According to Aristeas, Ptolemy II Philadelphus wanted a copy of the Jewish sacred books for the library at Alexandria. So he sent an embassy to the Jewish High Priest at the time, who commissioned 72 translators, 6 from each tribe, to carry out the work. (Hence the name Septuagint = "70") We don't know if that story is apocryphal or not. But whether it is true or not, the Septuagint was translated by Jews not by pagans. And the fact that it was quoted approvingly by NT times and was given a miraculous origin by Jews like Philo indicates that it held a high place among the Jews of the diaspora.
2. The Influence of Rome: by the fourth century AD, Rome had become the center of Christianity; it was also the emperor's capital city. The Jewish epistles took a second place, and the gentile epistles (written by Paul) took the first place; the Book of Romans was the first of these Pauline epistles.
I'm not sure what the point is here. The order of the books is, in some respects, irrelevant because they were first assembled not as a single book but as a collection of canonical writings that were read in the liturgy.
And I find it amusing the endless procession of folks who claim that the NT we have is corrupt for some reason or another--gnostics, liberals, Muslims, etc.--yet can never produce an example of an original that is uncorrupted. It's always a "restoration"--which all differ from each other and owe more to the interpreter's fancy than any actual document that has been recovered.
From the Translators to the Reader. 1611 KJV preface..
§ 7 [The translation of the Old Testament out of the Hebrew into Greek.]
• 1 While God would be known only in Jacob, and have his Name great in Israel, and in none other place, while the dew lay on Gideon’s fleece only, and all the earth besides was dry; [See S.August.lib.12. contra Faust.c.32.] then for one and the same people, which spake all of them the language of Canaan, that is, Hebrew, one and the same original in Hebrew was sufficient.
• 2 But when the fullness of time drew near, that the Sun of righteousness, the Son of God, should come into the world, whom God ordained to be a reconciliation through faith in his blood, not of the Jew only, but also of the Greek, yea, of all them that were scattered abroad; then, lo, it pleased the Lord to stir up the spirit of a Greek prince (Greek for descent and language), even of Ptolomy Philadelph, King of Egypt, to procure the translating of the Book of God out of Hebrew into Greek.
• 3 This is the translation of the Seventy interpreters, commonly so called, which prepared the way for our Saviour among the Gentiles by written preaching, as Saint John Baptist did among the Jews by vocal.
• 4 For the Grecians, being desirous of learning, were not wont to suffer books of worth to lie moulding in kings’ libraries, but had many of their servants, ready scribes, to copy them out, and so they were dispersed and made common.
• 5 Again, the Greek tongue was well known and made familiar to most inhabitants in Asia, by reason of the conquest that there the Grecians had made, as also by the colonies, which thither they had sent.
• 6 For the same causes also it was well understood in many places of Europe, yea, and of Africa too.
• 7 Therefore the word of God being set forth in Greek, becometh hereby like a candle set upon a candlestick, which giveth light to all that are in the house, or like a proclamation sounded forth in the market-place, which most men presently take knowledge of; and therefore that language was fittest to contain the Scriptures, both for the first preachers of the Gospel to appeal unto for witness, and for the learners also of those times to make search and trial by.
• 8 It is certain, that that translation was not so sound and so perfect, but that it needed in many places correction; and who had been so sufficient for this work as the Apostles or apostolic men?
• 9 Yet it seemed good to the Holy Ghost and to them to take that which they found (the same being for the greatest part true and sufficient) rather than by making a new, in that new world and green age of the Church, to expose themselves to many exceptions and cavillations as though they made a translation to serve their own turn, and therefore bearing witness to themselves, their witness not to be regarded.
• 10 This may be supposed to be some cause, why the translation of the Seventy was allowed to pass for current.
• 11 Notwithstanding, though it was commended generally, yet it did not fully content the learned, no, not of the Jews.
• 12 For not long after Christ, Aquila fell in hand with a new translation, and after him Theodotion, and after him Symmachus: yea, there was a fifth and a sixth edition, the authors whereof were not known.
• 13 These with the Seventy made up the Hexapla, and were worthily and to great purpose compiled together by Origen.
• 14 Howbeit the edition of the Seventy went away with the credit, and therefore not only was placed in the midst by Origen, (for the worth and excellency thereof above the rest, as Epiphanius gathereth) [Epiphan. de mensur, et ponderibus.] but also was used by the Greek fathers for the ground and foundation of their commentaries. [See S.August. 2°. de doctrin, Christian. c. 15° Novell, diatax, 146.]
• 15 Yea, Epiphanius above-named doth attribute so much unto it, that he holdeth the authors thereof not only for interpreters, but also for prophets in some respect: and Justinian the Emperor, enjoining the Jews his subjects to use specially the translation of the Seventy, rendereth this reason thereof, because they were, as it were, enlightened with prophetical grace. [profhtikhV wsper caritoV perilamyashV autouV.]
• 16 Yet for all that, as the Egyptians are said of the Prophet [Isa.31:3] to be men and not God, and their horses flesh and not spirit: so it is evident, (and Saint Hierome [S.Hieron. de optimo genere interpret.] affirmeth as much) that the Seventy were interpreters, they were not prophets; they did many things well, as learned men; but yet as men they stumbled and fell, one while through oversight, another while through ignorance, yea, sometimes they may be noted to add to the original, and sometimes to take from it; which made the Apostles to leave them many times, when they left the Hebrew, and to deliver the sense thereof according to the truth of the word, as the Spirit gave them utterance.
• 17 This may suffice touching the Greek translations of the Old Testament.
Again, from the Translators to the Reader 1611 KJV preface
• 11 The translation of the Seventy dissenteth from the original in many places, neither doth it come near it for perspicuity, gravity, majesty; yet which of the Apostles did condemn it?
• 12 Condemn it? Nay, they used it, (as it is apparent, and as Saint Hierome and the most learned men to confess) which they would not have done, nor by their example of using it, so grace and commend it to the Church, if it had been unworthy the appellation and name of the Word of God.