A Gospel is a text with older texts inside it. When Yeshua reads in a synagogue or answers from the Torah, the scroll in the room was Hebrew, but the Gospel that reports it was written in Greek, and the Greek often quotes the Septuagint, the Greek translation of those scriptures. This rendering follows one rule: quotations render from the Hebrew source, and where an evangelist’s argument rests on the Greek instead, that is disclosed, never silently corrected.
Every direct Old Testament quotation in the four Gospels was mapped to its source verse and rendered against the Hebrew text itself (the Leningrad codex, via Tyndale House’s openly-licensed tagged edition) with the Greek Septuagint (Swete’s public-domain edition) set beside it for every single row. Nothing was back-translated from the Greek when the prophet’s own words were available.
Matthew 39, Mark 17, Luke 18, John 14: drawn from the standard scholarly apparatus, with zero fabricated links and zero unresolved references. A deliberately high-confidence core, not an exhaustive sweep.
67 are citations: scripture spoken or read aloud by Yeshua, the Baptizer, the accuser in the wilderness, crowds, priests. 21 are the evangelists’ own “that it might be fulfilled” formulas.
66 of the 88 match or depend on the Hebrew directly. The rest carry a specific, named flag: adaptation, phrasing, Targum affinity, or genuine dependence on the Greek.
The whole map was adversarially verified by two independent AI reviewers. Between them they caught a wrong-verse Septuagint lookup (the Ten Commandments are reordered in the Greek) and one over-broad flag, both fixed at the source, on the record.
The clearest case of a Gospel argument resting on the Greek rather than the Hebrew, and the archetype for how this rendering handles it.
hā-ʿalmāh: “the young woman.” The Hebrew word for “virgin” would be betulāh; that is not the word Isaiah uses.
hē parthenos (παρθένος): “the virgin.” Matthew’s virgin-birth argument follows this Greek reading.
So the rendering gives the prophet his own word (young woman) and states plainly, right at the verse, that Matthew’s argument rests on the Septuagint’s virgin. Neither text is corrected into the other. Both facts stay visible.
Seven quotation rows carry the LXX-divergence flag: places where rendering the Hebrew alone would undercut what the evangelist is actually arguing. Each flag was confirmed against the actual Greek, word by word.
One flag was honestly withdrawn: Jn 12:38 reproduces the LXX wording of Isa 53:1 down to an opening “Lord” the Hebrew lacks, but John’s argument rests on content Hebrew and Greek share, so it does not earn the flag. The rule is narrow on purpose: flagged only where the argument rests on the Greek, not wherever the wording differs.
The discipline cuts both ways, and one quotation runs in the opposite direction entirely.
The Hebrew reads daqaru: “pierced.” The Septuagint reads “they mocked” (κατωρχήσαντο). At the crucifixion, John follows the Hebrew against the Greek, a textbook case for rendering from the Hebrew.
The LXX reads “his children” (plural). Matthew’s “my son” follows the Hebrew.
The LXX spiritualizes: “bears our sins.” Matthew keeps the Hebrew bodily; the gold renders it: “He has borne our sicknesses and carried our pains.”
The remaining rows carry their own named flags: free adaptation (Jn 12:40’s reworking of Isa 6:10; the conflated Mal 3:1 + Exod 23:20 of “behold, I send my messenger”), a phrasing divergence (whether Isa 40:3’s “in the wilderness” belongs to the voice or the preparing), Targum affinity (Mark’s Isa 6:9–10), and the cry from the cross (Ps 22:1, Mt 27:46 / Mk 15:34), where the Gospels themselves record the words in Aramaic and the Hebrew psalm stands beneath them as the source.
Every quoting verse in the interlinear carries a band marked ≡ quotes … naming its source: with the full Hebrew verse, a transliteration, a plain-language note, and, where it applies, the divergence flag as a visible label. Open Matthew 1 and the keystone is the first thing you meet: ≡ quotes Isa 7:14 · LXX DIVERGENCE, with the Hebrew and the note side by side. Nothing on this page is hidden apparatus; it is all on the reading surface.