inspiration - except as applying to Moses, and even there only partially - as identical with ours.
To their minds inspiration differed quantitatively, not qualitatively, from what the rapt soul might
at any time experience, so that even heathen philosophers might ultimately be regarded as at
times inspired. So far as the version of the Bible was concerned (and probably on like grounds),
similar views obtained at a later period even in Hebrew circles, where it was laid down that the
Chaldee Targum on the Pentateuch had been originally spoken to Moses on Sinai,40 though
afterwards forgotten, till restored and re-introduced.41
40. Ned. 37 b; Kidd. 49 a.
41. Meg. 3 a.
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
notice42 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,43 and that the ordinary daily prayers might be said in
Greek.44 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,45 and that is completion had been followed by the
terrible omen of an eclipse, that lasted three days.46 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.47 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.48
42. Jer. Meg. iv. 3, ed. Krot. p. 75a.
43. Meg. i. 8. It is, however, fair to confess strong doubt, on my part, whether this passage may not refer
to the Greek translation of Akylas. At the same time it simply speaks of a translation into Greek. And
before the version of Aquila the LXX. alone held that place. It is one of the most daring modern Jewish
perversions of history to identify this Akylas, who flourished about 130 after Christ, with the Aquila of
the Book of Acts. It wants even the excuse of a colourable perversion of the confused story about
Akylas, whic h Epiphanius who is so generally inaccurate, gives in De Pond. et Mensur. c. xiv.