323, 326, 335, 336, 348, 349,
404, 408, 410, 411, 417, 421, 423, 353, 354, 359, 370, 380, 381, 383,
425, 426, 428, 429, 431, 443, 384, 387, 390, 420, 422, 423,
458, 460, 461, 585, 608, 624, 424, 425, 426, 427, 428, 429,
628, 641 431, 432, 433, 435, 436, 438, 439,
Hoffmann ..................................... 686 440, 441, 447, 453, 454, 456,
Hurwitz ......................................... 648 457, 458, 459, 500, 502, 592,
Hymenaeus......................... 354, 398 618, 640, 646, 650, 652, 660,
Ignatius ....................... 420, 439, 647 662
Ignatius, ........................................ 425 Masoretes .....................................489
Iranaeus ........................................ 336 McKinion ...................................... 474
Iraneus .......................................... 326 Melito ....................................414, 426
Irenaeus .... 353, 354, 372, 380, 388, Methodius .371, 373, 385, 390, 395,
394, 408, 414, 415, 421, 423, 425, 398, 399, 414, 416, 420, 426, 431,
426, 428, 454, 458, 461, 476, 440, 445, 658
487, 617, 635, 642 Miniscule ......................................476
Jerome ........................ 460, 476, 608 Mirjam ...........................................682
Johan .............................................. 561 Mongsengwo-Pasinya ............... 593
Monsengwo-Pasinya................. 593 Pamphilius ........ 366, 404, 453, 459

Muraoka ..................... 493, 500, 564 Philo .......................................414, 483
n 461 Plato ...............................................506
Nazianzen 329, 363, 366, 597, 607, Polybius................................ 506, 573
612, 623, 655, 657 Porter480, 576, 578, 585, 589, 609,
Nazianzus................... 394, 395, 459 610, 733
Novatian .... 353, 354, 361, 372, 374, Procopius..352, 353, 444, 458, 459,
390, 394, 395, 396, 399, 405, 460, 461
458, 647 Quirinium..................................... 601
Nyssa..................................... 394, 459 Qumran .........................................590
Oration ................................. 595, 597 Rahlf ...............................................484
Orige .............................................. 572 Rahlfs, .................................... 606, 611
Origen 323, 325, 326, 327, 328, 330, Robertson ..................................... 482
334, 335, 344, 346, 348, 353, ROUTH .......................................... 724
354, 356, 358, 359, 360, 361, Rufinus ..................................502, 617
362, 363, 364, 365, 366, 367, Salome ...........................................476
368, 370, 371, 372, 373, 374, 375, Scholfield ......................................568
376, 377, 379, 380, 381, 383, 384, Scholz ............................................ 475
385, 386, 387, 388, 389, 393, Seeligman .....................................508
394, 395, 396, 397, 399, 400, Seeligmann ......9, 10, 482, 508, 575
401, 402, 403, 404, 405, 406, Silva ...478, 482, 483, 500, 501, 502,
407, 408, 409, 410, 411, 412, 413, 504, 508, 509, 562, 563, 564,
414, 415, 416, 417, 418, 420, 421, 570, 577, 578, 580, 582, 597,
422, 423, 424, 425, 426, 427, 601, 607, 668, 714, 715, 734, 737
428, 430, 434, 435, 437, 439, Sinaiticus .......................................591
440, 441, 442, 443, 445, 447, Sirach ............................................. 477
453, 454, 456, 457, 458, 459, Smyth............................................. 577
460, 461, 483, 502, 506, 593, Stegemüller ................................. 500
605, 617, 619, 627, 628, 647, Stephens ....................................... 735
654, 658, 662, 663 Swete....123, 124, 135, 148, 505, 506,
osephus ......................................... 369 510, 571, 580, 581, 582, 583, 584,
Ottley473, 476, 482, 484, 486, 489, 600, 603, 610, 620, 630, 633,
494, 496, 501, 503, 507, 509, 638, 657, 658, 672, 677, 678,
564, 565, 577, 578, 580, 585, 679, 686, 695, 706, 708, 712,
597, 601, 603, 605, 607, 638, 714, 717, 722, 723, 726, 733, 741,
690, 695, 703, 706, 711, 712, 714, 742
715, 716, 717, 721, 722, 723, 726, Symmachus................ 590, 591, 662
733, 735, 737, 741, 742 Symmachus,.................................602
766 PENNER
Tatianus ................................ 395, 401 Theophilus .......................... 432, 440

Tertullian.. 325, 326, 327, 328, 330, Theophilus, ................................. 440
336, 345, 348, 349, 350, 353, Tov .................................................. 574
354, 355, 361, 365, 369, 371, 372, Ulrich .............................................498
373, 375, 378, 380, 381, 384, 388, Vaccari ...........................................590
390, 393, 394, 395, 396, 398, van der Kooij ... 498, 503, 606, 608
399, 401, 406, 408, 410, 411, 412, Van der Kooij... 591, 593, 607, 608,
413, 414, 415, 416, 417, 420, 421, 609
422, 423, 424, 425, 426, 427, van der Meer ............................... 503
428, 430, 431, 432, 435, 438, Van der Meer ............................... 505
439, 440, 453, 454, 458, 460, van der Vorm-Croughs ... 473, 478,
461, 477, 496, 497, 498, 499, 481, 483, 485, 497, 498, 507, 509
505, 587, 640, 641, 643, 646, Van der Vorm-Croughs .. 483, 485,
647, 648 496
Tertullian,............................. 420, 617 Victorinus .......... 353, 426, 445, 507
Thackeray.......... 477, 480, 486, 490 Victorinus, .................................... 447
Thaumaturgus .......... 334, 605, 628 Watts..................................... 478, 576
Theodore ...................................... 442 Wilcken ......................................... 510
Theodoret . 324, 326, 334, 351, 352, Wildberger ................................... 570
444, 458, 459, 460, 461, 499, Wilken ...... 474, 475, 483, 484, 485,
569, 587, 590, 591, 596, 608, 587, 590
614, 617, 655, 719 Williamson ..........................482, 506
Theodoretus ................................. 716 WRIGHT ........................................ 425
Theodotion .................................. 590 Ziegler) .......................................... 599
Theodotus .................. 424, 425, 663 Ziegler............................................684

Isaiah Esaias in Codex Sinaiticus PDF

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ESAIAS IN CODEX SINAITICUS

G the translator who produced Greek Isaiah

LEH Lust lexicon

LES Lexham English Septuagint

LSJ Liddel-Scott-Jones-Glare lexicon

This work is a commentary on the Greek translation of Isaiah in

However, judging by the kinds of mistakes made by the translator

manuscript used by that translator. Scholz thought most of the

The other type of change of no consequence is paraphrase. In these

πρέσβεις. In 40:9 G wrote plural imperatives ὑψώσατε and μὴ φοβεῖσθε,

referent remains unchanged. In this context G was unsure what to do

Jerome, Theodoret of Cyrrhus, and Cyril of Alexandria were averse to

Free translation of inflection

The results of the comparison show that Isaiah is on average about

futures. We do find a high degree of correlation between yiqtol and

future past present

However, if G interpreted Isaiah eschatologically, we would expect

Three conclusions are evident from this comparison of Hebrew and

than by whether the noun is a proper noun or a common noun. In Joshua,

Words with the article in Joshua

In Isaiah, in the nominative case, κύριος is arthrous in 6 out of 230

Words with the article in Isaiah

However, κύριος fits the article pattern of neither proper nor

Recourse to favoured words

it had no basis in the Hebrew. It translates five different Hebrew phrases

We find, throughout his work, traces of his attempts

and notions: ἀπολλύναι, βουλή, ἀπό μικροῦ ἕως

Ägyptisches Museum P. 6772 (Rahlfs 902), with parts of Isa 36:16–20;

38:14-16 S B 948 965

40:13-14 S B 881 965

40:24-26 S B 881 965

42:3-4 S B 965 958

52:15-53:3 S B 965 958

53:6-7 S B 965 958

53:11-12 S B 965 958

Early quotations of Isaiah are extant: Isa 40:16 in TM 64469

Natalio Fernández Marcos showed that the textual variants in Isaiah

1 Cor 15:32 Is 22:13 1. Paul = LXX = MT.

2 Cor 6:2 Is 49:8 1. Paul = LXX = MT.

2 Cor 6:17 Is 52:11 + Ezek 20:34 1. Paul = LXX = MT.

Paul Isaiah Type

Rom 15:21 Is 52:15 1. Paul = LXX = MT.

Rom 9:29 Is 1:9 3. Paul = LXX ≠ MT

Rom 15:12 Is 11:10 3. Paul = LXX ≠ MT

Rom 11:34 Is 40:13 3. Paul = LXX ≠ MT

Rom 14:11 Is 45:23 (+ 49:18?) 3. Paul = LXX ≠ MT

Rom 2:24 Is 52:5 3. Paul = LXX ≠ MT

Rom 10:16 Is 53:1 3. Paul = LXX ≠ MT

Gal 4:27 Is 54:1 3. Paul = LXX ≠ MT

Rom 10:20–21 Is 65:1–2 3. Paul = LXX ≠ MT

Rom 11:8 Deut 9:4 (+ Is 29:10) 4. Paul ≠ LXX ≠ MT

Rom 9:27–28 Is 10:22–23 (+ Is 29:10) 4. Paul ≠ LXX ≠ MT

1 Cor 15:54 Is 25:8 4. Paul ≠ LXX ≠ MT

Rom 11:27b Is 27:9 4. Paul ≠ LXX ≠ MT

1 Cor 14:21 Is 28:11–12 4. Paul ≠ LXX ≠ MT

Rom 10:11 Is 28:16 4. Paul ≠ LXX ≠ MT

1 Cor 1:19 Is 29:14 4. Paul ≠ LXX ≠ MT

1 Cor 2:16 Is 40:13 4. Paul ≠ LXX ≠ MT

Rom 10:15 Is 52:7 4. Paul ≠ LXX ≠ MT

Rom 11:26–27a Is 59:20–21 4. Paul ≠ LXX ≠ MT

Rom 3:15–17 Is 59:7–8 4. Paul ≠ LXX ≠ MT

Paul Isaiah Type

Rom 9:33 Is 8:14 + 28:16 4. Paul ≠ LXX ≠ MT