In the Hebrew Bible and the Qur ' an, Aaron ( or ; Ahărōn, Hārūn, Greek ( Septuagint ): Ααρών ), who is often called "' Aaron the Priest "' () and once Aaron the Levite () ( Exodus 4: 14 ), was the older brother of Moses, ( Exodus 6: 16-20, 7: 7 ; Qur ' an 28: 34 ) and a prophet of God.

In addition to being married to Jochebed, Amram is also described in the Bible as having been related to Jochebed prior to the marriage, although the exact relationship is uncertain ; some Greek and Latin manuscripts of the Septuagint state that Jochebed was Amram's father's cousin, and others state that Amram was Jochebed's cousin, but the Masoretic text states that he was Jochebed's nephew.

The Old Testament passages he quotes frequently come from the Septuagint Greek translation.

Ignorant of Hebrew, and only rarely appealing to other Greek versions ( to Aquila once in the Ecthesis, to other versions once or twice on the Psalms ), his knowledge of the Old Testament is limited to the Septuagint.

The Roman Catholic and Eastern Orthodox receive several additional books in to their canons based upon their presence in manuscripts of the ancient translation of the Old Testament in to Greek, the Septuagint ( although some of these books, such as Sirach and Tobit, are now known to be extant in Hebrew or Aramaic originals, being found amongst the Dead Sea Scrolls ).

The Eastern Orthodox receive the Septuagint as the textual basis for the entire Old Testament, in books both protocanonical and deuteroncanonical, to be used both in the Greek for liturgical purposes, and as the basis for translations in to the vernacular.

The spelling and names in both the 1609 – 1610 Douay Old Testament ( and in the 1582 Rheims New Testament ) and the 1749 revision by Bishop Challoner ( the edition currently in print used by many Catholics, and the source of traditional Catholic spellings in English ) and in the Septuagint ( an ancient translation of the Old Testament in to Greek, which is widely used by the Eastern Orthodox instead of the Masoretic text ) differ from those spellings and names used in modern editions which are derived from the Hebrew Masoretic text.

The division of Chronicles and its place in the Christian canons are based upon the division of books in the ancient Greek Septuagint.

In the Greek Septuagint ( LXX ), Chronicles bears the title Paralipomenon (), i. e., " that which has been left out or left to one side ".

There are three main versions of the Book of Daniel: the twelve-chapter version preserved in the Masoretic text and two longer Greek versions ( the original Septuagint version, c. 100 BCE, and the later Theodotion version, c. 2nd century CE ).

This discovery has shed much light on the differences between the two versions ; while it was previously maintained that the Greek Septuagint ( the version used by the earliest Christians ) was only a poor translation, professor Emanuel Tov, senior editor of the Dead Sea Scrolls ' publication, wrote that the Masoretic edition either represents a substantial rewriting of the original Hebrew, or there had previously been two different versions of the text.

The Septuagint ( Greek or ' LXX ') version of this book is, in its arrangement and in other particulars, different from the Masoretic Hebrew.

According to the Jewish Encyclopedia, " a comparison of the Masoretic text with the Septuagint throws some light on the last phase in the history of the origin of the Book of Jeremiah, inasmuch as the translation into Greek was already under way before the work on the Hebrew book had come to an end ...

Even if the text of the Septuagint is proved to be the older, it does not necessarily follow that all these variations first arose after the Greek translation had been made, because two different editions of the same text might have been in process of development side by side ..."

The Greek Orthodox branch of Christianity continues to use the Greek translation ( the Septuagint ), but when a Latin translation ( called the Vulgate ) was made for the Western church, Kingdoms was first retitled the Book of Kings, parts One to Four, and eventually both Kings and Samuel were separated into two books each.

* The Greek Book of Esther, included in the Septuagint, is a retelling of the events of the Hebrew Book of Esther rather than a translation and records additional traditions, in particular the identification of Ahasuerus with Artaxerxes and details of various letters.

The Septuagint version of Esther translates the name Ahasuerus as Artaxerxes, a Greek name derived from the Persian Artakhshatra.

Bar-Hebraeus identified Ahasuerus explicitly as Artaxerxes II ; however, the names are not necessarily equivalent: Hebrew has a form of the name Artaxerxes distinct from Ahasuerus, and a direct Greek rendering of Ahasuerus is used by both Josephus and the Septuagint for occurrences of the name outside the Book of Esther.

An additional six chapters appear interspersed in Esther in the Septuagint, the Greek translation of the bible.

The canonicity of these Greek additions has been a subject of scholarly disagreement practically since their first appearance in the Septuagint –- Martin Luther, being perhaps the most vocal Reformation-era critic of the work, considered even the original Hebrew version to be of very doubtful value.

In the Greek Septuagint ( LXX ) the title became " paroimai paroimiae " (" Proverbs ").

These names are missing in the Greek translation of the Septuagint.

* English Translation of the Greek Septuagint Bible: Ezekiel

Theodotion's translation is much closer to the Masoretic text and became so popular that it replaced the original Septuagint version of Daniel, in all but two manuscripts of the Septuagint itself.

* Sir Lancelot C. L. Brenton's 1851 English translation of Septuagint Jeremiah

The Book of Habakkuk is the eighth book of the Twelve Prophets of the Hebrew Bible, and this collection appears in all copies of texts of the Septuagint, the Ancient Greek translation of the Hebrew Bible completed by 132 BC.

Christians accept the Written Torah and other books of the Hebrew Bible as Scripture, although they generally give readings from the Koine Greek Septuagint translation instead of the Biblical Hebrew / Biblical Aramaic Masoretic Text.

The Greek and English name originates with the Septuagint translation of the 3rd century BCE.

* The original readers of the letter were conversant in the Septuagint translation of the Old Testament, as the author's usage shows.

The English title of the book, Ecclesiastes, comes from the Septuagint translation of Qoheleth, Ἐκκλησιαστής.

* Genesis in Hebrew, Aramaic, Syriac, Greek, Latin, and English – The critical text of the Book of Genesis in Hebrew with ancient versions ( Masoretic, Samaritan Pentateuch, Samaritan Targum, Targum Onkelos, Peshitta, Septuagint, Vetus Latina, Vulgate, Aquila, Symmachus, and Theodotion ) and English translation for each version in parallel.

The Greek word gnosis ( knowledge ) is a standard translation of the Hebrew word " knowledge " ( דעת da ` ath ) in the Septuagint, thus:

Sometime thereafter, the first translation of the Hebrew Bible, ( the Septuagint ), was begun in Alexandria.

The Septuagint is the Greek translation of the Hebrew Scriptures used by the early Christians, and Eastern Orthodox consider it the only authoritative text of those Scriptures.

The Greek sources are however several centuries later than the Book of Jonah and the form Jonas which is similar to Jason is from the Septuagint translation of the book.

Most of the quotations ( 300 of 400 ) of the Old Testament in the New Testament, while differing more or less from the version presented by the Masoretic text, align with that of the Septuagint.

The Eastern Orthodox Church uses the Septuagint version of Esther, as it does for all of the Old Testament.

The Masoretic text places Joel between Hosea and Amos ( the order inherited by the Tanakh and Old Testament ), while the Septuagint order is Hosea – Amos – Micah – Joel – Obadiah – Jonah.

In 1850 appeared his edition of the Codex Amiatinus ( in 1854 corrected ) and of the Septuagint version of the Old Testament ( 7th ed., 1887 ); in 1852, amongst other works, his edition of the Codex Claromontanus.

Some Christian denominations ( such as Anglican, Roman Catholic, and Eastern Orthodox ), include a number of books that are not in the Hebrew Bible ( the biblical apocrypha or deuterocanonical books or Anagignoskomena, see Development of the Old Testament canon ) in their biblical canon that are not in today's Jewish canon, although they were included in the Septuagint.

The large majority of Old Testament references in the New Testament are taken from the Greek Septuagint ( LXX )— which includes the deuterocanonical books, as well as apocrypha — both of which are called collectively αναγιγνοσκόμενα anagignoskomena ( things that are read or " profitable reading ").

The Eastern Orthodox Churches have traditionally included all the books of the Septuagint in their Old Testaments.

Where the Diatessaron records Gospel quotations from the Jewish Scriptures, the text appears to agree with that found in the Syriac Peshitta Old Testament rather than that found in the Greek Septuagint — as used by the original Gospel authors.

Pamphilus and Eusebius occupied themselves with the textual criticism of the Septuagint text of the Old Testament and especially of the New Testament.

Even the Old Testament was translated into the same language via the Septuagint.

* Where the Gospel of Barnabas includes quotations from the Old Testament, these correspond to readings as found in the Latin Vulgate ; rather than as found in either the Greek Septuagint, or the Hebrew Masoretic Text.

Though the Early Church used the Old Testament according to the canon of the Septuagint ( LXX ), the apostles did not otherwise leave a defined set of new scriptures ; instead the New Testament developed over time.

Prior to Jerome's Vulgate, all Latin translations of the Old Testament were based on the Septuagint not the Hebrew.

He acquired a knowledge of Hebrew by studying with a Jew who converted to Christianity, and took the unusual position ( for that time ) that the Hebrew, and not the Septuagint, was the inspired text of the Old Testament.

The Greek Septuagint version of the Old Testament renders all thirty-nine instances of the Hebrew word for " anointed " () as Χριστός ( Khristós ).

In order to put an end to the marked divergences in the western texts of that period, Damasus encouraged the highly respected scholar to revise the available Old Latin versions of the Bible into a more accurate Latin on the basis of the Greek New Testament and the Septuagint, resulting in the Vulgate.

The etymology of the word into English is from Old French Philistin, from Classical Latin Philistinus found in the writings of Josephus, from Late Greek Philistinoi ( Phylistiim in the Septuagint ) found in the writings by Philo, from Hebrew Plištim, ( e. g. 1 Samuel 17: 36 ; 2 Samuel 1: 20 ; Judges 14: 3 ; Amos 1: 8 ), " people of Plešt " (" Philistia "); cf.