Footnotes: 1. St. Hier. Catal. Vir. illustr. c. 77, Ep. 107, et Praef. in Paralip. Item Synopsis ap. St. Athan. ad fin. 2. The Greek translation of the Old Testament, commonly called of the seventy, was made by the Jews living at Alexandria, and used by all the Hellenist Jews. This version of the Pentateuch appeared about two hundred and eighty-five years before Christ, according to Dr. Hody, (_de Bibliorum Textibus, Original. et Versionibus_, p. 570, &c.) that of the other parts somewhat later, and at different times, as the style seems to prove. The Jews even of Palestine at first gloried in this translation, as Philo testifies; but it being employed by the Christians against them, they began, soon after the beginning of the second century, to condemn it, alleging that it was not always conformable to the Hebrew original. This text had then suffered several alterations by the blunders, and, according to Kennicott, some few by the wilful malice of transcribers; though these differences are chiefly ascribed by Origen to alterations of the Hebrew text, introduced after the version was made. The seventy being exploded by the Jews, three new versions were set on foot among them. The first was formed in 129, by Aquila, of Sinope, in Pontus, whom the emperor Adrian, when he built Jerusalem, under the name of AElia, appointed overseer of that undertaking. He had been baptized, but for his conduct being expelled from among the Christians, became a Jew, and gave his new translation out of hatred to the Christians. A second was published about the year 175, by Theodotion, a native of Ephesus, some time a Christian, but a disciple first of the heretic Tatian, then of Marcion. At length he fell into Judaism, or at least connected obedience to the Ritual Law of Moses with a certain belief in Christ. His translation, which made its appearance in the reign of Commodus, was bolder than that of Aquila. The third version was formed about the year 200, by Symmachus, who having been first a Samaritan, afterwards, upon some disgust turned Jew. In this translation he had a double view of thwarting both the Jews and Christians. St. Jerom extols the elegance of his style, but says he walked in the steps of Theodotion; with the two former translators he substituted [Greek: neanis] for [Greek: parthenos] in the famous prophecy of Isaiah, (c. vii. v. 14,) and in that of Jacob, (Gen. xlix. 10,) [Greek: ta apokeimena autoi] for [Greek: oi apokeitai] Both which falsifications St. Justin Martyr charges upon Aquila, (Dial. cum Tryphon. p. 224, 395, 284, ed. Thirlbii.) and St. Irenaeus reproaches Aquila and Theodotion with the former, (p. 253, ed. Grebe.) Many additions from these versions, and several various readings daily creeping into the copies of the seventy, which were transcribed, to