Category: Septuagint

Comparing MT to the Septuagint (LXX): Isaiah 42:1-4

Septuagint

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

Masoretic Text Septuagint Significance

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

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

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

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

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

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

Conclusion

If you want to know more about why Christians should prefer the Septuagint to the MT, click on this link.The Eastern Orthodox Church had the wisdom to retain the LXX for its Old Testament scriptures. As for me, I now rely on the Septuagint. It was Paul’s standard for Old Covenant truth and is quoted in the New Testament. That makes it good enough for me.

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

Septuagint

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

Masoretic Text Septuagint Significance

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Conclusion

If you want to know more about why Christians should prefer the Septuagint to the MT, click on this link.The Eastern Orthodox Church had the wisdom to retain the LXX for its Old Testament scriptures. As for me, I now rely on the Septuagint. It was Paul’s standard for Old Covenant truth and is quoted in the New Testament. That makes it good enough for me.

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

Septuagint

When we are programmed as children what to believe, later, as adults, we will have a difficult time accepting anything different. In the case of our Old Testament scriptures, we in the West have been fed the Masoretic Text (MT) since Jerome chose it to use it as the basis for his Latin Vulgate Bible Old Testament. When confronted with the historical facts that the Septuagint (LXX) is a much older translation than the MT (285 BC compared to hundreds of years after Christ), was used and quoted by the New Testament writers, and was translated directly from the paleo-Hebrew before any animosity toward Christ could influence it, it is quite difficult for many to accept it as a more trustworthy version. Sadly for us, the MT has robbed us of several Christological texts and changed the general wording regularly, thus changing the meaning over and over again, either in highly significant ways or small ways. Either is bad. Doing a side by side comparison of the LXX and the MT makes this obvious. I am doing a series of articles to illustrate this as a I work my way through the Old Testament.

Here is an another example. The Septuagint version I am using is the Lexham English Septuagint 2nd Edition, which I like the best. It is available in print or through Logos Bible Software.

Masoretic Text Septuagint Significance

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

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

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

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

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

 The differences between these passages is worth noting, but does not vary in meaning.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Conclusion

If you want to know more about why Christians should prefer the Septuagint to the MT, click on this link.The Eastern Orthodox Church had the wisdom to retain the LXX for its Old Testament scriptures. As for me, I now rely on the LXX. It was Paul’s standard for Old Covenant truth and is quoted in the New Testament. That makes it good enough for me.

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Comparing MT to the Septuagint (LXX): Psalm 142

Septuagint

When we are programmed as children what to believe, later, as adults, we will have a difficult time accepting anything different. In the case of our Old Testament scriptures, we in the West have been fed the Masoretic Text (MT) since Jerome chose it to use it as the basis for his Latin Vulgate Bible Old Testament. When confronted with the historical facts that the Septuagint (LXX) is a much older translation than the MT (285 BC compared to hundreds of years after Christ), was used and quoted by the New Testament writers, and was translated directly from the paleo-Hebrew before any animosity toward Christ could influence it, it is quite difficult for many to accept it as a more trustworthy version. Sadly for us, the MT has robbed us of several Christological texts and changed the general wording regularly, thus changing the meaning over and over again, either in highly significant ways or small ways. Either is bad. Doing a side by side comparison of the LXX and the MT makes this obvious. I am doing a series of articles to illustrate this as a I work my way through the Old Testament.

Here is an another example. The Septuagint version I am using is the Lexham English Septuagint 2nd Edition, which I like the best. It is available in print or through Logos Bible Software.

Masoretic Text Septuagint Significance

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

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

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

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

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

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

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

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

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

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

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

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

Conclusion

If you want to know more about why Christians should prefer the Septuagint to the MT, click on this link.The Eastern Orthodox Church had the wisdom to retain the LXX for its Old Testament scriptures. As for me, I now rely on the LXX. It was Paul’s standard for Old Covenant truth and is quoted in the New Testament. That makes it good enough for me.

More articles on the Septuagint
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Comparing MT to the Septuagint (LXX): Psalm 141

Septuagint

When we are programmed as children what to believe, later, as adults, we will have a difficult time accepting anything different. In the case of our Old Testament scriptures, we in the West have been fed the Masoretic Text (MT) since Jerome chose it to use it as the basis for his Latin Vulgate Bible Old Testament. When confronted with the historical facts that the Septuagint (LXX) is a much older translation than the MT (285 BC compared to hundreds of years after Christ), was used and quoted by the New Testament writers, and was translated directly from the paleo-Hebrew before any animosity toward Christ could influence it, it is quite difficult for many to accept it as a more trustworthy version. Sadly for us, the MT has robbed us of several Christological texts and changed the general wording regularly, thus changing the meaning over and over again, either in highly significant ways or small ways. Either is bad. Doing a side by side comparison of the LXX and the MT makes this obvious. I am doing a series of articles to illustrate this as a I work my way through the Old Testament.

Here is an another example. The Septuagint version I am using is the Lexham English Septuagint 2nd Edition, which I like the best. It is available in print or through Logos Bible Software.

Masoretic Text Septuagint Significance

1 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) 

 This psalm is a great example of of the differences between the MT and LXX. “Make haste” is very different from “listen” or “give ear.” The LXX for “burnt sacrifice” is the Greek word thumiama, which is normally translated as incense. So, no difference there. 

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) 

 Here the contrast is obvious. The MT says “any evil thing,” but the LXX says “words of wickedness.” David just asked God to guard his mouth; so, it stands to reason the problem was with his words. The MT says, “to practice wicked works,” but the LXX says “to allege pretexts in sins.” Apparently wicked people were plotting evil and making excuses for their actions, and David wanted no part in it. The MT has David asking God to protect him from their choice food, but the LXX is a prayer from David asking God not to let him be joined to those who are the chosen or “elect” of evil. The NT differentiates between God’s elect and the reprobate.

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) 

 The righteous one, our Lord Jesus via his Holy Spirit, disciplines God’s children, but does it mercifully. The LXX captures this NT principle, but the MT does not, in my opinion. The MT says that the reproof of the righteous one will be as excellent oil, but the LXX is a prayer from David not to be anointed with the oil of sinners, which agrees with what came before in the LXX – his prayer not to be joined to evil plotters. The MT has David praying against the deeds of the wicked, but the LXX is a prayer asking for protection from the temptation coming from their illicit pleasures.

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) 

 The LXX uses “strong ones” instead of “judges.” The LXX replaces “they are sweet” with “they were able.” The Greek word is dunamai, which probably should be translated “powerful,” which to me makes more sense. David would not have been speaking sweet words to evil doers being overthrown, but powerful ones.

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) 

 There is a small difference here, one that shows up in other places. The MT uses the word “refuge,” but the LXX uses “hope.” The other difference is using the word “destitute” in place of “remove.” 

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) 

 The LXX declares that sinners will fall into their own traps, but the MT makes it a prayer. The LXX declares that David walked alone when he resisted sin. That is different from saying he escaped. The loneliness of being set apart to God and refusing to participate in evil is a real thing.
    I leave it to you to decide which is the true version of the psalm. I know what I think.

Conclusion

If you want to know more about why Christians should prefer the Septuagint to the MT, click on this link.The Eastern Orthodox Church had the wisdom to retain the LXX for its Old Testament scriptures. As for me, I now rely on the LXX. It was Paul’s standard for Old Covenant truth and is quoted in the New Testament. That makes it good enough for me.

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Comparing MT to the Septuagint (LXX): Psalm 91:1-7

Septuagint

When we are programmed as children what to believe, later, as adults, we will have a difficult time accepting anything different. In the case of our Old Testament scriptures, we in the West have been fed the Masoretic Text (MT) since Jerome chose it to use it as the basis for his Latin Vulgate Bible Old Testament. When confronted with the historical facts that the Septuagint (LXX) is a much older translation than the MT (285 BC compared to hundreds of years after Christ), was used and quoted by the New Testament writers, and was translated directly from the paleo-Hebrew before any animosity toward Christ could influence it, it is quite difficult for many to accept it as a more trustworthy version. Sadly for us, the MT has robbed us of several Christological texts and changed the general wording regularly, thus changing the meaning over and over again, either in highly significant ways or small ways. Either is bad. Doing a side by side comparison of the LXX and the MT makes this obvious. I am doing a series of articles to illustrate this as a I work my way through the Old Testament.

Here is an another example. The Septuagint version I am using is the Lexham English Septuagint 2nd Edition, which I like the best. It is available in print or through Logos Bible Software.

Septuagint MT Significance

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) 

 The main difference in this passage is that the LXX emphasizes that God is our helper. The MT highlights that he is our fortress or protection. Certainly, the Lord is both, but the idea of God’s being our helper is an emphasis of the NT. The Holy Spirit is specifically identified that way. (John 14:26)

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. 

Conclusion

If you want to know more about why Christians should prefer the Septuagint to the MT, click on this link.The Eastern Orthodox Church had the wisdom to retain the LXX for its Old Testament scriptures. As for me, I now rely on the LXX. It was Paul’s standard for Old Covenant truth and is quoted in the New Testament. That makes it good enough for me.

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Comparing MT to the Septuagint (LXX): Psalm 90:1-10

Septuagint

When we are programmed as children what to believe, later, as adults, we will have a difficult time accepting anything different. In the case of our Old Testament scriptures, we in the West have been fed the Masoretic Text (MT) since Jerome chose it to use it as the basis for his Latin Vulgate Bible Old Testament. When confronted with the historical facts that the Septuagint (LXX) is a much older translation than the MT (285 BC compared to hundreds of years after Christ), was used and quoted by the New Testament writers, and was translated directly from the paleo-Hebrew before any animosity toward Christ could influence it, it is quite difficult for many to accept it as a more trustworthy version. Sadly for us, the MT has robbed us of several Christological texts and changed the general wording regularly, thus changing the meaning over and over again, either in highly significant ways or small ways. Either is bad. Doing a side by side comparison of the LXX and the MT makes this obvious. I am doing a series of articles to illustrate this as a I work my way through the Old Testament.

Here is an another example. The Septuagint version I am using is the Lexham English Septuagint 2nd Edition, which I like the best. It is available in print or through Logos Bible Software.

Septuagint MT Significance

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) 

 The LXX uses “place of refuge” rather than the MT’s less descriptive “dwelling place.” The LXX adds “inhabited” to world and emphasizes God’s existence – “you are.” This seems to be the intended meaning of the tetragrammaton.

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.

Conclusion

If you want to know more about why Christians should prefer the Septuagint to the MT, click on this link.The Eastern Orthodox Church had the wisdom to retain the LXX for its Old Testament scriptures. As for me, I now rely on the LXX. It was Paul’s standard for Old Covenant truth and is quoted in the New Testament. That makes it good enough for me.

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Comparing MT to the Septuagint (LXX): Psalm 71:20-21

Septuagint

When we are programmed as children what to believe, later, as adults, we will have a difficult time accepting anything different. In the case of our Old Testament scriptures, we in the West have been fed the Masoretic Text (MT) since Jerome chose it to use it as the basis for his Latin Vulgate Bible Old Testament. When confronted with the historical facts that the Septuagint (LXX) is a much older translation than the MT (285 BC compared to hundreds of years after Christ), was used and quoted by the New Testament writers, and was translated directly from the paleo-Hebrew before any animosity toward Christ could influence it, it is quite difficult for many to accept it as a more trustworthy version. Sadly for us, the MT has robbed us of several Christological texts and changed the general wording regularly, thus changing the meaning over and over again, either in highly significant ways or small ways. Either is bad. Doing a side by side comparison of the LXX and the MT makes this obvious. I am doing a series of articles to illustrate this as a I work my way through the Old Testament.

Here is an another example. The Septuagint version I am using is the Lexham English Septuagint 2nd Edition, which I like the best. It is available in print or through Logos Bible Software.

Septuagint MT Significance

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.

Conclusion

If you want to know more about why Christians should prefer the Septuagint to the MT, click on this link.The Eastern Orthodox Church had the wisdom to retain the LXX for its Old Testament scriptures. As for me, I now rely on the LXX. It was Paul’s standard for Old Covenant truth and is quoted in the New Testament. That makes it good enough for me.

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Comparing MT to the Septuagint (LXX): Psalm 68:18

Septuagint

When we are programmed as children what to believe, later, as adults, we will have a difficult time accepting anything different. In the case of our Old Testament scriptures, we in the West have been fed the Masoretic Text (MT) since Jerome chose it to use it as the basis for his Latin Vulgate Bible Old Testament. When confronted with the historical facts that the Septuagint (LXX) is a much older translation than the MT (285 BC compared to hundreds of years after Christ), was used and quoted by the New Testament writers, and was translated directly from the paleo-Hebrew before any animosity toward Christ could influence it, it is quite difficult for many to accept it as a more trustworthy version. Sadly for us, the MT has robbed us of several Christological texts and changed the general wording regularly, thus changing the meaning over and over again, either in highly significant ways or small ways. Either is bad. Doing a side by side comparison of the LXX and the MT makes this obvious. I am doing a series of articles to illustrate this as a I work my way through the Old Testament.

Here is an another example. The Septuagint version I am using is the Lexham English Septuagint 2nd Edition, which I like the best. It is available in print or through Logos Bible Software.

Septuagint MT Significance

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.

Conclusion

If you want to know more about why Christians should prefer the Septuagint to the MT, click on this link.The Eastern Orthodox Church had the wisdom to retain the LXX for its Old Testament scriptures. As for me, I now rely on the LXX. It was Paul’s standard for Old Covenant truth and is quoted in the New Testament. That makes it good enough for me.

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Comparing MT to the Septuagint (LXX): Deuteronomy 32:8

Septuagint

When we are programmed as children what to believe, later, as adults, we will have a difficult time accepting anything different. In the case of our Old Testament scriptures, we in the West have been fed the Masoretic Text (MT) since Jerome chose it to use it as the basis for his Latin Vulgate Bible Old Testament. When confronted with the historical facts that the Septuagint (LXX) is a much older translation than the MT (285 BC compared to hundreds of years after Christ), was used and quoted by the New Testament writers, and was translated directly from the paleo-Hebrew before any animosity toward Christ could influence it, it is quite difficult for many to accept it as a more trustworthy version. Sadly for us, the MT has robbed us of several Christological texts and changed the general wording regularly, thus changing the meaning over and over again, either in highly significant ways or small ways. Either is bad. Doing a side by side comparison of the LXX and the MT makes this obvious. I am doing a series of articles to illustrate this as a I work my way through the Old Testament.

Here is an another example. The Septuagint version I am using is the Lexham English Septuagint 2nd Edition, which I like the best. It is available in print or through Logos Bible Software.

Septuagint Masoretic Text Significance

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)

Conclusion

If you want to know more about why Christians should prefer the Septuagint to the MT, click on this link.The Eastern Orthodox Church had the wisdom to retain the LXX for its Old Testament scriptures. As for me, I now rely on the LXX. It was Paul’s standard for Old Covenant truth and is quoted in the New Testament. That makes it good enough for me.

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