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Name of God’s Son

Restored Messianic Prophecies

Most Bibles don’t include certain prophecies about Jesus — even when the New Testament quotes them.

Our Bible translation uses much older Bible texts (the Greek Septuagint), so you can read what the early Christians read in their Bibles.

Early Christians, such as Justin Martyr, argued that the Hebrew text had been deliberately altered in key places to remove or water-down certain prophecies pointing to Jesus. These only survived in the ancient Greek translation of the Bible, the Greek Septuagint, which was made before the alterations. It acted like a lifeboat, preserving the original wording.

Our Bible translation uses these older texts (about 600 years older than the manuscripts most Bibles use!), so you can read the same prophecies that the early Christians read in their Bibles.

Index

Psalm 119:120 — Nail down my body

Have you ever read Psalm 119:120 in a modern Bible? Most translations say something like, ‘My flesh trembles for fear of you.’ This comes from the Hebrew text, where the word used is סָמַר (sāmar), which means ‘to bristle up’ or ‘tremble.’

However, the ancient Greek Septuagint (likely used by Jesus and the early Christians) gives us a jaw-dropping alternative. It uses the Greek word καθήλωσον (kathēloson), which literally means ‘to nail down’ or ‘fasten with nails.’

The Septuagint reads:

‘Nail down my body due to my fear of You…’

Even though no New Testament writer quoted this, many later early Christian writers did so. They didn’t see it as a mistake. On the contrary, they understood it as a powerful prophecy of the Messiah’s crucifixion.

For example, the 5th-century scholar Theodoret of Cyrus wrote about this very verse. He acknowledged the Hebrew reading but argued that the Greek Septuagint’s wording was prophetic. He explained that while the Psalmist might be asking God to metaphorically ‘nail’ his flesh with fear to prevent sin, the verse was ultimately pointing to Jesus’ crucifixion.

Likewise, the 4th-century historian Eusebius of Caesarea, in his commentary on the Psalms, also identified this verse as a clear prophecy of the crucifixion.

These early writers were far closer to the nuances of Koine Greek and the historical context than we are today. They saw a messianic prophecy where many modern translations see only a simple metaphor for fear. Our translation wants you to be aware of this, so we restore a prophecy that was widely read by the early Church.

Psalm 40:6-8 — Prepared a body for me

When the book of Hebrews quotes the Old Testament, you’d expect the quote to match, right? Well, in Hebrews 10:5-7, the author quotes from Psalm 40, citing the words ‘You prepared a body for me.’ But if you check that Psalm in most modern Bibles, you’ll find something completely different!

Something like:

‘my ears you have pierced’

Or:

‘you have dug ears for me.’

What’s going on here?

The key is that the New Testament writers were quoting the ancient Greek Septuagint translation, which was the Bible for Greek-speaking early Christians.

It reads:

‘Sacrifices and offerings, You didn’t want,
Nor did You seek whole burnt offerings
Or sacrifices for [the covering of] sins;
Yet, You prepared a body for me.’

The Hebrew text has an idiom, ‘to dig ears,’ which is a reference to the ancient law found in Exodus 21:5-6. Under that law, a slave who loved his master and wished to serve him for life would have his ear publicly pierced with an awl. It was a symbol of permanent, willing devotion.

So, the idiom is about making someone a completely obedient servant. But does this mean the Septuagint translators just came up with a creative, interpretive translation? Or is there more to the story?

Scholars generally see two possibilities. The first is that the translators simply chose to translate the meaning behind the idiom — a body fully committed to serving God — rather than the literal words. In doing so, they unlocked a deeper, prophetic meaning that pointed to the Messiah.

The second possibility is more intriguing. It suggests the Septuagint translators were working from a different Hebrew version of the Psalm, one that has since been lost. While no manuscript like a Dead Sea Scroll has been found to prove this for Psalm 40, it’s possible their ancient copy literally said something like ‘a body you prepared for me,’ and the ‘ears you dug’ wording was a later deliberate corruption or a scribal error in the other Hebrew manuscripts. If true, the Septuagint wasn’t just being creative; it was faithfully preserving the original prophecy.

Either way, the author of Hebrews saw this as a clear prophecy about Jesus. He argued that the ‘body’ God prepared was the physical body of the Messiah, which would serve as the ultimate sacrifice, replacing the animal sacrifices of the Old Law.

This reading was the standard for all early Christians, who saw it as a powerful testimony to the incarnation. The 2001 Translation restores this vital prophecy, allowing you to read the same text that the apostles and the early church used to understand the Messiah’s mission.

Isaiah 59:20-21 — A savior will come out of Zion

Have you ever read a quote in the New Testament, then looked it up in the Old Testament, only to find that it doesn’t quite match? This happens in Romans 11:26-27, where Paul quotes Isaiah 59. The difference isn’t small — it changes the entire meaning of the prophecy!

Most modern Bibles, following the Hebrew Masoretic text, say something like this:

‘A redeemer will come to Zion, to those in Jacob who repent of their sins.’

This sounds like the savior arrives after people have already repented. But that’s not what Paul quotes. He was using the Greek Septuagint, which paints a very different picture. It says:

‘Then a savior will come out of Zion
Who’ll remove the irreverence from Jacob.’

Do you see the difference? It’s huge!

In the Septuagint’s version, the savior doesn’t come to a repentant people; he comes out of Zion to cause their repentance by removing their sins. He is the one who initiates the salvation. This perfectly matches Paul’s argument in Romans.

The phrase ‘out of Zion’ is also deeply symbolic. It could refer to the heavenly Zion, or to Jesus literally being led out of Jerusalem to be executed.

Paul’s quote in Romans even includes an extra line not found in any surviving manuscript of Isaiah today: ‘After I’ve removed all their sins.’ Was he simply clarifying the meaning for his readers, or was he quoting from a more complete version of Isaiah that has since been lost? We don’t know for sure.

What we do know is that by restoring the Septuagint’s reading, we see a much clearer prophecy of the Messiah’s role.

Jeremiah 31:32 — I had to let them go

The book of Hebrews makes a powerful case for the New Covenant by quoting a lengthy prophecy from Jeremiah. But when you compare the quote in Hebrews 8:9 to Jeremiah 31:32 in most modern Bibles, a critical phrase is completely different, changing the entire reason why a new covenant was needed!

Most Bibles, based on the Hebrew Masoretic Text, say something like this about the first covenant:

‘'because they broke My covenant, though I was a husband to them,’ says the LORD.’

This paints a picture of a faithful God sticking with His people despite their unfaithfulness. But that’s not what the author of Hebrews quoted. He was using the Greek Septuagint, which reads:

‘'But because they didn’t keep My Sacred Agreement, I had to let them go,’ says [Yahweh].’

The wording in Hebrews 8:9 is almost identical, stating God ‘disregarded them.’

The difference is huge!

The Hebrew version emphasizes God’s continued faithfulness as a husband. But the Septuagint and the book of Hebrews state that because Israel broke the agreement, God disregarded them, providing a much stronger reason for the old covenant becoming obsolete. The old contract was effectively voided by their actions.

This point is central to the argument in Hebrews. The old covenant failed because the people couldn’t keep it, which led to God turning away. This is why a superior covenant, with a better mediator — Jesus — was required.

The Greek Septuagint’s reading makes this argument clear, whereas the common reading in modern Bibles actually weakens the point the author of Hebrews was making!

By using the Greek Septuagint, the 2001 Translation allows you to see the same powerful argument that the early Christians read. It seems that according the author of Hebrews, the Hebrew text was either corrupted or deliberately altered to discredit Christianity.

Deuteronomy 21:23 — The one who is hanged on a tree is cursed

When the Apostle Paul argued that Jesus freed us from the ‘curse’ of the Law, he quoted a powerful verse from Deuteronomy: ‘Anyone who’s hung on a timber is cursed.’ This quote, found in Galatians 3:13, was central to his argument about the crucifixion. But if you look up that verse in many modern Old Testaments, you might miss the very detail that made his point so compelling.

Most translations, based on the later Hebrew Masoretic Text, state that someone who is executed is ‘accursed of God,’ but they often omit the key phrase: ‘on a tree’, meaning, on lumber or timber.

However, the ancient Greek Septuagint — the Bible used by the early Christians — includes this crucial detail. It says:

‘Because, throughout the ages, anyone who’s hanged on a tree is cursed before God…’

For early Christians, the mention of a ‘tree’ was a direct and unmistakable prophecy of the cross. Jesus wasn’t just cursed or hanged; he was cursed by being hung on a tree, fulfilling the prophecy to the letter. This specific detail transformed a general legal principle into a sharp, clear prophecy of the Messiah’s sacrifice.

By using the Septuagint’s reading, our translation (The 2001 Translation) lets you see the same powerful connection that Paul and the early church saw, a connection that has been obscured in many other Bibles.

Deuteronomy 32:21 — Provoke you to jealousy

When the Apostle Paul wanted to prove that God had always planned to include non-Jews (Gentiles) among His people, where did he turn? He quoted Deuteronomy 32:21, a verse that, in the version he read, contained a stunning prophecy. But if you look it up in most Bibles today, you might miss the point entirely!

Most modern translations, based on the Hebrew Masoretic Text, say God would provoke Israel to jealousy with a ‘foolish nation’ or a ‘vile nation’. This sounds like God is simply using a contemptible, pagan enemy to punish Israel. It seems like a generic threat, not a specific plan of salvation.

But that’s not what Paul quoted in Romans 10:19. He was using the Greek Septuagint, which had a crucial difference. It didn’t say a ‘vile nation,’ but that God would use a people ‘who don’t understand’ to provoke them.

The difference is a game-changer!

Rather than referring to some morally ‘vile’ or ‘foolish’ enemy, the prophecy was about a people who ‘don’t understand’ because they hadn’t been given the Law of Moses; a people who were outside the Sacred Agreement with God. Yes, this perfectly describes the Gentiles!

Paul’s argument becomes crystal clear. The verse wasn’t a threat of punishment, but was a prophecy that God would turn His favor to a new group to stir Israel to jealousy, hoping they would return to Him.

The Greek Septuagint’s wording pinpoints the exact group of people God would call — those who weren’t His people would become His people.

Our translation uses the Greek Septuagint’s original reading, restoring a precise and powerful prophecy about the inclusion of the nations in God’s family.

Psalm 19:4 — Their sound has gone out to the ends of the earth

Have you ever wondered how the Apostle Paul could quote a Psalm about the silent stars to prove that the gospel had been preached audibly? In Romans 10:18, he does just that, quoting Psalm 19:4 to show that the message about the Anointed One had reached ‘the ends of the earth.’ It seems like a strange choice, until you look at the Bible he was using.

Most Old Testaments, based on the Hebrew Masoretic Text, say something like this:

‘Their line has gone out through all the earth…’

The Hebrew word here is קַו (qav), which means a measuring line or cord. The idea is that the silent, ordered majesty of the heavens is a visual testimony that spans acrossthe sky like a measuring line. It’s a beautiful metaphor, but it’s a silent one.

So how did Paul use it to talk about a preached message? He was quoting the Greek Septuagint, which uses a completely different word:

‘Their sound has gone out into all the earth…’

The Greek word is φθόγγος (phthongos), which means a sound, a voice, or a tone. Suddenly, the silent testimony of the stars becomes an audible one!

This is why Paul’s argument works. He needed a prophecy that spoke of a message being heard, and the Septuagint provided it. The ‘sound’ of the heavens going out to the world becomes a perfect prophecy for the sound of the good news being preached to the nations.

What seems like an obscure analogy in most Bibles is, in the Septuagint, a direct and powerful prophecy. Since our translation uses the text of the early Christians, we can see the same connection that Paul saw, restoring a prophecy that has been largely hidden in plain sight.

Psalm 22:22 — I’ll fully declare your Name to my brothers

When the author of Hebrews wanted to show that Jesus was the great founder of the Christian congregation, so in Hebrews 2:12 he quoted Psalm 22:22. At first glance, the quote seems to match the Hebrew text just fine, so why is it on this list? The difference is subtle, but it sharpens the prophecy in a way that modern translations often miss.

Most translations of the Hebrew text say something like this:

‘I will declare (or proclaim) Your name to my brethren…’

The Hebrew word for ‘declare’ here is סָפַר (sāpar). While it can mean ‘to declare,’ its most common meaning is simply ‘to tell’ or ‘to recount,’ as in telling a story. This has led some translations to render it as ‘tell’ (like the ESV). This leaves the original Hebrew with a slight ambiguity — is the Messiah just telling a story, or making a formal proclamation?

The author of Hebrews removes all doubt by quoting the sense found in the Greek Septuagint. The Septuagint uses the word διηγήσομαι (diēgēsomai), which means ‘to declare in full detail’ or ‘proclaim.’ Following this, the author of Hebrews uses ἀπαγγελῶ (apangellō), a word that means ‘to announce’ or ‘proclaim officially,’ like a messenger delivering a formal report.

This is actually quite important, because Jesus isn’t just telling his brothers about God; he is making a formal, public proclamation of God’s name, or fame. This perfectly fits the argument in Hebrews.

The Greek Septuagint removes the ambiguity of the Hebrew and provides a more precise, powerful meaning. It sharpens the verse into a clear prophecy about the Messiah’s official role as the proclaimer and founder of the Christian congregation.

This is a crucial detail, and our translation says ‘fully declare’ to make it clear.

Isaiah 11:10 — The nations will trust in him

When the Apostle Paul argued that God’s salvation was always meant for all nations — not just the Jews — he quoted the prophet Isaiah to prove his point. In Romans 15:12, he cited a prophecy that the nations would place their hope in the Messiah. But if you try to find that prophecy in most Old Testaments today, you’ll find a word that changes the meaning entirely!

Most translations of Isaiah 11:10, based on the Hebrew Masoretic Text, say that the nations will ‘rally’ to the Messiah. But ‘rallying’ sounds like a political or military gathering. Is that all the prophecy meant?

That’s not what Paul read. He was quoting the Greek Septuagint, which says:

‘In him, the gentiles will trust…’

The Greek word here means to ‘hope’ or ‘trust,’ which is exactly what Paul quotes in Romans. His argument was that non-Jews would be saved through their faith in Jesus, and the Septuagint’s wording provided the perfect prophetic backing for it.

The Messiah would be the object of their personal hope and salvation, not some guy to rally around, like a politician or military leader.

This small difference in wording transforms the prophecy. By using the Septuagint’s reading, the 2001 Translation makes it clear why Paul considered this prophecy so important.

It’s a pity that other translations don’t seem to care.

Isaiah 28:16 — Never be shamed

Both the Apostles Peter and Paul quoted a prophecy from Isaiah about a ‘cornerstone’ that sounds very different from what you’d read in most Old Testaments today. The version they quoted contains a powerful promise of salvation that has been largely lost in modern translations.

In 1 Peter 2:6, the Apostle writes:

'{Look!} I am laying in Zion a select and precious cornerstone, and all that put faith in it will never be shamed.’

But if you look up Isaiah 28:16 in a Bible based on the Hebrew Masoretic Text, you’ll find a much milder conclusion:

‘He that believeth shall not make haste.’

The Dead Sea Scrolls agree, saying the believer ‘shall not act hasty.’ This sounds like a proverb about remaining calm, not a promise of eternal security!

So where did Peter get his wording from? He was quoting the Greek Septuagint, the Bible of the early Christians. It reads:

‘And those trusting in him will never be shamed.’

The difference is subtle but profound. The Hebrew text offers advice: if you trust in God, you won’t need to panic or act rashly. The Septuagint, however, makes a promise: if you trust in the cornerstone God lays, you will never face ultimate disgrace or disappointment. Your faith will be vindicated.

This is exactly why both Peter and Paul (in Romans 9:33) seized on this prophecy.

For them, the ‘cornerstone’ was clearly Jesus. The Septuagint’s wording gives you a rock-solid guarantee of salvation through faith in the Messiah, that you won’t suffer shame at the final judgment. This is a little more important that just some advice about not panicking!

The 2001 Translation uses the same text that Peter used, allowing you to see the promise of salvation that the Apostles saw in this prophecy. The Hebrew texts that have survived to today are probably based on variants of Isaiah, as we’re very aware that several different versions of Isaiah existed in the 1st century. Some may have been simplified versions or paraphrases, created to make copying or public reading easier — with more exact copies reserved for more scholarly study.

However, Peter, Paul, and perhaps the other apostles, either used the Septuagint or a now-lost Hebrew or Aramaic version of Isaiah that reads very much like it.

Wouldn’t you prefer to use the texts that the Apostles used? If so, the closest match you can get today is the Septuagint text that we used for our translation.

Isaiah 52:15 — Those who were not told about him

When the Apostle Paul explained his mission to preach to nations that had never heard about the Messiah, he turned to the prophet Isaiah. The verse he quoted was a perfect summary of his life’s work. Yet, if you look up that verse in most Bibles today, you’ll find the prophecy is about a what, not a who.

Most translations, based on the Hebrew Masoretic Text, render Isaiah 52:15 something like this:

‘for what they were not told, they will see, and what they have not heard, they will understand.’

This speaks about a message or a report. Sure, it’s a powerful statement about new information being revealed, but it remains impersonal, and that’s not what Paul quoted.

In Romans 15:21, he cites the Greek Septuagint, which has an important difference:

‘For, those who weren’t told about him, will see…
And those who haven’t heard, will understand.’

Do you see the difference? The impersonal ‘what’ becomes a personal ‘him.’

This single word transforms the prophecy. It’s no longer just about a new teaching, but about a person — the Messiah — being revealed to those who knew about him. This gave Paul the perfect scriptural authority for his ministry to the Gentiles, where he wasn’t just spreading information, but introducing them to a person.

By using the Septuagint, the 2001 Translation lets you read the same prophecy that fueled the Apostle Paul’s mission to the world.

Genesis Genealogy and Melchizedek

Abram met Melchizedek in Salem (Jerusalem), so Melchizedek could not be Shem under the Greek Septuagint’s longer timeline.

Have you ever wondered how Jesus could be called a ‘High Priest’ when he wasn’t from the priestly tribe of Levi? The book of Hebrews answers this by pointing to a mysterious figure named Melchizedek, a priest who served God long before the Law of Moses. The Messiah, according to Psalm 110:4, would be a priest ‘in the order of Melchizedek’ — a completely different, more ancient priesthood.

This was a powerful argument, and it seems it caused a major problem for Jewish leaders who rejected Jesus. So, how did they counter it?

A tradition emerged that Melchizedek was simply another name for Noah’s son, Shem! If true, this would neatly fold Melchizedek’s priesthood back into the ancestral line of the Levites, effectively neutralizing the prophecy, proving the author of Hebrews wrong, and undermining Jesus’ unique High Priesthood.

But there’s a catch: this claim only works if you use the shortened timeline found in the Hebrew Masoretic text.

The ancient Greek Septuagint, which is centuries older, tells a very different story. According to its original, longer chronology, Shem had been dead for centuries by the time Abraham (then Abram) met Melchizedek! So Shem and Melchizedek simply could not have been the same person. It’s impossible.

This suggests that the genealogical records in the Hebrew version of Genesis were either deliberately or accidentally shortened.

If it were deliberate, then the motive seems clear: to discredit a key Messianic prophecy that pointed directly to Jesus. By altering the timeline, they could create a link between Shem and Melchizedek that never existed, muddying the waters and weakening the case for Jesus.

The 2001 Translation uses the Septuagint’s original chronology, revealing the impossibility of the Shem/Melchizedek theory. In doing so, we also restore the full power of the prophecy, showing that the Messiah’s priesthood was always meant to be separate from, and superior to, the Levitical system.

Further reading

Differences in the Text

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