[This sermon on Matthew 11:28 (excerpted below from Dr. Martin Luther King on Love) was delivered in September 1956 at Dexter Avenue Baptist Church in Montgomery, Alabama. Like many of Dr. King’s writings — especially on faith — though the details might have changed over the past 70-plus years, the overall message is no less relevant than on the day it was delivered. In this case, perhaps even more so. —Ed.]
There can be no gainsaying of the fact that modern life is characterized by endless tensions. On all levels of life, men are experiencing disruption and conflict, self‐destruction and meaninglessness. And if we turn our eyes around our nation, we discover that the psychopathic wards of our hospitals are filled today. Fear and anxiety have risen to the throne of modern life, and very few persons escape the influence of their powerful domination. It is probably true to say that we live today in one of the most, if not the most, frustrated generations of all human history.
Now, what accounts for this tension, this anxiety, this confusion so characteristic of modern life? What is the causal basis for all of the tensions of our modern world? I will say that if we are to find the cause, we must look for more than one cause, and it’s a plurality of causes that have all conjoined to make for the tensions of our generation.
The Tensions of Modernity
First, there is a tension that comes as a result of the competitive struggle to make a living. It is true to say that our whole capitalistic economy is based on the profit motive under more or less competitive conditions. And whether we want to or not, we all find ourselves engaged in the competitive struggle to make a living. Sometimes we come to the point of feeling that life is a sort of endless struggle to pay bills and to pay taxes and to buy food to eat. We go to work to make the money to buy the food to gain the strength to go back to work, and life sometimes seems to be an endless chain of monotony, an endless round of sameness. . . .
Then again, we find that that tension grows out of the whole of modern urbanization and the industrial structure of our modern life. We live in an age in which men live in big cities and mass populations. It is a machine age in which we have vast industrial [orders]. And there is a danger that men will feel in such a system that they are lost in the crowd. . . .
And then, there is a tension that results from the fears accompanying a war-torn world. We find ourselves today standing amid the threat of war at every hand, and we often wonder what will happen. We feel at times that the future is uncertain, and we look out and feel that the future is shrouded with impenetrable obscurities, that we don’t know how things will turn out. . . .
Then, there is the tension that comes as a result of man’s general finite situation. Man has to face the fact that he’s finite, that he is inevitably limited, that he’s caught up within the categories of time and space. And he faces this thing that he may not be. . . . And he knows that there will come a moment that he will have to go into his room and pull down the shades and turn out the lights and take off his shoes and walk down to the chilly waters of death. And he confronts this threat of nonbeing that drives through the whole structure of modern life. And because of that he lives in tension and dismay and despair because he knows that hanging over him is the cloud of nonbeing, the threat of nothingness. He wonders, “Where does it go from here?”
This is the tension of modern life, and these things account for the tension. These things all come together and leave all of us standing amid the tension of modern life.
The Answer to the Tensions of Life
But then in the midst of all of that, a voice rings out through all of the generations saying, “Come unto me, all ye that labor and are heavy-laden, and I’ll give you rest” [Matt. 11:28 (KJV)]. That voice cries out to us, saying, “Come unto me, all ye that are laboring everyday trying to make a living. You’re caught in this round of life, in this chain of life. All of those who are laboring trying to explain life, all of those who are laboring under all of the problems of life, those who are heavy-laden with burdens of despair, those who are laden with fear, those who are laden with anxieties and disappointment, come unto me and I will give you rest.”
That’s the voice that comes crying out to modern life, which gives us a little solace to carry us on. And if we didn’t hear that voice, we couldn’t make it. That voice simply says to us that the answer to the tension of modern life is to sufficiently commit ourselves to Christ and to be sure that we have a truly religious bit of life. For until a man discovers a religious attitude of life, he lives life in eternal frustration, and he finds himself crying out unconsciously with Shakespeare’s Macbeth that life “is a tale told by an idiot, full of sound and fury, signifying nothing.” Until he gets some religion, he cannot stand up amid the tensions of modern life. . . . It is religion, it is a proper religious faith, that is the answer to the tensions of life.
The Gifts of Faith
Now what does religion give us? What does genuine religion give us? What is it that Christ gives us to help us face the tensions of life and to stand up amid the tensions of life? What is it that he gives us to keep us going? What is it that genuine religion has to offer for us to live the difficult [reign] of life?
I think the first thing is that religion gives us a capacity to accept ourselves. And I think that is one of the first lessons that all of us should learn, the principle of self-acceptance. . . .
But not only that, high religion, genuine religion, gives you the capacity to accept the realities of life, not only yourself but the external circumstances that beat up against you in life. That is one of the things that makes, also, for a lot of the problems of modern life: that so many people have not mastered this art of accepting life in a balanced perspective. We must come to see that life is a pendulum swinging between two opposites — a pendulum swinging between disappointment and fulfillment, between success and failure, between joy and sorrow. And that’s life. . . .
And then, finally, there is something else that religion does. There is something else that Jesus does. It reminds us that at the center of the universe is a God who is concerned about the welfare of His children. Religion gives us that.
High religion gives it in terms of a great personality. Religion at its best does not look upon God as a process, not as some impersonal force that is a mere moral order that guides the destiny of the universe. High religion looks upon God as a personality. Oh, it’s not limited like our personalities. God is much higher than we are. But there is something in God that makes it so that we are made in His image. God can think; God is a self-determined being. God has a purpose. God can reason. God can love.
Our Other-Loving God
Aristotle used to talk about God as “Unmoved Mover,” but that’s not the Christian God. Aristotle’s God is merely a self-knowing God, but the Christian God is an other-loving God. He reaches out with His long arm of compassion and love and embraces all of His children. It gives life a meaning and a purpose that it could never have without Him.
I say that if there is not a God, there ought to be one; and since there ought to be a God, there is a God; and if man doesn’t find the God of the universe, he’ll make him a god. He’s got to find something that he would worship and give his ultimate allegiance to. And I say this morning that the Christian religion talks about a God, a personal God, who’s concerned about us, who is our Father, who is our Redeemer.
And this sense of religion and of this divine companionship says to us, on the one hand, that we are not lost in a universe fighting for goodness and for justice and love all by ourselves. It says somehow that although we live amid the tensions of life, although we live amid injustice, no matter what we live amid, it’s not going to be like that always. . . .
And I say to you this morning, I’m not going to put my ultimate faith in these little gods that are here today and gone tomorrow. I’m not going to put my ultimate faith in a few dollars and cents and a few Cadillac cars and Buick convertibles. I’m going to put my ultimate faith in the God of the universe who is the same yesterday, today, and forever [Heb. 13:8]. When all of these gods have passed away, He’s still standing. And He is the eternal companion.
Exclusively excerpted, adapted, and abridged from Dr. Martin Luther King on Love, a new compilation of Dr. King’s reflections on love and its transformative power.
[Note: This post has been updated for 2025 with several additional suggestions including some of the latest, most unique Study Bible options. Out-of-print and outdated options were removed, and the language has been clarified throughout.]
Study Bibles are a great way to focus your Bible reading while providing tons of additional informational, devotional, and practical context. But with so many options to choose from, how do you pick the best Study Bible for you? There isn’t just a vast number of Study Bibles available on the market — there’s a vast number of kinds of Study Bibles available.
Like my recent post comparing Bible versions, this article will help you sort through the many Study Bible options out there to narrow down your decision-making process.
Also like choosing Bible versions, there isn’t a one-and-done, best-of-them-all option for Study Bibles. There are tons of great options out there for every type of Bible reader. But what we can do is identify some of our favorites in each of those types — whether you’re a first-time Study Bible (or Bible) reader or an experienced academic, a history or theology scholar or a devotional prayer warrior, or someone just looking for daily guidance in Christian living.
To help you sort through the options, I’ve separated some of the top Study Bibles into twelve different categories. But you should note that there is a lot of overlap between them. Demographic, devotional, or practical application Study Bibles can make great Beginner Study Bibles; historical and theological Study Bibles are often academic in nature. I have sorted them each into the category that I think fits them best.
Note: This article contains affiliate links, meaning Bible Gateway could earn a small commission if you make a purchase by clicking on one of the links below, at no extra cost to you.
But first … what exactly is a Study Bible?
What Is a Study Bible?
A Study Bible is a type of Bible designed to help readers understand and explore the scriptures in greater depth. It includes additional materials beyond the standard biblical text. Depending on the type and purpose of the Study Bible, it might include some or all of the following:
Introductions: Overviews of each book of the Bible that discuss authorship, historical context, key themes, and major events.
Articles: Expert explanations and interpretations of passages that provide historical context, theological insights, and practical considerations.
Footnotes: Notes at the bottom of pages that offer definitions, references to other parts of the Bible, and additional comments on specific verses.
Maps and Charts: Visual aids that illustrate biblical geography, timelines, genealogies, and more to easily digest complex information.
Cross-References: References to other verses within the Bible that relate to the current passage, helping to connect themes and ideas across different books.
Concordance: An alphabetical list of words and phrases found in the Bible, making it easier to locate specific passages.
All this additional material can feel overwhelming. But like dictionaries or encyclopedias, Study Bibles aren’t usually intended to be read cover-to-cover.
Instead they’re meant to guide your reading and answer your questions about the Bible — whether they’re historical, literary, spiritual, practical, or theological. You can pick and choose what to focus on: either skip around and read the parts that interest you, or pick a book and do a thorough deep-dive to learn everything you can about, say, the world of 1 and 2 Kings.
As a final note before we get started, Bible Gateway Plus features dozens of Study Bibles — including many mentioned here — plus commentaries, dictionaries, and much more that you can explore for a fraction of the cost (and size) of a single hard-copy. It’s a great way to experiment with a variety of options, then pin your favorites for easy access as you read.
Beginner/All-in-One Study Bibles
If you’re new to Study Bibles — and especially if you’re new to personal Bible reading — you may want to start with a basic Study Bible that will help orient you to the text without getting too far into the weeds.
Even if you’re already deeply engaged with the Bible, these are some of your best options for presenting a well-rounded picture of the past, present, and timeliness meaning of Scripture. These Bibles cover everything from historical context to theological interpretation to everyday application and more.
Whether you’re a new believer or a lifelong Christian looking to deepen your experience of God’s Word, here are a few great places to start:
Starting Place Study Bible (NIV): It’s right there in the name. The NIV Starting Place Study Bible is designed for those new to Bible reading, offering simple explanations, comprehensive introductions, and easy-to-understand notes that guide readers through the text. It’s perfect for those beginning their journey with Scripture.
Quest Study Bible (NIV): The Quest Study Bible is uniquely structured around questions that readers might have about scripture passages. It’s designed to engage curious minds and deepen understanding through exploration. (Also available in Teen and Youth versions.)
NIV Study Bible: The NIV Study Bible features extensive study notes, maps, charts, and articles, written directly by the NIV’s translators. Its scholarly insights help readers grasp the historical context, language, and theology of the biblical text, and understand why and how they’re still relevant today. (Note that most other translations — including the KJV, NKJV, ESV, CSB, CEB, and more — have their own dedicated Study Bibles, any of which can be a great introductory Bible — just pick your favorite translation.)
NIV Application Bible (NIV): Featuring study notes drawn from the extensive, bestselling NIV Application Commentary series published over the past three decades, the NIV Application Bible bridges the world of the Bible and contemporary times by distilling and applying the timeless truths found in God’s Word, helping you bring what you’ve learned directly into your everyday life.
Demographic Study Bibles
These Study Bibles are typically targeted at a particular audience and contain content specifically tailored to assist that group in their walk with the Lord.
Breathe Life Bible (NKJV): The Breathe Life Bible brings together articles, reflections, Q&As, and challenges from over two dozen Black scholars, pastors, bishops, and activists. It provides biblical encouragement and guidance designed to help you to embody your faith in action in your community.
Woman’s Study Bible (NIV, KJV, NKJV): The award-winning Woman’s Study Bible includes articles, essays, and notes written by women for women, addressing issues and themes relevant to modern Christian women. It combines scholarly insight with practical application.
Celebrate Recovery Study Bible (NIV): The Celebrate Recovery Study Bible is an indispensable resource for anyone on the journey to recovery from addiction and other struggles, integrating biblical principles with recovery resources and tools.
Africa Study Bible (NLT): The Africa Study Bible offers a different perspective on scripture than your average Study Bible, with thousands of features from hundreds of scholars from 50 countries across the continent with the world’s largest Christian population.
Devotional Study Bibles
Most Study Bibles are devotional to some extent (I mean, they are the Bible). But the devotional content is often wrapped up in a lot of additional information. These Study Bibles do the opposite: they try to create space around the Word to help you sink deeper into it, whether by providing guided readings, questions to contemplate, or simply extra room to doodle and write personal notes and reflections.
Lectio Bible (NIV): Developed in partnership with John Mark Comer — bestselling author of Practicing the Way — and an excellent companion resource for the Practicing the Way Scripture practice, the Lectio Bible strips away paratexts like chapter and verse numbers, section headings, and more, and presents the Biblical text in an unbroken single column for a more traditional, immersive reading experience. It’s not exactly a Study Bible, but it is a powerful tool for Bible study.
Lectio Divina Prayer Bible (CEB): Taking a different approach to the traditional practice of lectio divina — immersing yourself in God’s Word through slow, prayerful reading — the Lectio Divina Prayer Bible breaks the text into short passages, each accompanied by a brief reflection, prayer, and suggestion for how to put the passage into practice.
Journal the Word Bible (NIV, KJV, NKJV, NASB, AMP): The Journal the Word Bible offers wide margins for note-taking, reflection, and journaling, making it a great choice for those who want more personalized opportunities to engage with and express their faith.
Jesus Bible (NIV, ESV): The Jesus Bible focuses on how every story, prophecy, and teaching in the Bible points to Jesus, with helpful notes from leading Christian voices. It has more commentary than the other options here, but still leaves ample room for your own notes and reflections, and is ideal for readers wanting to see Christ throughout the entirety of Scripture.
Practical Application Study Bibles
Like devotional Bibles, most (or at least most non-academic) Study Bibles are invested to some extent in the practical application of the Bible’s teachings. (That’s part of what it means to be engaged with the Bible, after all.) But these Study Bibles are designed to bring the ancient wisdom of the Bible home to everyday life for modern Christians through prompts, examples, and direct reference to current ethical, social, political issues.
Life Application Study Bible (NLT, NIV, NKJV): As its name implies, the Life Application Study Bible emphasizes practical application, offering insights on how to live out biblical principles in everyday life. It includes character studies, notes, and a topical index to connect Scripture with real-life issues.
Upside-Down Kingdom Bible (NIV): Edited and curated by bestselling author Preston Sprinkle, the Upside-Down Kingdom Bible invites you out of the tumultuous cultural opposition of the modern world and into God’s topsy-turvy vision for his people. It doesn’t shy away from controversial topics, but approaches them thoughtfully, sensitively, and above all, Biblically.
Study Bibles for History Buffs
Historically oriented Study Bibles provide critical historical background and context to the cultures, languages, and events surrounding the people who wrote the Bible. They attempt to bring us closer to the world of the Bible by situating readers within its contemporary settings and concerns.
Cultural Backgrounds Study Bible (NIV, NKJV, NRSV): The Cultural Backgrounds Study Bible places you directly into the mindsets and customs of the ancient world, helping readers understand the broader cultural contexts of biblical events and teachings. It incorporates archaeological findings and historical research extending from the earliest recorded history up through the New Testament era.
Chronological Study Bible (NIV, NKJV): The Chronological Study Bible meticulously arranges the text in the order events actually occurred, giving readers a sequential understanding of the Bible’s history. It includes chronological references and thematic articles.
Holy Land Illustrated Bible (CSB): The Holy Land Illustrated Bible brings the Scriptures to life with tons of full-color photographs, maps, and illustrations related to biblical sites and artifacts. It’s a beautiful edition that creates an immersive visual experience for the reader.
Theology Study Bibles
These Study Bibles guide readers through the theological context of Bible passages as they have been interpreted by church authorities throughout the years. They help explain what we can learn about God’s character and eternal plan for creation through the specific stories, events, places, and characters in Scripture.
Note that these Bibles are often tied to particular traditions, denominations, or theologies (though some try to present a broader view) — so it’s a good idea to consult your pastor or another trusted authority for advice on connecting them with your own church’s theological background.
Biblical Theology Study Bible (NIV): The Biblical Theology Study Bible focuses on the connections between different parts of Scripture, exploring key theological themes across the biblical canon. It includes detailed study notes and essays by many leading evangelical scholars.
Church History Study Bible (ESV) and Ancient-Modern Study Bible (NKJV): With more than 20,000 notes stretching across nearly 2,000 years, the Church History Study Bible integrates commentary from church fathers and historical Christian theologians from many confessional backgrounds, offering a rich perspective on how the Scriptures have been understood throughout church history. The Ancient-Modern Study Bible includes fewer — but longer — notes from a similar breadth of commentators.
Reformation Study Bible (ESV), Lutheran Study Bible (ESV, NRSV), and Wesley Study Bible (CEB, NRSV): These resources are designed to guide you in the theologies of the Reformed, Lutheran, and Methodist traditions (respectively) that emerged from the Protestant Reformation and redefined the religious landscape of the West (and the whole world). There’s even a new Anabaptist Community Bible (CEB) to celebrate that tradition’s 500th anniversary this year.
Academic Study Bibles
Academic Study Bibles bring together the latest research from the world’s best scholars on the background, composition, history, and legacy of the books of the Bible. They are typically used in institutions of higher learning, are very technical, and employ methods like source and literary criticism. Though many (but not all) of the scholars are confessed Christians, these Bibles are not well-suited for devotional or life-application purposes.
SBL Study Bible (NRSVue): A comprehensive update on the HarperCollins Study Bible, the SBL Study Bible is a favorite of academic institutions and Bible scholars. Developed by the Society of Biblical Literature (SBL), it provides extensive annotations and insights from dozens of experts from a wide variety of confessional and academic backgrounds, all focusing on the latest critical analysis and academic perspectives on the biblical text.
New Oxford Annotated Bible (NRSV): The New Oxford Annotated Bible is another highly respected academic resource with annotations and essays from top scholars. Like the SBL, it includes scholarly introductions, notes, and maps that reflect diverse theological and critical perspectives. Both are solid options, but the SBL is slightly more up-to-date, and many find it somewhat easier to use.
Personality Study Bibles
These are Study Bibles featuring notes and commentary from a specific personality or authority figure — often a popular author, pastor, or theologian. These can be a great way to engage with a favorite trusted Bible teacher, but they aren’t recommended for first-time Bible readers, since by nature they provide only a single person’s interpretive viewpoint.
There are a great variety of these available, but here are a few with the broadest appeal:
Lucado Encouraging Word Bible (NIV, NKJV) and Grace for the Moment Daily Bible (NKJV): The Lucado Encouraging Word Bible features insights and encouragements from the enormously popular bestselling author and pastor Max Lucado. True to his style, it’s aimed at offering hope and practical applications designed to uplift and inspire readers. Lucado also recently released the Grace for the Moment Daily Bible, which offers Bible portions and accompanying reflections in 365 daily readings for easy, year-round Bible study.
C.S. Lewis Bible (NRSV): The C.S. Lewis Bible includes writings and reflections from beloved novelist and apologist C.S. Lewis, integrating his profound, pithy insights with the biblical text.
See also the Lutheran and Wesleyan Study Bibles in the Theology section above for more traditional options.
Kids’ and Youth Study Bibles
Study Bibles aren’t just for boring, stuffy grown-ups (or fun, interesting grown-ups for that matter!). Children’s and young adult Study Bibles provide the same essential features as adult Study Bibles, tailored to a younger audience.
Adventure Bible (NIV, NKJV, NIrV): The Adventure Bible features engaging informational and devotional content like fun facts, memory verses, and colorful illustrations aiming to make Bible reading exciting and accessible for young readers.
Deep Blue Kids Bible (CEB): Similar to the Adventure Bible but tailored more for a mainline Protestant audience, the Deep Blue Kids Bible guides kids into God’s Word with tons of informational and practical notes to bring the text alive and help children live into God’s vision for them. (There is also the CEB Student Bible for teens and young adults.)
Teen Study Bible (NIV, NKJV, KJV): For a slightly older audience, the Teen Study Bible addresses real issues relevant to teenagers, from friends, family, and school to bullying and depression. It provides study notes, tips, and Q&A sections that help teens navigate their lives while encouraging them to deepen and understand their faith.
Catholic Study Bibles
Though most Study Bibles are not denominationally exclusive and target a broad audience, the fact is that the vast majority of them are predominantly written and edited by Protestants, for Protestants. While Catholics can still get plenty of use from them, those who want study materials directly tailored to their own theological and ecclesial concerns do have several great options available to them.
All of these have been granted the Imprimatur and Nihil Obstat by the Church to affirm official approval for study and use.
Catholic Study Bible (NABRE): Published by Oxford University Press, the Catholic Study Bible unsurprisingly takes a solidly academic viewpoint — but from an exclusively Catholic perspective (approved by the USCCB). It includes lectionary readings and a whopping 574-page introductory Reading Guide.
Didache Bible (RSV2CE): The Didache Bible offers commentary based on the Catechism of the Catholic Church, linking Scripture with official Catholic teachings. It provides doctrinal explanations and reflections aligned with Catholic tradition, and makes a great teaching tool for new or (with assistance) young Catholics.
Great Adventure Catholic Bible (RSV2CE): Not to be confused with the children’s Adventure Bible above, the Great Adventure Catholic Bible presents a narrative approach to reading the Bible, with color-coded sections to help readers follow the timeline of salvation history. It’s a fun, engaging experience for Bible readers of all levels — so it’s no surprise it’s (according to their website at least) the most popular Catholic Bible in the U.S.
Orthodox Study Bibles
Even more than Catholics, Orthodox Christians are very limited in their options for Study Bibles made specifically with their ecclesial and theological concerns in mind. In fact, there’s only one (in English) — but there are a few others that might prove appealing, as well.
Orthodox Study Bible (Orig. [OT] & NKJV [NT]): The Orthodox Study Bible features commentary from and uniquely tailored to an Eastern Orthodox perspective, including notes drawn from the early Church Fathers. It also contains a new translation of the Old Testament (with Deuterocanon) based on the NKJV but adjusted to more closely adhere to the Septuagint.
Ancient Faith Study Bible (CSB): The Ancient Faith Study Bible is not an Orthodox publication, and indeed differs at time from official church teaching on certain matters (such as liturgy, orthopraxy, and eucharist). But it does include extensive notes and commentary from early Church Fathers that provide powerful context for Orthodox western converts.
Jewish Study Bibles
Jews and Christians alike can benefit from a historical understanding of how the authors of the Hebrew Bible (Old Testament) viewed themselves, their culture, and their Scriptures.
Jewish Study Bible (JPS): The Jewish Study Bible provides commentary and essays from Jewish scholars on the Hebrew Bible, or Tanakh (note that it does not contain the New Testament). It includes historical, cultural, and literary insights from a Jewish academic perspective — including an original translation of the entire Hebrew Bible by the Jewish Publication Society.
Complete Jewish Study Bible (Orig.): The Complete Jewish Study Bible connects the Jewish roots of the Christian faith, highlighting the continuity between the Old and New Testaments. It’s a unique and fascinating approach that integrates traditional Jewish, Messianic Jewish, and Christian viewpoints — including a proprietary translation of both Testaments retaining Hebrew names for people and places — into a singular, holistic vision.
Conclusion: Choosing the Best Study Bible for You
With so many great options available, choosing the Study Bible that’s best for you mostly comes down to asking yourself what you most want to get out of it.
Do you want to learn more about the historical and cultural origins of the Bible? Then you might want to try the Cultural Backgrounds Study Bible or the SBL Study Bible.
More interested in exploring church history and theology? Pick the Church History or Ancient-Modern Study Bible — or one of the many denomination-specific options.
Or is it more important to you to have something that guides you in your personal devotion and relationship with Jesus? Maybe one of the Demographic, Devotional, or Practical Application Study Bibles would be best for you.
And if you just can’t decide, you can never go wrong with a Beginner/All-in-One Bible such as your favorite translation’s dedicated Study Bible or the new NIV Application Bible.
If you’re still not sure, one of the best ways to explore your options is with a Bible Gateway Plus membership. Bible Gateway Plus lets you read notes and articles from dozens of Study Bibles and other resources — all for less than a pack of highlighters. Sign up for a free trial today!
Disclaimer: Some (but not all) of the above Study Bibles are published by HarperCollins Christian Publishing, which is also the parent company of Bible Gateway. However, we have made every effort to be fair and unbiased in our recommendations.
“Look at the Book” is Bible Gateway’s series of short blog posts and infographics introducing you to the books of the Bible. Like Job, Habakkuk gets to engage God in a direct dialogue, beginning with doubt and frustration and ending with rejoicing.
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
Habakkuk’s message is a dialogue between himself and God — a sort of wrestling match with the Creator over his unfathomable ways.
Category: Prophets
Theme: Trust
Timeline: Written around 605 BC
Written: Attributed to Habakkuk
Key Verse
“…The sovereign Lord is my strength; he makes my feet like the feet of the deer, he enables me to tread on the heights.” — Habakkuk 3:18-19 (NIV)
From Doubt to a Deeper Understanding
The tone of Habakkuk’s questions reveal two frustrations. First, he did not understand why evil ran unchecked among the people of God. Second, how could God bless the pagan Babylonians who stood in opposition to God’s commands?
Like Job, Habakkuk argued with God, and achieved a deeper understanding of God’s sovereign character and a firmer faith. God was not to be worshiped merely because of temporal blessings, but for His own sake.
7 Day Reading Guide
Here is a seven-day guide to the prophets Micah, Nahum, Habakkuk, Zephaniah, and Haggai.
Joyful hope similar to what Habakkuk ends with is only possible because of the work of Jesus Christ. He is God’s perfect answer to the evil that pervades our fallen world.
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.
From the earliest centuries of the Church, three different views of the fate of the lost in hell have been held among mainstream Church fathers:
Annihilationism: This view argues that our souls are not naturally immortal, and will not last forever unless God wills it. Therefore, some will be destroyed at the Second Coming.
Eternal Conscious Torment: This is the most common view of hell, at least in the west. It holds that the souls of the damned will suffer for eternity commensurate to their sins.
Restorationism: In this view, God ultimately reconciles all souls to Himself after a period of purgation.
Although the second view became the dominant one in Christianity, all three views of hell have a long history of orthodox Christian defenders, and many Bible verses to support their arguments. Here are the Biblical and theological arguments for each possibility.
Annihilationism, or Conditional Immortality
The doctrine of Conditional Immortality (or Annihilationism) argues that only God is innately immortal (1 Tim. 6:16), and humans, though made in His image, do not possess immortality by default. This view seems to have been held by Barnabas (AD 70-130), Mathetes (AD 125-200), Hermas, and Irenaeus (AD 130-200).
The idea of each person having an “immortal soul” is not found in scripture, and was a feature of Greek philosophy, later adopted by some of the church fathers. On this view, all humans will naturally cease to exist if they fail to obtain immortality, which must be sought in order to be obtained (Rom. 2:7).
The Lake of Fire and the Tree of Life
Eternal life resides, and is found, only in Christ (1 John 5:11-12) and without faith in Christ, all will “perish” (John 3:16), ceasing to exist. This is why the wages of sin is said to be death (Rom. 6:23), and the lake of fire is called the “second death” (Rev. 20:14). The common language for the fate of the lost, in scripture, includes words like to “die,” to “perish,” and to be “destroyed” or “consumed” (Gen. 3:17; Ezek. 18:20; John 3:16; Luke 13:3,5; Rom. 2:12, 6:23; Matt. 10:28; 1 Thes. 5:3; 2 Thes. 1:9, 2:8; etc.).
On this view, man was created naturally mortal, but conditionally immortal. To live forever would require access to the tree of life in the Garden of Eden. Because of sin, man was denied access to the tree of life, so that every person, like Adam, now lives out his or her mortal life and then dies. Christ has come as a sort of second “tree of life” so that He said, “I am the living bread… If anyone eats this bread, he will live forever” (John 6:51 ESV). The Bible says that eternal life is the gift of God to those who believe and who “have” the Son (John 3:16, 20:31; 1 John 5:11-12).
When Jesus returns, all will rise to the judgment (John 5:28-29; Acts 24:15). Physical immortality will be conferred upon the glorified believers (1 Cor. 15:42,53), while unbelievers will be consigned to the lake of fire to experience “the second death” (Rev. 20:15). There, they will experience the destruction of both soul and body (Matt. 10:28).
It is believed, by most who hold this view, that those who are lost will experience a just punishment proportionate to their culpability before passing into non-existence (Luke 12:47-48; Matt. 11:22,24).
The ‘Traditional’ View: Eternal Conscious Torment
On this view, the lost, as well as the saved, will remain conscious throughout eternity. Some believe that immortality and indestructibility of the soul are features of human nature, due to man’s being made in the image of God. Others believe that immortality is a condition that God will confer at the judgment, and will maintain eternally, so that He will keep even the lost alive to suffer for eternity.
Tatian (ca. AD 170), Athenagoras (ca. AD 175), Tertullian (AD 160-240), and Augustine (AD 354-430) defended the view of the Eternal Conscious Torment of the damned. While other views of hell co-existed alongside this view for the first four or five hundred years of Church history, it was Augustine’s advocacy of it that caused it to become the “traditional” view of later Church history, especially in the Latin (Western) Church.
The idea that the punishment is eternal is drawn from scriptures that speak of eternal fires (Matt. 25:41), eternal punishment (Matt. 25:46), eternal destruction from the presence of the Lord (2 Thes. 1:9), and the smoke of their torment ascending forever (Rev. 14:11). While none of these passages speak of the endless consciousness of those thus punished, there are other passages that speak of their experiencing “weeping and gnashing of teeth” (Matt. 8:12, 22:13, 24:51, 25:30) and enduring “shame and everlasting contempt” (Dan. 12:2).
Justification for Eternal Punishment by a Loving God
Eternal conscious punishment is said to be justified because of the infinite culpability incurred by sinning. The objection that endless punishment is a disproportionate and unjust penalty for a man who has sinned only for a finite lifetime is answered by two observations: 1) The magnitude of a crime is unrelated to the amount of time that was spent in committing it, since the most heinous act can be committed in a few seconds; and 2) All sin is committed against an infinite Person (God), and is thus infinite in magnitude.
It is sometimes also argued that the infinite worth of Christ’s sacrifice was necessary to counter an infinite penalty that was deserved by mankind, and that to make hell less than an eternal penalty would degrade the value of Christ’s atonement.
Those who hold this view believe that the saved will not, throughout eternity, be experiencing grief over lost loved ones in hell. Two possible scenarios have been suggested: 1) God may wipe the memory of loved ones in hell from our memories entirely; or 2) Our mind will be so conformed to that of God’s that we will see them as He does, and so will rejoice in their suffering (so Tertullian and others suggest).
Even though suffering in hell is seen as eternal, not all sinners bear the same degree of culpability, so, since God is just and will judge each one according to his individual works, there may be degrees of suffering experienced by those with varying degrees of sinfulness (Luke 12:47-48; Matt. 11:22,24).
On this view, there is no reason that God, who wants to restore all the creation to Himself, would arbitrarily cut off the opportunities for repentance at the point of the sinner’s death. The sinner in hell is the same sinner whom God loved during his lifetime, and for whom Christ died. If God would welcome repentance of a sinner on his deathbed (Luke 23:42-43), why would He not do so after death? Does God’s love have an expiration date?
Restorationists believe that the scriptures used to support the traditional view are taken out of context and are found only in contexts that are non-literal (especially in Revelation). They also believe that most of the texts about death and destruction of sinners refer to consequences experienced in this life. The scripture says that “it is appointed to man once to die, but after this the judgment” (Heb. 9:27) — but nothing explicit is said about what happens after the judgment. All stand before God and receive a verdict and a sentence. Many are consigned to the lake of fire (Rev. 20:15), but what becomes of them after that is the question at issue, which is answered differently by each of the three views.
It is further added that the restoration of all the creation to God through Christ is actually predicted many times in scripture (Eph. 1:10; Col. 1:16,20) and that all men will be saved (John 12:32; Rom. 5:18; Phil. 2:10-11; 1 Tim. 4:10; Rev. 5:13). If Jesus died for all, and somehow receives less than all in the end, then Jesus gets less than He paid for, and would seem to be the cosmic loser. Yet, Christ is everywhere said to be victorious over Satan (Col. 1:15; Heb. 2:14; 1 John 3:8), which would not seem true if Satan ultimately wins most (or any) of the souls in his tug-of-war with Christ over the souls of men.
The question, “O death, where is your victory?” (1 Cor. 15:55) is not supposed to be answerable.
Why Restorationism Fell Out of Favor
The Restorationist view has come to be regarded as non-orthodox in the Western Church, due to then following historical developments.
The Alexandrian theological school, from the late second century onward, was known for teaching the view that hell is a place for the restoration of recalcitrant sinners who failed to repent in their lifetimes. The leaders of this school, in sequence, were Pantaenus (AD 180-190), Clement (AD 150-215), and Origen (AD 185-254). The latter is widely regarded (along with Augustine) as one of the two greatest theologians of the first five centuries of Christianity, though his view of hell differed completely from that of the later Augustine.
Origen is the most famous early advocate of Restorationism in the post-apostolic Church. His views influenced Christian theology, not only in his native Alexandria, but through much of the Middle-Eastern and Eastern Church. The great fathers, Gregory of Nazianzus (AD 329-390), Gregory of Nyssa (AD 372-394), and Theodore of Mopsuestia (AD 392-428) were also of this persuasion. While not sharing in all of his theological positions, Eusebius (AD 260-340), Athanasius (AD 328-373), and Ambrose (AD 340-397) held Origen in great admiration.
Origen’s view on hell was later opposed by Augustine, in The City of God. Largely due to Augustine’s influence, especially in the Latin church, Origen and his views came to be marginalized. Three centuries after Origen’s death, many of his views were condemned as heresies at the Second Council of Constantinople (553).
Conclusion: Why Hell?
Notwithstanding the prevalence of one view in the theology of the Church for many centuries, the question of hell’s nature and purpose has been disputed from the earliest centuries among believers — and still is today.
What is your own view of the purpose of hell: Closure, Retribution, or Recovery of the lost?
Biblical vocabulary of hell and positions held throughout early Christian history
Positive cases presented on each of the three perspectives
Critiques of each view
Helpful charts at the back of the book that summarize and cross-examine the arguments
Steve Gregg provides food for thought for both trained theologians and serious Christian readers who want all the data to then consider for themselves the consequences of these three Christian perspectives on hell.
So, you read our post on “How to Read the Bible (for the First Time),” maybe dabbled in a few different translations, maybe even made a reading plan and got a little way in… and then decided it was all a little too ambitious to read through the entire Bible in a year.
Not to worry — we have the Cliff’s Notes (or SparkNotes, depending on your generation). We went through a boiled down the Bible’s narrative arc to fifty major, unmissable events.
The Bible Is More Than ‘Major Events’
In all fairness (to us), this is by nature an impossible task.
For one thing, many events are told in multiple ways (e.g., Kings/Chronicles, the four Gospels, and Acts/Epistles), and it can be difficult to construct a single, unified narrative of them. That’s not to say that people don’t try — they’ve been trying for hundreds of years — but clearly, it’s important that we have multiple viewpoints on such things. God didn’t give us four Gospels by accident.
Second, the Bible isn’t arranged chronologically. Some of it is, at least in its major arcs — especially the first 17 books. But the Prophets and Epistles are all jumbled. They’re arranged thematically, roughly in order of length. And Proverbs and Psalms cover decades, maybe centuries, worth of content.
Most importantly, the Bible isn’t simply a series of events. Some of the most critical, beautiful, meaningful, and powerful parts of the Bible aren’t narratives at all, even if they are based in one particular event or another. The narrative of Job isn’t at all tied to the Bible’s larger storyline, nor is the timeless reflection of Ecclesiastes. Psalms and Epistles frequently reference historical events, but their content is mostly ethical, devotional, or ideological in character. Indeed, even the Gospel of John features long theological reflections not directly tied to any particular chronology.
In other words, depending on what type of reader you are, you may be more interested in poetry or theological reflection than in storyline. If that’s the case, you may want to start with the Wisdom books or the Prophets rather than the Histories.
Think of all that as a disclaimer.
…But It Does Tell a Story
So, with that all out of the way: the Bible does tell a story, broadly, across its pages: the story of the people of God. And from that story it’s possible to draw out some of the most influential, important, or just plain interesting events.
While the list is somewhat subjective (and I apologize if I left out some of your favorites; I personally regretted having to cut Balaam and his donkey), it will help you to see the overall arc of the narrative.
How to Use This Guide
There are two (or maybe three) ways to use this list: as an abridgment or a roadmap (or a curiosity).
If reading through the Bible cover-to-cover is too much for you right now, we won’t blame you! (We offer daily verses for a reason.) This can be a good in-between to whet your appetite. Perhaps, in using it, you’ll find parts that you want to go deeper into, and others where you don’t. Follow where the spirit leads you.
Or, if you’re committed, you can use it to mark waypoints as you read through the Bible this year. Perhaps there’s a really dense passage you’re struggling through, and you want to skip ahead to the next waypoint. This guide will help you do that.
Then again, maybe you want to give it a quick look for curiosity’s sake and then continue your own way through the Bible. Good for you!
Now, without further ado, here is our list of the top 50 events in the Bible.
Ruth and Boaz — Ruth 1-4 (an often overlooked but critical commentary on Joshua/Judges; you’ll know why when you read the Genealogies of Jesus — or you can look at this cheat sheet)
Want to learn more about any (or all) of these amazing events — their background, effects, and greater meaning? Bible Gateway Plus gives you dozens of resources to deepen your study of the Bible alongside whatever passages you select to read. Try it free today!
Her hand was frail in mine, yet her grip was tight as I began to share with her the painful truth: she was dying. She asked:
“So, how much time do I have left?”
“When I am short of breath like this, I feel terrible. Will my suffering worsen?”
“You’ve witnessed the final moments of many others. What will it be like?”
“My family understands what is coming, but what exactly will they see?”
In my thirty-three years of medical practice — in state-of-the-art hospitals in the United States and in more nascent clinics in Rwanda — I have had countless end-of-life conversations. Yet this was the first time a patient, friend, or family member asked such direct questions.
I answered her questions as clearly, honestly, and gently as possible. But something about this moment — perhaps her quiet strength in the face of death, or maybe the fact that she would be missed terribly by her family, as well as by myself — moved me unexpectedly.
When I finally said, “I’m so sorry to have to tell you these things,” I began to weep.
To my surprise, my patient grabbed my other hand and squeezed even tighter. “It’s okay,” she said as she comforted me. “I am going to have a good death. Please prepare my family. I am ready.”
As I left her room, the statement “I am going to have a good death” lodged in my mind. In the days and weeks that followed, I could not shake it. What does it mean to have a good death?
Is There a Way to Lessen Death’s Sting?
I thought about how so many people struggle mightily against our common destiny, seeing nothing about it as good. Meanwhile, others face death willingly, almost eagerly, as though they are arriving at a long-sought destination.
Though we are always sad, we are never really shocked when death takes an elderly loved one or when we attend the funeral of a friend or neighbor who had suffered from chronic illness or long-term disability.
But then there are those other deaths. The out-of-order deaths that rip our hearts. They cause us to look to our Creator and cry out, “Why?” We sob when a child dies. “This isn’t how life is supposed to work!”
Likewise, we struggle to accept the sudden passing of a young parent who has small children. And how are we to make sense of death when it comes via a senseless act of violence, up to and including the horrors of genocide? Perhaps you think — with good reason — that trying to find good in the wake of such bad is a fool’s errand.
Most people have heard the old quip, “The only certainties in life are death and taxes.” But until that heart-stopping moment when Death raps loudly on the door, barges into one’s hospital room, or whispers softly from the other end of a dreaded phone call, taxes seem like the surer reality. We indulge in fallacies: “If I don’t think about death, maybe it’ll forget about me.” Or we entertain fantasies like, “I don’t have to worry about that now. I’ve at least thirty, maybe even forty years left.”
Then reality hits. Maybe Death has pulled up a chair at your dinner table or has parked in a loved one’s driveway. Maybe the grim specter of “the end” is the ignored elephant in the room. For those facing the ultimate loss (either their own life or the life of a loved one), this giant, uninvited, and unwelcome visitor has a way of hovering in the imagination, haunting one’s every step and invading one’s nightly dreams.
Realizing that we cannot escape it forever, we wonder, “Is there any way to lessen death’s sting?”
A good death? What possible good can be found in death? And yet my breathless patient who inspired my search for an answer was genuinely peaceful as she prepared to depart this life. She seemed to possess a great secret that might benefit those she was leaving behind.
Because of God’s mercy in my own life, I knew her secret — and it was glorious. This was a woman who was confident of her destination. This was a woman who lived a life anticipating heaven. The hope found in Christ can move us not only toward a good death, but to live with a hopeful end in mind. Hope comes through the practice of anticipating heaven.
What Heaven Will Be Like
What do we know about our heavenly destination?
As believers, we can praise our Father for our eternal home. And as we make choices for ourselves and others, let us remember the grace we are extended and the choice for heaven made possible by Jesus Christ, Prince of Peace, King of kings, Immanuel (“God with us”).
What is heaven? Let’s look to Scripture for the best descriptions of what we can anticipate.
Heaven Is a Place and a Promise
“Let not your heart be troubled; you believe in God, believe also in Me. In My Father’s house are many mansions; if it were not so, I would have told you. I go to prepare a place for you.” — John 14:1–2 (NKJV)
Because this is true, I anticipate dwelling with the one who conquered my death with his life.
Heaven Is in God’s Presence and Brings Eternal Pleasures
You will show me the path of life; in Your presence is fullness of joy; at Your right hand are pleasures forevermore. — Psalm 16:11 (NKJV)
Because this is true, I anticipate the presence of the one who makes my heart sing.
Heaven Is the Home of Perfect Knowledge
Now I know in part, but then I shall know just as I also am known. — 1 Corinthians 13:12 (NKJV)
Because this is true, I anticipate a time when I will have no unanswered questions.
Heaven Is Prepared for Us by God
As it is written: ‘Eye has not seen, nor ear heard, nor have entered into the heart of man the things which God has prepared for those who love Him.’ — 1 Corinthians 2:9 (NKJV)
Because this is true, I anticipate the place where God walks, and the garden humanity was created to inhabit.
What Do You Anticipate?
I encourage you to read each of these verses and write how you would finish this sentence: Because this is true, I anticipate . . .
This is one of the ways you will begin to tackle your fears about the end of life on earth. Heaven is the ultimate destination beyond everything we plan for so carefully on earth. I hope to see you there.
Is there a way to walk into the final chapters of life with peace and confidence, and with support and wisdom?
We all are living an earthly story with a beginning, middle, and end. While aspects of our story’s closing hold mystery, we do not have to feel lost as we move toward it. We instead can lean on the support and wisdom of others who know the path ahead. In Anticipating Heaven, Dr. Pyle offers that same practical advice and spiritual comfort to you and your loved ones as you navigate a serious illness.
“Look at the Book” is Bible Gateway’s series of short blog posts and infographics introducing you to the books of the Bible. Nahum, reading almost as a sort of sequel to Jonah, predicts the final execution of God’s judgment against Ninevah.
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 focus of Nahum is on the Lord’s judgment of Nineveh for the people’s oppression, idolatry, and wickedness. Nahum points out God’s sovereignty as the Lord of history and all the nations.
Category: Prophets
Theme: Consolation
Timeline: Written shortly before 612 BC
Written: Attributed to Nahum
Key Verse
“The Lord is slow to anger but great in power; the Lord will not leave the guilty unpunished…” — Nahum 1:3 (NIV)
AKA Jonah 2
The people of Judah, and subsequent believers, can find hope in the fact that while this life is filled with evil and pain, God will ultimately right all wrongs.
Nahum forms a sequel to Jonah. Jonah recounts the remission of God’s promised judgment toward Nineveh, while Nahum depicts the later execution of God’s judgment.
7 Day Reading Guide
Here is a seven-day guide to the prophets Micah, Nahum, Habakkuk, Zephaniah, and Haggai.
After Nineveh’s destruction in 612 BC, the site was not rediscovered until 1842 AD.
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.
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.
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