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.

Rediscovering the Septuagint (LXX): Isaiah 66

Septuagint

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

1 Thus says the LORD: “Heaven is My throne, And earth is My footstool. Where is the house that you will build Me? And where is the place of My rest? 2 For all those things My hand has made, And all those things exist,” Says the LORD. “But on this one will I look: On him who is poor and of a contrite spirit, And who trembles at My word. Isaiah 66:1–2 (NKJV) 

1 This is what the Lord says: “Heaven is my throne, and the earth is a footstool (hupopodion) for my feet (pous); what sort (poios) of house (oikeo) will you build (oikodomeo) for me? And what sort (poios) of place (topos) will you build as my place of repose (katapousis)? 2 For my hand has made all these things, and all these things are mine,” says the Lord, “and upon whom will I look except upon the one who is low and quiet and who trembles at my words? Isaiah 66:1–2 (LES2) 

The first thing we notice when comparing the MT to the LXX is that the LXX adds “for my feet” after footstool. Where the MT says, “Where is the house,” the LXX asks, “What sort of house?” This difference is repeated regarding the place of rest or repose. The MT says what God made “exists,” but the LXX says it belongs to God by creation rights. Lastly, the MT uses different adjectives from the LXX to describe the one upon whom God looks.

Stephen quoted this passage in his final sermon before being stoned to death by the Jews. I underlined the part quoted from Isaiah.

48 “However, the Most High does not dwell in temples made with hands, as the prophet says: 49 ‘Heaven is My throne, And earth is My footstool (hupopodion). What (poios) house (oikeo) will you build (oikodomeo) for Me? says the LORD, Or what (tis) is the place (topos) of My rest (katapousis)? 50 Has My hand not made all these things?’ Acts 7:48–50 (NKJV) 

Most of the Greek matches quite well, but Stephen omits “for my feet” as a modifier of footstool, which agrees with the MT. He also uses tis instead of poios regarding the place of God’s repose. The translators of the LXX added the text “will you build as my place” to try to make it flow better, but it was not in the Greek. 

It seems the Holy Spirit had Stephen make a couple of changes without  deviating from the basic text of the LXX.

3 “He who kills a bull is as if he slays a man; He who sacrifices a lamb, as if he breaks a dog’s neck; He who offers a grain offering, as if he offers swine’s blood; He who burns incense, as if he blesses an idol. Just as they have chosen their own ways, And their soul delights in their abominations, 4 So will I choose their delusions, And bring their fears on them; Because, when I called, no one answered, When I spoke they did not hear; But they did evil before My eyes, And chose that in which I do not delight.” Isaiah 66:3–4 (NKJV) 

3 But the lawless person who sacrifices a calf for me is like one who slays a dog, and the one who offers fine flour is like one who offers swine’s blood. The one who gives frankincense as a remembrance is like a blasphemer. And they have chosen their ways, and their soul wanted their abominations; 4 and I will receive their mockeries, and I will repay them their sins, because I called them, and they did not listen to me; I spoke, and they did not hear, and they did evil before me, and they chose things that I did not wish for.” Isaiah 66:3–4 (LES2) 

 The LXX identifies the “he” of the MT as a lawless one. The LXX uses the word for calf or young bull instead of bull. It also says that this person will be as one who slays a dog, instead of the MT’s “a man.” The phrase regarding sacrificing a lamb is not in the LXX. The MT says the one offering incense will be as one who blesses an idol, but the LXX gives more detail, naming frankincense as a memorial and says the action will be like blasphemy.  The MT says God will choose their delusions and bring fears on them, but the LXX says that he will receive their mockeries and repay them for their sins. The MT says those God called did not answer. The LXX said they did not listen. Small difference add up.

5 Hear the word of the LORD, You who tremble at His word: “Your brethren who hated you, Who cast you out for My name’s sake, said, ‘Let the LORD be glorified, That we may see your joy.’ But they shall be ashamed.” Isaiah 66:5 (NKJV) 

5 Hear the words of the Lord, you who tremble at his word; speak, our brothers, to those who hate and abhor you, so that the name of the Lord may be magnified and be seen in their cheer, and those people will be ashamed. Isaiah 66:5 (LES2) 

 The MT addresses those who tremble at his word and says that their brethren hated them and cast them out for the sake of the name of the Lord. This clearly pertains to Christians being cast out of synagogues for their faith and allegiance to Christ. The LXX addresses them personally. The LXX indicates that the persecutors will have temporary joy but will end up being ashamed. The wording of the MT does not make sense to me.

6 The sound of noise from the city! A voice from the temple! The voice of the LORD, Who fully repays His enemies! Isaiah 66:6 (NKJV) 

6 A voice of crying from the city! A voice from the temple! The voice of the Lord returning repayment to his adversaries! Isaiah 66:6 (LES2) 

 I believe this verse applies to God’s judgment on the Jews in 70 AD for rejecting and putting to death God’s only begotten Son and the Messiah.

7 “Before she was in labor, she gave birth; Before her pain came, She delivered a male child. 8 Who has heard such a thing? Who has seen such things? Shall the earth be made to give birth in one day? Or shall a nation be born at once? For as soon as Zion was in labor, She gave birth to her children. 9 Shall I bring to the time of birth, and not cause delivery?” says the LORD. “Shall I who cause delivery shut up the womb?” says your God. Isaiah 66:7–9 (NKJV) 

7 Before the one in labor gave birth, before the distress of birth pangs arrived, she escaped and bore a male child. 8 Who has heard such a thing, and who has seen something like this? Has the earth been in labor in a single day, or was a nation (ethnos) brought forth all at once? For Zion was in labor and brought forth her children. 9 “But I gave you this expectation, and you did not remember me,” said the Lord. “Look! Did I not make both the fertile and the barren?” said your God. Isaiah 66:7–9 (LES2) 

This is an interesting passage that has at least two applications, as do many prophecies. Probably it applies to Israel’s birth as a nation when they successfully crossed the Red Sea and escaped from Egypt. Christian Zionists and Dispensationalists point to this verse to justify recognizing as a fulfillment of prophecy Israel’s becoming a nation after WWII thanks to the Balfour Declaration, and other political maneuverings. As I have previously written, I do not believe Dispensational theology is biblical. I prefer to apply this passage to Pentecost when a new  nation was birthed, the church, which is the nation prophesied by Jesus and confirmed by Peter.

43 “Therefore I say to you, the kingdom of God will be taken from you and given to a nation (ethnos) bearing the fruits of it. 44 And whoever falls on this stone will be broken; but on whomever it falls, it will grind him to powder.” Matthew 21:43–44 (NKJV)

9 But you are a chosen generation, a royal priesthood, a holy nation (ethnos), His own special people, that you may proclaim the praises of Him who called you out of darkness into His marvelous light; 10 who once were not a people but are now the people of God, who had not obtained mercy but now have obtained mercy. 1 Peter 2:9–10 (NKJV) 

Peter was talking about a new people who had not been God’s people before, meaning the Gentiles, who were joined to believing Jews to form the one new man in Christ, the church, the Israel of God. (Ephesians 2:15)

I will not comment on other minor differences between the MT and LXX, except to say that the Jews expected a Messiah but did not recognize him when he arrived.

10 “Rejoice with Jerusalem, And be glad with her, all you who love her; Rejoice for joy with her, all you who mourn for her; 11 That you may feed and be satisfied With the consolation of her bosom, That you may drink deeply and be delighted With the abundance of her glory.” 12 For thus says the LORD: “Behold, I will extend peace to her like a river, And the glory of the Gentiles like a flowing stream. Then you shall feed; On her sides shall you be carried, And be dandled on her knees. 13 As one whom his mother comforts, So I will comfort you; And you shall be comforted in Jerusalem.” Isaiah 66:10–13 (NKJV) 

10 Be cheerful, O Jerusalem, and celebrate in her, all you who love her; rejoice with her with delight, all you who mourn over her, 11 so that you might suckle and be satisfied from the breast of her comfort, so that you who suck the breast might delight yourselves because of the entrance of her glory. 12 For this is what the Lord says: “Look! I am inclining the glory of the nations toward them like a river of peace and like an overflowing torrent; their children will be carried on shoulders and comforted upon the knees. 13 As a mother comforts one, so also I will comfort you, and you will be comforted in Jerusalem.” Isaiah 66:10–13 (LES2) 

The LXX speaks of the “entrance of her glory,” meaning the coming of the Lord Jesus, the Messiah. This happened when he rode into Jerusalem on the colt of a donkey. The city rejoiced, but only for a very short time. (Matthew 21:1-11) I believe the “glory of the nations” is Jesus. He came for the Jews first, privileging them to be the first to accept him as Lord before extending the gospel invitation to the nations. Only a small remnant responded.

14 When you see this, your heart shall rejoice, And your bones shall flourish like grass; The hand of the LORD shall be known to His servants, And His indignation to His enemies. 15 For behold, the LORD will come with fire And with His chariots, like a whirlwind, To render His anger with fury, And His rebuke with flames of fire. 16 For by fire and by His sword The LORD will judge all flesh; And the slain of the LORD shall be many. 17 “Those who sanctify themselves and purify themselves, To go to the gardens After an idol in the midst, Eating swine’s flesh and the abomination and the mouse, Shall be consumed together,” says the LORD. Isaiah 66:14–17 (NKJV) 

14 You will see and your heart will rejoice, and your bones will grow like vegetation, and the hand of the Lord will be known by those who fear him, and he will threaten those who resist. 15 For look, the Lord will come like a fire, and his chariots will come like a storm, to render his vengeance in wrath and his utter rejection in a flame of fire. 16 For the whole earth will be judged by the fire of the Lord, and all flesh will be judged by his sword; there will be many casualties by the Lord. 17 “Those who cleanse and purify themselves for the gardens and who eat swine’s flesh and abominable things and the mouse in the doorways will be destroyed all at once,” said the Lord. Isaiah 66:14–17 (LES2) 

Those who received Christ were overjoyed, but God visited his fury on those who resisted (Acts 7:51), just as Jesus said he would.

38 But when the vinedressers saw the son, they said among themselves, ‘This is the heir. Come, let us kill him and seize his inheritance.’ 39 So they took him and cast him out of the vineyard and killed him. 40 “Therefore, when the owner of the vineyard comes, what will he do to those vinedressers?” 41 They said to Him, “He will destroy those wicked men miserably, and lease his vineyard to other vinedressers who will render to him the fruits in their seasons.” Matthew 21:38–41 (NKJV) 

This took place in 70 AD and later in the aftermath of the Bar Kokhba revolt. There were well over a million Jewish casualties. 

18 “For I know their works and their thoughts. It shall be that I will gather all nations and tongues; and they shall come and see My glory. 19 I will set a sign among them; and those among them who escape I will send to the nations: to Tarshish and Pul and Lud, who draw the bow, and Tubal and Javan, to the coastlands afar off who have not heard My fame nor seen My glory. And they shall declare My glory among the Gentiles. 20 Then they shall bring all your brethren for an offering to the LORD out of all nations, on horses and in chariots and in litters, on mules and on camels, to My holy mountain Jerusalem,” says the LORD, “as the children of Israel bring an offering in a clean vessel into the house of the LORD. 21 And I will also take some of them for priests and Levites,” says the LORD. Isaiah 66:18–21 (NKJV) 

18 “And I know their works and their reasoning. I am coming to gather all the nations and tongues, and they will come and see my glory. 19 And I will leave a sign upon them, and I will send those of them who have been saved away to the nations, to Tarshish and Put and Lud and Meshech and into Tubal and to Greece and the distant islands, who have not heard my name or seen my glory; and they will declare my glory among the nations. 20 And they will bring your brothers from all the nations as a gift to the Lord, with horses and chariots, in covered chariots drawn by mules with sunshades, to the holy city Jerusalem,” said the Lord, “as though the sons of Israel would bring their sacrifices to me with psalms into the house of the Lord. 21 And I will take priests and Levites from among them,” said the Lord. Isaiah 66:18–21 (LES2) 

I believe this is a prophecy about the ingathering of the nations through the preaching of the gospel. The elect from the nations will see the glory of the resurrected Lord by faith and later in person at his second coming. On Pentecost people from many nations and tongues gathered in Jerusalem to hear the gospel for the first time. Three thousand were saved!

5 And there were dwelling in Jerusalem Jews, devout men, from every nation under heaven. 6 And when this sound occurred, the multitude came together, and were confused, because everyone heard them speak in his own language. 7 Then they were all amazed and marveled, saying to one another, “Look, are not all these who speak Galileans? 8 And how is it that we hear, each in our own language in which we were born? 9 Parthians and Medes and Elamites, those dwelling in Mesopotamia, Judea and Cappadocia, Pontus and Asia, 10 Phrygia and Pamphylia, Egypt and the parts of Libya adjoining Cyrene, visitors from Rome, both Jews and proselytes, 11 Cretans and Arabs—we hear them speaking in our own tongues the wonderful works of God.” Acts 2:5–11 (NKJV) 

Afterward the apostles and other believers went out to the nations, as it says in verse 19. These evangelists and apostles brought to the Lord an amazing harvest of souls from the nations. Even some priests and Levites become followers of Jesus. (Acts 4:36 and 6:7) 

22 “For as the new heavens and the new earth Which I will make shall remain before Me,” says the LORD, “So shall your descendants and your name remain. 23 And it shall come to pass That from one New Moon to another, And from one Sabbath to another, All flesh shall come to worship before Me,” says the LORD. 24 “And they shall go forth and look Upon the corpses of the men Who have transgressed against Me. For their worm does not die, And their fire is not quenched. They shall be an abhorrence to all flesh.” Isaiah 66:22–24 (NKJV) 

22 “For the way the new heaven and the new earth, which I am making, remain before me,” said the Lord, “so your seed and your name will be established. 23 And this will happen: All flesh will come to bow down before me month after month and Sabbath after Sabbath in Jerusalem,” said the Lord. 24 “And they will go out and see the corpses of the humans who transgressed against me, for their worm does not die, and their fire will not be quenched, and they will become a spectacle for all flesh.” Isaiah 66:22–24 (LES2) 

This must be a prophecy about the New Jerusalem which will descend from heaven after the old heaven and earth are destroyed and recreated. (Revelations 21:1-2) Every knee will bow to our Lord Jesus. (Philippians 2:5-11) Those who refuse to recognize and pledge allegiance to Christ will be destroyed, and, as Jesus said, their fire will not be quenched nor their worm die. (Mark 9:44, 46, and 48)

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.

More articles comparing the Septuagint to the MT
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Rediscovering the Septuagint (LXX): Amos 5:25-27

Septuagint

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

25 “Did you offer Me sacrifices and offerings In the wilderness forty years, O house of Israel? 26 You also carried Sikkuth your king And Chiun, your idols, The star of your gods, Which you made for yourselves. 27 Therefore I will send you into captivity beyond Damascus,” Says the LORD, whose name is the God of hosts. Amos 5:25–27 (NKJV) 

25 Did you bring me offerings and sacrifices in the wilderness forty years, O house of Israel? 26 And you took along the tent of Molech and the star of your god Kaiwan, the images of them that you made for yourselves. 27 So I will resettle you beyond Damascus,” says the Lord; the Almighty God is his name. Amos 5:25–27 (LES2) 

This passage from Amos is quoted by Stephen in his last sermon before being stoned to death by the Jews. It calls to mind Israel’s inveterate idolatry which goes all the way back to Abraham’s day and was on display during the wilderness wandering and throughout their history. Stephen used this particular passage from Amos to indict his listeners for their spiritual adultery and habitual resistance of the Holy Spirit, which continues to this day.

Before introducing the NT quote, I will do a comparison between the MT and LXX. Then we will see how Stephen’s quote compares and contrasts.

Verse 25 contains little or no differences. In verse 26, however, MT says Israel “carried Sikkuth your King,” but the LXX says, they “took along the tent of Molech.” Sikkuth referred to an obscure Babylonian god named Sakkut. The LXX, which was translated from the paleo-Hebrew centuries before the MT came into being, says the false god was Molech, for which the Israelites even had a tent. 

The next idol mentioned in the MT is Chiun, with which the star is associated. Chiun was another name for the astral deity called Saturn, whose star was a hexagon. Today this star is on the Israeli flag and has been euphemistically renamed the star of David. The LXX calls this god Kaiwan, which is an alternate spelling, and it makes the direct link to the star.

In the MT, verse 27 says that Israel, the northern kingdom, will be sent into captivity beyond Damascus, which referred to Assyria. The LXX says they will be resettled there.

25 “Did you offer Me sacrifices and offerings In the wilderness forty years, O house of Israel? 26 You also carried Sikkuth your king And Chiun, your idols, The star of your gods, Which you made for yourselves. 27 Therefore I will send you into captivity beyond Damascus,” Says the LORD, whose name is the God of hosts. Amos 5:25–27 (NKJV) 

25 Did you bring me (prosphero) offerings (sphagion) and sacrifices (thusia) in the wilderness forty years, O house of Israel? 26 And you took along (analambano) the tent (skene) of Molech and the star (astron) of your god Kaiwan, the images (tupos) of them that you made (poieo) for yourselves. 27 So I will resettle (metoikizo) you beyond (epekeina) Damascus,” says the Lord; the Almighty God is his name. Amos 5:25–27 (LES2) 

Below is Stephen’s quote from Acts. I underlined the part that is from Amos and inserted the Greek words in parenthesis in both the LXX and NT quote.

42 Then God turned and gave them up to worship the host of heaven, as it is written in the book of the Prophets: ‘Did you offer (prosphero) Me slaughtered animals (sphagion) and sacrifices (thusia) during forty years in the wilderness, O house of Israel? 43 You also took up (analambano) the tabernacle (skene) of Moloch, And the star (astron) of your god Remphan, Images (tupos) which you made (poieo)  to worship (proskuneo); And I will carry you away (metoikizo) beyond (epekeina) Babylon.’ Acts 7:42–43 (NKJV)

It is clear that the Greek of the LXX tracks with that of the NT quote. As in the LXX, Stephen identifies the first idol as Molech. The second idol he calls Remphan, which is an alternate name for Kaiwan or Saturn. In addition, Stephen, (Or should I say the Holy Spirit?) jumped forward to the second exile to Babylon because, unlike Amos, Stephen was talking to people from the southern kingdom of Judah who were indeed sent into exile there.

One again we see evidence that the early church relied upon the Greek translation of the Old Testament Scriptures because the Masoretic translation would not be completed for another 1000 years. The fact that the LXX is quoted in the New Testament confirms that it is the Word of God.

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.

More articles comparing the Septuagint to the MT
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Rediscovering the Septuagint (LXX): Psalm 2

Septuagint

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

1 Why do the nations rage, And the people plot a vain thing? 2 The kings of the earth set themselves, And the rulers take counsel together, Against the LORD and against His Anointed, saying,  Psalm 2:1–2 (NKJV) 

1 Why were the nations (ethnos) unruly (phruasso), and the people (laos) meditated (meletao) on vain things (kenos)? 2 The kings of the earth are present (parhistemi), and the rulers are gathered together (sunago) against the Lord and against his anointed one (Christos). Psalm 2:1–2 (LES2) 

The MT asks why are the nations in an uproar. The LXX calls them unruly. 

This passage is quoted in Acts.

24 So when they heard that, they raised their voice to God with one accord and said: “Lord, You are God, who made heaven and earth and the sea, and all that is in them, 25 who by the mouth of Your servant David have said: ‘Why did the nations (ethnos) rage (phruasso), And the people (laos) plot (meletao) vain things (kenos)? 26 The kings of the earth took their stand (parhistemi), And the rulers were gathered together (sunago) Against the LORD and against His Christ (Christos).’ 27 “For truly against Your holy Servant Jesus, whom You anointed, both Herod and Pontius Pilate, with the Gentiles and the people of Israel, were gathered together 28 to do whatever Your hand and Your purpose determined before to be done. Acts 4:24–28 (NKJV) 

It is evident that the quote from Acts came directly from the LXX. It is also clear that the early church understood this psalm to apply to Jesus the Lord.

3 “Let us break Their bonds in pieces And cast away Their cords from us.” 4 He who sits in the heavens shall laugh; The Lord shall hold them in derision. 5 Then He shall speak to them in His wrath, And distress them in His deep displeasure: 6 “Yet I have set My King On My holy hill of Zion.” Psalm 2:3–6 (NKJV) 

3 They say, “Let us break their bonds,” and “Let us throw their yoke off us.” 4 The one dwelling in the heavens will laugh at them, and the Lord will mock them. 5 At that time he will speak against them in his wrath, and in his anger he will bring trouble to them. 6 “But I was appointed by him in Mount Zion, his holy place, Psalm 2:3–6 (LES2) 

 The main difference in this passage is that verse six speaks of this “king” in the third person, but the LXX has this anointed one, who is Christ, speaking in the first person. Jesus understood his calling and position.

7 “I will declare the decree: The LORD has said to Me, ‘You are My Son, Today I have begotten You. 8 Ask of Me, and I will give You The nations for Your inheritance, And the ends of the earth for Your possession. 9 You shall break them with a rod of iron; You shall dash them to pieces like a potter’s vessel.’ ” Psalm 2:7–9 (NKJV) 

7 announcing the ordinance of the Lord. The Lord said to me, ‘You are my son; today I have fathered you. 8 Ask from me, and I will give to you the nations as your inheritance, and as your possession the ends of the earth. 9 You will rule (poimano – shepherd or tend) them with a steel rod. Like a vessel of a potter you will break them.’ ” Psalm 2:7–9 (LES2) 

 The MT tracks with the LXX until verse 9 where it says the Christ will break the nations with a rod of iron, but the LXX says he will shepherd or tend them as sheep. Apparently those who are willing to acknowledge Jesus as Lord will be shepherded, but the disobedient will be crushed at the final judgment.

10 Now therefore, be wise, O kings; Be instructed, you judges of the earth. 11 Serve the LORD with fear, And rejoice with trembling. 12 Kiss the Son, lest He be angry, And you perish in the way, When His wrath is kindled but a little. Blessed are all those who put their trust in Him. Psalm 2:10–12 (NKJV) 

10 And now, O kings, understand; be educated, all who judge the earth. 11 Serve the Lord with fear and rejoice exceedingly because of him with trembling. 12 Take hold of instruction, in case the Lord become angry, and you perish from the righteous way when his anger burns out quickly. Blessed are all who trust in him. Psalm 2:10–12 (LES2) 

 Verses 10 and 11 agree for the most part. In verse 12 the MT says, “Kiss the Son,” but the LXX says “Take hold of instruction.” The warning is that unless we do we may “perish in the way” according to the MT. The LXX says, “perish from the righteous way.” 

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.

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Rediscovering the Septuagint (LXX): Joel 2:28-32

Septuagint

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

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. 

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.

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

Septuagint

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:

  1. 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)
  2. 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.

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Rediscovering the Septuagint (LXX): Isaiah 59:7-21

Septuagint

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

7 Their feet run to evil, And they make haste to shed innocent blood; Their thoughts are thoughts of iniquity; Wasting and destruction are in their paths. 8 The way of peace they have not known, And there is no justice in their ways; They have made themselves crooked paths; Whoever takes that way shall not know peace. Isaiah 59:7–8 (NKJV) 

7 Their feet run swiftly to evil to pour out blood, and their thoughts are from murder; affliction and misery are in their paths. 8 And they do not know the way of peace, and there is no judgment in their ways, for their paths through which they travel are crooked, and they do not know peace. Isaiah 59:7–8 (LES2) 

Paul quotes verse 7 in Romans.

15 “Their feet are swift to shed blood; 16 Destruction and misery are in their ways; 17 And the way of peace they have not known.” 18 “There is no fear of God before their eyes.” Romans 3:15–18 (NKJV) 

The NT quote is very close to the LXX. The only difference being that the NT quote omits “their thoughts are from murder.” Verse 18 of Paul’s quote is not from Isaiah 59 or it is some sort of a paraphrase. This is enough for us to see that he was using the LXX as his Bible. 

The only other difference of note is that the MT adds the adjective “innocent” to describe the shed blood. 

9 Therefore justice is far from us, Nor does righteousness overtake us; We look for light, but there is darkness! For brightness, but we walk in blackness! 10 We grope for the wall like the blind, And we grope as if we had no eyes; We stumble at noonday as at twilight; We are as dead men in desolate places. 11 We all growl like bears, And moan sadly like doves; We look for justice, but there is none; For salvation, but it is far from us. 12 For our transgressions are multiplied before You, And our sins testify against us; For our transgressions are with us, And as for our iniquities, we know them: 13 In transgressing and lying against the LORD, And departing from our God, Speaking oppression and revolt, Conceiving and uttering from the heart words of falsehood. 14 Justice is turned back, And righteousness stands afar off; For truth is fallen in the street, And equity cannot enter. 15 So truth fails, And he who departs from evil makes himself a prey. Then the LORD saw it, and it displeased Him That there was no justice. Isaiah 59:9–15 (NKJV) 

9 Because of this, judgment has departed from them, and righteousness will not overtake them. While they were waiting for light, darkness came upon them; while waiting for brightness, they walked in darkness. 10 They grope about a wall like the blind, and they grope about like those who have no eyes. They will fall at noon as if at midnight; they will groan like those who are dying. 11 They will go together like a bear and a pigeon. We awaited judgment, and there is none; deliverance has departed far from us. 12 For our lawlessness is great before you, and our sins are set against us, for our lawless acts are with us, and we know our unjust acts. 13 We have acted impiously and have lied and departed behind our God. We have spoken unjust things and have resisted. We have conceived and have meditated on unjust words from our heart, 14 and we have put judgment away behind us, and righteousness has departed far from us; because truth has been used up in their ways, and they were unable to pass through a straight way. 15 And the truth has been taken away, and they have turned away their mind from understanding, and the Lord saw it, and it displeased him because there was no judgment. Isaiah 59:9–15 (LES2) 

The MT says that justice is far from us, but the LXX says from them. The MT makes it sound as if everything revolves around Israel, but the LXX views Israel from a distance at times.  This occurs frequently. This could be because God no longer viewed them as his children. The New Covenant makes it clear that only those of faith who are born again are part of God’s family. The Old Testament had many such people of faith over the years, but by Isaiah’s time they must have been a small remnant. Perhaps they always were.

There is quite a difference between twilight and midnight. Midnight seems to fit better with the idea of blindness. The MT says they are dead men in desolate places, which no doubt unrepentant Israel is still experiencing. The LXX says they are groan like dying men. Two sides of the same coin, perhaps.

Suddenly in verse 11, the LXX changes to the first person in agreement with the MT. 

Until verse 13, the two translations sync up pretty well. In the 13th verse the LXX says that the Jews have “resisted.” This is an English word that Stephen used to describe the unrepentant and unbelieving Jews in his day. (Acts 7:51) He used a different Greek word with the same English meaning. The Jews have made a habit of resisting God from the time of Moses until the present. 

Beginning in verse 14, we come to a portion that points straight to Jesus. I have to admit that I like the MT better when it says, “Truth is fallen in the street.” I believe that verse points to when Jesus walked through the streets of Jerusalem on his way to die as God’s Lamb at Calvary. The LXX version has something to say, as well. According to it, truth has been used up. Jesus, the Truth, died. His body was “used up.” This was a result of the Jewish people and the Romans refusing to recognize him as the Lord. They could not pass through what Jesus called the narrow gate of professing faith in him. (Matthew 7:13) God the Father was displeased, but he allowed it to happen for the good of those who would later believe.

16 He saw that there was no man, And wondered that there was no intercessor; Therefore His own arm brought salvation for Him; And His own righteousness, it sustained Him. 17 For He put on righteousness as a breastplate, And a helmet of salvation on His head; He put on the garments of vengeance for clothing, And was clad with zeal as a cloak. 18 According to their deeds, accordingly He will repay, Fury to His adversaries, Recompense to His enemies; The coastlands He will fully repay. 19 So shall they fear The name of the LORD from the west, And His glory from the rising of the sun; When the enemy comes in like a flood, The Spirit of the LORD will lift up a standard against him. Isaiah 59:16–19 (NKJV) 

16 And he looked, and there was no man; and he understood, and there was no helper, and he defended them with his arm and established them in mercy. 17 He put on righteousness like a breastplate and a helmet of salvation on his head and a garment of vengeance and his cloak, 18 like one who will repay a repayment, a reproach to his enemies. 19 And those who come from the west will fear the name of the Lord, and those who come from the east will fear his esteemed name, for like a violent river, anger will come from the Lord; it will come with wrath. Isaiah 59:16–19 (LES2) 

This passage also points to Christ, who is sometimes refered to as the “arm” of the Lord. (Isaiah 53:1) No human could serve as our intercessor or mediator, only the God-man, our Lord Jesus. (1 Timothy 2:5)

This passage conflates the first and second comings of the Lord. The first time he appeared to extend mercy. When he returns as the Judge it will be to “repay a repayment” or to exacts vengeance upon his enemies. 

The MT says he will repay / reward us according to our deeds, which is the same idea of repaying a repayment. The MT says he will release fury to his enemies, but the LXX says he will be a reproach to them. Both are true. The rest of the passage more or less agrees, except at the very end when the MT adds the part about the Spirit of the Lord raising up a standard against the enemy.

Interestingly, Paul exhorts believers to equip themselves with the “armor of God” in Ephesians 6:14-20. What Jesus used is now available to those who serve him.

20 “The Redeemer will come to Zion, And to those who turn from transgression in Jacob,” Says the LORD. 21 “As for Me,” says the LORD, “this is My covenant with them: My Spirit who is upon you, and My words which I have put in your mouth, shall not depart from your mouth, nor from the mouth of your descendants, nor from the mouth of your descendants’ descendants,” says the LORD, “from this time and forevermore.” Isaiah 59:20–21 (NKJV) 

20 The deliverer will come for the sake of Zion, and he will turn ungodliness back from Jacob. 21 “And this is my covenant with them,” says the Lord. “My spirit which is upon you, and my words which I put in your mouth, will not come to an end from your mouth or from the mouth of your seed.” For the Lord said it from the present to eternity. Isaiah 59:20–21 (LES2) 

 The MT says the Redeemer or deliverer will come to Zion and to those who turn from transgression, but the LXX says “for the sake of.Zion, and he will turn ungodliness back from Jacob.” This points to Jesus who came to set the sinner free. This is clearly a New Covenant passage and promises the blessing of the indwelling Spirit, who is only available to those who confess Jesus is Lord.

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.

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Rediscovering the Septuagint (LXX): Isaiah 57

Septuagint

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

1 The righteous perishes, And no man takes it to heart; Merciful men are taken away, While no one considers That the righteous is taken away from evil. 2 He shall enter into peace; They shall rest in their beds, Each one walking in his uprightness. Isaiah 57:1–2 (NKJV) 

1 Look how the righteous has perished and no one takes it to heart, and righteous men are taken away and no one comprehends. For the righteous has been taken away from the face of injustice; 2 his burial will be in peace; he will be taken up out of the middle. Isaiah 57:1–2 (LES2) 

 Verse two in the MT makes no sense. Verse one says righteous men perish; so, they would not be resting on their beds. The LXX gets it right by saying, “his burial will be in peace.” The next part in the Lexham translation of the LXX is confusing. Brenton said it better in his translation: he will be “removed out of the way.”

3 “But come here, You sons of the sorceress, You offspring of the adulterer and the harlot! 4 Whom do you ridicule? Against whom do you make a wide mouth And stick out the tongue? Are you not children of transgression, Offspring of falsehood, 5 Inflaming yourselves with gods under every green tree, Slaying the children in the valleys, Under the clefts of the rocks? 6 Among the smooth stones of the stream Is your portion; They, they, are your lot! Even to them you have poured a drink offering, You have offered a grain offering. Should I receive comfort in these? Isaiah 57:3–6 (NKJV) 

3 But as for you, draw near here, evil sons, seed of adulterers and prostitutes; 4 over whom have you exulted? And against whom have you opened your mouth? And against whom have you loosened your tongue? Are you not children of destruction, evil seed 5 who call idols under dense trees, who slay their children in the ravines between the stones? 6 That is your portion; this is your lot, and to those you have poured out drink offerings and to those you have offered sacrifices; therefore, shall I not be angry at these things? Isaiah 57:3–6 (LES2) 

Verses 3-4 reminds me of John 8:37-47 where Jesus says the Jewish leaders are children of the devil. They opened their mouths to curse, ridicule, accuse, and condemn God’s only begotten son, which brought God’s judgment upon the nation in 70 AD. They became “children of destruction,” a term reminiscent of what Paul wrote in Ephesians 2:1-3 where he says that those without Christ are “sons of disobedience” and “children of wrath.”

At the end of verse 6, the MT asks, “should I receive comfort from these things,” but the LXX asks, “shall I not be angry at these things?” The MT seems to minimize God’s judgment for Israel’s sin.

7 “On a lofty and high mountain You have set your bed; Even there you went up To offer sacrifice. 8 Also behind the doors and their posts You have set up your remembrance; For you have uncovered yourself to those other than Me, And have gone up to them; You have enlarged your bed And made a covenant with them; You have loved their bed, Where you saw their nudity. 9 You went to the king with ointment, And increased your perfumes; You sent your messengers far off, And even descended to Sheol. 10 You are wearied in the length of your way; Yet you did not say, ‘There is no hope.’ You have found the life of your hand; Therefore you were not grieved. Isaiah 57:7–10 (NKJV) 

7 Upon a high and exalted mountain, there is your bed, and there you have offered sacrifices. 8 Behind the posts of your door you have placed your memorials; you imagined that if you departed from me, you would have some advantage. You have loved those who sleep with you, 9 and you have multiplied your prostitution with them, and you have made them that are far from you many, and you have sent elders beyond your borders and were brought low to Hades. 10 On your long journeys you toiled, and you did not say, “I will cease,” since you were strengthened because you did these things; because of this you did not entreat me. Isaiah 57:7–10 (LES2) 

To me the MT misses something important with regard to Israel’s sin. By allying themselves with idols, they imagined that they “would have some advantage.” This is the rationale behind those who turn to the occult and the demonic to gain evil power and control. The LXX simplifies the contorted wording of the MT at the end of verse 8: “You love those who sleep with you.”  Verse 9 goes further off track in the MT. The LXX stays with the theme by saying, “you have multiplied your prostitution with them.” 

The next part of verses 9 and 10 is difficult in the MT and LXX. The general idea is that Israel pursued gain in sinful ways and succeeded with the result that they were never motivated to repent.

11 “And of whom have you been afraid, or feared, That you have lied And not remembered Me, Nor taken it to your heart? Is it not because I have held My peace from of old That you do not fear Me? 12 I will declare your righteousness And your works, For they will not profit you. 13 When you cry out, Let your collection of idols deliver you. But the wind will carry them all away, A breath will take them. But he who puts his trust in Me shall possess the land, And shall inherit My holy mountain.” Isaiah 57:11–13 (NKJV) 

11 Whom did you dread and fear, and you cheated me and did not remember or call me to mind or your heart? Although I saw you, I disregarded you, and you did not fear me. 12 And I will bring news of your righteousness and your evil deeds, things that will not benefit you. 13 When you shout aloud, let them rescue you in your affliction, for a wind will take all these people, and a storm will carry them off. But those who cleave to me will acquire the land and will inherit my holy mountain. Isaiah 57:11–13 (LES2) 

 There is very little difference between these two passages.

14 And one shall say, “Heap it up! Heap it up! Prepare the way, Take the stumbling block out of the way of My people.” Isaiah 57:14 (NKJV) 

14 And they will say, “Clear the paths from his face and take away the obstacles from the path of my people.” Isaiah 57:14 (LES2) 

This is reminiscent of Isaiah 40:3, about which I have already written. The verses from Isaiah 40 are quoted in the New Testament in three places and apply to the ministry of John the Baptist, who announced Jesus as the Messiah.

The MT says, “Heap it up” as way to prepare the way, which seems odd. I much prefer the LXX’s “clear the paths.”

15 For thus says the High and Lofty One Who inhabits eternity, whose name is Holy: “I dwell in the high and holy place, With him who has a contrite and humble spirit, To revive the spirit of the humble, And to revive the heart of the contrite ones. 16 For I will not contend forever, Nor will I always be angry; For the spirit would fail before Me, And the souls which I have made. 17 For the iniquity of his covetousness I was angry and struck him; I hid and was angry, And he went on backsliding in the way of his heart. 18 I have seen his ways, and will heal him; I will also lead him, And restore comforts to him And to his mourners. Isaiah 57:15–18 (NKJV) 

15 This is what the Most High among the heights says, who inhabits eternity, holy among the holy places is his name, Most High in the holy places, who gives rest and endurance to the fainthearted and life to those with a crushed heart: 16 “I will not punish you for eternity or always be angry with you, for a spirit will go forth from me, and I have made every breath. 17 I distressed him briefly because of sin, and I struck him, and I turned my face away from him, and he was distressed and went gloomily in his ways. 18 I have seen his ways, and I have healed him, and I comforted him, and I gave him genuine comfort, Isaiah 57:15–18 (LES2) 

After identifying God as the Most High, whom the Bible says is seated on his throne atop the firmament, the LXX says, “he gives rest and endurance to the fainthearted and life to those with a crushed heart.” This is quite close to the MT but not quite the same. 

Verses 16 through 18 are different, probably because the original paleo-Hebrew text was difficult to translate. 

19 “I create the fruit of the lips: Peace, peace to him who is far off and to him who is near,” Says the LORD, “And I will heal him.” 20 But the wicked are like the troubled sea, When it cannot rest, Whose waters cast up mire and dirt. 21 “There is no peace,” Says my God, “for the wicked.” Isaiah 57:19–21 (NKJV) 

19 peace upon peace to those far off and to those who are near.” And the Lord said, “I will heal them.” 20 But the unjust will be thrown into confusion and will be unable to rest. 21 “There is no rejoicing,” says God, “among the ungodly.” Isaiah 57:19–21 (LES2) 

Verse 19 brings to mind Ephesians 2:17-18, where Paul wrote: 

17 And He came and preached peace to you who were afar off and to those who were near. 18 For through Him we both have access by one Spirit to the Father. Ephesians 2:17–18 (NKJV) 

I imagine this place in Isaiah is where the apostle got the phrase. The “far off” are the Gentiles, and the “near” are the Jews, whom Christ has brought together in the New Covenant.

In verse 21, the MT says there is no peace for the wicked, but the LXX says “no rejoicing.” Both are true.

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.

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Rediscovering the Septuagint (LXX): Isaiah 40:1-5

Septuagint

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

1 “Comfort, yes, comfort My people!” Says your God. 2 “Speak comfort to Jerusalem, and cry out to her, That her warfare is ended, That her iniquity is pardoned; For she has received from the LORD’s hand Double for all her sins.” Isaiah 40:1–2 (NKJV) 

1 “Comfort, comfort my people,” says God. 2 Priests, speak to the heart of Jerusalem; comfort her, because her lowliness has been satisfied; her sin has been forgiven, because she has received from the hand of the Lord double for her sins. Isaiah 40:1–2 (LES2) 

 The main difference between the MT and LXX in this passage is that the LXX addresses the priests who are to speak comfort to the heart of Jerusalem because her humility has been satisfied rather than the MT’s saying that her warfare is ended. 

3 The voice of one crying in the wilderness: “Prepare the way of the LORD; Make straight in the desert A highway for our God. 4 Every valley shall be exalted And every mountain and hill brought low; The crooked places shall be made straight And the rough places smooth; 5 The glory of the LORD shall be revealed, And all flesh shall see it together; For the mouth of the LORD has spoken.” Isaiah 40:3–5 (NKJV) 

3 The voice of one calling in the desert, “Prepare the way of the Lord! Make the paths of our God straight!” 4 Every ravine will be filled, and every mountain and hill will be made low, and all the crooked ways will be made straight, and every rough spot a plain; 5 and the glory of the Lord will be seen, and all flesh will see the salvation of God, for the Lord has spoken. Isaiah 40:3–5 (LES2) 

There is little difference between these passages. The LXX uses the Greek word tribos for path, which the MT uses the Hebrew word for highway. The MT adds “in the desert,” but this is not significant to me. 

However, the NT quotes this passage in Matthew 3:3 and Mark 1:3.

3 For this is he who was spoken of by the prophet Isaiah, saying: “The voice of one crying in the wilderness: ‘Prepare the way of the LORD; Make His paths straight.’ ” Matthew 3:3 (NKJV) 

3 “The voice of one crying in the wilderness: ‘Prepare the way of the LORD; Make His paths straight.’ ” Mark 1:3 (NKJV) 

The Greek in the Matthew and Mark verses agrees with the Greek in the LXX, even though some English words are different. 

Luke quotes a longer portion of Isaiah 40.

4 as it is written in the book of the words of Isaiah the prophet, saying: “The voice of one crying in the wilderness: ‘Prepare the way of the LORD; Make His paths straight. 5 Every valley shall be filled And every mountain and hill brought low; The crooked places shall be made straight And the rough ways smooth; 6 And all flesh shall see the salvation of God.’ ” Luke 3:4–6 (NKJV) 

The English word valley is a translation of the same Greek word that the LXX translates as ravine. The other words are the same in Greek, except for Luke’s use of the word “smooth” (Greek – leios) in place of the LXX’s “plain” (Greek – pedinos).

This shows that the three gospel writers used the LXX as their source for Old Testament scriptures.

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.

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Rediscovering the Septuagint (LXX): Psalm 40:6-8

Septuagint

When we are programmed as children what to believe, later, as adults, we will have a difficult time accepting anything different. In the case of our Old Testament scriptures, we in the West have been fed the Masoretic Text (MT) since Jerome chose it to use it as the basis for his Latin Vulgate Bible Old Testament. When confronted with the historical facts that the Septuagint (LXX) is a much older translation than the MT (285 BC compared to hundreds of years after Christ), was used and quoted by the New Testament writers, and was translated directly from the paleo-Hebrew before any animosity toward Christ could influence it, it is quite difficult for many to accept it as a more trustworthy version. Sadly for us, the MT has robbed us of several Christological texts and changed the general wording regularly, thus changing the meaning over and over again, either in highly significant ways or small ways. Either is bad. Doing a side by side comparison of the LXX and the MT makes this obvious. I am doing a series of articles to illustrate this as a I work my way through the Old Testament.

Here is an another example. The Septuagint version I am using is the Lexham English Septuagint 2nd Edition, which I like the best. It is available in print or through Logos Bible Software.

Septuagint MT Significance

7 You did not want sacrifice and offering, but you restored a body to me. You did not ask for whole burnt offering and an offering concerning sin. 8 Then I said, “Look, I have arrived. In the scroll of the document it has been written concerning me. 9 I wish to do your will, O my God, and your law is in the middle of my heart.” Psalm 39:7–9 (LES2) 

6 Sacrifice and offering You did not desire; My ears You have opened. Burnt offering and sin offering You did not require. 7 Then I said, “Behold, I come; In the scroll of the book it is written of me. 8 I delight to do Your will, O my God, And Your law is within my heart.” Psalm 40:6–8 (NKJV) 

This is a notable example of the MT removing a clear reference to Christ that is quoted from the LXX in the New Testament.

As with many of the Psalms, the numbering of the LXX differs from the MT.

The LXX says in verse 7 that God restored (Greek: katartidzo, which can mean established or furnished) a body to me. This is a reference to the Incarnation of Christ, and quite possibly to his resurrection, if restore is used. The author of Hebrews quotes this text in his argument for Christ’s supremacy.

5 Therefore, when He came into the world, He said: “Sacrifice and offering You did not desire, But a body You have prepared for Me. 6 In burnt offerings and sacrifices for sin You had no pleasure. 7 Then I said, ‘Behold, I have come— In the volume of the book it is written of Me— To do Your will, O God.’ ” 8 Previously saying, “Sacrifice and offering, burnt offerings, and offerings for sin You did not desire, nor had pleasure in them” (which are offered according to the law), 9 then He said, “Behold, I have come to do Your will, O God.” He takes away the first that He may establish the second. 10 By that will we have been sanctified through the offering of the body of Jesus Christ once for all. Hebrews 10:5–10 (NKJV) 

The Masoretes knew of this argument with which Christians were using OT scriptures to prove that Christ is the Messiah. By changing the text to “My ears have you opened,” they sought to discredit the reference in the NT and remove the foundation of the argument. Remember, this translation was produced centuries after Christ’s resurrection. Jesus had already condemned the rabbis for altering God’s Word. We should not put it past them to do such a thing.

Conclusion

If you want to know more about why Christians should prefer the Septuagint to the MT, click on this link.The Eastern Orthodox Church had the wisdom to retain the LXX for its Old Testament scriptures. As for me, I now rely on the LXX. It was Paul’s standard for Old Covenant truth and is quoted in the New Testament. That makes it good enough for me.

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Rediscovering the Septuagint (LXX): Isaiah 56

Septuagint

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

1 Thus says the LORD: “Keep justice, and do righteousness, For My salvation is about to come, And My righteousness to be revealed. 2 Blessed is the man who does this, And the son of man who lays hold on it; Who keeps from defiling the Sabbath, And keeps his hand from doing any evil.” Isaiah 56:1–2 (NKJV) 

1 This is what the Lord says: “Keep judgment and do righteousness, for my salvation has come close to appearing; and my mercy to being revealed.” 2 Blessed is the man who does these things and the person who cleaves to them and keeps the Sabbaths undefiled and takes care that his hands do no injustice. Isaiah 56:1–2 (LES2) 

We see immediately that the MT says that God’s righteousness is about to come, but the LXX says his mercy has come close to being revealed. Mercy and truth came by way of Jesus. (John 1:17) Jesus is the revelation of God’s righteousness. His death on the cross and resurrection provides those who believe in him with a right standing (righteousness) with God. (Romans 5:1) This came as a result of God’s extending his mercy to us.

3 Do not let the son of the foreigner Who has joined himself to the LORD Speak, saying, “The LORD has utterly separated me from His people”; Nor let the eunuch say, “Here I am, a dry tree.” 4 For thus says the LORD: “To the eunuchs who keep My Sabbaths, And choose what pleases Me, And hold fast My covenant, 5 Even to them I will give in My house And within My walls a place and a name Better than that of sons and daughters; I will give them an everlasting name That shall not be cut off. Isaiah 56:3–5 (NKJV) 

3 May the stranger who adheres to the Lord not say, “Therefore the Lord will separate me from his people.” And may the eunuch not say, “I am a dry tree.” 4 This is what the Lord says to the eunuchs: “As many as should keep my Sabbaths and choose the things that I want and cleave to my covenant, 5 I will give a renowned place to them in my house and within my fortification, a place better than sons and daughters. I will give them an eternal name, and it will not come to an end. Isaiah 56:3–5 (LES2) 

 This passage can only be understood properly by viewing it through the lens of the New Covenant. In Christ God has torn down the wall that formerly separated Jew from Gentile, which is the Law. (Ephesians 2:14-18) Christ has brought the two together in “one new man.” Every born again believer, no matter what gender, nationality, or socio-economic status, has the privileged position of being an eternal child of God. (Galatians 3:28) Jesus is the “Sabbath rest” for God’s New Covenant people (Hebrews 4:8-11) who have been released from the demands of the Law in order to serve God from the heart. (Romans 2:29, 7:4)

6 “Also the sons of the foreigner Who join themselves to the LORD, to serve Him, And to love the name of the LORD, to be His servants— Everyone who keeps from defiling the Sabbath, And holds fast My covenant— 7 Even them I will bring to My holy mountain, And make them joyful in My house of prayer. Their burnt offerings and their sacrifices Will be accepted on My altar; For My house shall be called a house of prayer for all nations.” 8 The Lord GOD, who gathers the outcasts of Israel, says, “Yet I will gather to him Others besides those who are gathered to him.” Isaiah 56:6–8 (NKJV) 

6 And for the strangers who adhere to the Lord, to serve him and to love the name of the Lord, to be male servants and female servants to him, and all who keep my Sabbaths undefiled and cleave to my covenant, 7 I will bring them to my holy mountain and make them be cheerful in my house of prayer. Their whole burnt offerings and sacrifices will be acceptable upon my altar, for my house will be called a house of prayer for all the nations,” 8 said the Lord who gathers the scattered ones of Israel, for I will gather an assembly to him. Isaiah 56:6–8 (LES2) 

  There is very little difference in these two passages.

9 All you beasts of the field, come to devour, All you beasts in the forest. 10 His watchmen are blind, They are all ignorant; They are all dumb dogs, They cannot bark; Sleeping, lying down, loving to slumber. 11 Yes, they are greedy dogs Which never have enough. And they are shepherds Who cannot understand; They all look to their own way, Every one for his own gain, From his own territory. 12 “Come,” one says, “I will bring wine, And we will fill ourselves with intoxicating drink; Tomorrow will be as today, And much more abundant.” Isaiah 56:9–12 (NKJV) 

9 All you wild beasts, come and eat, all you beasts of the forest. 10 See that they all have become blind; they have not learned, young dogs, unable to bark, dreaming on their bed, loving to slumber. 11 And the dogs are shameless in soul, not knowing satisfaction, and they are evil, not knowing understanding. They all have followed their ways, each according to his own. Isaiah 56:9–11 (LES2) 

Here the MT identifies the beasts as “blind watchmen.” It identifies the dogs as “shepherds who cannot understand.” I believe the Masoretes added these descriptors to help make sense of the passage.

Jesus accused the Jewish leaders o being blind guides of the people who could not see or understand God’s way or help the people in that regard. (Matthew 13:13-15, 15:14, 23:16, 24)

We also see that the MT added verse 12, which is not in the LXX and seems to be out of place. 

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.

More articles comparing the Septuagint to the MT
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