Category: Septuagint

Genesis 13: Abram and Lot

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 So Abram went up from Egypt to the Negev, he and his wife and all that belonged to him, and Lot with him. 2 Now Abram was very rich in livestock, in silver and in gold. 3 He went on his journeys from the Negev as far as Bethel, to the place where his tent had been at the beginning, between Bethel and Ai, 4 to the place of the altar which he had made there formerly; and there Abram called on the name of the LORD. Genesis 13:1–4 (NASB95) 

1 Abram went up from Egypt, he and his wife and all his things, and Lot with him, into the wilderness. 2 Abram was very rich in livestock and in silver and in gold. 3 And he went from where he had come into the wilderness to Bethel, as far as the place where his tent had been before, between Bethel and Ai, 4 to the place of the altar, where he pitched his tent. And there Abram invoked the name of the Lord. Genesis 13:1–4 (LES2) 

 The text differs in verse 4. The MT says, “to the place of the altar, which he had made there formerly.” The LXX says, “to the place of the altar where he had pitched his tent.”

5 Now Lot, who went with Abram, also had flocks and herds and tents. 6 And the land could not sustain them while dwelling together, for their possessions were so great that they were not able to remain together. 7 And there was strife between the herdsmen of Abram’s livestock and the herdsmen of Lot’s livestock. Now the Canaanite and the Perizzite were dwelling then in the land. Genesis 13:5–7 (NASB95) 

5 And sheep and oxen and livestock belonged to Lot, who came along with Abram. 6 And the land did not have room for them to live together because their possessions were abundant, so they were not able to live together. 7 And a fight took place between the herdsmen of Abram’s livestock and the herdsmen of Lot’s livestock. Now the Canaanites and the Perizzites were residing in the land at that time. Genesis 13:5–7 (LES2) 

 Verses 5 and 7 differ in some details, but, other than that, the passage agrees.

8 So Abram said to Lot, “Please let there be no strife between you and me, nor between my herdsmen and your herdsmen, for we are brothers. 9 “Is not the whole land before you? Please separate from me; if to the left, then I will go to the right; or if to the right, then I will go to the left.” Genesis 13:8–9 (NASB95) 

8 And Abram said to Lot, “Let there be no contention between me and you and between your herdsmen and my herdsmen, because we are brothers. 9 For look at the whole land before you! Part company with me; if you go to the left, I will go to the right; but if you go right, I will go left.” Genesis 13:8–9 (LES2)

 The passage agrees.

10 Lot lifted up his eyes and saw all the valley of the Jordan, that it was well watered everywhere—this was before the LORD destroyed Sodom and Gomorrah—like the garden of the LORD, like the land of Egypt as you go to Zoar. 11 So Lot chose for himself all the valley of the Jordan, and Lot journeyed eastward. Thus they separated from each other. 12 Abram settled in the land of Canaan, while Lot settled in the cities of the valley, and moved his tents as far as Sodom. 13 Now the men of Sodom were wicked exceedingly and sinners against the LORD. Genesis 13:10–13 (NASB95) 

10 And when Lot raised his eyes, he saw all the country round about the Jordan that all was watered (before God overthrew Sodom and Gomorrah) like the garden of God and like the land of Egypt up to Zoar. 11 And Lot chose all the country round about the Jordan for himself, and Lot departed from the east, and they each parted ways from their brother. 12 Abram settled in the land of Canaan, but Lot settled in a city of the surrounding region and pitched his tent in Sodom. 13 The people who were in Sodom were very evil and sinful before God. Genesis 13:10–13 (LES2) 

 This passage agrees.

14 The LORD said to Abram, after Lot had separated from him, “Now lift up your eyes and look from the place where you are, northward and southward and eastward and westward; 15 for all the land which you see, I will give it to you and to your descendants forever. 16 “I will make your descendants as the dust of the earth, so that if anyone can number the dust of the earth, then your descendants can also be numbered. 17 “Arise, walk about the land through its length and breadth; for I will give it to you.” Genesis 13:14–17 (NASB95) 

14 God said to Abram (after Lot parted ways with him), “Look up with your eyes and look, from the place where you are now to the north and the south and the east and the sea, 15 because I will give you and your offspring all the land that you see, forever. 16 And I will make your offspring like the sand of the earth. If anyone can count the sand of the earth, then your offspring will also be counted. 17 Get up and travel through the length and breadth of the land, because I will give it to you and to your offspring forever.” Genesis 13:14–17 (LES2) 

In verse 14 there is more evidence that the LXX is more literal than the MT. It uses the word “sea” for “west.” The Mediterranean Sea is west of the land of Canaan.

Verse 15 is a proof text for Zionists, but it is very important to remember that the word translated “descendants” in both Hebrew and Greek is singular and means “seed.” Paul taught that the promised seed is Christ (Galatians 3:16), to whom the land (earth) now belongs as a permanent possession. To assign it to the nation state of modern Israel is a misunderstanding of the New Covenant and dishonors Christ. 

The multitude of descendants in the New Covenant is the elect, those born of the Spirit, both Jew and Gentile. (Galatians 3:28, 1 Peter 2:9-10)

In addition, the New Covenant gives the entire earth to Christ and the church, not just a sliver of land in the Near East. (Romans 4:13, Matthew 5:5)

18 Then Abram moved his tent and came and dwelt by the oaks of Mamre, which are in Hebron, and there he built an altar to the LORD. Genesis 13:18 (NASB95) 

18 And, after decamping, Abram, went and settled beside the oak of Mamre, which was in Hebron, and he built an altar for the Lord there. Genesis 13:18 (LES2) 

The passage agrees in essence. Abram built an altar to God, which apparently Lot never did.

Summary: Once again we have near perfect synchronization between the MT and LXX, unlike in psalms and the prophets.

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Genesis 12: Abram in Egypt

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

10 Now there was a famine in the land; so Abram went down to Egypt to sojourn there, for the famine was severe in the land. 11 It came about when he came near to Egypt, that he said to Sarai his wife, “See now, I know that you are a beautiful woman; 12 and when the Egyptians see you, they will say, ‘This is his wife’; and they will kill me, but they will let you live. 13 “Please say that you are my sister so that it may go well with me because of you, and that I may live on account of you.” Genesis 12:10–13 (NASB95)

10 And a famine came over the earth, and Abram went down into Egypt to dwell beside there, because the famine over the earth was strong. 11 It happened when Abram came near to enter into Egypt, Abram said to Sarai, his wife, “I know that you are a beautiful woman. 12 So this will happen: when the Egyptians see you, they will say, ‘This is his wife.’ And they will kill me, but they will keep you. 13 Say, then, ‘I am his sister,’ so that it will be well with me because of you, and my soul will live on your account.” Genesis 12:10–13 (LES2)

 This matches almost perfectly. We see that Abram has a few character flaws and is willing to sacrifice his wife’s sexual purity in marriage to save his hide. This unfortunately became somewhat of a family tradition carried forward by Isaac later.

14 It came about when Abram came into Egypt, the Egyptians saw that the woman was very beautiful. 15 Pharaoh’s officials saw her and praised her to Pharaoh; and the woman was taken into Pharaoh’s house. 16 Therefore he treated Abram well for her sake; and gave him sheep and oxen and donkeys and male and female servants and female donkeys and camels. Genesis 12:14–16 (NASB95) 

14 It happened when Abram entered into Egypt, once the Egyptians saw his wife, that she was very beautiful, 15 that rulers of Pharaoh saw her and praised her to Pharaoh, and they led her to Pharaoh. 16 And they treated Abram well because of her, and he had sheep and calves and donkeys, servants and maids, mules and camels. Genesis 12:14–16 (LES2) 

 This passage matches fairly closely. Abraham’s scheme plays out, thus jeopardizing Sarai and the messianic line. God came to Sarai’s rescue to save her and God’s plan.

17 But the LORD struck Pharaoh and his house with great plagues because of Sarai, Abram’s wife. 18 Then Pharaoh called Abram and said, “What is this you have done to me? Why did you not tell me that she was your wife? 19 “Why did you say, ‘She is my sister,’ so that I took her for my wife? Now then, here is your wife, take her and go.” 20 Pharaoh commanded his men concerning him; and they escorted him away, with his wife and all that belonged to him. Genesis 12:17–20 (NASB95)

17 And God afflicted Pharaoh and his house with great and grievous trials because of Sarai, Abram’s wife. 18 Pharaoh, having summoned Abram, said, “What is this you did to me, that you did not tell me that she is your wife? 19 Why did you say, ‘She is my sister,’ so that I took her as a wife for myself? And now, look, your wife is before you; take her; depart!” 20 And Pharaoh commanded men regarding Abram, that they should accompany him and his wife and all that was his, and Lot with him. Genesis 12:17–20 (LES2) 

There is not very much difference between the Hebrew word translated “plagues” and the Greek word translated “trials.” Both can mean “afflictions.”

Somehow Pharaoh discovered the truth about Sarai’s relationship with Abram. It is not directly stated whether Pharoah had sex with Sarai, but no offspring resulted, if he did. This would go along with her barrenness until the miracle of Isaac.

I wonder what Sarai thought of her brother/husband after this? Was his behavior evidence of a low value put on women? Did it indicate a lack of marital affection, or did it simply point to a rather Machiavellian approach to self-preservation on his part?

Summary: The Holy Spirit put this episode in the Bible for a reason. Perhaps it was to show Abraham’s lack of moral fiber and Sarai’s courage in the face of compromise. Perhaps it was to show that even the patriarchs were quite flawed, making us realize God’s plan did not depend on perfect people, but on his perfect Son. Maybe it demonstrated God’s ability to protect his people and his plan to bring his Messiah into the world to save his elect. It could be all of the above. With regard to the comparison of the MT to the LXX, once again we see an almost perfect correspondence, which is quite different from anything we find when we compare the psalms and prophets.

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New Testament Use of the Septuagint – Romans 9:33

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

33 just as it is written, “BEHOLD, I LAY [tithemi] IN ZION A STONE [lithos] OF STUMBLING [prokomma] AND A ROCK [petra] OF OFFENSE [skandalon], AND HE WHO BELIEVES [pisteuo] IN HIM WILL NOT BE DISAPPOINTED [kataischuno].” Romans 9:33 (NASB95)

16 Because of this, this is what the lord Lord says: “Look, I am casting into [emballo]  the foundations [themelion] of Zion a precious [entimos] choice [eklektos] stone, a valuable [entimos] cornerstone [akroguniaios] into its foundations [themelion] , and the one who trusts [pisteuo] will certainly not be disgraced [kataischuno]. Isaiah 28:16 (LES2)

14 And if you trust him, he will become a sanctuary for you, and you will not encounter him as an obstacle [proskamma] of stone [lithos] or like a fall [ptoma] from a rock [petra]. But the houses of Jacob are in a snare, and those who sit in Jerusalem are in a pit. Isaiah 8:14 (LES2) 

16 Therefore thus says the Lord GOD, “Behold, I am laying in Zion a stone, a tested stone, A costly cornerstone for the foundation, firmly placed. He who believes in it will not be disturbed. Isaiah 28:16 (NASB95)

14 “Then He shall become a sanctuary; But to both the houses of Israel, a stone to strike and a rock to stumble over, And a snare and a trap for the inhabitants of Jerusalem. Isaiah 8:14 (NASB95) 

This quote from Paul seems to combine two verses from Isaiah. Most of it syncs with the LXX, but the term “rock of offense” seems to match the MT better.

 

 

 

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New Testament Use of the Septuagint – Romans 9:27-29

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

27 Isaiah cries out concerning Israel, “THOUGH THE NUMBER OF THE SONS OF ISRAEL BE LIKE THE SAND OF THE SEA, IT IS THE REMNANT THAT WILL BE SAVED [Greek – sozo]; 28 FOR THE LORD WILL EXECUTE HIS WORD ON THE EARTH, THOROUGHLY AND QUICKLY.” 29 And just as Isaiah foretold, “UNLESS THE LORD OF SABAOTH HAD LEFT TO US A POSTERITY [Greek – sperma: seed, singular], WE WOULD HAVE BECOME LIKE SODOM, AND WOULD HAVE RESEMBLED GOMORRAH.” Romans 9:27–29 (NASB95) 

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

9 And if the Lord Sabaoth had not left us seed [Greek – sperma: seed, singular], we would have become like Sodom and we would have been made like Gomorrah. Isaiah 1:9 (LES2) 

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

9 Unless the LORD of hosts Had left us a few survivors [Hebrew – sarid: survivor, remnant, singular], We would be like Sodom, We would be like Gomorrah. Isaiah 1:9 (NASB95) 

This one goes to the LXX. It uses the Greek word for “saved,” just like Paul did, instead of “return.” I wrote more about this passage about his in another place.

Also, the LXX uses the singular of “seed,” just as did Paul. The Hebrew word is also singular, but does not mean “seed.”

 

 

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New Testament Use of the Septuagint – Romans 9:25-26

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

25 As He says also in Hosea, “I WILL CALL THOSE WHO WERE NOT MY PEOPLE, ‘MY PEOPLE,’ AND HER WHO WAS NOT BELOVED, ‘BELOVED.’ ” 26 “AND IT SHALL BE THAT IN THE PLACE WHERE IT WAS SAID TO THEM, ‘YOU ARE NOT MY PEOPLE,’ THERE THEY SHALL BE CALLED SONS OF THE LIVING GOD.” Romans 9:25–26 (NASB95)

23 and I will sow her for myself upon the land, and I will love her who was not loved, and I will say to Not My People, ‘You are My People,’ and he will say, ‘You are the Lord, my God.’ ” Hosea 2:23 (LES2)

10 And the number of the sons of Israel was like the sand of the sea, which will not be measured out nor counted. And it will be, in the place where it was said to them, “You are not my people,” they will also be called, “sons of the living God.” Hosea 1:10 (LES2)

23 “I will sow her for Myself in the land. I will also have compassion on her who had not obtained compassion, And I will say to those who were not My people, ‘You are My people!’ And they will say, ‘You are my God!’ ” Hosea 2:23 (NASB95)

10 Yet the number of the sons of Israel Will be like the sand of the sea, Which cannot be measured or numbered; And in the place Where it is said to them, “You are not My people,” It will be said to them, “You are the sons of the living God.” Hosea 1:10 (NASB95) 

 Paul’s quote more closely agrees with the LXX. The Greek word for love and beloved is the same – agapao. The MT adds the word “obtain.”

 

 

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Rediscovering the Septuagint (LXX): Isaiah 10

Septuagint

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

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

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

Masoretic Text Septuagint Significance

20 Now in that day the remnant of Israel, and those of the house of Jacob who have escaped, will never again rely on the one who struck them, but will truly rely on the LORD, the Holy One of Israel. 21 A remnant will return, the remnant of Jacob, to the mighty God. 22 For though your people, O Israel, may be like the sand of the sea, Only a remnant within them will return; A destruction is determined, overflowing with righteousness. 23 For a complete destruction, one that is decreed, the Lord GOD of hosts will execute in the midst of the whole land. Isaiah 10:20–23 (NASB95) 

20 And this will happen on that day: those of Israel who remain will no longer be imposed on, and those of Jacob who are saved will no longer trust those who wronged them but will trust the holy God of Israel in the truth. 21 And those of Jacob who remain will trust a powerful God. 22 And if the people of Israel become like the sand of the sea, the remnant of them will be saved, completing an account and curtailing it in righteousness, 23 for the Lord will make a curtailed account with the whole inhabited land. Isaiah 10:20–23 (LES2) 

In verse 20, there is some agreement, but the MT describes the remnant as those who have “escaped,” but the LXX says they are those who were left behind. The MT omits the LXX’s, “will no longer be imposed on.” The MT says the remnant will no longer trust the one who “struck” them, but the LXX says “those who wronged them.” The end of the verse is in agreement. 

Verse 22 is one of those subtle changes that attempts to hide Christ. The MT says only a remnant will return, focusing our minds on the return from Babylon, but the LXX says a remnant will be saved, leading us to think of the salvation that comes from Christ alone. 

Paul picked up on this when he quoted the LXX.

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

Summary: This passage in the LXX points to Christ as Paul confirmed in Romans. The MT attempts to hide this connection by substituting “return” for “saved.”

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Genesis 12: God’s Promises to Abram

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 the LORD said to Abram, “Go forth from your country, And from your relatives And from your father’s house, To the land which I will show you; 2 And I will make you a great nation, And I will bless you, And make your name great; And so you shall be a blessing; 3 And I will bless those who bless you, And the one who curses you I will curse. And in you all the families of the earth will be blessed.” Genesis 12:1–3 (NASB95)

1 And the Lord said to Abram, “Go out from your land and from your kinsfolk and from the house of your father into whatever land I will show to you. 2 And I will make you into a great nation, and I will bless you, and I will make your name great, and you will be blessed. 3 And I will bless those who bless you, and those who curse you I will curse, and in you all the tribes of the earth will be blessed.” Genesis 12:1–3 (LES2)

The passage essentially agrees, which is refreshing after being in the psalms and prophets for so long, where there is so much disagreement between the MT and LXX. This leads me to surmise that the disagreement there is deliberate. 

This passage is used by Zionists and Judaizers to promote Judaism and the nation state of Israel in modern times, but it actually pertains first of all to Abram, but, as will become apparent in the New Testament, more aptly to Christ, who is the focus of the entire Old Covenant (John 5:39). If we cannot find Christ in the Old Covenant, we are not understanding it as we should. 

Paul taught that Christ is Abraham’s promised “seed.” 

16 Now to Abraham and his Seed were the promises made. He does not say, “And to seeds,” as of many, but as of one, “And to your Seed,” who is Christ. Galatians 3:16 (NKJV)

4 So Abram went forth as the LORD had spoken to him; and Lot went with him. Now Abram was seventy-five years old when he departed from Haran. 5 Abram took Sarai his wife and Lot his nephew, and all their possessions which they had accumulated, and the persons which they had acquired in Haran, and they set out for the land of Canaan; thus they came to the land of Canaan. Genesis 12:4–5 (NASB95) 

4 And Abram went, just as the Lord told him, and Lot left with him. Abram was now seventy-five years old when he left Haran. 5 And Abram took Sarai, his wife, and Lot, son of his brother, and all their possessions that they acquired and every individual that they acquired, out of Haran. And they went out to go to the land of Canaan, and they came to the land of Canaan. Genesis 12:4–5 (LES2) 

 Perfect agreement.

6 Abram passed through the land as far as the site of Shechem, to the oak of Moreh. Now the Canaanite was then in the land. 7 The LORD appeared to Abram and said, “To your descendants I will give this land.” So he built an altar there to the LORD who had appeared to him. Genesis 12:6–7 (NASB95) 

6 And Abram traveled through its length to the place of Shechem at the high oak. But the Canaanites at that time were residing in the land. 7 And the Lord appeared to Abram and said to him, “I will give this land to your seed.” And Abram built an altar there to the Lord, who appeared to him. Genesis 12:6–7 (LES2) 

Here is where the more literal LXX is helpful. It translate “seed” in the singular; whereas, the LXX logically uses the plural “descendants.” Since we know that the “seed” is Christ, it follows that the land has been given to him. He alone is the rightful heir. The natural precedes the spiritual (1 Corinthians 15:46). The natural descendants of Abraham did inherit the land for a season, but because of their persistent idolatry and rebellion were cast out. As Jesus clearly taught, the kingdom of God has been given to another nation (Matthew 21:43), which Peter identified as the church (1 Peter 2:9) of the born again, both Jews and Gentiles. The New Covenant understanding of Abraham’s descendants (plural) is the church, as taught by Paul.

26 For you are all sons of God through faith in Christ Jesus. 27 For as many of you as were baptized into Christ have put on Christ. 28 There is neither Jew nor Greek, there is neither slave nor free, there is neither male nor female; for you are all one in Christ Jesus. 29 And if you are Christ’s, then you are Abraham’s seed, and heirs according to the promise. Galatians 3:26–29 (NKJV) 

Dispensationalism fundamentally errs by insisting that the Old Testament interprets the New, which results in its giving to the nation state of Israel what belongs to Christ alone, which is idolatry of a serious nature.

8 Then he proceeded from there to the mountain on the east of Bethel, and pitched his tent, with Bethel on the west and Ai on the east; and there he built an altar to the LORD and called upon the name of the LORD. 9 Abram journeyed on, continuing toward the Negev. Genesis 12:8–9 (NASB95) 

8 And he turned away from there to the mountain toward the east of Bethel and set up his tent there in Bethel toward the sea, and in Ai toward the east, and built there an altar to the Lord and invoked the name of the Lord. 9 And Abram departed and, as he traveled, he encamped in the wilderness. Genesis 12:8–9 (LES2) 

 This passage agrees.

Summary: Is it not concerning that passages such as this section of Genesis show almost perfect agreement between the MT and LXX, when there is so much disagreement in the psalms and prophets? Why is that the case? Is it not probable that whenever the LXX has positive things to say about Israel that the Masoretes felt no need to change anything? Prophecy is the testimony of Jesus (Revelation 19:10) and points clearly to him. It had to be altered in order to war against the Christians who were using the LXX to convince Jews that Christ is indeed the Messiah. For more insight into this, I encourage you to read the linked articles in the introduction above.

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Rediscovering the Septuagint (LXX): Isaiah 32

Septuagint

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

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

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

Masoretic Text Septuagint Significance

1 Behold, a king will reign righteously And princes will rule justly. 2 Each will be like a refuge from the wind And a shelter from the storm, Like streams of water in a dry country, Like the shade of a huge rock in a parched land. 3 Then the eyes of those who see will not be blinded, And the ears of those who hear will listen. 4 The mind of the hasty will discern the truth, And the tongue of the stammerers will hasten to speak clearly. Isaiah 32:1–4 (NASB95)

1 For look, a righteous king will reign, and rulers will lead with judgment. 2 And the person will keep hiding his words, and he will be hidden as if from rushing water, and he will appear in Zion like a rushing river, esteemed in a thirsting land. 3 And they will no longer trust humans, but rather they will set their ears to listen. 4 And the heart of the weak will be proper to listen, and the faltering tongues will quickly learn to speak peace. Isaiah 32:1–4 (LES2)

 Verse 1 agrees. Verse 2 must have been difficult to translate, as is the case with most of this chapter, which could account for the difficulties understanding the meaning in the LXX, which I have come to believe is a more literal translation. The MT’s rendering here may be the best, but who can know since we do not have the original documents and the Dead Sea Scrolls have no chain of custody? Verse 3 is a similar case. Verse 4 is some better, but still the two verses do not completely sync.

5 No longer will the fool be called noble, Or the rogue be spoken of as generous. 6 For a fool speaks nonsense, And his heart inclines toward wickedness: To practice ungodliness and to speak error against the LORD, To keep the hungry person unsatisfied And to withhold drink from the thirsty. 7 As for a rogue, his weapons are evil; He devises wicked schemes To destroy the afflicted with slander, Even though the needy one speaks what is right. 8 But the noble man devises noble plans; And by noble plans he stands. Isaiah 32:5–8 (NASB95)

5 And they will no longer tell the foolish to rule, and your assistants will no longer say, “Be quiet!” 6 For the fool will speak foolish things, and his heart will think pointless things, to accomplish lawless things and to speak error against the Lord, to scatter hungering souls; and he will cause the souls that thirst to be empty. 7 For the counsel of evil people will plan lawless things, to ruin low people by unjust words and to scatter lowly people’s words in judgment. 8 But pious people have planned intelligent things, and this counsel will remain. Isaiah 32:5–8 (LES2)

 Verse 5 continues the confusion. Verse 6 mostly agrees. Verse 7 is confusing again. In verse 8, there is some agreement, but the MT uses “noble” to describe these people; whereas, the LXX says “godly” or “pious.”

9 Rise up, you women who are at ease, And hear my voice; Give ear to my word, You complacent daughters. 10 Within a year and a few days You will be troubled, O complacent daughters; For the vintage is ended, And the fruit gathering will not come. 11 Tremble, you women who are at ease; Be troubled, you complacent daughters; Strip, undress and put sackcloth on your waist, 12 Beat your breasts for the pleasant fields, for the fruitful vine, 13 For the land of my people in which thorns and briars shall come up; Yea, for all the joyful houses and for the jubilant city. 14 Because the palace has been abandoned, the populated city forsaken. Hill and watch-tower have become caves forever, A delight for wild donkeys, a pasture for flocks; 15 Until the Spirit is poured out upon us from on high, And the wilderness becomes a fertile field, And the fertile field is considered as a forest. Isaiah 32:9–15 (NASB95)

9 Rise up, wealthy women, and listen to my voice; you daughters with hope, hear my words! 10 Make remembrance of this year’s day, in pain with hope; the harvest has been consumed; it has ceased; it will not come any longer. 11 Be astounded; grieve, you confident women; strip; become exposed; gird your loins 12 and strike yourselves on your breasts because of a yearning for a field and the produce of the vine. 13 The land of my people will come up thorns and grass, and from every house cheer will be taken away. Wealthy city, 14 abandoned houses will give up a city’s wealth and houses of desire; and the villages will be caverns until eternity, cheer for wild donkeys, a pasture for shepherds, 15 until a wind comes upon you from on high; and Carmel will be deserted, and Carmel will be considered a forest. Isaiah 32:9–15 (LES2) 

 This passage mostly agrees, but there are some difficult verses.

16 Then justice will dwell in the wilderness And righteousness will abide in the fertile field. 17 And the work of righteousness will be peace, And the service of righteousness, quietness and confidence forever. 18 Then my people will live in a peaceful habitation, And in secure dwellings and in undisturbed resting places; 19 And it will hail when the forest comes down, And the city will be utterly laid low. 20 How blessed will you be, you who sow beside all waters, Who let out freely the ox and the donkey. Isaiah 32:16–20 (NASB95)

16 And fair judgment will rest in the desert, and righteousness will settle in Carmel. 17 And the deeds of righteousness will be peace, and righteousness will control rest, and they will be secure until eternity. 18 And his people will dwell in a city of peace, and they will dwell confidently, and they will rest with wealth. 19 And the hail, if it comes down, will not come upon you, and those who dwell in the forests will be secure, as in the plain. 20 Blessed are those who sow on all the water where ox and donkey tread. Isaiah 32:16–20 (LES2)

Verse 17 is the most interesting verse from a New Testament point of view. Most Bible students are quite familiar with the MT’s version. The LXX words it differently, which may account for Paul’s wording in Romans 5:1. Paraphrasing the LXX, I would render the verse:

The deeds of righteousness will be peace, and righteousness will determine if a person experiences rest in his or her soul. Those who receive God’s righteousness will be secure forever. 

Compare this to the following passage in Romans.

1 Therefore, having been justified by faith, we have peace with God through our Lord Jesus Christ, 2 through whom also we have access by faith into this grace in which we stand, and rejoice in hope of the glory of God. Romans 5:1–2 (NKJV) 

It is important for us to remember that Paul derived his New Covenant theology from the LXX. Studying it instead of the MT gives us more insight into Paul’s thinking and the NT in general.

Verse 18 says that God’s people will live in a “city of peace,” which must be the heavenly Jerusalem. The natural city has not experienced peace in a very long time.

Summary: I included this chapter, even though only two verses, 17-18, were of much interest to me. By examining the whole chapter, it is easy to see why I think the LXX is a more literal rendering of what must have been a sometimes difficult to translate Paleo-Hebrew text. The MT seems too tidy to be literal and many times appears to wander away from the actual meaning to attain greater readability and symmetry. 

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Comparing MT to the Septuagint (LXX): Psalm 31

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 In You, O LORD, I put my trust; Let me never be ashamed; Deliver me in Your righteousness. 2 Bow down Your ear to me, Deliver me speedily; Be my rock of refuge, A fortress of defense to save me. Psalm 31:1–2 (NKJV)

2 In you, O Lord, I placed my hope. Do not let me be put to shame for eternity. With your righteousness rescue me and deliver me. 3 Bend your ear to me. Be quick to deliver me. Become for me a protector God and a house of refuge to save me. Psalm 30:2–3 (LES2)

 The words are different in places, but the idea is the same in this passage. This psalm is a prophecy about the passion and crucifixion of our Lord Jesus.

3 For You are my rock and my fortress; Therefore, for Your name’s sake, Lead me and guide me. 4 Pull me out of the net which they have secretly laid for me, For You are my strength. 5 Into Your hand I commit my spirit; You have redeemed me, O LORD God of truth. Psalm 31:3–5 (NKJV)

4 For you are my strength and my refuge, and on account of your name you will lead me, and you will sustain me continually. 5 Lead me out from this trap that they hid for me, because you are my protector. 6 Into your hands I will place my spirit. You will deliver me, O Lord, the God of the truth. Psalm 30:4–6 (LES2)

One difference worth mentioning is is verse 3/4. The MT is a prayer for God to guide the psalmist. In the LXX, it is a declaration of faith in God’s sustaining power. In verse 4/5, the MT calls God the psalmist’s strength, but the LXX says he is “my protector.”

In verse 5/6, we have passage that Jesus quoted on the cross in Luke 23:46. He quoted from the LXX and used the same Greek word that is translated as “place” in the LXX  – paratithemi, which is its literal meaning. Since the translators of our English Bible were committed to follow the MT, they chose the English word “commit” to match the MT; whereas, “place” would have been the proper word to use. 

In keeping with our Lord’s prayer on the cross, in the LXX, the psalmist declares his faith in a future deliverance, rather than the MT’s past tense redemption. This passage gives us insight into how our Lord was thinking as he hung upon the cross. He trusted the Lord to raise him from the dead.

6 I have hated those who regard useless idols; But I trust in the LORD. 7 I will be glad and rejoice in Your mercy, For You have considered my trouble; You have known my soul in adversities, 8 And have not shut me up into the hand of the enemy; You have set my feet in a wide place. Psalm 31:6–8 (NKJV) 

7 You hated the ones keeping pointlessness through vanity. But I hoped in the Lord. 8 I will rejoice greatly, and I will be cheerful in your mercy, because you observed my lowliness; you saved my soul from the tribulations. 9 And you did not enclose me in the hands of the enemy. You established my feet in the wide place. Psalm 30:7–9 (LES2)

 In verse 6/7, the MT say the psalmist hated idol worshipers. The LXX says that God hated them. In verse 7/8, the MT says God “considered my trouble,” but the LXX literally says, “you saw my humiliation,” which accurately describes part of what Jesus suffered on the cross. The MT says, “you have known my soul in adversities,” but the LXX says, “you saved my soul from the tribulations.”  The rest of the passage agrees.

9 Have mercy on me, O LORD, for I am in trouble; My eye wastes away with grief, Yes, my soul and my body! 10 For my life is spent with grief, And my years with sighing; My strength fails because of my iniquity, And my bones waste away. 11 I am a reproach among all my enemies, But especially among my neighbors, And am repulsive to my acquaintances; Those who see me outside flee from me. 12 I am forgotten like a dead man, out of mind; I am like a broken vessel. 13 For I hear the slander of many; Fear is on every side; While they take counsel together against me, They scheme to take away my life. Psalm 31:9–13 (NKJV)

10 Have mercy upon me, O Lord, because I am afflicted. My eye was troubled in anger, my soul also, and my belly. 11 For my life came to an end with distress, and my years were weakened with groaning in poverty. My strength and my bones were troubled. 12 From all my enemies I became a reproach, and to my neighbors very much so, and I became a fear to my acquaintances. The ones looking at me outside fled from me. 13 I was forgotten from hearts like a corpse. I became like a broken vessel. 14 For I heard the censure of many, dwelling from all around, while they gathered at once against me. They deliberated to take my soul. Psalm 30:10–14 (LES2)

In verse 9/10, the MT says “my eye wastes away in grief,” but the LXX says, “my eye was troubled with anger,” which perhaps the Lord felt on the cross, which would be understandable considering the terrible injustice perpetrated on him. We know that he forgave his tormentors, however.

Verse 10/11 says, “my life is spent with grief,” but the LXX, true to describing the crucifixion, says, “my life came to an end with distress.” The MT says, “my strength fails because of my iniquity,” but the LXX says, “my years were weakened with groaning in poverty.” The MT says, “my bones waste away,” but the LXX says, “my bones were troubled.” 

In verse 13/14, the MT says, “I hear the slander of many, ” but the LXX says, “I heard the censure of many.” The rest of the passage agrees.

14 But as for me, I trust in You, O LORD; I say, “You are my God.” 15 My times are in Your hand; Deliver me from the hand of my enemies, And from those who persecute me. 16 Make Your face shine upon Your servant; Save me for Your mercies’ sake. 17 Do not let me be ashamed, O LORD, for I have called upon You; Let the wicked be ashamed; Let them be silent in the grave. 18 Let the lying lips be put to silence, Which speak insolent things proudly and contemptuously against the righteous. Psalm 31:14–18 (NKJV)

15 But I hoped in you, O Lord. I said, “You are my God.” 16 My portion is in your hands. Rescue me from the hand of my enemies, and from the ones who are persecuting me. 17 Show forth your face upon your servant. Save me with your mercy. 18 O Lord, may I not be disgraced, because I called upon you. May the ungodly ones be put to shame and be led down into Hades. 19 Let deceitful lips be quiet, which speak against the righteous one lawlessly, with arrogance and contempt. Psalm 30:15–19 (LES2)

In verse 15/16, the MT says, “my times are in your hands,” but the LXX says, “my portion is in your hands.” This is a word that can also mean “lot” or “share.” It reminds one of Psalm 16 (15 in LXX).

5 The Lord is the portion of my inheritance and of my cup. You are the one who restores my inheritance to me. Psalm 15:5 (LES2)

Jesus trusted that God the Father would raise him from the dead and establish him as the Lord of lords.

The rest of the passage basically agrees.

19 Oh, how great is Your goodness, Which You have laid up for those who fear You, Which You have prepared for those who trust in You In the presence of the sons of men! 20 You shall hide them in the secret place of Your presence From the plots of man; You shall keep them secretly in a pavilion From the strife of tongues. Psalm 31:19–20 (NKJV)

20 How great is the magnitude of your kindness, O Lord, which you hid for those who are fearing you. You worked matters out for those who are hoping in you, before the sons of humans. 21 Hide them in the secret place of your face from the rebellion of humanity. Shelter them in the temple from the controversy of tongues. Psalm 30:20–21 (LES2)

 A few words are different, but the passage fundamentally agrees.

21 Blessed be the LORD, For He has shown me His marvelous kindness in a strong city! 22 For I said in my haste, “I am cut off from before Your eyes”; Nevertheless You heard the voice of my supplications When I cried out to You. 23 Oh, love the LORD, all you His saints! For the LORD preserves the faithful, And fully repays the proud person. 24 Be of good courage, And He shall strengthen your heart, All you who hope in the LORD. Psalm 31:21–24 (NKJV)

22 Blessed is the Lord, because he magnified his mercy in the city of siege. 23 But I said in my dismay, “I am abandoned then from the face of your eyes.” On account of this, you gave ear to the voice of my entreaty, O Lord, when I cried out to you. 24 Love the Lord, all his holy ones, because the Lord seeks out truths and repays to the ones who are making exceeding arrogance. 25 Be brave, and let your heart be strengthened, all you who are hoping in the Lord. Psalm 30:22–25 (LES2)

 In verse 23/24, the MT says, “the Lord preserves the faithful,” but the LXX says, “the Lord seeks out truths,” or perhaps “truth.” Another way to understand the LXX might be that God seeks those who love truth – the faithful. The rest of the passage agrees.

Summary: This beautiful psalm is a prophecy about the crucifixion of our Lord. The LXX once again proves to be the best version for Christians to use.

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Rediscovering the Septuagint (LXX): Isaiah 35

Septuagint

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

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

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

Masoretic Text Septuagint Significance

1 The wilderness and the desert will be glad, And the Arabah will rejoice and blossom; Like the crocus 2 It will blossom profusely And rejoice with rejoicing and shout of joy. The glory of Lebanon will be given to it, The majesty of Carmel and Sharon. They will see the glory of the LORD, The majesty of our God. 3 Encourage the exhausted, and strengthen the feeble. 4 Say to those with anxious heart, “Take courage, fear not. Behold, your God will come with vengeance; The recompense of God will come, But He will save you.” Isaiah 35:1–4 (NASB95)

1 Rejoice, thirsty deserted land! Let a deserted land be cheerful, and let it blossom like a lily. 2 And the desolate places of the Jordan will blossom and rejoice. The glory of Lebanon was given to it, and the honor of Carmel. And my people will see the glory of the Lord and the exaltation of God. 3 Be strong, hands at ease and feeble knees! 4 Give comfort, fainthearted in mind! Be strong; do not be frightened! Look, our God is repaying judgment, and he will repay! He himself will come and save us! Isaiah 35:1–4 (LES2)

As is common, the verb tenses differ between the MT and LXX. The LXX uses an imperative in verse 1, making it our responsibility to rejoice. I will not comment on other relatively minor differences.

The important idea is that God himself will come to save “you” in the MT and “us” in the LXX. The seemingly minor variance perhaps has a much deeper meaning. If we accept that the LXX is the more reliable version and the MT is a Jewish corruption designed to lead people away from Christ, then this difference makes perfect sense. The unbelieving Jews acknowledged that salvation through Christ is only for those who believe – “you.” The LXX opens it to all, both Jew and Gentile, who believe the gospel message – “us.”

5 Then the eyes of the blind will be opened And the ears of the deaf will be unstopped. 6 Then the lame will leap like a deer, And the tongue of the mute will shout for joy. For waters will break forth in the wilderness And streams in the Arabah. 7 The scorched land will become a pool And the thirsty ground springs of water; In the haunt of jackals, its resting place, Grass becomes reeds and rushes. Isaiah 35:5–7 (NASB95)

5 Then blind people’s eyes will be opened, and dumb people’s ears will hear. 6 Then the lame will leap like a deer, and the stammerer’s tongue will be clear, because water has broken forth in the desert, and a ravine in a thirsting land. 7 And the waterless place will turn into marshes, and there will be a spring of water in the thirsty land; there birds’ cheerfulness will be a dwelling of reed and marshes. Isaiah 35:5–7 (LES2)

 This passage makes it perfectly clear that God’s coming was in the person of his Son, Jesus the Messiah. These verses describe his ministry on earth which testified to his anointing. He opened blind eyes and healed deaf people and the lame. He opened a wellspring of life via the outpouring of his Spirit. (John 7:37-39)

8 A highway will be there, a roadway, And it will be called the Highway of Holiness. The unclean will not travel on it, But it will be for him who walks that way, And fools will not wander on it. 9 No lion will be there, Nor will any vicious beast go up on it; These will not be found there. But the redeemed will walk there, 10 And the ransomed of the LORD will return And come with joyful shouting to Zion, With everlasting joy upon their heads. They will find gladness and joy, And sorrow and sighing will flee away. Isaiah 35:8–10 (NASB95)

8 A pure path will be there, and it will be called a holy path, and certainly no impure person will pass by there, nor will there be an impure path there, but those who are scattered abroad will walk on it; they will certainly not be misguided. 9 And there will be no lion there, and certainly none of the evil beasts will come up to it or be found there, but rather a people will walk in it that are redeemed 10 and gathered because of the Lord; and they will return and come into Zion with cheerfulness, and eternal cheerfulness will be over their head. There will be praise and rejoicing, and cheerfulness will overtake them; pangs and sorrow and groaning have fled away! Isaiah 35:8–10 (LES2)

Jesus said that he is the Way. (John 14:6) The early Christian movement was called the Way (Acts 9:2). Jesus called people to take the narrow way, which leads to life. (Matthew 7:14) Those who accept Jesus as Lord and Savior will experience everlasting joy and life.

We are promised that he will never misguide us. (John 16:13) We will be protected from the devil. (Luke 10:18-19)

Summary: This passage points to Christ. The LXX calls it a “holy way,” which accurately describes the discipleship journey.

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