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uncover her shame upon her in her life." The Syrian translators also observe the distinction between the literal and idiomatic use of the words, "A woman to her sister," here in Lev. xviii. 18 translating literally, in Exod. xxvi. and Ezek. iii. translating idiomatically, and retaining the sense found in Onkelos, the Septuagint, and Philo. And thus this authorized version of the Syrian Churches negatives the idea that any new interpretation, differing from the Jewish reception, had been communicated to the Church at Antioch.
The Greek-speaking Christians had either already possessed the Septuagint version, or received it as the authorized copy of Scripture from the apostles; but, whencesoever derived, they received it as it was then generally received. They had no peculiar reading as to this verse, nor do we know of any warning that here this version might lead them astray. There were various editions of the LXX. Origen, Eusebius and Pamphilus, Lucian, and Hesychius, all took pains to correct the text — and, as St. Jerome tells us, the whole Church was divided between the threefold variety of Hesychius, Lucian, and Origen; Alexandria and Egypt following the first, the regions from Constantinople to Antioch the second, and the intermediate provinces Origen as edited by Eusebius and Pamphilus. But whatever differences might have existed, there is no trace of any difference in the reading of Lev. xviii. 18. All the copies of the LXX which we possess agree in handing down the old Jewish interpretation, as it existed before the coming of Christ. St. Basil knew nothing of the translation which makes Lev. xviii. 18 merely a prohibition of polygamy. If he had, he would infallibly have brought it forward as the shortest and most effectual reply to the opponents' argument. But he received the translation then as it still stands, and only argues against the inference drawn from it. Indeed, that no other interpretation was
