Hebrew Bible in Koine?
The Septuagint (LXX), the most ancient translation of the Hebrew Bible (Old Testament), according to the wider tradition (canon) of the Alexandrian Jewry. The Septuagint precedes the 'Massorah' Hebrew text, established in the sixth century AD, by almost a thousand years (700 for the last translated books). The Septuagint text is quoted by New Testament writers, and accordingly is invaluable for understanding and connecting the Hebrew text with NT Gospel. The Septuagint became the authorized OT text of the Eastern Orthodox Churches. Jerome's Vetus Itala, earliest Latin version used in the Roman church was translated from it; and was adopted in the Latin Church. Used Greek names and words: Genesis, Exodus, Leviticus, Deuteronomy, and the pronunciation given to the Hebrew text, passed very frequently into the Vulgate. Especially so in the Psalms, the Vulgate translation being merely the Vetus Itala corrected by Jerome according to Origen's Hexapla.


Septuagint Authority:
The Septuagint Version, first accepted by the Alexandrian Jews, followed by all Greek-speaking Diaspora, helped to spread among them the belief in the expected Messiah, and to introduce into Greek the theological terminology that made it a most suitable instrument for the propagation of the Gospel of Jesus Christ.
According to New Advent Dictionary; "Many textual corruption, additions, omissions, or transpositions must have crept into the Hebrew text between the third and second centuries BC and the sixth and seventh centuries of our era; the manuscripts therefore which the Seventy had at their disposal, may have been better, in places, than the Massoretic manuscripts." One major motivation for the discussions held at Jabneh (Jamnia) to reconstruct Judaism, in 90 AD was to discredit the LXX, obscure references to the Messiah, and stick to the most essential book set that preserve Judaism after second Temple destruction.

Septuagint History:
Several papyri of the Pentateuch dates from the second century BC to first CE. First mentioned in a letter of Aristeas is what we read of the origin of the version. Ptolemy II Philadelphus, King of Egypt (287-47 BC) after establishing the 'Mouseion': great library at Alexandria, was persuaded by Demetrius of Phalarus, chief librarian, to enrich it with a copy of the sacred books of the Jews. Ptolemy, on Aristeas' advise, an Egyptian officer of the royal guard, sent delegates, among whom was Aristeas, to Jerusalem, to ask Eleazar, the Jewish high-priest, to provide him with a copy of the Law, and Jewish scribes capable of translating it into koine (Ancient Greek.)
"In examining the version itself, it bears manifest proof that it was not executed by Jews of Palestine, but by those of Egypt: there are words and expressions which plainly denote its Alexandrian origin: this alone would be a sufficient demonstration that the narrative of Aristeas is a mere fiction. It may also be doubted whether in the year 285 B.C. there were Jews in Palestine who had sufficient intercourse with the Greeks to have executed a translation into that language; for it must be borne in mind how recently they had become the subjects of Greek monarchs, and how differently they were situated from the Alexandrians as to the influx of Greek settlers."
(St. Pachomius Library on line)


Versions and Revisions:
The most valuable translations from Greek are Coptic (Bohairic& Sahidic), Syriac (Hexaplar), Armenian, Georgian, Arabic, Ethiopian, and old Latin versions. The early CE Jewish scribes reacted to the widespread adoption and polemical use of the LXX by Christians, catalyzed production of improved editions, and corrected mistranslation in the original Alexandrian version.
1. Aquila: literal translation, of the then recently revised Hebrew text, by a proselyte gentile, disciple of Rabbi Akiba, based on the latter strict method of interpretation, completed in 128 CE.
2. Symmchus: Probably an Ebionite, or Samaritan produced around the end of 2nd century CE, an overall precise revision with good Greek, and literal accuracy.
3. Theodotion: Ephesian proselyte, who revised a non standard first century LXX text. Two versions are proposed to exist, Proto (Ur) that is an older version.
Origen's Hexapla: Origen's motivation to produce such a voluminous study, was to defend Christian scripture against Jewish attacks. The six column massive comparative text may have taken six stenographers in 6000 folios, completed around 240 CE. The six columns in order were 1. Hebrew text, 2. transliteration into Greek, 3. Aquila, 4. Symmachus, 5. Alexandrian version, 6. Theodotion.
Later on three other recensions were made, Syro-Hexaplar with 5th column in Syriac by Paul of Tella, Hesychius, and Lucian.


Differences from TaNaKh:
The Septuagint differs from the Hebrew Scriptures both in the order and number of biblical books included. The books in the septuagint are arranged into three groups, according to their literary content, not corresponding to the Hebrew canon or order; a. Pentateuch & Historical books, b. Wisdom and poetic books, c. Prohetic books. The Septuagint follows the wider Jewish Alexandrine canon, including some books, which are Greek translation of Hebrew Orignals, others are compositions in Greek: Maccabees 1-4, Tobit, Judith, Ester (addition), Wisdom, Sirach (Ecclesiasticus), Baruch, Esdras 1,2, letter of Jeremiah, prayer of Azraiah, Susanna, Bel and the dragon, Prayer of Manasseh, Psalm 151 (known only in Coptic and Syriac, before its discovery in the Dead Sea Scrolls.)

Septuagint vs TaNaKh in Debates:
The Septuagint includes supplemental matter of some books, common to TaNakh. Esther in Hebrew contains 167 verses, in Septuagint 274, in extra six sections. The book of job is shorter while Jeremiah is more than one tenth shorter, whichraises the possibility of a radically different hebrew text.
Most Jews ceased to read the Septuagint after the Jabneh meeting in 90 CE, which targeted the established Jewish belief that the greek translation was divinely inspired. on the other side the Church fathers claimed it to be a more accurate presentation of god's words, than the hebrew bible.
An example is proverb 8:22-31, prominent in early Christological discussions. Wisdom is personified as first in the Lord's works before creation, linked with the opening verses of john's Gospel, reveal Jesus as Sophia (Divine Wisdom), the Logos (Logic or Rationality). Origen and Tertullian have used these verses in discussions and debates on Father Son relation. A century later Arius challenged Alexandrian orthodoxy that the son was created, utilizing Greek Hebrew differences in debates with Athanasius. Jerome challenged Trypho on Isaia's prophecy on the young girl with a child, did alma mean Parthena (virgin) which was tackled also by others later.



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