1 LORD, I cry out to You; Make haste to me! Give ear to my voice when I cry out to You. 2 Let my prayer be set before You as incense, The lifting up of my hands as the evening sacrifice. Psalm 141:1–2 (NKJV) 

1 O Lord, to you I cried out. Give ear to me. Pay attention to the voice of my entreaty when I cry out to you. 2 Let my prayer be directed as a burnt sacrifice before you, a rising of my hands as an evening sacrifice. Psalm 140:1–2 (LES2) 

3 Set a guard, O LORD, over my mouth; Keep watch over the door of my lips. 4 Do not incline my heart to any evil thing, To practice wicked works With men who work iniquity; And do not let me eat of their delicacies. Psalm 141:3–4 (NKJV) 

3 O Lord, set a guard for my mouth and a door of fortification around my lips. 4 Do not turn my heart to words of wickedness, to allege pretexts in sins, with people working lawlessness, and never ever will I be joined with their chosen ones. Psalm 140:3–4 (LES2) 

5 Let the righteous strike me; It shall be a kindness. And let him rebuke me; It shall be as excellent oil; Let my head not refuse it. For still my prayer is against the deeds of the wicked. Psalm 141:5 (NKJV) 

5 The righteous one will train me with mercy, and he will reprove me. But do not anoint my head with the olive oil of the sinner, for again and again my prayer is against their pleasures. Psalm 140:5 (LES2) 

6 Their judges are overthrown by the sides of the cliff, And they hear my words, for they are sweet. Psalm 141:6 (NKJV) 

6 Their strong ones were devoured next to a rock. They will hear my words because they were able [Greek: dunamai – powerful].Psalm 140:6 (LES2) 

7 Our bones are scattered at the mouth of the grave, As when one plows and breaks up the earth. 8 But my eyes are upon You, O GOD the Lord; In You I take refuge; Do not leave my soul destitute. Psalm 141:7–8 (NKJV) 

7 As a thick piece of earth is broken up upon the earth, our bones were scattered along Hades. 8 For to you, O Lord, Lord, are my eyes. In you I placed my hope. Do not remove my soul. Psalm 140:7–8 (LES2) 

9 Keep me from the snares they have laid for me, And from the traps of the workers of iniquity. 10 Let the wicked fall into their own nets, While I escape safely. Psalm 141:9–10 (NKJV) 

9 Guard me from the trap that they contrived for me and from the stumbling block of those who work lawlessness. 10 Sinners will fall in his own net. I am alone wherever I go. Psalm 140:9–10 (LES2) 

1 The one dwelling in the support of the Most High, in the protection of the God of the heavens, that one will find lodging. 2 That one will say to God, “You are my helper and my refuge, my God, I will hope upon him,” Psalm 90:1–2 (LES2) 

1 He who dwells in the secret place of the Most High Shall abide under the shadow of the Almighty. 2 I will say of the LORD, “He is my refuge and my fortress; My God, in Him I will trust.” Psalm 91:1–2 (NKJV) 

3 because he will rescue from the trap of hunters and from a terrifying word. 4 With his shoulders he will overshadow you, and under his wings you will have hope; with a shield his truth will surround you. Psalm 90:3–4 (LES2) 

3 Surely He shall deliver you from the snare of the fowler And from the perilous pestilence. 4 He shall cover you with His feathers, And under His wings you shall take refuge; His truth shall be your shield and buckler. Psalm 91:3–4 (NKJV) 

The LXX in verse 3 says that God will deliver us from a “terrifying word,” but the MT replaces that with “perilous pestilence.” The Hebrew can mean engulfing ruin. The LXX says God’s “shoulders” or “back” will overshadow us, but the MT extends the wings metaphor to translate it as “feathers.” The result of this protection will be our having “hope” according to the LXX, but the MT says God will be our refuge instead. The LXX says God’s truth will surround us. The MT gives the idea that the protection is only in front, as from a shield.

5 That one will not be afraid from fear by night, from the arrow flying by day, 6 from the deed carried out in darkness, from mishap and demon at midday. 7 A thousand will fall from your side, and ten thousand from your right side. But they will not come near to you. Psalm 90:5–7 (LES2) 

5 You shall not be afraid of the terror by night, Nor of the arrow that flies by day, 6 Nor of the pestilence that walks in darkness, Nor of the destruction that lays waste at noonday. 7 A thousand may fall at your side, And ten thousand at your right hand; But it shall not come near you. Psalm 91:5–7 (NKJV) 

The LXX says that we will be protected from the “deed” done in darkness; whereas, the MT uses the world “pestilence.” Next the LXX says that protection will include what might happen to us by “mishap” or by demonic attack. The MT rather innocuously gives us “the destruction that lays waste at noonday.”

The MT is more “poetic,” but the LXX sounds more authentic and specific. 

1 Lord, you were a place of refuge for us from generation to generation. 2 Before mountains were made and the earth and the inhabited world formed, and from eternity until eternity you are. Psalm 89:1–2 (LES2) 

1 LORD, You have been our dwelling place in all generations. 2 Before the mountains were brought forth, Or ever You had formed the earth and the world, Even from everlasting to everlasting, You are God. Psalm 90:1–2 (NKJV) 

3 Do not turn back humanity to lowliness. But you said, “Return, O sons of humans.” 4 For a thousand years in your eyes are as the day of yesterday that passed by and as a watch at night. 5 Their contempt will be years. In the morning may they pass by like grass. 6 In the morning may it blossom and pass away. In the evening may it fall away, be hardened and dried up. 7 For we came to an end at your anger, and at your wrath we were troubled. 8 You placed our lawlessnesses before you. Our eternity is in the illumination of your face. 9 For all our days came to an end, and at your anger we came to an end. Our years were meditated on like a spider’s web. Psalm 89:3–9 (LES2) 

3 You turn man to destruction, And say, “Return, O children of men.” 4 For a thousand years in Your sight Are like yesterday when it is past, And like a watch in the night. 5 You carry them away like a flood; They are like a sleep. In the morning they are like grass which grows up: 6 In the morning it flourishes and grows up; In the evening it is cut down and withers. 7 For we have been consumed by Your anger, And by Your wrath we are terrified. 8 You have set our iniquities before You, Our secret sins in the light of Your countenance. 9 For all our days have passed away in Your wrath; We finish our years like a sigh. Psalm 90:3–9 (NKJV) 

The LXX asks God not to return us to lowliness, humiliation, or spiritual abasement – Greek: tapeinosis. The MT uses the Hebrew word, dakka, which means contrite or crushed. The NASB translates that as “dust,” and the NKJV as “destruction.” The LXX prays that God NOT do this; whereas, the MT says that God does this.

The LXX uses the phrase, “Their contempt will be years,” which is hard to understand. The MT continues the thought of the previous verse by using, “You carry them away like a flood. They are like sleep.” The MT sounds better, but the LXX is perhaps more authentic. It seems to me that the MT sometimes (often?) renders difficult passages in a way that makes them sound “better,” but in fact is unfaithful to the original text. I cannot prove this, but it appears that may be the case to me.

The LXX says about the grass “May it,” but the MT uses the indicative, “It is…” 

Verse 8 has a tremendous variance. “Our eternity is in the illumination of your face” is nothing like “our secret sins in the light of your countenance.”  The LXX gives insight into the psalmist’s view of eternity, the MT of judgment. Likewise, “Our years were meditated on like a spider’s web” is light years away from “We finish our years like a sigh.” Both emphasize life’s fragility and brevity, but “sigh” and “spider’s web” are so different. We have been programmed to think the MT is superior, but I do not accept that, since the LXX is the one the Holy Spirit chose to quote in the NT.

10 The days of our years, in years are seventy years. But if in power they might be eighty years. Then even the majority of them are work and toil, because humility has come upon us, and we will be disciplined. Psalm 89:10 (LES2) 

10 The days of our lives are seventy years; And if by reason of strength they are eighty years, Yet their boast is only labor and sorrow; For it is soon cut off, and we fly away. Psalm 90:10 (NKJV) 

This verse is completely different. The LXX emphasizes the curse God placed upon humanity after the Fall – toil, and gives its purpose, to develop humility and discipline in our lives. The MT replaces that insight with our being “cut off” and “flying away.” One is not faithful to the original paleo-Hebrew. 

My personal experience in reading the LXX for the first time is that I feel as if I am getting to know King David and how he thought better, which is very refreshing.

20 For you showed to me great and evil afflictions, but you returned, you made me alive, and from the depths of the earth again you raised me up. 21 You multiplied your righteousness, and you returned. You comforted me, and from the depths again you raised me up. Psalm 70:20–21 (LES2) 

20 You, who have shown me great and severe troubles, Shall revive me again, And bring me up again from the depths of the earth. 21 You shall increase my greatness, And comfort me on every side. Psalm 71:20–21 (NKJV) 

The comparison of these two passages serves to accentuate the differences and the similarities between the MT and LXX. The LXX uses the aorist past tense to signify a one-time event when God “made me alive.” and “raised me up.” The MT uses “shall revive me again,” but it can also mean “restore to life again.” Why it chose the future tense is unknown. Either the LXX or the MT is incorrect in that regard. However, in another sense, they are both correct. God calls those things in the historical future as already having been accomplished. (Romans 4:17 NKJV). However, one is not faithful to the original paleo-Hebrew.

The LXX says, “You multiplied my righeousness,” but the MT says, “You shall increase my greatness.” There is quite a difference between the two in meaning and grammar, but both are true about our Lord Jesus. God multiplied his righteousness by justifying many. (Romans 4:16) God increased his greatness by declaring him Lord of Lords by his resurrection. (Romans 1:4) Once again, however, one is not faithful to the paleo-Hebrew. 

The LXX repeats the affirmation that God “raised me up.” We know that, when God repeats something, it firmly establishes what is said. (2 Corinthians 13:1)

One can say that there are no big theological issues at stake between the MT and LXX when it comes to this passage, but when I read the LXX, the verses seemed to jump off the page as a reference to Christ, which, I believe, is what the Holy Spirit intended. As I mentioned elsewhere, since the LXX is the version used by the early church and quoted in the NT, I am going with it.

19 Having gone up to the high place [Greek – hysos], you took as prisoners a body of captives. You received [Greek – lambano] gifts in a person, yes indeed, those resisting, to cause them to dwell there. Psalm 67:19 (LES2) 

18 You have ascended on high [Hebrew – marom], You have led captivity captive; You have received [Hebrew – laqach] gifts among men, Even from the rebellious, That the LORD God might dwell there. Psalm 68:18 (NKJV) 

Paul quoted this verse in Ephesians 4:8.

8 Therefore He says: “When He ascended on high [Greek – hypsos], He led captivity captive, And gave [Greek – didomi] gifts to men.” Ephesians 4:8 (NKJV) 

The way Paul quoted the OT verse shows that the Septuagint was his source. Both the Greek hypsos and the Hebrew marom mean height. However, the Greek verb lambano can mean either give or receive; whereas, the Hebrew verb laqach can only mean receive or capture. When Paul replaced lambano with didomai, which means to give, in his quote, it shows he understood lambano to mean give, an option not available to him if he had been using the MT as his source.

8 When the Most High distributed nations as he scattered the sons of Adam, he set up boundaries for the nations according to the number of the angels of God. 9 And his people Jacob became the portion of the Lord, Israel an allotment of his inheritance. Deuteronomy 32:8–9 (LES2) 

8 When the Most High divided their inheritance to the nations, When He separated the sons of Adam, He set the boundaries of the peoples According to the number of the children of Israel. 9 For the LORD’s portion is His people; Jacob is the place of His inheritance. Deuteronomy 32:8–9 (NKJV) 

The MT replaces “angels” with “children of Israel,” making Israel the focus and determiner of all the boundaries of the nations of the earth. This fits well with the Zionist belief that the modern nation state of Israel is the focus of God’s plan and is destined to rule the world, something not found in the New Testament. Christ will be glorified through the church throughout all eternity, not the nation state of Israel. (Ephesians 3:21)

1 Abram became ninety-nine years old, and the Lord appeared to Abram and said to him, “I am your God. Be pleasing in my presence and be blameless, 2 and I will establish my covenant between me and you, and I will increase you very much.” 3 And Abram fell on his face, and God spoke to him, saying, 4 “And as for me, look, my covenant is with you, and you will be a father of many nations. 5 And your name will no longer be called Abram, but your name will be Abraham, because I have made you a father of many nations. 6 And I will increase you very much, and I will make you into nations, and kings will come from you. 7 And I will set up my covenant between me and you and your offspring after you, for their generations, as an ongoing covenant, to be your God and your offspring’s God after you. 8 And I will give to you and to your offspring after you the land that you inhabit, all the land of Canaan, as an ongoing possession, and I will be their God.” Genesis 17:1–8 (LES2)

1 When Abram was ninety-nine years old, the LORD appeared to Abram and said to him, “I am Almighty God; walk before Me and be blameless. 2 And I will make My covenant between Me and you, and will multiply you exceedingly.” 3 Then Abram fell on his face, and God talked with him, saying: 4 “As for Me, behold, My covenant is with you, and you shall be a father of many nations. 5 No longer shall your name be called Abram, but your name shall be Abraham; for I have made you a father of many nations. 6 I will make you exceedingly fruitful; and I will make nations of you, and kings shall come from you. 7 And I will establish My covenant between Me and you and your descendants after you in their generations, for an everlasting covenant, to be God to you and your descendants after you. 8 Also I give to you and your descendants after you the land in which you are a stranger, all the land of Canaan, as an everlasting possession; and I will be their God.” Genesis 17:1–8 (NKJV)

In verse one, the MT uses YHVH, the tetragrammaton, for “Lord;” whereas, the LXX sticks with the Greek kurios or Lord. Then the MT uses El Shaddai, translated as Almighty God, but the LXX simply uses theos, God. In the Kabbalah, El Shaddai has various meanings, primarily being that this “being” said, “Enough,” limiting God with respect to mankind, which is not able to understand Ein Sof, the transcendent God. It is a name associated with breasts, which brings up a suspicious connection with Baphomet, a transgender “god” which is highly regarded by Satanists. I find it highly instructive that Jesus, the one closest to God the Father, gave us no other name than Abba Father. It seems like he should know. What do you think? Do you think he wants us debating the proper pronunciation of YHVH, like so many do, as if that is even important. The devil is trying to draw people into Kabbalistic magical thinking in which saying names correctly unleashes occult power.

Modern Hebrew was created well after the Torah was given to Moses, who wrote it in paleo-Hebrew, a pictograph script similar to Phoenician. While in Babylon, the Rabbis began to assimilate aspects of Babylonian mysticism and paganism, as evidenced in the Babylonian Talmud and the Kabbalah. By the time of Christ, Jesus’ judgment of Talmudic rabbinic Judaism was that its leaders were children of the devil (John 8:44) who were leading the people astray from God (Luke 11:52, Matthew 23:15). Modern rabbinic Judaism uses three primary books, which are, in order of importance to them, the Talmud, the Kabbalah, and the Torah. It is a far cry from what Moses and the early Israelites believed and practiced.

Since the oldest translation of the ancient Hebrew scriptures is the LXX, and it contains no references to the tetragrammaton and other Hebrew names of God, we should be very wary of Kabbalistic influences in the MT. To support this assertion, Jesus gave us no other name for God than the Greek words theos (God) and kurios (Lord) and Abba (Father). Of course, being trinitarian, Jesus and the Holy Spirit are included, too. It is my contention that anything beyond this is not from God. The modern fad of trying to ascertain the proper translation of YHVH is a Kabbalistic lure. There is nothing magical about that name.

In the rest of this passage, the LXX and MT essentially agree. Again, it is important to understand that the word translated as “offspring” and “descendants” is the Greek word sperma, which is singular, as is the Hebrew zera in the MT. In Galatians 3:16, Paul taught that the “seed” is Christ. A New Testament understanding of this truth is that the generation of descendants to whom this promise was made are those born again through faith who are in Christ through the New Covenant.

9 And God said to Abraham, “You will maintain my covenant, you and your offspring after you, for their generations. 10 And this is the covenant that you will maintain between me and you and your offspring after you for their generations: Every male of yours will be circumcised, 11 and you will be circumcised in the flesh of your foreskin, and it will be a sign of the covenant between me and you. Genesis 17:9–11 (LES2) 

9 And God said to Abraham: “As for you, you shall keep My covenant, you and your descendants after you throughout their generations. 10 This is My covenant which you shall keep, between Me and you and your descendants after you: Every male child among you shall be circumcised; 11 and you shall be circumcised in the flesh of your foreskins, and it shall be a sign of the covenant between Me and you. Genesis 17:9–11 (NKJV) 

The LXX and MT essentially agree, except that the MT uses yet another name for God, elohim, which is a plural. When I thought the MT was our best Old Testament source translated directly from the original paleo-Hebrew, not something concocted centuries later, I thought this was a veiled allusion to the Trinity. Now I am suspicious. The Kabbalah teaches that elohim, which is associated with God’s judgment, limits or conceals God’s (Ein Sof’s) infinite light. 

The LXX sticks with theos – God. How refreshing, especially in light of the New Testament.

12 And a young boy of eight days will be circumcised by you, every male for your generations, the home-born servant of your house and the one purchased from any son of a foreigner who is not of your offspring. 13 The home-born servant of your house and the one purchased will be circumcised with a circumcision, and my covenant will be upon your flesh as an ongoing covenant. 14 And an uncircumcised male who does not have the flesh of his foreskin circumcised on the eighth day, that soul will be utterly destroyed from his family because he has rejected my covenant.” Genesis 17:12–14 (LES2)

12 He who is eight days old among you shall be circumcised, every male child in your generations, he who is born in your house or bought with money from any foreigner who is not your descendant. 13 He who is born in your house and he who is bought with your money must be circumcised, and My covenant shall be in your flesh for an everlasting covenant. 14 And the uncircumcised male child, who is not circumcised in the flesh of his foreskin, that person shall be cut off from his people; he has broken My covenant.” Genesis 17:12–14 (NKJV) 

15 God said to Abraham, “As for Sarai, your wife, her name will be called not Sarai, but her name will be Sarah. 16 I will bless her, and I will give you a child from her, and I will bless him, and he will give rise to nations, and there will be kings of nations from him.” 17 And Abraham fell on his face and laughed and said in his mind, saying, “Will a son really be born to someone a hundred years old, and how will Sarah, who is ninety years old, give birth?” 18 And Abraham said to God, “Let this Ishmael live before you.” 19 God said to Abraham, “Yes, look, Sarah, your wife, will bring forth a son for you, and you shall call his name Isaac, and I will set up my covenant with him as an ongoing covenant, and for his offspring after him. Genesis 17:15–19 (LES2) 

15 Then God said to Abraham, “As for Sarai your wife, you shall not call her name Sarai, but Sarah shall be her name. 16 And I will bless her and also give you a son by her; then I will bless her, and she shall be a mother of nations; kings of peoples shall be from her.” 17 Then Abraham fell on his face and laughed, and said in his heart, “Shall a child be born to a man who is one hundred years old? And shall Sarah, who is ninety years old, bear a child?” 18 And Abraham said to God, “Oh, that Ishmael might live before You!” 19 Then God said: “No, Sarah your wife shall bear you a son, and you shall call his name Isaac; I will establish My covenant with him for an everlasting covenant, and with his descendants after him. Genesis 17:15–19 (NKJV) 

The most significant difference is that the LXX, in verse 16, says “I will bless him;” whereas, the MT says, “I will bless her.”  See bold text. 

Once again, keep in my that “offspring” and “descendants” are plurals, but the original word is singular – seed, referring to Christ. (Galatians 3:16)

20 Regarding Ishmael, look, I have listened to you, and I have blessed him, and I will make him increase, and I will multiply him very much. He will bring forth twelve nations, and I will make him into a great nation. 21 But I will establish my covenant with Isaac, whom Sarah will bring forth for you at this time, in another full year.” 22 He finished speaking to him, and God went up from Abraham. Genesis 17:20–22 (LES2)

20 And as for Ishmael, I have heard you. Behold, I have blessed him, and will make him fruitful, and will multiply him exceedingly. He shall beget twelve princes, and I will make him a great nation. 21 But My covenant I will establish with Isaac, whom Sarah shall bear to you at this set time next year.” 22 Then He finished talking with him, and God went up from Abraham. Genesis 17:20–22 (NKJV) 

The LXX says that Ishmael will beget twelve nations. The MT says 12 princes. 

I think it is quite interesting, in light of biblical cosmology, that God went “up” from Abraham after speaking to him. 

The MT uses elohim for God, but the LXX sticks with theos.

23 And Abraham took Ishmael, his son, and all his servants and all the ones purchased with silver and every male of the men who were in the house of Abraham, and he circumcised their foreskins at the appointed time of that day, just as God told him. 24 Abraham was ninety-nine years old when he circumcised the flesh of his foreskin; 25 Ishmael, his son, was thirteen years old when he was circumcised in the flesh of his foreskin. 26 At the appointed time of that day Abraham was circumcised, and Ishmael his son; 27 and as for all the men of his house and the servants and those bought with silver from foreign nations, he circumcised them. Genesis 17:23–27 (LES2) 

23 So Abraham took Ishmael his son, all who were born in his house and all who were bought with his money, every male among the men of Abraham’s house, and circumcised the flesh of their foreskins that very same day, as God had said to him. 24 Abraham was ninety-nine years old when he was circumcised in the flesh of his foreskin. 25 And Ishmael his son was thirteen years old when he was circumcised in the flesh of his foreskin. 26 That very same day Abraham was circumcised, and his son Ishmael; 27 and all the men of his house, born in the house or bought with money from a foreigner, were circumcised with him. Genesis 17:23–27 (NKJV) 

1 After these words, the word of the Lord came to Abram in a vision, saying, “Do not fear, Abram, I am shielding you. Your reward will be very abundant.” Genesis 15:1 (LES2)

1 After these things the word of the LORD came to Abram in a vision, saying, “Do not be afraid, Abram. I am your shield, your exceedingly great reward.” Genesis 15:1 (NKJV) 

The MT changes “After these words (rhema)” to after these things. This many not seem significant, but any translator who feels free to substitute a different word, perhaps with good intentions, is not a trustworthy servant of God. God said it the way he meant for us to read it. Secondly, the LXX using a present tense verb to describe God’s active protection of Abram and a future tense verb to promise a great reward. This very different from identifying God as permanently being those two things.

It has become apparent to me that the MT translators, having been expelled from their ancient land and having no temple, used the MT to lay a theological groundwork for their still being God’s chosen people with a title to the land, something Zionist supported Dispensational Theology would later teach in contradiction to long accepted covenant theology, which gave rise to Christian Zionism and the fusion of US foreign policy with that of modern Israel.

2 Abram said, “Master and Lord, what will you give me? I am departing childless, except for the son of Masek, my house servant, this Eliezer of Damascus.” 3 And Abram said, “Since you have not given to me offspring, my house servant will be my heir.” 4 And at once the voice of the Lord came to him, saying, “This man will not be your heir, rather one who will come from you, he will be your heir. 5 He led him outside and said to him, “Look up now to the heavens and count the stars, if you can count them.” And he said, “Your offspring will be like this.” 6 And Abram trusted God, and it was reckoned to him as righteousness.  Genesis 15:2–6 (LES2)

2 But Abram said, “Lord GOD, what will You give me, seeing I go childless, and the heir of my house is Eliezer of Damascus?” 3 Then Abram said, “Look, You have given me no offspring; indeed one born in my house is my heir!” 4 And behold, the word of the LORD came to him, saying, “This one shall not be your heir, but one who will come from your own body shall be your heir.” 5 Then He brought him outside and said, “Look now toward heaven, and count the stars if you are able to number them.” And He said to him, “So shall your descendants be.” 6 And he believed in the LORD, and He accounted it to him for righteousness. Genesis 15:2–6 (NKJV)

The first thing we see is how Abram addressed God. The LXX says, “Master (despotes) and Lord (kurios).” The MT uses the Hebrew names Adonai and YHWH, which are never used in the LXX. Some think these names came to be emphasized when the Babylonian occult Kabbalah gained wide acceptance in Rabbinic Judaism, a position it still occupies today in modern Judaism. Jesus taught us to address God as Abba, Father. He gave us no other name. We should beware using MT names for God in my opinion.

Secondly, the MT replaces “depart” with “go.” Once again, this seemingly innocuous change reveals a looseness with God’s Word that is not good. Depart emphasizes Abraham’s coming death; whereas, go indicates merely his present status. Also, the MT leaves out Masek’s name for some reason.

Thirdly, the MT changes “come from you” to “come from your own body.” Another minor change that, when added together with countless others, makes me increasingly leery of the MT.

I am not sure why the MT leaves out the word “up” when God told Abraham to look toward heaven. The Up-Down aspect of theology is significant and is repeated all the way through the New Testament. Perhaps the MT thought it was obvious that “up” was implied, but why leave out a word inspired by the Holy Spirit? 

In both the LXX and MT, the singular “seed” is translated as descendants, which is translator’s bias in operation. Although, “seed” implies its multiplication into many, the singular aspect of the Word is emphasized by Paul when he wrote that the seed is Christ. (Galatians 3:16) By changing “seed” to “descendants,” it makes it more difficult to see this wonderful Christological truth.

Genesis 15:6 is directly quoted by Paul from the LXX in Romans 4:3. Thankfully the MT agrees with the LXX here.

7 And he said to him, “I am the God who brought you out of the territory of Chaldeans to give you this land to inherit.” 8 He said, “Master, Lord, how will I know that I will inherit it?” 9 He said to him, “Bring me a three-year-old heifer and a three-year-old goat and a three-year-old ram and a turtledove and a pigeon.” 10 He brought him all these and divided them down the middle and set them facing one another, but he did not divide the birds. 11 Birds came down on the carcasses, the halves, and Abram sat down with them. 12 About sunset, a trance fell on Abram, and look, a great dark fear fell upon him. 13 And it was said to Abram, “Knowing, you will know that your offspring will be foreign in a land not its own, and they will afflict it, and they will enslave them, and they will humble them for four hundred years. 14 I will judge the nation that they serve; after these things they will come out here with much baggage. 15 You will depart to your ancestors with peace, after growing to a good old age. 16 The fourth generation, they will be brought back here; for the sins of the Amorites have not yet become enough.” Genesis 15:7–16 (LES2)

7 Then He said to him, “I am the LORD, who brought you out of Ur of the Chaldeans, to give you this land to inherit it.” 8 And he said, “Lord GOD, how shall I know that I will inherit it?” 9 So He said to him, “Bring Me a three-year-old heifer, a three-year-old female goat, a three-year-old ram, a turtledove, and a young pigeon.” 10 Then he brought all these to Him and cut them in two, down the middle, and placed each piece opposite the other; but he did not cut the birds in two. 11 And when the vultures came down on the carcasses, Abram drove them away. 12 Now when the sun was going down, a deep sleep fell upon Abram; and behold, horror and great darkness fell upon him. 13 Then He said to Abram: “Know certainly that your descendants will be strangers in a land that is not theirs, and will serve them, and they will afflict them four hundred years. 14 And also the nation whom they serve I will judge; afterward they shall come out with great possessions. 15 Now as for you, you shall go to your fathers in peace; you shall be buried at a good old age. 16 But in the fourth generation they shall return here, for the iniquity of the Amorites is not yet complete.” Genesis 15:7–16 (NKJV) 

The MT changes “territory” to “Ur.” Once again, as mentioned above, Abram uses “Master” and “Lord” to address God in the LXX, but Adonai and YHVH in the MT. According the New Testament, the approved way of addressing God, according to Christ, is “Abba” or “Father.” Any emphasis on using other Hebrew names for God is likely rooted in the Kabbalah.

The passage regarding dividing the animals is essentially the same.

In verse 11, the MT departs from the LXX by changing birds to vultures and replacing “Abram sat down with them” to “Abram drove them away.” Once again, we must ask ourselves if making the story sound better justifies changing divinely inspired words. As I get older, I have become more and more concerned with wanting to know exactly what it says.

In verse 12, the MT replaces “trance” or ekstasis in Greek with “deep sleep.” They seem like two very different things to me. Ekstasis is the same Greek word used in Acts 10:10 when Peter had the vision of a sheet lowered from heaven. He certainly was not in a “deep sleep.”

In verse 13, the MT leaves out “humble them.”

Verse 15 changes “growing to a good old age” to “buried at a good old age.” 

Verse 16 changes “enough” to “complete.” The meaning is very close but not exact.

17 When the sun approached the west, there was a flame and look, a smoking oven and torches of fire that went through between their divided parts. 18 God established a covenant with Abram in that place, saying, “I will give your offspring this land from the river of Egypt to the great Euphrates; 19 the Kenites and the Kenizzites and the Kadmonites 20 and the Hittites and the Perizzites and the Rephaim and the Amorites and the Canaanites and the Euaians and the Girgashites and the Jebusites.” Genesis 15:17–20 (LES2) 

17 And it came to pass, when the sun went down and it was dark, that behold, there appeared a smoking oven and a burning torch that passed between those pieces. 18 On the same day the LORD made a covenant with Abram, saying: “To your descendants I have given this land, from the river of Egypt to the great river, the River Euphrates—19 the Kenites, the Kenezzites, the Kadmonites, 20 the Hittites, the Perizzites, the Rephaim, 21 the Amorites, the Canaanites, the Girgashites, and the Jebusites.” Genesis 15:17–21 (NKJV) 

“The sun approached the west” is different from “the sun went down.” The LXX wording is consistent with biblical cosmology. According to Psalm 19:6, the sun makes a circuit over the earth. 

The MT leaves out “there was a flame.” Why leave out this mysterious sentence? Just to make the text flow? The MT also changes “torches of fire” to the singular. Why? Preachers have made much over there being a single torch, but according to the LXX there were several.

In verse 18, the LXX says that God established a covenant “in that place,” but the MT says “on that day.” Why? The LXX says that God “will give your seed this land,” meaning it will eventually belong to Jesus, the promised one. The MT changes that to “have given,” which promotes the idea of a permanent possession, a dear claim for Zionists who want us to believe that Palestine still belongs to biological descendants of Abraham rather than to the seed, Christ. 

(Read “Five Ways Dispensationalism Opposes the New Covenant.”)

1 I will praise You with my whole heart; Before the gods I will sing praises to You. 2 I will worship toward Your holy temple, And praise Your name For Your lovingkindness and Your truth; For You have magnified Your word above all Your name. Psalm 138:1–2 (NKJV)

1 I will give thanks to you, O Lord, with my whole heart, because you heard the words of my mouth; and before angels I will sing psalms to you. 2 I will worship at your holy temple, and I will give thanks to your name, for your mercy and your truthfulness, because you magnified your holy one above every name. Psalm 137:1–2 (LES2) 

A case can be made that the MT introduces Kabbalistic names of God into the text; whereas, the LXX sticks to Lord and God. This is significant in that it agrees with what Jesus taught us. He told us to address our God as Abba – Father or Daddy. Never once in the New Testament are we taught to use any of the MT names of God.

Secondly, David sings before angels rather than “gods” or “elohim.” 

Thirdly, and directly to the point of this article, verse two in the LXX is a Christological verse quoted by Paul in Philippians 2:9.

9 Therefore God also has highly exalted Him and given Him the name which is above every name, 10 that at the name of Jesus every knee should bow, of those in heaven, and of those on earth, and of those under the earth, 11 and that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father. Philippians 2:9–11 (NKJV) 

By changing the MT text of Psalm 138:2, the rabbis removed this obvious reference to the risen and glorified Christ. Instead they gave us a confusing verse that makes no sense whatsoever and has been used by “name it and claim it” preachers to promote that false doctrine. God would never magnify his word above his name. Jesus is the Word made flesh. The Word and the Name are the same.