The Masoretic Text (MT) is the authoritative Hebrew and Aramaic text of the Hebrew Bible for Jewish people. It was standardized by Masoretic scholars between the 7th and 10th centuries CE.
The Septuagint (LXX) is the Greek translation of the Hebrew Bible. It originated in Alexandria, Egypt, beginning in the 3rd century BCE.
This article will explore the differences and similarities between the Masoretic Text and the Septuagint, along with their significance in biblical studies and translation.
Historical Background and Origins
The Septuagint and the Masoretic Text each have long and fascinating histories.
The Septuagint’s Genesis
Tradition says that the Septuagint came to be when 70 (or maybe 72) Jewish scholars translated the Hebrew Bible into Greek. This story is told in the Letter of Aristeas, an ancient text that describes how these scholars worked independently but all came up with the exact same translation.
Historically, the Septuagint likely arose from the need for a Greek translation of the Hebrew scriptures for the many Greek-speaking Jews living in Alexandria and throughout the Hellenistic world.
The Masoretic Text’s Development
The Masoretic Text, on the other hand, developed much later, during the Middle Ages. The Masoretes were groups of Jewish scholars who took on the vital role of preserving and standardizing the Hebrew text of the Bible.
Several Masoretic schools existed, each with its own traditions and approaches. The Ben Asher and Ben Naphtali schools are among the most well-known, and their work has had a lasting impact on the text of the Hebrew Bible as we know it today.
Textual Differences and Variations
The Masoretic Text and the Septuagint, while both aiming to present the Hebrew Bible, aren’t identical. They differ in content, wording, and interpretation, leading to fascinating (and sometimes contentious) discussions among scholars.
Variations in Content
One immediately noticeable difference is the order of the books. The Septuagint often arranges them differently than the Masoretic Text. This isn’t just a matter of aesthetics; the arrangement can reflect different theological or historical perspectives.
Then there’s the presence of what are called deuterocanonical books, or apocrypha, in the Septuagint. These books, like Tobit, Judith, and Maccabees, are considered canonical (part of the official scripture) by some Christian traditions, particularly Catholicism and Eastern Orthodoxy, but are not included in the Hebrew Bible or most Protestant Bibles.
Finally, the Septuagint sometimes includes additional verses or even entire sections that are simply not found in the Masoretic Text. These additions can offer alternative perspectives or expand on existing narratives.
Variations in Wording and Interpretation
Beyond the presence or absence of entire books or sections, there are countless smaller differences in wording and phrasing. These might seem insignificant at first glance, but they can significantly affect how a passage is understood. Certain key passages are interpreted differently depending on which text you’re reading.
Scholars believe that the Septuagint sometimes reflects a different Vorlage, or underlying Hebrew text, than the one used to create the Masoretic Text. This suggests that there were likely multiple versions of the Hebrew scriptures circulating at the time the Septuagint was translated.
Theological Implications of Textual Differences
The differences between the Masoretic Text and the Septuagint have some real theological implications for both Christian and Jewish faiths.
Impact on Christian Theology
The Septuagint played a big role in the early days of Christianity. The New Testament quotes the Septuagint a lot, which made it a key text for understanding and spreading the Christian message.
Some of the ways the Septuagint phrases things have shaped Christian beliefs. For example, some interpretations of messianic prophecies are based on how the Septuagint translates certain passages. These nuances have influenced how Christians understand the coming of the Messiah and the role of Jesus.
Impact on Jewish Theology
From a Jewish perspective, the Masoretic Text carries significant weight. It’s seen as the authoritative version of the Hebrew Bible and serves as the standard for Jewish religious practices and study.
Jewish scholars have different views on the Septuagint. While it’s recognized as an important historical document that offers insights into how the Hebrew Bible was understood in the ancient world, its variations from the Masoretic Text are generally viewed with caution. The Masoretic Text remains the go-to source for understanding Jewish law, tradition, and theology.
Textual Criticism and Modern Scholarship
Textual criticism is the practice of comparing ancient manuscripts to try to reconstruct the oldest form of a text. Scholars doing textual criticism on the Old Testament use both the Masoretic Text and the Septuagint, comparing the two to identify places where the texts differ and to try to determine which reading is most likely to be the original.
The discovery of the Dead Sea Scrolls (DSS) has thrown another variable into the mix. The DSS are a collection of Jewish religious texts discovered in the Qumran Caves in the West Bank near the Dead Sea. They date from the last few centuries BCE and the first century CE and include fragments of nearly every book of the Hebrew Bible.
The Dead Sea Scrolls have shown us that, even in ancient times, there were multiple versions of the Old Testament circulating, not just one. Sometimes, the DSS support the way the Septuagint reads a verse; sometimes, they support the Masoretic Text. This adds fuel to the fire for scholars trying to reconstruct what the original text may have looked like.
Frequently Asked Questions
Do Catholics use the Masoretic Text or the Septuagint?
The Catholic Church uses both, depending on the context and the specific translation. The Masoretic Text is often preferred for Old Testament translations, but the Septuagint is also consulted, especially when there are discrepancies or when it provides a clearer understanding of the text. Historically, the Septuagint held a more prominent position.
Why don’t Jews use the Septuagint?
While the Septuagint was initially used by Greek-speaking Jews, it gradually fell out of favor due to perceived inaccuracies and theological differences compared to the Hebrew texts. After the rise of Christianity, the Septuagint became more closely associated with Christian tradition, leading Jewish scholars to prioritize the Masoretic Text.
How accurate is the Masoretic Text?
The Masoretic Text is considered highly accurate due to the meticulous efforts of the Masoretes, who worked to preserve the original Hebrew text through careful copying, standardization, and the addition of vowel markings and other notations. However, it’s important to acknowledge that the Masoretic Text is still based on earlier manuscripts, and some variations exist.
Which came first, the Septuagint or the Masoretic Text?
The Septuagint came first. It’s a Greek translation of the Hebrew Bible that began in the 3rd century BCE. The Masoretic Text, on the other hand, was standardized between the 7th and 10th centuries CE. Therefore, the Septuagint predates the Masoretic Text by several centuries.
Closing Thoughts
The Masoretic Text and the Septuagint, while sharing a common ancestor, differ significantly in their content and historical context. The Masoretic Text, meticulously preserved by Jewish scholars, emphasizes textual accuracy and standardization. The Septuagint, a Greek translation, offers valuable insights into the understanding of the Hebrew Bible in the pre-Christian era.
Both textual traditions are essential for understanding the Bible’s history and interpretation. They continue to be relevant for both Jewish and Christian communities, providing different perspectives on the foundational texts of Western civilization.