English-speaking Christians have access to a variety of valuable resources designed to aid in Bible study. Some Study Bibles seek to be comprehensive, like the masterful ESV Study Bible that everyone is raving about (for good reason). The ESV Study Bible contains an entire library of information within its pages.

Other Study Bibles seek to find a niche audience and provide a unique voice among the many Bibles available. While the more cynical among us might decry the use of the Bible for marketing and monetary purposes, those of us who choose to see the bright side will affirm the informational value that comes from some of these niche Bibles. Thomas Nelson has recently released two noteworthy study Bibles that will, in most cases, not be on the same pastor’s bookshelf, but which nonetheless offer a unique contribution to evangelical discourse.

The first is The Orthodox Study Bible: Ancient Christianity Speaks to Today’s World (pictured left). My time spent in Romania (a country that is predominantly Orthodox) helped me appreciate some of the Orthodox contributions to theology that often go unnoticed in the West. So I have been enjoying this Study Bible immensely, even when I disagree with the Orthodox interpretation of certain texts.

The most interesting aspect of this study Bible is that the Old Testament (and Orthodox intertestamental books) are translated from the Greek Septuagint, not the Hebrew Masoretic texts. If you have ever wanted to read in English the Old Testament that most of New Testament writers quoted from, you are now able to do so. The New Testament takes the text of the New King James Version, based on the same manuscripts as the King James.

The footnotes in this Bible are informative. The contributors often quote ancient church Fathers in the footnotes, giving additional insight into how the texts were interpreted and preached in the first few centuries. Take this footnote on Acts 20:9 about Eutychus, who fell asleep during Paul’s preaching:

St. John Chrysostom upholds Eutychus as an example for young believers. While some young people stay up into the night for the purposes of entertainment, drunkenness or immorality, this young man tried to remain awake in order to hear Paul preach the gospel.

I had never thought of Eutychus as an example to follow, but now that I know Chrysostom did, I might rethink the way I preach this passage in the future. These kinds of interesting quotes from the church fathers abound in the footnotes.

Not surprisingly, the Orthodox editors reject the Roman Catholic understanding of Peter’s primacy with a footnote that could be found in any Protestant Bible:

Peter/Rock is a play on the word for “rock” in both Aramaic and Greek (petros/petra). This rock refers not to Peter per se, but to “the faith of his confession” (John Chrysostom). The true Rock is Christ Himself (1 Cor. 10:4), and the Church is built on the faithful confession of Christ.

The Orthodox Study Bible also includes several mini-essays that explain important doctrine and theology. Protestants who wonder about the Eastern Orthodox position on justification by faith will find a helpful comparison of Protestant and Orthodox views. Some famous icons (that are beautiful, I might add) are also included throughout the Bible.

The other Thomas Nelson release is The Chronological Study Bible. This Bible takes the text of the New King James Version and rearranges it in historical order – illuminating the flow of the Bible’s storyline. In order to help the reader along, the editors include “Transition” boxes that explain the story.

I was glad to see that the editors chose not to harmonize the Gospels, even if they did have to divide them up in order to make Jesus’ life one continuous narrative. Take the temptation of Christ, for example. In this case, the editors place all three of the Synoptic Gospels’ Temptation accounts one right after another. This makes for jolted reading, but I was glad to see each Gospel account included separately rather than harmonized at the expense of the distinct voices of each Gospel author.

In disputes about chronology, the editors choose to give a voice to both sides of the debate. Take, for instance, the Exodus narrative. Whereas the editors could have simply decided on one of the proposed dates, they instead give both points of view and leave the matter somewhat ambiguous.

You will probably not want to take The Chronological Study Bible with you to church on Sunday morning. Trying to find a certain book of the Bible can be quite daunting. Gone is the traditional placing of Bible books. Instead, you look for a Bible passage by thinking about what time span the event took place in. This Study Bible will be most helpful for those who want to read through the Bible chronologically, taking in the historical situatedness of the Bible books and events.

I am always amazed to see the amount of resources available in English for those who want to study the Bible. It is a unique privilege to live in a time when we can so easily access the Scriptures. These two study Bibles help us on our journey by providing important information and scholarship.

Related Posts:
Theron’s Story - Why I Left Evangelicalism for Eastern Orthodoxy
John’s Story – Why I Left Eastern Orthodoxy for Evangelicalism
Book Review: The Narrated Bible in Chronological Order