The Aramaic Bible: Targums in their Historical Context

NORTON Jews, Greeks and the Hexapla of Origen 405
groups. 13 The original translation in Alexandria was probably
made by people with close ties to Palestine. We know there was a
considerable flow to and from Palestine in connection with pilgrimages
and there was also a certain to-ing and fro-ing of exiles. It is not
impossible that reading of the Greek Torah replaced reading of
Hebrew Torah in Hellenistic synagogues, even in Palestine. Even if it
cannot be proven that the Septuagint text was actually read in
synagogues in Palestine, it is quite possible (even probable) that the
practice in Alexandria was reported to Jerusalem, and a debate on the
fittingness of the practice took place. Given the innovative aspects,
perhaps the practice varied to some extent from one community to
another, and from one synagogue to another, especially in Palestine.
The Translation of the Torah and that of the other Books
We must be careful to distinguish clearly between the Greek translation
of the Pentateuch, the Septuagint proper, and the Greek translations
of the other books carried out subsequently. Perhaps too we
should distinguish between the general notion that the Hebrew text
may be translated into Greek, and the specific notion that a particular
translation, the Septuagint or that of Aquila, may be granted such
approval. It is not impossible that in certain circles the principle that
the Torah might be read in Greek in place of Hebrew was granted but
that the Greek text envisaged was that attributed to Aquila. We know
that the process of revision had already begun in the last century
before the birth of Christ.
When Aristeas, Josephus, and Philo speak of the miraculous translation
of the scriptures into Greek they are dealing with the question
of the translation of the Torah. Josephus specifically says, albeit in
another context, that it was only the law that was translated in
Alexandria under Ptolemy (Philadelphus) (Ant. 1.13, proem 3). The
ascription of the Greek translation of the former and latter prophets
to the Seventy and to divine influence is Christian, even though it
seems to be of early date. Already Justin Martyr took it for granted
that the prophecies as well as the Torah were translated into Greek by
the Seventy elders (First Apology 31, Dialogue with Trypho 68.6-7).
I think we have to presume that the Christians made this assumption in
13. Hengel, Jews, Greeks, and Barbarians, p. 111.