The Lexham English Septuagint
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).
This book may be purchased at Christianbook.com and at Amazon.com
Hi!! Have been reading your reviews on Amazon for a few weeks now. I find them exceptionally well done! I wondered over to this platform wanting to tell you so. Thank you for providing such great, and engaging (when you disagree) reviews! Blessings to you
ReplyDeleteHi Robbie, Thanks! I'm glad that the reviews make sense. I sometimes have a fear that my reviews seem to ramble on with no connection. It makes sense in my head, but sometimes I'm afraid I won't be able to make it make sense to others. Sometimes I'll run my reviews by dad before I post them. I'm very grateful for the father God has given me, dad has taught myself and my siblings (I have 13 of them) to think very carefully and critically, especially when it comes to the interpretation of Scripture. We have some pretty lively discussions about some of the books I'm reviewing, especially when we disagree with the book's content. :)
Delete