versions. Hence in the parts in which two of these versions are added, the work was designated Octapla, and where all the three appeared, it was called Enneapla.
References were then made from the column of the Septuagint to the other versions, so as to complete and correct it: for this purpose Theodotion was principally used. This recension by Origen has generally been called the Hexaplar text. The Hexapla itself is said never to have been copied: what remains of the versions which it contained (mere fragments) were edited by Montfaucon in 1714:, and in an abridged edition by Bahrdt in 1769-70.
The Hexaplar text of the Septuagint was copied about half a century after Origen's death by Pamphilus and Eusebius; it thus obtained a circulation; but the errors of copyists soon confounded the marks of addition and omission which Origen placed, and hence the text of the Septuagint became almost hopelessly mixed up with that of other versions.
The Hexaplar text is best known from a Syriac version which was made from it; of this many books have been published from a MS. at Milan; other books are now in the British Museum amongst the rest of the Syriac treasures obtained from the Nitrian monasteries. This Syro-Hexaplar translation preserves the marks of the Greek text, and the references to the other translations. It may yet be made of great use in separating the readings which were introduced by Origen from those of an older date.
There were two other early attemj)ts to revise the Septuagint besides that of Origen. In the beginning of the fourth century, Lucian, a presbyter of Antioch, and Hesychius, an Egyptian bishop, undertook similar labours of the same kind. These two recensions (which they were in the proper sense of the term) were much used in the Eastern Churches.
From the fourth century and onward, we know of no definite attempt to revise the text of the Septuagint, or to correct the discrepancies of various copies. It is probable, however, that just as the text of the Greek New Testament became in a great measure fixed into the same form as we find it in the modern copies, something of the same kind must have been the case with the Septuagint. As to the Greek New Testament, this seems to have occurred about the eleventh century, when the mass of copies were written within the limits of the patriarchate of Constantinople. It is probable that certain copies approved at the metropolis, both politically and religiously, of those who used the Greek tongue, were tacitly taken as a kind of standard.
We find amongst the members of the Eastern Churches who use the Greek language, that the Septuagint has been and is still so thoroughly received as authentic Scripture, that any effort to introduce amongst them versions which accurately represent the Hebrew (as has been attempted in modern times) has been wholly fruitless.
Thus the Septuagint demands our attention, were it only from the fact that the whole circle of religious ideas and thoughts amongst Christians in the East has always been moulded according to this version. Without an acquaintance with the Septuagint, numerous allusions in the writings of the Fathers become wholly unintelligible, and even important doctrinal discussions and difficulties (such even as some connected with the Arian controversy) become wholly unintelligible.
As the Septuagint was held in such honour in the East, it is no cause for surprise that this version was the basis of the other translations which were made in early times into vernacular tongues. There was, however, also another reason; — the general ignorance of the original Hebrew amongst the early Christians prevented their forming their translations from the fountain itself. The especial exception to this remark is the Syriac version of the Old Testament formed at once from the Hebrew.
