Rediscovering the Septuagint (LXX): Amos 9:11-12

I hope you will journey with me in rediscovering the beauty of God’s Word in the Septuagint (LXX). In 285 BC, the LXX was translated from paleo-Hebrew by 70 Jewish translators into Greek, the language of most of the civilized world at that time. Due to its pre-Christ and pre-fall of Jerusalem date, the LXX cannot be accused of being influenced by any underlying animosity toward Christ or Christianity or desire to elevate Judaism’s claim to God’s blessings or the promised land. Most Christians believe the Masoretic Text (MT), upon which our English Old Testament is based, is written in the original Hebrew, but it too is a translation from the ancient and by then dead paleo-Hebrew Phoenician pictograph script into the modern Hebrew block script derived from Aramaic. The Masoretes completed it between 600 t0 1000 AD, by which time the Jews had become hostile to the Christian message, which shows up in various omissions, changes, and obfuscations of verses and passages that clearly point to Christ in the LXX.

Jesus taught us that all scripture points to him (John 5:39). As a rule, the Septuagint more clearly points to Jesus than does the MT.

In the West, Christians have not questioned the MT since Jerome chose it as the basis for his Latin Vulgate Old Testament. The Eastern Orthodox Church, to their credit, never deviated from the Septuagint, preserving it for later generations to rediscover. Because of the power of tradition, it is quite difficult for many of us in the West to think of the LXX as being more trustworthy than the MT, but I have found that a side-by-side comparison indicates otherwise.

In this series of articles, I have undertaken to illustrate the similarities and differences between the MT and LXX by examining various passages. Below is another example. The Septuagint version I am using is the Lexham English Septuagint 2nd Edition. It is available in print or digitally through Logos Bible Software. Occasionally I reference Brenton’s translation, which is a good one, but the English is somewhat dated.

Masoretic Text

Septuagint

Significance

11 “On that day I will raise up The tabernacle of David, which has fallen down, And repair its damages; I will raise up its ruins, And rebuild it as in the days of old; 12 That they may possess the remnant of Edom, And all the Gentiles who are called by My name,” Says the LORD who does this thing. Amos 9:11–12 (NKJV)

11 On that day I will raise (anhistemi) up the tent (skene) of David that has fallen (pipto), and I will rebuild (anoikodemeo) its things that have fallen (pipto), and I will raise (anhistemi) up its things that have been destroyed (katascapto), and I will rebuild (anoikodomeo) it just as the days of eternity (aion), 12 so that the remnant (kataloipos) of the people (anthropos), and all the nations (ethnos) upon whom my name was invoked (epikaleo) upon them, will search (ekzeteo) for me,” says the Lord who is making (poieo) these things. Amos 9:11–12 (LES2)

The main differences between the MT and LXX in this passage are the following:

The MT says the tabernacle or tent of David will be rebuilt “as in the days of old,” but the LXX says, “as the days of eternity. Perhaps this is to signify that the church has been in God’s heart from eternity. (Ephesians 1:4)
The MT says “they” will “possess the remnant of Edom and all the Gentiles who are called by my name.” The Hebrew word means to “possess or dispossess, especially by force.” This is what the nation of Israel is currently doing in Gaza, Lebanon, etc. The LXX, however, turns this completely around by saying the “people and all the nations…will search for me.” As is often the case, the MT elevates Israel, but the LXX elevates Christ and the church. It is interesting to read commentary based on the MT. Bible scholars work hard at trying to make sense of what I consider to be misleading text..

James, the Lord’s brother, the overseer of the church in Jerusalem quoted this passage at a conference discussing how the law of Moses would be applied to the Gentiles.

13 And after they had become silent, James answered, saying, “Men and brethren, listen to me: 14 Simon has declared how God at the first visited the Gentiles to take out of them a people for His name. 15 And with this the words of the prophets agree, just as it is written: 16 ‘After this I will return And will rebuild (anoikodemeo) the tabernacle (skene) of David, which has fallen down (pipto); I will rebuild (anoikodemeo) its ruins (katascapto), And I will set it up (anorthoo); 17 So that the rest (kataloipos) of mankind (anthropos) may seek (ekzeteo) the LORD, Even all the Gentiles (ethnos) who are called (epikaleo) by My name, Says the LORD who does (poieo) all these things.’ 18 “Known to God from eternity are all His works. Acts 15:13–18 (NKJV)

By carefully comparing the LXX to the NT quote, we see that almost all the words in Greek match. One difference is the verb in the LXX for “rebuild” is “anoikodemeo,” but the NT uses “anorthoo.” James omitted the phrase, “just as in the days of eternity.” As for other minor differences, we need to remember that James was citing the OT text from memory rather than reading from the LXX. James also omits adding “all the nations” after saying that the remnant of mankind will seek the Lord.

Taking all of this together, it is clear that James quoted the LXX. It is also clear that the LXX points to Christ and the mystery of the Gentiles’ inclusion in God’s kingdom.

Conclusion

If you want to know more about why Christians should prefer the Septuagint to the MT, click on this link. In another article, I share some of the things I have so far learned by making this comparison. As for me, I now prefer the LXX. It was Paul’s and the other apostles’ standard for Old Covenant truth, was used by synagogues in Jesus’s day, and is most often quoted in the New Testament. That makes it good enough for me.