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There is virtually unanimous consensus among biblical scholars that Paul and the New Testament authors did not quote the Jewish Masoretic text on which the King James Bible is based but rather the ancient Greek Septuagint Bible and the Hebrew text from which the Greek Septuagint documents were translated. While Paul and his contemporaries were alive the Hebrew Masoretic text was not yet in existence. This text or version of the Old Testament on which the King James Bible is based was compiled centuries after the death of apostles by the Jewish scribes called “masorites.” Hence the name “Masoretic Text.” This version was strikingly different from the ancient Hebrew version from which the Greek Septuagint translation was made some two to three centuries before Jesus was born. The ancient Greek Septuagint version was the authentic version of all the Hellenistic Jews who did not speak Hebrew as well as all the Greek speaking Christians in the first few centuries. This Greek Septuagint version is still the official Bible of the Greek Orthodox Church. That Paul and all other New Testament authors actually used and referred to the Greek Septuagint Bible or the ancient Hebrew from which the Greek Septuagint translation was made, is not a difficult task to ascertain. All scholarly works and encyclopaedias - secular and ecclesiastical - acknowledge the importance of the Greek Septuagint, also called LXX, and frankly admit that the Greek Septuagint Bible was the official Bible of the Greek speaking Jews and Christians and that most of the quotations in the New Testament are taken directly from the Greek Septuagint and that some of these quotations actually contradict the Jewish Masoretic text. Funk and Wagnalls New Encyclopedia, Vol. 2, on p. 211 says:
“The SEPTUAGINT was received by the Christian Church from HELLENICTIC JUDAISM.”
Nelson’s New Illustrated Bible Dictionary, on pp. 198-199 gives us the following pertinent information:
“The OLDEST Bible translation in the WORLD was made in Alexandria, Egypt, where the Old Testament was translated from Hebrew into Greek for the benefit of the Greek speaking Jews of that city…The first section of the Hebrew Bible to be translated into Greek was the PENTATEUCH, or the first five books of the Old Testament, some time before the 200 B.C. Other parts were translated during the next century. This version is commonly called the SEPTUAGINT…When CHRISTIANITY penetrated the world of the Greek-speaking Jews, and then the Gentiles, the SEPTUAGINT was the BIBLE USED for PREACHING THE GOSPEL. Most of the Old Testament quotations in the New Testament are taken from this GREEK BIBLE. The SEPTUAGINT thus BECAME THE ‘AUTHORIZED VERSION’ OF THE EARLY GENTILE CHURCHES. To this day it is the OFFICIAL VERSION of the Old Testament used in the GREEK ORTHODOX CHURCH.”
The Zondervan Pictorial Encyclopedia of the Bible, Vol. 5, on p. 346, says:
“As a landmark in history, the LXX can hardly be overestimated. It was a major element in preserving the continuity of the synagogue worship, and therefore both the coherence of the dispersed Jews, and their ability to win Gentile converts. IT WAS THE BIBLE OF THE DIASPORA, and as such BECAME THE BIBLE OF THE CHURCH…This is evident, when the quotations from the Old Testament, which abound throughout the New are examined…The synoptic gospels quote the Old Testament in forty-six distinct citations, of which eighteen are peculiar to Matthew, and three each to Mark and Luke. John has twelve quotations, of which only three are also found in the synoptics. The twenty-three quotations in Acts are mainly in speeches. Paul has seventy-eight quotations, seventy one of which are in the epistles to the Romans, the Corinthians, and the Galatians. Hebrews has twenty-eight quotations, twenty one of which are not to be found in the rest of the New Testament…In general, MOST of the QUOTATIONS AGREE WITH THE GREEK VERSION, AS IT IS KNOWN TODAY.”
The International Standard Bible Encyclopaedia, Vol. 4, on p. 400 gives us the following information:
“Then came what was probably the most momentous event for the LXX: IT WAS TAKEN OVER FROM THE JEWS BY THE CHRISTIAN CHURCH. THE LXX WAS THE BIBLE FOR MOST WRITERS OF THE NEW TESTAMENT…Further, the LXX BECAME THE BIBLE OF THE EARLY CHURCH FATHERS…Finally, the LXX was a potent tool in the missionary work of the early Church, and when translations of the OT Scriptures into other languages became necessary, in most cases THEY WERE MADE FROM THE LXX AND NOT FROM THE HEBREW.”
The New Unger’s Bible Dictionary, on p. 1344 has this to say concerning the Greek Septuagint Bible also called LXX:
“The LXX was THE BIBLE OF EARLY CHRISTIANITY before the NT was written. After the NT Scriptures came on the scene, THEY WERE ADDED TO THE LXX TO FORM THE COMPLETE SCRIPTURES OF CHRISTIANITY.”
In a word, the LXX or the Greek Septuagint was the official Bible of the Hellenistic Jews and Christians alike. It was also the authentic and inspired Bible of the early Church Fathers and all those Christians whose bibles were translated directly from the LXX. Even those Jews who spoke Hebrew and Aramaic did not use the current Hebrew Masoretic Text which was actually compiled centuries later. If you are not as yet convinced that the New Testament authors actually used and regarded the Greek Septuagint as the inspired and authentic Bible from which they took their quotations of the Old Testament, four New Testament references would suffice to demonstrate this fact. The King James Bible which is based on the Jewish Masoretic Text says in Genesis 46:26 that 70 persons in all migrated to Egypt. This figure included Jacob, Joseph, and his two sons born to him in Egypt. But the Greek Septuagint Bible or the LXX places the number at 75. Acts 7:14 plainly shows that Stephen, a New Testament martyr based his understanding on the text of the Greek Septuagint Bible and not the Masoretic Text.
The King James Bible as well as the Jewish Masoretic Text says in Exodus 12:40 that the Israelites lived in Egypt for 430 years before the exodus took place:
“Now the sojourning of the children of Israel, who dwelt in Egypt, was 430 years.”
But the same text in the Greek Septuagint reads as follows:
“And the sojourning of the children of Israel, while they sojourned in the land of Egypt AND THE LAND OF CHANAN, was 430 years.”
The Greek Septuagint does not agree with the Jewish Masoretic Text. According to the LXX and the Samaritan texts the 430 years include the SOJOURN IN CANAAN. These two ancient versions begin counting with Abraham’s arrival to Canaan when he was 75 years old. Paul apparently accepted the authenticity of the Greek Septuagint and not the Jewish Masoretic Text - since in Galatians he stated that 430 years stretched from the time Abraham received a promise until the time Moses received the Law. Please note Galatians 3:17:
“This is what I mean: the law, which came four hundred and thirty years afterward, does not annul a COVENANT previously ratified.”
Paul plainly states that the Law was given 430 years after Yahweh, the god of Israel made a covenant with Abraham. Now Abraham was 75 years old when he settled in Canaan [Genesis 12:4]. When he was 100 years old Isaac was born [Genesis 21:5]. Abraham died at the age of 175 [Genesis 25:7]. Isaac was 40 years old when he married Rebekah and 60 when Esau and Jacob were born [Genesis 25:20,26]. Isaac died at the age of 180 and was buried by his sons Esau and Jacob [Genesis 35:28-29]. Since Isaac was born when Abraham was 100 years old and he died at the age of 180 and since Abraham lived 25 years in Canaan before Isaac was born - it follows then that 205 years had passed from Abraham’s arrival to Canaan when his SOJOURN IN CANAAN BEGAN until the death of Isaac. Now Jacob was 130 years old when he appeared before Pharaoh and he continued to live another 17 years in Egypt - dying at the age of 147 [Genesis 47:9,28]. Joseph was 17 when his brothers sold him [Genesis 37:2]. Joseph was 30 when appointed ruler over Egypt [Genesis 41:46]. Seven years of plenty followed after Joseph’s appointment as ruler of Egypt. In the second year of the famine the brothers went to Egypt to buy food [Genesis 45:6]. At this time Joseph was 39 years old and his father Jacob 130. Joseph died when he was 110 years old [Genesis 50:26]. It follows then that from the time Abraham settled in Canaan - and the sojourn of the Hebrews began in the land of Canaan - until the death of Joseph there were 286 years. From the death of Joseph until the giving of the Law on Mount Sinai there were to be 144 years. Moses was 80 while Aaron 83 when they appeared before Pharaoh [Exodus 7:7]. Therefore according to all this chronology only 64 years passed from the death of Joseph until the birth of Moses.
Even the details given elsewhere in the Jewish Masoretic Text and therefore in the King James Bible plainly demonstrate that the Greek Septuagint is correct and that it is no wonder that Paul, who spoke both Hebrew and Greek preferred the reading of the Septuagint Bible and not any other which would agree with the Jewish Masoretic Text or the King James Bible.
Levi, Judah and Joseph were brothers and the sons of Jacob. By carefully examining their genealogies given in the Bible you will see that you cannot allow a greater span than 64 years from the death of Joseph until the time of exodus.
Exodus 6:16-20 states:
“And these are the names of the sons of LEVI according to their generations; Gershon, and Kohath, and Merari…And the sons of Kohath; Amram, and Izhar, and Hebron, and Uzziel…And Amram took him Jochebed his father’ sister to wife; and she bare him Aaron and Moses” [King James Bible].
According to this text there was only one generation between LEVI the brother of Joseph and Aaron and Moses - the lifespan of Jochebed. The text plainly states that JOCHEBED actually gave birth to Aaron and Moses. Jochebed was the daughter of Levi who was born to him in Egypt:
“Kohath begat Amram and the name of Amram’s wife was Jochebed, the daughter of Levi, WHO WAS BORN TO LEVI IN EGYPT; and she bore to Amram, Aaron and Moses and their sister Miriam” [Numbers 26:58-59].
Levi was the father of Jochebed and the grandfather of Aaron, Moses and Miriam. Levi died at the age of 137 [Exodus 6:16]. Kohath was the son of Levi and the brother of Jochebed - the mother of Moses. Kohath lived 133 years [Exodus 6:18]. Amram was the son of Kohath and Levi was his GRANDFATHER. But Levi was also a GRANDFATHER to Moses and Aaron - because Jochebed who was the mother of Moses and Aaron was also the daughter of Levi and the wife of Amram. Amram married his father’s sister - according to the Masoretic text, but the daughter of his father's brother - according to the Greek Septuagint. Kohath and Jochebed were children of Levi. Thus on the mother’s side there were three generations [counting Levi and Moses] while on the father’s side there were four:
AARON - MOSES AARON - MOSES
Now corroboration of this fact can also be found in the Dead Sea Scrolls. An Aramaic document discovered in Cave 4 contains the words of Amram which he spoke to his children. The text is presented in its English form from The Complete Dead Sea Scrolls in English by Dr. Geza Vermes:
“Copy of the book of the words of the vision of Amram, son of Kehat, son of Levi, all that he explained to his sons and enjoined on them on the day of his death, in his one-hundred-and-thirty-seventh year, which was the year of his death, in the one-hundred-and-fifty-second year of Israel’s exile in Egypt…to call Uzziel, his youngest brother, and married to him Miriam, his daughter, and said to her, ‘You are thirty years old.’ And he gave a banquet lasting seven days. And he ate and drank and made merry during the banquet. Then, when the days of the banquet were completed, he sent to call Aaron, his son.”
This Dead Sea Scroll reveals that Amram was indeed the father of Aaron and Miriam. The text also states that Amram died at the age of 137. But significantly, this text tells us that his death occurred in the 152nd year after Jacob migrated to Egypt. Since Jochebed was born to Levi in Egypt and since she gave birth to Moses, Aaron and Miriam, it follows then that the sojourn of the Israelites in Egypt lasted basically the lifetime of Jochebed.
We can further confirm that there was only one generation between LEVI and MOSES by consulting the text of Leviticus 10:1-4 which says:
“And Nedab and Abihu, the sons of Aaron, each took his censer and put fire therein and laid incense on it and offered strange fire before Yahweh, not at its appointed time, and not as has been commanded them. And there went out fire from before Yahweh and devoured them, and they died before Yahweh…And Moses called Mishael and Elzaphan, the SONS OF UZZIEL the UNCLE of Aaron, and said to them, come near, carry your COUSINS from before the sanctuary out of the camp.”
Kohath had four sons: AMRAM, Izhar, Hebron and UZZIEL. Amram and Uzziel were BROTHERS. Uzziel was the father of Elzaphan and Mishael. They were COUSINS to Aaron’s sons since Uzziel was an UNCLE to Aaron - being his father’s brother. All this positively proves that Amram was a father and a begetter of Aaron and Moses and not an earlier ancestor - as Jews and Christians would want you to believe.
But we have not yet exhausted our evidence. There are still other ways left by which we can prove that the captivity could not have lasted 430 years and that this time must include the sojourn of Canaan - just as the Greek Septuagint Bible maintains. I have already pointed out that Joseph died at the age of 110. His genealogy is preserved in the Bible in several places. Genesis 50:22-23 states:
“Joseph lived a hundred and ten years. And Joseph saw Ephraim’s children of the third generation; the children also of Machir the son of Manasseh were brought up on Joseph’s knees.”
The text explicitly states that the children of Machir were brought up on Joseph’s knees. Numbers 27:1 says:
“Zelophehad was the son of Hepher, son of Gilead, son of MACHIR, son of Manasseh, son of Joseph.”
Numbers 36:1-2 also confirms that Gilead was the son of Machir. Hezron the son of Perez and the grandson of Judah married the daughter of Machir when he was 60 years old [1 Chronicles 2:21-24]. The unnamed daughter of Machir was the sister of Gilead. Gilead was the father of Hepher and the grandfather of Zelophehad who had only five daughters whose names were: Mahlah, Noah, Hoglah, Milcah, and Tirzah. Joshua 17:2 says:
“However, Zelophehad son of Hepher, who was a descendant of Manasseh, Machir and Gilead, had no sons. Instead he had five daughters.”
Numbers 36:29 states that Machir was the son of Manasseh and the father of Gilead. Verse 33 states that Gilead was the father of Zelophehad. 1 Chronicles 7:14-15 also confirms that Machir was the son of Manasseh and the father of Gilead. It also confirms that Zelophehad was a descendant of Machir. Zelophehad died in the desert [Numbers 27:3]. His daughters received his inheritance. The genealogy of Joseph is then thus established:
Since Genesis 50:23 explicitly states that the children of Machir the son of Manasseh were brought up on Joseph’s knees - it is evident then that Joseph was alive when GILEAD, the firstborn of Machir was born. Since Zelophehad, grandson of Machir died sometime in the desert and since between Zelophehad and Gilead there was only one generation - that of HEPHER - how plain then that there could not have been more than 64 years between the death of Joseph and the birth of Moses. It is evident therefore that the source claiming that there were two million Israelites at the time of exodus and that they were slaves in Egypt for 430 years is incorrect. Now I want you to be aware of another fact. Aaron the brother of Moses married Elisheba the daughter of Aminadab - the fourth in line from Judah. Since Hezron the son of Perez who was the third in line from Judah married the daughter of Machir and the sister of Gilead when he was 60 years old, it follows then that it was perfectly feasible for Aaron to marry Aminadab’s daughter. The genealogies presented perfectly harmonise. The Bible also preserves the lineage of Zerah, the son of Judah. Joshua 7 describes an incident which involved a man named ACHAN also called ACHAR. It is said that he was guilty of hiding the forbidden treasure in his tent. As a result he was executed. His lineage is thus recorded:
To verify this fact turn to Joshua 7:1 and 1 Chronicles 2:7. Since Achan was a contemporary of Moses and Joshua and since he was only the fifth in line from Judah the brother of Joseph - how plain then that there could not have been so many descendants nor could the captivity lasted 430 years. The Bible also shows that Hur was the contemporary of Moses and Aaron. He was the son of Caleb who was the son of Hezron the grandson of Judah. All this clearly proves that the genealogy of LEVI given in the Bible is valid and that there was indeed only one generation on Jocabed’s side and two generations on Amram’s side between LEVI and MOSES. The report then which says that KOHATH the son of LEVI was the ancestor of 8600 males at the time of the first census in the desert must be incorrect. Please note Numbers 3:27-28:
“The descendants of Kohath were composed of the clans descended from Amram, Izhar, Hebron and Uzziel. There were 8,600 males one month old or older among these Kohatite clans.”
The census was taken in the second year of their pilgrimage in the desert. Moses was then 82 years old. Kohath was his GRANDFATHER and the BROTHER of his MOTHER. It is therefore impossible that in only one generation Kohath would have had 8,600 descendants. If this was true then Moses would have had 2,150 brothers. The Greek Septuagint therefore is correct when it says that 430 years included the sojourn of Canaan and the counting should begin with Abraham’s migration to Canaan when he was 75 years old. I have taken all this space and time to prove that Paul based himself on the authority of the Greek Septuagint and that this was his inspired and authentic Bible from which he took his Old Testament quotations.
Now I want to point out the text of Acts 15:17 where the text of Amos 9:12 is quoted by James the Just - the brother of Jesus. James spoke Hebrew and Aramaic and most likely did not know Greek. Yet the quotation of James agrees with the text preserved in the GREEK SEPTUAGINT and NOT with that preserved in the Jewish MASORETIC TEXT. Please note the text of Acts 15:17 as it stands in the King James Bible:
“That the RESIDUE OF MEN might seek after the Lord, and all the Gentiles, upon whom my name is called.”
And now please note the text of Amos 9:12 which James actually quoted as it stands in the Jewish Masoretic Text and its direct translation in the King James Bible:
“That they may possess the REMNANT OF EDOM, and of all the heathen, which are called by my name.”
Acts 15:17 does not agree with the Jewish Masoretic Text and the King James translation of Amos 9:12 but it actually agrees with the Greek Septuagint version of Amos 9:12. Please note Amos 9:12 as is translated by Sir. Lancelot Brenton directly from the Greek text of the Septuagint Bible:
“That the REMNANT OF MEN, and all the Gentiles upon whom my name is called, may earnestly seek me.”
James quoted the text as it stands in the Greek Septuagint Bible and not from the Jewish Masoretic Text on which the King James Bible is based. The Masoretic text says that the Jews under David their leader would conquer what is left of EDOM and the GENTILE nations. The Greek text says that the remnant of MEN [humanity] and that of Gentiles would seek God. Greek version agrees with the context of James’ speech but the Hebrew does not. The Hebrew language is written without vowels. Thus in the original text of Amos 9:12 the consonants DM only appear. The translators of the original Hebrew document inserted the vowels AA and made the word read ADAM which means MEN or HUMANITY. The Jewish masorites inserted the vowels EO and made the text read EDOM. It is therefore obvious that James would approve of the Greek Septuagint version and not that of the Hebrew Masoretic Text. So far we have examined three quotations in the New Testament which agree with the Greek Septuagint and not with that of the Hebrew Masoretic Text. But now I will refer to yet one more passage which proves the same.
Luke traces the lineage of Adam all the way down to Jesus. In all he names 77 names. We are especially interested in the name CAINAN - inserted by Luke between SALA and ARPHAXAD [Luke 4:36]. Neither the King James Bible nor the Jewish Masoretic Bible contains this name in the genealogy of Shem preserved in Genesis 11. The King James and the Masoretic bibles have the names SHEM, ARPHAXAD, SALAH, and EBER. But the Greek Septuagint Bible does contain the name CAINAN between ARPHAXAD and SALAH - just as Luke’s text does. It is therefore certain that Luke who was a Greek speaking Gentile used the Greek Septuagint as his authentic and inspired Bible.
Now I want to briefly show just how strikingly different is the Greek Septuagint Bible from the Jewish Masoretic Text and that of the King James Bible. Those who are familiar with the Greek Septuagint know that this version is strikingly different from the Masoretic Text and the King James Bible. Hebrew Masoretic Text of Genesis 2:2 says that God ended His work on the 7th day and that He rested on the 7th day. The Greek Septuagint however reads that God ended His work on the 6th day and that He then rested on the 7th day. There are other differences in the first 3 chapters of Genesis. Genesis 4:8 also reads differently in the Greek Septuagint. The Greek version adds the words: let us go out in the field. This reading is also supported by the Samaritan Pentateuch, Syriac and the Vulgate. The Greek Septuagint [as well as the Samaritan Pentateuch] give a different age for the old patriarchs than does the Hebrew Masoretic Text. According to the LXX Adam was 230 years old when Seth was born, and Enoch was 165 when Mathusalah was born. The Masoretic Text reads 130 for Adam and 65 for Enoch. The LXX account of the construction of the Tabernacle recorded in Exodus 35-40 is strikingly different. The International Standard Bible Encyclopedia, Vol. 4, on p. 407 makes the following remark:
“Another problem area in the LXX Pentateuch is its account of the construction of the tabernacle in Ex. 35-40, where the Greek departs markedly from the Hebrew both in order and content. These divergences have been used as an argument for the later composition of the underlying Hebrew.”
The books of 1 and 2 Samuel also differ significantly from those of the Masoretic Text. The Zondervan Pictorial Bible Dictionary, on p. 770 corroborates this fact:
“Other books, as I, II Samuel, differ greatly from the Masoretic Text [our present Hebrew Bible]. Recent finds at Qumran [“The Dead Sea Scrolls”] include a Hebrew MS of Samuel whose text seems very close to the LXX of this book.”
The books of Kings and Chronicles also differ significantly from those preserved in the canonical Hebrew Bible. The International Standard Bible Encyclopedia on p. 408 confirms this fact:
“Chronicles contains numerous divergences from the MT, but none has the magnitude of those in Reigns”.
In the Greek Septuagint, 1 and 2 Samuel are called 1 and 2 Reigns or Kings while canonical 1 and 2 Kings in Greek are called 3 and 4 Reigns or Kings. They contain numerous variant readings from those preserved in the canonical Bible. The chronology of the divided kingdom differs strikingly from that of the Masoretic Text. The books of Ezra, Nehemiah and Esther are also problematic. The International Standard Bible Encyclopedia on p. 408 states:
“The latest historical books, Ezra-Nehemiah and Esther, are problematic in many areas. Of Ezra-Nehemiah there are two versions in Greek, 1 and 2 Esdras. 1 Esdras [also called the “Greek Ezra”] contains free renderings of various parts of Chronicles and Ezra-Nehemiah. It is interrupted by a long passage [3:1-5:6] that has no equivalent in the Hebrew Bible…The Greek version of Esther is marked by the addition of six blocks of material not found in Hebrew. Although dispersed among the various chapters of the canonical Esther, in the Vulgate they are collected as Additions to the Book of Esther.”
It is also very important to point out that the books of Jeremiah and Job are significantly shorter in the LXX than the Masoretic Text. The Zondervan Pictorial Bible Dictionary, on p. 770 states:
“The LXX Jeremiah is one-seventh, and the LXX Job is about one-fourth shorter than the Masoretic Text”.
On page 412 we find the following remark:
“It has long been noted that the book of Jeremiah in the Greek translation of the OT called the Septuagint [made in Egypt before 132 b.c.] is about one-eighth shorter than the Hebrew book, from which our English translations have been made. Further, the Septuagint omits many of the repetitions which are contained in the Hebrew copy, and rearranges the material somewhat. Some scholars believe that the Greek Jeremiah was made from a different edition of the Hebrew text from our present received text. It is not now possible to arrive at any certain conclusions about the relationship of the Septuagint to the Hebrew text, nor to know how either version came to its present condition.”
Please note also the following statement found on pages 344-345 in The Old Testament Dictionary:
“We have spoken so far of the book of Jeremiah, but what book do we mean? The book of Jeremiah has come down to us in two forms, represented by the standard Hebrew Masoretic text [MT] and the Greek text [Septuagint [LXX], and these two text forms differ SIGNIFICANTLY from each other. The LXX is approximately one-eighth shorter, lacking, it has been calculated, some 2,700 words of the MT. Furthermore, some of the material is differently placed in the two text forms. The “oracles against the nations” come in the MT at chapts. 46-51; in the LXX they are placed immediately after the words “everything written in this book” in 25:13a, and the individual oracles occur in a different order. Some further light on the problem of the two texts has been shed by the Dead Sea Scrolls. Among fragments of the book of Jeremiah from Caves Two and Four, there are some that support the MT where it differs from the LXX. From Cave Four, however, has come a Hebrew text that follows the LXX textual tradition against the MT in Jeremiah 10 in omitting vv. 6-8 and 10. Thus in Palestine prior to the common era there is evidence for the existence of TWO HEBREW TEXTUAL TRADITIONS OF THE BOOK OF JEREMIAH, a longer one corresponding to what became the standard Hebrew text and a shorter one corresponding to the Greek text. Which one takes us nearer to the earliest form of the text of the book is a matter of scholarly debate. On the whole, the balance of opinion favours the shorter LXX with the MT being regarded as a secondary, expanded text.”
The LXX text is some 2,700 words shorter than the Masoretic Text. In Jeremiah 33 [Masoretic Text and thus also in the King James Bible] we find an amazing oath of Yahweh that he would insure that David would always have a male descendant to rule over Israel and that Aaron will never lack priests to perpetually offer sacrifices and burnt offerings. But this text in its entirety is missing in the Greek Septuagint Bible. Please note the following:
“This is what Yahweh says: David will never fail to have a man to sit on the throne of the house of Israel, nor will the priests, who are Levites, ever fail to have a man to stand before me CONTINUALLY TO OFFER BURNT OFFERINGS, TO BURN GRAIN OFFERINGS AND TO PRESENT SACRIFICES...This is what Yahweh says: If you can break my covenant with the day and my covenant with the night, so that day and night no longer come at their appointed time, then my covenant with David my servant - and my covenant with the Levites who are priests ministering before me - can be broken and David will no longer have a descendant to reign on his throne. I will make the descendants of David my servant and the Levites who minister before me as countless as the stars of the sky and as measureless as the sand of the seashore...If I have not established my covenant with day and night and the fixed laws of heaven and earth, then I will reject the descendants of Jacob and David my servant and will not choose one of his sons to rule over the descendants of Abraham, Isaac and Jacob. For I will RESTORE their fortunes and have compassion on them” [verses 17-26].
This text does not exist in the Greek Septuagint. Nor is it found in some of the Hebrew texts discovered at Qumran among the Dead Sea Scrolls. The text is clearly a forgery - a product of the lying pen of the scribes - in order to bolster the priesthood and the Davidic dynasty. Whoever wrote this text failed to foresee the future. Neither was Davidic dynasty restored after the Babylonian captivity, nor did the Levites continue to perpetually offer sacrifices. That this text is missing in the Greek Septuagint and that the book of Jeremiah in the LXX is shorter and differently arranged from that of the Masoretic Text, is also corroborated by Encyclopedia of Early Christianity on p. 483:
“The Greek text of Jeremiah is one-third shorter than the Hebrew Masoretic text. Jeremiah 33:14-26 IS MISSING, and the oracles on foreign nations [Jer. 46-51] follow Jeremiah 25. Within the section, the nations are dealt with in a different order. The arrangement problem is noticed in Origen Epistle to Africanus 4, and in Jerome, Preface to Jeremiah”.
The LXX Book of Job is also strikingly different from that we have in our Bibles. The Greek Septuagint plainly states that Job was a king of Edom whose former name was Jobab. He lived in Ausis [Uz] on the border between Arabia and Idumea. He married an Arabian woman and was the son of Zare who was the son of Esau, the son of Isaac. Even the canonical Bible confirms the fact that Jobab, king of Edom was the son of Zerah [a variant of Greek Zare]. See Genesis 36:33 and 1 Chronicles 1:44-45. Job was fifth in line from Abraham through the lineage of Esau. The Greek version also states that all three friends of Job who came to comfort him were also kings. One of them, Eliphaz the Themanite was also a descendant of Esau. The Jewish scribes hid the fact that Job was Edomite and a grandson of Esau because they were bigots and racists. They maintained that only Jewish race is the chosen race and a super race. They rejected and hated Edomites who were offspring of Esau. They could not accept the fact that God could love and honour and actually regard an Edomite as the most righteous and upright man on earth. There are many differences in the Book of Job. The following is but a small sample of such differences. Compare them with the equivalent passages of the King James Bible in order to appreciate the differences:
“And it came to pass on a day, that, behold, the angels of God came to stand before the Lord, and the devil came with them” [1:6].
“And it came to pass on a certain day, that the angels of God came to stand before the Lord, and the devil came among them to stand before the Lord” [2:1].
“So the devil went out from the Lord. And smote Job with sore boils from his feet to his head. And he took a potsherd to scrape away the discharge, and sat upon a dung-heap outside the city. And when much time had passed, his wife said to him, how long wilt thou hold out, saying, behold, I wait yet a little while, expecting the hope of my deliverance? For, behold, thy memorial is abolished from the earth, even thy sons and daughters, the pangs and pains of my womb which I bore in vain with sorrows, and thou thyself sittest down to spend the nights in the open air among the corruption of worms, and I am a wanderer and a servant from place to place and house to house, waiting for the setting of the sun, that I may rest from my labours and my pangs which now beset me: but say some word against the Lord, and die” [2:7-9].
“Now his three friends having heard of all the evil that was come upon him, came to him each from his own country: Eliphaz the king of the Theamans, Baldad sovereign of the Saucheans, Sophar king of the Mineans” [2:11].
“And Job lived after his affliction a hundred and seventy years: and all the years he lived were two hundred and forty: and Job saw his sons and his sons’ sons, the fourth generations. And Job died an old man and full of days: and it is written that he will rise again with those whom the Lord raises up”.
This small sample will help you realise just how different the Greek Septuagint is from the Hebrew Masoretic Text. Of all the ancient versions the Hebrew Masoretic Text is the least reliable. The same is true of the King James Bible - principally because the translators used the Hebrew Masoretic Text for the Old Testament and the Textus Receptus, that is, the Received Text for the New Testament. Be it as it may, it is extremely important to realise that the Greek Septuagint Bible was the official Bible for all the Hellenistic Jews and the Greek speaking New Testament believers. If it was good enough for then, why do you reject it in favour of the King James Bible? Moreover, why do you condemn those who prefer the Greek Septuagint over the Masoretic Text?