Notes on the Septuagint

by R. Grant Jones, Ph.D. July 2000

Revised and Converted to Adobe Acrobat Format

February 2006

The author can be reached via e-mail at [email protected]. Copyright 2000, 2006, R. Grant Jones.

Table of Contents
1.0 2.0 3.0 4.0 Preface ...1 Introduction ..2 The Septuagint in Early Christian Writings .4 The Septuagint in the New Testament 4.1 4.2 General Observations ..12 Agreement with the Septuagint 4.2.1 Methodology 15 4.2.2 Assessment of Agreement in Meaning ..17 4.2.3 Presentation of New Testament Divergences ...27 from the Septuagint 4.2.4 Assessment of the Agreement in Wording ..30 Between the New Testament and the Septuagint 4.3 4.4 Further Evidence of the Influence of the Septuagint ...32 Conclusions .34

Appendix A - Agreement in Meaning Between the New Testament ..37 Quotations and the Hebrew Old Testament Appendix B - Table of Quotations in New Testament Order .42 Appendix C- Detailed Comparisons 50 Appendix D Dead Sea Scroll/Septuagint Alignments ..151 Against the Masoretic Text Appendix E The Books of the Septuagint ...168 Appendix F A Collection of References to the Septuagint Plus 172 in the New Testament References .188

Notes on the Septuagint

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Preface

This project was begun to satisfy my curiosity about the New Testament authors reliance on the Septuagint and to provide a framework to address the question of the appropriate source text for Old Testament translations into English. For those who are new to the Septuagint, I have provided an Introduction, discussing the history of that translation. The Septuagint in the Early Church addresses how the Church in the West departed from reliance on the Septuagint under the influence of Jerome, though earlier writers had generally read the Septuagint and defended its use. I investigated the New Testament authors dependence on the Septuagint largely by comparing New Testament quotations of the Old with both the Septuagint and an English translation of the Masoretic (Hebrew) text. The Septuagint in the New Testament summarizes the methodology I employed in assessing those comparisons and the results I discovered. A large number of quotations agree in sense with the Septuagint, but disagree with the Masoretic text - I compiled a list of these verses, and a list of the occasions (far smaller in number) where the New Testament author used a Masoretic reading rather than one from the Septuagint. Appendix B, The Table of Quotations in New Testament Order, includes a set of symbols to indicate the extent of agreement (in terms both of meaning and of word choice) between quotations and sources. Each quotation is shown in Appendix C, Detailed Comparisons, which displays the Greek of the New Testament, the Greek of the Septuagint, and English translations of the New Testament, the Septuagint, and the Masoretic text. Appendix C lists the quotations in New Testament order for ease of use with Appendix B. In Appendix D, the reader will find a sample of readings from the Dead Sea Scrolls which support the Septuagint against the Masoretic text. Appendix E consists of a table showing the books of the Septuagint as they appear in Rahlfs and in the three great uncial manuscripts. Appendix F is a collection of possible New Testament references to the books of the Septuagint outside the Hebrew canon (the Septuagint Plus).1 Please note: I am not an expert in either Greek or Hebrew. A physicist by education, I have no formal training in religion, theology or scripture studies. I urge readers to treat the results presented here with caution. Should anyone find errors - particularly in my categorization of the quotations as either in or out of agreement with the Masoretic text I will gladly accept informed correction. The reader who (perhaps with wisdom) doubts the validity of my characterizations of the degree of agreement in meaning between quotations and source texts may wish to rely on the judgment of the Greek New Testament (4th edition), which is also presented in the Table of Quotations in New Testament Order.

These Notes originally appeared in over three hundred separate HTML files located at http://www.geocities.com/r_grant_jones/Rick/Septuagint/spindex.htm . Two appendices from the HTML version were not included here: a collection of discrepancies in the book of Genesis between the Septuagint and the Masoretic text, and table that illustrates an approach for the use of patristic scriptural interpretations in the translation of the Septuagint. The first was excluded because its key message, that the Septuagint and the Masoretic texts vary frequently and in ways that are sometimes significant, is made by Appendix D. The second is incomplete. 1

Notes on the Septuagint

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Introduction

The Septuagint is the most ancient translation of the Old Testament into Greek. The translators were likely Jews of the dispersion, living in Alexandria, Egypt. The beginning of the Jewish presence in Egypt is difficult to date precisely. There may have been a Jewish colony there as early as the tenth century BC, when Shishak (Shashanq) invaded Palestine and took treasures from the temple and the kings palace (2 Chronicles 12.1-8). But certainly a number of Jews lived in Egypt after the murder of Gedaliah (~586 BC), when the captains of the forces set out and went to Egypt; for they were afraid of the Chaldeans (2 Kings 25-26). Jeremiah, Baruch, and the princesses also went into Egypt at that time, though Jeremiah prophecied that they would all perish by the sword and by famine, until not one is left (Jeremiah 43.6, 44.27). One expects, on the basis of that prophecy, that this was not the beginning of a permanent settlement. A lasting Jewish presence in Egypt can, however, be definitely dated from the the time of the founding of the city of Alexandria in 332 BC, when Alexander the Great granted them citizenship. In time, the Jews in Alexandria lost familiarity with Hebrew, and spoke Greek instead. It was natural, then, that they would require a translation of the scriptures into Greek for public worship in the synagogues and for private study. An account of the translation of the Septuagint is told in The Letter of Aristeas, which claims that Demetrius Phalereus, who ran the royal library in Alexandria, urged the king (Philadelphus (285-247 BC)) to obtain a copy of the Jewish law for the library. Philadelphus sent a deputation to the high priest Eleazar in Jerusalem, and the result was that seventy-two elders arrived in Egypt with a copy of the Hebrew law written on rolls of skins in golden letters. They were given accommodations on the island of Pharos, and completed their translation in seventy-two days. The same basic account is given in Aristobulus, Philo, and Josephus. Even if the account given in the Letter of Aristeas is inaccurate, it seems clear that the Hebrew Old Testament was available in Greek in Alexandria before the birth of Christ. As Christianity began to spread, the Septuagint was used with persuasive effect by Christian apologists - so well, in fact, that in time the Jews of the dispersion replaced it with newer works. For instance, a proselyte to Judaism named Aquila completed a extremely literal translation of the Old Testament into Greek about the year 128. Other translations were made by Theodotion of Ephesus and a certain Symmachus, called an Ebionite, also in the second century. The most ancient manuscripts of the complete (or nearly complete) Septuagint are known as Vaticanus, Sinaiticus, and Alexandrinus. Vaticanus and Sinaiticus have been dated to the mid-fourth century, and Alexandrinus to the fifth. Based on an earlier Hebrew original, the Septuagint departs from the Masoretic text2 frequently. The book of Jeremiah is noteworthy, for instance, in that the present Hebrew text differs substantially from the Greek version (the Septuagint) in both content and order. Thus the Septuagint omits several passages (e.g., 33.14-26) and combines the
2

The Masoretic text is the source from which modern translations into English are made. While the oldest complete manuscripts of the Septuagint date from the fourth century, the oldest complete Hebrew Old Testament, the Leningrad Codex, was copied in ~ 1008 A.D. Modern English translations of the Old Testament rely primarily on the Leningrad Codex as published in the Hebraica Stuttgartensia. For examples of Septuagint departures from the Masoretic text supported by the Dead Sea Scrolls, see Appendix D. 2

Notes on the Septuagint

oracles against foreign nations into a single section following 25.14, though in a different order. In addition, there are many smaller differences from verse to verse. Remarkably, among the portions of the text of Jeremiah in Hebrew that are found among the Dead Sea Scrolls are not only those that reflect the standard Hebrew text but also those that reflect the text tradition represented by the Septuagint. It is likely, then, that these two text traditions represent the contrasting editorial work on the book of Jeremiah that took place in Egypt (the Septuagint tradition) and in Palestine or Babylon (the traditional Hebrew text). [Introduction to the book of Jeremiah, The New Oxford Annotated Bible, page 960.] Around the end of the first century, the Hebrew text was standardized to a form nearly identical with the modern Masoretic text. Variant readings, such as those represented in the Septuagint, were no longer transmitted in the Hebrew language. Another contrast between the Septuagint and the modern Hebrew Old Testament involves the canon of scripture. The Septuagint includes several books and sections of books absent from the modern Hebrew text: 1 Esdras; Tobit; Judith; 1-3 Maccabees; the Wisdom of Solomon; the Wisdom of Sirach (Ecclesiasticus); Baruch; the Epistle of Jeremiah; The Song of the Three Children; Daniel and Susanna; Daniel, Bel and the Dragon; Additions to the Book of Esther; Psalm 151; and the Prayer of Manasseh. The difference in content has been explained in various ways. Perhaps the most straightforward account is that the Jews of Alexandria had a relatively broad canon, which was generally adopted by the Christians as they employed the Septuagint as their Old Testament. The Jews of Palestine, when they established their canon around the turn of the first century at the council of Jamnia, may have been reiterating the position that had been more or less settled in Palestine for some time - though some books just made (Esther, Ecclesiastes, the Song of Solomon, and Ezekiel, for instance) or missed (Sirach) the cut. The conflict with Christians may have served as a catalyst to push the Jews of the dispersion into the Palestinian camp. This article - concerned with the text of the books within the Hebrew canon - will not address the controversy surrounding the Old Testament canon in any depth. From the time of Jerome (early fifth century), Old Testament translations to the vernacular in the West have used the Hebrew as the primary source - the Septuagint has been relegated to a secondary role. (Incidentally, some are under the mistaken impression - given by misleading language in the preface to the 1899 edition - that the Douay Old Testament was translated from a Latin text based on the Septuagint. Unfortunately, Jeromes Vulgate - apart from the Psalms and the books then available only in Greek - by and large follows the Hebrew text.) It is hoped that the reader will reconsider the wisdom of this course of action, given the clear New Testament reliance on Septuagint readings. Fortunately, new English translations of the Septuagint are being prepared for publication in the near future. What follows comprises two main sections. The first deals with the early Churchs use of the Septuagint - particularly their sense that the Hebrew text was unreliable. It begins with the discussion between Jerome and Augustine regarding the formers decision to craft his Latin translation from the available Hebrew text, rather than from the Septuagint. It is from Jeromes fateful choice that the West derives its tradition of favoring the Hebrew to the Greek. The second section, The Septuagint in the New Testament, assesses the extent to which the New Testament authors depended on the Septuagint instead of the Hebrew text.

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The Septuagint in Early Christian Writings

A fundamental change in the way the Church viewed the Old Testament was engineered by St. Jerome, early in the fifth century. Until that time, the Church had relied on the Septuagint in the East and on a Latin translation of the Septuagint in the West. When Jerome set about to make a new translation into Latin, he determined to revert to Hebrew for his source text. The Church being an essentially conservative institution, his decision to follow such a novel course was criticized. It is interesting to read his response to that criticism, for he explains his decision on the basis of apostolic precedent - that is, that the New Testament authors made reference to the Hebrew Old Testament rather than to the Septuagint on several occasions: I have received letters so long and eagerly desired from my dear Desiderius ... entreating me to put our friends in possession of a translation of the Pentateuch from Hebrew into Latin. The work is certainly hazardous and it is exposed to the attacks of my calumniators, who maintain that it is through contempt of the Seventy that I have set to work to forge a new version to take the place of the old. They thus test ability as they do wine; whereas I have again and again declared that I dutifully offer, in the Tabernacle of God what I can, and have pointed out that the great gifts which one man brings are not marred by the inferior gifts of another. But I was stimulated to undertake the task by the zeal of Origen, who blended with the old edition Theodotions translation and used throughout the work as distinguishing marks the asterisk and the obelus, that is the star and the spit, the first of which makes what had previously been defective to beam with light, while the other transfixes and slaughters all that was superfluous. But I was encouraged above all by the authoritative publications of the Evangelists and Apostles, in which we read much taken from the Old Testament which is not found in our manuscripts. For example, Out of Egypt have I called my Son (Matt. 2.15): For he shall be called a Nazarene (Ibid. 23): and They shall look on him whom they pierced (John 19.37): and Rivers of living water shall flow out of his belly (John 7.38): and Things which eye hath not seen, nor ear heard, nor have entered into the heart of man, which God hath prepared for them that love him (1 Cor. 2.9), and many other passages which lack their proper context. Let us ask our opponents then where these things are written, and when they are unable to tell, let us produce them from the Hebrew. The first passage is in Hosea, (11.1), the second in Isaiah (11.1), the third in Zechariah (12.10), the fourth in Proverbs (18.4), the fifth also in Isaiah (64.4). ... Are we condemning our predecessors? By no means; but following the zealous labors of those who have preceded us we contribute such work as lies in our power in the name of the Lord. They translated before the Advent of Christ, and expressed in ambiguous terms that which they knew not. We after His Passion and Resurrection write not prophecy so much as history. For one style is suitable to what we hear, another to what we see. The better we understand a subject, the better we describe it. Hearken then, my rival: listen, my calumniator; I do not condemn, I do not censure the Seventy, but I am bold enough to prefer the Apostles to
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them all. It is the Apostle through whose mouth I hear the voice of Christ, and I read that in the classification of spiritual gifts they are placed before prophets (1 Cor. 12.28; Eph. 4.11), while interpreters occupy almost the lowest place. Why are you tormented with jealousy? Why do you inflame the minds of the ignorant against me? Wherever in translation I seem to you to go wrong, ask the Hebrews, consult their teachers in different towns. The words which exist in their Scriptures concerning Christ your copies do not contain. [From Jeromes Apology, Book II, Nicene and Post Nicene Fathers, Second Series, Vol 3.] This is a fascinating passage. First, note that Jerome was correct in his statement that several New Testament passages follow the Hebrew meaning in distinction from the reading in the Septuagint. But it is curious that he believed the passage For He shall be called a Nazarene from Matthew 2.23 is a quotation from Isaiah - it is not. That passage does not exist in any of our current texts - in Hebrew or in Greek. (Isaiah 11.1 does, however, contain the Hebrew word for branch, neser.) Similarly, the passage Things which eye hath not seen, nor ear heard, nor have entered into the heart of man, which God hath prepared for them that love him is not to be found in Isaiah 64.4, according to the Masoretes. Again, the passage Rivers of living water shall flow out of his belly which Jerome attributes to Proverbs is not in our current Hebrew - though Proverbs 18.4 and Isaiah 58.11 both speak of water, there is no reference to that waters pouring out of anyones belly. Did Jerome have access to a substantially different Hebrew source than we have today? The other two examples Jerome provided to show how the Hebrew text enjoyed New Testament sanction are indeed absent from the Septuagint - see the list of similar passages. However, can Jerome have been ignorant of the far larger number of New Testament quotations from the Septuagint where the Greek version differs from the Hebrew? If New Testament warrant is the key determinant in deciding the source text to be employed in translation, the evidence fairly clearly supports the Septuagint over the Hebrew. St. Augustine of Hippo was one of those who criticized Jeromes decision to make his translation into Latin out of the Hebrew. He was concerned about two issues: (1) that the new Latin translation would lead to divergences with the Greek-speaking part of the Church, and (2) that the translation would not be authoritative since Jeromes skill in the interpretation of Hebrew would be questioned, and validated only with great difficulty. For my part, I would much rather that you would furnish us with a translation of the Greek version of the canonical Scriptures known as the work of the Seventy translators. For if your translation begins to be more generally read in many churches, it will be a grievous thing that, in the reading of Scripture, differences must arise between the Latin Churches and the Greek Churches, especially seeing that the discrepancy is easily condemned in a Latin version by the production of the original in Greek, which is a language very widely known; whereas, if any one has been disturbed by the occurrence of something to which he was not accustomed in the translation taken from the Hebrew, and alleges that the new translation is wrong, it will be found difficult, if not impossible, to get at the Hebrew documents by which the version to which exception is taken may be defended. And when they are obtained, who will submit, to have so many Latin and Greek authorities: pronounced to be in the wrong? Besides all this, Jews, if consulted as to the meaning of the Hebrew text,

Notes on the Septuagint

may give a different opinion from yours: in which case it will seem as if your presence were indispensable, as being the only one who could refute their view; and it would be a miracle if one could be found capable of acting as arbiter between you and them. [From Augustine of Hippos, Letter LXXI, Nicene and Post-Nicene Fathers, First Series, Volume 1.] It would perhaps be an interesting study to determine the extent to which using different Old Testament texts has contributed to the separation between East and West through the centuries. Some say that Augustines own reliance on a poor Latin translation of the book of Romans led him into erroneous conclusions regarding original sin. Augustine went on to state his desire that Jerome would provide a fresh translation of the Old Testament into Latin from the Septuagint, since it has no mean authority, seeing that it has obtained so wide circulation, and was the one which the apostles used, as is ... proved by looking to the text itself. In that statement, I think, it is clear that Augustine was correct. Yet Jerome was of a contrary opinion, stating Wherever the Seventy agree with the Hebrew, the apostles took their quotations from that translation; but, where they disagree, they set down in Greek what they had found in the Hebrew [Jeromes Apology, Book II]. But that claim is manifestly false - unless Jeromes Hebrew text was radically different from what we possess today. Jerome accused the Jews who translated the Septuagint of deliberately altering the Hebrew meaning in order to avoid offending or misleading the Ptolemaic king of Egypt for whom the work of translation was done. His desire, he stated, was to bring to light the underlying Hebrew meaning that had been repressed by those Jewish translators. Jerome thus lacked the near-ubiquitous suspicion of the Hebrew text shared by those who were in polemical combat with the Jews in the early centuries. He seemed to take the Hebrew text available to him at the time as verity. The notion that the Septuagint may have been based on a different underlying Hebrew - for which hypothesis the Dead Sea Scrolls furnish positive evidence (see Appendix D) - seems never to have occurred to him. One difficulty Jerome brought forth for those who would wish to prepare a translation into the Latin from the Septuagint, instead of the Hebrew, was the rarity of manuscripts that were not based on Origens Hexapla edition. Origen had attempted to reconstruct the text of the Septuagint by comparing that text available to him with the Hebrew and other Greek translations. Following Origens reconstructed Greek, Jerome had translated some of the canonical books into Latin. Augustine wrote to Jerome to ask him why he did not follow the same procedure in his new translation. Jerome replied: In another letter you ask why a former translation which I made of some of the canonical books was carefully marked with asterisks and obelisks, whereas I afterwards published a translation without these. You must pardon my saying that you seem to me not to understand the matter: for the former translation is from the Septuagint; and wherever obelisks are placed, they are designed to indicate that the Seventy have said more than is found in the Hebrew. But the asterisks indicate what has been added by Origen from the version of Theodotion. In that version I was translating from the Greek: but in the later version, translating from the Hebrew itself, I have expressed what I understood it to mean, being careful to preserve rather the exact sense than the order of the words. I am surprised that you do not read the books of the Seventy translators in the genuine form in which they were originally given to the world, but as they
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have been corrected, or rather corrupted, by Origen, with his obelisks and asterisks; and that you refuse to follow the translation, however feeble, which has been given by a Christian man, especially seeing that Origen borrowed the things which he has added from the edition of a man who, after the passion of Christ, was a Jew and a blasphemer. Do you wish to be a true admirer and partisan of the Seventy translators? Then do not read what you find under the asterisks; rather erase them from the volumes, that you may approve yourself indeed a follower of the ancients. If, however, you do this, you will be compelled to find fault with all the libraries of the Churches; for you will scarcely find more than one Ms. here and there which has not these interpolations. The copies of the Septuagint then widely available, according to Jerome, were actually Origens redaction - and perhaps the editorial symbols that would have allowed one to locate the true Septuagint reading were missing from many of the copies in the libraries. But clearly Jerome had access to copies which contained Origens symbols - in fact, the Hexapla was still extant in Caesarea of Palestine at the time Jerome wrote. And Jerome, as is clear, had translated some books into Latin from a copy of the Septuagint containing Origens symbols. Origens reconstruction of the Septuagint was thought necessary, apparently, because of the diversity of readings in the many copies in circulation. In fact, in addition to Origens version, two other recensions of the Septuagint were prepared early in the fourth century: one by Lucian of Antioch, and the other by Hesychius of Egypt. The Hebrew then available to Jerome did not share the problem of multiple variant readings. This is perhaps the true reason why Jerome chose to translate from the Hebrew instead of the Greek. Yet, from Jeromes remarks earlier, we can only surmise that his Hebrew text was somewhat different from our own, or his knowledge of the Hebrew language was inexact. (One hundred years ago, it was though that the fourth century uncial manuscript known as Vaticanus reflected a neutral Septuagint text - neutral in the sense that it is relatively uneffected by Origen, Lucian and Hesychius efforts. Alexandrinus was said to show signs of both Origen and Lucians revisions. But the frequent correspondence between Alexandrinus and the New Testament suggested that it preserved a more ancient text. At that time, no firm judgment of Sinaiticus had been formed. I do not know what the current state of scholarship is on this matter. In terms of printed editions of the Septuagint, the Complutensian Polyglot, printed in 1517, reflects the Lucianic recension to an extent, while the Aldine edition of 1519, the Hesychian. The Septuagint text used in the comparisons in this article is that of Sir Lawrence Brenton (1851). Brentons text is based on Valpys 1819 edition, which in turn depends upon the Sixtine edition of 1587. This last corresponds roughly with Vaticanus. Extensive use has also been made of Alfred Rahlfs semi-critical edition of 1935, especially to identify variant readings.) The difficulty involved in locating a relatively uniform source from which to translate should not be an overwhelming deterrent to translation. If it were, we would not have the New Testament in English today: variant readings in the multiple extant New Testament manuscripts have elicited several recensions of that text since Erasmus time. So, though it was true that the Hebrew text had been standardized to an extent since the Septuagint was generated, and was thus likely to be more uniform than the Greek, these facts hardly justify abandoning the Old Testament of the apostles.

Notes on the Septuagint

Contrast Origens viewpoint with Jeromes. Though he was aware of numerous instances of divergence between the Septuagint readings and those of the Hebrew, yet his trust in Gods providence prevented him from automatically assuming that the Greek version was in error. How could God have suffered His Church to use an erroneous version of scripture for the first two hundred years of Its existence? Again, through the whole of Job there are many passages in the Hebrew which are wanting in our copies, generally four or five verses, but sometimes, however, even fourteen, and nineteen, and sixteen. But why should I enumerate all the instances I collected with so much labor, to prove that the difference between our copies and those of the Jews did not escape me? In Jeremiah I noticed many instances, and indeed in that book I found much transposition and variation in the readings of the prophecies. Again, in Genesis, the words, God saw that it was good, when the firmament was made, are not found in the Hebrew, and there is no small dispute among them about this; and other instances are to be found in Genesis, which I marked, for the sake of distinction, with the sign the Greeks call an obelisk, as on the other hand I marked with an asterisk those passages in our copies which are not found in the Hebrew. What needs there to speak of Exodus, where there is such diversity in what is said about the tabernacle and its court, and the ark, and the garments of the high priest and the priests, that sometimes the meaning even does not seem to be akin? And, forsooth, when we notice such things, we are forthwith to reject as spurious the copies in use in our Churches, and enjoin the brotherhood to put away the sacred books current among them, and to coax the Jews, and persuade them to give us copies which shall be untampered with, and free from forgery! Are we to suppose that that Providence which in the sacred Scriptures has ministered to the edification of all the Churches of Christ, had no thought for those bought with a price, for whom Christ died; whom, although His Son, God who is love spared not, but gave Him up for us all, that with Him He might freely give us all things? Indeed, Origen remained true to the Septuagint, but he also perceived great value in knowledge of the Hebrew, particularly in discussions with the Jews. In all these cases consider whether it would not be well to remember the words, Thou shalt not remove the ancient landmarks which thy fathers have set. Nor do I say this because I shun the labor of investigating the Jewish Scriptures, and comparing them with ours, and noticing their various readings. This, if it be not arrogant to say it, I have already to a great extent done to the best of my ability, laboring hard to get at the meaning in all the editions and various readings; while I paid particular attention to the interpretation of the Seventy, lest I might to be found to accredit any forgery to the Churches which are under heaven, and give an occasion to those who seek such a starting-point for gratifying their desire to slander the common brethren, and to bring some accusation against those who shine forth in our community. And I make it my endeavor not to be ignorant of their various readings, lest in my controversies with the Jews I should quote to them what is not found in their copies, and that I may make some use of what is found there, even although it should not be in our Scriptures. For if we are so prepared for them in our discussions, they will not, as is their manner, scornfully laugh at Gentile believers for
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their ignorance of the true reading as they have them. [Origen, A Letter from Origen to Africanus, Ante-Nicene Fathers, Volume 4.] We find the same regard for the Septuagint a few years earlier, in the second century, when we examine the writings of Sts. Irenaeus of Lyons and Justin Martyr. In his Against Heresies, Irenaeus discussed one point of contention between the Jews and Christians of his day over the Old Testament - the prophecy of the virgin in Isaiah 7.14: God, then, was made man, and the Lord did Himself save us, giving us the token of the Virgin. But not as some allege, among those now presuming to expound the Scripture, [thus: ] Behold, a young woman shall conceive, and bring forth a son, as Theodotion the Ephesian has interpreted, and Aquila of Pontus, both Jewish proselytes. The Ebionites, following these, assert that He was begotten by Joseph; thus destroying, as far as in them lies, such a marvelous dispensation of God, and setting aside the testimony of the prophets which proceeded from God. For truly this prediction was uttered before the removal of the people to Babylon; that is, anterior to the supremacy acquired by the Medes and Persians. But it was interpreted into Greek by the Jews themselves, much before the period of our Lords advent, that there might remain no suspicion that perchance the Jews, complying with our humor, did put this interpretation upon these words. They indeed, had they been cognizant of our future existence, and that we should use these proofs from the Scriptures, would themselves never have hesitated to burn their own Scriptures, which do declare that all other nations partake of [eternal] life, and show that they who boast themselves as being the house of Jacob and the people of Israel, are disinherited from the grace of God. [From Irenaeus, Against Heresies, Book III, Chapter XXI, Ante-Nicene Fathers, Volume 1.] Irenaeus argued that since the Jews themselves made this translation - which proves the deity of the Savior - long before the advent of Christ, it is free from bias; while their new translations (those of Aquila and Theodotion) are tainted by their hatred for Christianity. The extent of Irenaus admiration for the Septuagint can be gauged from the following account of the history of the translation, which hints at divine involvement. This account differs somewhat from that given in The Letter of Aristeas, discussed in the Introduction: For before the Romans possessed their kingdom, while as yet the Macedonians held Asia, Ptolemy the son of Lagus, being anxious to adorn the library which he had founded in Alexandria, with a collection of the writings of all men, which were [works] of merit, made request to the people of Jerusalem, that they should have their Scriptures translated into the Greek language. And they - for at that time they were still subject to the Macedonians - sent to Ptolemy seventy of their elders, who were thoroughly skilled in the Scriptures and in both the languages, to carry out what he had desired. But he, wishing to test them individually, and fearing lest they might perchance, by taking counsel together, conceal the truth in the Scriptures, by their interpretation, separated them from each other, and commanded them all to write the same translation. He did this with respect to all the books. But when they came together in the same place before Ptolemy, and each of them compared his own interpretation with that of every other, God was indeed glorified, and the Scriptures were

Notes on the Septuagint

acknowledged as truly divine. For all of them read out the common translation [which they had prepared] in the very same words and the very same names, from beginning to end, so that even the Gentiles present perceived that the Scriptures had been interpreted by the inspiration of God. And there was nothing astonishing in God having done this, - He who, when, during the captivity of the people under Nebuchadnezzar, the Scriptures had been corrupted, and when, after seventy years, the Jews had returned to their own land, then, in the times of Artaxerxes king of the Persians, inspired Esdras the priest, of the tribe of Levi, to recast all the words of the former prophets, and to re-establish with the people the Mosaic legislation. Irenaeus, as Augustine did more than two centuries later, acknowledged that the witness of the New Testament authors is in favor of the Septuagint: Since, therefore, the Scriptures have been interpreted with such fidelity, and by the grace of God, and since from these God has prepared and formed again our faith towards His Son, and has preserved to us the unadulterated Scriptures in Egypt, where the house of Jacob flourished, fleeing from the famine in Canaan; where also our Lord was preserved when He fled from the persecution set on foot by Herod; and [since] this interpretation of these Scriptures was made prior to our Lords descent [to earth], and came into being before the Christians appeared - for our Lord was born about the forty-first year of the reign of Augustus; but Ptolemy was much earlier, under whom the Scriptures were interpreted; [since these things are so, I say, ] truly these men are proved to be impudent and presumptuous, who would now show a desire to make different translations, when we refute them out of these Scriptures, and shut them up to a belief in the advent of the Son of God. But our faith is steadfast, unfeigned, and the only true one, having clear proof from these Scriptures, which were interpreted in the way I have related; and the preaching of the Church is without interpolation. For the apostles, since they are of more ancient date than all these [heretics], agree with this aforesaid translation; and the translation harmonizes with the tradition of the apostles. For Peter, and John, and Matthew, and Paul, and the rest successively, as well as their followers, did set forth all prophetical [announcements], just as the interpretation of the elders contains them. Thus, in Irenaeus view, just as God preserved the Israelites through the time of famine safe in the land of Egypt, God kept his word safe in Alexandria though the instrumentality of unbiased Jewish translators. Writing just a few years earlier than Irenaeus, Justin Martyr presented the same history of the Septuagints production. Then he added: These things, ye men of Greece, are no fable, nor do we narrate fictions; but we ourselves having been in Alexandria, saw the remains of the little cots at the Pharos still preserved, and having heard these things from the inhabitants, who had received them as part of their countrys tradition, we now tell to you what you can also learn from others, and specially from those wise and esteemed men who have written of these things, Philo and Josephus, and many others. [From Justins Hortatory Address to the Greeks, Ante-Nicene Fathers, Volume 1.]

10

Notes on the Septuagint

Though he was willing to debate the Jews on the basis of their version of scripture, Justin alleged that the Jews had removed passages which he discovered only in the Septuagint. In short, the vast majority of early Christian writers quoted extensively from the Septuagint, and some considered it a divinely inspired translation. St. Clement of Rome, writing in the first century, provides the earliest non-canonical example. It has been estimated that approximately half of his Old Testament quotations are directly from the Septuagint, the remainder being variations due to imperfect memory on the one hand and the use of a text closer to the second century Greek translations of Theodotion or Aquila on the other. Until the religious controversy with Christians arose, the Septuagint was held in very high regard by Jews also. Philo of Alexandria - who, with Irenaeus and Justin, believed that the seventy-two translators had miraculously produced identical translations though isolated in separate cells - and Josephus are eminent examples. But it is also true that all the Fathers of the Church did not share an aversion to the Hebrew text. One can find examples where they consulted with those knowledgeable in Hebrew in order to gain a deeper understanding of the Biblical message. St. Basil the Great, for instance, in commenting on the text the Spirit of God was borne upon the face of the waters says: How then did the Spirit of God move upon the waters? The explanation that I am about to give you is not an original one, but that of a Syrian, who was as ignorant in the wisdom of this world as he was versed in the knowledge of the Truth. He said, then, that the Syriac word was more expressive, and that being more analogous to the Hebrew term it was a nearer approach to the scriptural sense. This is the meaning of the word; by was borne the Syrians, he says, understand: it cherished the nature of the waters as one sees a bird cover the eggs with her body and impart to them vital force from her own warmth. Such is, as nearly as possible, the meaning of these words - the Spirit was borne: let us understand, that is, prepared the nature of water to produce living beings: a sufficient proof for those who ask if the Holy Spirit took an active part in the creation of the world [The Hexaemeron, Homily II, Nicene and Post-Nicene Fathers, Second Series, Volume 8]. Similarly, St. Gregory of Nyssa consulted Aquila and Symmachus translations from an original very close to the Masoretic Hebrew to clarify the meaning of Genesis 1.2. (See his Hexaemeron.) When discussing the meaning of Proverbs 8.27, Gregory indicated a willingness to consult the Hebrew to ascertain the meaning of the word rendered created in the Septuagint [Against Eunomius, Book I, Nicene and Post-Nicene Fathers, Second Series, Volume 5, page 63]. Perhaps we should emulate the early Christians faithfulness to the Septuagint - on the grounds that it is the Old Testament largely witnessed by the New - but temper that loyalty with appreciation for the current Hebrew text. The claim, repeated above by Irenaeus and Augustine, that the New Testament authors relied upon the Septuagint, is examined in the second major section of this: The Septuagint in the New Testament.

11

Notes on the Septuagint

4.0 4.1

The Septuagint in the New Testament General Observations

The following table provides a summary overview of New Testament quotations from the Old Testament. Twenty-four Old Testament books, listed in the first column of the table - Genesis through Malachi - , are quoted in sixteen New Testament books Matthew through 2 Peter -, named in the top row. The next row provides the total number of quotations from the Old Testament in each New Testament book. In addition, this line shows the total of all verses in the Old Testament books quoted, the total number of quotations (320), and the frequency of quotations for those books taken as a whole. Thus, for the 24 Old Testament books listed, the average frequency of quotations is 18.0 per every thousand verses. Of course, if the entire Old Testament were taken into account, the quotation frequency would be much lower. To include verse counts from books not quoted (Joshua, Judges, 1 & 2 Chronicles, etc.) would, however, ensnare us in the question of the Old Testament canon, which is outside the scope of the present investigation.3 As a guide to reading the table, note that the book of Genesis has 1508 verses and is quoted 31 times in the New Testament. The number of quotations from Genesis, divided by the number of verses in that book and multiplied by 1000, yields 20.6 - implying that Genesis was a bit more popular with New Testament authors than the average Old Testament book. Continuing along the Genesis row, we see that four of these quotations appear in the book of Acts, and nine in Romans. Looking along the columns, observe that the book of John quotes the Old Testament only 14 times - the least of any gospel. John quotes the Psalms seven times, Isaiah four times, and Zechariah twice. (Fractional quotations will be explained shortly.) Some additional remarks about the table: (1) the reader may notice that fractional quotations are listed. The reason for this is that in cases such as Matthew 5.33 and 5.38, multiple Old Testament books contain the same quotation. Since it is impossible to tell which book is being quoted, each is given partial credit. For instance, Matthew may have had Exodus 21.24, Leviticus 19.12 or Deuteronomy 19.21 in mind in Matthew 5.38. Each Old Testament book is thus given one-third credit. (2) The verse count for each book is based on the Authorized Version. The Septuagint will have different verse counts for some of these books. It was my judgment that the variation in book length between the Septuagint and Hebrew-based English translations would be an insignificant factor. The greatest discrepancies will be for Jeremiah, Daniel and Job, books not particularly popular with New Testament authors. (3) Many of these 320 distinct quotations are of the same Old Testament passage. For instance, each time the author of the book of Hebrews quotes Psalm 95.7, it is counted as a separate citation.

Appendix F provides evidence that the New Testament authors were influenced by Deuterocanonical material, but draws no conclusions regarding the boundaries of the canon. 12

Notes on the Septuagint

Table 1: Quotations Overview

Book Total Genesis Exodus Leviticus Numbers Deut. 1 Samuel 2 Samuel 1 Kings Job Psalms Proverbs Isaiah Jeremiah Ezekiel Daniel Hosea Joel # of # of Quot. Mt Mk Lk Jn Acts Rom 1 Cor 2 Cor Gal Eph 1 Tm 2 Tm Heb Jam 1 Pet 2 Pet verses quot. freq. 17,764 320 18.0 54 27 26 14 40 61 17 10 10 5 1 1 37 4 12 1 1508 1213 859 1288 810 694 816 1070 2461 915 1292 1364 1273 356 186 73 31 31.33 15.33 2 1 2.5 2 2 76.5 6 65.5 5 1.5 5 7 2 20.6 25.8 1.5 46.8 1.2 3.6 2.5 1.9 31.1 6.6 50.7 3.7 1.2 13.7 37.6 27.4 2 3 2 1 1 1 2 1 1 11 1 4.5 6 4 5 9 5 7 7 11 2 4.33 0.5 10.3 6.5 5.5 2 3 2.5 0.5 2 2 0.5 3 1 0.5 2 1 12.5 1 18 6 1 2 1 1.5 1 1 3 2 2 16 1 2 2 1 2 2 6 1 1 1 7 2 1 2 0.5 1 4 11 1 9 3 2 2 1 1 0.5 2 1 4 0.5 4 1 0.5 6 3 1 0.5 1 1 1

17.8 3.83

927 43.33

13

Notes on the Septuagint

Book Amos Jonah Micah Habakkuk Haggai Zechariah Malachi

# of # of Quot. Mt verses quot. freq. 146 2 13.7 48 105 56 38 211 55 1 2 4 1 7 4 20.8 19.0 71.4 26.3 33.2 72.7 3 1 1 2

Mk Lk

Jn

Acts Rom 1 Cor 2 Cor Gal Eph 1 Tm 2 Tm Heb Jam 1 Pet 2 Pet 2

1 1 1 1 2

1 1

1 1

14

Notes on the Septuagint

Notice that fifteen Old Testament books from the Hebrew canon are not quoted at all: Joshua, Judges, Ruth, 2 Kings, 1 & 2 Chronicles, Ezra, Nehemiah, Esther, Ecclesiastes, Song of Solomon, Lamentations, Obadiah, Nahum, and Zephaniah. Of those that are quoted, Psalms and Isaiah are the most popular, followed by Deuteronomy and Exodus. These four books show good strength of usage across the span of New Testament books. Eighty-two percent of all Old Testment quotations are from just six books: Genesis, Exodus, Leviticus, Deuteronomy, Psalms and Isaiah.

If the size of the Old Testament books is taken into account, one realizes that the tiny works of Malachi and Habakkuk were very rich with meaning for the New Testament authors. When popularity is measured in this way, Isaiah and Deuteronomy come in third and fourth respectively. Hosea is fifth and Zechariah sixth. Other observations: almost one-third of the quotations in Romans are from Isaiah, while 43% of the quotations in Hebrews are from Psalms. Matthew and Luke rely on the books of the Law for almost 40% of their quotes (this jumps to 50 % with Mark), but John avoids the Torah almost completely, concentrating instead on Psalms, Isaiah and Zechariah. Ezekiel, a relatively large book, is quoted only one and one-half times in the New Testament. It has the lowest quotation frequency for any book actually referenced.

4.2
4.2.1

Agreement with the Septuagint

Methodology

The basic set of quotations for this study was furnished by the Index of Quotations in Aland, Karavidopoulos, Martini and Metzgers The Greek New Testament, Fourth Revised Edition, published by the United Bible Societies. Hereafter, I will refer to this source as UBS. I was unable, however, to see any connection between 2 Samuel 7.8 and 2 Corinthians 6.18, listed in UBS as a quotation, so I deleted this item from the set. Two

15

Notes on the Septuagint

additional exceptions: UBS presents Mt 21.5 as a single quotation from two sources Isaiah 62.11 and Zechariah 9.9. It seems clear, however, that this should be viewed as two non-overlapping quotations, since Isaiah 62.11 simply provides an opening phrase which the quotation from Zechariah follows. In addition, UBS views Luke 4.18-19 as a quotation from Isaiah 61.1 alone. However, since Luke has introduced a line from Isaiah 58.6 into the midst of that quotation, I have followed suit. I must say that several of the quotations in the Index hardly seem like quotations at all. In addition, several passages which seem fairly clearly to be quotations (Daniel 11.31/12.11 in Matthew 24.15/Mark 13.14; Isaiah 66.24 in Mark 9.48; Sirach 4.1 in Mark 10.19; Jeremiah 11.7 in Mark 11.17; Isaiah 53.12 in Mark 15.28; Malachi 4.5-6 in Luke 1.17; Psalm 62.12/Psalm 24.12 in Romans 2.6; Isaiah 8.12 in 1 Peter 3.14; Psalm 2.8, 9 in Revelation 2.27; Isaiah 22.22 in Revelation 3.7; Leviticus 5.7 in Luke 2.24; and others) are missing from the Index. I was tempted to scrub the list of quotations of questionable entries (Deuteronomy 25.5 is a good example) and augment it with more worthy ones. However, employing an objective set of quotations provided by an outside source bolsters the objectivity of the work. In addition, the questionable quotations and the candidates for inclusion appear not to influence the overall conclusions in any significant way. For each quotation, I have prepared a side-by-side comparison of the New Testament and Septuagint Greek texts (Appendix C). The New Testament column is from UBS, while the Septuagint is Brentons text although textual variations were considered for both testaments. To add clarity, and to provide an opportunity to assess agreement with the Masoretic Hebrew text, I supplemented this primary Greek comparison with Brentons English translation of the Septuagint, and the Old and New Testament passages in the English of the 1901 American Standard Version (with editorial modifications of my own, such as the replacement of Jehovah with Yahweh). My own comments appear in the footnotes. (One word of caution: I am no expert in Greek. With tools such as those provided at the Perseus Project web site, I can translate New Testament and Septuagint passages. However, I have little to no familiarity with Hebrew. Thus, I have relied on a variety of translations - and the definitions given in Youngs Analytical Concordance - to assess the meaning of the Masoretic text.) As I proceeded to prepare side-by-side comparisons of the quotations, I noticed a tendency on the part of New Testament authors to deviate from the exact wording of the Septuagint, though they often kept the same sense, or applied the text in a novel way. For instance, they would change the person and/or number of a verb to suit their purposes. Strictly speaking, these were usually deviations from both the Hebrew and the Septuagint; thus, these deviations seemed of no consequence in the evaluation of the influence of the Septuagint on the New Testament. However, there were cases where the Septuagint and the Hebrew differed in meaning, and the New Testament followed one against the sense of the other. I determined, therefore, to categorize the comparisons in two separate ways. First, I would assess the meaning of the texts, and evaluate the degree of agreement: where the Septuagint and the Masoretic text differ in meaning, did the New Testament author follow the sense of the Septuagint against the Hebrew, or did he follow the Hebrew against he Septuagint? Second, I would assess the degree to which the New Testament author employed poetic license in his use of the Septuagint.

16

Notes on the Septuagint

4.2.2

Assessment of Agreement in Meaning

The New Testament authors show a clear tendency to use Septuagint rather than Masoretic readings. The following table provides a selection of thirty of the more significant New Testament deviations toward the Septuagint. The second column shows the New Testament wording, and the rightmost column has the wording from the Hebrew Old Testament. In each case, the New Testament author is true to the Septuagint. Bold font is used to highlight differences between Hebrew and Greek. All quotations are from the Revised Standard Version.

Table 2: Sample New Testament Quotations of the Septuagint

New/Old Testament Reference Mt 1.23/ Is 7.14 New Testament/Septuagint Old Testament/Masoretic Text

Mt 12.21/ Is 42.4 Mt 13.14-15/ Is 6.9-10 Mt 15.8-9/ Is 29.13 Mt 21.16/ Ps 8.2 Lk 3.4-6/ Is 40.3-5 Lk 4.18-19/ Is 61.1-2 Acts 7.4243/ Amos 5.2527 Acts 8.3233/ Is 53.7-8 Acts 13.41/ Hab 1.5 Acts 15.1617/ Amos 9.1112 Rom 2.24/ Is 52.5 Rom 9.2728/ Is 10.2223

Behold, a virgin shall conceive and bear a son, and his name shall be called Emmanuel (which means, God with us). and in his name will the Gentiles hope. For this people's heart has grown dull, and their ears are heavy of hearing, and their eyes they have closed in vain do they worship me, teaching as doctrines the precepts of men. Out of the mouths of babes and sucklings thou hast brought perfect praise and all flesh shall see the salvation of God. to proclaim release to the captives and recovering of sight to the blind And you took up the tent of Moloch, and the star of the god Rephan, the figures which you made to worship In his humiliation justice was denied him, Who can describe his generation? For his life is taken up from the earth. Behold, you scoffers, and wonder, and perish that the rest of men may seek the Lord, and all the Gentiles who are called by my name The name of God is blasphemed among the Gentiles because of you. Though the number of the sons of Israel be as the sand of the sea, only a remnant of them shall be saved 17

Behold, a young woman shall conceive and bear a son, and shall call his name Immanuel.

And the coastlands wait for his law. Make the heart of this people fat, and their ears heavy, and shut their eyes and their fear of me is a commandment of men learned by rote by the mouths of babes and infants thou hast founded a bulwark And all flesh shall see it together to proclaim liberty to the captives, and the opening of the prison to those who are bound You shall take up Sakkuth your king, and Kaiwan your star-god, your images, which you made for yourselves By oppression and judgment he was taken away; and as for his generation, who considered that he was cut off out of the land of the living Look among the nations, and see; wonder and be astounded that they may possess the remnant of Edom and all the nations who are called by my name

Their rulers wail, says the LORD, and continually all the day my name is despised For though your people Israel be as the sand of the sea, only a remnant of them will return

Notes on the Septuagint

New/Old Testament Reference Rom 10.20/ Is 65.1 Rom 11.910/ Ps 69.22

New Testament/Septuagint

Old Testament/Masoretic Text

I have shown myself to those who did not ask for me Let their table become a snare and a trap, a pitfall and a retribution for them; let their eyes be darkened so that they cannot see, and bend their backs for ever. The Deliverer will come from Zion, he will banish ungodliness from Jacob For who has known the mind of the Lord, or who has been his counselor? The root of Jesse shall come, he who rises to rule the Gentiles; in him shall the Gentiles hope. Let all Gods angels worship him. Thou didst make him a little lower than the angels I will put my trust in him. Today, when you hear his voice, do not harden your hearts as in the rebellion. for they did not continue in my covenant, and so I paid no heed to them, says the Lord Sacrifices and offerings thou hast not desired; but a body hast thou prepared for me and if he shrinks back, my soul has no pleasure in him. By faith Jacob ... bowing in worship over the head of his staff. For the Lord disciplines him whom he loves, and chastises every son whom he receives. God opposes the proud, but gives grace to the humble. He committed no sin; no guile was found on his lips If the righteous man is scarcely saved, where will the impious and sinner appear?

Rom 11.2627/ Is 59.20-21 Rom 11.34/ Is 40.13 Rom 15.12/ Is 11.10 Heb 1.6/ Deut 32.43 Heb 2.6-8/ Ps 8.4-6 Heb 2.13/ Is 8.17 Heb 3.15/ Ps 95.7-8 Heb 8.8-12/ Jer 31.31-34 Heb 10.5-7/ Ps 40.6-8 Heb 10.3738/ Hab 2.3-4 Heb 11.21/ Gen 47.31 Heb 12.5-6/ Prov 3.11-12 James 4.6/ Prov 3.34 1 Pet 2.22/ Is 53.9 1 Pet 4.18/ Prov 11.31

I was ready to be sought by those who did not ask for me Let their own table before them become a snare; let their sacrificial feasts [Heb. - for security] be a trap. Let their eyes be darkened, so that they cannot see; and make their loins tremble continually And he will come to Zion as Redeemer, to those in Jacob who turn from transgression Who has directed the Spirit of the LORD, or as his counselor instructed him? the root of Jesse shall stand as an ensign to the peoples; him shall the nations seek The Masoretic Text omits this quotation thou hast made him a little less than God I will hope in him O that today you would hearken to his voice! Harden not your hearts, as at Meribah my covenant which they broke, though I was their husband, says the LORD Sacrifice and offering thou dost not desire; but thou hast given me an open ear Behold, he whose soul is not upright in him shall fail [Heb. - is puffed up] Then Israel bowed himself upon the head of his bed for the LORD reproves him whom he loves, as a father the son in whom he delights Toward the scorners he is scornful, but to the humble he shows favor although he had done no violence, and there was no deceit in his mouth If the righteous is requited on earth, how much more the wicked and the sinner!

Matthew relies on the Septuagint for the assertion that the Messiahs mother was to be a virgin (Matthew 1.23). Jesus himself follows the traditional Septuagint wording in condemning the Pharisees traditions (Matthew 15.8-9). The Septuagint clearly prophesies that Jesus will heal the blind (Luke 4.18-19) - but the Masoretic text is more obscure. The Septuagint foretold that the Messiahs death would be unjust (Acts 8.3233) and that the Gentiles would seek the Lord (Acts 15.16-17). The Hebrew has the
18

Notes on the Septuagint

nations being possessed along with Edom. Paul knows that a remnant of Israel will be saved because he was reading the Old Testament in Greek (Romans 9.27-28). Perhaps if his topic were the return to the Holy Land and not salvation, he would have found the Hebrew reading more suitable. Following the Greek, he knows that the Messiah will conquer his peoples sin - not that he would come to those who had already cleansed themselves from sin, as the Hebrew would have it (Romans 11.26-27). Pauls thought that Jesus would rule the Gentiles also depends on a Septuagint reading (Romans 15.12). The author of the book of Hebrews - to prove the deity of Christ - proclaims the truth that Jesus is worshipped by all the angels of God (Hebrews 1.6). But the Hebrew Old Testament does not contain that verse. Also on the basis of the Greek Old Testament, that author asserts that the incarnation was prophesied (Hebrews 10.5-7) - that Jesus would have a body, which he would offer for our sanctification (Hebrews 10.10). The Masoretic text at this point stresses auditory capability. Finally, where the Masoretic text described a nonviolent suffering servant, the Septuagint prophesied a sinless Messiah (1 Peter 2.22). The Table of Quotations in New Testament Order (Appendix B) contains a column entitled Meaning. Some quotations are annotated in this column with a J, an H, or a D. A J indicates that the quotation agrees with the Septuagint against the sense of the Masoretic text, an H that the quotation supports the Hebrew sense against the Septuagint. The quotation is marked by a D when the quotation disagrees in meaning with both the Septuagint and the Hebrew. The following table summarizes the disagreement of the New Testament with the Septuagint as a source. The general structure of the table is the same as Table 1 above. For each New Testament book, the number of quotations from each Old Testament book is shown, but the number of times the New Testament reading differs in meaning from the Septuagint text - both H and D readings - is also indicated. Thus, Matthew differs in sense from the Septuagint 9 times out of 54 quotations. Three of these disagreements occur when Matthew quotes from Isaiah. Looking along the rows, note that Deuteronomy is quoted against the sense of the Septuagint 7 times, two of these quotations occurring in the book of Romans.

19

Notes on the Septuagint

Table 3: Instances where the New Testament Differs in Meaning from the Septuagint
Book #/tot # of quot 22.5/32 0 0/31 0/31.33 0/15.33 0/2 7/43.33 0/1 0/2.5 0/2 0/2 1/76.5 0/6 5.5/65.5 Mt Mk Lk Jn Acts Rom 1 Cor 2/1 7 0/2 0/1 0/2 0/1 0/3 1/6 2 Cor 0/10 0/1 0/0. 5 0/1 0/1 0/2 0/2 Gal Eph 1 T m 0/ 1 0/ 1 2 T m 0/ 1 0/ 1 Heb Jam 1 Pet 1/1 2 0/1 0/1 0/2 0/2 1/6 2 Pet 0/ 1 0/ 1 -

Total Genesis Exodus Leviticus Numbers Deut. 1 Samuel 2 Samuel 1 Kings Job Psalms Proverbs Isaiah

9/54 0/2 0/4.3 3 0/3.8 3 0/0.5 1/10.3 1/9 3/11

3/27 0/2 0/3 0/2 2/6. 5 0/5 0/4. 5

2/26 0/2. 5 0/2 1/5.5 0/7 0/6

1/14 0/0. 5 0/0. 5 0/7 0/4

0/4 0 0/4 0/11 0/1 0/3 0/1 0/11 0/5

3.5/6 1 0/9 0/3 0/2 2/7 0/0.5 0/2 0/1 0/12. 5 0/1 0.5/1 8

0/1 0 0/4 0/2 0/2 0/1

0/5 0/1 0/0. 5 0/0. 5 0/2 -

1/37 0/6 0/3 1/4 0/1 0/1 6 0/1 0/2

0/4 0/1 0/0. 5 0/1 0/0. 5 0/1 -

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Notes on the Septuagint

Book

#/tot # of quot 0/5 0/1.5 0/5 1/7 0/2 0/2 0/1 1/2 0/4 0/1 2/7 3/4

Mt

Mk

Lk

Jn

Acts

Rom

1 Cor 0/1 0/1 -

2 Cor 0/1 0/1.5 -

Gal

Eph

1 T m -

2 T m -

Heb

Jam

1 Pet -

2 Pet -

Jeremiah Ezekiel Daniel Hosea Joel Amos Jonah Micah Habakku k Haggai Zecharia h Malachi

0/1 0/2 1/3 0/1 1/2 1/3 1/1

0/2 0/1 1/1

0/1 0/1 1/1

1/2 -

0/1 0/2 0/1 -

0/2 0/1 0/1 1

0/1 -

0/1 -

0/2 0/1 0/1 -

21

Notes on the Septuagint

The following two tables summarize these results, providing percentage agreement for each Old Testament and New Testament book. For instance, Zechariah is quoted 7 times, 5 of which are in agreement with the meaning of the Septuagint text. Thus, the New Testament follows the Septuagints version of Zechariah 71.4% of the time. Similarly, Luke follows the Septuagint in 24 of 26 passages, for a percentage agreement = 92.3.

Table 4: Percentage Agreement by Old Testament Book

Genesis Exodus Leviticus Numbers 1 Samuel 2 Samuel 1 Kings Job Psalms Proverbs Isaiah Jeremiah Ezekiel Daniel Hosea Joel Amos Jonah Micah Habakkuk Haggai Zechariah Malachi Total 100 100 100 100 100 100 100 0 98.7 100 91.6 100 100 100 85.7 100 100 100 50 100 100 71.4 25 93.0
22

Table 5: Percentage Agreement by New Testament Book

Matthew Mark Luke John Acts Romans 1 Cor 2 Cor Galatians Ephesians 1 Timothy 2 Timothy Hebrews James 1 Peter 2 Peter Total 83.3 88.9 92.3 92.9 100 94.3 88.2 100 100 100 100 100 97.3 100 91.7 100 93.0

Deuteronomy 83.8

Notes on the Septuagint

Other conclusions can be drawn. Considering the New Testament as comprised of the synoptic gospels, John, Acts, Pauls epistles, Hebrews, and the catholic epistles, the following agreement percentages are found: Synoptic gospels John Acts Pauls epistles Hebrews Catholic epistles - 86.9 - 92.9 - 100 94.2 - 97.3 - 94.1

If we group Lukes writings, Luke and Acts, we find an agreement rate of 97%. Clearly, the gospels tend to diverge from the Septuagint most frequently, with Matthew showing the most divergence. Looking instead at the source books, the agreement between the New Testament and the Septuagintal versions of Job, Micah and Malachi is quite poor. Perhaps the most impressive aspect of Table 4 relates to the excellent agreement for Genesis, Exodus and Psalms, with almost 139 quotations drawn from these three books, and only one disagreement. Overall, the agreement in sense between the New Testament and the Septuagint is 93%. This compares favorably with the rate of agreement between the New Testament quotations and the Hebrew Old Testament, 68%. An analysis of the degree of agreement between the Hebrew Old Testament and New Testament quotations - similar to that just presented for the Septuagint is provided in Appendix A. The following figure (Figure 2) compares the results presented in Table 4 with similar results comparing agreement between the New Testament and the Masoretic text. Septuagint results are presented in blue, while those for the Masoretic text are in red. Note in particular the tendency of the New Testament authors to disagree with the Masoretic version of Isaiah.

23

Notes on the Septuagint

24

Notes on the Septuagint

In fact, among all the books quoted most frequently - Genesis, Exodus, Leviticus, Deuteronomy, Psalms and Isaiah - the Septuagint does better than the Masoretic text. Masoretic readings prevail in the New Testament when the source is Job, Zechariah or Malachi. It is understandable, therefore, that Jerome, in his critiques of the Septuagint, emphasized passages from Hosea and Zechariah to support his contention that the New Testament authors diverged from the Septuagint whenever the Greek departed in meaning from the Hebrew. Evidently, he was embarrassed by the Septuagint - and this embarrassment blinded him to the New Testaments reliance on readings found in that version. It would be tedious now to enumerate, what great additions and omissions the Septuagint has made, and all the passages which in churchcopies are marked with daggers and asterisks [symbols indicating words present in the Greek but absent in the Hebrew, and vice versa]. The Jews generally laugh when they hear our version of this passage of Isaiah, Blessed is he that hath seed in Zion and servants in Jerusalem [Is. 31.9]. In Amos also ... But how shall we deal with the Hebrew originals in which these passages and others like them are omitted, passages so numerous that to reproduce them would require books without number? [Letter LVII] One wonders whether Jerome would have been able to overcome this evident social pressure against the Greek version if he had been aware of the diversity of the ancient Hebrew texts. Similar results are presented by New Testament book in Figure 3, immediately below.

25

Notes on the Septuagint

As a rule, each New Testament author agrees with the Septuagint translators more frequently than with the Massoretes. The most striking contrasts are in Johns gospel, Acts, Romans, Galatians, Hebrews, James and 1 Peter.
26

Notes on the Septuagint

Although, as noted above, the disagreement with the Septuagint is most pronounced in the synoptic gospels, these diverge from the Masoretic text even more strongly than they do from the Septuagint. This is not at all what one would have expected from reading Jeromes Lives of Illustrious Men. Matthew, also called Levi, apostle and aforetimes publican, composed a gospel of Christ at first published in Judea in Hebrew for the sake of those of the circumcision who believed, but this was afterwards translated into Greek though by what author is uncertain. The Hebrew itself has been preserved until the present day in the library at Caesarea which Pamphilus so diligently gathered. I have also had the opportunity of having this volume described to me by the Nazarenes of Borea, a city of Syria, who use it. In this it is to be noted that wherever the Evangelist, whether on his own account or in the person of our Lord the Saviour quotes the testimony of the Old Testament he does not follow the authority of the translators of the Septuagint but the Hebrew. The reader can himself test the verity of this statement directly or by consulting Figure 3 (page 26), which shows that even Matthews quotations agree with the Septuagint more frequently than with the Hebrew. 4.2.3 Presentation of New Testament Divergences from the Septuagint

For completeness, I present here a table (similar to Table 2 above) showing those instances where the New Testament follows the Hebrew sense against the Septuagint. Two of these, Malachi 3.1 (3 times) and Isaiah 8.14 (twice), are quoted by several New Testament authors. Since Romans 9.33/Isaiah 8.14 is counted as half a quotation, the New Testament follows the Hebrew against the sense of the Septuagint 8.5 times. Table 6: New Testament Quotations in Agreement with the Hebrew Against the Sense of the Septuagint
New/Old Testament Reference Mt 2.15/ Hosea 11.1 Mt 11.10/ Mal 3.1 John 19.37/ Zech 12.20 Rom 9.33/ Is 8.14 Mt 21.16/ Ps 8.2 Rom 11.33/ Job 41.11 1 Cor 3.19/ Job 5.13 New Testament/Masoretic Text Septuagint

Out of Egypt have I called my son. Behold, I send my messenger before thy face, who shall prepare thy way before thee. They shall look upon him whom they have pierced. a stumbling stone and a rock of offense. Out of the mouths of babes and sucklings thou hast brought perfect praise Or who has given a gift to him that he might be repaid. He catches the wise in their craftiness

out of Egypt have I called his children. Behold, I send forth my messenger, and he shall survey the way before me. They shall look upon me, because they have mocked me. a stumbling stone, neither against the falling of a rock by the mouths of babes and infants thou hast founded a bulwark or who will resist me, and abide

who takes the wise in their wisdom

27

Notes on the Septuagint

As with Table 2, the quotations from the New Testament in Table 7 are from the Revised Standard Version. The Septuagint column is from Brentons translation, as it is in the following. The next table depicts occasions where the New Testament diverges in meaning from both the Hebrew of the Massoretes and the Septuagint. Bold type is used to indicate discrepancies in meaning. Italic type indicates the words are omitted from the New Testament quotation. Certain words are underlined in Mark 12.29-30 to facilitate comparison. The translations in both the New Testament and Masoretic Text columns are from the Revised Standard Version.

Table 7: New Testament Quotations in Disagreement with both the Hebrew and the Septuagint
New/Old Testament Reference Mt 2.6/ Micah 5.2

New Testament And you, O Bethlehem, in the land of Judah, are by no means least among the rulers of Judah; for from you shall come a ruler who will govern my people Israel. The land of Zebulun and the land of Naphtali, toward the sea, across the Jordan, Galilee of the Gentiles - the people who sat in darkness have seen a great light, and for those who sat in the region and shadow of death light has dawned He took our infirmities and bore our diseases Behold, my servant whom I have chosen, my beloved with whom I am well pleased. I will put my Spirit upon him, and he shall proclaim justice to the Gentiles. He will not wrangle or cry aloud, nor will any one hear his voice in the streets; he will not break a bruised reed or quench a smoldering wick, till he brings justice to victory; and in his name will the Gentiles hope.

Septuagint And thou, Bethleem, house of Ephratha, art few in number to be reckoned among the thousands of Juda; yet out of thee shall one come forth to me, to be a ruler of Israel O land of Zebulun, land of Nephthalim, and the rest inhabiting the sea-coast, and the land beyond the Jordan, Galilee of the Gentiles. O people walking in darkness, behold a great light: ye that dwell in the region and shadow of death, a light shall shine upon you He bears our sins, and is pained for us Jacob is my servant, I will help him; Israel is my chosen, my soul has accepted him; I have put my Spirit upon him; he shall bring forth judgment to the Gentiles. He shall not cry, nor lift up his voice, nor shall his voice be heard without. A bruised reed shall he not break, and smoking flax shall he not quench; but he shall bring forth judgement to truth. He shall shine out, and shall not be discouraged,

Masoretic Text But you, O Bethlehem Ephrathah,who are little to be among the clans of Judah, from you shall come forth for me one who is to be ruler in Israel the land of Zebulun and the land of Naphtali, but in the latter time he will make glorious the way of the sea, the land beyond the Jordan, Galilee of the nations. The people who walked in darkness have seen a great light; those who dwelt in a land of deep darkness, on them has light shined. Surely he has borne our griefs and carried our sorrows Behold, my servant, whom I uphold, my chosen, in whom my soul delights; I have put my Spirit upon him, he will bring forth justice to the nations. He will not cry or lift up his voice, or make it heard in the street; a bruised reed he will not break, and a dimly burning wick he will not quench; he will faithfully bring forth justice. He will not fail or be discouraged till he has established justice in the earth; and the coastlands will wait for

Mt 4.15-16/ Is 9.1-2

Mt 8.17/ Is 53.4 Mt 12.1820 / Is 42.1-3

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Notes on the Septuagint

New/Old Testament Reference

New Testament

Septuagint until he shall have set judgment on the earth: and in his name shall the Gentiles trust. his law

Masoretic Text

Mt 13.35/ Ps 78.2

I will open my mouth in parables, I will utter what has been hidden since the foundation of the world. You shall love the Lord your God with all your heart, and with all your soul, and with all your mind. And they took the thirty pieces of silver, the price of him on whom a price had been set by some of the sons of Israel, and they gave them for the potters field, as the Lord directed me.

I will open my mouth in parables: I will utter dark sayings which have been from the beginning And thou shalt love the Lord thy God with all thy mind, and with all thy soul, and with all thy strength And they weighed for my price thirty pieces of silver. And the Lord said to me, Drop them into the furnace, and I will see if it is good metal, as I was proved for their sakes. And I took the thirty pieces of silver, and cast them into the furnace in the house of the Lord. Hear, O Israel, the Lord our God is one Lord. And thou shalt love the Lord thy God with all thy mind, and with all thy soul, and with all thy strength

I will open my mouth in a parable; I will utter dark sayings from of old and you shall love the LORD your God with all your heart, and with all your soul, and with all your might And they weighed out as my wages thirty shekels of silver. Then the LORD said to me, Cast into the treasury - the lordly price at which I was paid off by them. So I took the thirty pieces of silver and cast them into the treasury in the house of the LORD.

Mt 22.37/ Deut 6.5

Mt 27.9-10 / Zech 11.12-13

Mk 12.2930 / Deut 6.4-5

Hear, O Israel: The Lord our God, the Lord is one; and you shall love the Lord your God with all your heart, and with all your soul, and with all your mind, and with all your strength. Do not say in your heart, Who will ascend into heaven? (that is, to bring Christ down) or Who will descend into the abyss? (that is, to bring Christ up from the dead). But what does it say? The word is near you, on your lips and in your heart

Hear, O Israel: The LORD our God is one LORD; and you shall love the LORD your God with all your heart, and with all your soul, and with all your might

Rom 10.6-8 / Deut 30.12-14

It is not in heaven above, as if there were one saying, Who shall go up for us into heaven, and shall take it for us, and we will hear and do it? Neither is it beyond the sea, saying, Who will go over for us to the other side of the sea, and take it for us, and make it audible to us, and we will do it? The word is very near thee, in thy mouth, and in thine heart, and in thine hands to do it In the day of vengeance I will recompense

It is not in heaven, that you should say, Who will go up for us to heaven, and bring it to us, that we may hear it and do it? Neither is it beyond the sea, that you should say, Who will go over the sea for us, and bring it to us, that we may hear it and do it? But the word is very near you; it is in your mouth and in your heart, so that you can do it

Rom 12.19/ Deut 32.35

Vengeance is mine, I will repay, says the Lord

Vengeance is mine, and recompense

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Notes on the Septuagint

New/Old Testament Reference 1 Cor 15.54 / Is 25.8

New Testament Death is swallowed up in victory

Septuagint Death has prevailed and swallowed men up

Masoretic Text He will swallow up death for ever

All together, there are 14 such instances in the New Testament (the additional 3 being duplicates of quotations presented in Table 8). The distribution is as follows: Matthew (7), Mark (2), Luke (1), Romans (2), 1 Corinthians (1) and Hebrews (1). These 14 instances, together with the 8.5 from Table 7, tally to 22.5 cases where the New Testament disagrees with the sense of the Septuagint (see Table 3 above). 4.2.4 Assessment of the Agreement in Wording between the New Testament and the Septuagint In the previous section, the agreement in meaning between New and Old Testament passages was evaluated. In the following, the precision of agreement in wording will be examined. As is expected, the percentage of quotations with exact or near exact duplication in wording is lower than the percentage agreeing in sense or intention. Jerome (Letter LVII), after reviewing passages such as those in Table 8 above, remarked: From all these passages it is clear that the apostles and evangelists in translating the old testament scriptures have sought to give the meaning rather than the words, and that they have not greatly cared to preserve forms or constructions, so long as they could make clear the subject to understanding. While it is true that these authors did not feel rigorous fidelity in quotation was a requirement, the degree to which forms or constructions in the Septuagint were preserved in the New Testament is remarkable. The table of quotations in New Testament order (Appendix B) includes a column labeled with the following letters: P - perfect or near-perfect quotation from the Septuagint - only minor differences, such as word order, articles, inconsequential pronouns, etc. S - perfect but some words replaced with synonyms (example - Romans 9.17) or with words of related meaning. O - the New Testament omits portions of the Septuagint text - ellipsis (example - Mark 7.6-7). L - poetic license employed by the New Testament author: a portion of the Septuagint is replaced or reconstructed (example - Hebrews 10.5-7). A - the New Testament author augments the Septuagint with additional wording (example - Romans 11.9-10). F - fragmentary (some words in common - replacements as frequent or more so). E - few to no words in common (empty set). Perfect (P) quotations and those simply involving an ellipsis (O) show the highest fidelity to the Septuagint, while the other end of the spectrum is represented by cases where few to no common words can be found (E) or where the same words appear, but in a fragmentary fashion (F). In between are the cases of poetic license (L) and those where liberty of a more restrained form has been taken - through the use of synonyms (S) and

30

Notes on the Septuagint

by the augmentation (A) of the Old Testament wording with an idea foreign to the literal sense of the text. Examples of these last three are perhaps in order. Malachi 3.1 is an example of an L - the New Testament author, following the sense of the Masoretic text - replaces the idea of the messenger surveying the way of the Messiah with that of preparation. Another example of an L is provided by 1 Corinthians 3.20/Psalm 94.11. There, the Lord knows the thoughts of men is altered to the Lord knows the thoughts of the wise. As an example of the New Testament authors use of synonymns (S), consider Galatians 4.30/Genesis 21.10. The Septuagint translates as, Cast out this bondwoman and her son, for the son of this bondswoman shall not inherit with my son Isaac. Paul has transformed this to read, Cast out the handmaid and her son: for the son of the handmaid shall not inherit with the son of the freewoman. Augmentation (A) is seen in, for instance, in Acts 2.17-21/Joel 2.28-32. Luke appends the words and they shall prophesy to the quotation Yea and on my servants and on my handmaidens in those days will I pour forth of my Spirit. The following table shows the distribution of quotations among the various categories (with P and O taken together) for the New Testament books. The distributions are shown in terms of percentage of quotations for each book in each category.

Table 8 - Categorization of the Fidelity of New Testament Quotations of the Septuagint

Book Matthew Mark Luke John Acts Romans 1 Corinthians 2 Corinthians Galatians Ephesians 1 Timothy 2 Timothy Hebrews James 1 Peter P&O A 61.1 55.6 69.2 46.4 60 73.8 47 50 80 80 100 50 71.6 75 58.3 1.9 9.3 1.9 0 5 3.3 5 0 0 0 0 9.5 0 0 S 7.4 5.5 1.9 3.6 5 2.5 10 20 0 0 50 8.1 25 25 L 14.8 22.2 23.1 35.8 25 17.2 25 0 20 0 0 8.1 0 16.7 F 9.2 3.7 0 7.1 5 1.6 10 0 0 0 0 2.7 0 0 E 5.6 3.7 3.9 7.1 0 1.6 0 0 0 0 0 0 0 0 0

5.9 11.8 23.6 11.7

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Notes on the Septuagint

Book 2 Peter Total

P&O A 0 63.9 0 4.1

S 0 7.0

L 0 18.1

F 100 4.7

E 0 2.2

Several conclusions can be drawn. First, the majority of New Testament quotations are taken from the Septuagint without change or with relatively minor changes - 64 percent. Second, the New Testament authors felt no qualms about modifying the Old Testament passages to support their message - A, S, and L-type quotations amounting to about 29 percent. Third, roughly 7 percent of quotations (22 altogether) are fragmentary or unrecognizable as quotations. Of these, only 12 are introduced by a formula of quotation, such as it is written. Thus, only 12 quotations - unambiguously identified as quotations - depart radically from the wording of the Septuagint.

4.3

Further Evidence of the Influence of the Septuagint

Why does Stephen say that seventy-five entered into Egypt when Joseph sent for them (Acts 7.14), when the Masoretic text clearly reports there were seventy in all? All the persons of the house of Jacob who came into Egypt were seventy Genesis 46.27. It appears, however, that Stephen was not in error. He was simply backing the Septuagint account: all the souls of the house of Jacob who came with Joseph into Egypt were seventy-five souls. (Incidentally, this Septuagint reading of seventy-five is also found in one of the scrolls from Qumran.) The Hebrew backs this reading of Genesis 10.24: And Arphaxad begat Salah. The Septuagint has, And Arphaxad begat Cainan, and Cainan begat Sala. Similarly, the Hebrew in Genesis 11.12-13 is translated as: And Arphaxad lived five and thirty years, and begat Salah; And Arphaxad lived after he had begat Salah four hundred and three years, and begat sons and daughters. And Salah lived thirty years, and begat Eber. But the Septuagint has, And Arphaxad lived a hundred and thirty-five years, and begot Cainan. And Arphaxad lived after he had begotten Cainan, four hundred years, and begot sons and daughters, and died. And Cainan lived a hundred and thirty years and begot Sala; and Cainan lived after he had begotten Sala, three hundred and thirty years, and begot sons and daughters, and died. The apostle Luke apparently had the Septuagint account in mind when he listed the ancestry of the Christ. He wrote, which was the son of Sala, which was the son of Cainan, which was the son of Arphaxad. (Luke 3.35-36). Paul leaves a clue in Galatians 3.16-17: Now to Abraham and his seed were the promises made. He saith not, And to seeds, as of many; but as of one, And to thy seed, which is Christ. And this I say, that the covenant, which was confirmed before of God in Christ, the law, which was four hundred and thirty years after, cannot disannul, that it should make the promise of none effect. Does the Hebrew support a span of 430 years from the giving of the promises to Abraham and the giving of the Law? Apparently not, for the evangelical apologist Gleason Archer in his Bible Difficulties asserts that 645 years passed between those two events. Archers conclusion is that the time interval in mind is between a subsequent confirmation of the promises (to Jacob in Genesis 46.2-4) and the production of the tablets on Sinai. This, however, seems a clever dodge. Paul says clearly that the time between Gods making the promises to Abraham and the giving of the law was 430 years. Where did he get such an idea if a careful examination of the chronology supports a number closer to 645 years? The likely explanation is that that
32

Notes on the Septuagint

Paul was reading the Septuagints Exodus 12.40: And the sojourning of the children of Israel, while they sojourned in the land of Egypt and the land of Chanaan, was four hundred and thirty years. That Paul relied upon the Septuagint is made strikingly clear from Romans 3.12-18. This entire passage is contained in one psalm in the Septuagint. The following table shows Romans 3.12-18 in the ASV, Brentons English translation of Psalm 14.3, and the Greek for both New Testament and Septuagint passages.

Table 9: Romans 3.12-18 in the New Testament and Psalm 14.3 in the Septuagint
NT English (ASV) They have all turned aside, they are together become unprofitable; There is none that doeth good, no, not, so much as one: Their throat is an open sepulchre; With their tongues they have used deceit: The poison of asps is under their lips: Whose mouth is full of cursing and bitterness: Their feet are swift to shed blood; Destruction and misery are in their ways; And the way of peace have they not known: There is no fear of God before their eyes. Septuagint English (Brenton) They are all gone out of the way, they are together become good for nothing, there is none that does good, no not one. Their throat is an open sepulchre; with their tongues they have used deceit; the poison of asps is under their lips: whose mouth is full of cursing and bitterness; their feet are swift to shed blood: destruction and misery are in their ways; and the way of peace they have not known: there is no fear of God before their eyes. NT Greek , , : , , : , : , : Septuagint Greek , , , : , , : , : , :

The Hebrew for Psalm 14.3 ends with no, not so much as one, so Paul cannot have obtained the entire quotation from this Psalm alone if he were reading from the Hebrew. In fact, if Paul were relying upon the Hebrew, he had to string together phrases from six separate locations in this passage: Psalm 14.1-3 (or 53.1-3), 5.9, 140.3, 10.7, Isaiah 59.79, and Psalm 36.1. It would be a remarkable coincidence if Paul using the Hebrew alone were to collect just these fragments in just the same order as they appear in the Septuagint. (Another explanation is that the Septuagints rendering of Psalm 14.3 is a later modification by Christians, a falsification of the original Septuagint reading to bring it into agreement with Romans. However, if that were the case, one wonders why a more exact representation of Romans 3.10 and 11 is not presented in the Septuagints Psalm 14.1-2, leading into the quotation in Table 9 above.) Quite plainly, the most plausible explanation is that, in Romans 3.12-18, Paul was quoting Psalm 14.3 from the Septuagint.
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Notes on the Septuagint

The statement in Hebrews 11.5 that before Enochs translation he had this testimony, that he pleased God appears to depend on the Septuagint wording of Genesis 5.22 and 24. In the Masoretic text, Enoch is said not to have pleased, but to have walked with, God. There are also many allusions in the New Testament to the Septuagint. For instance, in Revelation 1.4, John sends greetings to the seven churches in Asia from he who is. In English, the reference may not be obvious. But, in the Greek, John uses the phrase , the exact words God spoke from the burning bush in Exodus 3.14 (Septuagint) after Moses asked His name. As a second example, the author of the book of Hebrews seems to have had Wisdom 7.25-26 in mind when writing Hebrews 1.3.

4.4

Conclusions

The New Testament is a witness to the Churchs use of the Septuagint as sacred scripture in its earliest days. This use continued throughout the Church until early in the fourth century, when Jerome undertook a translation from the Hebrew of his day.4 We have seen in the section on the Septuagint in the Fathers that Jerome agreed with the proposition that the Churchs Old Testament should be the same one quoted in the New Testament. But he held the view - which we have shown above to be manifestly incorrect - that the New Testament authors were faithful to the Hebrew Old Testament. Is the example of New Testament usage sufficient grounds for a return to the Septuagint as the basis for Old Testament translation? Are there good reasons for translating from the Hebrew Masoretic text, as is the almost universal pattern in the Western world? It might be argued that the Hebrew of the Massoretes is truer to the original that the Septuagint, but this is doubtful given the existence of variant readings in the Hebrew before the second century A.D. The current Hebrew text is indeed the one selected by the rabbis at the end of the first century, which became the standard Hebrew Old Testament thereafter. However, legislation by a body outside the boundaries of the Church can hardly be binding on Her. It could be argued that, even though there were variant readings in the Hebrew at earlier times, we can often be fairly certain that the Hebrew of the Massoretes and the Hebrew the Septuagint was based on are identical. In those cases, we should translate from the Hebrew, and by doing so bring the sense into English with greater exactness. In response, this seems more of an argument for using the Hebrew as a translation aid than as the basis for translation. Such usage would doubtless be laudable. However, this approach should be undertaken with caution. As the meaning of words changes with time, the Septuagint Greek may often provide insight into the meaning of the Hebrew at the time of translation, and so should not be freely replaced with an academic conjecture. Jerome mentioned with embarrassment certain passages in the Septuagint which he believed to be incorrectly translated from the Hebrew. But before we can convict the Septuagint of translation error, we have to produce, at a minimum, the Hebrew text upon which the Septuagint is based. Since that text no longer exists, accusations of mistranslation remain unproven conjectures. And even if the Septuagint is thick with mistranslation, its errors are frequently sanctioned by the New Testament. For instance, if the word virgin (parthenos in Greek) in Isaiah 7.14 is a mistranslation of the Hebrew

The Greek-speaking portion of the Church was not influenced by Jeromes Latin translation and so continued to rely on the Septuagint. 34

Notes on the Septuagint

word almah, Matthew has given his assent to this error. In fact, those of us who believe the New Testament to be inspired by God are required to believe that many errors of the Septuagint are inspired also, because they are incorporated into the New Testament directly. If the errors that are quoted have Divine sanction, on what basis can we reject the errors that are not quoted? Or, consider what we imply if we say that the Masoretic text alone can lay claim to being the genuine Old Testament. The clear implication is that the authors of the New Testament were benighted and, ignorant of the truth, used an inferior text. The theological implications they drew when they quoted from mistranslations in the Septuagint should be rejected. Thus, the logical corollaries to the proposition that the Masoretic text alone is worthy to be considered the Old Testament include: Christ was not born of a virgin, the angels do not worship the Son, Christ did not come to restore sight to the blind, the behavior of the Jews was not cause for Gods name to be blasphemed among the Gentiles, etc. In short, we are forced to conclude that the New Testament is not inspired. I have yet to discover any sufficient reason to consider the Masoretic text as preferable to the Septuagint. However, the case in favor of the Septuagint is subject to criticism. Even assuming that the New Testament warrant is sufficient grounds for using a text, one could argue that the New Testament witness is muddled. Although we do find the apostles and their followers using the Septuagint as we know it with great frequency, they also stray toward other sources - sometimes to a text very similar to the Masoretic, sometimes to a text we do not currently possess. Though our failure to recognize the basis for the quotation may often be due to paraphrase, there are cases that are very difficult to explain in this way. Jerome mentioned two of them in a passage quoted in the section on the fathers: For he shall be called a Nazarene (Matthew 2. 23) is one example. Another is, Rivers of living water shall flow out of his belly (John 7.38). It is possible that every quotation in the New Testament is from a Septuagint, but from one, though popular in the first century, we no longer possess in its entirety. It is reasonable to conclude from the writings of Irenaeus and Justin Martyr that their scriptures were slightly different from our own. When the New Testament strays from the Masoretic Text, these fathers do too, at least where common quotations can be examined. But there are also portions of scripture quoted in the fathers that are not available in our version of the Greek text. For instance, in his Dialogue with Trypho, Justin claimed that the Jews had deleted the verse, The Lord remembered His dead people of Israel who lay in the graves; and He descended to preach to them His own salvation. Irenaeus also quoted the same verse, though he attributed it to Jeremiah on one occasion and to Isaiah on the other. Justin also claimed that the Jews had removed the words from the wood from the verse in Psalm 96: Tell ye among the nations, the Lord hath reigned from the wood. Neither of these is in the Septuagint we possess today. As a third example, Justin quoted the following, possibly from Ezra or Nehemiah: And Esdras said to the people, This passover is our Savior and our refuge. And if you have understood, and your heart has taken it in, and we shall humble Him on a standard, and thereafter hope in Him, then this place shall not be forsaken for ever, says the God of hosts. But if you will not believe Him, and will not listen to His declaration, you will be a laughingstock to the nations. In short, neither the Greek nor the Hebrew Old Testament in existence today is perfect. The decision to abandon the Septuagint in favor of the Hebrew was made on the mistaken belief that the New Testament quotes exclusively from the Hebrew Old Testament. A more modern argument in favor of the Hebrew might stress the nearperfect preservation of that text through the centuries - a contention proven false by the variant readings discovered in the Dead Sea Scrolls - or it might emphasize the
35

Notes on the Septuagint

mistranslations in the only other real contender, the Septuagint - which implies the rejection of the authority of the New Testament. The argument in favor of returning to the Septuagint notes the general (though not universal) reliance on it by the New Testament authors and their followers in the early Church. The New Testament can be more fully understood and appreciated, it is argued, if read in conjunction with the Septuagint, because the language of the Greek Old Testament is present throughout the New, both in overt quotations and through allusions. The theology of the Church, as explained by the Fathers of the first several centuries, rests on the wording of the Septuagint. If this theology is true and worthy of defense, then it is critical that the Church be thoroughly familiar with the Bible of Her founders and early defenders. It seems clear to me that the case in favor of the Septuagint is the stronger of the two. But the same primary argument in favor of translation from the Septuagint - New Testament precedent - implies that the Christian should be aware of Masoretic readings. In like manner, our desire to understand the theology of the early Church in the light of Her scriptures entails the need to retain familiarity with those scriptures - such as the ones quoted by Justin Martyr above - which appear to have dropped out of the Old Testament over the years. In my view, then, the ideal Old Testament will be based on the Septuagint as the primary source, and will include extensive footnotes including significant variant readings from all other sources, including the Masoretic text, the Dead Sea Scrolls, the Samaritan Pentateuch, and the Fathers of the Church.

36

Notes on the Septuagint

Appendix A: Agreement in Meaning Between the New Testament Quotations and the Hebrew Old Testament
As in the Septuagint comparison, this analysis relies on the Table of Quotations in New Testament Order (Appendix B). That table contains a column entitled Meaning with annotations: J, H, or D. A J indicates that the quotation agrees with the Septuagint against the sense of the Masoretic text, an H that the quotation supports the Hebrew sense against the Septuagint. The quotation is marked by a D when the quotation disagrees in meaning with both the Septuagint and the Hebrew. The following table summarizes the disagreement of the New Testament with the Hebrew Old Testament as a source. For each New Testament book, the number of quotations from each Old Testament book is shown, but the number of times the New Testament reading differs in meaning from the Hebrew Old Testament text - both J and D readings - is also indicated. Thus, Matthew differs in sense from the Masoretic text 16 times out of 54 quotations. Nine of these disagreements occur when Matthew quotes from Isaiah. Looking along the rows, note that Deuteronomy is quoted against the sense of the Masoretic text 13 times, 2 of these quotations occurring in the book of Romans.

Appendix A: Agreement in Meaning between the New Testament Quotations and the Hebrew Old Testament 37

Notes on the Septuagint

Table A1: Instances where the New Testament Differs in Meaning from the Masoretic Text
Book #/tot # of quot 101.5/32 0 4/31 2/31.33 0/15.33 1/2 13/43.33 0/1 0/2.5 0/2 0/2 20/76.5 5/6 43.5/65. 5 Mt Mk Lk Jn Acts Rom 1 Cor 5/1 7 0/2 0/1 1/2 0/1 0/3 3/6 2 Cor 2/10 0/1 0/0. 5 0/1 0/1 1/2 1/2 Gal Eph 1 T m 0/ 1 0/ 1 2 T m 1/1 1/1 Heb Jam 1 Pet 7/1 2 1/1 0/1 0/2 2/2 4/6 2 Pe t 0/ 1 0/ 1 -

Total Genesis Exodus Leviticus Numbers Deut. 1 Samuel 2 Samuel 1 Kings Job Psalms Proverbs Isaiah

16/54 0/2 0/4.3 3 0/3.8 3 0/0.5 2/10. 3 1/9 9/11

4/27 0/2 0/3 0/2 2/6. 5 0/5 2/4. 5

5/26 0/2. 5 0/2 2/5. 5 0/7 3/6

4/14 0/0. 5 0/0. 5 1/7 3/4

10/4 0 0/4 1/11 0/1 0/3 0/1 2/11 3/5

25.5/6 1 1/9 0/3 0/2 2/7 0/0.5 0/2 0/1 7/12.5 1/1 13.5/1 8

4/1 0 1/4 0/2 2/2 1/1

0/5 0/1 0/0. 5 0/0. 5 0/2 -

17/3 7 2/6 0/3 2/4 0/1 8/16 1/1 1/2

1/4 0/1 0/0. 5 0/1 0/0. 5 1/1 -

Appendix A: Agreement in Meaning between the New Testament Quotations and the Hebrew Old Testament 38

Notes on the Septuagint

Book

#/tot # of quot 2/5 0/1.5 0/5 4/7 1/2 2/2 0/1 1/2 2/4 0/1 1/7 0/4

Mt

Mk

Lk

Jn

Acts

Rom

1 Cor 0/1 1/1 -

2 Cor 0/1 0/1. 5 -

Gal

Eph

1 T m -

2 T m -

Heb

Jam

1 Pet -

2 Pe t -

Jeremiah Ezekiel Daniel Hosea Joel Amos Jonah Micah Habakku k Haggai Zecharia h Malachi

0/1 0/2 2/3 0/1 1/2 1/3 0/1

0/2 0/1 0/1

0/1 0/1 0/1

1/2 -

1/1 2/2 1/1 -

1/2 0/1 0/1 1

0/1 -

0/1 -

2/2 1/1 0/1 -

Appendix A: Agreement in Meaning between the New Testament Quotations and the Hebrew Old Testament 39

Notes on the Septuagint

The following two tables summarize these results, providing percentage agreement for each Old Testament and New Testament book. For instance, Zechariah is quoted 7 times, 6 of which are in agreement with the meaning of the Masoretic text. Thus, the New Testament follows the Hebrew version of Zechariah 85.7% of the time. Similarly, Luke follows the Masoretic reading in 21 of 26 passages, for a percentage agreement = 80.1%.

Table A2: Percentage Agreement by Old Testament Book

Genesis Exodus Leviticus Numbers 1 Samuel 2 Samuel 1 Kings Job Psalms Proverbs Isaiah Jeremiah Ezekiel Daniel Hosea Joel Amos Jonah Micah Habakkuk Haggai Zechariah Malachi Total 87.1 92.6 100 50.0 100 100 100 100 73.0 16.7 33.6 60 100 100 42.9 50 0 100 50 50 100 85.7 100 68.3

Table A3: Percentage Agreement by New Testament Book

Matthew Mark Luke John Acts Romans 1 Cor 2 Cor Galatians Ephesians 1 Timothy 2 Timothy Hebrews James 1 Peter 2 Peter Total 70.4 85.2 80.1 71.4 75.0 58.2 70.6 80.0 60.0 100 100 0 54.1 75.0 41.7 100 68.3

Deuteronomy 70.0

Appendix A: Agreement in Meaning between the New Testament Quotations and the Hebrew Old Testament 40

Notes on the Septuagint

Although the agreement between the New Testament and the Septuagint was seen to be lowest in the gospels, the Masoretic text fared even more poorly here. Proceeding as before, we find the following for natural New Testament groupings: Synoptic gospels John Acts Pauline epistles Hebrews Catholic epistles - 76.6 - 71.4 - 75.0 - 65.2 - 54.1 - 52.9

Lukes quotations agree in meaning with the Masoretic text 77.3% of the time. It appears, then, that agreement with the Masoretic text is best in the gospels, and considerably worse in Pauls writings and the other epistles. The most remarkable number in the table at the left is the agreement percentage for the book of Isaiah, only 33.6%. Other important books - Psalms and Deuteronomy - also show strong divergence from the Masoretic text. But the New Testaments tendency to disagree with Isaiah is striking.

Appendix A: Agreement in Meaning between the New Testament Quotations and the Hebrew Old Testament 41

Notes on the Septuagint

Appendix B: Table of Quotations in New Testament Order

The table below lists all quotations from the Old Testament which appear in the New. The column labeled Meaning contains characters which indicate whether the particular citation agrees in meaning with the Septuagint where that differs from the Masoretic (Hebrew) text - or vice versa. The column labeled Quality gives a sense for the agreement in word choice and order between the New Testament and the Septuagint. A key to the symbols is provided immediately below.
Key to the Table below: * - the New Testament context indicates that this is a quotation. - textual variants in the Septuagint are important. textual variants available in the Dead Sea Scrolls are discussed in the associated detailed summary. - textual variants in the New Testament are discussed in the associated detailed summary. For the "Meaning" column: U - according to the UBS 4th edition Greek New Testament, these passages agree with the Septuagint against the sense of the Hebrew text. J - A J indicates that it is the authors (Jones) judgment that the New Testament quotation agrees with the Septuagint in meaning, against the sense of the Hebrew text. H - these passages, in my judgment, agree with the Hebrew against the sense of the Septuagint. D - disagrees with both the Septuagint and the Hebrew Annotations relating to Quality: P - perfect or near-perfect quotation from the Septuagint - only minor differences, such as word order, articles, inconsequential pronouns, etc. S - perfect but some words replaced with synonyms (example - Romans 9.17) or with words of related meaning. O - the New Testament omits portions of the Septuagint text - ellipsis (example - Mark 7.6-7). L - poetic license employed by the New Testament author: a portion of the Septuagint is replaced or reconstructed (example - Hebrews 10.5-7). A - the New Testament author augments the Septuagint with additional wording (example Romans 11.9-10). F - fragmentary (some words in common - replacements as frequent or more so). E - few to no words in common (empty set). The Weight column indicates whether the Old Testament source is unique (weight=1), or if multiple Old Testament passages could be the source of the quotation (fractional weights). In some cases, I have determined that one of the Old Testament sources listed by UBS is inferior to the others. In those cases, I have assigned a weight of zero. These weights are used to establish the total number of quotations, the percentage of quotations in agreement with the Septuagint text, etc.

Appendix B: All Quotations in New Testament Order 42

Notes on the Septuagint

New Testament Book

Matthew

Verse
1.23a* 1.23b* 2.6* 2.15* 2.18* 3.3* 4.4* 4.6* 4.7* 4.10* 4.15-16* 5.21 5.27 5.31 5.33 5.38 5.43 8.17* 9.13 10.35-36 11.10* 12.7* 12.18-20* 12.21* 12.40 13.14-15* 13.35* 15.4a* * 15.4b* 15.8-9* 18.16 19.4* * 19.5* 19.7 19.18-19 19.19 21.5a* 21.5b* 21.9* 21.13* 21.16* 21.42* 22.24

Weight
1 1 1 1 1 1 1 1 1 1 1 1 1/3 1/3 1/3 1 1 1 1 1 1 1 1 1 1 1 1 1 1 1 1 1 1 1 1 1 1 1 1

Old Testament Book

Isaiah Isaiah Micah Hosea Jeremiah Isaiah Deut Psalm Deut Deut Isaiah Exodus Deut Exodus Deut Deut Lev Num Exodus Lev Deut Lev Isaiah Hosea Micah Malachi Hosea Isaiah Isaiah Jonah Isaiah Psalm Exodus Deut Exodus Isaiah Deut Genesis Genesis Genesis Deut Exodus Deut Lev Isaiah Zechariah Psalm Isaiah Psalm Psalm Deut 43

Verse
7.14 8.8, 10 5.2 11.1 31.15 40.3 8.3 91.11-12 6.16 6.13 9.1-2 20.13 5.17 20.14 5.18 24.1 19.12 30.2 21.24 24.20 19.21 19.18 53.4 6.6 7.6 3.1 6.6 42.1-3 42.4 1.17 6.9-10 78.2 20.12 5.16 21.17 29.13 19.15 1.27 5.2 2.24 24.1 20.12-16 5.16-20 19.18 62.11 9.9 118.25-26 56.7 8.2 118.22-23 25.5

Meaning
UJ U D H UJ

Quality
P P F L S S P P P P F P P P P L E E P P P P E P L L P F P P P S P P P P O P P P L P P P L L P P P P E

Matthew

J D

D J H J D UJ UJ D

Matthew

Matthew

UJ

Matthew

UJ

Appendix B: All Quotations in New Testament Order

Notes on the Septuagint

New Testament Book

Matthew

Verse
22.32* * 22.37 22.39 22.44* 23.39 24.30 26.31* 26.64a 26.64b 27.9-10* 27.46 1.2* 1.3* 4.12 7.6-7* 7.10a* * 7.10b* 10.4 10.6 10.7-8 10.19 11.9-10 11.17* 12.10-11* 12.19 12.26* * 12.29 12.31 12.32a 12.32b 12.33a 12.33b 12.36* 13.36 14.27* 14.62a 14.62b 15.34 2.23* * * 2.24* 3.4-6* 4.4* 4.8*

Weight
1 1 1 1 1 1 1 1 1 1 1 1 1 1 1 1 1 1 1 1 1 1 1 1 1 1 1 1 1 1 1 1 1/3 1/3 1/3 1 1 1 1

Old Testament Book

Exodus Exodus Deut Lev Psalm Psalm Daniel Zechariah Psalm Daniel Zechariah Psalm Malachi Isaiah Isaiah Isaiah Exodus Deut Exodus Deut Genesis Genesis Genesis Exodus Deut Psalm Isaiah Psalm Deut Exodus Exodus Deut Lev Deut Deut Isaiah Deut Lev Psalm Daniel Zechariah Psalm Daniel Psalm Exodus Exodus Exodus Lev Isaiah Deut Deut 44

Verse
3.6 3.15 6.5 19.18 110.1 118.26 7.13 13.7 110.1 7.13 11.12-13 22.1 3.1 40.3 6.9-10 29.13 20.12 5.16 21.17 24.1, 3 1.27 5.2 2.24 20.12-16 5.16-20 118.25-26 56.7 118.22-23 25.5 3.6 3.15 6.4-5 19.18 6.4 4.35 45.21 6.5 19.18 110.1 7.13 13.7 110.1 7.13 22.1 13.2 13.12 13.15 12.8 40.3-5 8.3 6.13

Meaning

Quality
P P A P S P P P F L F P L S L O P P P F P P P A A P P P E P P A P P P P AS L P L P L L P L L L P L P P

D H UJ U UJ

Mark

Mark

Mark

Luke

UJ J

Appendix B: All Quotations in New Testament Order

Notes on the Septuagint

New Testament Book

Luke

Verse
4.10-11* 4.12* 4.18-19* 4.18* 7.27* 8.10 10.27a* 10.27b* 13.35 18.20 19.38 19.46* 20.17* 20.28 20.37* 20.42-43* 21.27 22.37* 22.69 23.30 23.46 1.23* 2.17* 6.31* 6.45* 10.34* 12.13 12.15* 12.38* 12.40* 13.18* 15.25* * 19.24* 19.36* * 19.37* 1.20a* 1.20b* 2.17-21* 2.25-28* 2.30 2.31 2.34-35* 3.13 3.22* 3.23a* 3.23b* 3.25*

Weight
1 1 1 1 1 1 1 1 1 1 1 1 1 1 1 1 1 1 1 1 1 1 1 1 1 1 1 1 1 1 1 1 1 1 1 1 1 1 1 1 1 1

Old Testament Book

Psalm Deut Isaiah Isaiah Malachi Isaiah Deut Lev Psalm Exodus Deut Psalm Isaiah Psalm Deut Exodus Psalm Daniel Isaiah Psalm Hosea Psalm Isaiah Psalm Psalm Isaiah Psalm Psalm Zechariah Isaiah Isaiah Psalm Psalm Psalm Psalm Exodus Numbers Zechariah Psalm Psalm Joel Psalm Psalm Psalm Psalm Exodus Exodus Deut Deut Lev Genesis 45

Verse
91.11-12 6.16 61.1-2 58.6 3.1 6.9 6.5 19.18 118.26 20.12-16 5.16-20 118.26 56.7 118.22 25.5 3.6 110.1 7.13 53.12 110.1 10.8 31.5 40.3 69.9 78.24 54.13 82.6 118.25-26 9.9 53.1 6.10 41.9 35.19 69.4 22.18 12.46 9.12 12.10 69.25 109.8 2.28-32 16.8-11 132.11 16.10 110.1 3.6 3.15 18.15-16 18.19 23.29 22.18

Meaning

Quality
P P P P L L AS P P P P P P P E P P L P L P P L P L L P P L P SO F L L P P P E P P A P F L P P P P F L S

Luke

UJ J H U D

Luke

John

UJ J

UJ UJ

John

H UJ UJ

Acts

Acts

Appendix B: All Quotations in New Testament Order

Notes on the Septuagint

New Testament Book

Acts

Verse
* 4.11 4.25-26* 7.3 7.5 7.6-7 7.7 7.18 7.27-28 7.30 7.32 7.33 7.34 7.35 7.37 7.40 7.42-43* 7.49-50* 8.32-33* 13.22a 13.22b 13.33* 13.34* 13.35* 13.41* 13.47* 15.16-17* 23.5* 28.26-27* 1.17* 2.24* 3.4* 3.10-11* * 3.13a* 3.13b* 3.14* 3.15-17* 3.18* 4.3* 4.7-8* 4.9 4.17* 4.18a 4.18b* 4.22 7.7* * 8.36*

Weight
1 1 1 1 1 1 1 1 1 1 1 1 1 1 1 1 1 1 1 1 1 1 1 1 1 1 1 1 1 1 1 1 1 1 1 1 1 1 1 1 1 1

Old Testament Book

Genesis Psalm Psalm Genesis Genesis Genesis Genesis Exodus Exodus Exodus Exodus Exodus Exodus Exodus Exodus Deut Exodus Exodus Amos Isaiah Isaiah Psalm 1 Samuel Psalm Isaiah Psalm Habakkuk Isaiah Amos Exodus Isaiah Habakkuk Isaiah Psalm Psalm Psalm Psalm Psalm Psalm Isaiah Psalm Genesis Psalm Genesis Genesis Genesis Genesis Genesis Exodus Deut Psalm 46

Verse
26.4 118.22 2.1-2 12.1 17.8 48.4 15.13-14 3.12 1.8 2.14 3.2 3.6 3.5 3.7-10 2.14 18.15 32.1 32.23 5.25-27 66.1-2 53.7-8 89.20 13.14 2.7 55.3 16.10 1.5 49.6 9.11-12 22.28 6.9-10 2.4 52.5 51.4 14.1-3 53.1-3 5.9 140.3 10.7 59.7-8 36.1 15.6 32.1-2 15.6 17.5 17.5 15.5 15.6 20.17 5.21 44.22

Meaning

Quality
S L P O L L L L P P A P P L P P P P L P P P P P L P O S L P P P S P L L P P P O P P P P P P P P P P P

UJ

Acts

UJ UJ

Acts

UJ U UJ J UJ UJ UJ J J UJ UJ UJ

Romans

Romans

Appendix B: All Quotations in New Testament Order

Notes on the Septuagint

New Testament Book

Romans

Verse
9.7 9.9 9.12 9.13* 9.15* 9.17* 9.25* 9.26* 9.27-28* 9.29* 9.33* * 10.5* 10.6 10.6-8 10.11* 10.13 10.15* 10.16* 10.18 10.19* 10.20* 10.21* 11.3* 11.4* 11.8a 11.8b 11.9-10* 11.26-27a* 11.27b* 11.34 11.35 12.19* 12.20 13.9a 13.9b 14.11a* 14.11b* 15.3* 15.9* * 15.10* 15.11* 15.12* 15.21* 1.19* 1.31* 2.9* 2.16

Weight
1 1 1 1 1 1 1 1 1 1 1 1 1 1 1 1 1 1 1 1 1 1 1 1 1 1 1 1 1 1 1 1 1 1 1 1 1 1 1 1 1 1 1

Old Testament Book

Genesis Genesis Genesis Genesis Malachi Exodus Exodus Hosea Hosea Isaiah Isaiah Isaiah Isaiah Lev Deut Deut Isaiah Joel Isaiah Isaiah Psalm Deut Isaiah Isaiah 1 Kings 1 Kings Isaiah Deut Psalm Isaiah Isaiah Isaiah Job Deut Proverbs Exodus Deut Lev Isaiah Isaiah Psalm Psalm 2 Samuel Deut Psalm Isaiah Isaiah Isaiah Jeremiah Isaiah Isaiah 47

Verse
21.12 18.10 18.14 25.23 1.2-3 33.19 9.16 2.23 1.10 10.22-23 1.9 8.14 28.16 18.5 9.4 30.12-14 28.16 2.32 52.7 53.1 19.4 32.21 65.1 65.2 19.10, 14 19.18 29.10 29.4 69.22-23 59.20-21 27.9 40.13 41.11 32.35 25.21-22 20.13-15, 17 5.17-19, 21 19.18 49.18 45.23 69.9 18.49 22.50 32.43 117.1 11.10 52.15 29.14 9.24 64.4 40.13

Meaning

Quality
P L S P P P P L P L P L L P P L P P L P P P P P P F P L A L L P E L P P P P P P P P P P P O P L O F P

UJ J UJ UJ H UJ D UJ UJ UJ UJ UJ

Romans

Romans

UJ UJ UJ UJ H D UJ

Romans

UJ

1 Cor

UJ UJ UJ UJ

Appendix B: All Quotations in New Testament Order

Notes on the Septuagint

New Testament Book

1 Cor

Verse
3.19* 3.20* 5.13 6.16 9.9* 10.7* 10.26 14.21* 15.27 15.32 15.45* 15.54* 15.55* 4.13* 6.2* 6.16* * 6.17a* 6.17b* 6.18* 8.15* 9.9* 10.17 13.1 3.6 3.8* * 3.10* 3.11 3.12 3.13* 3.16 4.27* 4.30* 5.14 4.8* 4.25 4.26 5.31 6.2-3 * 5.18* 2.19 1.5a* 1.5b* 1.6* 1.7* 1.8-9* 1.10-11* 1.13* 2.6-8*

Weight
1 1 1 1 1 1 1 1 1 1 1 1 1 1 1 1 1 1 1 1 1 1 1 0 1 1 1 1 1 1 1 1 1 1 1 1 1 1 1 1 1 1 1 1 1 1 1

Old Testament Book

Job Psalm Deut Genesis Deut Exodus Psalm Isaiah Psalm Isaiah Genesis Isaiah Hosea Psalm Isaiah Lev Ezekiel Isaiah Ezekiel 2 Samuel Exodus Psalm Jeremiah Deut Genesis Genesis Genesis Deut Habakkuk Lev Deut Genesis Isaiah Genesis Lev Psalm Zechariah Psalm Genesis Exodus Deut Deut Numbers Psalm 2 Samuel Deut Psalm Psalm Psalm Psalm Psalm 48

Verse
5.13 94.11 17.7 2.24 25.4 32.6 24.1 28.11-12 8.6 22.13 2.8 25.8 13.14 116.10 49.8 26.12 37.27 52.11 20.34 7.14 16.18 112.9 9.24 19.15 15.6 12.3 18.18 27.26 2.4 18.5 21.23 12.7 54.1 21.10 19.18 68.18 8.16 4.4 2.24 20.12 5.16 25.4 16.5 2.7 7.14 32.43 104.4 45.6-7 102.25-27 110.1 8.4-6

Meaning
H UJ

Quality
L L P P S P P F P P A L S P P A L P F L S P L O P S P S P P O P P L P L P P P P P P SO P P P P P A P P

2 Cor

D UJ UJ J

Galatians

UJ J J J

Ephesians

1 Timothy 2 Timothy Hebrews

J UJ U UJ UJ

Appendix B: All Quotations in New Testament Order

Notes on the Septuagint

New Testament Book

Hebrews

Verse
2.12* 2.13a* 2.13b* 3.7-11* 3.15* 4.3, 5* 4.4* 4.7* 5.5* 5.6* 6.13-14* 7.1-2 7.17, 21* 8.5* 8.8-12* 9.20* 10.5-7* 10.16-17* 10.30* 10.37-38 11.5 11.18* 11.21 12.5-6* 12.20* 12.21* 12.26* 13.5* 13.6 2.8* 2.11* * 2.23* 4.6* 1.16* 1.24-25 2.6* 2.7 2.8 2.9a 2.9b 2.9c 2.22 3.10-12 4.18 5.5 2.22

Weight
1 1 1 1 1 1 1 1 1 1 1 1 1 1 1 1 1 1 1 1 1 1 1 1 1 1 1 1 1 1 1 1 1 1 1 1 1 1 1 1 1 1 1 1 1

Old Testament Book

Psalm Isaiah Isaiah Psalm Psalm Psalm Genesis Psalm Psalm Psalm Genesis Genesis Psalm Exodus Jeremiah Exodus Psalm Jeremiah Deut Habakkuk Genesis Genesis Genesis Proverbs Exodus Deut Haggai Deut Psalm Lev Exodus Deut Genesis Proverbs Lev Isaiah Isaiah Psalm Isaiah Isaiah Exodus Isaiah Isaiah Psalm Proverbs Proverbs Proverbs

Verse
22.22 8.17 8.18 95.7-11 95.7-8 95.11 2.2 95.7-8 2.7 110.4 22.16-17 14.17-20 110.4 25.40 31.31-34 24.8 40.6-8 31.33-34 32.35-36 2.3-4 5.24 21.12 47.31 3.11-13 19.12-13 9.19 2.6 31.6, 8 118.6 19.18 20.13. 14 5.17, 18 15.6 3.34 19.2 40.6-8 28.16 118.22 8.14 43.20 19.6 49.21 53.9 34.12-16 11.31 3.34 26.11

Meaning
J UJ J UJ UJ

Quality
P P P P P P P P P P P F P P S L L AO A P P P S P L A A P P P P P P S O S S P L P P L S P P P F

Hebrews

J J J D UJ UJ UJ UJ U UJ

James

UJ J UJ H U UJ UJ J UJ UJ

1 Peter

2 Peter

Appendix B: All Quotations in New Testament Order 49

Notes on the Septuagint

Appendix C: Detailed Comparisons5

Quot.
Is 7.14 / Mt 1.236a

LXX Greek

NT Greek

LXX English behold, a virgin shall conceive in the womb, and shall bring forth a son, and thou shalt call his name Emmanuel

NT English Behold, the virgin shall be with child, and shall bring forth a son, And they shall call his name Immanuel

Masoretic English behold, a virgin shall conceive, and bear a son, and shall call his name Immanuel

, , ...

Is 8.8, 10 / Mt 1.23b

O God with us for God is with us

which is, being interpreted, God with us

O Immanuel for God is with us

Note on translations: The New Testament column is from UBS, while the Septuagint is Brentons text. The LXX English is based on Brenton. The NT and Masoretic (MT) English derive from the 1901 American Standard Version. Is 7.14/Mt 1.23: MT disagrees with the NT and the LXX. The Hebrew word here is almah, which means a young woman. The Septuagint reading given above contains a different verb () than the New Testament (). If Codex Alexandrinus is used instead of Codex Vaticanus, the New Testament and the Septuagint agree on this point. The agreement between the New Testament and the Septuagint in this passage is even greater when New Testament variants are considered. Some New Testament witnesses read you shall call his name, as in the Septuagint: Codex D, a few Greek and some Bohairic manuscripts, Origen and Eusebius. Appendix C: Detailed Comparisons 50
6

Notes on the Septuagint

Quot.
Micah 5.2 / Mt 2.67

LXX Greek

NT Greek

LXX English And thou, Bethleem, house of Ephratha, art few in number to be reckoned among the thousands of Juda; yet out of thee shall one come forth to me, to be a ruler of Israel ... and feed his flock

NT English And thou Bethlehem, land of Judah, Art in no wise least among the princes of Judah: For out of thee shall come forth a governor, Who shall be shepherd of my people Israel

Masoretic English But thou, Bethlehem Ephrathah, which art little to be among the thousands of Judah, out of thee shall one come forth unto me that is to be ruler in Israel ... and shall feed his flock

, : , ... , , , , : ,

, , : ,

Hos 11.1 / Mt 2.158

for Israel is a child, and I loved him, and out of Egypt have I called his children

Out of Egypt did I call my son

When Israel was a child, then I loved him, and called my son out of Egypt

Jr 31.15 / Mt 2.189

: , ,

A voice was heard in Rama, of lamentation, and of weeping, and wailing; Rachel would not cease weeping for her children, because they are not

A voice was heard in Ramah, Weeping and great mourning, Rachel weeping for her children; And she would not be comforted, because they are not

A voice is heard in Ramah, lamentation, and bitter weeping, Rachel weeping for her children; she refuseth to be comforted for her children, because they are not

Micah 5.2/Mt 2.6: Plainly, a very loose quotation. The LXX and MT are in good agreement. Codex Alexandrinus in Micah 5.2 is slightly closer to the NT, with the reading shall one come forth a governor.
8 9

Hos 11.1/Mt 2.15: The NT agrees with the MT. The LXX differs, replacing my son with his children.

Jr 31.15/Mt 2.18: The NT and the MT agree. Brentons LXX text disagrees. The major conflict between the LXX and the MT is in one verb: The LXX has would not cease where the NT gives would not be comforted. This disagreement disappears in Codices Alexandrinus and Sinaiticus, which both contain in place of , with the NT. A less serious difference is mitigated by considering New Testament variants. Many New Testament Appendix C: Detailed Comparisons 51

Notes on the Septuagint

Quot.
Is 40.3 / Mt 3.310

LXX Greek

NT Greek

LXX English The voice of one crying in the wilderness, Prepare ye the way of the Lord, make straight the paths of our God

NT English The voice of one crying in the wilderness, Make ye ready the way of the Lord, Make his paths straight

Masoretic English The voice of one that crieth, Prepare ye in the wilderness the way of Yahweh; make level in the desert a highway for our God

, , . ,

: , ,

Dt 8.3 / Mt 4.411

man shall not live by bread alone, but by every word that proceeds out of the mouth of God

Man shall not live by bread alone, but by every word that proceedeth out of the mouth of God

man doth not live by bread only, but by everything that proceedeth out of the mouth of Yahweh

manuscripts replace with . Thus, in these manuscripts - for instance, Codices C, D, L, W, 0123; the f13 miniscule family; and the Majority text - Matthew also mentions lamentation.
10 11

Is 40.3/Mt 3.3: The Hebrew includes the phrase make level in the desert a highway, missing from the Greek texts. Dt 8.3/Mt 4.4: Codex Alexandrinus omits the article in Dt 8.3, making the agreement between the NT and the LXX exact. 52

Appendix C: Detailed Comparisons

Notes on the Septuagint

Quot.
Ps 91.11-12 / Mt 4.612

LXX Greek

NT Greek

LXX English For he shall give his angels charge concerning thee, to keep thee in all thy ways. They shall bear thee up on their hands, lest at any time thou dash thy foot against a stone.

NT English He shall give his angels charge concerning thee: and, On their hands they shall bear thee up, Lest haply thou dash thy foot against a stone

Masoretic English For he will give his angels charge over thee, To keep thee in all thy ways. They shall bear thee up in their hands, Lest thou dash thy foot against a stone

, . , . ,

Dt 6.16 / Mt 4.7 Dt 6.13 / Mt 4.1013

Thou shalt not tempt the Lord thy God Thou shalt fear the Lord thy God, and him only shalt thou serve

Thou shalt not make trial of the Lord thy God Thou shalt worship the Lord thy God, and him only shalt thou serve

Ye shall not tempt Yahweh your God Thou shalt fear Yahweh thy God; and him shalt thou serve

12 13

Ps 91.11/Mt 4.6: Codex Sinaiticus in Ps 91.11 includes the conjunction in with Matthew. Dt 6.13/Mt 4.10: Using Codex Alexandrinus, which replaces (fear) with (worship), the LXX aligns with the NT against the MT. 53

Appendix C: Detailed Comparisons

Notes on the Septuagint

Quot.
Is 9.1-2 / Mt 4.151614

LXX Greek

NT Greek

LXX English O land of Zebulun, land of Nephthalim, and the rest inhabiting the seacoast, and the land beyond the Jordan, Galilee of the Gentiles. O people walking in darkness, behold a great light: ye that dwell in the region and shadow of death, a light shall shine upon you

NT English The land of Zebulon and the land of Naphtali, Toward the sea, beyond the Jordan, Galilee of the Gentiles, The people that sat in darkness Saw a great light, And to them that sat in the region and shadow of death, To them did light spring up

Masoretic English the land of Zebulun and the land of Naphtali; but in the latter time hath he made it glorious, by the way of the sea, beyond the Jordan, Galilee of the nations. The people that walked in darkness have seen a great light: they that dwelt in the land of the shadow of death, upon them hath the light shined

, , , . , : ,

, , , , , , ,

Ex 20.13 / Mt 5.21 Dt 5.17 / Mt 5.21 Ex 20.14 / Mt 5.27 Dt 5.18 / Mt 5.27

Thou shalt not kill Thou shalt not commit murder Thou shalt not commit adultery Thou shalt not commit adultery

Thou shalt not kill Thou shalt not kill

Thou shalt not kill Thou shalt not kill

Thou shalt not commit adultery Thou shalt not commit adultery

Thou shalt not commit adultery Neither shalt thou commit adultery

14

Is 9.1-2/Mt 4.15-16: The NT disagrees with the LXX and the MT. The New Testament substitutes sat for both walking and dwell. Note the similarity between the NTs toward the sea and the MTs by the way of the sea. The text of the Septuagint given above is based on Codex Vaticanus. Codex Alexandrinus, on the other hand, agrees with the NT in replacing people walking with people that sat. Appendix C: Detailed Comparisons 54

Notes on the Septuagint

Quot.
Dt 24.1 / Mt 5.31

LXX Greek

NT Greek

LXX English that he shall write her a bill of divorcement, and give it into her hands

NT English let him give her a writing of divorcement

Masoretic English that he shall write her a bill of divorcement, and give it in her hand

, , : , , , : ,

Lev 19.12 / Mt 5.3315

And ye shall not swear unjustly by my name, and ye shall not profane the holy name of your God: I am the Lord your God

Thou shalt not forswear thyself, but shalt perform unto the Lord thine oaths

And ye shall not swear by my name falsely, and profane the name of thy God: I am Yahweh

Num 30.2 / Mt 5.3316

Whatsoever man shall vow a vow to the Lord, or swear an oath, or bind himself with an obligation upon his soul, he shall not break his word; all that shall come out of his mouth he shall do

Thou shalt not forswear thyself, but shalt perform unto the Lord thine oaths

When a man voweth a vow unto Yahweh, or sweareth an oath to bind his soul with a bond, he shall not break his word; he shall do according to all that proceedeth out of his mouth

15 16

Lev 19.12/Mt 5.33: This is an extremely loose quotation, if it is one at all. Num 30.2/Mt 5.33: A very loose quotation, if it is one at all. See also Lv 19.12. 55

Appendix C: Detailed Comparisons

Notes on the Septuagint

Quot.
Ex 21.24 / Mt 5.38

LXX Greek

NT Greek

LXX English eye for eye, tooth for tooth

NT English An eye for an eye, and a tooth for a tooth

Masoretic English eye for eye, tooth for tooth

, , , ,

Lev 24.20 / Mt 5.38

eye for eye, tooth for tooth

An eye for an eye, and a tooth for a tooth

for eye, tooth for tooth

Dt 19.21 / Mt 5.38

eye for eye, tooth for tooth

An eye for an eye, and a tooth for a tooth

eye for eye, tooth for tooth

Lev 19.18 / Mt 5.43

and thou shalt love thy neighbor as thyself

Thou shalt love thy neighbor

but thou shalt love thy neighbor as thyself

Is 53.4 / Mt 8.1717

He bears our sins, and is pained for us

Himself took our infirmities, and bare our diseases I desire mercy, and not sacrifice

Surely he hath borne our griefs, and carried our sorrows For I desire goodness, and not sacrifice

Hos 6.6 / Mt 9.1318

For I will have mercy rather than sacrifice

17 18

Is 53.4/Mt 8.17: The NT, the LXX and the MT disagree.

Hos 6.6/Mt 9.13: The NT and the LXX agree. The MT includes the idea of goodness instead of mercy. Hosea 6.6 in Codex Alexandrinus reads , exactly as the NT. 56

Appendix C: Detailed Comparisons

Notes on the Septuagint

Quot.
Micah 7.6 / Mt 10.35-3619

LXX Greek

NT Greek

LXX English For the son dishonours his father, the daughter will rise up against her mother, the daughter-inlaw against her motherin-law: those in his house shall be all a mans enemies

NT English For I came to set a man at variance against his father, and a daughter against her mother, and a daughter in law against her mother in law: and a man's foes shall be they of his own household

Masoretic English For the son dishonoreth the father, the daughter riseth up against her mother, the daughter-inlaw against her mother-inlaw; a mans enemies are the men of his own house

, , , ,

, ,

Mal 3.1 / Mt 11.1020

Behold, I send forth my messenger, and he shall survey the way before me

Behold, I send my messenger before thy face, Who shall prepare thy way before thee

Behold, I send my messenger, and he shall prepare the way before me

Hos 6.6 / Mt 12.721

For I will have mercy rather than sacrifice

I desire mercy, and not sacrifice

For I desire goodness, and not sacrifice

19

Micah 7.6/Mt 10.35-36: A loose quotation. The LXX and MT are in fair agreement. Codex Alexandrinus in Micah 7.6 prefaces and with , with Matthew.
20

Mal 3.1/Mt 11.10: The NT and the MT agree. The LXX replaces prepare with survey. Codex Alexandrinus (with others) includes in Malachi, in agreement with the NT. Hos 6.6/Mt 12.7: The NT and the LXX agree. The MT includes the idea of goodness instead of mercy. Hosea 6.6 in Codex Alexandrinus reads , exactly as the NT. Appendix C: Detailed Comparisons 57
21

Notes on the Septuagint

Quot.
Is 42.1-3 / Mt 12.1820

LXX Greek

NT Greek

LXX English Jacob is my servant, I will help him: Israel is my chosen, my soul has accepted him; I have put my Spirit upon him; he shall bring forth judgment to the Gentiles. He shall not cry, nor lift up his voice, nor shall his voice be heard without. A bruised reed shall he not break, and smoking flax shall he not quench; but he shall bring forth judgment to truth

NT English Behold, my servant whom I have chosen; My beloved in whom my soul is well pleased: I will put my Spirit upon him, And he shall declare judgment to the Gentiles. He shall not strive, nor cry aloud; Neither shall any one hear his voice in the streets. A bruised reed shall he not break, And smoking flax shall he not quench, Till he send forth judgment unto victory

Masoretic English Behold, my servant, whom I uphold; my chosen, in whom my soul delighteth: I will put my Spirit upon him; he will bring forth justice to the Gentiles. He will not cry, nor lift up his voice, nor cause it to be heard in the street. A bruised reed will he not break, and a dimly burning wick will he not quench: he will bring forth justice in truth

, : , : , . , , . , ,

, : , . , . ,

Is 42.4 / Mt 12.2122

and in his name shall the Gentiles trust

And in his name shall the Gentiles hope

and the isles shall wait for his law

22

Is 42.4/Mat 12.21: MT omits the Gentiles - and speaks of his law, not his name. The Dead Sea Scroll 1QIsa has will inherit his law. Brenton and ASV appear to differ (hope versus trust) but the underlying Greek word is the same. 58

Appendix C: Detailed Comparisons

Notes on the Septuagint

Quot.
Jonah 1.17 / Mt 12.4023

LXX Greek

NT Greek

LXX English and Jonas was in the belly of the whale three days and three nights

NT English for as Jonah was three days and three nights in the belly of the whale

Masoretic English and Jonah was in the belly of the fish three days and three nights

, , , . , , . : , , , ,

, , . , , ,

Is 6.9-10 / Mt 13.141524

Ye shall hear indeed, but ye shall not understand; and ye shall see indeed, but ye shall not perceive. For the heart of this people has become gross, and their ears are dull of hearing, and their eyes have they closed; lest they should see with their eyes, and hear with their ears, and understand with their heart, and be converted, and I should heal them

By hearing ye shall hear, and shall in no wise understand; And seeing ye shall see, and shall in no wise perceive: For this peoples heart is waxed gross, And their ears are dull of hearing, And their eyes they have closed; Lest haply they should perceive with their eyes, And hear with their ears, And understand with their heart, And should turn again, And I should heal them.

Hear ye indeed, but understand not; and see ye indeed, but perceive not. Make the heart of this people fat, and make their ears heavy, and shut their eyes; lest they see with their eyes, and hear with their ears, and understand with their heart, and turn again, and be healed

23 24

Jonah 1.17/Mt 12.40: The NT and the LXX agree. As the Greek word khtoj can also mean a gigantic fish, the MT is not significantly different.

Is 6.9-10/Mt 13.14-15: The NT and the LXX agree. The MT differs significantly. Codex Alexandrinus reading of Isaiah 6.9-10 replaces with , in agreement with Matthew. Appendix C: Detailed Comparisons 59

Notes on the Septuagint

Quot.
Ps 78.2 / Mt 13.3525

LXX Greek

NT Greek

LXX English I will open my mouth in parables: I will utter dark sayings which have been from the beginning

NT English I will open my mouth in parables; I will utter things hidden from the foundation of the world

Masoretic English I will open my mouth in a parable; I will utter dark sayings of old

Ex 20.12 / Mt 15.4a

, ,

Honor thy father and thy mother

Honour thy father and thy mother

Honor thy father and thy mother

Dt 5.16 / Mt 15.4a

Honor thy father and thy mother

Honor thy father and thy mother

Honor thy father and thy mother

Ex 21.17 / 26 Mt 15.4b

He that reviles his father or his mother shall surely die

He that speaketh evil of father or mother, let him die the death

And he that curseth his father or his mother, shall be surely put to death

25 26

Ps 78.2/Mt 13.35: The NT, LXX and the MT agree in the first half of the quotation, but differ thereafter. Ex 21.17/Mt 15.4: The slight difference in the LXX and NT Greek - shall surely die versus let him die - is removed in Codex Alexandrinus. 60

Appendix C: Detailed Comparisons

Notes on the Septuagint

Quot.
Is 29.13 / Mt 15.8927

LXX Greek

NT Greek

LXX English This people draw nigh to me with their mouth, and they honour me with their lips, but their heart is far from me: but in vain do they worship me, teaching the commandments and doctrines of men

NT English This people honoreth me with their lips; But their heart is far from me. But in vain do they worship me, Teaching as their doctrines the precepts of men

Masoretic English Forasmuch as this people draw nigh unto me, and with their mouth and with their lips do honor me, but have removed their heart far from me, and their fear of me is a commandment of men which hath been taught them

, , : , , , : :

, : : ;

Dt 19.15 / Mt 18.16

by the mouth of two witnesses, or by the mouth of three witnesses, shall every word be established And God made man, according to the image of God he made them, male and female he made them

that at the mouth of two witnesses or three every word may be established

at the mouth of two witnesses, or at the mouth of three witnesses, shall a matter be established

Gen 1.27 / Mt 19.4

And he answered and said, Have ye not read, that he who made them from the beginning made them male and female

And God created man in his own image, in the image of God created he him: male and female created he them

27

Is 29.13/Mt 15.8-9: The MT does not include the notion of teaching the precepts of men as doctrines. The agreement between the Septuagint and the New Testament improves when LXX textual variations are taken into account. Brentons Septuagint is based on the Codex Vaticanus. Codices Sinaiticus and Alexandrinus omit the phrase with their mouth. On the other hand, many NT manuscripts (for instance, C, W, 0601, and the Majority) begin the quotation in Matthews gospel with - which is nearly identical to the Septuagint. Appendix C: Detailed Comparisons 61

Notes on the Septuagint

Quot.
Gen 5.2 / Mt 19.4

LXX Greek

NT Greek

LXX English male and female he made them, and blessed them; and he called his name Adam, in the day in which he made them

NT English And he answered and said, Have ye not read that he who made them from the beginning made them male and female

Masoretic English male and female created he them, and blessed them, and called their name Adam, in the day when they were created

, : , , ,

: : ,

Gen 2.24 / Mt 19.528

Therefore shall a man leave his father and his mother and shall cleave to his wife, and they two shall be one flesh

and said, For this cause shall a man leave his father and mother, and shall cleave to his wife; and the two shall become one flesh?

Therefore shall a man leave his father and his mother, and shall cleave unto his wife: and they shall be one flesh

Dt 24.1 / Mt 19.7

that he shall write her a bill of divorcement, and give it into her hands

to give a bill of divorcement

that he shall write her a bill of divorcement, and give it in her hand

28

Gen 2.24/Mt 19.5: The NT and the LXX agree. The MT does not insert the redundant word two. 62

Appendix C: Detailed Comparisons

Notes on the Septuagint

Quot.
Ex 20.1216 / Mt 19.18-19

LXX Greek

NT Greek

LXX English Honour thy father and thy mother, ... Thou shalt not commit adultery. Thou shalt not steal. Thou shalt not kill. Thou shalt not bear false witness

NT English Thou shalt not kill, Thou shalt not commit adultery, Thou shalt not steal, Thou shalt not bear false witness, Honor thy father and thy mother

Masoretic English Honor thy father and thy mother, Thou shalt not kill. Thou shalt not commit adultery. Thou shalt not steal. Thou shalt not bear false witness

, , ... . . . ... . . .

, , , ,

Dt 5.16-20 / Mt 19.1819

, , , ,

Honour thy father and thy mother ... Thou shalt not commit murder. Thou shalt not commit adultery. Thou shalt not steal. Thou shalt not bear false witness

Thou shalt not kill, Thou shalt not commit adultery, Thou shalt not steal, Thou shalt not bear false witness, Honor thy father and thy mother

Honor thy father and thy mother ... Thou shalt not kill, Neither shalt thou commit adultery, Neither shalt thou steal, Neither shalt thou bear false witness

Lev 19.18 / Mt 19.19

and thou shalt love thy neighbor as thyself

and, Thou shalt love thy neighbor as thyself

but thou shalt love thy neighbor as thyself

Appendix C: Detailed Comparisons 63

Notes on the Septuagint

Quot.
Is 62.11 / Mt 21.5a

LXX Greek

NT Greek

LXX English say ye to the daughters of Sion, Behold, thy Saviour has come to thee

NT English Tell ye the daughters of Zion, Behold, thy King cometh unto thee Tell ye the daughter of Zion, Behold, thy King cometh unto thee, Meek, and riding upon an ass, And upon a colt the foal of an ass

Masoretic English Say to the daughter of Zion, Behold thy salvation cometh Rejoice greatly, O daughter of Zion; shout, O daughter of Jerusalem: behold, thy king cometh unto thee; he is just, and having salvation; lowly, and riding upon an ass, even upon a colt the foal of an ass

, , : , , , , . ,

: :

Zech 9.9 / Mt 21.5b29

Rejoice greatly, O daughter of Sion; proclaim it aloud, O daughter of Jerusalem; behold, the King is coming to thee, just, and a Saviour; he is meek and riding on an ass, and a young foal

Ps 118.2526 / Mt 21.930

O Lord, save now: O Lord, send now prosperity. Blessed is he that comes in the name of the Lord

Hosanna to the son of David: Blessed is he that cometh in the name of the Lord

Save now, we beseech thee, O Yahweh: O Yahweh, we beseech thee, send now prosperity. Blessed is he that cometh in the name of Yahweh for my house shall be called a house of prayer

Is 56.7 / Mt 21.13

for my house shall be called a house of prayer

My house shall be called a house of prayer

29 30

Zech 9.9/Mt 21.5: Some LXX manuscripts include in , in agreement with the NT.

Ps 118.25-26/Mt 21.9: Although the NT, LXX, and MT agree as to meaning, the NT author transliterated the two Hebrew words forming Save now as Hosanna. Appendix C: Detailed Comparisons 64

Notes on the Septuagint

Quot.
Ps 8.2 / Mt 21.1631

LXX Greek

NT Greek

LXX English Out of the mouths of babes and sucklings has thou perfected praise The stone which the builders rejected, the same is become the head of the corner. This has been done of the Lord; and it is wonderful in our eyes

NT English Out of the mouth of babes and sucklings thou hast perfected praise The stone which the builders rejected, The same was made the head of the corner; This was from the Lord, And it is marvellous in our eyes

Masoretic English Out of the mouths of babes and sucklings hast thou established strength The stone which the builders rejected Is become the head of the corner. This is Yahwehs doing; It is marvellous in our eyes

, . , , , , : , ,

, : ,

Ps 118.2223 / Mt 21.42

Dt 25.5 / Mt 22.24

And if brethren should live together, and one of them should die, and should not have seed, the wife of the deceased shall not marry out of the family to a man not related: her husbands brother shall go in to her, and shall take her to himself for a wife, and shall dwell with her

If a man die, having no children, his brother shall marry his wife, and raise up seed unto his brother

If brethren dwell together, and one of them die, and have no son, the wife of the dead shall not be married without unto a stranger: her husbands brother shall go in unto her, and take her to him to wife, and perform the duty of a husbands brother unto her

31

Ps 8.2/Mt 21.16: The MT has established strength in place of perfected praise. 65

Appendix C: Detailed Comparisons

Notes on the Septuagint

Quot.
Ex 3.6 / Mt 22.32

LXX Greek

NT Greek

LXX English I am the God of thy father, the God of Abraham, and the God of Isaac, and the God of Jacob

NT English I am the God of Abraham, and the God of Isaac, and the God of Jacob?

Masoretic English I am the God of thy father, the God of Abraham, the God of Isaac, and the God of Jacob

, , , , , , , ,

Ex 3.15 / Mt 22.32

The Lord God of our fathers, the God of Abraham, and God of Isaac, and God of Jacob

I am the God of Abraham, and the God of Isaac, and the God of Jacob?

Yahweh, the God of your fathers, the God of Abraham, the God of Isaac, and the God of Jacob thou shalt love Yahweh thy God with all thy heart, and with all thy soul, and with all thy might

Dt 6.5 / Mt 22.3732

thou shalt love the Lord thy God with all thy mind, and with all thy soul, and with all thy strength

Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind

Lev 19.18 / Mt 22.39

and thou shalt love thy neighbor as thyself

Thou shalt love thy neighbor as thyself

but thou shalt love thy neighbor as thyself

32

Dt 6.5/Mt 22.37: The quotations agree with the LXX (against the Hebrew) in including the mind or understanding and with the Hebrew (against the LXX) in speaking of the heart. Appendix C: Detailed Comparisons 66

Notes on the Septuagint

Quot.
Ps 110.1 Mt 22.44

LXX Greek

NT Greek

LXX English The Lord said to my Lord, Sit thou on my right hand, until I make thine enemies thy footstool

NT English The Lord said unto my Lord, Sit thou on my right hand, Till I put thine enemies underneath thy feet

Masoretic English Yahweh said unto my Lord, Sit thou at my right hand, Until I make thine enemies thy footstool

, , , , ,

: , ,

Ps 118.26 / Mt 23.39

Blessed is he that comes in the name of the Lord

Blessed is he that cometh in the name of the Lord

Blessed is he that cometh in the name of Yahweh

Dn 7.13 / Mt 24.30

I beheld in the night vision, and, lo, one coming with the clouds of heaven as the Son of man

and they shall see the Son of man coming on the clouds of heaven with power and great glory

I saw in the night-visions, and, behold, there came with the clouds of heaven one like unto a son of man

Zech 13.7 / Mt 26.3133

smite the shepherds, and draw out the sheep

I will smite the shepherd, and the sheep of the flock shall be scattered abroad

smite the shepherd, and the sheep shall be scattered

33

Zech 13.7/Mt 26.31: The NT and the MT agree. Brentons LXX, based on Codex Vaticanus, differs significantly in the verb, giving draw out instead of shall be scattered abroad. However, Codex Alexandrinus has , exactly as the NT. Jerome (Letter LVII) commented on this verse as follows: In this instance according to my judgment - and I have some careful critics with me - the evangelist is guilty of a fault in presuming to ascribe to God what are the words of the prophet. Appendix C: Detailed Comparisons 67

Notes on the Septuagint

Quot.
Ps 110.1 / Mt 26.64a

LXX Greek

NT Greek

LXX English The Lord said to my Lord, Sit thou on my right hand, until I make thine enemies thy footstool

NT English Henceforth ye shall see the Son of man sitting at the right hand of Power

Masoretic English Yahweh said unto my Lord, Sit thou at my right hand, Until I make thine enemies thy footstool

, , , ,

, , ,

Dn 7.13 / Mt 26.64b

I beheld in the night vision, and, lo, one coming with the clouds of heaven as the Son of man

Henceforth ye shall see the Son of man sitting at the right hand of Power, and coming on the clouds of heaven

I saw in the night-visions, and, behold, there came with the clouds of heaven one like unto a son of man

Zech 11.1213 / Mt 27.9-1034

. , , ,

And they weighed for my price thirty pieces of silver. And the Lord said to me, Drop them into the furnace, and I will see if it is good metal, as I was proved for their sakes. And I took the thirty pieces of silver, and cast them into the furnace in

And they took the thirty pieces of silver, the price of him that was priced, whom certain of the children of Israel did price; and they gave them for the potters field, as the Lord appointed me

So they weighed for my hire thirty pieces of silver. And Yahweh said unto me, Cast it unto the potter, the goodly price that I was prized at by them. And I took the thirty pieces of silver, and cast them unto the potter, in the house of Yahweh

34

Zech 11.12-Mt 27.9-10: Clearly, a loose quotation. The NT, LXX and the MT agree to an extent - the thirty pieces of silver are mentioned in all three. The MT includes a reference to a potter, (absent from the LXX) but no mention of the potters field. There is fair agreement between the NT and the MT in the phrases the price of him that was priced and the goodly price that I was prized at by them. It is interesting that Matthew ascribes this quotation to Jeremiah, not Zechariah. It is unlikely that Jeremiah is actually meant, though Jeremiah 18.1-3 and 32.6-15 do refer to a potter and to the purchase of a field in Anathoth. (One miniscule (22) and a marginal reading in Harkels Syriac version replace Jeremiahs name in Matthew 27 with that of Zechariah. A few sources replace Jeremiah with , while others omit the prophets name altogether.) Appendix C: Detailed Comparisons 68

Notes on the Septuagint

Quot.

LXX Greek

NT Greek

LXX English the house of the Lord

NT English

Masoretic English

, ,
Ps 22.1 / Mt 27.46

, , , ; , , , .

, ; , : ,

O God, my God, attend to me: why hast thou forsaken me? Behold, I send forth my messenger, and he shall survey the way before me

My God, my God, why hast thou forsaken me?

My God, my God, why hast thou forsaken me?

Mal 3.1 / Mk 1.235

Behold, I send my messenger before thy face, Who shall prepare thy way

Behold, I send my messenger, and he shall prepare the way before me

Is 40.3 / Mk 1.336

The voice of one crying in the wilderness, Prepare ye the way of the Lord, make straight the paths of our God

The voice of one crying in the wilderness, Make ye ready the way of the Lord, Make his paths straight

The voice of one that crieth, Prepare ye in the wilderness the way of Yahweh; make level in the desert a highway for our God

Mal 3.1/Mk 1.2: The NT and the MT agree. The LXX replaces prepare with survey. Codex Alexandrinus (with others) includes in Malachi, in agreement with the NT. Mark attributes Malachi 3.1 to Isaiah in many NT texts. Isaiah 40.3 immediately follows these lines in Marks gospel.
35 36

Is 40.3/Mk 1.3: The Hebrew includes the phrase make level in the desert a highway, missing from the Greek texts. 69

Appendix C: Detailed Comparisons

Notes on the Septuagint

Quot.
Is 6.9-10 / Mk 4.1237

LXX Greek

NT Greek

LXX English Ye shall hear indeed, but ye shall not understand; and ye shall see indeed, but ye shall not perceive. lest they should see with their eyes, and hear with their ears, and understand with their heart, and be converted, and I should heal them

NT English that seeing they may see, and not perceive; and hearing they may hear, and not understand; lest haply they should turn again, and it should be forgiven them

Masoretic English Hear ye indeed, but understand not; and see ye indeed, but perceive not. lest they see with their eyes, and hear with their ears, and understand with their heart, and turn again, and be healed

, , , . ... , , , , , , : ,

, ,

Is 29.13 / Mk 7.6-738

, :

This people draw nigh to me with their mouth, and they honour me with their lips, but their heart is far from me: but in vain do they worship me, teaching the commandments and doctrines of men

This people honoreth me with their lips, But their heart is far from me. But in vain do they worship me, Teaching as their doctrines the precepts of men

Forasmuch as this people draw nigh unto me, and with their mouth and with their lips do honor me, but have removed their heart far from me, and their fear of me is a commandment of men which hath been taught them

37

Is 6.9-10/Mk 4.12: The UBS 4th edition Greek New Testament lists Mark 4.12 as a quotation from LXX, indicating differences with theMT. But it is not at all clear how the LXX passage differs materially from the Hebrew.
38

Is 29.13/Mk 7.6-7: The MT does not include the notion of teaching the precepts of men as doctrines. The agreement between the Septuagint and the New Testament improves when LXX textual variations are taken into account. Brentons Septuagint is based on the Codex Vaticanus. Codices Sinaiticus and Alexandrinus omit the phrase with their mouth. 70

Appendix C: Detailed Comparisons

Notes on the Septuagint

Quot.
Ex 20.12 / Mk 7.10a Dt 5.16 / Mk 7.10a Ex 21.17 / Mk 7.10b39

LXX Greek

NT Greek

LXX English Honor thy father and thy mother Honor thy father and thy mother He that reviles his father or his mother shall surely die

NT English Honour thy father and thy mother Honor thy father and thy mother He that speaketh evil of father or mother, let him die the death

Masoretic English Honor thy father and thy mother Honor thy father and thy mother And he that curseth his father or his mother, shall be surely put to death

, | , , ... ,

Dt 24.1, 3 / Mk 10.4

that he shall write her a bill of divorcement, and give it into her hands and the last husband should hate her, and write her a bill of divorcement

Moses suffered to write a bill of divorcement, and to put her away

that he shall write her a bill of divorcement, and give it in her hand and if the latter husband hate her, and write her a bill of divorcement

Gens 1.27 / Mk 10.6

male and female he made them

But from the beginning of the creation, Male and female made he them

male and female created he them

39

Ex 21.17/Mk 7.10: The slight difference in the LXX and NT Greek - shall surely die versus let him die - is removed in Codex Alexandrinus. 71

Appendix C: Detailed Comparisons

Notes on the Septuagint

Quot.
Gen 5.2 / Mk 10.6

LXX Greek

NT Greek

LXX English male and female he made them

NT English But from the beginning of the creation, Male and female he made them For this cause shall a man leave his father and mother, and shall cleave to his wife; and the two shall become one flesh:

Masoretic English male and female created he them

, , , , ... . . .

, : , , , , ,

Gen 2.24 / Mk 10.7840

Therefore shall a man leave his father and his mother and shall cleave to his wife, and they two shall be one flesh

Therefore shall a man leave his father and his mother, and shall cleave unto his wife: and they shall be one flesh

Ex 20.1216 / Mk 41 10.19

Honour thy father and thy mother, ... Thou shalt not commit adultery. Thou shalt not steal. Thou shalt not kill. Thou shalt not bear false witness

Do not kill, Do not commit adultery, Do not steal, Do not bear false witness, Do not defraud, Honor thy father and mother

Honor thy father and thy mother, Thou shalt not kill. Thou shalt not commit adultery. Thou shalt not steal. Thou shalt not bear false witness

40 41

Gen 2.24/Mk 10.7-8: The NT and the LXX agree. The MT does not insert the redundant word two. Ex 20.12-16/Mk 10.19: Mark augments the list of commandments with Do not defraud. This appears to be a quotation from Sirach 4.1. 72

Appendix C: Detailed Comparisons

Notes on the Septuagint

Quot.
Dt 5.16-20 / Mk 10.1942

LXX Greek

NT Greek

LXX English Honour thy father and thy mother ... Thou shalt not commit murder. Thou shalt not commit adultery. Thou shalt not steal. Thou shalt not bear false witness

NT English Do not kill, Do not commit adultery, Do not steal, Do not bear false witness, Do not defraud, Honor thy father and thy mother

Masoretic English Honor thy father and thy mother ... Thou shalt not kill, Neither shalt thou commit adultery, Neither shalt thou steal, Neither shalt thou bear false witness

... . . . , . ,

, , , , ,

Ps 118.2526 / Mk 11.9-1043

O Lord, save now: O Lord, send now prosperity. Blessed is he that comes in the name of the Lord

Hosanna; Blessed is he that cometh in the name of the Lord

Save now, we beseech thee, O Yahweh: O Yahweh, we beseech thee, send now prosperity. Blessed is he that cometh in the name of Yahweh for my house shall be called a house of prayer for all peoples

Is 56.7 / Mk 11.17

for my house shall be called a house of prayer for all nations

My house shall be called a house of prayer for all nations

42 43

Dt 5.16-20/Mk 10.19: The words do not defraud can be found in Sirach 4.1: My son, defraud not the poor of his living.

Ps 118.25-26/Mk 11.9-10: Although the NT, LXX, and MT agree as to meaning, the NT author transliterated the two Hebrew words forming Save now as Hosanna. 73

Appendix C: Detailed Comparisons

Notes on the Septuagint

Quot.
Ps 118.2223 / Mk 12.1011

LXX Greek

NT Greek

LXX English The stone which the builders rejected, the same is become the head of the corner. This has been done of the Lord; and it is wonderful in our eyes

NT English The stone which the builders rejected, The same was made the head of the corner; This was from the Lord, And it is marvellous in our eyes

Masoretic English The stone which the builders rejected Is become the head of the corner. This is Yahwehs doing; It is marvellous in our eyes

, . , , , , : , , , , ,

, : ,

Dt 25.5 / Mk 12.29

And if brethren should live together, and one of them should die, and should not have seed, the wife of the deceased shall not marry out of the family to a man not related: her husbands brother shall go in to her, and shall take her to himself for a wife, and shall dwell with her

If a mans brother die, and leave a wife behind him, and leave no child, that his brother should take his wife, and raise up seed unto his brother

If brethren dwell together, and one of them die, and have no son, the wife of the dead shall not be married without unto a stranger: her husbands brother shall go in unto her, and take her to him to wife, and perform the duty of a husbands brother unto her

Ex 3.6 / Mk 12.26

I am the God of thy father, the God of Abraham, and the God of Isaac, and the God of Jacob

I am the God of Abraham, and the God of Isaac, and the God of Jacob?

I am the God of thy father, the God of Abraham, the God of Isaac, and the God of Jacob

Appendix C: Detailed Comparisons 74

Notes on the Septuagint

Quot.
Ex 3.15 / Mk 12.26

LXX Greek

NT Greek

LXX English The Lord God of our fathers, the God of Abraham, and God of Isaac, and God of Jacob

NT English I am the God of Abraham, and the God of Isaac, and the God of Jacob?

Masoretic English Yahweh, the God of your fathers, the God of Abraham, the God of Isaac, and the God of Jacob

, , , , , . , ,

Dt 6.4-5 / Mk 12.293044

, , ,

Hear, O Israel, The Lord our God is one Lord. And thou shalt love the Lord thy God with all thy mind, and with all thy soul, and with all thy strength

Hear, O Israel; The Lord our God, the Lord is one: and thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind, and with all thy strength

Hear, O Israel: Yahweh our God is one Yahweh: and thou shalt love Yahweh thy God with all thy heart, and with all thy soul, and with all thy might

Lev 19.18 / Mk 12.31

and thou shalt love thy neighbor as thyself

Thou shalt love thy neighbor as thyself

but thou shalt love thy neighbor as thyself

Dt 6.4-5/Mk 12.29-30: The NT replaces the Greek word for strength with . In a sense, the NT disagrees with both the MT and the LXX. That is, the NT includes the mind from the LXX, absent from the MT, and includes the heart, absent from the LXX, but present in the MT. The analysis shifts but reaches a similar conclusion if we consider a textual variant. Brentons Septuagint is based primarily on Codex Vaticanus. Codex Alexandrinus gives heart where Vaticanus has mind. This variation brings the Septuagint into agreement with the MT; but the NT, inserting with all thy mind, still differs from both the Hebrew and the Old Testament Greek.
44

Appendix C: Detailed Comparisons 75

Notes on the Septuagint

Quot.
Dt 6.4 / Mk 12.32a Dt 4.35 / Mk 45 12.32b Is 45.21 / Mk 12.32b

LXX Greek

NT Greek

LXX English The Lord our God is one Lord and there is none beside him there is not another beside me; a just God and a Saviour; there is none but me thou shalt love the Lord thy God with all thy mind, and with all thy soul, and with all thy strength

NT English he is one

Masoretic English Yahweh our God is one Yahweh there is none else besides him and there is no God else besides me, a just God and a Saviour; there is none besides me thou shalt love Yahweh thy God with all thy heart, and with all thy soul, and with all thy might

, : , , ,

and there is none other but he and there is none other but he

Dt 6.5 / Mk 12.33a46

and to love him with all the heart, and with all the understanding, and with all the strength

Lev 19.18 / Mk 12.33b

and thou shalt love thy neighbor as thyself

to love his neighbor as himself

but thou shalt love thy neighbor as thyself

45 46

Dt 4.35/Mk 12.32: The agreement between the LXX and the NT is perfect if the variant OT reading given in Codex Alexandrinus is used.

Dt 6.5/Mk 12.33: The quotations agree with the LXX (against the Hebrew) in including the mind or understanding and with the Hebrew (against the LXX) in speaking of the heart. Appendix C: Detailed Comparisons 76

Notes on the Septuagint

Quot.
Ps 110.1 / Mk 12.36

LXX Greek

NT Greek

LXX English The Lord said to my Lord, Sit thou on my right hand, until I make thine enemies thy footstool

NT English The Lord said unto my Lord, Sit thou on my right hand, Till I make thine enemies the footstool of thy feet

Masoretic English Yahweh said unto my Lord, Sit thou at my right hand, Until I make thine enemies thy footstool

, , , , , , ,

: , ,

Dn 7.13 / Mk 13.26

I beheld in the night vision, and, lo, one coming with the clouds of heaven as the Son of man

they shall see the Son of man coming in clouds with great power and glory

I saw in the night-visions, and, behold, there came with the clouds of heaven one like unto a son of man

Zech 13.7 / Mk 14.2747

smite the shepherds, and draw out the sheep

I will smite the shepherd, and the sheep shall be scattered abroad

smite the shepherd, and the sheep shall be scattered

Ps 110.1 / Mk 14.62a

The Lord said to my Lord, Sit thou on my right hand, until I make thine enemies thy footstool

ye shall see the Son of man sitting at the right hand of Power

Yahweh said unto my Lord, Sit thou at my right hand, Until I make thine enemies thy footstool

47

Zech 13.7/Mk 14.27: The NT and the MT agree. Brentons LXX, based on Codex Vaticanus, differs significantly in the verb, giving draw out instead of shall be scattered abroad. However, Codex Alexandrinus has , exactly as the NT. 77

Appendix C: Detailed Comparisons

Notes on the Septuagint

Quot.
Dn 7.13 / Mk 14.62b

LXX Greek

NT Greek

LXX English I beheld in the night vision, and, lo, one coming with the clouds of heaven as the Son of man

NT English and ye shall see the Son of man sitting at the right hand of Power, and coming with the clouds of heaven

Masoretic English I saw in the night-visions, and, behold, there came with the clouds of heaven one like unto a son of man

, , , , , ; , : ... ,

, , ;

Ps 22.1 / Mk 15.34

My God, my God, why hast thou forsaken me?

Ex 13.2 / 48 Lk 2.23

Sanctify to me every firstborn, first produced, opening every womb

Every male that openeth the womb shall be called holy to the Lord

Sanctify unto me all the first-born, whatsoever openeth the womb

Ex 13.12 / Lk 2.23

that thou shalt set apart every offspring opening the womb, the males to the Lord, every one that opens the womb thou shalt sanctify the males to the Lord therefore do I sacrifice every offspring that opens the womb, the males to the Lord

Every male that openeth the womb shall be called holy to the Lord

that thou shalt set apart unto Yahweh all that openeth the womb, and every firstling the males shall be Yahwehs

Ex 13.15 / Lk 2.23

Every male that openeth the womb shall be called holy to the Lord

therefore I sacrifice to Yahweh all that openeth the womb, being males

48

Ex 13.2/Lk 2.23: Clearly, this is a loose quotation. See also Exodus 13.12 and 13.15, which are very similar. 78

Appendix C: Detailed Comparisons

Notes on the Septuagint

Quot.
Lev 12.8 / Lk 2.24

LXX Greek

NT Greek

LXX English two turtledoves or two young pigeons

NT English A pair of turtledoves, or two young pigeons

Masoretic English two turtledoves, or two young pigeons

, , . , : , . , ,

: , : , :

Is 40.3-5 / Lk 3.4-649

The voice of one crying in the wilderness, Prepare ye the way of the Lord, make straight the paths of our God. Every valley shall be filled, and every mountain and hill shall be brought low: and all the crooked ways shall become straight, and the rough places plains. And the glory of the Lord shall appear, and all flesh shall see the salvation of God

The voice of one crying in the wilderness, Make ye ready the way of the Lord, Make his paths straight. Every valley shall be filled, And every mountain and hill shall be brought low; And the crooked shall become straight, And the rough ways smooth; And all flesh shall see the salvation of God

The voice of one that crieth, Prepare ye in the wilderness the way of Yahweh; make level in the desert a highway for our God. Every valley shall be exalted, and every mountain and hill shall be made low; and the glory of Yahweh shall be revealed, and all flesh shall see it together

Dt 8.3 / Lk 4.4

man shall not live by bread alone

Man shall not live by bread alone

man doth not live by bread only

49

Is 40.3-5/Lk 3.4-6: The Hebrew omits all the crooked ways shall become straight, and the rough places plains. More importantly, the Hebrew omits the salvation of God which all mankind shall see. Instead, all flesh shall see it, meaning the glory. In addition, the Hebrew refers to making a level highway in the desert, while the Greek simply refers to a straight path. Appendix C: Detailed Comparisons 79

Notes on the Septuagint

Quot.
Dt 6.13 / Lk 4.850

LXX Greek

NT Greek

LXX English Thou shalt fear the Lord thy God, and him only shalt thou serve For he shall give his angels charge concerning thee, to keep thee in all thy ways. They shall bear thee up on their hands, lest at any time thou dash thy foot against a stone.

NT English Thou shalt worship the Lord thy God, and him only shalt thou serve He shall give his angels charge concerning thee, to guard thee: and, On their hands they shall bear thee up, Lest haply thou dash thy foot against a stone

Masoretic English Thou shalt fear Yahweh thy God; and him shalt thou serve For he will give his angels charge over thee, To keep thee in all thy ways. They shall bear thee up in their hands, Lest thou dash thy foot against a stone

, , . , . , , ,

, , ,

Ps 91.11-12 / Lk 4.10-11

Dt 6.16 / Lk 4.12 Is 61.1-2 / Lk 4.181951

Thou shalt not tempt the Lord thy God The Spirit of the Lord is upon me, because he has anointed me; he has sent me to preach glad tidings to the poor, to heal the broken in heart, to proclaim liberty to the

Thou shalt not make trial of the Lord thy God The Spirit of the Lord is upon me, Because he anointed me to preach good tidings to the poor; He hath sent me to proclaim release to the captives, And recovering

Ye shall not tempt Yahweh your God The Spirit of the Lord Yahweh is upon me; because Yahweh hath anointed me to preach good tidings unto the meek; he hath sent me to bind up the broken-

50 51

Dt 6.13/Lk 4.8: Using Codex Alexandrinus, which replaces (fear) with (worship), the LXX aligns with the NT against the MT.

Is 61.1-2/Lk 4.18-19: The LXX and the NT include the recovery of sight to the blind - a concept which is replaced in MT with an opening of prison for those who are bound. Marginal notes in the RSV and the NIV indicate that this MT phrase could be translated the opening of the eyes - in the Hebrew, it is simply the opening. The phrase to heal the broken in heart - present in the LXX but absent from the UBS NT - can be found in many NT manuscripts. Codex Alexandrinus and the Majority text are prominent examples. The phrase was also quoted by Irenaeus (Against Heresies, Book 4, Chapter 23). The Dead Sea Scrolls 1QIsa and 1QIsb both support the Septuagints omission of Yahweh from the Spirit of the Lord Yahweh. The phrase To set at liberty them that are bruised in Luke is from Isaiah 58.6, LXX. Appendix C: Detailed Comparisons 80

Notes on the Septuagint

Quot.

LXX Greek

NT Greek

LXX English captives, and recovery of sight to the blind; to declare the acceptable year of the Lord

NT English of sight to the blind, To set at liberty them that are bruised, To proclaim the acceptable year of the Lord

Masoretic English hearted, to proclaim liberty to the captives, and the opening of the prison to them that are bound; to proclaim the year of Yahwehs favor to let the oppressed go free

, , ,
Is 58.6 / Lk 4.1852

, , ,

set the bruised free

To set at liberty them that are bruised

Mal 3.1 / Lk 7.2753

Behold, I send forth my messenger, and he shall survey the way before me

Behold, I send my messenger before thy face, Who shall prepare thy way before thee

Behold, I send my messenger, and he shall prepare the way before me

Is 6.9 / Lk 8.1054

, , ,

Ye shall hear indeed, but ye shall not understand; and ye shall see indeed, but ye shall not perceive

that seeing they may not see, and hearing they may not understand

Hear ye indeed, but understand not; and see ye indeed, but perceive not

52 53

Is 58.6/Lk 4.18: The NT and the LXX agree. The MT has oppressed instead of bruised.

Mal 3.1/Lk 7.27: The NT and the MT agree. The LXX replaces prepare with survey. Codex Alexandrinus (with others) includes in Malachi, in agreement with the NT.
54

Is 6.9/Lk 8.10: This is listed in the UBS Greek New Testament as a quotation from the Septuagtint (indicating a disagreement between the NT and the MT). It is not clear why. The only significant difference between the Septuagint and the Hebrew is in the mood of the verbs. and from the Septuagint are both subjunctive, for instance, as are their counterparts and from the New Testament. Appendix C: Detailed Comparisons 81

Notes on the Septuagint

Quot.
Dt 6.5 / Lk 10.27a55

LXX Greek

NT Greek

LXX English thou shalt love the Lord thy God with all thy mind, and with all thy soul, and with all thy strength

NT English And he answering said, Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy strength, and with all thy mind

Masoretic English thou shalt love Yahweh thy God with all thy heart, and with all thy soul, and with all thy might

, ,

... , , , ,

Lev 19.18 / Lk 10.27b

, , ... . . .

and thou shalt love thy neighbor as thyself

Thou shalt love thy neighbor as thyself

but thou shalt love thy neighbor as thyself

Ps 118.26 / Lk 13.35

Blessed is he that comes in the name of the Lord

Blessed is he that cometh in the name of the Lord

Blessed is he that cometh in the name of Yahweh

Ex 20.1216 / Lk 18.20

Honour thy father and thy mother, ... Thou shalt not commit adultery. Thou shalt not steal. Thou shalt not kill. Thou shalt not bear false witness

Do not commit adultery, Do not kill, Do not steal, Do not bear false witness, Honor thy father and mother

Honor thy father and thy mother, Thou shalt not kill. Thou shalt not commit adultery. Thou shalt not steal. Thou shalt not bear false witness

55

Dt 6.5/Lk 10.27: The quotations agree with the LXX (against the Hebrew) in including the mind or understanding and with the Hebrew (against the LXX) in speaking of the heart. Appendix C: Detailed Comparisons 82

Notes on the Septuagint

Quot.
Dt 5.16-20 / Lk 18.20

LXX Greek

NT Greek

LXX English Honour thy father and thy mother ... Thou shalt not commit murder. Thou shalt not commit adultery. Thou shalt not steal. Thou shalt not bear false witness

NT English Do not commit adultery, Do not kill, Do not steal, Do not bear false witness, Honor thy father and thy mother

Masoretic English Honor thy father and thy mother ... Thou shalt not kill, Neither shalt thou commit adultery, Neither shalt thou steal, Neither shalt thou bear false witness

... . . . , ,

, , , , , ,

Ps 118.26 / Lk 19.38

Blessed is he that comes in the name of the Lord

Blessed is the King that cometh in the name of the Lord

Blessed is he that cometh in the name of Yahweh

Is 56.7 / Lk 19.46 Ps 118.22 / Lk 20.17

for my house shall be called a house of prayer The stone which the builders rejected, the same is become the head of the corner

And my house shall be a house of prayer The stone which the builders rejected, The same was made the head of the corner

for my house shall be called a house of prayer The stone which the builders rejected Is become the head of the corner

Appendix C: Detailed Comparisons 83

Notes on the Septuagint

Quot.
Dt 25.5 / Lk 20.18

LXX Greek

NT Greek

LXX English And if brethren should live together, and one of them should die, and should not have seed, the wife of the deceased shall not marry out of the family to a man not related: her husbands brother shall go in to her, and shall take her to himself for a wife, and shall dwell with her

NT English if a mans brother die, having a wife, and he be childless, his brother should take the wife, and raise up seed unto his brother

Masoretic English If brethren dwell together, and one of them die, and have no son, the wife of the dead shall not be married without unto a stranger: her husbands brother shall go in unto her, and take her to him to wife, and perform the duty of a husbands brother unto her

, , , : , , , , , , ,

, ,

Ex 3.6 / Lk 20.37

: ,

I am the God of thy father, the God of Abraham, and the God of Isaac, and the God of Jacob The Lord said to my Lord, Sit thou on my right hand, until I make thine enemies thy footstool

the God of Abraham, and the God of Isaac, and the God of Jacob

I am the God of thy father, the God of Abraham, the God of Isaac, and the God of Jacob

Ps 110.1 / Lk 20.4243

The Lord said unto my Lord, Sit thou on my right hand, Till I make thine enemies the footstool of thy feet

Yahweh said unto my Lord, Sit thou at my right hand, Until I make thine enemies thy footstool

Appendix C: Detailed Comparisons 84

Notes on the Septuagint

Quot.
Dn 7.13 / Lk 21.27

LXX Greek

NT Greek

LXX English I beheld in the night vision, and, lo, one coming with the clouds of heaven as the Son of man

NT English they shall see the Son of man coming in a cloud with power and great glory

Masoretic English I saw in the night-visions, and, behold, there came with the clouds of heaven one like unto a son of man

, , , , , , ,

Is 53.12 / Lk 22.37 Ps 110.1 / Lk 22.69

: , :

and he was numbered among the transgressors The Lord said to my Lord, Sit thou on my right hand, until I make thine enemies thy footstool

And he was reckoned with transgressors from henceforth shall the Son of man be seated at the right hand of the power of God

and was numbered with the transgressors Yahweh said unto my Lord, Sit thou at my right hand, Until I make thine enemies thy footstool

Hos 10.8 / Lk 22.3056

they shall say to the mountains, Cover us; and to the hills, Fall on us

Then shall they begin to say to the mountains, Fall on us; and to the hills, Cover us

they shall say to the mountains, Cover us; and to the hills, Fall on us

Hos 10.8/Lk 22.30: The NT modifies both the LXX and the MT, interchanging the action. In Hosea 10.8, Codex Alexandrinus (the LXX text above generally follows Vaticanus) also interchanges the verbs, in agreement with the NT. Appendix C: Detailed Comparisons 85

56

Notes on the Septuagint

Quot.
Ps 31.5 / Lk 23.46

LXX Greek

NT Greek

LXX English Into thine hands I will commit my spirit

NT English into thy hands I commend my spirit

Masoretic English Into thy hand I commend my spirit

, , . , ,

Is 40.3 / Jn 1.2357

The voice of one crying in the wilderness, Prepare ye the way of the Lord, make straight the paths of our God

I am the voice of one crying in the wilderness, Make straight the way of the Lord

The voice of one that crieth, Prepare ye in the wilderness the way of Yahweh; make level in the desert a highway for our God

Ps 69.9 / Jn 2.17

For the zeal of thine house hath eaten me up; and the reproaches of them that reproached thee are fallen upon me

Zeal for thy house shall eat me up

For the zeal of thy house hath eaten me up; And the reproaches of them that reproach thee are fallen upon me

Ps 78.24/ Jn 6.3158

and rained upon them manna to eat, and gave them the bread of heaven

He gave them bread out of heaven to eat

And he rained down manna upon them to eat, And gave them food from heaven And all thy children shall be taught of Yahweh

Is 54.13 / Jn 6.45

And I will cause all thy sons to be taught of God

And they shall all be taught of God

57 58

Is 40.3/Jn 1.23: The Hebrew includes the phrase make level in the desert a highway, missing from the Greek texts. Ps 78.24/Jn 6.31: The NT and the LXX agree. The Hebrew word (food in the text above) is dagan, meaning corn or grain. 86

Appendix C: Detailed Comparisons

Notes on the Septuagint

Quot.
Ps 82.6 / Jn 10.34 Ps 118.2526 / Jn 12.1359

LXX Greek

NT Greek

LXX English I have said, Ye are gods O Lord, save now: O Lord, send now prosperity. Blessed is he that comes in the name of the Lord

NT English I said, ye are gods Hosanna: Blessed is he that cometh in the name of the Lord

Masoretic English I said, Ye are gods Save now, we beseech thee, O Yahweh: O Yahweh, we beseech thee, send now prosperity. Blessed is he that cometh in the name of Yahweh Rejoice greatly, O daughter of Zion; shout, O daughter of Jerusalem: behold, thy king cometh unto thee; he is just, and having salvation; lowly, and riding upon an ass, even upon a colt the foal of an ass

, , . , : , , , ; ;

Zech 9.9 / Jn 12.1560

, : ,

Rejoice greatly, O daughter of Sion; proclaim it aloud, O daughter of Jerusalem; behold, the King is coming to thee, just, and a Saviour; he is meek and riding on an ass, and a young foal

Fear not, daughter of Zion: behold, thy King cometh, sitting on an asss colt

Is 53.1 / Jn 12.3861

; ;

O Lord, who has believed our report? and to whom has the arm of the Lord been revealed?

Lord, who hath believed our report? And to whom hath the arm of the Lord been revealed?

Who hath believed our message? and to whom hath the arm of Yahweh been revealed?

59

Ps 118.25-26/Jn 12.13: Although the NT, LXX, and MT agree as to meaning, the NT author transliterated the two Hebrew words forming Save now as Hosanna.
60 61

Zech 9.9/Jn 12.15: Some LXX manuscripts include in , in agreement with the NT.

Is 53.1/Jn 12.38: The agreement between the LXX and the Greek NT here is exact. The difference between the Greek in Hebrew is minor, but plain. The Hebrew omits the introductory Lord. Appendix C: Detailed Comparisons 87

Notes on the Septuagint

Quot.
Is 6.10 / Jn 12.4062

LXX Greek

NT Greek

LXX English lest they should see with their eyes, and hear with their ears, and understand with their heart, and be converted, and I should heal them

NT English Lest they should see with their eyes, and perceive with their heart, and should turn, and I should heal them

Masoretic English lest they see with their eyes, and hear with their ears, and understand with their heart, and turn again, and be healed

, , , , , ,

, ,

Ps 41.9 / John 13.18

who ate my bread, lifted up his heel against me

He that eateth my bread lifted up his heel against me

Who did eat of my bread, Hath lifted up his heel against me

Ps 35.19 / Jn 15.25 Ps 69.4 / Jn 15.25 Ps 22.18 / Jn 19.24

who hate me for nothing

They hated me without a cause They hated me without a cause They parted my garments among them, and upon my vesture did they cast lots

that hate me without a cause They that hate me without a cause They part my garments among them, And upon my vesture do they cast lots

They that hate me without a cause They parted my garments among themselves, and cast lots upon my raiment

Ex 12.46 / 63 Jn 19.36

a bone of it ye shall not break

A bone of him shall not be broken

neither shall ye break a bone thereof

62

Is 6.10/Jn 12.40: The agreement between the NT and the LXX is good, though perceive has been substituted for understand. The Greek differs from the Hebrew in identifying the one who heals - I should heal them rather than be healed. Several New Testament manuscripts - the uncials K, L, W, - replace with in agreement with the LXX. I have considered the quotation proper to begin with Lest they. If it actually begins with He hath (earlier in Jn 12.40) the NT disagrees with both the MT and the LXX. Appendix C: Detailed Comparisons 88

Notes on the Septuagint

Quot.
Num 9.12 / Jn 19.36 Zech 12.10 / Jn 19.3764 Ps 69.25 / Acts 1.20a

LXX Greek

NT Greek

LXX English and they shall not break a bone of it

NT English A bone of him shall not be broken

Masoretic English nor break a bone thereof

, , ,

, ,

they shall look upon me, because they have mocked me Let their habitation be made desolate; and let there be no inhabitant in their tents

They shall look on him whom they pierced

they shall look upon me whom they have pierced

Let his habitation be made desolate, and let no man dwell therein

Let their habitation be desolate; Let none dwell in their tents

Ps 109.8 / Acts 1.20b Joel 2.2832 / Acts 2.17-2165

let another take his office of overseer And it shall come to pass afterward, that I will pour out of my Spirit upon all flesh; and your sons and your daughters shall prophesy, and your old

His office let another take And it shall be in the last days, saith God, I will pour forth of my Spirit upon all flesh; And your sons and your daughters shall prophesy, And your

let another take his office

And it shall come to pass afterward, that I will pour out my Spirit upon all flesh; and your sons and your daughters shall prophesy, and your old

63

Ex 12.46/Jn 19.36: John changed the tense, person and voice of the verb, to suit his purpose. The English translations of the final pronoun differ, taking advantage of an ambiguity in the Greek: the pronoun can mean either of it or of him, depending on the context. In the Old Testament, the reference primarily is to the Passover lamb, an it.
64 65

Zech 12.10/Jn 19.37: The NT and the MT agree. Some MT manuscripts have him instead of me. The LXX differs significantly.

Joel 2.28-32/Acts 2.17-21: The NT agrees with the LXX with some additions and reordering of material. The MT differs in describing pillars of smoke rather than vapor. Also, the MT describes the day of the Lord as terrible or dreadful (NIV), while the Greek word has no such connotation, meaning coming to light, appearing, manifest, notable, or remarkable. Several LXX manuscripts contain the words , , , and , missing from Brentons text. Some also omit (in ), included in Brenton. 89

Appendix C: Detailed Comparisons

Notes on the Septuagint

Quot.

LXX Greek

NT Greek

LXX English men shall dream dreams, and your young men shall see visions. And on my servants and on my handmaids in those days will I pour out of my Spirit. And I will show wonders in heaven, and upon the earth, blood, and fire, and vapour of smoke. The sun shall be turned into darkness, and the moon into blood, before the great and glorious day of the Lord come. And it shall come to pass that whosoever shall call on the name of the Lord shall be saved

NT English young men shall see visions, And your old men shall dream dreams; Yea and on my servants and on my handmaidens in those days Will I pour forth of my Spirit; and they shall prophesy. And I will show wonders in the heaven above, And signs on the earth beneath; Blood, and fire, and vapor of smoke; The sun shall be turned into darkness, And the moon into blood, Before the day of the Lord come, That great and notable day; And it shall be, that whosoever shall call on the name of the Lord shall be saved

Masoretic English men shall dream dreams, your young men shall see visions; and also upon the servants and upon the handmaids in those days will I pour out my Spirit. And I will show wonders in the heavens and in the earth: blood, and fire, and pillars of smoke. The sun shall be turned into darkness, and the moon into blood, before the great and terrible day of Yahweh cometh. And it shall come to pass, that whosoever shall call on the name of Yahweh shall be delivered

, , , , . . , . , , , . ,

, : , . , . , .

Appendix C: Detailed Comparisons 90

Notes on the Septuagint

Quot.
Ps 16.8-11 / Acts 2.252866

LXX Greek

NT Greek

LXX English I foresaw the Lord always before my face; for he is on my right hand, that I should not be moved. Therefore my heart rejoiced and my tongue exulted; moreover also my heart shall rest in hope: because thou wilt not leave my soul in hell, neither wilt thou suffer thine Holy One to see corruption. Thou hast made known to me the ways of life; thou wilt fill me with joy with thy countenance

NT English I beheld the Lord always before my face; For he is at my right hand, that I should not be moved: Therefore my heart was glad, and my tongue rejoiced; Moreover my flesh also shall dwell in hope: Because thou wilt not leave my soul unto Hades, Neither wilt thou give thy Holy One to see corruption. Thou madest known unto me the ways of life; Thou shalt make me full of gladness with thy countenance

Masoretic English I have set Yahweh always before me: Because he is at my right hand, I shall not be moved. Therefore my heart is glad, and my glory rejoiceth: My flesh also shall dwell in safety. For thou wilt not leave my soul to Sheol; Neither wilt thou suffer thy holy one to see corruption. Thou wilt show me the path of life: In thy presence is fulness of joy;

, . , , : , . ,

, . , , : , . ,

66

Ps 16.8-11/Acts 2.25-28: The MT differs from both the NT and the LXX in several points. The LXX and the NT are identical. 91

Appendix C: Detailed Comparisons

Notes on the Septuagint

Quot.
Ps 132.11 / Acts 2.30

LXX Greek

NT Greek

LXX English The Lord sware in truth to David, and he will not annul it, saying, Of the fruit of thy body will I set a king upon thy throne

NT English Being therefore a prophet, and knowing that God had sworn with an oath to him, that of the fruit of his loins he would set one upon his throne

Masoretic English Yahweh hath sworn unto David in truth; He will not turn from it: Of the fruit of thy body will I set upon thy throne

, , , , , , , , ,

: ,

Ps 16.10 / Acts 2.31

thou wilt not leave my soul in hell, neither wilt thou suffer thine Holy One to see corruption

neither was he left unto Hades, nor did his flesh see corruption

thou wilt not leave my soul to Sheol; Neither wilt thou suffer thy holy one to see corruption

Ps 110.1 / Acts 2.3435

The Lord said to my Lord, Sit thou on my right hand, until I make thine enemies thy footstool

The Lord said unto my Lord, Sit thou on my right hand, Till I make thine enemies the footstool of thy feet

Yahweh said unto my Lord, Sit thou at my right hand, Until I make thine enemies thy footstool

Ex 3.6 / Acts 3.13

I am the God of thy father, the God of Abraham, and the God of Isaac, and the God of Jacob

The God of Abraham, and of Isaac, and of Jacob

I am the God of thy father, the God of Abraham, the God of Isaac, and the God of Jacob

Appendix C: Detailed Comparisons 92

Notes on the Septuagint

Quot.
Ex 3.15 / Acts 3.13

LXX Greek

NT Greek

LXX English The Lord God of our fathers, the God of Abraham, and God of Isaac, and God of Jacob

NT English The God of Abraham, and of Isaac, and of Jacob, the God of our fathers

Masoretic English Yahweh, the God of your fathers, the God of Abraham, the God of Isaac, and the God of Jacob

, , , , , : : ,

Dt 18.1516 / Acts 3.2267

The Lord thy God shall raise up to thee a prophet of thy brethren, like me; him shall ye hear: according to all things which thou didst desire of the Lord thy God

A prophet shall the Lord God raise up unto you from among your brethren, like unto me; to him shall ye hearken in all things whatsoever he shall speak unto you

Yahweh thy God will raise up unto thee a prophet from the midst of thee, of thy brethren, like unto me; unto him shall ye hearken; according to all that thou desirest of Yahweh thy God

Dt 18.19 / Acts 3.23a

And whatever man shall not hearken to whatsoever words that prophet shall speak in my name, I will take vengeance on him

And it shall be, that every soul that shall not hearken to that prophet, shall be utterly destroyed from among the people

And it shall come to pass, that whosoever will not hearken unto my words which he shall speak in my name, I will require it of him

67

Dt 18.15/Acts 3.22: The NT omits the phrase from the midst of thee which occurs in the MT but is missing from the LXX. 93

Appendix C: Detailed Comparisons

Notes on the Septuagint

Quot.
Lev 23.29 / Acts 68 3.23b

LXX Greek

NT Greek

LXX English Every soul that shall not be humbled in that day, shall be cut off from among its people

NT English And it shall be, that every soul that shall not hearken to that prophet, shall be utterly destroyed from among the people

Masoretic English For whatsoever soul it be that shall not be afflicted in that same day; he shall be cut off from the people

, ,

Gen 22.18 / Acts 3.25

And in thy seed shall all the nations of the earth be blessed

And in thy seed shall all the families of the earth be blessed

and in thy seed shall all the nations of the earth be blessed

Gen 26.4 / Acts 3.25

and all the nations of the earth shall be blessed in thy seed

And in thy seed shall all the families of the earth be blessed

and in thy seed shall all the nations of the earth be blessed

68

Lev 23.29/Acts 3.23: The NT differs from both the LXX and the MT in mentioning a prophet. Since the prophet seems to be supplied from Deuteronomy 18.19, Acts 3.23 integrates two verses (Lv 23.29 & Dt 18.19). But the inserted phrase, shall not hearken to that prophet, is very similar to Deuteronomy 13.3 (LXX): you shall not hearken to the words of that prophet - . Appendix C: Detailed Comparisons 94

Notes on the Septuagint

Quot.
Ps 118.22 / Acts 4.11

LXX Greek

NT Greek

LXX English The stone which the builders rejected, the same is become the head of the corner

NT English He was the stone which was set at nought of you the builders, which was made the head of the corner

Masoretic English The stone which the builders rejected Is become the head of the corner

, , ; , , , , , , ,

, , ; : , ,

Ps 2.1-2 / Acts 4.252669

Wherefore did the heathen rage, and the nations imagine vain things? The kings of the earth stood up, and the rulers gathered themselves together, against the Lord, and against his Christ

Why did the Gentiles rage, and the peoples imagine vain things? The kings of the earth set themselves in array, and the rulers were gathered together, against the Lord, and against his Anointed

Why do the nations rage, and the peoples meditate a vain thing? The kings of the earth set themselves, and the rulers take counsel together, against Yahweh, and against his anointed

Gen 12.1 / Acts 7.3

And the Lord said to Abram, Go forth out of thy land and out of thy kindred, and out of the house of thy father, and come into the land which I will shew thee

and he said unto him, Get thee out of thy land, and from thy kindred, and come into the land which I will show thee

Now Yahweh said unto Abram, Get thee out of thy country, and from thy kindred, and from thy fathers house, unto the land that I will show thee

69

Ps 2.1-2/Acts 4.25-26: The MT has the rulers taking counsel together, while the LXX and the NT simply have them gathering. 95

Appendix C: Detailed Comparisons

Notes on the Septuagint

Quot.
Gen 17.8 / Acts 7.5

LXX Greek

NT Greek

LXX English And I will give to thee and to thy seed after thee the land wherein thou sojournest, even all the land of Chanaan for an everlasting possession, and I will be to them a God

NT English and he promised that he would give it to him in possession, and to his seed after him, when as yet he had no child

Masoretic English And I will give unto thee, and to thy seed after thee, the land of thy sojournings, all the land of Canaan, for an everlasting possession; and I will be their God

, , , : ,

Gen 48.4 / Acts 7.570

and I will give this land to thee, and to thy seed after thee

and he promised that he would give it to him in possession, and to his seed after him

and will give this land to thy seed after thee

Gen 15.1314 / Acts 7.6-7

, , ,

Thou shalt surely know that thy seed shall be a sojourner in a land not their own, and they shall enslave them, and afflict them, and humble them four hundred years. And the nation whomsoever they shall serve I will judge; and after this, they shall come forth hither with much property

And God spake on this wise, that his seed should sojourn in a strange land, and that they should bring them into bondage, and treat them ill, four hundred years. And the nation to which they shall be in bondage will I judge, said God: and after that they shall come forth, and serve me in this

Know of a surety that thy seed shall be sojourners in a land that is not theirs, and shall serve them; and they shall afflict them four hundred years; and also that nation, whom they shall serve, will I judge; and afterward shall they come out with great substance

70

Gen 48.4/Acts 7.5: In the LXX and NT, God promises the land to Abraham himself, not just to his seed. 96

Appendix C: Detailed Comparisons

Notes on the Septuagint

Quot.

LXX Greek

NT Greek

LXX English

NT English place

Masoretic English

, . , , : ,
Ex 3.12 / Acts 7.771

, , , ;
then ye shall serve God in this mountain

and after that shall they come forth, and serve me in this place

ye shall serve God upon this mountain

Ex 1.8 / Acts 7.18

, : ; , ;

And there arose up another king over Egypt, who knew not Joseph

till there arose another king over Egypt, who knew not Joseph

Now there arose a new king over Egypt, who knew not Joseph

Ex 2.14 / Acts 7.272872

And he said, Who made thee a ruler and a judge over us? wilt thou slay me as thou yesterday slewest the Egyptian?

Who made thee a ruler and a judge over us? Wouldest thou kill me, as thou killest the Egyptian yesterday?

And he said, Who made thee a prince and a judge over us? thinkest thou to kill me, as thou killest the Egyptian?

71 72

Ex 3.12/Acts 7.7: This is more of an allusion than a quotation. Ex 2.14/Acts 7.27: The NT and LXX agree. The MT omits yesterday. 97

Appendix C: Detailed Comparisons

Notes on the Septuagint

Quot.
Ex 3.2 / 73 Acts 7.30

LXX Greek

NT Greek

LXX English And an angel of the Lord appeared to him in flaming fire out of the bush I am the God of thy father, the God of Abraham, and the God of Isaac, and the God of Jacob loose thy sandals from off thy feet, for the place whereon thou standest is holy ground I have surely seen the affliction of my people that is in Egypt ... And I have come down to deliver them out of the hand of the Egyptians ... And now come, I will send thee to Pharao

NT English an angel appeared to him in the wilderness of Mount Sinai, in a flame of fire in a bush the God of Abraham, and of Isaac, and of Jacob

Masoretic English And the angel of the Lord appeared unto him in a flame of fire out of the midst of a bush I am the God of thy father, the God of Abraham, the God of Isaac, and the God of Jacob

, , , , , ... ... ,

, , : ...

Ex 3.6 / Acts 7.32

Ex 3.5 / Acts 7.33

Loose the shoes from thy feet: for the place whereon thou standest is holy ground I have surely seen the affliction of my people that is in Egypt, and have heard their groaning, and I am come down to deliver them: and now come, I will send thee into Egypt

put off thy shoes from off thy feet, for the place whereon thou standest is holy ground I have surely seen the affliction of my people that are in Egypt and I am come down to deliver them out of the hand of the Egyptians ... Come now therefore, and I will send thee unto Pharoah

Ex 3.7-10 / Acts 7.34

73

Ex 3.2/Acts 7.30. The NT and the LXX agree, though this clearly is not an exact quotation. The NT has flame of fire while the LXX has, literally, fire of flame. This disagreement can be reconciled in either of two ways. First, examining Old Testament variants: Brentons LXX is generally based on Codex Vaticanus. But Codex Alexandrinus has flame of fire, in agreement with the NT reading given above. Second, a New Testament variant reading has flame of fire, in agreement with Brenton. P47 and Codex Alexandrinus (in the NT), for instance, have . Appendix C: Detailed Comparisons 98

Notes on the Septuagint

Quot.
Ex 2.14 / Acts 7.35

LXX Greek

NT Greek

LXX English And he said, Who made thee a ruler and a judge over us? The Lord thy God shall raise up to thee a prophet of thy brethren, like me

NT English Who made thee a ruler and a judge?

Masoretic English And he said, Who made thee a prince and a judge over us? Yahweh thy God will raise up unto thee a prophet from the midst of thee, of thy brethren, like unto me

: , , , , : ,

; : : , ,

Dt 18.15 / Acts 7.3774

A prophet shall God raise up unto you from among your brethren, like unto me

Ex 32.1 / Acts 7.40

Arise and make us gods who shall go before us; for this Moses, the man who brought us forth out of the land of Egypt - we do not know what is become of him

saying unto Aaron, Make us gods that shall go before us: for as for this Moses, who led us out of the land of Egypt, we know not what is become of him

Up, make us gods, which shall go before us; for as for this Moses, the man that brought us out of the land of Egypt, we know not what is become of him

74

Dt 18.15/Acts 7.37: The NT omits the phrase from the midst of thee which occurs in the MT but is missing from the LXX. 99

Appendix C: Detailed Comparisons

Notes on the Septuagint

Quot.
Ex 32.23 / Acts 7.40

LXX Greek

NT Greek

LXX English For they say to me, Make us gods, which shall go before us; for as for this man Moses, who brought us out of Egypt, we do not know what is become of him

NT English saying unto Aaron, Make us gods that shall go before us: for as for this Moses, who led us out of the land of Egypt, we know not what is become of him

Masoretic English For they said unto me, Make us gods, which shall go before us; for as for this Moses, the man that brought us up out of the land of Egypt, we know not what is become of him

, , : , , ; , , . ,

: : , , | , ; , , .

Amos 5.25-27 / Acts 7.424375

Have ye offered to me victims and sacrifices, O house of Israel, forty years in the wilderness? Yea, ye took up the tabernacle of Moloch, and the star of your god Rephan, the images of them which ye made for yourselves. And I will carry you away beyond Damascus

Did ye offer unto me slain beasts and sacrifices Forty years in the wilderness, O house of Israel? And ye took up the tabernacle of Moloch, And the star of the god Rephan, The figures which ye made to worship them: And I will carry you away beyond Babylon

Did ye bring unto me sacrifices and offerings in the wilderness forty years, O house of Israel? Yea, ye have borne the tabernacle of your king and the shrine of your images, the star of your god, which ye made to yourselves. Therefore will I cause you to go into captivity beyond Damascus

75

Amos 5.25-27/Acts 7.42-43: The MT differs significantly from the NT and LXX. There is some variation in the order of wording in verse 25 in the Septuagint. Rahlfs gives, . , omitted by the NT, is also absent from Codex Alexandrinus. Appendix C: Detailed Comparisons 100

Notes on the Septuagint

Quot.
Is 66.1-2 / Acts 7.495076

LXX Greek

NT Greek

LXX English Heaven is my throne, and the earth is my footstool: what kind of a house will ye build me? and of what kind is to be the place of my rest?

NT English The heaven is my throne, And the earth the footstool of my feet: What manner of house will ye build me, saith the Lord; Or what is the place of my rest? Did not my hand make all these things

Masoretic English Heaven is my throne, and earth is my footstool: what manner of house will ye build unto me? and what place shall be my rest? For all these things hath my hand made

: ; ; , , . , ;

: , , ; ; , , . : ;

Is 53.7-8 / Acts 8.323377

he was led as a sheep to the slaughter, and as a lamb before the shearer is dumb, so he opens not his mouth. In his humiliation his judgment was taken away: who shall declare his generation? for his life is taken away from the earth

He was led as a sheep to the slaughter; And as a lamb before his shearer is dumb, So he openeth not his mouth: In his humiliation his judgment was taken away: His generation who shall declare? For his life is taken from the earth

as a lamb that is led to the slaughter, and as a sheep that before its shearers is dumb, so he opened not his mouth. By oppression and judgment he was taken away; and as for his generation, who among them considered that he was cut off out of the land of the living

Is 66.1-2/Acts 7.49-50: The NT, LXX and the MT agree. It appears that Brenton neglected to translate the question Did not my hand make all these things? which is present in the LXX Greek.
77

76

Is 53.7-8/Acts 8.32-33: The New Testament Greek is nearly identical to the LXX, but it does insert several pronouns. MT has a person taken away, not his judgment, and replaces who shall declare his generation? with and as for his generation, who considered Appendix C: Detailed Comparisons 101

Notes on the Septuagint

Quot.
Ps 89.20 / Acts 13.22a78 1 Sam 13.14 / Acts 13.22b79

LXX Greek

NT Greek

LXX English I have found David

NT English I have found David

Masoretic English I have found David

, , ,

a man after his own heart

I have found David the son of Jesse, a man after my heart, who shall do my will

a man after his own heart

Ps 2.7 / Acts 13.33 Is 55.3 / Acts 13.3480 Ps 16.10 / Acts 13.3581

, ,

Thou art my Son, to-day have I begotten thee I will make with you an everlasting covenant, the sure mercies of David neither wilt thou suffer thine Holy One to see corruption

Thou art my Son, this day have I begotten thee I will give you the holy and sure blessings of David Thou wilt not give thy Holy One to see corruption

Thou art my son; This day have I begotten thee I will make an everlasting covenant with you, even the sure mercies of David Neither wilt thou suffer thy holy one to see corruption

78 79

Ps 89.20/Acts 13.22: The NT, LXX and the MT agree. See 1 Samuel 13.14 for the continuation of this quotation.

1 Sam 13.14/Acts 13.22: The NT, LXX and MT agree. I have found David is supplied by Psalm 89.20. It may be that David the son of Jesse is from Psalm 72.20 and who shall do my will is from Isaiah 44.28, in reference to Cyrus. If so, this verse is a conflation from four sources.
80

Is 55.3/Acts 13.34: Though the translations differ, the LXX and NT are identical. The RSV translates Is 55.3 as follows: I will make with you an everlasting covenant, my steadfast, sure love for David. The NIV: I will make an everlasting covenant with you, my faithful love promised to David. The Hebrew word translated mercies in the ASV is chesed, meaning loving kindness.
81

Ps 16.10/Acts 13.35: According to UBS, the MT disagrees with the NT. The Hebrew word translated corruption is shachath, meaning, literally, a pit. But, when used figuratively, it can mean corruption. The LXX and the NT agree almost exactly, though Brentons translation differs from the ASV - using the word suffer instead of the more literal give. Appendix C: Detailed Comparisons 102

Notes on the Septuagint

Quot.
Hab 1.5 / Acts 13.4182

LXX Greek

NT Greek

LXX English Behold, ye despisers, and look, and wonder marvellously, and vanish: for I work a work in your days, which ye will in no wise believe, though a man declare it to you

NT English Behold, ye despisers, and wonder, and perish; For I work a work in your days, A work which ye shall in no wise believe, if one declare it to you

Masoretic English Behold ye among the nations, and look, and wonder marvellously; for I am working a work in your days, which ye will not believe though it be told you

, , , : , , ,

, , : ,

Is 49.6 / Acts 13.4783

for a light of the Gentiles, that thou shouldest be for salvation to the end of the earth

for a light of the Gentiles, That thou shouldest be for salvation unto the uttermost part of the earth After these things I will return, And I will build again the tabernacle of David, which is fallen; And I will build again the ruins thereof, And I will set it up: That the residue of men may seek after the Lord, And all the

for a light to the Gentiles, that thou mayest be my salvation unto the end of the earth

Amos 9.1112 / Acts 15.16-1784

, , ,

In that day I will raise up the tabernacle of David that is fallen, and will rebuild the ruins of it, and will set up the parts thereof that have been broken down, and will build it up as in the ancient days: that the

In that day I will raise up the tabernacle of David that is fallen, and close up the breaches thereof; and I will raise up its ruins, and I will build it as in the days of old; that they may possess the remnant of Edom, and all the nations

82

Hab 1.5/Acts 13.41: The MT replaces ye despisers with among the nations. Brenton and the ASV translate the same Greek verb as vanish and perish respectively.
83 84

Is 49.6/Acts 13.47: The NT and the LXX agree. The MT differs. To be salvation and to be for salvation are different concepts.

Amos 9.11-12/Acts 15.16-17: The NT seems to quote the Old Testament very loosely here. The MT does not include the idea of earnestly seeking the Lord, as the LXX and the NT do. In addition, the MT has the remnant of Edom in place of the residue of men, present in the NT and the LXX. Among LXX manuscripts, Codex Alexandrinus includes and , in agreement with the NT. Alexandrinus also replaces with . Some Greek NT manuscripts (the Majority text in particular) insert the word after . Appendix C: Detailed Comparisons 103

Notes on the Septuagint

Quot.

LXX Greek

NT Greek

LXX English remnant of men, and all the Gentiles upon whom my name is called, may earnestly seek me, saith the Lord who does all these things

NT English Gentiles, upon whom my name is called, Saith the Lord, who maketh these things known from of old

Masoretic English that are called by my name, saith Yahweh that doeth this

. , ,
Ex 22.28 / Acts 23.5

: , , . , , ,

, , , , , . , , :

Thou shalt not speak evil of the ruler of thy people Go, and say to this people, Ye shall hear indeed, but ye shall not understand; and ye shall see indeed, but ye shall not perceive. For the heart of this people has become gross, and their ears are dull of hearing, and their eyes have they closed; lest they should see with their eyes, and hear with their ears, and understand with their heart, and be converted,

Thou shalt not speak evil of a ruler of thy people

Thou shalt not curse a ruler of thy people

Is 6.9-10 / Acts 28.26-2785

Go thou unto this people and say, By hearing ye shall hear, and shall in no wise understand; And seeing ye shall see, and shall in no wise perceive: For this peoples heart is waxed gross, And their ears are dull of hearing, And their eyes they have closed; Lest haply they should perceive with their eyes, And hear with their ears, And understand with their

Go, and tell this people, Hear ye indeed, but understand not; and see ye indeed, but perceive not. Make the heart of this people fat, and make their ears heavy, and shut their eyes; lest they see with their eyes, and hear with their ears, and understand with their heart, and turn again, and be healed

85

Is 6.9-10/Acts 28.26-27: The NT and the LXX agree. The MT differs significantly. 104

Appendix C: Detailed Comparisons

Notes on the Septuagint

Quot.

LXX Greek

NT Greek

LXX English and I should heal them

NT English heart, And should turn again, And I should heal them.

Masoretic English

, , , ,
Hab 2.4 / Rom 1.17 Is 52.5 / Rom 2.2486

, ,

, , .

but the just shall live by my faith On account of you my name is continually blasphemed among the Gentiles that thou mightest be justified in thy sayings, and mightest overcome when thou art judged

But the righteous one shall live by faith For the name of God is blasphemed among the Gentiles, because of you

but the righteous shall live by his faith my name continually all the day is blasphemed

Ps 51.4 / Rom 3.487

That thou mightest be justified in thy words, and mightest prevail when thou comest into judgment as it is written, There is none righteous, no, not one; There is none that understandeth, There is none that seeketh after God; They have all

That thou mayest be justified when thou speakest, and be clear when thou judgest

Ps 14.1-3 / Rom 3.101288

there is none that does goodness, there is not even so much as one. The Lord looked down from heaven upon the sons of men, to see if there were

There is none that doeth good. Yahweh looked down from heaven upon the children of men, To see if there were any that did understand, That did

86 87

Is 52.5/Rom 2.24: The MT omits any reference to the Gentiles.

Ps 51.4/Rom 3.4: The agreement between the LXX and the NT is nearly exact, but the MT replaces the concept of victory in judgment with that of being clear or blameless in judgment.
88

Ps 14.1-3/Rom 3.10-12: The NT and the LXX agree. The MT is far from the New Testaments unprofitable. The Hebrew word is alach, meaning filthy or corrupt. 105

Appendix C: Detailed Comparisons

Notes on the Septuagint

Quot.

LXX Greek

NT Greek

LXX English any that understood, or sought after God. They are all gone out of the way, they are together become good for nothing, there is none that does good, no, not one

NT English turned aside, they are together become unprofitable; There is none that doeth good, no, not so much as one

Masoretic English seek after God. They are all gone aside; they are together become filthy; There is none that doeth good, no, not one

, . , , ,
Ps 53.1-3 / Rom 3.101289

. : ,

. , . , , , :

, , . : , :

there is none that does good. God looked down from heaven upon the sons of men, to see if there were any that understood, or sought after God. They are all gone out of the way, they are together become unprofitable; there is none that does good, there is not even one

There is none righteous, no, not one; There is none that understandeth, There is none that seeketh after God; They have all turned aside, they are together become unprofitable; There is none that doeth good, no, not so much as one

There is none that doeth good. God looked down from heaven upon the children of men, To see if there were any that did understand, That did seek after God. Every one of them is gone back; they are together become filthy; There is none that doeth good, no, not one

Ps 5.9 / Rom 3.13a90

their throat is an open sepulchre; with their tongues they have used deceit

Their throat is an open sepulchre; with their tongues they have used deceit

their throat is an open sepulchre; they flatter with their tongue

89 90

Ps 53.1-3/Rom 3.10-12: The NT and the LXX agree. The MTs filthy is far from the New Testaments unprofitable. Ps 5.9/Rom 3.13: The MT does not include the thought of deceit explicitly. 106

Appendix C: Detailed Comparisons

Notes on the Septuagint

Quot.
Ps 140.3 / Rom 3.13b91

LXX Greek

NT Greek

LXX English They have sharpened their tongue as the tongue of a serpent; the poison of asps is under their lips. Pause

NT English Their throat is an open sepulchre; With their tongues they have used deceit; The poison of asps is under their lips

Masoretic English They have sharpened their tongue like a serpent; Adders poison is under their lips. Selah

, : , , , : ,

, , , ,

Ps 10.7 / Rom 3.1492 Is 59.7-8 / Rom 3.1517

Whose mouth is full of cursing and bitterness And their feet run to wickedness, swift to shed blood; their thoughts are also thoughts of murder; destruction and misery are in their ways; and the way of peace they know not

Whose mouth is full of cursing and bitterness Their feet are swift to shed blood; Destruction and misery are in their ways; And the way of peace they have not known

His mouth is full of cursing and deceit Their feet run to evil, and they make haste to shed innocent blood: their thoughts are thoughts of iniquity; desolation and destruction are in their paths. The way of peace they know not

Ps 36.1 / Rom 3.18

there is no fear of God before his eyes

There is no fear of God before their eyes

There is no fear of God before his eyes

91 92

Ps 140.3/Rom 3.13: The NT and the LXX agree. The MT uses the word akshub (adder) rather than pethen (asp or adder).

Ps 10.7/Rom 3.14: The NT and the LXX are in agreement, though there are differences in construction. The MT omits the mention of bitterness, using deceit instead. Appendix C: Detailed Comparisons 107

Notes on the Septuagint

Quot.
Gen 15.6 / Rom 4.3

LXX Greek

NT Greek

LXX English And Abram believed God, and it was counted to him for righteousness

NT English For what saith the scripture? And Abraham believed God, and it was reckoned unto him for righteousness

Masoretic English And he believed in Yahweh; and he reckoned it to him for righteousness

, , . , ,

; , . : ...

Ps 32.1-2 / Rom 4.7-8

Blessed are they whose transgressions are forgiven, and whose sins are covered. Blessed is the man to whom the Lord will not impute sin

Blessed are they whose iniquities are forgiven, And whose sins are covered. Blessed is the man to whom the Lord will not reckon sin

Blessed is he whose transgression is forgiven, Whose sin is covered. Blessed is the man unto whom Yahweh imputeth not iniquity

Gen 15.6 / Rom 4.9

And Abram believed God, and it was counted to him for righteousness

for we say, To Abraham his faith was reckoned for righteousness

And he believed in Yahweh; and he reckoned it to him for righteousness

Gen 17.5 / Rom 4.17, 18a Gen 15.5 / Rom 4.18b Gen 15.6 / Rom 4.22

I have made the a father of many nations

a father of many nations have I made thee a father of many nations So shall thy seed be

the father of a multitude of nations have I made thee

Thus shall thy seed be

shall thy seed be

And Abram believed God, and it was counted to him for righteousness

Wherefore also it was reckoned unto him for righteousness

And he believed in Yahweh; and he reckoned it to him for righteousness

Appendix C: Detailed Comparisons 108

Notes on the Septuagint

Quot.
Ex 20.17 / Rom 7.7 Dt 5.21 / Rom7.7 Ps 44.22 / Rom 8.36

LXX Greek

NT Greek

LXX English Thou shalt not covet Thou shalt not covet for thy sake we are killed all the day long; we are counted as sheep for the slaughter

NT English Thou shalt not covet Thou shalt not covet For thy sake we are killed all the day long; We were accounted as sheep for the slaughter

Masoretic English Thou shalt not covet Neither shalt thou covet for thy sake are we killed all the day long; We are accounted as sheep for the slaughter

, , , ,

, :

Gen 21.12 / Rom 9.7 Gen 18.10 / Rom 9.9

in Isaac shall thy seed be called And he said, I will return and come to thee according to this period seasonably, and Sarrha thy wife shall have a son

In Isaac shall thy seed be called For this is the word of promise, According to this season will I come, and Sarah shall have a son

in Isaac shall thy seed be called And he said, I will certainly return unto thee when the season cometh round; and, lo, Sarah thy wife shall have a son

Gen 18.14 / Rom 9.9

At this time I will return to thee seasonably, and Sarah shall have a son

According to this season will I come, and Sarah shall have a son

At the set time I will return unto thee, when the season cometh round, and Sarah shall have a son

Gen 25.23 / Rom 9.12

the elder shall serve the younger

The elder shall serve the younger

the elder shall serve the younger

Appendix C: Detailed Comparisons 109

Notes on the Septuagint

Quot.
Mal 1.2-3 / Rom 9.13

LXX Greek

NT Greek

LXX English yet I loved Jacob, and hated Esau

NT English Even as it is written, Jacob I loved, but Esau I hated For he saith to Moses, I will have mercy on whom I have mercy, and I will have compassion on whom I have compassion

Masoretic English yet I loved Jacob; but Esau I hated

, , , , , , ,

: , : ,

Ex 33.19 / Rom 9.15

I will have mercy on whom I will have mercy, and will have pity on whom I will have pity

and I will be gracious to whom I will be gracious, and will show mercy on whom I will show mercy

Ex 9.16 / Rom 9.1793

that I might display in thee my strength, and that my name might be published in all the earth

that I might show in thee my power, and that my name might be published abroad in all the earth

to show thee my power, and that my name may be declared throughout all the earth

Hos 2.23 / Rom 9.2594

and will love her that was not loved, and will say to that which was not my people, Thou art my people

I will call that my people, which was not my people; And her beloved, that was not beloved

and I will have mercy upon her that had not obtained mercy; and I will say to them that were not my people, Thou art my people

Ex 9.16/Rom 9.17: The significant variation here is that the Greek has show in thee where the Hebrew has show thee - different concepts. Paul replaced strength (from Brentons Septuagint) with power. However, in the LXX manuscript Codex Alexandrinus, the word is , as in the NT. The Hebrew word is koach, which the AV translates sometimes as strength and other times as power.
94

93

Hos 2.23/Rom 9.25: The NT and the LXX agree. Paul reversed the order of the clauses. The MT includes the idea of mercy instead of love. 110

Appendix C: Detailed Comparisons

Notes on the Septuagint

Quot.
Hos 1.10 / Rom 9.26

LXX Greek

NT Greek

LXX English and it shall come to pass, that in the place where it was said to them, Ye are not my people, even they shall be called the sons of the living God And though the people of Israel be as the sand of the sea, a remnant of them shall be saved. He will finish the work, and cut it short in righteousness; because the Lord will make a short work in all the world

NT English And it shall be, that in the place where it was said unto them, Ye are not my people, There shall they be called sons of the living God And Isaiah crieth concerning Israel, If the number of the children of Israel be as the sand of the sea, it is the remnant that shall be saved: for the Lord will execute his word upon the earth, finishing it and cutting it short

Masoretic English and it shall come to pass that, in the place where it was said unto them, Ye are not my people, it shall be said unto them, Ye are the sons of the living God For though thy people, Israel, be as the sand of the sea, only a remnant of them shall return: a destruction is determined, overflowing with righteousness. For a full end, and that determined, will the Lord, Yahweh of hosts, make in the midst of all the earth

, , , , , . , , ,

: , : , : ,

Is 10.2223 / Rom 9.27-2895

Is 1.9 / Rom 9.2996

And if the Lord of Sabaoth had not left us a seed, we should have been as Sodoma, and we should have been made like unto Gomorrha

Except the Lord of Sabaoth had left us a seed, We had become as Sodom, and had been made like unto Gomorrah

Except Yahweh of hosts had left unto us a very small remnant, we should have been as Sodom, and we should have been like unto Gomorrah

Is 10.22/Rom 9.27-28: The MT replaces the remnant will be saved with a remnant ... shall return. Brenton has translated as work rather than word. The LXX manuscript Codex Alexandrinus omits and includes , with the NT.
95 96

Is 1.9/Rom 9.29: The MT does not speak of a seed. 111

Appendix C: Detailed Comparisons

Notes on the Septuagint

Quot.
Is 8.14 / Rom 9.3397

LXX Greek

NT Greek

LXX English and ye shall not come against him as against a stumbling-stone, neither as against the falling of a rock Behold, I lay for the foundation of Sion a costly stone, a choice, a cornerstone, a precious stone, for its foundations: and he that believes on him shall by no means be ashamed

NT English Behold, I lay in Zion a stone of stumbling and a rock of offence

Masoretic English but for a stone of stumbling and for a rock of offence

, , , , , , , ,

: , ;

Is 28.16 / Rom 9.3398

even as it is written, Behold, I lay in Zion a stone of stumbling and a rock of offence: And he that believeth on him shall not be put to shame

therefore, thus saith the Lord Yahweh, Behold, I lay in Zion for a foundation a stone, a tried stone, a precious cornerstone of sure foundation: he that believeth shall not be in haste

Lev 18.5 / Rom 10.5

which if a man do, he shall live in them

the man that doeth them shall live in them

which if a man do, he shall live in them

Dt 9.4 / Rom 10.6 Dt 30.1214 / Rom 10.6899

Speak not in thine heart

Say not in thy heart

Speak not thou in thy heart

Who shall go up for us into heaven, and shall take it for us, and we will hear and do it? Neither is

Who shall ascend into heaven? (that is, to bring Christ down:) or, Who shall descend into the

Who shall go up for us to heaven, and bring it unto us, and make it near to hear it, that we may do it?

97

Is 8.14/Rom 9.33: The NT and the MT agree. The LXX does not mention the rock of offence. The initial and final words from Romans 9.33 are provided by Isaiah 28.16.
98

Is 28.16/Rom 9.33: The LXX and the NT agree, but the MT omits the notion of being put to shame. In Romans 9.33, stone of stumbling is supplied by Isaiah 8.14. The agreement with the Septuagint is stronger if Codices Alexandrinus and Sinaiticus are considered. These both include (on him), omitted from Brentons text above.
99

Dt 30.12-14/Rom 10.6-8: The NT mentions descent into the abyss, where both the LXX and the MT speak of travel across the sea. 112

Appendix C: Detailed Comparisons

Notes on the Septuagint

Quot.

LXX Greek

NT Greek

LXX English it beyond the sea, saying, Who will go over for us to the other side of the sea, and take it for us, and make it audible to us, and we will do it? The word is very near thee, in thy mouth, and in thine heart, and in thine hands to do it

NT English abyss? (that is, to bring Christ up from the dead.) But what saith it? The word is nigh thee, in thy mouth and in thy heart

Masoretic English Neither is it beyond the sea, that thou shouldest say, Who shall go over the sea for us, and bring it unto us, and make us to hear it, that we may do it? But the word is very nigh unto thee, in thy mouth, and in thy heart, that thou mayest do it

; , , , , , ; , ,
Is 28.16 / Rom 10.11100

: : ; . ;

he that believes on him shall by no means be ashamed

For the scripture saith, Whosoever believeth on him shall not be put to shame Whosoever shall call upon the name of the Lord shall be saved

he that believeth shall not be in haste

Joel 2.32 / Rom 10.13

And it shall come to pass that whosoever shall call on the name of the Lord shall be saved

And it shall come to pass, that whosoever shall call on the name of Yahweh shall be delivered

Is 28.16/Rom 10.11: The LXX and the NT agree, but the MT omits the notion of being put to shame. The agreement with the Septuagint is stronger if Codices Alexandrinus and Sinaiticus are considered. These both include (on him), omitted from Brentons text above. Appendix C: Detailed Comparisons 113

100

Notes on the Septuagint

Quot.
Is 52.7 / Rom 10.15101

LXX Greek

NT Greek

LXX English as a season of beauty upon the mountains, as the feet of one preaching glad tidings of peace, as one preaching good news

NT English How beautiful are the feet of them that bring glad tidings of good things

Masoretic English How beautiful on the mountains are the feet of him that bringeth good tidings, that publisheth peace, that bringeth good tidings of good

, , ; , ,

Is 53.1 / Rom 10.16102 Ps 19.4 / Rom 10.18103

, ; , ,

O Lord, who has believed our report? Their voice is gone out into all the earth, and their words to the ends of the world

Lord, who hath believed our report? Their sound went out into all the earth, and their words unto the ends of the world

Who hath believed our message? Their line is gone out through all the earth, and their words to the end of the world

Dt 32.21 / Rom 10.19

and I will provoke them to jealousy with them that are no nation, I will anger them with a nation void of understanding

I will provoke you to jealousy with that which is no nation, With a nation void of understanding will I anger you

And I will move them to jealousy with those that are not a people; I will provoke them to anger with a foolish nation

Is 52.7/Rom 10.15: The NT, the LXX and the MT agree. In a footnote, Brenton provides the following alternate translation of the beginning of Is 52.7: How beautiful are the feet ...
102

101

Is 53.1/Rom 10.16: The agreement between the LXX and the Greek NT here is exact. The difference between the Greek and the Hebrew is minor, but plain. The Hebrew omits the introductory Lord.
103

Ps 19.4/Rom 10.18: The NT and LXX agree, but the MT has line instead of voice. 114

Appendix C: Detailed Comparisons

Notes on the Septuagint

Quot.
Is 65.1 / Rom 10.20104

LXX Greek

NT Greek

LXX English I became manifest to them that asked not for me; I was found of them that sought me not I have stretched forth my hands all day to a disobedient and gainsaying people

NT English I was found of them that sought me not; I became manifest unto them that asked not of me All the day long did I spread out my hands unto a disobedient and gainsaying people

Masoretic English I am inquired of by them that asked not for me; I am found of them that sought me not I have spread out my hands all the day unto a rebellious people

, , , , ... , , ,

, , ,

Is 65.2 / Rom 10.21105

1 Kings 19.10, 14 / Rom 11.3

they have digged down thine altars, and have slain thy prophets with the sword; and I only am left alone, and they seek my life to take it ... they have overthrown thine altars, and have slain thy prophets with the sword; and I am left entirely alone, and they seek my life to take it

they have killed thy prophets, they have digged down thy altars; and I am left alone, and they seek my life

thrown down thine altars, and slain thy prophets with the sword: and I, even I only, am left; and they seek my life, to take it away ... thrown down thine altars, and slain thy prophets with the sword: and I, even I only, am left; and they seek my life, to take it away

104

Is 65.1/Rom 10.20: The New Testament reverses the Septuagint order, but the Greek phases so re-ordered are identical. The MT replaces I became manifest with I am inquired of. The words for me, omitted by the Masoretic text, are supplied in the Dead Sea Scroll 1QIsa.
105

Is 65.2/Rom 10.21: The Hebrew replaces the two adjectives disobedient and gainsaying with rebellious. 115

Appendix C: Detailed Comparisons

Notes on the Septuagint

Quot.

LXX Greek

NT Greek

LXX English

NT English

Masoretic English

1 Kings 19.18 / Rom 11.4

, , , ,

, , , ,

And thou shalt leave in Israel seven thousand men, all the knees which have not bowed themselves to Baal

I have left for myself seven thousand men, who have not bowed the knee to Baal

Yet will I leave me seven thousand in Israel, all the knees which have not bowed unto Baal

Is 29.10 / Rom 11.8a

For the Lord has made you to drink a spirit of deep sleep; and he shall close their eyes

God gave them a spirit of stupor, eyes that they should not see

For Yahweh hath poured out upon you the spirit of deep sleep, and hath closed your eyes

Dt 29.4 / Rom 11.8b

Yet the Lord God has not given you a heart to know, and eyes to see, and ears to hear, until this day

God gave them a spirit of stupor, eyes that they should not see, and ears that they should not hear, unto this very day

but Yahweh hath not given you a heart to know, and eyes to see, and ears to hear, unto this day

Appendix C: Detailed Comparisons 116

Notes on the Septuagint

Quot.

LXX Greek

NT Greek

LXX English

NT English

Masoretic English

Ps 69.2223 / Rom 11.910106

, , . , , . ,

, , , , .

Let their table before them be for a snare, and for a recompence, and for a stumbling-block. Let their eyes be darkened that they should not see; and bow down their back continually

Let their table be made a snare, and a trap, And a stumbling block, and a recompence to them: Let their eyes be darkened, that they may not see, and bow thou down their back always

Let their table before them become a snare; And when they are in peace, let it become a trap. Let their eyes be darkened, so that they cannot see; And make their loins continually to shake

Is 59.2021 / Rom 11.2627a107

And the deliverer shall come for Sions sake, and shall turn away ungodliness from Jacob. And this shall be my covenant with them, said the Lord

There shall come out of Zion the Deliverer; He shall turn away ungodliness from Jacob: And this is my covenant with them

And a Redeemer will come to Zion, and unto them that turn from transgression in Jacob, saith Yahweh. And as for me, this is my covenant with them, saith Yahweh

106 107

Ps 69.9/Rom 11.9-10: The differences between the NT and the MT are striking.

Is 59.20-21/Rom 11.26-27: The sense of the MT is somewhat different from the NT and the LXX. In the MT, the Redeemer is pictured as coming to those in Jacob who repent. In the NT and the LXX, the Redeemer cleanses Jacob of iniquity. Appendix C: Detailed Comparisons 117

Notes on the Septuagint

Quot.
Is 27.9 / Rom 11.27b108

LXX Greek

NT Greek

LXX English and this is his blessing when I shall have taken away his sin

NT English And this is my covenant unto them, When I shall take away their sins

Masoretic English and this is all the fruit of taking away his sin

, ; , ; ,

, ; ; , ,

Is 40.13 / Rom 11.34109

Who has known the mind of the Lord? or who has been his counsellor, to instruct him

For who hath known the mind of the Lord? or who hath been his counsellor?

Who hath directed the Spirit of Yahweh, or being his counsellor hath taught him?

Job 41.11 / Rom 11.35110

or who will resist me, and abide

or who hath first given to him, and it shall be recompensed unto him again Vengeance belongeth unto me; I will recompense

Who hath first given unto me, that I should repay him

Dt 32.35 / Rom 12.19111

In the day of vengeance I will recompense

Vengeance is mine, and recompense

108

Is 27.9/Rom 11.27: The MT differs from the NT and the LXX by modifying the phrase when I shall take away. Paul has made sin () plural and replaced his sin with their sins.
109

Is 40.13/Rom 11.34: The MTs emphasis on the Lords Spirit is decidedly different from the NT and the LXX, where the mind of the Lord is the object of inquiry.
110 111

Job 41.11/Rom 11.35: The NT and the MT largely agree. The LXX differs greatly. Dt 32.35 / Rom 12.19: The quotation appears to follow the MT more closely in the first clause, and the LXX in the second. See also Hebrews 10.30. 118

Appendix C: Detailed Comparisons

Notes on the Septuagint

Quot.
Pr 25.2122 / Rom 12.20112

LXX Greek

NT Greek

LXX English If thine enemy hunger, feed him: if he thirst, give him drink; for so doing thou shalt heap coals of fire upon his head

NT English if thine enemy hunger, feed him; if he thirst, give him to drink: for in so doing thou shalt heap coals of fire upon his head

Masoretic English If thine enemy be hungry, give him bread to eat; And if he be thirsty, give him water to drink: For thou wilt heap coals of fire upon his head

, , , : . . . ... . . . ...

, : , : , , , , , , ...

Ex 20.1315, 17 / Rom 13.9a

Thou shalt not commit adultery. Thou shalt not steal. Thou shalt not kill. ... Thou shalt not covet Thou shalt not commit murder. Thou shalt not commit adultery. Thou shalt not steal. ... Thou shalt not covet and thou shalt love thy neighbor as thyself

Thou shalt not commit adultery, Thou shalt not kill, Thou shalt not steal, Thou shalt not covet Thou shalt not commit adultery, Thou shalt not kill, Thou shalt not steal, Thou shalt not covet

Thou shalt not kill. Thou shalt not commit adultery. Thou shalt not steal. ... Thou shalt not covet Thou shalt not kill. Neither shalt thou commit adultery. Neither shalt thou steal. ... Neither shalt thou covet but thou shalt love thy neighbor as thyself

Dt 5.17-19, 21 / Rom 13.9a

Lev 19.18 / Rom 13.9b

Thou shalt love thy neighbor as thyself

112

Pr 25.21/Rom 12.20: The MT includes the mention of bread and water, missing from the LXX and the NT. 119

Appendix C: Detailed Comparisons

Notes on the Septuagint

Quot.
Is 49.18 / Rom 14.11a Is 45.23 / Rom 14.11b113

LXX Greek

NT Greek

LXX English As I live, saith the Lord

NT English As I live, saith the Lord

Masoretic English As I live, saith Yahweh

, , , ,

that to me every knee shall bend, and every tongue shall swear by God

to me every knee shall bow, And every tongue shall confess to God

that unto me every knee shall bow, every tongue shall swear

Ps 69.9 / Rom 15.3

For the zeal of thine house hath eaten me up; and the reproaches of them that reproached thee are fallen upon me

The reproaches of them that reproached thee fell upon me

For the zeal of thy house hath eaten me up; And the reproaches of them that reproach thee are fallen upon me

Ps 18.49 / Rom 15.9114

Therefore will I confess to thee, O Lord, among the Gentiles, and sing to thy name

Therefore will I give praise unto thee among the Gentiles, and sing unto thy name

Therefore I will give thanks unto thee, O Yahweh, among the nations, And will sing praises unto thy name

Is 45.23/Rom 14.11: Codex Alexandrinus has in Is 45.23, differing only in word order from in the NT. The MT differs, having swear in place of confess.
113 114

Ps 18.49/Rom 15.9: The NT, LXX and MT agree. Brentons English translation of the LXX and the ASV use two different but acceptable English expressions for the Greek word . Make confession is within the range of meaning applicable to the Hebrew root yadah, represented in the MT column by give thanks. The other difference involves what is sung. The Greek word means to pluck strings or to sing accompanied by a harp, and does not necessarily imply praise. However, this is a minor difference, and the context indicates that praise is in view. Appendix C: Detailed Comparisons 120

Notes on the Septuagint

Quot.
2 Sam 22.50 / Rom 15.9115

LXX Greek

NT Greek

LXX English Therefore will I confess to thee, O Lord, among the Gentiles, and sing to thy name

NT English Therefore will I give praise unto thee among the Gentiles, And sing unto thy name

Masoretic English Therefore I will give thanks unto thee, O Yahweh, among the nations, And will sing praises unto thy name

, , , : ,

, , , , , : ,

Dt 32.43 / Rom 15.10 Ps 117.1 / Rom 15.11116

rejoice, ye Gentiles, with his people Praise the Lord, all ye nations; praise him, all ye peoples

Rejoice, ye Gentiles, with his people Praise the Lord, all ye Gentiles; And let all the peoples praise him

Rejoice, O ye nations, with his people Oh praise Yahweh, all ye nations; Laud him, all ye peoples

Is 11.10 / Rom 15.12117

And in that day there shall be a root of Jesse, and he that shall arise to rule over the Gentiles; in him shall the Gentiles trust, and his rest shall be glorious

And again, Isaiah saith, There shall be the root of Jesse, And he that ariseth to rule over the Gentiles; On him shall the Gentiles hope

And it shall come to pass in that day, that the root of Jesse, that standeth for an ensign of the peoples, unto him shall the nations seek; and his resting-place shall be glorious

2 Sam 22.50/Rom 15.9: The NT, LXX and MT agree. But the Greek word means to pluck strings or to sing accompanied by a harp, and does not necessarily imply praise.
115 116 117

Ps 117.1/Rom 15.11: The NT, LXX and MT agree. In this psalm, Codex Alexandrinus has , in agreement with the NT.

Is 11.10/Rom 15.12: There is no mention in the MT of the root of Jesses reign over the Gentiles. Brenton gives trust where the ASV translates hope, but the Greek word is the same. Appendix C: Detailed Comparisons 121

Notes on the Septuagint

Quot.
Is 52.15 / Rom 15.21118

LXX Greek

NT Greek

LXX English for they to whom no report was brought concerning him, shall see; and they who have not heard, shall consider and I will destroy the wisdom of the wise, and I will hide the understanding of the prudent but let him that boasts boast in this, the understanding and knowing that I am the Lord From of old we have not heard, neither have our eyes seen a God beside thee, and thy works which thou wilt perform to them that wait for mercy

NT English They shall see, to whom no tidings of him came, And they who have not heard shall understand

Masoretic English for that which had not been told them shall they see; and that which they had not heard shall they understand

, , , , , , , , ,

Is 29.14 / 1 Cor 1.19119

I will destroy the wisdom of the wise, And the discernment of the discerning I will set at nought He that glorieth, let him glory in the Lord

and the wisdom of their wise men shall perish, and the understanding of their prudent men shall be hid

Jr 9.24 / 1 Cor 1.31

but let him that glorieth glory in this, that he hath understanding, and knoweth me, that I am Yahweh

Is 64.4 / 1 Cor 2.9120

Things which eye saw not, and ear heard not, And which entered not into the heart of man, Whatsoever things God prepared for them that love him

For from of old men have not heard, nor perceived by the ear, neither hath the eye seen a God besides thee, who worketh for him that waiteth for him

118 119

Is 52.15/Rom 15.21: The MT does not mention him, the object of the prophecy.

Is 29.14/1 Cor 1.19: The major difference between the LXX and the MT is that the Greek states the action in an active way, while the Hebrew is passive: I will destroy instead of shall perish. Is 64.4/1 Cor 2.9: This appears to be a very loose quotation. Yet Paul introduces it with the formula, as it is written. Jerome [Letter LVII] used this as an example of paraphrase in the New Testament. In doing so, however, he translated the ending from Hebrew with what thou hast prepared for them that wait for thee. The NT ending, , also appears in Sirach 1.10. Both 1 Corinthians and the passage in Sirach deal with Gods gift of wisdom. Appendix C: Detailed Comparisons 122
120

Notes on the Septuagint

Quot.
Is 40.13 / 1 Cor 2.16121

LXX Greek

NT Greek

LXX English Who has known the mind of the Lord? or who has been his counsellor, to instruct him

NT English For who hath known the mind of the Lord, that he should instruct him?

Masoretic English Who hath directed the Spirit of Yahweh, or being his counsellor hath taught him?

; , ; ,

, ;

Job 5.13 / 1 Cor 3.19122

, ,

who takes the wise in their wisdom

He that taketh the wise in their craftiness

He taketh the wise in their own craftiness

Ps 94.11 / 1 Cor 3.20

The Lord knows the thoughts of men, that they are vain

The Lord knoweth the reasonings of the wise, that they are vain

Yahweh knoweth the thoughts of man, That they are vanity

Dt 17.7 / 1 Cor 5.13123 Gen 2.24 / 1 Cor 6.16124

remove the evil one from among yourselves

Put away the wicked man from among yourselves for the twain, saith he, shall become one flesh

put away the evil from the midst of thee

and they two shall be one flesh

and they shall be one flesh

121

Is 40.13/1 Cor 2.16: The MTs emphasis on the Lords Spirit is decidedly different from the NT and the LXX, where the mind of the Lord is the object of inquiry.
122 123

Job 5.13 / 1 Cor 3.19: The NT and the MT agree. The LXX substitutes wisdom for craftiness. The Hebrew word translated craftiness is orem.

Dt 17.7/1 Cor 5.13: The Septuagint and the NT differ only in that the NT employs a plural form of the verb, . The MT is concerned with abstract evil while the Greek texts address the evil one.
124

Gen 2.24/1 Cor 6.16: The NT and the LXX agree. The MT does not insert the redundant word two. 123

Appendix C: Detailed Comparisons

Notes on the Septuagint

Quot.
Dt 25.4 / 1 Cor 9.9125 Ex 32.6 / 1 Cor 10.7

LXX Greek

NT Greek

LXX English Thou shalt not muzzle the ox that treads out the corn and the people sat down to eat and drink, and rose up to play

NT English Thou shalt not muzzle the ox when he treadeth out the corn The people sat down to eat and drink, and rose up to play

Masoretic English Thou shalt not muzzle the ox when he treadeth out the grain the people sat down to eat and to drink, and rose up to play

, , , , , , :

, ,

Ps 24.1 / 1 Cor 10.26 Is 28.11-12 / 1 Cor 14.21

The earth is the Lords, and the fulness thereof

for the earth is the Lords, and the fullness thereof By men of strange tongues and by the lips of strangers will I speak unto this people; and not even thus will they hear me, saith the Lord

The earth is Yahwehs, and the fulness thereof

by means of the contemptuous words of the lips, by means of another language: for they shall speak to this people saying to them, This is the rest to him that is hungry, and this is the calamity: but they would not hear

Nay, but by men of strange lips and with another tongue will he speak to this people; to whom he said, This is the rest, give ye rest to him that is weary; and this is the refreshing: yet they would not hear

Ps 8.6 / 1 Cor 15.27

thou hast put all things under his feet

For, He put all things in subjection under his feet

Thou hast put all things under his feet

Dt 25.4/1 Cor 9.9: The NT, LXX and MT agree. Several NT manuscripts (including P46 and Codices S and A) have for in 1 Cor 9.9, making the agreement there perfect.
125

Appendix C: Detailed Comparisons 124

Notes on the Septuagint

Quot.
Is 22.13 / 1 Cor 15.32

LXX Greek

NT Greek

LXX English Let us eat and drink; for to-morrow we die

NT English let us eat and drink, for tomorrow we die

Masoretic English Let us eat and drink, for tomorrow we shall die

, , : ; ;

, , , , ; , , ;

Gen 2.7 / 1 Cor 15.45

and the man became a living soul

The first man Adam became a living soul.

and man became a living soul

Is 25.8 / 1 Cor 15.54126 Hos 13.14 / 1 Cor 15.55127

Death has prevailed and swallowed men up I will deliver them out of out of the power of Hades, and will redeem them from death: where is thy penalty, O death? O Hades, where is thy sting? comfort is hidden from mine eyes

Death is swallowed up in victory O death, where is thy victory? O death, where is thy sting?

He hath swallowed up death forever I will ransom them from the power of Sheol; I will redeem them from death: O death, where are thy plagues? O Sheol, where is thy destruction? repentance shall be hid from mine eyes

126

Is 25.8/1 Cor 15.54: The LXX and the MT both disagree somewhat with the NT. The MT has the Lord as the subject, not death. The NT has a passive form of the verb for swallow, whereas the LXX is active. The prevailing of the LXX is reflected in the victory of the NT. Apparently the reading in victory is also followed by Theodotion. Lamsas translation of Isaiah 25.8 from the Peshitta has He will swallow up death in victory forever.
127

Hos 13.14/1 Cor 15.55: The Hebrew makes no mention of deaths sting. The NIV and the RSV agree with the ASV in translating the Hebrew word qoteb as destruction. The Greek word Brenton translates as penalty may mean satisfaction or amends. Thus, the absence of victory (the NT reading) is not that far removed from the sense of the LXX, that death has been robbed of what is due to it. In fact, the Greek word for victory here has the possible meaning of damages recovered, as in a lawsuit. 125

Appendix C: Detailed Comparisons

Notes on the Septuagint

Quot.
Ps 116.10 / 2 Cor 4.13128

LXX Greek

NT Greek

LXX English I believed, wherefore have I spoken: but I was greatly afflicted

NT English I believed, and therefore did I speak

Masoretic English I believe, for I will speak: I was greatly afflicted

, , : ,

Is 49.8 / 2 Cor 6.2129

In an acceptable time have I heard thee, and in a day of salvation have I succoured thee and I will walk among you, and be your God, and ye shall be my people

At an acceptable time I hearkened unto thee, And in a day of salvation did I succor thee even as God said, I will dwell in them, and walk in them; and I will be their God, and they shall be my people

In an acceptable time have I answered thee, and in a day of salvation have I helped thee And I will walk among you, and will be your God, and ye shall be my people

Lev 26.12 / 2 Cor 6.16

Ez 37.27 / 2 Cor 6.16

, ,

And my tabernacle shall be among them; and I will be to them a God, and they shall be my people

I will dwell in them, and walk in them; and I will be their God, and they shall be my people

My tabernacle also shall be with them; and I will be their God, and they shall be my people

Ps 116.10/2 Cor 4.13: The MT, rendered literally, is I built up [aman], for I have arranged [dabar]. The MT translation above uses figurative senses of these Hebrew verbs. Other translations indicate, perhaps more clearly than the ASV, that the Hebrew sense differs from the NT even using the figurative meanings of these verbs. The RSV and NRSV translate Psalm 116.10 as: I kept my faith, even when I said, I am greatly afflicted. The NIV gives this reading: I believed; therefore I said, I am greatly afflicted.
129

128

Is 49.8/2 Cor 6.2: The NT and the LXX agree. The MT varies slightly. 126

Appendix C: Detailed Comparisons

Notes on the Septuagint

Quot.
Is 52.11 / 2 Cor 6.17a

LXX Greek

NT Greek

LXX English and touch not the unclean thing; go ye out from the midst of her; separate yourselves

NT English Come ye out from among them, and be ye separate, saith the Lord, And touch no unclean thing

Masoretic English touch no unclean thing; go ye out of the midst of her; cleanse yourselves

, , , , ... , , ,

, , , , :

Ez 20.34, 41 / 2 Cor 6.17b

I will bring you out from the nations, and will take you out of the lands wherein ye were dispersed, with a strong hand, and with a high arm, and with outpoured wrath ... I will accept you with a sweetsmelling savour, when I bring you out from the nations, and take you out of the countries wherein ye have been dispersed

Come out from among them, and be ye separate, saith the Lord, And touch no unclean thing; And I will receive you

And I will bring you out from the peoples, and will gather you out of the countries wherein ye are scattered, with a mighty hand, and with an outstretched arm, and with wrath poured out ... As a sweet savor will I accept you, when I bring you out from the peoples, and gather you out of the countries wherein ye have been scattered

2 Sam 7.14 / 2 Cor 6.18

I will be to him a father, and he shall be to me a son

And will be to you a Father, And ye shall be to me as sons and daughters

I will be his father, and he shall be my son

Appendix C: Detailed Comparisons 127

Notes on the Septuagint

Quot.
Ex 16.18 / 2 Cor 8.15

LXX Greek

NT Greek

LXX English he that hath gathered much had nothing over, and he that gathered less had no lack He has dispersed abroad; he has given to the poor; his righteousness endures for evermore

NT English He that gathered much had nothing over; and he that gathered little had no lack He hath scattered abroad, he hath given to the poor; His righteousness abideth for ever But he that glorieth, let him glory in the Lord

Masoretic English he that gathered much had nothing over, and he that gathered little had no lack

, , , , , , ,

, , ,

Ps 112.9 / 2 Cor 9.9

He hath dispersed, he hath given to the needy; His righteousness endureth for ever

Jr 9.24 / 2 Cor 10.17

but let him that boasts boast in this, the understanding and knowing that I am the Lord

but let him that glorieth glory in this, that he hath understanding, and knoweth me, that I am Yahweh

Dt 19.15 / 2 Cor 13.1

by the mouth of two witnesses, or by the mouth of three witnesses, shall every word be established

At the mouth of two witnesses or three shall every word be established

at the mouth of two witnesses, or at the mouth of three witnesses, shall a matter be established

Appendix C: Detailed Comparisons 128

Notes on the Septuagint

Quot.
Gen 15.6 / Gal 3.6

LXX Greek

NT Greek

LXX English And Abram believed God, and it was counted to him for righteousness

NT English Even as Abraham believed God, and it was reckoned unto him for righteousness In thee shall all the nations be blessed

Masoretic English And he believed in Yahweh; and he reckoned it to him for righteousness

Gen 12.3 / Gal 3.8130

and in thee shall all the tribes of the earth be blessed in him shall all the nations of the earth be blessed Cursed is every man that continues not in all the words of this law to do them

and in thee shall all the families of the earth be blessed all the nations of the earth shall be blessed in him

Gen 18.18 / Gal 3.8 Dt 27.26 / Gal 3.10131

In thee shall all the nations be blessed

Cursed is every one who continueth not in all the things that are written in the book of the law, to do them

Cursed be he that confirmeth not the words of this law to do them.

Hab 2.4 / Gal 3.11 Lev 18.5 / Gal 3.12

but the just shall live by my faith which if a man do, he shall live in them

The righteous shall live by faith He that doeth them shall live in them

but the righteous shall live by his faith which if a man do, he shall live in them

130 131

Gen 12.3/Gal 3.8: The NT, LXX and MT agree - though the NT author has replaced tribes (or families) of the earth with nations. Dt 27.26/Gal 3.10: The MT has presents only a slight difference from the Septuagint: confirmeth rather than continueth. 129

Appendix C: Detailed Comparisons

Notes on the Septuagint

Quot.
Dt 21.23 / Gal 3.13132

LXX Greek

NT Greek

LXX English for every one that is hanged on a tree is cursed of God

NT English Cursed is every one that hangeth on a tree

Masoretic English for he that is hanged is accursed of God

: , : , , , , ,

Gen 12.7 / Gal 3.16133

I will give this land to thy seed.

He saith not, And to seeds, as of many; but as of one, And to thy seed, which is Christ

Unto thy seed will I give this land

Is 54.1 / Gal 4.27134

, , ,

Rejoice, thou barren that bearest not; break forth and cry, thou that dost not travail: for more are the children of the desolate than of her that has a husband

Rejoice, thou barren that bearest not; Break forth and cry, thou that travailest not: For more are the children of the desolate than of her that hath the husband

Sing, O barren, thou that didst not bear; break forth into singing, and cry aloud, thou that didst not travail with child: for more are the children of the desolate than the children of the married wife

132

Dt 21.23/Gal 3.13: The NT and the LXX agree. The MT does not mention a tree at this point, though it does earlier in the same verse. Interestingly, Lamsa, in his translation from the Peshitta, provides this: for he who shall revile God shall be crucified.
133

Gen 12.7/Gal 3.16: The NT and the LXX agree. The Hebrew word for seed is singular, but is almost always used to refer to multiple descendants. Pauls point in Gal 3.16 depends on the use of the Greek word to indicate a single seed.
134

Is 54.1/Gal 4.27: The NT and the LXX agree exactly. The MT differs in a few points. 130

Appendix C: Detailed Comparisons

Notes on the Septuagint

Quot.
Gen 21.10 / Gal 4.30

LXX Greek

NT Greek

LXX English Cast out this bondwoman and her son, for the son of this bondswoman shall not inherit with my son Isaac

NT English Cast out the handmaid and her son: for the son of the handmaid shall not inherit with the son of the freewoman

Masoretic English Cast out this handmaid and her son: for the son of this handmaid shall not be heir with my son, even with Isaac

, : , :

: ... , :

Lev 19.18 / Gal 5.14

and thou shalt love thy neighbor as thyself

Thou shalt love thy neighbor as thyself

but thou shalt love thy neighbor as thyself

Ps 68.18 / Eph 4.8135

Thou art gone up on high, thou hast led captivity captive, thou hast received gifts for man speak truth every man with his neighbour

When he ascended on high, he led captivity captive, And gave gifts unto men

Thou hast ascended on high, thou hast led away captives; Thou hast received gifts among men

Zech 8.16 / Eph 4.25

speak ye truth each one with his neighbor

Speak ye every man the truth with his neighbor

Ps 4.4 / Eph 4.26136

Be ye angry, and sin not

Be ye angry, and sin not

Stand in awe, and sin not

135

Ps 68.18/Eph 4.8: The NT, LXX and the MT generally agree, but Paul changed the sense of the verb in the second clause from receiving to giving. One LXX manuscript, Codex Sinaiticus, brings the LXX and the NT slightly closer. Sinaiticus reads he led captivity captive with the NT.
136

Ps 4.4/Eph 4.26: UBS holds that MT differs from the NT in this case. But the Hebrew word ragaz (stand in awe) can mean to be angry. 131

Appendix C: Detailed Comparisons

Notes on the Septuagint

Quot.
Gen 2.24 / Eph 5.31137

LXX Greek

NT Greek

LXX English Therefore shall a man leave his father and his mother and shall cleave to his wife, and they two shall be one flesh

NT English For this cause shall a man leave his father and mother, and shall cleave to his wife; and the two shall become one flesh

Masoretic English Therefore shall a man leave his father and his mother, and shall cleave unto his wife: and they shall be one flesh

, , , , , , ,

, , , ... , ,

Ex 20.12 / Eph 6.2-3

Honour thy father and thy mother, that it may be well with thee, and that thou mayest live long on the good land

Honor thy father and thy mother that it may be well with thee, and that thou mayest live long on the earth Honor thy father and thy mother (which is the first commandment with promise), that it may be well with thee, and thou mayest live long on the earth

Honor thy father and thy mother, that thy days may be long in the land

Dt 5.16 / Eph 6.23138

Honor thy father and thy mother, as the Lord thy God commanded thee; that it may be well with thee, and that thou mayest live long upon the land

Honor thy father and thy mother, as Yahweh thy God commanded thee; that thy days may be long, and that it may go well with thee, in the land

Dt 25.4 / 1 Tim 5.18

Thou shalt not muzzle the ox that treads out the corn

Thou shalt not muzzle the ox when he treadeth out the corn

Thou shalt not muzzle the ox when he treadeth out the grain

137 138

Gen 2.24/Eph 5.31: The NT and the LXX agree. The MT does not insert the redundant word two. Dt 5.16/Eph 6.2-3: The NT follows the LXX word order, reversing the thoughts of long life and well being compared with the MT. 132

Appendix C: Detailed Comparisons

Notes on the Septuagint

Quot.
Num 16.5 / 2 Tim 2.19139 Ps 2.7 / Heb 1.5a 2 Sam 7.14 / Heb 1.5b

LXX Greek

NT Greek

LXX English God has visited and known those that are his

NT English The Lord knoweth them that are his

Masoretic English In the morning Yahweh will show who are his

, , ,

, , ;

Thou art my Son, to-day have I begotten thee I will be to him a father, and he shall be to me a son

Thou art my Son, This day have I begotten thee I will be to him a Father, and he shall be to me a Son?

Thou art my son; This day have I begotten thee I will be his father, and he shall be my son

Dt 32.43 / Heb 1.6140

and let all the angels of God worship him

And let all the angels of God worship him

[The source is absent.]

Ps 104.4 / Heb 1.7

Who makes his angels spirits, and his ministers a flaming fire

who maketh his angels winds, And his ministers a flame of fire

Who maketh winds his messengers; Flames of fire his ministers

139

Num 16.5/2 Tim 2.19: The Masoretic has a slightly different meaning.

140 Dt 32.43/Heb 1.6: The MT simply omits this phrase from Deuteronomy 32.43. The quotation is similar to the phrase all gods bow down before him (RSV) in Psalm 97.7. The Dead Sea Scroll 4QDeutq contains a clause similar to that present in the LXX: Rejoice, O heavens, together with him; and bow down to him all you gods, for he will avenge the blood of his sons ...

Appendix C: Detailed Comparisons 133

Notes on the Septuagint

Quot.
Ps 45.6-7 / Heb 1.8-9

LXX Greek

NT Greek

LXX English Thy throne, O God, is for ever and ever: the sceptre of thy kingdom is a sceptre of righteousness. Thou hast loved righteousness, and hated iniquity: therefore God, thy God, has anointed thee with the oil of gladness beyond thy fellows

NT English Thy throne, O God, is forever and ever; And the sceptre of uprightness is the sceptre of thy kingdom. Thou hast loved righteousness, and hated iniquity; Therefore God, thy God, hath anointed thee with the oil of gladness above thy fellows

Masoretic English Thy throne, O God, is for ever and ever; A sceptre of equity is the sceptre of thy kingdom. Thou hast loved righteousness, and hated wickedness: Therefore God, thy God, hath anointed thee With the oil of gladness above thy fellows

, . , , , . , : , , . ,

, . : , , , . , , , , : ,

Ps 102.2527 / Heb 1.1012141

In the beginning thou, O Lord, didst lay the foundation of the earth; and the heavens are the works of thine hands. They shall perish, but thou remainest: and they all shall wax old as a garment; and as a vesture shalt thou fold them, and they shall be changed. But thou art the same, and thy years shalt not fail.

Thou, Lord, in the beginning didst lay the foundation of the earth, And the heavens are the works of thy hands; They shall perish; but thou continuest; And they all shall wax old as doth a garment; And as a mantle shalt thou roll them up, As a garment, and they shall be changed; But thou art the same, And thy years shall not fail

Of old didst thou lay the foundation of the earth; And the heavens are the work of thy hands. They shall perish, but thou shalt endure; Yea, all of them shall wax old like a garment; As a vesture shalt thou change them, and they shall be changed: But thou art the same, and thy years shall have no end

141 Ps 102.25-27/Heb 1.10-12: The agreement between the NT and the LXX is nearly exact. The MT replaces the thought of rolling up a mantle with that of changing it. Two other minor differences between the LXX and the MT are also apparent - work versus works, and the presence of the conjunction and. The LXX is supported in both these cases by 11QPsa, and works is the reading in 4QPsb and some Masoretic manuscripts.

Appendix C: Detailed Comparisons 134

Notes on the Septuagint

Quot.

LXX Greek

NT Greek

LXX English

NT English

Masoretic English

Ps 110.1 / Heb 1.13

The Lord said to my Lord, Sit thou on my right hand, until I make thine enemies thy footstool Sit thou on my right hand, Till I make thine enemies the footstool of thy feet Yahweh said unto my Lord, Sit thou at my right hand, Until I make thine enemies thy footstool

, , , ; , ; , , :

, , , , ; , , [ ,]

Ps 8.4-6 / Heb 2.68142

What is man, that thou art mindful of him? or the son of man, that thou visitest him? Thou hast made him a little less than angels, thou hast crowned him with glory and honour; and thou hast set him over the works of thy hands: thou hast put all things under his feet

What is man, that thou art mindful of him? Or the son of man, that thou visitest him? Thou madest him a little lower than the angels; Thou crownest him with glory and honor, [and didst set him over the works of thy hands]: Thou didst put all things in subjection under his feet

What is man, that thou art mindful of him? And the son of man, that thou visitest him? For thou hast made him but little lower than God, and crownest him with glory and honor. Thou makest him to have dominion over the works of thy hands; Thou hast put all things under his feet

142

Ps 8.4-6/Heb 2.6-8: The MT differs from the LXX and the NT. The word translated God in the MT is elohim. The UBS Greek New Testament omits the phase in brackets. It is present in many NT manuscripts - Alexandrinus and Sinaiticus among them - but absent from the papyrus P46, Vaticanus, and the Majority text. Appendix C: Detailed Comparisons 135

Notes on the Septuagint

Quot.
Ps 22.22 / Heb 2.12143

LXX Greek

NT Greek

LXX English I will declare thy name to my brethren: in the midst of the church will I sing praise to thee

NT English I will declare thy name unto my brethren, In the midst of the congregation will I sing thy praise

Masoretic English I will declare thy name unto my brethren: In the midst of the assembly will I praise thee

, , , ,

, : ,

Is 8.17 / Heb 2.13a144 Is 8.18 / Heb 2.13b

and I will trust in him

And again, I will put my trust in him

and I will look for him

Behold I and the children which God has given me

Behold, I and the children whom God hath given me To-day if ye shall hear his voice, Harden not your hearts as in the provocation, Like as in the day of the trial in the wilderness, Where your fathers tried me by proving me, And saw my works forty years.

Behold, I and the children whom Yahweh hath given me To-day, oh that ye would hear his voice! Harden not your heart, as at Meribah, As in the day of Massah in the wilderness; When your fathers tempted me, Proved me, and saw my work. Forty years long was I grieved with that

Ps 95.7-11 / Heb 3.711145

Today, if ye shall hear his voice, harden not your hearts, as in the provocation, according to the day of irritation in the wilderness: where your fathers tempted me, proved me, and saw my works. Forty years was I

143 144 145

Ps 22.22/Heb 2.12: The NT and the LXX agree. The MT does not include the notion of singing praise. Is 8.17/Heb 2.13: The NT and the LXX agree. The MT replaces trust in with look for.

Ps 95.7-11/Heb 3.7-11: The MT includes the place name from Exodus 17.7 where contention = Meribah occurred. The LXX and the NT employ provocation instead. There is also a real difference between the LXX and the NTs if ye shall hear his voice and oh that ye would hear his voice from the Hebrew. The latter construction would come into Greek through a verb in the optative mood. But the verb is subjunctive. Variants in the LXX bring the NT and the LXX a bit closer. Some LXX manuscripts omit from the thirteenth line. Sinaiticus and Alexandrinus replace with , also in agreement with the NT. New Testament variants also reduce the differences between the NT and the LXX. The Majority text and correctors of some of the major uncials replace with , which is the reading in the Textus Receptus as well. Several NT manuscripts (including the Majority text) replace with , in agreement with the LXX. Appendix C: Detailed Comparisons 136

Notes on the Septuagint

Quot.

LXX Greek

NT Greek

LXX English grieved with this generation, and said, They do always err in their heart, and they have not known my ways. So I sware in my wrath, They shall not enter into my rest

NT English Wherefore I was displeased with this generation, And said, They do always err in their heart: But they did not know my ways; As I sware in my wrath, They shall not enter into my rest

Masoretic English generation, And said, It is a people that do err in their heart, And they have not known my ways: Wherefore I sware in my wrath, That they should not enter into my rest

, . , . , , , . ,
Ps 95.7-8 / Heb 3.15146

, : , : , , , ,

, ,

Today, if ye shall hear his voice, harden not your hearts, as in the provocation

Today if ye shall hear his voice, Harden not your hearts, as in the provocation

Today, oh that ye would hear his voice! Harden not your heart, as at Meribah,

146

Ps 95.7-8/Heb 3.15: The MT includes the place name from Exodus 17.7 where contention = Meribah occurred. The LXX and the NT employ provocation instead. In addition, there is a real difference between the LXX and the NTs if ye shall hear his voice and oh that ye would hear his voice from the Hebrew. The latter construction would come into Greek through a verb in the optative mood. But the verb is subjunctive. Appendix C: Detailed Comparisons 137

Notes on the Septuagint

Quot.
Ps 95.11 / Heb 4.3, 5

LXX Greek

NT Greek

LXX English So I sware in my wrath, They shall not enter into my rest

NT English As I sware in my wrath, They shall not enter into my rest ... They shall not enter into my rest

Masoretic English Wherefore I sware in my wrath, That they should not enter into my rest

, ...

Gen 2.2 / Heb 4.4

, : , , ,

And God finished on the sixth day his works which he had made, and he ceased on the seventh day from all his works which he made

And God rested on the seventh day from all his works

And on the seventh day God finished his work which he had made; and he rested on the seventh day from all his work which he had made

Ps 95.7-8 / Heb 4.7147

, ,

Today, if ye shall hear his voice, harden not your hearts

Today if ye shall hear his voice, Harden not your hearts

Today, oh that ye would hear his voice! Harden not your heart

Ps 2.7 / Heb 5.5

Thou art my Son, to-day have I begotten thee

Thou art my Son, This day have I begotten thee

Thou art my son; This day have I begotten thee

Ps 95.7-8/Heb 4.7: Where the LXX and the NT have if ye shall hear his voice, MT has oh that ye would hear his voice. The latter construction would come into Greek through a verb in the optative mood. But the verb is subjunctive. Appendix C: Detailed Comparisons 138

147

Notes on the Septuagint

Quot.
Ps 110.4 / Heb 5.6

LXX Greek

NT Greek

LXX English The Lord sware, and will not repent, Thou art a priest for ever, after the order of Melchisedec

NT English Thou art a priest for ever After the order of Melchizedek

Masoretic English Thou art a priest for ever After the order of Melchizedek

, , , , ... : ...

, ... , , ,

Gen 22.1617 / Heb 6.1314

surely blessing I will bless thee, and multiplying I will multiply thy seed

Surely blessing I will bless thee, and multiplying I will multiply thee

in blessing I will bless thee, and in multiplying I will multiply thy seed

Gen 14.1720 / Heb 7.1-2

And the king of Sodom went out to meet him, after he returned from the slaughter of Chodollogomor, and the kings with him ... And Melchisedec king of Salem brought forth loaves and wine, And Abram gave him the tithe of all

Melchizedek met Abraham returning from the slaughter of the kings and blessed him, to whom also Abraham divided a tenth part of all (being first, by interpretation, King of righteousness, and then also, King of Salem, which is, King of peace

And the king of Sodom went out to meet him, after his return from the slaughter of Chedorlaomer and the kings that were with him And Melchisedek king of Salem brought forth bread and wine And he gave him a tenth of all

Appendix C: Detailed Comparisons 139

Notes on the Septuagint

Quot.
Ps 110.4 / Heb 7.17, 21

LXX Greek

NT Greek

LXX English The Lord sware, and will not repent, Thou art a priest for ever, after the order of Melchisedec

NT English Thou art a priest for ever After the order of Melchizedek ... The Lord sware and will not repent himself, Thou art a priest for ever

Masoretic English Thou art a priest for ever After the order of Melchizedek

, ... : , , , , ,

Ex 25.40 / Heb 8.5

, , , , , ,

See that thou make them according to the pattern shewed thee in the mount

See, saith he, that thou make all things according to the pattern that was showed thee in the mount Behold, the days come, saith the Lord, That I will make a new covenant with the house of Israel and with the house of Judah; Not according to the covenant that I made with their fathers In the day that I took them by the hand to lead them forth out of the land of Egypt; For they

And see that thou make them after their pattern, which hath been showed thee in the mount

Jr 31.31-34 / Heb 8.812148

Behold, the days come, saith the Lord, when I will make a new covenant with the house of Israel, and with the house of Juda: not according to the covenant which I made with their fathers in the day when I took hold of their hand to bring them out of the land of Egypt; for they abode not in my

Behold, the days come, saith Yahweh, that I will make a new covenant with the house of Israel, and with the house of Judah: not according to the covenant that I made with their fathers in the day that I took them by the hand to bring them out of the land of Egypt; which my covenant they brake, although I was a husband

Jr 31.31-34/Heb 8.8-12: The NT and the LXX agree with only minor variations. The MT departs significantly in two places. Codices Sinaiticus and Alexandrinus have in Jeremiah place of (line 2). These also omit in (line 18). Codex Alexandrinus uses , with the NT (line 26), but orders the surrounding words differently. Appendix C: Detailed Comparisons 140

148

Notes on the Septuagint

Quot.

LXX Greek

NT Greek

LXX English covenant, and I disregarded them, saith the Lord. For this is my covenant which I will make with the house of Israel; after those days, saith the Lord, I will surely put my laws into their mind, and write them on their hearts; and I will be to them a God, and they shall be to me a people. And they shall not all teach every one his fellow citizen, and every one his brother, saying, Know the Lord: for all shall know me, from the least of them to the greatest of them: for I will be merciful to their iniquities, and their sins I will remember no more

NT English continued not in my covenant, And I regarded them not, saith the Lord. For this is the covenant that I will make with the house of Israel After those days, saith the Lord; I will put my laws into their mind, And on their heart also will I write them: And I will be to them a God, And they shall be to me a people: And they shall not teach every man his fellow-citizen, And every man his brother, saying, Know the Lord: For they all shall know me, From the least to the greatest of them. For I will be merciful to their iniquities, And their sins will I remember no more

Masoretic English unto them, saith Yahweh. But this is the covenant that I will make with the house of Israel after those days, saith Yahweh: I will put my law in their inward parts, and in their heart will I write it; and I will be their God, and they shall be my people. And they shall teach no more every man his neighbor, and every man his neighbor, and every man his brother, saying, Know Yahweh; for they shall all know me, from the least of them unto the greatest of them, saith Yahweh: for I will forgive their iniquity, and their sin I will remember no more

, , , . , , , , , , , . , , , : , ,

, , , : , , : , , : : , ,

Appendix C: Detailed Comparisons 141

Notes on the Septuagint

Quot.
Ex 24.8 / Heb 9.20

LXX Greek

NT Greek

LXX English Behold the blood of the covenant, which the Lord has made with you

NT English This is the blood of the covenant which God commanded to you-ward

Masoretic English Behold the blood of the covenant, which Yahweh hath made with you

, , : . , : , , , , , , ...

, : . : , , , :

Ps 40.6-8 / Heb 10.57149

Sacrifice and offering thou wouldest not; but a body hast thou prepared me: whole-burntoffering and sacrifice for sin thou didst not require. Then I said, Behold, I come: in the volume of the book it is written concerning me, I desired to do thy will, O my God

Sacrifice and offering thou wouldest not, But a body didst thou prepare for me; In whole burnt offerings and sacrifices for sin thou hadst no pleasure: Then I said, Lo, I am come (In the roll of the book it is written of me) To do thy will, O God

Sacrifice and offering thou hast no delight in; Mine ears hast thou opened: Burnt-offerings and sinoffering hast thou not required. Then I said, Lo, I am come; In the roll of the book it is written of me; I delight to do thy will, O my God

Jr 31.3334 / Heb 10.16-17150

For this is my covenant which I will make with the house of Israel; after those days, saith the Lord, I will surely put my laws into their mind, and write them on their hearts and their sins I will remember no more

This is the covenant that I will make with them After those days, saith the Lord: I will put my laws on their heart, And upon their mind also will I write them; then saith he, And their sins and their iniquities will I remember no more

But this is the covenant that I will make with the house of Israel after those days, saith Yahweh: I will put my law in their inward parts, and in their heart will I write it their sin I will remember no more

Ps 40.6-8/Heb 10.5-7: The NT author modified the LXX only slightly in this quotation, but the MT omits the thought of the Incarnation entirely, replacing but a body hast thou prepared for me with mine ears hast thou opened.
150

149

Jr 31.33-34/Heb 10.16-17: The NT and the LXX agree with only minor variations (e.g., the reversal of heart and mind), though this is a much looser quotation than in Hebrews 8.8. The MT departs significantly in one place. Appendix C: Detailed Comparisons 142

Notes on the Septuagint

Quot.

LXX Greek

NT Greek

LXX English

NT English

Masoretic English

, , . : , : , ,
In the day of vengeance I will recompense ... For the Lord shall judge his people Vengeance belongeth unto me, I will recompense. And again, The Lord shall judge his people Vengeance is mine, and recompense ... For Yahweh will judge his people

Dt 32.3536 / Heb 10.30151

... . , :

Hab 2.3-4 / Heb 10.3738152

for he will surely come, and will not tarry. If he should draw back, my soul has no pleasure in him: but the just shall live by my faith

For yet a very little while, He that cometh shall come, and shall not tarry. But my righteous one shall live by faith: And if he shrink back, my soul shall have no pleasure in him

because it will surely come, it will not delay. Behold, his soul is puffed up, it is not upright in him; but the righteous shall live by his faith

151 152

Dt 32.35-56/Heb 10.30: The quotation appears to follow the MT more closely in the first clause, and the LXX in the second. See also Romans 12.19.

Hab 2.3-4/Heb 10.37-38: The two Greek texts display only minor differences. But the MT replaces if he shrink draw back, my soul shall have no pleasure in him with his soul is puffed up, it it not right in him. Appendix C: Detailed Comparisons 143

Notes on the Septuagint

Quot.
Gen 5.24 / Heb 11.5153

LXX Greek

NT Greek

LXX English And Enoch was wellpleasing to God, and was not found, because God translated him

NT English By faith Enoch was translated that he should not see death; and he was not found, because God translated him

Masoretic English And Enoch walked with God: and he was not; for God took him

: ,

, , : , ,

Gen 21.12 / Heb 11.18 Gen 47.31 / Heb 11.21154

, , . , ,

in Isaac shall thy seed be called And Israel did reverence, leaning on the top of his staff

In Isaac shall thy seed be called and worshipped, leaning upon the top of his staff

in Isaac shall thy seed be called And Israel bowed himself upon the beds head

Pr 3.11-12 / Heb 12.56155

My son, despise no the chastening of the Lord; nor faint when thou art rebuked of him: for whom the Lord loves, he rebukes, and scourges every son whom he receives

My son, regard not lightly the chastening of the Lord, Nor faint when thou art reproved of him; For whom the Lord loveth he chasteneth, and he scourgeth every son whom he receiveth

My son, despise not the chastening of Yahweh; Neither be weary of his reproof: For whom Yahweh loveth he reproveth; Even as a father the son in whom he delighteth

153 154 155

Gen 5.24/Heb 11.5: The MT says that Enoch was not, not that he could not be found. It also includes the idea of a taking rather than a translation. Gen 47.31/Heb 11.21: The MT makes no mention of Jacobs act of worship toward the top of his staff.

Pr 3.11-12/Heb 12.5-6: The MT ending here is decidedly different from the NT or LXX. Codex Vaticanus is the only major LXX manuscript containing . The others have , with the NT. Appendix C: Detailed Comparisons 144

Notes on the Septuagint

Quot.
Ex 19.12, 13 / Heb 156 12.20

LXX Greek

NT Greek

LXX English Take heed to yourselves that ye go not up into the mountain, nor touch any part of it; every one that touches the mountain shall surely die. A hand shall not touch it, for every one that touches shall be stoned with stones

NT English for they could not endure that which was enjoined, If even a beast touch the mountain, it shall be stoned

Masoretic English Take heed to yourselves, that ye go not up into the mount, or touch the border of it: whosoever toucheth the mount shall be surely put to death: no hand shall touch him, but he shall surely be stoned

, : , . : , ... , ,

: ,

Dt 9.19 / Heb 12.21 Hag 2.6 / Heb 12.26157

I was greatly terrified

I exceedingly fear and quake Yet once more will I make to tremble not the earth only, but also the heaven I will in no wise fail thee, neither will I in any wise forsake thee

I was afraid

Yet once I will shake the heaven, and the earth

Yet once, it is a little while, and I will shake the heavens, and the earth

Dt 31.6, 8 / Heb 13.5

neither will he by any means forsake thee, nor desert thee ... And the Lord that goes with thee shall not forsake thee nor abandon thee

he will not fail thee, nor forsake thee ... he will not fail thee, neither forsake thee

156

Ex 19.12, 13/Heb 12.20: The NT, LXX and MT agree. Clearly, a loose quotation. Textus Receptus (and so the Authorized Version) adds (or thrust through with a dart) immediately after it shall be stoned - in agreement with the Septuagint.
157

Hag 2.6/Heb 12.26: The NT differs from the MT in omitting the phrase in a little while. 145

Appendix C: Detailed Comparisons

Notes on the Septuagint

Quot.
Ps 118.6 / Heb 13.6
158

LXX Greek

NT Greek

LXX English The Lord is my helper; I will not fear what man shall do unto me

NT English The Lord is my helper; I will not fear; What shall man do unto me?

Masoretic English Yahweh is on my side; I will not fear: What can man do unto me?

, , ; ...

Lev 19.18 / Jam 2.8

and thou shalt love thy neighbor as thyself

Thou shalt love thy neighbor as thyself

but thou shalt love thy neighbor as thyself

Ex 20.13, 14 / Jm 2.11 Dt 5.17, 18 / Jm 2.11

Thou shalt not kill Thou shalt not commit adultery Thou shalt not commit murder Thou shalt not commit adultery And Abram believed God, and it was counted to him for righteousness

Do not kill Do not commit adultery

Thou shalt not kill Thou shalt not commit adultery Thou shalt not kill Neither shalt thou commit adultery

Do not kill Do not commit adultery

Gen 15.6 / Jam 2.23

, ,

, ,

And Abraham believed God, and it was reckoned unto him for righteousness God resisteth the proud, but giveth grace to the humble

And he believed in Yahweh; and he reckoned it to him for righteousness

Pr 3.34 / Jm 4.6159

The Lord resists the proud; but he gives grace to the humble

Surely he scoffeth at the scoffers; but he giveth grace unto the lowly

158 159

Ps 118.6/Heb 13.6: The MT replaces the image of the Lord as helper with the related idea that He is on the psalmists side. Pr 3.34/Jm 4.6: The MT replaces resisteth the proud with scoffeth at the scoffers. 146

Appendix C: Detailed Comparisons

Notes on the Septuagint

Quot.
Lev 19.2 / 1 Pt 1.16

LXX Greek

NT Greek

LXX English Ye shall be holy; for I the Lord your God am holy

NT English Ye shall be holy; for I am holy

Masoretic English Ye shall be holy; for I Yahweh your God am holy

, , . , : , , , , ,

, : : :

Is 40.6-8 / 1 Pt 1.2425160

All flesh is grass, and all the glory of man as the flower of grass. The grass withers, the flower fades: but the word of our God abides for ever

All flesh is as grass, And all the glory thereof as the flower of grass. The grass withereth, and the flower falleth: But the word of the Lord abideth for ever

All flesh is grass, and all the goodliness thereof is as the flower of the field. The grass withereth, the flowers fadeth, because the breath of Yahweh bloweth upon it; surely the people is grass. The grass withereth, the flower fadeth; but the word of our God shall stand forever therefore, thus saith the Lord Yahweh, Behold, I lay in Zion for a foundation a stone, a tried stone, a precious cornerstone of sure foundation: he that believeth shall not be in haste

Is 28.16 / 1 Pet 2.6161

Behold, I lay for the foundation of Sion a costly stone, a choice, a cornerstone, a precious stone, for its foundations: and he that believes on him shall by no means be ashamed

Because it is contained in scripture, Behold, I lay in Zion a chief corner stone, elect, precious: And he that believeth on him shall not be put to shame

Is 40.6-8/1 Pt 1.24-25: The NT and the LXX agree with minor variations. The MT mentions goodliness instead of glory. In addition, the NT omits the additional sentence provided in the MT. Many NT manuscripts bring the LXX and the NT even closer, omitting in line 1 and replacing with in the second line.
161

160

Is 28.16/1 Pet 2.6: The LXX and the NT agree, but the MT omits the notion of being put to shame. The agreement with the Septuagint is stronger if Codices Alexandrinus and Sinaiticus are considered. These both include (on him), omitted from Brentons text above. Appendix C: Detailed Comparisons 147

Notes on the Septuagint

Quot.
Ps 118.22 / 1 Pet 2.7

LXX Greek

NT Greek

LXX English The stone which the builders rejected, the same is become the head of the corner

NT English The stone which the builders rejected, The same was made the head of the corner

Masoretic English The stone which the builders rejected Is become the head of the corner

, ,

Is 8.14 / 1 Pt 2.8162

and ye shall not come against him as against a stumbling-stone, neither as against the falling of a rock to my chosen race

A stone of stumbling, and a rock of offence

but for a stone of stumbling and for a rock of offence

Is 43.20 / 1 Pt 2.9a163 Ex 19.6 / 1 Pet 2.9b164 Is 43.21 / 1 Pt 2.9c165

an elect race

to my people, my chosen

a royal priesthood and a holy nation

a royal priesthood, a holy nation

a kingdom of priests, and a holy nation

my people whom I have preserved

a people for Gods own possession

the people which I formed for myself

162 163

Is 8.14/1 Pt 2.8: The NT and the MT agree. The LXX does not mention the rock of offence.

Is 43.20/1 Pt 2.9a: Chosen and elect reflect the same Greek word. The MT carries the same meaning. UBS may consider this a discrepancy between the NT and the MT because of word order. Apparently, the MT has my chosen people, while 1QIsaa provides my people, my chosen. The latter order reflects the Greek. (This explanation seems very unlikely.)
164 165

Ex 19.6/1 Pet 2.9: The MT has kingdom of priests in place of a royal priesthood.

Is 43.21/1 Pt 2.9c: On first glance, the Septuagint and the New Testament appear to disagree. But the Greek words and are clearly related. is a first person singular aorist indicative verb in the middle voice, and could be translated, I have preserved, kept safe, or procured for myself. is the accusative singular form of , a keeping safe or an acquiring. Brenton has chosen the idea of preservation, while the ASV translators stressed acquisition. The MT involves the notion of formation, which is absent from the NT. Appendix C: Detailed Comparisons 148

Notes on the Septuagint

Quot.
Is 53.9 / 1 Pt 2.22166

LXX Greek

NT Greek

LXX English for he practised no iniquity, nor craft with his mouth

NT English who did no sin, neither was guile found in his mouth

Masoretic English although he had done no violence, neither was any deceit in his mouth

, , ; , . , : , . , .

, , : .

Ps 34.1216 / 1 Pet 3.1012

What man is there that desires life, loving to see good days? Keep thy tongue from evil, and thy lips from speaking guile. Turn away from evil, and do good; seek peace, and pursue it. The eyes of the Lord are over the righteous, and his ears are open to their prayer: but the face of the Lord is against them that do evil

He that would love life, And see good days, Let him refrain his tongue from evil, And his lips that they speak no guile; And let him turn away from evil, and do good; Let him seek peace, and pursue it. For the eyes of the Lord are upon the righteous, And his ears unto their supplication: But the face of the Lord is upon them that do evil

What man is he that desireth life, And loveth many days, that he may see good? Keep thy tongue from evil, And thy lips from speaking guile. Depart from evil, and do good; Seek peace, and pursue it. The eyes of Yahweh are toward the righteous, And his ears are open unto their cry. The face of Yahweh is against them that do evil

Is 53.9/1 Pt 2.22: The NT and the LXX agree, though the NT author has replaced the LXXs lawlessness with the synonymous concept, sin. The MT employs violence instead. Since this is in Isaiahs description of the suffering servant, ascribing sinlessness to him is significant theologically. The fact that the Septuagint translates the passage in this way indicates that, in the translators time, the suffering servant was not always identified with the nation of Israel, which all would agree was not sinless. Codex Alexandrinus in Is 53.9 reads , with the NT. Appendix C: Detailed Comparisons 149

166

Notes on the Septuagint

Quot.
Pr 11.31 / 1 Pt 4.18167

LXX Greek

NT Greek

LXX English If the righteous scarcely shall be saved, where shall the ungodly and sinner appear?

NT English And if the righteous is scarcely saved, where shall the ungodly and sinner appear?

Masoretic English Behold, the righteous shall be recompensed in the earth; How much more the wicked and the sinner!

, , ,

, , , :

Pr 3.34 / 1 Pt 5.5168

The Lord resists the proud; but he gives grace to the humble

God resisteth the proud, but giveth grace to the humble

Surely he scoffeth at the scoffers; but he giveth grace unto the lowly

Pr 26.11 / 2 Pt 2.22

As when a dog goes to his own vomit, and becomes abominable, so is a fool who returns in his wickedness to his own sin

The dog turning to his own vomit again, and the sow that had washed to wallowing in the mire

As a dog that returneth to his vomit, So is a fool that repeateth his folly

167 168

Pr 11.31/1 Pt 4.18: The MT omits the notion that the righteous will be saved only with difficulty. Pr 3.34/1 Pt 5.5: The MT replaces resisteth the proud with scoffeth at the scoffers. 150

Appendix C: Detailed Comparisons

Notes on the Septuagint

Appendix D Dead Sea Scroll/Septuagint Alignments Against the Masoretic Text

The following tables show Septuagint readings which differ from the Masoretic text, but which are supported by the Dead Sea Scrolls. Underlining is used to highlight the differences so supported. The Septuagint column largely reflects Brenton's translation, and the Masoretic Text is based on the American Standard Version. The first table is limited to the first five books of the Bible, but similar variations prevail elsewhere (see the second table for a sampling). I have made clarifications where those translations do not sufficiently delineate differences in the source texts. For instance, Brenton translated the Greek word in Gen 1.9 with place, which I have replaced with the more exact gathering. Note also that for extended passages such as Gen 1.9 and Ex 22.5, the Dead Sea Scroll evidence in favor of the Septuagint reading is often fragmentary. That is, if the entire scroll were still extant, it would definitely contain additional material, not present in the Masoretic text. But the material that has been recovered agrees with the Septuagint.

Although the Dead Sea Scrolls often support Septuagint readings, they also frequently oppose them. Thus, the alignments listed below are evidence for the antiquity of Hebrew source text of the Septuagint and for the diversity of the Hebrew Old Testament in ancient times. But they do not, in themselves, argue that the Hebrew source the Septuagint is based upon is preferable to the Masoretic text. The list of passages given below was generated using the footnotes in The Dead Sea Scrolls Bible, Abegg, Flint, and Ullrich, HarperCollins, 1999.

A Table of Dead Sea Scroll/LXX Alignments in the Pentateuch

Ref.
Gen 1.9 Gen 1.9

Scroll
4QGenh1

Septuagint
Let the water which is under the heaven be collected into one gathering And the water which was under the heaven was collected into its gatherings, and the dry land appeared. let them be for signs and for seasons and for days and for years of all reptiles creeping upon the earth after their kind the first-born of Jacob; Ruben, Symeon

Masoretic Text
Let the waters under the heavens be gathered together unto one place [Not in MT.]

4QGenk

Gen 1.14 Gen 6.20 Gen 35.23

4QGenk

let them be for signs, and for seasons, and for days and years of every creeping thing of the ground after its kind Reuben, Jacobs first-born, and Simeon

6QGen

4QGen-Exoda

Appendix D: Dead Sea Scroll/LXX Alignments Against the MT 151

Notes on the Septuagint

Ref.
Gen 41.7

Scroll
4QGenc

Septuagint
And the seven thin ears and blasted with the wind devoured the seven choice and full ears And Joseph answered Pharao and said, Without God an answer of safety shall not be given to Pharao. And the seven thin and blasted ears devoured the seven fine and full ears that came into Egypt together with Jacob their father

Masoretic Text
And the thin ears swallowed up the seven rank and full ears.

Gen 41.16

4QGenj

And Joseph answered Pharaoh, saying, It is not in me: God will give Pharaoh an answer of peace. and the thin ears swallowed up the seven good ears who came into Egypt (every man and his household came with Jacob) And all the souls that came out of the loins of Jacob were seventy souls But the more they afflicted him, the more he multiplied and the more he spread abroad. laid it in the flags by the rivers brink And she opened it, and saw [him] the child And she had compassion on him

Gen 41.24 Ex 1.1

4QGenj

4QExodb

Ex 1.5

4QExodb

And all the souls born of Jacob were seventy-five.

Ex 1.12

2QExoda

But as they humbled them, by so much they multiplied, and grew exceedingly strong put it in the marsh by the river

Ex 2.3 Ex 2.6 Ex 2.6 Ex 2.11 Ex 2.16 Ex 3.8 Ex 3.15 Ex 3.16 Ex 3.16 Ex 3.19

4QExodb

4QExodb

And having opened it, she sees the babe and the daughter of Pharao had compassion on him And it came to pass in that length of time And the priest of Madiam had seven daughters, shepherding the flock and Amorites, and Pherezites, and Gergesites, and Evites, and Jebusites the God of Abraam, and God of Isaac

4QExodb

4QExodb

And it came to pass in those days

4QExodb

Now the priest of Midian had seven daughters and the Amorite, and the Perizzite, and the Hivite, and the Jebusite the God of Abraham, the God of Isaac Go, and gather the elders of Israel together of Isaac, and of Jacob

4QGen-Exoda

4QGen-Exoda

4QExodb

Go then and gather the elders of the children of Israel and God of Isaac, and God of Jacob

4QExodb

4QExodb

will not let you go, save with a mighty hand

will not give you leave to go, no, not by a mighty hand

Appendix D: Dead Sea Scroll/LXX Alignments Against the MT 152

Notes on the Septuagint

Ref.
Ex 4.6 Ex 5.4

Scroll
4QGen-Exoda

Septuagint
brought his hand out of his bosom

Masoretic Text
he took it out

4QExodb

Why do ye, Moses and Aaron, turn the people from their works?

Wherefore do ye, Moses and Aaron, loose the people from their works? Let us go and sacrifice to our God

Ex 5.8 Ex 5.9

4QGen-Exoda 4QExodb 4QExodb

Let us arise and do sacrifice to our God

Let the works of these men be made grievous, and let them care for these things as when straw was given you

Let heavier work be laid upon the men, that they may labor therein

Ex 5.13 Ex 7.10 Ex 8.16 Ex 9.6 Ex 9.7 Ex 9.8

4QGen-Exoda

as when there was straw

4QGen-Exodm 4QGen-Exoda 4QExodc

And Moses and Aaron went in before Pharao Stretch forth thy rod with thy hand and smite the dust of the earth all the cattle of the Egyptians died

And Moses and Aaron went in unto Pharaoh Stretch out thy rod, and smite the dust of the earth all the cattle of Egypt died

4QpaleoExodm

4QpaleoExodm

that of all the cattle of the children of Israel there died not one And the Lord spoke to Moses and Aaron, saying, Take you handfuls of ashes and the hail and the fire

there was not so much as one of the cattle of the Israelites dead And Yahweh said unto Moses and unto Aaron, Take to you handfuls of ashes and hail

4QpaleoExodm

Ex 9.28 Ex 10.15

2QExoda

4QExodc

And they covered the face of the earth, and the land was wasted

For they covered the face of the whole earth, so that the land was darkened Now therefore forgive (singular)

Ex 10.17 Ex 10.24 Ex 12.3 Ex 12.6

4QExodc

pardon (plural) therefore

4QpaleoExodm

And Pharao called Moses and Aaron

And Pharaoh called unto Moses

2QExoda

Speak to all the congregation of the children of Israel all the multitude of the congregation of the children of Israel

Speak ye unto all the congregation of Israel the whole assembly of the congregation of Israel

4QpaleoGenExodl

Appendix D: Dead Sea Scroll/LXX Alignments Against the MT 153

Notes on the Septuagint

Ref.
Ex 12.36 Ex 12.39 Ex 13.3 Ex 13.5 Ex 14.10 Ex 17.2 Ex 17.12 Ex 18.6 Ex 18.13 Ex 18.16 Ex 18.21 Ex 22.5

Scroll
4QpaleoExodm

Septuagint
and they spoiled the Egyptians

Masoretic Text
And they despoiled Egypt

2QExoda

for the Egyptians cast them out

because they were thrust out of Egypt Remember this day, in which ye came out from Egypt And it shall be, when Yahweh shall

4QExode

Remember this day, in which ye came forth out of the land of Egypt And it shall come to pass when the Lord thy God shall the Egyptians

4QExode

4QExodc

Egypt

4QExodc 4QpaleoExodm 4QpaleoExodm 4QExodc 4QpaleoExodm

Why do ye revile me, and why tempt ye the Lord? But the hands of Moses were heavy

Why strive ye with me? Wherefore do ye tempt Yahweh? But Moses hands was heavy

Behold, thy father-in-law Jothor

I, thy father-in-law Jethro

4QpaleoExodm

Moses from morning till evening

Moses from the morning unto the evening when they have a matter, they come unto me rulers of thousands, rulers of hundreds, rulers of fifties [Not in MT.]

4QpaleoExodm

whenever there is a dispute among them, and they come to me captains of thousands and captains of hundreds, and captains of fifties he shall make compensation of his own field according to his produce; and if he shall have fed down the whole field for gifts blind the eyes of the seeing

4QpaleoExodm

4QpaleoExodm

Ex 23.8 Ex 23.9 Ex 26.10 Ex 26.30

4QpaleoGenExodl 4QpaleoGenExodl 4QpaleoExodm

for a bribe blindeth them that have sight And a sojourner shalt thou not oppress And thou shalt make fifty loops

And ye shall not afflict a stranger

And thou shalt make loops fifty

4QpaleoGenExodl

And thou shalt set up the tabernacle according to the pattern shewed thee in the mount.

And thou shalt rear up the tabernacle according to the fashion thereof which hath been showed thee in the mount It shall have two shoulder-pieces

Ex

pap7QLXXExod

It shall have two shoulder-pieces joined

Appendix D: Dead Sea Scroll/LXX Alignments Against the MT 154

Notes on the Septuagint

Ref.
28.7 Ex 32.7 Ex 32.13 Ex 32.27

Scroll

Septuagint
one to another joined

Masoretic Text

4QpaleoExodm

And the Lord spoke to Moses, saying, Go that they shall possess it for ever

And Yahweh spake unto Moses, Go

4QpaleoExodm

they shall inherit it for ever

4QpaleoExodm

Put every one his sword on his thigh, and go through and return from gate to gate through the camp And it came to pass in the first month, in the second year after their going forth out of Egypt, at the new moon And he brought the ark into the tabernacle And he shall break it off from the wings and shall not separate it

Put ye every man his sword upon his thigh, and go to and fro from gate to gate throughout the camp And it came to pass in the first month in the second year, on the first day of the month and he brought the ark in the tabernacle and he shall rend it by the wings thereof, but shall not divide it asunder and he shall pour oil upon it, and put frankincense thereon And thou shalt bring

Ex 40.17

4QExod-Levf

Ex 40.22 Lv 1.17

4QExod-Levf

4QLevb

Lv 2.1 Lv 2.8 Lv 2.11

4QExod-Levf

and he shall pour oil upon it, and shall put frankincense on it: it is a sacrifice And he shall offer

4QLevb

4QLevb

Ye shall not leaven every sacrifice which ye shall bring to the Lord

Each meal-offering, which ye shall offer unto Yahweh, shall not be made with leaven And the priest shall burn it upon the altar it is the food of the offering made by fire unto Yahweh and he shall lay his hand upon the head of the bullock, and kill the bullock before Yahweh And the priest shall put of the blood upon the horns of the altar And if any one of the common people sin unwittingly, in doing any of the things which and the priest shall make atonement for him as concerning his sin

Lv 3.11 Lv 3.11 Lv 4.4

4QLevb

the priest shall offer these on the altar

pap4QLXXLevb

it is a sacrifice of sweet savour, a burntoffering to the Lord and he shall put his hand on the head of the calf before the Lord, and shall slay the calf in the presence of the Lord And the priest shall put of the blood of the calf on the horns of the altar And if a soul of the people of the land should sin unwillingly, in doing a thing

pap4QLXXLevb

Lv 4.7 Lv 4.27

pap4QLXXLevb

pap4QLXXLevb

Lv 5.6

pap4QLXXLevb

and the priest shall make an atonement for him for his sin which he has sinned,

Appendix D: Dead Sea Scroll/LXX Alignments Against the MT 155

Notes on the Septuagint

Ref.

Scroll

Septuagint
and his sin shall be forgiven him

Masoretic Text

Lv 5.9 Lv 5.19 Lv 10.1 Lv 10.1 Lv 11.26 Lv 13.42 Lv 14.51 Lv 15.3

pap4QLXXLevb

for it is a sin-offering

it is a sin-offering

pap4QLXXLevb

For he has surely been guilty

It is a trespass-offering

11QLevb

And the two sons of Aaron, Nadab and Abiud which the Lord did not command them

And Nadab and Abihu, the sons of Aaron which he had not commanded them

11QLevb

2QpaleoLev

And whichever among the beasts divides the hoof and makes claws And if there should be in his baldness of head sprinkle upon the house seven times

Every beast which parteth the hoof, and the foot does not cleave But if there be in the bald head

11QpaleoLeva

4QLev-Numa

sprinkle toward the house seven times And this shall be his uncleanness in his issue: whether his flesh run with his issue, or his flesh be stopped from his issue, it is his uncleanness

11QpaleoLeva

And this is the law of his uncleanness; whoever has a gonorrhoea out of his body, this is his uncleanness in him by reason of the issue, by which, his body is affected through the issue: all the days of the issue of his body, by which his body is affected through the issue, there is his uncleanness and shall not bring it to the door of the tabernacle of witness, so as to sacrifice it for a whole-burnt-offering or peaceoffering to the Lord to be acceptable for a sweet-smelling savour: and whosoever shall slay it without, and shall not bring it to the door of the tabernacle of witness, so as to offer it as a gift to the Lord before the tabernacle of the Lord; blood shall be imputed to that man, he has shed blood; that soul shall be cut off from his people For the life of all flesh is its blood

Lv 17.4

4QLevd

and hath not brought it unto the door of the tent of meeting, to offer it as an oblation unto Yahweh before the tabernacle of Yahweh: blood shall be imputed unto that man; he hath shed blood; and that man shall be cut off from among his people

Lv 17.11 Lv 18.30

4QLevd

For the life of the flesh is in the blood I am Yahweh your God

11QpaleoLeva

for I am the Lord your God

Appendix D: Dead Sea Scroll/LXX Alignments Against the MT 156

Notes on the Septuagint

Ref.
Lv 21.8 Lv 22.5 Lv 22.18 Lv 22.24 Lv 22.31

Scroll
11QpaleoLeva

Septuagint
for I the Lord that sanctify them am holy or whosoever shall touch any unclean reptile according to all their confession or according to all their choice thou shalt not offer them to the Lord

Masoretic Text
for I Yahweh, who sanctify you, am holy or whosoever toucheth any creeping thing whether it be any of their vows, and any of their freewill-offerings ye shall not offer unto Yahweh

4QLeve

4QLevb

11QpaleoLeva

4QLevb

And ye shall keep my commandments and do them

Therefore shall ye keep my commandments, and do them: I am Yahweh And ye shall make them an inheritance for your children after you whom he consecrated to minister in the priests office and shall put in the staves thereof

Lv 25.46

4QLevb

And ye shall distribute them to your children after you

Num 3.3 Num 4.6 Num 4.8 Num 11.32 Num 12.6 Num 13.23 Num 13.24 Num 16.1 Num 16.2 Num 16.5

4QLev-Numa

whom they consecrated to the priesthood and shall put the staves through

4QLXXNum

4QLXXNum

shall put the staves into it

shall put in the staves thereof

4QNumb

and all the night, and all the day the next And he said to them, Hear

and all the night, and all the next day And he said, Hear

4QNumb

4QNumb

cut down thence a bough and one cluster of grapes upon it And they called that place

cut down from thence a branch with one cluster of grapes That place was called (singular verb) Peleth, sons of Reuben

4QNumb

4QNumb

Phaleth the son of Ruben

4QNumb

and men of renown

men of renown

4QNumb

And he spoke to Core and all his assembly, saying, God has visited and known those that are his and who are holy, and has brought them to himself; and whom he has chosen for himself,

and he spake unto Korah and unto all his company, saying, In the morning Yahweh will show who are his, and who is holy and will cause him to come near unto him:

Appendix D: Dead Sea Scroll/LXX Alignments Against the MT 157

Notes on the Septuagint

Ref.

Scroll

Septuagint
he has brought to himself.

Masoretic Text
even him whom he shall choose will he cause to come near unto him. of the wine-press

Num 18.30 Num 18.31 Num 19.3 Num 20.24 Num 22.9 Num 22.10 Num 22.11

4QNumb

from the wine-press

4QNumb

ye and your households

ye and your household

4QNumb

they shall bring her out of the camp into a clean place, and shall kill her Let Aaron be added to his people

he shall bring her forth without the camp, and one shall slay her Aaron shall be gathered unto his peoples And God came unto Balaam, and said sent unto me, saying

4QNumb

4QNumb

And God came to Balaam, and said to him sent them to me, saying

4QNumb

4QNumb

Behold, a people has come forth out of Egypt, and has covered the face of the land, and it has encamped near to me; and now come, curse it for me, if indeed I shall be able to smite it, and cast it out of the land. Depart quickly to your lord

Behold, the people that is come out of Egypt, it covereth the face of the earth: now, come curse me them; peradventure I shall be able to fight against them, and shall drive them out. Get you into your land

Num 22.13 Num 22.17 Num 22.18

4QNumb

4QNumb

will do for thee whatsoever thou shalt say shall not be able to go beyond the word of the Lord God, to make it little or great in my mind if God will appear to me and meet me

whatsoever thou sayest unto me I will do I cannot go beyond the word of Yahweh my God, to do less or more peradventure Yahweh will come to meet me he went not, as at the other times, to meet with enchantments As gardens by the river-side, As lign-aloes which Yahweh hath planted And Yahweh spake unto Moses, saying,

4QNumb

Num 23.3 Num 24.1 Num 24.6

4QNumb

4QNumb

he did not go according to his custom to meet the omens as gardens by a river, and as tents which God pitched

4QNumb

Num 25.16

4QNumb

And the Lord spoke to Moses, saying, Speak to the children of Israel, saying,

Appendix D: Dead Sea Scroll/LXX Alignments Against the MT 158

Notes on the Septuagint

Ref.
Num 26.17 Num 26.21 Num 26.23 Num 26.30 Num 26.32 Num 26.33 Num 26.34 Num 27.1 Num 28.14 Num 30.7

Scroll
4QNumb

Septuagint
to Aroadi, the family of the Aroadites; to Ariel, the family of the Arielites the family of the Jamunites

Masoretic Text
of Arod, the family of the Arodites; of Areli, the family of the Arelites the family of the Hamulites

4QNumb

4QNumb

the family of the Phuaites

the family of the Punites

4QNumb

And these are the sons of Galaad; to Achiezer and to Opher, the family of the Opherites and these were the names of the daughters of Salpaad These are the families of Manasse according the daughters of Salpaad the son of Opher for one lamb

These are the sons of Gilead: of Iezer and of Hepher, the family of the Hepherites and the name of the daughters of Zelophehad These are the families of Manasseh;and the daughters of Zelophehad, the son of Hepher for a lamb

4QNumb

4QNumb

4QNumb

4QNumb

4QNumb

4QNumb

and her husband should hear, and hold his peace at her in the day in which he should hear But if her husband should straitly forbid her in the day in which he should hear her, none of her vows or obligations shall stand from the sheep, and from the asses

and her husband hear it, and in the day that he heareth it holds his peace at her But if her husband disallow her in the day that he heareth it, then he shall make void her vow

Num 30.8

4QNumb

Num 31.30 Num 31.48 Num 31.50 Num 31.52 Num 32.30

4QNumb

of the asses, and of the flocks

4QNumb

And all those who were appointed to be officers a ring, or a bracelet

And the officers that were

4QNumb

signet-rings, ear-rings

4QNumb

sixteen thousand and seven hundred

sixteen thousand seven hundred

4QNumb

But if they will not pass over armed with you to war before the Lord, then shall ye cause to pass over their possessions and their wives and their

but if they will not pass over with you armed, they shall have possessions among you in the land of Canaan

Appendix D: Dead Sea Scroll/LXX Alignments Against the MT 159

Notes on the Septuagint

Ref.

Scroll

Septuagint
cattle before you into the land of Chanaan, and they shall inherit with you in the land of Chanaan

Masoretic Text

Num 35.5 Num 35.21

4QNumb

and on the side to the west two thousand cubits he is a murderer: let the murderer by all means be put to death: the avenger of blood before Moses, and before Eleazar the priest, and before the heads this day knows (singular) not good or evil until the Lord your God give your brethren rest Go up onto the top

and for the west side two thousand cubits he is a murderer: the avenger of blood

4QNumb

Num 36.1 Dt 1.39 Dt 3.20 Dt 3.27 Dt 5.1

4QNumb

before Moses, and before the princes this day have no knowledge (plural) of good or evil until Yahweh give rest unto your brethren Get thee up unto the top

4QDeuth

4QDeutm

4QDeutd

4QDeutj

Hear, Israel, the ordinances and judgments, all that I speak in your ears this day here alive this day

Hear, O Israel, the statutes and the ordinances which I speak in your ears today here alive

Dt 5.3 Dt 5.5

4QDeutn

4QDeutn

And I stood between the Lord and you at that time to report to you the words of the Lord Thou shalt not make to thyself an image, nor likeness of any thing

I stood between Yahweh and you at that time, to show you the word of Yahweh Thou shalt not make unto thee a graven image, nor any likeness of anything upon the children, and upon the third and upon the fourth generation but the seventh day is a sabbath unto Yahweh thy God: in it thou shalt not do any work, thou, nor thy son, nor thy daughter, nor thy manservant, nor thy maid-servant, nor thine ox, nor thine ass, nor any of thy cattle, nor thy stranger that is within thy gates; that thy manservant and thy maid-servant may rest as well as thou

Dt 5.8

4QDeutn

Dt 5.9

4QDeutn

upon the children to the third and fourth generation

Dt 5.14

4QDeutn

but on the seventh day is the sabbath of the Lord thy God: thou shalt do in it no work, thou, and thy son, and thy daughter, thy man-servant, and thy maid-servant, thine ox, and thine ass, and all thy cattle, and the stranger that sojourns in the midst of thee; that thy man-servant may rest, and thy maid, and thine ox, as well as thou

Appendix D: Dead Sea Scroll/LXX Alignments Against the MT 160

Notes on the Septuagint

Ref.
Dt 5.15

Scroll
4QDeutn

Septuagint
therefore the Lord appointed thee to keep the sabbath day and to hallow it

Masoretic Text
therefore Yahweh thy God commanded thee to perform the sabbath day Neither shalt thou steal

Dt 5.19 Dt 5.20 Dt 5.21

4QDeutn

Thou shalt not steal

4QDeutn

Thou shalt not bear false witness against thy neighbour Thou shalt not covet thy neighbours wife; thou shalt not covet thy neighbours house in this day we have seen that God shall speak to man Do thou draw near, and hear all that the Lord our God shall say to you O that there were such a heart in them, that they should fear me and keep my commands always For he will draw away thy son from me, and he will serve other gods

Neither shalt thou bear false witness against thy neighbor Neither shalt thou covet thy neighbors wife; neither shalt thou desire thy neighbors house we have seen this day that God doth speak with man Go thou near, and hear all that Yahweh our God shall say Oh that there were such a heart in them, that they would fear me, and keep all my commandments always For he will turn away thy son from following me, that they may serve other gods And Yahweh will take away from thee all sickness; and none of the evil diseases of Egypt, which thou knowest the great trials which thine eyes saw, and the signs, and the wonders But Yahweh thy God will deliver them up before thee that he might humble thee, to prove thee so Yahweh thy God chasteneth thee

4QDeutn

Dt 5.24 Dt 5.27 Dt 5.29

4QDeutn

4QDeutj

4QDeutk1

Dt 7.4

4QpaleoDeutr

Dt 7.15

5QDeutcorr

And the Lord thy God shall remove from thee all sickness; and none of the evil diseases of Egypt, which thou hast seen, and all that thou hast known the great temptations which thine eyes have seen, the signs and great wonders And the Lord thy God shall deliver them into thy hands that he might afflict thee, and try thee

Dt 7.19 Dt 7.23 Dt 8.2 Dt 8.5 Dt 8.7 Dt 8.8 Dt

4QpaleoDeutr

4QDeute

4QDeutc

4QDeutj

so the Lord thy God will chasten thee

4QDeutf

For the Lord thy God will bring thee into a good and extensive land vines, figs

For Yahweh thy God bringeth thee into a good land vines and fig-trees

4QDeutn

4QDeutf,

a land on which thou shalt not eat thy

a land wherein thou shalt eat bread

Appendix D: Dead Sea Scroll/LXX Alignments Against the MT 161

Notes on the Septuagint

Ref.
8.9

Scroll
4QDeutn

Septuagint
bread with poverty, and thou shalt not want any thing upon it and dwelt in them

Masoretic Text
without scarceness, thou shalt not lack anything in it and dwelt therein

Dt 8.12 Dt 8.19

5QDeutcorr

5QDeutcorr

I call heaven and earth to witness against you this day, that ye shall surely perish the Lord heard me at that time also, and the Lord would not destroy you

I testify against you this day that ye shall surely perish

Dt 10.10

2QDeutc

Yahweh hearkened unto me that time also; Yahweh would not destroy thee all the great work of Yahweh

Dt 11.7 Dt 11.8

4QDeutj, 4QDeutk1 4QDeutk1

all the mighty works of the Lord

that ye may live, and be multiplied, and that ye may go in and inherit the land, into which ye go across Jordan to inherit it For the land into which ye goest to inherit it, is not as the land of Egypt, whence ye came out, whensoever they sow the seed, and water it with their feet, as a garden of herbs

that ye may be strong, and go in and possess the land, whither ye go over to possess it

Dt 11.10

4QDeutk1

For the land, whither thou goest in to possess it, is not as the land of Egypt, from whence ye came out, where thou sowedst thy seed, and wateredst it with thy foot, as a garden of herbs These are the statutes

Dt 12.1 Dt 12.19 Dt 13.3 Dt 13.6 Dt 13.8 Dt 13.18 Dt 15.15 Dt 16.8

4QpaleoDeutr

And these are the ordinances

4QDeutc

all the time that thou livest upon the earth ye shall not hearken

as long as thou livest in thy land

1QDeuta

thou shalt not hearken

4QDeutc

And if thy brother by thy father or mother shall not spare him

If thy brother, the son of thy mother

11QDeut

neither shalt thou spare

4QpaleoDeutr

to do that which is good and pleasing before the Lord thy God therefore I charge thee to do this thing

to do that which is right in the eyes of Yahweh thy God therefore I command thee this thing to-day thou shalt do no work therein

1QDeutb

4QDeutc

thou shalt not do in it any work

Appendix D: Dead Sea Scroll/LXX Alignments Against the MT 162

Notes on the Septuagint

Ref.
Dt 20.1 Dt 20.17 Dt 23.13 Dt 24.2 Dt 24.5 Dt 26.19 Dt 27.26 Dt 30.11 Dt 30.14 Dt 31.1 Dt 31.5 Dt 31.9 Dt 31.11 Dt 31.16 Dt 31.17

Scroll
4QDeutf and a people

Septuagint

Masoretic Text
and a people

4QDeutk2

Pherezite, and the Evite

Perizzite, the Hivite

4QpaleoDeutr

thou shalt dig with it, and shalt bring back And if she should go

thou shalt dig therewith, and shalt turn back And when she is departed out of his house, she may go neither shall he be charged with any business in praise, and in name

4QDeuta

4QDeuta

neither shall any thing be laid upon him

4QDeutc

renowned, and a boast

4QDeutc

and all the people shall say (plural)

And all the people shall say (singular) neither is it far off

4QDeutb

neither is it far from thee

4QDeutb

in thy mouth, and in thine heart, and in thine hands to do it And Moses finished speaking all

in thy mouth, and in thy heart, that thou mayest do it And Moses went and spake

1QDeutb

1QDeutb

And the Lord has delivered them to you (plural) And Moses wrote the words of this law in a book, and gave it ye shall read this law

And Yahweh will deliver them up before you (singular) And Moses wrote this law, and delivered it thou shalt read this law

4QDeuth

4QDeutb

4QDeutc

and they will forsake me, and break my covenant they shall say in that day, Because the Lord my God is not with me, these evils have come upon me. And I will surely turn away my face from them in that day now write the words of this song

and will forsake (singular) me, and break (singular) my covenant he will say in that day, Are not these evils come upon us because our God is not among us? And I will surely hide my face in that day Now therefore write ye this song

4QDeutc

Dt 31.18 Dt 31.19

4QDeutc

4QDeutc

Appendix D: Dead Sea Scroll/LXX Alignments Against the MT 163

Notes on the Septuagint

Ref.
Dt 31.28

Scroll
4QDeutb

Septuagint
Gather together to me the heads of your tribes, and your elders, and your judges, and your officers the number of the angels of God

Masoretic Text
Assemble unto me all the elders of your tribes, and your officers

Dt 32.8 Dt 32.37 Dt 32.37 Dt 32.43

4QDeutj

the number of the children of Israel

4QDeutq

and the Lord said, Where are their gods

And he will say, Where are their gods in which they took refuge

4QDeutq

on whom they trusted

4QDeutq

Rejoice, ye heavens, with him, and let all the angels of God worship him; rejoice ye Gentiles, with his people, and let all the sons of God strengthen themselves in him [4QDeutq has and bow down to him all you gods, which merges the last two items underlined in the LXX]]; for he will avenge the blood of his sons, and he will render vengeance, and recompense justice to his enemies, and will reward them that hate him; and the Lord shall purge the land of his people And they buried him

Rejoice, O ye nations, with his people: For he will avenge the blood of his servants, And will render vengeance to his adversaries, And will make expiation for his land, for his people

Dt 34.6

4QDeutl

And he buried him

The following table displays some of the more noteworthy Septuagint-Dead Sea Scrolls alignments against the MT in the remainder of the Bible. Ref.
1 Sam 2.9

Scroll
4QSama

Septuagint
granting his petition to him that prays; and he blesses the years of the righteous he heard what his sons did to the children of Israel

Masoretic Text
[Not in MT.]

1 Sam 2.22

4QSama

he heard all that his sons did unto all Israel, and how that they lay with the women that did service at the door of the tent of meeting thy house shall die in the flower of their age and the men of Judah thirty thousand

1 Sam 2.33 1 Sam 11.8

4QSama

thy house shall fall by the sword of men and the men of Juda seventy thousand

4QSama

Appendix D: Dead Sea Scroll/LXX Alignments Against the MT 164

Notes on the Septuagint

Ref.
1 Sam 17.4 2 Sam 4.2 2 Sam 8.7

Scroll
4QSama

Septuagint
Goliath, by name, out of Geth, his height was four cubits and a span And Jebosthe [4QSama has Mephibosheth] the son of Saul And David took the golden bracelets which were on the servants of Adraazar king of Suba, and brought them to Jerusalem. And Susakim king of Egypt took them, when he went up to Jerusalem in the days of Roboam son of Solomon They have now cast me out and compassed me round about: they have set their eyes so as to bow them down to the ground. the assembly of the wicked doers has beset me round: they pierced my hands and my feet.

Masoretic Text
named Goliath, of Gath, whose height was six cubits and a span And Sauls son

4QSama

4QSama

And David took the shields of gold that were on the servants of Hadadezer, and brought them to Jerusalem

Ps 17.11

11QPsc

They have now compassed us in our steps; They set their eyes to cast us down to the earth.

Ps 22.16

5/6HevPs

A company of evil-doers have inclosed me; Like a lion are my hands and feet [or, My hands and feet are shriveled - the meaning of the Masoretic Hebrew is uncertain] Hear, O Yahweh, and have mercy upon me: Yahweh, be thou my helper.

Ps 30.10

4QPsr

The Lord heard, and had compassion upon me; the Lord is become my helper. And man being in honour, understands not: he is compared to the senseless cattle, and is like to them. from the belly of my mother thou art my protector It is better to trust in the Lord than to trust in man. I have reckoned [11QPsa, discount] all the sinners of the earth as transgressors When the Lord turned the captivity of Sion I will give thee thanks, O Lord, with my whole heart And they shall speak of the glorious majesty of thy holiness

Ps 49.12

4QPsc

But man being in honor abideth not: He is like the beasts that perish.

Ps 71.6

4QPsa

Thou art he that took me out of my mother's bowels It is better to take refuge in Yahweh than to put confidence in man. Thou puttest away all the wicked of the earth like dross

Ps 118.8 Ps 119.119

4QPsb

11QPsa

Ps 126.1 Ps 138.1 Ps 145.5

4QPse

When Yahweh brought back those that returned to Zion I will give thee thanks with my whole heart Of the glorious majesty of thine honor

11QPsa

11QPsa

Appendix D: Dead Sea Scroll/LXX Alignments Against the MT 165

Notes on the Septuagint

Ref.
Ps 145.13

Scroll
11QPsa

Septuagint
thy dominion endures through all generations. The Lord is faithful in his words, and holy in all his works. [This is an acrostic psalm. The additional line is required to fill the gap between the verse for the Hebrew letter nun (verse 13) and the samek verse (14). With this addition, the psalm has 22 verses, one for each letter in the Hebrew alphabet.] Righteousness exalts a nation: but sins diminish tribes. The Spirit of the Lord is upon me

Masoretic Text
thy dominion endureth throughout all generations.

Prov 14.34 Is 61.12 Is 65.1

4QProvb

Righteousness exalteth a nation; But sin is a reproach to any people. The Spirit of the Lord Yahweh is upon me I am inquired of by them that asked not for me There is none like unto thee, O Yahweh; thou art great, and thy name is great in might. Who should not fear thee, O King of the nations? for to thee doth it appertain; forasmuch as among all the wise men of the nations, and in all their royal estate, there is none like unto thee. But they are together brutish and foolish: the instruction of idols! it is but a stock. ...But Yahweh is the true God; he is the living God, and an everlasting King: at his wrath the earth trembleth, and the nations are not able to abide his indignation. From on high hath he sent fire into my bones, and it prevaileth against them

1QIsaa, 1QIsab 1QIsaa

I became manifest to them that asked not for me Not in LXX or 4QJerb

Jer 10.6-8, 10

4QJerb

Lam 1.13

4QLam

He has sent fire from his lofty habitation, he has brought it down into my bones Jerusalem has become among them as a removed woman the name of the great Lord will be blessed Nabuchodonosor what things must come to pass in the last days. O king, may you live forever, thy dream, and the vision of thy head upon thy bed, are as follows that image was very great, and the

Lam 1.17 Dan 2.20 Dan 2.28

4QLam

Jerusalem is among them as an unclean thing Blessed be the name of God

4QDana

4QDana

Nebuchadnezzar what shall be in the latter days. Thy dream, and the visions of thy head upon thy bed, are these

Dan

4QDana

This image, which was mighty, and

Appendix D: Dead Sea Scroll/LXX Alignments Against the MT 166

Notes on the Septuagint

Ref.
2.31 Dan 5.7

Scroll

Septuagint
appearance of it excellent

Masoretic Text
whose brightness was excellent The king cried aloud to bring in the enchanters, the Chaldeans, and the soothsayers I saw the ram pushing westward, and northward, and southward The seeds rot under their clods

4QDana

the king shouted in a great voice to call in the enchanters, magicians, Chaldeans, and soothsayers I saw the ram butting to the east, and to the north, and to the west and south The heifers have started at their mangers And I will strengthen them in the Lord their God; and they shall boast in his name, saith the Lord But if thou shouldest hate thy wife and put her away, saith the Lord God of Israel

Dan 8.4

4QDana

Joel 1.17 Zech 10.12

4QXIIc

4QXIIg

And I will strengthen them in Yahweh; and they shall walk up and down in his name, saith Yahweh For I hate putting away, saith Yahweh, the God of Israel

Mal 2.16

4QXIIa

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Notes on the Septuagint

Appendix E The Books of the Septuagint

Key to the table. Normal -- Normal type indicates books in the Hebrew canon. Judith Bold type title designates this book as included in the Orthodox and Roman Catholic canons of scripture but not the Protestant. 1 Esdras Bold italics is used for books considered canonical by the Orthodox Church but not by Roman Catholics or Protestants. 4 Maccabees -- Italics is used for books not included in any canon. A is Codex Alexandrinus; B, Vaticanus; S, Sinaiticus

Rahlfs (51 books)

Genesis Exodus Leviticus Numbers Deuteronomy Joshua Judges Ruth 1 Samuel 2 Samuel 1 Kings 2 Kings 1 Chronicles 2 Chronicles 1 Esdras
1

A (51 books)
Genesis Exodus Leviticus Numbers Deuteronomy Joshua Judges Ruth 1 Samuel 2 Samuel 1 Kings 2 Kings 1 Chronicles 2 Chronicles Hosea Amos Micah Joel Obadiah Jonah Nahum Habakkuk Zephaniah

B (45 books)
Genesis Exodus Leviticus Numbers Deuteronomy Joshua Judges Ruth 1 Samuel 2 Samuel 1 Kings 2 Kings 1 Chronicles 2 Chronicles 1 Esdras
1

S
Genesis ----Numbers ----------------1 Chronicles 2 Chronicles --2 Esdras (Ezra and Nehemiah) 2 Esther6 Tobit Judith 1 Maccabees 2 Maccabees Isaiah Jeremiah

2 Esdras (Ezra and Nehemiah)2 Esther6 Judith Tobit 1 Maccabees 2 Maccabees 3 Maccabees 4 Maccabees
3

2 Esdras (Ezra and Nehemiah) 2 Psalms (151 in total) 4 Proverbs Ecclesiastes Song of Songs Job Wisdom of Solomon Sirach
168

Appendix E: The Books of the Septuagint

Notes on the Septuagint

Rahlfs (51 books)

Psalms (151 in total) Odes
5 4

A (51 books)
Haggai Zechariah Malachi Isaiah Jeremiah Baruch Lamentations Epistle of Jeremiah Ezekiel Daniel
6

B (45 books)
(Ecclesiasticus) Esther6 Judith Tobit Hosea Amos Micah Joel Obadiah Jonah Nahum Habakkuk Zephaniah Haggai

S
Lamentations ------------Joel Obadiah Jonah Nahum Habakkuk Zephaniah Haggai Zechariah Malachi Psalms (151 in total) 4 Proverbs Ecclesiastes Song of Songs Wisdom of Solomon Sirach (Ecclesiasticus) Job

Proverbs Ecclesiastes Song of Songs Job Wisdom of Solomon Sirach (Ecclesiasticus) Psalms of Solomon Hosea Amos Micah Joel Obadiah Jonah Nahum Habakkuk Zephaniah Haggai Zechariah Malachi Isaiah Jeremiah Baruch Lamentations Epistle of Jeremiah Ezekiel Daniel6

Esther6 Tobit Judith 1 Esdras

1

Zechariah Malachi Isaiah Jeremiah Baruch Lamentations Epistle of Jeremiah Ezekiel Daniel
6

2 Esdras (Ezra and Nehemiah) 2 1 Maccabees 2 Maccabees 3 Maccabees 4 Maccabees3 Psalms (151 in total) 4 Odes Job Proverbs Ecclesiastes Song of Songs Wisdom of Solomon Sirach (Ecclesiasticus) Psalms of Solomon
5

(B thus lacks the four books of Maccabees, the Odes and the Psalms of Solomon.)

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Notes on the Septuagint

Notes on the table. 1) The book of Ezra was formerly entitled 1 Esdras in Roman Catholic Bibles. 1 Esdras in this table is not Ezra. It is a variant account of material from 2 Chronicles, Ezra and Nehemiah, canonical for the Orthodox but not for Roman Catholics or Protestants. 2) There appears to be considerable confusion about 2 Esdras, with many authorities identifying it as a part of the Septuagint Plus, works that are in the Septuagint but not in the Hebrew Old Testament. The Septuagint book of 2 Esdras, however, is quite plainly in the Hebrew canon, being comprised of Ezra and Nehemiah. It begins with the words, And in the first year of Cyrus the king of Persia and ends with Remember me, O our God, for good. The Apocryphal book of 2 Esdras, so titled in the King James Version Apocrypha and in the Apocryphal/Deuterocanonical sections of the Revised Standard Version and the New Revised Standard Version, does not appear in the Septuagint at all. This other 2 Esdras (3 Esdras in the Slavonic Bible and 4 Esdras in an appendix to the Vulgate) is an apocalyptic work. Among other things, it describes how Ezra miraculously restored the Old Testament, which had been burned (14.19-26, 3748), and how God stopped the Euphrates River from flowing to allow the lost tribes of Israel to pass into a far country (13.43-45). 3) 4 Maccabees is included as an appendix in Bibles of the Orthodox Church. 4) Psalm 151 is canonical for the Orthodox but not for Roman Catholics or Protestants. Brentons translation of Psalm 151:
This Psalm is a genuine one of David, though supernumerary, composed when he fought in single combat with Goliad. 1. I was small among my brethren, and youngest in my fathers house: I tended my fathers sheep. 2. My hands formed a musical instrument, and my fingers tuned a psaltery. 3. And who shall tell my Lord? the Lord himself, he himself hears. 4. He sent forth his angel, and took me from my fathers sheep, and he anointed me with the oil of his anointing. 5. My brothers were handsome and tall; but the Lord did not take pleasure in them. 6. I went forth to meet the Philistine; and he cursed me by his idols. 7. But I drew his own sword, and beheaded him, and removed reproach from the children of Israel.

5) The book of Odes contains the Prayer of Manasseh, which is canonical for the Orthodox but not for Roman Catholics or Protestants. 6) The Septuagint books of Esther and Daniel contain several sections not present in the Masoretic Hebrew text. In Daniel, these are entitled Susanna, the Prayer of Azarias and the Song of the Three Children, and Bel and the Dragon. Apparently, the Greek text of Daniel that appears in Septuagint manuscripts is actually Theodotions translation. According to Swete (Introduction to the Old Testament in Greek, page 47, footnote 1) only one copy of the original Septuagint version of Daniel is extant -- in the Chigi M.S., known as Cod. 87.

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Notes on the Septuagint

Summary note on variations in the canon. Books and fragments that are canonical for Roman Catholics and Orthodox but not for Protestants: Judith, Tobit, 1 and 2 Maccabees, Wisdom, Sirach (also known as Ecclesiasticus), Baruch, the Epistle of Jeremiah, and the additions to Esther and Daniel. Books and fragments that are canonical for the Orthodox but not for Roman Catholics: 1 Esdras, 3 Maccabees, Psalm 151, and the Prayer of Manasseh. In addition, the apocalyptic 2 Esdras (perhaps more happily termed 3 Esdras -- see Note 2 above) is included in Slavonic Bibles.

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Appendix F A Collection of References to the Septuagint Plus in the New Testament

The references in the table below were culled from Nestle-Alands Greek-English New Testament, Appendix IV, and from marginal notes in Thomas Nelsons reprint of the 1611 Authorized Version and Lazarus Ministry Press facsimile edition of the 1560 Geneva Bible.

LXX Reference

New Testament Reference

Matthew 6.7 But when ye pray, use not vain repetitions, as the heathen do: for they think that they shall be heard for their much speaking. Matthew 6.12 And forgive us our debts, as we forgive our debtors.

Comments

Sirach 7.14 Use not many words in a multitude of elders, and make not much babbling when thou prayest.

The 1611 Authorized Version associates Sirach 7.14 with Matthew 6.5, 7 in a marginal note. Both passages forbid babbling or vain repetitions. Both passages tie Gods forgiveness to our forgiveness of the sins of others.

Sirach 28.2 Forgive thy neighbour the hurt that he hath done unto thee, so shall thy sins also be forgiven when thou prayest. Sirach 29.10-12 10 Lose thy money for thy brother and thy friend, and let it not rust under a stone to be lost. 11 Lay up thy treasure according to the commandments of the most High, and it shall bring thee more profit than gold. 12 Shut up alms in thy storehouses: and it shall deliver thee from all affliction. Tobit 4.15 Do that to no man which thou hatest

Matthew 6.20 But lay up for yourselves treasures in heaven, where neither moth nor rust doth corrupt, and where thieves do not break through nor steal:

The 1611 Authorized Version associates Sirach 29.11 with Matthew 6.20, Luke 11.41 and 12.33, Acts 10.4, and 1 Timothy 6.18, 19 in a marginal note.

Matthew 7.12 Therefore all things whatsoever ye would that men should do to you, do ye even so to them: for this is the law and the prophets. Luke 6.31 And as ye would that men should do to you, do ye

See also Sirach 31.15. The 1560 Geneva Bible, the Bible of the Marian exiles, and the 1611 Authorized Version associate Tobit 4.15 with these New Testament passages in marginal references. Tobit provides half the New Testament injunction, saying only what one should not do. The principle is the same: to test our

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Notes on the Septuagint

LXX Reference

New Testament Reference

also to them likewise.

Comments

actions by what we would like others to do to or for us. See also Sirach 31.15: Judge of thy neighbour by thyself: and be discreet in every point. This title for God does not appear explicitly in the Hebrew canon. Lord of heaven is used in Daniel 5.23.

Tobit 7.17 Be of good comfort, my daughter; the Lord of heaven and earth give thee joy for this thy sorrow: be of good comfort, my daughter.

Matthew 11.25 At that time Jesus answered and said, I thank thee, O Father, Lord of heaven and earth, because thou hast hid these things from the wise and prudent, and hast revealed them unto babes. Luke 10.21 In that hour Jesus rejoiced in spirit, and said, I thank thee, O Father, Lord of heaven and earth, that thou hast hid these things from the wise and prudent, and hast revealed them unto babes: even so, Father; for so it seemed good in thy sight Acts 17.24 God that made the world and all things therein, seeing that he is Lord of heaven and earth, dwelleth not in temples made with hands

Sirach 51.26 26 Put your neck under the yoke, and let your soul receive instruction: she is hard at hand to find. 27 Behold with your eyes, how that I have but little labour, and have gotten unto me much rest.

Matthew 11.28 28 Come unto me, all ye that labour and are heavy laden, and I will give you rest. 29 Take my yoke upon you, and learn of me; for I am meek and lowly in heart: and ye shall find rest unto your souls. Matthew 13.5 Some fell upon stony places, where they had not

Jesus described himself in a way that is reminiscent of Sirachs description of Wisdom.

Sirach 40.15 The children of the ungodly shall not bring forth many

The figure of a plant on rocky soil is common to both passages, but the application is rather different. For

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LXX Reference

New Testament Reference

much earth: and forthwith they sprung up, because they had no deepness of earth: Mark 4.5 And some fell on stony ground, where it had not much earth; and immediately it sprang up, because it had no depth of earth:

Comments

branches: but are as unclean roots upon a hard rock.

Jesus, the plant on rocky soil stands for those who receive the good news but fall away during tribulation. Sirach simply wishes to point out the fruitlessness of the wicked.

Sirach 48.10 Who wast ordained for reproofs in their times, to pacify the wrath of the Lords judgment, before it brake forth into fury, and to turn the heart of the father unto the son, and to restore the tribes of Jacob.

Matthew 17.11 And Jesus answered and said unto them, Elias truly shall first come, and restore all things.

Both passages are plainly about Elijah. The notion of restoration is common to both as well, and to Malachi 3.23 (LXX): who shall restore the heart of the father to the son, and the heart of a man to his neighbour, lest I come and smite the earth utterly. It is difficult to know whether the passage from Sirach or the one from Malachi was foremost in Jesuss mind here. The 1560 Geneva Bible associates Sirach 7.35 with Matthew 25.36 in a marginal reference. Both passages encourage visitations to the sick.

Sirach 7.32-35 32 And stretch thine hand unto the poor, that thy blessing may be perfected. 33 A gift hath grace in the sight of every man living; and for the dead detain it not. 34 Fail not to be with them that weep, and mourn with them that mourn. 35 Be not slow to visit the sick: for that shall make thee to be beloved. Sirach 37.2 Is it not a grief unto death, when a companion and friend is turned to an enemy?

Matthew 25.36 Naked, and ye clothed me: I was sick, and ye visited me: I was in prison, and ye came unto me.

Matthew 26.38 Then saith he unto them, My soul is exceeding sorrowful, even unto death: tarry ye here, and watch with me. Mark 14.34 And saith unto them, My soul is exceeding sorrowful unto death:

The passage in Sirach treats of false friends. In the quotations from Matthew and Mark, Jesus is about to be betrayed by one of his friends. Both Sirach and the Gospels associate this sorrow of betrayal with death.

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LXX Reference

New Testament Reference

tarry ye here, and watch.

Comments

Wisdom 2.18 For if the just man be the son of God, he will help him, and deliver him from the hand of his enemies.

Matthew 27.43 He trusted in God; let him deliver him now, if he will have him: for he said, I am the Son of God.

In marginal references, the 1560 Geneva Bible and the 1611 Authorized Version associate Wisdom 2.18 with Matthew 27.43. In both instances, evil men test the relationship between a righteous one and God. Judith was called blessed in this passage because she beheaded Holofernes, who symbolized the devil. Similarly, in Judges 5.24, Jael the wife of Heber the Kenite was termed blessed above women after she had killed Sisera, the commander of the Canaanite army, by driving a peg through his temple. Gabriel may have had these women in mind when he referred to Mary in this way, because she was to bring forth the Christ, who would destroy him that had the power of death, even the devil (Hebrews 2.4). The parallelism between these passages is apparent.

Judith 13.18 Then said Ozias unto her, O daughter, blessed art thou of the most high God above all the women upon the earth; and blessed be the Lord God, which hath created the heavens and the earth, which hath directed thee to the cutting off of the head of the chief of our enemies.

Luke 1.42 And she spake out with a loud voice, and said, Blessed art thou among women, and blessed is the fruit of thy womb.

Sirach 10.14 The Lord hath cast down the thrones of proud princes, and set up the meek in their stead. Sirach 11.19 Whereas he saith, I have found rest, and now will eat continually of my goods; and yet he knoweth not what time shall come upon him, and that he must leave those things to others, and die. Tobit 2.2 And when I saw abundance of meat, I said to my son, Go and bring what poor man soever thou shalt find out of our brethren, who is mindful of the Lord; and, lo,

Luke 1.52 He hath put down the mighty from their seats, and exalted them of low degree. Luke 12.19 And I will say to my soul, Soul, thou hast much goods laid up for many years; take thine ease, eat, drink, and be merry.

In marginal references, the 1560 Geneva Bible and the 1611 Authorized Version associate Sirach 11.19 with Luke 12.19. The verse from Sirach quotes a rich man (Sirach 11.18). The man in Jesuss parable is also rich.

Luke 14.13 But when thou makest a feast, call the poor, the maimed, the lame, the blind

Tobit provided an example of the behavior Jesus enjoined.

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LXX Reference

New Testament Reference

Comments

I tarry for thee. Wisdom 9.1 O God of my fathers, and Lord of mercy, who hast made all things with thy word Sirach 16.21 It is a tempest which no man can see: for the most part of his works are hid. John 1.3 All things were made by him; and without him was not any thing made that was made. John 3.8 The wind bloweth where it listeth, and thou hearest the sound thereof, but canst not tell whence it cometh, and whither it goeth: so is every one that is born of the Spirit. John 5.18 Therefore the Jews sought the more to kill him, because he not only had broken the sabbath, but said also that God was his Father, making himself equal with God. The Logos is responsible for creating all things.

In the passage from Sirach, Gods workings are compared to an invisible tempest. The figure of the invisible wind is also used by Jesus to describe the workings of the Holy Spirit.

Wisdom 2.16 We are esteemed of him as counterfeits: he abstaineth from our ways as from filthiness: he pronounceth the end of the just to be blessed, and maketh his boast that God is his father. Sirach 24.21 They that eat me shall yet be hungry, and they that drink me shall yet be thirsty.

Wisdom 2.12-20 is the speech of wicked men who list their grievances against the righteous man whom they plan to condemn to a shameful death. The parallel to the Jewish leaders and Christ is clear.

John 6.35 And Jesus said unto them, I am the bread of life: he that cometh to me shall never hunger; and he that believeth on me shall never thirst. John 7.7 The world cannot hate you; but me it hateth, because I testify of it, that the works thereof are evil. Ephesians 5.13 But all things that are reproved are made manifest by the light: for whatsoever doth make manifest is light.

John 6.35 appears to be an allusion by contrast.

Wisdom 2.14 He was made to reprove our thoughts.

In marginal references, the 1560 Geneva Bible and the 1611 Authorized Version associate Wisdom 2.14 with these New Testament passages. The righteous man described in Wisdom is an affront to the wicked. His mere presence makes them feel guilty. So also the Son of God shines as light into the darkness and makes the wicked deeds of men manifest. The feast of the dediction mentioned

1 Maccabees 4.59

John 10.22

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LXX Reference

New Testament Reference

And it was at Jerusalem the feast of the dedication, and it was winter.

Comments

Moreover Judas and his brethren with the whole congregation of Israel ordained, that the days of the dedication of the altar should be kept in their season from year to year by the space of eight days, from the five and twentieth day of the month Casleu, with mirth and gladness. Wisdom 6.18 And love is the keeping of her laws; and the giving heed unto her laws is the assurance of incorruption; Wisdom 3.9 They that put their trust in him shall understand the truth: and such as be faithful shall abide with him in love: for grace and mercy is to his saints, and he hath care for his elect.

in Johns gospel was instituted during the time of Judas Maccabeus (164 B.C.). It was celebrated in Chislev, which fell in November/December. The feasts modern name is Hanukkah.

John 14.15 If ye love me, keep my commandments.

Both passages couple love to obedience.

John 15.9-10 9 As the Father hath loved me, so have I loved you: continue ye in my love. 10 If ye keep my commandments, ye shall abide in my love; even as I have kept my Fathers commandments, and abide in his love. John 17.3 And this is life eternal, that they might know thee the only true God, and Jesus Christ, whom thou hast sent. Acts 5.39 But if it be of God, ye cannot overthrow it; lest haply ye be found even to fight against God. Acts 12.23 And immediately the angel of the Lord smote him, because he gave not God the glory: and he was eaten of worms, and gave

The faithful, those who keep God's commandments, abide in love.

Wisdom 15.3 For to know thee is perfect righteousness: yea, to know thy power is the root of immortality.

Knowledge of God is eternal life/the root of immortality.

2 Maccabees 7.19 But think not thou, that takest in hand to strive against God, that thou shalt escape unpunished. 2 Maccabees 9.9 So that the worms rose up out of the body of this wicked man, and whiles he lived in sorrow and pain, his flesh fell away, and the

Both passages speak of fighting against God. The use of this phrase by Gamaliel implies a comparison between the Jewish leaders and Antiochus Epiphanes. The verse from Maccabees describes the fatal disease of Antiochus Epiphanes. He had apparently accounted himself Gods equal (2 Maccabees 9.12). Herods fate as described in Acts is similar, as is the

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LXX Reference

New Testament Reference

up the ghost.

Comments

filthiness of his smell was noisome to all his army. Sirach 28.7 Remember the commandments, and bear no malice to thy neighbour: remember the covenant of the Highest, and wink at ignorance. Sirach 4.31 Let not thine hand be stretched out to receive, and shut when thou shouldest repay.

cause.

Acts 17.30 And the times of this ignorance God winked at; but now commandeth all men every where to repent:

The verses speak of winking at ignorance. It may be that Paul picked up the expression from Sirach. In the Greek, the resemblance is less obvious than in English, but is still unmistakable.

Acts 20.35 I have shewed you all things, how that so labouring ye ought to support the weak, and to remember the words of the Lord Jesus, how he said, It is more blessed to give than to receive. Romans 1.19 Because that which may be known of God is manifest in them; for God hath shewed it unto them.

The 1560 Geneva Bible associates Sirach 4.31 with Acts 20.35 in a marginal reference. Both passages stress giving over receiving.

Wisdom 13.1 Surely vain are all men by nature, who are ignorant of God, and could not out of the good things that are seen know him that is: neither by considering the works did they acknowledge the workmaster Wisdom 12.24 For they went astray very far in the ways of error, and held them for gods, which even among the beasts of their enemies were despised, being deceived, as children of no understanding. Wisdom 11.23 But thou hast mercy upon all; for thou canst do all things, and winkest at the sins of men, because they should amend.

The 1560 Geneva Bible associates Wisdom 13.1 with Romans 1.19 in a marginal reference. Both passages emphasize that creation itself provides sufficient reason for belief in God.

Romans 1.23 And changed the glory of the uncorruptible God into an image made like to corruptible man, and to birds, and fourfooted beasts, and creeping things.

In marginal references, the 1560 Geneva Bible and the 1611 Authorized Version associate Wisdom 12.24 with Romans 1.23.

Romans 2.4 Or despisest thou the riches of his goodness and forbearance and longsuffering; not knowing that the goodness of God leadeth

God delays punishment to allow men time to repent.

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LXX Reference

New Testament Reference

thee to repentance?

Comments

Sirach 44.21 Therefore he assured him by an oath, that he would bless the nations in his seed, and that he would multiply him as the dust of the earth, and exalt his seed as the stars, and cause them to inherit from sea to sea, and from the river unto the utmost part of the earth. Wisdom 15.7 For the potter, tempering soft earth, fashioneth every vessel with much labour for our service: yea, of the same clay he maketh both the vessels that serve for clean uses, and likewise also all such as serve to the contrary: but what is the use of either sort, the potter himself is the judge. Sirach 7.34 34 Fail not to be with them that weep, and mourn with them that mourn. Wisdom 6.18 And love is the keeping of her laws; and the giving heed unto her laws is the assurance of incorruption; 1 Maccabees 12.9 Therefore we also, albeit we need none of these things, that we have the holy books of scripture in our hands to comfort us

Romans 4.13 For the promise, that he should be the heir of the world, was not to Abraham, or to his seed, through the law, but through the righteousness of faith.

In marginal references, the 1560 Geneva Bible and the 1611 Authorized Version associate Sirach 44.21 with Galatians 3.8. Gal 3.8: And the Scripture foreseeing that God would justify the heathen through faith, preached before the Gospel unto Abraham, saying, In thee shall all nations be blessed. Sirach 44.21 may be the source for Pauls view that Abraham was heir of the world.

Romans 9.21 Hath not the potter power over the clay, of the same lump to make one vessel unto honour, and another unto dishonour?

The 1560 Geneva Bible associates Wisdom 15.7 with Romans 9.20 in a marginal reference, but 9.21 is probably meant. The 1611 Authorized Version associates Wisdom 15.7 with Romans 9.11: (For the children being not yet born, neither having done any good or evil, that the purpose of God according to election might stand, not of works, but of him that calleth;).

Romans 12.15 Rejoice with them that do rejoice, and weep with them that weep. Romans 13.10 Love worketh no ill to his neighbour: therefore love is the fulfilling of the law.

The 1560 Geneva Bible associates Sirach 7.34 with Romans 12.15 in a marginal reference.

Both passages equate love with obedience.

Romans 15.4 For whatsoever things were written aforetime were written for our learning, that we through patience and comfort of the scriptures might have hope.

Both passages describe the scriptures as a source of comfort

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LXX Reference

New Testament Reference

1 Corinthians 2.9 But as it is written, Eye hath not seen, nor ear heard, neither have entered into the heart of man, the things which God hath prepared for them that love him.

Comments

Sirach 1.10 She is with all flesh according to his gift, and he hath given her to them that love him

Sirach is discussing how God gives Wisdom as a gift to those who love him. Pauls point in 1 Corinthians is that he imparts secret and hidden wisdom of God to the mature. Pauls use of the phrase it is written signals a direct quotation, but the source is not clear in this case. The ending seems to rely on Sirach 1.10. In marginal references, the 1560 Geneva Bible and the 1611 Authorized Version associate Wisdom 3.8 with 1 Corinthians 6.2 and Matthew 19.28. In both passages, the saints judge the nations. The passage from Wisdom is a more appropriate reference than Daniel 7.22, where justice is given to the saints. The Greek is closer than the English here (expedient = profitable = ). Sirach warns against doing things that are bad for you, which is Pauls point as well, although, in contrast to Sirach, he is concerned with repercussions more serious than those associated with overeating.

Wisdom 3.8 They shall judge the nations, and have dominion over the people, and their Lord shall reign for ever.

1 Corinthians 6.2 Do ye not know that the saints shall judge the world? and if the world shall be judged by you, are ye unworthy to judge the smallest matters?

Sirach 37.28 For all things are not profitable for all men, neither hath every soul pleasure in every thing.

1 Corinthians 6.12 All things are lawful unto me, but all things are not expedient: all things are lawful for me, but I will not be brought under the power of any. 1 Corinthians 10.23 All things are lawful for me, but all things are not expedient: all things are lawful for me, but all things edify not.

2 Maccabees 12.43-45 43 And when he had made a gathering throughout the company to the sum of two thousand drachms of silver, he sent it to Jerusalem to offer a sin offering, doing therein very well and honestly, in that he was mindful of the resurrection: 44 For if he had not hoped that they that were slain should have risen again, it had been superfluous and

1 Corinthians 15.29 Else what shall they do which are baptized for the dead, if the dead rise not at all? why are they then baptized for the dead?

Since baptism is an act whereby men are reconciled to God (see Acts 2.3738, Galatians 3.27, 1 Peter 3.21), it is plausible that those who were baptized for the dead sought to make reconciliation for them, as Judas Maccabeus did for his fallen, idolatrous comrades.

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LXX Reference

New Testament Reference

Comments

vain to pray for the dead. 45 And also in that he perceived that there was great favour laid up for those that died godly, it was an holy and good thought. Whereupon he made a reconciliation for the dead, that they might be delivered from sin. Wisdom 9.15 For the corruptible body presseth down the soul, and the earthy tabernacle weigheth down the mind that museth upon many things. 2 Corinthians 5.1, 4 1 For we know that if our earthly house of this tabernacle were dissolved, we have a building of God, an house not made with hands, eternal in the heavens. ... 4 For we that are in this tabernacle do groan, being burdened: not for that we would be unclothed, but clothed upon, that mortality might be swallowed up of life. Colossians 2.3 in whom are hid all the treasures of wisdom and knowledge. In both passages, the body is described as a tent. See also Isaiah 38.12.

Sirach 1.25 The parables of knowledge are in the treasures of wisdom: but godliness is an abomination to a sinner. Wisdom 3.18 Or, if they die quickly, they have no hope, neither comfort in the day of trial.

Both passages employ the phrase treasuries of wisdom.

1 Thessalonians 4.13 But I would not have you to be ignorant, brethren, concerning them which are asleep, that ye sorrow not, even as others which have no hope. 2 Thessalonians 2.1 Now we beseech you, brethren, by the coming of our Lord Jesus Christ, and by our gathering together unto him

The unrighteous/the unbelievers are both described as without hope.

2 Maccabees 2.7 7 Which when Jeremy perceived, he blamed them, saying, As for that place, it shall be unknown until the time that God gather his people again together, and receive them unto mercy.

Both passages speak of Gods gathering his people.

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LXX Reference

New Testament Reference

1 Timothy 1.17 Now unto the King eternal, immortal, invisible, the only wise God, be honour and glory for ever and ever. Amen.

Comments

Tobit 13.7, 11 7 Therefore see what he will do with you, and confess him with your whole mouth, and praise the Lord of might, and extol the everlasting King ... 11 Give praise to the Lord, for he is good: and praise the everlasting King, that his tabernacle may be built in thee again with joy 2 Maccabees 13.4 But the King of kings moved Antiochus mind against this wicked wretch, and Lysias informed the king that this man was the cause of all mischief, so that the king commanded to bring him unto Berea, and to put him to death, as the manner is in that place.

In the Greek, the titles King eternal and everlasting King are identical. This title does not appear to have been given to God in the Hebrew canon.

1 Timothy 6.15 Which in his times he shall shew, who is the blessed and only Potentate, the King of kings, and Lord of lords; Revelation 17.14 These shall make war with the Lamb, and the Lamb shall overcome them: for he is Lord of lords, and King of kings: and they that are with him are called, and chosen, and faithful. Revelation 19.16 And he hath on his vesture and on his thigh a name written, KING OF KINGS, AND LORD OF LORDS

The title King of kings does not appear as a title for God in the Hebrew Old Testament. Instead, it is used of Artaxerxes (Ezra 7.12) and of Nebuchadnezzar (Ezekiel 26.7 and Daniel 2.37).

3 Maccabees 5.35 The Jews, having heard of these events, praised the glorious God and King of kings, because they had obtained this help, too, from him.

1 Timothy 6.15 Which in his times he shall shew, who is the blessed and only Potentate, the King of kings, and Lord of lords; Revelation 17.14 These shall make war with the Lamb, and the Lamb shall overcome them: for he is Lord of lords, and King of kings: and they that are with him are called, and chosen, and

The title King of kings does not appear as a title for God in the Hebrew Old Testament. Instead, it is used of Artaxerxes (Ezra 7.12) and of Nebuchadnezzar (Ezekiel 26.7 and Daniel 2.37).

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faithful. Revelation 19.16 And he hath on his vesture and on his thigh a name written, KING OF KINGS, AND LORD OF LORDS

Comments

Wisdom 5.16 Therefore shall they receive a glorious kingdom, and a beautiful crown from the Lords hand: for with his right hand shall he cover them, and with his arm shall he protect them.

2 Timothy 4.8 Henceforth there is laid up for me a crown of righteousness, which the Lord, the righteous judge, shall give me at that day: and not to me only, but unto all them also that love his appearing. Hebrews 1.3 Who being the brightness of his glory, and the express image of his person, and upholding all things by the word of his power, when he had by himself purged our sins, sat down on the right hand of the Majesty on high

Both passages involve the giving of a crown as a reward in the afterlife.

Wisdom 7.25-26 25 For she is the breath of the power of God, and a pure influence flowing from the glory of the Almighty: therefore can no defiled thing fall into her. 26 For she is the brightness of the everlasting light, the unspotted mirror of the power of God, and the image of his goodness. Wisdom 13.1 Surely vain are all men by nature, who are ignorant of God, and could not out of the good things that are seen know him that is: neither by considering the works did they acknowledge the workmaster 2 Maccabees 6.18-7.42

The 1560 Geneva Bible associates Wisdom 7.26 with Hebrews 1.3 in a marginal reference. The Son and Wisdom are described in similar terms: both enjoy the brightness of his glory/light, employ his power, and are the image of his goodness/person.

Hebrews 11.10 For he looked for a city which hath foundations, whose builder and maker is God.

In both passages, God is described as .

Hebrews 11.35 Women received their dead raised to life again: and others were tortured, not accepting deliverance; that they might obtain a

This section in 2 Maccabees tells the story of seven brothers who willingly accept martyrdom rather than eat the flesh of pigs. Their mother, who is witness to their deaths, encourages them with the words, The Creator of the world ... will in his mercy give life

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better resurrection

Comments

and breath back to you again (2 Maccabees 7.23), a clear reference to hope in the resurrection. The accusation against God is stronger in Sirach than in James, but the assertion of Gods guiltlessness is the same.

Sirach 15.11-20 11 Say not thou, It is through the Lord that I fell away: for thou oughtest not to do the things that he hateth. 12 Say not thou, He hath caused me to err: for he hath no need of the sinful man. 13 The Lord hateth all abomination; and they that fear God love it not. 14 He himself made man from the beginning, and left him in the hand of his counsel; 15 If thou wilt, to keep the commandments, and to perform acceptable faithfulness. 16 He hath set fire and water before thee: stretch forth thy hand unto whether thou wilt. 17 Before man is life and death; and whether him liketh shall be given him. 18 For the wisdom of the Lord is great, and he is mighty in power, and beholdeth all things: 19 And his eyes are upon them that fear him, and he knoweth every work of man. 20 He hath commanded no man to do wickedly, neither hath he given any man licence to sin. Sirach 5.11 Be swift to hear; and let thy life be sincere; and with patience give answer.

James 1.13 Let no man say when he is tempted, I am tempted of God: for God cannot be tempted with evil, neither tempteth he any man:

James 1.19 Wherefore, my beloved brethren, let every man be swift to hear, slow to speak, slow to wrath:

The 1611 Authorized Version associates Sirach 5.11 with James 1.19 in a marginal note.

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James 3.10 Out of the same mouth proceedeth blessing and cursing. My brethren, these things ought not so to be. James 5.3 Your gold and silver is cankered; and the rust of them shall be a witness against you, and shall eat your flesh as it were fire. Ye have heaped treasure together for the last days. 1 Peter 1.7 That the trial of your faith, being much more precious than of gold that perisheth, though it be tried with fire, might be found unto praise and honour and glory at the appearing of Jesus Christ Revelation 8.1 And when he had opened the seventh seal, there was silence in heaven about the space of half an hour. Revelation 8.2 And I saw the seven angels which stood before God; and to them were given seven trumpets.

Comments

Sirach 28.12 If thou blow the spark, it shall burn: if thou spit upon it, it shall be quenched: and both these come out of thy mouth. Sirach 29.10 Lose thy money for thy brother and thy friend, and let it not rust under a stone to be lost.

Both passages play upon the thought that the mouth is the source of opposites.

Both passages employ the image of rusting money.

Sirach 2.5 For gold is tried in the fire, and acceptable men in the furnace of adversity.

Proverbs 17.3 does equally well

Wisdom 18.14 For while all things were in quiet silence, and that night was in the midst of her swift course, Tobit 12.15 I am Raphael, one of the seven holy angels, which present the prayers of the saints, and which go in and out before the glory of the Holy One. Tobit 12.12 Now therefore, when thou didst pray, and Sara thy daughter in law, I did bring the remembrance of your prayers before the Holy One: and when thou didst bury the dead, I was with

Silence before the plagues on Egypt/ silence before the plagues on the earth.

In both passages, seven angels are pictured as in Gods presence. It is not clear that the Hebrew canon anywhere mentions the existence of seven angels who have access to God.

Revelation 8.3 And another angel came and stood at the altar, having a golden censer; and there was given unto him much incense, that he should offer it with the prayers of all saints upon the golden altar which was

In Tobit 12.12, the speaker is the angel Raphael, who explains his role in delivering the prayers of the faithful before God. The angel with the golden censer in Revelation 8.3 does so as well. It is not clear that any angel is described in the Hebrew canon as having this role.

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before the throne. Revelation 11.19 And the temple of God was opened in heaven, and there was seen in his temple the ark of his testament: and there were lightnings, and voices, and thunderings, and an earthquake, and great hail.

Comments

thee likewise. 2 Maccabees 2.4-8 4 It was also contained in the same writing, that the prophet, being warned of God, commanded the tabernacle and the ark to go with him, as he went forth into the mountain, where Moses climbed up, and saw the heritage of God. 5 And when Jeremy came thither, he found an hollow cave, wherein he laid the tabernacle, and the ark, and the altar of incense, and so stopped the door. 6 And some of those that followed him came to mark the way, but they could not find it. 7 Which when Jeremy perceived, he blamed them, saying, As for that place, it shall be unknown until the time that God gather his people again together, and receive them unto mercy. 8 Then shall the Lord shew them these things, and the glory of the Lord shall appear, and the cloud also, as it was shewed under Moses, and as when Solomon desired that the place might be honourably sanctified. Tobit 13.18 And all her streets shall say, Alleluia; and they shall praise him, saying, Blessed be God, which hath extolled it for ever.

In Revelation 11.19, the seventh trumpet has sounded, voices in heaven have announced that the kingdom of this world has become the kingdom of the Lord and his Christ, and the twenty-four elders have proclaimed that the time of judgment has come, the time in which Gods servants receive their rewards. The passage in 2 Maccabees states that in that future period when the people are gathered into Gods mercy, the ark will be revealed. John then, by making reference to the unveiling of the ark, punctuates the point that the trumpet and the elders have just made: the time when God will gather and show mercy to his people has arrived.

Revelation 19.1 And after these things I heard a great voice of much people in heaven, saying, Alleluia; Salvation, and glory, and honour, and power, unto the Lord our God: Revelation 21.19 19 And the foundations of

Both passages describe the inhabitants of a renewed Jerusalem praising God.

Tobit 13.17 For Jerusalem shall be built

Both passages describe a renewed

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the wall of the city were garnished with all manner of precious stones. The first foundation was jasper; the second, sapphire; the third, a chalcedony; the fourth, an emerald

Comments

up with sapphires and emeralds, and precious stone: thy walls and towers and battlements with pure gold.

Jerusalem built with precious stones.

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References
Abegg, et. al., The Dead Sea Scrolls Bible, HarperCollins, 1999. Aland, et. al., The Greek New Testament, Fourth Revised Edition (1998), United Bible Societies. Aland, et. al., Greek-English New Testament, Eighth Revised Edition (1994), Deutsche Bibelgesellschaft. Brenton, C. L., The Septuagint with Apocrypha: Greek and English, Hendrickson. (This work is available on the internet in many places, including http://www.ccel.org/b/brenton/lxx/ .) Hatch, E. and Redpath, H. A., A Concordance to the Septuagint, Second Edition (1998), Baker Books. Lamsa, G. M., The Holy Bible from Ancient Eastern Sources, Holman, 1981. Metzger, B. M. and R. E. Murphy, The New Oxford Annotated Bible, New Revised Standard Version, Oxford University Press, 1994. Rahlfs, A., Septuaginta, Deutsche Bibelgesellschaft, 1935, 1979. Swete, H. B., Introduction to the Old Testament in Greek, Hendrickson. (Swetes work is available on the internet at http://www.ccel.org/ccel/swete/greekot.html . His three-volume Old Testament in Greek According to the Septuagint can be found at http://www/ccel.org by searching for Swete.) Taylor, B. A., The Analytical Lexicon to the Septuagint, Zondervan, 1994. Quotations from the Fathers (e.g., Augustine, Jerome, Irenaeus and Justin) are taken from the Ante-Nicene Fathers and the Nicene and PostNicene Fathers, Hendrickson. Translations used include the American Standard Version, the New American Standard Bible, the New International Version, Lamsa's translation referenced above, the Revised Standard Version and the New Revised Standard Version. There are two very good Septuagint sites on the internet:
The Septuagint - Electronic Resources for the Study of the Septuagint and Old Greek Versions The Orthodox Study Bible Old Testament Site

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