The Armor God Wore First
You Don’t Put It On. You Become It.
Hello brothers and sisters,
I want to start today by clearing something up, because this misconception is so widespread that it’s become the default way the Armor of God is taught in most churches.
Paul did not invent the Armor of God.
He did not sit in his Roman prison cell, look up at the guard chained to his wrist, and think, “Oh! That’s a good illustration. Let me write a letter about how Christians should be like Roman soldiers.”
I’ll admit that’s a solid Sunday school version.
It’s charming.
It’s memorable.
It’s a great visual for younger children.
But it’s also wrong.
Paul was doing what Paul always did. He was pulling from the Old Testament Scriptures. Specifically, he was reaching back to the prophet Isaiah, where centuries before any Roman legion existed, God Himself is described putting on armor to go to war for His people. Yes, Paul made some adjustments in how he presented it to the Ephesians. But the roots of every single piece of that armor are in the prophets.
And here’s the part most people miss, the part that changes everything about how you read Ephesians 6:
The Armor of God is literally that. God’s armor. He wore it first. Long before He ever presented it to us.
When Paul tells you to “put on the full armor of God,” he isn’t handing you a Roman soldier’s kit. He’s telling you to clothe yourself in the very things God Himself wore into battle. And, more than that, he’s telling you to become the kind of person who can actually wear it.
Because this armor isn’t a costume you slip on before you go out to face the day. It isn’t a magical protective forcefield you activate by reciting Ephesians 6 over your morning coffee. It is, put simply, the life of a fully devoted follower of Jesus Christ.
You don’t put it on. You become it.
Let’s dig in.
If you’re reading this in email, be aware that the text is likely to cut off without warning. For a smoother reading experience and all the features Substack has to offer (including audio voiceovers of my posts), you can go HERE or download the app.
The Source: Isaiah 59 and the Divine Warrior
Before we look at any individual piece of armor, we have to look at where Paul got this imagery.
The primary source text is Isaiah 59:17. Israel has been unfaithful. Injustice is everywhere. There is no one righteous enough to intercede. And then, in one of the most dramatic moments in all of prophetic Scripture, God Himself steps into the breach:
Isaiah 59:17 (NRSVUE):
“He put on righteousness like a breastplate and a helmet of salvation on his head; he put on garments of vengeance for clothing and wrapped himself in fury as in a mantle.”
Isaiah 59:17 (NKJV):
“For He put on righteousness as a breastplate, and a helmet of salvation on His head; He put on the garments of vengeance for clothing, and was clad with zeal as a cloak.”
Isaiah 59:17 (LXX, N.E.T.S.):
“And he put on righteousness like a breastplate and placed a helmet of salvation on his head, and he clothed himself with a garment of vengeance and with his cloak.”
Look at that. The breastplate of righteousness. The helmet of salvation. God wore these first.
The Hebrew here is striking. “Breastplate” is שִׁרְיָן (shiryan), which appears relatively rarely in the Hebrew Bible. “Righteousness” is צְדָקָה (tzedaqah), the familiar covenantal term for right-relationship and right-action. And “helmet” is כּוֹבַע (kova), paired with יְשׁוּעָה (yeshuah) — salvation, deliverance, rescue.
And here’s the moment the Septuagint becomes important for our reading of Ephesians. The LXX translates shiryan as θώραξ (thōrax), and kova as περικεφαλαία (perikephalaia). Those are the exact same Greek words Paul uses in Ephesians 6:14 and 6:17. Exactly the same.
Paul isn’t reaching for Roman military vocabulary. He’s reaching for the Septuagint of Isaiah 59. The Bible he preached from. The Bible the Ephesians heard read in their synagogues. When his readers heard θώραξ τῆς δικαιοσύνης (thōrax tēs dikaiosynēs, “breastplate of righteousness”), they weren’t picturing a legionary. They were hearing Isaiah.
But Isaiah 59 isn’t the only source. Paul also draws from Isaiah 11:5 (the belt/girdle), Isaiah 52:7 (the feet of the one who brings good news), and Isaiah 49:2 and Hosea 6:5 (the sword as God’s word). The Armor of God is a tapestry of prophetic imagery, and Paul is weaving it together to show you what a life submitted to Christ actually looks like.
Let’s take it piece by piece.
The Belt of Truth
Ephesians 6:14a:
“Stand, therefore, and fasten the belt of truth around your waist.”
The Greek here is ἡ ὀσφὺς… ἐν ἀληθείᾳ (hē osphys… en alētheia), literally “your loins in truth.” The imagery is of a soldier tucking up his long robe so he can move freely in battle. Nothing hanging loose. Nothing flapping around to trip him up.
The source text is Isaiah 11:5, the famous messianic prophecy about the shoot from the stump of Jesse:
Isaiah 11:5 (NRSVUE):
“Righteousness shall be the belt around his waist, and faithfulness the belt around his loins.”
Isaiah 11:5 (LXX, N.E.T.S.):
“And he shall be girded with righteousness around his waist and bound with truth around his sides.”
And here is our first truly illuminating LXX/MT comparison. The Hebrew has צֶדֶק (tzedeq, righteousness) and אֱמוּנָה (emunah, faithfulness). The LXX, however, renders the second term as ἀλήθεια (alētheia): truth.
This is huge. The Hebrew emunah carries the sense of steadfastness, reliability, the kind of faithfulness you can stake your life on. The Greek ἀλήθεια is the word for truth, reality, that which corresponds to what actually is. They overlap, but they’re not identical. And when Paul reaches for this imagery in Ephesians, he reaches for the LXX reading. Truth. ἀλήθεια.
This is why I say the Belt of Truth is so much more than people think.
Yes, speaking truth builds up the belt in you. And not just in the form of saying what is true and refusing to say what isn’t. It’s also a matter of saying all of what is true. Lies of omission are still lies. Integrity matters. Keeping your word matters. Being the kind of person whose promises can be trusted is non-negotiable.
But those things are not the fruit of having the Belt of Truth. They are what builds the belt.
The fruit of having a strong Belt of Truth is discernment.
Think about it this way. Truth is not just a set of propositions. Truth is a Person. Jesus says in John 14:6, “I am the way, and the truth, and the life.” When Paul tells you to fasten the belt of truth around your waist, he is telling you to clothe yourself in Christ Himself. And when you know the Truth, as the Person He is, in His character, in His ways, you develop the capacity to recognize truth when you encounter it, and to recognize the counterfeit when Satan offers it.
The Belt of Truth is what lets you stand in a room full of compelling lies and know they’re lies. It is what lets you read a theologically slick book and sense the off notes before you can even articulate what’s wrong. It is what lets you hear a smooth-talking preacher (or salesman!) and think, “something isn’t right here.”
And the Hebrew emunah is still underneath this, because the LXX and MT together give us the fuller picture. Truth and faithfulness belong together. Discernment without faithfulness becomes cynicism. Faithfulness without discernment becomes naivety. The belt holds both.
The Breastplate of Righteousness
Ephesians 6:14b:
“…and put on the breastplate of righteousness.”
The breastplate covers the heart and the vital organs. In Paul’s imagery, it is the righteousness of Christ covering the vital center of who you are.
This one gets the most attention in most teachings on the Armor of God. It’s the big one. The flashy one. And ironically, I think it’s actually one of the most understated pieces, because it is often taught in a way that misses what it really is.
It’s not God’s protection in the sense of a plate of metaphoric metal that defends us. It’s not a covering that hides you from sight or influence. It is the righteousness imputed to you by Christ. The one you live out in the process of sanctification as you walk with Him.
And here’s the piece most modern teaching gets wrong: we treat the Breastplate of Righteousness as something that happens to us once, at conversion, and then we wear it like a static badge.
But that’s not how Paul uses it, and it’s certainly not how Isaiah used it.
Go back to Isaiah 59:17. God puts on righteousness like a breastplate to go to war against injustice. This is an active, engaged, dynamic righteousness. It is righteousness that does something.
And go to Isaiah 59:16, the verse right before it: “He saw that there was no one, and was appalled that there was no one to intercede; so his own arm brought him victory, and his righteousness upheld him.”
God’s righteousness is what upholds Him in battle. And when that same righteousness is imputed to you in Christ, it upholds you in the same way. But only if you are actually walking in it.
No one is perfect. We are all sinners. But we are called to a process of ongoing sanctification, that continual process of being convicted of sin and excising it from our lives. Not because of the law. Not because we are trying to earn anything. But out of love and devotion for the One who gave us His righteousness in the first place.
The Breastplate of Righteousness is the imputed righteousness of Christ, yes. But it is also the lived righteousness of a heart that has been transformed by that gift. Both/and. Not one or the other.
If you claim Christ’s righteousness but refuse to let Him change how you live, you are wearing the breastplate like a piece of costume armor. And costumes do not stop arrows.
The Shoes of the Readiness to Spread the Gospel of Peace
Ephesians 6:15:
“And having shod your feet with the preparation of the gospel of peace.”
The Greek is fascinating: ἐν ἑτοιμασίᾳ τοῦ εὐαγγελίου τῆς εἰρήνης (en hetoimasia tou euangeliou tēs eirēnēs), “in the readiness of the gospel of peace.”
The source text is Isaiah 52:7:
Isaiah 52:7 (NRSVUE):
“How beautiful upon the mountains are the feet of the messenger who announces peace, who brings good news, who announces salvation, who says to Zion, ‘Your God reigns.’”
Isaiah 52:7 (LXX, N.E.T.S.):
“Like a season upon the mountains, like the feet of one bringing glad tidings of a report of peace, like one bringing glad tidings of good things, because I will make your salvation heard, saying to Sion, ‘Your God shall reign.’”
Paul quotes this verse directly in Romans 10:15, applying it to the preaching of the gospel. So when he picks up foot imagery in Ephesians 6:15 and pairs it with the “gospel of peace,” he is pulling straight from Isaiah 52.
And once again, this piece seems simple on the surface but really it’s anything but.
This isn’t just speaking the Gospel to people. It isn’t simple evangelism in the sense of tract-distribution or door-knocking. This is about how you live. It’s about how other people perceive you. Do your actions and attitudes reflect the love, grace, and mercy of Jesus? Are you speaking Jesus to people in a loving way, a gentle way, a kind way that emphasizes God’s grace and mercy?
And here I have to say something that I know will make some readers uncomfortable and maybe even a little angry. I believe the modern Church needs correction on this point, so I’m going to say it as plainly as I know how:
We are not called to foment fear. We are not called to preach hellfire to unbelievers.
The unsaved are never going to respond to a Gospel of fear. God knows this. It is why He called us to preach and spread the Gospel. And “Gospel” is just the English rendering of εὐαγγέλιον (euangelion), which means Good News.
Hell, fire, torment, and judgment are not Good News.
They are real. They are biblical. They are true. But they are not the Gospel, and they are not what Paul is telling us to shod our feet with when we step out into the world.
Now before you come for me in the comments, let me be clear: there is absolutely a time and a place for correction. There is absolutely a time to speak hard truths about sin and judgment. But that time and place is inside the church, among believers.
Look at what Scripture actually says.
Paul gives us an explicit procedure for correcting a brother who sins, and Jesus gives us the same thing in Matthew 18:15-17:
“If your brother sins against you, go and tell him his fault between you and him alone. If he hears you, you have gained your brother. But if he will not hear, take with you one or two more, that ‘by the mouth of two or three witnesses every word may be established.’ And if he refuses to hear them, tell it to the church. But if he refuses even to hear the church, let him be to you like a heathen and a tax collector.
Notice the phrase “your brother.” It’s not talking about your biological brother. Throughout the New Testament, the term “brother” is reserved for your fellow believers. This is for your brothers (or sisters) in Christ.
This procedure is for believers correcting believers.
And Paul is even more explicit in 1 Corinthians 5:12-13:
“For what have I to do with judging those also who are outside? Do you not judge those who are inside? But those who are outside God judges. Therefore “put away from yourselves the evil person.””
Read that again. “What have I to do with judging those outside?” Paul is telling the Corinthian church, a church that tolerated sexual immorality within its own membership, that their job is to address the sin within the church, not to go crusading against the sin of the surrounding pagan culture.
Let that sink in. The apostle who wrote more of the New Testament than anyone else explicitly tells us that judging outsiders is not our job. That’s God’s job.
So what is our job toward outsiders? The Gospel. The good news that God loved the world so much He sent His Son. The good news that no matter what they have done, grace is available. The good news of peace with God through Jesus Christ.
We praise and preach in public. We correct in private, within the body.
This is a leadership maxim, and it is also a pattern the New Testament bears out consistently. Jesus was gentle with sinners and sharp with hypocrites. He had compassion on the woman at the well and harsh words for the Pharisees. He broke bread with tax collectors and flipped the tables of the money-changers in the temple.
Notice the pattern: the people outside the religious community received grace, while those inside who should have known better received correction.
That is the shape of the Shoes of the Readiness to Spread the Gospel of Peace. When you step out into your workplace, your neighborhood, your family gatherings with unbelieving relatives… you are stepping out in readiness to bring good news. Peace. Grace. Mercy. Love. The invitation of a Father who wants His lost children to come home.
If what you are actually bringing is judgment, shame, and fear, then your feet are shod with something, but it isn’t the Gospel of peace.
The Shield of Faith
Ephesians 6:16: “With all of these, take the shield of faith, with which you will be able to quench all the flaming arrows of the evil one.”
The Greek word Paul uses here is θυρεός (thyreos), which refers to the large, full-body shield. The one that could be locked together with other soldiers’ shields to form a wall. Not a little round buckler. A door-sized shield. You could hide behind this thing.
And the word for faith, πίστις (pistis), is where we need to do some careful work.
Most of our English Bibles translate πίστις as either “faith” or “belief,” often interchangeably. But these are not the same thing. Not even close.
What is faith? It is an unfortunate translation pattern in many English Bibles that renders πίστις as “belief” in some contexts. Because there is so much more to true pistis than just mental assent.
I believe in the existence of stars. I believe the core of the earth is molten. I believe my daughter will do well on her math test. That’s all “belief” in the sense of cognitive agreement with a proposition.
James 2:19 tells us:
“You believe that there is one God. You do well. Even the demons believe—and tremble!”
Even the demons believe. Belief, by itself, doesn’t save. Belief doesn’t justify. Faith does.
And faith, put most simply, is trust.
Do you trust Jesus? I mean, really trust Him? If He calls you to do something, will you do it without reservation? Even when logic, the world, your finances, and your family all tell you it’s a terrible idea?
Do you trust Him to be Lord of your life and your soul even when the world tells you that’s foolish? When everyone around you tells you that you’re throwing away everything you have? When literally every person around you tells you that you’re making a mistake and it will end in disaster, do you have enough faith in Jesus to do what He’s calling you to do anyway, in the face of that extreme opposition?
Because that is what faith really is.
The apostles had it. Almost every one of them died horrific deaths for their refusal to renounce it. That’s not belief. That’s trust so deep it survives torture.
And a quick note on the mustard seed. In Matthew 17:20, Jesus says that if you have faith the size of a mustard seed, you can say to this mountain, “Move from here to there,” and it will move. People constantly misread this verse as being about the size of your faith. That’s the wrong question.
It’s about the quality of your faith. Do you trust Him to take care of you even when the world says He can’t? The mustard seed is the smallest of garden seeds, but it grows into one of the largest garden plants. Jesus isn’t saying “you need more faith.” He’s saying “even a tiny amount of real trust is enough, because real trust is alive and it grows.”
That is the Shield of Faith. Real, living, active trust in the Person of Jesus Christ, large enough to quench every flaming arrow the enemy throws at you. Because you have settled in your heart that He is worthy of your trust, and nothing the world shouts can shake that.
The Helmet of Salvation
Ephesians 6:17a:
“Take the helmet of salvation…”
The Greek is περικεφαλαίαν τοῦ σωτηρίου (perikephalaian tou sōtēriou). The word for salvation here is σωτήριον (sōtērion), the neuter form that emphasizes the means or instrument of deliverance.
Going back to Isaiah 59:17 LXX: καὶ περιέθετο περικεφαλαίαν σωτηρίου ἐπὶ τῆς κεφαλῆς. Same vocabulary. Paul is quoting directly.
This piece is a little self-explanatory on the surface. Yes, it’s about having salvation. Knowing your soul has been saved. But here is the part a lot of people miss: salvation isn’t just about eschatology. It’s not just about the ultimate destination of your soul.
Salvation is a multi-temporal event and process. This is one of the richest theological truths in all of Scripture, and so many Christians have never been taught it clearly.
You WERE saved when you gave your life to Christ. The Greek aorist tense; a completed action in the past. “By grace you have been saved through faith” (Ephesians 2:8). This is your justification. Your legal standing before God has changed forever.
You ARE BEING saved right now, in this very moment, as you undergo the process of sanctification. “To us who are being saved” (1 Corinthians 1:18, present tense). This is your ongoing transformation into the image of Christ.
You WILL BE saved when you stand before the Father and Christ steps up to say, “This one’s mine. My righteousness is her righteousness.” “The one who endures to the end will be saved” (Matthew 24:13, future tense). This is your glorification.
The Helmet of Salvation encompasses all three. Past, present, and future. And there is an aspect of this that is the certainty of your salvation. The settled confidence that you belong to Him.
But, and I really need you to hear this, it is so much more than just the confidence. It is a humble heart that acknowledges you can do nothing of yourself, that your salvation is a gift freely given that you could never earn, no matter how good you are. No matter how much time you have spent being sanctified. That you have salvation not because of anything you did but rather because of who He is.
And yes, the fact that this piece is portrayed as a helmet carries its own weight. The helmet protects the head. The head is the seat of thought. The salvation of your mind is part of what the Helmet represents.
This is where 2 Corinthians 10:5 becomes central: “We destroy arguments and every proud obstacle raised up against the knowledge of God, and we take every thought captive to obey Christ.”
Every. Thought. Captive.
The Helmet of Salvation, at its fullest expression, is the ability to consistently take your thoughts captive and submit them to Christ. You keep only the ones that align with His character. A cleaning up of your mind, including the words and concepts you think about, the activities you desire, the things you daydream about, the content you consume, the mental spaces you allow yourself to wander into.
This isn’t legalism. This is the natural outworking of salvation moving through every layer of who you are, including the layer that no one else ever sees.
The Sword of the Spirit
Ephesians 6:17b:
“…and the sword of the Spirit, which is the word of God.”
This is the only offensive piece of the armor. Everything else is defensive. And Paul doesn’t leave any ambiguity about what this sword is. He tells us directly: ῥῆμα θεοῦ (rhēma theou), the word of God.
A note on the Greek. Paul uses ῥῆμα (rhēma) here, not λόγος (logos). Some teachers make a huge distinction between these terms, but in practice the distinction is often overstated. Both can refer to God’s word. Rhēma tends to emphasize the spoken or specific word, a word for a moment, a situation, an encounter. It fits beautifully here, because the sword is wielded in the moment of battle.
The source text for this imagery reaches across several prophets. Isaiah 49:2 says of the Servant: “He made my mouth like a sharp sword.” Hosea 6:5: “Therefore I have hewn them by the prophets; I have killed them by the words of my mouth.” The writer of Hebrews picks this up and expands it in Hebrews 4:12: “For the word of God is living and active, sharper than any two-edged sword.”
And nowhere is the Sword of the Spirit exemplified better than in the forty days Jesus spent in the wilderness being tested by Satan.
I believe there were dozens, possibly hundreds, of testings Satan presented to Jesus during those forty days that are not enumerated in Scripture. But the three we are given in Matthew 4 and Luke 4 are exemplary of the point.
Satan comes with temptation. Jesus responds with Scripture. “It is written…” Every single time.
Notice what Jesus does not do. He does not argue philosophy. He does not out-debate Satan on ethics. He does not even directly refute Satan’s logic. He simply wields the Word. And the enemy has no answer to it.
That is what the Sword of the Spirit does.
But here is where I have to be careful, because this is where modern Christianity often misses the point entirely. The Sword of the Spirit is not about memorizing Scripture so you can win arguments on social media. It is not about being able to quote chapter and verse on command. It is not about having a concordance in your head.
It is about living it.
Incorporating the words of Scripture into everything you say and do every day. Living out your values and your choices in accordance with the words of Scripture. Letting the Word shape how you treat your spouse, how you parent your children, how you handle your money, how you respond when someone cuts you off in traffic, how you speak about people when they aren’t in the room.
This is what it really means to possess the Sword of the Spirit. To know, to live, to love, to eat and drink and breathe the words of Scripture in everything you do, every single day.
Memorization is good. I’m not against memorization. But a memorized verse that doesn’t change how you live is a sword hanging on the wall as decoration. A sword is useful only when it is wielded. And you wield Scripture by letting it cut into you first, before you ever try to use it in the world.
So What Are We Actually Called To?
Is all of this a tall order? You bet it is.
A life of discernment rooted in Truth Himself. A life of lived-out, ongoing, transformative righteousness. Feet shod with the Good News, bringing peace to outsiders and leaving correction for the inside of the body. Faith that is trust deep enough to follow Jesus into the teeth of the world’s opposition. A mind so saturated in salvation that every thought is taken captive. And a life so shaped by Scripture that the Word itself becomes the weapon.
It is hard. It is, honestly, nearly impossible if we try to do it in our own strength.
But that’s the point.
The Armor of God is God’s armor. He wore it first. Isaiah 59 shows us God Himself putting on righteousness and salvation and going to war for a people who could not save themselves. And the entire trajectory of the New Testament is God giving that same armor— His very own armor —to His adopted sons and daughters.
You don’t manufacture this armor. You don’t earn it. You don’t buy it.
You receive it. And then, slowly, through a lifetime of walking with Him, you grow into it until it fits. Until the armor and the life become the same thing. Until people can see Jesus when they look at you, because you have been so thoroughly clothed in Him that the two are no longer easy to tell apart.
That is what Paul means when he tells us to put on the full armor of God.
Not a costume.
A life.
Please Join Me In A Closing Prayer
Holy Father,
We confess that we have too often treated Your armor as something we slip on before we face the day, rather than something we grow into over a lifetime. We have settled for belief when You have called us to trust. We have swung the Sword at outsiders when You called us to extend the Gospel of peace. We have worn the Breastplate as a badge when You meant it to be a way of living.
Forgive us.
Clothe us afresh. Gird us with Your truth, so that we may discern what is real in a world of counterfeits. Set Your breastplate over our hearts, and let the righteousness You have imputed to us also work itself out into the way we live. Place our feet in readiness to carry good news to those who need to hear it. Strengthen our shield, and grow our trust in You until no arrow of the enemy can shake it. Settle the helmet of salvation over our minds, and give us the grace to take every thought captive. And teach us to wield Your Word, not as a weapon against others, but as a life that cuts through our own flesh first.
Make us the kind of people who don’t just put on Your armor, but who have become it.
In the name of Jesus, who wore it before us and who fights for us still,
Amen.
If this post encouraged you, would you consider sharing it with someone who needs to hear it?
And if you’d like to go deeper into how the Septuagint illuminates Scripture in ways most Christians never see, consider subscribing to The LXX Scrolls to discover how the Bible you didn’t know might be the Bible you need.
Coming Up Next
Alright friends, I hope you’re ready for this.
Did you know that there are TWO different ancient Greek versions of the book of Daniel? The original Greek version, typically referred to as the Old Greek, was included in the Septuagint until around the early to mid third century, when it was slowly replaced by the Theodotion version, though it’s debated whether Theodotion actually translated it.
Now, in fairness, there are a number of books that were “revised” by Theodotion in the late 2nd century, but most have only minor adjustments that brought them a little more in line with the Hebrew texts of the day.
Daniel is the major exception to that, along with Tobit (one of the books of the Apocrypha/Deuterocanon, if you’re unfamiliar) and the apocryphal additions to Daniel comprising: Susanna, The Prayer of Azariah and the Song of Three Young Men, and Bel and the Dragon, which we will be talking about.
Now, I can practically hear you asking, “Kevin, why does this matter?”
Well, simple. It was less than a year ago that I realized myself that there was an older Greek version that diverges significantly not just from the Hebrew but also from the Theodotion version that most readers of the Septuagint are familiar with. So I’ve been wanting to dig in not only to this Old Greek version but also a deep comparison between the Masoretic, Theodotion, and the Old Greek.
If you’ve been with me for any length of time you’ll know that the way the different versions of Scripture diverge fascinates me, and this one more than most because I love the book of Daniel. It’s one of the most theologically rich and narratively gripping books in the entire Bible.
And in some places the Old Greek is so different that you'd swear you were reading a different book entirely. Some chapters are an almost totally different presentation than we’re familiar with. But even those that aren’t, individual verses preserve readings that fundamentally alter our understanding of characters, events, and especially prophecies.
So, starting next week, we’re going to start a journey through the entire book of Daniel in three different translations. We’re going to mine it for textual and theological riches that we can submit to the both/and method and see what really might be being said in this amazing book.
We’re going to start with an introduction to the translations of Daniel. We’ll talk about the what and the why and talk about method. The following week we’ll dig into chapter one across these three translations and then we’ll be working our way through a chapter a week (usually), so we can really take our time and dig into the depths of each chapter so we don’t miss anything. Which obviously means that for the longer or denser chapters, we’ll be splitting them up to tackle across multiple posts.
For those of you doing the math, you’re right. At that pace, we’re going to be immersed in the riches of the book of Daniel for at least the next five months.
I can’t wait to dig into this with you. If you haven’t subscribed yet, do it now! I promise, you’re not going to want to miss this.
The LXX Scrolls is free to read and always will be. If this work has been worth something to you, there are a few ways to say so:
Buy the ebooks. Completed teaching series are available as polished ebooks under the Two Witnesses, One Truth series. Buying through Curios will support this work most directly but they’re also available on Amazon (and elsewhere) if you’re loyal to a particular ereader.
Become a supporter. A monthly or annual pledge through Substack helps me to bring the Septuagint to those who never knew they needed it.
Send a one-time tip. If this post has blessed you and you want to express that directly, you can Buy Me a Coffee.
Thank you for being part of this journey, your support makes this work possible
© 2026 LXX Scrolls. All rights reserved.
Your teaching on the armor of God was spot on! What seminary did you go to? I'm guessing it was the seminary of hard knocks. Your articles have so many insights, that either counter nominal chritianity ( small "c" ), or surpass it, that we can discern that your gift of teaching is definitely ordained by God Himself, by means of The Holy Spirit. A long time ago, I read a book that posited "that putting on the armor of God is equivalent to putting on the LORD Jesus Christ". That is the 1-sentence Facebook version, but I prefer reading your much longer version, and it also proves that you are not alone, but rather 7,000 other teachers are part of the remnant of God's people in these last days.
WOW brother ya really swatted this one out of the park! Yah bless you🙏🏻❤️