Summary: The Septuagint presents the Messiah as God incarnate, whose bodily sacrifice is the means for our salvation. The New Testament quotes the Septuagint (LXX) and not the Masoretic Text (MT) upon which all Protestant Bibles rely for the Old Testament. The MT obscures, intentionally, the mission of the Messiah and the nature of His Person. Salvation is not by faith in the Son of God, but by following the Law. Therefore, the Messiah is a rock of stumbling for those who do not believe. However, He is the rock of our salvation, for both Gentiles and for Jews, who have been brought together in one body by the death of the God-man, Jesus, eliminating hostility and bringing peace to us.
This article is drawn from material in Rebooting the Bible.
Recapping the Messiah’s Mission as Revealed in the LXX
In the last post, we looked at the mission of the Messiah. We saw that the essence of His purpose in coming to earth was to reconcile Gentiles to God. The good news of the gospel, for Gentiles, is that the Messiah came to save those who were not His people, making them His people.
Perhaps the clearest expression of this gospel, this good news, is presented in Paul’s Letter to the Ephesians, chapter 2, verses 11-18. Quoting from the Berean Study Bible:
11 Therefore remember that formerly you who are Gentiles in the flesh and called uncircumcised by the so-called circumcision (that done in the body by human hands)—
12 remember that at that time you were separate from Christ, alienated from the commonwealth of Israel, and strangers to the covenants of the promise, without hope and without God in the world. [without Christ we had no hope]
13 But now in Christ Jesus you who once were far away have been brought near through the blood of Christ.
14 For He Himself is our peace, who has made the two one [Jews and Gentiles are united] and has torn down the dividing wall of hostility
15 by abolishing in His flesh the law of commandments and decrees. [by grace have we been saved] He did this to create in Himself one new man out of the two, thus making peace
16 and reconciling both of them [both Jews and Gentiles] to God in one body through the cross, by which He extinguished their hostility.
17 He came and preached peace to you who were far away and peace to those who were near [preaching to both Gentile and Jew]
18 For through Him we both [Jew and Gentile] have access to the Father by one Spirit.
The Septuagint (LXX) spells this out clearly. The Masoretic Text (MT) upon which Protestant Bibles, including the King James Version’s Old Testament, obscures this fact. This becomes plain when one compares the KJV New Testament with the KJV Old Testament. Even in the KJV, this contradiction is presented. Why is the mission of the Messiah clear in the New Testament but obscured in the Old? We do we see it so obviously when we study the King James Bible? Because 90% of the quotations the New Testament cites from the Old, are from the LXX, not the MT. There are only a few exceptions.
But the point was this: The LXX makes the mission of the Messiah consistent with the New Testament witness. The MT as conveyed in the Old Testament of the Protestant Bibles (the KJV, Revised, NASB, New Living, ESV, etc.), obscures this fact. King James Only advocates reject the fact this contradiction exists, not because they can and are willing to demonstrate why my assertion is wrong, but because it conflicts with their ideology that the KJV is inerrant. If the KJV is inerrant, obviously there can not be such a clearcut contradiction between what the KJV says in one but not in the other. Therefore, they ignore the inconsistency between the Old and New Testament which is plain as day when one looks at the passages side-by-side.
We did this comparison, looking at six separate passages in detail to demonstrate that this truth was intentionally cloaked by the newly founded rabbinical school at Jamnia at the outset of the second century A.D. We will continue this methodology here. Read carefully.
The Messiah’s Person: He is God Himself, the Second Person of the Trinity. Salvation is by Faith in Him, not the Law
In this article, we will look at six more passages doing the side-by-side comparison. We will see clearly that the MT obscures the nature of the Messiah — His personhood as the divine Son of God, co-equal and co-eternal with God the Father. This is disclosed in the Holy Bible, but in the LXX, not in the KJV because it is hidden in the MT which is the basis of the KJV OT translation.
Let’s look at the dramatic differences between the LXX and the MT. In the following six “tables” we will first present the New Testament quotation of the Old Testament. Then we will look at how the LXX presents the passage. Next, we look at the KJV. Then I provide some commentary to draw out the distinctions.
After you review these passages and also consider the six passages presented in the last article, the logic is inescapable. The MT was altered – it was corrupted by the rabbis – and this corruption was carried forward into the Protestant Bibles (and the Catholic Bible as well, the Vulgate, because it too followed the MT Old Testament).
Six Passages Demonstrating the LXX Faithfully Presented God’s Revelation of the Nature of the Christ. The MT Doesn’t.
The “New Judaism” (Rabbinic Judaism) exalted the Oral Law above the Written Law. The Oral Law was supposedly dictated to Moses at night, while the written law (the Pentateuch it is believed by the rabbis) was dictated by day. But the Oral Law was considered too holy for the common people to understand. It was hidden from the populace and passed down from Moses to Joshua, then to the “elders” and finally to the rabbis. This Oral Law gave them authority over the written Word of God and the people. It placed the rabbi at the center of authority. This Oral Law is the Mishnah. The Talmud is 17+ volumes of commentary on the Mishnah.
Throughout this teaching, the Messiah is considered God’s anointed one, but is mortal. The Law still is the means for salvation.
The Gospel as Paul explains in Ephesians 2:11-18 (see above), contrasts who the Messiah is (Yahweh in the flesh) and how we are saved (by faith alone in the sacrifice of the body of Jesus Christ). It is obviously radically different than what is taught in “the new Judaism” which began with the rabbis in the second century.
What difference does it make? It means the difference between salvation by grace through faith in the unique Son of God, God incarnate, Jesus Christ – and believing instead that by following the Law personal merit will enable you to enter into the Kingdom.
Which is more important to you as a Christian? To defend the truth of the means of salvation and the meaning of the incarnation? Or is it to defend an ideology that says the KJV and the Masoretic Text is the inerrant Word of God, even though it contradicts the core tenets of our Christian faith?
 Citing Cyrus H. Gordon:
The commonly held view that “virgin” is Christian, whereas “young woman” is Jewish is not quite true. The fact is that the Septuagint, which is the Jewish translation made in pre-Christian Alexandria, takesalmahto mean “virgin” here. Accordingly, the New Testament follows Jewish interpretation inIsaiah 7:14. Therefore, the New Testament rendering of almah as “virgin” for Isaiah 7:14 rests on the older Jewish interpretation, which in turn is now borne out for precisely this annunciation formula by a text that is not only pre-Messianic, but is pre-Mosaic in the form that we now have it on a clay tablet.