Page 13 - The Emphatic Triglot

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Hippolyte (AD 170-235) and John Chrysostom (AD 347-407 AD) (
the greatest com-
mentators of the Bible in the Early Church
) never used the Septuagint but only the revised
translation of Theodotionus. Even in today’s editions the majority of the people using the
Septuagint are ignorant of the fact that Daniel’s translation of the Septuagint has been
totally rejected and replaced by the publishers by that of Theodotionus.
What does all this
mean
? It means that the Septuagint is in no way a God-inspired work -
as Irenaeus of Lyon
stated in a minute of exaggeration
- but the work of scholars, which continuously revised by
the ancient Church.
The Septuagint, however, demands our special attention because the whole undivided
Ancient Church (AD 33-451) was always been moulded in one way or another in accor-
dance to it. Without an awareness of the Septuagint, numerous allusions in the writing of
the New Testament, the Apostolic, the Postapostolic, and the Ecclesiastical Fathers become
wholly unintelligible. Some parts of Septuagint are more correct than the KVJ based on the
Masoretic text. For example, in Gen. 46:20 the Septuagint adds five more names. This ex-
plains the difference in the KJV between Gen. 46:27 (70 souls) and ACTS 7:14 (75 souls)
.
Τhe
Masoretic Hebrew text:
The Masoretic Text is the authoritative Hebrew text of the
Jewish Bible. It defines the precise letter-text of these vowelless biblical books, with their vocaliza-
tion and accentuation known as the Masorah. It was compiled during a long period spanning from
the 6
th
to the 9
th
Century A.D. In general the Septuagint and Masoretic texts was identical but there
some differences and a few contradictions. In modern times the Dead Sea Scrolls (
found at Qumran
in A.D. 1948
) have shown the Masoretic Text to be nearly identical to the Septuagint. However,
the Masoretic Text was widely used as the basis for translations of the Old Testament in Protestant
Bibles, and in recent years (since 1943) for some Catholic Bibles as well, although the Eastern
Orthodox Bibles continue to use the Septuagint.
The
translation of Jerome to Latin from the late 4
th
Century, known as the Vul-
gate, the only other text derived from the vowelles Hebrew text, IS THE KEY
compo-
nent for The Emphatic Triglot
to create a blend of the translation of the Old Testament based
on the Septuagint, the Masoretic text, the Vulgate text,
and sometimes on the old Syrian version.
The
canon
”rule” (
a term found in 2 Co. 10:15)
was introduced by Athanasius of
Alexandria. The canon of the Old Testament includes
39 books, or 22 according to the
Hebrew count,
the latter merge books together (i.e. Ezdra+Νehemia=1) to match the 22
letters of the Hebrew alphabet. Josephus plainly states: Ag. Apion 1:8:
«For we have not an
innumerable multitude of books among us ... but only twenty-two books, which contain the records
of all the past times; which are justly believed to be divine; and of them five belong to Moses, which
contain his laws and the traditions of the origin of mankind till his death. This interval of time
was little short of three thousand years; but as to the time from the death of Moses till the reign of
Artaxerxes king of Persia, who reigned after Xerxes, the prophets, who were after Moses, wrote
down what was done in their times in thirteen books. The remaining four books contain hymns
to God, and precepts for the conduct of human life. It is true, our history hath been written since
Artaxerxes very particularly, but hath not been esteemed of the like authority with the former by our
forefathers, because there hath not been an exact succession of prophets since that time; and how
firmly we have given credit to these books of our own nation is evident by what we do; for during
so many ages as have already passed, no one has been so bold as either to add any thing to them,
to take any thing from them, or to make any change in them; but it is become natural to all Jews
immediately, and from their very birth, to esteem these books to contain Divine doctrines, and to
persist in them, and, if occasion be willingly to die for them.»