Whether or not the LXX. was read in the Hellenist Synagogues, and the worship conducted, wholly or partly, in Greek, must be matter of conjecture. We find, however, a significant notice [128] to the effect that among those who spoke a barbarous language (not Hebrew - the term referring specially to Greek), it was the custom for one person to read the whole Parashah (or lesson for the day), while among the Hebrew-speaking Jews this was done by seven persons, successively called up. This seems to imply that either the Greek text alone was read, or that it followed a Hebrew reading, like the Targum of the Easterns. More probably, however, the former would be the case, since both Hebrew manuscripts, and persons qualified to read them, would be difficult to procure. At any rate, we know that the Greek Scriptures were authoritatively acknowledged in Palestine, [129] and that the ordinary daily prayers might be said in Greek. [130] The LXX. deserved this distinction from its general faithfulness - at least, in regard to the Pentateuch - and from its preservation of ancient doctrine. Thus, without further referring to its full acknowledgment of the doctrine of Angels (comp. Deut. xxxii. 8, xxxiii. 2), we specially mark that is preserved the Messianic interpretation of Gen. xlix. 10, and Numb. xxiv. 7, 17, 23, bringing us evidence of what had been the generally received view two and a half centuries before the birth of Jesus. It must have been on the ground of the use made of the LXX. in argument, that later voices in the Synagogue declared this version to have been as great calamity to Israel as the making of the golden calf, [131] and that is completion had been followed by the terrible omen of an eclipse, that lasted three days. [132] For the Rabbis declared that upon investigation it had been found that the Torah could be adequately translated only into Greek, and they are most extravagant in their praise of the Greek version of Akylas, or Aquila, the proselyte, which was made to counteract the influence of the LXX. [133] But in Egypt the anniversary of the completion of the LXX. was celebrated by a feast in the island of Pharos, in which ultimately even heathens seem to have taken part. [134] __________________________________________________________________
[87] Indeed, the word Alnisti (or Alunistin) - Greek' - actually occurs, as in Jer. Sot. 21 b, line 14 from bottom. Böhl (Forsch. n. ein. Volksb. p. 7) quotes Philo (Leg. ad Caj. p. 1023) in proof that he regarded the Eastern dispersion as a branch separate from the Palestinians. But the passage does not convey to me the inference which he draws from it. Dr. Guillemard (Hebraisms in the Greek Test.) on Acts vi. 1, agreeing with Dr. Roberts, argues that the term Hellenist' indicated only principles, and not birthplace, and that there were Hebrews and Hellenists in and out of Palestine. But this view is untenable.
[88] An account of this propaganda of Judaism and of its results will be given in another connection.
[89] St. Paul fully describes these feelings in the Epistle to the Romans.
[90] The Gerey haShaar,' proselytes of the gate, a designation which some have derived from the circumstance that Gentiles were not allowed to advance beyond the Temple Court, but more likely to be traced to such passages as Ex. xx. 10; Deut. xiv. 21; xxiv. 14.
[91] De Vita Mosis, p. 685; Leg ad Caj. p. 1014.
[92] Leg. ad Caj. p. 1035.
[93] Ag. Apion ii. 17.
[94] Comp. here Targ. Jon. on Judg. v. 2, 9. I feel more hesitation in appealing to such passages as Ber. 19 a, where we read of a Rabbi in Rome, Thodos (Theudos?), who flourished several generations before Hillel, for reasons which the passage itself will suggest to the student. At the time of Philo, however, such instructions in the Synagogues at Rome were a long, established institution (Ad Caj. p. 1014).