The Septuagint (LXX): The Greek Old Testament
The Septuagint, often abbreviated as LXX, is a foundational text in the history of the Bible, representing the earliest extant Greek translation of the Hebrew Old Testament. While the King James Version (KJV) of the Old Testament is a direct translation from the Masoretic Hebrew Text, understanding the Septuagint is crucial for comprehending the linguistic and theological landscape of the intertestamental period and the early church. It served as the primary Old Testament for Greek-speaking Jews in the Diaspora and was the Bible of the early Christians, frequently quoted by the New Testament authors.
The Origin of the Septuagint
The traditional account of the Septuagint's origin is found in the apocryphal "Letter of Aristeas," written sometime in the 2nd century B.C. This letter describes how Ptolemy II Philadelphus, the Greek king of Egypt (285-246 B.C.), desired a copy of the Jewish Law for his famed library in Alexandria. According to the account, seventy-two Jewish elders—six from each of the twelve tribes—were sent from Jerusalem to Alexandria. These scholars were said to have completed the translation of the Pentateuch (the first five books of Moses) in seventy-two days, working independently but miraculously producing identical translations. While the miraculous uniformity and the royal commission are largely considered legendary by scholars, the core historical fact of a translation taking place in Alexandria during the 3rd century B.C. for the benefit of Greek-speaking Jews is widely accepted. The name "Septuagint" itself comes from the Latin for "seventy" (or seventy-two), reflecting this tradition.
The Necessity and Purpose of the Septuagint
The need for a Greek translation of the Hebrew Scriptures arose from the historical realities of the Jewish Diaspora. Following the Babylonian captivity and the subsequent spread of Jewish communities throughout the Hellenistic world, Greek became the common language (koine Greek) for many Jews, particularly those living outside of Palestine. For generations born and raised in Greek-speaking lands, Hebrew eventually became unfamiliar. Without a translation, access to the sacred texts would have been lost to a significant portion of the Jewish population. The Septuagint thus served a vital purpose: to preserve the knowledge of God's law and history among those who no longer spoke Hebrew, ensuring their spiritual heritage could continue through the Greek medium. It allowed for the reading and study of the Scriptures in synagogues across the Hellenistic world, fulfilling the command found in Deuteronomy 6:7:
And thou shalt teach them diligently unto thy children, and shalt talk of them when thou sittest in thine house, and when thou walkest by the way, and when thou liest down, and when thou risest up.
The Septuagint's Influence on the New Testament
Perhaps one of the most significant aspects of the Septuagint for the KJV reader is its profound influence on the New Testament. The apostles and evangelists, writing in Greek, frequently quoted from the Old Testament. While they occasionally translated directly from Hebrew or used their own unique renderings, the overwhelming majority of Old Testament citations in the New Testament are taken directly from the Septuagint, even when the Septuagint translation differs from the Masoretic Hebrew Text that forms the basis of the KJV Old Testament. This highlights the Septuagint's status as the common Scripture for early Christians.
Consider the prophecy of the virgin birth in Isaiah 7:14. The KJV, following the Masoretic Text, reads:
Therefore the Lord himself shall give you a sign; Behold, a virgin shall conceive, and bear a son, and shall call his name Immanuel.
The Hebrew word used here is "almah," which can mean "young woman" or "virgin." The Septuagint, however, translates "almah" with the Greek word "parthenos," which unequivocally means "virgin." When Matthew 1:23 quotes this prophecy regarding Christ's birth, it uses "parthenos," aligning perfectly with the Septuagint:
Behold, a virgin shall be with child, and shall bring forth a son, and they shall call his name Emmanuel, which being interpreted is, God with us.
Another striking example is found in Psalms 40:6. The KJV, from the Masoretic Text, reads:
Sacrifice and offering thou didst not desire; mine ears hast thou opened: burnt offering and sin offering hast thou not required.
The Septuagint, however, renders "mine ears hast thou opened" as "a body hast thou prepared me." This latter reading is precisely what is quoted in Hebrews 10:5, emphasizing Christ's incarnation and perfect sacrifice:
Wherefore when he cometh into the world, he saith, Sacrifice and offering thou wouldest not, but a body hast thou prepared me:
These examples illustrate that while the KJV Old Testament is faithfully translated from the Hebrew, the New Testament authors often relied on the Septuagint, reflecting its widespread use and acceptance among the early Christian communities. This understanding helps bridge potential perceived discrepancies between the Old and New Testament quotations for the KJV reader.
Historical and Theological Significance
The Septuagint holds immense historical and theological importance for several reasons:
Challenges and Considerations for the KJV Reader
While acknowledging its significance, it is important for the KJV reader to understand certain distinctions regarding the Septuagint:
- Inclusion of Apocrypha: The Septuagint contains books known as the Apocrypha (e.g., Tobit, Judith, Wisdom of Solomon, Ecclesiasticus, Baruch, 1 & 2 Maccabees, additions to Esther and Daniel). These books were included in some Septuagint manuscripts and were considered canonical by some early Christians, particularly in the Greek-speaking East. However, the King James Version, following the Protestant Reformation's adherence to the Hebrew canon (which excludes these books), places the Apocrypha in a separate section between the Old and New Testaments, or omits them entirely, clearly distinguishing them from the canonical books of the Bible. The KJV's position aligns with the Jewish canon established by the Masoretic Text.
- Textual Variations: The Septuagint is not a single, monolithic text but a collection of manuscripts with variations. Crucially, it sometimes differs significantly from the Masoretic Hebrew Text, which is the foundational text for the KJV Old Testament. These differences can be minor (word order, synonyms) or more substantial (different verse counts, added or omitted passages, different theological interpretations). The KJV translators, being committed to the original Hebrew and Greek, prioritized the Masoretic Text for the Old Testament, believing it to be the most accurate transmission of the original Hebrew Scriptures.
- KJV's Textual Basis: It is vital to reiterate that the King James Version's Old Testament is translated directly from the Masoretic Hebrew Text, not the Septuagint. The KJV translators were aware of the Septuagint but considered the Hebrew Masoretic Text to be the most reliable and authoritative source for the Old Testament. This decision reflects a commitment to the Hebrew original as preserved by the Jewish scribal tradition.
Conclusion
The Septuagint stands as a monumental achievement in biblical history, providing the earliest Greek translation of the Hebrew Old Testament. It was the Scripture of Hellenistic Judaism and the foundational Old Testament for the early Christian church, profoundly influencing the language and theology of the New Testament. For the King James Version reader, understanding the Septuagint offers valuable insight into the world of the New Testament authors and the rich textual history of the Bible. While the KJV Old Testament is firmly rooted in the Masoretic Hebrew Text, recognizing the Septuagint's historical role and its relationship to New Testament quotations enriches one's appreciation for the providence of God in preserving and transmitting His Holy Word across diverse languages and cultures.