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The Hebrew of Amos 4:13 does not mention Christ:

[Amo 4:13 NLT] (13) For the LORD is the one who shaped the mountains, stirs up the winds, and reveals his thoughts to mankind. He turns the light of dawn into darkness and treads on the heights of the earth. The LORD God of Heaven's Armies is his name!

But where the Hebrew has "thoughts", the LXX has either "goodness" or "Christ".

"Goodness" is [G5543] while "Christ" is [G5547].

I would imagine that the transmission was first the LXX rendering "thoughts" as "goodness" and a later scribe rendering "goodness" as "anointed/Christ", but rather than presume, is someone able to tell from the extant texts if this was so, chronologically? Or to throw any light on the transmission from "thoughts" to either "goodness" or "anointed/Christ"?

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    If one prescribes to the rule that "a text cannot mean something to us that it did not mean to the writer or the original readers" then to read Christ into this passage would be invalid. This passage exalts the glory of God what more could you ask? – David D Sep 17 '20 at 16:51
  • Perhaps the Christ he had in mind was David, David? – Ruminator Sep 17 '20 at 16:55
  • The Greek translator seems to have interpreted the thoughts in question as goodwill, good intent, or good (pre)disposition (e.g., Jeremiah 29:11); then, by turning an eta into a iota, we have Christ. – Lucian Sep 17 '20 at 20:55
  • That is my thesis. What I'm seeking is some corroborating textual or linguistic evidence. – Ruminator Sep 17 '20 at 20:56
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Does Amos 4:13 refer to "Christ" or the Ivri Meshiach?

*No. - Amos 4:13 [MT] refers to YHVH.

Amos 4:13 [MT] "For behold, He forms mountains and creates the wind, and declares to-Adam what his speech is; He makes dawn into darkness, and treads on the high places of the earth; YHVH God of Hosts is His Name." (כִּ֡י הִנֵּ֩ה יוֹצֵ֨ר הָרִ֜ים וּבֹרֵ֣א ר֗וּחַ וּמַגִּ֚יד לְאָדָם֙ מַה־שֵּׂח֔וֹ עֹשֵׂ֥ה שַׁ֙חַר֙ עֵיפָ֔ה וְדֹרֵ֖ךְ עַל־בָּ֣מֳתֵי אָ֑רֶץ יְהֹוָ֥ה אֱלֹהֵֽי־צְבָא֖וֹת שְׁמֽוֹ )

In Amos 4:13 [LXX], we find a misunderstanding of "Mah-Sech-o" (מַה־שֵּׂח֔וֹ) [What-Thought-His] which becomes incorrectly interpreted as "Meshiach-o" (מְשִׁיחֽוֹ) [his Messiah] :

"For, behold, I am he that strengthens the thunder, and creates the wind, and proclaims to men [his Christ], forming the morning and the darkness, and mounting on the high places of the earth, The Lord God Almighty is his name." (διότι ἰδοὺ ἐγὼ στερεῶν βροντὴν καὶ κτίζων πνεῦμα καὶ ἀπαγγέλλων εἰς ἀνθρώπους τὸν [χριστὸν] αὐτοῦ ποιῶν ὄρθρον καὶ ὁμίχλην καὶ ἐπιβαίνων ἐπὶ τὰ ὕψη τῆς γῆς κύριος ὁ θεὸς ὁ παντοκράτωρ ὄνομα αὐτῷ)

  • Greek Scribes of the Septuagint (LXX) either misunderstood or misinterpreted (מַה־שֵּׂח֔וֹ) [What-Thought-His] as (מְשִׁיחֽוֹ) [his Messiah] to render their translation "Christ-His" [χριστὸν] in Amos 4:13 [LXX].
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    Ah, that makes sense! Thanks so much ctaylorgraphics. – Ruminator Sep 17 '20 at 21:37
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In Amos 4:13 we have for the Hebrew:

For behold, He who forms mountains and creates the wind And declares to man what are His thoughts, He who makes dawn into darkness And treads on the high places of the earth, The LORD God of hosts is His name. (NASB)

The LXX reads:

διότι ἰδοὺ ἐγὼ στερεῶν βροντὴν καὶ κτίζων πνεῦμα καὶ ἀπαγγέλλων· εἰς ἀνθρώπους τὸν χριστὸν αὐτοῦ, ποιῶν ὄρθρον καὶ ὁμίχλην καὶ ἐπιβαίνων ἐπὶ τὰ ὑψηλὰ τῆς γῆς· Κύριος ὁ Θεὸς ὁ παντοκράτωρ ὄνομα αὐτῷ.

The Brenton translation reads https://www.ellopos.net/elpenor/greek-texts/septuagint/chapter.asp?book=32&page=4

For, behold, I am he that strengthens the thunder, and creates the wind, and proclaims to men his Christ, forming the morning and the darkness, and mounting on the high places of the earth, The Lord God Almighty is his name.

Thus, we are really discussing how the Hebrew שֵּׂח֔וֹ becomes χριστὸν. Fascinatingly, שֵׂחַ (the lexical form) only occurs here. BDB offers a tantalizing suggestion:

[שֵׁךְַ] noun [masculine] thought; — suffix מַנִּיד לָאָדָם מַהֿ שֵּׂחוֺ Amos 4:13; read probably שִׂחוֺ (against BaNB 79, 80) unless otherwise corrupt.

II. שׂיח (√ of following; compare perhaps Assyrian šâ—u, grow, grow up (of trees), ši—tu, apparently a shoot, sprout; Late Hebrew = Biblical Hebrew; Punic שח; Syriac artemisia Judaica, compare WetzstReisebericht 4, 41 Löw p.78, so Arabic Lane1628 (compare LagBN 159)).

Thus, we may be dealing with either a slight misunderstanding or a corruption. It is not impossible that if we take the previous word and this words we get שֵּׂח֔וֹ מַה־ which MIGHT be a corruption or Messiah. If this is true, the LXX here is from an older text (which is not impossible.)

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  • I'm not qualified in regard to the textual or Hebrew matters you discuss but I think it helps fill out what we are dealing with. Thanks Dottard. – Ruminator Sep 17 '20 at 21:51

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