Isaiah Chapter 1

[Ken M. Penner]

1. (1:1)
1 Ὅρασις, ἣν εἶδεν Ησαιας υἱὸς Αμως ἣν εἶδεν κατὰ τῆς Ιουδαίας, καὶ κατὰ Ιερουσαλημ ἐν βασιλείᾳ Οζιου, καὶ Ιωαθαμ, καὶ Αχαζ καὶ Εζεκιου.

Οἱ ἐβασίλευσαν τῆς Ιουδαίας.

2. (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. Ισραηλ δέ με ἔγνω, καὶ ὁ λαός με οὐ συνῆκεν.
3. (1:4–6)
4 Οὐαὶ ἔθνος ἁμαρτωλόν, λαὸς πλήρης ἁμαρτιῶν.

Σπέρμα πονηρόν, υἱοὶ ἄνομοι· ἐγκατελίπατε τὸν κύριον καὶ παρωργίσατε τὸν ἅγιον τοῦ Ισραηλ.

5 Τί ἔτι πληγῆτε προστιθέντες ἀνομίας; 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.
4. (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 Σιων ὡς σκηνὴ ἐν ἀμπελῶσιν καὶ ὡς ὀπωροφυλάκιον ἐν σικυηράτῳ, ὡς πόλις πολιορκουμένη·

9 Καὶ εἰ μὴ κύριος σαβαωθ ἐγκατέλιπεν ἡμῖν σπέρμα, ὡς Σοδομα ἂν ἐγενήθημεν καὶ ὡς Γομορρα ἂν ὡμοιώθημεν.

5. (1:10–15)
10 Ἀκούσατε λόγον κυρίου, ἄρχοντες Σοδομων· προσέχετε λόγον θεοῦ, λαὸν Γομορρας. 11 τί μοι πλῆθος τῶν θυσιῶν ὑμῶν; λέγει κύριος· πλήρης εἰμὶ ὁλοκαυτωμάτων κριῶν καὶ στέαρ ἀρνῶν καὶ αἷμα ταύρων καὶ τράγων οὐ βούλομαι.

12 Οὐδ’ ἐὰν ἔρχησθε ὀφθῆναί μοι. τίς γὰρ ἐξεζήτησεν ταῦτα ἐκ τῶν χειρῶν ὑμῶν; πατεῖν τὴν αὐλήν μου 13 οὐ προσθήσεσθε· ἐὰν φέρητε σεμίδαλιν, μάταιον θυμίαμα· βδέλυγμά μοί ἐστιν. τὰς νουμηνίας ὑμῶν καὶ τὰ σάββατα καὶ ἡμέραν μεγάλην οὐκ ἀνέχομαι· νηστείαν καὶ ἀργίαν 14 καὶ τὰς ἑορτὰς ὑμῶν μισεῖ ἡ ψυχή μου· ἐγενήθητέ μου εἰς πλησμονήν, οὐκέτι ἀνήσω τὰς ἁμαρτίας ὑμῶν. 15 ὅταν τὰς χεῖρας ἐκτείνητε πρός με, ἀποστρέψω τοὺς ὀφθαλμούς μου ἀφ’ ὑμῶν, καὶ ἐὰν πληθύνητε τὴν δέησιν, οὐκ εἰσακούσομαι ὑμῶν.

Αἱ γὰρ χεῖρες ὑμῶν αἵματος πλήρεις.
6. (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 χήραν· 18 καὶ δεῦτε καὶ διελεγχθῶμεν, λέγει κύριος, καὶ ἐὰν ὦσιν αἱ ἁμαρτίαι ὑμῶν ὡς φυνικοῦν, ὡς χιόνα λευκανῶ, ἐὰν δὲ ὦσιν ὡς κόκκινον, ὧν ἔριον λευκανῶ.

19 Καὶ ἐὰν θέλητε καὶ εἰσακούσητέ μου, τὰ ἀγαθὰ τῆς γῆς φάγεσθε· 20 ἐὰν δὲ μὴ θέλητε μηδὲ εἰσακούσητέ μου, μάχαιρα ὑμᾶς κατέδεται· τὸ γὰρ στόμα κυρίου ἐλάλησεν ταῦτα.

7. (1:21–23)
21 Πῶς ἐγένετο πόρνη πόλις πιστὴ Σιων, πλήρης κρίσεως καὶ ἀληθείας, ἐν ᾗ δικαιοσύνη ἐκοιμήθη ἐν αὐτῇ,

Νῦν δὲ φονευταί. 22 τὸ ἀργύριον ὑμῶν ἀδόκιμον· οἱ κάπηλοί σου μίσγουσι τὸν οἶνον ὕδατι· 23 οἱ ἄρχοντές σου ἀπειθοῦσιν, κοινωνοὶ κλεπτῶν, ἀγαπῶντες δῶρα, διώκοντες ἀνταπόδομα, ὀρφανοῖς οὐ κρίνοντες καὶ κρίσιν χηρᾶς οὐ προσέχοντες.

8. (1:24–27)
24 Διὰ τοῦτο τάδε λέγει ὁ δεσπότης κύριος σαβαωθ Οὐαὶ οἱ ἰσχύοντες Ισραηλ· 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 σε εἰς καθαρόν, τοὺς δὲ ἀπειθοῦντας ἀπολέσω καὶ ἀφελῶ πάντας ἀνόμους ἀπὸ σοῦ καὶ πάντας ὑπερηφάνους. 26 καὶ ἐπιστήσω τοὺς κριτάς σου ὡς τὸ πρότερον.

Καὶ τοὺς συμβούλους σου ὡς τὸ ἀπ’ ἀρχῆς· καὶ μετὰ ταῦτα κληθήσῃ Πόλις δικαιοσύνης, μητρόπολις πιστὴ Σιων. 27 μετὰ γὰρ κρίματος σωθήσεται ἡ αἰχμαλωσία αὐτῆς, καὶ ἡ ἀποστροφὴ αὐτῆς μετὰ ἐλεημοσύνης·
9. (1:28-2:1)
28 καὶ συντριβήσονται οἱ ἄνομοι καὶ οἱ ἁμαρτωλοὶ ἅμα, καὶ οἱ ἐγκαταλείποντες τὸν κύριον συντελεσθήσονται. 29 διότι αἰσχυνθήσονται ἐπὶ τοῖς εἰδώλοις αὐτῶν, ἃ αὐτοὶ ἠβούλοντο, καὶ ἐπῃσχύνθησαν ἐπὶ τοῖς κήποις, ἃ αὐτοὶ 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 ὡ σπινθῆρες πυρός, καὶ κατακαυθήσονται οἱ ἄνομοι καὶ οἱ ἁμαρτωλοὶ ἅμα, καὶ οὐκ ἔσται ὁ σβέσων.

[Ken M. Penner]

1. Title (1:1)

• Ὅρασις] is also the normal translation of מראה in LXX.
• Αμως] Although the Hebrew name אמוץ is not spelled like that of the prophet Amos עמוס, in Greek (and Ethiopic) they are the same (Ottley 1906, 2.105). This confusion leads the Mart. Ascen. Isa. 4:22 (and possibly 1.3) to call Isaiah’s father a prophet as well. Corrected to Αμος by d.
• ἣν εἶδεν] added to the translation perhaps as an interpolation by analogy with 13:1 Ὅρασις, ἣν εἶδεν Ησαιας υἱὸς Αµως 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.
• κατά] Although κατά can be used to indicate the topic without value judgment “concerning,” as can the Hebrew על, it more often carries stronger hostility than the Hebrew על. Κατά is added before Jerusalem probably because Jerusalem is indeclinable (Croughs 55).
• βασιλείᾳ] is used instead of ימי “days” for no evident reason.
• καὶ] added between the kings’ names, for Greek style.
• οἳ ἐβασίλευσαν] for מלכי, reading the yod as a waw. S breaks the line here, beginning a new sentence.
• τῆς Ιουδαίας] βασιλεύω takes the genitive of the subjects ruled.

The early Christian interpreters emphasized the supernatural aspect of prophetic “vision”. Origen mentions the incomprehensibility of “the vision that Isaiah son of Amoz saw” in expounding the “well of vision” of Gen 23:11. Eusebius calls 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” (trans. Armstrong).
Chrysostom says 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 says 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.” Apparently 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 acknowledges 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 calls 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.

[Ken M. Penner]

Κύριος ] capitalized because it appears to be considered a proper name, judging by the lack of article.
ἐγέννησα] reading ילדתי for גדלתי (so Scholz and Lowth), but Ottley appeals to Ezek 31.4 ἐξέθρεψα as a parallel. Lord begat and exalted sons.
ὕψωσα] verbal allusion in Acts 13:17, τὸν λαὸν ὕψωσεν ἐν τῇ παροικίᾳ ἐν γῇ Αἰγύπτου, raising the people up in the land of Egypt.
ἠθέτησαν] ἀθετέω is one of Greek Isaiah’s favourite words. Usually translates בגד, here it is the normal translation of פשׁע as well. Used of treaty-breaking and promise-breaking.
ἔγνω] The original scribe of Sinaiticus did not write the οὐκ that appears in all the other witnesses and editions (Swete, Rahlfs, Ziegler). Corrector d added it to S.

Sinaiticus ΕΓΝΩ in 1:3

1.3 ἔγνω.jpg (9.35 KiB) Viewed 17209 times

τὸν ἅγιον Ισραηλ] Changed to τὸν ἅγιον τοῦ Ισραηλ by corrector ca.

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.
Chrysostom interprets 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 says 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 says humans were “disinherited because of their rebellion,” and Pharisees are no longer children.

[Ken M. Penner]

σπέρμα πονηρόν] only elsewhere in 14:20.
ἐγκατελίπατε] with B (and Swete), against A’s ἐγκατελίπετε.
ἀνομίας] S has the plural rather than the singular lawlessness of A, B, Ziegler. Ottley adduces Jer 8:7.

The words נזרו אחור have no equivalent in G [=Greek Isaiah], although Aquila includes them as οὐκ ἔστιν ἐν αὐτῷ ὁλοκληρία, and they are under asterisk in 48.
Silva has “Every head has become troubled, and every heart has become sad” with a note: “Or, The whole head is pained, and the whole heart is sad.” G understood the כל as distributive “every”, rather than “whole,” perhaps because of the absence of the article.
The negation is difficult, with a string of three kinds of injury each preceded by οὔτε, followed by three kinds of treatment, each also preceded by οὔτε, except the first, which has οὐκ ἔστιν. This could be interpreted as indicating the absence of the injuries, but in context it must indicate the total absence of treatment, not even for the kinds of injuries listed.
The “people” here were understood by the early Christians as the Jews, the Lord’s “sons,” provoking him by their sins.

[Ken M. Penner]

πυρίκαυτοι] S* lacks the σ of πυρίκαυστοι, which was added by a corrector.
κατεσθίουσιν] the present tense provides the time frame for the preceding list of adjectives.
ἠρήμωται] the perfect tense
ἐγκαταλειφθήσεται] the future tense indicates the desolation is to continue.
Σειὼν] so S and Swete; Ziegler and Rahlfs have Σιων.
ἀμπελῶσιν] S has the plural, instead of the singular in Rahlfs, A, B, Ziegler.
ὀπωροφυλάκιον] occurs in 24:20, also translating מלונה. In Ps 78:1 and Micah 1:6 and 3:12, it translates עי.
σπέρμα] from שׂריד, which is usually translated by a form of σῴζω, but in Deut. 3:3 as σπέρμα, in a similar phrase.

This is the first mention of vineyards, an image that gets developed in chapters 5 and 27.

[Ken M. Penner]

Textual and Grammatical Notes
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 the outward ceremonies Isaiah dismisses "the corporeal worship according to Moses" (1.16).
10
προσέχετε] from אזן as in 1:2, there rendered ἐνωτίζου.
λόγον] changed by by ca to νόμον, with A, B (Rahlfs, Ziegler) rendering תורה. θεοῦ] Apparently G missed the suffix in אלה‍ינו (Van der Vorm-Croughs 2010, 232).
λαὸν] changed by cb3 to λαὸς, with A, B (Rahlfs, Ziegler). S* enjoins listening to the people of Gomorrah.
λαὸς] Nominative form used for vocative.
11
μοι] with B (Rahlfs, Ziegler); A has ἐμοὶ
ταύρων καὶ τράγων] recalls Deut 32:14, βούτυρον βοῶν καὶ γάλα προβάτων μετὰ στέατος ἀρνῶν καὶ κριῶν, υἱῶν ταύρων καὶ τράγων μετὰ στέατος νεφρῶν πυροῦ, καὶ αἷμα σταφυλῆς ἔπιον οἶνον
12
ἐὰν] with Rahlfs; A, B (Ziegler) have ἂν
ἐκ] typically, מִן is behind this word, although מִן just as often is translated άπό, as in 1:15
13
προσθήσεσθε] standard translation of יסף.
φέρητε] with B (Rahlfs, Ziegler); A has φέρητέ μοι
σεμίδαλιν] usually from סלת, but here from מנחה, which is usually translated θυσία.
νηστείαν] usually from צום “fast,” but here from און “iniquity” (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 (see Introduction).
τὰς ἑορτὰς] The other uncials and editions precede this with τὰς νουμηνίας ὑμῶν καὶ ; S’s eye skipped “your new moons” because of the repeated καὶ τάς.
μου] corrected by scribe B himself to μοι, with A, B (Rahlfs, Ziegler).
ἀνήσω] from ἀνίημι, “give up” translating נשא (which is usually translated by αἴρω), as also in 2:9; 42:2; 46:4. Ottley suggests ἀνοίσω, but this too translates נשא only four times in Isaiah.
οὐδ’ ἐὰν] Silva has “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).
14
ἑορτή] Silva has “holidays” with a note: “Or rest; possible idleness”
ἐγενήθητέ μου εἰς πλησμονήν] All other uncials and editions and ca have μοι for μου. Silva has “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.
τὰς ἁμαρτίας ὑμῶν] not in Hebrew. Van der Vorm-Croughs categorizes 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
τὰς χεῖρας ἐκτείνητε πρός με] with A (Rahlfs, Ziegler); B has ἐκτείνητε τὰς χεῖρας
άπό] typically, מִן is behind this word, although מִן just as often is translated ἐκ, as in 1:12
Comment
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.
Reception
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 evidently also thinks the text says "I will no longer forgive your sins." See also 1.17.
10
Barnabas 9.3 quotes Isa 1:10 as Ἀκούσατε λόγον κυρίου, ἄρχοντες τοῦ λαοῦ τούτου, changing Sodom to “this people.”
Ascensio Isaiae 3.10
Eusebius, Dem. ev. 2.3.57; 2.3.58; 2.3.59; 2.3.121; 7.2.24
Eusebius, Comm. Ps. (PG 23. 877)
Eusebius, Eclogae Proph 3.26 (PG 22.1153); 4.1 (PG 22.1197)
Origen, Comm. Matt. 50 (GCS 38.111); 76 (GCS 38.1777)
Origen, Ep. Afr. (PG 11.72)
Origen, Hom. Ezech. 6.1 (GCS 33.378)
Passio Pionii 13.2
Tertullian, Adv. Jud. 9.14
Tertullian, Marc. 3.13.9; 4.27.5
11
Aristides, Apol. (Hennecke E. TU 4.6)
Athanasius, Ep. fest. 19.2
Barn. 2.5 has 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.
Clement, Paed. 3.90.3
Clement, Strom. 2.79.1; 5.74.6; 5.119.1
Cyprian, Test. 1.16 (CCL 3.16)
Did. Apost. 26 (Connolly R. H. 225)
Eusebius, Comm. Isa. 1.1; 1.16; 2.25
Eusebius, Comm. Ps. (PG 23.668)
Eusebius, Dem. ev. 1.10.39; 2.3.58; 4.16.46; 9.6.7
Eusebius, Eclogae Proph. 4.1 (PG 22.1197)
Eusebius, Mart. Pal. 11.22
Eusebius, Praep. ev. 13.13.45
Justin Martyr, Apol. 1.12; 1.37
Lactantius, Instit. 6.12.31
Lactantius, Epitome. 60.8
Origen, Fr. Jo. (GCS 491)
Origen, Fr. Lam. (GCS 6.257)
Origen, Hom. Ezech. 6.1 (GCS 33.378)
Origen, Hom. Lev. 2.5 (GCS 29.299); 4.5 (GCS 29.322)
Philo, Spec. 1.271
Tertullian, Adv. Jud. 5.6
Tertullian, Marc. 2.18.3; 2.22.2; 2.22.4
Tertullian, Or. 28.1
Tertullian, Scorp. 1.8
12
Athanasius, Ep. fest. 19.2
Cyprian, Test. 1.16 (CCL 3.16)
Eusebius, Comm. Ps. (PG 23.668)
Origen, Fr. Ps (Pitra J. B. 83)
Origen, Or. 31.6
Tertullian, Marc. 2.18.3
Tertullian, Or. 28.1
13
Aristides, Apol. (Hennecke E. TU 4.6)
Barn. 2.5; 15.8
Clement, Paed. 3.90.3
Clement, Strom. 6.41.3
Cyprian, Adv. Jud. 5.2
Eusebius, Comm. Isa. 2.45; 2.47
Eusebius, Comm. Ps. (PG 23.1169)
Kerygma Petri (Klostermann E. 15)
Origen, Comm. Jo. 10.73; 28.228
Origen, Fr. Uaria (Schubart W. 99)
Origen, Fr. Jer. (GCS 6.231)
Origen, Fr. Lam. (GCS 6.256)
Origen, Hom. Gen. 10.3 (GCS 29.97)
Origen, Princ. 2.8.1
Tertullian, Adv. Jud. 4.2; 5.6
Tertullian, Marc. 1.20.5; 2.22.4; 5.4.6
Victorinus, Fabric. 5 (CSEL 49.5); 6 (CSEL 49.6)

[Jonathan Robie]

12] Silva has “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).
13] Silva has “holidays” with a note: “Or rest; possible idleness”
14] Silva has “You have made me full” with a note: “Or You have become repugnant to me”

Silva is available here:

http://ccat.sas.upenn.edu/nets/edition/ ... s-nets.pdf

[Ken M. Penner]

6. Repent and be clean (1:16–20)

16 λούσασθε, καθαροὶ γένεσθε, ἀφέλετε τὰς πονηρίας ἀπὸ τῶν ψυχῶν ὑμῶν ἀπέναντι τῶν ὀφθαλμῶν μου,

Παύσασθε ἀπὸ τῶν πονηριῶν ὑμῶν, 17 μάθετε καλὸν ποιεῖν, ἐκζητήσατε κρίσιν, ῥύσασθε ἀδικούμενον, κρίνατε ὀρφανῷ καὶ δικαιώσατε χήραν· 18 καὶ δεῦτε καὶ διελεγχθῶμεν, λέγει κύριος, καὶ ἐὰν ὦσιν αἱ ἁμαρτίαι ὑμῶν ὡς φυνικοῦν, ὡς χιόνα λευκανῶ, ἐὰν δὲ ὦσιν ὡς κόκκινον, ὧν ἔριον λευκανῶ.

19 Καὶ ἐὰν θέλητε 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.

ἀπὸ τῶν ψυχῶν] from מעלל‍יכם; Govett (Isaiah Unfulfilled) suggests G read מעל לביכם.
κρίνατε ὀρφανῷ] Ottley notes the unusual dative with κρίνω, found also in Ps 10:18 (9:39) and again in Isa 1:23.
χήραν] Swete has χήρᾳ, following B* and one manuscript of Clement of Rome Ep. Cor. 8.4 (Ottley).
18 φυνικοῦν] Rahlfs has φοινικοῦν
ὧν] corrected to ωσει by d; Rahlfs has ὡς.

The early Christians applied this section to Christians in their own day. Clement of Rome 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.” Origen said “Unless you were washed in this way, you cannot put on the Lord Jesus Christ,” quoting Rom 13:14. Tertullian associated it 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. Cyril of Jerusalem takes 1:16 as a command to the people of his own day to repent. He asked that we offer this sacrifice, and he foresaw that we would do so.” Similarly, Augustine explained, “God seeks us, not what belongs to us,” and “we are told to spend money on the needy,” connecting this passage with Luke 6:37-38, and Aphrahat writes as if Isaiah were answering the questions of the people. Didymus says “to such as these, the Lord speaks through Isaiah.” (Wilken 2007, 27). On the basis of 1:18, Basil of Caesarea says the great physician of souls “is ready to deliver not you alone, but all who are enslaved by sin” (Wilken 2007, 28)
The “washing” is on one hand, removing wicked deeds from one’s soul (Didymus), but also the grace of Baptism, according to Gregory of Nyssa (Wilken 2007, 26).

[Ken M. Penner]

πληγῆτε] S has πληγηται, but in scribe B’s orthography αι and ε are interchangeable. The following plural nominative requires the plural form.

[Jonathan Robie]

κατά] Although κατά can be used to indicate the topic without value judgment “concerning,” as can the Hebrew על, it more often carries stronger hostility than the Hebrew על. Κατά is added before Jerusalem probably because Jerusalem is indeclinable (Croughs 55).

I'm chewing on this.

Silva translates κατά as "against":

...which he saw against Judea and against Ierousalem ...

If κατά can mean simply "concerning", without value judgement, what reason is there to read "against" here? Could it be understood in the same way as Τὰ κατ’ ἐμὲ πάντα in Colossians?