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.

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 ).

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.

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

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.

The Septuagint version of Jeremiah also includes the Book of Baruch and the Epistle of Jeremiah.

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

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

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.

In the canonical debate between Catholics and Protestants controversy remains as to the significance of Trent's omission of the Septuagint version of 1 Esdras which Carthage may have ratified.

describes a plurality of gods ( ʼelōhim ), which an older version in the Septuagint calls the “ assembly of the gods ,” although it does not indicate that these gods were co-actors in creation.

American theologian Edgar Goodspeed notes, " But the writer's Judaism is not actual and objective, but literary and academic, manifestly gained from the reading of the Septuagint Greek version of the Jewish scriptures, and his polished Greek style would be a strange vehicle for a message to Aramaic-speaking Jews or Christians of Jewish blood.

* 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 Septuagint, the Greek version of the Hebrew Bible, influenced Longinus, who may have been the author of the great book of literary criticism, On the Sublime, although the true author is still unknown for certain.

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

Also, the Septuagint version of some Biblical books, like Daniel and Esther, are longer than those in the Jewish canon.

* 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.

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

However, some modern Catholic English Bibles restore the Septuagint order, such as Esther in the NAB.

* Translation from the Septuagint by Jerome: the Rest of Esther.

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 Greek version ( Septuagint ) of the Book of Esther refers to him as Artaxerxes, and the historian Josephus relates that this was the name by which he was known to the Greeks.

Esther Rabba and the Vulgate present " Ahasuerus " as a different name for the king to " Artaxerxes " rather than an equivalent in different languages, and the Septuagint distinguished between the two names using a Greek transliteration of Ahasuerus for occurrences outside the Book of Esther.

The deuterocanonical additions to the Hebrew books of Esther and Daniel are included at their proper places in these protocanonical books: the Greek additions to Esther are interspersed in the Hebrew form of Esther according to the Septuagint, while the additions to Daniel are placed within chapter 3 and as chapters 13 and 14 of Daniel.

The Koine Greek word Ιουδαϊζω being translated here occurs once in the Septuagint, in Esther 8: 16 – 17 written around 200 BC in Susa, Persia:

Josephus ' account of the story is drawn from the Septuagint translation of the Book of Esther and from other Greek and Jewish sources, some no longer extant.

" 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 ).

The Septuagint translates the Hebrew word root meaning " favor " as grace, as found in Genesis 6: 8 to describe why God saved Noah from the flood.

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.