Paul’s “Areopagus address” is one of the most famous set pieces in Acts and indeed in the whole New Testament. Luke seems to intend it to stand here at the heart of Paul’s mission to the non-Judean world. When Paul describes himself in his letters as “the apostle to the Gentiles,” he must be envisaging this kind of address.
We have to assume that Luke has given us a summary of Paul’s speech. You can read the speech out loud in Greek in under three minutes. Granted everything we know of Paul, there is no way that, if he was asked to address the high court in Athens, he would keep it that short! But Luke, in boiling his speech down to basics, hasn’t spoilt its balance.
The speech has been endlessly studied, not least by theologians who have discussed what at first sight appear to be Paul’s attempts to find “points of contact” with the pagan non-Judean world, shared assumptions on which he could build a gospel presentation.
What Is the Areopagus in Acts 17?
Many people have supposed that the Areopagus was a kind of philosophical debating society. Luke has just mentioned in verse 18 that Paul had been arguing with the Stoics and Epicureans. It’s been assumed that this address is Paul’s attempt to put his own position in that debate.
Well, there are indeed philosophical arguments going to and fro here, as we shall see. But the Areopagus was not a debating society. It was a law-court: the highest court in Athens, composed of leading citizens, founded jointly (according to the local legend) by the god Apollo and by Athens’s own tutelary deity, the goddess Athene.
The name “Areopagus” means “Hill” or “Rock” of Ares, Ares being the Greek version of Mars, the Roman god of war: hence the frequent translation, “Mars Hill.” The craggy hill in question is a mile or so to the west of the Acropolis, the larger hill in the city center on which to this day you see Athene’s great temple, the Parthenon, and sundry other temples and buildings. There are debates as to whether, in Paul’s day, the court actually met on that hill or somewhere closer to the middle of the town. But the point is that it was indeed a court, not a discussion group.
Paul on Trial
The court in question, the Areopagus, had been set up initially to try the most serious cases, including capital ones. Its first defendant was the legendary Orestes, on trial for avenging his father Agamemnon by killing his mother Clytemnestra. The point here is that Paul is being put on trial. When, in verse 19, Luke says they “took him” up to the Areopagus, the word epilambano means to “seize” or “arrest.” It certainly wasn’t about Paul being invited to give a learned paper at next week’s seminar.
So why the fuss? What is the charge? In verse 18, we hear the reaction of the Athenians to what Paul has been saying in the marketplace: he seems to be preaching “foreign divinities.” At one level, this seems trivial. They heard him banging on about “Jesus and Anastasis,” and they imagined that anastasis, “resurrection,” might be a new goddess, perhaps Jesus’s spouse. Well, Paul sorts that one out eventually.
But the point was that ancient towns and cities, though playing host to many gods and goddesses, distrusted the import of “foreign gods.” That might mean political subversion, bringing in a new divinity who might try to take over, undermining the social fabric with its tightly woven religious elements.
Remember the shout in Thessalonica that Paul and Silas were turning the world upside down, teaching Judean customs, and claiming that there was another king, namely Jesus.
Think ahead to Ephesus where the focus of the riot is that Paul and his friends are proving a threat to the goddess Artemis.
And, with dark irony, when he gets back to Jerusalem he’s accused of polluting the Temple there. We’re picking up a regular theme.
The Charge of ‘Foreign Divinities’
Back to Athens. The city’s most famous trial was that of Socrates in 399 BC. He was charged with “impiety” and “corrupting the young.” The chief evidence offered against him was that he didn’t acknowledge the city’s official gods, and also — here it is — that he was introducing new divinities.
So we must read verse 19 differently. It isn’t an innocent enquiry, with the officials merely asking, “Can you please explain what you’re talking about?” It’s a suspicious, perhaps sneering, half-accusation: “Are we able to know what this new teaching really is that you are talking about?” The Greek here hints that Paul might have been introducing a new mystery religion, which only the initiates could grasp. Exactly the kind of thing that might arouse the suspicions of civic leaders. People meeting behind closed doors, sharing dark secrets. Learning to dance to a different drummer. Very bad for social morale, that kind of thing.
Granted, Luke suggests in verse 21 that the Athenians were simply out for novelty. But that looks to me like a way of scaling down the seriousness of what was going on. Luke can’t disguise the fact that Paul gets into trouble wherever he goes. But at least, instead of setting the mob on Paul, or staging a riot, his accusers here do the decent Athenian thing and bring him to a proper court.
How Paul Engages — and Confronts — Athenian Culture
So what is Paul doing in this dense and fascinating speech?
Here we have to avoid bringing in the categories of fairly modern debate. Yes, we can say if we want that he is beginning by referring to the local culture, starting with the altar to the unknown god, and (in verse 28) quoting Aratus, one of their own poets from 300 years earlier. Maybe, like many Judean thinkers, Paul could see that pagan culture did sometimes come close to the truth of God and his creation, even if it then usually distorted it. After all, Paul was a creational monotheist.
But Paul is also confronting the local culture. In a big way. The true God, he says, doesn’t live in handmade temples (“made by hands” was the regular Judean phrase to sneer at pagan idols). Nor does the true God, as Creator of all, need animal sacrifices.
Now it’s one thing to say this when you’re sitting in a seminar room, or in a synagogue with Judean friends. It’s quite another to say it on Mars Hill (or indeed almost anywhere else in central Athens), in full view of the Acropolis with its great temples — the Parthenon, the Temple of Nike, and so on. You can see these stunning works of ancient architecture, these architectural statements of local theology and religious practice, from both Mars Hill and the marketplace. As Paul was speaking, there might well have been a procession going by, with singing and dancing, on its way to offer sacrifice. And Paul just waves his hand at these amazing examples of Athenian high culture and declares that they’re a category mistake. They’re a waste of space.
This is hardly playing “nice” to the local sensibilities.
Answering the Charge
So the question of “Paul and culture” can go both ways. That suggests that it’s the wrong question, interesting though it is in its way. This is because that way of analyzing the speech begins at the wrong place. It begins by assuming that Paul is trying to make a philosophical argument for one type of god. But, as we’ve seen, the Areopagus wasn’t a debating society. It was a court. Paul’s speech is an answer to the charge of bringing in foreign divinities. If we begin from that point, we will see that some of his arguments are quite close to the arguments of a certain type of “natural theology.”
His underlying point is that he couldn’t be bringing in foreign divinities because the God he was proclaiming was already being worshipped at Athens, albeit in ignorance. This true God had indeed been glimpsed by poets, even though the philosophers had got him wrong. The God he was proclaiming could not be foreign, since he already had a shrine in the city. Once people realized who he was, they would realize that he was the creator and judge of all — and thus not, in other words, a Middle Eastern deity that Paul was trying to import into Athens. He was the God who already claimed the whole world, and who (to say it again) was already worshipped in Athens, even though in ignorance.
Ignorance!
Paul may be sailing close to the wind here. That, after all, had been Socrates’ point: everyone else thought they knew the answers, but he knew that he didn’t. Actually, the charge of ignorance means that the Apostle is putting the Athenians on the same footing as his Judean contemporaries: they have a zeal for God, he says, but it is not according to knowledge. So while the Athenians may be very religious, they admit their own ignorance by the existence of this altar to the unknown God.
And with that we arrive at the central substance of the speech.
Not Quite Apologetics
All this places Paul in a subtly different position from those in our own age who have written about “apologetics.” That word is frequently used to refer to the attempt to win over unbelievers by rational argument, presented in a supposedly “neutral” space or on “neutral” grounds. We make arguments, we present our evidence, and we hope to convince the sceptic that they ought at least to give the Christian faith a second look.
But for Paul in Athens (this may be quite relevant now for many believers in today’s world) it was a matter of explaining the faith to a hostile audience who were already suspicious that “Christianity” was a dangerous force in the world. It was about explaining that the gospel message was not going to be a “foreign body” in the culture, to be rejected out of hand, but rather that it offered the key, already present but unrecognized, to a badly needed wisdom and truth.
We should not be surprised at this slant on what Paul was doing. Many in our world today assume that Christians are committed to believing dangerous nonsense. Anyone known to embrace the faith can easily be portrayed, in the supposedly well-ordered world of Western secularism, as introducing alien assumptions and allegiances.
We today who, perhaps to our surprise, have to defend our right to our beliefs and our moral stance may learn from Paul what a wise defense might look like — and how it might turn, after all, into a genuine gospel message.
From the renowned author of Into the Heart of Romans, N.T. Wright brings to the book of Acts his expert’s eye on theological nuance and cultural context, distilling it down into an introductory commentary, perfect for anyone looking to take their own reading a little deeper and discover the profound (and often forgotten) potential of the church and the Way of Jesus Christ.
Note: This post has been updated for 2025 to include additional translations, as well as reading levels, translators and publishers, and various clarifications and corrections.
If you’re looking for the one and only best Bible translation available in English, I’ve got bad news and good news for you. The bad news is: there isn’t one. The good news is that there are tons of great translations to choose from.
That doesn’t exactly answer your question, though. With so many Bible versions available (over 60 English versions on Bible Gateway alone!), it can be bewildering trying to tell them apart from each other, never mind choose between them.
Don’t worry — we’re here to help. We’ll go into what distinguishes the major Bible versions from each other and give you some tips to help you pick the one that best suits your preferences.
Bible Versions at a Glance
First, here’s a super-quick overview of some of the top Bible versions you might encounter:
NIV: The most popular modern version of the Bible, known for its excellent balance of accuracy and readability.
KJV: The enduring and influential classic that set the bar for English Bible translations.
NKJV: An update to the KJV that preserves its literary majesty while modernizing archaic words and phrases.
NRSVue: A forward-thinking but academically rigorous translation that emphasizes gender inclusiveness.
ESV: A scholarly translation that adheres to an “essentially literal” word-for-word approach.
NASB: A rigorously word-for-word translation that seeks to reproduce the original structure of the Hebrew, Aramaic, and Greek.
NABRE: The official Catholic translation of the Bible, known for its extensive use of footnotes and cross-references.
CSB: A balanced translation that goes for word-for-word accuracy while simplifying the language for modern readers.
NLT: A looser translation that emphasizes readability, simplifying complex terms and phrases while preserving their original meaning.
CEB: A dynamic yet balanced translation that strives for natural language and broad accessibility to speakers of modern English.
AMP: A unique translation balancing word-for-word equivalence and paraphrase by offering multiple translations and exposition on many words and phrases.
MSG: A popular paraphrase that tries to capture the tone and style of modern speech to make the Bible read more like a contemporary story than an ancient text.
Translation team/sponsor: 100+ evangelical Bible scholars for Biblica (licensed to Zondervan in the U.S.)
The NIV is the most popular modern Bible version, known for its perfect mix of accuracy and readability. Over 100 scholars from around the world worked for more than a decade to create a version that’s true to the original texts yet easy to understand, finally releasing it in 1978.
It stands out as one of the most balanced translations, slightly favoring functional equivalence, making it suitable for readers of all ages, reading levels, and denominations.
Any weaknesses? The NIV’s emphasis on accessibility required that it smooth out any challenging or confusing constructions from the original text. Scholarly or academic readers may want to find a closer formal version such as the NRSVue or ESV, while literary or traditional-minded readers would probably be happier with the KJV or NKJV. The Apocrypha is not available in the NIV, making it unsuitable for Catholics and Orthodox.
Sample passage: I declare to you, brothers and sisters, that flesh and blood cannot inherit the kingdom of God, nor does the perishable inherit the imperishable. — 1 Corinthians 15:50 (NIV)
KJV (King James Version)
Best for: Traditional worship settings and historical or literary-minded readers.
Year released: 1611
Reading level: 12 (Very challenging)
Translation team/sponsor: 47 Anglican scholars and clergy for King James I of England
The King James Bible, commissioned (or “authorized”) by King James I of England in 1604 and completed by 47 scholars in 1611, has been one of the world’s most popular books for centuries. It was the definitive English Bible version until the mid-20th century, introducing hundreds of terms and phrases we use in everyday speech, often without recognizing their Biblical origin.
The KJV initially took a formal equivalence approach, while paying special attention to the beauty and elegance of the language — a quality that endures to this day, especially for reading aloud in traditional or dramatic settings.
Any weaknesses? Our language has evolved significantly since 1611, making some old phrasing and sentence structures confusing today. For instance, “thee” and “thou” are no longer used as informal pronouns — which instead makes them sound more formal.
Also, four centuries of Bible scholarship have revealed areas where KJV translators, limited by the resources of their time, had to make some puzzling guesses, such as comparing God to a “unicorn” in Numbers 23:22.
Sample passage: Now this I say, brethren, that flesh and blood cannot inherit the kingdom of God; neither doth corruption inherit incorruption. — 1 Corinthians 15:50 (KJV)
NKJV (New King James Version)
Best for: Those looking for a classic feel without confusing, archaic language.
Year released: 1982
Reading level: 9 (Medium)
Translation team/sponsor: 130 scholars, clergy, and lay Christians for Thomas Nelson Publishers
The NKJV is an update and modernization of the KJV by 130 Bible scholars. It was commissioned in 1975 and released in 1982, with the goal of retaining the same formal equivalence and literary majesty of the original KJV while eliminating archaic, obsolete, or inaccurate terms and phrases (so, no more unicorns).
The NKJV serves as the perfect bridge between the traditional feel of the KJV and the accessibility of modern translations like the NIV.
Any weaknesses? Although the language is updated, it still adheres closely to the KJV’s style. Some might still find it too formal or stilted to read compared to other modern translations.
Sample passage: Now this I say, brethren, that flesh and blood cannot inherit the kingdom of God; nor does corruption inherit incorruption. — 1 Corinthians 15:50 (NKJV)
NRSVUE (New Revised Standard Version Updated Edition)
Best for: Scholars and academics, mainline Protestants, Catholics (NRSV-CE), and other inclusive faith communities.
Year released: 1989 (Rev. 2021)
Reading level: 10 (Somewhat challenging)
Translation team/sponsor: 50+ scholars from Protestant, Catholic, Orthodox, and Jewish backgrounds for the National Council of Churches USA
First published in 1989 and updated in 2021, the NRSV was produced by about 30 translators from a wide variety of confessional backgrounds It updates the beloved 1952 RSV, employing a formal equivalence approach and incorporating the latest biblical scholarship and manuscript evidence.
The NRSV was the first major translation to implement gender-inclusive language, using “person” instead of “man” and “brothers and sisters” in place of “brothers” when context permits. This approach aims to more accurately reflect the original texts, especially where mixed-gender groups are being addressed, such as in Acts 18:26-27 and 1 Corinthians 1:11.
Despite garnering controversy from those preferring a more literal translation, this inclusive approach has since become more widely accepted, later being adopted by other versions like the NIV and CSB.
The NRSVue, a major revision by more than 50 scholars to incorporate the latest and most advanced Biblical scholarship, was completed in 2021.
The edited and expanded Catholic Edition (NRSV-CE) is also one of the few complete Bible translations approved by the United States Conference of Catholic Bishops (USCCB) for private use and study.
Any weaknesses? Conservative scholars and theologians have objected to the NRSVue’s gender inclusivity, arguing that it goes too far and takes too many liberties with the historical evidence.
Sample passage: What I am saying, brothers and sisters, is this: flesh and blood cannot inherit the kingdom of God, nor does the perishable inherit the imperishable. — 1 Corinthians 15:50 (NRSVUE)
ESV (English Standard Version)
Best for: Scholarly evangelicals seeking traditional gendered terminology.
Year released: 2001 (Revised 2016)
Reading level: 10 (Somewhat challenging)
Translation team/sponsor: 100+ evangelical scholars and pastors for Crossway
The ESV translation was conducted in the late 1990s by about 100 evangelical scholars and published in 2001, partly in response to the NRSV. Like the NRSV, the ESV is an update of the RSV and aims as closely as possible for word-for-word accuracy while remaining readable.
The translators sought to pull back what they perceived as some liberties the NRSV took with interpretation, particularly its gender neutrality. Instead the ESV endeavored to hold to an “essentially literal” approach that emphasizes word-for-word accuracy and fidelity as well as building on the RSV’s literary excellence and depth.
Any weaknesses? Some scholars and commentators have found the ESV to deliberately employ outdated language and translation philosophy.
Sample passage: I tell you this, brothers: flesh and blood cannot inherit the kingdom of God, nor does the perishable inherit the imperishable. — 1 Corinthians 15:50 (ESV)
NASB (New American Standard Bible)
Best for: Those looking for one of the most literal Bible translations available in English.
Year released: 1995 (Revised 2020)
Reading level: 11 (Challenging)
Translation team/sponsor: Lockman Foundation
First published in 1971 and updated in 1995 and again in 2020, the NASB strives to be as literal and precise as possible without sacrificing readability and modern English usage.
The 1995 version was a significant update to the original release. It echoed the NKJV by removing archaic pronouns (thee, thy, thou) and restructuring awkward phrases. In 2020 the NASB was updated again to account for the latest scholarship (including gender neutrality where appropriate to the context) and modern language usage (such as “let’s go up” instead of “let us go up”).
Throughout these improvements, though, the NASB has held closely to a strict word-for-word equivalence. This makes it a good choice for scholars and anyone looking for a very close adherence to the original structure and wording of the Hebrew, Aramaic, and Greek texts.
Any weaknesses? Its strengths as a word-for-word translation can make for a challenging reading experience, even after its updates, so it may not be best for new Bible readers.
Sample passage: Now I say this, brothers and sisters, that flesh and blood cannot inherit the kingdom of God; nor does the perishable inherit the imperishable. — 1 Corinthians 15:50 (NASB)
NABRE (New American Bible Revised Edition)
Best for: Catholics.
Year released: 2011 (Based on the 1970 NAB)
Reading level: 9 (Medium)
Translation team/sponsor: Catholic Bible Association of America for the Confraternity of Christian Doctrine
The NABRE is the only English Bible translation permitted for use in Catholic Mass, and one of only three full translations (with NRSV-CE and GNT) permitted for private study by USCCB. It was originally completed in 1970 (as the NAB); the New Testament was revised in 1986 and the Old Testament revised gradually, beginning in 1994 and not completed and approved until 2010. Work is now underway on a revision of the NT — expected to be released in the next few years — to bring it more in line with the OT.
The NABRE takes a balanced, word-for-word translation approach, similar to but less stringent than the NRSVue or ESV. Perhaps its most defining characteristic, though, is its extensive footnotes, which effectively turn the translation itself into its own Study Bible. However, this can also make for a challenging reading experience for new Bible readers who may struggle with its literal translations and information overload.
Any weaknesses? This is a translation specifically undertaken by the Catholic Biblical Association of America for liturgical use and study. If you’re not Catholic, it’s probably not for you.
Sample passage: This I declare, brothers: flesh and blood cannot inherit the kingdom of God, nor does corruption inherit incorruption. — 1 Corinthians 15:50 (NABRE)
CSB (Christian Standard Bible)
Best for: Southern Baptists and those seeking a balanced, modern but conservative-leaning translation.
Year released: 2004 (Rev. 2017)
Reading level: 7 (Relatively easy)
Translation team/sponsor: 100 evangelical scholars for Holman Bible Publishers
Bridging the gap in some ways between the ESV and NRSV, the CSB was first published in 2004 by the Southern Baptist Convention and significantly revised in 2017. It was produced with a similar approach to the NIV, while leaning closer to a formal equivalence — aiming for balance between word-for-word accuracy and modern readability, including gender neutrality.
Any weaknesses? Though a similarly balanced translation to the NIV, the CSB has struggled to step outside of the former’s shadow, especially for those outside of the Southern Baptist Convention.
Sample passage: What I am saying, brothers and sisters, is this: Flesh and blood cannot inherit the kingdom of God, nor can corruption inherit incorruption. — 1 Corinthians 15:50 (CSB)
NLT (New Living Translation)
Best for: New and young readers, and daily devotional readers seeking a new perspective.
Year released: 1996 (Revised 2015)
Reading level: 6 (Easy)
Translation team/sponsor: Tyndale House Foundation
Developed by some 90 scholars from various denominational backgrounds in the 1980s and released in 1996, the NLT is notable for being the most popular of the firmly functional-equivalence translations. (It has since undergone minor textual revisions several times, most recently in 2015.)
Rather than striving for word-for-word accuracy, the NLT translators sought to convey the original meaning of the text as clearly as possible for modern readers. This includes updating measurements and dating to modern standards (e.g., feet instead of cubits), as well as making sense of archaic idioms (“get yourself ready” instead of “gird your loins”).
Any weaknesses? The looser translation, while clarifying, may be off-putting for those who want a closer adherence to the Bible’s original languages.
Sample passage: What I am saying, dear brothers and sisters, is that our physical bodies cannot inherit the Kingdom of God. These dying bodies cannot inherit what will last forever. — 1 Corinthians 15:50 (NLT)
CEB (Common English Bible)
Best for: New, young, and devotional readers — especially mainline Protestants and progressive evangelicals — looking for a fresh, modern translation.
Year released: 2011
Reading level: 7 (Relatively easy)
Translation team/sponsor: 120 mostly mainline Protestant scholars for Christian Resources Development Corporation (licensed to Abingdon)
The CEB was undertaken between 2008-2011 by a massive body of 120 translators from a wide variety of both Mainline and Evangelical Protestant backgrounds, as well as Catholics and Reform Jews. Its manifest was to create a truly modern-sounding translation at a newspaper reading level, without sacrificing fidelity to the original texts.
One simple yet unique way this philosophy shows up is in the use of contractions (e.g., “don’t” instead of “do not”), which most other Bible translations use sparingly, if at all.
Despite its original approach, the CEB has largely failed to step out from the shadows of more popular functional or balanced translations like the NLT and NIV, but it has gradually caught on in mainline denominations and seminaries such as Fuller.
Any weaknesses? In an effort to create a simpler, more modern read, the CEB makes some unusual choices, such as translating the Hebrew ben-adam as “the Human One” instead of the more traditional (and literal) “Son of Man.” While “Human One” (or even “person”) does reflect how ancient Hebrew readers understood the idiom, the effect can be jarring or confusing for readers seeking more historically standard theological language.
Sample passage: This is what I’m saying, brothers and sisters: Flesh and blood can’t inherit God’s kingdom. Something that rots can’t inherit something that doesn’t decay. — 1 Corinthians 15:50 (CEB)
AMP (Amplified Bible)
Best for: A one-stop-shop for comparing translation possibilities in private study.
Year released: 1965 (Rev. 2015)
Reading level: 11 (Challenging)
Translation team/sponsor: Frances Siewert (Presbyterian) and other scholars for Lockman and Zondervan
The AMP, first published in 1965 and most recently updated in 2015, stands out among Bible translations for its unique approach to scripture interpretation. Beginning with a straightforward, word-for-word approach, the text then offers “amplifications” — multiple alternate renderings of words and phrases — to give readers a deeper understanding of the nuanced meanings of Hebrew and Greek words that cannot be directly translated into modern English.
This feature aims to bridge the gap between ancient texts and contemporary understanding, allowing readers to explore the biblical text more fully and appreciate its rich linguistic and cultural context.
Any weaknesses? Critics have pointed out that it is not always clear or consistent with what it chooses to amplify, interpolating phrases like “personal Savior” that did not exist in the original time and language of the Bible, and that readers could get the same (or better) effect by comparing two or three different translations.
Sample passage: Now I say this, believers, that flesh and blood cannot inherit nor be part of the kingdom of God; nor does the perishable (mortal) inherit the imperishable (immortal). — 1 Corinthians 15:50 (AMP)
MSG (The Message)
Best for: Casual readers looking to experience the Bible in a new and different light.
Year released: 1993-2002 (Piece by piece)
Reading level: 6 (Easy)
Translation team/sponsor: Eugene Peterson (Presbyterian) and consulting scholars for NavPress
The Message is a paraphrase of the Bible by pastor and theologian Eugene Peterson, first begun in 1993 and finally completed in 2002. Peterson sought to capture the tone and informal style of contemporary speech to deliver a version of the Bible that reads like a story, vibrant and accessible. To that end, it renders everything in the Bible in modern, conversational English, complete with contemporary American slang.
It’s a compelling way to hear familiar passages with fresh ears, and works great as an audio Bible or to read to a younger audience (although it must be said that some of the slang is starting to feel outdated, several decades later).
Any weaknesses?Because it is a paraphrase rather than a direct translation, The Message isn’t intended to be anyone’s only Bible. It’s only one (very informed and talented) person’s interpretation of the Bible’s words and “message” for a common modern audience.
Sample passage: I need to emphasize, friends, that our natural, earthy lives don’t in themselves lead us by their very nature into the kingdom of God. Their very “nature” is to die, so how could they “naturally” end up in the Life kingdom? — 1 Corinthians 15:50 (MSG)
How Should I Choose Which Bible Version Is Right for Me?
We won’t blame you if you need a bit more guidance than what’s in this guide to make your choice of which Bible version to read — in fact, we wholeheartedly encourage it! Here are a few other resources you can turn to:
Ask Your Pastor
It’s also always a good idea to consult your pastor on matters of faith, and Bible versions are no exception. What does your church use liturgically? Is there a Bible Study group reading a particular version?
While reading the Bible privately can be a powerful way to build a relationship with God, studying his Word in community can expand your horizons with unexpected insights, challenge you with different perspectives, and hold you accountable for regular engagement with Scripture. After all, we are called to be one body in Christ (Romans 12:5).
Use Bible Gateway to Compare Passages
One of the best ways to choose which Bible version is right for you is by comparing some favorite passages in a few translations side by side (or in parallel).
Sure, we might be biased, but this is one of the primary reasons Bible Gateway was started — by and for people who are passionate about God’s Word and always hungry for more!
If you are new to Bible reading a don’t have a favorite passage, you can always start with Genesis 1, John 1, or Matthew 5-7 (the Sermon on the Mount). Which one speaks to you the most? Remember: there’s no wrong answer!
Browse Hard Copies at Your Local Bookstore
No hard feelings: as convenient as tools like Bible Gateway can be, sometimes we all need the feeling of a hard-copy Bible. Most bookstores have a few different Bible versions in stock, and you can open them up and compare them side by side, just like on Bible Gateway. (Where do you think we got the idea?)
Formal vs. Functional Equivalence
When translating ancient languages, translators have to reckon with words and phrases that don’t have exact equivalents in modern English. Sometimes this is as simple as a measurement we no longer use (e.g., cubits).
Sometimes it’s an image that ancient readers would instantly recognize but means nothing to us — like “covered his feet” or “gird your loins.” Sometimes it’s a word that can have multiple possible meanings — like Hebrew ru’ah (breath, wind, spirit) or Greek logos (word, thought, reason).
Different translators intentionally approach these problems differently — but all with the same goal of trying to make God’s Word clear and accessible in our own words.
Formal Equivalence (Word-for-Word)
Formal equivalence prioritizes achieving word-for-word accuracy, focusing on a meticulous and precise translation of the original text’s exact words as closely as possible into the target language.
Examples: The KJV and NKJV, ESV, NRSVue, NASB, CSB, and NABRE are all different approaches to formal equivalence translation.
Functional Equivalence (Thought-for-Thought)
Functional equivalence — also called dynamic equivalence or thought-for-thought translation — focuses on conveying the meaning of thoughts or ideas rather than a direct word-for-word translation, aiming to preserve the original writers’ intent and context.
Examples: The NIV is among the most balanced translations available, but tends slightly more toward functional than formal equivalence. The CEB and NLT take a more thoroughly thought-for-thought approach, and paraphrases like The Message fall all the way on the end of the spectrum.
Choosing a Bible: FAQs
Is there a most accurate Bible translation?
The short answer is “no.” The longer answer hinges on your definition of accuracy. Ancient Hebrew and Greek texts don’t easily translate into modern English, requiring translators to balance strict adherence to the original languages with clarifying their meanings in ours. These decisions are always influenced by each translator’s own cultural, doctrinal, and theological biases.
A word-for-word approach like the NRSVue, ESV, or NASB tends to stay closer to the original text. Scholars often prefer the NRSVue for its holistic view of the Bible’s cultural and contextual backgrounds. However, some criticize it for not being literal enough in interpreting Greek and Hebrew words.
Which Bible version is best for beginners?
If you’re just setting out on your Bible reading journey — no matter your age or stage of faith — the best place to start is probably a translation that balances accuracy with readability, so you get a feel for the text without getting bogged down in the details.
The NIV is a great place to start, but depending on what you’re looking for, you might be more comfortable with the more traditional-sounding NKJV or even the more scholarly NRSVue or ESV. Or, if you want something a little more accessible and less traditional, try the NLT or CEB.
What version of the Bible do Catholics use?
Catholics can choose from as many of the different Bible versions as anyone else — though you’ll probably want to ensure it includes the Deuterocanonical books that most Protestant Bibles leave out. (Hint: Look for a “Catholic Edition” or “CE” after the abbreviation.)
That said, the NABREis the official English Catholic Bible version and the only one approved for use in Mass.
For more direct guidance, the United States Conference of Catholic Bishops (USCCB) has published a list of approved translations to guide your personal study and reflection.
Should you use a Study Bible?
If you’re just starting out on your walk with the Bible, it might be a good idea to begin with a Study Bible. These Bibles provide insight and commentary that can guide your reading and help you contextualize and make sense of complex passages. All the above versions have Study editions, so just find the one that feels right to you!
Study Bibles are also great for more experienced readers looking to get a deeper understanding of certain aspects of the Word. There are tons of different Study Bibles available, from basic introductory ones; to commentaries from scholars, pastors, and popular personalities; to thematic ones with deeper historical, archaeological, or theological detail.
Bible Gateway Plus has a wealth of these resources for you to explore and deepen your knowledge and your faith.
A Final Word on Choosing Bible Versions
While this guide is focused on helping you choose the best Bible version for your own tastes, the best conclusion you could come to is… indecision. In other words, don’t just choose one — choose two or three!
Reading multiple Bible translations side by side can multiply your engagement with Scripture by showing you the variety of ways a single verse can be rendered in English. Comparing these different translations will reveal nuances, challenge your assumptions, force you to wrestle with the complexity of God’s Word more fully, and ultimately deepen your faith in unexpected ways.
All of these translations any many more are available to browse at Bible Gateway. And if you want to take your reading deeper, Bible Gateway Plus offers Study Bibles, commentaries, encyclopedias, and tons more resources to help you get more from God’s Word — all for less than $5/mo. Start your free trial today!
Or browse hardcopy Bibles at Faith Gateway and get access to exclusive deals and sales on all kinds of beautiful editions in various Bible versions.
As we look at the church today, we cannot help but see the fruits of the church in multiple institutional expressions of the church. Glory unto the Trinity, glory unto the name of Jesus Christ, spiritual fruit and virtue wrought by the Holy Spirit, the pushing back of demonic powers, and the saving knowledge of the true God — all this occurs in more than one institution.
We see saints in the medieval East and saints in the medieval West. We have exorcisms in Roman Catholic contexts and exorcisms in Pentecostal contexts. We find testimonies of spiritual transformation in the name of Christ in Congregationalist churches, and we find the same in Coptic churches.
What are we to make of this? How does the New Testament teach us to discern the work and presence of Christ?
On the Basis of Their Fruit
In Matthew 7, Jesus gives a criterion by which to determine true and false prophets:
Beware of false prophets, who come to you in sheep’s clothing but inwardly are ravenous wolves. You will recognize them by their fruits. Are grapes gathered from thornbushes, or figs from thistles? So, every healthy tree bears good fruit, but the diseased tree bears bad fruit. A healthy tree cannot bear bad fruit, nor can a diseased tree bear good fruit. Every tree that does not bear good fruit is cut down and thrown into the fire. Thus you will recognize them by their fruits. — Matthew 7:15–20 (ESV)
Here Jesus articulates not merely that good fruit is more likely to come from a good tree. He claims that a bad tree cannot bear good fruit (v. 18). Therefore, if we have good fruit, we know we have a good tree. Jesus gave us this teaching because he expected us to put it into practice. He expected us to distinguish true and false prophets on the basis of their fruit.
What Sort of Fruit is ‘Good’?
When I have made this point in YouTube videos, critics often respond by asking if this means Buddhists or Mormons who have positive religious experiences are saved. This objection misses the point: We are seeking to obey the command of Christ, and Christ was not advancing religious pluralism or playing on our sentimentality.
By the word “fruit,” Christ did not mean generic religious experience but the spiritual result of the Holy Spirit’s work in and through the Christian gospel. This is the same word used in Matthew 3:8, “Bear fruit in keeping with repentance,” and John 15:5, “Whoever abides in me and I in him, he it is that bears much fruit” (ESV).
Paul uses this term to refer to the virtues wrought in a believer by the Holy Spirit: “love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, self-control” (Gal. 5:22–23, ESV). In its usage in the New Testament, this term refers to spiritual good wrought by the Holy Spirit in the lives of those responding to the gospel of Christ and being incorporated into his kingdom.
The Genuine Work of Christ
It is this understanding of “fruit” that Jesus commands us to consider in practicing spiritual discernment. This does not mean there will be no fake miracles or exorcisms, as Jesus also warns in the immediately following verses (Matt. 7:21–23). Satan can occasionally work miracles, as we see with Pharaoh’s sorcerers (Ex. 7:11), and as Jesus warns concerning false Christs and false prophets (Matt. 24:24).
But Satan cannot produce virtues. He is incapable of producing joy, peace, goodness, kindness, love for Christ, love for God, love for the Holy Spirit, love for the Scripture, love for truth. Only Christ produces these things. Therefore, such fruit testifies to the genuine work of Christ.
Another principle for discerning the work of Christ is given to us by Paul in 1 Corinthians 12:3: “No one speaking in the Spirit of God ever says ‘Jesus is accursed!’ and no one can say ‘Jesus is Lord’ except in the Holy Spirit” (ESV). This test is both spiritual and doctrinal — we are commanded to discern the work of the Holy Spirit based on the fact that it results in an affirmation of the lordship of Christ.
This is an exclusivism, but it’s a Christocentric exclusivism. Both a Roman Catholic and a Calvinist could pass the test, but a Buddhist or a Mormon could not, since neither would affirm that Jesus is Lord as Paul understands and teaches in his letters.
What Is Christ’s Church? A Hypothetical Scenario
So consider the following scenario. The gospel comes to a remote village through the advance of the internet. People start reading the Gospel of John online and come to believe in Jesus as the Son of God and Savior of the world. The gospel message about Jesus’s death and resurrection for our forgiveness and reconciliation to God spreads throughout the village. The whole community is baptized and confesses the name of Christ.
In response, the witch doctors lose their power, the sorcerers burn their magic books, and the demons leave the village. The people start devouring the New Testament, and some even begin spreading the gospel message to neighboring villages. Sick people are healed in the name of Christ, and practices like polygamy and slavery gradually cease through the gospel’s influence. The community eventually discovers the Apostles’ Creed and recites it every Sunday during their worship celebration. Their celebration of the Eucharist is marked by tears of joy.
Considering the principles of Matthew 7, 12, Mark 9, and 1 Corinthians 12, are we not to suppose this is Christ advancing his Church? Do they not have a valid Eucharist?
It is true they have no formal, continuous succession of bishops back to apostolic ministry via the laying on of hands. They don’t have “a bishop” at all, in the sense of an office distinct from presbyter. So what? They have Christ. They have the Spirit. They have faith. They have the gospel.
We should tremble to reject them from full membership, full participation, in the true church of Christ! Do we not fear blaspheming the Spirit? Are we not commanded to infer a good tree from the good fruit? Satan doesn’t cast out demons, convict sorcerers, convert idolators to the true God, or glorify the name of Jesus Christ. A kingdom divided against itself cannot stand. What is happening in this village must be recognized as the true work of Christ in advancing and building his church.
Recognizing the One True Church
The point of this chapter has been to demonstrate that a Protestant ecclesiology is better equipped to allow for judgments of this kind. Because it does not claim to be the “one true church” but instead positions itself as a renewal movement within her, Protestantism is prepared to discern the true church wherever Christ is present in word and sacrament. Therefore, for Christians seeking to recognize the church in her fullness as we move into the middle of the twenty-first century and beyond, awaiting the return of Christ, Protestantism offers the most promising pathways by which to cultivate and pursue catholicity.
There’s a movement among evangelicals of exploring the more sacramental, liturgical, and historically-conscious church traditions, including Roman Catholicism and Eastern Orthodoxy. This hunger for historical rootedness is welcome—but unfortunately, many assume that this need can only be met outside of Protestant contexts.
In What it Means to Be Protestant, Gavin Ortlund draws from both his scholarly work in church history and his personal experience in ecumenical engagement to offer a much-needed defense of the Protestant tradition.
Note: What It Means to Be Protestant is published by Zondervan, the parent company of Bible Gateway. The views expressed in this article do not necessarily reflect those of Bible Gateway, Zondervan, or their affiliates.
Happy New Year! Here it is, your source for all the latest Bible-related and Bible-adjacent news from the month of January 2025 — from archaeological discoveries and academic research to cultural events and conversations, developments in the global church, and more.
Week of January 26
January 30 — U.S. Bible sales surged 22% in 2024 compared to the previous year, even as digital Bibles become more accessible. Publishers report rising demand across the board, in various formats, translations, and languages. The boost comes partly from regular Bible readers purchasing more Bibles, such as journaling or study Bibles, but also from significant increases in Bible engagement among Gen Z. (Christianity Today)
January 28 — A Pew Research study comparing religious nationalism across 36 countries and five religions found that the U.S. has relatively low levels, with only 6% of adults identifying as such. This is similar to other countries in the Americas, while being higher than most European countries and much lower than many African and Southeast Asian nations such as Indonesia and Bangladesh. (Religion Unplugged)
January 28 — The Philippines celebrated National Bible Day yesterday, the last Monday of January. The holiday dates back to 1982, but was made into a national legal holiday by President Duterte in 2017. The annual celebration encourages Filipinos to study in the Bible in groups and attend an additional church service (as though it were Sunday). (Aleteia)
January 27 — Canadian apologist Wesley Huff became the first Bible scholar to appear on “The Joe Rogan Experience,” one of the world’s most popular podcasts. Huff discussed the historical reliability of Scripture, ancient myths, and the figure of Jesus, even asking Rogan, a notorious skeptic, directly about his thoughts on Christ. Huff received widespread praise for his calm, scholarly, and humble demeanor. (Christianity Today)
January 27 — Noland Arbaugh, a Christian and the first recipient of Elon Musk’s Neuralink brain implant, was interviewed about the ethical and theological implications of the technology. Arbaugh was paralyzed after a spinal injury and now uses Neuralink to control a computer cursor with his thoughts. He named his implant “Eve” and sees it as a groundbreaking step in neurotech, while emphasizing the need to balance innovation with faith. (Christianity Today)
Week of January 19
January 24 — Ever wonder where the red letters in some modern Bibles come from? The idea was developed by Louis Klopsch in 1899 after reading Luke 22:20. It aimed to help readers easily identify Jesus’s words, especially in the King James Version, which lacks quotation marks. Red-letter Bibles remain a popular way to highlight Jesus’s words, but they also face criticism for implying these words are more important than others. (Christian Today)
January 24 — New research suggests new trends among Black Protestants, with many moving from traditional Black churches to nondenominational or historically White evangelical churches. This shift, which reflects broader societal integration, is partly driven by a new generation that didn’t experience the civil rights movement firsthand and is now entering the middle class. (The Christian Century)
January 24 — Zimbabwe will begin taxing church “trading income” — though not tithes and offerings — amid national financial struggles. Critics recommend alternative revenue sources, like mining, instead. Others argue the rise of businesslike neo-Pentecostal churches makes it harder for traditional churches to defend their tax exemption. Meanwhile, other African countries such as Rwanda and Kenya are considering similar measures. (Religion Unplugged)
January 23 — William Carey is known as “the father of the modern missionary movement,” but it turns out another Baptist, George Liele, left America to preach Christ in Jamaica in 1782 — a decade before Carey left for India. Liele was a Black Virginian born into slavery in 1750 but freed by his “owner” after being licensed to preach in 1773, becoming the first ordained Black Baptist preacher in America. He went on to plant three churches. (Baptist Press)
January 22 — Long considered hostile to religious viewpoints, academic institutions like Oxford are reportedly shifting back toward greater spiritual openness. Students, disillusioned with modern institutions and longing for community and moral guidance, are exploring faith as secular narratives falter. This renewed curiosity suggests a potential religious revival — although New Age “TikTok spirituality” pervades the scene as well. (The Gospel Coalition)
January 22 — Is the erosion of trust in religious institutions damaging our societal and mental health? Only 15 percent of Americans — including religious ones — have high confidence in religion (in part due to sexual abuse scandals in both conservative and progressive churches). Meanwhile, 58% of young adults report lacking “meaning or purpose” — and that number is much higher among atheists than those of any religion. (The New York Times)
January 22 — Israeli Bible scholar Yitzhaq Feder carefully examined the complex system of ritual purity laws in the Bible, particularly in Leviticus 11–15 and Numbers 19. Despite modern people’s reluctance to explore these aspects of human experience, he says, they serve important historical and psychological purposes, including early understandings of pathogen avoidance (contagion) in ancient societies. (Biblical Archaeology Society)
January 21 — Arthur Blessitt, a hippie minister known for carrying a 12-foot cross around the world, died age 84. Starting in Hollywood in 1969, he walked 43,340 miles through diverse terrains and cultures to share the gospel, blowing through a Guinness Record and continuing for decades. Despite arrests, gunshots, and wild animals, Blessitt never wavered from his mission. In lieu of a funeral, he said, “Share Jesus with someone today.” (Christianity Today)
January 21 — Today marks the 500th anniversary of the birth of Anabaptism and the “Radical Reformation,” when a group of young Christians (many of whom were later martyred) initiated adult, believer’s baptism outside Zürich, Switzerland. Celebrations include the release of the new Anabaptist Community Bible and global events culminating in a major gathering in Zürich on May 29. (RNS)
January 21 — Israeli and American archaeologists discovered a late-Roman-era boundary stone at Tel Abel Beth Maacah in Upper Galilee. The basalt stone, inscribed in Greek, dates to about 300 AD and reveals insights into land ownership and taxation under Emperor Diocletian’s reforms. It mentions two previously unknown villages, Tirathas and Golgol, and an imperial tax official, Basiliakos. (Jerusalem Post)
January 21 — A proposal to remove tax-exempt status from churches has stirred Canada’s (already volatile) political pot. The Standing Committee on Finance suggested redefining charities to exclude “advancement of religion” — which naturally sparked opposition from various faith groups. The proposal is unlikely to advance, but it reflects a growing debate on religion in public life; some local governments have already begun taxing churches. (Christianity Today)
January 20— The Museum of the Bible in Washington, D.C., is showcasing President Donald Trump’s personal Bible, used during his inauguration, alongside other presidential inauguration Bibles. Trump’s Bible, a 1953 Revised Standard Version, was given to him in 1955. The exhibit also features the Lincoln Bible, used by Abraham Lincoln, Barack Obama, and Trump, and Bibles from other presidents like Jimmy Carter and Grover Cleveland. (Catholic News Agency)
Week of January 12
January 18 — In 2025, the Week of Prayer for Christian Unity, held from January 18-25, coincides with the 1,700th anniversary of the Council of Nicaea, which established the Nicene Creed. Resources to celebrate this ecumenical event are available in multiple languages, including a child-friendly version. The theme, “Do You Believe This?” from John 11:26, emphasizes unity and shared faith. (World Council of Churches + Aleteia)
January 16 — A 3,000-year-old religious shrine was discovered near Temple Mount in Jerusalem, featuring eight rock-hewn rooms with an altar, standing stone, oil press, and winepress. Dating to the First Temple period, it appears to have been sealed by “Jesus’s ancestors” (actually King Hezekiah) and aligns with that king’s reforms to centralize worship in Jerusalem (cf. 2Kg 18:4). Artifacts like cooking pots and inscribed jars were also found. (New York Post, from ‘Atiqot)
January 15 — Open Doors released their 2025 World Watch List tracking persecution of Christians, with 380 million affected globally. Key regions include sub-Saharan Africa, the Middle East, and Asia, especially North Korea. The report notes significant displacement and increased violence in 29 of the top 50 countries, largely due to authoritarian regimes and Islamic extremism. A few places, like Indonesia and Colombia, showed improvement. (RNS & CT)
January 15 — The Megiddo Mosaic is now on display at the Museum of the Bible in Washington, D.C. until July 6. Originally discovered in the floor of an Israeli prison in 2004, the 580-square-foot mosaic was excavated and conserved by the Israeli Antiquities Authority. It was funded by a Roman centurion around 230 AD and includes inscriptions referencing the divinity of Jesus and the important role of women in the early church. (CT & Museum of the Bible)
January 14 — Jost Zetzsche, head of United Bible Societies’ Translation Insights and Perspectives tool and occasional Bible Gateway contributor, spoke with Ruth Anna Spooner, the lead translator on the American Sign Language Chronological Bible Translation, about the unique insights gained from sign language Bible translations (such as how names are rendered) — even for those unfamiliar with sign languages. (Christianity Today)
January 13 — Bill McCartney, former college football coach and founder of the Promise Keepers movement, died age 84. Inducted into the College Football Hall of Fame in 2013, McCartney’s passion for sports was eclipsed only by his passionate faith. He and his organization drew controversy among progressives for promoting traditional marriage and gender roles, and with conservatives for emphasizing racial reconciliation. (RNS & CT)
January 12 — The secret to the success of the University of Notre Dame’s Fighting Irish football team is no secret at all: it’s faith. According to quarterback Riley Leonard, the team has “like 40 guys” show up to their weekly Thursday Bible study. Leonard, whose great-grandfather also played for the team in the 1940s, is proud to highlight the school’s Catholic roots in an age of “mission drift” among Catholic institutions. (Aleteia)
Week of January 5
January 11 — In a matter of days the California wildfires have increased the death toll to at least 11, with 180,000 displaced and over a dozen houses of worship destroyed, mostly Protestant churches. Some pastors are hosting services online for now, while others have moved church offices to their own homes. Many churches and Christian organizations are stepping up to provide aid. “Neighbors are getting to know one another,” said one local pastor. “God is at work in it all.” (RNS, RELEVANT, and The Gospel Coalition)
January 10 — Mel Gibson plans to cast a de-aged Jim Caviezel in his sequel to The Passion of the Christ, titled The Resurrection of the Christ. Speaking on Joe Rogan’s podcast, Gibson described the film as an “acid trip” that has to “start with the fall of the angels” and “go to hell.” He intends to use advanced de-aging techniques to bridge the 20-year gap since the original film, and expects to start filming “next year.” (The Guardian)
January 10 — A new document from the Italian Bishops’ Conference, approved by the Vatican, allows openly gay men to be ordained as priests if they commit to chastity (which is a requirement for all Catholic priests). The new guidelines, which will be valid for three years, emphasize evaluating candidates holistically, and are the latest step in the Vatican attempting to modernize in the face of all-time low vocation. (RNS)
January 9 — Former U.S. President Jimmy Carter’s traditional Christian funeral, held at Washington National Cathedral, included readings from Romans 8:1–18,38–39; Matthew 5:1–16; and selections from the Gospel of John. Among the many hymns were “Amazing Grace,” the Navy hymn “Eternal Father, Strong to Save,” and (incongruously) a rendition of John Lennon’s “Imagine.” Rev. Andrew Young provided the homily; other attendees included former and current Presidents Clinton, Bush, Obama, Trump, and Biden. (RNS & CT)
January 9 — PSA: Please don’t wire money to your pastor over the phone. Phishing scams involving clergy impersonation are on the rise, with scammers using pastors’ identities to solicit money from unsuspecting Christians. The FTC reported nearly 854,000 impostor complaints in 2023 totaling $2.7b in losses. Watch for red flags like urgency and unusual payment methods, and always verify claims through multiple channels. (Christianity Today)
January 9 — The Vatican’s 2025 Jubilee mascot Luce has gone viral. Commissioned by the Dicastery for Evangelization to engage younger Catholics, the anime-style character has faced criticism from traditionalists. But she has now successfully inspired a meme culture and even a cryptocurrency valued at $50 million. Luce and her companions will feature in the Holy See’s pavilion at Expo 2025 in Osaka, Japan, beginning in April. (RNS)
January 9 — In Syria, following a takeover by rebel forces linked to jihadist groups, Christians are beginning to face subtle changes in their daily life, such as being forced to use the traditional Muslim greeting in their workplaces. While the new regime claims to protect Christian rights, incidents like the burning of a Christmas tree in Suqaylabiyah raise concerns. Syrian Christians and the international community alike are watching closely. (Christianity Today)
January 7 — Lifeway Research found that 99% of U.S. Protestant pastors encourage Bible reading outside of Sunday services, using an average of five methods. Popular strategies include providing free Bibles (93%) and sermon reminders (92%) — both up from 86% in 2016. Larger churches less frequently include Bible readings in services, but are more likely to use digital plans and email reminders to encourage private study. (Lifeway Research)
January 7 — A small church in West Springfield, Massachusetts is making an outsized splash with its “Let’s Start Talking” program, which teaches English as a Second Language through Bible reading. The program, which began in 2011 and now draws volunteers from across the U.S., serves mostly immigrants and refugees, helping them integrate into the local community while also bringing them the gospel. (Christian Chronicle)
January 6 — Ahead of new construction in Kiryat Gat, Israel, archaeologists uncovered a significant early Christian settlement, featuring a monastery with a detailed mosaic floor inscribed with Deuteronomy 28:6. The Roman/Byzantine-era site includes a winepress, ceramics industry, and evidence of continuous occupation dating back 6,000 years. Excavations are ongoing to uncover the full extent of the settlement. (Haaretz)
January 6 — Italian nun Simona Brambilla was appointed head of the Dicastery for Institutes of Consecrated Life, becoming the first woman to lead a dicastery in the Roman Curia. This follows Pope Francis’ push for more women in Vatican leadership, as per his 2022 Praedicate Evangelium. Women now comprise 23% of Vatican employees, with 5% in high-responsibility roles. (Aleteia)
January 6 — A recent report shows rising anti-Christian hate crimes in Europe, especially in France, the UK, and Germany. There were 2,444 incidents in 2023, including personal attacks, workplace discrimination, and vandalism. The report recommends creating an “EU Coordinator combating anti-Christian hatred,” similar to roles addressing discrimination against Jews and Muslims, and improving general religious literacy and fair representation. (Christianity Today)
January 6 — A schism in the 1,700-year-old Ethiopian Orthodox Church is casting a pall over the church’s Christmas celebrations on January 7. The rift began in 2021 when Tigray’s clergy broke from the Holy Synod in Addis Ababa, accusing it of silence during the Tigray war. The division reflects broader national tensions following a flawed ceasefire — but the church’s involvement in politics on both sides adds to the contention. (The Guardian)
Week of December 29
January 4 — Richard Hays, a renowned New Testament scholar and former dean of Duke Divinity School, died from cancer at 76. He was perhaps best known for his 1996 book opposing same-sex relationships and his 2024 self-rebuttal, The Widening of God’s Mercy, co-authored with his son. That work drew controversy for suggesting God could change his mind, while Hays saw it as his last act of repentance for past harm. (RNS and Christianity Today)
January 4 — In Kosovo, a new “return movement” encourages ethnic Albanians, mostly Muslim, to convert to Christianity, reviving their pre-Islamic identity. Despite Kosovo’s Muslim majority, the movement has not faced violent opposition, only online denunciation. Critics argue it imposes modern politics on history, while supporters see Christianity as a path to European integration. (The New York Times)
January 4 — Christians faced significant persecution amid global conflicts in 2024, according to International Christian Concern’s “2025 Global Persecution Index.” The report highlights mass displacement in Africa and elsewhere, while countries like Afghanistan and North Korea were also placed in the “red zone” for severe persecution. There was a positive development, too: “popular discontent with repression” in places like India and Myanmar. (Christian Today)
January 4 — Operation World (OW), a key prayer resource for Christians, celebrated its 60th anniversary in 2024. Remarkably, the original work was undertaken painstakingly by Patrick Johnstone in apartheid South Africa in 1964. Initially a small 32-page booklet, it has grown into a global ministry with editions in 20 languages. (Christian Today)
January 3 — In 2024, thirty evangelical colleges saw significant enrollment growth, with institutions like Calvin and Asbury setting records. Others faced shrinking budgets and a few had to shut down, though religious colleges generally fared better than secular ones. Leaders cite successful strategies such as focusing on transformational education, strategic recruitment, and expanding online and dual-enrollment programs. (Christianity Today)
January 3 — Faith leaders continue to wrestle with the practical and ethical implications of using A.I. in religious settings. One rabbi had it write and record a sermon in his voice, while a pastor used it to create an entire service, including a new hymn (both were open with their congregations about the experiments). Most have so far found it lacking, but the question remains: “Can God speak through A.I.?” (The New York Times, paywalled)
January 2 — This year marks the 500th anniversary of the Anabaptist movement, a “radical” response to the Protestant Reformation that emphasized believer’s baptism and strict adherence to the Sermon on the Mount. To celebrate the milestone, the Anabaptist Community Bible hopes to reconnect Mennonite, Amish, Brethren, and other faith groups with Anabaptist history and outlook. Many other events are planned as well. (The Christian Century)
January 1 — During excavations underneath Berlin, Germany’s historic Molkenmarkt, archaeologists uncovered a trove of Christian relics, including saintly bone fragments, dating back to the 14th and 15th centuries. Among the finds was a nearly intact clay statuette of St. Catherine, a revered medieval saint, as well as fragments from 188 female figurines with bone inlays. (Aleteia)
January 1 — Astronaut pastors and (alleged) fascist nuns… Santa’s tomb and Solomon’s mine… models playing Jesus and actors becoming ministers… plus the latest faith and mental health research, religious persecution reports, and tons of buried treasure from Israel to the Alps — it’s the biggest, strangest, and most inspiring Bible and church news stories of December 2024.
“Look at the Book” is Bible Gateway’s series of short blog posts and infographics introducing you to the books of the Bible. Micah predicts calamity for both Judah and Israel — but also assures them their remnant will be restored by a ruler from Bethlehem “when she who is in labor bears a son” (Mc. 5:3). (Remind you of anyone?)
Scroll to the bottom if you’d prefer to see (and save) this article as an infographic. You’ll also find a handy 30-day reading guide. Or, for a challenge, you can do it in one week using the 7-day reading guide below.
Summary
The theme of Micah is God’s judgment and deliverance. He stresses that God hates idolatry, injustice, rebellion, and empty ritualism but delights in pardoning the repentant.
Category: Prophets
Theme: Faithfulness
Timeline: Written between 735-710 BC
Written: Attributed to Micah
Key Verse
“…and what does the Lord require of you? To act justly and to love mercy and to walk humbly with your God.” — Micah 6:8 (NIV)
Judgment and Mercy
The twin themes of judgment and mercy that characterize the prophetic writings derive from God’s perfect nature and character. He is a God of holy judgment for sin who, at the same time, shows merciful compassion.
Micah’s writings, and the glorious and specific promises of God’s compassionate Messiah, Jesus Christ, provide hope that God will indeed show compassion to his chosen ones.
7 Day Reading Guide
Here is a seven-day guide to the prophets Micah, Nahum, Habakkuk, Zephaniah, and Haggai.
While Israel was an occasional recipient of his words, Micah’s primary attention was directed toward the southern kingdom of Judah in which he lived.
Access the rest of the series. Browse Bible studies for each book of the Bible. Or right-click on the infographic below to download and save the image for your reference.
Get the most out of your Bible reading — including each of the above verses — with a free trial of Bible Gateway Plus. Access dozens of Study Bibles, dictionaries, commentaries, and other resources to go deeper into every aspect of God’s Word. Try it today!
But let’s face it: the Bible can also be intimidating!
For one thing, it’s big: Depending on the translation, we’re talking upwards of 725,000 words — that’s nearly 10 novels put together! And it’s not just big, it’s dense. Even if you’re not put off by the word count, the Bible is a lot more complex than a simple, straightforward story.
As soon as you decide to read the Bible, you’re faced with lots of questions: Which version should you read? What order should you read it in? And as you go deeper, the questions only continue: When did all these things take place? How should you interpret difficult or seemingly contradictory passages? Do you really have to read all those genealogies?
If you’ve ever wanted to read the Bible, but didn’t know where to start — or if you did start but dropped off somewhere around Leviticus — this post is for you. It will walk you through a step-by-step process for choosing a Bible, setting goals, and building a study habit — plus, how to handle challenging sections so they don’t derail your entire journey.
Whether this is your first time picking up a Bible, or you’re a lifelong Bible aficionado looking for a fresh approach, I hope you’ll find what you need to deepen your engagement with God’s Word.
Step 1: Choose a Version
The first choice you’re going to have to make when you set out to read the Bible is which translation you’re going to read it in.
The King James Version (KJV) and New King James Version (NKJV)
The most famous English Bible is of course the King James Version (1611). The KJV has endured as one of the bestselling Bibles — indeed, best-selling books — in the world, every year, for over 400 years, thanks to its attention to beautiful, majestic language that was designed specifically to be read aloud in worship.
However, the English language has changed a lot over those four centuries — and so has our knowledge of Biblical languages. Unless you are already familiar with Shakespearean or Elizabethan English grammar — or reading the Bible primarily for its historical/linguistic impact — the KJV is probably not the best place for a new Bible reader to start. You’ll find lots of lovely phrasing — but you’re also likely to feel lost and discouraged pretty quickly.
If you’re committed to the KJV but want something a little closer to today’s English, you might want to try the New King James Version (NKJV), completed in 1982, which preserves the poetry and diction of the KJV while updating the language to remove archaic terms like “thee” and “thou.”
Word-for-Word or Thought-for-Thought?
When it comes to choosing a Bible version, the main decision for you to make is between formal equivalence or functional equivalence.
Formal equivalence — also called word-for-word translation — tries to preserve the exact form of the Hebrew and Greek originals as closely as possible in today’s English, even if it sounds a little awkward, confusing, or old-fashioned. This also includes keeping idioms like “gird your loins” that we might not understand.
Functional equivalence — or thought-for-thought translation — instead tries to clarify the intended meaning of the Bible by rendering it in more natural-sounding modern English, even if it means making some adjustments to its original style and grammar.
There’s no right or wrong answer here. In general, if you’re of a more scholarly, traditional persuasion, you’ll probably gravitate toward formal equivalence. If you’re looking for a more easily understandable, natural reading experience, you’ll likely be better off with functional equivalence.
Examples of Top Bible Versions
The most popular English Bible version worldwide is the New International Version (NIV), most recently updated in 2011. The NIV is also among the most balanced translations, striving equally for accuracy and readability.
Another popular balanced translation is the Christian Standard Bible (CSB), updated in 2020, the official translation of the Southern Baptist Convention.
Some top formal equivalence Bible versions include:
New Revised Standard Version, Updated Edition (NRSVUE), 2021 — especially popular among mainline Protestants and academics.
English Standard Version (ESV), 2001 — especially popular among conservative Evangelicals.
New American Standard Version (NASB), 2020 — the most literal translation.
New American Bible Revised Edition (NABRE), 2011 — generally preferred by Catholics.
Top functional equivalence translations include:
New Living Translation (NLT), 2015 — most popular functional equivalence Bible.
Common English Bible (CEB), 2011 — preferred by mainline Protestants.
There are also many paraphrases of the Bible available (such as the Living Bible and the Message). These can be interesting ways to engage the Bible from a new perspective, but given how far they often depart from the original text, they are not recommended for your first Bible.
Important Note for Catholic and Orthodox Readers
When it comes to choosing a version for Catholic and Orthodox readers (as well as some Anglicans and Lutherans), it’s important to ensure it contains the Deuterocanonical books, also known as the Apocrypha.
These are the “intertestamental” (i.e., between the Old and New Testament) books that were included in the Greek Septuagint used by the early church, but later rejected by most Protestant reformers — and therefore not included in most Protestant Bibles.
Catholics can find many Protestant translations with added Apocrypha by looking for “Catholic Edition” (sometimes noted as CE) after the version abbreviation. If you want to play it safe, the only full texts the United States Conference of Catholic Bishops has officially approved are the NRSVCE and NABRE, but others are available as well.
It’s a little more complicated for Orthodox, because nearly all English translations are done from the Masoretic (Hebrew) Old Testament rather than the Septuagint. Your best bets are likely the English Septuagint translations published by Oxford or Lexham, or the Orthodox Study Bible, which uses the NKJV with newly translated portions where the Septuagint text differs.
On the other hand, one of the advantages of a tool like Bible Gateway is that it allows you to easily read the same passage in multiple versions, side by side. This can be a great way to familiarize yourself with various translation styles. Eventually, you’ll likely find yourself defaulting to one or two favorites.
Step 2: Choose a Bible
Once you’ve chosen a version to focus on, it will be time to choose a copy of the Bible itself. In general this is a much easier choice: While there are a dizzying array of Bibles available on the market — and they differ widely in quality — you’ll know pretty quickly which ones you like the feel of.
Unless you want a Study Bible — which I highly recommend. More on that below.
Types of Bibles
First, here’s a brief overview of the types of Bibles you’ll likely encounter at your local (or online) bookstore:
Standard Bibles: The name says it all — these are your standard, regular-sized reading Bibles.
Thinline Bibles: As the name implies, thinline Bibles are thinner, lighter, and slightly more compact than your standard Bible. The pages are usually thinner and the font and/or margins might be smaller. A bit easier to carry, a bit harder to read.
Compact/Pocket Bibles: Unless you’re a nephilim, no full-length Bible is actually going to fit in your pocket. But these Bibles come remarkably close with super-thin pages and super-small text that remains surprisingly (miraculously?) readable.
Large Print/Giant Print Bibles: Moving in the opposite direction, large or giant print Bibles expand the font and page size for easier readability, especially for the elderly or vision-impaired. Not very portable, though.
Premium Bibles: Fancy, expensive Bibles usually with genuine leather covers (the interior pages are generally the same as standard or thinline Bibles). You’ll pay a lot for them, but they’ll last forever, and there’s really nothing like the feel of those velvety leather covers.
Study Bibles: These include tons of additional resources like book introductions, topical articles, verse notes, maps, and more to deepen your reading experience. They can be overwhelming, but I recommend them — see below for why.
Devotional Bibles: Like Study Bibles, but with notes and prompts specifically designed to encourage prayer and contemplation as you read.
Journaling Bibles: These have extra space in the margins for making notes (or doodling).
Bible Apps: These are apps (like Bible Gateway) that allow you to read the Bible on your mobile device, typically in a variety of translations and with additional personalization features like highlighting, note-taking, and verse favoriting. There’s no more compact Bible than your smartphone!
Audio Bibles: Just like an audiobook, but it’s the Bible. Most translations have audio versions available. They can get pricey to buy in full, but there are apps like Bible Audio that (similar to reading apps) give you a selection of Bible versions for free or a few dollars a month.
Why I Recommend Study Bibles
OK, I’ve said a few times that I recommend Study Bibles for most readers, and here’s why.
As a new Bible reader, you’re likely to become confused or overwhelmed quickly. Won’t a ton of extra material just make you more overwhelmed?
Well, no. A good Study Bible — and it is important to choose the right one — will guide your reading by filling in missing context (like who wrote each book and when), clarifying confusing passages, and providing historical background.
And of course, Study Bibles are just as good for longtime Bible readers (and even scholars). As you grow in your faith and understanding, the huge amount of information in them (and wide variety of types available) ensures you’ll always have more to learn, contemplate, and pray about. Think of it as a miniature seminary on your bookshelf.
Do you need a Study Bible to appreciate Scripture? Absolutely not. God’s Word stands on its own. But a quality Study Bible can be immensely helpful as a guide throughout your Bible journey. They’re popular for a reason!
Best Beginner Study Bibles
Here are a few Study Bible recommendations for beginning Bible readers:
Beginner Study Bibles: There are many Study Bibles specifically designed to guide you into the text as a beginning Bible reader, such as the Starting Place Study Bible and Quest Study Bible.
Practical Use Study Bibles: Devotional or practical Study Bibles like the Life Application Bible help you apply what you’re reading to your daily life.
Daily Reading Bibles: They’re not exactly Study Bibles, but the Daily Scripture Bible or Max Lucado’s Grace for the Moment Bible provide guided reading for every day of the year, which can be helpful for sticking to your habits and goals (see below).
It will probably come as no surprise that I’m a Bible maximalist. Why have just one Bible when you could have many?
In truth, with so many options between translations, types, and formats, it’s easy to get carried away. Owning lots of Bibles won’t bring you deeper into God’s Word: only reading them will.
That said, it can be helpful to have a few editions (ideally in different translations, in case you want to compare) for use in different settings or situations.
Here’s what I recommend to best equip yourself for the journey:
Pick a Study Bible — probably just one for now — for the reasons outlined above.
Get a non-Study Bible — standard, thinline, compact, large print, journaling, whatever you like — for a more portable option, or for when you want to read without distraction.
Install a Bible appon your phone. Personally, I prefer to read the Bible in hard copy — but ever since downloading Bible Gateway, I’ve been able to replace social media or news doomscrolling with a few minutes of Bible reading when I’m waiting or need a break.
Optional: If you like audiobooks, get an audio Bible instead of or in addition to the Bible app.
Step 3: Develop a Reading Plan — and Set Goals
So, you’ve got your Bible (or Bibles) in your favorite translations and you’re ready to dive in. Great! There’s just one more step I strongly recommend first: establish a reading plan, and set reading goals.
After all, just like any other habit — prayer, contemplation, exercise — starting out is easy. Sticking with it is harder. And just like any other habit, consistency is key.
Having a preset roadmap for your reading is crucial for establishing that consistency.
There are two parts to this step. The first is picking an approach; the second is determining a cadence.
Ways to Approach the Bible
There are many different ways you can approach reading the entire Bible, the most common of which are: canonical order, chronological order, and OT/NT concurrent.
Canonical Order: This is simply reading the Bible in the order established by the early church, starting with the historical books, then wisdom books, then prophets, and then into the New Testament.
Chronological Order: Another option is reading the books chronologically, which is surprisingly complicated, because many books overlap (and sometimes we don’t know when they were written or take place). But it can be done, and can be both a fascinating way to see the evolution of Israel’s history and relationship with God, as well as a fun way to break up long chunks of history/prophecy and help keep them both fresh.
OT/NT Concurrent: Another popular way is to combine daily readings from the Old Testament with shorter readings from the New Testament so you can see how they relate and interact, and diversify your reading experience.
Whichever option you go with, it’s common to read one Psalm per day (and sometimes a few verses of Proverbs), which has the double benefit of framing your daily reading with a Biblical prayer and breaking up the repetitiveness of reading all 150 Psalms at once if you are going straight through.
Establishing a Reading Schedule
Once you’ve decided on how you want to approach your reading, it’s time to set a reading schedule and goals. The most common approach is to read through the entire Bible in one year, but if that feels too daunting, there are two-year plans available as well.
You can set your own reading schedule by taking the number of pages in your Bible and dividing by the number of days you want to read (e.g., 365 in a year, or about 260 if you want to skip weekends).
But rather than reinventing the wheel, you’d probably be better off using an already-existing reading plan. Many are widely available. Bible Gateway has over a dozen reading plans — including chronological, OT/NT, 90-day, and more — and we’ll email you reminders, too (if you want).
You can also sometimes find plans in the back of your Bible (especially in Study Bibles).
Or for a fully guided experience you can opt for a daily-reading Bible, such as the Daily Scripture Bible (available in NIV and NASB) or Max Lucado’s Grace for the Moment Bible (NKJV). Similar options are available in a few other versions, but not all, so you’ll have to check for one in your chosen translation.
Important Things to Understand About the Bible
As you embark on your Bible reading journey, there are a few things you should keep in mind. These will help to guide and inform your reading, especially when you’re struggling with a complex, confusing, troubling, or just plain boring passage.
You Are Reading a Translation
The Bible was written roughly between 4,000 and 2,000 years ago in Hebrew, Aramaic, and Greek. No part of it was written in English. In fact, “English” as a language didn’t even exist back then!
Whenever you crack open your Bible, you should always keep in mind that, no matter what you’re reading, it is a translation. It’s not the original.
Now, that doesn’t mean your translation isn’t accurate. In most cases, Bible versions are produced by dozens of scholars working for years and building upon the previous work of hundreds of other scholars going back hundreds of more years. Any choice they make, they make it carefully, thoughtfully, and intentionally. You can trust your Bible.
That said, any translator will tell you that most languages don’t map perfectly on to one another. And that’s all the more true when comparing ancient and modern languages. Most words and phrases can be translated multiple ways and still be accurate. That’s why we have so many Bible translations in the first place!
Any time you encounter a sentence or passage that you find confusing or uncomfortable, try checking it out in another translation (or several). It might help shed light on the different possible meanings of the text.
Some of it is obvious — like version or book introductions, notes and articles in your Study Bible, or translators’ footnotes.
But some of it is much more subtle. Most readers don’t realize, for instance, that chapter and verse numbers are not part of the original Bible. They were added about 500 years ago by Bible translators and publishers after the invention of the printing press, to make cross-referencing easier.
And they certainly do! But they also introduce artificial breaks and interruptions that aren’t there in the original texts. In fact, in ancient times, they didn’t use paragraphs — they barely used punctuation at all — so each book of the Bible was simply one long scroll of unbroken text.
There are Bibles you can purchase (such as the new NIV Lectio Bible) that attempt to recreate this experience by stripping out chapters, verses, and section headings. It can be a deeply immersive and powerful reading experience. But I wouldn’t recommend it for your first or only Bible.
There’s a good reason those paratexts were introduced, after all. They make the Bible immensely easier to read, reference, study, and share. But even so, it’s worth remembering as you go that they are additions — not part of God’s Word as it was first written.
Hermeneutics, aka ‘What Did I Just Read?’
“Hermeneutics” is a technical term for the theories and methods of Biblical interpretation. Throughout history, readers of the Bible — Jews, Christians, and others — have approached the text in many different ways. The Bible even interprets itself in different ways!
Ancient and medieval readers, for instance, often looked for “typology” or “anagogy” — hidden ways the Bible predicts future events, such as the coming of Jesus or the end times. Post-Reformation, modern readers have become increasingly interested in the historical situation and origins of the Bible.
As you’re just setting out on your reading journey, you don’t need to know the intricacies of this history. (Like reading in the original languages, this is not beginner-level: it’s a thing people get PhD’s in.)
But you should be aware that it is an ongoing conversation — even among traditional, orthodox Christians — and the plainest meaning of a passage isn’t always the only way it should be understood. Jesus himself, of course, famously preferred teaching in parables.
Once again, if you’re perplexed by a passage you’re reading (or even if you’re not!), that’s a great opportunity to do some deeper digging, such as in your Study Bible, and see what different scholars and theologians have said about it.
Other Advice to Guide Your Bible Reading
At this point, you should be well on your way to becoming a regular Bible reader! Before you get too far, though, I have just a few more pieces of advice for you to consider.
Rule #1: Don’t Get Discouraged!
Above all, don’t get discouraged! If you’ve noticed one theme of this article, it’s probably that. I started out by saying that the Bible is intimidating. But even those who go in energized and excited often run aground somewhere around Leviticus, or maybe Numbers — in fact, it’s become something of a cliché among pastors and Bible teachers.
There are different ways of dealing with those long-slog passages. One of them, as I suggested above, is to use it as an opportunity to do some research — read your Study Bible, explore resources in Bible Gateway Plus, and maybe find some amazing insights you had no idea about. (Hint: there’s more to the endless genealogies than you might think.)
But ultimately, if you’ve run into a place where your only options are to stop reading or skip ahead — by all means, skip ahead. Maybe skim a section.
The entire Bible is holy — every word. But that doesn’t mean every word will speak to every reader every time they read it. Far from it! Over the course of your lifetime, different parts will mean different things to you at different stages — and that’s OK. That’s one of the things that sets it apart (“set apart” is the original meaning of the Hebrew word for “holy,” by the way) as Scripture: its depth is literally infinite.
So if something isn’t working for you right now, no matter which way you turn it, don’t be ashamed to set it aside. Move on to the next section. You can always return to it later.
Take Notes
If you do set something aside, be sure to note it down — maybe just draw a big question mark in the margin. Better yet, write down what’s bothering you about it. Sometimes the simple act of taking a note can help you understand something better.
But don’t stop there! Take notes on your favorite passages, too. Highlight them, underline them, or — if (like me) you can’t bear the thought of marking up your precious books — use a separate journal. Or a journaling Bible. Or just use Bible Gateway.
We are called to work out our salvation with fear and trembling (Phil. 2:12), and wrestling with Scripture is one of the ways we do that. Writing down thoughts and reactions — positive or negative or mystified — is a great way to engage with the Bible. It helps you have an ongoing conversation with the Lord through his Word, as you return to it again and again over the years. And, as a bonus, it will be doubly meaningful if you someday choose to pass it on to your children or another loved one.
Do a Group Bible Study
Another — possibly even better — way to wrestle with Scripture is together. While reading a Study Bible is a great way to go deeper into the text on your own, doing a Bible Study with a group can help surface ideas and perspectives you never would have encountered by yourself.
Indeed, the Bible was meant to be read in community. Jesus preached to crowds; Paul addressed most of his letters to “the assembly” in various regions. At a time when written works were exceedingly expensive and few people were literate, the primary way people received the Word was orally, either read aloud or told from memory.
Today, thanks to vernacular translations, the printing press (not to mention Internet), and much better education systems, most of us can read the Bible for ourselves — and that’s a huge blessing. But the advantages of doing so in Christian community are manifold.
Talk to Your Pastor
If there isn’t a Bible Study group already meeting at your church, it’s always a great idea to consult with your pastor about difficult passages, or even just general themes and ideas. God has called them explicitly for the purpose of tending to his flock — and that means you!
Besides, they generally have a lot of additional training and education on the Scriptures, and can point you in the right direction.
If you don’t have a church or pastor you trust on these issues — now’s a great time to go and get one. How to choose a church is whole other topic, but just like with Bible versions, the best advice I can give is to try some out. Go to local congregations, get a feel for them, see what they’re doing in your community, how they approach the Gospel, and how welcoming they are. Chances are, you’ll know it when you find it.
Stuck? Try Something Else
When all else fails and you just can’t bring yourself to sit down and read the Bible — but still want to build a relationship with God — maybe it’s time to try something different.
Personally, I’m a theology nerd, so I like to start with reading a church theologian, who tend to reference the Bible a lot, so then I go and read the referenced Bible passages. Or you can simply pray about it: talk to God, tell him where you’re stuck, and ask him to open the way. You can also try commentaries, devotionals, discussion groups, even board games!
To those who knock, the door will be opened (Matt. 7:7).
Conclusion: Happy Reading!
We at Bible Gateway truly believe the Bible is for everyone. Even so, we understand it can be intimidating to approach for the first (or even hundredth) time. But it doesn’t have to be.
I hope this guide has given you the resources you need to get started — or restarted, or just reenergized — on your Bible reading journey. Stay tuned to this space for lots more content to guide you on your way!
When we think about the Old Testament prophets, it is easy to categorize them in terms of “before” and “after.” Many prophets received and declared the word of the Lord before specific historical events came to pass — even centuries before. They offered warnings of future judgment and promises of future blessing.
Other prophets declared God’s word after significant events had taken place. They helped God’s people process those events from His perspective, offering comfort or confrontation as the Israelites attempted to move forward.
Ezekiel is an interesting figure among the prophets in that his ministry took place “during” the significant events that are the primary focus of his prophetic work. Ezekiel and his wife (mentioned in 24:15–27) were among ten thousand Jews taken captive to Babylon in 597 BC (see 2 Kings 24:11–18). They lived in Tel Abib (see Ezekiel 3:15) on the bank of the Chebar River, probably southeast of Babylon.
Ezekiel’s prophetic words were spoken to Jewish exiles and to those still living in and around Jerusalem. He offered commentary on critical events as they were happening and declared God’s warnings of further consequences in the immediate future — namely, the siege and ultimate destruction of Jerusalem.
To be clear, there are portions of Ezekiel’s prophecy that point farther into the future — including a lengthy vision in which Ezekiel describes the dimensions of God’s future temple to be built during the millennial reign of Christ. But God’s decision to equip and instruct His prophet in the immediate context of the Babylonian conquest of Israel shows His love and care for His people even during that difficult time.
Employing striking visuals and with poignant moments, the book of Ezekiel reveals God’s divine glory and His deep love for His people.
Ezekiel: A Brief Biography
The book has always been named for its author, Ezekiel (see 1:3; 24:24), who is nowhere else mentioned in Scripture. His name means “strengthened by God,” which he indeed was for the ministry to which God called him (see 3:8–9). Ezekiel uses visions, prophecies, parables, signs, and symbols to proclaim and dramatize the message of God to His exiled people.
If the “thirtieth year” of 1:1 refers to Ezekiel’s age, he was twenty-five when taken captive and thirty when called into ministry. Thirty was the age when priests began their office, so it was a notable year for Ezekiel. His ministry began in 593/592 BC and extended at least twenty-two years until 571/570 BC (see 29:17). He was a contemporary of both Jeremiah (who was about twenty years older) and Daniel (who was about the same age), the latter of whom he names in 14:14,20; 28:3 as an already well-known prophet.
Like Jeremiah (see Jeremiah 1:1) and Zechariah (see Zechariah 1:1; Nehemiah 12:16), Ezekiel was a prophet and a priest (see Ezekiel 1:3). Because of his priestly background, he was particularly interested in and familiar with the temple details, so God used him to write about them (see 8:1–11:25; 40:1–47:12).
Ezekiel received his call to prophesy in 593 BC (see 1:2), in Babylon (“the land of the Chaldeans”), during the fifth year of King Jehoiachin’s captivity, which began in 597 BC. Frequently, Ezekiel dates his prophecies from 597 BC (see 8:1; 20:1; 24:1; 26:1; 29:1; 30:20; 31:1; 32:1, 17; 33:21; 40:1). He also dates the message in Ezekiel 40:1 at 573/572 BC, the fourteenth year after 586 BC, which was the date of Jerusalem’s final fall. The last dated utterance of Ezekiel was in 571/570 BC (see 29:17). Prophecies in Ezekiel 1–28 are in chronological order. In Ezekiel 29:1, the prophet regresses to a year earlier than in 26:1. But from 30:1 on (see 31:1; 32:1, 17), he is close to being strictly chronological.
Historical Context of Ezekiel’s Ministry
From the historical perspective, Israel’s united kingdom lasted more than 110 years (c. 1043–931 BC), through the reigns of Saul, David, and Solomon. The divided kingdom, Israel (north) and Judah (south), then extended from 931 BC to 722/721 BC. Israel fell to Assyria in 722/721 BC, leaving Judah the surviving kingdom for 135 years, until it fell to Babylon in 605–586 BC.
In the more immediate setting, several features were strategic. Politically, Assyria’s vaunted military might had crumbled after 626 BC and its capital, Nineveh, was destroyed in 612 BC by the Babylonians and Medes (as related in the book of Nahum). The Neo-Babylonian Empire had flexed its muscles since Nabopolassar took the throne in 625 BC, and Egypt, under Pharaoh Necho II, was determined to conquer what she could. Babylon smashed Assyria in 612–605 BC and registered a decisive victory against Egypt in 605 BC at Carchemish, leaving no survivors according to the Babylonian Chronicle.
Also in 605 BC, Babylon, led by Nebuchadnezzar, began the conquest of Jerusalem and the deportation of captives, among them Daniel (see Daniel 1:2). In December of 598 BC, Nebuchadnezzar again besieged Jerusalem, and on March 16 of 597 BC, he took possession of it. This time, he took captive Jehoiachin and a group of ten thousand, including Ezekiel (see 2 Kings 24:11–18). The final destruction of Jerusalem and the conquest of Judah, including the third deportation, came in 586 BC.
Religiously, King Josiah (c. 640–609 BC) had instituted reforms in Judah (see 2 Chronicles 34). Tragically, despite his effort, idolatry had so dulled the Judeans that their overall awakening was only skin-deep. The Egyptian army killed Josiah as it crossed Palestine in 609 BC, and the Jews continued on in sin, racing toward judgment under Jehoahaz (609 BC), Jehoiakim (Eliakim) (609–598 BC), Jehoiachin (598–597 BC), and Zedekiah (597–586 BC).
Domestically, Ezekiel and the ten thousand exiles lived in Babylonia (see 2 Kings 24:14), more as colonists than captives, being permitted to farm tracts of land under somewhat favorable conditions (see Jeremiah 29). Ezekiel even had his own house (see 3:24; 20:1).
Prophetically, false prophets deceived the exiles with assurances of a speedy return to Judah (see 13:3, 16; Jeremiah 29:1). From 593–585 BC, Ezekiel warned that their beloved Jerusalem would be destroyed and their exile prolonged, so that there was no hope of immediate return. In 585 BC, an escapee from Jerusalem, who had evaded the Babylonians, reached Ezekiel with the first news that the city had fallen in 586 BC, about six months earlier (see Ezekiel 33:21).
This dashed the false hopes of any immediate deliverance for the exiles, so the remainder of Ezekiel’s prophecies relate to Israel’s future restoration to its homeland and the final blessings of the messianic kingdom.
Main Themes in Ezekiel
The Glory of the Lord
The “glory of the Lord” is central to Ezekiel, appearing in 1:28; 3:12, 23; 10:4, 18; 11:23; 43:4–5; 44:4. The book includes graphic descriptions of the disobedience of Israel and Judah despite God’s kindness (see chapter 23; cf. chapter 16). It shows that God desired for Israel to bear fruit that He could bless; however, the selfish indulgence of Judah left them ready for judgment, like a torched vine (see chapter 15). References are plentiful to Israel’s idolatry and its consequences, such as Pelatiah dropping dead (see 11:13), a symbolic illustration of overall disaster for the people.
Symbolism
Many picturesque scenes illustrate the spiritual principles. Among these are Ezekiel eating a scroll (see Ezekiel 2); the faces on four angels representing aspects of creation over which God rules (see 1:10); a “barbershop” scene (see 5:1–4); graffiti on the temple walls, reminding readers of what God really wants in His dwelling place — namely, holiness and not ugliness (see 8:10); and sprinkled hot coals, depicting judgment (see 10:2, 7).
God’s Holiness, Sovereignty, and Triumph
Chief among the theological themes are God’s holiness and sovereignty. These are conveyed by frequent contrast of His bright glory against the despicable backdrop of Judah’s sins (see 1:26–28; chapters 8–11; 43:1–7). Closely related is God’s purpose of glorious triumph so that all may “know that I am the Lord.”
This divine monogram, God’s signature authenticating His acts, is mentioned more than sixty times, usually with a judgment (see 6:7; 7:4), but occasionally after the promised restoration (see 34:27; 36:11, 38; 39:28). Another feature involves God’s angels carrying out His program behind the scenes (see 1:5–25; 10:1–22).
Accountability and Fulfilling Promises
A further important theme is God’s holding each individual accountable for pursuing righteousness (see 18:3–32). Ezekiel also emphasizes sinfulness in Israel (see 2:3–7; 8:9–10) and other nations (see chapters 25–32). He deals with the necessity of God’s wrath to deal with sin (see 7:1–8; 15:8); God’s frustration of man’s devices to escape from besieged Jerusalem (see 12:1–13; Jeremiah 39:4–7); and God’s grace pledged in the Abrahamic covenant (see Genesis 12:1–3) being fulfilled by restoring Abraham’s people to the land of the covenant (see Ezekiel 34; 36–48; Genesis 12:7).
God promises to preserve a remnant of Israelites through whom He will fulfill His restoration promises and keep His inviolate Word.
The MacArthur Bible Studies provide intriguing examinations of the whole of Scripture and continue to be one of the bestselling study guide series on the market today. This latest study joins the ranks of previously released guides in the series, offering readers a comprehensive selection of Old Testament Bible studies by bestselling author and theologian John MacArthur.
If you read our recent post listing the Top 100 Bible Verses of 2024 — and especially if you’ve compared it with previous years — you may have noticed an interesting pattern: the growing popularity of the Psalms.
In 2022, for instance, there were 27 verses from the Psalms in Bible Gateway’s Top 100. In 2023, that number rose to 33. And last year, in 2024, there were an astonishing 39 verses from the Psalms in the Top 100 — well over a third of the whole list.
What does this trend tell us about how people are engaging with the Bible — and how they’re feeling more generally? To help answer that question, let’s take a deeper look at our list — especially Psalm 91.
Charting Psalm 91’s Popularity
The most striking “upset” in our Top 100 rankings this year was how thoroughly they were dominated by two particular Psalms: Psalm 23 and Psalm 91.
Now, Psalm 23 is always in the top 10 — but this was the first year it was #1. Not only that, it was numbers 1-6: every verse of the Psalm surpassed both John 3:16 and Jeremiah 29:11 (traditionally our most popular verses). But look what happens after that: the next sixteenverses on the list are from Psalm 91. (In other words, 22 out of the top 25 verses are from just two Psalms!)
One thing this tells us is that, unlike almost any other passage in the Bible, people are reading these two Psalms in their entirety. They’re not just searching for a single verse.
But there’s something else happening here, too. Here’s a chart showing the ranking of the top verse in Psalm 91 over the past 10 years:
Ten years ago, in 2014, the most popular verse in Psalm 91 (v.1 in this case) ranked 51st internationally. In the U.S., it was 129 — not even in the top 100! Last year, Psalm 91:1 was #13 in the U.S., while internationally, Psalm 91:11 edged past it to claim the #7 spot (those other six spots are all Psalm 23).
Psalm 91 has always been pretty popular internationally, though you can see how much it’s gained worldwide. But its popularity has ballooned in the U.S.
And its biggest growth? 2020. The top verse jumped 59 points in the U.S. in 2020, from #88 to #29 (it also jumped 16 points internationally that year). And (after losing a few points in 2021) it’s continued to climb since.
Dwelling in the Shelter
What can we infer from this data?
It’s been said by some theologians that the Psalms cover the entire range of emotions in the Bible — in other words, the entire range of human emotions. But arguably, above all they offer comfort. And few more so than these two, Psalms 23 and 91.
It’s not surprising that Psalm 23 claims such popularity. It’s brief, straightforward, easily memorable (indeed, along with the Lord’s Prayer, it’s usually the first Bible passage memorized by children), and is commonly read at funerals.
But Psalm 91 is more revealing of our current state. Here are its two most popular verses, both in the U.S. and internationally:
“Whoever dwells in the shelter of the Most High will rest in the shadow of the Almighty.” — Psalm 91:1 (NIV)
“For he will command his angels concerning you to guard you in all your ways…” — Psalm 91:11 (NIV)
Psalm 91 is a psalm of God’s protection. The NIV Biblical Theology Study Bible (available with Bible Gateway Plus) notes that “The psalmist’s chief theme is that the Lord is his refuge (vv. 1–2). This has four benefits: the Lord protects from danger (vv. 3–8), guards against calamity by providing supernatural assistance (vv. 9–13), rescues from trouble (vv. 14–15), and grants eternal life (v. 16).”
Refuge in the Lord
Reading and reciting Psalm 91 is an acknowledgment that we need protection. Unlike many other psalms, it doesn’t plead with God for deliverance — but neither does it exult in it. It’s simply a promise of rescue for the faithful.
But what kind of rescue?
In some ways, the very expression of such a need suggests an awareness that, sometimes, it isn’t provided — at least not in the way we would want. “Effectively, Psalm 91 declares with Shadrach, Meshach, and Abednego, ‘he is able to deliver us’ (Dan. 3:17; cf. Ps. 91:3),” writes Dr. Jamie A. Grant in the NIV Application Commentary (also on BG+). “But correct interpretation of this poem also acknowledges that sometimes, in accordance with God’s understanding, which is higher than ours, he chooses not to do so.” Jesus himself implies this when Satan mockingly quotes 91:11 to him in the desert (Matt. 4:1–11; Luke 4:1–13).
Even so, the psalm “is clear that in every ultimate sense God saves his people.”
Put on the Armor of Psalm 91
It’s not hard to see the reason why Psalm 91 in particular became so popular during this past decade — especially its jump in 2020. Amid pandemics, natural disasters, global conflicts, social unrest, contentious elections, and of course the ever-present personal challenges we all face, it’s no surprise people would yearn for a “shield and rampart” (v. 4 NIV) to offer them protection.
This also comes at a time when general interest in faith and the Bible is booming. Even as secularism is growing in most Western countries, including the U.S., Bible sales are up 22% over 2023. “People are experiencing anxiety themselves, or they’re worried for their children and grandchildren,” Jeff Crosby, president of the Evangelical Christian Publishers Association, told the Wall Street Journal. “It’s related to artificial intelligence, election cycles… and all of that feeds a desire for assurance that we’re going to be OK.”
While I’d argue there’s a lot more to the growth in religious interest than anxiety alone, it’s clearly a factor.
But here’s the good news: research suggests that engagement with the Bible can help. The American Bible Society found a small but direct impact on “human flourishing” based on how frequently people interact with the Bible. (The Human Flourishing Index, developed by Harvard researchers, provides scores based on five areas of personal well-being.) The more you read the Bible, the better prepared you are likely to be when facing life’s difficulties.
In other words (or in the Word): “When they call to me, I will answer them; I will be with them in trouble; I will rescue them and honor them” (Psalm 91:15 NRSVUE).
So if you’re feeling anxious, stressed, or worried; if you feel you need some comfort and protection; or even if you don’t, but want to store up for yourself treasures for later — try praying Psalm 91. Hide the psalter in your heart. Will it guarantee that “no harm will overtake you” (v. 10 NIV)? Perhaps not. But it will bring you closer to God; and “under his wings you will find refuge.”
For those seeking contentment and comfort in even the most trying circumstances of life, Peace with the Psalms offers guided readings rooted in Christian meditation.Or do a deep dive on Psalm 91 with Bible Gateway Plus, which offers dozens of resources to guide you into the scriptures. Try it free today!
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