Category: Identifying and Countering Deception

Comparing MT to the Septuagint (LXX): Isaiah 46

Septuagint

The Septuagint (LXX) was the accepted version of the Old Testament at the time of Christ and during the early church period. It was much later that the Masoretic Text (MT) became the basis for our English translations, which continues to this day in the Western church. The Eastern Orthodox Church stayed with the LXX. Conventional wisdom is that there were various textual versions of the paleo-Hebrew that were passed down, the LXX using one of them. The MT is supposed to be based on an alternate source and to be superior. However, 70 – 80 % of the quotes from the Old Testament that are found in the New Testament come directly from the Septuagint, which appears to be God’s affirmation of that version. Another noteworthy point is that the MT sometimes omits or obscures references to Christ that are quoted from the LXX in the New Testament. This makes we question the MT. After perusing the MT alongside the LXX, I have discovered numerous textual differences, but not all of them, or even the majority of them, have theological or Christological significance. Unfortunately, having such variations tends to engender doubt as to what is the true Word of God. This, I believe, is a satanic strategy.

Generally, I prefer the LXX after comparing both. It seems more “literal.” Almost always the LXX provides the clearest references to Christ. In those few cases when the MT does, I go with it.

I choose whichever version most closely agrees with the New Testament and gives the clearest reference to Christ and the New Covenant.

Jesus said that all of Scripture points to him (John 5:39); therefore, this should be our litmus test.

In this series, I have done my best to compare and contrast what I consider to be significant passages. 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.

Masoretic Text Septuagint Significance

1 Bel has bowed down, Nebo stoops over; Their images are consigned to the beasts and the cattle. The things that you carry are burdensome, A load for the weary beast. 2 They stooped over, they have bowed down together; They could not rescue the burden, But have themselves gone into captivity. Isaiah 46:1–2 (NASB95) 

1 Bel has fallen! Nabo is shattered! Their graven images have become wild animals and livestock! Lift them up, bound like a burden for the weary, 2 for the faint and the hungry not having might together, who will not be able to be delivered from war, but they themselves will be led captive. Isaiah 46:1–2 (LES2) 

 This chapter in the MT once again hides Jesus from the eyes of Old Testament readers. The first two verses do not have any theologically significant differences. The main point is that all who worship false gods go into captivity, something that happened to the Jews on more than one occasion, the last being when they renounced their Messiah.

3 “Listen to Me, O house of Jacob, And all the remnant of the house of Israel, You who have been borne by Me from birth And have been carried from the womb; 4 Even to your old age I will be the same, And even to your graying years I will bear you! I have done it, and I will carry you; And I will bear you and I will deliver you. Isaiah 46:3–4 (NASB95) 

3 Listen to me, O house of Jacob, and all the remnant of Israel who have been raised from the belly and brought up from their youth 4 (until old age I am he, and until you have grown old I am he). I bear you up; I made you, and I will lift you up; I will take you up and will save you. Isaiah 46:3–4 (LES2) 

 In verse four the MT says, “Even to old age I will be the same, and even to your graying years I wear bear you.” In contrast, the LXX says “until old age I AM, and until you have grown old I AM.” This of course refers to God’s identity as the great I AM, which is eternal. Then the LXX emphasizes that God created the Israelites rather than having done the work of carrying them.

5 “To whom would you liken Me And make Me equal and compare Me, That we would be alike? Isaiah 46:5 (NASB95) 

5 To whom have you compared me? Look! Act cunningly, you who are misled. Isaiah 46:5 (LES2) 

Why does the MT leave out the second part of this verse, which brings to light the cunning of Israel’s rejection of God which led to their being deceived? Once again, the Greek word planao is translated as “misled.”

As I have pointed out before, the word “planet” is derived from it. The NT uses planao to describe angels and stars that left their assigned places is disobedience to God. (Jude 6, 12-13) It is significant that the heliocentric theory, which contradicts Genesis Chapter One, calls the biblical “wandering stars” planets. I think we have a clear clue that heliocentrism is a satanic deception, which is true of anything that contradicts scripture.

However, that is not the point of this passage. Here we have a reference to Israel’s idolatry, which continues to this day. Whatever Judaism now purports to worship, it is not the God of the Bible. Anyone who rejects the Son does not have the Father either. (Luke 10:16, 1 John 2:23)

6 “Those who lavish gold from the purse And weigh silver on the scale Hire a goldsmith, and he makes it into a god; They bow down, indeed they worship it. 7 “They lift it upon the shoulder and carry it; They set it in its place and it stands there. It does not move from its place. Though one may cry to it, it cannot answer; It cannot deliver him from his distress. Isaiah 46:6–7 (NASB95) 

6 Those who contribute gold from a pouch and silver in a scale will weigh it in a balance, and they hired a goldsmith and made idols, and with heads hung in shame they worship them! 7 They raise it upon their shoulder and walk; and if they set it down, it remains in its place. It cannot move, and it cannot hear whoever cries aloud to it; it cannot save him from disasters. Isaiah 46:6–7 (LES2) 

 No significant differences here.

8 “Remember this, and be assured; Recall it to mind, you transgressors. 9 “Remember the former things long past, For I am God, and there is no other; I am God, and there is no one like Me, 10 Declaring the end from the beginning, And from ancient times things which have not been done, Saying, ‘My purpose will be established, And I will accomplish all My good pleasure’; Isaiah 46:8–10 (NASB95) 

8 Remember these things and sigh. Repent, you who have been misled, return in the heart. 9 Remember the former things from eternity, that I am God, and there is no one further besides me, 10 who declares beforehand the final things before they happen, and at once they are accomplished. And I said, “All my counsel will stand, and I will do all that I have resolved.” Isaiah 46:8–10 (LES2) 

 There is a huge difference between being assured or courageous in the Hebrew MT and sighing deeply or groaning as the Greek word stenazo in the LXX is properly translated. This passage calls to repentance those who have been previously misled.

11 Calling a bird of prey from the east, The man of My purpose from a far country. Truly I have spoken; truly I will bring it to pass. I have planned it, surely I will do it. Isaiah 46:11 (NASB95) 

11 Summoning a bird from the east and from a land afar concerning what I have resolved, I spoke and I brought forth; I created and I made him, I brought him forth and prospered him on his way. Isaiah 46:11 (LES2) 

 The MT identifies the “bird” as a man from the east or far country, which is probably the case. Perhaps this was Cyrus. Whoever it was, God prospered him on his way.

12 “Listen to Me, you stubborn-minded, Who are far from righteousness. 13 “I bring near My righteousness, it is not far off; And My salvation will not delay. And I will grant salvation in Zion, And My glory for Israel. Isaiah 46:12–13 (NASB95) 

12 Listen to me, you who have destroyed the heart, who are far from righteousness. 13 I have brought my righteousness near and will not delay the salvation that is from me. I have given salvation to Israel in Zion for an act of glory. Isaiah 46:12–13 (LES2) 

I believe Isaiah had Israel in mind when he wrote verse 12. God is calling that nation to repent of their idolatry and believe in God’s appointed Messiah, of whom Cyrus was a type or forerunner.

5 But because of your stubbornness and unrepentant heart you are storing up wrath for yourself in the day of wrath and revelation of the righteous judgment of God, Romans 2:5 (NASB95) 

God’s salvation is near to those who believe, but far off from those who reject the gospel. 

8 But what does it say? “The word is near you, in your mouth and in your heart” (that is, the word of faith which we preach): 9 that if you confess with your mouth the Lord Jesus and believe in your heart that God has raised Him from the dead, you will be saved. 10 For with the heart one believes unto righteousness, and with the mouth confession is made unto salvation. 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 10:8–13 (NKJV)

As Jesus said in John 5:39, all scripture points to him in whom is salvation for all who come to him in faith.

Conclusion

If you want to know more about why Christians should prefer the Septuagint to the MT, click on this link. 

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Comparing MT to the Septuagint (LXX): Psalm 4:1-3

Septuagint

The Septuagint (LXX) was the accepted version of the Old Testament at the time of Christ and during the early church period. It was much later that the Masoretic Text (MT) became the basis for our English translations, which continues to this day in the Western church. The Eastern Orthodox Church stayed with the LXX. Conventional wisdom is that there were various textual versions of the paleo-Hebrew that were passed down, the LXX using one of them. The MT is supposed to be based on an alternate source and to be superior. However, 70 – 80 % of the quotes from the Old Testament that are found in the New Testament come directly from the Septuagint, which appears to be God’s affirmation of that version. Another noteworthy point is that the MT sometimes omits or obscures references to Christ that are quoted from the LXX in the New Testament. This makes we question the MT. After perusing the MT alongside the LXX, I have discovered numerous textual differences, but not all of them, or even the majority of them, have theological or Christological significance. Unfortunately, having such variations tends to engender doubt as to what is the true Word of God. This, I believe, is a satanic strategy.

Generally, I prefer the LXX after comparing both. It seems more “literal.” Almost always the LXX provides the clearest references to Christ. In those few cases when the MT does, I go with it.

I choose whichever version most closely agrees with the New Testament and gives the clearest reference to Christ and the New Covenant.

In this series, I have done my best to compare and contrast what I consider to be significant passages. 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.

Masoretic Text Septuagint Significance

1 Answer me when I call, O God of my righteousness! You have relieved me in my distress; Be gracious to me and hear my prayer. 2 O sons of men, how long will my honor become a reproach? How long will you love what is worthless and aim at deception? Selah. Psalm 4:1–2 (NASB95) 

2 When I called, the God of my righteousness heard me. In tribulation you made room for me. Have mercy upon me and hearken to my prayer. 3 Sons of humans, how long are you slow of heart? Why do you love vanity and seek a lie? Psalm 4:2–3 (LES2) 

The first difference we see is that in the LXX David wrote that God already answered his prayer and made room for him in his tribulation. 

The second difference is that what the MT translates “how long will my honor become a reproach” the LXX gives as “how long are you slow of heart?” This is significant because Jesus used a similar phrase to upbraid the disciples in the road to Emmaus for their unbelief after his resurrection. (Luke 24:25) This links Psalm 4 to Jesus and helps us to see it as a prophecy regarding Christ.

Ever since rejecting Christ as Messiah, the Jews who are not among the elect have actively embraced deception and pursued worthlessness, which is what happens to everyone who rejects God’s gracious offer in the gospel. Stephen’s rebuke was that the Jews “always resist the Holy Spirit.” (Acts 7:51) This is true of those Jews and Gentiles who refuse to acknowledge Christ as the Lord.

3 But know that the LORD has set apart the godly man for Himself; The LORD hears when I call to Him. Psalm 4:3 (NASB95) 

4 Know that the Lord magnifies his holy one. The Lord will hear me when I have cried out to him. Psalm 4:4 (LES2) 

Here the MT again hides a clear reference to Christ that was intimated in the above verse. Jesus is the holy one that God magnifies. Jesus was glorified on the Mount of Transfiguration and after his resurrection. (Matthew 17:1-8)

All who call upon the Lord Jesus will be saved. (Romans 10:13)
    I have observed that the most egregious changes the MT makes are found in the prophets and psalms. King David was a prophet; so, it is not surprising that his prophetic psalms that refer to our Lord would be altered.
     
     
     
     

Conclusion

If you want to know more about why Christians should prefer the Septuagint to the MT, click on this link. 

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Comparing MT to the Septuagint (LXX): Isaiah 45:15-25

Septuagint

The Septuagint (LXX) was the accepted version of the Old Testament at the time of Christ and during the early church period. It was much later that the Masoretic Text (MT) became the basis for our English translations, which continues to this day in the Western church. The Eastern Orthodox Church stayed with the LXX. Conventional wisdom is that there were various textual versions of the paleo-Hebrew that were passed down, the LXX using one of them. The MT is supposed to be based on an alternate source and to be superior. However, 70 – 80 % of the quotes from the Old Testament that are found in the New Testament come directly from the Septuagint, which appears to be God’s affirmation of that version. Another noteworthy point is that the MT sometimes omits or obscures references to Christ that are quoted from the LXX in the New Testament. This makes we question the MT. After perusing the MT alongside the LXX, I have discovered numerous textual differences, but not all of them, or even the majority of them, have theological or Christological significance. Unfortunately, having such variations tends to engender doubt as to what is the true Word of God. This, I believe, is a satanic strategy.

Generally, I prefer the LXX after comparing both. It seems more “literal.” Almost always the LXX provides the clearest references to Christ. In those few cases when the MT does, I go with it.

I choose whichever version most closely agrees with the New Testament and gives the clearest reference to Christ and the New Covenant.

In this series, I have done my best to compare and contrast what I consider to be significant passages. 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.

Masoretic Text Septuagint Significance

15 Truly, You are a God who hides Himself, O God of Israel, Savior! 16 They will be put to shame and even humiliated, all of them; The manufacturers of idols will go away together in humiliation. 17 Israel has been saved by the LORD With an everlasting salvation; You will not be put to shame or humiliated To all eternity. Isaiah 45:15–17 (NASB95) 

15 For you are God, and we did not know it, God of Israel. 16 All who resist him will be dishonored and be shamed and go in shame. Be restored to me, islands. 17 Israel will be saved by the Lord with an eternal salvation; they will not be shamed or dishonored until eternity. Isaiah 45:15–17 (LES2) 

The first difference we see is that instead of the MT’s “You are a God who hides himself,” the LXX gives us, “You are God and we did not know it.” This to me is a reference to Christ. The Jews knew who YHWH is, but they did not recognize that Jesus is also the “I Am.” Instead, when he claimed to be, they decided to kill him for blasphemy. (John 8:58)

Next, we are told in the LXX that “all who resist him will be dishonored and shamed.” The big question is to whom is this a reference? The makers of idols, those who refuse to recognize Cyrus, or is it again pointing to Christ? Since John 5:39 says that the Scriptures point to Christ, I go with the last choice, which indeed fits with the chapter and agrees with Deuteronomy 18:15 and Acts 3:22-23.

The insertion of “Be restored to me, islands,” must refer to the future preaching of the gospel, through which people from all nations are restored to God through Christ.

The last promise of eternal salvation for Israel is a clear reference to the salvation that is available through Christ in the New Covenant. The Old Covenant of Law was not eternal but conditional. (Hebrews 10:1-10)

18 For thus says the LORD, who created the heavens (He is the God who formed the earth and made it, He established it and did not create it a waste place, but formed it to be inhabited), “I am the LORD, and there is none else. 19 “I have not spoken in secret, In some dark land; I did not say to the offspring of Jacob, ‘Seek Me in a waste place’; I, the LORD, speak righteousness, Declaring things that are upright. Isaiah 45:18–19 (NASB95) 

18 This is what the Lord who made the heavens—this one is God who brought the earth to light and made it; he himself marked it as a boundary; he did not make it for nothing but formed it to be inhabited—says: “I am, and there is none further. 19 I have not spoken in secret or in a dark place of the earth. I did not say to the seed of Jacob, ‘Seek pointlessly!’ I am, I am the Lord who speaks righteousness and announces truth.” Isaiah 45:18–19 (LES2) 

The only differences I will point out in this passage is that MT says that God did not say “Seek me in a waste place.” I prefer the LXX’s translation in which God says do not “Seek me pointlessly, vainly, or frivolously.” Lastly, the LXX says that God “speaks righteousness and announces truth.” Certainly, righteousness, grace, and truth comes through our Lord Jesus and the gospel message.

20 “Gather yourselves and come; Draw near together, you fugitives of the nations; They have no knowledge, Who carry about their wooden idol And pray to a god who cannot save. Isaiah 45:20 (NASB95) 

20 Gather together and come here; plan together, you who have been delivered from among the nations. Those who lift up wood, their engraved figure, and pray to gods that do not save, do not know. Isaiah 45:20 (LES2) 

 The LXX adds that idols have no knowledge, a recurrent theme. Only God knows the future.

21 “Declare and set forth your case; Indeed, let them consult together. Who has announced this from of old? Who has long since declared it? Is it not I, the LORD? And there is no other God besides Me, A righteous God and a Savior; There is none except Me. Isaiah 45:21 (NASB95) 

21 If they announce, let them approach, that they might know at once who made these things audible from the beginning. Then it will be announced to you, “I am God, and there is no other besides me; there is no righteous or savior besides me. Isaiah 45:21 (LES2) 

 There is no important difference here.

22 “Turn to Me and be saved, all the ends of the earth; For I am God, and there is no other. 23 “I have sworn by Myself, The word has gone forth from My mouth in righteousness And will not turn back, That to Me every knee will bow, every tongue will swear allegiance. Isaiah 45:22–23 (NASB95) 

22 Return upon me, and you will be saved, you who come from the end of the earth. I am God, and there is no other. 23 I am swearing an oath according to myself: Unless righteousness shall go forth from my mouth, my words shall not turn back, because every knee shall bend to me, and every tongue shall swear by God, Isaiah 45:22–23 (LES2) 

 I see no significant difference here.

24 “They will say of Me, ‘Only in the LORD are righteousness and strength.’ Men will come to Him, And all who were angry at Him will be put to shame. 25 “In the LORD all the offspring of Israel Will be justified and will glory.” Isaiah 45:24–25 (NASB95) 

24 saying, “Righteousness and glory will come with him, and all who separate them will be shamed. 25 All the seed of the sons of Israel will be vindicated by the Lord and will be glorified by God.” Isaiah 45:24–25 (LES2) 

There is a difference between strength and glory; although, both come from God. The MT seems to try to make the vague “all who separate them” into something more understandable – “all who were angry at him.” 

I prefer the LXX saying that the seed will be glorified by God. This agrees with Romans 8:30, where Paul says that God has glorified his elect, those who were chosen before the foundation of the world in Christ (Ephesians 1:4) and justified through faith in him.
    In conclusion, I see only minor omissions or obfuscations of references to Christ in the MT is this section of Isaiah. Still, however, death can come by a thousand cuts.

Conclusion

If you want to know more about why Christians should prefer the Septuagint to the MT, click on this link. 

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Comparing MT to the Septuagint (LXX): Psalm 110

Septuagint

In this ongoing series I am comparing passages from the Septuagint (LXX) to the Masoretic Text (MT) that our English Old Testaments follow. The LXX is a much older translation of the now dead paleo-Hebrew language, and I believe is truer to the original than is the MT. I have two main reasons for believing this. First, the LXX was used by the Jews living in the Greek-speaking world at the time of Christ. It was quoted in the New Testament and used by the early church, which regarded it as the inspired word of God. Secondly, the MT, which uses the modern Hebrew block script rather than the paleo-Hebrew Phoenician script, was completed hundreds of years after Christ and contains omissions and obfuscations of several verses and passages that clearly refer to Christ in the LXX. This I believe was deliberate. By altering LXX texts, which are quoted in the New Testament, it hides Christ and casts doubt on the accuracy of the New Testament. You can decide for yourself.

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.

Masoretic Text Septuagint Significance

1 The LORD says to my Lord: “Sit at My right hand Until I make Your enemies a footstool for Your feet.” 2 The LORD will stretch forth Your strong scepter from Zion, saying, “Rule in the midst of Your enemies.” Psalm 110:1–2 (NASB95) 

1 The Lord said to my Lord, “Be seated at my right side until I set your enemies as a footstool for your feet.” 2 The Lord will send out a rod of power from Zion, “Rule in the middle of your enemies. Psalm 109:1–2 (LES2) 

There is no difference here between the LXX and MT. Perhaps this is because it seems to support the nation of Israel’s being the subject of God’s address. For covenant theologians, we know that the Israel of God is the One New Man in Christ, the church, which is composed of both Jew and Gentile.

The New Testament quotes verse one in several places (Matthew 22:44, Mark 12:36, Luke 20:42-43, Acts 2:35, and Hebrews 1:13). Jesus used it to illustrate his divinity, when he asked the Pharisees why his ancestor David called him “lord,” something no father would ever say to his son. 

3 Your people will volunteer freely in the day of Your power; In holy array, from the womb of the dawn, Your youth are to You as the dew. Psalm 110:3 (NASB95) 

3 With you is authority in the day of your power, with the splendor of the holy ones. From the womb, before the morning, I fathered you.” Psalm 109:3 (LES2) 

The MT changed “with the splendor of your holy ones,” to “in holy array.” The Bible calls born-again believers “holy ones” or saints, who will accompany Christ at his second coming, the day of his power and authority. (Revelation 19:14)

In addition, here is where the MT erases a clear reference to Christ, God’s Son. The MT changed “I begot you” to “your youth are to you as the dew.” What!? I begot you is a clear reference to Christ. (Psalm 2:7, Acts 13:33, Hebrews 1:5) In Psalm 2, the MT retains the reference to the begotten Son. Perhaps it was changed in Psalm 110 because the first and the fourth verses are quoted in the New Testament to prove Christ is the Messiah. Maybe it was just too much to leave the reference to his being begotten in there, too. 

Jesus is the eternal Logos who was born of a virgin after being conceived by the Holy Spirit. He is the “first begotten from the dead” (Colossians 1:18) by means of the resurrection. Through Christ all who believe in him are reborn by the Spirit.

4 The LORD has sworn and will not change His mind, “You are a priest forever According to the order of Melchizedek.” Psalm 110:4 (NASB95) 

4 The Lord swore and will not regret, “You are a priest for eternity according to the order of Melchizedek.” Psalm 109:4 (LES2) 

 The MT and LXX are essentially in agreement. This verse is quoted in Hebrews 5:6 and 7:17 and cited in Hebrews 5, 6, and 7, to illustrate that Christ’s priesthood is of an entirely different order and nature than the Levitical one, his being the priest of the New Covenant.

5 The Lord is at Your right hand; He will shatter kings in the day of His wrath. 6 He will judge among the nations, He will fill them with corpses, He will shatter the chief men over a broad country. 7 He will drink from the brook by the wayside; Therefore He will lift up His head. Psalm 110:5–7 (NASB95) 

5 The Lord at your right hand crushed together kings in the day of his anger. 6 He will judge among the nations. He will fill up with corpses. He will crush the heads of many upon the earth. 7 From a torrent in the way he will drink. On account of this he will raise up his head. Psalm 109:5–7 (LES2) 

 In this passage the MT and LXX are essentially in agreement. 
    As I compare numerous Old Testament passages in the MT to the LXX, I am reminded of the old saying, “death by a thousand cuts.”  Nothing in the MT destroys the New Testament claims about Christ, but the recurrence of omissions and obfuscations hides Christ and erodes confidence in the New Testament, which quotes the LXX, all in a way that dishonors God.
     
     

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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Comparing MT to the Septuagint (LXX): Ecclesiastes 1:5

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.

Masoretic Text Septuagint Significance

5 Also, the sun rises and the sun sets; And hastening to its place it rises there again. 6 Blowing toward the south, Then turning toward the north, The wind continues swirling along; And on its circular courses the wind returns. Ecclesiastes 1:5–6 (NASB95) 

5 And the sun rises and the sun withdraws and draws to its place. Rising there, 6 it goes to the south and circles round to the north. It circles around and around, the wind goes, and the wind returns to its circuits. Ecclesiastes 1:5–6 (LES2) 

This is not Christological, but the LXX does support biblical cosmology and syncs with Psalm 19. On the biblical earth, the sun runs a circuit over the earth, being contained inside the “tent” of the firmament.

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. 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 18:2–7 (LES2) (Psalm 19:1-6 MT)

Verse 6 is better translated as it is in the MT, the sun was placed in the tent of the heavens or firmament, in which it runs its course, or circuit in the MT. The Bible says that the sun moves under the tent of the firmament over the earth, not the earth around the sun. This is later confirmed in Joshua 10:12-13 and in Isaiah 38:8. 

Ecclesiastes 1:5-6 links the path of the sun to the circular path of the winds, which also circle the biblical earth. 

The biblical earth has a magnetic north pole. Any direction going north is going toward the pole. Any south direction goes way from the north pole and toward the perimeter of the enclosed earth. The east direction goes right from north and circles the earth. The west direction is just the opposite. The circular path of the sun from most places on the biblical earth appears to go from east to west across the south. After sunset, the sun circles back around, which would be west to earth across the north. This agrees with the passage in Ecclesiastes and with Psalm 19. 
     
     
     
     
     
     

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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A Convoluted Reason to Reject Biblical Cosmology

deny

Since coming to believe that the cosmology of Genesis Chapter One is the truth, I have encountered two main arguments Christians use to reject the Bible’s testimony regarding the heavens and earth. First, the claims of modern theoretical astrophysics is offered as proof that Genesis cannot be literally true and therefore must be interpreted poetically. Secondly, it is argued that believing in the literal truth of Genesis Chapter One will biblical cosmologymake Christians seem ridiculous and hinder people’s ability to accept the gospel’s claims.

The first argument is something I have written about extensively and have shown that true science, that which is observable, testable, repeatable, and falsifiable, actually supports the biblical view. Regarding allowing so-called science to dictate how we interpret the Bible, however, let me summarize my rebuttal here.

If we allow the claims of the so-called science of astrophysics, which is largely theoretical and untestable, to dictate how we interpret the Bible, it means we recognize that it has authority over God’s Word, which, of course, is a form of idolatry. 

20 O Timothy, guard what has been entrusted to you, avoiding worldly and empty chatter and the opposing arguments of what is falsely called “knowledge”— 21 which some have professed and thus gone astray from the faith. Grace be with you. 1 Timothy 6:20–21 (NASB95) 

But that is enough on that subject. My response to the second argument will make up the remainder of this article.

The contention that professing belief in biblical cosmology will hinder the effectiveness of the gospel is convoluted reasoning and is what I call a guardian lie. Such a lie stands guard over the entrance to the path leading to truth to block access. It convinces us to go no further, often much to our relief. Most people hope for an excuse to reject this amazing truth because we inherently recognize how costly it will be to embrace it. The world provides all sorts of arguments against the truth, and YouTube has worked its algorithms so that any one doing a search can only mainly find opposing arguments. That is why I created my Resource Page for honest inquirers. But, back to our topic…

The Bible is filled with miracles that defy what is called rational thinking, which is why so many categorically reject all such claims. For example, the very least a person can believe in order to be a Christian was summarized by the apostle Paul.

9 that if you confess with your mouth Jesus as Lord, and believe in your heart that God raised Him from the dead, you will be saved; Romans 10:9 (NASB95) 

When Jesus died, he paid the penalty for our sins and made us right with our heavenly Father. When he rose from the dead, it proved that his sacrifice had been accepted and that God made him the undisputed Lord over all creation.

4 who was declared the Son of God with power by the resurrection from the dead, according to the Spirit of holiness, Jesus Christ our Lord, Romans 1:4 (NASB95) 

Science tells us, however, that even though people can be dead for a short time and be resuscitated, it is impossible for someone to be in the tomb for three days and come back to life, never to die again. Yet, that is what people must believe in order to be saved. We do not blink an eye or make any sort of excuse when we tell people that this is the case.

If we rightly ask people to lay aside all previous understanding of life and death, the testimony of medical science, and our own experience, in order to accept the gospel’s claims, why then is believing in biblical cosmology a bridge too far? Is it not because the world allows us to believe in Jesus but refuses to let us believe that Genesis is true?

This raises the question, why? Is believing in biblical cosmology a greater threat to the satanic world system than simply believing in Jesus? Is it not because biblical cosmology requires a creator; whereas, modern astrophysics purports to provide a way for us to have gotten here all by ourselves? Will not accepting biblical cosmology turn the hearts of an unbelieving world toward God and ultimately Christ, something Satan fears?

If we believe the Word of God is the truth, we who preach the gospel also believe that God formed Adam out of the dust and breathed his Spirit into him. We believe that Eve was formed from one of Adam’s ribs. We believe that God flooded the entire earth, killing all creatures that breathe, except for those in the Ark. We believe that God appeared to and spoke with Abraham, Isaac, and Jacob. We believe God raised up Moses to deliver Israel from Pharaoh, whose army he drowned in the Red Sea. We believe God gave Moses the Ten Commandments and eventually led Israel into the promised land under Joshua. We believe he stopped a flooding Jordan River to allow Israel to cross over. We believe God knocked down the walls of Jericho when Israel shouted. We believe God took Elijah into heaven via a chariot sucked up by a whirlwind. The list goes on. In the New Testament, we believe that Jesus was born miraculously to a virgin. We believe he turned water into wine, walked on water, healed the sick, and raised the dead. If we believe the Bible, it means we do not believe in evolution. If we embrace the Scripture, it means that sex outside of marriage, abortion, homosexuality, and transgenderism are not good things.

But when we preach the gospel, we do not demand that our hearers must first believe in all these miracles or agree to accept that  the aforementioned things the world embraces are sinful in God’s eyes, unless of course one might be an issue that God is particularly focused on and wants the person to repent. No, in most cases we introduce them to Christ, what he did for us on the cross, and the claim that he is Lord as a result of his resurrection. This demands a response from our hearers, the proper one being to acknowledge and declare allegiance to Jesus the Lord.

We trust that once a person acknowledges Christ’s lordship over every area of life, he or she will eventually be led by the Spirit to surrender to all the claims of God’s Word.

When I share the gospel, I do not bring up every miracle of the Bible, some controversial doctrine, or tell people that I believe the earth is an enclosed circular plane as described in the Bible rather than what modern astrophysics says. That topic may come up later, but it is not essential to the gospel and the new birth. However, if I declare that I do not believe Genesis Chapter One is true, why should anyone believe me if a say that the rest of the Bible is true? If God lied in the first chapter of his book, why would anyone think he tells the truth elsewhere? If the creation of the heavens and earth is just poetry and has no basis in reality, why should I think differently about the resurrection?

Refusing to believe that biblical cosmology is true undermines the entire Bible, including the gospel.

Therefore, both of these arguments against believing in biblical cosmology are untenable. We should not be embarrassed to boldlycosmology claim that all of God’s Word is absolutely true, not just the parts approved by so-called science or which agree with what is currently socially acceptable in the world.

So, perhaps the real reason Christians reject biblical cosmology is not because it would make the gospel look ridiculous, but because we are afraid it will make us look that way.

If so, it means we love ourselves more than God’s Word.

26 “For whoever is ashamed of Me and My words, the Son of Man will be ashamed of him when He comes in His glory, and the glory of the Father and of the holy angels. Luke 9:26 (NASB95) 
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Comparing MT to the Septuagint (LXX): Isaiah 42:1-4

Septuagint

As I read through Isaiah, comparing the generally accepted Masoretic Text (MT) to the ancient Septuagint (LXX), the Greek translation of the paleo-Hebrew scriptures used by the Jews and early church, I find significant differences. Sometimes the MT seems to rewrite almost entire chapters. I chose the section listed in the title to illustrate how, in my opinion, the MT, which was finally completed centuries after Christ’s death and resurrection, deliberately hides or omits clear references to Christ contained in the LXX. Consider for yourself.

Masoretic Text Septuagint Significance

1 “Behold, My Servant, whom I uphold; My chosen one in whom My soul delights. I have put My Spirit upon Him; He will bring forth justice to the nations. Isaiah 42:1 (NASB95) 

1 Jacob is my child, I will help him; Israel is my chosen one, my soul has accepted him. I have given my spirit upon him; he will bring forth judgment upon the nations. Isaiah 42:1 (LES2) 

 Once again, the MT identifies the one being spoken of as a servant. The LXX identifies this one as Jacob, who it says is my child, which is the Greek word pais. The normal word for servant is doulos; so, child is no doubt the correct translation. The MT says God will uphold him, which is a perfectly good translation of antilambano. The MT uses the word “delight”; whereas, the LXX uses “accepted.” The main difference in this verse is the substitution of servant for child. We know that Jesus and all those born again by faith in him are God’s children, not mere servants. (John 8:35)

2 “He will not cry out or raise His voice, Nor make His voice heard in the street. 3 “A bruised reed He will not break And a dimly burning wick He will not extinguish; He will faithfully bring forth justice. 4 “He will not be disheartened or crushed Until He has established justice in the earth; And the coastlands will wait expectantly for His law.” Isaiah 42:2–4 (NASB95) 

2 He will not cry out or lift up his voice, nor will his voice be heard outside. 3 He will not crush a bruised reed, and he will not extinguish a smoking flax, but he will bring forth justice to truth. 4 He will blaze forth and will not be shattered until he brings justice upon the earth, and the nations will hope in his name. Isaiah 42:2–4 (LES2) 

 This passage contains an obvious hiding of a clear reference to Christ by the MT. The MT translates the last part of verse four as, “And the coastlands will wait expectantly for his law.” Today a push is being made by the Jewish powers that be to enforce what are called Noahide laws upon all Gentiles. This would fit the way the MT translates the verse. The LXX clearly refers to Christ by translating the same verse, “the nations will hope in his name.” I refuse to believe this glaring difference is simply a matter of differing textual traditions. The LXX was accepted by the Jews at the time of Christ and by the early church as being God’s inspired Word. We should, too. Isaiah 42:4 clearly prophesies the New Covenant and the preaching of the gospel throughout the world which has resulted in the nations hoping on Christ’s name.
    I hope it is becoming obvious to you that the MT consistently changes LXX texts to obscure or omit references to Christ.
     
     
     
     

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 Septuagint. 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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Comparing MT to the Septuagint (LXX): Isaiah 41:8-14

Septuagint

As I read through Isaiah, comparing the generally accepted Masoretic Text (MT) to the ancient Septuagint (LXX), the Greek translation of the paleo-Hebrew scriptures used by the Jews and early church, I find significant differences. Sometimes the MT seems to rewrite almost entire chapters. I chose the section listed in the title to illustrate how, in my opinion, the MT, which was finally completed centuries after Christ’s death and resurrection, deliberately hides or omits clear references to Christ contained in the LXX. Consider for yourself.

Masoretic Text Septuagint Significance

8 “But you, Israel, My servant, Jacob whom I have chosen, Descendant of Abraham My friend, 9 You whom I have taken from the ends of the earth, And called from its remotest parts And said to you, ‘You are My servant, I have chosen you and not rejected you. 10 ‘Do not fear, for I am with you; Do not anxiously look about you, for I am your God. I will strengthen you, surely I will help you, Surely I will uphold you with My righteous right hand.’ Isaiah 41:8–10 (NASB95) 

8 But you, Israel, my child Jacob, whom I have chosen, seed of Abraham, whom I have loved, 9 whom I have taken hold of from the ends of the earth; and I summoned you from its heights and said to you, “You are my child; I have chosen you and I have not forsaken you.” 10 Do not be frightened, for I am with you; do not be misled, for I am your God who strengthens you, and I have helped you and have established you with my righteous right hand. Isaiah 41:8–10 (LES2) 

The first significant difference is that the MT identifies Israel as a servant, but the LXX as God’s child (Greek: pais, which can be translated as servant, but its basic meaning is child, which is significant.) The same translation difference is found in Isaiah 49:6, where the MT says, “It is too small a thing for you to be called my servant,” but the LXX says that “it is a great thing for you to be my child.” Jesus twice was specifically called God’s son by God speaking from heaven. (Matthew 3:17, Mark 9:7, 2 Peter 1:17) This passage in Isaiah cannot be a reference to the Jews, whom Jesus identified as children of Satan. (John 8:44) Lest I be accused of antisemitism at this point, let me make it clear that I do not hate Jewish people. I am merely speaking of them as does the New Testament. Without Christ, all men are lost, Jews and Gentiles. Those who actively resist the gospel and defame Christ are what the Bible calls “anti-Christ.” Those who are not part of God’s elect children (Ephesians 1:4) through faith in Christ cannot possible be part of God’s chosen people.

The New Covenant renders all men equal (Acts 10:34) who desperately need  forgiveness and to be reborn. Through faith in Christ, the elect from both the descendants of Abraham and the Gentiles, who compose the church, become children of God in Christ. 

The LXX says that God took hold of this “seed” or descendant of Abraham. We know from Galatians 3:16 that the seed is Christ, the elect child of God sent to ransom Israel and the whole world. (John 3:16) The reference to the seed being “taken hold of from the ends of the earth,” is probably a reference to the church, which consists of people from all over the earth who have responded to the gospel and are now “in Christ.”

Abraham, whom the MT identifies as God’s “friend,” is called “the one whom God loved” in the LXX. Interestingly, the Greek verb agapao is used, the same word used in the NT for the “agape” love of God. The LXX anticipates the love God shows to his children in the New Covenant.

The MT, in verse 10, has God saying to his child, “Do not anxiously look about you,” but the LXX says, “do not be misled.” The Greek verb planao is used, which means to deceive or mislead. The same word from which the word “planets” is derived.

The last point is that the MT frequently changes verb tenses to make promises appear to pertain to future Israel when the LXX uses the past tense to refer to Christ, the church, or some past fulfilled promise. For example, compare the tenses in verse 10. Jewish and Christian Zionists have attempted to take for Israel what belongs to Christ alone.

11 “Behold, all those who are angered at you will be shamed and dishonored; Those who contend with you will be as nothing and will perish. 12 “You will seek those who quarrel with you, but will not find them, Those who war with you will be as nothing and non-existent. Isaiah 41:11–12 (NASB95) 

11 Look! All who oppose you will be dishonored and feel shame, for they will be as though they did not exist, and all your adversaries will be destroyed. 12 You will seek them, and you will not find the people who rage against you, for they will be as though they did not exist, and those who wage war against you will be no more. Isaiah 41:11–12 (LES2) 

 The LXX adds in verse 11, all your adversaries will be destroyed. If the previous verses pertain to Christ, as I believe is the case, based on my previous comments and John 5:39, then this prophecy was fulfilled in 70 AD, when Jerusalem and the temple were destroyed, just as Jesus predicted, which ended the Jewish occupation of the land and ended the sacrificial system, leading to the rise of modern rabbinical Judaism, a blend of Babylon and the Torah, in which the Babylonian Talmud is more highly esteemed than the scriptures. Modern Judaism is not the same thing as what was practiced by the Israelites who remained faithful to God in the Old Testament.

13 “For I am the LORD your God, who upholds your right hand, Who says to you, ‘Do not fear, I will help you.’ 14 “Do not fear, you worm Jacob, you men of Israel; I will help you,” declares the LORD, “and your Redeemer is the Holy One of Israel. Isaiah 41:13–14 (NASB95) 

13 For I am your God, who holds your right hand, who says to you, “Do not be afraid, 14 O Jacob, small Israel.” “I have helped you,” says God, the one who ransoms Israel. Isaiah 41:13–14 (LES2) 

 The MT adds, “I will help you,” in verse 13. The MT calls Jacob a “worm,” but the LXX calls him “small.” The MT adds, “you men of Israel; I will help you.” I believe this was done in an effort to make the prophecy appear to pertain to the future nation of Israel rather than to Christ. Remember: the MT was composed centuries after the Jews had been expelled from the land. This possible deception is strengthened by changing the verbs to future tense, instead of using the past tense as does the LXX. The MT uses “Holy One of Israel,” a direct reference to the God of the Old Testament; whereas, the LXX uses simply says, “God, who ransoms Israel.” The New Covenant clearly identifies Jesus as the One who paid the ransom, his own blood. (1 Peter 1:18-19)
    I challenge you to read the “gospel according to Isaiah” in both the MT and the LXX. I think you will be as surprised and saddened as I have been regarding the wholesale changes to the text. 
     
     
     

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 Septuagint. 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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Comparing MT to the Septuagint (LXX): Isaiah 49:1-10

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.

Masoretic Text Septuagint Significance

1 Listen to Me, O islands, And pay attention, you peoples from afar. The LORD called Me from the womb; From the body of My mother He named Me. 2 He has made My mouth like a sharp sword, In the shadow of His hand He has concealed Me; And He has also made Me a select arrow, He has hidden Me in His quiver. Isaiah 49:1–2 (NASB95) 

1 “Listen to me, islands, and pay attention, nations! After a long time it will come about,” says the Lord. He called my name from my mother’s belly, 2 and he made my mouth like a sharp sword, and he hid me under the protection of his hand. He made me like a choice arrow, and he hid me in his quiver. Isaiah 49:1–2 (LES2) 

 The most notable difference is that the MT omits the phrase, “After a long time it will come about,” which makes this passage a prophetic announcement of something to take place in the distant future, rather than something already accomplished. The MT wishes to identify this passage with Israel; whereas, the LXX should be understood as a prophecy about Christ.

3 He said to Me, “You are My Servant, Israel, In Whom I will show My glory.” 4 But I said, “I have toiled in vain, I have spent My strength for nothing and vanity; Yet surely the justice due to Me is with the LORD, And My reward with My God.” Isaiah 49:3–4 (NASB95) 

3 And he said to me, “You are my servant, Israel, and I will be glorified in you.” 4 And I said, “I have toiled in vain, for pointlessness, and I have given my strength for nothing. On account of this my judgment is with the Lord, and my hard work before my God. Isaiah 49:3–4 (LES2) 

 The differences between these passages is worth noting, but does vary in meaning.

5 And now says the LORD, who formed Me from the womb to be His Servant, To bring Jacob back to Him, so that Israel might be gathered to Him (For I am honored in the sight of the LORD, And My God is My strength), 6 He says, “It is too small a thing that You should be My Servant To raise up the tribes of Jacob and to restore the preserved ones of Israel; I will also make You a light of the nations So that My salvation may reach to the end of the earth.” Isaiah 49:5–6 (NASB95) 

5 And now this is what the Lord—who formed me from the belly as his bondservant in order to gather Jacob and Israel to himself—says: “I will be gathered and glorified before the Lord, and God will be strength for me.” 6 And he said to me, “It is a great thing for you to be called my child, to establish the tribes of Jacob and to return the dispersion of Israel. Look! I have given you as a covenant for a nation, as a light for the nations so that you may become salvation as far as the end of the earth.” Isaiah 49:5–6 (LES2) 

 The first rather striking difference is that the MT eliminates the “and” that the LXX places between Jacob and Israel, rather than identifying the two, as in the MT. Perhaps the LXX is a reference to the biological descendants of Abraham (Jacob) and the church (Israel). It can be clearly shown that the NT identifies the church with Israel. Whether this is the correct understanding, I believe the LXX preserves the right wording. 

Next, the MT changes “I will be gathered and glorified before the Lord” to “so that Israel might be gathered to him.” This is a big difference. “I” refers to a person, who is Christ, not the nation of Israel. This becomes apparent in the next verse.

The MT changes, “It is a great thing for you to be called my child” to “It is too small a thing that you should be my servant!” This is a travesty. Jesus was and is God’s only begotten Son, which is a great thing indeed, something shared with us who believe in him via the new birth. (1 John 3:1) 

Next, there is quite a difference between “preserved ones” and “dispersion.” But even more startling is how the MT omits the phrase, “I have given you as a covenant for the nation (Greek: genos – family),” a phrase repeated in verse 8, but then changed to include the nations (Greek: ethnos). This seems to parallel Jesus’ and the church’s ministry, which was first directed to the Jews, the family, but later was more directed toward the nations. 

The next startling difference which points away from Christ is how the MT changes “so that you may become salvation as far as the end of the earth.” The MT reads, “so that my salvation shall reach the end of the earth. Clearly, there was what seems to be a deliberate effort to hide how plainly the scriptures point to Christ!

7 Thus says the LORD, the Redeemer of Israel and its Holy One, To the despised One, To the One abhorred by the nation, To the Servant of rulers, “Kings will see and arise, Princes will also bow down, Because of the LORD who is faithful, the Holy One of Israel who has chosen You.” Isaiah 49:7 (NASB95) 

7 This is what the Lord who rescues you, the God of Israel, says: “Sanctify the one who despises his life, who is abhorred by the nations, the servants of rulers. Kings will see him and arise; rulers also will worship him for the sake of the Lord, because the Holy One of Israel is faithful, and I have chosen you.” Isaiah 49:7 (LES2) 

This is a serious aberration. Jesus taught his disciples that it is necessary for us to “lose” our lives, if we want to follow him. (Matthew 16:25) From the beginning of his ministry, Jesus understood that it was his mission to die as God’s lamb for the sins of the world (John 1:29), not just the sin of Israel. It became apparent as Jesus progressed toward his death that he embraced his mission and despised his life. This clearly is a reference to Christ that has been removed. 

Christ is indeed abhorred, despised, and feared by the nations, plural. Both the MT and LXX refer here to the Gentiles, but for some reason the MT makes the word singular. 

In addition, the LXX makes this a personal word spoken to the “chosen one,” who is Christ – “I have chosen you.”

8 Thus says the LORD, “In a favorable time I have answered You, And in a day of salvation I have helped You; And I will keep You and give You for a covenant of the people, To restore the land, to make them inherit the desolate heritages; 9 Saying to those who are bound, ‘Go forth,’ To those who are in darkness, ‘Show yourselves.’ Along the roads they will feed, And their pasture will be on all bare heights. 10 “They will not hunger or thirst, Nor will the scorching heat or sun strike them down; For He who has compassion on them will lead them And will guide them to springs of water. Isaiah 49:8–10 (NASB95) 

8 This is what the Lord says: “I have listened to you at the acceptable time, and I have helped you in the day of salvation. And I formed you and have given you as a covenant for the nations, to establish the land and to allot deserted lots, 9 saying to those in chains, ‘Come out!’ and to those in darkness, ‘Be revealed!’ They will be fed in all the ways, and their pasture will be in all their paths. 10 They will not hunger or thirst, and the burning heat and the sun will not strike them, but the one who shows mercy will comfort them, and he will lead them through springs of waters. Isaiah 49:8–10 (LES2) 

The translators of the LXX chose the Greek word that means “listened to” instead of the Hebrew word the MT uses that means “answered.” Next the MT says that God “will keep” or guard this chosen one. The LXX says that God formed or molded him, which I see as an allusion to the incarnation, when the Scripture says that God prepared a body for the eternal Logos. (John 1:14) This is another case when the incarnation is deliberately hidden, just as in the more obvious verse from Psalm 40:6-8, about which I have written previously.

Next the MT omits another reference to God’s promise that the Gentiles will be included in the New Covenant. The LXX says that Christ has been given as a “covenant for the nations (ethnos),” but the MT limits the covenant to the “people,” when can mean the nations, but is not clear. It could mean just the Jews,which was probably the intent. 

In verse 9, the MT agrees with the LXX when it says the chosen one will command, ” Come out,” which could be a direct reference to Christ commanding Lazarus to come out of the tomb. (John 11:43)
    Once again we can observe that the changes between the MT and LXX tend to eliminate or dilute direct references to Christ. Jesus said that the scriptures point to him. (John 5:39-40) Any time the MT hides this clear pointing to Christ, I suspect foul play, which would not be surprising considering the antipathy the Jews have for Christ and the post-resurrection development of the MT.
     

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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Comparing MT to the Septuagint (LXX): Psalm 142

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.

Masoretic Text Septuagint Significance

1 I cry aloud with my voice to the LORD; I make supplication with my voice to the LORD. 2 I pour out my complaint before Him; I declare my trouble before Him. Psalm 142:1–2 (NASB95) 

2 With my voice I cried out to the Lord. With my voice I besought the Lord. 3 I poured out before him my entreaty. I will report my affliction before him. Psalm 141:2–3 (LES2) 

 Jesus said we will live by every word of God (Matthew 4:4); therefore, every word is important. The MT uses the word “complaint” in verse 2, but the LXX uses “entreaty.” Big difference. The MT uses “trouble” instead of “affliction.” Not much difference, but affliction carries the idea of being under pressure in the Greek. Trouble is more generic.

3 When my spirit was overwhelmed within me, You knew my path. In the way where I walk They have hidden a trap for me. 4 Look to the right and see; For there is no one who regards me; There is no escape for me; No one cares for my soul. Psalm 142:3–4 (NASB95) 

4 When my spirit came to an end from me, you also knew my paths. In this way in which I was going, they hid a trap for me. 5 I was looking to the right hand, and I was seeing that there was no one who knew me. Escape passed away from me, and there is no one who seeks out my soul. Psalm 141:4–5 (LES2) 

  The MT depersonalizes verse 4 by saying, “Look to the right.” The LXX says that the subject “was looking and seeing” that no one acknowledged or knew him. This is beginning to sound like a prophetic glimpse into Christ’s suffering.

5 I cried out to You, O LORD; I said, “You are my refuge, My portion in the land of the living. 6 “Give heed to my cry, For I am brought very low; Deliver me from my persecutors, For they are too strong for me. Psalm 142:5–6 (NASB95) 

6 To you, O Lord, I cried out, and I said, “You are my hope, my portion in the land of the living.” 7 Pay attention to my entreaty, because I was made low very much. Rescue me from those who are persecuting me, because they were strengthened beyond me. Psalm 141:6–7 (LES2) 

 As in other places, the MT uses “refuge” instead of the word “hope” that the LXX employs. Hope makes much more sense in the context of suffering. Christ hoped in God while enduring horrible suffering and contradiction on our behalf.

7 “Bring my soul out of prison, So that I may give thanks to Your name; The righteous will surround me, For You will deal bountifully with me.” Psalm 142:7 (NASB95) 

8 Lead my soul out from prison, so that I could give thanks to your name, O Lord. The righteous ones wait for me until when you will give recompense to me. Psalm 141:8 (LES2) 

 Here is where it gets interesting. The last part of the verse seems to refer either to Christ’s resurrection or Second Coming, or both; whereas, the MT says something entirely different. Another way to word the LXX in light of the New Covenant might be, “Those who are righteous through faith in Christ will wait for his return when our Lord will be vindicated before the entire world.”
    It is important for us to remember that the entire Bible points to Christ. Any time I see the MT pointing away from Christ, when the LXX points toward him, it gives me pause. Words matter…

 

 

  
     

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.

More articles on the Septuagint
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