Category: Septuagint

Comparing MT to the Septuagint (LXX): Psalm 10

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 Why do You stand afar off, O LORD? Why do You hide in times of trouble? 2 The wicked in his pride persecutes the poor; Let them be caught in the plots which they have devised. 3 For the wicked boasts of his heart’s desire; He blesses the greedy and renounces the LORD. 4 The wicked in his proud countenance does not seek God; God is in none of his thoughts. Psalm 10:1–4 (NKJV) 

22 Why, O Lord, have you withdrawn far from here? You disregard in seasons in affliction 23 When the ungodly one is arrogant, the poor one is burned (or set on fire). They are caught in the counsels with which they devise, 24 because the sinner praises himself in the desires of his soul, and the one doing wrong blesses himself. 25 The sinful one angered the Lord. According to the magnitude of his wrath he will not seek God. God is not before him. Psalm 9:22–25 (LES2) 

The first thing we notice is that the LXX simply continues Psalm 9, but the MT starts another psalm, thus making the rest of the psalms out of order until Psalm 148, when they realign. 

In verse 1/22, the MT says God hides himself in times of trouble. The LXX says he disregards when we are in seasons of affliction. The idea is much the same, but uses entirely different words. In the next verse, the MT seems to take the literal words of David found in the LXX, “the poor one is burned,” and reword them to make it read better, using “persecuted.”  In verse 3/24 the “wicked / sinner” blesses the greedy in the MT but blesses himself in the LXX. The MT adds that the wicked renounces the Lord, which is not in the LXX. Verse 4/25 has little in common until the last phrase. One must ask, was the Paleo-Hebrew that difficult to translate?

5 His ways are always prospering; Your judgments are far above, out of his sight; As for all his enemies, he sneers at them. 6 He has said in his heart, “I shall not be moved; I shall never be in adversity.” 7 His mouth is full of cursing and deceit and oppression; Under his tongue is trouble and iniquity. Psalm 10:5–7 (NKJV) 

26 His ways are profane in every season. Your judgments are removed from his face. He will gain dominion over all his enemies. 27 For he said in his heart, “I will not be afflicted, from generation to generation I will be without evil.” 28 Him whose curse and bitterness and guile fill his mouth, under his tongue are trouble and distress. Psalm 9:26–28 (LES2) 

 In verse 5/26, the MT says, “his ways are always prospering,” but the LXX says, “His ways are profane in every season.” There is a difference between “far above” in the MT and “removed from his face” in the LXX. There is a difference between sneering at his enemies in the MT and gaining dominion over them in the LXX. Verse 6-7/27-28 agree for the most part.

8 He sits in the lurking places of the villages; In the secret places he murders the innocent; His eyes are secretly fixed on the helpless. 9 He lies in wait secretly, as a lion in his den; He lies in wait to catch the poor; He catches the poor when he draws him into his net. 10 So he crouches, he lies low, That the helpless may fall by his strength. Psalm 10:8–10 (NKJV) 

29 He takes a position in ambush with the wealthy, in hidden places to kill the innocent one. His eyes gaze steadily toward the poor one. 30 He lies in wait with concealment as a lion in its den. He lies in wait to snatch away the poor, to snatch away the poor when he drags him in his net. In his trap 31 he will make him lowly. He will stoop down and fall when he gains dominion over the poor. Psalm 9:29–31 (LES2) 

 The MT says the wicked lurk in the villages, but the LXX says he positions himself with the wealthy. After that there is agreement until verse 10/31. There the MT the wicked “lies low” to make the helpless fall, but the LXX says the wicked will humble and gain dominion over the poor but will ultimately fall himself.

11 He has said in his heart, “God has forgotten; He hides His face; He will never see.” 12 Arise, O LORD! O God, lift up Your hand! Do not forget the humble. 13 Why do the wicked renounce God? He has said in his heart, “You will not require an account.” Psalm 10:11–13 (NKJV) 

32 For he said in his heart, “God has forgotten; he turned away his face so that he does not see in the end.” 33 Rise up, O Lord God. Lift up your hand. Do not forget the poor. 34 On what behalf did the ungodly provoke God? For he said in his heart, “He will not seek.” Psalm 9:32–34 (LES2) 

 This passage essentially agrees.

14 But You have seen, for You observe trouble and grief, To repay it by Your hand. The helpless commits himself to You; You are the helper of the fatherless. 15 Break the arm of the wicked and the evil man; Seek out his wickedness until You find none. Psalm 10:14–15 (NKJV) 

35 You see, for you will perceive distress and anger, to give them over into your hands. Therefore the poor one has been abandoned to you; for the orphan you were a helper. 36 Crush the arm of the sinner and evil one. His sin will be sought for, and he will not be found because of it. Psalm 9:35–36 (LES2) 

As usual, the MT changes some verb tenses and words. The last part of verse 14/35 is problematic in the LXX. I think the MT captures the meaning in this case. Perhaps the LXX should have said, “The poor has abandoned himself to you.” The MT asks God to “seek out wickedness until you find none,” but the LXX says that God will seek out the sin of the wicked, which will result in his no longer being found, due to God’s removing him from the earth, presumably.

16 The LORD is King forever and ever; The nations have perished out of His land. 17 LORD, You have heard the desire of the humble; You will prepare their heart; You will cause Your ear to hear, 18 To do justice to the fatherless and the oppressed, That the man of the earth may oppress no more. Psalm 10:16–18 (NKJV) 

37 The Lord will rule for eternity and for eternity of eternity. The nations will perish from his earth. 38 The Lord heard the desire of the poor ones. Your ear paid heed to the preparation of their heart, 39 to judge for the orphan and for the low, so a person does not proceed further to boast upon the earth. Psalm 9:37–39 (LES2) 

 In verse 16/37 the MT says the nations have perished, but the LXX says they will perish.The MT translates eretz into the English word “land,” which is one option. It can also mean “earth.” If it is understood as “land,” it likely means Israel, which probably means the pagan nations were destroyed from the promised land. The English translation in the LXX uses the word “earth” for the Greek “ge,” which can also mean earth or land. To say the nations will perish probably necessitates the use of the word earth and speak of some future date when all the nations will be destroyed, including Israel, at the Second Coming, when the entire earth will be dissolved. (2 Peter 3:11) The MT translation of the Paleo-Hebrew, which was completed in 1000 AD, may have wanted to emphasize Israel and the land, since they were no longer a nation at that time and had no land of their own. 

Summary: There are not any Christological issues in this psalm; nevertheless, one can see significant differences in the text. Which was closer to the ancient now dead Paleo-Hebrew? It is commonly accepted in the West that the Jews were trustworthy custodians of the Hebrew scriptures and that the Masoretic Text is superior to the LXX. However, the early church relied upon the LXX and championed it when the MT first came out, claiming that its alterations of key Christological passages quoted in the New Testament were in error. Eventually the Western church capitulated to the Jews and accepted the more modern version of the Old Testament. The Eastern Orthodox Church, to its credit, never wavered and still rely upon the LXX to this day. As I have previously written, I believe we in the West should return to the LXX.

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Comparing MT to the Septuagint (LXX): Psalm 8

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 O LORD, our Lord, How excellent is Your name in all the earth, Who have set Your glory above the heavens! Psalm 8:1 (NKJV) 

2 O Lord, our Lord, how wonderful is your name in all the earth, because your magnificence was lifted up far above the heavens. Psalm 8:2 (LES2) 

 No appreciable difference.

2 Out of the mouth of babes and nursing infants You have ordained strength, Because of Your enemies, That You may silence the enemy and the avenger. Psalm 8:2 (NKJV) 

3 From the mouth of infants and nursing babies you created praise, on account of your enemies, to destroy the enemy and the avenger. Psalm 8:3 (LES2) 

The LXX is quoted in Matthew 21:16.

16 and said to Him, “Do You hear what these are saying?” And Jesus said to them, “Yes. Have you never read, ‘Out of the mouth of babes and nursing infants You have perfected praise’?” Matthew 21:16 (NKJV) 

This is further evidence that the MT is not the inspired word of God, at least in cases where it changes the LXX to hide clear references to Christ or quotes in the New Testament. The same Greek verb is used in both the LXX and New Testament – katartizo, which can be translated in various ways, as can be seen. In this instance it is translated “created” in the LXX and “perfected” in the New Testament.

The MT says God did this to silence the enemy, but the LXX goes further to say it is to destroy him.

Jesus quoted this psalm when he was receiving praise at the Messiah. His mission, in summary, according to John, was to destroy the works of the devil (1 John 3:8), which agrees with the LXX.

3 When I consider Your heavens, the work of Your fingers, The moon and the stars, which You have ordained, 4 What is man that You are mindful of him, And the son of man that You visit him? 5 For You have made him a little lower than the angels, And You have crowned him with glory and honor. Psalm 8:3–5 (NKJV) 

4 Because I will see the heavens, the works of your fingers, the moon and the stars, which you laid down. 5 What is a man that you remember him? Or a son of a man that you observe him? 6 You made him somewhat less than angels; you crowned him with glory and honor. Psalm 8:4–6 (LES2) 

Verses 3/4-4/5 have slight differences, but verse 5/6 has a major discrepancy. The MT says we were made a little lower than “elohim,” which should be translated “God,” as does the NASB. The NKJV chose to go with the LXX here by translating elohim as “angels.” 

The New Testament quotes this verse in Hebrews 2:7, where it uses the Greek word for “angels,” thus corroborating the accuracy of the LXX and justifying the NKJV translators’ choice.

This is the second place in this short psalm where the MT translators chose to tamper with an LXX text that is quoted in the New Testament. This cannot possibly be a coincidence. When we catch someone in a lie, why trust them thereafter? Personally I have very little confidence in the MT’s accuracy, except where it agrees with the LXX.

6 You have made him to have dominion over the works of Your hands; You have put all things under his feet, 7 All sheep and oxen— Even the beasts of the field, 8 The birds of the air, And the fish of the sea That pass through the paths of the seas. 9 O LORD, our Lord, How excellent is Your name in all the earth! Psalm 8:6–9 (NKJV) 

7 And you appointed him over the works of your hands. You arranged all things under his feet, 8 all sheep and oxen, and even still the livestock of the plains, 9 the birds of the heavens and the fish of the sea, the creatures that go through the paths of the seas. 10 O Lord, our Lord, how wonderful is your name in all the earth. Psalm 8:7–10 (LES2) 

 There are no significant differences here.
    The only significant differences between the MT and LXX are where the New Testament quotes the LXX. This is not an accident.

 

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Comparing MT to the Septuagint (LXX): Psalm 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

1 My God, My God, why have You forsaken Me? Why are You so far from helping Me, And from the words of My groaning? Psalm 22:1 (NKJV) 

2 O God, my God, attend to me. For what purpose did you abandon me? Far away from my salvation are the words of my transgressions. Psalm 21:2 (LES2) 

Parts of this psalm are quoted in the New Testament with reference to Christ’s crucifixion, revealing that the Holy Spirit wants us to see it as a Davidic prophecy. This is one of the times that the New Testament quotes from the MT. The LXX’s wording helps us to properly understand it.

46 And about the ninth hour Jesus cried out with a loud voice, saying, “Eli, Eli, lama sabachthani?” that is, “My God, My God, why have You forsaken Me?” Matthew 27:46 (NKJV) 

Jesus’ words on the cross echo what David saw hundreds of year earlier. They were in Aramaic, which the gospel writers translated into Greek, the world’s most used language at the time.

This verse in the MT is one big question, but the LXX begins with a request, “O God, my God, attend to me.” The Greek word for “attend” means to be near. The speaker, whom we understand to be Jesus, begs for God’s presence to be near, something he had enjoyed for all eternity. When Jesus offered himself as God’s Lamb for the sins of the world, those sins became identified with him for our sake. (2 Corinthians 5:21) God cannot dwell with sin, which probably accounts for Jesus’ experience of abandonment on the cross. The one who never sinned was treated as if he were a sinner. I am sure that Jesus understood the dynamic, but it must have been excruciating, literally.

The LXX and MT translated the last word of the verse quite differently. The Hebrew word translated as “groanings” can also mean roaring. The Greek word used in the LXX means trespasses or sins. I am not sure how to understand that phrase n the LXX, unless this particular passage has a double application both to Jesus and David.

2 O My God, I cry in the daytime, but You do not hear; And in the night season, and am not silent. 3 But You are holy, Enthroned in the praises of Israel. 4 Our fathers trusted in You; They trusted, and You delivered them. 5 They cried to You, and were delivered; They trusted in You, and were not ashamed. Psalm 22:2–5 (NKJV) 

3 O my God, I will cry aloud for days to you, and you will not hear; and during the night, there is nothing for my folly. 4 But you, the praise of Israel, dwell in the holy place. 5 Upon you our fathers hoped; they hoped, and you rescued them. 6 To you they cried aloud, and they were saved. Upon you they hoped, and they were not disgraced. Psalm 21:3–6 (LES2) 

 Verse 2/3 has some differences which I will not address. The next verse contrasts God’s being enthroned on the praises of Israel in the MT to his dwelling in the Holy Place in the LXX. The MT’s wording is poetic but the LXX is reality. God is enthroned in heaven and is the object of our praise. The remainder of the passage is essentially the same.

6 But I am a worm, and no man; A reproach of men, and despised by the people. 7 All those who see Me ridicule Me; They shoot out the lip, they shake the head, saying, 8 “He trusted in the LORD, let Him rescue Him; Let Him deliver Him, since He delights in Him!” Psalm 22:6–8 (NKJV) 

7 But I am a worm and not a person, a reproach of humanity and an object of contempt of the people. 8 All the ones who look at me turn up their nose at me. They speak with their lips; they shake their head, 9 “He hoped upon the Lord; let him rescue him; let him save him, because he wants him.” Psalm 21:7–9 (LES2) 

 There are no real differences here. My only comment is that Jesus endured the rejection our sins deserve so that those who believe in him will never have to experience rejection by God. Hallelujah!

9 But You are He who took Me out of the womb; You made Me trust while on My mother’s breasts. 10 I was cast upon You from birth. From My mother’s womb You have been My God. 11 Be not far from Me, For trouble is near; For there is none to help. Psalm 22:9–11 (NKJV) 

10 For you are the one who drew me out from the womb. You are my hope from the breasts of my mother. 11 Upon you I was cast from the womb. From my mother’s belly, you are my God. Do not turn away from me, for affliction is near, 12 because there is no one who helps. Psalm 21:10–12 (LES2) 

 There are no real differences here. I am in awe of Jesus who faced down Satan and the entire world system alone on our behalf!

12 Many bulls have surrounded Me; Strong bulls of Bashan have encircled Me. 13 They gape at Me with their mouths, Like a raging and roaring lion. 14 I am poured out like water, And all My bones are out of joint; My heart is like wax; It has melted within Me. 15 My strength is dried up like a potsherd, And My tongue clings to My jaws; You have brought Me to the dust of death. Psalm 22:12–15 (NKJV) 

13 Young bulls encircled me. Many fat bulls surrounded me. 14 They opened their mouth against me, as a lion that snatches away and roars. 15 I was poured out like water, and all my bones were scattered. My heart became like beeswax melting in the middle of my belly. 16 My strength was dried up like an earthen vessel, and my tongue has been glued to my throat. You led me into the dust of death. Psalm 21:13–16 (LES2) 

 The MT says “all my bones are out of joint,” but the LXX says, “all my bones were scattered.” The Greek word is diaspora, the same word used to describe the scattering of the Jews throughout the world. Since this psalm is a prophecy concerning Jesus and the crucifixion, it seems to me that the LXX must be a reference to Christ’s bride, the church, later being scattered throughout the world as a result of the proclamation of the gospel message. When God created Eve, the first bride, Adam remarked: “this is bone of my bones.” (Genesis 2:23) The bride of Christ is “bone of his bones.” It also may have a connection to Ezekiel’s prophecy of the dry bones coming to life through the new birth, the outpouring of the Spirit on Pentecost, and the resurrection. (Ezekiel 37:3-14)

16 For dogs have surrounded Me; The congregation of the wicked has enclosed Me. They pierced My hands and My feet; 17 I can count all My bones. They look and stare at Me. 18 They divide My garments among them, And for My clothing they cast lots. Psalm 22:16–18 (NKJV) 

17 For many dogs encircled me. A gathering of those doing evil surrounded me. They pierced my hands and feet. 18 They can count all my bones; they perceived and gazed upon me. 19 They distributed my garments among themselves, and they cast a lot for my clothing. Psalm 21:17–19 (LES2)

As I wrote elsewhere, the MT reading of verse 16 is quite weird, which is why the translators of the English Bible did not use it at all. Instead, in this instance, they chose to go with the LXX. The MT reads something like, “…lions, my hands and my feet.” Having recognized the untrustworthiness of the Masoretes in this and other instances, why the translators of our English Bible and many scholars still believe the MT is more reliable than the LXX in general is beyond me. Once we catch a person in a lie, we should beware of trusting them in the future.

The other difference is that the MT says, “I can count all my bones;” whereas, the LXX says, “they can count all my bones.” Such changes of subject and verb tenses are frequent and not without consequence.

Matthew, Mark, Luke, and John all quote verse 18 in their gospels, proving this psalm is a prophecy about Christ’s crucifixion, something the Masoretes surely knew and wished to obscure in verse 16.

19 But You, O LORD, do not be far from Me; O My Strength, hasten to help Me! 20 Deliver Me from the sword, My precious life from the power of the dog. 21 Save Me from the lion’s mouth And from the horns of the wild oxen! You have answered Me. Psalm 22:19–21 (NKJV) 

20 But you, O Lord, do not delay my rescue; give heed to my help. 21 Rescue my soul from the sword, and my unique one from the hand of a dog. 22 Save me from the mouth of the lion, and my lowliness from the horn of the unicorn. Psalm 21:20–22 (LES2) 

 The only difference that I will point out is that the word translated “unicorn” is perhaps the equivalent of the Hebrew word translated as wild oxen. It would have referred to a now extinct wild bovine with two horns called the aurochs. Another possibility is that it might have referred to a rhinoceros, which indeed has one horn. The word did not likely refer to the mythical unicorn so popular today.

22 I will declare Your name to My brethren; In the midst of the assembly I will praise You. 23 You who fear the LORD, praise Him! All you descendants of Jacob, glorify Him, And fear Him, all you offspring of Israel! 24 For He has not despised nor abhorred the affliction of the afflicted; Nor has He hidden His face from Him; But when He cried to Him, He heard. Psalm 22:22–24 (NKJV) 

23 I will set out in detail your name to my brothers. In the middle of the assembly I will sing of you. 24 Those who fear the Lord, praise him all together. Seed of Jacob, glorify him. Let the seed of Israel fear him all together. 25 For he did not scorn nor was he irritated with the entreaty of the poor, nor did he turn his face away from me. And when I cried out to him, he gave ear to me. Psalm 21:23–25 (LES2) 

If this refers to Jesus, it is quite interesting, since the only name he gave us for God’s name is Father. Apparently that is all the detail we need, making all the focus on properly pronouncing God’s name in the Hebrew a moot point. (Click here to read more about this.) 

The LXX uses the word “poor” instead of “afflicted” in verse 24/25. This is interesting since Jesus said the poor in spirit will inherit the kingdom of heaven. (Matthew 5:3) Rich people might get irritated with the poor, but not God.

As in other places, the MT changes first person to third person for some reason, changing it to a description instead of a testimony.

25 My praise shall be of You in the great assembly; I will pay My vows before those who fear Him. 26 The poor shall eat and be satisfied; Those who seek Him will praise the LORD. Let your heart live forever! 27 All the ends of the world Shall remember and turn to the LORD, And all the families of the nations Shall worship before You. 28 For the kingdom is the LORD’s, And He rules over the nations. Psalm 22:25–28 (NKJV) 

26 From you is my praise in the great assembly. I will render my prayers before those who fear him. 27 The poor will eat and be satisfied. The ones who seek him will praise the Lord. Their hearts will live for eternity of eternity. 28 All the ends of the earth will remember and return to the Lord, and all the families of the nations will worship before him. 29 For the kingdom is the Lord’s, and he is Lord over the nations. Psalm 21:26–29 (LES2) 

This passage contains some significant differences. First, the MT changed the praise coming from God to Jesus to praise going to God from the assembly. 

Secondly, the poor will be satisfied. Those who taste of the Lord’s goodness will never look elsewhere. (Psalm 34:8) Those who seek the Lord will live forever, according to the LXX, which agrees with Jesus’ giving those who believe in him eternal life. (John 10:28) The MT waters that down as a prayer instead of its being a declaration of God’s truth or a promise. 

Verse 27/28 in the MT says the nations will worship before you, meaning God, but the LXX says they will worship before him, meaning Jesus, who is lord over the nations. (Matthew 28:18) The MT could be understood in the same way, but to me the LXX is clearer.

4 Who shall not fear You, O Lord, and glorify Your name? For You alone are holy. For all nations shall come and worship before You, For Your judgments have been manifested.” Revelation 15:4 (NKJV) 

29 All the prosperous of the earth Shall eat and worship; All those who go down to the dust Shall bow before Him, Even he who cannot keep himself alive. 30 A posterity shall serve Him. It will be recounted of the Lord to the next generation, 31 They will come and declare His righteousness to a people who will be born, That He has done this. Psalm 22:29–31 (NKJV) 

30 All the fat of the earth ate and worshiped before him. All the ones who come down into the earth bowed down. And my soul lives for him. 31 My seed will serve him. The generation that is coming will be reported to the Lord. 32 They will report his righteousness to the people who are being born, whom the Lord made. Psalm 21:30–32 (LES2) 

The MT puts the verb in verse 29/30 in the future; whereas, the LXX makes it a past tense. The Hebrew is in the perfect tense, which allows for several possibilities, including past action. I believe this verse says that the dead shall acknowledge Jesus’ lordship. This agrees with Paul’s statement that Jesus descended into Hades and led captivity captive. (Ephesians 4:7-10) Every knee will bow before him, both the living and the dead. (Philippians 2:10, Romans 14:11)

The MT includes those “who cannot keep himself alive,” but the LXX has “my soul lives for him.” This is most likely a reference to the resurrected Jesus, who Paul says ever lives for God. (Romans 6:10)

Then the speaker, who is Jesus, states that “my seed will serve him (God)”. This I believe refers to those born again by the Spirit, Jesus’ seed, who serve God in the New Covenant. Isaiah 53:10 says that the crucified one will see his seed.

12 But as many as received Him, to them He gave the right to become children of God, to those who believe in His name: 13 who were born, not of blood, nor of the will of the flesh, nor of the will of man, but of God. John 1:12–13 (NKJV) 

This seed of the Lord will proclaim the good news of the New Covenant gospel throughout the world in the time to come to a people not yet born when David wrote this psalm!

 

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Comparing MT to the Septuagint (LXX): Introductory Examples

Septuagint

If you are just beginning to explore the Septuagint (LXX), here are some introductory examples that compare its text to the Masoretic Text (MT). I hope it will be sufficient to whet your appetite to continue to explore why I believe the church in the West should never have abandoned the LXX.

There is evidence that the MT was produced by those who wished to undermine the Christians’ use of the LXX to prove Christ is the Messiah.

I list several examples below for your consideration. 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 refer to the Brenton translation to help clarify difficult passages.

The a priori supposition to which western Christianity clings is that the MT is more authentic than the LXX. It is believed that any differences in the LXX are departures from the original Hebrew text. This reasoning does not hold up in light of how the LXX is quoted in the New Testament. Whatever is written in the NT is, by definition, God’s Word. Therefore, whenever the MT departs from what is quoted from the LXX, it is error. This refutes the a priori argument and asks us to consider that the opposite is true -that the LXX is a more accurate translation of the ancient Paleo-Hebrew, and the MT is later corruption designed to refute the arguments of Christians using the LXX to prove that Christ is the Messiah.

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

NT Quote
MT
LXX
Comment

24 For “the name of God is blasphemed among the Gentiles because of you,” as it is written. Romans 2:24 (NKJV)

…“And My name is blasphemed continually every day. Isaiah 52:5 (NKJV)

…Because of you my name is always blasphemed among the nations. Isaiah 52:5 (LES2)

 The Greek in Romans matches that of the LXX. Paul omits the word “always.” The MT omits “because of you” as the reason for God’s name being blasphemed. 

10 As it is written: “There is none righteous, no, not one; 11 There is none who understands; There is none who seeks after God. 12 They have all turned aside; They have together become unprofitable; There is none who does good, no, not one.” 13 “Their throat is an open tomb; With their tongues they have practiced deceit”; “The poison of asps is under their lips”; 14 “Whose mouth is full of cursing and bitterness.” 15 “Their feet are swift to shed blood; 16 Destruction and misery are in their ways; 17 And the way of peace they have not known.” 18 “There is no fear of God before their eyes.” Romans 3:10–18 (NKJV)

2 The LORD looks down from heaven upon the children of men, To see if there are any who understand, who seek God. 3 They have all turned aside, They have together become corrupt; There is none who does good, No, not one. Psalm 14:2–3 (NKJV)

2 The Lord looked out from the heavens upon the sons of humans, to see if there is one who understands or one who seeks out God. 3 All turned aside together. They became useless. There is not one doing goodness; there is not even one. Their throat is an opened grave. With their tongues they have dealt treacherously with one another. The poison of asps is under their lips, whose mouth is full of curses and bitterness. Their feet are quick to pour out blood. Destruction and misery are in their ways, and they know not the way of peace. There is no fear of God before their eyes. Psalm 13:2–3 (LES2) 

This comparison makes it quite plain that Paul quoted the LXX. The Greek matches perfectly. The MT does not even contain a large section of the quote in verse 3. 

27 Isaiah also cries out concerning Israel: “Though the number of the children of Israel be as the sand of the sea, The remnant will be saved [sozo]. 28 For He will finish the work and cut it short [suntemno] in righteousness, Because the LORD will make a short work [suntemno] upon the earth.” Romans 9:27–28 (NKJV)

22 For though your people, O Israel, may be like the sand of the sea, Only a remnant within them will return; A destruction is determined, overflowing with righteousness. 23 For a complete destruction, one that is decreed, the Lord GOD of hosts will execute in the midst of the whole land. Isaiah 10:22–23 (NASB95) 

22 And if the people of Israel become like the sand of the sea, the remnant of them will be saved, [sozo] completing an account and curtailing [suntemno] it in righteousness, 23 for the Lord will make a curtailed [suntemno] account with the whole inhabited land. Isaiah 10:20–23 (LES2) 

This is an example of how the MT subtly directs our attention away from Christ and onto Israel. By saying the remnant will return, it makes us think of the Jews coming back from Babylon. The word used in the LXX is “saved,” which Paul understood to refer to Christ, as shown in the passage quoted from Romans. The words “cut it short” come right from the LXX. The Greek in both the NT and LXX is “suntemno” which means to cut short or curtail. 

 

16 For dogs have surrounded Me; The congregation of the wicked has enclosed Me. They pierced My hands and My feet; 17 I can count all My bones. They look and stare at Me. 18 They divide My garments among them, And for My clothing they cast lots. Psalm 22:16–18 (NKJV) 

17 For many dogs encircled me. A gathering of those doing evil surrounded me. They pierced my hands and feet. [Which the translators took from the LXX. Literally the MT says; “like a lion my hands and my feet.”] 18 They can count all my bones; they perceived and gazed upon me. 19 They distributed my garments among themselves, and they cast a lot for my clothing. Psalm 21:17–19 (LES2) 

 These two passages are mostly the same except for one important phrase. In verse 17, the MT says: “…like a lion, my hands and my feet…” This was such an egregious corruption of a clear reference to Christ’s crucifixion that the translators of our MT-based English Old Testaments, who were normally faithful to the MT, felt obliged to go with the LXX in this case. Sadly, however, other omissions, changes, and obfuscations are tolerated and even promoted as being the best translations of the ancient Paleo-Hebrew original texts that are available. The church in the West has implicitly believed that the rabbinical Jews, who hate Christ and Christianity, have been faithful custodians of Old Testament truth. However, a verse-by-verse comparison reveals quite the opposite.
5 Therefore, when He came into the world, He said: “Sacrifice and offering You did not desire, But a body You have prepared [Greek – katartidzo] for Me. 6 In burnt offerings and sacrifices for sin You had no pleasure. 7 Then I said, ‘Behold, I have come [Greek – heko] — In the volume of the book it is written of Me— To do Your will, O God.’ ” 8 Previously saying, “Sacrifice and offering, burnt offerings, and offerings for sin You did not desire, nor had pleasure in them” (which are offered according to the law), 9 then He said, “Behold, I have come to do Your will, O God.” He takes away the first that He may establish the second. 10 By that will we have been sanctified through the offering of the body of Jesus Christ once for all. Hebrews 10:5–10 (NKJV)

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

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

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

As with many of the Psalms, the numbering of the LXX differs from the MT. This is because the MT divides Psalm 9 into two psalms with the result that this difference in numeration continues all the way to Psalm 147.

The LXX says in verse 7 that God restored (Greek: katartidzo, which can mean restored, established, or furnished) a body to me. This is the same verb used in the quote in Hebrews, where it is translated “prepared.”

This is a reference to the Incarnation of Christ, if “furnished” is used, and, quite possibly, to his resurrection, if “restore” is used. The author of Hebrews quotes this text in his argument for Christ’s supremacy over the Levitical priesthood. It is necessary for a body to have been prepared for him in order for our Lord to have offered himself as the Lamb of God for our sins.

23 “Behold, the virgin [Greek – parthenos] shall be with child, and bear a Son, and they shall call His name Immanuel,” which is translated, “God with us.” Matthew 1:23 (NKJV) 

14 Therefore the Lord Himself will give you a sign: Behold, the virgin [Hebrew – almah]  shall conceive and bear a Son, and shall call His name Immanuel. Isaiah 7:14 (NKJV) 

14 Because of this, the Lord himself will give you a sign: Look, the virgin [Greek – parthenos] will conceive in the womb and will bear a son, and you will call his name Immanuel. Isaiah 7:14 (LES2) 

 The LXX uses the Greek word parthenos for “virgin.” The Hebrew word in the MT is almah, which normally means young woman. The translators of the NKJV chose to go with the LXX’s parthenos or virgin, since it  matches the New Testament quote. This is in accordance with the a priori belief that the MT is more authentic than the LXX.

17 So that the rest [Greek – kataloipos] of mankind [anthropos] may seek [ekzeteo] the LORD, Even all the Gentiles [ethnos] who are called [epikaleo] by My name, Says the LORD who does [poieo] all these things.’ Acts 15:17 (NKJV) 

12 That they may possess the remnant of Edom, And all the Gentiles who are called by My name,” Says the LORD who does this thing. Amos 9:12 (NKJV) 

12 so that the remnant [Greek – kataloipos] of the people [anthropos], and all the nations [ethnos] upon whom my name was invoked [epikaleo] upon them, will search [ekzeteo] for me,” says the Lord who is making [poieo] these things. Amos 9:12 (LES2) 

This was a case when the translators of Amos 9:12 went with the MT, but Luke quoted the LXX. There is a huge difference between the nations seeking for the Lord and Israel possessing the nations. The LXX points to Christ, but the MT elevates Israel unduly.

Jesus warned us that the the Jews would kill him and try to take the vineyard for themselves, which they are still attempting to do. In addition, they want us to believe that the Old Testament authorizes them to do just that.

 

5 “Behold, the days are coming,” says the LORD, “That I will raise to David a Branch of righteousness; A King shall reign and prosper, And execute judgment and righteousness in the earth. 6 In His days Judah will be saved, And Israel will dwell safely; Now this is His name by which He will be called: THE LORD OUR RIGHTEOUSNESS Jeremiah 23:5–6 (NKJV) 

5 “Look, the days are coming,” says the Lord, “and I will raise up a righteous rising [Greek – anatole] for David, and a king will reign and understand and perform justice and righteousness in the land. 6 In his days both Judah will be delivered, and Israel will encamp confidently, and this is his name, which the Lord will call him: “Jozadak.” Jeremiah 23:5–6 (LES2) 

In verse 5, the MT says, “I will raise to David a Branch of righteousness.” Branch is used in more than one place in the MT, but never shows up in the LXX. It is a mysterious word that would be more literally translated as a “sprouting of growth.” The LXX records Jeremiah saying, “I will raise up a righteous rising [Greek – anatole] for David.” This Greek word for rising is used to describe the sun rising in the east, and we shall see that it is is a clear foreshadowing of Christ’s resurrection. (John 5:39, Luke 24:25-27) Jesus is the the king who fulfilled the rest of the prophecy in verse 5.

The next difference is the name by which Jeremiah says this coming king will be called. The MT says, “The Lord our righteousness,.” which is an approximation of the meaning of the proper name given to the high priest Jozadek – The Lord is Righteous. However, by choosing to use the meaning of the name instead of the name, the MT hides an important pointer to Christ.

Jozadek was a high priest mentioned in Ezra, Nehemiah, Haggai, and Zechariah. Jeremiah prophesied that he would have a son named Joshua (Jesus in Greek). If this is not an absolute hint, here is what Zechariah said about him.

11 And you will take silver and gold, and you will make crowns and place them upon the head of the great priest Joshua [Jesus in Greek], the son of Jehozadak. [another way of rendering Jozadak] 12 And you will say to him, ‘This is what the Lord Almighty says: “Behold, a man; Anatole is his name, and from beneath him he will rise up and build the house of the Lord. 13 And he will receive virtue, and he will sit and rule upon his throne... ” Zechariah 6:11–13a (LES2)

Notice that Jozadak (Jehozadak) will have a son named Jesus who will be crowned and rule upon his throne. Also, notice in verse 12 the mention of the word “Anatole” as another name for him, which cross references to Jeremiah 23:5, where he said that God would raise up a righteous Anatole for David! Since in this case Anatole is a proper name, I do not think it would be going too far to translate “Anatole” as Risen One. This Risen One, according to Zechariah, rises from “beneath,” which is a reference to the lower parts of the earth. (Ephesians 4:9) Jesus rose from the dead!

If we now look at the MT version of Zechariah 6:11-13, we will see that the Masoretes were careful to change the passage in Zechariah to match Jeremiah.

11 Take the silver and gold, make an elaborate crown, and set it on the head of Joshua the son of Jehozadak, the high priest. 12 Then speak to him, saying, ‘Thus says the LORD of hosts, saying: “Behold, the Man whose name is the BRANCH! From His place He shall branch out, And He shall build the temple of the LORD; 13 Yes, He shall build the temple of the LORD. He shall bear the glory, And shall sit and rule on His throne; So He shall be a priest on His throne, And the counsel of peace shall be between them both.” ’ Zechariah 6:11–13 (NKJV)

Instead of calling him the Risen One or Anatole,he is called the branch who branches out.

The MT hides an amazing prophecy about Christ and replaced it with something that has an uncertain meaning. The Holy Spirit meant for us to see Christ clearly in this passage as the promised Risen One.

 

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Comparing MT to the Septuagint (LXX): Genesis 49:8-10

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

8 “Judah, your brothers shall praise you; Your hand shall be on the neck of your enemies; Your father’s sons shall bow down to you. 9 “Judah is a lion’s whelp; From the prey, my son, you have gone up. He couches, he lies down as a lion, And as a lion, who dares rouse him up? 10 “The scepter shall not depart from Judah, Nor the ruler’s staff from between his feet, Until Shiloh comes, And to him shall be the obedience of the peoples. Genesis 49:8–10 (NASB95) 

8 Judah, may your brothers praise you; may your hands be upon the back of your enemies. The sons of your father will revere you. 9 A cub of a lion, Judah; from a shoot, my son, you went up. After lying back, you slept like a lion and like a cub. Who will stir him up? 10 A ruler will not cease from Judah, and one who leads from his thighs, until the things laid away for him come, and he is the expectation of nations. Genesis 49:8–10 (LES2) 

The MT and LXX agree that Judah is associated with a lion. This is significant regarding Christ, who is descended from the line of David, who was descended from Judah. (Luke 2:4, 3:23-38)

Jesus is called the Lion of the tribe of Judah in Revelation 5:5. 

The promise that a ruler will not cease from Judah’s line cannot refer to the kings of Judah because that line of rulers came to an end, unless one considers the eternal rule of Jesus the Messiah. David was a type of Christ. Being prophetic, that king of Judah foresaw the coming of the Lord. (Psalm 110:1)

The angel Gabriel announced to Mary that the child in her womb, that was conceived by the Holy Spirit, would “be great, and he will be called the Son of the Highest; and the Lord God will give him the throne of his father David. And he will reign over the house of Jacob forever and of his kingdom there will be no end.” (Luke 1:31-33)

What the MT translates as “until Shiloh,” whose meaning is uncertain, the LXX translates “until the things laid away for him come,” which makes much more sense, especially regarding Christ.

The last part of verse 10 in the MT reads, “to him shall be the obedience of the peoples.” The MT uses an unusual Hebrew word “am” which means paternal people or family. The LXX, on the other hand, says that this one, Christ, will be the “expectation of the nations.” The LXX uses the Greek word “ethnos,” which corresponds to other verses that predict that the Messiah or Christ will become a blessing to all nations. 

10 Then the angel said to them, “Do not be afraid, for behold, I bring you good tidings of great joy which will be to all people. Luke 2:10 (NKJV) 

Eventually every knee will bow to him, which corroborates the claim of the MT. (Philippians 2:10-11)
    Both the MT and LXX point to Christ is the above passage, but the LXX makes it plainer, especially in the very last phrase.

 

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Comparing MT to the Septuagint (LXX): Isaiah 46

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

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

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

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

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

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

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

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

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

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

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

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

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

 No significant differences here.

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

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

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

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

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

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

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

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

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

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

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

8 But what does it say? “The word is near you, in your mouth and in your heart” (that is, the word of faith which we preach): 9 that if you confess with your mouth the Lord Jesus and believe in your heart that God has raised Him from the dead, you will be saved. 10 For with the heart one believes unto righteousness, and with the mouth confession is made unto salvation. 11 For the Scripture says, “Whoever believes on Him will not be put to shame.” 12 For there is no distinction between Jew and Greek, for the same Lord over all is rich to all who call upon Him. 13 For “whoever calls on the name of the LORD shall be saved.” Romans 10:8–13 (NKJV)

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

 

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

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

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

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

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

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

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

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

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

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

 

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

Septuagint

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

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

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

Masoretic Text Septuagint Significance

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

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

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

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

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

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

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

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

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

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

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

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

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

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

 There is no important difference here.

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

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

 I see no significant difference here.

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

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

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

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

 

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Comparing MT to the Septuagint (LXX): Psalm 110

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

 

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

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

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

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

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

2 The heavens set out in detail the glory of God. And the firmament reports the creation of his hands. 3 Day to day spits out speech, and night to night reports knowledge. 4 There are no speeches nor words in which their voices are not heard. 5 Into all the earth their voice went out, and their words into the ends of the inhabited world. 6 In the sun he has placed his tent. And he, as a bridegroom going out from his bridal chamber, will rejoice exceedingly, as a giant to run its course. 7 From the top of the heavens is its going out, and its end is until the top of the heavens. And there is none who will be hidden from its heat. Psalm 18:2–7 (LES2) (Psalm 19:1-6 MT)

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

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

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

 

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