Martin Luther’s September Testament first appeared at the Leipzig autumn fair in 1522. On the occasion of the five-hundredth anniversary of this ‘early-modern publishing sensation’ Union Theological College, Belfast, hosted an international conference in 2022 to examine the influence and legacy of Luther’s New Testament work on the translations of other theologians both in the sixteenth and later centuries (p. 1). This book includes six of the essays presented at that conference, together with an introduction by the editor of the volume.

In the first essay, ‘Erasmus as the initiator of East-Central German vernacular Bible translations of the sixteenth century’, Christine Ganslmayer argues that Erasmus of Rotterdam established the new philological foundations for Luther and other East-Central German translators (pp. 10 –11). Intending his alterations to Jerome’s Vulgate to improve readability of the Scriptures, Erasmus wrote in the preface to his Novum Testamentum that he wanted the Gospel to be read as widely as possible, even by ‘women, Scots, and Irish’ (p. 21). Following her observations on Erasmus’ work, Ganslmayer details the trajectory of Erasmus’ translation from the Greek and Vulgate through to the East-Central German translators, Johannes Lang and Nikolaus Krumpach. Here examples of translation decisions compare variations of specific texts in three-column charts. Only then does Ganslmayer turn to Martin Luther’s September Testament. She argues that Luther’s work is a sequel to these earlier translations, and she again uses charts to compare Luther’s work to prior translations. These charts demonstrate that Luther’s translation improved accessibility for readers ‘for communicating the Gospel as a book of promise’ (p. 42).

The second essay, ‘Martin Luther’s 1522 September Testament as epoch-making foundation for a quarter-century of Wittenberg Bible publication’ by W. Gordon Campbell, focuses on Luther’s translations and publications between 1522 and 1546. Campbell notes the popularity of the September translation, in that all copies of print runs of about 3,000 copies each sold quickly (p. 45). After later print runs continued to sell out, Luther revised the September edition, publishing the December New Testament just three months later. Campbell argues that this revision provides evidence of a clear developmental trajectory in Luther’s translation work (p. 45). A second New Testament revision came in 1530, with sections of the Old Testament published between 1523 and 1533. Regarding these publications, Campbell lists five facilitating factors that enabled Luther to write and maintain quality Bible translation publications throughout the rest of his lifetime (pp. 46–51). Illustrations and margin notes that were included in these vernacular translations were an innovation that demonstrated how Luther guided readers’ interpretation of biblical texts (pp. 52–67). This reviewer found the description and examples key to understanding these innovations. Nevertheless, the illustrations were quite small, moving this reader to seek larger versions of the illustrations from the web.

The third essay, by Fearghus Ó Fearghail, ‘The influence of Luther’s September Testament on Tyndale’s New Testament and on the Irish New Testament of 1602’, begins with an overview of the history and wide acceptance of Luther’s 1522 translation of the New Testament as inspiration for William Tyndale’s English translation of 1525–6. Following an overview of the harsh critique of Luther’s work by Saxon German Roman Catholics, Ó Fearghail turns to Tyndale’s life and his translation project. Hoping for a position with Bishop Tunstall in London, Tyndale was probably aware of Wyclif’s English translation and the 1408 Synod of Oxford ban thereon (p. 73). As Tyndale was not able to work on a new English translation in London, he set sail for Germany in May 1524 (p. 74). From there, having improved his facility in the German language, he travelled to Wittenberg, where he probably translated the New Testament into English (p. 75). When this translation was printed in early 1526 and copies got to England, Bishop Tunstall and Thomas More opposed it (p. 75). Ó Fearghail argues that More’s opposition to Tyndale’s work sparked comparisons between this English translation and Luther’s work. Thereafter follows an analysis of links between Luther’s and Tyndale’s translation by later scholars, including the early twentieth-century theologians L. Franklin Gruber and Albert Horwell Gerberich (pp. 77–82). In closing, Ó Fearghail affirms that Luther’s translation had a major influence on Tyndale’s English New Testament (p. 91).

The next two essays move away from Luther’s work, focusing instead on the 1588 Geneva Bible in French. The fourth, ‘The road to the landmark 1588 Geneva Bible in French and its reception in Jean Daillé’s sermons on Calvin’s catechism’, was written by Éric Kayayan. Following a short history of Lutherans in France, Kayayan gives an overview of French New Testament translations from Jacques Lefévre d’Étaples to Pierre Robert, better known as Olivétan, who was John Calvin’s cousin (pp. 97–104). Turning to the 1588 translation, Kayayan introduces the sermons of Jean Daillé and the importance of the Geneva Bible to his work (pp. 109–13).

The fifth essay links the impact on readers of Luther’s 1522 translation to Calvin’s work and the development of the Geneva Bible in English. ‘The Geneva Bible’s expansion of Luther’s innovative approach to reading and interpreting the Book of Revelation in the vernacular’, by W. Gordon Campbell, traces later New Testament translations in English between the 1557 Geneva New Testament and the 1599 Geneva Bible. Campbell notes that the King James Bible of 1611 eclipsed these earlier English translations of the Geneva Bible, leaving them largely unused and forgotten (p. 140).

The final essay, ‘Martin Luther’s New Testament and the anointing of the Holy Spirit in English-speaking theologies’ by Shawn M. Langley, focuses on the use of ‘unction’ versus ‘anointing’ and the impact this has on both readership and theology. Using a specific verse from the Vulgate, 1 John ii.20, ‘Sed vos unctionem hebetus a Sancto et nostis omnia’, Langley argues that Luther’s translation of ‘unction’ as ‘anoint’ influences English-speaking understandings of the work of the Holy Spirit, particularly for charismatic Christians. Langley follows with an overview of Pentecostal and charismatic Christian worship, with focus on exuberant worship: ‘Thus for charismatic theology broadly construed, “anointing” has become largely synonymous with “spiritual power”’ (p. 146). The author then links this use of anointing to Luther’s view that the ‘anointing’ of the Holy Spirit comes through faith and the Word, rather than by the external rite of unction with oil bestowed by priests in the Roman Catholic Church (p. 149). Tyndale agreed with Luther on this point but opted to use ‘ointment’ rather than ‘anointing’ in his translation (pp. 157–8). Langley closes this essay noting that this translation decision ‘may seem needlessly tedious’, but precise clarity on the translation of this single word was worth the labour of Luther and Tyndale, even if it might mean they would thereby risk their lives (p. 160).

Rarely does one find so much information packed into so few pages. Each essay includes extensive footnotes, and at the end of the book a two-part bibliography of Luther primary sources is followed by source texts from other authors. Thereafter follows a nine-page index. Taken together, this book serves as a useful reference on the legacy of Luther’s September New Testament. Literary and biblical scholars will be interested in both the history and impact of these essays. Modern translators and theologians also may find hope and wisdom in their own tasks in biblical translation and theological study as work on Luther’s translations continues into the future.