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Hence it was necessary to have an authoritative Greek translation of the Holy Scriptures, and the first great step in the Jewish-Hellenistic development is marked by the Septuagint version of the Bible.
Its rude literal fidelity imported into Christian Latin an enormous mass of Grecisms and Hebraisms the latter derived from the original writings, the former from the Septuagint version of the Old Testament which combined with its free use of popular language and its relaxed grammar to force the new Latin further and further away from the classical tradition.
A passage incorrectly rendered by the Septuagint indicated a virginal birth. That also was suggestive. The little biographies in which these developments appeared were intended for circulation only among an author's narrow circle of immediate friends, at most to be read aloud in devout reunions.
Before him were an open Hebrew Bible, a Septuagint with queer, contracted lettering, and an old yellow-leaved Vulgate. Micah Ward's face was clean-shaved and marked with heavy lines. Thick, bushy brows hung over eyes which were keen and bright in spite of all his studying. Looking at his face, a man might judge him to be hard, narrow, strong perhaps fanatical.
Yet Aquila readeth there ἐπιτιμήσει; likewise the word which the Septuagint render ἀπώλεια, perdition, Prov. xiii. 6, and θυμὸς, wrath, Isa. li. 20, in other places they render it ἐπιτίμησις: Psal. lxxvi. 6, “At thy rebuke, O God of Jacob, both the chariot and horse are cast into a dead sleep;” lxxx. 16, “They perish at the rebuke of thy countenance.” These are real rebukes, that is, judgments and punishments.
The Hebrew word translated "virgin" does not, as we have already shown, mean "a pure virgin," as translated in the Septuagint. It is used for a young woman, a marriageable woman, or even to describe a woman who is being embraced by a man. Micah's supposed prophecy in Matt. ii. 5, 6, is as inapplicable to Christ as that of Isaiah.
In the Persian version it is translated, "Thou shalt not assign to him the work of servitude." In the Septuagint, "He shall not serve thee with the service of a domestic." In the Syriac, "Thou shalt not employ him after the manner of servants." In the Samaritan, "Thou shalt not require him to serve in the service of a servant."
At the same time the celebrations in honor of the Septuagint and of the deliverance from the Ptolemaic persecution are remarkable illustrations of a living Jewish tradition at Alexandria, which attached a religious consecration to the special history of the community.
It seems to have been made from a somewhat different Hebrew text in verse 17, but the difference is very much slighter than an English reader would suppose. Our text has 'Edom' where the Septuagint has 'men'; but the Hebrew words without vowels are identical but for the addition of one letter in the former.
In the following words we have the sum of all true and right living: "Let us hear the conclusion of the whole matter: fear God and keep his commandments; for this is the whole duty of man." Eccl. 12:13. This text as rendered in the Septuagint version brings out clearer the true signification: "Hear the end of the matter, the sum. Fear God and keep his commandments: for this is the whole man."
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