The Lexham English Septuagint: A New Translation

by Lexham Press (translator)

A fresh translation of the Septuagint.

The Lexham English Septuagint (LES) is a new translation of the Septuagint, the Greek version of the Old Testament writings used during New Testament times and in the early church. Beautifully typeset in a comfortable, single-column format, the LES provides a literal, readable, and transparent English edition of the Septuagint for modern readers. Retaining the familiar forms of personal names and places, the LES gives readers the ability to read it alongside their favored English Bible. Translated directly from Swete's edition of the Septuagint, the LES maintains the meaning of the original text, making the Septuagint accessible to readers today.

Genres: Theology, Scripture, Christian

1304 pages, Hardcover

Published January 15, 2020

Reviews

[Sarah · Rating 5 out of 5]

I was quite excited when I saw that a new English translation of the Septuagint was coming out. I'm always interested in new Septuagint resources.

The Septuagint is an old, Greek translation of the Hebrew Old Testament. Some (or all?) of the manuscripts of the Septuagint that we have today are much older than the Hebrew manuscripts on which most of our English Old Testaments are based so it can be pretty useful in textual criticism and Bible study as well (Some quotations that the Apostles made, from the Septuagint, are significantly different than our current Hebrew Old Testament text).

If an English speaking person says they're quoting from "the Bible", we don't associate "the Bible" as only referring to one particular translation (unless you're KJV only). When we talk about the "Septuagint", it's sort of like saying "the Greek translation of the Old Testament", it's just a shorter way of saying it. There were several old, Greek translations of the Bible and we don't know which one is the 'original' one that was around in the Apostles' time and that they would have utilized. Also, there doesn’t seem to be a reason to think that there was only one Greek translation during the time of the Apostles, there may have been more than one, and good and bad translations, just like we have today with good and bad English translations. Since we don't know exactly which Greek Version(s) the Apostles used, it's good to have a variety of copies of the LXX, the English translation of the Greek translation in my case, since I don't really know Koine Greek.

This translation is a nice one to add to this list, it is particularly interesting because of the way they give more, unique translations that you may not have otherwise considered. For instance, in the Psalms, one of the "headers" I'm used to seeing is usually something like, "To the Chief Musician: A Psalm of David". In one of the other English LXXs I have, the NETS Bible, it is translated, "Regarding Completion. A Psalm. Pertaining to Dauid." Well, this new translation, has, "For the End: A Psalm of David". When I saw that it was a like a lightbulb turned on. "For THE END?"  As in, the "End times", "last days", the end of the world? 
 
I mentioned it to one of my sisters (who loves studying and learning koine Greek), and she looked up the word for "end" and it was telos, which is used in some other places in the Bible to refer to the end times (For instance, Matt. 24:13-14). That sort of put a whole new perspective on the Psalms, not that we didn't think any of them were prophetic before (obviously the Messianic ones were), it's just that, if this view is correct, many of these Psalms are directly said to be speaking about the end times. Some of them certainly sound eschatological, for instance, "Our God is a place of refuge and strength, a helper when afflictions find us very much. On account of this, we will not fear when the earth is troubled and the mountains are transferred in the hearts of the seas…Come, see the works of the Lord, which he set as wonders upon the earth. Removing wars until the ends of the earth, he will crush bow and shatter weapon…." (Psalm 45: 1-10)

Another interesting nuance in translation is Amos 9:1. The ASV (Using the Masoretic text) reads: "I saw the Lord standing beside the altar: and he said, Smite the capitals, that the thresholds may shake…"

Brenton's English LXX reads: "I saw the Lord standing on the altar: and he said, Smite the mercy-seat, and the porch shall be shaken"

The LEX reads, "I saw the Lord standing by the alter, and he said, 'Strike upon the lid of the Ark of the Covenant and the gateway will be shaken…"

That's interesting in that, if it is the Ark of the Covenant, then that would (If I remember correctly)be a later reference to it in the Old Testament, than in the current Hebrew Old Testament we use. I don't remember the Ark of the Covenant being mentioned again after the fall of Jerusalem to Nebuchadnezzar.  Just an interesting thing.

You'll notice some significant/interesting differences between this text and the Masoretic. If you grab a Hebrew based Old Testament and turn to Daniel 11:1-2, I'll quote it from the ASV: "And as for me, in the first year of Darius the Mede, I stood up to confirm and strengthen him. And now will I show thee the truth. Behold, there shall stand up yet three kings in Persia; and the fourth shall be far richer than they all: and when he is waxed strong through his riches, he shall stir up all against the realm of Greece."And then compare it to this English Septuagint: "And in the first year of King Cyrus, he spoke to me to strengthen me and to make me act valiantly. And now I have come to impart the truth to you. Look, three kings have arisen in Persia, and a fourth will arise…." That's a rather significant difference as it changes who the coming Kings are. Are we supposed to count starting from Darius or Cyrus? Makes for some interesting eschatological problems.

One of the main reasons the Septuagint is so interesting is that there are places in the New Testament where, when Christ and the Apostles quote certain texts from the Old Testament and their quotations line up significantly more with the LXX than with the Masoretic text. And that's where I want to explain a part in this translation that I didn't particularly like. In Psalm 39 (Psalm 40 in a 'regular' Bible) vs 7 is translated, "You did not want sacrifice and offering, but you restored a body to me."  "Restored", instead of, "prepared" or "made" a body for me as English translators often render that word in translating the author of Hebrews' quotation of that verse in 10:5. Now some may point out that it's still better than the Masoretic text (the Hebrew text recension pretty much all of our Old Testaments are based on now), which doesn't say anything similar. The problem I have is that, to me, "Restored" sounds as though a body was had, taken away or lost, and then given back.  It just seems to carry a different picture from how the author of Hebrews saw/read the text in Hebrews 10 (and the Greek word there seems to be the same as the one in Swete's Greek text for the Psalm).  The author of Hebrews seemed to view that verse as indicating that a body was prepared for Christ to offer it as a sacrifice.  Now I can see a way around it by saying, "well, look at it this way, 'restored' makes it seem as though He'd been given a body back that he'd had before, so maybe it could be referring to the resurrection of Christ."  Ehh…maybe? But again, that's not how the writer of Hebrews seemed to read it. 

Anyway, I felt like I had to get that out. Moving on now.

Be sure to read the Introduction to this translation, it's very interesting, telling about the translators'/editors' goal of making your experience in reading this translation like the experience of those originally reading the Greek translation. So instead of trying to bring the terminology to match today's culture, they "bring today's reader to the ancient culture", so if the language was originally not as gender inclusive as we would be today, they stick with the more gender exclusive language. If the original Greek translation of the Hebrew was a bit awkward, the English will read awkwardly, "The English translation should feel idiomatic where the Greek is idiomatic. It should feel formal where the Greek is formal. It should feel foreign where the Greek feels foreign. In other words, it is not only acceptable, it is positively desirable for the LES to feel like a translation, to the extent that the Greek readers would have been aware that they were reading a translation. Ideally, the translation should be as rough or as smooth as the Greek would have seemed to a Greek reader who knew no Hebrew…" I really appreciate that.

I like the format of this book as well. I don't want to check right now, but I’m pretty sure that all of my other English translations of the LXX have the text laid out in two columns on each page. This one only has one column of text, so it reads like a regular book. The cover is very beautiful as well, I was quite impressed just by its looks when I opened up the box.

I really like the LES overall. I own several English translations of the LXX, and I have never really found one that I prefer above the others, rather, I find all of them equally great study and reference resources to have around. This one is a great edition to any collection of Septuagints.

Many thanks to the folks at Lexham Press for sending me a free review copy of this book (My review did not have to be favorable).

[Matt Quintana · Rating 5 out of 5]

As anyone involved in biblical scholarship knows, the Septuagint (or LXX) is an indispensable source for the study of OT textual criticism, history of interpretation, NT quotations of the OT, and more. However, as anyone who works with the LXX also knows, only a handful of English translations are widely available in print. What's more, those few translations which are readily accessible leave much to be desired; Brenton's work is simply dated, both textually and in terms of the underlying Greek scholarship, whiles both NETS and the Orthodox Study Bible (OSB) are not original translations, but revisions of existing translations from Hebrew in English. The Lexham English Septuagint (LES) fills a much needed gap in English translations of the LXX, as will be described below.

Before discussing the methodology and translation itself, the book's design must be mentioned. As is standard for Lexham Press, the physical features of this book are impressive. The hardcover with a black cloth overboard is sturdy and simple; yet in tandem with the gold embossing, the book has an elegant look, and is simply stunning on a shelf. This beauty begs to be read; one's eyes are drawn toward the book and its aesthetic induces a desire to open it. Judging a book by its cover is certainly fair in this instance.

Now to the contents of the book. The LES begins with a very helpful 9 page introduction that not only orients readers to the history of the LES and its translational philosophy and methods, but also acquaints them to the LXX. There is also a bibliography of suggested resources, which is to be appreciated. The rest of the work is the translation itself. The LES contains 54 books, including the 39 books of the Jewish and Protestant canon, as well as 15 other works considered apocryphal by Protestants, or deuterocanonical by Roman Catholics and Orthodox believers. These are: Wisdom of Solomon, Wisdom of Sirach, Judith, Tobit, Baruch, Epistle of Jeremiah, Susanna, Bel and the Dragon, 1-4 Maccabees, Psalms of Solomon, Enoch, and the Odes. Additionally, four alternate versions of Tobit, Daniel, Susanna, and Bel and the Dragon are included at the end of the work. The reader should also note that the books of Esdras A & B (i.e., Ezra-Nehemiah) and Esther look substantially different in the LXX, and thus the LES, than they do in the Masoretic Text (and English translations based off of the Hebrew).

Where the LES makes its greatest contribution is in relation to its textual base and translation philosophy. Rather than being a revision of an existing translation, the LES is completely fresh, and is directly from the Greek; this is in contrast to NETS and the OSB, which are based off of English translations from Hebrew, with revisions made wherever the Greek is significantly different. Additionally, LES has a different textual basis, as it uses Swete's diplomatic edition, which was based primarily on Codex Vaticanus. While Swete's is not the most recent scholarship nor is it a critical edition like Rahlfs-Hanhart or the Göttingen volumes, the choice of a diplomatic edition does have some unique implications. These are not necessarily pros or cons; it is simply a reality of using such a text base. Moreover, this decision does make the LES different than other English translation of the LXX, since most are based on more recent eclectic editions.

When it comes to the LES, the use of a diplomatic text base directly impacts the translation style. The introduction explains, "because in a diplomatic edition the text represents an actual manuscript rather than a hypothetical original text...this means the point of reference is the person reading that Greek manuscript, rather than the person translating the Hebrew into Greek. In other words, the LES has in mind the translation not as produced, but as received. The LES seeks to replicate in English the same sort of reading experience that an ancient Greek speaker would have had when reading the Septuagint in Codex Vaticanus" (xi). The LES's focus on the "text as received rather than as produced" led to an attempt to "render the Greek in its own right, with no eye to the Hebrew at all." What the LES sought to do was answer the question, "How would this text have been read—understood and experienced—by a fourth century, Greek-speaking gentile Christian?" (xiii). This is a fascinating perspective, and again, makes the LES completely unique. The focus on reception history is an important subset of LXX studies, and there is much to be gleaned from that field. Keeping this perspective in mind led to a very unusual yet enjoyable reading experience.

The LES seeks to be consistent in formally translating from Greek into English. However, the LXX itself is not always formal in its translation from Hebrew into Greek, so this decision by the LES means that its English translations "should feel idiomatic where the Greek is idiomatic" and "should feel formal where the Greek is formal" (xiii). Much more could be said about how this works out in practice, but it is a very intriguing theory, and the work is to be applauded for this. More could also be said about the translation philosophy, particularly regarding topics like vocabulary and gender. Readers will likely be glad to know that the LES renders proper names in their common English forms, as opposed to transliterating the Greek, like NETS.

Overall, the LES is a phenomenal work, both in its outer beauty and inner uniqueness. It will almost certainly achieves it goal of becoming "one of the primary English translations of the Septuagint consulted in one's study of the Jewish Scriptures, of apocryphal/deuterocanonical literature, and even of the New Testament and patristic literature" (x). It is an utterly unique and unparalleled contribution to its field, and for that reason, belongs on the shelf of anyone interested such studies. The editors of this work and the team at Lexham Press are to be commended for this groundbreaking work.

*Note: I received this book for free, courtesy of Lexham Press, but was not required to give a positive review.*

[Aaron · Rating 5 out of 5]

How did we get our Bibles? Do we have any proof of the original texts? The Septuagint is the Greek version of the Old Testament. It was used during New Testament times and in the early church.

About the Translation

This translation was edited by Ken M. Penner, the assistant professor of religious studies at St. Francis Xavier University in Antigonish, Nova Scotia. He is a member of the Society of Biblical Literature, the National Association of Professors of Hebrew, and the International Organization for Septuagint and Cognate Studies.

Those unfamiliar with the Septuagint will find several differences from their modern translations. First, you will notice additional books including Esdras A, Esdras B, as well as 1-4 Maccabees. The alternate texts for Tobit, Daniel, Susanna, and Bel and the Dragon are also included. Second, the chapters you are familiar with in your modern translation may be numbered differently. For instance, Psalm 23 is actually Psalm 22 in the Septuagint.

Interesting Connections

Lexham Press does it again with a beautiful book that is fit for an academic library or home bookshelf. The 6x9 hardcover book is very attractive and is the perfect fit for the single-column text. Gold trimmings give it a premium quality, and it feels like a classic edition in your hands.

To be sure, the Septuagint is for scholars. But for laymen like me, it is an interesting connection to the Ancient Church and the Old Testament. It is history in your hands. And a testament to our faithful God who is true to his word.

I was provided a media copy of the Lexham English Septuagint, and this is my honest review.

[Liam · Rating 5 out of 5]

Great English translation of the Septuagint. I just dabbled in this one so far - didn’t read it cover to cover.

The Septuagint is the Greek translation of the the Hebrew Old Testament - and is the same Bible translation that was used by the New Testament writers, Apostles, and likely Jesus himself. This one even includes the Book of Enoch as well.

[Ron M]

[Litera Reader Online Version]: (See detailed link in comment below.)
[Critical text]

LES, Second Edition: I prefer the 1st Edition for a greater extent of Critical and Apparatus Notes,
though this second edition has a cleaner translation for a verse or two: Psalm 22:16 (Psalm 21:17 in LXX) and perhaps has better readability overall. I'm adding this edition for reference as needed.

Online Link: Find the online version in Litera Reader
https://reader.z-library.sk/read/cf2d...

Critical Text (See More Below): Original Greek Used: H.B. Swete’s edition of the Septuagint

The Lexham English Septuagint (LES) is a translation of H.B. Swete’s edition of the Septuagint, The Old Testament in Greek: According to the Septuagint. Pairing the LES with Swete’s edition combines a solid diplomatic edition of the Septuagint and its apparatus with a modern translation.

H.B. Swete’s edition of the Septuagint is an example of a diplomatic edition. It provides the text of Codex Vaticanus. Where Vaticanus is missing material, it is supplemented by other manuscripts such as Codex Alexandrinus and Codex Sinaiticus. Swete’s edition also provides an apparatus, listing significant variations found in other major manuscripts.
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Print ISBN 9781683593447

Digital ISBN 9781683593454

Library of Congress Control Number: 2019949157

General Editor: Ken M. Penner

Managing Editor: Rick Brannan

Contributing Editors: Israel Loken, Michael Aubrey, Isaiah Hoogendyk

Production Editors: David Bomar, Matthew Boffey, Douglas Mangum, Elliot Ritzema, Abigail Stocker, Jessi Strong, Mark L. Ward Jr.

Copy Editors: Todd R. Hains, Jesse Myers, Karen Engle, Allisyn Ma, Steven E. Runge, Derek R. Brown

Cover Design: George Siler

[Matt Pitts · Rating 5 out of 5]

Lexham knows how to make beautiful books and this is no exception. The cover is striking and classic. The single column format is ideal for reading. The paper is a crisp white, not too thin (though you can see the print through the page it did not distract me while reading).

I count the recent surge of interest in the LXX a good thing and the introduction to this volume highlights its distinctive contribution. The aim was for this edition "to feel like a translation" (xii) since the LXX is itself a translation of the Hebrew Bible.

Reading sections from various books and a couple complete books I have been pleased with the overall feel of the translation and am eager to keep reading and keep learning from this English LXX.

Note: I received a complimentary copy from the publisher but was not required to give a positive review.

[Brandon Current · Rating 4 out of 5]

Read and keep as resource. This English translation of the Greek Old Testament used the translation philosophy of allowing the various qualities of Greek show through into the English translation. It is interesting to see some of the variations of the Septuagint vs. the Hebrew OT as well as seeing the way Hebrew translators chose to phrase things in Greek. It feels different than the Hebrew OT and is less clear at parts. Along with the apocryphal or deuterocanonical writings there is some other material in this translation that is present in older manuscripts of the Septuagint.

[Crimbo lus · Rating 5 out of 5]

Don't get me wrong, the KJV and ESV are great Bibles, but its interesting to compare the oldest sources we have here in the Septuagint. It's very well that the translators don't try to do anything fancy or stupid; it's as direct, sensible translation we have of the early Greek translations. Critical to understanding Biblical history.

[Tebel Shaw · Rating 4 out of 5]

There are a few typos in this edition. I have been comparing the Hebrew OT with this version of the LXX, and must say, in spite of the arguments for its reliability & accuracy as opposed to the Hebrew, where they differ, the LXX translation is often downright bizarre and at times nonsensical.

[Nick Roark · Rating 5 out of 5]

Fascinating

[Lance Conley · Rating 5 out of 5]

Great translation! Highly reccomend this one.

[Kirolos Shahat · Rating 3 out of 5]

it's not bad but it has typos and the font is pretty small. Hard to use it as your actual reading material