“... In comparison with these early Greek Christian sources, Tertullian alone mentions Aristeas by name, omits the supernatural embellishments, and gives the number of translators as seventy-two. Tertullian’s statement on the Septuagint, found in Apology 18.5–9 (c.200 ce), is as follows: There was a Ptolemaic king, surnamed Philadelphus, who was highly learned and knowledgeable in all literature. This king rivalled Pisistratus, I think, in his devotion to libraries . . . At the suggestion of Demetrius of Phalerum, the most distinguished scholar of his day whom the king had commissioned to oversee the library, King Ptolemy requested books from the Jews also, their own native literature which they alone possessed . . . Seventy-two translators were set apart for this task, men whom Menedemus the philosopher and defender of Providence admired because they agreed with his view. Aristeas also confirms this account for you. As a result of all this, these records as set forth in the Greek language are on display even today at the Serapeum in Ptolemy’s library, together with the Hebrew originals. ...”

“... Irenaeus (c. 130-208) is the first witness to a tradition that King Ptolemy (he thinks it was Ptolemy I) separated 'the seventy' to prevent collusion in suppressing elements of the Law (Against Heresies 3.21.2-3, in Eusebius HE 5.8.11-15). His aim is clearly apologetic; he argues for the superiority of the LXX and its divine authority over against the new Jewish versions. The fact that the seventy translators, working separately, produced identical versions, demonstrates the inspired nature of the LXX by comparison with the individual productions of the Jewish scholars, which are all different. He also emphasizes the skill of the translators. The supreme proof of the efficacy of the miraculous agreement is, however, that even the Gentiles acknowledged its divine inspiration (an indication perhaps that use was made of the legend in missionary contexts). Clement of Alexandria (c. 150-211/216) follows very similar lines, as does Tertullian (c. 160-220). The latter, writing in Latin, is, incidentally, the first Christian author to mention Ep. Arist. by name. ...”