(De Pond. et
Mens. 15) states, that he was a relation of the emperor Hadrian, who employed him in the
rebuilding of Jerusalem (Aelia Capitolina); that he was converted to Christianity, but
excommunicated for practising the heathen astrology; and that he then went over to the Jews,
and was circumcised; but this account is probably founded only on vague rumours. All that we
know with certainty is, that having been a heathen he became a Jewish proselyte, and that he
lived in the reign of Hadrian, probably about 130 A. D. (Iren. 3.24; Euseb. Praep. Evan. 7.1; Hieron. Ep. ad Pammach. vol. iv. pt. 2, p. 255,
Mart.)
He translated the Old Testament from Hebrew into Greek, with the purpose of furnishing the
Jews who spoke Greek with a version better fitted than the Septuagint to sustain them in
their opposition to Christianity. He did not, however, as some have supposed, falsify or
pervert the sense of the original, but he translated every word, even the titles, such as
Messiah, with the most literal accuracy. This principle was carried to
the utmost extent in a second edition, which was named Novell. 146.) It was generally disliked by the Christians
but Jerome, though sometimes showing this feeling, at other times speaks most highly of
Aquila and his version. (Quaest. 2, ad Damas. iii.
p. 35; Epist. ad Marcell. iii. p. 96, ii. p. 312; Quaest. Heb. in Genes. iii. p. 216; Comment. in Jes. 100.8; Comment. in Hos. 100.2.) The version is also praised by Origen. (Comment. in Joh. viii. p. 131; Respons. ad African.
p. 224.)
Only a few fragments remain, which have been published in the editions of the Hexapla
[ORIGENES], and in Dathe's Opuscula, Lips.
1746.