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(The differences can be seen here.) Since Late Antiquity, once attributed to a Council of Jamnia, mainstream rabbinic Judaism rejected the Septuagint as valid Jewish scriptural texts. Third, the rabbis wanted to distinguish their tradition from the newly emerging tradition of Christianity.As a result of this teaching, translations of the Torah into Koine Greek by early Jewish Rabbis have survived as rare fragments only.
For example, the Books of Samuel and the Books of Kings are in the LXX one book in four parts called Βασιλειῶν ("Of Reigns").It is not known when the Ketuvim ("writings"), the final part of the three part Canon, was established, although some sort of selective processes must have been employed because the Septuagint did not include other well-known Jewish documents such as Enoch or Jubilees or other writings that are not part of the Jewish canon, and which are now classified as Pseudepigrapha.However, the Psalms of Solomon, 3 Maccabees, 4 Maccabees, the Epistle of Jeremiah, the Book of Odes, the Prayer of Manasseh and Psalm 151 are included in some copies of the Septuagint, some of which are accepted as canonical by Eastern Orthodox and some other churches. Second, the Hebrew source texts, in some cases (particularly the Book of Daniel), used for the Septuagint differed from the Masoretic tradition of Hebrew texts, which was affirmed as canonical by the Jewish rabbis.The Torah (Pentateuch in Greek) always maintained its pre-eminence as the basis of the canon, but the collection of prophetic writings, based on the Jewish Nevi'im, had various hagiographical works incorporated into it.In addition, some newer books were included in the Septuagint: those called anagignoskomena in Greek, known in English as Deuterocanonical ("second canon") because they are not included in the Jewish canon.