Orthodox Study Bible: Difference between revisions
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{{Short description|Eastern Orthodox Bible in English that includes the Septuagint}}{{Primary sources|date=April 2024}} | {{Short description|Eastern Orthodox Bible in English that includes the Septuagint}}{{Primary sources|date=April 2024}} | ||
{{Italic title}}{{Bible translation infobox | translation_title=Orthodox Study Bible | {{Italic title}}{{Bible translation infobox | translation_title=Orthodox Study Bible | ||
| full_name=Orthodox Study Bible | | full_name=Orthodox Study Bible | ||
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The '''''Orthodox Study Bible''''' ('''OSB''') is an [[Eastern Orthodox]] [[study Bible]] published by [[Thomas Nelson (publisher)|Thomas Nelson]] in 2008. It uses an English translation of the [[Septuagint]] by St. Athanasius Academy for the Old Testament and the [[New King James Version]] for the New Testament. | The '''''Orthodox Study Bible''''' ('''OSB''') is an [[Eastern Orthodox]] [[study Bible]] published by [[Thomas Nelson (publisher)|Thomas Nelson]] in 2008. It uses an English translation of the [[Septuagint]] by St. Athanasius Academy for the Old Testament and the [[New King James Version]] (NKJV) for the New Testament. | ||
==Translation== | ==Translation== | ||
The original edition of the OSB, released in 1993, included only the [[New Testament]] and [[Psalms]], both | The original edition of the OSB, released in 1993, included only the [[New Testament]] and [[Psalms]], both taken from the NKJV, {{sfn |St. Athanasius Academy |2008 |p=XI}} which was chosen because the NKJV translation is based on the Greek ''[[Textus Receptus]]'' used by the Eastern Orthodox Church.{{sfn |St. Athanasius Academy |2008 |p=XII}} | ||
The 2008 OSB | The 2008 edition of the OSB includes the full Orthodox canon. It retains the NKJV for the New Testament.{{sfn |St. Athanasius Academy |2008 |p=XI}} The Old Testament is a translation of the [[Septuagint]] developed by St. Athanasius Academy of Orthodox Theology. The translation uses the NKJV Old Testament as the base text, but alters it where it differs from the Septuagint, with [[Alfred Rahlfs' edition of the Septuagint]] used and [[The Septuagint version of the Old Testament (Brenton)|Brenton's English translation]] serving as additional reference material.{{sfn|St. Athanasius Academy|2008|p=XI}}<ref>{{Cite web |date=2008-06-07 |title=Old Testament Project |url=http://www.lxx.org/qa_d1.htm |url-status=dead |archive-url=https://web.archive.org/web/20080607130328/http://www.lxx.org/qa_d1.htm |archive-date=2008-06-07 |access-date=2024-07-28 |website=OSB}}</ref> One feature therefore is that New Testament quotations of the Old Testament are identical in wording between the Old and New Testaments (e.g. {{abbr|Gen|Genesis}} 1:27; {{abbr|Matt|Matthew}} 19:5; Mark 10:7-8; {{abbr|1 Cor|1 Corinthians}} 6:16; {{abbr|Eph|Ephesians}} 5:31).{{sfn |St. Athanasius Academy |2008 |pp=5, 1305, 1345, 1558, 1608}} | ||
The overview committee included fourteen [[archbishops]], [[Metropolitan bishop|metropolitans]], and [[bishops]] from various [[Organization of the Eastern Orthodox Church|Eastern Orthodox jurisdictions]], as well as eight priests and seven lay scholars.{{sfn |St. Athanasius Academy |2008 |p=V}} | |||
==Study materials== | ==Study materials== | ||
The translations of the Old Testament and New Testament are accompanied by [[Exegesis|commentary]] from the | The translations of the Old Testament and New Testament are accompanied by [[Exegesis|commentary]] from the Orthodox viewpoint.{{sfn |St. Athanasius Academy |2008 |p=XII}} Articles provide guidance and support for many facets of the Orthodox faith which can be confusing or unknown to those unacquainted with the Church. There is a comparative of list of contents, side-by-side with the [[Canon of Trent|Roman Catholic canon]] and the [[Christian biblical canons#Protestant confessions|generally accepted Protestant canon]].{{sfn |St. Athanasius Academy |2008 |p=XIII}} The OSB addresses such questions as: "Why is the [[Theotokos|Mother of God]] essential to the Faith?",{{sfn |St. Athanasius Academy |2008 |p=1321}} "Who were the [[Seventy Disciples]]?",{{sfn |St. Athanasius Academy |2008 |pp=1386, 1822}} "How is an Orthodox understanding of the Bible different from a Roman Catholic or Protestant understanding?".{{sfn |St. Athanasius Academy |2008 |pp=1753-1766}} In addition, the OSB provides basic daily prayers,{{sfn |St. Athanasius Academy |2008 |pp=1791-1795}} a [[lectionary]] for personal use,{{sfn |St. Athanasius Academy |2008 |pp=1767-1774}} and reproductions of [[icons]] in its pages.{{sfn |St. Athanasius Academy |2008 |loc=pl. 1–12}} | ||
==Response== | ==Response== | ||
Although not an official text of the [[Eastern Orthodox Church]], the publication has received positive endorsements from such prominent bishops as [[Metropolitan bishop|Metropolitan]] Maximos of Pittsburgh ([[Greek Orthodox Archdiocese of America]]), [[Philip (Saliba)|Metropolitan Phillip]] [[Antiochian Orthodox Christian Archdiocese of North America|(Antiochian Orthodox Church)]] and [[Theodosius (Lazor)|Metropolitan Theodosius]] ([[Orthodox Church in America]]).<ref>[http://www.lxx.org/heirarch_quotes.htm Endorsements of the OSB by Orthodox hierarchs]</ref> | Although not an official text of the [[Eastern Orthodox Church]], the publication has received positive endorsements from such prominent bishops as [[Metropolitan bishop|Metropolitan]] Maximos of Pittsburgh ([[Greek Orthodox Archdiocese of America]]), [[Philip (Saliba)|Metropolitan Phillip]] [[Antiochian Orthodox Christian Archdiocese of North America|(Antiochian Orthodox Church)]] and [[Theodosius (Lazor)|Metropolitan Theodosius]] ([[Orthodox Church in America]]).<ref>[http://www.lxx.org/heirarch_quotes.htm Endorsements of the OSB by Orthodox hierarchs]</ref> | ||
=== Public response === | |||
According to the Canadian Journal of Orthodox Christianity, the OSB has been "on the whole [...] warmly received" across major jurisdictions. They also note how it is used commonly for personal reading and in parish Scripture studies.<ref>{{Cite journal|url=https://www.cjoc.ca/pdf/Vol%202%20S1%20Francis.PDF|title=The Orthodox Study Bible and Orthodox Identity in North America|last=Franic|first=Matthew|journal=The Canadian Journal of Orthodox Christianity|issue=2|volume=II|page=48|year=2007}}</ref> | |||
=== Critical response === | |||
Brian A. Butcher, deacon in the [[Ukrainian Greek Catholic Church]], views it as an important step for Eastern Orthodox Christians in understanding the Eastern Orthodox interpretation in an English translation, but notes that limitations may apply for [[Divine Liturgy|liturgical]] and devotional use, unless they closely align with Eastern Orthodox tradition.<ref>{{Cite journal|title=A New English Translation of the Septuagint and the Orthodox Study Bible: A Case Study in Prospective Reception|last= Butcher|first=Brian Anastasi|journal=Translation Is Required: The Septuagint in Retrospect and Prospect|pages=209–232|editor-last=Hiebert|editor-first=Robert J. V|year=2010|location=Atlanta|publisher=[[Society of Biblical Literature]]}}</ref> | |||
Theologian and independent researcher Cyril Kennedy critiqued it negatively, identifying three central issues: he argues that it presents itself as a [[Patristics|patristic]] study Bible yet does not seriously engage in biblical scholarship, several sections adopt a [[Polemic|polemical]] tone toward non-Eastern Orthodox traditions, and that historical statements are oversimplified, which makes it lean towards a devotional book rather than a scholarly resource.<ref>{{Cite journal|url=https://www.sheptytskyinstitute.ca/wp-content/uploads/2019/08/A-Critical-Analysis-of-the-Orthodox-Study-Bible%E2%80%99s-Treatment-of-the-Gospel-of-John.pdf|title=A Critical Analysis of the Orthodox Study Bible’s Treatment of the Gospel of John|last=Kennedy|first=Cyril|journal=A Journal of Eastern Christian Studies|volume=57|pages=201–237}}</ref> | |||
==See also== | ==See also== | ||
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<!-- This is the New Testament, not the LXX An alternative attempt to provide a traditional Orthodox study bible is ''The Orthodox New Testament'' by Holy Apostles Convent<ref>{{cite web|url=http://www.holyapostlesconvent.org|title=Holy Apostles Convent}}</ref> in Buena Vista, Colorado (under the "Genuine Orthodox Church of Greece"). This work is currently printed in two volumes (Vol. I: The Gospels, Vol. II: Acts, Epistles, and Revelation). The same publisher also provides a New Testament study software. However, this version is published by a [[Greek Old Calendarists|Greek Old Calendarist]] group that is outside the boundaries of the worldwide Orthodox communion. | <!-- This is the New Testament, not the LXX An alternative attempt to provide a traditional Orthodox study bible is ''The Orthodox New Testament'' by Holy Apostles Convent<ref>{{cite web|url=http://www.holyapostlesconvent.org|title=Holy Apostles Convent}}</ref> in Buena Vista, Colorado (under the "Genuine Orthodox Church of Greece"). This work is currently printed in two volumes (Vol. I: The Gospels, Vol. II: Acts, Epistles, and Revelation). The same publisher also provides a New Testament study software. However, this version is published by a [[Greek Old Calendarists|Greek Old Calendarist]] group that is outside the boundaries of the worldwide Orthodox communion. | ||
--> | --> | ||
==References== | ==References== | ||
Latest revision as of 20:22, 2 December 2025
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The Orthodox Study Bible (OSB) is an Eastern Orthodox study Bible published by Thomas Nelson in 2008. It uses an English translation of the Septuagint by St. Athanasius Academy for the Old Testament and the New King James Version (NKJV) for the New Testament.
Translation
The original edition of the OSB, released in 1993, included only the New Testament and Psalms, both taken from the NKJV, Template:Sfn which was chosen because the NKJV translation is based on the Greek Textus Receptus used by the Eastern Orthodox Church.Template:Sfn
The 2008 edition of the OSB includes the full Orthodox canon. It retains the NKJV for the New Testament.Template:Sfn The Old Testament is a translation of the Septuagint developed by St. Athanasius Academy of Orthodox Theology. The translation uses the NKJV Old Testament as the base text, but alters it where it differs from the Septuagint, with Alfred Rahlfs' edition of the Septuagint used and Brenton's English translation serving as additional reference material.Template:Sfn[1] One feature therefore is that New Testament quotations of the Old Testament are identical in wording between the Old and New Testaments (e.g. Gen 1:27; Matt 19:5; Mark 10:7-8; 1 Cor 6:16; Eph 5:31).Template:Sfn
The overview committee included fourteen archbishops, metropolitans, and bishops from various Eastern Orthodox jurisdictions, as well as eight priests and seven lay scholars.Template:Sfn
Study materials
The translations of the Old Testament and New Testament are accompanied by commentary from the Orthodox viewpoint.Template:Sfn Articles provide guidance and support for many facets of the Orthodox faith which can be confusing or unknown to those unacquainted with the Church. There is a comparative of list of contents, side-by-side with the Roman Catholic canon and the generally accepted Protestant canon.Template:Sfn The OSB addresses such questions as: "Why is the Mother of God essential to the Faith?",Template:Sfn "Who were the Seventy Disciples?",Template:Sfn "How is an Orthodox understanding of the Bible different from a Roman Catholic or Protestant understanding?".Template:Sfn In addition, the OSB provides basic daily prayers,Template:Sfn a lectionary for personal use,Template:Sfn and reproductions of icons in its pages.Template:Sfn
Response
Although not an official text of the Eastern Orthodox Church, the publication has received positive endorsements from such prominent bishops as Metropolitan Maximos of Pittsburgh (Greek Orthodox Archdiocese of America), Metropolitan Phillip (Antiochian Orthodox Church) and Metropolitan Theodosius (Orthodox Church in America).[2]
Public response
According to the Canadian Journal of Orthodox Christianity, the OSB has been "on the whole [...] warmly received" across major jurisdictions. They also note how it is used commonly for personal reading and in parish Scripture studies.[3]
Critical response
Brian A. Butcher, deacon in the Ukrainian Greek Catholic Church, views it as an important step for Eastern Orthodox Christians in understanding the Eastern Orthodox interpretation in an English translation, but notes that limitations may apply for liturgical and devotional use, unless they closely align with Eastern Orthodox tradition.[4]
Theologian and independent researcher Cyril Kennedy critiqued it negatively, identifying three central issues: he argues that it presents itself as a patristic study Bible yet does not seriously engage in biblical scholarship, several sections adopt a polemical tone toward non-Eastern Orthodox traditions, and that historical statements are oversimplified, which makes it lean towards a devotional book rather than a scholarly resource.[5]
See also
References
Citations
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Bibliography
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