The Biblical Roots of the Septuagint (LXX)

What is the Septuagint (LXX)?

The Septuagint (LXX) originated in Alexandria as a Greek translation of the Hebrew Bible, serving Hellenistic Jewish communities and later influencing early Christian Scripture.

Traditionally dated to the 3rd - 2nd century BCE, it derives its name from the legendary 'seventy (or seventy-two) translators' and became the authoritative Greek version for diaspora Jews and New Testament authors, who often quoted it.

Why Was the Septuagint Created?

The Septuagint was created to meet the spiritual needs of Hellenistic Jews who required access to Scripture in the Greek language.

This need arose prominently in Alexandria, where a flourishing Jewish community engaged with Greek culture yet sought to maintain their religious identity. The traditional account in 2 Esdras 14 - 15 describes how seventy (or seventy-two) scholars were commissioned to translate the Hebrew Bible into Greek, a project said to have taken seventy-two days under divine guidance. This translation enabled Jews in the diaspora to study and worship using their common linguistic medium while preserving their covenantal traditions.

Though the legend of the seventy translators likely reflects later idealization, it underscores the translation’s significance as a communal and scholarly endeavor. The resulting Greek version not only served diaspora Jews but also became the foundation for early Christian biblical interpretation, as seen in New Testament citations.

How the New Testament Uses the Septuagint

The New Testament frequently engages with the Septuagint, reflecting its role as the preeminent Jewish Scripture for early Christian writers.

In Matthew 22:39-40, Jesus cites the Shema (Deuteronomy 6:5) and the command to love neighbors (Leviticus 19:18), both drawn from the LXX’s harmonized presentation of the Law. Romans 4:3 quotes Genesis 15:6 via the LXX’s Greek phrasing ("he believed to God, and it was counted to him for righteousness"), underscoring Paul’s reliance on the LXX to frame justification by faith. Hebrews 4:12 famously echoes Wisdom literature in the LXX, adapting Proverbs 3:11-12 to emphasize the living, piercing nature of God’s Word. These examples illustrate how the LXX’s linguistic and interpretive framework shaped New Testament theological arguments.

Such citations affirm the LXX’s authority in early Christian communities, bridging Old and New Testaments while establishing continuity with Jewish tradition. This reliance invites deeper reflection on how the LXX’s nuances informed Christological interpretations in the New Testament.

How to Read the Septuagint Correctly

To engage with the Septuagint effectively today, modern readers should consult critical editions, compare its Greek text with the Hebrew Bible, and recognize its interpretive traditions while acknowledging its translation limitations.

Begin by using scholarly editions like the Aldobrandini or Rahlfs LXX, which preserve textual variants and historical context. Cross-reference passages with the Hebrew Bible (e.g., BHS or Buber-Rosenzweig texts) to identify divergences, such as the LXX’s expanded or restructured narratives in Jeremiah or Samuel. For example, Romans 4:3 (quoting Genesis 15:6) reflects the LXX’s phrasing, while Hebrews 4:12 adapts Proverbs 3:11-12 from the LXX to emphasize Christological themes.

Do not assume the LXX is infallibly accurate. Matthew 22:39‑40’s citation of Deuteronomy 6:5 and Leviticus 19:18 shows that the LXX’s harmonizations can differ from Hebrew sources. Additionally, recognize that the LXX’s interpretive choices - like theological expansions - require contextual understanding to avoid misreading its intent.

Going Deeper

For further study, consult critical commentaries like the Anchor Yale Bible series, academic journals such as the Journal for the Study of the Old Testament, and digital tools like the NETS (New English Translation of the Septuagint).

These resources illuminate the LXX’s nuances, such as how NETS clarifies Matthew 22:39-40’s reliance on LXX Deuteronomy 6:5 and Leviticus 19:18, or how Romans 4:3 and Hebrews 4:12 reflect LXX phrasing in their Christological arguments.