I can't get over how similar Wisdom 2 and Isaiah 3:10 are in the LXX and how incomprehensible the LXX is when compared with the original Hebrew of Isaiah. If Wisdom is citing Isaiah LXX then obviously Isaiah LXX is earlier than the present translation of Isaiah. The name 'LXX' is a misnomer of course because the Seventy did not translate anything other than the Pentateuch. But (a) since most Church Fathers cite only the one line (3.10 LXX) and (b) that line is such a bad translation of the Hebrew whether in fact they were originally citing Isaiah or rather they were citing Wisdom in some sort of 'mystery' context and that later editors of the early author(s) = Justin to reshape the discussion. The problem isn't 'say' becoming 'bind' necessarily but (1) duschrestos emerging from its antithesis and (2) the fact that the LXX reads εἰπόντες Δήσωµεν (= a 'double translation' - initially translating אמרו correctly and then mistranslating אמרו as Δήσωμεν) and finally (3)Wisdom's translation as ἐνεδρεύσωμεν.
I saw this doctoral thesis
https://openaccess.leidenuniv.nl/bitstr ... sequence=6 which sums up the situation:
אמרו εἰπόντες different mood of corresponding verbs
אמרו Δήσωµεν double translation and formal association (אסרו(
צדיק τὸν δίκαιον
ι כי־ ὅτι
טוב δύσχρηστος semantic association (antonym)?
(–) ἡµῖν addition
(–) ἐστι addition
אמרו seems to have received a double translation in the LXX as both εἰπόντες and Δήσωµεν.
The latter is an associative rendering, echoing the Hebrew imperative אסרו”) bind!”). The
relation between טוב and δύσχρηστος is somewhat obscure; maybe the translator has opted
for a Greek adjective meaning “nuisance” because it forms an antonym to טוב.
This can't be called a translation. I am sorry this is not an actual translation. It is a purposed attempt to make Isaiah a witness for the Passion. It must have been attempted by a Christian editor. All of which makes me wonder whether Wisdom 2:12 was the source text and Isaiah 3:10 LXX was an attempt at taking the Wisdom passage out of its original context (i.e. Alexandrian 'mystery' argument) into a more traditional (for us but not for Christianity) understanding of 'the Jewish writings/prophets' predicting Jesus's Passion. Just a thought. When was Isaiah LXX translated? Note that Justin speaks of Isaiah LXX and another translation here (Dial 136).
“Finally, from so little sleeping and so much reading, his brain dried up and he went completely out of his mind.”
― Miguel de Cervantes Saavedra, Don Quixote