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The MouseionOld Testament

Old Testament

56 works in the library, 38 with an English translation.

Wrote in
3rd c. BC – 2nd c. AD
Kinds of writing
Religious History (16), Religious Prophecy (14), Religious Narrative (12), Religious Poetry (8), Religious Wisdom (4), Religious Epistle
Dialect
Koine
Analysed
669,461 words

The 56 works

First the work Old Testament is best known for; then the works here with a translation and the most familiar vocabulary: the fewest rare words to look up. That is vocabulary only; grammar, dialect and ideas may still be demanding.

The road of the text

Follow the text from Old Testament's own day to the book in your hands. The gaps are the long silences between one mark and the next.

Before you read. Little numbers like 1 are footnotes. Tap one and it jumps to the source at the bottom of the page, so you can check us. Ancient tradition / legend This is what ancient writers told; it may not be what happened. Debated among scholars The evidence allows more than one reading, and specialists disagree. No label? Then the sources simply state it as fact.

  • The author
  • Copies
  • Readers
  • Print and editions
  1. c. 250 BCThe authorThe five books of Moses are translated into Greek, probably at Alexandria (middle or late third century BC)1
  2. about 100 years laterc. 150 BCCopiesPapyrus Rylands 458, a roll of Deuteronomy: one of the oldest surviving copies (middle of the second century BC)24,25
  3. about 18 years later132 BCThe authorBen Sira's grandson comes to Egypt and later translates his grandfather's book (132 BC, if the king is Euergetes II)10,11 Debated among scholars
  4. about 30 years laterc. 100 BCThe authorThe Old Greek translation of Daniel, with its additions26
  5. about 190 years laterc. AD 93ReadersJosephus retells the story of the Letter of Aristeas in his Jewish Antiquities3,4
  6. about 40 years laterc. AD 130ReadersAquila makes a new Greek version, closer to the Hebrew1,27
  7. about 50 years laterc. AD 180ReadersIrenaeus tells of seventy elders producing identical translations, and defends «παρθένος» in Isaiah 7:147,8
  8. about 60 years laterc. AD 240CopiesOrigen sets the Hebrew and the Greek versions side by side in the Hexapla (before 240)28,29
  9. about 110 years laterc. AD 350CopiesCodex Vaticanus and Codex Sinaiticus are written (fourth century)1,30
  10. about 100 years laterc. AD 450CopiesCodex Alexandrinus is written (fifth century)1
  11. about 1,070 years later1517Print and editionsThe Complutensian Polyglot, the first printed text of the whole Septuagint, finishes printing in Spain (published 1520–21)11,31
  12. 1 year later1518Print and editionsThe Aldine edition of the whole Greek Bible appears at Venice11
  13. 69 years later1587Print and editionsThe Sixtine edition at Rome, based on Codex Vaticanus1,11
  14. 98 years later1685ReadersHumphrey Hody's Oxford dissertation exposes the Letter of Aristeas3
  15. 87 years later1772Print and editionsThe Old Greek of Daniel is first printed at Rome, from the single Codex Chisianus11
  16. 72 years later1844CopiesTischendorf brings the first leaves of Codex Sinaiticus from Saint Catherine's Monastery, Sinai (the rest in 1859)30
  17. 43 years later1887Print and editionsSwete's Cambridge Septuagint begins to appear (three volumes, 1887–94): the Greek in the reader2,11
  18. 44 years later1931Print and editionsThe Göttingen critical edition begins with Rahlfs' Psalms; it is still unfinished32
  19. 4 years later1935Print and editionsAlfred Rahlfs' Septuaginta, the most widely used edition (revised by Robert Hanhart, 2006)33
  20. 72 years later2007Print and editionsA New English Translation of the Septuagint (NETS), Oxford University Press34

Life and work

Checked against sources · 6 October 2026

The Septuagint is the earliest surviving Greek translation of the Hebrew Bible, begun by Jews in Egypt in the third century BC.1 Its name comes from the Latin for “seventy”, and scholars still write it with the Roman numeral LXX.1 It is less a book than a library: the books were translated by different people, at different times and places, often from different Hebrew copies.1 The reader has fifty-five of its texts in Greek, most of them in the Cambridge edition of Henry Barclay Swete.2

Seventy-two elders in seventy-two days

Ancient tradition / legend The story of how it began is told in the Letter of Aristeas, whose author claims to be a courtier of King Ptolemy II Philadelphus of Egypt.3 The king's librarian, Demetrius of Phalerum, wants the Jewish Law for the library at Alexandria; the high priest in Jerusalem sends six elders from each of the twelve tribes, seventy-two in all; and they finish the translation in exactly seventy-two days.3 The Jewish historian Josephus retold the story in his Jewish Antiquities around AD 93,3 and he names his source, the book of Aristaeus.4 In his letter the high priest says he has picked «ἓξ ἀπὸ φυλῆς ἑκάστης», six from each tribe; a line later Josephus calls them, in round numbers, «τῶν ἑβδομήκοντα πρεσβυτέρων», “the seventy elders” (our translation).5 The work, he says, “came to its conclusion in seventy-two days”, and those who heard it read asked that it be left as it was, once anything superfluous or missing had been put right.4

Ancient tradition / legend The story grew in the telling. Philo of Alexandria says the translators sat in a secluded place and, “like men inspired”, all wrote the very same words, “as if some unseen prompter had suggested all their language to them”.6 In his day, he adds, Jews and many others still sailed every year to the island of Pharos for a festival at the place where the translation was made.6 Irenaeus, a bishop writing around AD 180,7 has the king keep the elders apart from one another and every one produce the same translation of all the books, from beginning to end; he even names a different king, «Πτολεμαῖος ὁ Λάγου», Ptolemy son of Lagus.8 It is the church historian Eusebius, quoting him, who calls the Greek Bible «τῆς κατὰ τοὺς ἑβδομήκοντα ἑρμηνείας», “the translation of the Seventy” (our translation).8

Debated among scholars Most scholars think the letter is fiction: its author cannot have been the Greek courtier he pretends to be, but was a Jew writing to raise the standing of the Hebrew Scriptures.3 Scholars date it anywhere from the third to the middle of the second century BC.3 Already in 1685 the Oxford scholar Humphrey Hody collected its inconsistencies and anachronisms, and Roger Bagnall notes that Demetrius of Phalerum, who had served Ptolemy I, is an unlikely helper for Ptolemy II.3 Note, too, that both the letter and Josephus speak only of the Law: the king received, in Josephus' words, «μόνα τὰ τοῦ νόμου», “only the books of the law”.3,9

What really happened

The five books of Moses were translated into Greek by Jews living in Ptolemaic Egypt, probably in or near Alexandria, in the middle or late third century BC.1 The rest followed over the next two to three centuries, though nobody knows exactly which book was translated when, or where, and some may have been translated twice.1

One translator tells us about his work. The grandson of Jesus Ben Sira, who put his grandfather's book of wisdom into Greek, says he came to Egypt “in the thirty-eighth year, in the reign of Euergetes the king”: 132 BC, if, as is probable, the king meant is the second Ptolemy called Euergetes.10,11 He asks for patience with his rendering, because “what was originally expressed in Hebrew does not have the same force when it is in fact rendered in another language”.10 The same is true, he adds, of the Law, the Prophets and the rest of the books, which shows that they already existed in Greek.10,11

More books than the Hebrew Bible

The manuscripts of the Septuagint contain books and additions that are not in the Hebrew Bible:1 Tobit, Judith, the Wisdom of Solomon, Sirach, Baruch and the Letter of Jeremiah, four books of Maccabees, 1 Esdras, the Psalms of Solomon, a book of Odes, and longer forms of Esther and of Daniel, which gains the stories of Susanna and of Bel and the Dragon.1 The Greek Psalter even ends with a Psalm 151, about David and Goliath, whose heading calls it «ἔξωθεν τοῦ ἀριθμοῦ», “outside the number” (our translation).12,13 The old manuscripts do not agree about which of these books belong, or in what order.1 In the reader the extra books have their Greek but no English translation.2

Even the shared books are not always counted alike. For most of the Psalter the Greek numbering runs one behind the Hebrew, because the Greek joins Psalms 9 and 10 into one.11 So the Greek Psalm 22 begins «Κύριος ποιμαίνει με», “The Lord shepherds me” (our translation): it is the psalm English Bibles, following the Hebrew, call Psalm 23, “Yahweh is my shepherd: I shall lack nothing”. The reader lines the two up by psalm, so they stand side by side under the Greek number.11,14

A translator's Greek

The language is Koine, the everyday Greek of the Hellenistic world, but the style changes from book to book, from word-for-word renderings to paraphrase.1 Often the Hebrew shows through. Swete's classic Introduction gives lists of these “Hebraisms”: Noah is to bring the animals into the ark «δύο δύο», two by two, with the number doubled as in Hebrew,11,15 and in Egypt the Israelites grew strong «σφόδρα σφόδρα», very very, the Hebrew way of saying “exceedingly”.11,16

Some lines are famous in this Greek: «καὶ εἶπεν ὁ θεός Γενηθήτω φῶς· καὶ ἐγένετο φῶς», “God said, Let there be light, and there was light.”17 In Exodus God tells Moses «Ἐγώ εἰμι ὁ ὤν», “I am the one who is” (our translation); the English beside it in the reader, made from the Hebrew, reads “I AM WHO I AM”.18

The Bible of Jews and Christians

Greek and Aramaic were the common languages of Jews at the time, so the translation met a real need.1 The earliest non-Jewish Christians, most of whom could not read Hebrew, took it over, and the New Testament writers freely quoted it, though not every quotation matches it.1 Matthew's account of the birth of Jesus quotes Isaiah in this Greek: «Ἰδοὺ ἡ παρθένος ἐν γαστρὶ ἕξει», “Behold, the virgin shall be with child”, word for word as Codex Alexandrinus has it (Swete's text, from Vaticanus, reads «λήμψεται»).19,20

Most Jews gave up the Septuagint around the second century AD, perhaps partly because a rival faith had made it its own, and Greek-speaking Jews came to prefer newer versions closer to the Hebrew, such as Aquila's.1 In the Latin West, Jerome translated most of the Old Testament of his Vulgate from the Hebrew rather than the Greek, to the sharp criticism of Augustine; the Eastern Orthodox Church still reads the Septuagint where Greek is its language of worship.1

Why it matters

Its manuscripts are old. The great codices Vaticanus and Alexandrinus, of the fourth and fifth centuries AD, are the oldest nearly complete copies of the Old Testament in any language; the oldest complete Hebrew texts are some six hundred years younger.1 And the translators sometimes worked from Hebrew copies unlike the text that later became standard: among the Dead Sea Scrolls are Hebrew manuscripts of Jeremiah that agree with the Greek.1,21 So translators of the Hebrew Bible still consult the Septuagint where the Hebrew is unclear or corrupt.1

For readers of the reader there is one more thing to know. The English beside the Greek, the World English Bible, is translated from the Hebrew,2,22 so the two columns do not always say the same thing, and sometimes they are not even on the same passage.23,39 The notes on variants below show some of the places where they part.

How the words reached us

Manuscripts & transmission

Passed from hand to hand

Revisers. In the second century AD Jewish scholars made new Greek versions that kept closer to the Hebrew of their day: Aquila (active about 130), Symmachus and Theodotion.1,27 Before 240 the Christian scholar Origen set them side by side in his Hexapla, the “sixfold”: the Hebrew, the Hebrew written out in Greek letters, Aquila, Symmachus, the Septuagint and Theodotion.28 Eusebius describes Origen gathering the versions, “dividing them into clauses and placing them one over against the other, together with the actual Hebrew text”.29 In his Septuagint column Origen marked with signs what the Greek lacked and what the Hebrew lacked.28 His combined text was copied often, in time without the signs, and became the first great Christian revision, the “Hexaplaric” text; Jerome knew two more, which he credited to Lucian of Antioch and to Hesychius.1 The Hexapla itself survives only in fragments, which Frederick Field collected in 1875.28

Papyri. The oldest copies are scraps of Leviticus and Deuteronomy from the second century BC, and of the five books of Moses and the Twelve Prophets from the first.1 Among them is Papyrus Rylands 458: eight small pieces of a roll of Deuteronomy, dated by its handwriting to the middle of the second century BC and kept in Manchester since 1917.24,25 Greek manuscripts of the Septuagint were also found among the Dead Sea Scrolls.1

The great codices. The fullest early witnesses are three of the earliest Christian Bibles: Codex Vaticanus (B) and Codex Sinaiticus (ℵ) of the fourth century, and Codex Alexandrinus (A) of the fifth.1 Its first leaves came to light in 1844, when Constantin von Tischendorf took 43 of them from Saint Catherine's Monastery in Sinai to Leipzig; he was shown the rest in 1859, and most of the codex is now in the British Library.30 These copies already reflect centuries of Jewish and Christian revision, which is largely why they differ from one another.1 The Septuagint was also translated in turn, into Latin (the Old Latin), Coptic, Armenian, Georgian and Old Church Slavonic, and into Syriac from Origen's text (the Syro-Hexapla).1

Print. The first printed text of the whole Septuagint is a column of the Complutensian Polyglot, made at Alcalá in Spain for Cardinal Ximenes; its last Old Testament volume is dated 10 July 1517, but the work was not published until 1520–21 (single books, such as the Psalms, had been printed since 1481).11,31 Meanwhile, in February 1518, the Aldine press at Venice issued the whole Greek Bible.11 In 1587 the Sixtine edition at Rome took Codex Vaticanus as its base, filling its gaps from other manuscripts, and became the standard “received text” of the Greek Old Testament; Holmes and Parsons (Oxford, 1798–1827) printed it with the readings of many manuscripts collated for them.1,11 In 1883 Cambridge entrusted Swete with a portable text “taken from the Vatican MS., where this MS. is not defective, with the variations of two or three other early uncial MSS.”; its three volumes appeared in 1887–94.11 Alfred Rahlfs' Septuaginta (1935), built mainly on Vaticanus, Sinaiticus and Alexandrinus, became the most widely used edition, and the Göttingen Academy's full critical edition, begun under Rahlfs in 1908, has been appearing since 1931.32,33

Textual variants

Where the copies disagree

Debated among scholars A virgin or a young woman? In Isaiah 7:14 the Hebrew word almah means a young woman of childbearing age; the Septuagint renders it «παρθένος», “virgin”, and Matthew's Gospel took it up as a prophecy of the birth of Jesus.35 The reader's Greek has «ἰδοὺ ἡ παρθένος ἐν γαστρὶ λήμψεται», and Ottley's English, made from Codex Alexandrinus, “Behold, the virgin shall be with child”.20 About AD 180 Irenaeus attacked the newer Jewish versions of Theodotion and Aquila, which read «ἰδοὺ ἡ νεᾶνις ἐν γαστρὶ ἕξει», “behold, the young woman shall conceive” (our translation).8 Most scholars today agree that “young woman” is the more accurate rendering of the Hebrew.35

Two Jeremiahs. The Greek Jeremiah is about one eighth shorter than the Hebrew and arranges the material differently.21 Roughly, two large sections have changed places: in the Greek the prophecies against the nations come in the middle of the book, straight after 25:13, while in the Hebrew they come near the end.11 You can see it in the reader: at Jeremiah 25:14–15 the Greek begins the oracle on Elam, «Συνετρίβη τὸ τόξον Αἰλάμ», “The bow of Elam is broken” (our translation), while the English beside it reads “take this cup of the wine of wrath at my hand”.23 Origen already noticed in Jeremiah «πολλὴν μετάθεσιν καὶ ἐναλλαγὴν», “much transposition and change” (our translation), in the wording of the prophecies.36 Debated among scholars Both forms turned up in Hebrew among the Dead Sea Scrolls, and most scholars now think the Hebrew text behind the Greek is the older one.21,37

Two Greek Daniels. Daniel survives in two complete Greek versions: the Old Greek, of about 100 BC, and the version of Theodotion.26 By the first or second century AD Theodotion's had taken the Old Greek's place,38 and Jerome says the churches did not read Daniel in the Septuagint's version but in Theodotion's.11 So few copies of the Old Greek survived that Swete, in 1902, knew only one Greek manuscript;11 its most important witness now is Papyrus 967.38 The reader has both versions, with Susanna and Bel and the Dragon as separate texts beside each; and in both, in chapter 3, the Greek goes on for dozens of verses that are not in the Hebrew, starting with the prayer of Azariah, «στὰς δὲ Ἀζαρίας προσηύξατο οὕτως», “Azarias stood and prayed thus” (our translation).26,39,40

“God saw that it was good.” On the second day of creation the Greek adds «καὶ ἴδεν ὁ θεὸς ὅτι καλόν», words the Hebrew does not have; the English beside it in the reader goes straight on to “There was evening and there was morning, a second day.”41 Origen pointed out this very difference in his letter to Africanus.36

Sirach's two prefaces. Critical editions open Sirach with the grandson's prologue, and so does Swete's text, one of the reader's two Greek Sirachs;2,10 but the other, Hart's edition of manuscript 248,2,42 opens with a different preface, «Ἰησοῦς οὗτος Σιρὰχ μὲν ἦν υἱός», “This Jesus was the son of Sirach” (our translation).43 That preface is found only in manuscript 248, and is thought to come from a Synopsis of Scripture falsely ascribed to Athanasius. Manuscript 248 is also an important witness to a later, expanded form of the Greek Sirach, to which extra proverbs were added.10

Books to read it in

  • H. B. Swete, The Old Testament in Greek according to the Septuagint, 3 vols (Cambridge, 1887–94; revised edition 1895–99).11 The Greek text in the reader, from printings of 1896, 1901 and 1905.2
  • J. H. A. Hart, Ecclesiasticus: the Greek Text of Codex 248 (Cambridge, 1909).42 One of the two Greek texts of Sirach in the reader (the other is Swete's).2
  • R. R. Ottley, The Book of Isaiah according to the Septuagint (Codex Alexandrinus) (Cambridge, vol. 1, 1904).2,44 An English translation of the Greek, with the Greek text: the English of Isaiah in the reader.
  • World English Bible, a revision of the American Standard Version of 1901, in the public domain.22 The English in the reader for most books; it is translated from the Hebrew, not from the Greek.2
  • A. Rahlfs, Septuaginta: id est Vetus Testamentum graece iuxta LXX interpretes, 2 vols (Stuttgart, 1935); revised edition by R. Hanhart (2006).33 The most widely used edition of the whole Septuagint.
  • Septuaginta: Vetus Testamentum Graecum auctoritate Academiae Scientiarum Gottingensis editum (Göttingen, 1931–).32 The great critical edition, book by book; still unfinished.
  • A. Pietersma and B. G. Wright (eds), A New English Translation of the Septuagint (Oxford University Press, 2007).34 A modern English translation of the Greek; free to read on the project's website.
  • H. B. Swete, An Introduction to the Old Testament in Greek (Cambridge, 1900; 2nd edition 1902), with the Letter of Aristeas edited by H. St J. Thackeray.11 Old but still a rich guide to the history, the manuscripts and the printed texts.

Where this comes from

Sources (44)
  1. Wikipedia, Septuagint (name, date and place of the translation, the legend, the extra books, language, Jewish and Christian use, Jerome and Augustine, the recensions, the oldest papyri and codices, the printed editions)
  2. The reader's copies of the Septuagint: each file's header names its source (H. B. Swete's Cambridge edition, printings of 1896, 1901 and 1905; J. H. A. Hart's Ecclesiasticus, 1909, beside Swete's Sirach; R. R. Ottley's Isaiah, 1904; the World English Bible), and the catalogue lists which books have an English translation
  3. Wikipedia, Letter of Aristeas (the story, Josephus' paraphrase c. AD 93, Hody's dissertation of 1685, Bagnall on Demetrius of Phalerum, Metzger's summary of scholarly opinion)
  4. Josephus, Jewish Antiquities 12.100–109, in the reader (the book of Aristaeus; the work done in seventy-two days; no alterations)
  5. Josephus, Jewish Antiquities 12.39–57, in the reader (six elders from each tribe; “the seventy elders”)
  6. Philo, On the Life of Moses 2.37–42, translated by C. D. Yonge, in the reader (the translators “like men inspired”; the festival on Pharos)
  7. Wikipedia, Irenaeus (Against Heresies written around 180)
  8. Eusebius, Ecclesiastical History 5.8.10–15, quoting Irenaeus, Against Heresies, in the reader (the translation of the Seventy; Isaiah 7:14 in Theodotion and Aquila; the legend of identical translations)
  9. Josephus, Jewish Antiquities 1.10–12, in the reader (Ptolemy II received only the books of the Law)
  10. B. G. Wright, “To the Reader of Sirach” and his translation of the Prologue, in A New English Translation of the Septuagint (electronic edition of the 2009 printing)
  11. H. B. Swete, An Introduction to the Old Testament in Greek, 2nd edition (Cambridge, 1902), Internet Archive: the date of Sirach's prologue, Theodotion's Daniel, the order of Jeremiah and the numbering of the Psalms, the Hebraisms of the Septuagint, the printed editions and his own Cambridge edition
  12. Psalm 151, heading and first verse (Swete's text), in the reader
  13. Wikipedia, Psalm 151
  14. Psalms 22.1–23.1 in the reader: the Greek Psalms 22 and 23 beside the English Psalms 23 and 24
  15. Genesis 6.19 (Swete's text), in the reader
  16. Exodus 1.12 (Swete's text), in the reader
  17. Genesis 1.3, Greek and World English Bible, in the reader
  18. Exodus 3.14, Greek and World English Bible, in the reader
  19. Matthew 1.23, Greek and World English Bible, in the reader
  20. Isaiah 7.14 (Swete's Greek, and Ottley's Greek of Codex Alexandrinus with his English translation), in the reader
  21. Wikipedia, Book of Jeremiah (the Greek about one eighth shorter, arranged differently; both forms among the Dead Sea Scrolls; most scholars think the Hebrew behind the Greek older)
  22. World English Bible: what it is based on (the American Standard Version of 1901 and the Biblia Hebraica Stuttgartensia) and its public-domain status
  23. Jeremiah 25.13–26.2, Greek (Swete's text) beside the World English Bible, in the reader
  24. Wikipedia, Papyrus Rylands 458 (Rahlfs 957; Deuteronomy; middle of the second century BC; eight fragments; acquired 1917)
  25. University of Manchester Digital Collections, Papyri: Greek P 458 (eight fragments of a papyrus roll of Deuteronomy)
  26. Wikipedia, Additions to Daniel (the Old Greek of about 100 BC and Theodotion's version; Daniel 3:24–90 in Greek)
  27. Wikipedia, Aquila of Sinope (active about AD 130)
  28. Wikipedia, Hexapla (compiled before 240; its six columns; the fragments collected by Frederick Field, 1875)
  29. Eusebius, Ecclesiastical History 6.16.1–4, translated by K. Lake and J. E. L. Oulton, in the reader (Origen's Hexapla and Tetrapla)
  30. Wikipedia, Codex Sinaiticus (mid-fourth century; Tischendorf's discovery of 1844 at Saint Catherine's Monastery; British Library)
  31. Wikipedia, Complutensian Polyglot Bible (printed 1514–17; publication delayed until 1520–21)
  32. Wikipedia, Septuaginta: Vetus Testamentum Graecum (the Göttingen Septuagint: founded 1908; 26 of 36 volumes published by February 2025; Rahlfs' Psalmi cum Odis, 1931)
  33. Wikipedia, Alfred Rahlfs' edition of the Septuagint (1935; Vaticanus, Sinaiticus and Alexandrinus; the Rahlfs–Hanhart revision of 2006)
  34. NETS: New English Translation of the Septuagint, the project's website (Oxford University Press, 2007; second printing with corrections, 2009)
  35. Wikipedia, Isaiah 7:14 (almah, a young woman of childbearing age; parthenos in the Septuagint; Matthew; most scholars prefer “young woman”)
  36. Origen, Letter to Africanus 4 (section 1.5 in the reader): differences in Job, Jeremiah and Genesis
  37. A. Pietersma and M. Saunders, “To the Reader of Ieremias”, in A New English Translation of the Septuagint (electronic edition)
  38. R. T. McLay, “To the Reader of Daniel”, in A New English Translation of the Septuagint (electronic edition): the two Greek versions; Papyrus 967
  39. Daniel 3.24–26 in the Old Greek version (Swete's text), beside the World English Bible, in the reader
  40. Daniel in Theodotion's version, 3.23–26: the prayer of Azariah begins (Swete's text), in the reader
  41. Genesis 1.8, Greek and World English Bible, in the reader
  42. Internet Archive, J. H. A. Hart, Ecclesiasticus: the Greek Text of Codex 248 (Cambridge: University Press, 1909)
  43. Sirach in the reader (Hart's edition of manuscript 248): the preface printed before chapter 1
  44. Internet Archive, R. R. Ottley, The Book of Isaiah According to the Septuagint (Codex Alexandrinus), two volumes: translation and Greek text

We checked every statement above against these sources on 6 October 2026. Where they disagree, we say so. What we could not confirm, we left out.

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