13, LXX.), yet all was not to be lost.
21 (LXX omits).
4 The LXX omits xviii.
I, LXX reads Maon), and a more southerly origin has been thought of (Winckler).
Origen's textual studies on the Old Testament were undertaken partly in order to improve the manuscript tradition, and partly for apologetic reasons, to clear up the relation between the LXX and the original Hebrew text.
North Semitic Gallery; (17) Archaeologia LXX.; (18) Proc. Soc. Ant., Dec. 1919; (19) Pezard, Mem.
12 Rechab (so the LXX) is of Calebite descent.
Is occasionally followed in its translation of Biblical passages, in others the Massoretic is followed against the LXX., and in one or two passages the text presupposes a text different from both.
The LXX translators, may have misunderstood.
According to the Massoretic vocalization, which is in harmony with the most ancient exegetical tradition as contained in the LXX, these words are historical: "Then the Lord was jealous, ...
With this it agrees that the titles of the psalms name no one later than Solomon, and even he is not recognized as a psalmodist by the most ancient tradition, that of the LXX., which omits him from the title of Ps.
(ascribed to David in LXX.); doxology, xli.
The titles which ascribe four of the pilgrimage songs to David and one to Solomon are lacking in the true LXX., and inconsistent with the contents of the psalms. Better attested, because found in the LXX.
- (A) The oldest version, the LXX., follows a text generally closely corresponding to the Massoretic Hebrew, the main variations being in the titles and in the addition (lacking in some MSS.) of an apocryphal psalm ascribed to David when he fought with Goliath.
The Hexaplar text of the LXX., as reduced by Origen into greater conformity with the Hebrew by the aid of subsequent Greek versions, was further the mother (d) of the Psalterium gallicanum - that is, of Jerome's second revision of the Psalter (385) by the aid of the Hexaplar text; this edition became current in Gaul and ultimately was taken into the Vulgate; (e) of the SyroHexaplar version (published by Bugati, 1820, and in facsimile from the famous Ambrosian MS. by Ceriani, Milan, 1874).
(B) The Christian Aramaic version or Peshito (P'shitta) is largely influenced by the LXX., compare Baethgen, Untersuchungen ilber die Psalmen each der Peschita, Kiel, 1878 (unfinished).
The translation was executed entirely from the Hebrew, but underwent later revision which brought it more into conformity with the LXX - this to a greater degree in some books than in others.
8, in LXX.; Isaiah xxiv.
The word Morashtite (Morashti) was therefore obscure to them; but this only gives greater weight to the traditional pronunciation with o in the first syllable, which is as old as the LXX., and goes against the view, taken by the Targum both on Micah and on Jeremiah, and followed by some moderns (including Cheyne, E.B., 3198), that Micah came from Mareshah.
Chase has pointed out: (r) the terms KX?Jtol, awrnpia, IrLaTCS, have attained their later technical sense; (2) " the writer is steeped in the language of the LXX.," employing its phraseology independently of other N.T.
4 [but see LXX.], x.
It is also to be noted that in the Samaritan text of the Pentateuch, and in the LXX., the figures, especially in the period from the Creation to the birth of Abraham, differ considerably from those given in the Hebrew, yielding in Sam.
The figures, of course, in no case possess historical value: accepting even Ussher's date of the Exodus, 1491 B.C., which is earlier than is probable, we should obtain from them for the creation of man 4157 B.C., or (LXX.) 5328, 3 and for the confusion of tongues, which, according to Gen.
1-9, immediately followed the Flood, 2501 B.C., or (LXX.) 3066 B.C. But the monuments of Egypt and Babylonia make it certain that man must have appeared upon the earth long before either 4157 B.C. or 5328 B.C.; and numerous inscriptions, written in three distinct languages - Egyptian, Sumerian and Babylonian - are preserved dating from an age considerably earlier than either 2501 B.C. or 3066 B.e.
In the Old Testament Jerome made a new translation directly from the Hebrew, as the Old Latin was based on the LXX., but in the New Testament he revised the existing version.
Ps.-Hippolytus, De LXX Apostolis).
Various other results of the tendency to fill up blank names in the gospel history must be set aside on the same ground; it was, for example, believed that Mark was one of the disciples who "went back" because of the "hard saying" (pseudo-Hippolyt., De LXX Apostolis in Cod.
According to the LXX., he was a native of Tishbeh in Gilead; a more natural reading.
The Jews quite early ceased to pronounce the Tetragrammaton, substituting (as the Books of Chronicles and the LXX translation already indicate) the word Lord ('Adonai).
22, LXX.) were overcome, and Omri remained in sole possession of the throne.
14 (LXX) and Lucian, Dial.
It is noteworthy that these mistranslations are for the most part found in Jeremiah - a fact which has rightly drawn scholars to the conclusion that we owe the LXX of Baruch i.-iii.
And LXX.), he was an Ephraimite who for his ability was placed over the forced levy of Ephraim and Manasseh.
Xiv.) is not in the original LXX., but another version of the same narrative appears at xii.
24 (LXX.), in which there is no reference to a previous promise to Jeroboam through Ahijah, but the prophet is introduced as a new character.
The Hebrew text in this passage, as emended by the LXX and in this form generally accepted, runs as follows: "And Saul said: ` O Jehovah, God of Israel, why dost Thou not answer Thy servant to-day?
Xxxiii.), where the opening words of the Benediction on Levi run thus (text as emended by Ball, following LXX; P.S.B.A.
In 1655 Usher published his last work, De Graeca LXX Interpretum Versione Syntagma.
In the Vulgate the word firmamentum, which means in classical Latin a strengthening or support (firmare, to make firm or strong) was used as the equivalent of crepEWµa (ammpE6 v, to make firm or solid) in the LXX., which translates the Heb.
5 in LXX.) only found in the Septuagint, but which may have belonged to the original Esther, reference is made to a dream of Mordecai respecting two great dragons, i.e.
The name of Baal (so LXX.; remnant implies a date after Josiah's reforms) and of the idolatrous priests will be cut off, together with them that worship the " host of heaven " (condemned later than 620 in Jer.
4 [LXX], 8, Io, 15); cf.