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The foundation of this emphatic formula we find in the Bible Genesis, in the words given on our title-page, which are more accurately translated in the Septuagint, than in our common English version of the Old Testament.
Names change a little, you know, when translated into other languages. For instance, our name of Mary becomes 'Marie' in French, and 'Maria' in Italian, and yet it is all the while the same name. Some people think that this, the Septuagint, or first Greek translation, was the special translation of the Bible which the Saviour used.
The Greek version of the Scriptures was, for this reason, more freely used by the Jews even in Palestine than the Hebrew original; it was from the Septuagint that Christ and his apostles made most of their quotations. Out of three hundred and fifty citations in the New Testament from the Old Testament writings about three hundred appear to be directly from the Greek version made at Alexandria.
In my childish balance I presumed to weigh the systems of Scaliger and Petavius, of Marsham and Newton, which I could seldom study in the originals; and my sleep has been disturbed by the difficulty of reconciling the Septuagint with the Hebrew computation.
In the Persian version it is translated thus, "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."
In the time of Christ the title "Lord" had for Jews and Jewish Christians a special personal meaning. "The Lord" was in the Septuagint, as it is still in the Authorised English version of the Old Testament, the translation of "Jehovah."
All of this is a capital jeu d'esprit, but it is scarcely possible that Canticles was translated into Greek so early as Theocritus, and, curiously enough, the Septuagint Greek version of the Song has less linguistic likeness to the phraseology of Theocritus than has the Greek version of the Song by a contemporary of Akiba, the proselyte Aquila. This is a Hebraism, he thinks.
The fourth period extends from their return from the Babylonian Captivity to the present time, and to this belong some of the Prophets, the Chronicles, Ezra, Nehemiah, Esther, the final completion of the Psalms, the Septuagint translation of the Bible, the writings of Josephus, of Philo of Alexandria, and the rabbinical literature.
It would appear that he is here referring to the Septuagint translation of the Bible, since he proceeds to summarize the well-known story of King Ptolemy recounted in the Letter of Aristeas, which he afterwards sets out more fully.
It is made, not from the Hebrew and the Greek, though it refers to both, but from the Vulgate. The result is that the Old Testament of the Douai version is a translation into English from the Latin, which in large part is a translation into Latin from the Greek Septuagint, which in turn is a translation into Greek from the Hebrew.
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