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.

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 ).

), while generally using the Septuagint and Vulgate, now supplemented by the ancient Hebrew and Aramaic manuscripts, as the textual basis for the deuterocanonical books.

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 Septuagint version appears to agree more with the Qumran fragments rather than the Hebrew / Aramaic Masoretic text reflected in modern translations.

These texts, in Hebrew, correspond both to the Masoretic Text and the Septuagint Text.

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.

Most scholars hold that the Hebrew text underlying the Septuagint version is older than the Masoretic text and that either the Masoretic evolved either from this vorlage or from a closely related version.

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 ...

* 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.

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.

By the time Esther was written, the foreign power visible on the horizon as a future threat to Judah was the Macedonians of Alexander the Great, who defeated the Persian empire about 150 years after the time of the story of Esther ; the Septuagint version noticeably calls Haman a " bully " ( βουγαῖον ) where the Hebrew text describes him as an Agagite.

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.

The Hebrew text of Joel seems to have suffered little from scribal transmission, but is at a few points supplemented by the Septuagint, Syriac, and Vulgate versions, or by conjectural emendation.

Although the appellation Malachi has frequently been understood as a proper name, its Hebrew meaning is simply " My God's messenger " ( or ' His messenger ' in the Septuagint ) and may not be the author's name at all.

The book of Malachi is divided into three chapters in the Hebrew Bible and the Greek Septuagint and four chapters in the Latin Vulgate.

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.

In the Septuagint version of the Hebrew Bible, the word Christ was used to translate into Greek the Hebrew mashiach ( messiah ), meaning " anointed.

The Hebrew Bible uses the term כשדים ( Kaśdim ) and this is translated as Chaldaeans in the Septuagint.

The Hebrew Bible is composed of three parts ; the Torah ( Instruction, the Septuagint translated the Hebrew to nomos or Law ), the Nevi ' im ( Prophets ) and the Ketuvim ( Writings ).

( Because of disagreement over where chapters begin, the verse Hobbes quotes is usually given as in modern Christian translations into English, Job 41: 25 in the Masoretic text, Septuagint, and the Luther Bible ; it is 41: 24 in the Vulgate.

The active form of the word, parakletor, is not found in the New Testament but is found in Septuagint in Job 16: 2 in the plural, and means " comforters ", in the saying of Job regarding the " miserable comforters " who failed to rekindle his spirit in his time of distress.

The word is not used in the Septuagint, the word " comforters " being different in Job.

It is one of the seven Sapiential or wisdom books of the Septuagint Old Testament, which includes Job, Psalms, Proverbs, Ecclesiastes, Song of Solomon ( Song of Songs ), and Sirach.

It is one of the seven Sapiential or wisdom books of the Septuagint Old Testament, which includes Job, Psalms, Proverbs, Ecclesiastes, Song of Solomon ( Song of Songs ), and Sirach.

In Zechariah 3 this changes the vision of the conflict over Joshua the High Priest in the Septuagint into a conflict between " Jesus and the devil ", identical with the Greek text of Matthew.

The Septuagint ( LXX ) has a different reading of Zechariah 14: 5 stating that a valley will be blocked up as it was blocked up during the earthquake during King Uzziah's reign.

The Septuagint ( LXX ) states in Zechariah 14: 5 that a valley will be blocked up as it was blocked up during the earthquake during King Uzziah's reign.

In the Septuagint Greek version of Zechariah 3 the name Iesous and term diabolos are identical to the Greek terms of Matthew 4.

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.

She became the mother of one of David's sons, who is listed in the Book of Chronicles under the name Daniel, in the Masoretic Text of the Books of Samuel as Chileab, and in the Septuagint text of 2 Samuel 3: 3 as Δαλουια, Dalouia.

This order is based upon that found in the Septuagint and followed by the Vulgate, since the material is historical and the narrative flows seamlessly into the book of Ezra.

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.

Seven of the eight scrolls originally contained the entire book of Daniel in the short form as it is in the Masoretic Text, however none have the long form as preserved in the Septuagint.

The two texts differ above all in that the Septuagint is much shorter ...

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 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.

This tendency is evidenced in both the Aramaic translations ( i. e. the Targum ) and the Greek translations ( i. e. the Septuagint ).

The first mention of a diaspora created as a result of exile is found in the Septuagint in the phrase " esē diaspora en pasais basileias tēs gēs " translated to mean " thou shalt be a dispersion in all kingdoms of the earth ".

The city hosted such leading lights as the mathematician Euclid and anatomist Herophilus ; constructed the great Library of Alexandria ; and translated the Hebrew Bible into Greek ( called the Septuagint for it was the work of 70 translators ).

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

By 390 he turned to translating the Hebrew Bible from the original Hebrew, having previously translated portions from the Septuagint which came from Alexandria.

Jerome's decision to use a Hebrew text instead of the previous translated Septuagint went against the advice of most other Christians, including Augustine, who thought the Septuagint inspired.

Yahalom is usually translated by the Septuagint as an " onyx ", but sometimes as " beryl " or as " jasper "; onyx only started being mined after the Septuagint was written, so the Septuagint's term " onyx " probably does not mean onyx – onyx is originally an Assyrian word meaning ring, and so could refer to anything used for making rings.

Satan without the definite article is used in 10 instances, of which two are translated diabolos in the Septuagint and " Satan " in the King James Version:

In the Early Christian Church, the presumed fact was that the Septuagint was translated by Jews before the era of Christ, and that the Septuagint at certain places gives itself more to a christological interpretation than ( say, 2nd century ) Hebrew texts, was taken as evidence, that " Jews " had changed the Hebrew text in a way that made them less christological.

Many scholars believe that its Old Testament is based on rabbinic targumim ( lightly " corrected " to accord with the Septuagint ), and it is generally reckoned to have been translated between 100 B. C.

Jerome first embarked on a revision of the Psalms, translated from the revised Septuagint Greek column of the Hexapla, which later came to be called the Gallican version.

Of the Old Testament texts not found in the Hebrew, Jerome translated Tobit and Judith anew from the Aramaic ; and from the Greek, the additions to Esther from the Septuagint, and the additions to Daniel from Theodotion.

The Vulgate Old Testament texts that were translated from the Greek – whether by Jerome himself, or preserving revised or unrevised Old Latin versions – are however early and important secondary witnesses to the Septuagint.

Dodd argued that in pagan Greek the translation of hilasterion was indeed to propitiate, but that in the Septuagint ( the oldest Greek translation of the Hebrew Old Testament ) that kapporeth ( Hebrew for " atone ") is often translated with words that mean " to cleanse or remove " ( Dodd, " The Bible and the Greeks ", p 93 ).

In the Septuagint it was translated aphorisma ( ἀφόρισμα ).

In the Septuagint the Hebrew term " sin " is sometimes directly translated as " sin "-either by the Greek feminine noun hamartia (" sin " ἁμαρτία ), or less commonly by the neuter noun hamartemata (" result of sin ," " sinful thing " ἁμάρτημα ) thereby duplicating the metonymy in the Hebrew text.

In the Christian New Testament, the Epistle of James and the Epistle to the Hebrews follow the tradition set by the translators of the Septuagint in using the Greek word " πορνη " ( which is usually translated to English as " harlot " or " prostitute ") to describe Rahab.

Not noticing that the Septuagint translated the divine name Yhwh by Κύριος, he thought himself justified in referring the two names Θεός and Κύριος to the two supreme divine faculties.

" In the Septuagint the word is usually translated with entole ().

Traditionally Nabal is euphemistically translated as fool, for which a Hebrew synonym is kesil ( literally meaning fool ); scholars regard it as possible that some features of the Nabal narrative derive from primitive mythology, and it is notable that kesil particularly referred to the constellation of Orion, and was translated as Orion by the Septuagint.