SPECIAL TOPIC: SEPTUAGINT (LXX)

This is the name given to the Koine Greek Translation of the Hebrew Old Testament. Tradition says that it was written in seventy days by seventy Jewish scholars for the library of Alexandria, Egypt. It was supposedly requested by a Jewish leader of King Ptolemy II, living in Alexandria (285-246 B.C.). The Ptolemy rulers of Egypt boasted of the largest library in the world. This tradition comes from "Letters of Aristeas." Most modern scholars assert that parts of the LXX were translated about 250 B.C., but that it was not complete until about 150 B.C.

The LXX provides a differing Hebrew textual tradition from the text of Rabbi Aquiba (MT). Both traditions are represented in the Dead Sea Scrolls.

The problem comes when these two texts do not agree. And, in books like Jeremiah, Daniel, and Hosea, they are radically different. Since the finding of the Dead Sea Scrolls in A.D. 1947, it has become obvious that both the Masoretic Text and the Septuagint have ancient manuscript attestation. Usually the Masoretic Text is accepted as the basic text for the Hebrew Bible and the Septuagint is allowed to supplement it in different passages or corrupted readings.

1. The LXX has helped in the understanding of the MT (one example):
   1. the LXX of Isa. 52:14, "as many shall be amazed at him"
   2. the MT of Isa. 52:14, "just as many were astonished over you"
2. The DSS have helped in the understanding of the MT (one example):
   1. the DSS (IQ Isaiah) of Isa. 21:8 ‒ "then the seer cried, upon a watchtower I stand. . ."
   2. the MT of Isa. 21:8 ‒ "and I cried a lion! My Lord, I always stand on the watchtower by day. . ."
3. Both the LXX and DSS have helped our understanding of Isa. 53:11
   1. LXX and DSS ‒ "after the travail of his soul he will see light, he will be satisfied"
   2. MT ‒ "he shall see of the travail of his soul. He shall be satisifed" (the MT doubled the VERB, but left out the first OBJECT).

We do not have the autyographs or the original manuscripts of any of the original biblical authors, only copies of copies.

This translation is significant because

1. It gives us an ancient text to compare with the Masoretic Hebrew text.
2. It shows us the state of Jewish interpretation in the third and second centuries B.C.
3. It gives us the Jewish Messianic understanding before the rejection of Jesus.
4. Its abbreviation is "LXX."
5. It was the translation of the Hebrew Bible used in the synagogues and early churches outside of Palestine.

For a good discussion of the relationship of the Hebrew text to the production of the Septuagint, see NIDOTTE, vol. 1, B, pp. 55-66.

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