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City of God, Book 18

On the City of God Against the Pagans

About this book
Chapter 42

One of the Ptolemies, kings of Egypt, desired to know and have these sacred books. For after Alexander of Macedon, who is also called the Great, had by his most wonderful, but by no means enduring power, subdued the whole of Asia, indeed, almost the whole world, partly by force of arms, partly by terror, and, among other kingdoms of the East, had entered and obtained Judea also, on his death his generals did not peaceably divide that vast kingdom among themselves as a possession, but rather broke it up, wasting all things by wars. Then Egypt began to have the Ptolemies as her kings. The first of them, the son of Lagus, carried many captive out of Judea into Egypt. But another Ptolemy, called Philadelphus, who succeeded him, permitted all whom he had brought under the yoke to return free; and more than that, sent royal gifts to the temple of God, and begged Eleazar, who was the high priest, to give him the Scriptures, which he had heard by report were truly divine, and therefore greatly desired to have in that most noble library he had made. When the high priest had sent them to him in Hebrew, he afterward asked him for translators, and there were given him seventy-two, out of each of the twelve tribes six men, most learned in both languages, namely, Hebrew and Greek, and their translation is now by custom called the Septuagint. It is reported, indeed, that there was an agreement in their words so wonderful, stupendous, and plainly divine, that when they had sat at this work, each one apart (for so it pleased Ptolemy to test their fidelity), they differed from each other in no word⁠ which had the same meaning and force, or in the order of the words; but, as if the translators had been one, so what all had translated was one, because in actual fact the one Spirit had been in them all. And they received so wonderful a gift of God, in order that the authority of these Scriptures might be commended not as human but divine, as indeed it was, for the benefit of the nations who would at some time believe, as we now see them doing.

Book 19

Texts in conversation

Compare Letter of Aristeas 302 and Augustine, City of God 18.42

Pseudepigrapha, Hebrew Bible Expansions · Early Christian

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Summary

In the Letter of Aristeas, the translators work together and compare drafts until they agree. In the City of God, Augustine says each one worked independently and produced the same text, proof to him that the Greek Septuagint translation came from God.

Passages

Letter of Aristeas 302

Pseudepigrapha, Hebrew Bible Expansions · Letter of Aristeas to Philocrates
Three days later Demetrius took the men and passing along the sea-wall, seven stadia long, to the island, crossed the bridge and made for the northern districts of Pharos. There he assembled them in a house, which had been built on the sea-shore, of great beauty and in a secluded situation, and invited them to carry out the work of translation, since everything that they needed for the purpose was placed at their disposal. So they set to work comparing their several results and making them agree, and whatever they agreed on was suitably copied out under the direction of Demetrius.
200–150 BCE (scholarly estimate) Read in the Letter of Aristeas

Augustine, City of God 18.42

Early Christian · On the City of God Against the Pagans
It is reported, indeed, that there was an agreement in their words so wonderful, stupendous, and plainly divine, that when they had sat at this work, each one apart (for so it pleased Ptolemy to test their fidelity), they differed from each other in no word which had the same meaning and force, or in the order of the words; but, as if the translators had been one, so what all had translated was one, because in actual fact the one Spirit had been in them all. And they received so wonderful a gift of God, in order that the authority of these Scriptures might be commended not as human but divine, as indeed it was, for the benefit of the nations who would at some time believe, as we now see them doing.
426 CE (scholarly estimate) Read in Augustine, City of God 18

References

“... In the light of all this, it is easy to see why Jerome's claim that the Hebrew text should form the basis for new translations because it was earlier and more authentic than the LXX, was so shocking (and even seen as a sell-out to the Jews, Brock 1972: 25), and why it drew such opposition from Augustine. These two giants of the fourth to fifth centuries crystallize the issues. For Augustine (354-430), the unanimity of the translators was essential: there was no collaboration; all were individually inspired to produce identical versions, and so the whole LXX was inspired and infallible (City of God 18.42-4 (not 17 as Swete 1914: 13 states); cf. Christian Doctrine 2.2). ...”
Jennifer M. Dines, The Septuagint (London: T&T Clark, 2004), 77.

References are not endorsements of their contents. Read each reference in full to understand its author's intentions in using these texts.

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Letter of Aristeas 302 and Augustine, City of God 18.42

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