5/29/2023 0 Comments Translate ton oikon touton![]() ![]() Refusing, however, to abandon the pagan practice of astrology, he was excommunicated upon which he shewed his resentment by submitting to circumcision and attaching himself to the teaching of the Jewish Rabbis. Hadrian employed his relative to superintend the building of Aelia Capitolina on the site of Jerusalem, and while there Aquila was converted to Christianity by Christians who had returned from Pella. of Timothy and Aquila pentheros, Ps.-Ath., Chron. He lived in the reign of Hadrian (A.D.117 - 138), and was a connexion of the Emperor (pentherides, Epiph., Dial. Aquila the translator was also of Pontus, from the famous sea-port Sinope, which had been constituted by Julius Caesar a Roman colony but he was of Gentile origin. The name had been borne in the Apostolic age by a native of Pontus who was of Jewish birth (Acts xviii.2 Ioudaion onomati Akulan, Pontikon to genei). Of the anonymous versions little remains, but Aquila, Theodotion, and Symmachus are represented by numerous and in some cases important fragments.ģ. Origen, who realised the importance of these translations, was able to add to those of Aquila and Theodotion the version of Symmachus and three others which were anonymous. ho Ephesios kai Akulas ho Pontikos, amphoteroi Ioudaioi proselutoi). ouch hos enioi phasin ton nun methermeneuein tolmonton ten graphen. Of two such fresh translations Irenaeus speaks in terms of reprehension (l.c. Attempts were made to provide something better for Greek-speaking Israelites (Justin, dial.71 autoi exegeisthai peirontai). " An official text differing considerably from the text accepted in earlier times had received the approval of the Rabbis, and the Alexandrian version, which represented the older text, began to be suspected and to pass into disuse. ![]() "did not suit the newer school of interpretation, it did not correspond with the received text. was regarded by the Jewish leaders of the second century was perhaps not altogether due to polemical causes. But the dissatisfaction with which the LXX. vii.14, where neanis, it was contended, would have given the true meaning of the Hebrew word (ib.71, 84 Iren. The crucial instance was the rendering of tslth by parthenos in Isa. passed into the hands of the Church and was used in controversy with Jewish antagonists, the Jews not unnaturally began to doubt the accuracy of the Alexandrian version (Justin, dial.68 tolmosi legein ten exegesin hen exegesanto hoi hebdomekonta humon presbuteroi para Ptolemaio to ton Aiguption basilei genomenoi me einai en tisin alethe). ![]() apo tes ton Ioudaion sunagoges tautas axioumen prokomizesthai).Ģ. ad Gr.13 to de par' Ioudaiois eti kai nun tas te hemetera theosebeia diapherousas sozesthai biblous, theias pronoias ergon huper hemon gegonen. i.31 emeinan hai bibloi kai par' Aiguptiois mechri tou deuro kai pantachou para pasin eisin Ioudaiois: dial.72 haute he perikope he ek ton logon tou Ieremiou eti estin engegrammene en tisin antigraphois ton en sunagogais Ioudaion), Tertullian (apol.18 "Judaea palam lectitant"), Pseudo-Justin (cohort. In the next century we have the evidence of Justin (apol. Its use by St Paul vouches for the practice of the Hellenists of Asia Minor and Europe no rival version had gained circulation at Antioch, Ephesus, or Rome. is strong evidence, so far as it goes, for the acceptance of the LXX. to the Hebrews was addressed to the Church of Jerusalem, the preponderating use of the LXX. in the synagogues see Hody iii.1.1, Frankel, Vorstudien, p.56 ff., König, Einleitung, p.105ff. But elsewhere its acceptance by Greek-speaking Jews was universal during the Apostolic age and in the next generation. In Palestine indeed the version seems to have been received with less enthusiasm, and whether it was used in the synagogues is still uncertain. This feeling was shared by the rest of the Hellenistic world. It was the Bible of the Egyptian Jews, even of those who belonged to the educated and literary class. At Alexandria and in Egypt generally the Alexandrian version was regarded, as Philo plainly says, with a reverence scarcely less than that which belonged to the original. Additional Notes - Henry Barclay Swete 1. An Introduction to the Old Testament in Greek. ![]()
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