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 In the end it almost completely superseded the original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
centuries older than any which now exists. At many points, especially in
the historical prophetic books it makes possible the restoration of the
original reading where the Hebrew has become corrupt in the long process
of transmission.

V. Apologetic Jewish Writings. During the centuries immediately
preceding the Christian era the Jews of the dispersion, and especially of
Egypt, were the object of constant attack. Manetho, an Egyptian priest,
wrote a history purporting to give the origin and the early experiences of
the Jews. Portions of this have been preserved and reveal the bitter and
unjust spirit with which this race was regarded by the Greek and Egyptian
scholars of the day. To defend themselves from these attacks the Jews not
only translated their scriptures, but employed many different types of