The Old Testament and the Septuagint – The Scriptures in Greek

1. Introduction

The Septuagint (LXX) represents the earliest and most influential translation of the Hebrew Scriptures, rendered into Greek between the 3rd and 2nd centuries BCE. Originally intended for Greek-speaking Jews of the diaspora, particularly in Alexandria, the Septuagint became a foundational text for both Hellenistic Judaism and the early Christian Church. This article explores the origin, structure, theological significance, and lasting impact of the Septuagint as a bridge between Hebrew tradition and Greco-Roman culture.

2. Historical Background of the Septuagint

A. Alexandrian Context

By the 3rd century BCE, large Jewish communities thrived in Egypt under the Ptolemies:

  • Many had lost familiarity with Hebrew or Aramaic,
  • Greek was the lingua franca of education, administration, and commerce.

To preserve and transmit the Jewish faith, a translation of the Law—and later, the entire canon—was commissioned.

B. Legend of the Seventy Translators

According to the Letter of Aristeas (2nd century BCE):

  • 72 elders (6 from each of the 12 tribes) were invited by King Ptolemy II Philadelphus,
  • They translated the Torah into Greek while isolated on the island of Pharos,
  • Their translations miraculously agreed, validating divine inspiration.

While the story is likely legendary, it reflects the sacred status the translation had attained among Hellenistic Jews.

3. Content and Canon of the Septuagint

The Septuagint eventually included:

  • All books of the Hebrew canon (Law, Prophets, Writings),
  • Plus additional texts not found in the Hebrew Masoretic Text:
    • Tobit, Judith, Wisdom of Solomon, Sirach (Ecclesiasticus), Baruch, 1–2 Maccabees,
    • Additions to Daniel (Prayer of Azariah, Susanna, Bel and the Dragon) and Esther.

These became known as the Deuterocanonical books (in Catholic tradition) or Apocrypha (in Protestant usage).

Table: Comparison of Canonical Scope

CategoryHebrew BibleSeptuagintNotes
TorahYesYesIdentical content
ProphetsYesYesMinor arrangement differences
WritingsYesYesOrder and inclusion varies
Additional booksNoYesNot accepted by later rabbinic Judaism

4. Linguistic and Theological Characteristics

A. Language Features

The Septuagint:

  • Uses Koine Greek, the vernacular of the Hellenistic world,
  • Sometimes translates Hebrew idioms literally, other times paraphrases,
  • Employs Greek philosophical and moral vocabulary to render Jewish concepts.

B. Theological Implications

Translation required interpretation:

  • Concepts like Torah, righteousness, and wisdom were framed for a Greek-speaking worldview,
  • Titles for God included Kyrios (Lord) and Theos (God),
  • Rendered the Hebrew Tetragrammaton (YHWH) as Kyrios, influencing later Christian usage.

5. Reception in Jewish Tradition

Initially, the Septuagint was accepted and used widely in the diaspora:

  • Philo of Alexandria used it as his primary Scripture,
  • It allowed Jewish communities to participate in Greco-Roman intellectual discourse.

However, after the rise of Christianity and its reliance on the Septuagint to proclaim Jesus as Messiah, many Jews:

  • Distanced themselves from the Septuagint,
  • Returned to the Hebrew texts and resisted Greek-influenced readings.

By the 2nd century CE, rabbinic Judaism rejected the Septuagint, solidifying the Hebrew Masoretic Text as authoritative.

6. Centrality in Early Christianity

The Septuagint became the Bible of the early Church, for several reasons:

  • The apostles and New Testament writers quoted extensively from the LXX,
  • It was the only Scripture many Gentile converts could access,
  • It provided messianic prophecies in a form that aligned with Christian claims (e.g., Isa. 7:14’s “virgin” vs. “young woman” in Hebrew).

Example: Messianic Prophecy

  • Isaiah 7:14
    • Hebrew: “young woman shall conceive” (almah),
    • LXX: “virgin shall conceive” (parthenos),
    • Quoted in Matthew 1:23 to support the virgin birth.

This linguistic shift had profound Christological significance.

7. Influence on Canon Formation

The Septuagint influenced later Christian canon lists:

  • Early church fathers (e.g., Clement of Alexandria, Origen, Augustine) treated the LXX books as Scripture,
  • The Latin Vulgate, translated by Jerome, was based partially on the Septuagint but leaned towards the Hebrew canon,
  • The Council of Carthage (397 CE) affirmed the Septuagint-based canon for the Western Church.

In contrast, Protestant Reformers later rejected the additional books, favouring the Hebrew canon for the Old Testament.

8. Legacy of the Septuagint

The Septuagint left an enduring legacy:

  • Liturgical use in Eastern Orthodoxy continues today,
  • Theological vocabulary formed the bridge between Old Testament and New Testament concepts,
  • It laid the foundation for the biblical worldview shared by Jews and Christians in antiquity.

It also raised perennial questions about:

  • The relationship between translation and revelation,
  • The legitimacy of Scripture beyond Hebrew form,
  • The divine accommodation to language and culture.

9. Conclusion

The Septuagint stands as a monumental testament to the adaptability and authority of the Hebrew Scriptures across languages and cultures. While eventually rejected by rabbinic Judaism, it became the scriptural foundation for early Christianity and profoundly shaped biblical theology, messianic expectation, and liturgical practice. The translation into Greek was not merely linguistic—it was theological, cross-cultural, and providential, enabling the Word of God to transcend its linguistic boundaries and reach the nations.

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