Author: petebeck3

Pete Beck III ministered as a pastor and Bible teacher in Burlington for over 35 years. He is married to Martha, with whom he has four children, ten beautiful grandchildren, and five amazing great grandchildren. He has written several books, including two that are available on Amazon - Seeing God's Smile and Promise of the Father - as well as a wide variety of Bible-related articles.

Genesis 11: Genealogies of Shem and Terah

Septuagint

Here is a direct side-by-side comparison of the Masoretic Text with the LXX.  I have concluded that the LXX is much to be preferred over the Masoretic Text, a position from which the Eastern Orthodox Church never deviated. Perhaps, if you take the time to read my comparisons and other articles, you will arrive at the same conclusion.

The Septuagint version I am using is the Lexham English Septuagint 2nd Edition, which is available in print or as part of Logos Bible Software. Occasionally I also use the Brenton translation of the LXX for insight into difficult passages.

If you want to know more, click on the following links.

Masoretic Text Septuagint Significance

10 This is the genealogy of Shem: Shem was one hundred years old, and begot Arphaxad two years after the flood. 11 After he begot Arphaxad, Shem lived five hundred years, and begot sons and daughters. Genesis 11:10–11 (NKJV)

10 And these are the generations of Shem: Shem was one hundred years old when he fathered Arpachshad during the second year after the flood. 11 And Shem lived for five hundred years after he fathered Arpachshad, and he fathered sons and daughters, and he died. Genesis 11:10–11 (LES2)

 The Hebrew word for “genealogy” literally means “generations.” The Greek word for “generations” is genesis. This passage is essentially the same. The LXX adds “and he died.”

12 Arphaxad lived thirty-five years, and begot Salah. 13 After he begot Salah, Arphaxad lived four hundred and three years, and begot sons and daughters. 14 Salah lived thirty years, and begot Eber. 15 After he begot Eber, Salah lived four hundred and three years, and begot sons and daughters. Genesis 11:12–15 (NKJV)

12 And Arpachshad lived one hundred and thirty-five years and fathered Kenan. 13 And Arpachshad lived after he fathered Kenan for four hundred and thirty years, and he fathered sons and daughters, and he died. And Kenan lived one hundred and thirty years, and he fathered Shelah, and Kenan lived after he fathered Shelah for three hundred and thirty years, and he fathered sons and daughters, and he died. 14 And Shelah lived one hundred and thirty years and fathered Eber. 15 And Shelah lived after he fathered Eber for three hundred and thirty years, and he fathered sons and daughters, and he died. Genesis 11:12–15 (LES2)

The first thing we notice is that the LXX passage is significantly longer. We also notice immediately that the MT begins its corruption of the original text by chopping off 100 years from Arphaxad’s life before his son was born. As mentioned in my previous article, this was done by the rabbis in an attempt to make a case that Shem was still alive when Abraham lived and was, in fact, Melchizadek. The Letter to the Hebrews argues that Melchizadek was a type of Christ, which the Masoretes wanted to disprove. (Hebrews 7)

The second difference we see is that the MT eliminates Kenan or Cainan from the genealogy. Perhaps this was because it considered the inclusion of his name to be an error, since that name was mentioned in an earlier genealogy. (Genesis 5:9) However, we all know that names are reused over generations. In addition, the New Testament quotes the LXX and includes Kenan / Cainan in its genealogy of Jesus.

35 the son of Serug, the son of Reu, the son of Peleg, the son of Eber, the son of Shelah, 36 the son of Cainan, the son of Arphaxad, the son of Shem, the son of Noah, the son of Lamech, 37 the son of Methuselah, the son of Enoch, the son of Jared, the son of Mahalalel, the son of Cainan, 38 the son of Enosh, the son of Seth, the son of Adam, the son of God. Luke 3:35–38 (NKJV)

Unless we are prepared to say that Luke was in error and the NT is not the inspired word of God, we must conclude that the MT was changed from the original inspired word of God as recorded in the ancient Septuagint. 

By eliminating Kenan / Cainan, the MT shortened the timeline by 130 years and attempted to falsify the Lukan genealogy, concerning which the Masoretes would have been aware.

In verse 14, the MT knocked another one hundred years off the timeline. 

16 Eber lived thirty-four years, and begot Peleg. 17 After he begot Peleg, Eber lived four hundred and thirty years, and begot sons and daughters. 18 Peleg lived thirty years, and begot Reu. 19 After he begot Reu, Peleg lived two hundred and nine years, and begot sons and daughters. Genesis 11:16–19 (NKJV)

16 And Eber lived one hundred and thirty-four years and fathered Peleg. 17 And Eber lived after he fathered Peleg for three hundred and seventy years, and he fathered sons and daughters, and he died. 18 And Peleg lived one hundred and thirty years and fathered Reu. 19 And Peleg lived after he fathered Reu for two hundred and nine years, and he fathered sons and daughters, and he died. Genesis 11:16–19 (LES2)

The deception continues in verse 16 where another 100 years is removed from the timeline. The same is true in verse 18. 

The MT lengthens Eber’s lifespan by 60 years. Gab AI gives its summary of the historical significance of this, which is quoted below.

Historical analysis suggests that by shortening the lifespans and the generational gaps, certain traditions sought to condense the timeline of salvation history. By altering these figures, later non-Christian Jewish scholars were able to create a chronological system (famously represented in the Seder Olam Rabbah) that challenged the Church’s interpretation of Messianic prophecy and the timeline of the world. Because the Church stood firmly on the authority of the Septuagint, the deviation in the MT functions as a divergence from the canonical record that the Church inherited from the Apostles. In summary, the 60-year difference in Eber’s life is best understood as a consequence of the MT diverging from the ancient, authoritative Greek text. The Septuagint’s preservation of these longer lifespans remains the standard for those who hold to the witness of the early Church and the apostolic use of the Greek Old Testament. (https://gab.ai/c/6ac385978cf20f3a1057b888)

20 Reu lived thirty-two years, and begot Serug. 21 After he begot Serug, Reu lived two hundred and seven years, and begot sons and daughters. 22 Serug lived thirty years, and begot Nahor. 23 After he begot Nahor, Serug lived two hundred years, and begot sons and daughters. Genesis 11:20–23 (NKJV)

20 And Reu lived one hundred and thirty-two years and fathered Serug. 21 And Reu lived after he fathered Serug for two hundred and seven years, and he fathered sons and daughters, and he died. 22 And Serug lived one hundred and thirty years and fathered Nahor. 23 And Serug lived after he fathered Nahor for two hundred years, and he fathered sons and daughters, and he died. Genesis 11:20–23 (LES2)

 Once again, verse 20 in the MT cuts off 100 years. This is done again in verse 22. 

24 Nahor lived twenty-nine years, and begot Terah. 25 After he begot Terah, Nahor lived one hundred and nineteen years, and begot sons and daughters. 26 Now Terah lived seventy years, and begot Abram, Nahor, and Haran. Genesis 11:24–26 (NKJV)

24 And Nahor lived seventy-nine years and fathered Terah. 25 And Nahor lived after he fathered Terah for one hundred and twenty-nine years, and he fathered sons and daughters, and he died. 26 And Terah lived seventy years and fathered Abram and Nahor and Haran. Genesis 11:24–26 (LES2)

 In Nahor’s case, only 50 years were trimmed. His lifespan was shortened by 10 years. By the time of Terah, the Masoretes had no further need to contract the timeline.

27 This is the genealogy of Terah: Terah begot Abram, Nahor, and Haran. Haran begot Lot. 28 And Haran died before his father Terah in his native land, in Ur of the Chaldeans. 29 Then Abram and Nahor took wives: the name of Abram’s wife was Sarai, and the name of Nahor’s wife, Milcah, the daughter of Haran the father of Milcah and the father of Iscah. 30 But Sarai was barren; she had no child. Genesis 11:27–30 (NKJV)

27 Now these are the generations of Terah: Terah fathered Abram and Nahor and Haran, and Haran fathered Lot. 28 And Haran died in the presence of Terah, his father, in the land in which he originated, in the territory of the Chaldeans. 29 And Abram and Nahor took wives for themselves; the name of Abram’s wife was Sarai, and the name of Nahor’s wife was Milcah, daughter of Haran, and the father of Milcah and the father of Iscah. 30 And Sarai was barren, and she was not able to bear children. Genesis 11:27–30 (LES2)

The MT uses the place name of Ur in verse 28. The LXX translates that for the sake of Greek readers into “the territory of the Chaldeans.”

We finally arrive at Abraham, who married a barren woman, which we will see is a recurrent theme, providing God with opportunities to do the miraculous over and over by bringing children into the world when it was physically impossible, thus foreshadowing the new birth of the New Covenant.

31 And Terah took his son Abram and his grandson Lot, the son of Haran, and his daughter-in-law Sarai, his son Abram’s wife, and they went out with them from Ur of the Chaldeans to go to the land of Canaan; and they came to Haran and dwelt there. 32 So the days of Terah were two hundred and five years, and Terah died in Haran. Genesis 11:31–32 (NKJV)

31 And Terah took Abram, his son, and Lot son of Haran, his grandson, and Sarai, Abram’s wife, his daughter-in-law, and he led them out of the territory of the Chaldeans to go into the land of Canaan, and they came to Haran, and he settled there. 32 And the days of Terah in Haran were two hundred and five years, and Terah died in Haran. Genesis 11:31–32 (LES2)

Abraham’s father began the journey to Canaan, but stopped in Haran for some reason. God called Abram to finish the journey. Supposing that God had previously instructed Terah to go there, this would be a case of a succeeding generation fulfilling the call on the previous one, which often takes place. In this sense, we can say that God’s calling and salvation are generational.

The MT says Terah’s lifespan was 205 years, but the LXX says that was the time he lived in Haran, where he died.

Summary: The MT alters the genealogies of Genesis 5 and 11 for theological purposes in an effort to refute some of the claims of Christians. The rabbis’ willingness to alter the Torah is disturbing but quite consistent. Jesus rebuked them for nullifying God’s Word for the sake of their tradition long before hostility toward Christianity began. (Matthew 15:6)

Daniel Gruber, in his seminal work, Rabbi Akiba’s Messiah: The Origins of Rabbinic Authority, wrote:

The Rabbis are the source of their own authority to annul the Torah. They gave this power to themselves. They gave to their own laws the same binding power as the laws of Torah. Actually, they ascribed greater authority to their own laws than to the laws of Torah, for they claimed that their laws took precedence over what is written in Torah. 17 Baumgarten sums up the Talmudic position: “’ Wherever a man makes a condition which is contrary to what is written in the Torah, his condition is null and void,’ [Kid. 19b] but not wherever a Rabbinic scholar makes such a condition.” 18 The Rabbis could establish conditions and practices that contradicted and even nullified the Torah. According to the Rabbis, God Himself would obey whatever they decided. [Gruber, Daniel. Rabbi Akiba’s Messiah: The Origins of Rabbinic Authority (p. 127). Elijah Publishing. Kindle Edition.]

It is not surprising, therefore, that the Masoretes would alter the biblical text to accomplish their purposes.

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Genesis 11: Tower of Babel

Septuagint

Here is a direct side-by-side comparison of the Masoretic Text with the LXX.  I have concluded that the LXX is much to be preferred over the Masoretic Text, a position from which the Eastern Orthodox Church never deviated. Perhaps, if you take the time to read my comparisons and other articles, you will arrive at the same conclusion.

The Septuagint version I am using is the Lexham English Septuagint 2nd Edition, which is available in print or as part of Logos Bible Software. Occasionally I also use the Brenton translation of the LXX for insight into difficult passages.

If you want to know more, click on the following links.

Masoretic Text Septuagint Significance

1 Now the whole earth had one language and one speech. 2 And it came to pass, as they journeyed from the east, that they found a plain in the land of Shinar, and they dwelt there. 3 Then they said to one another, “Come, let us make bricks and bake them thoroughly.” They had brick for stone, and they had asphalt for mortar. 4 And they said, “Come, let us build ourselves a city, and a tower whose top is in the heavens; let us make a name for ourselves, lest we be scattered abroad over the face of the whole earth.” Genesis 11:1–4 (NKJV)

1 And all the earth was one language, and there was one voice for all. 2 And this happened when they moved from the east: they found a plain in the land of Shinar, and they settled there. 3 And a human said to their neighbor, “Come on, let’s make bricks and bake them in the fire.” And the brick turned into stone for them, and the clay was asphalt for them. 4 And they said, “Come on, let’s build ourselves a city and a tower whose head will be as far as the heavens, and we will make a name for ourselves before we are scattered over the face of the whole earth.” Genesis 11:1–4 (LES2)

 The two passages essentially agree with a few minor discrepancies. Instead of the MT’s “they said to one another,” the LXX reads, “a man said to his neighbor.” Instead of the MT’s, “they had asphalt for mrotar,” the LXX has, “the clay was asphalt for them.” The MT makes a plural of heaven, while the LXX uses the singular, even though the English translations makes a plural. The general idea of the passage is exactly the same, however.

5 But the LORD came down to see the city and the tower which the sons of men had built. 6 And the LORD said, “Indeed the people are one and they all have one language, and this is what they begin to do; now nothing that they propose to do will be withheld from them. 7 Come, let Us go down and there confuse their language, that they may not understand one another’s speech.” Genesis 11:5–7 (NKJV)

5 And the Lord came down to see the city and the tower, which the sons of humans built. 6 And the Lord said, “Look, there is one race and one language of all, and they have begun to do this, and now they will not fail at all that they try to do. 7 Come on, let’s go down there to confound their tongue, so that each of them will not understand their neighbor’s voice.” Genesis 11:5–7 (LES2)

 I see no significant differences here.

8 So the LORD scattered them abroad from there over the face of all the earth, and they ceased building the city. 9 Therefore its name is called Babel, because there the LORD confused the language of all the earth; and from there the LORD scattered them abroad over the face of all the earth. Genesis 11:8–9 (NKJV)

8 And the Lord scattered them from that place over the face of all the earth, and they stopped building the city and the tower. 9 Because of this they called its name Confusion, because there the Lord confounded the language of all the earth, and from there the Lord God scattered them over the face of all the earth. Genesis 11:8–9 (LES2)

 The LXX adds that the construction of the tower ceased as well as the city. It is interesting that the MT gives us the Hebrew word for the city, which is Babel, which means confusion, but the LXX uses the Greek word for confusion because it assumes the reader will not get the word play in Hebrew.
Summary: As is often the case with the more historical sections of Scripture, there is very little difference between the MT and LXX. These contrasts generally show up in the Psalms and Prophets, in my opinion because the spirit of prophecy is the testimony of Jesus, which the devil hates. (Revelation 19:10)    

 

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Rediscovering the Septuagint (LXX): Jeremiah 31 – Part 1

Septuagint

Here is a direct side-by-side comparison of the Masoretic Text with the LXX.  I have concluded that the LXX is much to be preferred over the Masoretic Text, a position from which the Eastern Orthodox Church never deviated. Perhaps, if you take the time to read my comparisons and other articles, you will arrive at the same conclusion.

The Septuagint version I am using is the Lexham English Septuagint 2nd Edition, which is available in print or as part of Logos Bible Software. Occasionally I also use the Brenton translation of the LXX for insight into difficult passages.

If you want to know more, click on the following links.

Masoretic Text Septuagint Significance

20 Is Ephraim My dear son? Is he a pleasant child? For though I spoke against him, I earnestly remember him still; Therefore My heart yearns for him; I will surely have mercy on him, says the LORD. Jeremiah 31:20 (NKJV)

20 Ephraim is a beloved son to me, a child to revel in. For because my words are in him, I will remember him with remembrance. Therefore I hurried for him; in showing mercy I will show mercy to him,” says the Lord. Jeremiah 38:20 (LES2)

I decided to return to Jeremiah 31 to look at a few additional verses that caught my eye. Wow, am I glad I did!

The MT asks a question. The LXX makes a statement. The MT says God spoke against Ephraim, but the LXX says that God’s word is in him. Both agree that God’s heart yearns for Ephraim to show mercy to him.

21 “Set up signposts, Make landmarks; Set your heart toward the highway, The way in which you went. Turn back, O virgin of Israel, Turn back to these your cities. Jeremiah 31:21 (NKJV)

21 Set yourself up, O Zion; make retaliation. Give your heart to the shoulders. Return on the road that you had gone, O virgin Israel. Return to your cities, mourning. Jeremiah 38:21 (LES2)

Brenton’s translation of the LXX is preferable in this case, in my opinion.

21 Prepare thyself, O Sion; execute vengeance; look to thy ways: return, O virgin of Israel, by the way by which thou wentest, return mourning to thy cities.

[Brenton, Sir Lancelot C. L.. English Translation of the Greek Septuagint, Including the Apocrypha . E.C. Marsh. Kindle Edition.]

It must have been a difficult passage to render into Hebrew, Greek, and English.

22 How long will you gad about, O you backsliding daughter? For the LORD has created a new thing in the earth— A woman shall encompass a man.” Jeremiah 31:22 (NKJV)

22 How long will you turn back, dishonored daughter? For the Lord has created salvation for a fresh planting; people will go about in deliverance. Jeremiah 38:22 (LES2)

The MT calls Israel a “backsliding daughter,” but the LXX says she is “disgraced.” The rest of this verse is intriguing.

The reason I chose this passage to compare is because of the strange wording of the MT. It turns out that the time I spent trying to make sense of the verse in time past may have been wasted, since it does not say anything close in the LXX.

Instead of God’s doing a new thing in the earth, the LXX says that God has created salvation for a fresh planting. Instead of a woman encompassing a man, the LXX says that “people will go about in salvation, deliverance, or safety! 

It seems to me that this could easily been understood by the early church as the New Covenant, which God announced later in the chapter, which is likely the reason the MT changed the wording to obscure the meaning.

 

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Rediscovering the Septuagint (LXX): Jeremiah 32

Septuagint

Here is a direct side-by-side comparison of the Masoretic Text with the LXX.  I have concluded that the LXX is much to be preferred over the Masoretic Text, a position from which the Eastern Orthodox Church never deviated. Perhaps, if you take the time to read my comparisons and other articles, you will arrive at the same conclusion.

The Septuagint version I am using is the Lexham English Septuagint 2nd Edition, which is available in print or as part of Logos Bible Software. Occasionally I also use the Brenton translation of the LXX for insight into difficult passages.

If you want to know more, click on the following links.

Masoretic Text Septuagint Significance

26 Then the word of the LORD came to Jeremiah, saying, 27 “Behold, I am the LORD, the God of all flesh. Is there anything too hard for Me? Jeremiah 32:26–27 (NKJV) 

26 And the word of the Lord came to me, saying, 27 “I am the Lord, the God of all flesh; nothing will be hidden from me. Jeremiah 39:26–27 (LES2) 

 Another favorite OT verse from the MT goes down the drain. I hate the thought that I formerly put confidence in false words; although, there is nothing incorrect about the MT statement. It is just that apparently Jeremiah did not say it.

28 Therefore thus says the LORD: ‘Behold, I will give this city into the hand of the Chaldeans, into the hand of Nebuchadnezzar king of Babylon, and he shall take it. 29 And the Chaldeans who fight against this city shall come and set fire to this city and burn it, with the houses on whose roofs they have offered incense to Baal and poured out drink offerings to other gods, to provoke Me to anger; 30 because the children of Israel and the children of Judah have done only evil before Me from their youth. For the children of Israel have provoked Me only to anger with the work of their hands,’ says the LORD. 31 ‘For this city has been to Me a provocation of My anger and My fury from the day that they built it, even to this day; so I will remove it from before My face 32 because of all the evil of the children of Israel and the children of Judah, which they have done to provoke Me to anger—they, their kings, their princes, their priests, their prophets, the men of Judah, and the inhabitants of Jerusalem. 33 And they have turned to Me the back, and not the face; though I taught them, rising up early and teaching them, yet they have not listened to receive instruction. 34 But they set their abominations in the house which is called by My name, to defile it. 35 And they built the high places of Baal which are in the Valley of the Son of Hinnom, to cause their sons and their daughters to pass through the fire to Molech, which I did not command them, nor did it come into My mind that they should do this abomination, to cause Judah to sin.’ Jeremiah 32:28–35 (NKJV)

28 Therefore this is what the Lord, the God of Israel said: ‘When it has been given, this city will be given over to the hands of the king of Babylon, and he will receive it. 29 And the Chaldeans will come making war upon this city; and they will burn this city with fire, and they will burn the houses in which they burned incense to Baal on their housetops and poured out drink offerings to other gods to provoke me, 30 because the sons of Israel and the sons of Judah were alone in doing evil before my eyes since their youth, 31 because this city was against my anger and for my rage, from the day they built it and until this day, to remove it from my face, 32 because of all the evils of the sons of Israel and of Judah that they did to provoke me, they and their kings and their rulers and their priests and their prophets, men of Judah and those who dwell in Jerusalem. 33 And they turned their back to me and not their face, and I have taught them in the morning, and I have taught, and they have heard no longer to receive discipline. 34 And they put their defilement in the house in which my name is invoked upon it, by their uncleannesses. 35 And they built altars to Baal, which are in the valley of the son of Hinnom, to offer their sons and their daughters to King Molech, which I did not command; and it did not go up upon my heart for them to do this abomination, to cause Judah to sin.’ ” Jeremiah 39:28–35 (LES2)

This is an incredible passage that states that God was angry with Jerusalem since it was first built! There was never a time in Israel’s history when the people were not participating in idolatry. Stephen was right when he told the Jews who stoned him to death: “You always resist the Holy Spirit. As you fathers did, so do you.” (Acts 7:51)

This passage, except for the added words in the MT, are basically in agreement.

36 “Now therefore, thus says the LORD, the God of Israel, concerning this city of which you say, ‘It shall be delivered into the hand of the king of Babylon by the sword, by the famine, and by the pestilence: 37 Behold, I will gather them out of all countries where I have driven them in My anger, in My fury, and in great wrath; I will bring them back to this place, and I will cause them to dwell safely. 38 They shall be My people, and I will be their God; 39 then I will give them one heart and one way, that they may fear Me forever, for the good of them and their children after them. 40 And I will make an everlasting covenant with them, that I will not turn away from doing them good; but I will put My fear in their hearts so that they will not depart from Me. 41 Yes, I will rejoice over them to do them good, and I will assuredly plant them in this land, with all My heart and with all My soul.’ Jeremiah 32:36–41 (NKJV) 

36 And now this is what the Lord, the God of Israel, said against the city of which you say, “It will be handed over into the hands of the king of Babylon by the sword and famine and dispatch”: 37 “Look, I am gathering them from every land where I scattered them in my wrath and my anger and great irritation, and I will return them to this place, and I will settle them in security. 38 And they will become a people for me, and I will become a God for them. 39 And I will give them another way and another heart, to fear me every day, and for good for them and their children after them. 40 And I will establish an everlasting covenant with them, which I shall not turn away from them, and I will put my fear into their heart in order that they do not depart from me. 41 And I will visit them to do good, and I will plant them in this land in faithfulness and with all my heart and with all my soul. Jeremiah 39:36–41 (LES2)

In verse 36, the MT says God will destroy the city with pestilence, but the LXX says with “dispatch” or sending away. 

In verse 39, the MT says that the new covenant will provide God’s people with “one heart,” but the LXX says God will give us “another heart,” which agrees with Ezekiel’s prophecy.

26 And I shall give you a new heart and establish a new spirit in you and remove the heart made of stone from your flesh and give you a heart of flesh. Ezekiel 36:26 (LES2)

To be in unity is great, but what is needed is a recreated heart, which the New Covenant provides. As Paul put it, we become new creations in Christ.

17 Therefore, if anyone is in Christ, he is a new creation; old things have passed away; behold, all things have become new. 2 Corinthians 5:17 (NKJV)

Only the indwelling Holy Spirit can maintain in us a  faithful devotion to God.

42 “For thus says the LORD: ‘Just as I have brought all this great calamity on this people, so I will bring on them all the good that I have promised them. 43 And fields will be bought in this land of which you say, “It is desolate, without man or beast; it has been given into the hand of the Chaldeans.” 44 Men will buy fields for money, sign deeds and seal them, and take witnesses, in the land of Benjamin, in the places around Jerusalem, in the cities of Judah, in the cities of the mountains, in the cities of the lowland, and in the cities of the South; for I will cause their captives to return,’ says the LORD.” Jeremiah 32:42–44 (NKJV)

42 Because this is what the Lord said: ‘Just as I have brought all these great calamities upon this people, so I myself will bring upon them all the good things that I have spoken upon them. 43 And fields will again be bought in the land about which you say, “It will be untraveled by humans and animal, and they were handed over to the hands of the Chaldeans.” 44 And they will buy fields with silver; and you will write a document, and you will seal it and affirm it by witnesses in the land of Benjamin and around Jerusalem and in the cities of Judah, and in the cities of the mountain of the Shephelah and in the cities of the Negeb, because I will turn back their exile.’ ” Jeremiah 39:42–44 (LES2)

Except for a minor variance in verse 43 where the MT says will be “without” man or beast and the LXX says “untraveled,” these verses are mostly in agreement. Is it not fascinating that when Jeremiah’s prophecies favor Israel the MT agrees with the LXX?

 

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Rediscovering the Septuagint (LXX): Jeremiah 29

Septuagint

Here is a direct side-by-side comparison of the Masoretic Text with the LXX.  I have concluded that the LXX is much to be preferred over the Masoretic Text, a position from which the Eastern Orthodox Church never deviated. Perhaps, if you take the time to read my comparisons and other articles, you will arrive at the same conclusion.

The Septuagint version I am using is the Lexham English Septuagint 2nd Edition, which is available in print or as part of Logos Bible Software. Occasionally I also use the Brenton translation of the LXX for insight into difficult passages.

If you want to know more, click on the following links.

Masoretic Text Septuagint Significance

4 Thus says the LORD of hosts, the God of Israel, to all who were carried away captive, whom I have caused to be carried away from Jerusalem to Babylon: Jeremiah 29:4 (NKJV)

4 “This is what the Lord, the God of Israel said against the exile I exiled from Jerusalem: Jeremiah 36:4 (LES2)

This is a letter Jeremiah wrote to the captives in Babylon. Notice that Chapter 29 in the MT corresponds to Chapter 36 in the LXX.

In verse 4, the MT adds some words and is less concise than the LXX.

5 Build houses and dwell in them; plant gardens and eat their fruit. 6 Take wives and beget sons and daughters; and take wives for your sons and give your daughters to husbands, so that they may bear sons and daughters—that you may be increased there, and not diminished. 7 And seek the peace of the city where I have caused you to be carried away captive, and pray to the LORD for it; for in its peace you will have peace. 8 For thus says the LORD of hosts, the God of Israel: Do not let your prophets and your diviners who are in your midst deceive you, nor listen to your dreams which you cause to be dreamed. 9 For they prophesy falsely to you in My name; I have not sent them, says the LORD. Jeremiah 29:5–9 (NKJV)

5 ‘Build houses and settle down, and plant orchards and eat their fruit, 6 and take wives and bear children, sons and daughters, and take wives for your sons and give your daughters to husbands. And multiply and do not diminish, 7 and seek the peace of the land into which I exiled you, and pray to the Lord concerning them, because your peace is with their peace.’ 8 Because this is what the Lord said: ‘Do not let the false prophets who are among you persuade you, and do not let your seers persuade you, and do not listen to your dreams that you are dreaming, 9 for they are prophesying to you wrongly in my name, and I did not send them.’ Jeremiah 36:5–9 (LES2)

 The MT adds text in verse six, which I struck through. In verse 7, the MT says to seek the peace of the “city”, but the LXX says “the land”. In verse 8, the MT uses the word “diviners,” which the Greek LXX calls “seers.”  Other than that the passage is in agreement.

10 For thus says the LORD: After seventy years are completed at Babylon, I will visit you and perform My good word toward you, and cause you to return to this place. 11 For I know the thoughts that I think toward you, says the LORD, thoughts of peace and not of evil, to give you a future and a hope. 12 Then you will call upon Me and go and pray to Me, and I will listen to you. 13 And you will seek Me and find Me, when you search for Me with all your heart. 14 I will be found by you, says the LORD, and I will bring you back from your captivity; I will gather you from all the nations and from all the places where I have driven you, says the LORD, and I will bring you to the place from which I cause you to be carried away captive. Jeremiah 29:10–14 (NKJV)

10 Because this is what the Lord said: ‘When the seventy years are about to be completed for Babylon, I will visit you and establish my words upon you, to return your people to this place. 11 And I will make a plan of peace and not calamity over you, to give these things to you. 12 And pray to me, and I will listen to you. 13 And seek me, and you will find me, because you will seek me with your whole heart, 14 and I will appear to you.’ ” Jeremiah 36:10–14 (LES2)

 In verse 11, the MT takes the LXX’s “these things” and converts it to “a future and a hope.” In verse 13, the MT changes the LXX’s “I will appear to you,” to “I will be found by you.” After that the MT adds a significant amount of text not found in the LXX.

 

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Rediscovering the Septuagint (LXX): Jeremiah 33

Septuagint

Here is a direct side-by-side comparison of the Masoretic Text with the LXX.  I have concluded that the LXX is much to be preferred over the Masoretic Text, a position from which the Eastern Orthodox Church never deviated. Perhaps, if you take the time to read my comparisons and other articles, you will arrive at the same conclusion.

The Septuagint version I am using is the Lexham English Septuagint 2nd Edition, which is available in print or as part of Logos Bible Software. Occasionally I also use the Brenton translation of the LXX for insight into difficult passages.

If you want to know more, click on the following links.

Masoretic Text Septuagint Significance

1 Moreover the word of the LORD came to Jeremiah a second time, while he was still shut up in the court of the prison, saying, 2 “Thus says the LORD who made it, the LORD who formed it to establish it (the LORD is His name): 3 ‘Call to Me, and I will answer you, and show you great and mighty things, which you do not know.’ Jeremiah 33:1–3 (NKJV) 

1 And the word of the Lord came to Jeremiah a second time (and he was still confined in the court of the guard), saying, 2 “This is what the Lord said, who makes the earth and forms it to establish it; the Lord is his name: 3 ‘Cry out to me, and I will answer you, and I will tell you great and mighty things that you do not know.’ Jeremiah 40:1–3 (LES2) 

This chapter shows clearly how the Masoretes were willing to corrupt the Scriptures to push ahead their agenda. Verses 14-26 in the MT do not even exist in the LXX.

The LXX clarifies what God makes/made, which is the earth. Other than that, this passage is in agreement.

4 “For thus says the LORD, the God of Israel, concerning the houses of this city and the houses of the kings of Judah, which have been pulled down to fortify against the siege mounds and the sword: 5 ‘They come to fight with the Chaldeans, but only to fill their places with the dead bodies of men whom I will slay in My anger and My fury, all for whose wickedness I have hidden My face from this city. Jeremiah 33:4–5 (NKJV)

4 Because this is what the Lord said concerning the houses of this city and concerning the houses of the king of Judah, which have been taken down for stakes and fortifications 5 to fight against the Chaldeans and to fill it with the corpses of the people whom I struck in my wrath and in my anger, and I turned back my face from them for all their evils: Jeremiah 40:4–5 (LES2)

 The MT adds “the God of Israel” in typical fashion to make sure that Israel stays in the forefront of our thoughts. The MT also adds editorial details regarding the “stakes and fortifications” mentioned in the LXX. It renders the phrase as “to fortify against the siege mounds and the sword.” The MT adds the words “they come,” before “to fight,” which makes no sense. The flow of the LXX is much better when it simply says, “to fight.”

6 Behold, I will bring it health and healing; I will heal them and reveal to them the abundance of peace and truth. 7 And I will cause the captives of Judah and the captives of Israel to return, and will rebuild those places as at the first. 8 I will cleanse them from all their iniquity by which they have sinned against Me, and I will pardon all their iniquities by which they have sinned and by which they have transgressed against Me. Jeremiah 33:6–8 (NKJV)

6 ‘Look, I myself am bringing healing and remedy to her (and I will make it evident to them, and I will cure her) and peace and faith. 7 And I will return the exile of Judah and the exile of Israel, and I will build them just as also the former time. 8 And I will cleanse them from all their injustices that they sinned against me, and I shall not remember their sins with which they sinned against me and withdrew from me. Jeremiah 40:6–8 (LES2)

The wording of verse 6 in the MT appears to flow better. There is disagreement on one word. Instead of truth, the LXX uses the word for faith. Verse 7 agrees. In verse 8, at the end, the MT says “by which they transgressed against me,” but the LXX says, “by which they withdrew from me.” In addition, the MT says, “I will pardon their iniquities,” but the LXX hearkens back to Jeremiah chapter 31/38, where the New Covenant is introduced, when it says, “I shall not remember their sins.”

The New Covenant was inaugurated by Jesus’ blood being poured out on Calvary to expiate our sins. (Matthew 26:28, 1 Peter 1:18-19) The Old Covenant sacrifices were unable to accomplish this. (Hebrews 10:4) Therefore, this passage indirectly points us to Christ.

9 Then it shall be to Me a name of joy, a praise, and an honor before all nations of the earth, who shall hear all the good that I do to them; they shall fear and tremble for all the goodness and all the prosperity that I provide for it.’ Jeremiah 33:9 (NKJV)

9 And it will be for cheer and praise, and for majesty to all the people of the earth, whoever will hear all the good things that I will do. And they will fear and be embittered concerning all the good and concerning all the peace that I will make for them.’ Jeremiah 40:9 (LES2)

Once again the MT editorializes and adds “to me a name of” to focus on the nation of Israel. The MT uses the word “goy” (nations) while the LXX uses the broader term, “laos” (people). The comparable Greek word for nations would have been “ethnos.” The MT says the people who observe the good things God does for Israel will tremble or be agitated. The LXX says they will be embittered. The MT translates “shalom” as prosperity in the NKJV and as peace in the NASB, but the LXX uses the Greek word for peace, revealing how the Jewish translators of the LXX viewed this use of “shalom,” which can have multiple meanings.

10 “Thus says the LORD: ‘Again there shall be heard in this place—of which you say, “It is desolate, without man and without beast”—in the cities of Judah, in the streets of Jerusalem that are desolate, without man and without inhabitant and without beast, 11 the voice of joy and the voice of gladness, the voice of the bridegroom and the voice of the bride, the voice of those who will say: “Praise the LORD of hosts, For the LORD is good, For His mercy endures forever”— and of those who will bring the sacrifice of praise into the house of the LORD. For I will cause the captives of the land to return as at the first,’ says the LORD. Jeremiah 33:10–11 (NKJV)

10 This is what the Lord said: ‘There will yet be heard in this place of which you say, “It is a desert without humans and animals in the cities of Judah and outside Jerusalem that are deserted, with the result that there is no human or animals,” 11 a sound of cheer and a sound of gladness, a voice of a bridegroom and a voice of a bride, a voice saying, “Acknowledge the Lord Almighty, because the Lord is precious, because his mercy is for eternity”; and they will bring gifts to the house of the Lord, because I will return all the exile of that land according to the former time,’ said the Lord. Jeremiah 40:10–11 (LES2)

The MT and LXX agree in this passage except in a couple of places. In verse 11, the MT says, “Praise the Lord of hosts, for the Lord is good.” The LXX says, “Acknowledge the Lord Almighty because the Lord is precious.” The Greek word translated “acknowledge” is exhomolegeomai, which means to confess.This is the same verb (homolegeomai) used in Philippians 2:11 regarding confessing that Jesus is Lord. Confession is a faith proclamation. Praise can be an expression or confession of faith as well.

The LXX translators used the English world “precious” in place of the MT word, “good.” The Greek is chrestos, which can mean good, kind, or precious. It seems to have more depth of meaning than simply using the rather innocuous word “good.”

Next the MT uses the phrase “sacrifice of praise” for what the returning exiles will bring to God’s house. The LXX says “gifts.”

12 “Thus says the LORD of hosts: ‘In this place which is desolate, without man and without beast, and in all its cities, there shall again be a dwelling place of shepherds causing their flocks to lie down. 13 In the cities of the mountains, in the cities of the lowland, in the cities of the South, in the land of Benjamin, in the places around Jerusalem, and in the cities of Judah, the flocks shall again pass under the hands of him who counts them,’ says the LORD. Jeremiah 33:12–13 (NKJV)

12 This is what the Lord of power said: ‘There will be lodgings for shepherds resting their sheep in this desert place where no person or cattle are, in all its cities. 13 Sheep will yet pass under the hand of he who counts, in the cities of the hill country, and in the cities of the Shephelah, and in the cities of the Negeb, and in the land of Benjamin, and in the surroundings of Jerusalem, and in the cities of Judah,’ said the Lord.” Jeremiah 40:12–13 (LES2)

This passage basically agrees. However, this is the end of the chapter in the LXX. The MT continues for verses 14-26, which is a passage used by many Zionists and Dispensationalists. 

14 ‘Behold, the days are coming,’ says the LORD, ‘that I will perform that good thing which I have promised to the house of Israel and to the house of Judah: 15 ‘In those days and at that time I will cause to grow up to David A Branch of righteousness; He shall execute judgment and righteousness in the earth. 16 In those days Judah will be saved, And Jerusalem will dwell safely. And this is the name by which she will be called: THE LORD OUR RIGHTEOUSNESS’ 17 “For thus says the LORD: ‘David shall never lack a man to sit on the throne of the house of Israel; 18 nor shall the priests, the Levites, lack a man to offer burnt offerings before Me, to kindle grain offerings, and to sacrifice continually.’ ” 19 And the word of the LORD came to Jeremiah, saying, 20 “Thus says the LORD: ‘If you can break My covenant with the day and My covenant with the night, so that there will not be day and night in their season, 21 then My covenant may also be broken with David My servant, so that he shall not have a son to reign on his throne, and with the Levites, the priests, My ministers. 22 As the host of heaven cannot be numbered, nor the sand of the sea measured, so will I multiply the descendants of David My servant and the Levites who minister to Me.’ ” 23 Moreover the word of the LORD came to Jeremiah, saying, 24 “Have you not considered what these people have spoken, saying, ‘The two families which the LORD has chosen, He has also cast them off’? Thus they have despised My people, as if they should no more be a nation before them. 25 “Thus says the LORD: ‘If My covenant is not with day and night, and if I have not appointed the ordinances of heaven and earth, 26 then I will cast away the descendants of Jacob and David My servant, so that I will not take any of his descendants to be rulers over the descendants of Abraham, Isaac, and Jacob. For I will cause their captives to return, and will have mercy on them.’ ” Jeremiah 33:14–26 (NKJV)

 

It should be clear why the Masoretes added this passage of text to Jeremiah. The MT was completed in the year 1000, about 900 years after the Jews were completely expelled from the land of Israel following the failure of the Bar Kohkba revolt in 135 AD. The land had been renamed Palestine by the Romans. The rabbis wanted to keep alive a manufactured promise of the restoration of the priesthood and sacrifices, which God ended in 70 AD when the temple was destroyed. Sadly, these manufactured prophetic words are often quoted by Dispensationalists and Christian Zionists as proof texts for their erroneous doctrines that deny the truth of the New Covenant. All Scriptures points to Christ (John 5:39). Since his resurrection and the outpouring of the Holy Spirit on Pentecost, the church, composed of both Jews and Gentiles, has been the center of God’s activity on earth. The ancient nation of Israel served its purpose to husband God’s Word and to provide the biological line for the Messiah. Since then, Israel was meant to recede into the background, just as John the Baptist did when Christ appeared on the scene. How tragic it would have been had John sought to compete with Jesus for the limelight! The Jews hate Jesus to this day, except for the remnant who are part of the church. They still see themselves as the center of what God is doing and will do. This passage is a perfect illustration of this.

The rabbis sold Jerome on the concept of “Hebrew truth,” which convinced him that the MT was the mist genuine version of the Old Testament, rather than the inferior LXX. Since then, in the West, we have believed that ruse. How could we place our trust in a group who despises Jesus? The Scriptures say that those who reject Jesus also reject the Father. (1 John 2:22-23) We should never rely on those who serve another god to be the custodian of God’s truth. The LXX was used by the early church. It should be good enough for us, too.

 

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Rediscovering the Septuagint (LXX): Jeremiah 31 – Part 2

Septuagint

Here is a direct side-by-side comparison of the Masoretic Text with the LXX.  I have concluded that the LXX is much to be preferred over the Masoretic Text, a position from which the Eastern Orthodox Church never deviated. Perhaps, if you take the time to read my comparisons and other articles, you will arrive at the same conclusion.

The Septuagint version I am using is the Lexham English Septuagint 2nd Edition, which is available in print or as part of Logos Bible Software. Occasionally I also use the Brenton translation of the LXX for insight into difficult passages.

If you want to know more, click on the following links.

Masoretic Text Septuagint Significance

31 “Behold, the days are coming, says the LORD, when I will make a new covenant with the house of Israel and with the house of Judah—32 not according to the covenant that I made with their fathers in the day that I took them by the hand to lead them out of the land of Egypt, My covenant which they broke, though I was a husband to them, says the LORD. Jeremiah 31:31–32 (NKJV) 

31 “Look! The days are coming,” declares the Lord, “and I will establish a new covenant with the house of Israel and the house of Judah, 32 not according to the covenant that I established with their fathers on the day I seized their hand to bring them out of the land of Egypt; for they did not remain in my covenant, and I neglected them,” declares the Lord. Jeremiah 38:31–32 (LES2)

Immediately we see the evidence that the MT rearranged the LXX chapter order. Chapter 31 in the MT is chapter 38 in the LXX.

Basically, the two agree until the last part of verse 32. The MT says that Israel “broke” the covenant, but the LXX says that they did not “remain in” it. The MT says, “though I was a husband to them,” but the LXX says, “and I neglected them.” This wording agrees with the New Testament quote in Hebrews.

8 Because finding fault with them, He says: “Behold, the days are coming, says the LORD, when I will make a new covenant with the house of Israel and with the house of Judah—9 not according to the covenant that I made with their fathers in the day when I took them by the hand to lead them out of the land of Egypt; because they did not continue in My covenant, and I disregarded them, says the LORD. Hebrews 8:8–9 (NKJV)

The wording of the LXX agrees with the Hebrews quote. This is not the case with some of the words and phrases in the MT.

33 But this is the covenant that I will make with the house of Israel after those days, says the LORD: I will put My law in their minds, and write it on their hearts; and I will be their God, and they shall be My people. 34 No more shall every man teach his neighbor, and every man his brother, saying, ‘Know the LORD,’ for they all shall know Me, from the least of them to the greatest of them, says the LORD. For I will forgive their iniquity, and their sin I will remember no more.” Jeremiah 31:33–34 (NKJV) 

33 “For this is my covenant that I will establish with the house of Israel after those days,” declares the Lord. “In giving, I will give my laws into their mind, and I will write them upon their hearts. And I will become a God for them, and they will become a people for me. 34 And each one will not teach his fellow citizen, or each his brother, saying, ‘Know the Lord!’ because everyone will know me, from the smallest of them to the greatest of them, because I will be gracious to their injustices. And I shall not remember their sins any longer. Jeremiah 38:33–34 (LES2)

Except for minor variations in wording, this passage is in agreement.

The letter to the Hebrews in the New Testament quotes this passage.

10 For this is the covenant that I will make with the house of Israel after those days, says the LORD: I will put My laws in their mind and write them on their hearts; and I will be their God, and they shall be My people. 11 None of them shall teach his neighbor, and none his brother, saying, ‘Know the LORD,’ for all shall know Me, from the least of them to the greatest of them. 12 For I will be merciful to their unrighteousness, and their sins and their lawless deeds I will remember no more.” Hebrews 8:10–12 (NKJV)

This passage basically agrees with the LXX and the MT.

35 Thus says the LORD, Who gives the sun for a light by day, The ordinances of the moon and the stars for a light by night, Who disturbs the sea, And its waves roar (The LORD of hosts is His name): 36 “If those ordinances depart From before Me, says the LORD, Then the seed of Israel shall also cease From being a nation before Me forever.” 37 Thus says the LORD: “If heaven above can be measured, And the foundations of the earth searched out beneath, I will also cast off all the seed of Israel For all that they have done, says the LORD. Jeremiah 31:35–37 (NKJV) 

35 Even if the heavens were raised up to the heights,” declares the Lord, “and the ground of the earth lowered downward, even then I would not reject the race of Israel,” declares the Lord, “concerning all the things they have done.” 36 This is what the Lord said, he who gives the sun as light for the day, the moon and stars as light for the night, and the shout in the sea and its waves roared; the Lord Almighty is his name. 37 “If these laws cease from before my face,” declares the Lord, “then the race of Israel will cease to be a people before my face all the days. Jeremiah 38:35–37 (LES2) 

Here the order of the wording has been changed. Assuming, as I do, that the LXX is the more ancient and correct version of the Hebrew scriptures, I allege that the MT has made some changes to suit the purposes of the Jewish rabbis who have always opposed Christ and his disciples. Therefore, I will comment in the order of the LXX.

Verse 35 states an impossibility that, were it to become true, even then God’s faithfulness to the “genos” or race of Israel not cease. In the New Covenant, this is the race of people who are born again by the Holy Spirit, whom Peter describes as a holy nation, God’s own special people. (1 Peter 2:9) The MT changes the wording to something its authors thought was better, referring to measuring the heavens and searching out the foundations of the earth. What a pity this is not what Jeremiah said, because it sounds so nice. Verse 36 and 37 in the LXX lists the sun, moon, stars, and ocean as obeying fixed laws, but even if these laws be abrogated, God will maintain the ethnos, which means people or nation of Israel. Once again, we are speaking of the New Covenant, which has no regard for the natural nation of Israel, but only for the supernatural “Israel of God,” the bride of Christ, the one new man in Christ, the church. Flesh cannot inherit the kingdom of God. (1 Corinthians 15:50)

 

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Rediscovering the Septuagint (LXX): Jeremiah 25

Septuagint

Here is a direct side-by-side comparison of the Masoretic Text with the LXX.  I have concluded that the LXX is much to be preferred over the Masoretic Text, a position from which the Eastern Orthodox Church never deviated. Perhaps, if you take the time to read my comparisons and other articles, you will arrive at the same conclusion.

The Septuagint version I am using is the Lexham English Septuagint 2nd Edition, which is available in print or as part of Logos Bible Software. Occasionally I also use the Brenton translation of the LXX for insight into difficult passages.

If you want to know more, click on the following links.

Masoretic Text Septuagint Significance

1 The word that came to Jeremiah concerning all the people of Judah, in the fourth year of Jehoiakim the son of Josiah, king of Judah (which was the first year of Nebuchadnezzar king of Babylon), 2 which Jeremiah the prophet spoke to all the people of Judah and to all the inhabitants of Jerusalem, saying: 3 “From the thirteenth year of Josiah the son of Amon, king of Judah, even to this day, this is the twenty-third year in which the word of the LORD has come to me; and I have spoken to you, rising early and speaking, but you have not listened. 4 And the LORD has sent to you all His servants the prophets, rising early and sending them, but you have not listened nor inclined your ear to hear. 5 They said, ‘Repent now everyone of his evil way and his evil doings, and dwell in the land that the LORD has given to you and your fathers forever and ever. 6 Do not go after other gods to serve them and worship them, and do not provoke Me to anger with the works of your hands; and I will not harm you.’ 7 Yet you have not listened to Me,” says the LORD, “that you might provoke Me to anger with the works of your hands to your own hurt. Jeremiah 25:1–7 (NKJV) 

1 The word that came to Jeremiah against all the people of Judah in the fourth year of Jehoiakim, the son of Josiah, king of Judah, 2 which he spoke to all the people of Judah and to those who dwell in Jerusalem, saying, 3 “In the thirteenth year of Josiah, the son of Amos, king of Judah, and until this day for twenty-three years, I spoke to you, rising early and speaking. 4 And I sent you my servants, the prophets, sending them at dawn, and you did not listen or pay attention with your ears, 5 saying, ‘Turn back, each of you, from his evil way and from your evil pursuits, and you will dwell upon the land that I gave you and your fathers from eternity to eternity. 6 Don’t go after foreign gods to serve them and worship them, so that you do not provoke me by the works of your hands so as to mistreat you.’ 7 And you did not hear me.” Jeremiah 25:1–7 (LES2) 

The tampering of the LXX text by the Masoretes is quite apparent in this chapter of Jeremiah. Editorial insertions are made, and, starting here, the arrangement of the rest of Jeremiah’s prophecies has been severely altered by the MT. I struck through the text that the MT inserts to make it readily apparent. 

Regarding the rest of this passage, although there are some minor variations of words and meanings, it is very close.

 

8 “Therefore thus says the LORD of hosts: ‘Because you have not heard My words, 9 behold, I will send and take all the families of the north,’ says the LORD, ‘and Nebuchadnezzar the king of Babylon, My servant, and will bring them against this land, against its inhabitants, and against these nations all around, and will utterly destroy them, and make them an astonishment, a hissing, and perpetual desolations. 10 Moreover I will take from them the voice of mirth and the voice of gladness, the voice of the bridegroom and the voice of the bride, the sound of the millstones and the light of the lamp. 11 And this whole land shall be a desolation and an astonishment, and these nations shall serve the king of Babylon seventy years. Jeremiah 25:8–11 (NKJV) 

8 Therefore, thus says the Lord: “Since you have not trusted my words, 9 look, I am sending and will take a family from the north, and I will bring them against this land and against those who dwell in it and against all the nations surrounding it. And I will desolate them and give them up to destruction and hissing and an eternal reproach. 10 And I will destroy the sound of joy and the sound of merriment from them, the sound of the bridegroom and the sound of the bride, the scent of perfume and the light of the lamp. 11 And all the land will be a ruin, and they will be slaves among the nations for seventy years. Jeremiah 25:8–11 (LES2)

 That first difference I will mention in this passage is that the MT says in verse 8, “Because you have not heard my words,” but the LXX says “not believed my words.” The second difference is in verse 9, where the MT says “all the families (or clans) of the north,” but the LXX says “a family.” The MT also inserts some text here. The wording regarding God’s judgment is different, too. The MT says, “astonishment, hissings, and perpetual desolations.” The LXX says, “destruction, hissing, and eternal reproach.” In verse 10, the MT uses “the sound of the millstone,” but the LXX says, “the scent of perfume.” In verse 11, the MT adds “and an astonishment.” The MT also changes the text to read, “and these nations shall serve the king of Babylon seventy years.” The LXX simply says, “they will be slaves among the nations for seventy years.”

12 ‘Then it will come to pass, when seventy years are completed, that I will punish the king of Babylon and that nation, the land of the Chaldeans, for their iniquity,’ says the LORD; ‘and I will make it a perpetual desolation. 13 So I will bring on that land all My words which I have pronounced against it, all that is written in this book, which Jeremiah has prophesied concerning all the nations. Jeremiah 25:12–13 (NKJV) 

12 And when seventy years have been completed, I will avenge that nation, and I will make them an eternal destruction. 13 And I will bring against that land all my words that I have spoken against it, all that is written in this document.” Jeremiah 25:12–13 (LES2) 

 Here is another example of editorial insertions.

34 The word of the LORD that came to Jeremiah the prophet against Elam, in the beginning of the reign of Zedekiah king of Judah, saying, 35 “Thus says the LORD of hosts: ‘Behold, I will break the bow of Elam, The foremost of their might. 36 Against Elam I will bring the four winds From the four quarters of heaven, And scatter them toward all those winds; There shall be no nations where the outcasts of Elam will not go. 37 For I will cause Elam to be dismayed before their enemies And before those who seek their life. I will bring disaster upon them, My fierce anger,’ says the LORD; ‘And I will send the sword after them Until I have consumed them. 38 I will set My throne in Elam, And will destroy from there the king and the princes,’ says the LORD. 39 ‘But it shall come to pass in the latter days: I will bring back the captives of Elam,’ says the LORD.” Jeremiah 49:34–39 (NKJV)

14 What Jeremiah prophesied against the nations of Elam. 15 Thus says the Lord: “Let the bow of Elam be broken, the power of their sovereignty. 16 And I will bring the four winds from the four edges of the sky against Elam, and I will scatter them among all these winds, and there will be no nation to which those who were thrust out of Elam will not come. 17 And I will terrify them before their enemies who seek their life. And I will bring bad things upon them, according to the wrath of my anger, and I will send my sword after them until they are consumed. 18 And I will set my throne in Elam, and from there I will send a king and nobles. 19 And this will happen in the end of days: I will also return the captivity of Elam,” says the Lord. Jeremiah 25:14–19 (LES2) 

Here is where the great reorganization of the Jeremiah’s prophecies begins. Notice that the rest of chapter 25 in the LXX is found in chapter 49 of the MT. Verse 15 of chapter 25 in the MT is found in chapter 32 of the LXX.

Elam corresponds to modern SW Iran today. Notice that the MT says, “against Elam,” but the LXX says, “against the nations of Elam.” The MT says God will break “the foremost of their might,” but the LXX literally says, “Let…the rule of their dynasty” be broken.

In verse 18 there is a big difference. The MT says, “I will destroy there the king and the princes,” which no doubt the current war with Iran is attempting to do. The LXX, however, says, “from there I will send a king and nobles.” I am not sure what that means, but it contrasts with the MT significantly. 

Since this will happen in the “end of days,” the eschaton in Greek, perhaps it is not the return from the Babylonian captivity during the time of Ezra and Nehemiah.
Summary: This chapter in Jeremiah shows how the MT inserts text, changes words and meanings, and alters the arrangement of the LXX. By changing the text in verse 38 of chapter 49 of Jeremiah in the MT, it could now be used to justify the current US-Israeli war against Iran.

 

 

 

 

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New Testament Use of the Septuagint – Romans 9:17

Septuagint

Here is New Testament passage that shows that the Septuagint was the version of the Scriptures used by the early church and the Holy Spirit. The Septuagint version I am using is the Lexham English Septuagint 2nd Edition, which is available in print or as part of Logos Bible Software. Occasionally I also use the Brenton translation of the LXX for insight into difficult passages.

If you want to know more, click on the following links.

NT Quote
LXX
MT
Comment

17 For the Scripture says to the Pharaoh, “For this very purpose [houtos] I have raised you up [exegeiro], that I may show [endeiknumi] My power [dunamis] in you, and that My name [onoma] may be declared [diangelo] in [en] all [pas] the earth [ge].” Romans 9:17 (NKJV) 

16 And for this [houtos] purpose [eneka] you have been preserved [diatereo], in order that [hopos] I may display [endeiknumi] my power [ischus] in you and in order that [hopos] my name [onoma] might be proclaimed [diangelo] throughout [en] all [pas] the earth [ge]. Exodus 9:16 (LES2) 

16 But indeed for this purpose I have raised you up, that I may show My power in you, and that My name may be declared in all the earth. Exodus 9:16 (NKJV) 

 Although Paul’s quote contains many of the same Greek words as the LXX, I will give this one to the MT.

 

 

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New Testament Use of the Septuagint – Romans 9:15

Septuagint

Here is New Testament passage that shows that the Septuagint was the version of the Scriptures used by the early church and the Holy Spirit. The Septuagint version I am using is the Lexham English Septuagint 2nd Edition, which is available in print or as part of Logos Bible Software. Occasionally I also use the Brenton translation of the LXX for insight into difficult passages.

If you want to know more, click on the following links.

NT Quote
LXX
MT
Comment

15 For He says to Moses, “I will have mercy on whomever I will have mercy, and I will have compassion on whomever I will have compassion.” Romans 9:15 (NKJV)

19 And God said, “I myself will pass by in front of you in my glory, and I will speak on my name, the Lord, before you, and I will have mercy [eleeo] upon whomever [hos] I will have mercy eleeo], and I will have compassion [oiktiro] upon whomever [hos] I will have compassion [oiktiro].” Exodus 33:19 (LES2) 

19 Then He said, “I will make all My goodness pass before you, and I will proclaim the name of the LORD before you. I will be gracious to whom I will be gracious, and I will have compassion on whom I will have compassion.” Exodus 33:19 (NKJV) 

 Paul quoted the LXX verbatim.

 

 

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