Septuagint

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Septuagint

(sĕp`tyo͞oəjĭnt) [Lat.,=70], oldest extant Greek translation of the Hebrew Bible made by Hellenistic Jews, possibly from Alexandria, c.250 B.C. Legend, according to the fictional letter of Aristeas, records that it was done in 72 days by 72 translators for Ptolemy Philadelphus, which accounts for the name. The Greek form was later improved and altered to include the books of the Apocrypha and some of the pseudepigrapha. It was the version used by Hellenistic Jews and the Greek-speaking Christians, including St. Paul; it is still used in the Greek Church. The Septuagint is of importance to critics because it is translated from texts now lost. No copy of the original translation exists; textual difficulties abound. The symbol for the Septuagint is LXX.

Septuagint

the principal Greek version of the Old Testament, including the Apocrypha, believed to have been translated by 70 or 72 scholars
References in periodicals archive ?
Juha Pakkala & Reinhard Muller (Leuven: Peeters, 2017), 251-64, according to whom a very similar textual zigzag motion took place during the evolution of David's death narrative in 1 Kgs 2:1-10, where the (clearly late) deuteronomistic notice in verses 3-4 was first incorporated into the proto-Masoretic text, then taken out of the Septuagint version, and finally added back into the Septuagint from the MT version.
In the absence of any solid evidence, Mark goes to the Greek Septuagint version of the Hebrew Bible for details to construct his story.
Eight of the gemstones are in the Septuagint version of Exod.
The Greek Fathers, on the one hand, who followed the Septuagint version by and large, were primarily interested on the spiritual significance of the putative silence of the Canticle's wife.
The central part of G.'s book deals with Theodoret's exegetical method, beginning with a general discussion of his practice of textual criticism; his primary OT text was the Septuagint version, employed in conjunction with other Greek translations, and perhaps also with texts, or at least annotations, in Syriac and the original Hebrew.
(We may also note that the Septuagint version of Joshua at 24:1 and 24:26 describes the events of Josh.
In order to trace the processes that gave rise to the notorious discrepancies in the Book of Jeremiah between the Hebrew Masoretic text and the Greek Septuagint version, Mizrahi analyzes the textual manifestation of the prophecy in Jeremiah 10:1-16 as an instructive case study.