There have been several new introductions to the Septuagint in recent years, including several which, like this one, are aimed primarily at Christian theology students. Probably none of the others assumes so little prior knowledge (‘Matthew, Mark and Luke are called the Synoptic Gospels’; ‘Almost anyone who has ever encountered a Bible will know of the Psalms’), and none is couched in such colourful language (the chapters have titles like ‘Gog and his not-do-merry grasshoppers’, ‘Bird droppings, stoned elephants, and exploding dragons’, ‘The man with the burning hand versus the man with the honeyed word’). Behind the flashy exterior there is a serious attempt to convey the latest trends in Septuagint scholarship to general readers. In fact Law candidly admits that ‘we who call ourselves specialists in this field have not communicated very well to those outside of our societies'. One interesting emphasis is on the way that manuscript discoveries (particularly those made in the Judean Desert, but also the Egyptian papyri) have improved our understanding of the early history of the biblical text, or rather texts. Another is on the important influence of the Septuagint on Christian theology. While very little attention is paid to the role of the Greek translations in Judaism, a great deal is focused on the New Testament and the Fathers, particularly Origen, Jerome and Augustine. There may be a useful corrective here for Protestant students accustomed to thinking of the Hebrew Masoretic Text as the authoritative text of the Bible. The book is rich in interesting insights, but it is carelessly written and contains a lot of inaccuracies, which could mislead the uninformed students who seem to constitute the target audience. By way of example, it is stated that the Hellenistic period in the Mediterranean world lasted culturally until the fall of Constantinople in 1453, that the Jews experienced their cultural apogee in the Ptolemaic period, and that they had been dispersed all over the Mediterranean world since the Babylonian captivity. These three examples all come from a single page. On another page it is implied that the translators may have been women, and they are described as sitting at tables to do their work. These are among the most obvious and superficial quirks. When it comes to deeper questions, such as when and where the translations were made, there are more complex problems of logic and consistency. It is a pity that such flaws mar what might otherwise have been a useful addition to the ranks of Septuagint primers.