Category: Septuagint

New Testament Use of the Septuagint – Matthew 2:13-15

Septuagint

Here is New Testament passage that shows that the Septuagint was the version of the Scriptures used by the early church and the Holy Spirit. 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.

NT Quote
LXX
MT
Comment

13 Now when they had departed, behold, an angel of the Lord appeared to Joseph in a dream, saying, “Arise, take the young Child and His mother, flee to Egypt, and stay there until I bring you word; for Herod will seek the young Child to destroy Him.” 14 When he arose, he took the young Child and His mother by night and departed for Egypt, 15 and was there until the death of Herod, that it might be fulfilled which was spoken by the Lord through the prophet, saying, “Out of Egypt I called My Son.” Matthew 2:13–15 (NKJV) 

1 …“Because Israel was an infant, and I loved him, and out of Egypt I called back his children. Hosea 11:1 (LES2) 

1 “When Israel was a child, I loved him, And out of Egypt I called My son. Hosea 11:1 (NKJV) 

In this case, Matthew quotes the MT, thus showing that we cannot put God “in a box” by making a rule that only the LXX is a valid rendering of the Old Testament. Even though the  preponderance of NT quotes come from the LXX, there are exceptions.

I still believe we can more safely rely on the LXX. Whatever is quoted by the NT is God’s Word, but it does not mean the LXX is inaccurate. God certainly did call back his children from Egypt. This had an old covenant fulfillment at the Exodus, and it is fulfilled in Christ in the new covenant. All those who put their faith and allegiance in Christ are rescued from the slavery of sin and death, which is spiritual Egypt.

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New Testament Use of the Septuagint – Matthew 2:6

Septuagint

Here is New Testament passage that shows that the Septuagint was the version of the Scriptures used by the early church and the Holy Spirit. 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.

NT Quote
LXX
MT
Comment

6 ‘But you, Bethlehem, in the land of Judah, Are not the least among the rulers of Judah; For out of you shall come a Ruler Who will shepherd My people Israel.’ ” Matthew 2:6 (NKJV)

2 And you, O Bethlehem, house of Ephrathah, you are very small to be in the thousands of Judah, from which for me one will come out to be for a ruler of Israel, and his goings out are from the beginning, from the days of eternity.” Micah 5:2 (LES2) 

2 “But you, Bethlehem Ephrathah, Though you are little among the thousands of Judah, Yet out of you shall come forth to Me The One to be Ruler in Israel, Whose goings forth are from of old, From everlasting.” Micah 5:2 (NKJV) 

Matthew only quotes a part of this verse, which I underlined. Matthew’s quote does not agree with the exact wording of either the LXX or MT. The word for “ruler” in Matthew is different from what the LXX uses. Therefore, this quote is a hybrid inspired by the Holy Spirit that cannot support the contention that Matthew relied on the LXX.

The verse in Micah sheds light on the Messiah, however, indicating that he is an eternal being, just as the New Testament claims for Jesus. (John 1:1-2, 8:58)

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New Testament Use of the Septuagint – Matthew 1:18-23

Septuagint

Here is New Testament passage that shows that the Septuagint was the version of the Scriptures used by the early church and the Holy Spirit. 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.

NT Quote
LXX
MT
Comment

18 Now the birth of Jesus Christ was as follows: After His mother Mary was betrothed to Joseph, before they came together, she was found with child of the Holy Spirit. 19 Then Joseph her husband, being a just man, and not wanting to make her a public example, was minded to put her away secretly. 20 But while he thought about these things, behold, an angel of the Lord appeared to him in a dream, saying, “Joseph, son of David, do not be afraid to take to you Mary your wife, for that which is conceived in her is of the Holy Spirit. 21 And she will bring forth a Son, and you shall call His name JESUS, for He will save His people from their sins.” 22 So all this was done that it might be fulfilled which was spoken by the Lord through the prophet, saying: 23 “Behold, the virgin [parthenos] shall be with child, and bear a Son, and they shall call His name Immanuel,” which is translated, “God with us.” Matthew 1:18–23 (NKJV) 

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

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

The LXX uses the specific word for virgin in Greek, which is parthenos, just as Matthew does. The MT uses a less specific word, almah, which means young woman. The NKJV translators knew that the proper translation is “virgin,” according to the New Testament; so, they relied upon the LXX and departed from the MT in this case. 

Once we see evidence of tampering, should we not abandon the MT altogether?

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New Testament Use of the Septuagint – Matthew 1:1

Septuagint

Here is New Testament passage that shows that the Septuagint was the version of the Scriptures used by the early church and the Holy Spirit. 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.

NT Quote
LXX
MT
Comment

1 The book of the genealogy [genesis] of Jesus Christ, the Son of David, the Son of Abraham: Matthew 1:1 (NKJV) 

1 This is the book of the generation [genesis] of humans on the day when God made Adam, he made him according to the image of God. Genesis 5:1 (LES2) 

  

The Greek word translated “genealogy” is genesis, hearkening back to the first book of the Bible.

 

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Genesis 10: Noah’s Descendants

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 Now this is the genealogy of the sons of Noah: Shem, Ham, and Japheth. And sons were born to them after the flood. Genesis 10:1 (NKJV) 

1 These now are the generations of the sons of Noah: Shem, Ham, Japheth; and sons were born to them after the flood. Genesis 10:1 (LES2) 

 Everyone on earth traces back to Noah and his sons. 

2 The sons of Japheth were Gomer, Magog, Madai, Javan, Tubal, Meshech, and Tiras. 3 The sons of Gomer were Ashkenaz, Riphath, and Togarmah. 4 The sons of Javan were Elishah, Tarshish, Kittim, and Dodanim. 5 From these the coastland peoples of the Gentiles were separated into their lands, everyone according to his language, according to their families, into their nations. Genesis 10:2–5 (NKJV) 

2 The sons of Japheth were Gomer and Magog and Madai and Javan and Elishah and Tubal and Meshech and Tiras. 3 And the sons of Gomer were Ashkenaz and Riphath and Thorgama. 4 And the sons of Javan were Elishah and Tarshish, Kittim, Rodanim. 5 The islands of the nations were marked off from these on their land, each according to their tongue in their tribes and their nations. Genesis 10:2–5 (LES2) 

 The LXX adds Elishah to the sons of Japheth. Gomer’s son Ashekenaz is said by some to be related to modern Ashkenazi Jews. Although interesting, it is unproved.

6 The sons of Ham were Cush, Mizraim, Put, and Canaan. 7 The sons of Cush were Seba, Havilah, Sabtah, Raamah, and Sabtechah; and the sons of Raamah were Sheba and Dedan. 8 Cush begot Nimrod; he began to be a mighty one on the earth. 9 He was a mighty hunter before the LORD; therefore it is said, “Like Nimrod the mighty hunter before the LORD.” 10 And the beginning of his kingdom was Babel, Erech, Accad, and Calneh, in the land of Shinar. 11 From that land he went to Assyria and built Nineveh, Rehoboth Ir, Calah, 12 and Resen between Nineveh and Calah (that is the principal city). 13 Mizraim begot Ludim, Anamim, Lehabim, Naphtuhim, 14 Pathrusim, and Casluhim (from whom came the Philistines and Caphtorim). Genesis 10:6–14 (NKJV) 

6 The sons of Ham were Cush and Egypt, Put and Canaan. 7 The sons of Cush were Sheba and Havilah and Sabtah and Raamah and Sabteca. The sons of Raamah were Sheba and Dedan. 8 Cush fathered Nimrod. He was the first to be a giant on the earth. 9 He was a mighty hunter before the Lord God; because of this they will say, “As Nimrod was a mighty hunter before the Lord.” 10 And the beginning of his kingdom became Babylon and Erech and Accad and Calneh in the land of Shinar. 11 From that land he went out to Assyria and built Nineveh and the city of Rehoboth and Calah, 12 and Resen between Nineveh and Calah; this is the great city. 13 And Egypt fathered the Lydians and the Nephthalim and the Anemim and the Lehabim 14 and the Pathrusim and the Casluhim, from whom the Philistines came, and the Cretans. Genesis 10:6–14 (LES2) 

This passage identifies the descendants of Ham, from whom great evil sprang.

The LXX correctly identifies Mizraim with Egypt.

In verse 7, Nimrod is first mentioned. The MT says he was a mighty hunter, but the LXX says he was a giant, probably indicating he was descended from a fallen angel. He founded what eventually became Babylon and built the city of Nineveh, both of which are still identified with great evil. 

The Philistines, those perennial enemies of Israel, also came from Ham, as did the proverbial liars of Crete. (Titus 1:12)

15 Canaan begot Sidon his firstborn, and Heth; 16 the Jebusite, the Amorite, and the Girgashite; 17 the Hivite, the Arkite, and the Sinite; 18 the Arvadite, the Zemarite, and the Hamathite. Afterward the families of the Canaanites were dispersed. 19 And the border of the Canaanites was from Sidon as you go toward Gerar, as far as Gaza; then as you go toward Sodom, Gomorrah, Admah, and Zeboiim, as far as Lasha. 20 These were the sons of Ham, according to their families, according to their languages, in their lands and in their nations. Genesis 10:15–20 (NKJV) 

15 Canaan fathered Sidon, his firstborn, and the Hittite 16 and the Jebusite and the Amorite and the Girgashite 17 and the Hivite and the Arkite and the Sinite 18 and the Arvadite and the Zemarite and the Hamathite. After this the tribes of the Canaanites were scattered around. 19 And the boundaries of the Canaanites were from Sidon until one comes to Gerar and Gaza, until one comes to Sodom and Gomorrah, Admah and Zeboiim, as far as Dasa. 20 These are the sons of Ham, in their tribes according to their tongues in their territories and in their nations. Genesis 10:15–20 (LES2) 

 Canaan was cursed by Noah after his father, Ham, exposed his naked drunken state. Most of Israel’s enemies, which had to be defeated in the land named after Canaan, descended from this man.

21 And children were born also to Shem, the father of all the children of Eber, the brother of Japheth the elder. 22 The sons of Shem were Elam, Asshur, Arphaxad, Lud, and Aram. 23 The sons of Aram were Uz, Hul, Gether, and Mash. 24 Arphaxad begot Salah, and Salah begot Eber. 25 To Eber were born two sons: the name of one was Peleg, for in his days the earth was divided; and his brother’s name was Joktan. 26 Joktan begot Almodad, Sheleph, Hazarmaveth, Jerah, 27 Hadoram, Uzal, Diklah, 28 Obal, Abimael, Sheba, 29 Ophir, Havilah, and Jobab. All these were the sons of Joktan. 30 And their dwelling place was from Mesha as you go toward Sephar, the mountain of the east. 31 These were the sons of Shem, according to their families, according to their languages, in their lands, according to their nations. Genesis 10:21–31 (NKJV) 

21 And to Shem were born children, even to him, the father of all the sons of Eber, the brother of Japheth the great. 22 The sons of Shem were Elam and Assyria and Arpachshad and Lud and Aram. 23 And the sons of Aram were Uz and Hul and Gether and Meshech. 24 And Arpachshad fathered Kenan, and Kenan fathered Shelah. Shelah fathered Eber. 25 And to Eber was brought forth two sons: the name of the first was Peleg, because in his days the earth was divided, and the name of his brother was Joktan. 26 Joktan brought forth Almodad and Sheleph and Hazarmaveth and Jerah 27 and Hadoram and Uzal and Diklah 28 and Abimael and Sheba 29 and Ophir and Havilah and Jobab. All these are the sons of Joktan. 30 And their dwelling was from Massa until coming to Ophir, a mountain of the east. 31 These are the sons of Shem in their tribes according to their tongues in their territories and in their nations. Genesis 10:21–31 (LES2) 

Shem is part of the Messianic line. (Genesis 9:26, Luke 3:36) Some of the nations that eventually were enemies of Israel (Elam and Assyria, for example) came from Shem.

Verse 25 is interesting because it speaks of the dividing of the earth in Peleg’s days. The only division mentioned is what happened after Babel, which is the topic of the next chapter of Genesis.

32 These were the families of the sons of Noah, according to their generations, in their nations; and from these the nations were divided on the earth after the flood. Genesis 10:32 (NKJV) 

32 These are the tribes of the sons of Noah according to their generations, according to their nations. From these the islands of the nations were scattered about on the earth after the flood. Genesis 10:32 (LES2) 

The MT and LXX essentially agree in this verse.

 

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Rediscovering the Septuagint (LXX): Psalm 5

Septuagint

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

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

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

Masoretic Text Septuagint Significance

To the Chief Musician. With Flutes. A Psalm of David.

1 Give ear to my words, O LORD, Consider my meditation. 2 Give heed to the voice of my cry, My King and my God, For to You I will pray. 3 My voice You shall hear in the morning, O LORD; In the morning I will direct it to You, And I will look up. Psalm 5:title–3 (NKJV) 

1 FOR THE END, ON BEHALF OF THE INHERITANCE, A PSALM OF DAVID.

2 Listen to my words, O Lord; understand my crying. 3 Pay attention to the voice of my supplication, my King and my God, because to you I will pray, O Lord. 4 Early in the day you will hear my voice. Early in the day I will approach you and gaze upon you, Psalm 5:1–4 (LES2) 

 According to the LXX, King David was a passionate man who felt strong emotions when praying to God. The MT shows more reserve in the phrase, “Consider my meditation,” than the LXX shows with, “Consider my outcry.” In the next verse, the MT says, “Pay attention to my cry for help.” The LXX says, “Pay attention to the voice of my prayer or entreaty.” It seems the MT and LXX reverse the order, which indicates that someone tampered with the original for some reason, at least regarding the order. The end of this passage in the MT has David looking. The word up is inserted. The LXX says David “looked upon” with you inserted, which indicates he had a very personal relationship with God, something unknown to those without Christ and the Holy Spirit. David’s experience with God foreshadowed what was coming in the New Covenant.

4 For You are not a God who takes pleasure in wickedness, Nor shall evil dwell with You. 5 The boastful shall not stand in Your sight; You hate all workers of iniquity. 6 You shall destroy those who speak falsehood; The LORD abhors the bloodthirsty and deceitful man. Psalm 5:4–6 (NKJV) 

5 because you are not a God who wants evil, nor will you dwell beside one who acts wickedly. 6 No lawless persons will remain before your eyes. You hate, O Lord, all those working lawlessness. 7 You will destroy all those speaking falsehood. The Lord detests a man of bloodshed and deceitfulness. Psalm 5:5–7 (LES2) 

The MT says God does not take pleasure in wickedness. The LXX says that he does not want “lawlessness.” The MT makes God passive when it says, “No evil will dwell with you.” The LXX says God takes the initiative by choosing not to dwell with someone who acts wickedly. This also foreshadows the New Covenant. God only indwells those made righteous by faith in Christ.

The MT says that the boastful will not stand before God, but the LXX says that no lawless person will remain or stand before God’s eyes. The MT says God hates all workers of iniquity, but the LXX says he hates “those working lawlessness.”  In verse 7 they agree.

7 But as for me, I will come into Your house in the multitude of Your mercy; In fear of You I will worship toward Your holy temple. 8 Lead me, O LORD, in Your righteousness because of my enemies; Make Your way straight before my face. Psalm 5:7–8 (NKJV) 

8 But I will enter into your house in the multitude of your mercy; I will worship at your holy temple in the fear of you. 9 Lord, lead me in your righteousness because of my enemies. Make my way straight before you, Psalm 5:8–9 (LES2) 

 The significant difference in this passage is found in the last part of verse 8/9. The MT says that David asked God to, “Make your way straight before my face.” The LXX has David praying, “Make my way straight before you.” This is no small difference. Perhaps one could interpret the MT to mean the same thing, but it does not say the same thing. One of the two altered the original text. We know that the MT altered the text in some places to hide clear references to Christ. Why then should it be trusted elsewhere to stick to the original?

9 For there is no faithfulness in their mouth; Their inward part is destruction; Their throat is an open tomb; They flatter with their tongue. 10 Pronounce them guilty, O God! Let them fall by their own counsels; Cast them out in the multitude of their transgressions, For they have rebelled against You. Psalm 5:9–10 (NKJV) 

10 because there is no truth in their mouth. Their heart is vain. Their throat is an opened grave. With their tongue they deal treacherously. 11 Judge them, O God. Let them fall from their deliberations according to the greatness of their ungodliness. Expel them because they provoked you, O Lord. Psalm 5:10–11 (LES2) 

Here the MT and LXX differ significantly. The MT says the wicked are lacking faithfulness or certainty in the words. The LXX simply uses the word “truth.” One could be firm or certain in error or lying, but truthfulness never wavers. 

Next the MT says their “inward part” is destruction, but the LXX says that “Their heart is vain,” which can mean empty or frivolous. The verse 9/10 shows agreement. Flattery means to make slippery, which agrees with “deal treacherously.” 

Verse 10/11 basically agree except when identifying the offense, which the MT says is rebellion, but the LXX says it was a provocation.

11 But let all those rejoice who put their trust in You; Let them ever shout for joy, because You defend them; Let those also who love Your name Be joyful in You. 12 For You, O LORD, will bless the righteous; With favor You will surround him as with a shield. Psalm 5:11–12 (NKJV) 

12 And let all who place their hope upon you rejoice in you for eternity. They will be exceedingly cheerful, and you shall dwell among them, and all who love your name will exult in you. 13 For you bless the righteous one, O Lord; you crowned us as with a shield of good will. Psalm 5:12–13 (LES2) 

The main difference in verse 11/12 is that the reason given for rejoicing in the MT is God’s defense, but in the LXX it’s God’s presence. This summarizes one of the identifying characteristics of the MT – the defense of Israel. The LXX points to Christ and the New Covenant in which the Holy Spirit indwells each believer. 

In verse 12/13, the MT says that God will bless the righteous, but the LXX uses the present tense, saying that right now God blesses the righteous one (singular), which points to Christ. We (plural -revealed in the word “us”) enjoy the benefits of his relationship with God, being crowned with a shield of good will. This points to the co-rulership we enjoy with Christ. (Ephesians 2:4-6)

 

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Rediscovering the Septuagint (LXX): Psalm 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 LORD, how they have increased who trouble me! Many are they who rise up against me. 2 Many are they who say of me, “There is no help for him in God.” Selah Psalm 3:1–2 (NKJV)

2 Lord, why are the ones afflicting me increased? Many rise up against me. 3 Many say to my soul, “There is no salvation with his God.” Psalm 3:2–3 (LES2) 

The first thing we notice is that the LXX starts with the preface, making what is verse one in the MT, verse 2 in the LXX. This psalm was written when David fled Jerusalem to flee from Absalom and his armies.

In the MT, David simply makes an observation, but, in the LXX, he asks a question: why? 

3 But You, O LORD, are a shield for me, My glory and the One who lifts up my head. 4 I cried to the LORD with my voice, And He heard me from His holy hill. Selah Psalm 3:3–4 (NKJV) 

4 But you, O Lord, are my helper, my glory, even raising my head up high. 5 With my voice I cried aloud to the Lord, and he heard me from his holy mountain. Psalm 3:4–5 (LES2)

 The MT has David calling God his “shield,” but the LXX is much more personal. David says that God is the one who protects him. The rest of the passage shows agreement between the MT and LXX.

5 I lay down and slept; I awoke, for the LORD sustained me. 6 I will not be afraid of ten thousands of people Who have set themselves against me all around. Psalm 3:5–6 (NKJV)

6 I went to bed and fell asleep. I awoke, because the Lord will help me. 7 I will not be frightened by the myriads of people who set themselves in a circle around me. Psalm 3:6–7 (LES2)

 The MT says David slept because the Lord sustained him (past tense). The LXX says it was because David believed the Lord “will help me.” The MT recounts what God did, but the LXX shows David’s trust in God to care for him now and in the future. This faith is on display in verse 6/7.

7 Arise, O LORD; Save me, O my God! For You have struck all my enemies on the cheekbone; You have broken the teeth of the ungodly. 8 Salvation belongs to the LORD. Your blessing is upon Your people. Selah Psalm 3:7–8 (NKJV)

8 Stand up, O Lord! Save me, O my God, because you struck down all those hating me pointlessly. You broke the teeth of the sinners. 9 Salvation is the Lord’s, and your blessing is upon your people. Psalm 3:8–9 (LES2)

 There is mostly agreement here between the MT and LXX, except where the MT says that God struck David’s enemies on the cheekbone. The LXX, on the other hand, says that God struck down those who hated David pointlessly. 

 

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Genesis 8-9: The Great Restart

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

20 Then Noah built an altar to the LORD, and took of every clean animal and of every clean bird, and offered burnt offerings on the altar. 21 And the LORD smelled a soothing aroma. Then the LORD said in His heart, “I will never again curse the ground for man’s sake, although the imagination of man’s heart is evil from his youth; nor will I again destroy every living thing as I have done. 22 “While the earth remains, Seedtime and harvest, Cold and heat, Winter and summer, And day and night Shall not cease.” Genesis 8:20–22 (NKJV) 

20 Noah built an altar to God, and he took from all the clean livestock and from all the clean birds, and he offered a whole burnt offering on the altar. 21 And the Lord God smelled a sweet smell, and the Lord God, pondered it and said: “I will never curse the earth further because of the deeds of humans, because the intention of humankind is focused on what is evil from youth. Therefore, I will proceed to strike all living flesh no further as I have done. 22 All the days of the earth, seed time and harvest, cold and heat, summer and spring, day and night will not cease.” Genesis 8:20–22 (LES2) 

 The MT says that Noah made whole burnt offerings (plural), but the LXX makes it singular, probably considering all the sacrificed animals part of one offering. The MT says the aroma was soothing, suggesting perhaps that it soothed God’s anger. The LXX simply said it smelled sweet. As he pondered, God decided that he would not curse the earth further because of our sin. That did not release us from the existing curse, however, which will not happen until the Second Coming. Then God made the promise that nullifies what many doomsayers predict. 

1 So God blessed Noah and his sons, and said to them: “Be fruitful and multiply, and fill the earth. 2 And the fear of you and the dread of you shall be on every beast of the earth, on every bird of the air, on all that move on the earth, and on all the fish of the sea. They are given into your hand. 3 Every moving thing that lives shall be food for you. I have given you all things, even as the green herbs. Genesis 9:1–3 (NKJV)

1 And God blessed Noah and his sons and said to them, “Increase and multiply and fill the earth and exercise dominion over it. 2 And the trembling and fear of you will be upon all the wild animals of the earth and on all the birds of the heavens and on all the moving things on the earth and all the fish of the sea. I have put them under your hands. 3 And every moving thing that is living will be yours for food; like grassy vegetables, I give you all things. Genesis 9:1–3 (LES2)

 The MT omits God’s command to Noah and his sons to exercise dominion over the earth; although, both specifically mention dominion over the creatures of the earth. At this point God gave us permission to eat animals for our sustenance. Nothing was prohibited, which continued until the law was introduced that forbade eating unclean animals. Later Jesus re-instituted the Noahic permit (Mark 7:19), which the Holy Spirit confirmed to Peter and Paul.

4 But you shall not eat flesh with its life, that is, its blood. 5 Surely for your lifeblood I will demand a reckoning; from the hand of every beast I will require it, and from the hand of man. From the hand of every man’s brother I will require the life of man. 6 “Whoever sheds man’s blood, By man his blood shall be shed; For in the image of God He made man. 7 And as for you, be fruitful and multiply; Bring forth abundantly in the earth And multiply in it.” Genesis 9:4–7 (NKJV) 

4 But you shall not eat meat with the blood of life. 5 For indeed, I will seek out your life blood, I will seek it at the hand of all the wild animals, and I will seek the life of the human at the hand of a fellow human. 6 One who sheds the blood of a human shall be shed in place of his blood, because I made humankind in God’s image. 7 But as for you, increase and multiply and fill the earth and multiply upon the earth.” Genesis 9:4–7 (LES2) 

Here we have the prohibition against eating blood in both the MT and LXX, because the life of the animal is in the blood. (Deut. 12:23)

Here we also have the institution of capital punishment for taking a life. God commands us to justly execute a murderer because people are made in God’s image. Any refusal to fulfill this duty on the grounds of its being immoral is calling God immoral.

God restated his very first command in the garden: be fruitful and multiply. Any attempt to circumvent this command is sinful rebellion. The lie that we are overpopulated stands against God’s command. The earth is not yet full.

8 Then God spoke to Noah and to his sons with him, saying: 9 “And as for Me, behold, I establish My covenant with you and with your descendants after you, 10 and with every living creature that is with you: the birds, the cattle, and every beast of the earth with you, of all that go out of the ark, every beast of the earth. 11 Thus I establish My covenant with you: Never again shall all flesh be cut off by the waters of the flood; never again shall there be a flood to destroy the earth.” Genesis 9:8–11 (NKJV) 

8 And God spoke to Noah and his sons with him, saying, 9 “Look, I am establishing my covenant with you and your seed after you, 10 and for every soul living with you, from birds and livestock, and with all the wild animals of the earth, all that are with you of all those who came out from the ark. 11 And I will establish my covenant with you, and all flesh will no longer die from flood water, and no longer will there be a flood of water to destroy all the earth.” Genesis 9:8–11 (LES2)

The MT and LXX essentially agree in this passage, which is God’s promise to never again flood the entire earth.

12 And God said: “This is the sign of the covenant which I make between Me and you, and every living creature that is with you, for perpetual generations: 13 I set My rainbow in the cloud, and it shall be for the sign of the covenant between Me and the earth. 14 It shall be, when I bring a cloud over the earth, that the rainbow shall be seen in the cloud; 15 and I will remember My covenant which is between Me and you and every living creature of all flesh; the waters shall never again become a flood to destroy all flesh. 16 The rainbow shall be in the cloud, and I will look on it to remember the everlasting covenant between God and every living creature of all flesh that is on the earth.” 17 And God said to Noah, “This is the sign of the covenant which I have established between Me and all flesh that is on the earth.” Genesis 9:12–17 (NKJV)

12 And the Lord God said to Noah, “This is the sign of the covenant that I am giving between me and you and every living soul that is with you for lasting generations: 13 I am placing my rainbow in the cloud, and it will be for a sign of the covenant between me and the earth. 14 And this will happen: at the time when I collect clouds on the earth, my rainbow will be seen in the cloud, 15 and I will remember my covenant, which is between me and you and every living soul in all flesh, and the water no longer will become a flood, so as to wipe out all flesh. 16 And my rainbow will be in the cloud, and I will see it to remember a lasting covenant between me and every living soul among all flesh that is on the earth.” 17 And God said to Noah, “This is the sign of the covenant that I arranged between me and all flesh that is on the earth.” Genesis 9:12–17 (LES2)

The MT and LXX essentially agree in this passage. I imagine mankind was fearful that God might flood the earth again. God relieved their fears, at least for those who trusted him to keep his promises.

 

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Rediscovering the Septuagint (LXX): Psalm 1

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 Blessed is the man Who walks not in the counsel of the ungodly, Nor stands in the path of sinners, Nor sits in the seat of the scornful; 2 But his delight is in the law of the LORD, And in His law he meditates day and night. Psalm 1:1–2 (NKJV) 

1 Blessed is the man who does not go in the counsel of the ungodly, and does not stand in the way of sinners, and does not sit in the seat of evil persons. 2 But rather his will is focused on the law of the Lord, and in his law he will meditate day and night. Psalm 1:1–2 (LES2) 

The MT and LXX essentially agree until the end of verse one. The MT says not to sit in the seat of scoffers, but the LXX warns against the seat of loimos – pests, pestilence, plague, or destroyers.

The second difference is in verse 2. The MT says the godly person delights in the law of God. The LXX says his will is focused on it.  Both agree that the godly person will meditate on God’s law day and night.

3 He shall be like a tree Planted by the rivers of water, That brings forth its fruit in its season, Whose leaf also shall not wither; And whatever he does shall prosper. Psalm 1:3 (NKJV) 

3 He will be like the tree that has been planted along the streams of the rivers, which will give its fruit in its season. And its leaf will not fall off. In all things, however much he does, he will be given prosperity. Psalm 1:3 (LES2) 

 The MT and LXX essentially agree in this verse, with minor differences.

4 The ungodly are not so, But are like the chaff which the wind drives away. 5 Therefore the ungodly shall not stand in the judgment, Nor sinners in the congregation of the righteous. 6 For the LORD knows the way of the righteous, But the way of the ungodly shall perish. Psalm 1:4–6 (NKJV) 

4 Not so the ungodly, not so! But rather, they are like the chaff that the wind spreads abroad away from the face of the earth. 5 On this account the ungodly will not stand up in the judgment, nor will the sinful stand in the council of the righteous, 6 because the Lord knows the way of the righteous; but the way of the ungodly will perish. Psalm 1:4–6 (LES2)

Here we see greater divergence. The LXX repeats “not so” to intensify it. It also strengthens the wind’s (Holy Spirit’s) work to drive or spread the ungodly from the face of the earth. This agrees with John the Baptist’s words about our Lord Jesus.

15 Now as the people were in expectation, and all reasoned in their hearts about John, whether he was the Christ or not, 16 John answered, saying to all, “I indeed baptize you with water; but One mightier than I is coming, whose sandal strap I am not worthy to loose. He will baptize you with the Holy Spirit and fire. 17 His winnowing fan is in His hand, and He will thoroughly clean out His threshing floor, and gather the wheat into His barn; but the chaff He will burn with unquenchable fire.” Luke 3:15–17 (NKJV) 

Otherwise, the MT and LXX agree in this passage.

 

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Genesis 4:1-15, 25-26: Cain, Abel, and Seth

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 Now Adam knew Eve his wife, and she conceived and bore Cain, and said, “I have acquired a man from the LORD.” 2 Then she bore again, this time his brother Abel. Now Abel was a keeper of sheep, but Cain was a tiller of the ground. 3 And in the process of time it came to pass that Cain brought an offering of the fruit of the ground to the LORD. 4 Abel also brought of the firstborn of his flock and of their fat. And the LORD respected Abel and his offering, 5 but He did not respect Cain and his offering. And Cain was very angry, and his countenance fell. Genesis 4:1–5 (NKJV) 

1 And Adam knew Eve, his wife, and she conceived and brought forth Cain and said, “I have acquired a man through God.” 2 And she proceeded to bring forth his brother, Abel. Abel became a herdsman of sheep, and Cain was working the earth. 3 Now this happened after a number of days: Cain brought some of the fruit of the earth as an offering for the Lord, 4 and Abel himself also brought some of the firstborn of his sheep and some of their hard fat parts. God looked upon Abel and upon his gifts, 5 but he did not pay attention to Cain and upon his offerings. He grieved Cain very much, and he fell in face. Genesis 4:1–5 (LES2) 

The MT says Eve acquired a son through YHVH. The LXX says through theos – God. Jesus told us to call God “Father,” thus settling forever what is the proper name for us to use for God.

Eve understood that all life derives from God, even though we participate in the process. 

God’s lack of respect for Cain’s offering, according to the LXX grieved, saddened, or vexed Cain greatly. 

6 So the LORD said to Cain, “Why are you angry? And why has your countenance fallen? 7 If you do well, will you not be accepted? And if you do not do well, sin lies at the door. And its desire is for you, but you should rule over it.” Genesis 4:6–7 (NKJV) 

6 The Lord God said to Cain, “Why have you become deeply grieved, and why has your face fallen? 7 Have you not sinned if you offer rightly but do not divide rightly? Calm down! His recourse will be to you, and you will rule him.” Genesis 4:6–7 (LES2) 

God’s question was not to discover what was wrong with Cain. He knew. He was trying to help Cain. There was some aspect of Cain’s offering that was not pleasing to God. It was not “divided” rightly. I am not sure what that meant in the case of a food offering, but apparently Cain understood. There is a right thing to do, but it also must be done the right way.

The MT translates verse 7 in a way that does not make sense to me. The admonition for Cain to “rule over” sin is not a command anyone could keep, aside from the Lord Jesus. Now that our Lord has conquered the power of sin on our behalf, we also can experience his victory, which includes being released from sin’s dominion. (Romans 6:14) At this point in history, however, Cain had no ability to conquer sin on his own. He could resist and turn to God for help, but not rule over it. I prefer the LXX, which is more believable. God did not coddle Cain in his depression. Instead he rebuked him, while reassuring him that this rejection of his offering did not take away Cain’s firstborn authority. Abel was still the second born and was accountable to Cain. Sadly, this did not change Cain’s heart or mind.

8 Now Cain talked with Abel his brother; and it came to pass, when they were in the field, that Cain rose up against Abel his brother and killed him. Genesis 4:8 (NKJV) 

8 And Cain said to Abel, his brother, “Let’s walk through the field.” And this happened while they were in the field: Cain rose against Abel, his brother, and he killed him. Genesis 4:8 (LES2) 

Rather than heed God’s admonition, Cain’s hatred for God morphed over into hatred for the one God favored, his brother Abel. The MT passively says, “they were in the field,” but the LXX says Cain took the initiative to lead Abel into the field and kill him.

This foreshadowed how the leaders of Israel chose to put the favored Son, our Lord Jesus, to death, rather than listen and respond properly to God’s words..

9 Then the LORD said to Cain, “Where is Abel your brother?” He said, “I do not know. Am I my brother’s keeper?” 10 And He said, “What have you done? The voice of your brother’s blood cries out to Me from the ground. 11 So now you are cursed from the earth, which has opened its mouth to receive your brother’s blood from your hand. 12 When you till the ground, it shall no longer yield its strength to you. A fugitive and a vagabond you shall be on the earth.” 13 And Cain said to the LORD, “My punishment is greater than I can bear! 14 Surely You have driven me out this day from the face of the ground; I shall be hidden from Your face; I shall be a fugitive and a vagabond on the earth, and it will happen that anyone who finds me will kill me.” 15 And the LORD said to him, “Therefore, whoever kills Cain, vengeance shall be taken on him sevenfold.” And the LORD set a mark on Cain, lest anyone finding him should kill him. Genesis 4:9–15 (NKJV) 

9 Then God said to Cain, “Where is Abel, your brother?” But he said, “I don’t know. I’m not my brother’s guardian, am I?” 10 God said, “What have you done? The voice of your brother’s blood is crying out to me from the earth. 11 Now, accursed are you upon the earth, which opened its mouth wide to receive the blood of your brother from your hand, 12 because you will work the earth; it will not proceed to give its strength to you. You will moan and tremble upon the earth.” 13 Cain said to the Lord, “My guilt is too great for me to be forgiven. 14 If you throw me out today from the face of the earth, and I will be hidden from your face, then I will be moaning and trembling upon the earth, and anyone who finds me will kill me.” 15 The Lord God said to him, “It will not be like that. Anyone who kills Cain will release seven reprisals. The Lord God has placed a sign for Cain so that none who find him would kill him.” Genesis 4:9–15 (LES2) 

Perhaps Cain did not realize at this point that God knows all things. He certainly was not repentant. We learn here that innocent blood cries out to God for justice. The MT uses two different words for ground (adamah) and earth (eretz), but the LXX consistently uses the Greek word ge, which means earth in every verse.

God cursed Cain. A biblical curse from God is essentially the pronouncement of a judgment incurred by our sin. This is quite different from a curse spoken by someone practicing some form of witchcraft. The MT says that Cain was cursed from the ground (adamah), but the LXX says he was cursed upon the earth (ge). The LXX makes more sense to me. The curse came from God and affected him while he lived on the earth. The earth would not produce like it did before, and Cain would “moan and tremble” in fear, according to the LXX. That is quite different from the MT’s saying he would be a fugitive and vagabond. 

Verse 13 is very different. The MT has Cain saying that his punishment is too great to bear, but the LXX has him saying that his guilt is too great to bear. His great fear is that someone will do to him what he did to Abel. God assured him that this would not happen because of a mysterious mark or sign God placed on him. It is remarkable to me that God would so protect him.

25 And Adam knew his wife again, and she bore a son and named him Seth, “For God has appointed another seed for me instead of Abel, whom Cain killed.” 26 And as for Seth, to him also a son was born; and he named him Enosh. Then men began to call on the name of the LORD. Genesis 4:25–26 (NKJV) 

25 Adam knew Eve, his wife, and, once she conceived, she brought forth a son and called his name Seth, saying, “Because God raised up another offspring for me in the place of Abel, whom Cain killed.” 26 Seth had a son, and he called his name Enosh. This one hoped to invoke the name of the Lord God. Genesis 4:25–26 (LES2) 

 As God promised, he continued the line that would eventually result in the birth of the Messiah by raising up Seth as a replacement for Abel. Seth fathered Enosh. The MT says that “then men began to call upon the name of YHVH.” The LXX says that “this one,” meaning Enosh, “hoped” to call upon God’s name. Interesting.

 

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