Category: Septuagint

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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Rediscovering the Septuagint (LXX): Isaiah 19:19-22

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

19 In that day there will be an altar to the LORD in the midst of the land of Egypt, and a pillar to the LORD at its border. 20 And it will be for a sign and for a witness to the LORD of hosts in the land of Egypt; for they will cry to the LORD because of the oppressors, and He will send them a Savior and a Mighty One, and He will deliver them. 21 Then the LORD will be known to Egypt, and the Egyptians will know the LORD in that day, and will make sacrifice and offering; yes, they will make a vow to the LORD and perform it. 22 And the LORD will strike Egypt, He will strike and heal it; they will return to the LORD, and He will be entreated by them and heal them. Isaiah 19:19–22 (NKJV)

19 On that day there will be an altar to the Lord in the territory of the Egyptians and a stele to the Lord toward its border, 20 and it will be a sign into eternity to the Lord in the territory of Egypt, because they will cry out to the Lord because of those afflicting them, and he will send them a person who will save them; by judging, he will save them. 21 And the Lord will be known to the Egyptians, and the Egyptians will know the Lord on that day, and they will make sacrifices, and they will pray prayers to the Lord, and they will return. 22 And the Lord will strike the Egyptians with a blow, and he will heal them with healing, and they will return to the Lord, and he will listen to them, and he will heal them. Isaiah 19:19–22 (LES2)

Although I am not completely sure how to understand this passage, I included it to demonstrate once again some of the differences between the MT and LXX. The MT both adds and subtracts words from the LXX. 

Summary: I included this passage simply to show some of the differences between the MT and LXX.

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Rediscovering the Septuagint (LXX): Psalm 18

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 The Servant of the LORD, Who Spoke to the LORD The Words of This Song on the Day that the LORD Delivered Him from the Hand of All His Enemies and from the Hand of Saul. And He Said: Psalm 18:title (NKJV)

1 FOR THE END, OF DAVID, THE SERVANT OF THE LORD, THAT WHICH HE SPOKE TO THE LORD, THE WORDS OF THIS SONG, IN THE DAY IN WHICH THE LORD RESCUED HIM FROM THE HAND OF ALL HIS ENEMIES AND FROM THE HAND OF SAUL. Psalm 17:1 (LES2)

 Often the LXX includes the title as the first verse, as it does here. This gives us the context of the psalm’s creation. Since David was a prophet, his psalms sometimes speak of future things concerning the Lord. Psalm 22 is an excellent example. It contains a prophecy regarding Christ’s crucifixion. Parts of this psalm are thought to be a prophecy about our Lord’s resurrection. I will not cover the entire psalm because of its length. Instead, I will comment on portions that seem to be prophetically connected to Jesus.

1 I will love You, O LORD, my strength. 2 The LORD is my rock and my fortress and my deliverer; My God, my strength, in whom I will trust; My shield and the horn of my salvation, my stronghold. 3 I will call upon the LORD, who is worthy to be praised; So shall I be saved from my enemies. Psalm 18:1–3 (NKJV)

2 AND HE SAID, “I love you, O Lord, my strength. 3 The Lord is my strength and my refuge and my savior. My God is a helper, and I will hope in him, my protector and the horn of salvation, my helper. 4 Praising, I will call upon the Lord, and I will be saved from my enemies. Psalm 17:2–4 (LES2)

The first difference is that the MT uses a future tense verb instead of the present tense of the LXX. The Hebrew verb is in the imperfect tense, which generally is used for ongoing, habitual, and repeated action, just as is the case in the LXX. A better translation might be, “I love you and will love you every day, Lord.”

The LXX uses Greek words that seem more personal than the MT’s in verse 3. 

Strength is “stereoma” in Greek, which is the same word used for “firmament,” above which is God’s throne. Refuge is “kataphuge,” which means exactly what the English word communicates. Savior is “rustes,” which means savior or deliverer. Helper is “boethos,” which means someone who comes to my aid. Protector is the Greek word “hyperaspisteis,” which means protector or champion. Helper in the second instance is the Greek word “antilemptor,” which means protector or helper. 

The general idea here is that God will save David and, perhaps, Christ from their enemies.

4 The pangs of death surrounded me, And the floods of ungodliness made me afraid. 5 The sorrows of Sheol surrounded me; The snares of death confronted me. 6 In my distress I called upon the LORD, And cried out to my God; He heard my voice from His temple, And my cry came before Him, even to His ears. Psalm 18:4–6 (NKJV)

5 Pains of death surrounded me, and torrents of lawlessness troubled me. 6 Pains of Hades encircled me. Snares of death came near to me. 7 And when I was afflicted, I called upon the Lord, and to my God I cried aloud. He heard my voice from his holy temple, and my crying before him will enter into his ears. Psalm 17:5–7 (LES2)

Interestingly, in the LXX the “pains” of death, in verse 4/5, and of Hades, in verse 5/6, uses the same Greek word that is used to describe the pains of childbirth. This fits the crucifixion and resurrection of Christ perfectly. Through his death and rising, Jesus “gave birth” to the church, just as God fashioned Eve from one of Adam’s ribs while he was in a trance-like sleep. For the Christian, going through death is necessary to transition from the “womb” of this world into the glories of heaven.

If this passage applies to David, it appears to be poetic language describing a close encounter with death, but if these words apply to Christ on the cross, or perhaps in the grave, they can be taken quite literally. God’s holy temple is located in heaven above the firmament. 

We know from Paul and Peter that Christ indeed descended into Hades before ascending back to his Father in heaven after the resurrection.

7 But to each one of us grace was given according to the measure of Christ’s gift. 8 Therefore He says: “When He ascended on high, He led captivity captive, And gave gifts to men.” 9 (Now this, “He ascended”—what does it mean but that He also first descended into the lower parts of the earth? 10 He who descended is also the One who ascended far above all the heavens, that He might fill all things.) Ephesians 4:7–10 (NKJV)

Here Paul references his theology of up and down, which requires the biblical shape of the earth. Heaven is up, earth is in the middle, and Hades is down. Otherwise, Paul’s words make no sense. 

23 Him, being delivered by the determined purpose and foreknowledge of God, you have taken by lawless hands, have crucified, and put to death; 24 whom God raised up, having loosed the pains of death, because it was not possible that He should be held by it. 25 For David says concerning Him: ‘I foresaw the LORD always before my face, For He is at my right hand, that I may not be shaken. 26 Therefore my heart rejoiced, and my tongue was glad; Moreover my flesh also will rest in hope. 27 For You will not leave my soul in Hades, Nor will You allow Your Holy One to see corruption. Acts 2:23–27 (NKJV)

In the above passage, Peter uses the same Greek word for pains of childbirth that David used in Psalm 18 in the LXX. Quoting Psalm 16, he mentions that God did not leave Jesus in Hades, meaning he went down there, as Paul taught.

God heard Jesus’ prayer when he experienced being encircled, or surrounded as a besieged city, with the pains of Hades.

7 Then the earth shook and trembled; The foundations of the hills also quaked and were shaken, Because He was angry. 8 Smoke went up from His nostrils, And devouring fire from His mouth; Coals were kindled by it. 9 He bowed the heavens also, and came down With darkness under His feet. 10 And He rode upon a cherub, and flew; He flew upon the wings of the wind. 11 He made darkness His secret place; His canopy around Him was dark waters And thick clouds of the skies. 12 From the brightness before Him, His thick clouds passed with hailstones and coals of fire. Psalm 18:7–12 (NKJV)

8 And the earth was shaken and was trembling. And the foundations of the mountains were stirred up and shaken, because God was angered with them. 9 Smoke went up with his wrath, and fire burst into flame before him. Coals were kindled from him. 10 And he bent the heavens and came down. And darkness was under his feet. 11 And he mounted upon cherubim and flew; he flew upon the wings of the wind. 12 And he set darkness concealing him in a circle around him; his tent is a dark water in clouds of sky. 13 From the brightness before him, the clouds go through, hail and coals of fire. Psalm 17:8–13 (LES2)

If this passage refers to the resurrection, as it seems, the earthquake mentioned may be the one associated with Christ’s crucifixion and resurrection mentioned in Matthew’s gospel.

51 Then, behold, the veil of the temple was torn in two from top to bottom; and the earth quaked, and the rocks were split, 52 and the graves were opened; and many bodies of the saints who had fallen asleep were raised; 53 and coming out of the graves after His resurrection, they went into the holy city and appeared to many. 54 So when the centurion and those with him, who were guarding Jesus, saw the earthquake and the things that had happened, they feared greatly, saying, “Truly this was the Son of God!” Matthew 27:51–54 (NKJV)

Psalm 18 seems to provide more details regarding the Father’s anger at his Son’s unjust execution, which was later unleashed in 70 AD when the city of Jerusalem and the temple were destroyed, as Jesus had prophesied. 

13 The LORD thundered from heaven, And the Most High uttered His voice, Hailstones and coals of fire. 14 He sent out His arrows and scattered the foe, Lightnings in abundance, and He vanquished them. 15 Then the channels of the sea were seen, The foundations of the world were uncovered At Your rebuke, O LORD, At the blast of the breath of Your nostrils. 16 He sent from above, He took me; He drew me out of many waters. 17 He delivered me from my strong enemy, From those who hated me, For they were too strong for me. 18 They confronted me in the day of my calamity, But the LORD was my support. 19 He also brought me out into a broad place; He delivered me because He delighted in me. Psalm 18:13–19 (NKJV)

14 And the Lord thundered from the heavens, and the most high gave his voice. 15 And he dispatched arrows and scattered them, and he multiplied lightning strikes and confounded them. 16 And the running waters of the rivers were seen, and the foundations of the inhabited world were uncovered from your censure, O Lord, from the breathing of the wind of your wrath. 17 He dispatched from the heights and took me; he drew me to himself from many waters. 18 He will rescue me from my strong enemies, and from those who hate me, because they were stronger than me. 19 They took advantage of me in the day of my ill-treatment, and the Lord became my support. 20 And he led me into broad spaces. He will rescue me because he wanted me. Psalm 17:14–20 (LES2)

Without commenting on all the verses, I want to draw your attention to verse 16, where the LXX says that “the foundations of the inhabited world were uncovered.” The Bible says that the earth is set upon pillars and foundations and does not move, contrary to the anti-biblical narrative of modern astrophysics. In the Bible, these foundations are beneath the surface of the earth. We are not sure where these might touch the realm of Hades, which the Bible locates under the earth. If Christ was in Hades, as the Bible testifies, then God looked down from heaven to rescue his Son, as it says in verse 16/17. The MT and LXX agree on this. 

Christ had been overpowered by Satan at Calvary, something to which Jesus willingly submitted when he offered his life as God’s Lamb.

While Jesus was hanging on the cross, his enemies taunted him.

35 And the people stood looking on. But even the rulers with them sneered, saying, “He saved others; let Him save Himself if He is the Christ, the chosen of God.” 36 The soldiers also mocked Him, coming and offering Him sour wine, 37 and saying, “If You are the King of the Jews, save Yourself.” Luke 23:35–37 (NKJV) 

They believed that the crucifixion proved that Jesus was an imposter because God allowed him to be so treated. However, Psalm 19/20 refutes this by saying, “He will rescue me because he wanted me.”

20 The LORD rewarded me according to my righteousness; According to the cleanness of my hands He has recompensed me. 21 For I have kept the ways of the LORD, And have not wickedly departed from my God. 22 For all His judgments were before me, And I did not put away His statutes from me. 23 I was also blameless before Him, And I kept myself from my iniquity. 24 Therefore the LORD has recompensed me according to my righteousness, According to the cleanness of my hands in His sight. Psalm 18:20–24 (NKJV)

21 He will deliver me from my mighty enemies and from those who hate me. And the Lord will repay to me according to my righteousness; and according to the purity of my hands he will repay me, 22 because I kept the ways of the Lord, and I did not act impiously from my God, 23 because all His judgments are before me, and his duties have not departed from me. 24 And I will be without blame with him, and I will guard from my lawlessness. 25 And the Lord will give back to me according to my righteousness and according to the purity of my hands before his eyes. Psalm 17:21–25 (LES2)

Here for some reason the MT omits “He will deliver me from my mighty enemies and from those who hate me,” which were chiefly the Jewish leaders, who were supported by the Roman government.

The one about whom this psalm was written, which must be Christ, then says, “the Lord will repay me according to my righteousness.” There is only one man who could say that, our Lord Jesus. There is none other who deserved for God to raise him from the dead and deliver him. (Romans 3:10)

Those who put their faith and allegiance in Christ receive his right standing with God the Father as a gift. (Romans 5:17)

25 With the merciful You will show Yourself merciful; With a blameless man You will show Yourself blameless; 26 With the pure You will show Yourself pure; And with the devious You will show Yourself shrewd. 27 For You will save the humble people, But will bring down haughty looks. Psalm 18:25–27 (NKJV)

26 With the holy one you will be holy, and with the innocent man you will be innocent, 27 and with the chosen you will be chosen, and with the twisted you will twist about, 28 because you will save a low people, and the eyes of the arrogant you will lower. Psalm 17:26–28 (LES2) 

I included this passage because it illustrates how different the LXX is compared to the MT. There is no relationship between “merciful” and “holy.” Nor is there a connection between “pure” and “chosen.”

43 You have delivered me from the strivings of the people; You have made me the head of the nations; A people I have not known shall serve me. 44 As soon as they hear of me they obey me; The foreigners submit to me. 45 The foreigners fade away, And come frightened from their hideouts. Psalm 18:43–45 (NKJV)

44 You will rescue me from arguments with the people; you will appoint me for the head of nations; a people whom I did not understand [know] served me. 45 For a report of the ear, they obeyed me. Foreign children lied to me. 46 Foreign children wore out and became lame from their paths. Psalm 17:44–46 (LES2)

I skipped ahead to this passage, which can be applied to Christ. Jesus has been given authority over all things (Matthew 28:18), including the nations, which he received as an inheritance (Psalm 2:8). Even those who refuse to acknowledge his lordship, those he did not know (Matthew 7:23) regarding salvation (verse 44) will submit to him. Every knee shall bow before him. (Philippians 2:10)

46 The LORD lives! Blessed be my Rock! Let the God of my salvation be exalted. 47 It is God who avenges me, And subdues the peoples under me; 48 He delivers me from my enemies. You also lift me up above those who rise against me; You have delivered me from the violent man. 49 Therefore I will give thanks to You, O LORD, among the Gentiles, And sing praises to Your name. 50 Great deliverance He gives to His king, And shows mercy to His anointed, To David and his descendants forevermore. Psalm 18:46–50 (NKJV)

47 The Lord lives! And blessed is my God! Let the God of my salvation be exalted! 48 O God, the one who gives vengeance to me and places peoples under me, 49 my deliverer from angry enemies, from those who rise up against me. You will raise me up. From the unjust man you will rescue me. 50 On account of this, I will give thanks to you among the nations, O Lord. And I will sing psalms to your name. 51 God is magnifying the salvation of his king and making mercy to his anointed one, to David and to his seed until eternity.” Psalm 17:47–51 (LES2)

Here David praises God for delivering him from his enemies, saying that God will “raise me up,” which was literally fulfilled in Christ. 

God’s mercy is promised to David’s “seed” (singular), which is Christ, for all eternity. This promise of mercy and blessing is extended to all who are “in Christ” via the new birth. The New Covenant makes it clear that the promises made to Abraham and David regarding their “seed” were fulfilled in Christ. (Galatians 3:16)

Summary: This is a beautiful prophetic psalm about Christ’s resurrection penned by King David. Interestingly, much of it can only be properly understood in the context of the biblical shape of the earth and the theology of up and down.

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Rediscovering the Septuagint (LXX): Isaiah 17

Septuagint

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

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

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

Masoretic Text Septuagint Significance

4 “In that day it shall come to pass That the glory of Jacob will wane, And the fatness of his flesh grow lean. 5 It shall be as when the harvester gathers the grain, And reaps the heads with his arm; It shall be as he who gathers heads of grain In the Valley of Rephaim. Isaiah 17:4–5 (NKJV)

4 This is what the Lord Sabaoth says: “In that day there will be a failing of the glory of Jacob, and the richness of his glory will be shaken. 5 And it will be just as if someone gathered a standing crop and reaped grain seed; and it will be just as if someone gathered grain in a solid ravine, Isaiah 17:4–5 (LES2)

The MT leaves out “This is what the Lord Sabaoth (of hosts) says.” Then the MT says “the glory of Jacob will wane,” but the LXX literally says it will be “eclipsed.”An eclipse is caused, as we understand it, by something or someone (Jesus) coming in front of another so that what is behind can no longer be seen or shine. John the Baptist’s amazing ministry waned or was eclipsed by Jesus’ arrival. Rather than be jealous, John said, “He must increase, but I must decrease.” (John 3:30) This would have been Israel’s and the Jewish leaders’ proper response to the arrival of their Messiah, Jesus. Instead, they sought to remove what was causing the eclipse of their former glory.

As the LXX says, Israel will be shaken to the core after they murdered the Messiah and continued to resist the gospel. Stephen’s martyrdom marked the end of Daniel’s seven year period, which began at Jesus’ baptism by John, and the middle of which was Christ’s crucifixion. Not long afterward, Jerusalem and the temple were destroyed by the Roman army, just as Jesus prophesied. (Mark 13:2) The early church saw this as a vindication of Christ and a just punishment of those Jews who were guilty of the most heinous crime ever committed. 

14 For you, brethren, became imitators of the churches of God which are in Judea in Christ Jesus. For you also suffered the same things from your own countrymen, just as they did from the Judeans, 15 who killed both the Lord Jesus and their own prophets, and have persecuted us; and they do not please God and are contrary to all men, 16 forbidding us to speak to the Gentiles that they may be saved, so as always to fill up the measure of their sins; but wrath has come upon them to the uttermost. 1 Thessalonians 2:14–16 (NKJV)

Verse 6 must mean that after Jesus eclipses the nation of Israel, only a remnant will be left – those who accept Jesus as Lord.

6 Yet gleaning grapes will be left in it, Like the shaking of an olive tree, Two or three olives at the top of the uppermost bough, Four or five in its most fruitful branches,” Says the LORD God of Israel. 7 In that day a man will look to his Maker, And his eyes will have respect for the Holy One of Israel. 8 He will not look to the altars, The work of his hands; He will not respect what his fingers have made, Nor the wooden images nor the incense altars. Isaiah 17:6–8 (NKJV)

6 and a stalk was left in it; or like the fruit of an olive tree—two or three might be left on the highest extremity, or four or five on their branches.” This is what the Lord, the God of Israel, says: 7 “On that day a person will trust the one who made him, and his eyes will look to the Holy One of Israel. 8 And they will certainly not trust the altars or in the works of their hands, which their fingers made, and they will not look to the trees or their abominations. Isaiah 17:6–8 (LES2)

This passage continues the picture of only a remnant being left. Quoting Isaiah 1:9, Paul wrote:

29 And as Isaiah said before: “Unless the LORD of Sabaoth had left us a seed, We would have become like Sodom, And we would have been made like Gomorrah.” Romans 9:29 (NKJV)

Since that time, only a remnant of Jews and Gentiles have acknowledged that Jesus is Lord. These comprise the bride of Christ, the church, the one new man in Christ, the Israel of God.

9 In that day his strong cities will be as a forsaken bough And an uppermost branch, Which they left because of the children of Israel; And there will be desolation. Isaiah 17:9 (NKJV)

9 On that day your cities will be abandoned, the way the Amorites and the Hivites abandoned from the face of the sons of Israel, and they will be deserted.” Isaiah 17:9 (LES2)

 This must have been very difficult to translate from the Paleo-Hebrew Phoenician script dead language.

10 Because you have forgotten the God of your salvation, And have not been mindful of the Rock of your stronghold, Therefore you will plant pleasant plants And set out foreign seedlings; 11 In the day you will make your plant to grow, And in the morning you will make your seed to flourish; But the harvest will be a heap of ruins In the day of grief and desperate sorrow. Isaiah 17:10–11 (NKJV)

10 Because you abandoned God your savior and you did not remember the Lord your helper—because of this, you will plant an unfaithful plant and an unfaithful seed. 11 And on the day you plant, you will be led astray; and if you sow it in the morning, it will blossom for harvest on whatever day you allot it, and like a person’s father you allot it for your sons. Isaiah 17:10–11 (LES2)

It seems obvious to me that the Masoretes went out of their way to cover up a decidedly anti-Israel prophecy in this passage.Therefore, I will ignore it and try to give the proper meaning of the LXX here. Remember: Jesus said all scripture points to him. (John 5:39)

Although the descendants of Abraham had been inveterate idolators and resisted the Holy Spirit (Acts 7:51, Exodus 32:9 and 33:5, Isaiah 63:10, and Jeremiah 9:26) throughout their existence, the single greatest act of abandoning God was the crucifixion of his Son. When they rejected and murdered the Messiah, they abandoned God. (Acts 2:23)

The Bible says that those who reject the Son, reject the Father as well. (1 John 2:22-23) Ever since rejecting Christ, and even before that, they have been led astray into gross darkness and error to the point where they have become “anti-Christ” in the fundamental sense of that term. Instead of recognizing the true King, they put him to death in order to possess the kingdom for themselves and their sons. (Matthew 21:38) They have never repented from this terrible act of defiance against God.

Summary: Jesus rebuked the disciples on the road to Emmaus following his resurrection for their hardness of heart and unbelief of all that had been written in the Old Testament scriptures about him. 

25 Then He said to them, “O foolish ones, and slow of heart to believe in all that the prophets have spoken! 26 Ought not the Christ to have suffered these things and to enter into His glory?” 27 And beginning at Moses and all the Prophets, He expounded to them in all the Scriptures the things concerning Himself. Luke 24:25–27 (NKJV)

The only way we can see Christ in the scriptures is by faith and the revelation of the Holy Spirit. The Masoretic Text appears to be designed to make seeing Christ in the Old Testament even more difficult by obscuring and in some cases removing references to Christ, as appears to have been done in the passages above. I believe that Christians should follow the example of the Eastern Orthodox Church and start using the Septuagint as our “go to” Old Testament. 

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Rediscovering the Septuagint (LXX): Psalm 15

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 LORD, who may abide in Your tabernacle? Who may dwell in Your holy hill? 2 He who walks uprightly, And works righteousness, And speaks the truth in his heart; 3 He who does not backbite with his tongue, Nor does evil to his neighbor, Nor does he take up a reproach against his friend; Psalm 15:1–3 (NKJV)

1 O Lord, who will dwell in your quarters? And who will dwell on your holy mountain? 2 The one going without blame and working righteousness; the one speaking truth in his heart. 3 He who does not beguile with his tongue, nor does evil against his neighbor, and he does not take up a reproach against those near to him. Psalm 14:1–3 (LES2)

 The Greek word that is translated “quarters” is the word for tabernacle. The passage basically agrees, except the MT says “against his friend,” but the LXX says, against those near to him.”

4 In whose eyes a vile person is despised, But he honors those who fear the LORD; He who swears to his own hurt and does not change; 5 He who does not put out his money at usury, Nor does he take a bribe against the innocent. He who does these things shall never be moved. Psalm 15:4–5 (NKJV)

4 The one acting wickedly is scorned before him, but those fearing the Lord he honors. He is one who swears an oath to his neighbor and does not break faith. 5 He did not give his money for interest, and he did not take gifts against the innocent. The one who does these things will not be shaken for eternity. Psalm 14:4–5 (LES2) 

 Verse 4 in the LXX is much clearer where it says that a godly person does not swear an oath to his neighbor and then break faith. Otherwise, the passage agrees.

Summary: This is one of the few psalms that show very little difference between the MT and LXX.

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Rediscovering the Septuagint (LXX): Psalm 13

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 How long, O LORD? Will You forget me forever? How long will You hide Your face from me? 2 How long shall I take counsel in my soul, Having sorrow in my heart daily? How long will my enemy be exalted over me? 3 Consider and hear me, O LORD my God; Enlighten my eyes, Lest I sleep the sleep of death; 4 Lest my enemy say, “I have prevailed against him”; Lest those who trouble me rejoice when I am moved. Psalm 13:title–4 (NKJV)

1 FOR THE END, A PSALM OF DAVID. 2 How long, O Lord, will you forget me completely? How long will you turn away your face from me? 3 How long will I set counsels in my soul, which are like griefs in my heart for days? How long will my enemy be raised up over me? 4 Look! Give ear to me, O Lord, my God! Illuminate my eyes, lest I fall asleep into death, 5 lest my enemy say, “I was strong against him,” lest the ones who are afflicting me rejoice exceedingly if I am shaken. Psalm 12:1–5 (LES2)

 This passage shows agreement between the MT and LXX. The numbering is different for two reasons. First, the MT divided Psalm 9 into two psalms, 9 and 10, making all successive psalms out of order until Psalm 148. Secondly, the LXX includes the title in the numbering as the first verse.

5 But I have trusted in Your mercy; My heart shall rejoice in Your salvation. 6 I will sing to the LORD, Because He has dealt bountifully with me. Psalm 13:5–6 (NKJV)

6 But I placed my hope in your mercy. My heart will rejoice exceedingly in your salvation. I will sing to the Lord, the one who has done well to me, and I will sing psalms to the name of the Lord Most High. Psalm 12:6 (LES2)

 In case you were thinking that we here have a psalm where there is total agreement between the MT and LXX, you were wrong! The MT divides verse 5/6 in the LXX into two verses, 5 and 6. In addition, it omits the last phrase of verse 5/6 that is found in the LXX.

Summary: Even when there are no Christological issues at stake, we see differences in the text. One must ask why the Masoretes found it necessary to make these changes, except, perhaps, to make it more difficult to cross-reference with the LXX or maybe just to be different. Since the Christians were using the LXX to demonstrate that Jesus is the Messiah, it stands to reason that they would change it in multiple ways. Even now, if a believer in Christ in the West wants to start using the LXX as his or her “go to” version of the Old Testament, it is quite challenging to cross reference with those using Masoretic Text-based Bibles. I may not live to see a mainstream publisher produce a parallel Old Testament with an English translation of the MT side-by-side with a good English translation of the LXX, but it would be a terrific help. In my own small way, I am attempting to provide something of the sort.

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