Category: Discipleship Essentials

Comparing MT to the Septuagint (LXX): Psalm 9

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

To the Chief Musician. To The Tune of “Death of the Son.” A Psalm of David. 1 I will praise You, O LORD, with my whole heart; I will tell of all Your marvelous works. 2 I will be glad and rejoice in You; I will sing praise to Your name, O Most High. Psalm 9:title–2 (NKJV)

1 FOR THE END, ON BEHALF OF THE SECRETS OF THE SON, A PSALM OF DAVID. 2 I will give thanks to you, O Lord, with my whole heart. I will set out in detail all your marvelous deeds. 3 I will be cheerful and rejoice exceedingly in you. I will sing to your name, O Highest One! Psalm 9:1–3 (LES2)

 The MT and LXX even disagree in the title. However, after that we have basic unity. 

3 When my enemies turn back, They shall fall and perish at Your presence. 4 For You have maintained my right and my cause; You sat on the throne judging in righteousness. 5 You have rebuked the nations, You have destroyed the wicked; You have blotted out their name forever and ever. Psalm 9:3–5 (NKJV)

4 When my enemy is turned away backwards, they will be weak and perish from your face, 5 because you executed my judgment and my cause. You sat upon the throne, you who decides righteousness. 6 You rebuked the nations, and the ungodly one perished. You blotted out their name for eternity, and for eternity of eternity. Psalm 9:4–6 (LES2)

 I see little difference here.

6 O enemy, destructions are finished forever! And you have destroyed cities; Even their memory has perished. 7 But the LORD shall endure forever; He has prepared His throne for judgment. 8 He shall judge the world in righteousness, And He shall administer judgment for the peoples in uprightness. Psalm 9:6–8 (NKJV)

7 The swords of the enemy finally came to an end, and you took down their cities. The memory of them perished with a sound. 8 But the Lord remains for eternity. He prepared his throne with judgment. 9 And he will judge the inhabited world with righteousness. He will judge the peoples with uprightness. Psalm 9:7–9 (LES2)

 I see little difference here.

9 The LORD also will be a refuge for the oppressed, A refuge in times of trouble. 10 And those who know Your name will put their trust in You; For You, LORD, have not forsaken those who seek You. Psalm 9:9–10 (NKJV)

10 And the Lord became a place of refuge for the poor, a helper in the times in affliction. 11 And let the ones who know your name hope in you, because you did not leave behind the ones seeking you, O Lord. Psalm 9:10–11 (LES2)

 I see little difference here.

11 Sing praises to the LORD, who dwells in Zion! Declare His deeds among the people. 12 When He avenges blood, He remembers them; He does not forget the cry of the humble. 13 Have mercy on me, O LORD! Consider my trouble from those who hate me, You who lift me up from the gates of death, 14 That I may tell of all Your praise In the gates of the daughter of Zion. I will rejoice in Your salvation. Psalm 9:11–14 (NKJV)

12 Sing to the Lord who dwells in Zion. Report his practices among the nations, 13 because the one who demands an account for bloodshed remembered them. He did not forget the entreaty of the poor. 14 Have mercy on me, O Lord. See my lowliness from my enemies. You are the one who lifts me from the gates of death, 15 that I would proclaim all your praises among the gates of the daughter of Zion. I will rejoice greatly at your salvation. Psalm 9:12–15 (LES2)

 I do not see much actual difference here.

15 The nations have sunk down in the pit which they made; In the net which they hid, their own foot is caught. 16 The LORD is known by the judgment He executes; The wicked is snared in the work of his own hands. Meditation. Selah Psalm 9:15–16 (NKJV)

16 The nations were stuck in the destruction that they made; in this trap, which they hid, their foot is caught. 17 The Lord is known as the one making judgments; the sinful one is caught in the works of his hands. Psalm 9:16–17 (LES2)

 I do not see much difference. The word the MT translates as pit can also mean destruction.

17 The wicked shall be turned into hell, And all the nations that forget God. 18 For the needy shall not always be forgotten; The expectation of the poor shall not perish forever. 19 Arise, O LORD, Do not let man prevail; Let the nations be judged in Your sight. 20 Put them in fear, O LORD, That the nations may know themselves to be but men. Selah Psalm 9:17–20 (NKJV)

18 Let the sinners be turned back into Hades, all the nations that forget God. 19 For the poor one will not be completely forgotten. The endurance of the poor ones will not perish for eternity. 20 Rise up, O Lord. Do not let a person be strengthened. Let the nations be judged before you. 21 Appoint, O Lord, a lawgiver over them. Let the nations know that they are mere humans. Psalm 9:18–21 (LES2)

 The MT uses the word “expectation” regarding the poor, but the LXX promises that their “endurance” will not fail. In verse 21, the MT has David asking God to put the nations in fear, but the LXX says, “Appoint…a lawgiver over them.” The result David wants is the same in both versions, that the nations will humbly realize their status as created beings.

Summary: If only all the passages I compare were so identical, but that is not the case. It is interesting here that the LXX continues Psalm 9 in verse 22, but the MT begins a new psalm, #10. From here to near the end of psalms, the numbering will be off by one.

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Rediscovering the Septuagint (LXX): Isaiah 9

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 Nevertheless the gloom will not be upon her who is distressed, As when at first He lightly esteemed The land of Zebulun and the land of Naphtali, And afterward more heavily oppressed her, By the way of the sea, beyond the Jordan, In Galilee of the Gentiles. 2 The people who walked in darkness Have seen a great light; Those who dwelt in the land of the shadow of death, Upon them a light has shined. Isaiah 9:1–2 (NKJV)

1 Drink this first; act swiftly, territory of Zebulun, land of Naphtali, and the rest who are on the coast and across the Jordan, Galilee of the nations! 2 People going in darkness, see a great light! Those inhabiting a territory, a shadow of death, light will shine on you! Isaiah 9:1–2 (LES2)

How do I even compare the two versions of the opening verse? In this case, it is hard for me to follow the thought process in the LXX. The MT seems to have a better flow. Could this be because the Paleo-Hebrew was difficult? The end of verse 1 and verse 2 are quoted in the New Testament; confirming that this passage points to Jesus.

12 Now when Jesus heard that John had been put in prison, He departed to Galilee. 13 And leaving Nazareth, He came and dwelt in Capernaum, which is by the sea, in the regions of Zebulun and Naphtali, 14 that it might be fulfilled which was spoken by Isaiah the prophet, saying: 15 “The land of Zebulun and the land of Naphtali, By the way of the sea, beyond the Jordan, Galilee of the Gentiles: 16 The people who sat in darkness have seen a great light, And upon those who sat in the region and shadow of death Light has dawned.” Matthew 4:12–16 (NKJV)

3 You have multiplied the nation And increased its joy; They rejoice before You According to the joy of harvest, As men rejoice when they divide the spoil. 4 For You have broken the yoke of his burden And the staff of his shoulder, The rod of his oppressor, As in the day of Midian. 5 For every warrior’s sandal from the noisy battle, And garments rolled in blood, Will be used for burning and fuel of fire. Isaiah 9:3–5 (NKJV)

3 The greatest part of the people that you led down in your cheer will also be cheerful before you, like those cheerful during the harvest and just like those who divide up the spoils, 4 because the yoke laid on them and the rod on their neck has been taken away. For he shattered the rod of those demanding payment as in the day in the time of Midian, 5 because they will return as an exchange every robe and garment collected by trickery, and they will be willing, if they became burnt. Isaiah 9:3–5 (LES2)

 The first part of verse 3 has nothing much in common either. Because of the many divergences, I assume the Paleo-Hebrew was difficult to translate. There does not seem to be any reason for the MT to deliberately obfuscate.

6 For unto us a Child is born, Unto us a Son is given; And the government will be upon His shoulder. And His name will be called Wonderful, Counselor, Mighty God, Everlasting Father, Prince of Peace. 7 Of the increase of His government and peace There will be no end, Upon the throne of David and over His kingdom, To order it and establish it with judgment and justice From that time forward, even forever. The zeal of the LORD of hosts will perform this. Isaiah 9:6–7 (NKJV)

6 Because a child was born to us; a son was given to us whose leadership came upon his shoulder; and his name is called “Messenger (Greek – angel, messenger) of the Great Council (Greek – counsel, will, purpose),” for I will bring peace upon the rulers and health to him. 7 His leadership is great, and there is no boundary to his peace on the throne of David and his kingdom, to establish and take hold of it by justice and by righteousness, from now to eternity. The eagerness of the Lord Sabaoth will do these things. Isaiah 9:6–7 (LES2)

This passage points to Christ. It was quoted in Luke 1:31-32 and 2:11-12.

10 Then the angel said to them, “Do not be afraid, for behold, I bring you good tidings of great joy which will be to all people. 11 For there is born to you this day in the city of David a Savior, who is Christ the Lord. 12 And this will be the sign to you: You will find a Babe wrapped in swaddling cloths, lying in a manger.” Luke 2:10–12 (NKJV)

30 Then the angel said to her, “Do not be afraid, Mary, for you have found favor with God. 31 And behold, you will conceive in your womb and bring forth a Son, and shall call His name JESUS. 32 He will be great, and will be called the Son of the Highest; and the Lord God will give Him the throne of His father David. 33 And He will reign over the house of Jacob forever, and of His kingdom there will be no end.” Luke 1:30–33 (NKJV)

With that in mind, we will compare the MT and LXX texts.

In verse 6, the MT (left) makes extraordinary claims about this person, which are somewhat different from what the LXX (right) says. 

MT – Wonderful Counselor vs. LXX – Messenger of the Great Council or Purpose (of God presumably)

MT – Mighty God vs LXX,  Followers of Christ recognize the divinity of Christ, but the title is not in the LXX.

MT – Everlasting Father vs This is not mentioned in LXX and would not apply to Jesus who clearly referred to his Father as a different person.

MT – Prince of Peace vs LXX – I will bring peace upon the rulers and health to him

In verse 7 the MT and LXX basically agree.

Summary: This passage points to Jesus, as is confirmed by its being quoted or referenced in the New Testament. Not surprisingly, therefore, we see some substantial differences between the MT and LXX. The quotes in Matthew and Luke do not follow with either one verbatim. Some of the names given in the MT to this one identified as Jesus are not found in the LXX. Perhaps these titles were added to throw people off track regarding Jesus. It is clear that Jesus is not the Everlasting Father, but that title is not even mentioned in the LXX. Such wild divergences from the LXX found in the MT often are seen in passages that clearly point to Jesus. Rarely does the MT point more clearly to Jesus than the LXX, but it does happen, such as in Isaiah 53. I have written three articles on this chapter. You can find them by clicking here and scrolling down.

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Rediscovering the Septuagint (LXX): Isaiah 8

Septuagint

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

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

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

Masoretic Text Septuagint Significance

11 For the LORD spoke thus to me with a strong hand, and instructed me that I should not walk in the way of this people, saying: 12 “Do not say, ‘A conspiracy,’ Concerning all that this people call a conspiracy, Nor be afraid of their threats, nor be troubled. 13 The LORD of hosts, Him you shall hallow; Let Him be your fear, And let Him be your dread. 14 He will be as a sanctuary, But a stone of stumbling and a rock of offense To both the houses of Israel, As a trap and a snare to the inhabitants of Jerusalem. 15 And many among them shall stumble; They shall fall and be broken, Be snared and taken.” Isaiah 8:11–15 (NKJV)

11 This is what the Lord says: “By the strong hand they resist the way of the path of this people, saying, 12 ‘Lest they say, “It is hard.” ’ For anything that this people might say is hard; but do not be frightened with its fear, neither be troubled.” 13 Sanctify the Lord himself, and he will be your fear. 14 And if you trust him, he will become a sanctuary for you, and you will not encounter him as an obstacle of stone or like a fall from a rock. But the houses of Jacob are in a snare, and those who sit in Jerusalem are in a pit. 15 Because of this, many among them will be powerless, and they will fall and be shattered, and people will approach and be taken in security. Isaiah 8:11–15 (LES2)

This passage requires us to make a choice between the MT and LXX starting at the first verse. Either the MT is correct and the Lord spoke to Isaiah with a strong hand warning him not to believe or follow a supposed conspiracy, or the LXX is right when it has God warning the prophet not to be frightened by what the people say is difficult.

Once we see that this passage clearly points to Jesus, which the Masoretes undoubtedly knew, the use of the word “conspiracy” makes sense. Either way, whether the unbelieving Jews saw Jesus’ resurrection as a supposed conspiracy (Matthew 28:13), or it was simply too difficult to believe, as many still claim, Jesus became a stumbling block to the unbelieving Jews (and Gentiles), as we shall see below.

In verse 13, the MT and LXX agree. In verse 14, the LXX qualifies the promise that God will be Jeremiah’s (our) his “holy place” by saying, “If you (we) trust him.” Faith is the key to receiving from God. (James 1:6-8)

The next part clearly applies to Christ. Continuing the thought in the LXX, if we trust God, we will not encounter him, Jesus, as an obstacle of stone (stumbling block) or like a fall from a rock (rock of offense). Next the prophet says, “but the houses of Jacob are in a snare, and those who sit in Jerusalem are in a pit.” In other words, they are trapped in unbelief.

The MT, on the other hand, words things differently, stating without qualification that God will become “a stone of stumbling and a rock of offense to both houses of Israel” and “a trap and snare to the inhabitants of Jerusalem.” Said another way, the MT offers no path of escape through faith.

If we apply this to the Jews response to Jesus, it is clear that some believed and escaped God’s judgment, but those who rejected Christ were crushed in 70 AD. 

This verse is quoted or referenced in the New Testament.

34 Then Simeon blessed them, and said to Mary His mother, “Behold, this Child is destined for the fall and rising of many in Israel, and for a sign which will be spoken against 35 (yes, a sword will pierce through your own soul also), that the thoughts of many hearts may be revealed.” Luke 2:34–35 (NKJV)

31 but Israel, pursuing the law of righteousness, has not attained to the law of righteousness. 32 Why? Because they did not seek it by faith, but as it were, by the works of the law. For they stumbled at that stumbling stone. 33 As it is written: “Behold, I lay in Zion a stumbling stone and rock of offense, And whoever believes on Him will not be put to shame.” Romans 9:31–33 (NKJV)

7 Therefore, to you who believe, He is precious; but to those who are disobedient, “The stone which the builders rejected Has become the chief cornerstone,” 8 and “A stone of stumbling And a rock of offense.” They stumble, being disobedient to the word, to which they also were appointed. 1 Peter 2:7–8 (NKJV)

Those who rejected Christ were shattered and taken. This was fulfilled twice – in 70 AD and 135 AD in the fall of Jerusalem to the Romans and the defeat of Bar Kohkba by the Romans, respectively. In the first tragedy, Jerusalem and the temple were destroyed, along with many thousands of unbelieving Jews. In the second, many thousands were killed, and the Jews were expelled from the land, which was renamed Palestine.

How we respond to Jesus determines our destiny. Remember, according to Jesus, all scripture points to him. (John 5:39)

16 Bind up the testimony, Seal the law among my disciples. 17 And I will wait on the LORD, Who hides His face from the house of Jacob; And I will hope in Him. 18 Here am I and the children whom the LORD has given me! We are for signs and wonders in Israel From the LORD of hosts, Who dwells in Mount Zion. Isaiah 8:16–18 (NKJV)

16 Then those who seal the law not to learn will be evident. 17 And he will say, “I will wait for God, who turned back his face from the house of Jacob, and I will trust him. 18 Look, here am I, along with the children whom God has given me, and in the house of Israel they will become signs and wonders from the Lord Sabaoth, who dwells on Mount Zion.” Isaiah 8:16–18 (LES2)

Now that we have established that the verses above point to Christ, it is appropriate to view the following verses in the same light. We see subtle differences in wording that amount to quite a contrast in meaning. Verse 16 in the MT means something very different from what the LXX says. 

Jesus accused the Jewish lawyers of keeping God’s people away from the truth.

52 “Woe to you lawyers! For you have taken away the key of knowledge. You did not enter in yourselves, and those who were entering in you hindered.” Luke 11:52 (NKJV)

This seems to be what Isaiah prophesied in verse 16, according to the LXX. The MT takes the verse in an entirely different direction, which does not reflect poorly on the rabbis. 

In verse 17, the MT has the prophet saying, “I will wait on the Lord,” but the LXX makes the subject “he,” who then says, “I will wait on the Lord.” We must ask ourselves, who is the “he?” Verse 18 reveals that person must be Jesus, the one to whom God has given spiritual children through the process of the new birth. (Isaiah 53:8) The Christian believers would become signs and wonders from God. This happened when they performed miracles while preaching the gospel. (Romans 15:19, Hebrews 2:4)

The beginning of the church age at Pentecost transferred the meaning of Mt. Zion from the geographical location of Jerusalem on earth to the new Jerusalem in heaven (Hebrews 12:22), where Christ is seated at God’s right hand (Ephesians 1:20), waiting for his enemies to be made his footstool (Psalm 110:1, Acts 2:35).

19 And when they say to you, “Seek those who are mediums and wizards, who whisper and mutter,” should not a people seek their God? Should they seek the dead on behalf of the living? 20 To the law and to the testimony! If they do not speak according to this word, it is because there is no light in them. Isaiah 8:19–20 (NKJV)

19 And if they say to you, “Seek the ventriloquists and those who speak from the earth, the empty talkers who speak from the belly,” shall not a nation seek after its own god? Why do they ask the dead about the living? 20 For he gave a law to be a help, so that they might not speak like this, about which there are no gifts to give. Isaiah 8:19–20 (LES2)

Continuing the direction given in the above verses, I think the basic thought here is that when the Jews rejected Christ, they also rejected God. (1 John 2:22-23) Ever since, except for the remnant who have come to faith in Christ, the Jews have worshiped another “god” and consulted that which is dead instead of the living God.

The law, which was meant to be a help in leading them to Christ (Galatians 3:24), has nothing more to offer those who reject the Lord, except condemnation.

21 They will pass through it hard-pressed and hungry; and it shall happen, when they are hungry, that they will be enraged and curse their king and their God, and look upward. 22 Then they will look to the earth, and see trouble and darkness, gloom of anguish; and they will be driven into darkness. Isaiah 8:21–22 (NKJV)

21 And a severe famine will come upon you, and this will happen: As you hunger, you will be grieved, and you will speak badly regarding the ruler and your fathers; and they will look up into the heavens above. 22 And they will look to the earth below, and look, severe distress and darkness—oppression and straits and darkness—so that one cannot see; and the one who is in distress will not be at a loss for a time. Isaiah 8:21–22 (LES2)

 Whether or not we use the MT or LXX, the general meaning is the same. Those Jews who reject Christ will descend into darkness and trouble. Only by repentance and acknowledging that Jesus is Lord may they, or anyone else, enter into God’s peace.

Summary: This passage in Isaiah clearly points to Jesus in the LXX. The references are obscured somewhat in the MT, which is par for the course. In the LXX, this prophecy by Isaiah is one of the most powerful regarding Jesus’ role as the Messiah who, as Simeon told Mary, would be responsible for the rising and falling of many. (Luke 2:34)

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Tragic Israel

israel

The history of Israel is tragic. The definition of a tragedy is a drama or literary work in which the main character is brought to ruin or suffers extreme sorrow, especially as a consequence of a tragic flaw, moral weakness, or inability to cope with unfavorable circumstances. Israel was singled out of all the nations on earth to husband God’s promises and be the biological vehicle through which the Messiah would come. Sadly, from the very beginning, Israel was tragically addicted to idolatry and, like its first king, Saul, she became so protective of her own status and power (John 18:14) that her leaders put to death the Messiah when he finally arrived, rather than surrender the kingdom to him. They missed a chance at greatness. They could have been like John the Baptist, who was willing to step aside for Jesus. (John 3:30)

Thankfully, a remnant of the faithful has always existed and continues to this day. There were Jewish people who did not reject Christ, and that will continue to the end. (Romans 9:29) Nevertheless, the majority of Jews, especially their leaders, have not only rejected Christ as their Messiah, but have also become persecutors of Christians. No other group treats the name of Jesus with more disrespect and hatred. The Talmud claims that Jesus was brought back from the dead by a Jewish necromancer named Onkelos, who said that the Lord admitted that he is boiling in excrement for eternity for his rejection of the wisdom of the rabbis. (Gittin 57a of the Babylonian Talmud) The Talmud adopted the code word of Balaam for Jesus to prevent the “goyim” of grasping the depth of their hatred. Our Lord is equated with one of worst figures in the entire Old Testament. Not even the Muslims say anything so hateful. In addition, according to Jesus, the Jews decided to kill the son so that they can have the “vineyard” for themselves. (Matthew 21:38) It is no wonder that God took the kingdom of God from them and gave it to another people – a holy nation, the church, one new man in Christ which consists of both Jews and Gentiles. (Matthew 21:41, 1 Peter 2:9, Ephesians 2:15, Galatians 3:28)

During the Bar Kohkba rebellion, which ended in another tragedy for Israel in 135 AD, the leader of that movement, whose real name was Simeon ben Kosiba, was renamed Bar Kohkba by Rabbi Akiva, who pronounced him to be the Jewish Messiah. Kosiba asked God to just please stay out of his way. [Gruber, Daniel. Rabbi Akiba’s Messiah: The Origins of Rabbinic Authority (pp. 49-50). Elijah Publishing. Kindle Edition] Tragically, that has been the attitude of the Jewish leaders ever since. Rather than submit to God’s righteousness (Romans 10:3), which is available only through Christ, they have gone about trying to establish their own kingdom on their own terms. Today, modern Israel continues in that doomed trajectory. While refusing to acknowledge Christ, or even God for that matter, they are attempting to conquer what they believe belongs to them because of a promise made long ago to Abraham and his seed. (Genesis 13:5) Paul made it clear that the seed referred to is Christ, not a modern Israeli nation (Galatians 3:16). Flesh and blood simply cannot inherit God’s kingdom (1 Corinthians 15:50). They not only refuse to acknowledge Christ’s lordship; they are trying to usurp what belongs to Christ alone. It will not turn out well for them. It never does for usurpers.

Israel is tragic in every way. They had such a high calling from God and were so privileged, but it went to their head. They never shed their idol addiction which substitutes something false and demonic for the true God. Today the god of Israel cannot possibly be the one true God of the Bible because once someone rejects Christ, he or she no longer has God at all. (1 John 2:22-23) There are only two teams in spiritual warfare. We are either with Jesus’ or on the opposing side. (Matthew 12:30) Tragically, the ones who had every advantage have become enemies of the truth and enemies of God.

The words of Stephen, the church’s first martyr, still ring true.

51 “You stiff-necked and uncircumcised in heart and ears! You always resist the Holy Spirit; as your fathers did, so do you.” Acts 7:51 (NKJV)

I will close with Paul’s words that he used to describe his own countrymen.

15 ...who killed both the Lord Jesus and their own prophets, and have persecuted us; and they do not please God and are contrary to all men, 16 forbidding us to speak to the Gentiles that they may be saved, so as always to fill up the measure of their sins; but wrath has come upon them to the uttermost. 1 Thessalonians 2:15–16 (NKJV)

Paul and Stephen were not antisemites. Neither was Jesus, nor am I. I do not hate Jews. I pray that they may repent and acknowledge Christ. But I will not bow the knee to the misplaced zeal of Zionism. There is only one chosen people, and it is not the modern nation of Israel. The elect of God are those in Christ, both Jew and Gentile, chosen before the foundation of the world. (Ephesians 1:4) There is not a separate plan of salvation for biological Jewish people. Either they will acknowledge Christ, or they will die in there sins. (John 8:24) The same is true for the rest of us. The ground is level at the foot of the cross. God is no respecter of persons. Thankfully, his mercy transcends our imagination. While we have breath, we have hope.

If you are reading this and wish to turn to Christ and acknowledge his lordship, you may wish to pray the following.

Lord Jesus, forgive me for trying to do life without you. I realize now what a mistake that has been. Thank you for loving me anyway. Please forgive my many sins and come into my life. I give myself to you. Holy Spirit, I need you on the inside to live your life through me so that I can bring glory to God. Help me to tell others about your amazing grace. Amen.
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Rediscovering the Septuagint (LXX): Isaiah 7

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 it came to pass in the days of Ahaz the son of Jotham, the son of Uzziah, king of Judah, that Rezin king of Syria and Pekah the son of Remaliah, king of Israel, went up to Jerusalem to make war against it, but could not prevail against it. 2 And it was told to the house of David, saying, “Syria’s forces are deployed in Ephraim.” So his heart and the heart of his people were moved as the trees of the woods are moved with the wind. Isaiah 7:1–2 (NKJV)

1 And this happened in the days of Ahaz, the son of Jotham, the son of Uzziah, king of Judah: Rezin, king of Aram, went up with Pekah, son of Remaliah, king of Israel, to Jerusalem to fight against it, and they were not able to besiege it. 2 And it was reported to the house of David, saying, “Aram has come to an agreement with Ephraim!” And his soul was confounded, along with the soul of his people, the way a tree in a forest is shaken by the wind. Isaiah 7:1–2 (LES2)

 The MT says that the united army of Israel and Syria “could not prevail.” The LXX says, “they were not able to besiege it.” The MT says the army of Syria was deployed against Jerusalem along with Ephraim. The LXX says the two nations conspired against the house of David. The MT says the heart of the king and the people were “moved.” The LXX uses the word “confounded” or “amazed.”

3 Then the LORD said to Isaiah, “Go out now to meet Ahaz, you and Shear-Jashub your son, at the end of the aqueduct from the upper pool, on the highway to the Fuller’s Field, 4 and say to him: ‘Take heed, and be quiet; do not fear or be fainthearted for these two stubs of smoking firebrands, for the fierce anger of Rezin and Syria, and the son of Remaliah. 5 Because Syria, Ephraim, and the son of Remaliah have plotted evil against you, saying, 6 “Let us go up against Judah and trouble it, and let us make a gap in its wall for ourselves, and set a king over them, the son of Tabel”— Isaiah 7:3–6 (NKJV)

3 And the Lord said to Isaiah, “Go out for a meeting with Ahaz, you and your remaining son Jashub, to the reservoir of the high road of the fuller’s field. 4 And you shall say to him, ‘Be careful to be still and do not be frightened or let your soul be weak because of these two smoking firebrand timbers, for when my wrathful anger comes, I will heal again. 5 And as for the son of Aram and the son of Remaliah, because they planned an evil plan: 6 “We shall go up into Judea and, talking with them, we shall return them to us, and we shall rule it by the son of Tabeel.” Isaiah 7:3–6 (LES2)

The MT calls Isaiah’s son, Shear-Jashub. Shear means remnant. The LXX calls him, “your remaining son, Jashub.” Interesting. The MT adds the word, “aqueduct.” 

In verse 4, the two translations diverge quite a bit, beginning in the last part of the verse. The MT tells Ahaz not to fear the wrath of Rezin and Remaliah. The LXX says when God’s wrathful anger comes, he will heal again. 

The MT says that Jerusalem’s enemies planned to make a gap in the wall, but the LXX says they planned to talk them into surrender. Both agree that their goal is to set their own king over Jerusalem.

7 thus says the Lord GOD: “It shall not stand, Nor shall it come to pass. 8 For the head of Syria is Damascus, And the head of Damascus is Rezin. Within sixty-five years Ephraim will be broken, So that it will not be a people. 9 The head of Ephraim is Samaria, And the head of Samaria is Remaliah’s son. If you will not believe, Surely you shall not be established.” ’ ” Isaiah 7:7–9 (NKJV)

7 Thus says the Lord Sabaoth, “This plan will certainly not stand nor will it be. 8 But the head of Aram is Damascus, and the head of Damascus is Rezin; and yet within sixty-five years, the kingdom of Ephraim will cease being a people. 9 And the head of Ephraim is Samaria, and the head of Samaria is the son of Remaliah, and if you do not trust, neither will you understand.” ’ ” Isaiah 7:7–9 (LES2)

The prophet Isaiah delivered a prophetic word to calm the fears of the people. He told them that the evil conspiracy would not stand or take place. Instead, Ephraim would cease to be a people!

The final exhortation was to have faith, without which one cannot comprehend God’s promises. Fear causes our ability to think critically to shut down.

10 Moreover the LORD spoke again to Ahaz, saying, 11 “Ask a sign for yourself from the LORD your God; ask it either in the depth or in the height above.” 12 But Ahaz said, “I will not ask, nor will I test the LORD!” 13 Then he said, “Hear now, O house of David! Is it a small thing for you to weary men, but will you weary my God also? 14 Therefore the Lord Himself will give you a sign: Behold, the virgin shall conceive and bear a Son, and shall call His name Immanuel. Isaiah 7:10–14 (NKJV)

10 And the Lord continued to speak to Ahaz, saying, 11 “Ask for yourself a sign from the Lord your God, up to a depth or up to a height.” 12 And Ahaz said, “I will not ask, and I will not test the Lord.” 13 And he said, “Hear now, house of David! Is it not a small thing for you to put up a fight with human? And how do you put up a fight with the Lord? 14 Because of this, the Lord himself will give you a sign: Look, the virgin will conceive in the womb and will bear a son, and you will call his name Immanuel. Isaiah 7:10–14 (LES2)

The false humility of Ahaz is exposed as resistance against God. The Lord decided to give the messianic sign of a virgin conceiving and giving birth to a son named Immmanuel or “God with us,” which was fulfilled when Jesus was born.

I believe the messianic sign was given because the attack upon Jerusalem by the combined forces of apostate Israel and the world resembles the combined attack upon God’s chosen by those who reject the gospel and the devil. Only Jesus could save us.

The MT used the word “almah,” which means young woman. The LXX used the word, “parthenos,” which means virgin. The translators of the MT chose the English word “virgin,” knowing that the New Testament agrees with the LXX.

22 So all this was done that it might be fulfilled which was spoken by the Lord through the prophet, saying: 23 “Behold, the virgin shall be with child, and bear a Son, and they shall call His name Immanuel,” which is translated, “God with us.” Matthew 1:22–23 (NKJV)

Summary: This passage should be understood on two levels. The first is regarding historical Jerusalem. The second concerns God’s elect who have been under constant threat since the garden of Eden, which is the reason God sent us a Savior to take back the authority ceded to Satan and rule as Lord or Lords over God’s New Covenant kingdom.

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Rediscovering the Septuagint (LXX): Psalm 7

Septuagint

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

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

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

Masoretic Text Septuagint Significance

A Meditation Concerning the Words of Cush, a Benjamite. 1 O LORD my God, in You I put my trust; Save me from all those who persecute me; And deliver me, 2 Lest they tear me like a lion, Rending me in pieces, while there is none to deliver. Psalm 7:title–2 (NKJV)

1 A PSALM OF DAVID, WHICH HE SANG TO THE LORD CONCERNING THE WORDS OF HUSHAI, A BENJAMITE. 2 O Lord, my God, in you I placed my hope. Save me from all those pursuing me and rescue me, 3 lest he snatch my soul as a lion while there is no one to redeem nor to save. Psalm 7:1–3 (LES2)

David had a counselor and friend named Hushai, but he was an Archite. We do not know who this person was. 

The LXX indicates that David is being pursued, not simply persecuted. This fits with what we know about David’s being hunted down by Saul. To me, the phrase in the LXX, “lest he snatch my soul as a lion,” is more gripping than what is written in the MT, “lest he tear me like a lion, rending me in pieces.” The last bit of that seems like a editorial insertion. The MT simply says, “there is none to deliver,” but the LXX says, “there is no one to redeem or save.” Both verbs, redeem and save, are closely linked to the New Testament’s description of what Christ accomplished for us.

3 O LORD my God, if I have done this: If there is iniquity in my hands, 4 If I have repaid evil to him who was at peace with me, Or have plundered my enemy without cause, 5 Let the enemy pursue me and overtake me; Yes, let him trample my life to the earth, And lay my honor in the dust. Selah Psalm 7:3–5 (NKJV)

4 O Lord, my God, if I did this, if there is injustice in my hands, 5 if I returned evil to those repaying good to me, may I then perish empty from my enemies. 6 Therefore let the enemy pursue my soul, and let him seize it, and let him trample my life to the earth, and let him cause my glory to dwell in the dust. Psalm 7:4–6 (LES2)

 The meaning of various words in this passage are quite different. Iniquity is different from injustice. “Him who was at peace with me” is different from “those repaying good to me.” The end of verse 5 has David saying that if he is guilty, “may I then perish empty from my enemies.” The MT, on the other hand, adds another potential offense, “or have plundered my enemies without cause.” Verse 6 in the MT says, “Let the enemy pursue and overtake me,” but the LXX says it with more “oomph,” – “Let the enemy pursue my soul and let him seize it.”

6 Arise, O LORD, in Your anger; Lift Yourself up because of the rage of my enemies; Rise up for me to the judgment You have commanded! 7 So the congregation of the peoples shall surround You; For their sakes, therefore, return on high. 8 The LORD shall judge the peoples; Judge me, O LORD, according to my righteousness, And according to my integrity within me. Psalm 7:6–8 (NKJV)

7 Rise up, O Lord, in your wrath. Be lifted high among the boundaries of my enemies. Awake, O Lord, my God, with the command that you ordered. 8 And the gathering of the people will surround you and return for this into the heights. 9 The Lord will judge the peoples. Judge me, O Lord, according to my righteousness and according to my innocence in me. Psalm 7:7–9 (LES2)

 There is quite a difference between “rage’ and “boundaries.” David boldly asks God to act and to judge, trusting that he is innocent. I think that verse 8 was difficult to translate from Phoenician Paleo-Hebrew into both Aramaic-based Hebrew and into Greek.

9 Oh, let the wickedness of the wicked come to an end, But establish the just; For the righteous God tests the hearts and minds. 10 My defense is of God, Who saves the upright in heart. Psalm 7:9–10 (NKJV)

10 Let the wickedness of the sinners indeed be ended. And make straight the righteous one by examining hearts and minds, O God. 11 My help is righteous from God, who saves those who are right in their heart. Psalm 7:10–11 (LES2)

 The wording is different, but the thought is the same.

11 God is a just judge, And God is angry with the wicked every day. 12 If he does not turn back, He will sharpen His sword; He bends His bow and makes it ready. 13 He also prepares for Himself instruments of death; He makes His arrows into fiery shafts. Psalm 7:11–13 (NKJV)

12 God is a righteous judge, and strong and longsuffering, not bringing wrath each and every day. 13 If you do not repent, he will polish and make ready his large sword. He stretched out his bow and prepared it. 14 And with it he prepared an implement of death; he completed his arrows against those burning ones. Psalm 7:12–14 (LES2)

 The MT omits the phrase describing God as “strong and longsuffering.” The MT says that “God is angry with the wicked every day,” but the LXX says that God is “not bringing wrath each and every day.” Hmmm. Next, the MT says that if God does not repent, he will take vengeance, but the LXX says, “if you do not repent, he will…,” meaning the responsibility to repent is on us. The MT probably got the meaning right on the last part of the last verse.

14 Behold, the wicked brings forth iniquity; Yes, he conceives trouble and brings forth falsehood. 15 He made a pit and dug it out, And has fallen into the ditch which he made. 16 His trouble shall return upon his own head, And his violent dealing shall come down on his own crown. Psalm 7:14–16 (NKJV)

15 Look, he labored and produced lawlessness; he conceived toil and fathered injustice. 16 He dug a pit, and he dug it up, and he will fall into the hole that he made. 17 His labor will return unto his head, and his injustice will come down on the top of his head. Psalm 7:15–17 (LES2)

 These two passages essentially agree.

17 I will praise the LORD according to His righteousness, And will sing praise to the name of the LORD Most High. Psalm 7:17 (NKJV)

18 I will give thanks to the Lord according to his righteousness, and I will sing to the name of the Lord, the Most High. Psalm 7:18 (LES2)

 This verse agrees.

Summary: Although the fundamental meaning of the psalm is in agreement between the MT and LXX, several words and phrases are different. Some passages must have been difficult to translate, which could be the reason for the divergence, but other passages illustrate what is common with the MT. Occasionally the meaning is opposite; such as when the MT says God is angry every day, but the LXX says the opposite. I think these things matter. One has to decide which version to accept. I have decided to go with the LXX for reasons already mentioned.

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Rediscovering the Septuagint (LXX): Psalm 6

Septuagint

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

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

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

Masoretic Text Septuagint Significance

To the Chief Musician. With Stringed Instruments. On An Eight-Stringed Harp. A Psalm of David. 1 O LORD, do not rebuke me in Your anger, Nor chasten me in Your hot displeasure. 2 Have mercy on me, O LORD, for I am weak; O LORD, heal me, for my bones are troubled. 3 My soul also is greatly troubled; But You, O LORD—how long? Psalm 6:title–3 (NKJV)

1 FOR THE END, AMONG HYMNS UPON THE EIGHTH, A PSALM OF DAVID. 2 O Lord, do not reprove me with your anger, nor correct me with your wrath. 3 Have mercy on me, O Lord, because I am weak. Heal me, because my bones were troubled. 4 My soul was troubled very much. But you, O Lord, for how long? Psalm 6:1–4 (LES2)

 The first thing we notice is that the LXX makes the title the first verse. Other than that, there are a few words that are different, but the psalm is very similar in the Hebrew and Greek. 

4 Return, O LORD, deliver me! Oh, save me for Your mercies’ sake! 5 For in death there is no remembrance of You; In the grave who will give You thanks? Psalm 6:4–5 (NKJV)

5 Turn, O Lord; rescue my soul. Save me on account of your mercy, 6 because there is no one who remembers you in death, and in Hades who will confess you? Psalm 6:5–6 (LES2)

  

6 I am weary with my groaning; All night I make my bed swim; I drench my couch with my tears. 7 My eye wastes away because of grief; It grows old because of all my enemies. Psalm 6:6–7 (NKJV)

7 I grew weary with my groaning. I will wash my bed each night; with my tears I will drench my bedspread. 8 My eye was troubled from anger. I became worn out among all my enemies. Psalm 6:7–8 (LES2)

  

8 Depart from me, all you workers of iniquity; For the LORD has heard the voice of my weeping. 9 The LORD has heard my supplication; The LORD will receive my prayer. 10 Let all my enemies be ashamed and greatly troubled; Let them turn back and be ashamed suddenly. Psalm 6:8–10 (NKJV)

9 Keep away from me, all who work lawlessness, because the Lord heard the sound of my weeping. 10 The Lord heard my supplication; the Lord accepted my prayer. 11 May all my enemies be put to shame and very much troubled. May they return and quickly be very ashamed. Psalm 6:9–11 (LES2)

  

Summary: One would hope and expect, based on the common understanding that there is not much difference between the MT and LXX, that all the Old Testament would agree as does this psalm. The differences are minor above, as one sees when comparing them side-by-side. However, if you have been following along with my comparisons, you know that this is not often the case. 

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Genesis 11: Genealogies of Shem and Terah

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 This is the genealogy of Shem: Shem was one hundred years old, and begot Arphaxad two years after the flood. 11 After he begot Arphaxad, Shem lived five hundred years, and begot sons and daughters. Genesis 11:10–11 (NKJV)

10 And these are the generations of Shem: Shem was one hundred years old when he fathered Arpachshad during the second year after the flood. 11 And Shem lived for five hundred years after he fathered Arpachshad, and he fathered sons and daughters, and he died. Genesis 11:10–11 (LES2)

 The Hebrew word for “genealogy” literally means “generations.” The Greek word for “generations” is genesis. This passage is essentially the same. The LXX adds “and he died.”

12 Arphaxad lived thirty-five years, and begot Salah. 13 After he begot Salah, Arphaxad lived four hundred and three years, and begot sons and daughters. 14 Salah lived thirty years, and begot Eber. 15 After he begot Eber, Salah lived four hundred and three years, and begot sons and daughters. Genesis 11:12–15 (NKJV)

12 And Arpachshad lived one hundred and thirty-five years and fathered Kenan. 13 And Arpachshad lived after he fathered Kenan for four hundred and thirty years, and he fathered sons and daughters, and he died. And Kenan lived one hundred and thirty years, and he fathered Shelah, and Kenan lived after he fathered Shelah for three hundred and thirty years, and he fathered sons and daughters, and he died. 14 And Shelah lived one hundred and thirty years and fathered Eber. 15 And Shelah lived after he fathered Eber for three hundred and thirty years, and he fathered sons and daughters, and he died. Genesis 11:12–15 (LES2)

The first thing we notice is that the LXX passage is significantly longer. We also notice immediately that the MT begins its corruption of the original text by chopping off 100 years from Arphaxad’s life before his son was born. As mentioned in my previous article, this was done by the rabbis in an attempt to make a case that Shem was still alive when Abraham lived and was, in fact, Melchizadek. The Letter to the Hebrews argues that Melchizadek was a type of Christ, which the Masoretes wanted to disprove. (Hebrews 7)

The second difference we see is that the MT eliminates Kenan or Cainan from the genealogy. Perhaps this was because it considered the inclusion of his name to be an error, since that name was mentioned in an earlier genealogy. (Genesis 5:9) However, we all know that names are reused over generations. In addition, the New Testament quotes the LXX and includes Kenan / Cainan in its genealogy of Jesus.

35 the son of Serug, the son of Reu, the son of Peleg, the son of Eber, the son of Shelah, 36 the son of Cainan, the son of Arphaxad, the son of Shem, the son of Noah, the son of Lamech, 37 the son of Methuselah, the son of Enoch, the son of Jared, the son of Mahalalel, the son of Cainan, 38 the son of Enosh, the son of Seth, the son of Adam, the son of God. Luke 3:35–38 (NKJV)

Unless we are prepared to say that Luke was in error and the NT is not the inspired word of God, we must conclude that the MT was changed from the original inspired word of God as recorded in the ancient Septuagint. 

By eliminating Kenan / Cainan, the MT shortened the timeline by 130 years and attempted to falsify the Lukan genealogy, concerning which the Masoretes would have been aware.

In verse 14, the MT knocked another one hundred years off the timeline. 

16 Eber lived thirty-four years, and begot Peleg. 17 After he begot Peleg, Eber lived four hundred and thirty years, and begot sons and daughters. 18 Peleg lived thirty years, and begot Reu. 19 After he begot Reu, Peleg lived two hundred and nine years, and begot sons and daughters. Genesis 11:16–19 (NKJV)

16 And Eber lived one hundred and thirty-four years and fathered Peleg. 17 And Eber lived after he fathered Peleg for three hundred and seventy years, and he fathered sons and daughters, and he died. 18 And Peleg lived one hundred and thirty years and fathered Reu. 19 And Peleg lived after he fathered Reu for two hundred and nine years, and he fathered sons and daughters, and he died. Genesis 11:16–19 (LES2)

The deception continues in verse 16 where another 100 years is removed from the timeline. The same is true in verse 18. 

The MT lengthens Eber’s lifespan by 60 years. Gab AI gives its summary of the historical significance of this, which is quoted below.

Historical analysis suggests that by shortening the lifespans and the generational gaps, certain traditions sought to condense the timeline of salvation history. By altering these figures, later non-Christian Jewish scholars were able to create a chronological system (famously represented in the Seder Olam Rabbah) that challenged the Church’s interpretation of Messianic prophecy and the timeline of the world. Because the Church stood firmly on the authority of the Septuagint, the deviation in the MT functions as a divergence from the canonical record that the Church inherited from the Apostles. In summary, the 60-year difference in Eber’s life is best understood as a consequence of the MT diverging from the ancient, authoritative Greek text. The Septuagint’s preservation of these longer lifespans remains the standard for those who hold to the witness of the early Church and the apostolic use of the Greek Old Testament. (https://gab.ai/c/6ac385978cf20f3a1057b888)

20 Reu lived thirty-two years, and begot Serug. 21 After he begot Serug, Reu lived two hundred and seven years, and begot sons and daughters. 22 Serug lived thirty years, and begot Nahor. 23 After he begot Nahor, Serug lived two hundred years, and begot sons and daughters. Genesis 11:20–23 (NKJV)

20 And Reu lived one hundred and thirty-two years and fathered Serug. 21 And Reu lived after he fathered Serug for two hundred and seven years, and he fathered sons and daughters, and he died. 22 And Serug lived one hundred and thirty years and fathered Nahor. 23 And Serug lived after he fathered Nahor for two hundred years, and he fathered sons and daughters, and he died. Genesis 11:20–23 (LES2)

 Once again, verse 20 in the MT cuts off 100 years. This is done again in verse 22. 

24 Nahor lived twenty-nine years, and begot Terah. 25 After he begot Terah, Nahor lived one hundred and nineteen years, and begot sons and daughters. 26 Now Terah lived seventy years, and begot Abram, Nahor, and Haran. Genesis 11:24–26 (NKJV)

24 And Nahor lived seventy-nine years and fathered Terah. 25 And Nahor lived after he fathered Terah for one hundred and twenty-nine years, and he fathered sons and daughters, and he died. 26 And Terah lived seventy years and fathered Abram and Nahor and Haran. Genesis 11:24–26 (LES2)

 In Nahor’s case, only 50 years were trimmed. His lifespan was shortened by 10 years. By the time of Terah, the Masoretes had no further need to contract the timeline.

27 This is the genealogy of Terah: Terah begot Abram, Nahor, and Haran. Haran begot Lot. 28 And Haran died before his father Terah in his native land, in Ur of the Chaldeans. 29 Then Abram and Nahor took wives: the name of Abram’s wife was Sarai, and the name of Nahor’s wife, Milcah, the daughter of Haran the father of Milcah and the father of Iscah. 30 But Sarai was barren; she had no child. Genesis 11:27–30 (NKJV)

27 Now these are the generations of Terah: Terah fathered Abram and Nahor and Haran, and Haran fathered Lot. 28 And Haran died in the presence of Terah, his father, in the land in which he originated, in the territory of the Chaldeans. 29 And Abram and Nahor took wives for themselves; the name of Abram’s wife was Sarai, and the name of Nahor’s wife was Milcah, daughter of Haran, and the father of Milcah and the father of Iscah. 30 And Sarai was barren, and she was not able to bear children. Genesis 11:27–30 (LES2)

The MT uses the place name of Ur in verse 28. The LXX translates that for the sake of Greek readers into “the territory of the Chaldeans.”

We finally arrive at Abraham, who married a barren woman, which we will see is a recurrent theme, providing God with opportunities to do the miraculous over and over by bringing children into the world when it was physically impossible, thus foreshadowing the new birth of the New Covenant.

31 And Terah took his son Abram and his grandson Lot, the son of Haran, and his daughter-in-law Sarai, his son Abram’s wife, and they went out with them from Ur of the Chaldeans to go to the land of Canaan; and they came to Haran and dwelt there. 32 So the days of Terah were two hundred and five years, and Terah died in Haran. Genesis 11:31–32 (NKJV)

31 And Terah took Abram, his son, and Lot son of Haran, his grandson, and Sarai, Abram’s wife, his daughter-in-law, and he led them out of the territory of the Chaldeans to go into the land of Canaan, and they came to Haran, and he settled there. 32 And the days of Terah in Haran were two hundred and five years, and Terah died in Haran. Genesis 11:31–32 (LES2)

Abraham’s father began the journey to Canaan, but stopped in Haran for some reason. God called Abram to finish the journey. Supposing that God had previously instructed Terah to go there, this would be a case of a succeeding generation fulfilling the call on the previous one, which often takes place. In this sense, we can say that God’s calling and salvation are generational.

The MT says Terah’s lifespan was 205 years, but the LXX says that was the time he lived in Haran, where he died.

Summary: The MT alters the genealogies of Genesis 5 and 11 for theological purposes in an effort to refute some of the claims of Christians. The rabbis’ willingness to alter the Torah is disturbing but quite consistent. Jesus rebuked them for nullifying God’s Word for the sake of their tradition long before hostility toward Christianity began. (Matthew 15:6)

Daniel Gruber, in his seminal work, Rabbi Akiba’s Messiah: The Origins of Rabbinic Authority, wrote:

The Rabbis are the source of their own authority to annul the Torah. They gave this power to themselves. They gave to their own laws the same binding power as the laws of Torah. Actually, they ascribed greater authority to their own laws than to the laws of Torah, for they claimed that their laws took precedence over what is written in Torah. 17 Baumgarten sums up the Talmudic position: “’ Wherever a man makes a condition which is contrary to what is written in the Torah, his condition is null and void,’ [Kid. 19b] but not wherever a Rabbinic scholar makes such a condition.” 18 The Rabbis could establish conditions and practices that contradicted and even nullified the Torah. According to the Rabbis, God Himself would obey whatever they decided. [Gruber, Daniel. Rabbi Akiba’s Messiah: The Origins of Rabbinic Authority (p. 127). Elijah Publishing. Kindle Edition.]

It is not surprising, therefore, that the Masoretes would alter the biblical text to accomplish their purposes.

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Genesis 11: Tower of Babel

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 whole earth had one language and one speech. 2 And it came to pass, as they journeyed from the east, that they found a plain in the land of Shinar, and they dwelt there. 3 Then they said to one another, “Come, let us make bricks and bake them thoroughly.” They had brick for stone, and they had asphalt for mortar. 4 And they said, “Come, let us build ourselves a city, and a tower whose top is in the heavens; let us make a name for ourselves, lest we be scattered abroad over the face of the whole earth.” Genesis 11:1–4 (NKJV)

1 And all the earth was one language, and there was one voice for all. 2 And this happened when they moved from the east: they found a plain in the land of Shinar, and they settled there. 3 And a human said to their neighbor, “Come on, let’s make bricks and bake them in the fire.” And the brick turned into stone for them, and the clay was asphalt for them. 4 And they said, “Come on, let’s build ourselves a city and a tower whose head will be as far as the heavens, and we will make a name for ourselves before we are scattered over the face of the whole earth.” Genesis 11:1–4 (LES2)

 The two passages essentially agree with a few minor discrepancies. Instead of the MT’s “they said to one another,” the LXX reads, “a man said to his neighbor.” Instead of the MT’s, “they had asphalt for mrotar,” the LXX has, “the clay was asphalt for them.” The MT makes a plural of heaven, while the LXX uses the singular, even though the English translations makes a plural. The general idea of the passage is exactly the same, however.

5 But the LORD came down to see the city and the tower which the sons of men had built. 6 And the LORD said, “Indeed the people are one and they all have one language, and this is what they begin to do; now nothing that they propose to do will be withheld from them. 7 Come, let Us go down and there confuse their language, that they may not understand one another’s speech.” Genesis 11:5–7 (NKJV)

5 And the Lord came down to see the city and the tower, which the sons of humans built. 6 And the Lord said, “Look, there is one race and one language of all, and they have begun to do this, and now they will not fail at all that they try to do. 7 Come on, let’s go down there to confound their tongue, so that each of them will not understand their neighbor’s voice.” Genesis 11:5–7 (LES2)

 I see no significant differences here.

8 So the LORD scattered them abroad from there over the face of all the earth, and they ceased building the city. 9 Therefore its name is called Babel, because there the LORD confused the language of all the earth; and from there the LORD scattered them abroad over the face of all the earth. Genesis 11:8–9 (NKJV)

8 And the Lord scattered them from that place over the face of all the earth, and they stopped building the city and the tower. 9 Because of this they called its name Confusion, because there the Lord confounded the language of all the earth, and from there the Lord God scattered them over the face of all the earth. Genesis 11:8–9 (LES2)

 The LXX adds that the construction of the tower ceased as well as the city. It is interesting that the MT gives us the Hebrew word for the city, which is Babel, which means confusion, but the LXX uses the Greek word for confusion because it assumes the reader will not get the word play in Hebrew.
Summary: As is often the case with the more historical sections of Scripture, there is very little difference between the MT and LXX. These contrasts generally show up in the Psalms and Prophets, in my opinion because the spirit of prophecy is the testimony of Jesus, which the devil hates. (Revelation 19:10)    

 

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Rediscovering the Septuagint (LXX): Jeremiah 31 – Part 1

Septuagint

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

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

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

Masoretic Text Septuagint Significance

20 Is Ephraim My dear son? Is he a pleasant child? For though I spoke against him, I earnestly remember him still; Therefore My heart yearns for him; I will surely have mercy on him, says the LORD. Jeremiah 31:20 (NKJV)

20 Ephraim is a beloved son to me, a child to revel in. For because my words are in him, I will remember him with remembrance. Therefore I hurried for him; in showing mercy I will show mercy to him,” says the Lord. Jeremiah 38:20 (LES2)

I decided to return to Jeremiah 31 to look at a few additional verses that caught my eye. Wow, am I glad I did!

The MT asks a question. The LXX makes a statement. The MT says God spoke against Ephraim, but the LXX says that God’s word is in him. Both agree that God’s heart yearns for Ephraim to show mercy to him.

21 “Set up signposts, Make landmarks; Set your heart toward the highway, The way in which you went. Turn back, O virgin of Israel, Turn back to these your cities. Jeremiah 31:21 (NKJV)

21 Set yourself up, O Zion; make retaliation. Give your heart to the shoulders. Return on the road that you had gone, O virgin Israel. Return to your cities, mourning. Jeremiah 38:21 (LES2)

Brenton’s translation of the LXX is preferable in this case, in my opinion.

21 Prepare thyself, O Sion; execute vengeance; look to thy ways: return, O virgin of Israel, by the way by which thou wentest, return mourning to thy cities.

[Brenton, Sir Lancelot C. L.. English Translation of the Greek Septuagint, Including the Apocrypha . E.C. Marsh. Kindle Edition.]

It must have been a difficult passage to render into Hebrew, Greek, and English.

22 How long will you gad about, O you backsliding daughter? For the LORD has created a new thing in the earth— A woman shall encompass a man.” Jeremiah 31:22 (NKJV)

22 How long will you turn back, dishonored daughter? For the Lord has created salvation for a fresh planting; people will go about in deliverance. Jeremiah 38:22 (LES2)

The MT calls Israel a “backsliding daughter,” but the LXX says she is “disgraced.” The rest of this verse is intriguing.

The reason I chose this passage to compare is because of the strange wording of the MT. It turns out that the time I spent trying to make sense of the verse in time past may have been wasted, since it does not say anything close in the LXX.

Instead of God’s doing a new thing in the earth, the LXX says that God has created salvation for a fresh planting. Instead of a woman encompassing a man, the LXX says that “people will go about in salvation, deliverance, or safety! 

It seems to me that this could easily been understood by the early church as the New Covenant, which God announced later in the chapter, which is likely the reason the MT changed the wording to obscure the meaning.

 

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