The Christianized Septuagint

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The term "Christianized Septuagint" refers to the early Christian adoption, preservation, and selective adaptation of the Septuagint (LXX)—the Greek translation of the Hebrew Bible—as their official scriptural canon. 

While the Septuagint was originally a Jewish translation created for Greek-speaking Jews in the 3rd century BCE, it became so central to the early Church that the Jewish community eventually distanced itself from the text in favor of the Masoretic Text. 

Key Aspects of Christianization

The process of "Christianizing" the Septuagint involved several shifts in how the text was viewed and used:

Early Christians attributed the Septuagint's creation as being a miraculous inspiration, expanding its legend to justify the inclusion of books like Wisdom of Solomon and the Additions to Daniel, which were not part of the later Jewish canon.

Christians prioritized specific translations within the Septuagint that supported Christian doctrines. For example, the use of parthenos ("virgin") in Isaiah 7:14 was used to support the virgin birth of Jesus, a point of significant controversy with Jewish scholars.

In the 4th century CE, Christian scholars like Lucian of Antioch produced specific "recensions" (edited versions) to refine the Greek style for liturgical use in churches.

The use of terms like ego eimi (I am) in the Christianized LXX was claimed by the apostacized Christians to be Jesus' claims of being God Almighty in the New Testament, although the Christianized LXX rendered the short version in Exodus 3:14 as ὁ ὢν (the being), rather than ἐγώ εἰμι (I am). 

Some often use the Christianized LXX as if it were actually the Jewish Greek translation. Some appear to think that there we still have a Jewish Septuagint translation. Actually, there is no known, complete "non-Christianized" Jewish Greek translation of the entire Hebrew Bible (Tanakh) that has survived as a single corpus. We do have a few fragments that are often attributed to a Jewish Septuagint found in the Dead Sea Scrolls. The hypothesis is that the Septuagint (LXX)  produced by Hellenistic Jews but was transmitted, edited, and preserved almost exclusively by early Christians, who interpolated it. 

Only the Torah (Pentateuch) was officially translated in the early Alexandrian period. Other books were added later, but there was no single "Jewish" final edition that escaped Christian modification.

Surviving manuscripts are 4th-century or later Christian codices that contain books not in the Hebrew canon (deuterocanonical books) and often show Christian theological influence.

It is generally believed that after AD 70 CE, there was a loss of popularity of the LXX in Judaism; Jews used other Greek translations that were closer to the proto-Masoretic text, such as the 2nd-century translation by Aquila of Sinope, though these survive only in fragments.

There have been some researchers who have attempted to reconstruct the "Old Greek" (the Jewish original) using critical editions like the Göttingen Septuagint or Rahlfs-Hanhart, which claim to attempt to peel away Christian layers. Some apparently mistake these as being the original Jewish LXX.

Nevertheless, while the origins of the LXX are Jewish, the entire surviving corpus has been influenced by Christian transmission. 

The Word "Damn" and the Bible

What Genesis 2:7 Really Teaches About the Human Soul

Understanding the meaning of the word soul in the Bible begins with one of Scripture’s most foundational passages: Genesis 2:7. This verse provides the Bible’s own definition of what a human soul is—long before later philosophical ideas reshaped the concept. By returning to the original Hebrew text, we discover a simple, consistent, and deeply biblical explanation of human nature.

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Genesis 2:7 — The Bible’s Definition of a Soul

Genesis 2:7 (ASV):
“And Jehovah God formed man of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living soul.”

This verse describes two components involved in the creation of the first human:

• A body formed from the dust of the ground

• The breath of life (Hebrew: neshâmâh) given by God

When these two elements were united, man became a living soul. The text does not say that God placed a soul inside Adam. Instead, Adam became a soul—a living, sentient being.

Biblical conclusion:
A soul is not a separate, immortal entity. A soul is a living person whose body is animated by the breath of life.

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How Greek Philosophy Complicated the Biblical View

The simplicity of Genesis 2:7 was later overshadowed by Hellenistic dualism, a worldview that sharply divided the human person into:

• A temporary, material body

• An immortal, spiritual soul

Plato’s Influence

Plato taught that:

• The body is corruptible and inferior

• The soul is spiritual, immortal, and cannot die

• At death, the soul continues living consciously

These ideas were absorbed into Jewish and Christian thought over time, even though they do not originate in Scripture. As a result, many began reading Genesis 2:7 through a philosophical lens rather than a biblical one.

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Misconceptions About Adam’s Nature and “Two Deaths”

Some theologians argue that Adam possessed two “natures”—a mortal human nature and an immortal spiritual nature. From this assumption, they conclude:

• Adam was destined to die physically even without sin

• The penalty for sin was “spiritual death,” not literal death

Others propose that Adam incurred two condemnations:

1. Physical death

2. Spiritual death (often defined as eternal separation from God)

However, this reasoning becomes inconsistent when applied to the atoning sacrifice of Christ. If the wages of sin include eternal spiritual death, then Jesus—who paid the wages of sin—would have needed to remain eternally dead and eternally separated from God. No dualist accepts such a conclusion.

The Bible consistently defines the wages of sin as death—the cessation of life—not eternal conscious suffering or eternal separation.

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A Closer Look at the Hebrew Words: Neshâmâh and Nephesh

Genesis 2:7 uses two key Hebrew terms:

• Neshâmâh — “breath,” “vital breath,” or “life force”

• Nephesh — “soul,” “living being,” or “sentient creature”

Adam did not receive a soul; he became a soul when the breath of life animated his body.

What Is a “Living Soul”?

A living soul is:

• A body made from the dust

• Animated by the breath of life

• Capable of sentience—seeing, hearing, thinking, responding

When the breath of life departs, the soul becomes a dead soul—a person who no longer has sentience. The Hebrew Scriptures explicitly speak of “dead souls,” though many translations obscure this due to dualistic assumptions (see Leviticus 21:11; Numbers 5:6; Haggai 2:13).

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Do Animals Have Souls? The Bible Says Yes

Some argue that animals do not “have souls,” but the Hebrew text says otherwise. The phrase nephesh hhayyah (“living soul” or “living creature”) is applied to animals in Genesis 1:

• Genesis 1:21 — “every living creature”

• Genesis 1:24 — “living creature”

• Genesis 1:30 — “wherein there is life”

In each case, the Hebrew phrase is the same one used for humans in Genesis 2:7. The difference in English translations reflects theological bias, not the original text.

Biblical conclusion:
Animals are also “living souls”—living beings with breath and sentience.

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Conclusion: Returning to the Biblical Meaning of the Soul

Genesis 2:7 offers a clear, consistent definition of the soul:

• A soul is a living being

• A soul exists when the body and the breath of life are united

• Souls can die, as Scripture repeatedly states

• The idea of an immortal, immaterial soul comes from Greek philosophy, not the Bible

By returning to the Hebrew Scriptures, we recover a simple and coherent understanding of human nature—one rooted in God’s Word rather than in later philosophical traditions.

Is the Soul Immortal? A Biblical Examination

The question of whether the soul is immortal is one of the most important theological issues in Scripture. The answer shapes how we understand salvation, judgment, and the character of God. If the soul cannot die, then those who reject God must spend eternity somewhere—either in eternal bliss or eternal suffering. But if God can destroy the soul, then He is not bound to either universal salvation or eternal torment. Instead, He remains free to honor human choice without condemning the wicked to endless misery.

To discover the truth, we must set aside tradition and examine what the Bible actually says.

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Does the Bible Teach That the Soul Is Immortal?

Many Christians are surprised when they search the Scriptures for a verse stating that the soul cannot die. Even more surprising is the number of passages that speak of the soul as dying, being destroyed, or being cut off. Yet from Genesis to Revelation, there is not a single verse that declares the soul to be inherently immortal.

How to Verify This Yourself

Anyone can confirm this by using standard study tools:

• Look up the word “soul” and its Hebrew and Greek equivalents in Strong’s Exhaustive Concordance.

• Then look up the word “immortal” and every related term.

You will find:

• No verse stating that the soul is immortal

• Many verses stating that the soul can die, be slain, be destroyed, or be cut off

For example:

• The soul can die — Numbers 6:6; 9:13; Mark 14:34

• The soul can be cut off — Exodus 31:14; Leviticus 7:21; 19:8; 22:3; Acts 3:23

• The soul can be destroyed — Leviticus 23:30; Matthew 10:28

The biblical evidence is overwhelming: the soul is not inherently immortal.

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Understanding Nephesh and Psuchee: What the Words Actually Mean

Some teachers attempt to defend the doctrine of an immortal soul by redefining biblical terms. They argue:

• Neshamah (Hebrew: “breath”) corresponds to pneuma (“spirit”) in the New Testament and represents an immortal soul unique to humans.

• Nephesh (Hebrew: “soul”) corresponds to psuchee (“soul”) in the New Testament and applies to both humans and animals.

• Therefore, they claim, neshamah is immortal while nephesh is not.

But what do the Scriptures themselves say?

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What Neshamah Means in the Bible

The first occurrence of neshamah is in Genesis 2:7:

“Jehovah God formed man of the dust of the ground, and breathed into his nostrils the breath (neshamah) of life; and man became a living soul (nephesh).”

This verse shows:

• Neshamah is not the soul

• Neshamah is the breath or life‑force that animates the body

• When the body + breath combine, the result is a living soul

God did not place an immortal entity into Adam. He supplied the life‑force that made Adam a sentient being.

Is Neshamah Only for Humans?

No. Genesis 7:21–22 applies neshamah to animals:

“Everything which had in its nostrils the breath (neshamah) of life… died.”

If neshamah were an immortal, conscious entity, then animals would also possess immortal souls—which few theologians would accept.

How the Bible Uses Neshamah

Scripture uses neshamah to describe:

• The life‑force from God

• The power that sustains living beings

• Something that can cease when a creature dies

Examples include:
2 Samuel 22:14–16; Job 4:9; 37:10; Isaiah 30:33

Neshamah is also used interchangeably with ruach (“spirit,” Strong’s #7307), another word referring to the life‑force that animates both humans and animals.

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What Happens to the Life‑Force at Death?

The Bible teaches that the life‑force (neshamah / ruach) returns to God when a creature dies:

• Job 34:14–15

• Psalm 104:29

• Ecclesiastes 12:7

This “returning” does not mean the life‑force is a conscious entity. If it were alive before entering the body, we would have to conclude it was a living being prior to human existence—something the Bible never teaches.

Instead, the life‑force returns to God in the sense that He reclaims the power of life, and the soul—the living being—ceases to exist.

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Conclusion: The Bible Does Not Teach an Immortal Soul

When we let Scripture speak for itself, the conclusion is clear:

• The soul (nephesh / psuchee) is a living being, not an immortal entity

• Souls can die, be destroyed, or be cut off

• The life‑force (neshamah / ruach) is not conscious and is not a separate person

• No verse teaches that the soul is inherently immortal

The doctrine of the immortal soul does not come from the Bible. It comes from later philosophical traditions, especially Greek dualism. The Scriptures consistently teach that life is a gift from God, and immortality is granted only through Christ.

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For a complete listing of how these words are used in the Bible and how they are translated in the KJV, see Englishman’s Hebrew/Greek Concordances.

or see online:

Neshamah
http://www.biblestudytools.com/lexicons/hebrew/kjv/neshamah.html

Ruwach/Ruach
http://www.biblestudytools.com/lexicons/hebrew/kjv/ruwach-2.html

Nephesh
http://www.biblestudytools.com/lexicons/hebrew/kjv/nephesh.html

Pneuma
http://www.biblestudytools.com/lexicons/greek/kjv/pneuma.html

Psuché
https://www.biblestudytools.com/lexicons/greek/kjv/psuche.html

See also:

The Occurrences of Neshamah (Breath)
(Appendix 16 from The Companion Bible)
https://www.posterite-d-abraham.org/BULLINGER/append16.html

The Use of Nephesh in the Old Testament
(Appendix 13 from The Companion Bible)
https://www.posterite-d-abraham.org/BULLINGER/append13.html

Should Christians Celebrate Birthdays?

 

We are not told to celebrate birthdays in the Bible. Christians, however, are free to observe or not observe any day as long as it done as to God. (Romans 14:5,6) Nevertheless, this does not give us liberty to bring idolatrous or occult spiritistic practices into our worship. Any scriptural principles concerning celebration of birthdays would have to do with idolatry and occultism, and whether our actions might lead others into thinking their idolatry or occult practices are okay, not specifically with celebrating birthdays as such. -- Romans 8:1-13; 10:14-32.

However, many are not aware that some of the customs usually involved in birthday celebrations are actually rooted in idolatry and occultism. Birthday cakes and making prayer-wishes to candles comes from idolatrous occult worship, derived from offering candles and cakes to Artemis, the ancient Greek goddess of the moon and the hunt. The scriptures tell us of cakes made for the worship of "queen of heaven". (Jeremiah 44:17-19) It is still the practice today among neo-pagan groups that use the birthday cake and candles as a ritual in idolatrous occult "magick".

For instance, on one Wiccan author wrote concerning birthday cakes: "Blowing out candles on our birthday cakes, we employ an essentially magical technique for wish fulfillment." The author went on to say: "Employing few props of magic, one's intent is directed subconsciously, in the same way that a Tibetan prayer wheel works: Initial petition and subsequent subconscious repetition. It relies upon concentration, statement of intent, non-emotional attachment to the goal, and visualization of the end result."

Another neo-pagan author gives instructions concerning using candles and birthdays cakes in occult prayer ritual: "Candles are always used, on birthday cakes they are even used, this is like a miniature ritual too. The size and shape of the candles you use is unimportant, you can decorate them yourself in different ways, make your own candles, it doesn't matter. Very highly decorative candles or weird shaped candles can take your focus away in certain situations, so in highly focused exercises it's best to use plain candles."

It is claimed that candles on birthday cakes come from 'moon cakes'; round, white cakes with many candles on them to celebrate Artemis: Greek goddess of the moon.
https://www.rd.com/culture/origin-of-birthday-cake/

It should be apparent that the cake and candles are based on a representation of an occult prayer-offering to idols, or false gods. Making wishes to candles and a cake is based on idolatry, derived from occult heathen prayer ritual, which ritual is still practiced as such by many of our neighbors. Our wishes should be made known to the Heavenly Father, not to a cake and candles, for we are told to "let your requests be made known to God," (Philippians 4:6) and to the new creature, John says: "if we ask anything according to his will, he listens to us." (1 John 5:14) Also, the apostle tells us: "The things that the nations sacrifice, they sacrifice to demons and not to God. I do not wish you to have fellowship with demons." -- 1 Corinthians 10:20-21

It has also been observed that birthday celebrations have their origin in astrology. This has been carried over into our day especially, with the great increase of the neo-pagan "new age" religions. TV shows often have characters who are obsessed with astrological meanings of a person's birth sign. This has had a great effect even on those who claim to be Christian, for even many professed Christians have joined in this "What is your sign?" occult obsession.

Birthday Celebrations Recorded in the Bible

We find that there are birthday celebrations mentioned in the Bible. The first account is Genesis 40:1-23. Here we read of the Pharaoh's birthday which resulted in the baker's death. Another time a birthday is mentioned is Herod's birthday (Matthew 14:3-11) which resulted in the death of John the Baptist.

Another account is also related by many as birthday celebrations, and this is in Job 1:1-19, where Job's sons celebrated their "day". Job showed his disdain of these celebrations, for the scripture says that Job "rose up early in the morning, and offered burnt offerings according to the number of them all. For Job said, 'It may be that my sons have sinned, and renounced God in their hearts.' Thus did Job continually." (Job 1:5) Evidently, Job sensed something idolatrous, or at least something that could be sinful, in the manner of the celebrations of his sons. It also appears that it was during a birthday celebration, that Satan, by Yahweh's permission, killed all ten of Job’s children by means of a great wind. (Job 1:6-13, 18-19). Thus these scriptural references to birthday celebrations do not present such celebrations in a very good light in the Bible.

One asks: "Didn't you forget the most important birthday of all, that of the Lord Jesus, when the magi brought presents to him?" The Bible does record the birth of Jesus, but the exact day is not given. The magi brought the gifts to Jesus, not on his birthday as often depicted in nativity scenes and storybooks, but to a house about two years after his birth. Nothing is said about the presents being presented to Jesus in celebration of a birthday, but rather presents were given because he was to be the King of the Jews. (Matthew 2:1-16) We do not find any examples in the New Testament writings of the disciples or anyone else celebrating his birthday. Yet the scriptures do tell us the exact day of the Jewish year and time when Jesus died. (Exodus 12; Leviticus 23:4-5; Numbers 9:1-5; Matthew 26:1-2; John 18:28; 1 Corinthians 5:7). Jesus did leave instructions for us to observe his death, but he left no instructions at all for us to observe his birth. (1 Corinthians 5:7-8). There is nothing in the scriptural record that sets a standard of giving presents to anyone on their birthday. One might, however, consider Jesus' words recorded at Luke 14:12-14.

In the Bible, the day of one's death is considered more important than the day of one's birth. "A good name is better than fine perfume; and the day of death better than the day of one's birth." (Ecclesiastes 7:1) The reason for this is that this world is subjected to vanity, to futility. (Ecclesiastes 1:2; Romans 8:20) To finally be able to rest in the sleep of death was considered better than the day of coming to this world full of trouble. -- Job 14:1.

(needs to be updated)

We have seen several things about birthdays: the manner in which that they are usually celebrated is based on occult idolatrous practices, and in the Bible no faithful worshiper of Jehovah is directly stated to have celebrated birthdays, and those birthday celebrations that are recorded in the Bible are accompanied with evil disasters. Of these three things, is there anything in any of them that tell us that a worshiper of Jehovah should not celebrate birthdays? No; the real question is, however, if a Christian should celebrate birthdays, should a Christian mimic heathen occult prayer rituals in their celebration?

We might add that in a general way observances of birthdays are indirectly alluded to in the fact that various people's ages are recorded in the Bible.

We know that there is no direct scripture commanding one to celebrate birthdays, nor is there any command in the Bible forbidding the celebrating of birthdays, thus the Christian must decide for himself whether to celebrate or not celebrate. But there are Biblical commands or principles of love for God, especially as related to idolatry, that would apply to observance of any day.

A Clearer Examination of Claims About Russell, the Great Pyramid and “Occultism”

Is the Soul of a Man Immortal? – A Brief Summary

And Jehovah God formed man of the dust of the ground, and breathed into his nostrils the breath [neshamah: Strong's Hebrew #5397] of life; and man became a living soul [nephesh, Strong's Hebrew #5315]. -- Genesis 2:7, American Standard Version.

Also it is written, the first man Adam became a living soul [psuché: Strongs Greek #5590]. The last Adam became a life-giving spirit. -- 1 Corinthians 15:45, ASV

The Scriptures present a clear picture of the human soul. In Genesis 2:7, we read that God formed man from the dust of the earth and breathed into his nostrils the “breath of life” (Hebrew neshamah). As a result, man became a “living soul” (Hebrew nephesh). From this passage, it is evident that a human being consists of two essential elements: the physical body, which originates from the ground, and the divine breath of life that animates it.

When a person dies, the life‑giving breath departs, and the soul ceases to exist as a conscious, living entity. This reversal of the original life process is affirmed in passages such as Psalm 104:30, Psalm 146:4, and Ecclesiastes 12:7, which describe the return of the spirit to God and the cessation of life.

The biblical teaching that the soul is mortal, rather than immortal, is supported by numerous texts:

The soul dies -- Job 36:14; Psalm 56:13; Psalm 78:50; Psalm 116:8; Ezekiel 18:4,20; James 5:20.


The dead soul is not alive -- Psalm 22:29; Psalm 30:3; Psalm 33:18‑19; Isaiah 55:3; Ezekiel 13:19; Ezekiel 18:27.


The wicked soul is destroyed, consumed, devoured, or cut off -- Psalm 35:17; Psalm 40:14; Proverbs 6:32; Ezekiel 22:27; Matthew 10:28; Acts 3:23; James 4:12; Isaiah 10:18; Ezekiel 22:25; Leviticus 22:3; Numbers 15:30.

Both the Hebrew nephesh and the Greek psuché are used in these passages to denote a living being that can die. The notion that the soul is inherently immortal and continues to possess consciousness after death finds its origin in heathen philosophy, not in the biblical record, but it has been blended into many scriptures of the Bible.

Conclusion

Scripture consistently presents the soul as a composite of body and breath, which ceases to be alive at death. The belief in an immortal soul has its origins outside the Bible. 

Links to Related Studies

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Do We Have A Guardian Angel?

Russell and Doomsday

Jude 1:7 - Example of Eternal Fire

Russell Questioned His Faith

Hope of Life Beyond Death (w)

What Did Charles Taze Russell Stand For?

Did Charles Taze Russell Deny the Bible Doctrine of Hell?

Russell Was Never the President of the Jehovah's Witnesses