Other invasions were made by Justinian on the territory of religious affairs. A Jewish congregation, probably in Constantinople or Cæsarea, had been for some time divided against itself. One party wanted the reading of the portions of the Pentateuch and the Prophets to be followed by a translation into Greek, for the benefit of the illiterate and the women. The pious members, on the other hand, especially the teachers of the Law, entertained an aversion to the use of the language of their tormentors and of the Church in divine service, probably also on the ground that no time would be left for the Agadic exposition. The dispute became so violent that the Grecian party laid the matter before the emperor, and appealed to him, as judge, in the last instance. Justinian of course pronounced judgment in favor of the Greek translation, and recommended to the Jews the use of the Septuagint or of Aquila's translation in their divine service. He also commanded that in all the provinces of his empire the lessons from the Holy Scriptures be translated into the vernacular. Thus far Justinian was in the right. It is true that he also forbade, under threat of corporal punishment, the excommunication of the Greek party or party of innovation by those that clung to the old liturgical system; but even this may be regarded as an act of justice, as the emperor desired to guarantee liberty in matters connected with the liturgy. But another clause of the same rescript proves unmistakably that in this matter he was consulting the interests of the Church alone, laboring, as he did, under the delusion that the use of a Greek translation in the synagogical services, especially of the Septuagint, Christian in coloring, would win over the Jews to the Christian faith. He decreed that all the Jewish congregations of the Byzantine empire, naturally including those which entertained no desire in this direction, should use a Greek or Latin translation of the lessons for each Sabbath, and he forbade the use of the Agadic exposition, which had been customary until then. Justinian desired to suppress the national conceptions of the Holy Scripture in favor of a translation which had been altered in many places to suit the purposes of Christianity. It was probably Justinian who forbade the recital of the confession of faith, "Hear, O Israel, the Lord is one," in the synagogues, because it seemed a protest against the doctrine of the Trinity. He also forbade the prayer, "Holy, holy, holy," because the Jews added an Aramaic sentence, by way of explanation, in order that this prayer might not, as the Christians held, be taken as a confirmation of the Trinity. Finally, he forbade the reading of the prophet Isaiah on the Sabbath, so that the Jews might be deprived of this source of comfort for their present sorrows and of hope for future happiness.