Textual Variants and Their Theological Implications in the Septuagint

Textual Variants and Their Theological Implications in the Septuagint

Introduction

The Septuagint (LXX) is renowned as the oldest extant Greek translation of the Hebrew Bible,

dating from the 3rd-2nd centuries BCE. Produced primarily for use by the Jewish diaspora, it

remains highly significant for facilitating the spread of biblical monotheism throughout the

Greco-Roman world. However, it also exhibits notable textual variations from the Masoretic

Hebrew text. By examining select LXX deviations through a theological lens, valuable insights

emerge regarding its translators' hermeneutic priorities as they acclimated biblical revelation to

Hellenistic audiences.

cultural milieu. Ultimately, it aims to demonstrate textual criticism's potential to enhance

theological reflection when paired with attention to translational exigencies.

Exodus 3 - From Theophany to Transcendence

The LXX rendering of God's self-revelation to Moses in Exodus 3 exhibits interesting

divergences theorized to magnify divine transcendence given Hellenistic notions of deity.

Whereas the Masoretic text simply has God proclaim "I am who I am" as his name (Ex. 3:14),

the LXX reads "I am the being/entity." Scholars argue this avoids anthropomorphizing God by

removing his designation as a personal being with a name.

Additionally, the LXX adds "and I appeared (ophthe) to Abraham, to Isaac, and to Jacob" not as

God, but merely "as god" - leaving his exact identity more ambiguous (Ex. 3:16). Similarly, the

immanence. Their approach facilitated openness to Biblical revelation within new scholastic

paradigms.

Isaiah 45 - Augmenting Divine Sovereignty

When translating Isaiah 45, a passage referring to Cyrus as God's appointed agent to subdue

nations and rebuild Jerusalem, the LXX inserts interpretive phrases bolstering divine

predestination according to some scholars.

For instance, it includes "and I girded you though you did not know me" after mentioning Cyrus,

intensifying God's sovereignty over the Persian king's rise regardless of his awareness (Is. 45:5

LXX). It also adds "for the sake of Israel my servant" in attributing Judah's restoration to God's

gracious election of Israel rather than Cyrus' actions (Is. 45:4).

Beyond this individual pericope, some argue the Old Greek Isaiah as a whole features

numerous additions emphasizing divine determination of history. For example, it inserts the

statements "there is no God beside me, a just God and Savior; there is none except me” and “I

Daniel 13 - Righteous Vindication

In Daniel 13, the Old Greek version appends material expanding the story of Susanna and

presenting her thorough vindication as righteous exemplar according to some analysts. The

Masoretic text simply tells of Susanna's unjust accusation and Daniel's interrogation exposing

her accusers.

However, the LXX elaborates the assembly's anger at the wicked men's exposure, their

subsequent confession under pressure, and Daniel leading Susanna in a prayer of thanksgiving

before the people. Most significantly, it adds their ultimate just punishment—being "led away

also to do as Susanna had spoken; and they put to death...And Daniel became great in the sight

of the people from that day" (Dan 13:62, 64 LXX).

righteousness central to Jewish thought. By unambiguously depicting virtue rewarded and vice

Through these three case studies, we see how the LXX translators adeptly navigated tensions

between fidelity to Hebrew Scripture and accommodation of Hellenistic contexts. By crafting

judicious theological expansions, they boosted compatibility with polytheistic views of

transcendence, predestination and providence, all while retaining Judaism's defining

distinctives. Overall, this illuminates the delicate interpretive work of populating Israel's unique

The Septuagint (LXX) is renowned as the oldest extant Greek translation of the Hebrew Bible,

dating from the 3rd-2nd centuries BCE. Produced primarily for use by the Jewish diaspora, it

Greco-Roman world. However, it also exhibits notable textual variations from the Masoretic

Hebrew text. By examining select LXX deviations through a theological lens, valuable insights

emerge regarding its translators' hermeneutic priorities as they acclimated biblical revelation to

Hellenistic audiences.

This paper will analyze three examples of LXX variants and their potential theological

motivations. The first involves modifications that heighten divine mystery in Exodus 3. The

second explores additions emphasizing predestination in Isaiah 45. The third scrutinizes

Exodus 3 - From Theophany to Transcendence

divergences theorized to magnify divine transcendence given Hellenistic notions of deity.

Whereas the Masoretic text simply has God proclaim "I am who I am" as his name (Ex. 3:14),

the LXX reads "I am the being/entity." Scholars argue this avoids anthropomorphizing God by

removing his designation as a personal being with a name.

Additionally, the LXX adds "and I appeared (ophthe) to Abraham, to Isaac, and to Jacob" not as

God, but merely "as god" - leaving his exact identity more ambiguous (Ex. 3:16). Similarly, the

LXX omits God declaring he will be with the Israelites and they will worship him at "this

mountain," presumably to avoid implying God's presence was spatially localized (Ex. 3:12).

divine appearance and presence, the LXX translators adapted this seminal text in ways

Isaiah 45 - Augmenting Divine Sovereignty

When translating Isaiah 45, a passage referring to Cyrus as God's appointed agent to subdue

nations and rebuild Jerusalem, the LXX inserts interpretive phrases bolstering divine

predestination according to some scholars.

For instance, it includes "and I girded you though you did not know me" after mentioning Cyrus,

intensifying God's sovereignty over the Persian king's rise regardless of his awareness (Is. 45:5

LXX). It also adds "for the sake of Israel my servant" in attributing Judah's restoration to God's

Beyond this individual pericope, some argue the Old Greek Isaiah as a whole features

numerous additions emphasizing divine determination of history. For example, it inserts the

statements "there is no God beside me, a just God and Savior; there is none except me” and “I

am God, and there is none else" (Is. 45:18, 21 LXX).

Scholars propose these enhancements of divine predestination aligned with apologetic interests

in portraying Jewish belief as a noble monotheism compatible with polytheistic views of

presenting her thorough vindication as righteous exemplar according to some analysts. The

Masoretic text simply tells of Susanna's unjust accusation and Daniel's interrogation exposing

However, the LXX elaborates the assembly's anger at the wicked men's exposure, their

subsequent confession under pressure, and Daniel leading Susanna in a prayer of thanksgiving

before the people. Most significantly, it adds their ultimate just punishment—being "led away

also to do as Susanna had spoken; and they put to death...And Daniel became great in the sight

of the people from that day" (Dan 13:62, 64 LXX).

Scholars suggest this augmentation aligns with deuteronomistic themes of retribution for

righteousness central to Jewish thought. By unambiguously depicting virtue rewarded and vice

punished, the LXX interpretation aims to persuade Hellenistic audiences of Judaism's ethical

distinctives. Overall, this illuminates the delicate interpretive work of populating Israel's unique

monotheism for Greco-Roman believers.

The Septuagint (LXX) is renowned as the oldest extant Greek translation of the Hebrew Bible,

dating from the 3rd-2nd centuries BCE. Produced primarily for use by the Jewish diaspora, it

Greco-Roman world. However, it also exhibits notable textual variations from the Masoretic

Hebrew text. By examining select LXX deviations through a theological lens, valuable insights

emerge regarding its translators' hermeneutic priorities as they acclimated biblical revelation to

This paper will analyze three examples of LXX variants and their potential theological

motivations. The first involves modifications that heighten divine mystery in Exodus 3. The

second explores additions emphasizing predestination in Isaiah 45. The third scrutinizes

redactions accentuating righteousness in Daniel 13. Through a close reading of these variances

informed by their historical contexts, this study seeks to illuminate the complex interpretive

dynamics at play as the Septuagint both disseminated and adapted Israel's scriptures for a new

cultural milieu. Ultimately, it aims to demonstrate textual criticism's potential to enhance

Whereas the Masoretic text simply has God proclaim "I am who I am" as his name (Ex. 3:14),

the LXX reads "I am the being/entity." Scholars argue this avoids anthropomorphizing God by

Additionally, the LXX adds "and I appeared (ophthe) to Abraham, to Isaac, and to Jacob" not as

God, but merely "as god" - leaving his exact identity more ambiguous (Ex. 3:16). Similarly, the

LXX omits God declaring he will be with the Israelites and they will worship him at "this

mountain," presumably to avoid implying God's presence was spatially localized (Ex. 3:12).

These softenings of God's self-manifestation may reflect sensitivity to Greek philosophy which

eschewed direct theophanies. By subtly distancing terms like "name" and nuancing language of

divine appearance and presence, the LXX translators adapted this seminal text in ways

enhancing its compatibility with prevailing intellectual trends emphasizing transcendence over

predestination according to some scholars.

For instance, it includes "and I girded you though you did not know me" after mentioning Cyrus,

intensifying God's sovereignty over the Persian king's rise regardless of his awareness (Is. 45:5

LXX). It also adds "for the sake of Israel my servant" in attributing Judah's restoration to God's

Beyond this individual pericope, some argue the Old Greek Isaiah as a whole features

numerous additions emphasizing divine determination of history. For example, it inserts the

am God, and there is none else" (Is. 45:18, 21 LXX).

Scholars propose these enhancements of divine predestination aligned with apologetic interests

in portraying Jewish belief as a noble monotheism compatible with polytheistic views of

predestination—while retaining Israel's exeptional status as God's chosen. Once more, the LXX

mediates biblical particularism for a pluralistic setting through judicious theological expansions.

Daniel 13 - Righteous Vindication

However, the LXX elaborates the assembly's anger at the wicked men's exposure, their

subsequent confession under pressure, and Daniel leading Susanna in a prayer of thanksgiving

also to do as Susanna had spoken; and they put to death...And Daniel became great in the sight

of the people from that day" (Dan 13:62, 64 LXX).

Scholars suggest this augmentation aligns with deuteronomistic themes of retribution for

righteousness central to Jewish thought. By unambiguously depicting virtue rewarded and vice

punished, the LXX interpretation aims to persuade Hellenistic audiences of Judaism's ethical

logic and cosmic justice according to some assessments. Again, it subtly bolsters biblical

teachings to engage prevalent intellectual assumptions.

Through these three case studies, we see how the LXX translators adeptly navigated tensions

transcendence, predestination and providence, all while retaining Judaism's defining

dating from the 3rd-2nd centuries BCE. Produced primarily for use by the Jewish diaspora, it

remains highly significant for facilitating the spread of biblical monotheism throughout the

Greco-Roman world. However, it also exhibits notable textual variations from the Masoretic

Hebrew text. By examining select LXX deviations through a theological lens, valuable insights

emerge regarding its translators' hermeneutic priorities as they acclimated biblical revelation to

This paper will analyze three examples of LXX variants and their potential theological

motivations. The first involves modifications that heighten divine mystery in Exodus 3. The

redactions accentuating righteousness in Daniel 13. Through a close reading of these variances

informed by their historical contexts, this study seeks to illuminate the complex interpretive

dynamics at play as the Septuagint both disseminated and adapted Israel's scriptures for a new

cultural milieu. Ultimately, it aims to demonstrate textual criticism's potential to enhance

theological reflection when paired with attention to translational exigencies.

Exodus 3 - From Theophany to Transcendence

Additionally, the LXX adds "and I appeared (ophthe) to Abraham, to Isaac, and to Jacob" not as

God, but merely "as god" - leaving his exact identity more ambiguous (Ex. 3:16). Similarly, the

mountain," presumably to avoid implying God's presence was spatially localized (Ex. 3:12).

These softenings of God's self-manifestation may reflect sensitivity to Greek philosophy which

eschewed direct theophanies. By subtly distancing terms like "name" and nuancing language of

divine appearance and presence, the LXX translators adapted this seminal text in ways

enhancing its compatibility with prevailing intellectual trends emphasizing transcendence over

immanence. Their approach facilitated openness to Biblical revelation within new scholastic

paradigms.

Isaiah 45 - Augmenting Divine Sovereignty

nations and rebuild Jerusalem, the LXX inserts interpretive phrases bolstering divine

LXX). It also adds "for the sake of Israel my servant" in attributing Judah's restoration to God's

gracious election of Israel rather than Cyrus' actions (Is. 45:4).

Beyond this individual pericope, some argue the Old Greek Isaiah as a whole features

numerous additions emphasizing divine determination of history. For example, it inserts the

statements "there is no God beside me, a just God and Savior; there is none except me” and “I

am God, and there is none else" (Is. 45:18, 21 LXX).

in portraying Jewish belief as a noble monotheism compatible with polytheistic views of

predestination—while retaining Israel's exeptional status as God's chosen. Once more, the LXX

mediates biblical particularism for a pluralistic setting through judicious theological expansions.

Daniel 13 - Righteous Vindication

In Daniel 13, the Old Greek version appends material expanding the story of Susanna and

presenting her thorough vindication as righteous exemplar according to some analysts. The

also to do as Susanna had spoken; and they put to death...And Daniel became great in the sight

of the people from that day" (Dan 13:62, 64 LXX).

Scholars suggest this augmentation aligns with deuteronomistic themes of retribution for

righteousness central to Jewish thought. By unambiguously depicting virtue rewarded and vice

punished, the LXX interpretation aims to persuade Hellenistic audiences of Judaism's ethical

logic and cosmic justice according to some assessments. Again, it subtly bolsters biblical

teachings to engage prevalent intellectual assumptions.

Through these three case studies, we see how the LXX translators adeptly navigated tensions

between fidelity to Hebrew Scripture and accommodation of Hellenistic contexts. By crafting

judicious theological expansions, they boosted compatibility with polytheistic views of

transcendence, predestination and providence, all while retaining Judaism's defining

Hebrew text. By examining select LXX deviations through a theological lens, valuable insights

emerge regarding its translators' hermeneutic priorities as they acclimated biblical revelation to

Hellenistic audiences.

This paper will analyze three examples of LXX variants and their potential theological

second explores additions emphasizing predestination in Isaiah 45. The third scrutinizes

redactions accentuating righteousness in Daniel 13. Through a close reading of these variances

informed by their historical contexts, this study seeks to illuminate the complex interpretive

cultural milieu. Ultimately, it aims to demonstrate textual criticism's potential to enhance

theological reflection when paired with attention to translational exigencies.

Exodus 3 - From Theophany to Transcendence

The LXX rendering of God's self-revelation to Moses in Exodus 3 exhibits interesting

divergences theorized to magnify divine transcendence given Hellenistic notions of deity.

Whereas the Masoretic text simply has God proclaim "I am who I am" as his name (Ex. 3:14),

mountain," presumably to avoid implying God's presence was spatially localized (Ex. 3:12).

eschewed direct theophanies. By subtly distancing terms like "name" and nuancing language of

divine appearance and presence, the LXX translators adapted this seminal text in ways

enhancing its compatibility with prevailing intellectual trends emphasizing transcendence over

immanence. Their approach facilitated openness to Biblical revelation within new scholastic

paradigms.

Isaiah 45 - Augmenting Divine Sovereignty

When translating Isaiah 45, a passage referring to Cyrus as God's appointed agent to subdue

nations and rebuild Jerusalem, the LXX inserts interpretive phrases bolstering divine

For instance, it includes "and I girded you though you did not know me" after mentioning Cyrus,

Beyond this individual pericope, some argue the Old Greek Isaiah as a whole features

numerous additions emphasizing divine determination of history. For example, it inserts the

statements "there is no God beside me, a just God and Savior; there is none except me” and “I

am God, and there is none else" (Is. 45:18, 21 LXX).

Masoretic text simply tells of Susanna's unjust accusation and Daniel's interrogation exposing

her accusers.

subsequent confession under pressure, and Daniel leading Susanna in a prayer of thanksgiving

before the people. Most significantly, it adds their ultimate just punishment—being "led away

also to do as Susanna had spoken; and they put to death...And Daniel became great in the sight

of the people from that day" (Dan 13:62, 64 LXX).

Scholars suggest this augmentation aligns with deuteronomistic themes of retribution for

righteousness central to Jewish thought. By unambiguously depicting virtue rewarded and vice

punished, the LXX interpretation aims to persuade Hellenistic audiences of Judaism's ethical

transcendence, predestination and providence, all while retaining Judaism's defining

distinctives. Overall, this illuminates the delicate interpretive work of populating Israel's unique

The Septuagint (LXX) is renowned as the oldest extant Greek translation of the Hebrew Bible,

dating from the 3rd-2nd centuries BCE. Produced primarily for use by the Jewish diaspora, it

remains highly significant for facilitating the spread of biblical monotheism throughout the

Greco-Roman world. However, it also exhibits notable textual variations from the Masoretic

Hebrew text. By examining select LXX deviations through a theological lens, valuable insights

emerge regarding its translators' hermeneutic priorities as they acclimated biblical revelation to

Hellenistic audiences.

This paper will analyze three examples of LXX variants and their potential theological

redactions accentuating righteousness in Daniel 13. Through a close reading of these variances

Exodus 3 - From Theophany to Transcendence

The LXX rendering of God's self-revelation to Moses in Exodus 3 exhibits interesting

divergences theorized to magnify divine transcendence given Hellenistic notions of deity.

the LXX reads "I am the being/entity." Scholars argue this avoids anthropomorphizing God by

removing his designation as a personal being with a name.

God, but merely "as god" - leaving his exact identity more ambiguous (Ex. 3:16). Similarly, the

LXX omits God declaring he will be with the Israelites and they will worship him at "this

mountain," presumably to avoid implying God's presence was spatially localized (Ex. 3:12).

These softenings of God's self-manifestation may reflect sensitivity to Greek philosophy which

eschewed direct theophanies. By subtly distancing terms like "name" and nuancing language of

divine appearance and presence, the LXX translators adapted this seminal text in ways

enhancing its compatibility with prevailing intellectual trends emphasizing transcendence over

nations and rebuild Jerusalem, the LXX inserts interpretive phrases bolstering divine

predestination according to some scholars.

For instance, it includes "and I girded you though you did not know me" after mentioning Cyrus,

intensifying God's sovereignty over the Persian king's rise regardless of his awareness (Is. 45:5

LXX). It also adds "for the sake of Israel my servant" in attributing Judah's restoration to God's

gracious election of Israel rather than Cyrus' actions (Is. 45:4).

Beyond this individual pericope, some argue the Old Greek Isaiah as a whole features

numerous additions emphasizing divine determination of history. For example, it inserts the

statements "there is no God beside me, a just God and Savior; there is none except me” and “I

am God, and there is none else" (Is. 45:18, 21 LXX).

predestination—while retaining Israel's exeptional status as God's chosen. Once more, the LXX

In Daniel 13, the Old Greek version appends material expanding the story of Susanna and

presenting her thorough vindication as righteous exemplar according to some analysts. The

Masoretic text simply tells of Susanna's unjust accusation and Daniel's interrogation exposing

her accusers.

However, the LXX elaborates the assembly's anger at the wicked men's exposure, their

subsequent confession under pressure, and Daniel leading Susanna in a prayer of thanksgiving

before the people. Most significantly, it adds their ultimate just punishment—being "led away

of the people from that day" (Dan 13:62, 64 LXX).

Scholars suggest this augmentation aligns with deuteronomistic themes of retribution for

righteousness central to Jewish thought. By unambiguously depicting virtue rewarded and vice

punished, the LXX interpretation aims to persuade Hellenistic audiences of Judaism's ethical

logic and cosmic justice according to some assessments. Again, it subtly bolsters biblical

teachings to engage prevalent intellectual assumptions.

The Septuagint (LXX) is renowned as the oldest extant Greek translation of the Hebrew Bible,

remains highly significant for facilitating the spread of biblical monotheism throughout the

Greco-Roman world. However, it also exhibits notable textual variations from the Masoretic

Hebrew text. By examining select LXX deviations through a theological lens, valuable insights

emerge regarding its translators' hermeneutic priorities as they acclimated biblical revelation to

Hellenistic audiences.

This paper will analyze three examples of LXX variants and their potential theological

motivations. The first involves modifications that heighten divine mystery in Exodus 3. The

second explores additions emphasizing predestination in Isaiah 45. The third scrutinizes

redactions accentuating righteousness in Daniel 13. Through a close reading of these variances

cultural milieu. Ultimately, it aims to demonstrate textual criticism's potential to enhance

The LXX rendering of God's self-revelation to Moses in Exodus 3 exhibits interesting

divergences theorized to magnify divine transcendence given Hellenistic notions of deity.

Whereas the Masoretic text simply has God proclaim "I am who I am" as his name (Ex. 3:14),

the LXX reads "I am the being/entity." Scholars argue this avoids anthropomorphizing God by

removing his designation as a personal being with a name.

Additionally, the LXX adds "and I appeared (ophthe) to Abraham, to Isaac, and to Jacob" not as

God, but merely "as god" - leaving his exact identity more ambiguous (Ex. 3:16). Similarly, the

LXX omits God declaring he will be with the Israelites and they will worship him at "this

These softenings of God's self-manifestation may reflect sensitivity to Greek philosophy which

eschewed direct theophanies. By subtly distancing terms like "name" and nuancing language of

divine appearance and presence, the LXX translators adapted this seminal text in ways

enhancing its compatibility with prevailing intellectual trends emphasizing transcendence over

immanence. Their approach facilitated openness to Biblical revelation within new scholastic

paradigms.

For instance, it includes "and I girded you though you did not know me" after mentioning Cyrus,

intensifying God's sovereignty over the Persian king's rise regardless of his awareness (Is. 45:5

gracious election of Israel rather than Cyrus' actions (Is. 45:4).

Beyond this individual pericope, some argue the Old Greek Isaiah as a whole features

numerous additions emphasizing divine determination of history. For example, it inserts the

statements "there is no God beside me, a just God and Savior; there is none except me” and “I

am God, and there is none else" (Is. 45:18, 21 LXX).

Scholars propose these enhancements of divine predestination aligned with apologetic interests

in portraying Jewish belief as a noble monotheism compatible with polytheistic views of

predestination—while retaining Israel's exeptional status as God's chosen. Once more, the LXX

Daniel 13 - Righteous Vindication

her accusers.

However, the LXX elaborates the assembly's anger at the wicked men's exposure, their

subsequent confession under pressure, and Daniel leading Susanna in a prayer of thanksgiving

before the people. Most significantly, it adds their ultimate just punishment—being "led away

also to do as Susanna had spoken; and they put to death...And Daniel became great in the sight

of the people from that day" (Dan 13:62, 64 LXX).

righteousness central to Jewish thought. By unambiguously depicting virtue rewarded and vice

punished, the LXX interpretation aims to persuade Hellenistic audiences of Judaism's ethical

logic and cosmic justice according to some assessments. Again, it subtly bolsters biblical

teachings to engage prevalent intellectual assumptions.

Through these three case studies, we see how the LXX translators adeptly navigated tensions

between fidelity to Hebrew Scripture and accommodation of Hellenistic contexts. By crafting

judicious theological expansions, they boosted compatibility with polytheistic views of

remains highly significant for facilitating the spread of biblical monotheism throughout the

Greco-Roman world. However, it also exhibits notable textual variations from the Masoretic

emerge regarding its translators' hermeneutic priorities as they acclimated biblical revelation to

Hellenistic audiences.

This paper will analyze three examples of LXX variants and their potential theological

motivations. The first involves modifications that heighten divine mystery in Exodus 3. The

second explores additions emphasizing predestination in Isaiah 45. The third scrutinizes

redactions accentuating righteousness in Daniel 13. Through a close reading of these variances

informed by their historical contexts, this study seeks to illuminate the complex interpretive

dynamics at play as the Septuagint both disseminated and adapted Israel's scriptures for a new

cultural milieu. Ultimately, it aims to demonstrate textual criticism's potential to enhance

Exodus 3 - From Theophany to Transcendence

the LXX reads "I am the being/entity." Scholars argue this avoids anthropomorphizing God by

removing his designation as a personal being with a name.

Additionally, the LXX adds "and I appeared (ophthe) to Abraham, to Isaac, and to Jacob" not as

God, but merely "as god" - leaving his exact identity more ambiguous (Ex. 3:16). Similarly, the

LXX omits God declaring he will be with the Israelites and they will worship him at "this

mountain," presumably to avoid implying God's presence was spatially localized (Ex. 3:12).

eschewed direct theophanies. By subtly distancing terms like "name" and nuancing language of

divine appearance and presence, the LXX translators adapted this seminal text in ways

enhancing its compatibility with prevailing intellectual trends emphasizing transcendence over

immanence. Their approach facilitated openness to Biblical revelation within new scholastic

paradigms.

Isaiah 45 - Augmenting Divine Sovereignty

LXX). It also adds "for the sake of Israel my servant" in attributing Judah's restoration to God's

gracious election of Israel rather than Cyrus' actions (Is. 45:4).

Beyond this individual pericope, some argue the Old Greek Isaiah as a whole features

numerous additions emphasizing divine determination of history. For example, it inserts the

statements "there is no God beside me, a just God and Savior; there is none except me” and “I

am God, and there is none else" (Is. 45:18, 21 LXX).

Scholars propose these enhancements of divine predestination aligned with apologetic interests

in portraying Jewish belief as a noble monotheism compatible with polytheistic views of

predestination—while retaining Israel's exeptional status as God's chosen. Once more, the LXX

mediates biblical particularism for a pluralistic setting through judicious theological expansions.

In Daniel 13, the Old Greek version appends material expanding the story of Susanna and

However, the LXX elaborates the assembly's anger at the wicked men's exposure, their

subsequent confession under pressure, and Daniel leading Susanna in a prayer of thanksgiving

before the people. Most significantly, it adds their ultimate just punishment—being "led away

also to do as Susanna had spoken; and they put to death...And Daniel became great in the sight

of the people from that day" (Dan 13:62, 64 LXX).

Scholars suggest this augmentation aligns with deuteronomistic themes of retribution for

righteousness central to Jewish thought. By unambiguously depicting virtue rewarded and vice

punished, the LXX interpretation aims to persuade Hellenistic audiences of Judaism's ethical

teachings to engage prevalent intellectual assumptions.

Through these three case studies, we see how the LXX translators adeptly navigated tensions

between fidelity to Hebrew Scripture and accommodation of Hellenistic contexts. By crafting

judicious theological expansions, they boosted compatibility with polytheistic views of

transcendence, predestination and providence, all while retaining Judaism's defining

distinctives. Overall, this illuminates the delicate interpretive work of populating Israel's unique

monotheism for Greco-Roman believers.

emerge regarding its translators' hermeneutic priorities as they acclimated biblical revelation to

Hellenistic audiences.

This paper will analyze three examples of LXX variants and their potential theological

motivations. The first involves modifications that heighten divine mystery in Exodus 3. The

second explores additions emphasizing predestination in Isaiah 45. The third scrutinizes

redactions accentuating righteousness in Daniel 13. Through a close reading of these variances

informed by their historical contexts, this study seeks to illuminate the complex interpretive

dynamics at play as the Septuagint both disseminated and adapted Israel's scriptures for a new

cultural milieu. Ultimately, it aims to demonstrate textual criticism's potential to enhance

theological reflection when paired with attention to translational exigencies.

Exodus 3 - From Theophany to Transcendence

divergences theorized to magnify divine transcendence given Hellenistic notions of deity.

Additionally, the LXX adds "and I appeared (ophthe) to Abraham, to Isaac, and to Jacob" not as

God, but merely "as god" - leaving his exact identity more ambiguous (Ex. 3:16). Similarly, the

LXX omits God declaring he will be with the Israelites and they will worship him at "this

mountain," presumably to avoid implying God's presence was spatially localized (Ex. 3:12).

These softenings of God's self-manifestation may reflect sensitivity to Greek philosophy which

eschewed direct theophanies. By subtly distancing terms like "name" and nuancing language of

divine appearance and presence, the LXX translators adapted this seminal text in ways

immanence. Their approach facilitated openness to Biblical revelation within new scholastic

paradigms.

Isaiah 45 - Augmenting Divine Sovereignty

When translating Isaiah 45, a passage referring to Cyrus as God's appointed agent to subdue

nations and rebuild Jerusalem, the LXX inserts interpretive phrases bolstering divine

predestination according to some scholars.

Beyond this individual pericope, some argue the Old Greek Isaiah as a whole features

numerous additions emphasizing divine determination of history. For example, it inserts the

am God, and there is none else" (Is. 45:18, 21 LXX).

Scholars propose these enhancements of divine predestination aligned with apologetic interests

in portraying Jewish belief as a noble monotheism compatible with polytheistic views of

predestination—while retaining Israel's exeptional status as God's chosen. Once more, the LXX

mediates biblical particularism for a pluralistic setting through judicious theological expansions.

Daniel 13 - Righteous Vindication

In Daniel 13, the Old Greek version appends material expanding the story of Susanna and

her accusers.

also to do as Susanna had spoken; and they put to death...And Daniel became great in the sight

of the people from that day" (Dan 13:62, 64 LXX).

Scholars suggest this augmentation aligns with deuteronomistic themes of retribution for

righteousness central to Jewish thought. By unambiguously depicting virtue rewarded and vice

logic and cosmic justice according to some assessments. Again, it subtly bolsters biblical

teachings to engage prevalent intellectual assumptions.

between fidelity to Hebrew Scripture and accommodation of Hellenistic contexts. By crafting

judicious theological expansions, they boosted compatibility with polytheistic views of

transcendence, predestination and providence, all while retaining Judaism's defining

distinctives. Overall, this illuminates the delicate interpretive work of populating Israel's unique

monotheism for Greco-Roman believers.

The Septuagint (LXX) is renowned as the oldest extant Greek translation of the Hebrew Bible,

dating from the 3rd-2nd centuries BCE. Produced primarily for use by the Jewish diaspora, it

This paper will analyze three examples of LXX variants and their potential theological

motivations. The first involves modifications that heighten divine mystery in Exodus 3. The

redactions accentuating righteousness in Daniel 13. Through a close reading of these variances

informed by their historical contexts, this study seeks to illuminate the complex interpretive

dynamics at play as the Septuagint both disseminated and adapted Israel's scriptures for a new

cultural milieu. Ultimately, it aims to demonstrate textual criticism's potential to enhance

theological reflection when paired with attention to translational exigencies.

Exodus 3 - From Theophany to Transcendence

The LXX rendering of God's self-revelation to Moses in Exodus 3 exhibits interesting

divergences theorized to magnify divine transcendence given Hellenistic notions of deity.

removing his designation as a personal being with a name.

mountain," presumably to avoid implying God's presence was spatially localized (Ex. 3:12).

These softenings of God's self-manifestation may reflect sensitivity to Greek philosophy which

eschewed direct theophanies. By subtly distancing terms like "name" and nuancing language of

divine appearance and presence, the LXX translators adapted this seminal text in ways

immanence. Their approach facilitated openness to Biblical revelation within new scholastic

paradigms.

When translating Isaiah 45, a passage referring to Cyrus as God's appointed agent to subdue

nations and rebuild Jerusalem, the LXX inserts interpretive phrases bolstering divine

predestination according to some scholars.

For instance, it includes "and I girded you though you did not know me" after mentioning Cyrus,

intensifying God's sovereignty over the Persian king's rise regardless of his awareness (Is. 45:5

LXX). It also adds "for the sake of Israel my servant" in attributing Judah's restoration to God's

Scholars propose these enhancements of divine predestination aligned with apologetic interests

predestination—while retaining Israel's exeptional status as God's chosen. Once more, the LXX

mediates biblical particularism for a pluralistic setting through judicious theological expansions.

Daniel 13 - Righteous Vindication

In Daniel 13, the Old Greek version appends material expanding the story of Susanna and

presenting her thorough vindication as righteous exemplar according to some analysts. The

Masoretic text simply tells of Susanna's unjust accusation and Daniel's interrogation exposing

her accusers.

before the people. Most significantly, it adds their ultimate just punishment—being "led away

righteousness central to Jewish thought. By unambiguously depicting virtue rewarded and vice

punished, the LXX interpretation aims to persuade Hellenistic audiences of Judaism's ethical

logic and cosmic justice according to some assessments. Again, it subtly bolsters biblical

teachings to engage prevalent intellectual assumptions.