Moreover, the character of the translation indicates that it was the work not of Palestinian but of Alexandrian Jews familiar with the peculiar Greek of Egypt and the lands of the dispersion.  It was also the work not of one but of many different groups of translators, as is shown by the variant synonyms employed in different books to translate the same Hebrew words and idioms.  In the case of several books the work of two or more distinct translators is readily recognized.  The quality of the translation also varies greatly in different books.  It is probable that the one historical fact underlying the tradition is that the work of translation was begun in the days of Ptolemy Philadelphus, who may have encouraged his Jewish subjects in their undertaking.  From the character of the translations and the nature of the situation it is probable that the first books to be translated were certain historical writings, as Samuel-Kings and the books of the Law.  The remaining books were probably translated by the end of the succeeding century (between 250 and 150 B.C.), for the grandson of Ben Sira implies in his prologue that he was acquainted with the Law, the Prophets, and the other writings in their Greek version.

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  In the end it almost completely superseded the original Hebrew version not only in the lands of the dispersion, but even in Palestine itself.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.