us. Moreover, the
character of the translation indicates that it was the work not of
Palestinian but of Alexandrian Jews familiar with the peculiar Greek of
Egypt and the lands of the dispersion. It was also the work not of one
but of many different groups of translators, as is shown by the variant
synonyms employed in different books to translate the same Hebrew words
and idioms. In the case of several books the work of two or more distinct
translators is readily recognized. The quality of the translation also
varies greatly in different books. It is probable that the one historical
fact underlying the tradition is that the work of translation was begun in
the days of Ptolemy Philadelphus, who may have encouraged his Jewish
subjects in their undertaking. From the character of the translations and
the nature of the situation it is probable that the first books to be
translated were certain historical writings, as Samuel-Kings and the books
of the Law. The remaining books were probably translated by the end of the
succeeding century (between 250 and 150 B.C.), for the grandson of Ben
Sira implies in his prologue that he was acquainted with the Law, the
Prophets, and the other writings in their Greek version.

The primary aim of this Greek translation was to put the Hebrew scriptures
themselves into the hands of their Greek persecutors as the best possible
answer to their false and malicious charges. Evidence of this apologetic
purpose is found in the fact that glaring inconsistencies and expressions,
where Jehovah is described in the likeness of a human being, were usually
left out. Where the Hebrew text was corrupt the translators restored or
else freely paraphrased what they thought was the original meaning. In
time, however, the translation gained a new importance, for the Jews of
Egypt soon began to forget the language of their fathers and so became
increasingly dependent for a knowledge of their scriptures upon the Greek
translation. In the end it almost completely superseded the original
Hebrew version not only in the lands of the dispersion, but even in
Palestine itself. A large proportion of the quotations from the Old
Testament in the New are from the Greek rather than the Hebrew text.
Although it is only a translation, the Greek version, or Septuagint (the
Version of the Seventy), as it is popularly known, still possesses a great
value for the modern translator, inasmuch as it is based upon Hebrew texts
centurie