On the Greek text. The Greek follows the standard critical text of the Septuagint (Rahlfs-Hanhart in its main wording, itself an ancient, public-domain text); the distinctively copyrighted critical apparatus is not reproduced. Versification follows the LXX.

The Book of the Prophet Isaiah (LXX) — Interlinear: Themes, Outlines & Translation Notes

A consolidated companion to the Isaiah data set: every chapter of LXX Isaiah (1-66) rendered as a six-tier Greek reverse-interlinear (Greek · gloss · parsing/case · syntax · semantic force · lexical note), with per-verse discourse analysis and a chapter argument-outline.

This document gathers the theme, the argument outline (the outline movements authored into each data file), and the translation / textual / exegetical notes (the text_note of each file, reproduced verbatim) — followed by a summary of the major translation and interpretive cruxes that were deliberately annotated rather than silently resolved. Isaiah is the great prophetic vision-book of judgment and consolation: Zion rebuked and purified, Immanuel promised, the nations measured and summoned, the Servant commissioned and wounded, the exiles comforted, and the new creation set before the restored people. In the Septuagint it is one of the New Testament's most determinative scriptural reservoirs, shaping Gospel infancy, passion, mission, ecclesiology, and eschatology through its Greek wording. The Greek follows the standard critical text of the Septuagint (Rahlfs–Hanhart in its main wording, itself an ancient public-domain text); the distinctively copyrighted apparatus is not reproduced, and versification follows the LXX.

Scope

Each annotated word carries Greek, a working gloss, color-coded grammatical case, parsing (Tense·Voice·Mood·Person·Number + lemma), a Wallace-style syntactic-function label, an aspectual semantic-force label (verbal forms), and a condensed lexical note. As translation Greek, the annotation additionally flags Hebraisms and the underlying Hebrew idiom where it illuminates the rendering.

The argument of the book

The macro-structure of the whole book — its major movements — under which the chapter-by-chapter detail below unfolds. Isaiah gathers courtroom accusation, royal sign-oracles, Assyrian crisis narrative, exilic consolation, Servant poetry, and final eschatological vision into a single theological drama. The annotation tracks both the book's literary turns and the Septuagint's especially consequential renderings. (Section divisions are interpretive; the more common analysis is generally followed.)

• I · 1–12 — Zion indicted and the Davidic sign of hope. Jerusalem's corruption, the call to cleansing, the vineyard song, the prophet's temple commission, the Syro-Ephraimite crisis, Immanuel, and the branch and remnant motifs establish judgment and hope together.
• II · 13–27 — Oracles against nations and apocalypse of the LORD's reign. Babylon, Philistia, Moab, Damascus, Egypt, Tyre, and the whole earth are drawn into the divine reckoning that culminates in resurrection hope, swallowed-up death, and a guarded vineyard.
• III · 28–39 — Woes, trust, and the Assyrian crisis. Ephraim and Judah are warned, Egypt's false refuge is exposed, Zion's king and sure foundation are announced, and the Hezekiah narratives stage the historical contest between arrogant empire and the saving word of the LORD.
• IV · 40–55 — Comfort, servant, and new exodus. Exilic consolation, the incomparable God, the calling of Cyrus, the servant songs, and the herald of peace move from pardon and return to the suffering servant and the sure mercies of David.
• V · 56–66 — Restored Zion and the new creation. True fasting and Sabbath, the sin of the people, the Spirit-anointed herald, Zion's vindication, the divine warrior, communal lament, and the promise of new heavens and new earth close the book in judgment, mission, and worship.

Chapter-by-chapter

Isaiah 1 — ΗΣΑΪΑΣ Α′

Theme. Heaven and earth witness Judah's diseased injustice and rejected ritual.

Outline.

• A · 1:1 — The vision is anchored in Judah's royal history. The superscription names Isaiah, identifies his paternal line, and places the vision across the reigns of Judahite kings so the chapter begins as a public word against the covenant people.
• B · 1:2-9 — Heaven and earth hear the indictment of a devastated nation. The Lord calls creation to witness, charges Judah with filial rebellion, and describes the people and land as diseased, burned, and barely surviving apart from the mercy of a small remnant.
• C · 1:10-15 — The Lord rejects blood-stained worship. Judah is addressed as Sodom and Gomorrah while sacrifices, assemblies, and multiplied prayers are refused because the worshipers' hands are full of blood.
• D · 1:16-20 — Cleansing and justice are set forth as the path of return. The people are summoned to wash, cease evil, learn to do good, and embrace justice, with the covenant alternative of abundant life for the willing and the sword for the rebellious.
• E · 1:21-31 — Corrupt Zion will be purged and divided by judgment. The once-faithful city is exposed as adulterated and murderous, yet the Lord promises to refine and restore Zion even as idolaters and sinners are consumed with the works they trusted.

Translation & textual notes. Isaiah 1 functions as the book's great overture: a vision-title introduces a covenant lawsuit in which heaven and earth are summoned as witnesses, Judah is exposed as a diseased and devastated body, and the Lord rejects ritual performance severed from justice. The Septuagint preserves the chapter's judicial and liturgical force while also giving several lines its own profile, especially in the cultic denunciation of verses 13-15 and the purification imagery of verses 24-27. The movement of the chapter is deliberate. It begins with rebellion described in filial terms, turns to the futility of sacrifices offered by bloody hands, then opens a real path of return through cleansing, justice, and reasoned submission to the Lord's word. The closing strophe holds together two outcomes that will govern much of Isaiah: Zion can be purged and restored into a faithful city, but idolaters who cling to their desired groves and handmade strength will perish with the works they trusted.

Isaiah 2 — ΗΣΑΪΑΣ Β′

Theme. Zion's latter glory stands over against human pride and coming humiliation.

Outline.

• A · 2:1 — A distinct oracle about Judah and Jerusalem. A brief heading marks the material that follows as a focused word concerning Judah and Jerusalem.
• B · 2:2-5 — The nations ascend Zion for teaching and peace. In the latter days the mountain of the Lord becomes manifest above the heights, the nations stream upward for instruction, and the divine judgment that goes out from Zion turns weapons into tools of cultivation.
• C · 2:6-9 — Judah is full of foreign practices, wealth, arms, and idols. The people the Lord has left are portrayed as saturated with divination, foreign entanglements, silver, gold, horses, chariots, and the worship of works made by their own hands.
• D · 2:10-18 — The day of the Lord brings down every human height. A long catalogue announces that the Lord's day falls on every proud and elevated thing so that human loftiness collapses and the Lord alone is exalted.
• E · 2:19-21 — Terror drives idolaters into the rocks. When the Lord rises to shatter the earth, people hide in caves and crags and throw away their silver and gold abominations in the face of his overwhelming glory.

Translation & textual notes. Isaiah 2 sets one of the book's defining juxtapositions in place. The chapter opens with the exalted mountain of the Lord and the nations streaming to Zion for instruction, so that Torah, arbitration, and peace go out from Jerusalem to the world. The same chapter then pivots sharply to Judah's actual condition: the land is full of omens, wealth, cavalry, and idols, and therefore ripe for the day in which the Lord alone will be exalted. The Septuagint's wording sharpens several images, including the house of God set visibly on the mountain heights, the catalog of human grandeur brought low, and the grotesque disposal of silver and gold abominations to the bats. Taken as a whole, the chapter contrasts true elevation with false height: Zion is lifted because the Lord teaches there, whereas every self-made eminence, military, commercial, cultic, or political, collapses before his appearing.

Isaiah 3 — ΗΣΑΪΑΣ Γ′

Theme. Jerusalem's failed leadership and proud display collapse under judgment.

Outline.

• A · 3:1-3 — The Lord removes Jerusalem's human and material supports. The Master, the Lord of hosts, strips Judah and Jerusalem of food, water, warriors, judges, prophets, elders, and every skilled public figure on whom civic stability depends.
• B · 3:4-7 — Leaderless society collapses into humiliation. Immature rulers and mockers take charge, social bonds turn violent, and even a relative with a cloak refuses the desperate summons to become leader over the ruin.
• C · 3:8-15 — Jerusalem's guilt brings the Lord into courtroom judgment. Because Judah openly rebels in speech and conduct, the Lord rises to judge the people, especially the rulers who have burned the vineyard and despoiled the poor.
• D · 3:16-17 — The haughty daughters of Zion are exposed and humbled. The women whose bearing advertises Zion's pride are singled out as embodiments of the city's arrogance, and the Lord answers their display with public humiliation.
• E · 3:18-26 — Luxury turns into mourning and desolation. A long inventory of adornments is reversed item by item until fragrance becomes dust, beauty becomes baldness and sackcloth, beloved sons fall by the sword, and the city sinks to the ground in lament.

Translation & textual notes. Isaiah 3 moves from announced deprivation into civic collapse and then into a focused indictment of Jerusalem's social and symbolic pride. The chapter begins with the Lord removing every visible support of public life: food, water, warriors, judges, prophets, and skilled advisers. That loss produces a grotesque inversion of order in which children rule, the base insult the honored, and no one is willing to take responsibility for the city's ruin. From verse 8 onward the oracle becomes an explicit lawsuit, insisting that Jerusalem's speech and conduct rebel openly against the Lord and that its rulers have consumed the vineyard while crushing the poor. The closing section turns to the daughters of Zion, whose studied hauteur and ornamental splendor become a sign of the same diseased society; the Septuagint lingers over luxury vocabulary before reversing it all into dust, rope, baldness, sackcloth, bereavement, and abasement. Several catalog terms in verses 18-23 are distinctly Septuagintal and deserve to be read as the Greek text's own portrait of elite display rather than as a simple mirror of the Masoretic inventory.

Isaiah 4 — ΗΣΑΪΑΣ Δ′

Theme. After purging judgment, Zion's remnant stands holy under the Lord's sheltering glory.

Outline.

• A · 4:1 — Post-judgment shame leaves women pleading for a name. The demographic and social devastation left by the previous judgment scene is so severe that seven women seek attachment to one man merely to have reproach removed.
• B · 4:2 — God shines forth to glorify the remnant of Israel. Hope breaks in as the Septuagint describes God shining forth in glorious counsel to exalt what remains of Israel.
• C · 4:3 — The survivors in Zion are named holy and written for life. Those left in Zion and Jerusalem are redefined not by shame but by holiness, life, and divine registration.
• D · 4:4 — The Lord purges Zion by judgment and burning. Holiness for the remnant comes only after the Lord washes away filth and bloodguilt through a cleansing work of judicial and fiery spirit.
• E · 4:5-6 — The divine presence covers Zion as shelter. Cloud, smoke, and fiery light return in Exodus-like imagery to cover Zion's glory and provide shade, shelter, and refuge.

Translation & textual notes. Isaiah 4 is short, but it performs an important turn in the book's early movement from judgment to purified hope. Verse 1 still belongs to the shame-world created by chapter 3: male loss in war is so severe that seven women grasp one man and ask only for the removal of reproach. From verse 2 onward, however, the Septuagint pivots to remnant theology. The Greek does not merely speak of a branch; it says that God will shine forth in counsel with glory upon the land, with the aim of exalting and glorifying what has been left of Israel. The survivors in Zion are named holy and described as those written for life in Jerusalem, language that combines civic restoration with cultic consecration. The chapter closes with an Exodus-like canopy of cloud, smoke, and fiery light over Zion, suggesting that after purging by judgment and burning, the Lord's presence will once again cover and shelter the holy remnant.

Isaiah 5 — ΗΣΑΪΑΣ Ε′

Theme. The ruined vineyard yields woe, and Judah is summoned to invasion.

Outline.

• A · 5:1-2 — The beloved vineyard is carefully prepared but yields thorns. The prophet begins with a song about a beloved owner whose painstaking work in the vineyard ends in bitter disappointment.
• B · 5:3-7 — The vineyard song turns into a lawsuit against Judah. Jerusalem and Judah are summoned to judge the case, and the metaphor is explained as the Lord's disappointed search for justice.
• C · 5:8-17 — Woes against greed, revelry, and disregard for the Lord. Predatory accumulation and drunken blindness bring emptiness, exile, and the exaltation of the Holy One through judgment.
• D · 5:18-23 — Woes against defiance, moral inversion, and corrupt judgment. The prophet denounces those who mock God, rename evil as good, trust their own wisdom, and justify the wicked for gifts.
• E · 5:24-30 — The rejected word brings consuming judgment and invading armies. Because the people spurned the Lord's law, they face burning ruin and a swift foreign power summoned from afar.

Translation & textual notes. Isaiah 5 is structured around the vineyard song and the sequence of woe oracles that flow out of it. The Septuagint preserves the agricultural and judicial force of the chapter with vivid terms for the hedge, tower, vat, trampling, and the measured disappointment of the owner, then turns explicitly from metaphor to accusation when the vineyard is identified as Israel and Judah. Particularly striking in the Greek is the contrast between what the Lord sought and what he found: justice gives way to lawlessness, righteousness to a cry. The latter half of the chapter then unfolds the social anatomy of that failure in greedy land-taking, intoxicated revelry, moral inversion, bribery, and confident contempt for prophetic warning, before climaxing in the image of a far-off nation summoned as the instrument of judgment.

Isaiah 6 — ΗΣΑΪΑΣ Ϛ′

Theme. Isaiah is undone, cleansed, and sent to a people who will not perceive.

Outline.

• A · 6:1-4 — Isaiah sees the enthroned Lord and the praising seraphim. In the year of Uzziah's death the prophet beholds the Lord in temple glory while the seraphim proclaim his holiness.
• B · 6:5 — Isaiah confesses his uncleanness before the Holy King. The vision drives Isaiah to declare his own impurity and the impurity of the people among whom he dwells.
• C · 6:6-7 — A live coal from the altar cleanses the prophet. A seraph touches Isaiah's mouth with a coal and announces the removal of guilt and the cleansing of sin.
• D · 6:8-10 — Isaiah accepts a mission that exposes hardened hearing. After volunteering to be sent, the prophet receives a commission whose message meets a people unable and unwilling to understand.
• E · 6:11-13 — Judgment will desolate the land, yet a reduced remnant remains. The mission runs until devastation overtakes the land, but the chapter ends by holding out the image of a surviving tenth.

Translation & textual notes. Isaiah 6 presents the prophet's call as a temple vision in which divine holiness overwhelms human speech, worship, and vocation. The Septuagint emphasizes the enthroned Lord's exaltation, the seraphic trisagion, and the filling of the house with glory and smoke, then moves from Isaiah's confession of unclean lips to his purification by a coal from the altar. The chapter's commission is paradoxical: the prophet is sent precisely into a setting where hearing does not become understanding and sight does not become perception. Yet the conclusion does not end in pure negation; even after devastation and renewed stripping, the imagery of the remaining tenth preserves the logic of a remnant that survives judgment.

Isaiah 7 — ΗΣΑΪΑΣ Ζ′

Theme. In the Syro-Ephraimite crisis, unbelief meets the sign of Immanuel.

Outline.

• A · 7:1-2 — Jerusalem trembles before the Syro-Ephraimite threat. Ahaz faces the combined pressure of Aram and Israel, and the house of David is shaken with fear like trees in a windy forest.
• B · 7:3-9 — Isaiah meets Ahaz with a word of reassurance and warning. The prophet tells Ahaz not to fear the smoldering enemies, for their plan will not stand, yet he also warns that unbelief forfeits understanding.
• C · 7:10-17 — The refused sign becomes the Lord's own Immanuel sign. After Ahaz declines to ask for a sign, the Lord gives one to the house of David in the promised child whose arrival marks both hope and impending judgment.
• D · 7:18-20 — The Lord summons Egypt and Assyria as invasive instruments. Foreign powers are pictured as flies, bees, and a hired razor, filling the land and shaving it down in humiliation.
• E · 7:21-25 — Judgment leaves a sparse remnant and a thorn-covered land. A reduced agrarian existence remains, with only a little livestock left and formerly cultivated hills turned into grazing ground and wasteland.

Translation & textual notes. Isaiah 7 is the great Immanuel chapter set within the Syro-Ephraimite crisis. The Septuagint keeps the political pressure of the scene vivid: the house of David shakes like trees in a forest, Isaiah meets Ahaz at the waterworks, and the prophet is sent with the embodied sign of his son while another sign is offered to the king himself. The chapter moves from reassurance through judgment. Rezin and the son of Remaliah cannot establish their anti-Davidic plan, yet Ahaz's refusal of the offered sign does not cancel the Lord's word; instead the Lord gives a sign to the house of David in the conception and naming of Emmanuel. The second half of the chapter then reorients the crisis by showing that Assyria, the power Ahaz is tempted to trust, will become the instrument that strips the land, turning cultivated abundance into razor-shaven humiliation, sparse pastoral subsistence, and thorn-filled desolation.

Isaiah 8 — ΗΣΑΪΑΣ Η′

Theme. Inscribed judgment, household signs, and holy fear test the people under Immanuel.

Outline.

• A · 8:1-4 — The prophetic tablet and child announce swift plunder. Isaiah records the coming spoil publicly, takes reliable witnesses, and receives a son whose symbolic name marks the imminent fall of Damascus and Samaria before Assyria.
• B · 8:5-8 — Refused gentle waters give way to the Assyrian flood. Because the people reject the quiet waters of Siloam and prefer political alternatives, the Lord brings the overflowing river of Assyria over the land of Judah.
• C · 8:9-10 — Nations are warned that their plans fail before Immanuel. The peoples may gird themselves and form counsel, but every anti-God design is shattered because the Lord is with his people.
• D · 8:11-18 — The prophet is taught whom to fear and where to trust. Isaiah is forbidden to share the people's panic, commanded to sanctify the Lord, and shown that the same Lord becomes either sanctuary or stumbling while the prophet waits in faith.
• E · 8:19-23 — Law replaces necromancy, and darkness yields toward coming light. Mediums and the dead are rejected in favor of God's law, and the misery of those who refuse that word gestures beyond present distress toward the next chapter's reversal.

Translation & textual notes. Isaiah 8 extends the Immanuel crisis by turning prophecy into inscription, family sign, and public test. The Septuagint foregrounds the written tablet and the child with the rapid-plunder name, so that the downfall of Damascus and Samaria is fixed in advance before it occurs. The chapter then contrasts two waters: the quiet waters of Siloam, which the people refuse, and the overwhelming river identified with the king of Assyria, which floods the land. That political section gives way to a sustained theological exhortation about fear, holiness, stumbling, and trust. The Lord must be sanctified rather than the panic of the crowd. Those who rely on him find a sanctuary; those who resist encounter a stone of stumbling. The closing verses oppose prophetic law and divine testimony to necromantic consultation and end in hunger, darkness, and constriction, while the final verse points forward to the dawn that follows in the next chapter.

Isaiah 9 — ΗΣΑΪΑΣ Θ′

Theme. Light dawns, a royal child is proclaimed, and judgment still burns against Israel.

Outline.

• A · 9:1-3 — Light and joy break into darkness. Those walking in darkness see a great light, the people are multiplied, and rejoicing rises as oppressive burdens are removed.
• B · 9:4-6 — A child is given and peace is promised. Deliverance is grounded in a royal child whose rule rests on his shoulder and whose reign of peace upon David's throne has no limit.
• C · 9:7-12 — A word of judgment meets Ephraimite pride. The Lord sends a hard word against Jacob, but the people of Samaria answer ruin with arrogant plans for self-rebuilding.
• D · 9:13-16 — The Lord removes head and tail from Israel. Because the people refuse repentance, the Lord cuts off both honored elders and false prophets, while misleading leaders consume the nation.
• E · 9:17-20 — Lawlessness burns into fratricidal hunger. Iniquity spreads like wildfire through land and people until brothers devour one another and tribal rivalry tightens around Judah.

Translation & textual notes. Isaiah 9 opens with the Septuagint's light-oracle to a people walking in darkness, then moves through release imagery, royal-child proclamation, and a sustained judgment refrain against Jacob and Israel. The Greek preserves the famous naming of the child as μεγάλης βουλῆς ἄγγελος, a rendering that gives the royal oracle an explicitly proclamatory and revelatory cast. The latter half of the chapter turns from promised peace to Ephraim's pride, corrupt leadership, and self-consuming violence, each cycle ending with the warning that the Lord's anger has not turned away and his hand remains raised.

Isaiah 10 — ΗΣΑΪΑΣ Ι′

Theme. Assyria is the Lord's rod until its arrogance also falls.

Outline.

• A · 10:1-4 — Woe upon oppressive legislation. Those who write injustice and plunder the weak are challenged to face the day of visitation, yet the refrain warns that the Lord's anger still stands.
• B · 10:5-11 — Assyria serves as the rod yet boasts as conqueror. The Assyrian power is sent against a lawless nation, but it interprets its commission as autonomous imperial triumph over lands, idols, and cities.
• C · 10:12-19 — The Lord answers Assyrian arrogance. Once the Lord completes his work on Zion, he judges the proud mind of Assyria, exposing the absurdity of a tool boasting over its wielder and reducing its glory to burning.
• D · 10:20-27 — The remnant returns to the Holy One. The survivors of Jacob cease trusting oppressors, rely on the mighty God, and hear the promise that the Assyrian yoke will be removed.
• E · 10:28-34 — The invader advances and is suddenly felled. A rapid-place-name march traces the enemy's approach toward Zion until the Lord Sabaoth cuts down the lofty and brings Lebanon low.

Translation & textual notes. Isaiah 10 continues the woe-cycle by condemning unjust decrees, then refigures Assyria as the Lord's rod: a commissioned instrument that nevertheless overreaches in arrogant self-exaltation. The Septuagint keeps the alternation between divine purpose and imperial boast, and it sharpens the theological irony by asking whether an axe or saw can magnify itself over the one who wields it. The chapter then turns toward remnant theology, promising that the survivors of Jacob will rest their confidence on the Holy One of Israel in truth, before closing with a vivid march of the Assyrian advance and the sudden felling of the proud by the Lord Sabaoth.

Isaiah 11 — ΗΣΑΪΑΣ ΙΑ′

Theme. Jesse's shoot brings Spirit-filled justice, peace, and regathered Israel.

Outline.

• A · 11:1-5 — A Spirit-filled shoot from Jesse judges in righteousness.
• B · 11:6-9 — Creation is reordered under the peace of his reign.
• C · 11:10-12 — The root of Jesse becomes the rallying sign for the nations and the dispersed.
• D · 11:13-14 — Intertribal rivalry ends and hostile neighbors are subdued.
• E · 11:15-16 — The Lord opens a new-exodus path for the remnant.

Translation & textual notes. Isaiah 11 presents the Spirit-endowed shoot from Jesse as the agent through whom royal justice, cosmic peace, and a new gathering of God's people are brought together. The Septuagint keeps the Davidic imagery of root, rod, and flower, yet it also sharpens several lines in ways that matter for interpretation: the ruler is filled with the fear of God, judges not by visible glory or reported speech, and destroys the ungodly by the breath that proceeds through his lips. The middle section's animal tableau is not merely decorative; it dramatizes a reordered creation in which predation, fear, and harm are displaced by the knowledge of the Lord. The closing movement then widens from the ruler himself to a second exodus. Scattered Israel and Judah are regathered from the nations, mutual jealousy is removed, hostile borders are overcome, and the drying of Egyptian and riverine barriers recalls the foundational deliverance of the exodus while projecting it into an eschatological future.

Isaiah 12 — ΗΣΑΪΑΣ ΙΒ′

Theme. Restored Israel answers salvation with wells, song, and public thanksgiving.

Outline.

• A · 12:1 — Thanksgiving rises from anger turned away.
• B · 12:2 — Trust and salvation are confessed in the Lord alone.
• C · 12:3 — Joyful access to the springs of salvation.
• D · 12:4-5 — Private praise becomes public proclamation among the nations.
• E · 12:6 — Zion rejoices because the Holy One is exalted in her midst.

Translation & textual notes. Isaiah 12 is a compact hymn that answers the promises of the preceding chapter with public thanksgiving. Its repeated phrase 'in that day' frames the song as the liturgical voice of the restored community. The Septuagint presents salvation not only as deliverance granted by God but as the sphere in which the singer stands: the speaker trusts, is saved in God, and confesses the Lord as both glory and praise. The water imagery of verse 3 gathers the chapter's theology into a concrete act of joyful drawing from the springs of salvation, while verses 4-6 widen the song from personal gratitude to international proclamation. Zion ends the hymn as the place where the Holy One of Israel is exalted in her midst, so the chapter functions as a doxological seal on the new-exodus and new-creation hopes announced in Isaiah 11.

Isaiah 13 — ΗΣΑΪΑΣ ΙΓ′

Theme. Babylon is mustered for the day of the Lord and left desolate.

Outline.

• A · 13:1 — The Babylon oracle is formally introduced.
• B · 13:2-5 — The Lord musters a distant army for holy war.
• C · 13:6-13 — The day of the Lord brings cosmic terror and moral reckoning.
• D · 13:14-18 — Human society collapses before the Median assault.
• E · 13:19-22 — Babylon becomes a permanent wilderness ruin.

Translation & textual notes. Isaiah 13 is the opening Babylon oracle, framed as a prophetic vision and developed as a day-of-the-Lord assault that begins with the mustering of a divine army and ends with the permanent desolation of the imperial city. The Septuagint heightens the scene with distinctive Greek features: the invaders are described as sanctified and giant-like agents of wrath (13:3), the heavenly host including Orion is darkened (13:10), and Babylon's aftermath is populated by eerie wilderness beings such as sirens, demons, and onocentaurs (13:21-22). The chapter moves from summons, to cosmic terror, to historical instrumentality in the Medes, and finally to an anti-creation wilderness where no ordinary civic life can return. The notes below follow the Greek diction as it stands, especially where the LXX's phrasing sharpens the themes of proud imperial collapse and irreversible divine visitation.

Isaiah 14 — ΗΣΑΪΑΣ ΙΔ′

Theme. Jacob is restored, and the fallen tyrant becomes a taunt in Sheol.

Outline.

• A · 14:1-2 — Jacob is restored and servitude is reversed.
• B · 14:3-11 — A taunt rises over Babylon's fallen oppressor.
• C · 14:12-20 — Proud ascent ends in catastrophic descent.
• D · 14:21-23 — Babylon's house and land are cut off.
• E · 14:24-32 — The Lord's settled purpose stands over Assyria and Philistia.

Translation & textual notes. Isaiah 14 begins as a restoration oracle for Jacob and then pivots into one of the Septuagint's most memorable taunt songs against a fallen imperial ruler. The chapter first reverses servitude, imagining foreigners joined to Israel and former captors themselves reduced to subjection (14:1-2), then develops a funeral-lament over the king of Babylon in which earth, Lebanon, Hades, and the kings of the nations all participate. The famous line about the ἑωσφόρος, the morning star fallen from heaven (14:12), belongs here to the rhetoric of arrogant royal self-exaltation brought violently low. The chapter closes by widening the horizon from Babylon to Assyria and Philistia, showing that the Lord's fixed counsel reaches every imperial or hostile power that opposes Zion. The annotations below follow the Greek chapter as a unified movement from restored Jacob, to mocked tyrant, to the unanswerable purpose of the Lord.

Isaiah 15 — ΗΣΑΪΑΣ ΙΕ′

Theme. Moab's cities collapse into tears, flight, and public lament.

Outline.

• A · 15:1 — The oracle opens with Moab struck in a single night. The superscription gives the burden against Moab, and the first line condenses the catastrophe into a night-time destruction of both the people and their defensive wall.
• B · 15:2-3 — Cult-sites, streets, and rooftops erupt in mourning. The poem turns immediately to public lament: people climb to weep, shave their heads, cut their arms, clothe themselves in sackcloth, and fill the city with cries.
• C · 15:4-5 — The cry of Moab spreads from city to city. Heshbon, Elealeh, Jahaz, Zoar, Luhith, and Horonaim form a widening map of distress, while the chapter personifies Moab's loins, soul, and heart as participants in the lament.
• D · 15:6-7 — Drought and invasion erase any hope of survival. The waters and pasture fail, and the oracle turns from mourning to the stark claim that external attackers will seize what remains.
• E · 15:8-9 — The border cry ends in blood and remnant-judgment. Moab's outcry reaches the edges of the land, but the final image is not relief: the waters fill with blood, foreign raiders arrive, and even the remnant is cut away.

Translation & textual notes. Isaiah 15 is the opening movement of the Septuagint's oracle against Moab. The chapter is structured as a cascading lament: the fall of Moab's fortified places is announced first, then the poem follows the sound of public mourning from shrine to street, from city to city, and finally out to the borders and waters of the land. The Greek keeps the rapid pulse of repeated place-names and cry-words, so the effect is less a detached prediction than a geography of grief. Several lines are notably Septuagintal in shape, especially where the translator compresses the disaster into nightfall, gives voice to Moab's own inward collapse, and turns the final image toward blood-filled waters and an added Arab threat. The annotations below follow the LXX wording as it stands and treat the chapter as a lamenting judgment speech whose rhetoric moves from cultic humiliation to ecological ruin and near-total depopulation.

Isaiah 16 — ΗΣΑΪΑΣ ΙϚ′

Theme. Moab seeks refuge, yet pride still brings measured ruin.

Outline.

• A · 16:1-2 — Moab is portrayed as exposed and displaced. The opening verses picture the nation as lowly, unsettled, and vulnerable, using images of creeping things and a fledgling torn from safety.
• B · 16:3-4 — Refuge is sought while oppression collapses. Counsel is given to provide shelter for fugitives, and the rationale is that the aggressive power trampling the land is itself coming to an end.
• C · 16:5-6 — A merciful Davidic throne stands over against Moabite pride. The center of the chapter sets righteous judgment in the tent of David against Moab's notorious arrogance and unreliable claims.
• D · 16:7-11 — Moab mourns the ruin of its cities, vineyards, and joy. Howling spreads across Moab, agricultural abundance collapses, and the speaker joins the lament with visceral musical imagery.
• E · 16:12-14 — Moab's worship fails and a timed humiliation is announced. Moab wearies itself at the altars and finds no deliverance in its handmade shrines; the chapter then fixes the downfall within three years.

Translation & textual notes. Isaiah 16 continues the Moab oracle by shifting from raw lament to counsel, refuge, and the measured collapse of Moab's pride. The Greek chapter begins with unstable images of creeping creatures, displaced birds, and fugitives seeking shelter, then turns toward the counter-image of a mercifully established throne in the tent of David. That Davidic note is set over against Moab's insolence, so the center of the chapter contrasts righteous rule with arrogant self-exaltation. The latter half returns to mourning, especially over fields and vineyards, but the lament is now spoken with a more intimate register: the speaker's inward parts resound like a harp for Moab. The close is characteristically Septuagintal in its combination of failed cult, exhausted prayer, and a fixed three-year horizon for the humiliation of Moab's glory. The annotations below therefore read the chapter as both compassionate lament and settled sentence, with special attention to the LXX's distinct imagery and cadence.

Isaiah 17 — ΗΣΑΪΑΣ ΙΖ′

Theme. Damascus and Ephraim fall, and human reliance is exposed as empty.

Outline.

• A · 17:1-3 — Damascus and Aram lose city, fortress, and kingdom. The oracle opens against Damascus and joins Syria to Ephraim in a shared sentence of collapse: cities fall, refuge disappears, and the remaining Aramean glory is measured against Israel under the Lord of hosts.
• B · 17:4-6 — Jacob is reduced to post-harvest gleanings. Jacob's former abundance is shaken down until only a sparse remnant remains, like grain left after reaping or a few olives high on the outer branches.
• C · 17:7-8 — Affliction redirects the people toward their maker. The stripping away of false security leads to a renewed gaze toward the Holy One of Israel and away from altars, sacred trees, and the work of human hands.
• D · 17:9-11 — Desolation answers Israel's forgetfulness. Abandoned cities and sterile plantings interpret the disaster morally: the people forgot the God who saves and therefore reap only disappointment from faithless cultivation.
• E · 17:12-14 — The roar of many nations ends in sudden disappearance. The final stanza compares the nations to pounding seas and storm-driven dust, yet their violence vanishes between evening and morning because the Lord determines the end of plunderers.

Translation & textual notes. Isaiah 17 is the oracle against Damascus, but the Septuagint shapes the chapter as a double judgment on Syria and Ephraim that opens outward into a wider theology of human reliance. The first movement announces the collapse of Damascus and the fading of Ephraim's security, then describes Jacob's glory as reduced to gleanings left after harvest or a few berries at the top of an olive tree. From 17:7 onward the chapter turns toward repentance: when the collapse comes, human beings will look again to their maker rather than to altars, groves, and handcrafted abominations. The closing verses widen the horizon from local judgment to the roaring of many nations, only to insist that the tumult of imperial peoples is as unstable as chaff before the wind. The Greek preserves vivid agricultural and storm imagery throughout, and several lines read as free Septuagintal renderings rather than strict lexical mirrors of the Hebrew, so the notes below track the LXX's own rhetoric as the primary object of interpretation.

Isaiah 18 — ΗΣΑΪΑΣ ΙΗ′

Theme. The distant river-land is watched until the Lord gathers tribute at Zion.

Outline.

• A · 18:1-2 — A distant river-land sends swift messengers. A woe sounds over the land beyond the Ethiopian rivers, and papyrus dispatches move across the waters to a strange and imposing people.
• B · 18:3 — The whole inhabited world is summoned to watch. The diplomatic scene broadens to a universal audience as the raised sign and trumpet-call on the mountain become public signals for all earth's inhabitants.
• C · 18:4 — The Lord watches in composed, harvest-like stillness. The divine speech stresses calm security and luminous stillness, likened to noon heat and dew-cloud, before the decisive intervention comes.
• D · 18:5-6 — Before harvest the luxuriant growth is cut down. Just before full ripening the clusters and shoots are removed and left exposed, so the land becomes food for birds and beasts.
• E · 18:7 — Afflicted peoples bring tribute to the Lord at Zion. The conclusion transforms the international scene into worship: gifts come to the Lord of hosts from an oppressed and far-reaching people to the mountain where his name is invoked.

Translation & textual notes. Isaiah 18 addresses the mysterious land beyond the rivers of Ethiopia in language that is both geographic and highly imagistic. The Septuagint opens with a woe over a region marked by winged ships and river traffic, then describes papyrus dispatches and swift messengers sent to a people portrayed as lofty, foreign, and politically exposed. The middle of the chapter turns from diplomacy to divine observation: while the nations move and signal from mountain heights, the Lord speaks of calm, luminous stillness before the harvest. That stillness is not indifference but poised judgment, for before the fruit fully ripens the clusters are cut away and left to birds and beasts. The final verse reverses the direction of tribute by imagining gifts brought to the Lord of hosts at Zion from the very people earlier described as afflicted and trampled. The Greek chapter's ethnographic terms and compressed metaphors are not always easy to map one-for-one onto the Hebrew, so the annotations below stay close to the LXX diction and its own literary movement.

Isaiah 19 — ΗΣΑΪΑΣ ΙΘ′

Theme. Egypt is struck, humbled, healed, and astonishingly drawn into the Lord's worship.

Outline.

• A · 19:1-4 — The Lord comes against Egypt and overturns its counsel. The oracle opens with the Lord's swift approach, the shaking of idols, civil strife within Egypt, and the handing over of the nation to harsh rulers.
• B · 19:5-10 — The Nile economy dries up from river to workshop. As the waters fail, reeds, sowing, fishing, linen work, and brewing all collapse, showing judgment reaching into every level of Egypt's material life.
• C · 19:11-15 — The wisdom of Tanis and Memphis is exposed as delusion. Princes and counselors cannot read the Lord's purpose, because he has mixed a spirit of wandering among them and left the nation incapable of sound action.
• D · 19:16-17 — Egypt trembles before the Lord and the land of Judah. Egypt becomes like fearful women, and even the mention of Judah evokes dread because of the Lord's decided plan.
• E · 19:18-25 — Egypt turns to the Lord and joins Assyria and Israel in blessing. The closing movement imagines Egyptian speech, worship, healing, and international reconciliation, culminating in a threefold blessing over Egypt, Assyria, and Israel.

Translation & textual notes. Isaiah 19 begins as an oracle against Egypt, but the Septuagint lets the chapter move far beyond simple denunciation. The opening stanzas portray the Lord as a divine rider coming swiftly upon a light cloud, so that idols tremble, civil order collapses, and the Nile-based economy withers from river to reed, fisher, loom, and brewing vat. The middle section exposes the futility of Egyptian wisdom: Tanis and Memphis cannot interpret the Lord's purpose because he has mixed among them a spirit of delusion. Yet the chapter does not end in ruin. From verse 16 onward fear opens into recognition, and the Greek develops one of Isaiah's most startling international visions: Egyptian cities speak the language of Canaan, an altar and pillar stand for the Lord in Egypt, the Egyptians cry out and are healed, and finally Egypt, Assyria, and Israel stand together within the Lord's blessing. The annotations below therefore track both the chapter's judgment rhetoric and its unexpected movement toward transnational worship and healing in the LXX.

Isaiah 20 — ΗΣΑΪΑΣ Κ′

Theme. Isaiah's naked sign warns that Egypt and Cush cannot save.

Outline.

• A · 20:1 — Historical frame: Assyria captures Ashdod. The oracle is dated to the Assyrian campaign against Ashdod, grounding the sign-act in a specific imperial moment.
• B · 20:2-3 — Isaiah becomes a sign through enacted nakedness. The Lord commands Isaiah to remove sackcloth and sandals, and his three-year barefoot exposure is interpreted as a sign and portent.
• C · 20:4 — Egypt and Ethiopia will be led away in shame. The sign-act is explained: Assyria will drag away Egyptian captives and Ethiopians, young and old alike, stripped and publicly humiliated.
• D · 20:5-6 — Those who trusted southern powers are left in terror. The closing verses turn to the onlookers who had trusted Egypt and Ethiopia, exposing their hope as futile and leaving them with no visible escape.

Translation & textual notes. Isaiah 20 is brief but rhetorically sharp. The chapter begins with a historical notice about the Assyrian attack on Ashdod, then turns to a prophetic sign-act in which Isaiah walks naked and barefoot as a living portent. In the Septuagint this enacted oracle interprets the fate not only of Egypt but also of Ethiopia: the very nations in which others hoped will themselves be led away exposed and ashamed by the king of Assyria. The chapter's power lies in the movement from symbolic obedience to geopolitical unmasking. Trust in impressive southern powers proves as fragile as clothing stripped from the body, and the coastland observers are left asking how anyone who relied on such allies will now escape. The annotations below follow the LXX's compact historical frame, its sign language, and its polemic against misplaced political confidence.

Isaiah 21 — ΗΣΑΪΑΣ ΚΑ′

Theme. Babylon, Dumah, and Arabia hear brief night-oracles of collapse and waiting.

Outline.

• A · 21:1-4 — The desert vision arrives like a storm and overwhelms the prophet. The opening burden comes from a fearful land like a desert tempest, and the severity of what is announced is mirrored in the prophet’s own anguish, weakness, and fear.
• B · 21:5-9 — A watchman is stationed until Babylon’s fall is reported. The scene shifts from banquet commands to prophetic surveillance: a watchman stands, sees the riders, and finally hears the announcement that Babylon and her manufactured gods have fallen.
• C · 21:10 — The crushed remnant is told what the Lord has declared. A brief address gathers the afflicted survivors and frames the preceding report as a revelation received from the Lord of hosts, the God of Israel.
• D · 21:11-12 — Idumea asks through the night and receives a guarded answer. The oracle from Seir turns the question of night-watch into a riddle of waiting, inquiry, and incomplete dawn.
• E · 21:13-17 — Arabia shelters fugitives but Kedar’s glory has a fixed limit. Dedan, Tema, and Kedar are drawn into a humanitarian and military crisis in which fugitives need bread and water, while the military prestige of Kedar is reduced within a hired worker’s year.

Translation & textual notes. Isaiah 21 gathers three short burdens into a single chapter, and the Septuagint gives them a distinctive rhetorical shape. The first movement presents the 'desert' vision as a storm-driven report whose emotional center is not only Babylon's fall but the prophet's bodily distress before that fall arrives. The watchman scene then slows the chapter down: the command to stand guard, the repeated attention to seeing and hearing, and the climactic cry that Babylon has fallen make divine judgment arrive through testimony rather than through battle narrative alone. The brief exchange about Idumea compresses wakefulness, inquiry, and delay into a dark riddle, while the final section turns toward Arabia and measures political collapse in terms of fugitives, thirst, bread, and a hired worker's fixed year. Across the whole chapter the Greek is interested in surveillance, exhaustion, and the sudden stripping away of regional glory, so the annotations below follow the LXX's own literary sequencing rather than flattening the three burdens into a single undifferentiated oracle.

Isaiah 22 — ΗΣΑΪΑΣ ΚΒ′

Theme. Jerusalem's panic, false festivity, and proud stewards are brought low.

Outline.

• A · 22:1-4 — Zion’s panic and the prophet’s bitter lament. Zion's rooftop frenzy is questioned, the city's vain noise and failed leadership are exposed, and the prophet refuses easy consolation.
• B · 22:5-11 — Siege, exposure, and defensive preparation without trust. The day of turmoil fills the valleys with attackers, prompts military and hydraulic preparations, and reveals that the people fortify the city without looking to its maker.
• C · 22:12-14 — The Lord calls for mourning but the city chooses feast and denial. Instead of repentance, the people embrace slaughter, wine, and fatalistic celebration, and the Lord declares that this sin will not be remitted before death.
• D · 22:15-19 — Somnas is exposed and removed from office. The steward’s self-exalting tomb and symbols of dignity become grounds for humiliation, exile, and removal from his administrative station.
• E · 22:20-25 — Eliakim receives authority, yet fixed glory remains fragile. Eliakim is called, clothed, and entrusted with Davidic honor and paternal rule, but the final saying warns that even what is firmly set can still be shaken loose under the Lord’s word.

Translation & textual notes. Isaiah 22 is one of the LXX's sharpest prophetic portraits of civic panic without repentance. The opening burden names Zion paradoxically as a valley, then shows the city animated by noise, rooftop activity, waterworks, and fortifications, yet morally unmoored because it does not look to the one who made and formed it. The middle of the chapter contrasts the Lord's call to mourning with the population's chosen feast, crystallized in the nihilistic maxim about eating and drinking before death. The final section turns from public crisis to office-holding, first humiliating Somnas and then elevating Eliakim with robe, crown, and Davidic glory; yet even that stabilizing transfer is qualified by the last verse, where what seems firmly fixed can still be shaken down. The Greek wording highlights both the administrative texture of the passage and the instability of all merely human security, so the notes below keep together the themes of siege preparation, failed perception, and delegated authority.

Isaiah 23 — ΗΣΑΪΑΣ ΚΓ′

Theme. Tyre's maritime glory is stripped down by the Lord of hosts.

Outline.

• A · 23:1-3 — The sea-lanes lament Tyre's commercial ruin. The oracle opens by summoning ships, island traders, and international merchants to mourn because Tyre's maritime exchange has been broken.
• B · 23:4-7 — Sidon and the sea speak Tyre's shame and displacement. The lament spreads to Sidon, Egypt, and the island world as Tyre's former pride is recast as barrenness, pain, and exile.
• C · 23:8-14 — The Lord resolves to humble Tyre's pride and strength. A rhetorical question yields to the answer that the Lord of hosts has planned Tyre's abasement, stripping the honor of merchants, rulers, and fortified sea-power.
• D · 23:15-17 — After seventy years Tyre returns to remembered trade. Tyre is forgotten for a king's span, likened to a singing prostitute, and then visited again so that her old commercial role resumes.
• E · 23:18 — Tyre's commerce is set apart before the Lord. Reversal arrives when the city's trade and wages are no longer stored for itself but become provision laid up before the Lord.

Translation & textual notes. The Septuagint's Tyre oracle leans hard into maritime commerce: ships of Carthage, Kittim, Sidon, and Canaan frame Tyre as a sea-borne trading power whose prestige is dismantled by the Lord of hosts. The Greek also sharpens the chapter's ironic turn by letting Tyre's commerce return only to be redirected into something consecrated before the Lord, so the chapter moves from mercantile pride through humiliation to a surprising sanctification of gain.

Isaiah 24 — ΗΣΑΪΑΣ ΚΔ′

Theme. The whole earth reels under covenantal judgment and cosmic undoing.

Outline.

• A · 24:1-3 — The Lord devastates the inhabited world and levels all ranks. Worldwide desolation collapses social distinctions and hands the whole land over to ruin and plunder.
• B · 24:4-6 — The land mourns because its inhabitants broke covenantal order. Earth languishes because humanity transgressed law, altered ordinances, and violated an everlasting covenant, so curse consumes the land.
• C · 24:7-13 — Joy fails, cities empty, and only a gleaned remnant remains. Wine, music, and festal sound cease; urban life collapses; and the nations are left like an olive tree after beating or a vineyard after harvest.
• D · 24:14-16 — Scattered praise rises even as treachery still provokes woe. Remnants on sea and earth answer the Lord's glory with song, yet the prophet also hears and utters woe over the lawless and faithless.
• E · 24:17-23 — Cosmic collapse yields to the Lord's royal glory in Zion. Fear, pit, and snare overtake the earth, the world's foundations shake, heavenly and earthly rulers are judged, and the Lord reigns gloriously in Zion and Jerusalem.

Translation & textual notes. Isaiah 24 in the Septuagint broadens the horizon from one nation to the whole inhabited world and layers the judgment with covenantal and cosmic language. The Greek stresses universal leveling, the violation of law and everlasting covenant, and finally the collapse of earthly and heavenly powers before the Lord's reign in Zion and Jerusalem, so the chapter reads as both social unmaking and theophanic world-judgment.

Isaiah 25 — ΗΣΑΪΑΣ ΚΕ′

Theme. The fallen city gives way to trust, feast, and swallowed-up death on Zion.

Outline.

• A · 25:1-3 — Praise for the Lord's ancient counsel and the fall of oppressive cities. The speaker glorifies the Lord because his long-planned and trustworthy counsel has reduced proud urban power to ruin and drawn praise from the poor.
• B · 25:4-5 — The Lord shelters the needy from violent oppressors. The Lord is praised as helper, shelter, and deliverer for the humbled, the thirsty, and those crushed by unjust men.
• C · 25:6-8 — On Zion the Lord spreads feast and removes death and reproach. The vision expands to all nations on the mountain, where joy, wine, anointing, and the removal of death, tears, and shame signal comprehensive salvation.
• D · 25:9 — The saved confess that they hoped in their God. In that day the people identify the Lord as the God for whom they waited and celebrate his saving intervention.
• E · 25:10-12 — Moab is trampled and proud defenses are brought low. Zion's rest stands over against Moab's humiliation as the Lord crushes pride, hands, walls, and every lofty refuge.

Translation & textual notes. Isaiah 25 in the Septuagint turns the collapse of the arrogant city into a liturgy of trust and then widens into an eschatological feast on Zion. The Greek foregrounds the Lord's ancient and true counsel, his sheltering of the poor, and the striking sequence in which death is swallowed, tears are removed, and Moab's pride is trampled, so the chapter moves from praise through universal promise to anti-pride judgment.

Isaiah 26 — ΗΣΑΪΑΣ ΚϚ′

Theme. The strong city sings of trust, discipline, and life beyond death.

Outline.

• A · 26:1-2 — Judah sings of the strong city and opens its gates to the righteous. The song begins with a secure city of salvation and an invitation for the truth-keeping nation to enter through opened gates.
• B · 26:3-6 — Trust in the eternal Lord and the downfall of the lofty city. Peace and hope belong to those fixed on the Lord, while the inhabitants of the heights and their strong cities are brought down for the meek to tread.
• C · 26:7-10 — The righteous desire the Lord’s judgments but the wicked refuse to learn. The song reflects on the straight path of the godly, the soul’s night-long longing for God, and the stubborn inability of the ungodly to learn righteousness.
• D · 26:11-15 — Prayer for peace and the end of rival powers. The community asks for peace, acknowledges the Lord alone, and speaks of the dead rulers whose memory and male line have perished under judgment.
• E · 26:16-21 — Affliction, labor pains, resurrection, and refuge until wrath passes. Out of chastened suffering the people speak of travail, failed human effort, the rising of the dead, and the summons to hide until the Lord’s wrath exposes bloodshed.

Translation & textual notes. Isaiah 26 in the Septuagint is a song of the secure city, but it is also a meditation on trust, judgment, discipline, and resurrection hope. The Greek keeps the movement from the opened gates and straight way of the righteous to the failure of the ungodly, then turns into communal prayer, labor-pain imagery, and the promise that the dead will rise while the Lord's people hide briefly until wrath passes.

Isaiah 27 — ΗΣΑΪΑΣ ΚΖ′

Theme. The dragon falls, Jacob is purged, and the scattered are gathered to worship.

Outline.

• A · 27:1 — The Lord slays the dragon. A day-of-the-Lord image leads with God's holy, great, and strong sword turned against the fleeing and twisted dragon.
• B · 27:2-6 — The guarded vineyard yields fruit. A lovely vineyard is taken up in song, watched over continually, invited into peace, and promised future fruitfulness through Jacob and Israel.
• C · 27:7-9 — Jacob is struck for correction, not destruction. The oracle distinguishes the Lord's measured chastisement of Jacob from utter annihilation and links atonement with the pulverizing of idolatrous altars.
• D · 27:10-11 — Desolation exposes a people without understanding. The abandoned habitation becomes pasture and then dryness because the people lack understanding and therefore find no pity in their maker.
• E · 27:12-13 — The scattered are gathered for worship. The Lord gathers Israel one by one from the Euphrates region to Egypt, and the lost return at the great trumpet to worship on the holy mountain in Jerusalem.

Translation & textual notes. Isaiah 27 closes the cluster of judgment-and-restoration oracles with a strikingly Septuagintal sequence: the Lord's sword falls on the dragon, a desirable vineyard is sung over, Jacob's guilt is removed through the shattering of idolatrous altars, and the dispersed are finally gathered back for worship. The Greek text preserves the chapter's oscillation between threat and consolation, yet it also introduces distinctive turns of phrase, including the fortified-city imagery in verse 3 and the geographical sweep from the Euphrates channel to Rhinocorura in verse 12. Across the chapter the LXX presents judgment as measured rather than annihilating, so that purification, fruitfulness, and liturgical return become the goal of divine action.

Isaiah 28 — ΗΣΑΪΑΣ ΚΗ′

Theme. Ephraim's proud crown and Jerusalem's false refuge fail before Zion's cornerstone.

Outline.

• A · 28:1-4 — Ephraim's proud crown withers under the storm. A woe falls on the boastful crown of Ephraim, whose fading glory is trampled and swallowed up like the first-ripe fig.
• B · 28:5-6 — The Lord becomes the true crown for the remnant. In contrast to Ephraim's collapsing garland, the Lord himself becomes hope, glory, and judicial strength for the people who remain.
• C · 28:7-13 — Drunken leaders reject the word and receive stammering judgment. Priests and prophets reel, dismiss the teaching as childish repetition, and are answered by foreign-sounding speech that turns the word into their downfall.
• D · 28:14-22 — Jerusalem's pact with death is broken by the cornerstone in Zion. The rulers in Jerusalem trust lies and death-pacts, but the Lord lays a precious cornerstone, sweeps away false refuge, and announces a strange but certain work of judgment.
• E · 28:23-29 — The farming parable teaches measured divine wisdom. A series of agricultural images shows that plowing, sowing, threshing, and restraint each have their season, illustrating the Lord's wise proportion in judgment and instruction.

Translation & textual notes. Isaiah 28 begins with a woe against Ephraim's proud crown and then turns sharply toward Jerusalem's rulers, whose false securities collapse before the Lord's storm and the cornerstone he lays in Zion. The Septuagint repeatedly sharpens the rhetoric through compressed aphorisms, unusual diction, and proverbial turns: drunken priests and prophets stagger, the hearers mock with clipped repetition, and the oracle answers with foreign speech, a tested stone, and the annulment of any pact with death. The chapter's final movement shifts into agrarian wisdom, arguing that the God of judgment also governs proportion, timing, and method. In the Greek chapter, therefore, terrifying judgment and measured divine pedagogy stand side by side.

Isaiah 29 — ΗΣΑΪΑΣ ΚΘ′

Theme. Ariel is besieged, stupor is exposed, and the blind finally see.

Outline.

• A · 29:1-4 — Ariel is besieged and brought low. The oracle opens with woe over Ariel, the Davidic city, and immediately turns to divine siege, humiliation, and a voice pressed down into the dust.
• B · 29:5-8 — The attacking nations vanish like dream-food. The wealth and force of the ungodly nations become like dust, storm-blown chaff, and the empty satisfaction of a dream from which the sleeper wakes hungry.
• C · 29:9-12 — Stupor turns revelation into a sealed book. The Lord gives a spirit of numbness so that prophets and hearers alike stand before revelation as though it were a sealed text, inaccessible to both the literate and the unlearned.
• D · 29:13-16 — Lip-service and hidden counsel are exposed. The people honor God verbally while their heart is far away, and those who hide counsel in darkness are rebuked by the potter-clay image that restores creaturely proportion.
• E · 29:17-24 — Creation and understanding are turned toward joy. Lebanon is transformed, the deaf and blind recover perception, the poor rejoice, oppressors disappear, and Jacob's children sanctify the Holy One as wandering minds learn peaceable understanding.

Translation & textual notes. Isaiah 29 in the Septuagint binds the Ariel oracle, the polemic against spiritual stupor, and the promise of reversal into a single movement from siege to renewed perception. The Greek keeps Jerusalem under the symbolic name Ariel, then describes her humiliation in earthy, almost necromantic terms: her voice sinks to the dust while the nations that press against her dissolve like dream-food that cannot satisfy hunger. The middle of the chapter shifts from military pressure to epistemic judgment, portraying revelation as a sealed book and worship as lip-service detached from the heart. From verse 17 onward the chapter turns sharply toward restoration: deaf hear, blind see, the poor rejoice, and Jacob's children sanctify the Holy One of Israel. Several lines in the Greek are free or interpretive renderings rather than tight lexical mirrors of the Hebrew, so the notes below follow the LXX's own rhetoric of collapse, blindness, and transformed understanding.

Isaiah 30 — ΗΣΑΪΑΣ Λ′

Theme. Judah's Egyptian alliance fails, yet mercy waits beyond judgment.

Outline.

• A · 30:1-7 — The Egyptian alliance is exposed as costly futility. Judah seeks protection from Pharaoh, sends wealth through the desert, and receives only shame because Egypt cannot save.
• B · 30:8-17 — A stubborn people refuse truth and rush toward collapse. The prophet records the people's rebellion, their demand for deceptive speech, and the resulting judgment pictured as a wall suddenly falling and a pot smashed beyond repair.
• C · 30:18-26 — The Lord waits to show mercy and heal the land. After judgment the chapter turns toward compassion: Zion is heard, teachers are seen, idols are discarded, rain and pasture return, and cosmic light accompanies healing.
• D · 30:27-31 — The Lord arrives in fiery speech against the nations. The divine name comes from afar with burning anger, flood-like spirit, and storm imagery as the nations are shaken and Assyria falls under the Lord's voice.
• E · 30:32-33 — Assyria's defeat ends in prepared burning. Music accompanies the rout of the enemy, and the closing image of the deep burning ravine portrays the finality of the Lord's prepared judgment.

Translation & textual notes. Isaiah 30 in the Septuagint moves from Judah's failed diplomacy with Egypt to a broad theology of judgment and mercy. The first movement mocks the southern alliance as expensive futility, describing the desert embassy and insisting that Egypt offers only shame. The chapter then exposes the people's moral posture: they reject hard prophecy, prefer pleasing delusion, and therefore face collapse like a shattered pot or a breached wall. Yet the chapter does not end in ruin. From verse 18 onward the Greek turns toward compassion, guidance, agricultural renewal, and cosmic healing, while the closing stanzas portray the Lord himself coming in fiery speech to break Assyria and to expose every false security. The Septuagint's diction is vivid and at points expansive, especially in its treatment of delusion, liturgical imagery, and the final burning ravine, so the annotations below privilege the Greek chapter as a coherent theological performance in its own right.

Isaiah 31 — ΗΣΑΪΑΣ ΛΑ′

Theme. Egyptian horses fail, but the Lord shields Zion like a descending fire.

Outline.

• A · 31:1-3 — Reliance on Egypt is exposed as false help. A woe falls on those who descend to Egypt, trust military abundance, and neglect the Holy One, because human flesh cannot save when the Lord acts.
• B · 31:4 — The Lord descends like a lion that will not be driven off. A leonine simile portrays the Lord's fearless determination to come down and wage war for Zion.
• C · 31:5 — Jerusalem is protected like birds hovering overhead. The same divine intervention is now described as shielding, delivering, preserving, and saving Jerusalem.
• D · 31:6-7 — Return to the Lord and cast away handmade idols. Denunciation gives way to summons as the rebellious are called to return and renounce their silver and gold works.
• E · 31:8-9 — Assyria falls and Zion retains a remnant. Assyria collapses by a nonhuman sword, fugitives are trapped, and blessing remains for those who have seed and kin in Zion and Jerusalem.

Translation & textual notes. Isaiah 31 in the Septuagint resumes the anti-Egypt polemic but sharpens it with compact martial imagery. The opening woe treats Judah's southern diplomacy as a theological error before it is a strategic one: the people count horses, chariots, and numbers, yet they do not seek the Holy One of Israel. The chapter then contrasts creaturely strength with divine agency, insisting that Egyptian flesh cannot function as saving help once the Lord stretches out his hand. Its middle images move from lion to hovering birds, not to soften the oracle but to show the Lord's unchallenged resolve both to attack and to protect. The ending joins repentance, rejection of idols, and Assyria's collapse, so the Septuagint presents Zion's safety as the fruit of returning to the Lord rather than of imported military power.

Isaiah 32 — ΗΣΑΪΑΣ ΛΒ′

Theme. Righteous rule exposes complacency until the Spirit renews the land.

Outline.

• A · 32:1-4 — Righteous rule brings shelter and restored perception. A just king and rightly judging rulers create conditions of refuge, visibility, attentiveness, and healed speech.
• B · 32:5-8 — Folly and piety are publicly distinguished. The fool and the wicked counselor are unmasked, while the deliberate counsel of the pious is commended.
• C · 32:9-14 — Complacent women are warned of loss and desolation. Wealthy, secure hearers are summoned to mourn because harvest, pleasure, and urban prosperity will fail.
• D · 32:15-18 — The Spirit from on high transforms land and society. When the Spirit comes, wilderness turns fruitful, justice and righteousness settle in the land, and peace becomes the lasting result.
• E · 32:19-20 — Judgment passes and enduring blessedness remains. Even with hail and descent, the concluding beatitude blesses those who sow beside abundant waters in stable confidence.

Translation & textual notes. Isaiah 32 in the Septuagint moves from the promise of righteous rule to a searching critique of folly and complacency before ending in Spirit-borne renewal. The opening strophe imagines a just king and discerning rulers whose presence becomes shelter, refreshment, and restored perception. The middle section distinguishes fools and schemers from the pious, showing that speech, counsel, and public judgment all belong to the chapter's moral vision of governance. The address to wealthy women then interrupts the ideal scene with a warning of agricultural collapse, civic desolation, and grief. Only when the Spirit comes from on high does wilderness become fruitful, justice find rest, and the people dwell in peace, so the Greek chapter binds political righteousness, social discernment, judgment, and restoration into a single prophetic movement.

Isaiah 33 — ΗΣΑΪΑΣ ΛΓ′

Theme. The destroyer is answered by Zion's secure future under the Lord's kingship.

Outline.

• A · 33:1-6 — The destroyer is doomed and Zion seeks mercy. A woe falls on the devastator, Judah cries for mercy, the nations scatter before the Lord, and the chapter names salvation, wisdom, and reverent knowledge as Zion's true wealth.
• B · 33:7-9 — Diplomacy fails and the land mourns. Messengers weep for peace, roads are desolated, covenantal order collapses, and the land itself mourns from Lebanon to Carmel.
• C · 33:10-13 — The Lord rises to consume the hostile nations. The Lord announces his own exaltation, exposes the emptiness of enemy strength, and turns the peoples into fuel before all near and far recognize his might.
• D · 33:14-16 — Only the righteous can dwell near the consuming fire. Sinners in Zion tremble before everlasting fire, and the chapter answers by describing the just life that rejects bribes, bloodshed, and injustice and therefore finds secure provision.
• E · 33:17-24 — The king is seen and Jerusalem stands secure. The faithful behold the king in glory, old terrors fade, Jerusalem appears as an unshaken tent, the Lord is confessed as judge, ruler, and king, and the chapter ends with forgiveness for the people who dwell there.

Translation & textual notes. Isaiah 33 in the Septuagint moves from a woe against the destroyer to a vision of Zion's secure future under the Lord's kingship. The chapter begins with reversal: the one who devastates others will himself be seized, while Judah pleads for mercy in a time of affliction. The middle movements alternate between divine self-exaltation and exposure of the nations' fear, stressing that wisdom, law, and reverent knowledge of the Lord are Zion's real treasure rather than diplomacy or force. The closing section sharpens the ethical demand placed upon those who would dwell near the consuming fire, then turns toward a transformed Jerusalem whose tent pegs do not fail, whose waters are broad and inaccessible to hostile ships, and whose people receive both healing and forgiveness. The Greek text is rhetorically tight and at several points distinctive in diction, especially in its meditation on fear, covenantal collapse, and the stable riches of Zion.

Isaiah 34 — ΗΣΑΪΑΣ ΛΔ′

Theme. The nations, and especially Edom, are devoted to total desolation.

Outline.

• A · 34:1-4 — The nations are summoned and creation convulses. The whole world is called to hear the Lord's wrath, the slain lie exposed, and the heavens themselves are rolled up as stars fall like leaves.
• B · 34:5-8 — The Lord's sword descends on Idumea as sacrificial judgment. The heavenly sword falls upon Idumea and Bosor, and the destruction is described as a great sacrifice and slaughter tied to Zion's vindication.
• C · 34:9-10 — The land becomes perpetual burning pitch. Its ravines turn to pitch, its soil to sulfur, and its smoke rises through generations without being quenched.
• D · 34:11-15 — Desolation is measured out for uncanny creatures. Survey lines of emptiness are stretched across the land as birds, hedgehogs, ibises, ravens, onocentaurs, demons, sirens, and deer inhabit the ruined spaces.
• E · 34:16-17 — The Lord assigns the ruined inheritance by decree. The gathered creatures are there because the Lord commanded and apportioned the place to them for perpetual possession and rest.

Translation & textual notes. Isaiah 34 in the Septuagint is a concentrated judgment poem against the nations, focused especially on Idumea as the emblem of total devastation. The chapter opens by summoning earth, rulers, and the inhabited world to hear, then unfolds a cosmic theater in which mountains dissolve in blood, the heavens roll up like a scroll, and the Lord's sword descends from heaven already drunk with slaughter. Its sacrificial language is deliberate: Edom's ruin is cast as a great offering in Bosor, so that political overthrow is imagined in liturgical and cultic terms. The final movement intensifies the desolation by filling the land with pitch, sulfur, measuring lines of ruin, desert birds, demons, onocentaurs, sirens, and strange animal rest. The Greek version lingers over this transformed landscape and closes by insisting that the creatures inhabit it by divine command and allotment, making the ruin not accidental waste but a decreed, enduring inheritance of judgment.

Isaiah 35 — ΗΣΑΪΑΣ ΛΕ′

Theme. The desert blooms as the redeemed return on the holy way.

Outline.

• A · 35:1-2 — The wilderness is summoned to rejoice and blossom. The desert is personified, and barren land is promised flowering glory associated with Lebanon, Carmel, and the divine presence.
• B · 35:3-4 — The weak are strengthened by the promise of God's coming. Slack hands and failing knees are addressed directly as the fainthearted are urged not to fear because God is coming with judgment against evil and salvation for his people.
• C · 35:5-7 — Healing and water mark the reversal of desolation. Blind eyes, deaf ears, lame legs, and stammering tongues are restored while waters break forth in the wilderness and thirsty ground becomes a watered habitat.
• D · 35:8-9 — A holy highway is opened for the redeemed alone. The restored landscape includes a pure and protected road on which the unclean and predatory cannot travel, but the redeemed can proceed without wandering.
• E · 35:10 — The Lord's ransomed return to Zion in everlasting joy. A pilgrimage scene gathers the Lord's redeemed back to Zion, crowned with enduring gladness while sorrow and groaning flee away.

Translation & textual notes. Isaiah 35 answers the devastation of the previous chapter with a concentrated restoration oracle. The Septuagint presents the wilderness not merely as repaired land but as a liturgical participant: the desert rejoices, blooms, and receives the borrowed glory of Lebanon and Carmel. The chapter then turns from landscape to body, promising strengthened knees, opened eyes, restored hearing, and a loosened tongue before moving to the image of a holy road on which the redeemed return without threat or defilement. The Greek wording has several distinct turns, including the reference to the wildernesses of the Jordan, the emphasis on the scattered who travel the holy way, and the final picture of praise overtaking the returnees. Taken as a whole, the chapter functions as an eschatological reversal of exile, disability, danger, and sorrow under the direct coming of Israel's God.

Isaiah 36 — ΗΣΑΪΑΣ ΛϚ′

Theme. Assyria's field propaganda tests Hezekiah and Jerusalem in historical crisis.

Outline.

• A · 36:1-3 — Assyria advances and Jerusalem's officials meet the envoy. Sennacherib captures Judah's fortified cities and sends Rabshakeh from Lachish to Jerusalem, where Hezekiah's senior officials go out to meet him at the upper pool.
• B · 36:4-10 — Rabshakeh attacks Judah's confidence in Egypt and in God. The Assyrian spokesman questions Hezekiah's basis for resistance, ridicules Egypt as a broken reed, and even claims divine sanction for the invasion.
• C · 36:11-12 — The officials seek to limit the speech, but Rabshakeh refuses. Hezekiah's servants ask for Aramaic so the crowd will not hear, but Rabshakeh insists that the men on the wall are his intended audience.
• D · 36:13-20 — Rabshakeh addresses the people directly with threat and enticement. Speaking loudly in Judean, he warns against Hezekiah, offers deceptive peace and deportation to a fertile land, and argues that no national god has ever withstood Assyria.
• E · 36:21-22 — Jerusalem answers with silence and grief. The officials obey the king's command not to answer, then return to Hezekiah with torn garments and a report of Rabshakeh's words.

Translation & textual notes. Isaiah 36 shifts from poetic oracle to historical narrative and closely parallels the Assyrian crisis account known from 4 Kingdoms 18-19. The chapter stages a confrontation not yet of armies but of competing claims: Rabshakeh challenges Hezekiah's political judgment, mocks reliance on Egypt, and attempts to redefine trust in the Lord as a fatal illusion. The Septuagint preserves the propagandistic shape of the speech with vivid public-language details, including the request to switch from Judean to Aramaic and the deliberate refusal meant to reach the people on the wall. The rhetoric is theological as much as military, since the Assyrian envoy treats the God of Jerusalem as one more local deity to be tested against imperial force. The chapter ends not with an answer but with disciplined silence, leaving the blasphemous challenge hanging until the king seeks the Lord in the following narrative.

Isaiah 37 — ΗΣΑΪΑΣ ΛΖ′

Theme. The Lord answers Hezekiah, humbles Sennacherib, and defends Zion.

Outline.

• A · 37:1-4 — Hezekiah mourns and seeks prophetic intercession. Hezekiah tears his garments, enters the house of the Lord, and sends a sackcloth-clad delegation to Isaiah to describe the day as one of distress and to ask for prayer on behalf of the surviving remnant.
• B · 37:5-7 — Isaiah answers with a word of reassurance. The prophet tells Hezekiah not to fear the Assyrian insults, because the Lord will send Sennacherib back to his own land and bring about his death there.
• C · 37:8-13 — Sennacherib renews his threat by letter. After military movement around Libnah and news of Tirhakah, the Assyrian king sends a fresh message warning Hezekiah not to trust in the God who promised Jerusalem's safety.
• D · 37:14-20 — Hezekiah spreads the letter before the Lord and prays. In the temple Hezekiah addresses the Lord enthroned above the cherubim, contrasts the living God with the idols of the nations, and asks for rescue so the kingdoms of the earth may know who alone is God.
• E · 37:21-38 — Isaiah's oracle humbles Assyria and the Lord delivers Jerusalem. The Lord answers with an oracle against Sennacherib, promises the survival of Judah's remnant, forbids Assyria's entry into the city, destroys the Assyrian camp by night, and finally brings Sennacherib to a violent end in Nineveh.

Translation & textual notes. Isaiah 37 is the Septuagint's climactic Hezekiah-Sennacherib deliverance narrative, closely parallel to 4 Kingdoms 19 but presented here within Isaiah's prophetic book as the historical proving ground of the Zion oracles. The chapter moves from ritual lament and prophetic consultation, through Sennacherib's renewed written blasphemy, to Hezekiah's temple prayer and Isaiah's answering oracle of judgment. The Greek keeps the scene stark and public: the living God is contrasted with the crafted gods of the nations, Zion is personified as the mocking virgin daughter, and Assyrian imperial self-exaltation is answered by the Lord's sovereign claim to have long ago ordained the rise and fall of nations. The sign of the remnant taking root downward and bearing fruit upward links immediate rescue to Judah's ongoing future, while the final assassination of Sennacherib in the house of his own god seals the theological verdict of the chapter.

Isaiah 38 — ΗΣΑΪΑΣ ΛΗ′

Theme. Hezekiah is healed from death and answers with a king's thanksgiving.

Outline.

• A · 38:1-3 — Hezekiah receives a death sentence and prays in tears. Isaiah tells Hezekiah to set his house in order because death is near, and the king turns to the wall and appeals to the truthfulness of his walk before God.
• B · 38:4-8 — The Lord reverses the sentence with added years and a sign. God sends Isaiah back with a promise of fifteen more years, defense against Assyria, and the remarkable sign of the shadow moving backward on the steps.
• C · 38:9-14 — Hezekiah remembers the nearness of death. The king's prayer-song speaks of descending toward Hades, losing the remainder of life, and being broken like a fragile structure or prey before a lion.
• D · 38:15-20 — The healed king reinterprets suffering as rescue and praise. The song turns from affliction to restoration as God removes pain, casts sins behind his back, and gives the living reason to bless him and declare his righteousness.
• E · 38:21-22 — The fig remedy and temple sign close the narrative. The prophetic instruction about the fig poultice and Hezekiah's concern for a sign gather the healing into visible, embodied confirmation centered on return to the house of the Lord.

Translation & textual notes. Isaiah 38 joins court narrative and royal thanksgiving in a way that gives the Hezekiah cycle both public and intimate depth. The chapter begins with a death sentence and a prayer turned toward the wall, but it quickly becomes a witness to the Lord's hearing, seeing, adding years, and defending Jerusalem. The sign of the returning shadow makes cosmic motion itself answer the prophetic word. At the chapter's center stands Hezekiah's prayer-song, where the king interprets illness through images of Sheol, severed tent-cords, shattered bones, birdsong, and restored breath. The Septuagintal form is especially striking in its movement from mortal compression to praise before the house of God: healing is not merely survival, but renewed capacity to bless the Lord among the living and to hand on his righteousness to the next generation.

Isaiah 39 — ΗΣΑΪΑΣ ΛΘ′

Theme. Babylon's embassy becomes the hinge from rescue to coming exile.

Outline.

• A · 39:1-2 — Babylon's envoys are welcomed and shown Judah's wealth. Merodach's embassy arrives after hearing of Hezekiah's illness, and the king gladly displays his treasures, perfumes, precious metals, armories, and storehouses without reserve.
• B · 39:3-4 — Isaiah interrogates the king about the visitors and the display. The prophet presses Hezekiah to identify the envoys and to admit exactly what they have seen, turning a diplomatic visit into a moral and political exposure.
• C · 39:5 — The prophetic verdict is introduced with solemn authority. Isaiah calls the king to hear the word of the Lord of hosts, marking the transition from royal report to binding divine sentence.
• D · 39:6-7 — Treasures and descendants are destined for Babylon. The oracle declares that the contents of Hezekiah's house and the inheritance of his fathers will be taken to Babylon, and that some of his own sons will become court servants there.
• E · 39:8 — Hezekiah receives the word with limited relief. The king calls the oracle good because peace and righteousness will continue in his own days, ending the chapter with acceptance shadowed by short-sightedness.

Translation & textual notes. Isaiah 39 revisits the Babylonian embassy episode from the Hezekiah narrative but frames it here as a hinge between deliverance and exile. The chapter begins with diplomatic courtesy and royal display: Hezekiah welcomes the envoys of Babylon and exposes the full range of his treasuries, armory, and storehouses. Isaiah's questions then turn the scene from courtly exchange to prophetic audit, pressing the king to name both the visitors and the extent of what they have seen. The oracle in 39:5-7 announces the long consequence of that display: the wealth accumulated in Judah will be carried to Babylon, and even royal offspring will serve there in humiliating dependence. The closing verse is strikingly restrained. Hezekiah accepts the word as good because peace and righteousness will remain in his own days, a response that in the Greek text sounds both pious and tragically narrow. The chapter thus functions as an interpretive bridge from Assyrian crisis to Babylonian future and prepares the reader for the new consolatory horizon that opens in the next chapter.

Isaiah 40 — ΗΣΑΪΑΣ Μ′

Theme. Comfort sounds in the wilderness because the incomparable God comes to shepherd.

Outline.

• A · 40:1-5 — Jerusalem is comforted and the way of the Lord is prepared. Repeated calls comfort God's people, proclaim the end of Jerusalem's humiliation, and prepare a straight way in the wilderness for the revelation of the Lord's glory.
• B · 40:6-8 — Human splendor withers but God's word endures. A voice commands proclamation: all flesh is grass and human glory is as fragile as a flower, but the word of God remains forever.
• C · 40:9-11 — The herald announces the advent of Israel's God. Zion and Jerusalem are summoned to lift up a fearless gospel cry, for the Lord comes in strength yet tends his flock with shepherdly tenderness.
• D · 40:12-26 — The incomparable creator outranks nations, rulers, and idols. A cascade of rhetorical questions declares that no one has measured creation, advised the Lord, or fashioned an image equal to him; nations and rulers alike vanish before the Holy One who numbers the stars.
• E · 40:27-31 — The weary are recalled to trust the everlasting God. Israel's complaint is answered by a confession of God's inexhaustible wisdom and power, culminating in the promise that those who wait for him will receive renewed strength.

Translation & textual notes. Isaiah 40 marks a decisive turn in the book from royal crisis narrative to a great liturgy of consolation. The chapter opens with repeated commands to comfort God's people and to speak to Jerusalem's heart, announcing that her humiliation has been fulfilled and her sin released. From there the Greek text moves through the famous wilderness proclamation, cosmic leveling, and the revelation of the Lord's glory to all flesh. The middle of the chapter contrasts mortal frailty with the permanence of the divine word and then presents the herald of good news announcing the arrival of Israel's God as king and shepherd. The latter half turns to a sustained theological disputation: no creature can measure creation, instruct the Lord, compare with him, or sustain an idol beside him. The closing strophe answers Zion's despair by insisting on God's unwearied sovereignty and his power to renew the exhausted. Throughout, the Septuagint's diction gives this chapter a strongly liturgical and theological cast, especially in its address to priests, its rendering of salvation language, and its climactic promise that those who wait for God will exchange weakness for strength.

Isaiah 41 — ΗΣΑΪΑΣ ΜΑ′

Theme. The Lord challenges the nations, shames idols, and strengthens his chosen servant Israel.

Outline.

• A · 41:1-7 — The nations are summoned and idols are fashioned.
• B · 41:8-13 — Israel is chosen and told not to fear.
• C · 41:14-16 — The weak servant becomes a threshing instrument.
• D · 41:17-20 — The Lord provides water and trees in the wasteland.
• E · 41:21-29 — The idols fail the trial and the Lord announces the true deliverer.

Translation & textual notes. Isaiah 41 is shaped as a trial speech in which the Lord summons the coastlands and their rulers, exposes the impotence of idols, and reassures Israel of its election. The chapter moves from the international scene to the intimate address of Jacob, so that the same divine sovereignty that raises conquerors and topples kings also upholds the weak remnant by the hand. A sustained polemic against images runs through the middle and closing sections: craftsmen encourage one another, but their gods cannot interpret the past or disclose the future. Against that silence stands the Lord, who names the generations from the beginning, promises water in the wilderness, and turns Israel itself into the instrument of his victory. The chapter therefore binds monotheistic argument, historical providence, and covenant consolation into a single prophetic unit.

Isaiah 42 — ΗΣΑΪΑΣ ΜΒ′

Theme. The servant brings justice, and the Lord's new praise rises over blind Israel.

Outline.

• A · 42:1-4 — The servant brings justice gently and unfailingly.
• B · 42:5-9 — The creator commissions the servant and rejects idols.
• C · 42:10-17 — A new song answers the Lord’s saving intervention.
• D · 42:18-21 — The blind servant is confronted.
• E · 42:22-25 — Plundered Israel learns that judgment came from the Lord.

Translation & textual notes. Isaiah 42 introduces the servant in an overtly restorative and judicial frame. In the Greek text the servant is explicitly identified with Jacob and Israel, yet the portrait remains concentrated enough to sustain the servant as a representative figure who bears the people's vocation. The chapter balances tenderness and force: the servant will not crush the bruised reed, yet the Lord himself goes forth like a warrior and finally explains Judah's devastation as covenant judgment. A notable sequence links justice, illumination, and release from prison, so that the servant's mission answers both the blindness of the nations and the blindness of Israel. The chapter therefore works on two levels at once, offering a missionary charter for the chosen servant and a severe diagnosis of the people's failure to hear the law of the God whose glory cannot be transferred to idols.

Isaiah 43 — ΗΣΑΪΑΣ ΜΓ′

Theme. The Lord redeems Israel through the waters and claims history for himself alone.

Outline.

• A · 43:1-7 — The redeemer gathers and protects his people.
• B · 43:8-13 — Israel is called as witness to the only savior.
• C · 43:14-17 — The holy one moves against Babylon.
• D · 43:18-21 — A new exodus opens in the wilderness.
• E · 43:22-28 — Grace confronts Israel’s failure and announces judgment.

Translation & textual notes. Isaiah 43 turns from accusation to consolation without softening the Lord's absolute sovereignty. The Greek chapter is shaped by redemption language, witness language, and new-exodus imagery: the God who once opened a way through the sea now promises another saving intervention that will gather Jacob from every direction and even make the wilderness hospitable. The middle of the chapter stages a juridical contest in which the nations cannot produce witnesses, while Israel and the servant are summoned to testify that the Lord alone saves. Yet the closing unit refuses sentimentality. The people who were formed for praise have burdened God with sins instead of honoring him with worship, so forgiveness appears not as denial of guilt but as a sovereign act of grace issuing from the same Lord who also handed Jacob over to reproach.

Isaiah 44 — ΗΣΑΪΑΣ ΜΔ′

Theme. The Creator promises Spirit and mocks the craftsmen who make idols.

Outline.

• A · 44:1-5 — Jacob is chosen again and promised the Spirit.
• B · 44:6-8 — The Lord challenges every rival deity.
• C · 44:9-20 — Idol-making is exposed as futile and self-deceived.
• D · 44:21-23 — Israel is told to remember redemption and rejoice.
• E · 44:24-28 — The creator frustrates diviners and raises Cyrus for restoration.

Translation & textual notes. Isaiah 44 develops the contrast between the Lord's creative fidelity and the absurdity of idols with unusual sharpness in Greek. The first half of the chapter promises Spirit and blessing to Jacob's offspring so that belonging to God becomes a public confession rather than a private memory. The long satire on image-making then dismantles idolatry by dwelling on process: the same wood that warms the craftsman and bakes bread is promoted into a god, exposing worship as a projection sustained by blindness of heart. The closing section turns from mockery to hope. The Lord who alone stretched out heaven also blots out sin, confirms prophetic words, and astonishingly names Cyrus as the coming agent of restoration. Creation, redemption, anti-idol polemic, and imperial history are thus drawn together under the single claim that no rival deity can speak or act as the God of Israel does.

Isaiah 45 — ΗΣΑΪΑΣ ΜΕ′

Theme. Cyrus serves the Lord's purpose, proving that there is no God besides him.

Outline.

• A · 45:1-4 — The Lord commissions Cyrus and names him for Jacob’s sake.
• B · 45:5-8 — The Lord alone rules creation and history.
• C · 45:9-13 — The creature must not contend with its maker.
• D · 45:14-19 — The nations confess and Israel is assured of lasting salvation.
• E · 45:20-25 — The nations are summoned to turn and receive the Lord’s saving righteousness.

Translation & textual notes. Isaiah 45 binds the rise of Cyrus to an uncompromising confession of the Lord's sole divinity. The Greek text repeatedly sets the naming and empowering of Cyrus beside the refrain that there is no God besides the Lord, so that imperial history becomes evidence for monotheistic sovereignty rather than a challenge to it. The chapter also juxtaposes creation and redemption: the one who forms light and creates darkness, who established earth for habitation and not for emptiness, is the same one who raises the foreign king to rebuild the city and return the captives. A striking LXX feature appears in the summons to heaven and earth to rain and sprout righteousness together with mercy, and in the universal oath that every knee will bend and every tongue confess to God. The chapter therefore moves from Cyrus, to creation, to the conversion of the nations, while ending with the vindication and glory of Israel in the Lord.

Isaiah 46 — ΗΣΑΪΑΣ ΜϚ′

Theme. Babylon's gods stoop while Israel's God still carries his people.

Outline.

• A · 46:1-2 — Babylon’s gods collapse and go into captivity.
• B · 46:3-4 — The Lord has carried Israel from the womb to old age.
• C · 46:5-7 — Handmade gods are mocked as helpless burdens.
• D · 46:8-11 — Remember the former things and the Lord’s fixed counsel.
• E · 46:12-13 — Salvation and righteousness are brought near to Zion.

Translation & textual notes. Isaiah 46 continues the anti-idol argument by staging a vivid contrast between Babylon's collapsing gods and Israel's God who carries his people. The chapter opens with Bel and Dagon reduced to burdens on beasts, a reversal that mocks the supposed majesty of idols by showing them as freight that exhausts the animals hauling them away. Against that impotence, the Lord addresses the house of Jacob as the one who has borne them from the womb and will still bear them into old age. The middle of the chapter presses the satire further: artisans hire a goldsmith, construct a god, set it in place, and then pray to the object that cannot move or answer. The closing section returns to the Lord's unique prerogatives of remembering, foretelling, and bringing near righteousness and salvation in Zion, so that the chapter links monotheistic polemic with covenant tenderness and eschatological assurance.

Isaiah 47 — ΗΣΑΪΑΣ ΜΖ′

Theme. Virgin Babylon is stripped, shamed, and left helpless before disaster.

Outline.

• A · 47:1-3 — Babylon is stripped from royal luxury to public shame. The daughter of Babylon is commanded to descend from her throne, take up slave labor, and bear public exposure as the Lord exacts justice.
• B · 47:4-7 — The Lord explains Babylon’s guilt. Israel’s redeemer names Babylon’s cruelty: though he handed over his people in wrath, Babylon showed no mercy and imagined her rule would last forever.
• C · 47:8-11 — Proud self-security meets sudden ruin. Babylon’s boast that she is unique and untouchable is answered by widowhood, childlessness, shame, and unexpected destruction.
• D · 47:12-13 — Sorcery and astrology are summoned to help. The prophet mockingly calls Babylon to stand in the spells and celestial counsel she has cultivated since youth and to see whether they can profit her.
• E · 47:14-15 — Babylon’s experts and partners fail completely. The astrologers burn like brushwood, commercial allies scatter, and no human helper remains to provide salvation.

Translation & textual notes. Isaiah 47 is the Septuagint's taunt over fallen Babylon. The chapter drives the imperial city from luxury to humiliation through a chain of commands: descend, sit in the dust, grind flour, uncover shame, and cross rivers like an enslaved woman. The Greek stresses both Babylon's self-deifying confidence and the Lord's judicial exposure of her violence, sorcery, and false security. The close turns polemical as astrologers, incantations, and commercial allies alike fail to save, so that Babylon's collapse becomes a demonstration that no imperial wisdom can withstand the Holy One of Israel.

Isaiah 48 — ΗΣΑΪΑΣ ΜΗ′

Theme. Israel speaks covenant words without truth, yet the Lord still refines and leads.

Outline.

• A · 48:1-2 — Israel’s religious identity is exposed as hollow. Jacob invokes the name of Israel, the holy city, and the God of Israel, yet does so without truth or righteousness.
• B · 48:3-8 — The Lord’s declarations prove his sovereignty over idols and history. Former things and new things alike are announced in advance because the Lord knows Israel’s stubbornness and will not allow idols to claim credit.
• C · 48:9-11 — Judgment is restrained for the sake of the divine name. The Lord refines, preserves, and acts for his own name and glory, refusing to let his honor pass to another.
• D · 48:12-16 — The creator Lord summons Israel and directs Babylon’s fall. The one who founded heaven and earth speaks as first and everlasting, raises the agent who will act against Babylon, and declares himself openly sent by the Lord and his Spirit.
• E · 48:17-22 — Instruction, lost peace, and exodus hope. Israel is reminded that obedience would have brought peace, yet the chapter still ends with a call to leave Babylon in joy while warning that the wicked have no rejoicing.

Translation & textual notes. Isaiah 48 rebukes Israel for covenant speech without covenant truth while simultaneously asserting the Lord's unrivaled control over history. The Septuagint alternates accusation and consolation: Israel is stubborn, idolatry-prone, and deaf, yet the Lord continues to declare former and new things so that his name, not idols, receives glory. The chapter also links judgment and redemption, describing the people as refined in affliction and then calling them to depart Babylon in a new exodus. Its closing tension is characteristic of Isaiah: the redeemed are summoned out with joy, yet peace remains withheld from the ungodly.

Isaiah 49 — ΗΣΑΪΑΣ ΜΘ′

Theme. The servant is formed to restore Israel and become light for the nations.

Outline.

• A · 49:1-4 — The servant recounts his calling and apparent failure. The servant addresses distant nations, describes his womb-to-mission calling, and confesses that his labor seemed spent in vain even while entrusting his cause to the Lord.
• B · 49:5-6 — The servant’s mission expands from Israel to the nations. The Lord formed the servant to regather Jacob, yet also appoints him as covenant light and salvation reaching to the ends of the earth.
• C · 49:7-13 — The servant mediates restoration and a new exodus. The despised servant is vindicated, the land is reconstituted, captives are released, and the whole creation is called to rejoice over divine compassion.
• D · 49:14-21 — Zion’s abandonment is answered by unforgettable mercy. Zion laments that the Lord has forgotten her, but he answers with maternal fidelity, engraved remembrance, rebuilding, and unexpected children filling the ruined city.
• E · 49:22-26 — The nations return Zion’s children and the Lord defeats her oppressors. The Lord raises a signal to the nations, turns rulers into attendants of Zion, and promises to rescue her children even from the grasp of the strong.

Translation & textual notes. Isaiah 49 is one of the great servant passages in the Septuagint. The chapter moves from the servant's prenatal calling and sharpened prophetic mouth to his apparent frustration, then expands his mission beyond Jacob to the nations and the ends of the earth. The Greek repeatedly ties salvation to restoration: prisoners are summoned out, the desolate land is re-inherited, and Zion's complaint of abandonment is answered with maternal and even bodily imagery of divine remembrance. The close turns triumphal and political as nations, kings, and queens become bearers of Zion's children, while the Lord asserts that even the prey of the mighty can be rescued by his judgment.

Isaiah 50 — ΗΣΑΪΑΣ Ν′

Theme. The obedient servant stands amid accusation, suffering, and vindicating trust.

Outline.

• A · 50:1-3 — The Lord denies impotence or arbitrary rejection. Israel’s separation is traced to sin, while the Lord insists that his power to dry seas and darken heavens remains intact.
• B · 50:4-5 — The servant is taught to speak and to listen. The Lord gives the servant a discipled tongue and opened ears so that he can sustain the weary and obey without resistance.
• C · 50:6-7 — The servant endures shame with steadfast resolve. Blows, insults, and spitting are met with fearless endurance because the Lord is his helper.
• D · 50:8-9 — The servant challenges every accuser. Because the Lord is near as vindicator, every legal adversary is invited forward only to fade like worn cloth.
• E · 50:10-11 — Faithful trust set over against self-made light. Those who fear the Lord must trust in darkness, whereas those who light their own fire end by lying down in sorrow.

Translation & textual notes. Isaiah 50 frames exile and restoration through legal, prophetic, and servant imagery. The opening denies that the Lord discarded Zion arbitrarily: the rupture came through Israel's sins, not through any failure of divine power. The middle of the chapter turns to the obedient servant whose opened ear, taught tongue, and unflinching endurance under blows and spitting make him the model witness who trusts the Lord's vindication. The close then divides the hearers: those who fear the Lord must trust his name while walking in darkness, but those who kindle their own fire discover that self-made light ends in grief.

Isaiah 51 — ΗΣΑΪΑΣ ΝΑ′

Theme. Ancient promises and cosmic comfort overturn Jerusalem's cup of wrath.

Outline.

• A · 51:1-3 The seekers of righteousness are told to look back to Abraham and Sarah as the quarry from which Zion was formed..
• B · 51:4-6 The Lord promises a law and judgment that become light for the nations, while salvation and righteousness endure beyond heaven and earth..
• C · 51:7-8 The people who know the law are urged not to fear human reproach, because human power decays while divine righteousness remains..
• D · 51:9-16 Jerusalem appeals for the arm of the Lord to awaken as in the exodus, and the Lord answers as creator, redeemer, and protector..
• E · 51:17-23 Jerusalem, having drained the cup of wrath, is raised up as the cup is removed from her and given to those who humiliated her..

Translation & textual notes. Isaiah 51 moves from patriarchal memory to cosmic assurance and then to Jerusalem's cup-of-wrath reversal. The Septuagint sharpens the chapter's exhortatory character by repeatedly summoning the audience to hear, look, and wake, while its language of law, light, and salvation extends Zion's restoration toward the nations. The latter half pivots from the imagery of the Lord's ancient sea-victory to Jerusalem's exhaustion under the cup of wrath, only to end with that same cup transferred to her oppressors.

Isaiah 52 — ΗΣΑΪΑΣ ΝΒ′

Theme. Zion awakes, the herald arrives, and the servant is lifted up.

Outline.

• A · 52:1-3 Zion is summoned to rise from dust and captivity because her redemption will not be purchased with silver..
• B · 52:4-6 The Lord interprets Israel's history from Egypt to the present exile and promises the vindication of his name..
• C · 52:7-10 A herald announces peace and salvation, and Jerusalem's restoration becomes visible before all nations..
• D · 52:11-12 The departing people are told to leave Babylon in purity, carried forward under the Lord's protection..
• E · 52:13-15 The servant is introduced in exaltation, yet his disfigured humiliation becomes the astonishment of nations and kings..

Translation & textual notes. Isaiah 52 gathers Zion-restoration, exodus imagery, and servant theology into a tightly staged sequence. The Septuagint emphasizes the city's renewed holiness, the public vindication of the divine name among the nations, and the heralding of salvation as audible good news. The chapter culminates in the opening servant lines that lead into Isaiah 53, where exaltation and humiliation are already held together in paradoxical tension.

Isaiah 53 — ΗΣΑΪΑΣ ΝΓ′

Theme. The innocent servant bears sins, suffers silently, and is vindicated by God.

Outline.

• A · 53:1 — The report is met with disbelief. The proclamation begins with the question of who has believed it and to whom the Lord's saving arm has been unveiled.
• B · 53:2-3 — The servant appears lowly and dishonored. The servant grows in unimpressive conditions, lacks visible splendor, and is rejected as one marked by suffering.
• C · 53:4-6 — The servant bears the sins of others. The speakers confess that the servant carries their sins and afflictions, receiving the wound through which they are healed.
• D · 53:7-9 — The innocent servant is silenced and led to death. Without protest the servant is led like sacrificial livestock, deprived of justice, and assigned a grave despite his innocence.
• E · 53:10-12 — The Lord vindicates the servant after suffering. The Lord cleanses and vindicates the servant, who bears many sins and therefore receives the inheritance of the victorious.

Translation & textual notes. Isaiah 53 is the Septuagint's concentrated portrait of the suffering servant as the innocent bearer of others' sins. The Greek stresses both humiliation and substitution: the servant is despised, judged away, and handed over to death, yet he bears the sins of many and becomes the locus of healing and peace for others. The LXX also sharpens several lines in distinctive ways, speaking of the servant's sickness-bearing, the removal of his judgment, and the Lord's will to cleanse him from the blow. The chapter therefore moves from incredulity, through vicarious suffering and silent submission, to divine vindication and the servant's share among the many.

Isaiah 54 — ΗΣΑΪΑΣ ΝΔ′

Theme. The barren, abandoned woman is restored in lasting covenant compassion.

Outline.

• A · 54:1-3 — The barren woman is commanded to rejoice and expand. Zion is summoned to sing, stretch out her dwelling, and expect descendants who will possess nations and ruined cities.
• B · 54:4-6 — Shame is removed because the Lord is husband and redeemer. Fear and widow-like disgrace are displaced by the Lord of hosts, who calls back the abandoned woman as Israel's maker and deliverer.
• C · 54:7-10 — Brief wrath gives way to everlasting mercy. The Lord frames abandonment as momentary, contrasts it with eternal mercy, and grounds the promise in an oath like the one associated with Noah.
• D · 54:11-13 — The afflicted city is rebuilt in splendor and peace. The storm-tossed city receives jeweled foundations, fortified beauty, and children taught by God in abundant peace.
• E · 54:14-17 — Righteous security defeats every threat. Established in righteousness, Zion need not fear violence, for hostile weapons and accusations will fail before the Lord's servants.

Translation & textual notes. Isaiah 54 follows the servant poem with a restoration oracle addressed to Zion as a barren and abandoned woman whom the Lord now reclaims. The Septuagint emphasizes both reversal and permanence: the deserted one is commanded to rejoice, expand, and forget her old shame because the Lord of hosts is her maker and redeemer. The chapter also links this restoration to covenant stability, comparing the promise to the oath after Noah's flood and ending with an image of a rebuilt city whose children are taught by God and whose enemies cannot prosper. The movement is from infertility and reproach to mercy, architectural splendor, and secure righteousness under the Lord's protection.

Isaiah 55 — ΗΣΑΪΑΣ ΝΕ′

Theme. The thirsty are invited freely into covenant mercy and fruitful return.

Outline.

• A · 55:1-3 — The thirsty are invited to receive covenant life freely. The Lord summons the needy to come, eat, and listen so that they may live under an everlasting covenant grounded in Davidic mercy.
• B · 55:4-5 — The Davidic witness draws the nations. The one given as witness and ruler becomes the means by which previously unknown nations run toward the glorified Holy One of Israel.
• C · 55:6-7 — The wicked are urged to seek the Lord and return. Because God is near, the hearers must abandon their ways and thoughts and turn back for abundant mercy and forgiveness.
• D · 55:8-11 — God's thoughts and word transcend human measure. The Lord contrasts his counsel with human counsel and likens his effective word to rain and snow that unfailingly make the earth fruitful.
• E · 55:12-13 — Restoration issues in joyful exodus and renewed creation. The redeemed depart in joy while mountains, hills, and trees celebrate, and the cursed landscape is replaced by enduring signs of blessing.

Translation & textual notes. Isaiah 55 is the Septuagint's great invitation chapter, summoning the thirsty and impoverished to receive God's gifts without payment and then grounding that summons in covenant promise. The Greek foregrounds the Davidic dimension of the oracle, presenting the faithful mercies of David as a public witness that draws unknown nations toward Israel's God. The chapter then turns to repentance, contrasting divine counsel and human counsel, and climaxes in the rain-and-word comparison: the Lord's utterance does not return empty but accomplishes what he wills. The close recasts restoration as a joyful procession in which creation itself welcomes the redeemed and the curse of wasteland vegetation is reversed into a lasting sign of the Lord's name.

Isaiah 56 — ΗΣΑΪΑΣ ΝϚ′

Theme. True covenant keeping welcomes foreigners and eunuchs into the Lord's house.

Outline.

• A · 56:1-2 — Justice and Sabbath-keeping are urged as salvation nears. Because the Lord's saving action is close at hand, the blessed person is the one who practices righteousness and guards the Sabbath from profanation.
• B · 56:3-5 — Eunuchs are promised a lasting name within God's house. Those who fear exclusion are assured that covenant fidelity will be answered with an enduring memorial better than sons and daughters.
• C · 56:6-8 — Foreigners are welcomed into the house of prayer for all nations. Foreigners who join themselves to the Lord are accepted in worship, and the God who gathers Israel promises an even larger ingathering.
• D · 56:9-10 — Predators are summoned because the watchmen are blind. A call to wild beasts frames the leaders as sightless, senseless, and mute watchdogs unable to warn the flock.
• E · 56:11 — The shepherds are shamelessly self-seeking. The indictment closes by portraying the leaders as greedy and uncomprehending, each intent on his own advantage.

Translation & textual notes. Isaiah 56 opens the next movement of the book by joining ethical urgency to an expansive vision of covenant inclusion. The Septuagint begins with the demand to keep justice because the Lord's salvation and mercy are near, then offers one of its sharpest statements that those once excluded, especially eunuchs and foreigners, may receive a lasting place in God's house if they hold fast to his covenant. The famous declaration that the temple will be called a house of prayer for all nations stands at the chapter's center. The final section turns abruptly to indictment: Israel's watchmen are blind, mute, and greedy like useless dogs, so predatory beasts are invited to devour. The chapter therefore moves from inclusive promise to severe critique of failed leadership.

Isaiah 57 — ΗΣΑΪΑΣ ΝΖ′

Theme. Idolatrous restlessness is judged, but the contrite are healed and raised.

Outline.

• A · 57:1-2 — The righteous are removed into peace. The disappearance of the righteous is lamented, yet their removal is also presented as merciful rescue and peaceful rest.
• B · 57:3-10 — The lawless seed is exposed for idolatrous infidelity. The prophet summons the adulterous seed, mocks its insolence, and catalogs its cultic apostasy, sacrificial violence, and restless pursuit of false lovers.
• C · 57:11-13 — False fears and false refuges are judged. The Lord asks why the people feared others more than him, declares the uselessness of their supposed righteousness, and contrasts idols blown away with those who cling to him.
• D · 57:14-19 — The Most High clears the way and heals the crushed. A call goes out to remove stumbling blocks, and the exalted yet condescending Lord promises not endless wrath but healing, consolation, and peace for the broken.
• E · 57:20-21 — The wicked remain without peace. The close compares the unrighteous to a storm-tossed sea and seals the oracle with the verdict that there is no rejoicing or peace for the ungodly.

Translation & textual notes. Isaiah 57 contrasts the quiet removal of the righteous with the noisy instability of Israel's idolatrous apostasy. The Septuagint sharpens the denunciation with sexualized cultic imagery, memorial tokens set behind doors, and futile diplomatic striving that reaches even to Hades. Yet the chapter pivots from exposure to restoration: the Most High who dwells among the holy also gives patience to the fainthearted and life to the crushed, healing the one he briefly struck and announcing 'peace upon peace' to the far and the near. The close holds the tension together by promising comfort to the contrite while denying any durable peace to the ungodly.

Isaiah 58 — ΗΣΑΪΑΣ ΝΗ′

Theme. The Lord rejects performative fasting and calls for justice that restores.

Outline.

• A · 58:1-2 — The prophet exposes a people that appears eager for God. Isaiah is told to announce Israel’s sins to a community that outwardly seeks God and desires his judgments.
• B · 58:3-5 — Hypocritical fasting is rebuked. The people complain that their fasting has gone unnoticed, but the Lord reveals that their rituals are joined to self-will, oppression, and strife.
• C · 58:6-7 — The chosen fast is justice and mercy. The Lord defines the fast he wants as liberating the oppressed, breaking unjust bonds, feeding the hungry, sheltering the poor, clothing the naked, and honoring kinship.
• D · 58:8-12 — Mercy brings light, presence, and restoration. When the people embody that justice, light breaks forth, prayer is answered, and ruined places are rebuilt into lasting restoration.
• E · 58:13-14 — Sabbath delight leads to covenant inheritance. By honoring the holy day instead of pursuing self-will, the people learn delight in the Lord and receive Jacob’s inheritance.

Translation & textual notes. Isaiah 58 is the Septuagint's sustained critique of performative piety. The chapter begins with a trumpet-like accusation: the people seek God daily and demand righteous judgment while their fasting conceals exploitation, violence, and self-interest. The LXX then defines the fast the Lord actually chooses in concrete social terms: loose unjust bonds, release the crushed, feed the hungry, shelter the homeless, clothe the naked, and do not hide from your own kin. From that obedient mercy flow light, healing, answered prayer, restored ruins, Sabbath delight, and covenant inheritance. The chapter therefore binds worship, justice, and restoration together so tightly that true nearness to God can never be separated from merciful action toward the vulnerable.

Isaiah 59 — ΗΣΑΪΑΣ ΝΘ′

Theme. Sin blocks salvation until the Lord arises as warrior and redeemer.

Outline.

• A · 59:1-2 Israel's sins, not the Lord's weakness, block deliverance..
• B · 59:3-8 Violence, falsehood, and crooked paths expose the nation's social corruption..
• C · 59:9-11 The people describe their darkness, blindness, and unanswered longing for justice..
• D · 59:12-15 A communal confession names rebellion and the collapse of truth in public life..
• E · 59:16-21 The Lord arms himself for judgment, redeems Zion, and seals a lasting covenant of Spirit and word..

Translation & textual notes. Isaiah 59 is a tightly structured indictment and confession that turns into a divine-warrior oracle. The Septuagint sharpens the chapter's moral logic by piling up forensic vocabulary such as κρισις, δικαιοσυνη, and αληθεια, then answers the communal lament with the Lord's own intervention. The closing covenant promise binds deliverance, prophetic speech, and enduring posterity together.

Isaiah 60 — ΗΣΑΪΑΣ Ξ′

Theme. Zion rises in light as nations, wealth, and glory stream home.

Outline.

• A · 60:1-3 Zion is commanded to shine because the Lord's glory rises over her and draws nations..
• B · 60:4-9 Jerusalem beholds the return of her children and the pilgrimage of wealth from afar..
• C · 60:10-14 Foreigners rebuild the city, hostile powers bow, and Zion receives a new name..
• D · 60:15-18 Former abandonment is reversed into perpetual joy, abundance, peace, and secure walls..
• E · 60:19-22 The Lord becomes Zion's everlasting light, her mourning ends, and her people inherit the land..

Translation & textual notes. Isaiah 60 is Zion's great restoration hymn, built around light, pilgrimage, wealth, and architectural renewal. The Septuagint repeatedly frames Jerusalem's future in terms of visible glory, the submission of kings, and the transformation of former shame into durable praise. The chapter culminates by replacing sun and moon with the Lord's own everlasting light, so that cosmic imagery serves the theology of restored communion.

Isaiah 61 — ΗΣΑΪΑΣ ΞΑ′

Theme. The anointed herald proclaims release, restoration, priestly honor, and bridal joy.

Outline.

• A · 61:1-3 The Spirit-anointed herald proclaims good news, release, healing, and comfort for Zion's mourners..
• B · 61:4-7 Ruined places are rebuilt, foreigners serve, and the people inherit priestly honor instead of shame..
• C · 61:8-9 The Lord loves justice, hates robbery, and grants an everlasting covenant and publicly blessed offspring..
• D · 61:10-11 Zion rejoices as a bride clothed in salvation while righteousness and praise spring up before the nations..

Translation & textual notes. Isaiah 61 is the Servant-Zion proclamation chapter in which Spirit-anointing, good news, release, healing, restoration, priestly dignity, covenant permanence, and bridal joy are woven into one programmatic oracle. The Septuagint is especially important because its wording stands behind Luke 4:18-19: πνεῦμα κυρίου ἐπ' ἐμέ, ἔχρισέν με, εὐαγγελίσασθαι πτωχοῖς, κηρύξαι αἰχμαλώτοις ἄφεσιν, and the acceptable year of the Lord. The Greek also sharpens the chapter's exchange imagery by setting glory over against ashes, oil of gladness over mourning, and the garment of praise over faintness, so that restoration is presented as liturgical and communal transfiguration. The chapter then turns outward from the herald's commission to Zion's rebuilding, the service of foreigners, the people's priestly status, and the everlasting covenant that secures their posterity. Versification follows the LXX.

Isaiah 62 — ΗΣΑΪΑΣ ΞΒ′

Theme. Zion's vindication will not be silenced until holiness fills the land.

Outline.

• A · 62:1-5 Zion's righteousness must shine forth, and the once-desolate city receives new bridal names..
• B · 62:6-9 Watchmen give the Lord no rest until Jerusalem is established, and he swears that her produce will no longer be stolen..
• C · 62:10-12 A heralding summons prepares the way for the coming salvation, and Zion is publicly renamed the holy and redeemed city..

Translation & textual notes. Isaiah 62 is the chapter of Zion's unsilenced vindication. The prophet refuses silence until Jerusalem's righteousness shines out, and the city receives a sequence of new names that reverse abandonment: no longer Forsaken and Deserted, but a land delighted in and a bride joined to her husband. The Septuagint emphasizes both visibility and covenantal joy, repeatedly presenting Zion as an object of divine and international recognition. The middle of the chapter joins nuptial imagery to watchman imagery: sentinels on the walls are charged never to rest until Jerusalem becomes praise in the earth. The closing verses combine oath, harvest-security, and heraldic command as salvation approaches and the people are named holy, redeemed, and sought out. Versification follows the LXX.

Isaiah 63 — ΗΣΑΪΑΣ ΞΓ′

Theme. The warrior from Edom answers with remembered mercies and communal lament.

Outline.

• A · 63:1-6 The divine warrior comes from Edom in reddened garments, having trodden the peoples in judgment and salvation..
• B · 63:7-10 The speaker recounts the Lord's covenant mercies, his saving presence, and Israel's rebellion against that grace..
• C · 63:11-14 Memory turns to Moses, the sea, and the shepherding Spirit who once led the people into rest..
• D · 63:15-19 The community looks down from heaven, laments estrangement, and pleads for paternal compassion and renewed intervention..

Translation & textual notes. Isaiah 63 is a deliberately split chapter in the Septuagint: first the divine warrior arrives from Edom with garments reddened by judgment, then the voice of the community turns to remembrance, lament, and appeal. The opening dialogue presents the conqueror as one mighty to save yet terrible in wrath, treading the nations in solitary vengeance. The second half recalls the Lord's covenant mercy in the exodus, the angel of his presence, the grief caused by Israel's rebellion, and the ensuing cry for renewed compassion. The Greek keeps the tension between remembered deliverance and present abandonment sharp, so that the chapter becomes both victory oracle and communal intercession. Versification follows the LXX.

Isaiah 64 — ΗΣΑΪΑΣ ΞΔ′

Theme. The remnant begs for theophany, confesses sin, and mourns ruined Zion.

Outline.

• A · 64:1-3 The people pray for a heaven-rending descent of God like the terrifying acts of old..
• B · 64:4-7 The uniqueness of God's action is confessed, but so too are the people's uncleanness, instability, and guilt..
• C · 64:8-12 The community appeals to the potter's mercy while lamenting Zion, the sanctuary, and the holy cities laid waste..

Translation & textual notes. Isaiah 64 continues the communal prayer begun at the end of the previous chapter and presses it into the language of theophany, confession, and devastated Zion. The people ask that God rend the heavens and come down as in ancient acts of fearful deliverance, yet they also acknowledge that hiddenness and wrath have met a community long entangled in impurity and sin. The Septuagint preserves the chapter's oscillation between awe and abasement: human righteousness is frail, the potter-clay metaphor exposes creaturely dependence, and the ruined sanctuary becomes the visible sign of covenant crisis. The chapter therefore functions as a corporate penitential appeal that binds liturgical memory, confession, and desolation together. Versification follows the LXX.

Isaiah 65 — ΗΣΑΪΑΣ ΞΕ′

Theme. Rebellious idolaters fall while the Lord creates joy for his servants.

Outline.

• A · 65:1-7 The Lord exposes a people who provoke him through rebellion, polluted worship, and self-consecrating arrogance..
• B · 65:8-16 A remnant of servants is preserved while idolaters are given over to sword, shame, and a cursed memory..
• C · 65:17-25 New heavens and a new earth reorder Jerusalem, human life, labor, prayer, and even the animal world..

Translation & textual notes. Isaiah 65 is the chapter of divided response and eschatological reversal. The Lord answers those who did not seek him, indicts a rebellious people whose cult, appetite, and self-regard provoke continual judgment, and then sharply distinguishes servants from those who forsake the holy mountain. The Septuagint makes the polarity relentless: blessing versus curse, singing versus shame, remembered name versus name left for an oath. The latter half of the chapter moves into the new-creation horizon where Jerusalem is joy, longevity replaces premature death, labor is not frustrated, and reconciled creation shares the peace of God's renewed world. The Greek thus joins present controversy to cosmic renewal without softening either side. Versification follows the LXX.

Isaiah 66 — ΗΣΑΪΑΣ ΞϚ′

Theme. True worship, final judgment, Zion's birth, and worldwide mission close the book.

Outline.

• A · 66:1-6 The Lord rejects merely external piety and vindicates the humble who tremble at his word..
• B · 66:7-14 Zion gives birth suddenly, Jerusalem comforts her children, and the faithful rejoice in restored abundance..
• C · 66:15-17 The Lord comes in fiery judgment against fleshly rebellion and polluted worship..
• D · 66:18-21 Survivors are sent to the nations, the dispersed are gathered as an offering, and worship is expanded before the Lord..
• E · 66:22-24 The new heavens and new earth endure, all flesh comes to bow down, and the rebels remain a perpetual warning..

Translation & textual notes. Isaiah 66 closes the book by setting true humility and acceptable worship over against hollow religiosity, then widening the horizon to birth, judgment, consolation, mission to the nations, and final moral division. The opening oracle insists that heaven and earth cannot contain God, so the one he regards is the humble and trembling hearer rather than the merely sacrificial formalist. Zion then appears as the mother who gives birth with astonishing suddenness, and Jerusalem becomes the place where comfort flows like a river even while the Lord arrives in fire against his enemies. The closing movement universalizes the vision: survivors are sent to distant nations, all flesh comes to worship, and the rebels remain as an everlasting warning. The Septuagint preserves the book's severe and majestic ending, where temple critique, maternal restoration, and cosmic pilgrimage stand together. Versification follows the LXX.

How the data set is organized

• lxx-interlinear/data/isaiah{1..66}.json — the durable scholarly content: one JSON object per chapter (reference, titles, text-note, outline, and verses with per-word annotation and per-verse discourse notes). The data set shares the nt-interlinear toolkit and schema with the New Testament volumes.
• lxx-interlinear/ — the LXX data home and index builder; rendering reuses the chapter-agnostic nt-interlinear toolkit (stdlib-only HTML; headless-Chromium PDF). Adding a chapter (or a book) requires no code changes.
• Rendered artifacts — Isaiah{1..66}.html and .pdf under lxxsite/Isaiah/, linked from its index.html in the Septuagint site root.

The interpretive tiers (syntactic function, semantic force, discourse structure, and the proposed argument outlines) are interpretive by nature; where readings legitimately differ, the more common analysis was generally chosen, and the lexical notes are condensed orientation rather than a substitute for a lexicon (e.g. LEH / Muraoka) or a full commentary.