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Septuagint: Septuagint Version
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The Septuagint was the primary form of the Bible for Hellenized Jewish communities and ... was that used by most early Christians. When the Bible is quoted in the New Testament, it is almost always quoted from the Septuagint version, which elevated its status for Christian theologians.
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The Septuagint version has a different reading in most musical passages. In Amos six God warns the clergy who took unlawful wages from the poor people and then had an easy chair in an office where no "evangelist" had better be caught when the last trumpet sounds--
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The Septuagint stands as one of the great historical wonders of the world. It was the world’s first major work of translation. The history and story behind the Septuagint is shrouded with intrigue and mystery which led to its general prominence over any other version of the Old Testament for over 500 years. The Septuagint, not the Hebrew Bible, was the Old Testament for the writers of the New Testament as well as the church fathers. Because most of the church fathers could not read Hebrew, exegetical debates were settled using the Septuagint. Even today the Septuagint remains the canonical text for the Orthodox Christian tradition.
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A number of scholar hold the view that the Septuagint version of Proverbs is essentially a Hellenistic document (Gerleman, Hengel, etc.). One of their main arguments is that the law as a sign of Jewish religious piety has at best a limited role to play in this book. The contrary is actually true. There is a significant relationship between the law, the fear of God, the covenant and wisdom. The law is more prominent than previously thought, partly because the book is not a Hellenistic document but rather a Jewish-Hellenistic document. (c) Religious and Theological Abstracts
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The Septuagint was held with great respect in ancient times; Philo and Josephus ascribed divine inspiration to its authors.[3] It is still used untranslated within Eastern Orthodoxy. Besides the Old Latin versions, the LXX is ... the basis for Slavonic, Syro-Hexaplar (but not the Peshitta), Old Armenian, and Coptic versions of the Old Testament.[8] Of significance for all Christians and for bible scholars, the LXX is quoted by the Christian New Testament and by the Apostolic Fathers. While Jews have not used the LXX in worship or religious study since the second century AD, recent scholarship has brought renewed interest in it in Judaic Studies. Some of the Dead Sea scrolls attest to Hebrew texts other than those on which the Masoretic Text was based; in many cases, these newly found texts accord with the LXX version. The oldest surviving codices of LXX date to the fourth century AD.[3]
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The Septuagint came into general use with the Grecian Jews even in the synagogue. Philo and Josephus use it, and so do the New Testament writers. But at an early date small corrections seem to have been introduced, especially by such Palestinians as had occasion to use the LXX., in consequence partly of divergent interpretation, partly of differences of text or of pronunciation (particularly of proper names). The Old Testament passages cited by authors of the first century of the Christian era, especially those in the Apocalypse, show many such variations from the Septuagint, and, curiously enough, these often correspond with the later versions (particularly with Theodotion), so that the latter seem to rest on a fixed tradition. Corrections in the pronunciation of proper names so as to come closer to the Massoretic pronunciation are especially frequent in Josephus. Finally a reaction against the use of the Septuagint set in among the Jews after the destruction of the temple - a mpvement which was connected with the strict definition of the canon and the fixing of an authoritative text by the rabbins of Palestine.
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Septuagint Version