8 Jerusalem certainly stumbles, Judah falls, for their words and their actions offend the Lord; they rebel against his royal authority. 9 The look on their faces testifies to their guilt; like the people of Sodom they openly boast of their sin. Woe to them! For they bring disaster on themselves. 10 Tell the innocent it will go well with them, for they will be rewarded for what they have done. 11 Woe to the wicked sinners! For they will get exactly what they deserve. 12 Oppressors treat my people cruelly; creditors rule over them. My people, your leaders mislead you; they give you confusing directions.
LXX Isaiah 3:10
8 because Ierousalem has been abandoned and Judea has fallen and their tongues are joined with lawlessness, being disobedient toward the things of the Lord; now therefore their glory has been brought low. 9 And the shame of their face has risen up against them; they have proclaimed their sin like that of Sodoma, and they have made it plain. Woe to their soul! Because they have given evil counsel against themselves, 10 saying, “Let us bind the just, for he is a nuisance to us.” Therefore they shall eat the fruit of their works. 11 Woe to the lawless one! Evil things will happen to him according to the works of his hands. 12 O my people, your exactors strip you clean, and your creditors lord it over you. O my people, those who congratulate you mislead you and confuse the path of your feet.
Notes and References
"... According to Barr many translators in antiquity were neither consistently literal nor consistently free in their way of translating but combined these two approaches in a rather inconsistent way. This image that Barr depicts of ancient Bible translations fits the Septuagint of Isaiah quite well. Also in this translation literal and free rendition are often closely and intricately intertwined. To make this rather technical exposition somewhat more concrete, let me now offer a few illustrations of rearranged texts in LXX Isaiah ..."
Vorm-Croughs, Mirjam van der The Old Greek of Isaiah: An Analysis of its Pluses and Minuses (p. 23) Society of Biblical Literature, 2014
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