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 |
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28 “And it shall come to pass afterward That I will pour out My Spirit on all flesh; Your sons and your daughters shall prophesy, Your old men shall dream dreams, Your young men shall see visions. 29 And also on My menservants and on My maidservants I will pour out My Spirit in those days. Joel 2:28–29 (NKJV) |
28 “And it will be, after these things, that I will pour out my spirit upon all flesh, and your sons (huios) and your daughters (thugater) will prophesy, and your elders will dream dreams, and your youths will see visions, 29 and upon my male slaves and upon the female slaves, in those days I will pour out my spirit.” Joel 2:28–29 (LES2) |
Essentially these two passages are the same in the MT and LXX. Peter quotes from here in Acts. 16 But this is what was spoken by the prophet Joel: 17 ‘And it shall come to pass (eimi – be) in the last (eschatos) days (hemeras), says God, That I will pour (ekcheo) out of My Spirit on all flesh; Your sons (huios) and your daughters (thugater) shall prophesy, Your young men (neaniskos) shall see visions (horasis), Your old men (presbuteros) shall dream dreams (enupnion). 18 And on My menservants (doulos) and on My maidservants (doule) I will pour (ekcheo) out My Spirit in those days; And they shall prophesy. Acts 2:16–18 (NKJV) Comparing Peter’s quote to the LXX, we can see that he changed “after these things” to “in the last days.” If we believe in the inspiration of Scripture, we understand that the Holy Spirit was teaching that we are in the last days, which began after Pentecost. Other than that, the Greek tracks along with the LXX. |
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30 “And I will show wonders in the heavens and in the earth: Blood and fire and pillars of smoke. 31 The sun shall be turned into darkness, And the moon into blood, Before the coming of the great and awesome day of the LORD. 32 And it shall come to pass That whoever calls on the name of the LORD Shall be saved. For in Mount Zion and in Jerusalem there shall be deliverance, As the LORD has said, Among the remnant whom the LORD calls. Joel (2:30–32 (NKJV) |
30 “And I will give (didomi) signs (teras) in the heavens and upon the earth, blood and fire and vapor (atmis) of smoke. 31 The sun will change (metastrepho) into darkness, and the moon into blood, before the great and distinguished (epiphanes) day of the Lord comes. 32 And it will be that everyone, whoever invokes (epikaleo) the name of the Lord, will be saved (sozo), because in the mountain of Zion and in Jerusalem there will be one who is being rescued, as the Lord has said, and those proclaiming good news, whom the Lord has summoned.” Joel 2:30–32 (LES2) |
The MT says columns or pillars of smoke, but the LXX says vapor of smoke. Peter’s quote in Acts follows the LXX. 19 I will show (didomi) wonders (teras) in heaven above And signs in the earth beneath: Blood and fire and vapor (atmis) of smoke. 20 The sun shall be turned into (metastrepho) darkness, And the moon into blood, Before the coming of the great and awesome (epiphanes) day of the LORD. 21 And it shall come to pass That whoever calls (epikaleo) on the name of the LORD Shall be saved (sozo).’ Acts 2:19–21 (NKJV) This is more evidence that the apostles used the LXX. |
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.
