Category: Discipleship Essentials

Comparing MT to the Septuagint (LXX): Psalm 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 To You, O LORD, I lift up my soul. 2 O my God, in You I trust, Do not let me be ashamed; Do not let my enemies exult over me. 3 Indeed, none of those who wait for You will be ashamed; Those who deal treacherously without cause will be ashamed. Psalm 25:1–3 (NASB95)

1 To you, O Lord, I lift up my soul. 2 O my God, upon you I have trusted; do not let me be put to shame, nor let my enemies laugh at me. 3 Indeed, all those who wait upon you will not be put to shame. Let those who act lawlessly to no end be ashamed. Psalm 24:1–3 (LES2)

 The only difference I will point out is the in verse 3 where the MT uses “treacherously,” but the LXX says, “lawlessly.”

4 Make me know Your ways, O LORD; Teach me Your paths. 5 Lead me in Your truth and teach me, For You are the God of my salvation; For You I wait all the day. 6 Remember, O LORD, Your compassion and Your lovingkindnesses, For they have been from of old. 7 Do not remember the sins of my youth or my transgressions; According to Your lovingkindness remember me, For Your goodness’ sake, O LORD. Psalm 25:4–7 (NASB95)

4 Lord, make known to me your ways, and teach me your paths. 5 Lead me in your truth. Teach me, because you are God, my savior, and I await you the entire day. 6 Remember your compassions, and your mercies, because they are from eternity. 7 Do not remember the sin and ignorance of my youth. According to your mercy remember me, on account of your kindness, O Lord. Psalm 24:4–7 (LES2)

 The only disparity here is that the MT omits asking God to forgive the “ignorance of my youth.” It is interesting that David thought ignorance needs forgiveness., which corresponds to the modern day warning that ignorance of the law is not a defense. 

8 Good and upright is the LORD; Therefore He instructs sinners in the way. 9 He leads the humble in justice, And He teaches the humble His way. 10 All the paths of the LORD are lovingkindness and truth To those who keep His covenant and His testimonies. 11 For Your name’s sake, O LORD, Pardon my iniquity, for it is great. Psalm 25:8–11 (NASB95) 

8 Good and righteous is the Lord. On account of this he instructs in the way those who are sinning. 9 He will lead humble ones in justice. He will teach the humble one his ways. 10 All the ways of the Lord are mercy and truth for the ones who are seeking out his covenant and his testimonies. 11 On account of your name, O Lord, also pardon my sin, for it is much. Psalm 24:8–11 (LES2)

 The difference here is that the MT says “those who keep his covenant,” and the LXX says, “the ones who are seeking out his covenant.” The latter leaves room for New Testament grace. God is the only one who can actually keep covenant. Christ did so for our sake. We are beneficiaries of his obedience to God. (2 Corinthians 5:21)

12 Who is the man who fears the LORD? He will instruct him in the way he should choose. 13 His soul will abide in prosperity, And his descendants will inherit the land. 14 The secret of the LORD is for those who fear Him, And He will make them know His covenant. 15 My eyes are continually toward the LORD, For He will pluck my feet out of the net. Psalm 25:12–15 (NASB95)

12 Who is the person who fears the Lord? He will instruct him in the way that he selected. 13 His soul will live with good things, and his seed will inherit the earth. 14 The Lord is the strength of those who fear him; the name of the Lord, of those who fear him. His covenant is for showing to them. 15 My eyes through all circumstances are on the Lord, because he will draw out my feet from the trap. Psalm 24:12–15 (LES2)

In verse 13, both the MT and LXX use the singular for “descendants” and “seed,” respectively. The “seed” is Christ. (Galatians 3:16) The entire earth is his. Those who are his through the new birth inherit with him. This is the New Covenant enlargement of the promise God made to Abraham regarding Canaan, which Paul understood to include the entire world. (Romans 4:13)

There is a difference in how the MT and LXX translate verse 14. What the MT calls the “secret of the Lord,” the LXX calls “the strength” and “the name” of the Lord.

16 Turn to me and be gracious to me, For I am lonely and afflicted. 17 The troubles of my heart are enlarged; Bring me out of my distresses. 18 Look upon my affliction and my trouble, And forgive all my sins. 19 Look upon my enemies, for they are many, And they hate me with violent hatred. 20 Guard my soul and deliver me; Do not let me be ashamed, for I take refuge in You. 21 Let integrity and uprightness preserve me, For I wait for You. 22 Redeem Israel, O God, Out of all his troubles. Psalm 25:16–22 (NASB95)

16 Look upon me and have mercy on me, because I am alone and poor. 17 The afflictions of my heart were multiplied; deliver me from my tribulations. 18 See my lowliness and my trouble. Forgive all my sins. 19 See my enemies, because they were increased, and they hated me with an unjust hatred. 20 Guard my soul and rescue me. Do not let me be put to shame, because I placed my hope in you. 21 Innocent ones and upright ones joined fast together to me, because I awaited you, O Lord. 22 O God, redeem Israel from all his afflictions. Psalm 24:16–22 (LES2)

The MT has David saying he is “afflicted” in verse 16, but the LXX records his saying that he is needy or poor. In verse 18, the MT has David saying, “Look upon my affliction,” but the LXX says, “See my lowliness (or humility).” In verse 19, the MT says David’s enemies’ hatred was “violent,” but the LXX says it was “unjust,” which connects with Jesus’ being hated unjustly. (John 15:25) Verse 20 in the MT says, “I take refuge in you,” but the LXX says, “I placed my hope in you.”

In verse 21, the MT says, “Let integrity and uprightness preserve me,” but the LXX says that innocent and upright persons will cling to David because he waited upon the Lord. This corresponds to his time in the cave of Adullam, where men began to join themselves to him. (1 Samuel 22:2) In like manner, those who were needy (sinners) joined themselves to Christ and still do to this day.

Israel is probably best understood prophetically here as pointing to Christ. (John 5:39) He is the true Israel of God, to whom we are joined through the new birth. (Matthew 2:15 and Galatians 6:16)

Summary: Although this psalm shows a general congruence between the MT and LXX, there are a few significant differences, as I point out in my commentary above.

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Rediscovering the Septuagint (LXX): Isaiah 27

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 In that day the LORD with His severe sword, great and strong, Will punish Leviathan the fleeing serpent, Leviathan that twisted serpent; And He will slay the reptile that is in the sea. Isaiah 27:1 (NKJV)

1 On that day God will bring the holy and great and mighty sword against the dragon, a fleeing serpent, against the dragon, a twisted serpent; he will slay the dragon. Isaiah 27:1 (LES2) 

The MT calls the sword of God “severe,” but the LXX says it is “holy.” I think it is the “sword of the Lord” mentioned in the New Testament, which is the Word of God (Hebrews 4:12, Ephesians 6:17) coming forth from the mouth of the Lord Jesus. (Revelation 2:16)

The MT identifies the great foe of the Lord as Leviathan, which in Hebrew means serpent, sea monster, or dragon. The LXX simply says it is the dragon, a fleeing, twisted serpent, which is easily identified with Satan.

9 So the great dragon was cast out, that serpent of old, called the Devil and Satan, who deceives the whole world; he was cast to the earth, and his angels were cast out with him. 10 Then I heard a loud voice saying in heaven, “Now salvation, and strength, and the kingdom of our God, and the power of His Christ have come, for the accuser of our brethren, who accused them before our God day and night, has been cast down. Revelation 12:9–10 (NKJV) 

Satan is identified with a serpent in Genesis 3:1 and 2 Corinthians 11:3. Jesus said he saw Satan fall from heaven like lightning (Luke 10:18), which likely refers to the passage in Revelation 12. Eventually the dragon will be slain and cast into the lake of fire. (Revelation 20:10) Apparently, the church will have a role to play in this event. (Romans 16:20)

2 In that day sing to her, “A vineyard of red wine! 3 I, the LORD, keep it, I water it every moment; Lest any hurt it, I keep it night and day. 4 Fury is not in Me. Who would set briers and thorns Against Me in battle? I would go through them, I would burn them together. 5 Or let him take hold of My strength, That he may make peace with Me; And he shall make peace with Me.” Isaiah 27:2–5 (NKJV)

2 On that day a beautiful vineyard; a desire to begin with it. 3 I am a fortified city, a besieged city; I will water it pointlessly, for it will be captured by night, and by day the wall will fall. 4 There is no city that did not seize it. Who will assign me to guard a stalk in a field? I assigned it because of this warring city. Accordingly, because of this, the Lord did all that he ordained. I have been burned up. 5 Those who dwell in it will cry out, “Let us make peace!” Isaiah 27:2–5 (LES2)

 Here is where the MT parts ways from the LXX, apparently intending to blunt the severity of God’s judgment against Israel, which it often does. For example, the MT says that the Lord will keep and water the vineyard, meaning Israel, “lest any hurt it.” The LXX says, “I will water it pointlessly, for it will be captured.”

6 Those who come He shall cause to take root in Jacob; Israel shall blossom and bud, And fill the face of the world with fruit. 7 Has He struck Israel as He struck those who struck him? Or has He been slain according to the slaughter of those who were slain by Him? 8 In measure, by sending it away, You contended with it. He removes it by His rough wind In the day of the east wind. 9 Therefore by this the iniquity of Jacob will be covered; And this is all the fruit of taking away his sin: When he makes all the stones of the altar Like chalkstones that are beaten to dust, Wooden images and incense altars shall not stand. Isaiah 27:6–9 (NKJV)

6 Those who come are children of Jacob; Israel will sprout and bloom, and the inhabited world will be filled with his fruit. 7 Would he also be struck just as he himself struck? And would he be slain just as he himself slayed? 8 Fighting and reproaching, he will send them away. Were you not trying by the harsh wind to slay them with a wind of wrath? 9 Because of this, the lawlessness of Jacob will be taken away. And this is his praise: When I take away his sin, when they make all the stones of the altars broken up like fine dust, and surely their trees will not remain, and their idols will be cut out just like a forest far away. Isaiah 27:6–9 (LES2)

Verse 6 is a reference to the church, those who are born of God by the Spirit and are the true children of Abraham. (Galatians 3:26-28) Those among the Jews who rejected Christ “will be sent away.” (verse 8)

Verse 9 returns to the New Covenant, saying that God will be praised by those who believe the gospel, which announces Christ’s taking away our sins. 

The eventual judgment of Jerusalem in 70 AD will “make all the stones of the altars like fine dust.” The trees will be cut down, as happened during that momentous siege. 

Titus ordered the systematic destruction of the surrounding environment to facilitate the Roman military operation. According to historical records, including the accounts preserved from the period, the Roman legions cut down all trees within a radius of 90 stadia—approximately fifteen kilometers—of the city.This scorched-earth policy transformed the once-fertile landscape around Jerusalem into a barren, desolate space, marking the final stages of the city’s destruction and the fulfillment of the encirclement that preceded the breach of the walls. [Gab AI]

10 Yet the fortified city will be desolate, The habitation forsaken and left like a wilderness; There the calf will feed, and there it will lie down And consume its branches. 11 When its boughs are withered, they will be broken off; The women come and set them on fire. For it is a people of no understanding; Therefore He who made them will not have mercy on them, And He who formed them will show them no favor. Isaiah 27:10–11 (NKJV)

10 The inhabited flock will be neglected, like an abandoned flock, and for a long time it will be a pasture, and there they will rest. 11 And after some time there will be nothing green in it, because it will be dried up. Women who come from a spectacle, come! For there is no people that has intelligence. Because of this, the one who made them will surely not have pity, and the one who formed them will surely not show mercy. Isaiah 27:10–11 (LES2) 

 Another way to translate the LXX is “The flock that lived there will be left, like an abandoned flock.” Jerusalem will be left desolate after the Babylonian deportation and after 70 AD. God would have no pity or mercy.

12 And it shall come to pass in that day That the LORD will thresh, From the channel of the River to the Brook of Egypt; And you will be gathered one by one, O you children of Israel. Isaiah 27:12 (NKJV)

12 And this will happen on that day: God will fence in the people from the channel of the river as far as the Rhinokorura. But as for you, gather the sons of Israel one by one. Isaiah 27:12 (LES2) 

 I am not sure how to interpret the first part of verse 12, but I understand the last part to mean that God will save a remnant.

13 So it shall be in that day: The great trumpet will be blown; They will come, who are about to perish in the land of Assyria, And they who are outcasts in the land of Egypt, And shall worship the LORD in the holy mount at Jerusalem. Isaiah 27:13 (NKJV)

13 And this will happen on that day: they will trumpet with the great trumpet, and those who have been destroyed in the territory of the Assyrians and those who have been destroyed in Egypt will come and bow down before the Lord on the holy mountain, Jerusalem. Isaiah 27:13 (LES2) 

 One day every knee will bow and every tongue confess that Jesus is Lord. (Romans 14:11, Philippians 2:10)
     

Summary: This chapter is a sad example of the MT’s propensity to hide the severity of God’s judgment against Israel and the glorious New Covenant.

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Comparing MT to the Septuagint (LXX): Psalm 24

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 earth is the LORD’s, and all its fullness, The world and those who dwell therein. 2 For He has founded it upon the seas, And established it upon the waters. Psalm 24:1–2 (NKJV)

1 The earth is the LORD’s, and all its fullness, The world and those who dwell therein. 2 For He has founded it upon the seas, And established it upon the waters. Psalm 24:1–2 (NKJV)

 These two passages agree, which is how it should always be. The only thing I will point out is that “waters” in both the MT and LXX literally means “rivers.”

3 Who may ascend into the hill of the LORD? Or who may stand in His holy place? 4 He who has clean hands and a pure heart, Who has not lifted up his soul to an idol, Nor sworn deceitfully. 5 He shall receive blessing from the LORD, And righteousness from the God of his salvation. 6 This is Jacob, the generation of those who seek Him, Who seek Your face. Selah Psalm 24:3–6 (NKJV)

3 Who will go up into the mountain of the Lord, and who will stand in His holy place? 4 The innocent one with respect to his hands, and the clean one with respect to his heart, who does not take up his soul with vanity and does not swear with cunning against his neighbor. 5 This one will receive a blessing from the Lord and mercy from God, his savior. 6 This is the generation of those seeking him, of those seeking the face of the God of Jacob. Psalm 23:3–6 (LES2)

The MT translates “shav” as “idol,” but it simply means “vanity,” which is how the LXX translates it. In verse 4, both the MT and LXX agree regarding swearing with deceit, cunning, or treachery, but the LXX adds the phrase “against his neighbor,” or perhaps the MT omits it. We do not know since we do not have the original Paleo-Hebrew document.

The MT says the godly person will receive righteousness from God, but the LXX says, “mercy.” The MT calls the benefactor “the God of his salvation,” but the LXX says, “from God, the savior,” which is one of Christ’s titles. The MT says this generation seeks “your face,” but the LXX says the “face of the God of Jacob.” The biggest issue is between receiving righteousness or mercy. Both are needed, and both come to those who believe in Christ. He extends mercy to us and imparts his righteousness to those who receive him as Lord and Savior.

7 Lift up your heads, O you gates! And be lifted up, you everlasting doors! And the King of glory shall come in. 8 Who is this King of glory? The LORD strong and mighty, The LORD mighty in battle. 9 Lift up your heads, O you gates! Lift up, you everlasting doors! And the King of glory shall come in. 10 Who is this King of glory? The LORD of hosts, He is the King of glory. Selah Psalm 24:7–10 (NKJV)

7 Lift up the gates, those rulers of you. Lift eternal gates, and the King of glory will enter. 8 Who is this King of glory? The Lord, mighty and strong, the Lord, strong in battle. 9 Lift up the gates, those rulers of you. Lift eternal gates, and the King of glory will enter. 10 Who is this King of glory? The Lord of mighty powers, he is this King of glory! Psalm 23:7–10 (LES2)

I like Brenton’s translation of this passage.

Lift up your gates, ye princes, and be ye lifted up, ye everlasting doors; and the king of glory shall come in. 8 Who is this king of Glory? the Lord strong and mighty, the Lord mighty in battle. 9 Lift up your gates, ye princes; and be ye lift up, ye everlasting doors; and the king of glory shall come in. 10 Who is this king of glory? The Lord of hosts, he is this king of glory. [Brenton, Sir Lancelot C. L.. English Translation of the Greek Septuagint, Including the Apocrypha . E.C. Marsh. Kindle Edition]

I think it captures the true meaning of the passage, which points to King Jesus who entered Jerusalem on a donkey in fulfillment of prophecy (Zechariah 9:9-17) which predicts the shedding of Jesus’ blood to establish the New Covenant. (Zechariah 9:11)

The apostle John refers to this dramatic entrance of the King of glory.

12 The next day a great multitude that had come to the feast, when they heard that Jesus was coming to Jerusalem, 13 took branches of palm trees and went out to meet Him, and cried out: “Hosanna! ‘Blessed is He who comes in the name of the LORD!’ The King of Israel!” [Psalm 118:25-26] 14 Then Jesus, when He had found a young donkey, sat on it; as it is written: 15 “Fear not, daughter of Zion; Behold, your King is coming, Sitting on a donkey’s colt.” 16 His disciples did not understand these things at first; but when Jesus was glorified, then they remembered that these things were written about Him and that they had done these things to Him. John 12:12–16 (NKJV)

The people of Jerusalem and even his own disciples did not understand what was happening at the time. In Luke’s recounting of this scene (Luke 19:35-44),  Jesus prophesied that Jerusalem would be destroyed because the Jews failed to recognize the time of their visitation. This mighty King, who now sits at God’s right hand (Colossians 3:1), will come again in glory to judge the living and the dead. (Matthew 16:27)

Summary: This psalm shows remarkable agreement between the MT and LXX, which should be the case throughout the Old Testament, but, sadly, is not. This sometimes severe discrepancy requires those who care about truth to decide which version of the Old Covenant scriptures to accept, the one used by Jesus, the early church, and all Jews in the time of Christ – the LXX, or the one produced centuries later after the Jews had developed a deep antipathy toward Christ and his church – the MT? For me, the answer is clear – the Septuagint.

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Rediscovering the Septuagint (LXX): Isaiah 26

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 In that day this song will be sung in the land of Judah: “We have a strong city; God will appoint salvation for walls and bulwarks. 2 Open the gates, That the righteous nation which keeps the truth may enter in. 3 You will keep him in perfect peace, Whose mind is stayed on You, Because he trusts in You. 4 Trust in the LORD forever, For in YAH, the LORD, is everlasting strength. 5 For He brings down those who dwell on high, The lofty city; He lays it low, He lays it low to the ground, He brings it down to the dust. 6 The foot shall tread it down— The feet of the poor And the steps of the needy.” Isaiah 26:1–6 (NKJV)

1 On that day they will sing this song against the land of Judea: “Look, a strong city! And he will make its wall and surrounding wall a salvation. 2 Open the gates! Let a people that keeps righteousness and keeps truth enter, 3 that lays hold of truth and that keeps peace. Because in you with hope 4 they hoped, Lord, until eternity, the great, eternal God, 5 who, bringing them low, took down those who live in haughty places. You will overthrow secure cities and take them down to the ground, 6 and meek and low people’s feet will tread on them. Isaiah 26:1–6 (LES2)

Verse three is where the translations part ways. The MT is beautiful, and most people I know, who are Bible literate, know and quote this verse, as recorded in the MT. The LXX, however. says that verse three is a continuation of verse 2, concluding that such people hope in God. Verse 4 says this hope is eternal because God is. This meek and humble people will eventually tread on the proud.

The “people that keeps righteousness and keeps truth” are those who confess Christ.

7 The way of the just is uprightness; O Most Upright, You weigh the path of the just. 8 Yes, in the way of Your judgments, O LORD, we have waited for You; The desire of our soul is for Your name And for the remembrance of You. 9 With my soul I have desired You in the night, Yes, by my spirit within me I will seek You early; For when Your judgments are in the earth, The inhabitants of the world will learn righteousness. Isaiah 26:7–9 (NKJV)

7 The pious people’s path has become straight; the way of the godly is also prepared. 8 For the path of the Lord is judgment; we hoped in your name and in the remembrance 9 that our soul desires. Beginning in the night my breath rises early to you, God, because your ordinances are light on the land. Learn righteousness, you who dwell on the land. Isaiah 26:7–9 (LES2)

Verse 7 in the MT does not agree with the same verse in the LXX. The LXX reminds us of Jesus’ words: 

13 “Enter by the narrow gate; for wide is the gate and broad is the way that leads to destruction, and there are many who go in by it. 14 Because narrow is the gate and difficult is the way which leads to life, and there are few who find it. Matthew 7:13–14 (NKJV)

Since I believe that all scripture points to Christ (John 5:39), and the LXX more clearly does this, I interpret verses 8 and 9 to mean that Christ endured the judgment for our sins. We hope or believe in his name and remember what he did for us in the Lord’s Supper. The ordinances of the Royal Law (James 2:8) instituted through the New Covenant bring light to the earth. (John 1:9) The world must learn righteousness by hearing the gospel. (Romans 1:17) There is only one righteous one – Jesus. We become righteous by putting our faith and allegiance in him. (Romans 3:21-22)

10 Let grace be shown to the wicked, Yet he will not learn righteousness; In the land of uprightness he will deal unjustly, And will not behold the majesty of the LORD. 11 LORD, when Your hand is lifted up, they will not see. But they will see and be ashamed For their envy of people; Yes, the fire of Your enemies shall devour them. Isaiah 26:10–11 (NKJV)

10 For the impious has ceased; everyone will certainly not learn righteousness on the land; he will surely not enact truth. The impious should be taken away so that he does not see the glory of the Lord. 11 Lord, your arm is high, and they have not seen it; but when they know it, they will be ashamed. Zeal will take hold of an undisciplined people, and now fire will consume the opponents. Isaiah 26:10–11 (LES2)

I believe this passage describes the Jews in Christ’s time and the world in general at the end. Those Jews who refused the gospel and denied Christ were summarily judged by God in 70 AD and 135 AD when the Roman army destroyed Jerusalem and temple in the first case and expelled the Jews from the land and renamed it Palestine in the second.

At the end of time, the ungodly, those who refuse Christ and the gospel.  will be removed and not see the glory of God that will cover the earth. (Matthew 13:36-43)

12 LORD, You will establish peace for us, For You have also done all our works in us. 13 O LORD our God, masters besides You Have had dominion over us; But by You only we make mention of Your name. 14 They are dead, they will not live; They are deceased, they will not rise. Therefore You have punished and destroyed them, And made all their memory to perish. 15 You have increased the nation, O LORD, You have increased the nation; You are glorified; You have expanded all the borders of the land. Isaiah 26:12–15 (NKJV)

12 O Lord, our God, give peace to us; for you have delivered all things to us. 13 Take possession of us, O Lord; we do not know any other except you; we name your name. 14 But the dead certainly will not see life, and healers will certainly not rise up. Because of this you have brought and destroyed, and you have taken away every male of theirs. 15 Give evils to them, Lord, give evils to the esteemed of the land. Isaiah 26:12–15 (LES2)

Going with the LXX, the peace that God established for us is only found in Christ. (Romans 5:1) Through Christ, God has given all things to those who believe in Him. (1 Corinthians 3:21, 2 Peter 1:3) Those who call Christ Lord admit that they belong to him as a result of having been purchased by God. (1 Corinthians 6:19-20) Those who refuse the gospel will be destroyed and not see life. (Luke 23:34-36) God will judge the highly esteemed of the earth, the rich and powerful, who refuse to humble themselves by acknowledging that Christ is Lord.

The MT says quite the opposite by concluding in verse 15, “You have expanded all the borders of the land.” Instead of judgment, the MT claims that God is prospering Israel, which is what Zionists want us to believe. We see that nation’s ungodly attempt to accomplish this through genocide today. Israel’s rebellion against Christ’s rule continues unabated to this day.

16 LORD, in trouble they have visited You, They poured out a prayer when Your chastening was upon them. 17 As a woman with child Is in pain and cries out in her pangs, When she draws near the time of her delivery, So have we been in Your sight, O LORD. 18 We have been with child, we have been in pain; We have, as it were, brought forth wind; We have not accomplished any deliverance in the earth, Nor have the inhabitants of the world fallen. Isaiah 26:16–18 (NKJV)

16 “Lord, in distress I remembered you; with a little distress was your discipline toward us. 17 And as the woman in labor approaches childbirth, and cries out at her pangs, this is how we have become to your beloved. 18 Because of fear of you, O Lord, we conceived in the womb and had pangs and gave birth; we made a wind of your deliverance on the land, but all those who dwell on the land will fall. Isaiah 26:16–18 (LES2)

The Brenton translation of the LXX does a good job with this passage.

16 Lord, in affliction I remembered thee; thy chastening was to us with small affliction. 17 And as a woman in travail draws nigh to be delivered, and cries out in her pain; so have we been to thy beloved. 18 We have conceived, O Lord, because of thy fear, and have been in pain, and have brought forth the breath of thy salvation, which we have wrought upon the earth: we shall not fall, but all that dwell upon the land shall fall. [Brenton, Sir Lancelot C. L.. English Translation of the Greek Septuagint, Including the Apocrypha . E.C. Marsh. Kindle Edition]

Israel gave birth to Christ and the New Covenant, which resulted in the outpouring of the Spirit – “the breath or spirit of thy salvation.” Those who put their faith in Christ will never perish (John 3:16), but those who refuse will fall. 

After we understand the proper way of looking at this passage, it is plain that the MT is so much gibberish designed to hide the truth.

19 Your dead shall live; Together with my dead body they shall arise. Awake and sing, you who dwell in dust; For your dew is like the dew of herbs, And the earth shall cast out the dead. Isaiah 26:19 (NKJV)

19 The dead will rise, and those in the tombs will be raised, and those in the earth will be cheerful; for the dew from you is a remedy [Greek – healing] for them, but the land of the impious will fall.” Isaiah 26:19 (LES2)

The MT sounds nice, but the LXX once again captures the truth of the New Covenant, which had to be covered up by the Masoretes. After Christ’s resurrection, many arose from the dead as a foreshadowing of the general resurrection. (Matthew 27:51-53) Those who saw and believed in the risen Christ were filled with joy. Christ arose with “healing in his wings.” (Malachi 4:2) Lastly, the LXX predicts the fall of Israel for their rejection of the Messiah. The MT is a smokescreen to hide the truth from people.

20 Come, my people, enter your chambers, And shut your doors behind you; Hide yourself, as it were, for a little moment, Until the indignation is past. 21 For behold, the LORD comes out of His place To punish the inhabitants of the earth for their iniquity; The earth will also disclose her blood, And will no more cover her slain. Isaiah 26:20–21 (NKJV)

20 Go, my people, enter into your chambers; shut your door; hide a little while until the anger of the Lord passes. 21 For look, the Lord is bringing from the holy place the anger against those dwelling upon the land; and the land will uncover its blood, and it will not cover up the slain. Isaiah 26:20–21 (LES2)

The MT basically agrees with the LXX in verse 20. Verse 21 can apply both to the end of time, as the MT indicates, but also, and even more perfectly, to 70 AD, just as Jesus prophesied.

49 Therefore the wisdom of God also said, ‘I will send them prophets and apostles, and some of them they will kill and persecute,’ 50 that the blood of all the prophets which was shed from the foundation of the world may be required of this generation, 51 from the blood of Abel to the blood of Zechariah who perished between the altar and the temple. Yes, I say to you, it shall be required of this generation. Luke 11:49–51 (NKJV)

Summary: Until I began to compare the MT to the LXX, I never realized what a cover up has been perpetrated against the truth about Christ and his words by the Masoretes. This chapter is a perfect example of the way that the MT hides Christ and elevates Israel while attempting to hide God’s words of judgment against her. If you are taking this journey with me through the LXX, by now enough evidence has accumulated for you to decide, as I have, that the LXX is to be preferred over the MT as our source of truth from the Old Testament, which is exactly the position of the early church. We have prayed for God to restore the power and boldness found in those early Christians. Perhaps the restoration of the LXX is necessary for that to happen.

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Rediscovering the Septuagint (LXX): Isaiah 25:6-9

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

6 And in this mountain The LORD of hosts will make for all people A feast of choice pieces, A feast of wines on the lees, Of fat things full of marrow, Of well-refined wines on the lees. Isaiah 25:6 (NKJV)

6 And the Lord Sabaoth will act for all the nations on this mountain; they will drink cheer; they will drink wine; Isaiah 25:6 (LES2)

This is how subtle deception is. Here we have an example of how the MT deftly hides a reference to Christ. By focusing and elaborating on the feast, it omits the crucial point found in the LXX: “God will act for all the nations on this mountain.” By giving us a very spiritual sounding, “He will destroy…the veil that is spread over all the nations,” it robs us of, “On this mountain he will give all these things to the nations…” I have quoted the MT phrase many times, thinking it refers to Christ’s resurrection and the promise of eternal life in the gospel, but it seems to have been contrived out of thin air by the Masoretes. The final way deception works is to bring us to the point of wondering which version is true. I have made my decision. I am going with the LXX which was used by the early church and all synagogues during Christ’s itinerant ministry.

Getting back to the text, this brings up the question, what is “this mountain.” From the point of view of the New Covenant, it refers to the supreme act of our Lord in offering himself on the cross, fulfilling the foreshadowing that God gave us when Abraham prepared to offer Isaac on Mt. Moriah. 

14 And Abraham called the name of that place “The Lord Saw,” so that they say today, “The Lord appeared on the mountain.” 15 And an angel of the Lord called Abraham a second time from the heavens, saying, 16 “ ‘By myself I swear,’ says the Lord, “ ‘because you did this thing and you did not spare your beloved son on my account, 17 I will indeed surely bless you, and, I will surely increase your offspring like the stars of the heavens and like the sand from the seashore, and your offspring will inherit the cities of their enemies. 18 And in your offspring (literally “seed,” singular) all the nations will be blessed because you obeyed my voice.” Genesis 22:14–18 (LES2)

The New Testament identifies Christ as that promised “seed,” through whom all the nations are blessed. (Galatians 3:16)

What God did through Christ’s death and resurrection was for his chosen ones, which includes people from all nations, both Jew and Gentile. (Ephesians 1:4)

The author of Hebrews wrote:

22 But you have come to Mount Zion and to the city of the living God, the heavenly Jerusalem, to an innumerable company of angels, 23 to the general assembly and church of the firstborn who are registered in heaven, to God the Judge of all, to the spirits of just men made perfect, 24 to Jesus the Mediator of the new covenant, and to the blood of sprinkling that speaks better things than that of Abel. Hebrews 12:22–24 (NKJV)

The drinking of wine may refer to the Lord’s Supper, which Christ instituted the night before he died and which is to be done in remembrance of him. (1 Corinthians 11:24)

7 And He will destroy on this mountain The surface of the covering cast over all people, And the veil that is spread over all nations. 8 He will swallow up death forever, And the Lord GOD will wipe away tears from all faces; The rebuke of His people He will take away from all the earth; For the LORD has spoken. Isaiah 25:7–8 (NKJV)

7 they will anoint themselves with perfume. On this mountain deliver all these things to the nations, for this plan is against all the nations. 8 Death, having power, swallowed; and again the Lord God took away every tear from every face; he took away the reproach of the people from all the land, for the mouth of the Lord has spoken. Isaiah 25:7–8 (LES2)

Perhaps this was an extremely difficult passage to translate from Paleo-Hebrew, which could account for the divergence in the translations. Going with the LXX, verse 7 continues the thought from verse six that because of what God did for the nations, they will anoint themselves with perfume as part of their rejoicing. 

The next part of verse 7 has been poorly translated by the Lexham version of the LXX, in my opinion, because it does not “flow” with what is said before and after. It would better say that “this plan is for all the nations.” Brenton translated it in such a way. 

The announcement of this plan, which was fulfilled through Christ, is called the gospel. Through Christ’s death and resurrection, death has been “swallowed up,” as Paul confirmed by referencing this passage.

54 But when this perishable will have put on the imperishable, and this mortal will have put on immortality, then will come about the saying that is written, “DEATH IS SWALLOWED UP in victory. 1 Corinthians 15:54 (NASB95)

God revealed through Paul that this passage in Isaiah indeed points to Christ and what he accomplished for the nations.

God removed sorrow and sadness, “every tear from every face.” This is in the aorist tense, indicating a completed past action that will one day be fulfilled completely. When Christ said, “It is finished” (John 19:30), he had done everything necessary for our complete salvation, but the working out of those things will happen over time, culminating at the Second Coming. This is true for the individual, the nations, and the entire earth-heaven complex.

4 And God will wipe away every tear from their eyes; there shall be no more death, nor sorrow, nor crying. There shall be no more pain, for the former things have passed away.” 5 Then He who sat on the throne said, “Behold, I make all things new.” And He said to me, “Write, for these words are true and faithful.” 6 And He said to me, “It is done! I am the Alpha and the Omega, the Beginning and the End. I will give of the fountain of the water of life freely to him who thirsts. Revelation 21:4–6 (NKJV)

Lastly, God promised through Isaiah that he will remove reproach or shame from the people of the entire earth. This refers to his people, the elect, who trust in Christ’s finished work. He bore our shame so that we can appear before God without reproach (Colossians 1:22).

27 For all of you who were baptized into Christ have clothed yourselves with Christ. 28 There is neither Jew nor Greek, there is neither slave nor free man, there is neither male nor female; for you are all one in Christ Jesus. 29 And if you belong to Christ, then you are Abraham’s descendants, heirs according to promise. Galatians 3:27–29 (NASB95)

We who believe are clothed with his righteousness. 

11 For the Scripture says, “Whoever believes on Him will not be put to shame.” 12 For there is no distinction between Jew and Greek, for the same Lord over all is rich to all who call upon Him. 13 For “whoever calls on the name of the LORD shall be saved.” Romans 10:11–13 (NKJV)

9 And it will be said in that day: “Behold, this is our God; We have waited for Him, and He will save us. This is the LORD; We have waited for Him; We will be glad and rejoice in His salvation.” Isaiah 25:9 (NKJV)

9 And on that day they will say, “Look! Our God on whom we had been hoping! Indeed, he will save us. This is the Lord; we waited for him, and we kept rejoicing; we will also delight over our salvation.” Isaiah 25:9 (LES2)

Again, going with the LXX, those who wait for the salvation that comes through Christ keep rejoicing in hope, which is defined as the confident expectation that God will do what he promised. This can refer to his first coming and his second.

Simeon was an example of those who awaited in the hope of his first appearing.

29 “Lord, now You are letting Your servant depart in peace, According to Your word; 30 For my eyes have seen Your salvation 31 Which You have prepared before the face of all peoples, 32 A light to bring revelation to the Gentiles, And the glory of Your people Israel.” Luke 2:29–32 (NKJV)

All those who have trusted in Christ and are still alive are among those who wait for his Second Coming.

20 For our citizenship is in heaven, from which we also eagerly wait for the Savior, the Lord Jesus Christ, 21 who will transform our lowly body that it may be conformed to His glorious body, according to the working by which He is able even to subdue all things to Himself. Philippians 3:20–21 (NKJV) 

We now rejoice in our great salvation as we await Christ’s appearing, which will be the completion of what God began.

13 Therefore, prepare your minds for action, keep sober in spirit, fix your hope completely on the grace to be brought to you at the revelation of Jesus Christ. 1 Peter 1:13 (NASB95)

Summary: This short passage from Isaiah illustrates how deception works. All the Masoretes had to do to make these scriptures less clearly point to Christ was to remove one little sentence in verse 6 and add some spiritual sounding phrases. As a result, the MT does not destroy our ability to see Christ in the passage, but it makes it more challenging. The LXX, on the other hand, having been translated centuries before Christ, had no animosity toward Christ or reason to obfuscate. This is another example of why Christians should prefer the LXX to the MT.

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Comparing MT to the Septuagint (LXX): Psalm 23

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 LORD is my shepherd; I shall not want. Psalm 23:1 (NKJV)

1 The Lord shepherds me, and nothing will be lacking for me. Psalm 22:1 (LES2)

 Same…

2 He makes me to lie down in green pastures; He leads me beside the still waters. Psalm 23:2 (NKJV)

2 In a place of tender grass, there he causes me to dwell. At a river of rest he nourishes me. Psalm 22:2 (LES2)

 In this verse, and going forward, we have to decide if we want poetic beauty or the actual words of God. Both the MT and LXX use the phrase “tender grass,” but the English translators of the MT chose “green pastures.” The MT says “lie down,” but the LXX says “dwell” or “encamp.” The MT literally says that the shepherd “leads me to waters of rest.” The LXX is similar but says that he “nourishes me to maturity” at waters of rest, which is richer in meaning.

3 He restores my soul; He leads me in the paths of righteousness For His name’s sake. Psalm 23:3 (NKJV)

3 He turns around my soul. He leads me in paths of righteousness on account of His name. Psalm 22:3 (LEScaus2)

Both the MT and LXX agree that the shepherd “turns back” (MT) or “turns around” (LXX) my soul. The Greek in the LXX is epistrepho, which is the same verb Jesus used when addressing Peter’s future denial and the aftermath.

31 And the Lord said, “Simon, Simon! Indeed, Satan has asked for you, that he may sift you as wheat. 32 But I have prayed for you, that your faith should not fail; and when you have returned to Me, strengthen your brethren.” Luke 22:31–32 (NKJV)

Therefore, as is not obvious in the English versions of the MT, the shepherd leads us to repentance. This segues nicely with the next sentence. The MT and LXX agree in the last part of the verse.

4 Yea, though I walk through the valley of the shadow of death, I will fear no evil; For You are with me; Your rod and Your staff, they comfort me. Psalm 23:4 (NKJV)

4 For even if I should go in the middle of the shadow of death, I will not fear evil things, because you are with me. Your rod and your staff, they exhort me. Psalm 22:4 (LES2)

The MT and LXX both use the word that means “go,” even though the English translation uses the word “walk.” The MT uses “valley,” while the LXX uses “middle.” Shadow of death agrees, as does not fearing evil because God is with us. 

In the last sentence, however, we see a important difference. The MT says that God’s rod and staff “console,” but the LXX uses the Greek word parakaleo, which is the same word used for the ministry of the Holy Spirit in the New Testament. The meaning of the Greek word is to encourage, comfort, and exhort, which is wider than the Hebrew word used in the MT.

5 You prepare a table before me in the presence of my enemies; You anoint my head with oil; My cup runs over. Psalm 23:5 (NKJV)

5 You prepare before me a table opposite those who afflict me. You anoint my head with olive oil. And your drinking cup is satisfying as the best. Psalm 22:5 (LES2)

The English version of the MT chose the word “enemy” to describe someone who treats with hostility or attacks, which is fair. The LXX uses the Greek word thlibo, which means to press hard upon. Even family and colleagues and coaches sometimes do this. Regardless, the point of the verse is that God makes us overcomers in the presence of hostility and pressure. He sets a table in the midst of our troubles or enemies instead of causing us to flee. 

Both the MT and LXX agree regarding the shepherd anointing the head with olive oil, which is a picture of the presence, power, and authority of Christ and the Holy Spirit.

There is disagreement regarding the last sentence, however. The MT’s “My cup runs over” is different from the literal rendering of the LXX, which says, “your drinking cup intoxicates as the best.” The Lexham translation says “satisfying,” and Brenton says, “cheers.” Perhaps the best way to understand this is by thinking of Pentecost in Acts 2 when the infilling of the Holy Spirit made the disciples appear to be drunk. It also compares to Paul’s admonition in Ephesians 5:18 to avoid getting drunk with wine but be filled with the Holy Spirit. God’s presence can be intoxicating in the finest sense of the word.

6 Surely goodness and mercy shall follow me All the days of my life; And I will dwell in the house of the LORD Forever. Psalm 23:6 (NKJV)

6 Your mercy will pursue me all the days of my life, and my dwelling will be in the house of the Lord for the length of days. Psalm 22:6 (LES2)

 The MT adds “goodness.” The MT says the psalmist will dwell in God’s house “forever,” but the LXX says it will be for “length of days.” The general thought is a good one.

Summary: Psalm 23 is the most iconic psalm in the Bible. The beauty of the King James text has been read, spoken aloud, prayed, recited at funerals, and sung over and over again. It is like an old friend or memory with which we dare not tamper. Nevertheless, if we are to respect and love God’s Word, we must treasure what God actually said rather than what men have contrived that he said. The MT and LXX essentially agree in most of this psalm, but there are some differences worth noting, as I described above. I suggest notating our MT Old Testaments, as I have, to remind ourselves of what the LXX says.

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Rediscovering the Septuagint (LXX): Isaiah 24

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 Behold, the LORD makes the earth empty and makes it waste, Distorts its surface And scatters abroad its inhabitants. 2 And it shall be: As with the people, so with the priest; As with the servant, so with his master; As with the maid, so with her mistress; As with the buyer, so with the seller; As with the lender, so with the borrower; As with the creditor, so with the debtor. 3 The land shall be entirely emptied and utterly plundered, For the LORD has spoken this word. Isaiah 24:1–3 (NKJV) 

1 Look, the Lord is destroying the inhabited world and will desolate it, and he will uncover its face and scatter those living in it. 2 And the people will be like the priest, and the servant like the lord, and the maid like the lady; the buyer will be like the seller, the lender like the borrower, and the debtor like him to whom he owes. 3 The land will be ruined with ruin, and the land will be plundered with plundering, for the mouth of the Lord has spoken these things. Isaiah 24:1–3 (LES2)

 The word for the earth and the one for the inhabited world are different in both Hebrew and Greek. I am not sure why the MT would choose to use the more general word, “eretz” for earth. Many may think it makes little difference, but we should be careful not to change a single word of the Bible when translating.

4 The earth mourns and fades away, The world languishes and fades away; The haughty people of the earth languish. 5 The earth is also defiled under its inhabitants, Because they have transgressed the laws, Changed the ordinance, Broken the everlasting covenant. Isaiah 24:4–5 (NKJV) 

4 The land mourned, and the inhabited world was ruined; the exalted of the land mourned. 5 And the land acted lawlessly because of those inhabiting it, because they transgressed the law and changed the ordinances, an eternal testament. Isaiah 24:4–5 (LES2)

The MT uses the perfect tense in verse four which can be translated in one of three ways. If it is translated as a past action, it agrees with the LXX, which uses the aorist indicative, which communicates a once for all past action. Perhaps the prophet saw what was certainly going to happen and stated it as if it had already taken place. 

The MT says the earth is “defiled under its inhabitants;” whereas, the LXX says “the land acted lawlessly,” indicating that the earth itself has gone awry due to our sin. Either way of looking at it is right in my estimation. 

The very last phrase is interesting. In the MT, it says the inhabitants of the land broke the everlasting covenant. The LXX is less certain. Did they transgress and change the eternal “testament?” The LXX uses the Greek word diatheke for the Hebrew word berith. Therefore, we should probably translate diatheke as “covenant” rather than “testament.” In modern times a testament is a legal document that only becomes binding after the death of the testator. Biblical covenants were binding between the living. The New Covenant is interesting, however, in that it became binding after Christ’s death and will stay in effect for eternity because of his resurrection and eternal life.

What does it mean that the we broke the everlasting covenant or eternal testament? Many commentators think this refers back to the covenant God instituted with Noah that affects all mankind, in which he prohibited the shedding of blood and promised never again to destroy the earth with a flood. (Genesis 9:16) 

Another way to think of the everlasting covenant is to equate it with the New Covenant. If we do this, the unbelieving Jews and Gentiles who refuse the gospel “break” that covenant in a most egregious manner. Since all scripture ultimately points to Christ (John 5:39), this view cannot be ruled out in my opinion.

6 Therefore the curse has devoured the earth, And those who dwell in it are desolate. Therefore the inhabitants of the earth are burned, And few men are left. 7 The new wine fails, the vine languishes, All the merry-hearted sigh. 8 The mirth of the tambourine ceases, The noise of the jubilant ends, The joy of the harp ceases. Isaiah 24:6–8 (NKJV)

6 Because of this, a curse will devour the land, because those inhabiting it sinned; because of this, those living in the land will be poor, and few people will be left. 7 Wine will mourn; a vine will mourn; all those things that cheer the soul will groan. 8 The cheerfulness of drums has ceased; the stubbornness and wealth of impious people has ceased; the sound of the lyre has ceased. Isaiah 24:6–8 (LES2)

A curse or judgment against mankind’s sin has “devoured” the land. Paul referenced this in his letter to the church in Rome, where he wrote that the “whole creation groans and labors with birth pangs.” (Romans 8:22) Christ provided a release from the curse on the earth and its people, if only we will believe in him. This release will be completed at the general time of his Second Coming, when the present heavens and earth will be destroyed and replaced with something new. (2 Peter 3:10-13)

9 They shall not drink wine with a song; Strong drink is bitter to those who drink it. 10 The city of confusion is broken down; Every house is shut up, so that none may go in. 11 There is a cry for wine in the streets, All joy is darkened, The mirth of the land is gone. 12 In the city desolation is left, And the gate is stricken with destruction. 13 When it shall be thus in the midst of the land among the people, It shall be like the shaking of an olive tree, Like the gleaning of grapes when the vintage is done. Isaiah 24:9–13 (NKJV)

9 They were ashamed; they did not drink wine; the sikera [beer] became bitter to those drinking it. 10 Every city is desolated; he will close a house so that it cannot be entered. 11 Wail over the wine everywhere; all cheer has ceased. 12 Deserted cities will remain; and abandoned houses will be destroyed. 13 All these things will happen in the land, in the middle of the nations. The way someone gleans an olive tree, so will they glean them, even if the harvest has ceased. Isaiah 24:9–13 (LES2)

 There are some difference between the MT and LXX in this passage, which you can see for yourself, but the general idea is the same. There will be a general judgment from God that will devastate the earth and its inhabitants.

14 They shall lift up their voice, they shall sing; For the majesty of the LORD They shall cry aloud from the sea. 15 Therefore glorify the LORD in the dawning light, The name of the LORD God of Israel in the coastlands of the sea. 16 From the ends of the earth we have heard songs: “Glory to the righteous!” But I said, “I am ruined, ruined! Woe to me! The treacherous dealers have dealt treacherously, Indeed, the treacherous dealers have dealt very treacherously.” Isaiah 24:14–16 (NKJV) 

14 These people will call out with a cry, but those left behind on the land will be cheered at the same time by the glory of the Lord. The water of the sea will be troubled. 15 Because of this, the glory of the Lord will be among the islands of the sea; the name of the Lord will be esteemed. 16 O Lord God of Israel, from the wings of the land we have heard wonders: “Hope for the pious one!” And they will say, “Woe to you who reject, you who reject the law!” Isaiah 24:14–16 (LES2)

 Verse 14 is quite different. Verse 15 in the LXX is hopeful in that in the midst of this judgment, the name of the Lord will be esteemed among the “islands of the sea.” The MT, in verse 16, says we have heard songs from the ends of the earth. The LXX says we have heard signs and wonders. Both of these probably refer to the fruit of the gospel message and resultant praise as it is preached with signs and wonders accompanying it. (Mark 16:20) In the gospel, there is hope for the godly but woe to those reject God’s royal law of love (James 2:8) which has been revealed through Christ and the gospel. 

17 Fear and the pit and the snare Are upon you, O inhabitant of the earth. 18 And it shall be That he who flees from the noise of the fear Shall fall into the pit, And he who comes up from the midst of the pit Shall be caught in the snare; For the windows from on high are open, And the foundations of the earth are shaken. Isaiah 24:17–18 (NKJV)

17 Fear and a pit and a trap are upon you who dwell on the land. 18 And this will happen: The one who flees fear will fall into the pit, and the one who steps out of the pit will be caught by the snare, because windows were opened from the heavens, and the foundations of the earth were shaken. Isaiah 24:17–18 (LES2) 

 These two passages essentially agree.

19 The earth is violently broken, The earth is split open, The earth is shaken exceedingly. 20 The earth shall reel to and fro like a drunkard, And shall totter like a hut; Its transgression shall be heavy upon it, And it will fall, and not rise again. Isaiah 24:19–20 (NKJV)

19 The land will be troubled with trouble, and the land will be challenged with challenge. 20 It tipped over like the one who gets drunk and is inebriated; and the land will be shaken like a garden watcher’s hut, for lawlessness prevailed over it, and it will fall and certainly not be able to get up. Isaiah 24:19–20 (LES2) 

 The LXX is nothing like the MT in verse 19. The literal translation of the LXX is “the earth will be troubled and at a loss.” The MT’s version, which says the earth will be “violently broken and split open” does not seem to fit the rest of this passage. 

21 It shall come to pass in that day That the LORD will punish on high the host of exalted ones, And on the earth the kings of the earth. 22 They will be gathered together, As prisoners are gathered in the pit, And will be shut up in the prison; After many days they will be punished. 23 Then the moon will be disgraced And the sun ashamed; For the LORD of hosts will reign On Mount Zion and in Jerusalem And before His elders, gloriously. Isaiah 24:21–23 (NKJV) 

21 And God will bring his hand against the order of the heavens and against the kings of the earth. 22 And they will gather a company from it into a prison and shut them up in a fortress; the examination of them will last for many generations. 23 And the brick will melt away and the wall will fall, because the Lord will reign from Zion and for Jerusalem, and he will be held in honor in the presence of the elders. Isaiah 24:21–23 (LES2)

The MT and LXX both indicate that this time of judgment will include holding the heavenly host to account, as well as earthly rulers. I am not sure exactly how to understand verse 22 in the LXX, which differs considerably from the MT. 

Verse 23 is wildly different in the first part of the verse. The second part in the MT says that “the Lord of Hosts will reign on Mt. Zion and in Jerusalem,” but the LXX says simply that “the Lord will reign from Zion and for Jerusalem.” If we view this as pointing to Christ, which is true of the entire Old Testament, according to our Lord’s own words (John 5:39, Luke 24:27), we understand that Jesus is “the Lord” who will reign from Zion.

22 But you have come to Mount Zion and to the city of the living God, the heavenly Jerusalem, to an innumerable company of angels, 23 to the general assembly and church of the firstborn who are registered in heaven, to God the Judge of all, to the spirits of just men made perfect, 24 to Jesus the Mediator of the new covenant, and to the blood of sprinkling that speaks better things than that of Abel. 25 See that you do not refuse Him who speaks. For if they did not escape who refused Him who spoke on earth, much more shall we not escape if we turn away from Him who speaks from heaven, 26 whose voice then shook the earth; but now He has promised, saying, “Yet once more I shake not only the earth, but also heaven.” 27 Now this, “Yet once more,” indicates the removal of those things that are being shaken, as of things that are made, that the things which cannot be shaken may remain. Hebrews 12:22–27 (NKJV)

If we miss Christ in this passage, we miss the main point. 

Finally, it seems to me that our Lord Jesus will be finally held in honor by the Sanhedrin who condemned him to death. If that is not the meaning, then certainly the scene described in Revelation Chapter 4 fulfills this prophecy.

10 the twenty-four elders fall down before Him who sits on the throne and worship Him who lives forever and ever, and cast their crowns before the throne, saying: 11 “You are worthy, O Lord, To receive glory and honor and power; For You created all things, And by Your will they exist and were created.” Revelation 4:10–11 (NKJV)

Summary: It appears that one of the purposes for the creation of the Masoretic Text was to combat the claims that Christians made about Jesus being the Christ based on verses and passages from the LXX which are quoted in the New Testament. Jesus taught his disciples to see references to him throughout the Old Testament. (John 5:39 and Luke 24:27) One of the worst outcomes of our using the Masoretic Text over the past centuries has been the loss of the ability to clearly see Christ in much of the Old Testament due to obfuscation and man-centered hermeneutics (principles of interpretation). Studying the LXX can open our eyes to verses and passages that point to Christ, making Old Testament study a joy for the Christian.

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Rediscovering the Septuagint (LXX): Psalm 21

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 king shall have joy in Your strength, O LORD; And in Your salvation how greatly shall he rejoice! 2 You have given him his heart’s desire, And have not withheld the request of his lips. Selah Psalm 21:1–2 (NKJV)

2 O Lord, the king will be cheerful in your power, and for your salvation he will rejoice very much. 3 You gave to him the desire of his soul, and the petition of his lips you have not deprived him. Psalm 20:2–3 (LES2)

 These passages agree as I wish the entire Old Testament did.

3 For You meet him with the blessings of goodness; You set a crown of pure gold upon his head. 4 He asked life from You, and You gave it to him— Length of days forever and ever. Psalm 21:3–4 (NKJV)

4 For you came near to him with blessings of kindness; you set upon his head a crown made from costly stone. 5 He asked you for life, and you gave him length of days for eternity of eternity. Psalm 20:4–5 (LES2)

 The only real difference here is the MT says the crown was of gold, but the LXX said it was made from costly stone. It seems that the last part of verse 4/5 may apply to the Lord Jesus.

5 His glory is great in Your salvation; Honor and majesty You have placed upon him. 6 For You have made him most blessed forever; You have made him exceedingly glad with Your presence. Psalm 21:5–6 (NKJV)

6 Great is his glory with your salvation; you will place upon him glory and magnificence, 7 because you will give him blessing for eternity of eternity; you will make him cheerful in joy with your face. Psalm 20:6–7 (LES2)

 This passage seems to point to Jesus, too. Only the Lord deserves to be crowned with glory and magnificence.

7 For the king trusts in the LORD, And through the mercy of the Most High he shall not be moved. 8 Your hand will find all Your enemies; Your right hand will find those who hate You. 9 You shall make them as a fiery oven in the time of Your anger; The LORD shall swallow them up in His wrath, And the fire shall devour them. Psalm 21:7–9 (NKJV)

8 For the king hopes upon the Lord, and in the mercy of the Most High he will not be shaken. 9 May your hand be found against all your enemies. May your right hand find all those who are hating you. 10 You will set them as an oven of fire for the time of your face, O Lord. With your wrath you will confound them, and fire will devour them. Psalm 20:8–10 (LES2)

 In this passage a few of the words are different. The MT says God will punish his enemies in the time of his anger, but the LXX says “in the time of your face [or presence].” The MT says the Lord will “swallow them up,” but the LXX says he will “confound them.”

10 Their offspring You shall destroy from the earth, And their descendants from among the sons of men. 11 For they intended evil against You; They devised a plot which they are not able to perform. 12 Therefore You will make them turn their back; You will make ready Your arrows on Your string toward their faces. Psalm 21:10–12 (NKJV)

11 You will destroy their fruit from the earth, and their seed from the sons of humans, 12 because they inclined evil things against you; they devised a will that they were not able to establish. 13 For you will set them back with your remnant. You will prepare their face. Psalm 20:11–13 (LES2)

The MT says God will destroy their “offspring,” but the Hebrew word means “fruit,” which agrees with the LXX. The MT’s “descendants” in Hebrew is “seed,” which agrees with the LXX. 

Verse 12/13 is quite interesting. The MT says, “You will make them turn their back,” but the LXX says, “For you will set them back with your remnant.” This reminds me of Paul’s words.

20 And the God of peace will crush Satan under your feet shortly. The grace of our Lord Jesus Christ be with you. Amen. Romans 16:20 (NKJV) 

God always saves and uses a remnant, as with Gideon. (Judges 7)

In the last part of verse 12/13, the LXX says, “You will prepare their face,” but the MT seems to add word to try to make sense of the sentence.

13 Be exalted, O LORD, in Your own strength! We will sing and praise Your power. Psalm 21:13 (NKJV)

14 Be lifted high, O Lord, with your power. We will sing and make psalms of your sovereign powerful acts. Psalm 20:14 (LES2)

This verse shows little difference.

Summary: Here is a psalm that points to Christ. In this case, the MT and LXX largely agree, except in a few places, especially in verse 12/13, which I believe points to the role of the church in the last days, as I showed.

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Rediscovering the Septuagint (LXX): Psalm 20

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

To the Chief Musician. A Psalm of David. 1 May the LORD answer you in the day of trouble; May the name of the God of Jacob defend you; 2 May He send you help from the sanctuary, And strengthen you out of Zion; 3 May He remember all your offerings, And accept your burnt sacrifice. Selah Psalm 20:title–3 (NKJV)

1 FOR THE END, A PSALM OF DAVID. 2 May the Lord hear you in the day of affliction. May the name of the God of Jacob shield you. 3 May he dispatch to you help from the holy place, and may he help you from Zion. 4 May he remember your every sacrifice, and let him increase your whole burnt offering. Psalm 19:1–4 (LES2)

The MT often replaces “hear” in the LXX with “answer,” which is implied but not stated directly. God can answer our prayers in at least four ways: yes, no, later, and silence. If he hears us, it means we have asked correctly. The apostle John wrote:

14 Now this is the confidence that we have in Him, that if we ask anything according to His will, He hears us. 15 And if we know that He hears us, whatever we ask, we know that we have the petitions that we have asked of Him. 1 John 5:14–15 (NKJV)

The rest of this passage agrees fairly well.

4 May He grant you according to your heart’s desire, And fulfill all your purpose. 5 We will rejoice in your salvation, And in the name of our God we will set up our banners! May the LORD fulfill all your petitions. Psalm 20:4–5 (NKJV)

5 May he give to you according to your heart, and may he fulfill your every plan. 6 We should rejoice exceedingly in your salvation, and we will be magnified in the name of our God. May the Lord fulfill all your requests. Psalm 19:5–6 (LES2)

 The biggest difference in this passage is that the MT says that “we will set up banners” in God’s name, but the LXX says that we will be made great or magnified in his name. The LXX also says we should rejoice exceedingly, not simply rejoice.

6 Now I know that the LORD saves His anointed; He will answer him from His holy heaven With the saving strength of His right hand. Psalm 20:6 (NKJV) 

7 Now I understood that the Lord saved his anointed one. He will hear him from his holy heavens. In power is the salvation of his right hand. Psalm 19:7 (LES2)

I believe this verse points to Christ. One interesting point is that the MT uses the perfect tense for “saves,” which can signify more than one thing. It normally means completed past action, but it can also mean that a future action is viewed as already completed from a prophetic point of view. It can also be used to describe a state of being. Therefore, it is a bit of a challenge to say which meaning to attach to it. The English translators put used the English present indicative to communicate the meaning.

The LXX uses the aorist indicative tense, which signifies that “saved” was a past completed action. 

So what do we do with this? If we go with the LXX, it seems we have this: the Lord already saved his anointed one, will hear his prayers, and will save him with the power of his right hand, which I believe describes the activity of the Holy Spirit. 

The Lord Jesus would need saving from death and Hades after his crucifixion, just as David frequently needed to be saved from his enemies in battle, but the Word describes this salvation as being already accomplished, just as it describes Jesus’ crucifixion as already finished in Revelation 13:8. One of the profound mysteries of God is that he resides outside of time and calls things that are yet in the future for us time-bound mortals as though they have already been accomplished, because to him they have been. (Romans 4:17) Therefore, from God’s and prophet’s perspective, Jesus and David had already been saved, even if that salvation was yet to be revealed in time. 

Knowing that our salvation is assured gives us and gave Jesus great confidence in prayer. It allowed him pray according to God’s will because he was not trying to hang on to dear life, but desired to accomplish God’s will. (Psalm 40:8) The Holy Spirit would come and did come to his aid with great power. This, of course, happened at the resurrection, but that power was being continually released during our Lord’s public ministry, too.

When Jesus stood in the synagogue in Capernaum at the outset of his public ministry, he read aloud Isaiah 61:1, which is recorded in Luke’s gospel.

18 “The Spirit of the LORD is upon Me, Because He has anointed Me To preach the gospel to the poor; He has sent Me to heal the brokenhearted, To proclaim liberty to the captives And recovery of sight to the blind, To set at liberty those who are oppressed; 19 To proclaim the acceptable year of the LORD.” 20 Then He closed the book, and gave it back to the attendant and sat down. And the eyes of all who were in the synagogue were fixed on Him. 21 And He began to say to them, “Today this Scripture is fulfilled in your hearing.” Luke 4:18–21 (NKJV)

This passage says that Jesus was anointed once and for all time (aorist tense), but that anointing continues to produce fruit. The verb “is fulfilled” is in the perfect tense, which means it happened in the past but continues to impact the present.

7 Some trust in chariots, and some in horses; But we will remember the name of the LORD our God. 8 They have bowed down and fallen; But we have risen and stand upright. 9 Save, LORD! May the King answer us when we call. Psalm 20:7–9 (NKJV)

8 These glory in chariots, and those in horses, but we will be magnified in the name of the Lord, our God. 9 They were bound hand and foot and fell. But we stood up and were established again. 10 O Lord, save your king, and hear us in whatever we will call upon you today. Psalm 19:8–10 (LES2) 

The MT says, “we will remember the name of the Lord,” but the LXX says, “we will be made great in the name of the Lord.” David understood that his greatness depended on the Lord, not military might. 

If we see Christ in this verse, as Jesus indicated we should (John 5:39), we see that Jesus’ resurrection, his “rising up,” which is the fundamental meaning of the Greek word translated “stood up” in the LXX, established him as Lord of lords and allowed him to re-assume his position at God’s right hand, but this time as a glorified human, which elevated mankind in a previously inconceivable way. When Christ rose, so did we (Ephesians 2:6), which may account for the use of the plural “we.”

The last verse had a fulfillment at the tomb of Lazarus, when Jesus said:

41 Then they took away the stone from the place where the dead man was lying. And Jesus lifted up His eyes and said, “Father, I thank You that You have heard Me. 42 And I know that You always hear Me, but because of the people who are standing by I said this, that they may believe that You sent Me.” 43 Now when He had said these things, He cried with a loud voice, “Lazarus, come forth!” 44 And he who had died came out bound hand and foot with graveclothes, and his face was wrapped with a cloth. Jesus said to them, “Loose him, and let him go.” John 11:41–44 (NKJV)

Summary: In this psalm, I employed the hermeneutic of looking for ways that it points to Christ, which, according to our Lord, all scripture does. (John 5:39, Luke 24:27) As with many prophecies, there is a dual fulfillment. The psalm certainly pertains to King David, but it also points to Christ, David promised seed.

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Rediscovering the Septuagint (LXX): Psalm 19:1-6

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 heavens declare the glory of God; And the firmament shows His handiwork. 2 Day unto day utters speech, And night unto night reveals knowledge. 3 There is no speech nor language Where their voice is not heard. 4 Their line has gone out through all the earth, And their words to the end of the world. In them He has set a tabernacle for the sun, Psalm 19:1–4 (NKJV) 

2 The heavens set out in detail the glory of God. And the firmament reports the creation of his hands. 3 Day to day spits out speech, and night to night reports knowledge. 4 There are no speeches nor words in which their voices are not heard. 5 Into all the earth their voice went out, and their words into the ends of the inhabited world. Psalm 18:2–5 (LES2)

The MT says, “the heavens (plural) declare the glory of God.” The LXX says, “set out in detail” or “from beginning to end” the glory of God. In both the word
“heavens” is plural. There are at least three heavens. The air above us is the first heaven. The solid firmament is the second, and the realm of God above the firmament is the third. (See my article, “Is Heaven a Real Place?“.)

The firmament, according to Genesis Chapter 1, was fashioned on the second day of creation and is a solid dome covering the earth. The psalmist says that it announces or reports regarding God’s creation. Modern astrophysics denies its existence and questions God’s existence and the accuracy and authority of the Bible. (See my article, “Introduction to the Firmament.“)

God’s creation properly understood is a voice heard to the ends of the inhabited world. That is why the devil has worked so hard to falsify the Genesis account. The biblical earth is a circle (Isaiah 40:22) that has an outer boundary, which the Bible calls “ends.” This, as far as we can tell without having access to that part of the world, is the ice wall of Antarctica that surrounds the perimeter of the inhabited world. Some think there are lands beyond the ice wall, as reported by Admiral Byrd. If so, apparently the testimony of the heavens might not extend that far. It would likely be beyond the reach of the sun. Part of our problem is that without extensive exploration in that part of the world, we cannot independently verify the location of the base of the firmament, which the Bible says has foundations upon the earth. Some think Admiral Byrd found it, which is why the Antarctic Treaty was signed prohibiting non-government independent access to the entire region.

4 Their line has gone out through all the earth, And their words to the end of the world. In them He has set a tabernacle for the sun, 5 Which is like a bridegroom coming out of his chamber, And rejoices like a strong man to run its race. 6 Its rising is from one end of heaven, And its circuit to the other end; And there is nothing hidden from its heat. Psalm 19:4–6 (NKJV)

6 In the sun he has placed his tent. And he, as a bridegroom going out from his bridal chamber, will rejoice exceedingly, as a giant to run its course. 7 From the top of the heavens is its going out, and its end is until the top of the heavens. And there is none who will be hidden from its heat. Psalm 18:6–7 (LES2)

Verse 6 in the LXX is fascinating and somewhat confusing to me. Genesis says that God placed the sun, moon, and stars in the firmament, or second heaven. That would make the firmament a tent or tabernacle for the sun, as indicated in the MT. Perhaps the LXX improperly translated the Paleo-Hebrew, which is my guess, but could it be that the LXX got it right, and we simply do not know what it means?

Both the MT and LXX compare the sun to a bridegroom coming out of his chamber, rejoicing exceedingly. The MT says it will pursue its course like a strong man running a race. The LXX uses the word “giant.”

The MT calls the sun’s path a circuit or circular path, but the LXX calls it a way or road. Biblical cosmologists often use this verse in the MT to prove from scripture that the sun runs a circular path over the earth. The MT supports this directly. The LXX does not contradict it, but the language is not as confirming. However, taken as a whole, biblical cosmology allows for no other option than a circular path.

The MT and LXX both indicate that the sun’s path or circuit runs from one extremity to the other. (End or top both mean extremity in their respective languages.) This confirms the biblical earth concept that heaven also has limits or extremities and is not an infinitely expanding cosmos. The dome of the firmament not only defines the limits of the earth, but it sets heaven’s limits as well. In biblical cosmology, heaven, earth, and Hades are part of one unit. Waters surround it. (Exodus 20:4)

31 And He will send His angels with a great sound of a trumpet, and they will gather together His elect from the four winds, from one end of heaven to the other. Matthew 24:31 (NKJV)

Unfortunately, many Christians reject biblical cosmology and prefer the devils explanation to God’s.

Summary: The first six verses of Psalm 19 have much to say about the heavens and earth and their testimony of God’s greatness and glory. It is interesting to compare the wording in the MT against that of the LXX.

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