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

" The Septuagint translates this into Greek as ketos megas, ( Greek: κητος μεγας ), " huge fish "; in Greek mythology the term was closely associated with sea monsters.

" The Septuagint translates this phrase into Greek as ketos megas ( κητος μεγας ).

The word Lucifer is taken from the Latin Vulgate, which translates ה ֵ יל ֵ ל as lucifer, meaning " the morning star, the planet Venus " ( or, as an adjective, " light-bringing "), The Septuagint renders ה ֵ יל ֵ ל in Greek as ἑωσφόρος ( heōsphoros ) meaning " morning star ".

At the same time the Septuagint translates the last clause of Malachi 1: 1, " by the hand of his messenger ," and the Targum reads, " by the hand of my angel, whose name is called Ezra the scribe.

This use of the Greek term synagogue originates in the Septuagint where it sometimes translates the Hebrew word for assembly, kahal.

" The Septuagint translates this phrase into Greek as mega ketos ( μέγα κῆτος ).

In the Greek translation of the Septuagint, made for the Greek-speaking Jews of Alexandria, the Greek ángelos ( άγγελος: " messenger ") translates the Hebrew word mal ' ak, while daimon ( or neuter daimonion ) carries the meaning of a natural spirit that is less than divine ( see supernatural ) and translates the Hebrew words for idols, foreign gods, certain beasts, and natural evils.

The Septuagint translates Yah as Kyrios ( the ), because of the Jewish custom of replacing the sacred name with " Adonai ", meaning " the Lord ".

The Septuagint translates Nachal Mitzrayim in Isaiah 27: 12 as Rhinocorura.

" The Hebrew word qorban passed as a loan word into Samaritan as qaraban, into Syriac as qurbana, and is documented in The Septuagint generally translates the term in Greek as doron, " gift ", thusia " sacrifice ", or prosfora " offering up ", while the New Testament preserves korban once as a transliterated loan-word, otherwise using doron, thusia, prosfora and other terms drawn from the Septuagint.

* Ahlamah ( in the masoretic text ) / Amethystos ( in the Septuagint )-Amethystos refers to Amethyst, a purple mineral which was believed to protect against getting drunk from alcohol ( Amethyst's name refers to this belief, and literally translates as not intoxicating ), and was commonly used in Egypt.

The Septuagint, a translation of the Hebrew Bible originally used by Greek speaking Jews and Gentile proselytes, translates the term with Greek lepra ( λέπρα ), from which the cognate " leprosy " was traditionally used in English Bibles.

The Septuagint version of Isaiah and the Gospel of Matthew both use the Greek word parthenos, which unambiguously translates as virgin.

The Septuagint translates the term mamzer as son " of a prostitute " ( Greek: ek pornes ), and the Latin Vulgate translates it as de scorto natus (" born of a prostitute ").

The Septuagint translates the occurrence of " Kittim " in the Book of Daniel 11: 30 as ῥωμαῖοι (" Romans ").

The Septuagint translates the mark as a " sign ".

The Septuagint translates the term as κίβδηλον, meaning " adulterated ".

Septuagint translates Ophir as Sophia, which is Coptic for India.

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 ).