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Sep·tu·a·gint 
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ˈsɛptu
əˌdʒɪnt, -tyu-, ˈsɛptʃu- - Show Spelled Pronunciation
[sep-too-uh-jint, -tyoo-, sep-choo-] Pronunciation Key - Show IPA Pronunciation noun
|
the oldest Greek version of the Old Testament, traditionally said
to have been translated by 70 or 72 Jewish scholars at the request of Ptolemy
II: most scholars believe that only the Pentateuch was completed in the early
part of the 3rd century b.c. and that the remaining books were translated in
the next two centuries. Origin: 1555–65; < L septuāgintā seventy |
]
For More Dictionaries difinition open Septuagint
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Electronic Encyclopedia - Cite This Source
Septuagint [Lat.,=70], oldest extant Greek translation of the Hebrew
Bible made by Hellenistic Jews, possibly from Alexandria, c.250 B.C. Legend, according to the fictional letter
of Aristeas, records that it was done in 72 days by 72 translators for Ptolemy
Philadelphus, which accounts for the name. The Greek form was later improved
and altered to include the books of the Apocrypha and some of the
pseudepigrapha. It was the version used by Hellenistic Jews and the
Greek-speaking Christians, including
Licensed from
Septuagint Wikipedia, the free encyclopedia - Cite This Source
The Septuagint or simply "LXX", is the Koine Greek version of the Hebrew Bible, translated in stages between the
3rd and 1st centuries BC
in Alexandria. The Septuagint also includes some
books not found in the Hebrew Bible.
It is the oldest of several ancient translations of the Hebrew
Bible into Greek, lingua franca of the eastern
Many Protestant Bibles
follow the Jewish canon and exclude
the additional books. Roman Catholics,
however, include some of these books in their canon while Eastern Orthodox
Churches use all the books of the Septuagint.
The Septuagint was held with great respect in ancient times; Philo and Josephus ascribed divine inspiration to its
authors. Besides the Old Latin versions,
the LXX is also the basis for the Slavonic,
Syro-Hexaplar (but not the Peshitta), Old Armenian, Old Georgian and Coptic versions
of the Old Testament. Of significance for all Christians and for bible
scholars, the LXX is quoted by the Christian New Testament and by the Apostolic Fathers.
While Jews have not used the LXX in worship or religious study since the second century AD,
recent scholarship has brought renewed interest in it in Judaic Studies. Some
of the Dead Sea scrolls
attest to Hebrew texts other than those on which the Masoretic Text
was based; in many cases, these newly found texts accord with the LXX version.
The oldest surviving codices of LXX (Codex Vaticanus
and Codex Sinaiticus)
date to the fourth century AD.
Creation of the Septuagint
Jewish
scholars first translated the Torah into Greek in the third century BC. Further
books were translated over the next two centuries. It is not altogether clear which
was translated when, or where; some may even have been translated twice, into
different versions, and then revised. The quality and style of the different
translators also varied considerably from book to book, from the literal to paraphrasing to interpretative. According to
one assessment "the Pentateuch is reasonably well translated, but the rest
of the books, especially the poetical books, are often very poorly done and
even contain sheer absurdities".
As the work of translation progressed gradually, and new books
were added to the collection, the compass of the Greek Bible came to be
somewhat indefinite. The Pentateuch always maintained its
pre-eminence as the basis of the canon; but the
prophetic collection changed its aspect by having various hagiographa incorporated into it. Some of the
newer works, those called anagignoskomena
in Greek, are not included in the Hebrew canon. Among these books are Maccabees
and the Wisdom of Ben Sira. Also, the Septuagint
version of some works, like Daniel and Esther, are
longer than those in the Masoretic Text. Some of the later books (Wisdom of Solomon,
2 Maccabees, and others) apparently were
composed in Greek.
The authority of the larger group of writings, out of which the ketuvim were selected, had not yet been
determined, although some sort of selective process 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 now part of the Pseudepigrapha. It
is not known what principles were used to determine the contents of the
Septuagint beyond the Law and the Prophets.
Naming and designation
The
Septuagint derives its name from Latin septuaginta interpretum versio, (Greek : η
μετάφραση των
εβδομήκοντα)
"translation of the seventy interpreters" (hence the abbreviation LXX) . The Latin
title refers to a legendary account in the pseudepigraphic Letter of Aristeas
of how seventy-two Jewish scholars were asked by the Greek King of Egypt Ptolemy II
Philadelphus in the 3rd century BC to translate the Torah for inclusion in the Library of Alexandria.
A later version of that legend narrated by Philo of Alexandria
states that although the translators were kept in separate chambers, they all
produced identical versions of the text in seventy-two days. Although this
story may be improbable, it underlines the fact that some ancient Jews wished
to present the translation as authoritative. A version of this legend is found
in the Tractate Megillah of the
Babylonian Talmud (pages 9a-9b), which
identifies fifteen specific unusual translations made by the scholars. Only two
of these translations are found in the extant LXX.
Textual history
Modern
scholarship holds that the LXX was written during the 3rd through 1st centuries
BC. But nearly all attempts at dating specific books, with the exception of the
Pentateuch (early- to mid-3rd century BC), are
tentative and without consensus.
Later Jewish revisions and recensions of the Greek against the Hebrew are
well attested, the most famous of which include the Three: Aquila (AD 128), Symmachus,
and Theodotion. These three, to varying degrees,
are more literal renderings of their contemporary Hebrew scriptures as compared
to the Old Greek. Modern scholars consider one or more of the 'three' to be
totally new Greek versions of the Hebrew Bible.
Around AD 235, Origen, a Christian scholar in Alexandria,
completed the Hexapla, a comprehensive
comparison of the ancient versions and Hebrew text side-by-side in six columns,
with diacritical markings (a.k.a. "editor's marks", "critical
signs" or "Aristarchian signs"). Much of this work was lost, but
several compilations of the fragments are available. In the first column was
the contemporary Hebrew, in the second a Greek transliteration of it, then the
newer Greek versions each in their own columns. Origen also kept a column for
the Old Greek (the Septuagint) and next to it was a critical apparatus
combining readings from all the Greek versions with diacritical marks
indicating to which version each line(Gr. στἰχος) belonged. Perhaps the
voluminous Hexapla was never copied in its entirety, but Origen's combined text
("the fifth column") was copied frequently, eventually without the
editing marks, and the older uncombined text of the LXX was neglected. Thus
this combined text became the first major Christian recension of the LXX, often
called the Hexaplar recension. In the century following Origen, two
other major recensions were identified by Jerome, who attributed these to Lucian and Hesychius.
The oldest manuscripts of the LXX include 2nd century BC
fragments of Leviticus and Deuteronomy (Rahlfs nos. 801, 819, and 957), and 1st
century BC fragments of Genesis, Exodus, Leviticus, Numbers, Deuteronomy, and
the Minor Prophets (Rahlfs nos. 802, 803, 805, 848, 942, and 943). Relatively
complete manuscripts of the LXX postdate the Hexaplar rescension and include
the Codex Vaticanus
and the Codex Sinaiticus
of the 4th century and the Codex Alexandrinus
of the 5th century. These
are indeed the oldest surviving nearly-complete manuscripts of the Old
Testament in any language; the oldest extant complete Hebrew texts date some
600 years later, from the first half of the 10th century. While there are
differences between these three codices, scholarly consensus today holds that
one LXX — that is, the original pre-Christian translation — underlies all
three. The various Jewish and later Christian revisions and recensions are
largely responsible for the divergence of the codices.
Relationship between the
Septuagint and the Masoretic text
The
sources of the many differences between the Septuagint and the Masoretic text
have long been discussed by scholars. The most widely accepted view today is
that the original Septuagint provided a reasonably accurate record of an early
Semitic textual variant, now lost, that differed from ancestors of the
Masoretic text. Ancient scholars, however, did not suspect this. Early Christians—who were largely unfamiliar with Hebrew texts, and
were thus only made aware of the differences through the newer Greek
versions—tended to dismiss the differences as a product of uninspired
translation of the Hebrew in these new versions. Following the Renaissance, a common opinion among some
humanists was that the LXX translators bungled the translation from the Hebrew
and that the LXX became more corrupt with time. The discovery of many fragments
in the Dead Sea scrolls
that agree with the Septuagint rather than the Masoretic Text proved that many
of the variants in Greek were also present in early Semitic manuscripts.
These issues notwithstanding, the text of the LXX is in general
close to that of the Masoretic. For example, Genesis 4:1-6 is identical in both
the LXX and the Masoretic Text. Likewise, Genesis 4:8 to the end of the chapter
is the same. There is only one noticeable difference in that chapter, at 4:7,
to wit:
|
Genesis 4:7, LXX (NETS) |
Genesis 4:7,
Masoretic (NRSV) |
|
If
you offer correctly but do not divide correctly, have you not sinned? Be
still; his recourse is to you, and you will rule over him. |
If
you do well, will you not be accepted? And if you do not do well, sin is
lurking at the door; its desire is for you, but you must master it. |
This instance illustrates the complexity of assessing
differences between the LXX and the Masoretic Text. Despite the striking
divergence of meaning here between the two, nearly identical consonantal Hebrew
source texts can be reconstructed. The readily apparent semantic differences
result from alternative strategies for interpreting the difficult verse and
relate to differences in vowelization and punctuation of the consonantal text.
The differences between the LXX and the MT thus fall into four
categories.
# Different Hebrew
sources for the MT and the LXX. Evidence of this can be found throughout the Old Testament.
Most obvious are major differences in Jeremiah and Job, where the LXX is much
shorter and chapters appear in different order than in the MT, and Esther where
almost one third of the verses in the LXX text have no parallel in the MT. A
more subtle example may be found in Isaiah 36.11; the meaning ultimately
remains the same, but the choice of words evidences a different text. The MT
reads "...al tedaber yehudit be-'ozne ha`am al ha-homa" [speak
not the Judean language in the ears of (or - which can be heard by) the people
on the wall]. The same verse in the LXX reads according to the translation of
Breton "and speak not to us in the Jewish tongue: and wherefore speakest
thou in the ears of the men on the wall." The MT reads "people"
where the LXX reads "men". This difference is very minor and does not
affect the meaning of the verse. Scholars at one time had used discrepancies
such as this to claim that the LXX was a poor translation of the Hebrew
original. With the discovery of the Dead Sea Scrolls, variant Hebrew texts of
the Bible were found. In fact this verse is found in
# Differences in interpretation stemming from the same
Hebrew text. A good example is Genesis 4.7 shown above.
# Differences as a result of idiomatic translation issues
(i.e. a Hebrew idiom may not easily translate into Greek, thus some difference
is intentionally or unintentionally imparted). For example, in Psalm 47:10 the
MT reads "The shields of the earth belong to God". The LXX reads
"To God are the mighty ones of the earth." The metaphor
"shields" would not have made much sense to a Greek speaker; thus the
words "mighty ones" are substituted in order to retain the original
meaning.
#Transmission changes in Hebrew or Greek (Diverging
revisionary/recensional changes and copyist errors)
Use of the Septuagint
Jewish use
By the 3rd century BC,
Jewry was situated primarily within the Hellenistic world. Outside of
Starting approximately in the 2nd century, several factors led most Jews to
abandon the LXX. Christians naturally used the LXX since it was the only Greek
version available to the earliest Christians; and since Christians, as a group,
had rapidly become overwhelmingly gentile and, therefore, unfamiliar with
Hebrew. The association of the LXX with a rival religion may have rendered it
suspect in the eyes of the newer generation of Jews and Jewish scholars.
Perhaps more importantly, the Greek language—and therefore the Greek
Bible—declined among Jews after most of them fled from the Greek-speaking
eastern Roman Empire into
the Aramaic-speaking Persian Empire
when
What was perhaps most significant for the LXX, as distinct from
other Greek versions, was that the LXX began to lose Jewish sanction after
differences between it and contemporary Hebrew scriptures
were discovered. Even Greek-speaking Jews — such as those remaining in
Christian use
The
early Christian Church continued to use the Greek texts since Greek was a lingua franca of the
When Jerome undertook the revision
of the Old Latin
translations of the Septuagint, he checked the Septuagint against the Hebrew
that was then available. He came to believe that the Hebrew text better
testified to Christ than the Septuagint. He broke with church tradition and
translated most of the Old Testament of his Vulgate from Hebrew rather than Greek. His
choice was severely criticized by Augustine, his contemporary; a flood of still
less moderate criticism came from those who regarded Jerome as a forger. But
with the passage of time, acceptance of Jerome's version gradually increased
until it displaced the Old Latin translations of the Septuagint.
The Hebrew text diverges in some passages that Christians hold
to prophesy Christ, and the Eastern Orthodox Church
still prefers to use the LXX as the basis for translating the Old Testament
into other languages. The Orthodox
Church of Constantinople, the Church of Greece
and the Cypriot Orthodox
Church continue to use it in their liturgy today, untranslated. Many modern
critical translations of the Old Testament, while using the Masoretic text
as their basis, consult the Septuagint as well as other versions in an attempt
to reconstruct the meaning of the Hebrew text whenever the latter is unclear,
undeniably corrupt, or ambiguous.
Many of the oldest Biblical verses among the Dead Sea Scrolls,
particularly those in Aramaic, correspond more closely with the LXX than with
the Masoretic text (although the majority of these variations are extremely
minor, e.g. grammatical changes, spelling differences or missing words, and do
not affect the meaning of sentences and paragraphs). This confirms the
scholarly consensus that the LXX represents a separate Hebrew-text tradition
from that which was later standardized as the Masoretic text.
Of the fuller quotations in the New Testament of the Old, nearly
one hundred agree with the modern form of the Septuagint and six agree with the
Masoretic Text. The principal differences concern presumed Biblical prophecies
relative to Christ.
Language of the Septuagint
Some
sections of the Septuagint may show Semiticisms,
or idioms and phrases based on Semitic languages like Hebrew and Aramaic. Other books, such as LXX Daniel and Proverbs, show
Greek influence more strongly. The book of Daniel that is found in almost all
Greek bibles, however, is not from the LXX, but rather from Theodotion's translation, which more closely
resembles the Masoretic Daniel.
The LXX is also useful for elucidating pre-Masoretic Hebrew: many
proper nouns are spelled out with Greek vowels in the LXX, while contemporary
Hebrew texts lacked vowel pointing. One must, however, evaluate such evidence
with caution since it is extremely unlikely that all ancient Hebrew sounds had
precise Greek equivalents.
Books of the Septuagint
See also Table
of books below.
All the books of western canons of the Old Testament are found in the Septuagint,
although the order does not always coincide with the modern ordering of the
books. The Septuagint order for the Old Testament is evident in the earliest
Christian Bibles (5th century).
Some books that are set apart in the Masoretic text are grouped
together. For example the Books of Samuel
and the Books of Kings
are in the LXX one book in four parts called
Βασιλειῶν ("Of Reigns"); scholars believe that this is
the original arrangement before the book was divided for readability. In LXX,
the Books of Chronicles
supplement Reigns and it is called Paraleipoménon
(Παραλειπομένων—things
left out). The Septuagint organizes the minor prophets
as twelve parts of one Book of Twelve.
Some scripture of ancient origin are found in the Septuagint but
are not present in the Hebrew. These include additions to Daniel and Esther. For more
information regarding these books, see the articles Biblical apocrypha,
Biblical canon, Books of the Bible,
and Deuterocanonical
books.
The New Testament makes a number of allusions to and may quote
the additional books (as Orthodox Christians aver). The books are Tobit, Judith, Wisdom of Solomon,
Wisdom of Jesus Seirach, Baruch, Epistle of Jeremy
(sometimes considered part of Baruch), additions to Daniel (The Prayer of Azarias,
the Song of the Three Children, Sosanna
and Bel and the Dragon),
additions to Esther, 1 Maccabees, 2 Maccabees, 3 Maccabees, 4 Maccabees, 1 Esdras, Odes,
including the Prayer of Manasses,
and Psalm 151. The canonical acceptance of these
books varies among different Christian traditions, and there are canonical
books not derived from the Septuagint; for a discussion see the article on Biblical apocrypha.
Printed editions
All the printed editions of the Septuagint are derived from the
three recensions mentioned above.
- The editio
princeps is the Complutensian Polyglot. It was based on
manuscripts that are now lost, but seems to transmit quite early readings.
- The Aldine
edition (begun by Aldus
Manutius) appeared at
- The most
important edition is the Roman or Sixtine, which reproduces the Codex
Vaticanus" almost exclusively. It was published under the direction
of Cardinal Caraffa, with the help of
various savants, in 1586, by the authority of Sixtus V, to assist the
revisers who were preparing the Latin Vulgate edition ordered by the
Council of Trent. It has become the textus receptus of the Greek Old
Testament and has had many new editions, such as that of Holmes and
Pearsons (Oxford, 1798-1827), the seven editions of Constantin von Tischendorf, which appeared at
Leipzig between 1850 and 1887, the last two, published after the death of
the author and revised by Nestle, the four editions of Henry Barclay Swete (Cambridge, 1887-95, 1901,
1909), etc.
- Grabe's edition
was published at
- Alfred Rahlfs, a
longtime Septuagint researcher at Göttingen, began a pocket edition of the
Septuagint in 1917 or 1918. The completed Septuaginta was published
in 1935. It relies mainly on Vaticanus, Sinaiticus, and Alexandrinus, and
presents a critical apparatus with variants from these and several other
sources.
- The Göttingen
Septuagint (Vetus Testamentum Graecum: Auctoritate Academiae
Scientiarum Gottingensis editum) is a major critical version,
comprising multiple volumes published from 1931 to 2006 and not yet
complete. Its two critical apparatuses present variant Septuagint readings
and variants from other Greek versions.
- In 2006, a
revision of Alfred Rahlfs's Septuaginta was published by the German
Bible Society. This editio altera includes over a thousand changes
to the text and apparatus.
- The Apostolic Bible
Polyglot contains a Septuagint text derived mainly from the
agreement of any two of the Complutensian Polyglot, the Sixtine, and the
Aldine texts.
Translations of the Septuagint
The
Septuagint has been translated a few times into English, the first one (though
excluding the Apocrypha) being that of Charles Thomson in
1808 (his translation was later Revised And
Enlarged by C.A. Muses in 1954). The translation of Sir Lancelot C. L. Brenton, published in
1851, is a longtime standard. For most of the time since its publication it has
been the only one readily available, and has been in print continually since.
It is based primarily upon the Codex Vaticanus
and contains the Greek and English texts in parallel columns. There also is a
revision of the Brenton Septuagint available through Stauros Ministries, called
The Apostles' Bible. The latest revision was released in January 2008. 
A recent interlinear translation (2007) is The
Apostolic Bible Polyglot, which includes the Greek books of the
Hebrew canon along with the Greek New Testament, all numerically coded to the
AB-Strong numbering system, and set in monotonic orthography. Included in the
printed edition is The Lexical Concordance of The Apostolic Bible and The
English-Greek Index. Online is The comprehensive
Concordance of The Apostolic Bible, The Analytical Lexicon and a grammar.
A new translation into English has recently been completed for
use as the Old Testament portion of the Orthodox Study Bible.
This version was released in early 2008, along with extensive commentary from
an Eastern Orthodox
perspective.
The International Organization for Septuagint and Cognate
Studies (IOSCS) has produced A
New English Translation of the Septuagint and the Other Greek Translations Traditionally
Included Under that Title (
The Eastern
Greek/ Orthodox Bible (EOB OT) is an extensive revision and
correction of Brenton’s translation which was primarily based on Codex Vaticanus.
Its language and syntax has been modernized and simplified. It also includes
extensive introductory material and footnotes featuring significant inter-LXX
and LXX/MT variants.
Defining Septuagint
Although the integrity of the Septuagint as a text distinct from
the Masoretic is upheld by
The title "Septuagint" is of course not to be confused
with the seven or more other Greek versions of the Old Testament, most of which
do not survive except as fragments. These other Greek versions were once in
side-by-side columns of Origen's Hexapla, now almost wholly lost. Of these the
most important are "the three:" those by Aquila, Symmachus, and Theodotion, which are identified by particular
Semiticisms and placement of Hebrew and Aramaic characters within their Greek
texts.
One of two Old Greek texts of the Book of Daniel has been
recently rediscovered and work is ongoing in reconstructing the original form
of the Septuagint as a whole.
Table of books
|
|
||
|
LXX |
LXX transliterated |
Standard English name |
|
Law |
||
|
Γένεσις
|
Génesis |
Genesis |
|
Ἔξοδος
|
Éxodos |
Exodus |
|
Λευϊτικόν
|
Leuitikón |
Leviticus |
|
Ἀριθμοί
|
Arithmoí |
Numbers |
|
Δευτερονόμιον
|
Deuteronómion |
Deuteronomy |
|
History
|
||
|
Ἰησοῦς
Nαυῆ |
Iêsous Nauê |
Joshua |
|
Κριταί
|
Kritaí |
Judges |
|
Ῥούθ |
Roúth |
Ruth |
|
Βασιλειῶν
Αʹ |
I Reigns |
I Samuel |
|
Βασιλειῶν
Βʹ |
II Reigns |
II Samuel |
|
Βασιλειῶν
Γʹ |
|
I Kings |
|
Βασιλειῶν
Δʹ |
IV Reigns |
II Kings |
|
Παραλειπομένων
Αʹ |
Things Omitted I |
I Chronicles |
|
Παραλειπομένων
Βʹ |
Things Omitted II |
II Chronicles |
|
Ἔσδρας
Αʹ |
I Esdras |
1 Esdras; |
|
Ἔσδρας
Βʹ |
II Esdras |
Ezra-Nehemiah |
|
Ἐσθήρ |
Esther |
Esther with additions |
|
Ἰουδίθ
|
Ioudith |
Judith |
|
Τωβίτ
|
Tobit |
Tobit or Tobias |
|
Μακκαβαίων
Αʹ |
1 Maccabees |
|
|
Μακκαβαίων
Βʹ |
2 Maccabees |
|
|
Μακκαβαίων
Γʹ |
3 Maccabees |
|
|
Wisdom
|
||
|
Ψαλμοί
|
Psalms |
Psalms |
|
Ψαλμός
ΡΝΑʹ |
Psalm 151 |
|
|
Προσευχὴ
Μανάσση |
Prayer of Manasseh |
|
|
Ἰώβ |
Iōb |
Job |
|
Παροιμίαι
|
Proverbs |
Proverbs |
|
Ἐκκλησιαστής
|
Ecclesiastes |
Ecclesiastes |
|
Ἆσμα Ἀσμάτων
|
Song of Songs |
Song of Solomon |
|
Σοφία
Σαλoμῶντος |
Wisdom of Solomon |
Wisdom |
|
Σοφία
Ἰησοῦ
Σειράχ |
Wisdom of Jesus the son of Seirach |
Sirach or Ecclesiasticus |
|
Prophets
|
||
|
Δώδεκα
|
The Twelve |
Minor Prophets |
|
Ὡσηέ Αʹ
|
I. Osëe |
Hosea |
|
Ἀμώς Βʹ
|
II. Ämōs |
Amos |
|
Μιχαίας
Γʹ |
|
Micah |
|
Ἰωήλ Δʹ
|
IV. Ioel |
Joel |
|
Ὀβδίου
Εʹ |
V. Obdias |
Obadiah |
|
Ἰωνᾶς
Ϛ' |
VI. Ionas |
Jonah |
|
Ναούμ
Ζʹ |
|
Nahum |
|
Ἀμβακούμ
Ηʹ |
VIII. Ambakum |
Habakkuk |
|
Σοφονίας
Θʹ |
IX. Sophonias |
Zephaniah |
|
Ἀγγαῖος
Ιʹ |
X. Ängaios |
Haggai |
|
Ζαχαρίας
ΙΑʹ |
XI. Zacharias |
Zachariah |
|
Ἄγγελος
ΙΒʹ |
XII. Messenger |
Malachi |
|
Ἠσαΐας
|
Hesaias |
Isaiah |
|
Ἱερεμίας
|
Hieremias |
Jeremiah |
|
Βαρούχ
|
Baruch |
Baruch |
|
Θρῆνοι
|
Lamentations |
Lamentations |
|
Επιστολή
Ιερεμίου |
Letter of Jeremiah; |
|
|
Ἰεζεκιήλ
|
Iezekiêl |
Ezekiel |
|
Δανιήλ
|
Daniêl |
Daniel with additions |
|
Appendix
|
||
|
Μακκαβαίων
Δ' Παράρτημα |
4 Maccabees |
|
|
|
|
|
Notes
See also
- Alfred
Rahlfs — editor of a commonly distributed critical edition of
LXX.
- Documentary hypothesis — discusses the
recensional history of the Torah/Pentateuch in
Hebrew.
- Tanakh at Qumran — some of the Dead Sea Scrolls
are witnesses to the LXX text.
- List of Septuagint
versions that have the Tetragrammaton
External links
General
- The Septuagint Online
- Comprehensive site with scholarly discussion and links to texts and
translations
- The Septuagint Institute
- Jewish Encyclopedia: Bible
Translations
- Catholic Encyclopedia:
Septuagint Version
- Catholic Encyclopedia:
Versions of the Bible
- A thorough analysis of the
Septuagint with resources
- Comparison of names in the
LXX and Hebrew Bible (PDF)
- Free Online Bibliography
(up to date) from BiBIL
- Codex: Resources and Links
Relating to the Septuagint
Texts and translations
- Titus Text Collection:
Vetus Testamentum graece iuxta LXX interpretes (advanced
research tool)
- Septuagint and New
Testament - Greek Text of the Septuagint and NT with parsing and concordance (no
diacritics). Lacks anagignoskomena.
- Septuagint published by
the Church of Greece
- Plain text of the whole
LXX, including the anagignoskomena
- Greek-English interlinear of OT & NT Monotonic orthography.
- Bible Resource Pages - contains Septuagint texts
(with diacritics) side-by-side with English translations
- Greek text - Complete
Greek text (no diacritics, needs special font)
hyperlinked to Strong's concordance. Anagignoskomena do not display.
- The Septuagint in Greek
as a MS Word
document (Requires Vusllius Old Face
Intro and book abbreviations in Latin.)
- The Book of Daniel from an
Old Greek LXX (no diacritics, needs special font)
- Sir Lancelot C.L.
Brenton's translation
- The Septuagint LXX: Greek
and English partial version of Brenton's edition, wiki text and PNG images. (difficult navigation)
- The New English
Translation of the Septuagint (NETS), preliminary edition
- Project to produce an Orthodox Study Bible (OSB) whose Old
Testament is based entirely on the Septuagint.
- EOB: Eastern / Greek
Orthodox Bible: includes comprehesive introductory materials dealing with
Septuagintal issues and an Old Testament which is an extensive revision of
the Brenton with footnotes.
- The Holy Orthodox Bible,
another English translation project of the Septuagint using the official
Greek Orthodox texts
- The Septuagint LXX in
English (Online text of the entire LXX English translation by Sir Lancelot
Brenton)
The LXX and the NT
- Septuagint references in
NT by John Salza
- The New Testament and the
Septuagint - Instances where the New Testament quotes the LXX
against the Masoretic Hebrew
- The New Testament and the
Hebrew OT - Instances where the New Testament quote agrees with
the Masoretic Hebrew meaning
- A defense of the quoting
of the LXX by the writers of the New Testament.
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