καὶ ἐν ἑτέρῳ τόπῳ λέγει οὕτως· Λούσασθε καὶ καθαροὶ γένεσθε· ἀφέλεσθε τὰς πονηρίας ἀπὸ τῶν ψυχῶν ὑμῶν ἀπέναντι τῶν οφθαλμῶν μου· παύσασθε ἀπὸ τῶν πονηριῶν ὑμῶν, μάθετε καλὸν ποιεῖν, ἐκζητήσατε κρίσιν, ῥὑσασθε ἀδικούμενον, κρίνατε ὀρφανῷ καὶ δικαιὼσατε χήρα, καὶ δευτε καὶ διελεγχθῶμεν, λέγει· καί ἐάν ὦσιν αἱ ἁμαρτίαι ὑμῶν ὡς φοινικοῦν, ὡς χιόνα λευκανῶ· ἐὰν δὲ ὦσιν ὡς κὸκκινον, ὡς ἒριον λευκανῶ· καὶ ἐὰν θέλητε καὶ εἰσακούσητέ μου, τὰ ἁγαθὰ τῆς γῆς φάγεσθε· ἐὰν δὲ μὴ θέλητε μηδὲ εἰσακούσητέ μου, μάχαιρα ὑμᾶς κατέδεται· τὸ γὰρ στὸμα κυρίου ἐλὰλησεν ταῦτα. 5 Πάντας οὐν τοὺς ἀγαπητοὺς αὐτοῦ βουλόμενος μετανοίας μετασχεῖν ἐστήριξεν τῷ παντοκρατορικῷ βουλήματι αὺτοῦ.
Translation: In another place he speaks in the same way, “Wash yourself and be clean; but away all of your souls from before my eyes. Cease from your evil. Learn to do good: seek justice; rescue the oppressed; bring judgment for the orphan and righteousness for the widow. Come and let us consider this together,” he says. “
And if your sins are purple,
I shall wash them white as snow.
If they are as scarlet,
I will wash them white as wool!
If you are willing and listen to me,
you will eat the good things of the land.
If you are not willing and do not listen to me,
a sword will eat you.
The mouth of the Lord has spoken.”
Therefore, desiring all his beloved to share repentance, he will establish you by his almighty will.
Lightfoot translates: And in another place He saith on this wise, Wash, be ye clean. Put away your iniquities from your souls out of My sight. Cease from your iniquities; learn to do good; seek out judgment; defend him that is wronged: give judgment for the orphan, and execute righteousness for the widow; and come and let us reason together, saith He; and though your sins be as crimson, I will make them white as snow; and though they be as scarlet, I will make them white as wool. And if ye be willing and will hearken unto Me, ye shall eat the good things of the earth; but if ye be not willing, neither hearken unto Me, a sword shall devour you; for the mouth of the Lord hath spoken these things. 5Seeing then that He desireth all His beloved to be partakers of repentance, He confirmed it by an act of His almighty will.
Joseph Barber Lightfoot and J. R. Harmer, The Apostolic Fathers (London: Macmillan and Co., 1891), 60.
καὶ ἐν ἑτέρῳ τόπῳ λέγει οὕτως: And in another place he says, in the same way.
Houtos, thusly, is not the The houtos here functions as an adverb making a comparison to the previous quotation, which also called for repentance. The use of the adverb to introduce a quotation seems to function to draw a relationship between the quotation which follows in the quotation’s relationship to the overall argument. Thus, when used in 1 Clement 13.2, Clement sets forth a command which he proves with a quotation, introduced with houtos. See, also 1 Clement 4.1, 17.3, et cetera. This quotation is given to encourage the Corinthians to repent.
He says, i.e., God: the master of all, ὁ δεσπότης τῶν ἁπάντων (1 Clement 8:2). The following is a direct quotation from Isaiah 1:16-20 (LXX), with two minor differences:
ἀφέλεσθε: Ralphs has ἀφέλετε. The difference between the middle and the active is small: perhaps, wash away versus wash.
Λέγει: Ralphs has λέγει κύριος. Since Clement identified the Lord as the speaker at the outset of the quotation, the repetition of the speaker adds light or nothing (and perhaps sounded awkward).
Λούσασθε καὶ καθαροὶ γένεσθε: Wash yourself (each of you) and be clean
ἀφέλεσθε τὰς πονηρίας ἀπὸ τῶν ψυχῶν ὑμῶν: put away all evil from your souls.
Πονηρίας: in our lit. only in the ethical sense: state or condition of a lack of moral or social values, wickedness, baseness, maliciousness, sinfulness
ἀπὸ τῶν ψυχῶν: the apo + genitive here means “away from”. Wallace, 741.
ἀπέναντι τῶν οφθαλμῶν μου: opposite from my eyes, i.e., get your evil out of my sight!
παύσασθε ἀπὸ τῶν πονηριῶν ὑμῶν: cease from your evil (each of you).
μάθετε καλὸν ποιεῖν: learn to do good.
The infinitive is complementary. The direct object is in the accusative.
ἐκζητήσατε κρίσιν: Actively, seriously seek justice.
Krisis basically means a judgment. However, it can also mean a right judgment, that is, justice. BDAG gives 1 Clement 8:4 as an example of this usage.
ῥὑσασθε ἀδικούμενον: rescue the one subjected to injustice.
God rescues us: 2 Corinthians 1:10.
κρίνατε ὀρφανῷ καὶ δικαιὼσατε χήρα: execute justice for the orphan and righteousness for the widow.
The objects orphan and widow both lack the article and yet should still be translated as definite as “generic” nouns (Wallace, 253-254). However, the presence of the article to mark the generic would do little to change the meaning here.
καὶ δευτε καὶ διελεγχθῶμεν: and come and let us reason together.
Runge’s comment on kai is useful here, “To summarize, the use kai constrains the connected element to be closely associated with what come before, regardless of whether there is semantic continuity or not” (Steven E. Runge, Discourse Grammar of the Greek New Testament).
διελεγχθῶμεν Is a pretty strong verb: διελέγχω 1 aor. pass. διηλέγχθην; 1 fut. διελεγχθήσεται Mi 6:2 (Pla. et al.; Appian, Bell. Civ. 3, 54 §224; pap; Philo, Spec. Leg. 1, 64; Jos., C. Ap. 2, 149; var. ‘prove wrong, convict’) in our lit., only pass. engage in dispute, let us debate, argue διελεγχθῶμεν 1 Cl 8:4 (Is 1:18).—DELG s.v. ἐλέγχω.
William Arndt, Frederick W. Danker and Walter Bauer, A Greek-English Lexicon of the New Testament and Other Early Christian Literature, 3rd ed. (Chicago: University of Chicago Press, 2000), 243.
καί ἐάν ὦσιν αἱ ἁμαρτίαι ὑμῶν ὡς φοινικοῦν: and if your sins should be as reddish purple
ὡς χιόνα λευκανῶ: as snow I shall wash them.
ἐὰν δὲ ὦσιν ὡς κὸκκινον: even if they shall be as scarlet.
The de indicates a logical development which “does not involve sequence” (Runge, 36). The repetition is to create an emotional effect. This is called “exergasia”:
Repetition of the same idea, changing either its words, its delivery, or the general treatment it is given. A method for amplification, variation, and explanation. http://rhetoric.byu.edu/
ὡς ἒριον λευκανῶ: as wool I shall wash [them].
Wool implies white wool (Rev. 1:14).
καὶ ἐὰν θέλητε: and if you shall be willing
καὶ εἰσακούσητέ μου: and if you shall listen to me.
This is a third class conditional: ean + subjunctive: a logical connection. The use of a future in the apodosis would indicate a future more probable. Hansen and Quinn list this as a “future more vivid”.
Interesting, “willing” is present subjective, listen attentively is aorist: “In the protasis the choice between present subject and aorist subjunctive depends on the aspect which one wishes to express: progressive/repeated aspect (present subjunctive) or simple aspect (aorist subjunctive)” (Hansen and Quinn, 94).
τὰ ἁγαθὰ τῆς γῆς φάγεσθε: the good of the land you shall eat.
The phrase “the good of the land” is used in (LXX) Hosea 10:1, Isaiah 1:19 & 58:14 (where is it translated “heights”).
ἐὰν δὲ μὴ θέλητε μηδὲ εἰσακούσητέ μου: if you do not wish and do not listen to me.
μάχαιρα ὑμᾶς κατέδεται: a/the sword [both generic, no particularly sword is in vision] will devour you.
τὸ γὰρ στὸμα κυρίου ἐλὰλησεν ταῦτα: the mouth of the Lord has spoken these things.
The verb to speak is aorist, not perfect. However a translation, “spoke” does not sound correct in idiomatic English.
Πάντας οὐν τοὺς ἀγαπητοὺς αὐτοῦ: therefore, all you, his beloved.
The entire phrase is in the accusative and is the direct object of the verb which follows at the end of the clause.
βουλόμενος μετανοίας μετασχεῖν: desiring repentance to participate in, share in.
The participle is in the singular masculine and thus could be either God or Clement (as the only two identified potential agents in the passage). The choice is God: (1) Clement has just spoken of God’s desiring their repentance. (2) The finite verb in the second clause refers to the one who establishes repentance and who also has an almighty will.
The infinitive to share is complmentary.
ἐστήριξεν τῷ παντοκρατορικῷ βουλήματι αὺτοῦ: he established by his almighty will.
Dative of means.
 William Arndt, Frederick W. Danker and Walter Bauer, A Greek-English Lexicon of the New Testament and Other Early Christian Literature, 3rd ed. (Chicago: University of Chicago Press, 2000), 851.