These remarks are not intended as depreciatory of the Septuagint version: their object is rather to show what difficulties the translators had to encounter, and why in some respects they failed; as well as to meet the thought which has occupied the minds of some, who would extol this version as though it possessed something resembling co-ordinate authority with the Hebrew text itself.
One of the earliest of those writers who mention the Greek translation of the Scriptures, speaks also of the version as not fully adequate. The Prologue of Jesus the son of Sirach (written as many suppose B.C. 130) to his Greek version of his grandfather’s work, states: ou) gar i)sodunamei~ au)ta e)n e(autoi~j 9E?brai”sti lego&mena, kai o#tan metaxqh~| ei)j e(te&ran glw~n bibliwn ou) mo&non de tau~ta, a)lla kai au)toj o( no&moj kai ai( profhtei~ai, kai ta loipa tw~n bibliwn ou) mikran e!xei thn diaforan e)n e(autoi~j lego&mena : “For the same things expressed in Hebrew have not an equal force when translated into another language. Not only so, but even the Law and the prophecies and the rest of the books differ not a little as to the things said in them.” The writer of this Prologue had come into Egypt from the Holy Land: he had undertaken the translation of his grandfather’s work into Greek, but in explanation of the difficulty which he had to encounter in this work, he refers to the defects found even in the version of the Law, the prophets, and the other books, of which he had previously spoken. Doubtless coming into Egypt he was more conscious of the defects of the Septuagint version than could have been the case with Egyptian Jews, who had used the translation commonly and habitually for a century and a quarter.
At Alexandria the Hellenistic Jews used the version, and gradually attached to it the greatest possible authority: from Alexandria it spread amongst the Jews of the dispersion, so that at the time of our Lord’s birth it was the common form in which the Old Testament Scriptures had become diffused.
In examining the Pentateuch of the Septuagint in connection with the Hebrew text, and with the copies preserved by the Samaritans in their crooked letters, it is remarkable that in very many passages the reading of the Septuagint accord with the Samaritan copies where they differ from the Jewish. We cannot here notice the various theories which have been advanced to account for this accordance of the Septuagint with the Samaritan copies of the Hebrew; indeed it is not very satisfactory to enter into the details of the subject, because no theory hitherto brought forward explains all the facts, or meets all the difficulties. To one point, however, we will advert, because it has not been sufficiently taken into account, — in the places in which the Samaritan and Jewish copies of the Hebrew text differ, in important and material points, the Septuagint accords much more with the Jewish than with the Samaritan copies, and in a good many points it introduces variations unknown to either.
The Septuagint version having been current for about three centuries before the time when the books of the New Testament were written, it is not surprising that the Apostles should have used it more often than not in making citations from the Old Testament. They used it as an honestly-made version in pretty general use at the time when they wrote. They did not on every occasion give an authoritative translation of each passage de novo, but they used what was already familiar to the ears of converted Hellenists, when it was sufficiently accurate to suit the matter in hand. In fact, they used it as did their contemporary Jewish writers, Philo and Josephus, but not, however, with the blind implicitness of the former.
In consequence of the fact that the New Testament writers used on many occasions the Septuagint version, some have deduced a new argument for its authority, — a theory which we might have thought to be sufficiently disproved by the defects of the version , which evince that it is merely a human work. But the fact that the New Testament writers used this version on many occasions supplies a new proof in opposition to the idea of its authority, for in not a few places they do not follow it, but they supply a version of their own which rightly represents the Hebrew text, although contradicting the Septuagint.
The use, however, which the writers of the New Testament have made of the Septuagint version must always invest it with a peculiar interest; we thus see what honour God may be pleased to put on an honestly-made version, since we find that inspired writers often used such a version, when it was sufficiently near the original to suit the purpose for which it was cited, instead of rendering the Hebrew text de novo on every occasion.
Another important point on which the Septuagint stands in close connection with the New Testament is the general phraseology of the version, — a phraseology in which the traces of Hebrew elements are most marked, but with regard to which we should mistake greatly if we supposed that it originated with the New Testament writers. Thus we may see that the study of the Septuagint is almost needful to any biblical scholars who wishes to estimate adequately the phraseology and usus loquendi of the New Testament.
Besides the direct citations in the New Testament in which the Septuagint is manifestly used, there are not a few passages in which it is clear that the train of expression has been formed on words and phrases of the Septuagint: thus an intimate acquaintance with this version becomes in a manner necessary on the part of an expositor who wishes to enter accurately into the scope of many parts of the New Testament.
Thus, whatever may be our estimate of the defects found in the Septuagint — its inadequate renderings, its departures from the sense of the Hebrew, its doctrinal deficiencies owing to the limited apprehensions of the translators — there is no reason whatever for our neglecting the version, or not being fully alive to its real value and importance.
After the diffusion of Christianity, copies of the Septuagint became widely dispersed amongst the new communities that were formed; so that before many years had elapsed this version must have been as much in the hands of Gentiles as of Jews.
The veneration with which the Jews had treated this version (as is shown in the case of Philo and Josephus), gave place to a very contrary feeling when they found how it could be used against them in argument: hence they decried the version, and sought to deprive it of all authority. As the Gentile Christians were generally unacquainted with Hebrew, they were unable to meet the Jews on the ground which they now took; and as the Gentile Christians at this time believed the most extraordinary legends of the origin of the version, so that they fully embraced the opinions of its authority and inspiration, they necessarily regarded the denial on the part of the Jews of its accuracy, as little less than blasphemy, and as a proof of their blindness.
In the course of the second century, three other complete versions of the Old Testament into Greek were executed: these are of importance in this place, because of the manner in which they were afterwards connected with the Septuagint.
The first of the Greek versions of the Old Testament executed in the second century was that of AQUILA. He is described as a Jew or Jewish proselyte of Pontus, and the date commonly attributed to his version is about the year A.D. 126. His translation is said to have been executed for the express purpose of opposing the authority of the Septuagint: his version was in consequence upheld by the Jews. His labour was evidently directed in opposing the passages which the Christians were accustomed to cite from the Septuagint as applicable to the Lord Jesus. The general characteristic of this version is bold literality of rendering: such an endeavour is made to render each Hebrew word and particle into Greek, that all grammar is often set at defiance, and not unfrequently the sense is altogether sacrificed. From the scrupulosity of Aquila in rendering each Hebrew word, his work, if we possessed it complete (and not merely in scattered fragments), would be of great value in textual criticism.
Another Greek translator at a subsequent period in the second century was SYMMACHUS. He is described as an Ebionite, a kind of semi-Christian. His version seems to have been executed in good and pure Greek: perhaps he was the more particular in his attention to this in consequence of the mere barbarism of Aquila.
A third translator in the same cent
ury was THEODOTION, an Ebionite like Symmachus, to whom he was probably anterior. His version is in many parts based on the Septuagint. He is less servile in his adherence to the words of the Hebrew than Aquila, although he is void of the freedom of Symmachus. His knowledge of Hebrew was certainly but limited, and without the Septuagint it is hardly probable that he could have undertaken this version.
Thus, before the end of the second century there were, besides the Septuagint, three versions of the Old Testament in Greek, known to both Jews and Christians. All this could not fail in making the Old Testament Scriptures better known and more widely read.
Although many Christians believed in the inspiration and authority of the Septuagint, yet this could not have been universally the case; otherwise the disuse of the real Septuagint version of the book of Daniel, and the adoption of that of Theodotion in its stead, could never have taken place. This must have arisen from an apprehension of the poverty and inaccuracy of the Septuagint in this book, so that another version similar in its general style was gladly adopted.
We have now to speak of the labours of ORIGEN in connection with the text of the Septuagint. This learned and enterprising scholar, having acquired a knowledge of Hebrew, found that in many respects the copies of the Septuagint differed from the Hebrew text. It seems to be uncertain whether he regarded such differences as having arisen from mistakes on the part of the copyists, or from errors of the original translators themselves.
The object which he proposed to himself was not to restore the Septuagint to its original condition, nor yet to correct mere errors of translation simply as such, but to cause that the Church should possess a text of the Septuagint in which all additions to the Hebrew should be marked with an obelus, and in which all that the Septuagint omitted should be added from one of the other versions marked with an asterick. He also indicated readings in the Septuagint which were so incorrect that the passage ought to be changed for the corresponding one in another version.
With the object of thus amending the Septuagint, he formed his great works, the Hexapla and Tetrapla; these were (as the names imply) works in which the page was divided respectively into six columns and into four columns.
The Hexapla contained, 1st, the Hebrew text; 2nd, the Hebrew text expressed in Greek characters; 3rd, the version of Aquila; 4th, that of Symmachus; 5th, the Septuagint; 6th, Theodotion. The Tetrapla contained merely the four last columns.
Besides these four versions of the entire Old Testament, Origen employed three anonymous Greek versions of particular books; these are commonly called the fifth, sixth, and seventh versions. Hence in the parts in which two of these versions are added, the work was designated Octapla, and where all the three appeared, it was called Enneapla.
References were then made from the column of the Septuagint to other versions, so as to complete and correct it: for this purpose Theodotion was principally used. This recension by Origen has generally been called the Hexaplar text. The Hexapla itself is said never to have been copied: what remains of the versions which it contained (mere fragments) were edited by Montfaucon in 1714, and in an abridged edition by Bahrdt in 1769-70.
The Hexaplar text of the Septuagint was copied about half a century after Origen’s death by Pamphilus and Eusebius; it thus obtained a circulation; but the errors of copyists soon confounded the marks of addition and omission which Origen placed, and hence the text of the Septuagint became almost hopelessly mixed up with that of other versions.
The Hexaplar text is best known from a Syriac version which was made from it; of this many books have been published from a MS. at Milan; other books are now in the British Museum amongst the rest of the Syriac treasures obtained from the Nitrian monasteries. This Syro-Hexaplar translation preserves the marks of the Greek text, and the references to the other translations. It may yet be made of great use in separating the readings which were introduced by Origen from those of an older date.
There were two other early attempts to revise the Septuagint besides that of Origen. In the beginning of the fourth century, Lucian, a presbyter on Antioch, and Hesychius, an Egyptian bishop, undertook similar labours of the same kind. These two recensions (which they were in the proper sense of the term) were much used in the Eastern Churches.
From the fourth century and onward, we know of no definite attempt to revise the text of the Septuagint, or to correct the discrepancies of various copies. It is probable, however, that just as the text of the Greek New Testament became in a great measure fixed into the same form as we find it in the modern copies, something of the same kind must have been the case with the Septuagint. As to the Greek New Testament, this seems to have occured about the eleventh century, when the mass of copies were written within the limits of the patriarchate of Constantinople. It is probable that certain copies approved at the metropolis, both politically and religiously, of those who used the Greek tongue, were tacitly taken as a kind of standard.
We find amongst the members of the Eastern Churches who use the Greek language, that the Septuagint has been and is still so thoroughly received as authentic Scripture, that any effort to introduce amongst them versions which accurately represent the Hebrew (as has been attempted in modern times) has been wholly fruitless.
Thus the Septuagint demands our attention, were it only from the fact that the whole circle of religious ideas and thoughts amongst Christians in the East has always been moulded according to this version. Without an acquaintance with the Septuagint, numerous allusions in the writings of the Fathers become wholly unintelligible, and even important doctrinal discussions and difficulties (such even as some connected with the Arian controversy) become wholly unintelligible.
As the Septuagint was held in such honour in the East, it is no cause for surprise that this version was the basis of the other translations which were made in early times into vernacular tongues. There was, however, also another reason; — the general ignorance of the original Hebrew amongst the early Christians prevented their forming their translations from the fountain itself. The especial exception to this remark is the Syriac version of the Old Testament formed at once from the Hebrew.
The Books of the Apocrypha
The Alexandrian Jews possessed a sacred literature in the Septuagint translation, and where other works of the same national character were either written in Greek or translated from the Hebrew, these also were appended to the sacred books which they before possessed. But the New Testament writers never quote these additional writings as Scriptures. The writers of the early Church, however, while expressly declaring their preference for the Hebrew Canon, quote the books of the “Apocrypha” as of equal authority with the Old Testament. And in this wise the Church popularly regarded them, and consequently made a free use of them. The influence of such writers as Origen, Cyril of Jerusalem, Athanasius, and Augustine, in favour of the “Apocrypha,” was very great; and Jerome’s view, as quoted in the sixth Article of the Anglican Church (“the other books which the Church doth read for example of life and instruction of manners; but yet doth it not apply them to establish any doctrine”) and his strictures on some of the books were apt to be forgotten.
During the Reformation period, the Church of Rome decreed her adherence to the popular view of the Apocrypha held in the main by the early Church, and definitely accepted all the “other books” as canonical, save I. and II. Esdras and the Prayer of Manasseh. The Church of England, on the other hand, formally adopted the more critical view of Jerome, and while retaining the Apocrypha in her Bible gave it not canonical but deutero-canonical rank.
In more recent times it has been the unfortunate custom of English-speaking people to neglect or despise the Apocrypha: yet it forms a portion of the Bible of Christendom; it supplies the blank leaf between Nehemiah and the New Testament; and it comprises some of the literature of that period, which well illustrates the development and transition of Jewish religious thought generally.
Genesis
Chapter 1
[1]
In the beginning God made the heaven and the earth. [2] But the earth was unsightly and unfurnished, and darkness was over the deep, and the Spirit of God moved over the water. [3] And God said, Let there be light, and there was light. [4] And God saw the light that it was good, and God divided between the light and the darkness. [5] And God called the light Day, and the darkness he called Night, and there was evening and there was morning, the first day.
[6] And God said, Let there be a firmament in the midst of the water, and let it be a division between water and water, and it was so. [7] And God made the firmament, and God divided between the water which was under the firmament and the water which was above the firmament. [8] And God called the firmament Heaven, and God saw that it was good, and there was evening and there was morning, the second day.
[9] And God said, Let the water which is under the heaven be collected into one place, and let the dry land appear, and it was so. And the water which was under the heaven was collected into its places, and the dry land appeared. [10] And God called the dry land Earth, and the gatherings of the waters he called Seas, and God saw that it was good. [11] And God said, Let the earth bring forth the herb of grass bearing seed according to its kind and according to its likeness, and the fruit-tree bearing fruit whose seed is in it, according to its kind on the earth, and it was so. [12] And the earth brought forth the herb of grass bearing seed according to its kind and according to its likeness, and the fruit tree bearing fruit whose seed is in it, according to its kind on the earth, and God saw that it was good. [13] And there was evening and there was morning, the third day.
[14] And God said, Let there be lights in the firmament of the heaven to give light upon the earth, to divide between day and night, and let them be for signs and for seasons and for days and for years. [15] And let them be for light in the firmament of the heaven, so as to shine upon the earth, and it was so. [16] And God made the two great lights, the greater light for regulating the day and the lesser light for regulating the night, the stars also. [17] And God placed them in the firmament of the heaven, so as to shine upon the earth, [18] and to regulate day and night, and to divide between the light and the darkness. And God saw that it was good. [19] And there was evening and there was morning, the fourth day.
Delphi Septuagint Page 2
