As I have mentioned (here) I am participating in “Greek Isaiah in a Year” reading group. These are my notes from this week (8:1-23).
In 8:2 Uriah is called a priest (הכהן) in the MT. This designation is absent from the LXX.
In 8:3 Isaiah’s wife is called a “prophetess” (προφῆτιν/הנביאה). She has a child with Isaiah that is named “Swift-is-the-Booty, Speed-is-the-Prey” (Ταχέως σκύλευσον, ὀξέως προνόμευσον/מהר שלל חש בז), which echoes v. 1 in the MT, but not quite the LXX (ὀξέως προνομὴν ποιῆσαι σκύλων/למהר שלל חש בז).
In 8:7 the King of Assyria is compared to the strong waters of the Euphrates flooding over the banks into all the channels. The King is said to come in his glory (τὴν δόξαν αὐτοῦ/כל־כבודו). There is juxtaposition with what seems to be less judgment presented in vv. 5-6.
The final statement in 8:8b is interesting. After discussing forthcoming judgment the author states עמנו אל/ μεθ̓ ἡμῶν ὁ θεός. This echoes 7:14. It seems like it could be an address to Emmanuel. This occurs at the end of v. 10 as well after a warning to the nations.
In 8:9 “Be broken!” (רעו) in the MT is translated “Learn!” (γνῶτε) in the LXX, though I am not sure why. The MT repeats the imperative to be broken three times (והאזינו/התאזרו).
The end of 8:17 seems to have a different message in MT and LXX. MT seems to be about waiting (וקויתי־לו) for the God who turned his face form the House of Jacob. The LXX seems to be about persuading God (πεποιθὼς, though Silva translated it, “I will trust in him”, so I may be overlooking something).
Interesting polemic in 8:19: the author(s) challenge the idea that the nation who serves a living God should seek that living God through the dead, the dead being their pagan magic.
In v. 20 of the MT the “instruction” sought is לתורה. Of course, “l’torah” means “to instruction” or “for instruction”, but its allusion to Torah may be worth noting as this passage juxtaposes Jewish approaches to God with pagan. The LXX may pick this up, translating it νόμον.
In v. 21 there is an interesting interpretive move in the LXX. The MT talks about the enemy being stricken with a famine. At that point the people shake their fist at their king and their god (וקלל במלכו ובאלהיו). In the LXX the author(s) state, “…you will speak evil of your ruler (ἄρχοντα) and your patachra (παταχρα).” Apparently, a patachra is a loan word from פתכרא, meaning “idol”. So the LXX is calling the “god” an “idol”. The use of a loan word to do this is curious.
In 8:23 the LXX makes an interesting shift to an imperative commanding the people of Zaboulon and Nephthalim and those by the seashore of Jordan, and “Galilee of the nations” (Γαλιλαία τῶν ἐθνῶν, in 9:1 the MT has the same idea: Galilee of the goyim (גליל הגוים), and parts of Judea. What begins in 9:2 of the MT as a statement becomes an address of sorts to these people in the LXX.