Category: Discipleship Essentials

Rediscovering the Septuagint (LXX): Joel 2:28-32

Septuagint

I hope you will journey with me in rediscovering the beauty of God’s Word in the Septuagint (LXX). In 285 BC, the LXX was translated from paleo-Hebrew by 70 Jewish translators into Greek, the language of most of the civilized world at that time. Due to its pre-Christ and pre-fall of Jerusalem date, the LXX cannot be accused of being influenced by any underlying animosity toward Christ or Christianity or desire to elevate Judaism’s claim to God’s blessings or the promised land. Most Christians believe the Masoretic Text (MT), upon which our English Old Testament is based, is written in the original Hebrew, but it too is a translation from the ancient and by then dead paleo-Hebrew Phoenician pictograph script into the modern Hebrew block script derived from Aramaic. The Masoretes completed it between 600 t0 1000 AD, by which time the Jews had become hostile to the Christian message, which shows up in various omissions, changes, and obfuscations of verses and passages that clearly point to Christ in the LXX. 

Jesus taught us that all scripture points to him (John 5:39). As a rule, the Septuagint more clearly points to Jesus than does the MT.

In the West, Christians have not questioned the MT since Jerome chose it as the basis for his Latin Vulgate Old Testament. The Eastern Orthodox Church, to their credit, never deviated from the Septuagint, preserving it for later generations to rediscover. Because of the power of tradition, it is quite difficult for many of us in the West to think of the LXX as being more trustworthy than the MT, but I have found that a side-by-side comparison indicates otherwise.

In this series of articles, I have undertaken to illustrate the similarities and differences between the MT and LXX by examining various passages. Below is another example. The Septuagint version I am using is the Lexham English Septuagint 2nd Edition. It is available in print or digitally through Logos Bible Software. Occasionally I reference Brenton’s translation, which is a good one, but the English is somewhat dated.

Masoretic Text Septuagint Significance

28 “And it shall come to pass afterward That I will pour out My Spirit on all flesh; Your sons and your daughters shall prophesy, Your old men shall dream dreams, Your young men shall see visions. 29 And also on My menservants and on My maidservants I will pour out My Spirit in those days. Joel 2:28–29 (NKJV) 

28 “And it will be, after these things, that I will pour out my spirit upon all flesh, and your sons (huios) and your daughters (thugater) will prophesy, and your elders will dream dreams, and your youths will see visions, 29 and upon my male slaves and upon the female slaves, in those days I will pour out my spirit.” Joel 2:28–29 (LES2) 

Essentially these two passages are the same in the MT and LXX. Peter quotes from here in Acts. 

16 But this is what was spoken by the prophet Joel: 17 ‘And it shall come to pass (eimi – be) in the last (eschatos) days (hemeras), says God, That I will pour (ekcheo) out of My Spirit on all flesh; Your sons (huios) and your daughters (thugater) shall prophesy, Your young men (neaniskos) shall see visions (horasis), Your old men (presbuteros) shall dream dreams (enupnion). 18 And on My menservants (doulos) and on My maidservants (doule) I will pour (ekcheo) out My Spirit in those days; And they shall prophesy. Acts 2:16–18 (NKJV) 

Comparing Peter’s quote to the LXX, we can see that he changed “after these things” to “in the last days.” If we believe in the inspiration of Scripture, we understand that the Holy Spirit was teaching that we are in the last days, which began after Pentecost. Other than that, the Greek tracks along with the LXX. 

30 “And I will show wonders in the heavens and in the earth: Blood and fire and pillars of smoke. 31 The sun shall be turned into darkness, And the moon into blood, Before the coming of the great and awesome day of the LORD. 32 And it shall come to pass That whoever calls on the name of the LORD Shall be saved. For in Mount Zion and in Jerusalem there shall be deliverance, As the LORD has said, Among the remnant whom the LORD calls. Joel (2:30–32 (NKJV) 

30 “And I will give (didomi) signs (teras) in the heavens and upon the earth, blood and fire and vapor (atmis) of smoke. 31 The sun will change (metastrepho) into darkness, and the moon into blood, before the great and distinguished (epiphanes) day of the Lord comes. 32 And it will be that everyone, whoever invokes (epikaleo) the name of the Lord, will be saved (sozo), because in the mountain of Zion and in Jerusalem there will be one who is being rescued, as the Lord has said, and those proclaiming good news, whom the Lord has summoned.” Joel 2:30–32 (LES2) 

The MT says columns or pillars of smoke, but the LXX says vapor of smoke. Peter’s quote in Acts follows the LXX.

19 I will show (didomi) wonders (teras) in heaven above And signs in the earth beneath: Blood and fire and vapor (atmis) of smoke. 20 The sun shall be turned into (metastrepho) darkness, And the moon into blood, Before the coming of the great and awesome (epiphanes) day of the LORD. 21 And it shall come to pass That whoever calls (epikaleo) on the name of the LORD Shall be saved (sozo).’ Acts 2:19–21 (NKJV)

This is more evidence that the apostles used the LXX.

Conclusion

If you want to know more about why Christians should prefer the Septuagint to the MT, click on this link. In another article, I share some of the things I have so far learned by making this comparison. As for me, I now prefer the LXX. It was Paul’s and the other apostles’ standard for Old Covenant truth, was used by synagogues in Jesus’s day,  and is most often quoted in the New Testament. That makes it good enough for me.

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Rediscovering the Septuagint (LXX): Amos 9:11-12

Septuagint

I hope you will journey with me in rediscovering the beauty of God’s Word in the Septuagint (LXX). In 285 BC, the LXX was translated from paleo-Hebrew by 70 Jewish translators into Greek, the language of most of the civilized world at that time. Due to its pre-Christ and pre-fall of Jerusalem date, the LXX cannot be accused of being influenced by any underlying animosity toward Christ or Christianity or desire to elevate Judaism’s claim to God’s blessings or the promised land. Most Christians believe the Masoretic Text (MT), upon which our English Old Testament is based, is written in the original Hebrew, but it too is a translation from the ancient and by then dead paleo-Hebrew Phoenician pictograph script into the modern Hebrew block script derived from Aramaic. The Masoretes completed it between 600 t0 1000 AD, by which time the Jews had become hostile to the Christian message, which shows up in various omissions, changes, and obfuscations of verses and passages that clearly point to Christ in the LXX. 

Jesus taught us that all scripture points to him (John 5:39). As a rule, the Septuagint more clearly points to Jesus than does the MT.

In the West, Christians have not questioned the MT since Jerome chose it as the basis for his Latin Vulgate Old Testament. The Eastern Orthodox Church, to their credit, never deviated from the Septuagint, preserving it for later generations to rediscover. Because of the power of tradition, it is quite difficult for many of us in the West to think of the LXX as being more trustworthy than the MT, but I have found that a side-by-side comparison indicates otherwise.

In this series of articles, I have undertaken to illustrate the similarities and differences between the MT and LXX by examining various passages. Below is another example. The Septuagint version I am using is the Lexham English Septuagint 2nd Edition. It is available in print or digitally through Logos Bible Software. Occasionally I reference Brenton’s translation, which is a good one, but the English is somewhat dated.

Masoretic Text Septuagint Significance

11 “On that day I will raise up The tabernacle of David, which has fallen down, And repair its damages; I will raise up its ruins, And rebuild it as in the days of old; 12 That they may possess the remnant of Edom, And all the Gentiles who are called by My name,” Says the LORD who does this thing. Amos 9:11–12 (NKJV) 

11 On that day I will raise (anhistemi) up the tent (skene) of David that has fallen (pipto), and I will rebuild (anoikodemeo) its things that have fallen (pipto), and I will raise (anhistemi) up its things that have been destroyed (katascapto), and I will rebuild (anoikodomeo) it just as the days of eternity (aion), 12 so that the remnant (kataloipos) of the people (anthropos), and all the nations (ethnos) upon whom my name was invoked (epikaleo) upon them, will search (ekzeteo) for me,” says the Lord who is making (poieo) these things. Amos 9:11–12 (LES2) 

The main differences between the MT and LXX in this passage are the following:

  1. The MT says the tabernacle or tent of David will be rebuilt “as in the days of old,” but the LXX says, “as the days of eternity. Perhaps this is to signify that the church has been in God’s heart from eternity. (Ephesians 1:4)
  2. The MT says “they” will “possess the remnant of Edom and all the Gentiles who are called by my name.” The Hebrew word means to “possess or dispossess, especially by force.” This is what the nation of Israel is currently doing in Gaza, Lebanon, etc. The LXX, however, turns this completely around by saying the “people and all the nations…will search for me.” As is often the case, the MT elevates Israel, but the LXX elevates Christ and the church. It is interesting to read commentary based on the MT. Bible scholars work hard at trying to make sense of what I consider to be misleading text..

James, the Lord’s brother, the overseer of the church in Jerusalem quoted this passage at a conference discussing how the law of Moses would be applied to the Gentiles.

13 And after they had become silent, James answered, saying, “Men and brethren, listen to me: 14 Simon has declared how God at the first visited the Gentiles to take out of them a people for His name. 15 And with this the words of the prophets agree, just as it is written: 16 ‘After this I will return And will rebuild (anoikodemeo) the tabernacle (skene) of David, which has fallen down (pipto); I will rebuild (anoikodemeo) its ruins (katascapto), And I will set it up (anorthoo); 17 So that the rest (kataloipos) of mankind (anthropos) may seek (ekzeteo) the LORD, Even all the Gentiles (ethnos) who are called (epikaleo) by My name, Says the LORD who does (poieo) all these things.’ 18 “Known to God from eternity are all His works. Acts 15:13–18 (NKJV) 

By carefully comparing the LXX to the NT quote, we see that almost all the words in Greek match. One difference is the verb in the LXX for “rebuild” is “anoikodemeo,” but the NT uses “anorthoo.” James omitted the phrase, “just as in the days of eternity.” As for other minor differences, we need to remember that James was citing the OT text from memory rather than reading from the LXX.  James also omits adding “all the nations” after saying that the remnant of mankind will seek the Lord.

Taking all of this together, it is clear that James quoted the LXX. It is also clear that the LXX points to Christ and the mystery of the Gentiles’ inclusion in God’s kingdom.

Conclusion

If you want to know more about why Christians should prefer the Septuagint to the MT, click on this link. In another article, I share some of the things I have so far learned by making this comparison. As for me, I now prefer the LXX. It was Paul’s and the other apostles’ standard for Old Covenant truth, was used by synagogues in Jesus’s day,  and is most often quoted in the New Testament. That makes it good enough for me.

More articles comparing the Septuagint to the MT
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Rediscovering the Septuagint (LXX): Isaiah 59:7-21

Septuagint

I hope you will journey with me in rediscovering the beauty of God’s Word in the Septuagint (LXX). In 285 BC, the LXX was translated from paleo-Hebrew by 70 Jewish translators into Greek, the language of most of the civilized world at that time. Due to its pre-Christ and pre-fall of Jerusalem date, the LXX cannot be accused of being influenced by any underlying animosity toward Christ or Christianity or desire to elevate Judaism’s claim to God’s blessings or the promised land. Most Christians believe the Masoretic Text (MT), upon which our English Old Testament is based, is written in the original Hebrew, but it too is a translation from the ancient and by then dead paleo-Hebrew Phoenician pictograph script into the modern Hebrew block script derived from Aramaic. The Masoretes completed it between 600 t0 1000 AD, by which time the Jews had become hostile to the Christian message, which shows up in various omissions, changes, and obfuscations of verses and passages that clearly point to Christ in the LXX. 

Jesus taught us that all scripture points to him (John 5:39). As a rule, the Septuagint more clearly points to Jesus than does the MT.

In the West, Christians have not questioned the MT since Jerome chose it as the basis for his Latin Vulgate Old Testament. The Eastern Orthodox Church, to their credit, never deviated from the Septuagint, preserving it for later generations to rediscover. Because of the power of tradition, it is quite difficult for many of us in the West to think of the LXX as being more trustworthy than the MT, but I have found that a side-by-side comparison indicates otherwise.

In this series of articles, I have undertaken to illustrate the similarities and differences between the MT and LXX by examining various passages. Below is another example. The Septuagint version I am using is the Lexham English Septuagint 2nd Edition. It is available in print or digitally through Logos Bible Software. Occasionally I reference Brenton’s translation, which is a good one, but the English is somewhat dated.

Masoretic Text Septuagint Significance

7 Their feet run to evil, And they make haste to shed innocent blood; Their thoughts are thoughts of iniquity; Wasting and destruction are in their paths. 8 The way of peace they have not known, And there is no justice in their ways; They have made themselves crooked paths; Whoever takes that way shall not know peace. Isaiah 59:7–8 (NKJV) 

7 Their feet run swiftly to evil to pour out blood, and their thoughts are from murder; affliction and misery are in their paths. 8 And they do not know the way of peace, and there is no judgment in their ways, for their paths through which they travel are crooked, and they do not know peace. Isaiah 59:7–8 (LES2) 

Paul quotes verse 7 in Romans.

15 “Their feet are swift to shed blood; 16 Destruction and misery are in their ways; 17 And the way of peace they have not known.” 18 “There is no fear of God before their eyes.” Romans 3:15–18 (NKJV) 

The NT quote is very close to the LXX. The only difference being that the NT quote omits “their thoughts are from murder.” Verse 18 of Paul’s quote is not from Isaiah 59 or it is some sort of a paraphrase. This is enough for us to see that he was using the LXX as his Bible. 

The only other difference of note is that the MT adds the adjective “innocent” to describe the shed blood. 

9 Therefore justice is far from us, Nor does righteousness overtake us; We look for light, but there is darkness! For brightness, but we walk in blackness! 10 We grope for the wall like the blind, And we grope as if we had no eyes; We stumble at noonday as at twilight; We are as dead men in desolate places. 11 We all growl like bears, And moan sadly like doves; We look for justice, but there is none; For salvation, but it is far from us. 12 For our transgressions are multiplied before You, And our sins testify against us; For our transgressions are with us, And as for our iniquities, we know them: 13 In transgressing and lying against the LORD, And departing from our God, Speaking oppression and revolt, Conceiving and uttering from the heart words of falsehood. 14 Justice is turned back, And righteousness stands afar off; For truth is fallen in the street, And equity cannot enter. 15 So truth fails, And he who departs from evil makes himself a prey. Then the LORD saw it, and it displeased Him That there was no justice. Isaiah 59:9–15 (NKJV) 

9 Because of this, judgment has departed from them, and righteousness will not overtake them. While they were waiting for light, darkness came upon them; while waiting for brightness, they walked in darkness. 10 They grope about a wall like the blind, and they grope about like those who have no eyes. They will fall at noon as if at midnight; they will groan like those who are dying. 11 They will go together like a bear and a pigeon. We awaited judgment, and there is none; deliverance has departed far from us. 12 For our lawlessness is great before you, and our sins are set against us, for our lawless acts are with us, and we know our unjust acts. 13 We have acted impiously and have lied and departed behind our God. We have spoken unjust things and have resisted. We have conceived and have meditated on unjust words from our heart, 14 and we have put judgment away behind us, and righteousness has departed far from us; because truth has been used up in their ways, and they were unable to pass through a straight way. 15 And the truth has been taken away, and they have turned away their mind from understanding, and the Lord saw it, and it displeased him because there was no judgment. Isaiah 59:9–15 (LES2) 

The MT says that justice is far from us, but the LXX says from them. The MT makes it sound as if everything revolves around Israel, but the LXX views Israel from a distance at times.  This occurs frequently. This could be because God no longer viewed them as his children. The New Covenant makes it clear that only those of faith who are born again are part of God’s family. The Old Testament had many such people of faith over the years, but by Isaiah’s time they must have been a small remnant. Perhaps they always were.

There is quite a difference between twilight and midnight. Midnight seems to fit better with the idea of blindness. The MT says they are dead men in desolate places, which no doubt unrepentant Israel is still experiencing. The LXX says they are groan like dying men. Two sides of the same coin, perhaps.

Suddenly in verse 11, the LXX changes to the first person in agreement with the MT. 

Until verse 13, the two translations sync up pretty well. In the 13th verse the LXX says that the Jews have “resisted.” This is an English word that Stephen used to describe the unrepentant and unbelieving Jews in his day. (Acts 7:51) He used a different Greek word with the same English meaning. The Jews have made a habit of resisting God from the time of Moses until the present. 

Beginning in verse 14, we come to a portion that points straight to Jesus. I have to admit that I like the MT better when it says, “Truth is fallen in the street.” I believe that verse points to when Jesus walked through the streets of Jerusalem on his way to die as God’s Lamb at Calvary. The LXX version has something to say, as well. According to it, truth has been used up. Jesus, the Truth, died. His body was “used up.” This was a result of the Jewish people and the Romans refusing to recognize him as the Lord. They could not pass through what Jesus called the narrow gate of professing faith in him. (Matthew 7:13) God the Father was displeased, but he allowed it to happen for the good of those who would later believe.

16 He saw that there was no man, And wondered that there was no intercessor; Therefore His own arm brought salvation for Him; And His own righteousness, it sustained Him. 17 For He put on righteousness as a breastplate, And a helmet of salvation on His head; He put on the garments of vengeance for clothing, And was clad with zeal as a cloak. 18 According to their deeds, accordingly He will repay, Fury to His adversaries, Recompense to His enemies; The coastlands He will fully repay. 19 So shall they fear The name of the LORD from the west, And His glory from the rising of the sun; When the enemy comes in like a flood, The Spirit of the LORD will lift up a standard against him. Isaiah 59:16–19 (NKJV) 

16 And he looked, and there was no man; and he understood, and there was no helper, and he defended them with his arm and established them in mercy. 17 He put on righteousness like a breastplate and a helmet of salvation on his head and a garment of vengeance and his cloak, 18 like one who will repay a repayment, a reproach to his enemies. 19 And those who come from the west will fear the name of the Lord, and those who come from the east will fear his esteemed name, for like a violent river, anger will come from the Lord; it will come with wrath. Isaiah 59:16–19 (LES2) 

This passage also points to Christ, who is sometimes refered to as the “arm” of the Lord. (Isaiah 53:1) No human could serve as our intercessor or mediator, only the God-man, our Lord Jesus. (1 Timothy 2:5)

This passage conflates the first and second comings of the Lord. The first time he appeared to extend mercy. When he returns as the Judge it will be to “repay a repayment” or to exacts vengeance upon his enemies. 

The MT says he will repay / reward us according to our deeds, which is the same idea of repaying a repayment. The MT says he will release fury to his enemies, but the LXX says he will be a reproach to them. Both are true. The rest of the passage more or less agrees, except at the very end when the MT adds the part about the Spirit of the Lord raising up a standard against the enemy.

Interestingly, Paul exhorts believers to equip themselves with the “armor of God” in Ephesians 6:14-20. What Jesus used is now available to those who serve him.

20 “The Redeemer will come to Zion, And to those who turn from transgression in Jacob,” Says the LORD. 21 “As for Me,” says the LORD, “this is My covenant with them: My Spirit who is upon you, and My words which I have put in your mouth, shall not depart from your mouth, nor from the mouth of your descendants, nor from the mouth of your descendants’ descendants,” says the LORD, “from this time and forevermore.” Isaiah 59:20–21 (NKJV) 

20 The deliverer will come for the sake of Zion, and he will turn ungodliness back from Jacob. 21 “And this is my covenant with them,” says the Lord. “My spirit which is upon you, and my words which I put in your mouth, will not come to an end from your mouth or from the mouth of your seed.” For the Lord said it from the present to eternity. Isaiah 59:20–21 (LES2) 

 The MT says the Redeemer or deliverer will come to Zion and to those who turn from transgression, but the LXX says “for the sake of.Zion, and he will turn ungodliness back from Jacob.” This points to Jesus who came to set the sinner free. This is clearly a New Covenant passage and promises the blessing of the indwelling Spirit, who is only available to those who confess Jesus is Lord.

Conclusion

If you want to know more about why Christians should prefer the Septuagint to the MT, click on this link. In another article, I share some of the things I have so far learned by making this comparison. As for me, I now prefer the LXX. It was Paul’s and the other apostles’ standard for Old Covenant truth, was used by synagogues in Jesus’s day,  and is most often quoted in the New Testament. That makes it good enough for me.

More articles comparing the Septuagint to the MT
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Rediscovering the Septuagint (LXX): Isaiah 57

Septuagint

I hope you will journey with me in rediscovering the beauty of God’s Word in the Septuagint (LXX). In 285 BC, the LXX was translated from paleo-Hebrew by 70 Jewish translators into Greek, the language of most of the civilized world at that time. Due to its pre-Christ and pre-fall of Jerusalem date, the LXX cannot be accused of being influenced by any underlying animosity toward Christ or Christianity or desire to elevate Judaism’s claim to God’s blessings or the promised land. Most Christians believe the Masoretic Text (MT), upon which our English Old Testament is based, is written in the original Hebrew, but it too is a translation from the ancient and by then dead paleo-Hebrew Phoenician pictograph script into the modern Hebrew block script derived from Aramaic. The Masoretes completed it between 600 t0 1000 AD, by which time the Jews had become hostile to the Christian message, which shows up in various omissions, changes, and obfuscations of verses and passages that clearly point to Christ in the LXX. 

Jesus taught us that all scripture points to him (John 5:39). As a rule, the Septuagint more clearly points to Jesus than does the MT.

In the West, Christians have not questioned the MT since Jerome chose it as the basis for his Latin Vulgate Old Testament. The Eastern Orthodox Church, to their credit, never deviated from the Septuagint, preserving it for later generations to rediscover. Because of the power of tradition, it is quite difficult for many of us in the West to think of the LXX as being more trustworthy than the MT, but I have found that a side-by-side comparison indicates otherwise.

In this series of articles, I have undertaken to illustrate the similarities and differences between the MT and LXX by examining various passages. Below is another example. The Septuagint version I am using is the Lexham English Septuagint 2nd Edition. It is available in print or digitally through Logos Bible Software. Occasionally I reference Brenton’s translation, which is a good one, but the English is somewhat dated.

Masoretic Text Septuagint Significance

1 The righteous perishes, And no man takes it to heart; Merciful men are taken away, While no one considers That the righteous is taken away from evil. 2 He shall enter into peace; They shall rest in their beds, Each one walking in his uprightness. Isaiah 57:1–2 (NKJV) 

1 Look how the righteous has perished and no one takes it to heart, and righteous men are taken away and no one comprehends. For the righteous has been taken away from the face of injustice; 2 his burial will be in peace; he will be taken up out of the middle. Isaiah 57:1–2 (LES2) 

 Verse two in the MT makes no sense. Verse one says righteous men perish; so, they would not be resting on their beds. The LXX gets it right by saying, “his burial will be in peace.” The next part in the Lexham translation of the LXX is confusing. Brenton said it better in his translation: he will be “removed out of the way.”

3 “But come here, You sons of the sorceress, You offspring of the adulterer and the harlot! 4 Whom do you ridicule? Against whom do you make a wide mouth And stick out the tongue? Are you not children of transgression, Offspring of falsehood, 5 Inflaming yourselves with gods under every green tree, Slaying the children in the valleys, Under the clefts of the rocks? 6 Among the smooth stones of the stream Is your portion; They, they, are your lot! Even to them you have poured a drink offering, You have offered a grain offering. Should I receive comfort in these? Isaiah 57:3–6 (NKJV) 

3 But as for you, draw near here, evil sons, seed of adulterers and prostitutes; 4 over whom have you exulted? And against whom have you opened your mouth? And against whom have you loosened your tongue? Are you not children of destruction, evil seed 5 who call idols under dense trees, who slay their children in the ravines between the stones? 6 That is your portion; this is your lot, and to those you have poured out drink offerings and to those you have offered sacrifices; therefore, shall I not be angry at these things? Isaiah 57:3–6 (LES2) 

Verses 3-4 reminds me of John 8:37-47 where Jesus says the Jewish leaders are children of the devil. They opened their mouths to curse, ridicule, accuse, and condemn God’s only begotten son, which brought God’s judgment upon the nation in 70 AD. They became “children of destruction,” a term reminiscent of what Paul wrote in Ephesians 2:1-3 where he says that those without Christ are “sons of disobedience” and “children of wrath.”

At the end of verse 6, the MT asks, “should I receive comfort from these things,” but the LXX asks, “shall I not be angry at these things?” The MT seems to minimize God’s judgment for Israel’s sin.

7 “On a lofty and high mountain You have set your bed; Even there you went up To offer sacrifice. 8 Also behind the doors and their posts You have set up your remembrance; For you have uncovered yourself to those other than Me, And have gone up to them; You have enlarged your bed And made a covenant with them; You have loved their bed, Where you saw their nudity. 9 You went to the king with ointment, And increased your perfumes; You sent your messengers far off, And even descended to Sheol. 10 You are wearied in the length of your way; Yet you did not say, ‘There is no hope.’ You have found the life of your hand; Therefore you were not grieved. Isaiah 57:7–10 (NKJV) 

7 Upon a high and exalted mountain, there is your bed, and there you have offered sacrifices. 8 Behind the posts of your door you have placed your memorials; you imagined that if you departed from me, you would have some advantage. You have loved those who sleep with you, 9 and you have multiplied your prostitution with them, and you have made them that are far from you many, and you have sent elders beyond your borders and were brought low to Hades. 10 On your long journeys you toiled, and you did not say, “I will cease,” since you were strengthened because you did these things; because of this you did not entreat me. Isaiah 57:7–10 (LES2) 

To me the MT misses something important with regard to Israel’s sin. By allying themselves with idols, they imagined that they “would have some advantage.” This is the rationale behind those who turn to the occult and the demonic to gain evil power and control. The LXX simplifies the contorted wording of the MT at the end of verse 8: “You love those who sleep with you.”  Verse 9 goes further off track in the MT. The LXX stays with the theme by saying, “you have multiplied your prostitution with them.” 

The next part of verses 9 and 10 is difficult in the MT and LXX. The general idea is that Israel pursued gain in sinful ways and succeeded with the result that they were never motivated to repent.

11 “And of whom have you been afraid, or feared, That you have lied And not remembered Me, Nor taken it to your heart? Is it not because I have held My peace from of old That you do not fear Me? 12 I will declare your righteousness And your works, For they will not profit you. 13 When you cry out, Let your collection of idols deliver you. But the wind will carry them all away, A breath will take them. But he who puts his trust in Me shall possess the land, And shall inherit My holy mountain.” Isaiah 57:11–13 (NKJV) 

11 Whom did you dread and fear, and you cheated me and did not remember or call me to mind or your heart? Although I saw you, I disregarded you, and you did not fear me. 12 And I will bring news of your righteousness and your evil deeds, things that will not benefit you. 13 When you shout aloud, let them rescue you in your affliction, for a wind will take all these people, and a storm will carry them off. But those who cleave to me will acquire the land and will inherit my holy mountain. Isaiah 57:11–13 (LES2) 

 There is very little difference between these two passages.

14 And one shall say, “Heap it up! Heap it up! Prepare the way, Take the stumbling block out of the way of My people.” Isaiah 57:14 (NKJV) 

14 And they will say, “Clear the paths from his face and take away the obstacles from the path of my people.” Isaiah 57:14 (LES2) 

This is reminiscent of Isaiah 40:3, about which I have already written. The verses from Isaiah 40 are quoted in the New Testament in three places and apply to the ministry of John the Baptist, who announced Jesus as the Messiah.

The MT says, “Heap it up” as way to prepare the way, which seems odd. I much prefer the LXX’s “clear the paths.”

15 For thus says the High and Lofty One Who inhabits eternity, whose name is Holy: “I dwell in the high and holy place, With him who has a contrite and humble spirit, To revive the spirit of the humble, And to revive the heart of the contrite ones. 16 For I will not contend forever, Nor will I always be angry; For the spirit would fail before Me, And the souls which I have made. 17 For the iniquity of his covetousness I was angry and struck him; I hid and was angry, And he went on backsliding in the way of his heart. 18 I have seen his ways, and will heal him; I will also lead him, And restore comforts to him And to his mourners. Isaiah 57:15–18 (NKJV) 

15 This is what the Most High among the heights says, who inhabits eternity, holy among the holy places is his name, Most High in the holy places, who gives rest and endurance to the fainthearted and life to those with a crushed heart: 16 “I will not punish you for eternity or always be angry with you, for a spirit will go forth from me, and I have made every breath. 17 I distressed him briefly because of sin, and I struck him, and I turned my face away from him, and he was distressed and went gloomily in his ways. 18 I have seen his ways, and I have healed him, and I comforted him, and I gave him genuine comfort, Isaiah 57:15–18 (LES2) 

After identifying God as the Most High, whom the Bible says is seated on his throne atop the firmament, the LXX says, “he gives rest and endurance to the fainthearted and life to those with a crushed heart.” This is quite close to the MT but not quite the same. 

Verses 16 through 18 are different, probably because the original paleo-Hebrew text was difficult to translate. 

19 “I create the fruit of the lips: Peace, peace to him who is far off and to him who is near,” Says the LORD, “And I will heal him.” 20 But the wicked are like the troubled sea, When it cannot rest, Whose waters cast up mire and dirt. 21 “There is no peace,” Says my God, “for the wicked.” Isaiah 57:19–21 (NKJV) 

19 peace upon peace to those far off and to those who are near.” And the Lord said, “I will heal them.” 20 But the unjust will be thrown into confusion and will be unable to rest. 21 “There is no rejoicing,” says God, “among the ungodly.” Isaiah 57:19–21 (LES2) 

Verse 19 brings to mind Ephesians 2:17-18, where Paul wrote: 

17 And He came and preached peace to you who were afar off and to those who were near. 18 For through Him we both have access by one Spirit to the Father. Ephesians 2:17–18 (NKJV) 

I imagine this place in Isaiah is where the apostle got the phrase. The “far off” are the Gentiles, and the “near” are the Jews, whom Christ has brought together in the New Covenant.

In verse 21, the MT says there is no peace for the wicked, but the LXX says “no rejoicing.” Both are true.

Conclusion

If you want to know more about why Christians should prefer the Septuagint to the MT, click on this link. In another article, I share some of the things I have so far learned by making this comparison. As for me, I now prefer the LXX. It was Paul’s and the other apostles’ standard for Old Covenant truth, was used by synagogues in Jesus’s day,  and is most often quoted in the New Testament. That makes it good enough for me.

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Rediscovering the Septuagint (LXX): Isaiah 40:1-5

Septuagint

I hope you will journey with me in rediscovering the beauty of God’s Word in the Septuagint (LXX). In 285 BC, the LXX was translated from paleo-Hebrew by 70 Jewish translators into Greek, the language of most of the civilized world at that time. Due to its pre-Christ and pre-fall of Jerusalem date, the LXX cannot be accused of being influenced by any underlying animosity toward Christ or Christianity or desire to elevate Judaism’s claim to God’s blessings or the promised land. Most Christians believe the Masoretic Text (MT), upon which our English Old Testament is based, is written in the original Hebrew, but it too is a translation from the ancient and by then dead paleo-Hebrew Phoenician pictograph script into the modern Hebrew block script derived from Aramaic. The Masoretes completed it between 600 t0 1000 AD, by which time the Jews had become hostile to the Christian message, which shows up in various omissions, changes, and obfuscations of verses and passages that clearly point to Christ in the LXX. 

Jesus taught us that all scripture points to him (John 5:39). As a rule, the Septuagint more clearly points to Jesus than does the MT.

In the West, Christians have not questioned the MT since Jerome chose it as the basis for his Latin Vulgate Old Testament. The Eastern Orthodox Church, to their credit, never deviated from the Septuagint, preserving it for later generations to rediscover. Because of the power of tradition, it is quite difficult for many of us in the West to think of the LXX as being more trustworthy than the MT, but I have found that a side-by-side comparison indicates otherwise.

In this series of articles, I have undertaken to illustrate the similarities and differences between the MT and LXX by examining various passages. Below is another example. The Septuagint version I am using is the Lexham English Septuagint 2nd Edition. It is available in print or digitally through Logos Bible Software. Occasionally I reference Brenton’s translation, which is a good one, but the English is somewhat dated.

Masoretic Text Septuagint Significance

1 “Comfort, yes, comfort My people!” Says your God. 2 “Speak comfort to Jerusalem, and cry out to her, That her warfare is ended, That her iniquity is pardoned; For she has received from the LORD’s hand Double for all her sins.” Isaiah 40:1–2 (NKJV) 

1 “Comfort, comfort my people,” says God. 2 Priests, speak to the heart of Jerusalem; comfort her, because her lowliness has been satisfied; her sin has been forgiven, because she has received from the hand of the Lord double for her sins. Isaiah 40:1–2 (LES2) 

 The main difference between the MT and LXX in this passage is that the LXX addresses the priests who are to speak comfort to the heart of Jerusalem because her humility has been satisfied rather than the MT’s saying that her warfare is ended. 

3 The voice of one crying in the wilderness: “Prepare the way of the LORD; Make straight in the desert A highway for our God. 4 Every valley shall be exalted And every mountain and hill brought low; The crooked places shall be made straight And the rough places smooth; 5 The glory of the LORD shall be revealed, And all flesh shall see it together; For the mouth of the LORD has spoken.” Isaiah 40:3–5 (NKJV) 

3 The voice of one calling in the desert, “Prepare the way of the Lord! Make the paths of our God straight!” 4 Every ravine will be filled, and every mountain and hill will be made low, and all the crooked ways will be made straight, and every rough spot a plain; 5 and the glory of the Lord will be seen, and all flesh will see the salvation of God, for the Lord has spoken. Isaiah 40:3–5 (LES2) 

There is little difference between these passages. The LXX uses the Greek word tribos for path, which the MT uses the Hebrew word for highway. The MT adds “in the desert,” but this is not significant to me. 

However, the NT quotes this passage in Matthew 3:3 and Mark 1:3.

3 For this is he who was spoken of by the prophet Isaiah, saying: “The voice of one crying in the wilderness: ‘Prepare the way of the LORD; Make His paths straight.’ ” Matthew 3:3 (NKJV) 

3 “The voice of one crying in the wilderness: ‘Prepare the way of the LORD; Make His paths straight.’ ” Mark 1:3 (NKJV) 

The Greek in the Matthew and Mark verses agrees with the Greek in the LXX, even though some English words are different. 

Luke quotes a longer portion of Isaiah 40.

4 as it is written in the book of the words of Isaiah the prophet, saying: “The voice of one crying in the wilderness: ‘Prepare the way of the LORD; Make His paths straight. 5 Every valley shall be filled And every mountain and hill brought low; The crooked places shall be made straight And the rough ways smooth; 6 And all flesh shall see the salvation of God.’ ” Luke 3:4–6 (NKJV) 

The English word valley is a translation of the same Greek word that the LXX translates as ravine. The other words are the same in Greek, except for Luke’s use of the word “smooth” (Greek – leios) in place of the LXX’s “plain” (Greek – pedinos).

This shows that the three gospel writers used the LXX as their source for Old Testament scriptures.

Conclusion

If you want to know more about why Christians should prefer the Septuagint to the MT, click on this link. In another article, I share some of the things I have so far learned by making this comparison. As for me, I now prefer the LXX. It was Paul’s and the other apostles’ standard for Old Covenant truth, was used by synagogues in Jesus’s day,  and is most often quoted in the New Testament. That makes it good enough for me.

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Rediscovering the Septuagint (LXX): Psalm 40:6-8

Septuagint

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

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

Septuagint MT Significance

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

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

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

As with many of the Psalms, the numbering of the LXX differs from the MT.

The LXX says in verse 7 that God restored (Greek: katartidzo, which can mean established or furnished) a body to me. This is a reference to the Incarnation of Christ, and quite possibly to his resurrection, if restore is used. The author of Hebrews quotes this text in his argument for Christ’s supremacy.

5 Therefore, when He came into the world, He said: “Sacrifice and offering You did not desire, But a body You have prepared for Me. 6 In burnt offerings and sacrifices for sin You had no pleasure. 7 Then I said, ‘Behold, I have come— In the volume of the book it is written of Me— To do Your will, O God.’ ” 8 Previously saying, “Sacrifice and offering, burnt offerings, and offerings for sin You did not desire, nor had pleasure in them” (which are offered according to the law), 9 then He said, “Behold, I have come to do Your will, O God.” He takes away the first that He may establish the second. 10 By that will we have been sanctified through the offering of the body of Jesus Christ once for all. Hebrews 10:5–10 (NKJV) 

The Masoretes knew of this argument with which Christians were using OT scriptures to prove that Christ is the Messiah. By changing the text to “My ears have you opened,” they sought to discredit the reference in the NT and remove the foundation of the argument. Remember, this translation was produced centuries after Christ’s resurrection. Jesus had already condemned the rabbis for altering God’s Word. We should not put it past them to do such a thing.

Conclusion

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

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Rediscovering the Septuagint (LXX): Isaiah 56

Septuagint

I hope you will journey with me in rediscovering the beauty of God’s Word in the Septuagint (LXX). In 285 BC, the LXX was translated from paleo-Hebrew by 70 Jewish translators into Greek, the language of most of the civilized world at that time. Due to its pre-Christ and pre-fall of Jerusalem date, the LXX cannot be accused of being influenced by any underlying animosity toward Christ or Christianity or desire to elevate Judaism’s claim to God’s blessings or the promised land. Most Christians believe the Masoretic Text (MT), upon which our English Old Testament is based, is written in the original Hebrew, but it too is a translation from the ancient and by then dead paleo-Hebrew Phoenician pictograph script into the modern Hebrew block script derived from Aramaic. The Masoretes completed it between 600 t0 1000 AD, by which time the Jews had become hostile to the Christian message, which shows up in various omissions, changes, and obfuscations of verses and passages that clearly point to Christ in the LXX. 

Jesus taught us that all scripture points to him (John 5:39). As a rule, the Septuagint more clearly points to Jesus than does the MT.

In the West, Christians have not questioned the MT since Jerome chose it as the basis for his Latin Vulgate Old Testament. The Eastern Orthodox Church, to their credit, never deviated from the Septuagint, preserving it for later generations to rediscover. Because of the power of tradition, it is quite difficult for many of us in the West to think of the LXX as being more trustworthy than the MT, but I have found that a side-by-side comparison indicates otherwise.

In this series of articles, I have undertaken to illustrate the similarities and differences between the MT and LXX by examining various passages. Below is another example. The Septuagint version I am using is the Lexham English Septuagint 2nd Edition. It is available in print or digitally through Logos Bible Software. Occasionally I reference Brenton’s translation, which is a good one, but the English is somewhat dated.

Masoretic Text Septuagint Significance

1 Thus says the LORD: “Keep justice, and do righteousness, For My salvation is about to come, And My righteousness to be revealed. 2 Blessed is the man who does this, And the son of man who lays hold on it; Who keeps from defiling the Sabbath, And keeps his hand from doing any evil.” Isaiah 56:1–2 (NKJV) 

1 This is what the Lord says: “Keep judgment and do righteousness, for my salvation has come close to appearing; and my mercy to being revealed.” 2 Blessed is the man who does these things and the person who cleaves to them and keeps the Sabbaths undefiled and takes care that his hands do no injustice. Isaiah 56:1–2 (LES2) 

We see immediately that the MT says that God’s righteousness is about to come, but the LXX says his mercy has come close to being revealed. Mercy and truth came by way of Jesus. (John 1:17) Jesus is the revelation of God’s righteousness. His death on the cross and resurrection provides those who believe in him with a right standing (righteousness) with God. (Romans 5:1) This came as a result of God’s extending his mercy to us.

3 Do not let the son of the foreigner Who has joined himself to the LORD Speak, saying, “The LORD has utterly separated me from His people”; Nor let the eunuch say, “Here I am, a dry tree.” 4 For thus says the LORD: “To the eunuchs who keep My Sabbaths, And choose what pleases Me, And hold fast My covenant, 5 Even to them I will give in My house And within My walls a place and a name Better than that of sons and daughters; I will give them an everlasting name That shall not be cut off. Isaiah 56:3–5 (NKJV) 

3 May the stranger who adheres to the Lord not say, “Therefore the Lord will separate me from his people.” And may the eunuch not say, “I am a dry tree.” 4 This is what the Lord says to the eunuchs: “As many as should keep my Sabbaths and choose the things that I want and cleave to my covenant, 5 I will give a renowned place to them in my house and within my fortification, a place better than sons and daughters. I will give them an eternal name, and it will not come to an end. Isaiah 56:3–5 (LES2) 

 This passage can only be understood properly by viewing it through the lens of the New Covenant. In Christ God has torn down the wall that formerly separated Jew from Gentile, which is the Law. (Ephesians 2:14-18) Christ has brought the two together in “one new man.” Every born again believer, no matter what gender, nationality, or socio-economic status, has the privileged position of being an eternal child of God. (Galatians 3:28) Jesus is the “Sabbath rest” for God’s New Covenant people (Hebrews 4:8-11) who have been released from the demands of the Law in order to serve God from the heart. (Romans 2:29, 7:4)

6 “Also the sons of the foreigner Who join themselves to the LORD, to serve Him, And to love the name of the LORD, to be His servants— Everyone who keeps from defiling the Sabbath, And holds fast My covenant— 7 Even them I will bring to My holy mountain, And make them joyful in My house of prayer. Their burnt offerings and their sacrifices Will be accepted on My altar; For My house shall be called a house of prayer for all nations.” 8 The Lord GOD, who gathers the outcasts of Israel, says, “Yet I will gather to him Others besides those who are gathered to him.” Isaiah 56:6–8 (NKJV) 

6 And for the strangers who adhere to the Lord, to serve him and to love the name of the Lord, to be male servants and female servants to him, and all who keep my Sabbaths undefiled and cleave to my covenant, 7 I will bring them to my holy mountain and make them be cheerful in my house of prayer. Their whole burnt offerings and sacrifices will be acceptable upon my altar, for my house will be called a house of prayer for all the nations,” 8 said the Lord who gathers the scattered ones of Israel, for I will gather an assembly to him. Isaiah 56:6–8 (LES2) 

  There is very little difference in these two passages.

9 All you beasts of the field, come to devour, All you beasts in the forest. 10 His watchmen are blind, They are all ignorant; They are all dumb dogs, They cannot bark; Sleeping, lying down, loving to slumber. 11 Yes, they are greedy dogs Which never have enough. And they are shepherds Who cannot understand; They all look to their own way, Every one for his own gain, From his own territory. 12 “Come,” one says, “I will bring wine, And we will fill ourselves with intoxicating drink; Tomorrow will be as today, And much more abundant.” Isaiah 56:9–12 (NKJV) 

9 All you wild beasts, come and eat, all you beasts of the forest. 10 See that they all have become blind; they have not learned, young dogs, unable to bark, dreaming on their bed, loving to slumber. 11 And the dogs are shameless in soul, not knowing satisfaction, and they are evil, not knowing understanding. They all have followed their ways, each according to his own. Isaiah 56:9–11 (LES2) 

Here the MT identifies the beasts as “blind watchmen.” It identifies the dogs as “shepherds who cannot understand.” I believe the Masoretes added these descriptors to help make sense of the passage.

Jesus accused the Jewish leaders o being blind guides of the people who could not see or understand God’s way or help the people in that regard. (Matthew 13:13-15, 15:14, 23:16, 24)

We also see that the MT added verse 12, which is not in the LXX and seems to be out of place. 

Conclusion

If you want to know more about why Christians should prefer the Septuagint to the MT, click on this link. In another article, I share some of the things I have so far learned by making this comparison. As for me, I now prefer the LXX. It was Paul’s and the other apostles’ standard for Old Covenant truth, was used by synagogues in Jesus’s day,  and is most often quoted in the New Testament. That makes it good enough for me.

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Rediscovering the Septuagint (LXX): Isaiah 61

Septuagint

I hope you will journey with me in rediscovering the beauty of God’s Word in the Septuagint (LXX). In 285 BC, the LXX was translated from paleo-Hebrew by 70 Jewish translators into Greek, the language of most of the civilized world at that time. Due to its pre-Christ and pre-fall of Jerusalem date, the LXX cannot be accused of being influenced by any underlying animosity toward Christ or Christianity or desire to elevate Judaism’s claim to God’s blessings or the promised land. Most Christians believe the Masoretic Text (MT), upon which our English Old Testament is based, is written in the original Hebrew, but it too is a translation from the ancient and by then dead paleo-Hebrew Phoenician pictograph script into the modern Hebrew block script derived from Aramaic. The Masoretes completed it between 600 t0 1000 AD, by which time the Jews had become hostile to the Christian message, which shows up in various omissions, changes, and obfuscations of verses and passages that clearly point to Christ in the LXX. 

Jesus taught us that all scripture points to him (John 5:39). As a rule, the Septuagint more clearly points to Jesus than does the MT.

In the West, Christians have not questioned the MT since Jerome chose it as the basis for his Latin Vulgate Old Testament. The Eastern Orthodox Church, to their credit, never deviated from the Septuagint, preserving it for later generations to rediscover. Because of the power of tradition, it is quite difficult for many of us in the West to think of the LXX as being more trustworthy than the MT, but I have found that a side-by-side comparison indicates otherwise.

In this series of articles, I have undertaken to illustrate the similarities and differences between the MT and LXX by examining various passages. Below is another example. The Septuagint version I am using is the Lexham English Septuagint 2nd Edition. It is available in print or digitally through Logos Bible Software. Occasionally I reference Brenton’s translation, which is a good one, but the English is somewhat dated.

Masoretic Text Septuagint Significance

1 “The Spirit of the Lord GOD is upon Me, Because the LORD has anointed Me To preach good tidings to the poor; He has sent Me to heal the brokenhearted, To proclaim liberty to the captives, And the opening of the prison to those who are bound; Isaiah 61:1 (NKJV) 

1 The Spirit of the Lord is upon me, on account of which he has anointed me; he has sent me to bring good news to the poor, to heal those who are crushed in heart, to announce release to the captives and recovery of sight to the blind, Isaiah 61:1 (LES2) 

This seems to be a deliberate suppression of one of the most important signs that pointed to Jesus’ being the Messiah, the healing of blind eyes.

There are two differences worth noting in this verse. The first is that the LXX says that this anointed one was “sent” to bring good news (the gospel message) to the poor. The NT calls Jesus a “sent one” or “apostle” of the New Covenant. (Hebrews 3:1) Jesus was sent to earth by his heavenly Father to offer himself as the Lamb of God for the forgiveness of our sins and to recapture the authority Adam ceded to Satan. Likewise, Jesus “sent” his church to announce the good news of his victory to all who would listen and believe. 

21 So Jesus said to them again, “Peace to you! As the Father has sent Me, I also send you.” 22 And when He had said this, He breathed on them, and said to them, “Receive the Holy Spirit. John 20:21–22 (NKJV) 

The second even more significant difference is that the LXX says this anointed one was sent to announce “recovery of sight to the blind.” 

This is not the only place in Isaiah where this coming sign was mentioned.

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! 5 Then blind people’s eyes will be opened, and dumb people’s ears will hear. Isaiah 35:2–5 (LES2) 

In this case, the MT agrees with the LXX in saying the blind and dumb will be healed when God will visit his people, both of which were fulfilled by Jesus. Perhaps because this verse was not so conspicuously quoted as a proof of Jesus’ messiahship is why it was left intact.

When Jesus stood in the synagogue in Capernaum at the outset of his public ministry, he read this verse aloud and claimed it applied to him personally.

18 “The Spirit of the LORD is upon Me, Because He has anointed Me To preach the gospel to the poor; He has sent Me to heal the brokenhearted, To proclaim liberty to the captives And recovery of sight to the blind, To set at liberty those who are oppressed; Luke 4:18 (NKJV) 

The healing of the blind by Jesus was specifically mentioned in five distinct episodes in the gospels. (Matthew 9:27-31, Matthew 12:22, which was also mentioned in Luke 11:14, Mark 8:22-26, John 9:1-41, and Matthew 20:29-34, which is also mentioned in the other two synoptic gospels – Mark 10:46-52 and Luke 18:35-43). In addition, healing the blind was mentioned in three different summaries of Jesus’ ministry – Matthew 15:30-31, Matthew 21:14, and Luke 7:21-22. Since healing the blind was so remarkable and rare, it served as a primary credential for Jesus’ claim to be the promised one. It is no wonder the Masoretes would wish to cover it up some 1000 years later. 

Someone might at this point contend that the Great Isaiah Scroll from Qumran agrees with the MT. That does not undo the Holy Spirit’s and Jesus’ choice to quote the LXX, proving it is indeed the inspired Word of God. In addition, it is important to remember that there is no chain of custody proving the antiquity, authorship, and credibility of the Dead Sea Scrolls. Some doubt that they are as ancient as claimed. Even if they are  “genuine articles,” it does not prove inspiration by the Holy Spirit. Anything written in the NT, however, is the “official” Word of God.

The only other comment I have is to note that Jesus’ quote in Luke 4:18 also adds at the end, “To set at liberty those who are oppressed.” This not the same as the phrase the MT uses to replace the healing of the blind – “the opening of the prison to those who are bound.” I personally think the Holy Spirit added this phrase to Jesus’ quote to point to his setting demonized people free from that horrible oppression, such as when he healed the woman bound by a spirit of infirmity for eighteen years. (Luke 13:10-17)

2 To proclaim the acceptable year of the LORD, And the day of vengeance of our God; To comfort all who mourn, 3 To console those who mourn in Zion, To give them beauty for ashes, The oil of joy for mourning, The garment of praise for the spirit of heaviness; That they may be called trees of righteousness, The planting of the LORD, that He may be glorified.” Isaiah 61:2–3 (NKJV) 

2 to proclaim the acceptable year of the Lord and the day of repayment, to comfort all who mourn, 3 to give to those who mourn in Zion glory instead of ashes, the anointing of cheer to those who mourn, a garment of glory instead of a spirit of weariness. And they will be called generations of righteousness, a planting of the Lord for glory. Isaiah 61:2–3 (LES2) 

Instead of receiving beauty, which is good, we will receive glory, which is far better. Of course, it can be argued that God’s glory will beautify the saints. Likewise a garment of glory will be given to us, which is the righteousness of Christ, with which we clothe ourselves by faith. (Ephesians 4:24) Instead of being “trees” of righteousness, the LXX says we will be generations of righteousness, which describes all those born of the Spirit.

4 And they shall rebuild the old ruins, They shall raise up the former desolations, And they shall repair the ruined cities, The desolations of many generations. 5 Strangers shall stand and feed your flocks, And the sons of the foreigner Shall be your plowmen and your vinedressers. 6 But you shall be named the priests of the LORD, They shall call you the servants of our God. You shall eat the riches of the Gentiles, And in their glory you shall boast. 7 Instead of your shame you shall have double honor, And instead of confusion they shall rejoice in their portion. Therefore in their land they shall possess double; Everlasting joy shall be theirs. Isaiah 61:4–7 (NKJV)

4 And they will build eternal deserts; they will raise up those that had formerly been deserted, and they will renew deserted cities that have been deserted for generations. 5 Strangers will come tending your sheep, and foreigners will be your plowmen and vine dressers. 6 But you will be called priests of the Lord, ministers of God. You will devour the strength of nations, and you will be amazed at their wealth. 7 So they will inherit the earth a second time, and eternal cheer will be upon their head. Isaiah 61:4–7 (LES2) 

These two passages are very close. The interpretation is difficult. Zionists would apply that to the modern nation of Israel, but that is very doubtful since unredeemed humanity cannot inherit the kingdom of God. I believe this must apply to the Israel of God, the bride of Christ. 

8 “For I, the LORD, love justice; I hate robbery for burnt offering; I will direct their work in truth, And will make with them an everlasting covenant. 9 Their descendants shall be known among the Gentiles, And their offspring among the people. All who see them shall acknowledge them, That they are the posterity whom the LORD has blessed.” Isaiah 61:8–9 (NKJV) 

8 For I am the Lord who loves righteousness and hates the spoils from wrongdoing, and I will give their labor to the righteous, and I will establish an eternal covenant with them. 9 And their seed and their offspring will be known among the nations, in the middle of the peoples. Everyone who sees them will take notice of them, because these are the seed who have been blessed by God, Isaiah 61:8–9 (LES2) 

There are some difference in this passage. Instead of God’s loving justice, the LXX says he loves righteousness, but hates the spoils of wrongdoing, which matches the sentence structure. The MT, however, says he hates “robbery in the burnt offering.” The LXX says that the spoils of wrongdoing will be given to the righteous. The MT says God will direct their work in truth. Both agree that God will make an everlasting covenant with the subjects, which is the New Covenant. This means that the “seed” or descendants are born-again persons, the church. The rest of the promises apply to them.

10 I will greatly rejoice in the LORD, My soul shall be joyful in my God; For He has clothed me with the garments of salvation, He has covered me with the robe of righteousness, As a bridegroom decks himself with ornaments, And as a bride adorns herself with her jewels. 11 For as the earth brings forth its bud, As the garden causes the things that are sown in it to spring forth, So the Lord GOD will cause righteousness and praise to spring forth before all the nations. Isaiah 61:10–11 (NKJV) 

10 and they will be cheerful with cheer in the Lord. Let my soul rejoice in the Lord, for he has clothed me with a garment of salvation and a tunic of cheer. He has wrapped a headband on me as on a bridegroom, and he has adorned me with ornamentation like a bride. 11 And as the earth has grown her blossom and like a garden has grown its seeds, so will the lord Lord make righteousness and rejoicing spring forth before all the nations. Isaiah 61:10–11 (LES2) 

The garments, plural, in the MT become garment, singular, in the LXX, which refers to the righteousness of Christ, as mentioned earlier. It is very interesting that the MT indicates that the person adorns himself or herself, but the LXX says that God is the one who adorns us. The gospel has gone forth into the nations causing righteousness and praise to spring up all over the earth.

Conclusion

If you want to know more about why Christians should prefer the Septuagint to the MT, click on this link. In another article, I share some of the things I have so far learned by making this comparison. As for me, I now prefer the LXX. It was Paul’s and the other apostles’ standard for Old Covenant truth, was used by synagogues in Jesus’s day,  and is most often quoted in the New Testament. That makes it good enough for me.

More articles comparing the Septuagint to the MT
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Rediscovering the Septuagint (LXX): Psalm 16:8-11

Septuagint

I hope you will journey with me in rediscovering the beauty of God’s Word in the Septuagint (LXX). In 285 BC, the LXX was translated from paleo-Hebrew by 70 Jewish translators into Greek, the language of most of the civilized world at that time. Due to its pre-Christ and pre-fall of Jerusalem date, the LXX cannot be accused of being influenced by any underlying animosity toward Christ or Christianity or desire to elevate Judaism’s claim to God’s blessings or the promised land. Most Christians believe the Masoretic Text (MT), upon which our English Old Testament is based, is written in the original Hebrew, but it too is a translation from the ancient and by then dead paleo-Hebrew Phoenician pictograph script into the modern Hebrew block script derived from Aramaic. The Masoretes completed it between 600 t0 1000 AD, by which time the Jews had become hostile to the Christian message, which shows up in various omissions, changes, and obfuscations of verses and passages that clearly point to Christ in the LXX. 

Jesus taught us that all scripture points to him (John 5:39). As a rule, the Septuagint more clearly points to Jesus than does the MT.

In the West, Christians have not questioned the MT since Jerome chose it as the basis for his Latin Vulgate Old Testament. The Eastern Orthodox Church, to their credit, never deviated from the Septuagint, preserving it for later generations to rediscover. Because of the power of tradition, it is quite difficult for many of us in the West to think of the LXX as being more trustworthy than the MT, but I have found that a side-by-side comparison indicates otherwise.

In this series of articles, I have undertaken to illustrate the similarities and differences between the MT and LXX by examining various passages. Below is another example. The Septuagint version I am using is the Lexham English Septuagint 2nd Edition. It is available in print or digitally through Logos Bible Software. Occasionally I reference Brenton’s translation, which is a good one, but the English is somewhat dated.

Masoretic Text Septuagint Significance

8 I have set the LORD always before me; Because He is at my right hand I shall not be moved. Psalm 16:8 (NKJV) 

8 I saw the Lord in front, before me through everything, because he is from my right side, that I would not be shaken. Psalm 15:8 (LES2) 

This is another psalm quoted in the New Testament from the LXX. 

25 For David says concerning Him: ‘I foresaw the LORD always before my face, For He is at my right hand, that I may not be shaken. Acts 2:25 (NKJV) 

Instead of the MT’s “I have set the Lord always before me,” the LXX and NT quote both use the Greek word “proorao,” which the LXX translates as “saw” and the NT as “foresaw,” which is the literal meaning. The MT has David choosing to “set” God before him, but the LXX and NT both agree that David saw the Lord. One is a choice, the other is a revelation. However, once we receive the revelation, we ought to make the choice to walk in that revelation.

Both the LXX and NT also use the word “shaken,” which carries the same idea as moved.

9 Therefore my heart is glad, and my glory rejoices; My flesh also will rest in hope. 10 For You will not leave my soul in Sheol, Nor will You allow Your Holy One to see corruption. Psalm 16:9–10 (NKJV) 

9 On account of this, my heart was cheerful, and my tongue rejoiced exceedingly. Moreover, my flesh will dwell in hope, 10 because you will not abandon my soul in Hades, nor will you give your holy one to see destruction. Psalm 15:9–10 (LES2) 

The big difference in this passage is that the MT says “my glory rejoices,” but the LXX and NT agree that the word is “tongue.” The Greek word “aggaliao” for “rejoiced exceedingly” and “was glad.” 

26 Therefore my heart rejoiced, and my tongue was glad; Moreover my flesh also will rest in hope. 27 For You will not leave my soul in Hades, Nor will You allow Your Holy One to see corruption. Acts 2:26–27 (NKJV) 

Both the LXX and NT quote use the Greek word diaphthora, which is translated as “destruction” in the LXX and as “corruption” in the NT.

11 You will show me the path of life; In Your presence is fullness of joy; At Your right hand are pleasures forevermore. Psalm 16:11 (NKJV) 

11 You made known to me ways of life. You will make me full of cheer with your face. There are delights at your right side completely. Psalm 15:11 (LES2) 

The quote from Acts is only a part of this verse.

28 You have made known to me the ways of life; You will make me full of joy in Your presence.’ Acts 2:28 (NKJV) 

Even though the English seems a little different when comparing the LXX and NT quote, the Greek in each is exactly the same. The translators simply chose different English words. 

Once again we have evidence that the Bible used by the apostles was the LXX.

Conclusion

If you want to know more about why Christians should prefer the Septuagint to the MT, click on this link. In another article, I share some of the things I have so far learned by making this comparison. As for me, I now prefer the LXX. It was Paul’s and the other apostles’ standard for Old Covenant truth, was used by synagogues in Jesus’s day,  and is most often quoted in the New Testament. That makes it good enough for me.

More articles comparing the Septuagint to the MT
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Rediscovering the Septuagint (LXX): Psalm 14:1-3

Septuagint

I hope you will journey with me in rediscovering the beauty of God’s Word in the Septuagint (LXX). In 285 BC, the LXX was translated from paleo-Hebrew by 70 Jewish translators into Greek, the language of most of the civilized world at that time. Due to its pre-Christ and pre-fall of Jerusalem date, the LXX cannot be accused of being influenced by any underlying animosity toward Christ or Christianity or desire to elevate Judaism’s claim to God’s blessings or the promised land. Most Christians believe the Masoretic Text (MT), upon which our English Old Testament is based, is written in the original Hebrew, but it too is a translation from the ancient and by then dead paleo-Hebrew Phoenician pictograph script into the modern Hebrew block script derived from Aramaic. The Masoretes completed it between 600 t0 1000 AD, by which time the Jews had become hostile to the Christian message, which shows up in various omissions, changes, and obfuscations of verses and passages that clearly point to Christ in the LXX. 

Jesus taught us that all scripture points to him (John 5:39). As a rule, the Septuagint more clearly points to Jesus than does the MT.

In the West, Christians have not questioned the MT since Jerome chose it as the basis for his Latin Vulgate Old Testament. The Eastern Orthodox Church, to their credit, never deviated from the Septuagint, preserving it for later generations to rediscover. Because of the power of tradition, it is quite difficult for many of us in the West to think of the LXX as being more trustworthy than the MT, but I have found that a side-by-side comparison indicates otherwise.

In this series of articles, I have undertaken to illustrate the similarities and differences between the MT and LXX by examining various passages. Below is another example. The Septuagint version I am using is the Lexham English Septuagint 2nd Edition. It is available in print or digitally through Logos Bible Software. Occasionally I reference Brenton’s translation, which is a good one, but the English is somewhat dated.

Masoretic Text Septuagint Significance

1 The fool has said in his heart, “There is no God.” They are corrupt, They have done abominable works, There is none who does good. 2 The LORD looks down from heaven upon the children of men, To see if there are any who understand, who seek God. 3 They have all turned aside, They have together become corrupt; There is none who does good, No, not one. Psalm 14:1–3 (NKJV) 

1 The foolish said in his heart, “There is no God.” They destroyed and were abhorred in their practices. There is no one doing goodness; there is not even one. 2 The Lord looked out from the heavens upon the sons of humans, to see if there is one who understands or one who seeks out God. 3 All turned aside together. They became useless. There is not one doing goodness; there is not even one. Their throat is an opened grave. With their tongues they have dealt treacherously with one another. The poison of asps is under their lips, whose mouth is full of curses and bitterness. Their feet are quick to pour out blood. Destruction and misery are in their ways, and they know not the way of peace. There is no fear of God before their eyes. Psalm 13:1–3 (LES2) 

This psalm proves that the New Testament, as is the case 70-80% of the time, quotes from the LXX and not from the MT. In his letter to the Romans Paul quotes a portion of verse three that the MT omits. I underlined the part omitted from the MT. Below is Paul’s quote from Romans. 

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

This confirms that the LXX is the inspired Word of God. 

In addition, the MT says in verse three that those who forget God have become “corrupt,” but the LXX and NT agree that the word is “unprofitable” or “useless.” The same Greek word is used in both the LXX and NT, but is translated using different English words which mean the same thing.

Why did the Masoretes omit this passage? Was it to delegitimize Paul or falsify the New Testament? We will probably never know for sure.
     

Conclusion

If you want to know more about why Christians should prefer the Septuagint to the MT, click on this link. In another article, I share some of the things I have so far learned by making this comparison. As for me, I now prefer the LXX. It was Paul’s and the other apostles’ standard for Old Covenant truth, was used by synagogues in Jesus’s day,  and is most often quoted in the New Testament. That makes it good enough for me.

More articles comparing the Septuagint to the MT
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