6 Scribe B made no break here at
the beginning of Isa 56:6, but the later scribe who numbered the sections made
a division.Whether or not we start a new section here, there is no new finite
verb in this verse, so the dative continues the αὐτοῖς of 56:5. Ottley spells ἀλλογενέσι
as ἀλλογενέσιν. The reading δουλεύειν (also in A and B and followed by Rahlfs
and Ziegler) is a change by scribe B himself, from δουλεύεις. Swete spells ἀγαπᾶν
as ἀγαπᾷν. The recurrence of φυλασσομένους recalls 56:1, 2, and 4. There are
three accusatives governed by the preposition εἰς: bondmen and bondwomen and
sabbath-keepers; these three are what the God-fearing foreigners become.
7 The future of εὐφραίνω is used,
with the accusative indicating the person cheered. The neuter τὰ ὁλοκαυτώματα
must be nominative, in parallel with αἱ θυσίαι. See Acts 10:35 for the
connection with salvation and δεκταὶ, doing what is right. Paul mentioned the
acceptable sacrifice in Phil 4:18: ἀπέχω δὲ πάντα καὶ περισσεύω· πεπλήρωμαι δεξάμενος
παρὰ Ἐπαφροδίτου τὰ παρ’ ὑμῶν, ὀσμὴν εὐω- δίας, θυσίαν δεκτήν, εὐάρεστον τῷ θεῷ.
The passive κληθήσεται has the nominative οἶκος as its subject. Mark 11:17 has
the full quote Ὁ οἶκός μου οἶκος προσευχῆς κληθήσεται πᾶσιν τοῖς ἔθνεσιν; Matt
21:13 shortens it to Ὁ οἶκός μου οἶκος προσευ- χῆς κληθήσεται; Luke 19:46 (S*)
has the even shorter ὁ οἶκός μου οἶκος προσευχῆς. The point made in the context
of Isaiah, namely that the house of prayer is πᾶσι τοῖς ἔθνεσιν, is lost in
Matthew and Luke. Here the eunuchs and foreigners are accepted; in Luke 17:18
it is the leper that is the foreigner; in Acts 8:27 the eunuch. (Ken Penner, Isaiah
[Septuagint Commentary Series; Leiden: Brill, 2021], 614)
