Considering the Septuagint: Today’s forgotten book that changed human history (Part 1)

In the Welcome Article for this blogsite I raised the remarkable phenomenon of how the gospel spread so quickly and pervasively when it burst onto Greco-Rome of classical times – even though it was met with ferocious and bloody opposition from that same world.  So what fueled such a forceful advance?  Several reasons stand out, but the one that I want to focus on for the next while has to do with what the people of that era saw in the Bible of their day.  But to better  appreciate what they saw, we need to re-discover their Bible since it has become a mostly forgotten book in our day.  So with this endgoal in mind, I introduce the Bible of that era – the Septuagint.  But first let’s back up abit in history.

Historical Background to the Septuagint

When Alexander the Great conquered the then known world he brought the Greek language, culture and philosophy to the civilizations of the Mediterranean, the Middle East, and Asia.  When he died in 323 BC at the age of 32 he left behind a world that almost universally adopted the Greek language, thought and culture (known as Hellenism), thus unifying the world so that ideas and writings could be exchanged by all in one universal language – Greek.  And the Roman Empire which succeeded his short-lived conquests continued to use, and thus increase the influence of, Greek.

Greek was the principal language of the classical world from about 300 BC – 300 AD, and thus a translation of the Hebrew Old Testament into Greek was made around 200 B.C. by a group of Jewish rabbis in Alexandria (a city in Egypt present till today and founded by Alexander the Great).  Known as the Septuagint (or LXX), it was widely used in the Greco-Roman world and was of critical importance in the development of the Gospel for several reasons.

Impact of the Septuagint

First of all, the Septuagint translation was made because in that Hellenistic world the Jewish people were slowly losing their grasp of Hebrew and many were becoming primarily Greek-speakers and the LXX thus allowed them to continue reading their scriptures in their new language.  But it also allowed the writings of the Old Testament to be read and assessed by basically all Gentiles (non-Jews).  And in the spirit of that age in which philosophy, history and religion of various cultures were read, for the first time many non-Jews were exposed to the writings of the ancient Hebrew prophets.

Septuagint impact on New Testament times

We see the impact of this in the New Testament historical accounts.  John 12:20 tells us that Greeks (i.e. non-Jews) were worshiping at a Jewish feast in Jerusalem and asked to meet with Jesus.  Why are Greeks ‘worshiping’ at a Jewish festival in Jerusalem?  It is the influence of the Septuagint.  The book of Acts records the travels of the apostles subsequent to the ministry of Jesus and it notes how they would come upon (and even look for) non-Jewish converts to Judaism.  Why are there non-Jewish converts to Judaism dotted around the Greco-Roman world in the period 30-60 AD (the period covered by Acts)?  Again, the influence of the Septuagint having been read, heard, and brought to the attention of non-Jews for more than two hundred years had fostered this development.

And what did these people ‘see’ in the Septuagint?  For starters they saw ‘Christ’ in the pages of the Old Testament because the word was used directly in it.

Septuagint in Modern Textual Criticism and Translation

The Septuagint is also significant in textual criticism.  We noted in the 2nd video of Session 3 (the one dealing with Old Testament textual reliability) that we basically have two families of Hebrew manuscripts with which we access the Hebrew Old Testament and translate it into a modern language.  The more traditional stream is the Masoretic family of manuscripts, which has extant manuscripts dating from about 900 AD.  This is the traditional source for the Old Testament in today’s Bible.  I noted that the second stream, the Dead Sea Scrolls (DSS) were only recently discovered in 1948 and are dated back to about 200 BC.  Thus in the DSS we have a much older family of manuscripts than the Masoretic text.  And I noted that these two families of texts are basically identical – showing how well preserved the Hebrew Old Testament is.

The Septuagint gives us a third stream of text to access the Old Testament.  Since the Septuagint was translated from the Hebrew around 200 BC we can see (if in a sense we reverse translate) what these translators had in their Hebrew manuscripts that they translated from.  The most widely accepted view today is that the Septuagint provides an  accurate record of an early Hebrew text, now lost, that had some variance from the ancestors of the Masoretic text.  And so it is used as a supplemental source in translation today.  This is why you can see some footnotes in modern translations of the Old Testament where our modern translators tell us what the Septuagint says in some particular passage.  In other words, translation scholars use the Septuagint to this day to help them translate some of the more difficult passages of the Old Testament.  Greek is very well understood and in some passages where the Hebrew is obscure translators can see how the Septuagint translators understood these obscure passages.  As an example, when the New International Version translates the last phrase of Job 7:20 to ‘Have I become a burden to you?’ they are helped by the Septuagint. How do I know this?  The footnotes indicate it. The overall contribution then of the Septuagint to the Old Testament is that it provides another manuscript stream supporting the reliability of the Old Testament as well as providing insight for some more obscure passages.

Septuagint in the Orthodox

But even more than a supplement to translate the Old Testament, followers of the Gospel in Eastern Orthodox traditions (Greek, Coptic etc.) to this day use the Septuagint over the Masoretic text (either in reading from the LXX directly or in translating primarily from the LXX rather than the Hebrew text).  It is their preferred manuscript family.

Extant Septuagint Manuscripts

Of course, just like we do not have the originals of the Hebrew Old Testament, neither do we have the originals of the Septuagint (ie the scrolls that the original translators back in 200 BC developed).  We have manuscript copies of these.  The oldest extant manuscripts of the LXX include fragments of Leviticus and Deuteronomy dated to 2nd century BC (Rahlfs nos. 801, 819, and 957), and 1st century BC fragments of Genesis, Exodus, Leviticus, Numbers, Deuteronomy, and the Minor Prophets (Rahlfs nos. 802, 803, 805, 848, 942, and 943).  Complete manuscripts of the LXX are found in the Codex Vaticanus (325 AD) and the Codex Sinaiticus (350 AD). (See Session Three if you need a primer on what these Codices are.)

Summary of Old Testament development with Septuagint

We can summarize what we have covered of the Old Testament text using a timeline shown in the figure below.  The individual books of the Old Testament were written down in Hebrew over more than a thousand year period .  They were translated into the Septuagint (LXX) around 200 BC so from then on there was a Greek as well as a Hebrew text stream.  The Codices Vaticanus and Sinaiticus (from early-mid 300’s AD) are extant copies of the LXX.  The Hebrew text was preserved by the Masoretes, from whom we have extant manuscripts dating approximately 900 AD.  The Dead Sea Scrolls was another Hebrew textual family dating to around 200-100 BC that was essentially identical to the Masoretic text.  Translations into English today primarily use the Hebrew Masoretic and Dead Sea Scrolls, but the LXX is also used to inform translators on meaning and choice of words.

History of the MSSs including LXX that give us modern BiblesBut these are not the primary reasons why the Septuagint ‘has changed human history’  We consider that in our next post.

6. Back to the Future: Considering the ‘Prequeled Sequel’ make-up of the Gospel.

The claim of the gospel is that it is God’s idea and plan.  Now there are many claims to Divine messages behind religions and prophets in all sorts of places and times – that hardly makes the gospel unique.  But the gospel is unusual in that it backs up its claim in part by basing it on ancient prophetic themes that were fulfilled in Jesus.  In other words if we go back to these ancient prophets we find them pointing in (their) future to Jesus.  Or taken another way, it is like discovering that the Sequel (Jesus) is embedded into the Prequel (Old Testament) that predates it by hundreds of years.

In this session we consider these prophetic themes.  There are many of these themes and I cannot cover them all, but we get a start so that we can get a better feel for this topic.  When you go through the videos different explanations and hypotheses to explain the themes will likely go through your mind.  They went through my mind anyways.  Explanations that I considered were along the lines of:

–          This could simply be due to chance.  Unusual patterns do happen – and by chance.  Perhaps this is a case of events in history being repeated so taken together they look just like patterns.

–          The New Testament writers in essence made up large swaths of the Jesus story to make it fit with the Old Testament

–          This is a case of over-imagination on my part.

This is the interesting part of this exercise – we all can come to our own conclusions as to the meaning of these prophecies.  But may I suggest you consider these points as you reflect on the videos:

1)      The Old Testament themes are explicitly forward-looking in a prophetic manner.  This is not a question of simple pattern recognition where we ‘see’ patterns in the Old Testament which are repeated by Jesus – making the dual occurrences of the events look ‘prophetic’.  These Old Testament writers, in effect, are going out on a limb by saying explicitly ‘X will happen’.  To simply dismiss these themes as coming from over-imaginative or biased New Testament writers repeating a pattern of the Old Testament is too simplistic and does not capture the Old Testament utterances.  Where do the OT writers get the confidence to predict and write down that certain things will come to pass?

This is corroborated in that there was (and still is) an expectation among the Jews that a ‘SomeOne’ was coming.  This anticipation of a Coming One was because of these Old Testament themes that explicitly gave future-based predictions looking to a certain fulfillment.  Whether Jesus fulfills them or not is another, but related, issue.

2)      These themes that are developed in the Old Testament are not random but make sense of the person and career of Jesus.  In other words, these themes are not meaningless ones but go to the heart of the significance of Jesus.  If the themes are random in the sense that they are based simply on any patterns that repeat themselves then we would expect them (or some) to be patterns that have no meaning.  But the Old Testament themes of ‘Branch’, ‘Christ’, ‘Son of God’, ‘Priest-King’ etc. are packed with meaning irrespective of whether they are fulfilled in Jesus or not.

3)      The Old Testament prophecies come in definitive themes where the different Old Testament authors build and expand on specific themes inaugurated by predecessors that they did not know because they are separated in history by multiples of human lifespans.  The interplay between these OT authors, most of whom could not have known each other, is remarkable.  When I see the disagreements that arise between theologians of the same religion – and this across all religions – the fact that these OT writers could build such consistent and interdependent themes is remarkable and I think unique in literature.

4)      At the same time these themes deal with different aspects of Jesus.  Some deal with his identity, some with his lineage, others with his death etc.  Like lines converging on a single point from various angles, these themes converge on Jesus from different perspectives.

5)      Some of these themes are verified by sources outside the New Testament.  So explaining the ‘fulfillment’ of these themes as simply due to the New Testament writers making up an account of Jesus to make it fit the Old Testament themes is too simplistic.  Outside (usually hostile) sources corroborate Jesus’ name, lineage, date of death, place of death, impact of career etc.  The New Testament writers could not simply have made this up.

6)      There are many of these prophetic themes and it is the cumulative weight of them that should be considered.  Probability theory tells us that the probability of multiple events occurring is the product of the probability of each event.  So, for example, I show herein that the name of ‘Jesus’ is predicted.  Let’s say we reason that 10% of Jewish males were named ‘Jesus’ then there would be a 10% chance of this prophecy being ‘fulfilled’ by chance.  And similarly the chance that he would die in Jerusalem (as per Session 5) is (say) 10% since it was the religious and cultural capital and many came there and thus many would die there by chance.  These prophecies taken separately are not too remarkable, 10% each I could estimate.  But the probability of both of these occurring in the person of Jesus is the product of the two thus 1/10* 1/10 = 1/100.  The odds have gone up a fair bit.  And every time we factor in another theme we need to multiply the probability of that particular fulfillment with the others to get the total.  So when we factor in that the prophetic sign (again as per Session 5) was that he was going to die on a Passover = 1/365, that he was going to be cut off 483 years after Artaxerxes decree (let’s estimate that one at 1/100), that he would come from the Davidic Dynasty (1/50 say), then we are now dealing with a probability of 1/10* 1/10 *1/365 * 1/100 * 1/50 = 1 out of 182 million and we have not started incorporating the details of his death as covered by Isaiah 53 and Psalm 22.  Come up with your own odds for these events if you find mine too generous and you will still find that the odds grow very quickly indeed.

But probably the biggest hurdle that keeps us feeling the force of these prophetic themes is that they are partly obscured for us since we do not know Old Testament history and because we are not aware of the impact of the Septuagint on the translation of certain key names and titles.  Please read posts ( I and II) on the Septuagint and the first video that will provide key background information to help us better understand what we encounter in the subsequent two videos that deal directly with these prophetic themes.

In the 2nd video I explore the Old Testament prophetic themes of `Christ`, ‘The Branch’, ‘Jesus’, and the ‘Priest-King’.   I argue that these themes are prophetically fulfilled in Jesus of Nazareth.  I show why the title ‘Christ’ = ‘Messiah’ = ‘Anointed One’, showing that this theme has its roots in the Psalms of David.  I also show that ‘Jesus’ = ‘Joshua’ and this was the name predicted by Zechariah which would be ‘The Branch’.  I look at the prophecies stating that the roles of King and Priest – which was kept strictly separate in the Old Testament period – would one day be united in one person – The Branch.

In the 3rd video I explore the prophecies of Old Testament which describe in detail how the ‘Priest-King’ would atone for sin.    First I look at Daniel who tells us when the ‘Christ’ was to come and then be ‘cut off’.  His prediction looks about 500 years into his future and he lands on the time of the death of Jesus.  How was he to be ‘cut off’?  We look at Isaiah 53 and Psalm 22 to see the detailed predictions of how he was to die.  But Psalm 22 does not end with the death of Jesus – it describes the impact of his career to ‘future generations’ and they have come true.  I also look at prophecies describing his nature

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