“Look at the Book” is Bible Gateway’s series of short blog posts and infographics introducing you to the books of the Bible. The Gospel of Luke speaks most to the marginalized of society and how Christ came especially for them.
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
Luke presents the works and teachings of Jesus that are most essential for understanding the way of salvation. Also focuses on the grace of God as revealed in Jesus and given to those who seem least worthy in society to receive it.
Category: Gospels
Theme: Marginalized
Timeline: Written together with Acts around 60 AD
Key Verse
“For the Son of Man came to seek and to save the lost.” — Luke 19:10 (NIV)
A Feast of Grace
Jesus is called “a glutton and a drunkard, a friend of tax collectors and sinners.” Eating and drinking were so important in the mission of Jesus because they were a sign of his friendship with the marginalized. His “excess” of food and “excess” of grace are linked.
Luke records 9 instances of Jesus eating with people, and at least another 11 instances of Jesus referencing eating.
“In Luke’s Gospel Jesus is either going to a meal, at a meal, or coming from a meal.” — Robert Karris
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.
Here it is, your source for all the latest Bible-related and Bible-adjacent news from the month of March 2025 — from archaeological discoveries and academic research to cultural events and conversations, developments in the global church, and more.
Week of March 23
March 29 — A Russian court banned the “New Testament: The Restoration Translation” by Witness Lee, the Chinese Christian founder of the Local Church in Moscow, citing “linguistic signs of propaganda and humiliation” against other religions in Lee’s commentary. The ruling raises concerns about increased pressure on evangelical Christians in Russia and highlights ongoing challenges for religious freedom of Chinese Christians. (Christian Today)
March 27 — Declassified CIA documents reveal that in 1988 the agency attempted to locate the Ark of the Covenant using psychic techniques, as part of Project Sun Streak. A “remote viewer” described the Ark as a wooden, gold, and silver container adorned with six-winged angels, hidden in a dark, subterranean location, and guarded by “protective entities.” The psychic’s findings were never verified; the Ark’s location remains a mystery. (Jerusalem Post)
March 27 — Is March Madness distracting you from Bible study? Try slipping a little in during half-time — after all, that’s the point of the game. Basketball was invented in 1891 by a Canadian seminary grad at a Massachusetts YMCA as a character-building exercise for Christian young men during the long winter months. Within a few years, missionaries were using it as an outreach tool for unchurched youth in American cities and abroad. (RELEVANT)
March 27 — Forever 21, the iconic fast-fashion retailer known for its yellow bags stamped with “John 3:16,” has announced the closure of all U.S. stores due to competition from online brands and declining mall traffic. Founded in 1984 by Korean immigrants Do Won and Jin Sook Chang, the brand’s rapid growth reflected both the American dream and Christian faith, though it suffered controversies over labor practices and the ethics of fast fashion. (Christianity Today)
March 27 — Revive Europe, a student-focused evangelistic initiative that insists Europe is “pre-revival, not post-Christian,” is gaining momentum. Its next Awakening Project event will be held in London from April 30 to May 2. It will unite 300-500 participants for worship, prayer, teaching, and fellowship, culminating in an all-night prayer session with over 1,000 young adults. Future events are being planned, with Munich up next. (Christian Daily)
March 27 — A Pew study found that 20% of adults globally have left the religion they were raised in, with Christianity and Buddhism experiencing significant losses. Most of these individuals now identify as religiously unaffiliated, including atheists, agnostics, and “nones.” Western Europe and the U.S. show high rates of disaffiliation, while countries like South Korea see some gains in Christianity among those raised without religion. (Religion Unplugged)
March 26 — Three prominent Israeli archaeologists summarized the past decade’s biggest discoveries about Jerusalem’s development during the Iron Age (1200–586 BC). Highlights include monumental structures like the Stepped Stone Structure, possibly linked to biblical Millo, and the Large Stone Structure, which could be King David’s palace. Other finds include a defensive moat and luxurious reception hall (or “chamber“) in the City of David. (Biblical Archaeology Society)
March 26 — The first complete Chinese translation of the Bible, created by John Lassar and Joshua Marsham between 1815 and 1822, recently sold at auction for over £56,000 ($115,000). Initially donated to an Oxfam store in Essex, England, the rare Bible was expected to fetch £600-£800 but far exceeded expectations during a Bonhams auction. The proceeds will support Oxfam’s charitable efforts. (Christian Today, from BBC)
March 25 — A study in the Journal of the American Medical Association found that most U.S. clergy now support therapy and medication alongside faith. Historically, mental health struggles were often seen as spiritual failings. Now, 9 in 10 clergy recommend professional care and medication in addition to prayer and Scripture. This integrated approach is especially vital for younger generations, who report high levels of anxiety and depression. (RELEVANT)
March 25 — NASA astronaut Butch Wilmore, who recently returned from space after his eight-day trip turned into a nine-month stay aboard the International Space Station, credited his faith in Jesus Christ for sustaining him during the long, challenging mission. Despite technical complications and emotional strain, Wilmore described his experience as a spiritual journey, quoting Scripture and emphasizing that God was always present. (Christian Today)
March 25 — This year, Easter will be celebrated on the same day, April 20, by all Christian denominations, a rare alignment of Eastern and Western calendars. This coincides with the 1,700th anniversary of the First Council of Nicaea, which sought to unify the date of Easter. The shared celebration has inspired leaders from Catholic, Protestant, Coptic, and Eastern Orthodox churches to advocate for a permanent common date. (Religion Unplugged)
March 24 —Former Intel CEO Pat Gelsinger has taken on a leadership role at Gloo, a Christian tech platform that aims to support faith communities with ethical and effective AI integration. Gelsinger hopes to shape AI as a “force for good and for God.” Gloo claims over 100,000 Christian leaders using its platform, which offers services like AI chatbots tailored to church beliefs, sermon kits, and tools for connecting congregations. (RNS)
March 24 — The Gafcon G25 conference, held on March 12 at Christ Church Plano, Texas, focused on renewing biblical authority and raising the next generation of Anglican leaders. Attended by 170 leaders from 25 countries, the event emphasized theological unity amid cultural diversity. It also revisited Gafcon’s origins and outlined future initiatives, with the next major gathering planned for Abuja, Nigeria, in 2026. (Christian Daily)
March 23 — Pope Francis was discharged from Gemelli Hospital after 38 days of treatment for bilateral pneumonia. At 88, his recovery was preceded by global prayers and well-wishes from people of all faiths. He said he “had the opportunity to experience the Lord’s patience,” and expressed gratitude for healthcare workers and others who care for the sick, as well as hope for peace in the Holy Land, Ukraine, Myanmar, and Africa. (Vatican News and The Guardian)
Week of March 16
March 22 — Excavations under the Church of the Holy Sepulchre in Jerusalem have uncovered traces of an ancient garden, aligning with the Gospel of John’s description of a garden near Jesus’ crucifixion and burial site. Archaeobotanical analysis revealed evidence of olive trees and grapevines from the pre-Christian era. The site was later converted into a church by Constantine in the fourth century. (Times of Israel)
March 21 — Evangelism in Kenya and other arid regions faces an unlikely obstacle to conversion: water scarcity. After surrendering to Christ, 68 new believers in Kenya dug a pit, lined it with polythene, and carried water 2 miles overnight to fill it so they could all be baptized. The mission also established Bible studies and connected the community with local pastors to provide long-term discipleship for the community. (Christian Daily)
March 21 — The Korea World Missions Association (KWMA) commemorated 140 years since the Gospel’s arrival in Korea with a meeting of denominational leaders to discuss the changing global missions landscape. Their “New Target 2030” plan focuses on international mission partnerships, sustainable mission models, and intergenerational participation, and emphasizes the Korean church’s pivotal role in bridging Western and non-Western missions. (Christian Daily)
March 20 — Jordan’s Baptism Site, traditionally recognized as the place John the Baptist baptized Jesus, has been named the Best UNESCO World Heritage Site of 2025. This prestigious recognition highlights the site’s excellence in preserving history, improving visitor access, and promoting sustainable tourism. Located on the eastern banks of the Jordan River, the site is a key Christian pilgrimage destination and a symbol of peace and cultural diversity. (Aleteia)
March 19 — If you’re fasting for Lent this year, we have good news: A new MIT study found several health benefits of the practice (beyond its spiritual significance). Intermittent fasting and low-calorie diets boost the regeneration of intestinal stem cells, improving gut health, aiding recovery from injuries or inflammation, and enhancing longevity. However, researchers caution that fasting could accelerate tumor development in people with cancer. (RELEVANT)
March 19 — Pastor William Devlin of Infinity Bible Church in New York has offered to sacrifice his life to save Nigerian Christian farmer Sunday Jackson, who faces a death sentence for killing a Fulani herdsman in self-defense. Devlin, a long-time advocate for persecuted Christians, expressed his willingness to exchange his life for Jackson’s, citing his faith and Jesus’ sacrifice as his inspiration. (Christianity Daily)
March 19 — Mission Eurasia, a Christian ministry based in Tennessee, U.S., has partnered with the city of Zaporizhzhia, Ukraine, to provide spiritual and medical care in war zones. The agreement allows the ministry to deploy Christian medics and spiritual counselors to areas affected by Russian attacks. These “spiritual first responders” offer trauma counseling, distribute Bibles, and provide urgent care at no cost to patients or the government. (Baptist Press)
March 18 — We previously reported that U.S. Bible sales have been growing rapidly — but what about in the notoriously faith-averse UK? As it turns out, the answer is … even more rapidly. UK Bible sales grew by a whopping 87% between 2019 and 2024. As in the U.S., part of this shift is driven by Gen Z’s higher levels of spirituality: 62% of British 18- to 24-year-olds describe themselves as spiritual, compared to just 35% of those over 65. (Christian Today)
March 18 — The Magdala Stone, discovered in 2009 in an ancient Galilean synagogue, has continues to spur debate over the purpose of its carvings, which include menorahs, rosettes, and possible chariot wheels. Some scholars interpret its designs as representing God’s chariot and the Temple’s Holy of Holies, offering a “virtual visit” to the Temple for distant worshippers, while others suggest it served as a Torah rest or stand. (Haartez)
March 18 — Lifeway Research found that 52% of U.S. Protestant churches have seen at least 4% attendance growth post-pandemic, while others remain plateaued (33%) or declining (15%). Churches with 100 or more in attendance are much more likely than smaller churches to grow, suggesting the importance of capitalizing on momentum. And evangelical congregations are somewhat more likely than mainline to grow. (Lifeway Research)
March 17 — The Africa Bible Impact Summit (ABIS) in Rwanda gathered 144 leaders from 30 countries to promote Christ-centered transformation in Africa. Hosted by Community Bible Study, it emphasized Bible engagement and discipleship rooted in African experiences. Speakers highlighted Africa’s deep Christian heritage, arguing that Christianity has closer historical ties to Africa than to the West, and called for an African hermeneutic. (Christian Daily)
March 17 — The Serenity Prayer is famously used in 12-step programs and widely beloved — but not many know its origins. The prayer was written not in ancient times but in the 20th century by American Reformed theologian and Union Seminary professor Reinhold Niebuhr, for a worship service in Massachusetts. His original version differed slightly, focusing on collective action and moral responsibility rooted in Christian realism. (RNS)
March 17 — Young women, historically the backbone of church communities, are leaving at higher rates than young men due to shifting relationship dynamics, outdated gender models, and disproportionate volunteer expectations. Meanwhile, young men are slightly more engaged, drawn by cultural shifts in masculinity and faith as a stabilizing force. But churches wanting to preserve their future must adapt to better engage young women. (RELEVANT)
March 17 — Did St. Patrick really drive all the snakes out of Ireland? Probably not. Fossil records show Ireland (like many islands) has been snake-free since the Ice Age. But his real story, perhaps more amazing than the legend, includes being kidnapped, enslaved, and later returning to Ireland to spread his faith despite significant resistance. Scholars suggest the “snakes” represent the pagan practices he fought to end. (RELEVANT)
March 16 — Are science and faith at odds? Many believe they are, but others argue modern science would not exist without Christian theology, which views nature as a form of divine revelation (Ps. 19:1, Rm. 1:20). Early scientists like Roger Bacon and Isaac Newton sought to uncover God’s laws of creation (Jr. 33:25), and even modern breakthroughs like the Big Bang theory, proposed by Rev. Georges Lemaître, show Biblical overlap (Gn. 1:1). (Christian Today)
March 16 — Global benevolence declined last year according to Gallup, with fewer people helping strangers (56%, down 6%), donating money (33%, down 4%), or volunteering (26%, down 4%) in 2024 compared to 2023. Economic pressures and “philanthropic fatigue” are key factors, alongside reduced international aid from countries like the U.S. and U.K. Charitable activity still surpasses pre-2006 levels, but concerns about the future persist. (Baptist News Global)
Week of March 9
March 14 — The “Nun Study,” launched in 1986, involved 678 Catholic sisters from the School Sisters of Notre Dame and provided groundbreaking insights into Alzheimer’s and dementia. The sisters’ shared lifestyles allowed researchers to bypass variables and isolate factors influencing cognitive health. Key findings revealed that higher early-life cognitive abilities, such as education and language skills, reduced dementia risk later on. (Catholic News Agency)
March 13 — Islamists in Syria massacred over 1,300 people, mostly Alawite Muslims who traditionally lived side-by-side with Christians. The violence sparked fears among Christians who, though not directly targeted, often face theft, displacement, and vulnerability as an unarmed minority. Ahmed al-Sharaa, Syria’s interim leader, promised justice but ties to radical groups continue to generate scrutiny and doubt. (Christianity Today)
March 12 — Churches in Britain are releasing a special edition of the Gospel of John to commemorate the 80th anniversary of VE (Victory in Europe) Day. Designed to resemble the Bibles issued to British soldiers in World War II, the special edition includes the gospel text alongside four real-life stories of faith and courage from the war. The initiative, led by Hope Together and Biblica, also encourages prayer for peace during the celebrations. (Christian Today)
March 12 — Robert Morris, founder of Gateway Church in Texas, was indicted on five counts of child sexual abuse stemming from allegations dating to the 1980s. Meanwhile, the U.S. Department of Justice concluded its sexual abuse investigations of the Southern Baptist Convention with no charges filed, aside from one count of lying to the FBI. (Christianity Today and RNS)
March 11 — Analysis of the 2023 Annual Church Profile (ACP) revealed a “complicated picture” for Southern Baptist churches (the largest Protestant denomination in America). Small congregations continue to shrink, with 70% of churches having fewer than 100 attendees. Baptisms increased by 47% over two years, with urban and younger churches showing higher rates. But the only region where membership grew was in New England. (Lifeway Research)
March 11 — Persecution of Indian Christians rose by 6.5% in 2024, with 640 verified incidents including physical violence, arrests, vandalism, and social boycotts, driven by Hindu nationalism and stricter anticonversion laws in 10 states. Christians face fabricated charges, denial of burial rights, and forced reconversions. Christian networks provide legal aid and advocacy, striving for the religious freedom promised by India’s Constitution. (Christianity Today)
March 10 — Archaeologists at Megiddo in Israel uncovered evidence supporting the biblical account of King Josiah’s death at the hands of Pharaoh Necho II around 609 BC. Excavations revealed a sudden influx of Egyptian and Greek pottery, indicating a significant Egyptian military presence during that period, aligning with the account in 2 Kings 23:29. This discovery provides the first archaeological link to this biblical event. (Biblical Archaeology Society)
March 9 — Pastor John MacArthur, 85, addressed the Shepherds Conference via video after a seven-week hospital stay due to complications from heart and lung surgeries. Appearing frail but optimistic, he expressed gratitude for prayers and support, acknowledging he is on his “last lap” of life and ministry. MacArthur, who has led Grace Community Church since 1969, shared his ongoing recovery journey, including physical therapy to regain strength. (Christian Post)
Week of March 2
March 8 — More women lead Christian ministries in the U.S. than secular businesses. A recent survey found that while the vast majority of Christian leaders (77%) are male, women leaders have increased from 16% last year to nearly 23%. (Only 10% of Fortune 500 companies have women CEOs.) The survey also found over half of ministers expect positive impact from Trump administration policies. Fundraising and staffing remain their biggest challenges. (MinistryWatch)
March 7 — Christian NGO leaders representing 35 organizations like World Relief and Samaritan’s Purse met with the Trump administration to address the USAID foreign aid freeze. The suspension has caused program closures and layoffs for many longstanding evangelical missions. Administration officials acknowledged concerns but emphasized reducing government reliance and increasing private donor support. (RELEVANT)
March 7 — Gather25 brought together 7 million participants in 21,000 locations last week. Hosted from seven global sites, including Rwanda, India, and the U.S., it featured diverse worship styles, languages, and performances aiming to reflect Rev. 7:9‘s vision of worship across all nations. A related album included songs in multiple languages but leaned toward Western pop worship styles. (Christianity Today)
March 7 — African theologians are marking the 1,700th anniversary of the First Council of Nicaea with major renewal events such as the Sixth World Conference on Nicaea in Egypt. Delegations across the continent are hosting lectures and discussions to highlight Africa’s rich theological heritage. Methodist Rev. Jackie Makena and Orthodox Rev. John Njoroge both emphasize the need to foster unity and address divisive theologies in the postcolonial era. (RNS)
March 7 — Greenland’s population of 57,000 are mostly native Inuit — and almost entirely Lutheran Christians, a legacy of Danish missionary Hans Egede, who arrived in 1721. Though not all members regularly attend services, the church’s traditions continue to unite the community amid discussions of the nation’s future. The quiet country was surprised to find itself in the global spotlight following President Trump’s recent comments. (RNS)
March 6 — Gen Z is sparking a spiritual awakening. While institutional religion struggles, young people are gathering for unpolished, authentic worship at universities across the U.S. and UK, such as the 16-day Asbury Outpouring in 2023. Leaders like Jennie Allen and Jonathan Pokluda note Gen Z’s hunger for integrity, accountability, and transformation, rejecting the polished megachurch programming and celebrity pastors of recent generations. (RELEVANT)
March 6 — Amid ongoing health issues, Pope Francis shared a voice recording from the hospital, thanking the faithful for their prayers during a rosary gathering in St. Peter’s Square. Speaking in a raspy voice, he said, “May God bless you and the Virgin protect you.” His condition has remained stable since Monday, but he continues to receive noninvasive mechanical ventilation and oxygen therapy while alternating rest and work. (RNS)
March 5 — How does archaeology illuminate the Bible? The discipline’s emphasis has shifted from proving the Bible’s histories to better understanding them. For example, the absence of pig bones in the region of Judah sheds light on dietary laws in Deut. 14 and Lev. 11, while the discovery of artifacts such as altars and figurines clarifies household worship practices alluded to in Jdg. 17. (Biblical Archaeology Society)
March 5 — Jason Wilson’s Cave of Adullam in Detroit provides a Christ-centered approach to address the masculinity crisis. Inspired by 1 Samuel 22, the program uses martial arts, prayer, and scripture to teach both self-discipline and reliance on Jesus. The Cave of Adullam, Wilson writes in his book, strives to cultivate the “comprehensive man” who embodies “both courage and compassion, strength and sensitivity.” (Christianity Today)
March 5 — Pixar’s new animated series, Win or Lose, introduces the studio’s first openly Christian character, Laurie, the coach’s daughter. Set in the world of Inside Out, the series follows a middle school softball team the week before their championship game, with each episode highlighting a different player. In the first episode, Laurie prays aloud, saying, “Dear Heavenly Father, please give me strength.” (RELEVANT)
March 4 — A recent survey shows only 26% of Americans observe Lent. (Are you one of them?) Among those who do, key practices include fasting from favorite foods or beverages (50%), attending church services (49%), fasting from bad habits (37%), and giving to others (36%). Younger adults (18-29) are more likely to give (50%), while African Americans often incorporate prayer (54%). Protestants are more likely to read Bible verses (35%) than Catholics (12%). (Lifeway Research)
March 4 — A recent study showed a surprising shift toward traditional values in relationships among Gen Z, with 62% avoiding one-night stands and only 23% engaging in casual hookups, compared to 78% of young millennials in 2004. Only 21% of Gen Z believe marriage is irrelevant, a significant drop from the 39% of millennials 20 years ago. Rising divorce rates and the pandemic’s forced isolation have led them to prioritize commitment. (RELEVANT)
March 4 — Veteran rock radio DJ Matt Talluto found Jesus after losing his job during the pandemic. Now he has started Iron-FM, a Christian “dad rock” radio station targeting men age 25-51 and playing hits of the 1980s, 1990s, and 2000s. Though he enjoys today’s worship artists, Talluto says they are mostly targeted toward women — and he’s ready for a hard rock revival. (Christianity Today)
March 3 — Australian blood donor James Harrison died peacefully, age 88, having saved the lives of 2.4 million unborn babies (not a typo) between 1954 and his last donation (his 1,173rd) in 2018. Harrison’s plasma contained a rare and precious antibody called anti-D, which can prevent a potentially fatal disease in unborn babies in as many as 17% of pregnancies. He “never missed a single appointment, and expected nothing in return.” (NPR)
March 3 — Los Angeles Lakers center Trey Jemison III is using his platform to host Bible studies on Instagram. Not just posting inspirational quotes, Jemison encourages his thousands of followers to read along, ask questions, and engage in discussion. Raised in Birmingham, Alabama, Jemison’s faith became central going undrafted in 2023. He credits prayer and God’s guidance for his NBA career. (RELEVANT)
March 3 — How would you describe the Bible — in seven words or less? Here’s a project that asks that question of many different pastors, scholars, and laypeople (they are allowed to expound upon their answer in a few additional sentences), with more responses to come. (The Christian Century)
March 3 — The Church of Saint Paraskeva in Serbia, which dates back to 1331, houses a rare White Angel fresco. It depicts the archangel Gabriel dressed in a white chiton and himation, sitting on a stone of burgundy and indicating the place of Christ’s resurrection. Despite damage during Turkish rule (including the angel’s eyes being gouged out of the wall), the fresco remains significant, one of only three White Angel frescoes in the world. (Jerusalem Post)
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Lent is the Christian liturgical season beginning with Ash Wednesday and leading up to Holy Week. It’s an observance of the 40 days Jesus spent in the wilderness praying, fasting, and being tempted by Satan, before emerging to begin his public ministry.
Lent is often associated with “high church” (e.g., Catholic and Orthodox) denominations, but it’s observed by many Protestants as well, and its Biblical basis provides good reason to do so (even if, chronologically, it’s a bit odd to go straight from the wilderness to the Passion). It’s an important acknowledgment of our origins as dust and our return to dust before resurrection in Christ — reminding us of our complete dependence on him for our whole being.
In modern Western culture we typically associate Lent with “giving something up” for 40 days. That comes from the traditional practice of fasting — giving up food — during this period, in emulation of Christ’s fasting in the desert. It’s a worthwhile practice — but it’s by no means the only one. (Honestly, I hate fasting — it makes me shaky, tired, and unfocused — and that’s partly why I wanted to write about other options!)
Also, fun fact, Lent isn’t technically 40 days: it’s six weeks and change (some Christians say it ends on Maundy Thursday, others on Holy Saturday), which is more like 42-45 days. Some denominations exclude Sundays as “mini-Easters” in between.
If you want to grow closer to Jesus, it’s important not just to invite him into your own life, but to enter into his as well. Here are a few suggestions for how to participate in this somber season.
But first, a little background.
Lent in the Bible: Where Does the Holiday Come From?
The period of Lent is based on Jesus’s trials in the wilderness. After his baptism by John, Jesus immediately ventures deep into the desert for 40 days of solitude, fasting, prayer, meditation, and spiritual combat with Satan. This period is recounted in Matthew 4:1-11, Mark 1:12-13, and Luke 4:1-13.
The Bible doesn’t tell us exactly why Jesus does this — but he is clearly following the model set by the Scriptures. Moses was alone upon Mount Sinai for 40 days and nights before receiving the Ten Commandments (Exodus 34:27-28), and Elijah fled to the mountain of Horeb for 40 days of fasting and praying before receiving the word of the Lord to return to Damascus (1 Kings 19:1-18).
In any case it seems clear that Jesus is preparing himself for what will obviously be a major adjustment to his lifestyle. It also indicates to his followers how important it is for us to be purified, centered in ourselves and in him, before presuming to lead others (cf. Matt. 7:3-5).
Origins of Lent in the Church
It’s easy to see how the practice of fasting and prayer in emulation of Jesus evolved in the early church — if a bit less clear why it falls directly before Holy Week.
Before Lent became an official season of the church, it was common practice to fast the week before Easter. By the Council of Nicaea in 325 AD, this period had been stretched into the 40-day (or so) period we now know.
There is some debate about whether that longer fast was already in practice and simply codified as an official church holiday, or whether it was established top-down based on the scriptural references of 40-day fasts cited above. Either way, Lent became adopted as a universal Christian practice after that.
The word “Lent” itself comes from an Old English word simply meaning “springtime.” In the Greek and Latin of the early church, the season is known instead as Tessarakostí (Greek) and Quadragesima (Latin), both of which mean “fortieth.”
7 Ways to Walk With Jesus Through the Wilderness of Lent
Now that we understand the Biblical and ecclesial background of Lent, here are seven ways Christians can participate and grow closer to Jesus leading up to his Passion at Holy Week.
1. Prayer
OK, this one is a freebie. As Christians we should always be praying (1 Thess. 5:17). But Lent is a great time to redouble your prayer practice — whether that’s extemporaneous conversations with God, repetitive recitation like the rosary or Jesus Prayer, praying through the Psalms, or simply sitting in silent contemplation.
Throughout the Old and New Testaments, prayer is shown as the bedrock of relationship with God, so no matter what else you are doing to observe the season — even if it’s nothing at all — take it to God in prayer. If you are fasting or giving up something else, it’s customary and recommended to pray to God for help sticking with it.
2. Fasting
Fasting is the most ancient and original method of preparation for communion with God. By depriving ourselves of the necessary means of our survival, we demonstrate our dedication to God and reliance on him — while reminding ourselves that we do not live by bread alone (Matt. 4:4).
There are several ways of doing this. (Jesus may have been able to eat literally nothing at all for 40 days, but most people cannot physically do that, so don’t try it!)
Some Christians ingest nothing except water during the day, and eat only a simple meal (of grains and vegetables) in the evening. Others allow themselves snacks of bread and maybe salt or oil to get through the day.
Other Christians are less stringent and instead allow themselves simple meals throughout the day — but abstain entirely from meat, alcohol, and sweets until Easter. Finally, some Catholics permit meat on Sundays (as mini-Easters), but still refrain from alcohol.
You can take the approach that works best for you. The important thing is to set a practice and stick to it — don’t bail on Day 5 because your buddy invites you to a steak dinner.
3. Giving Up Other Habits
If (like me) fasting isn’t for you — perhaps for health reasons or a history of food scarcity — you can choose to give up something else during Lent as a substitute (or, if you’re really serious, in addition). The important thing is that it’s something valuable — something that’s hard for you to go without. (This isn’t an excuse for you to get out of your exercise routine.)
It’s become popular to give up screen habits during Lent — a great way to replace your TV time, for example, with time spent in prayer or Bible study. You might choose to give up social media or news apps. Other possibilities to forego include sweets, shopping (other than for necessities like groceries) or eating out, or a favorite pastime like golf or bowling.
In short, Lent can provide an opportunity not only to grow spiritually, but (like New Year’s Day) also to reevaluate your lifestyle and habits, and cut out some unhealthy practices you’ve developed. Who knows, maybe in the end you’ll even want to stick with it after Easter!
4. Almsgiving, Charity, and Volunteering
How about giving up money? For some of us that might be even harder than giving up food — which, again, is exactly the point. Giving extra money to your church, or to organizations that help the poor, or another charity of your choice is, like fasting, an important reminder (withverystrongBiblicalbasis) that everything we have comes from God.
If money’s tight, see what you can cut out. If you’re giving up streaming TV shows or shopping, donate the money you would have spent on them instead.
If money’s really tight — or if you’re giving up other things instead — consider giving your time. Spend an evening every week volunteering at the local soup kitchen, food pantry, animal or homeless shelter, or again, any cause that is important to you (or better yet, to God).
5. Bible Study/Meditation
Deprivation is sort of baked into the bread of Lent, for all the reasons I’ve discussed above. But as I’ve also said, Lent is also a time to reevaluate your habits, cut out the bad ones, and double down on the good ones.
Above all, it’s about growing closer to God. And one of the best ways to do that is to meet him in his Word. Scripture is where we encounter the Holy Spirit, learn from him, work with him, and wrestle with him. Along with prayer and communal worship, Scripture engagement is the very foundation of the Christian life.
If you don’t have a regular Scripture reading practice, there’s no better time than now to start one. Again, you can replace the time you would have spent doomscrolling with time spent reading and reflecting on Scripture.
And if the Bible is already a regular part of your daily routine, this might be a good opportunity to take the next step and go deeper in your studies with a Study Bible, a Bible study (yes, those are different things), or a Bible Gateway Plus membership. (Try doing a deep dive on the passages mentioned above about Moses, Elijah, and Jesus in the wilderness!)
6. Time in Solitude
There’s a reason Moses, Elijah, and Jesus all undertook their 40-day retreats alone. There are things you learn about yourself when confronted by yourself that never quite come to the surface in a crowd.
In fairness, the opposite of this is true as well, which is why church community has been a part of the Christian story since the beginning — but in general we spend more time with each other than with ourselves.
That doesn’t mean time holed up in your apartment eating frozen pizza and binge-watching Marvel movies by yourself, or locked away in your bedroom scrolling through TikTok videos. Jesus didn’t bring a smartphone to the desert. In fact, he didn’t even bring a Torah.
Time in solitude means time with no other sensory inputs. Maybe Scripture — but better yet, this is something you can do after reading a Bible passage. Instead, chuck your phone in a drawer and take a stroll through nature, or just sit in a quiet place where there’s nothing distracting or calling at you (including undone chores). Maybe listen to some quiet music (without words). And think about God. Where is God in your story? Where should he be, that you haven’t let him in? Where are you in God’s story?
7. Spiritual Warfare
Like I said, things come up when you spend time alone — including lots of things you might wish didn’t. But again, that’s the point: it’s easy to miss the quiet, corrupting influence of demonic forces when you’re going about your busy day. In fact, they’re counting on it.
There’s a good chance this is why Jesus immediately ran off to the desert after being baptized and entering the public eye. He needed to know — and needed us to know — and needed Satan to know — that he would not be led astray. He was tempted three times: to turn stones to bread (Mt. 4:3-4), to test God’s faithfulness to him (Mt. 4:5-7), and to worship the devil in exchange for earthly power and fame (Mt. 4:8-10).
Spiritual warfare is complex, often misunderstood, and can be dangerous. But at its most basic, it is simply the process of taking a hard look at where you are being tempted — not by other people, but by the whispers of the Enemy in your own heart — to act selfishly, destructively, and contrary to God’s good design — and to put up a shield against him.
During Lent, try to root out those temptations, reject them, and tell that devil to go pound sand.
Conclusion: From Death to Life in the Time of Lent
On Ash Wednesday, we solemnly remember that from dust and ashes we were formed, and to ashes and dust we return.
On Easter, we rejoice in amazement at the final defeat of death in the bodily resurrection of Jesus Christ.
In between is Lent, when we have the opportunity to confess and reflect on our helpless mortality — even as we prepare to embrace life everlasting in the free grace of our Lord.
Why not begin Lent with a Bible study on Matthew 4:1-11 or Luke 4:1-13? Bible Gateway Plus has dozens of resources to help you understand the nuanced meanings of Jesus’s 40 days in the wilderness — and help you apply it to the next 40 days of your life as well. And you can try it free!
References to wine and wine-related themes abound in the Bible, and yet few understand how deeply the theme of wine is woven into God’s story of creation, provision, and redemption. Wine in the Bible is presented as a gift and tangible blessing from God. It is to bring us joy (Psalm 104:15) and help us connect more deeply with God, each other, and the land the God provides for his people.
1 Kings 4:25 presents a beautiful yet humble vision of how God desires his people to live: Israel and Judah, under the rule of Solomon, live in peace and safety, each under their own vine and fig tree. It is not a vision of grand landowners but of small farmers with just enough land to provide for their daily needs and a little extra for feasts and celebrations and to share with those in need.
In Biblical times wine was understood not as a luxury or elitist beverage but as the primary drink, a food item and a daily necessity. Wine is nutritious and was used for medicinal purposes. It had important religious and economic roles, and the enjoyment of wine was deeply woven into the social fabric of God’s people living on God’s land:
The Israelites offered wine at the temple as a sacrifice, and it had an important role in the religious celebrations such as the Sabbath, the Passover meal, and the Feast of Harvest (Lev. 23).
It was enjoyed regularly at family meals and celebrations such as weddings, birthdays, and the weaning of children.
And in the Lord’s Supper Jesus elevates wine to new heights as this tangible and precious gift of wine now speaks of Christ’s precious blood shed on the cross.
But to fully understand the complex way the theme of wine is woven throughout the Bible we must go all the way back to the beginning.
Wine in Genesis: God the Master Farmer
The Bible presents God as the Creator of the whole world, including all fruit-growing trees and plants that serve to feed both humans and animals (Genesis 1-2, Psalm 104).
Scripture envisions God as the master farmer who enables all things to grow and flourish upon his earth (Gen. 2:9, Psalm 104:10-16). Agricultural abundance is a sign of God’s blessing upon his people who are called to live in covenant faithfulness with him.
This is foundational for understanding the theme and role of wine in the Bible: a gift from God and an expression of God’s benevolence upon his people whom he set apart to reflect his presence and character on the earth so that all the nations might blessed.
Noah, Man of the Earth and the Vine
The first person in the Bible to plant a vineyard and craft wine is Noah, who like Adam, is called a man of the earth (Gen. 9). After the flood, God makes a covenant with Noah and all living creatures and reiterates his command to Noah to be fruitful, multiply, and fill the earth.
It is striking that Noah, rather than planting grains, a fast-yielding crop, plants a vineyard. It takes years before a vineyard produces significant fruit.
Planting a vineyard was an act of faith in God’s future. Wine would bring comfort, joy and elevate simple feast and the celebrations of an agrarian community weighed down by heavy labor and strenuous life conditions.
Noah is also the first person to get drunk in the Bible, and like all people and cultures had to learn how to handle alcohol and drink wine with wisdom.
Wine in Proverbs: Wisdom and Warnings
In Proverbs we see how the Hebrew tradition had evolved and gained wisdom and guidelines for how to enjoy wine wisely (Prov. 3:9-10; 9:1-6; 20:1; 23:20-21, 30-35; 31:4-7, 10-20). Proverbs reminds us that wine is a gift and an agricultural blessing from God that we are not to take for granted (3:9-10). Proverbs even compares wisdom to a woman who prepares a feast that includes rich food and wine (9:1-6).
Given that wine was held in such high esteem, it is not surprising that Proverbs includes some stern warnings against drunkenness and the abuse of wine (20:1; 23:20-22). It even describes the state of drunkenness and the consequential hangover to deter the young from getting drunk (23:30-35). It also discourages leaders from consuming too much wine and alcohol lest they are tempted to abuse their position and oppress the poor (31:4-5). But to the dying and those experiencing severe suffering Proverbs commends drinking wine and strong drink as it can bring comfort and some relief (31:6-7).
Finally, Proverbs celebrates the noble, wise, and industrious wife who exemplified wisdom in all she does. Like Noah, she plants a vineyard and invests in God’s future for the well-being of her family and community (31:10-20). This is a rather nuanced and wise approach to wine that sets solid boundaries around wine and alcohol consumption.
Wine in Israel’s History: The Fruitfulness of the Land
From the time of Noah, wine, vines, and vineyards becomes regular features in the biblical narrative.
Jacob’s Blessings: Washing His Garments in Wine
When Jacob serves game and wine to (deceptively) seek the firstborn’s blessing from his father, blind Isaac passes on the family inheritance and God’s blessing to Jacob, saying “May God give you of the dew of heaven, and of the fatness of the earth and plenty of grain and wine (Gen. 27:28,37). For the first time wine is directly associated with God’s blessing upon a family clan.
Agricultural abundance is not a secular matter in the Bible but a gift and direct blessing from God’s benevolent hands. When Jacob in turn blesses his son Judah, the abundance of vines and wine gains even more significance: “The scepter will not depart from Judah … He will tether his donkey to a vine, his colt to the choicest branch; he will wash his garments in wine, his robes in the blood of the grapes” (Gen. 49:10-12, NIV). The bounty that his poetic blessing invokes now focuses solely on vines and wine with extravagant visions of tree-like vines with a great abundance of wine flowing like a river in which to wash clothes.
The Valley of Grapes and the Fruit of the Land
When the Israelites arrive at the border of the Promised Land Moses sends out spies — and interestingly this happens during harvest time (Num. 13:20). The spies come across a valley with massive vines and grape clusters on them. They name this valley Wadi Eshkol (Hebrew for ‘grape cluster,’ Num. 13:24). Surely this land was blessed by God!
When Moses declares God’s blessing on the Israelites just before they are to enter the Promised Land, this blessing includes the fruitfulness of the land — especially grain, wine and olive oil (Deut. 6:11-12; 7:12-13; 8:8; 33:28).
The vision of 1 Kings 4:25 that each tribe was to live in peace and safety with each family under their own vine and fig tree was the life that God wanted to provide for his people. At the temple the Israelites brought sacrificial offerings (Exod. 29:40; Lev. 23:9-14; Num. 15:5,7,10; 18:12,27; 28:14, Deut. 14:22-23). It reminded the Israelites that all the fruit of the land was a gift from God and part of the covenant blessings, not to be hoarded but to be shared. Those that had plenty were to share it with those in need such as the poor, the widows, and orphans (Lev. 19:9-10; Deut. 23:24; 24:21).
The Prophets: Sour Grapes Yield Bitter Wine
The sad oracles of the prophets, however, tell the story of a people unfaithful to God’s covenant as they turned justice into violence and self-indulgence and neglected the poor and needy. Here the prophets use the vine, vineyard, and wine to speak metaphorically of God’s people as an unfruitful vineyard and vine that only produces sour grapes. God’s judgment is compared to a wine press, bitter wine, and a bitter cup of wine (God’s wrath). He will remove his protection from his people (a vineyard) and they will have to go into exile (Isa. 3:13-15, 5:1-8,11-13,22, 51:17,22; 63:1-6; Jer. 2:21; 6:9; 8:13; 25:15-18, 27-28, Lam. 1:15; Ezek. 15:1-6; 17:1-12, 19:10, 23:32-34; Hosea 2:8-10, 10:1-2; Joel 3:13).
And yet, the prophets also speak of God’s redemption and restoration of his people. God will heal their disloyalty, and his people shall flourish once more like a vine (Isa. 27:1-6; Hosea 14:1,4-7). When the prophets speak of God’s future redemption they speak of a new messianic age with a renewed outpouring of God’s Spirit. Peace will return and God will restore his people to the land and its fruitfulness. God will bless them once more with abundant harvests of grain, oil, and plenty of wine. Feast and celebrations, and wine flowing in great abundance will be a mark of this coming age (Isa. 2:4, 25:6-8, 55:1-3; Jer. 31:3-6,12; Hosea 2:18-23; Joel 2:18-19, 21-24, 3:18; Amos 9:13-15; Mic. 4:3-4; Zech. 3:10, 8:12-13, 9:16-17).
Wine in the New Testament: The One True Vine
It is to these prophetic expectations that Jesus speaks and acts when he performs his first miracle at Cana and transforms an abundance of water into choice wine (John 2:1-11). On one level this miracle is a profound affirmation of the importance of family celebrations. The Son of God joins in the celebrations of ordinary people, shares their joys, and deepens their joys. Let that sink in for a while.
On another level this first of Jesus’s signs revealed that in Jesus God’s presence and kingdom has come once more to his people. Jesus is the Messiah, the anointed one, whom God sent to deliver his people. Wine, with its great potential for beauty, complexity, subtlety, and aging, speaks to God’s eternal purposes in bringing life, salvation, and blessings in the form of abundant agricultural provision to his people.
Jesus and his family enjoyed wine regularly, like most Israelites, and his ministry was shaped by eating and drinking wine with sinners and saints alike. This was probably the reason his fellow Hebrews accused him of being a drunkard: “Look, a glutton and a drunkard, a friend of tax collectors and sinners!” (Matt. 11:19; Luke 7:34 NRSVUE).
Jesus drew on the world of agriculture — including wine — to teach about the Kingdom of God, using wine skins, new and old wine, and the vine to speak about his own life and mission as he gathered disciples to follow and remain in him (Matt. 9:17; Mark 2:22; Luke 5:37-39, John 15).
The apostle Paul, too, affirms wine as a gift from God and emphasizes the health benefits of wine (1 Tim. 4:3-4) while also warning against drunkenness (1 Cor. 5:11; Gal. 5:21).
Jesus and his family celebrated the Passover annually and enjoyed four cups of wine as the evening unfolded and they retold the story of the Exodus. When Jesus reinterprets the Passover celebrations in light of his own life, ministry, and sacrificial death, he elevates wine to new heights as wine now speaks of Christ’s blood shed on the cross (Matt. 26:17-29; Mark 14:12-26; Luke 2:14; John 13:1-4; 1 Cor. 11:23-25).
And just like Jews reserved a cup of wine for Elijah at the Passover celebrations, expectant that God would deliver them once more, so does Jesus use the cup of wine to stir expectations for the future: “I tell you, I will never again drink of this fruit of the vine until that day when I drink it new with you in my Father’s kingdom” (Matt. 26:29 NRSVUE). The future lies in God’s hand and Christ will return to complete the work that he has begun.
Conclusion: A Healthier and Wholesome Relationship With Wine
It is from this biblical foundation that we can and must ask what it means to embrace wine as an agricultural gift from God and allow it to elevate our meals and celebrations. Using the Bible as a blueprint, we must develop and implement guidelines to heal from our broken relationship with alcohol and discern what it means to develop a healthier and wholesome relationship with wine and alcohol more widely — around the table with food and fellowship.
Begin your journey of developing a God-ordained, Scripturally grounded relationship with wine in Cup Overflowing by Gisela H. Kreglinger. Or, go deeper into the Bible’s vast, intricate, and ultimately affirming account of alcohol in Wine in the Word, a video Bible study with Kreglinger and Randy Frazee. Watch Session 1 free below!
Typically, when I say something to my wife Becky about feeling hurt, wanting more from her, or suggesting there is a better way to go about a project, her first response is defensive. For decades, my reaction was to fight against her, and we’d be off to the races.
I understand her defensiveness vastly more today than I did even a year ago. I know to expect it when I disrupt her, and I now endeavor to respond with compassion and to enter the groaning of God on her behalf and mine.
It is a profound shift from my natural reaction to her, one built on the foundation of Romans 8.
Paul’s Grand Promises in Romans 8
There is a grand entrance and exit to this chapter in Scripture. It begins with the stupefying statement that “there is now no condemnation for those who are in Christ Jesus” (v. 1). Every fault, every failure, every form of darkness in our hearts melts before the presence of the one who is love.
The chapter ends with the proclamation that nothing can separate us from the love of God, whether it be death or life, angels or demons, or anything in creation (vv. 38–39). It speaks to our deepest fear of abandonment. We are not alone, nor will we ever be separated from God, even in our darkest failure, doubt, or anguish. We may abandon God, but the Trinity will never forsake us.
These grand promises hold the power to change our lives — but only if we engage with them. As silly as this metaphor is, these promises are like a gift card that sits in our sock drawer, pointless unless we draw from its potential. We have to participate in cashing in on the gift.
First, We Must Enter the Sufferings of Jesus
Romans 8:17 gives us a picture of what that entails: “If we are children, then we are heirs — heirs of God and co-heirs with Christ, if indeed we share in his sufferings in order that we may also share in his glory” (emphasis added).
We are called to enter the sufferings of Jesus. And we do so every time we enter the humiliation of Good Friday and the despair of Saturday on behalf of others.
Becky has known humiliation in the coldness of her mother, the violence of her father, the manipulation of boyfriends, the rape by a professor, and through my replication of several of her past emotional traumas. I enter the suffering of Jesus when I enter the stories of Becky’s past.
Beyond suffering her past, I also suffer the future on her behalf, as I long for her to experience what is wholly good and beautiful.
Groaning for Redemption
This mirrors Romans 8:22–23: “We know that the whole creation has been groaning as in the pains of childbirth right up to the present time. Not only so, but we ourselves, who have the firstfruits of the Spirit, groan inwardly as we wait eagerly for our adoption to sonship, the redemption of our bodies” (emphasis added).
We are to groan with the earth, with each other, and with the Spirit as we await our complete adoption as God’s sons and daughters. As intensely as a woman suffers in childbirth, we are to suffer for the earth and for each other, as the Spirit within us groans with words too deep to hear (v. 26).
Most days, I don’t hear the groaning. I just live my life as if I am outside the keening. That is, until the Band-Aid of my distractions is ripped off, and I am face-to-face with death in any of its multifarious forms. Then, I groan. But I often fail to scan the horizon for redemption.
What Does It Look Like to Suffer Each Other’s Path to Redemption?
When I am suffering, I am not prone to wait, let alone wait eagerly. I want it changed now. Right now. And if not, then soon. Very soon. But I seldom have such eagerness when I suffer for another.
This is what we do naturally; it is not the “adopted by God” life available to us, as we read in Romans 8. That life involves the stunning promises of no condemnation or abandonment and the peculiar call to suffer with Jesus. To await eagerly our own adoption and our beloved’s adoption. To suffer each other’s long and arduous path for the redemption of our bodies. What does that look like?
We can consider a simple example of everyday marital friction. During a visit at our daughter’s house, Becky and I were disagreeing about when to leave. As she became defensive, I felt my anger rise. My habitual reaction would be to prioritize that anger and let it fly out at her.
But, in that moment, I made a concerted effort to let it go and, instead, tune into Becky’s emotions and enter her suffering. I imagined and felt the loss Becky would experience in missing a dear friend’s birthday party if we left later. I felt sorrow for her that most of her life she’d had to defend herself to survive. More than anything, I felt a deep, almost inexplicable desire for her heart to one day be free from having to defend herself.
Groaning for her enabled me to change my plans and facilitate an early departure without feeling pressured or irritated. This is, of course, an infinitesimally small example. If I had been more mature, this would not have been much of an issue.
Groan for Your — and Your Partner’s — Redemption
Anytime I anticipate Becky’s redemption, I am compelled to imagine my own, sparking desire for my own transformation. When I am forced to face my younger, angry parts, will I groan for them to be redeemed, or will I threaten them with condemnation or abandonment?
Will I feel the eager, intense desire to become more of who I will one day be, or will I justify and defend my current irritation and remain stagnant in it? These questions are our entry point for suffering our partners’ past and future. We also are called to suffer our partners’ dreams for earthly tastes of the coming redemption.
What if you could experience a marriage that is not just good, but truly life-giving? Therapists Dan Allender and Steve Call show how deeper intimacy can bring more healing and delight.
With more than seventy years of therapeutic experience combined, Dan Allender and Steve Call demonstrate how God is inviting you and your partner to a wild faith journey with the hope of transformation.
Marriage is not about merely getting along or resolving conflict through compromise. It reveals who you are and invites you to who you can become. Marriage offers a space for you to experience what you are made for—honor and delight. And it is the ground from which redemption is meant to grow, where, together, you can reflect God’s image more and experience a taste of heaven.
Here’s your daily verse calendar for the month of March! Click each link below to read the verse in your preferred translation — or download an image (or PDF) of all verse references.
Get the most out of your Bible reading — including each of the above verses — with a free trial of Bible Gateway Plus. Access dozens of Study Bibles, dictionaries, commentaries, and other resources to go deeper into every aspect of God’s Word. Try it today!
“Look at the Book” is Bible Gateway’s series of short blog posts and infographics introducing you to the books of the Bible. The Gospel of Mark is the shortest and almost certainly the earliest of the four gospels.
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
Mark targeted a Gentile audience, especially a Roman one. Mark is the gospel of action; the frequent use of “immediately” and “then” keeps his narrative moving rapidly along. Mark’s fast-paced approach would especially appeal to the practical, action oriented Romans.
Category: Gospels
Theme: Identity
Timeline: Approx. 55 AD by John Mark, Peter’s interpreter
Key Verse
“For even the Son of Man did not come to be served, but to serve, and to give his life as a ransom for many.” — Mark 10:45 (NIV)
God’s Human Side
Mark shows the humanity of Christ more clearly than any of the other evangelists, emphasizing Christ’s human emotions, His human limitations, and other small details that highlight the human side of the Son of God.
Mark sustains a fast-paced plot not only by compactness but also by using words suggesting the next event happened right away, “immediately” and “quickly,” some forty times. More than that, over half of the Gospel is about the last week of Jesus’s life.
“Gospel,” euangelion, means “good news.” In secular Greek, euangelion referred to a good report about an important event.
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.
Note: This is part two of a two-part series on the Antilegomena, or “disputed” books of the Bible. This article examines the books that the rabbis and church fathers narrowly rejected from inclusion in the Old and New Testaments, respectively. Part One looks at the books that rabbinic and church authorities narrowly approved.
Think about your spiritual library for a minute — all your favorite theological and inspirational books, in any genre — the ones that have had the greatest influence on your faith, your ethics, the way you see the world (outside of the Bible, of course).
If you were going to make a list of the most profound and important selections — ones that should be read by every Christian (or even every person) — what would you pick? (I might have Augustine’s Confessions and Kierkegaard’s Fear and Trembling on mine, for example.)
Now, imagine you and everyone in your church had to share your lists with one another — and you all had to reach an agreement. Probably you would have some overlap. Others that are deeply meaningful to them might seem unimportant or even nonsense to you, and vice versa. (Did either of my picks make your list?) What criteria do you use to narrow it down? How do you determine what’s going to be most universally valuable?
These are the sorts of questions that the compilers of the Biblical canons had to reckon with.
Of course, this is an imperfect analogy: at the end of the day, all of our picks above were written by people, regardless of how wise or saintly — not by the Holy Spirit. The stakes were considerably higher for the canons: they had to determine what was genuinely divine revelation, not merely what was spiritually edifying.
But you see the problem: How do you collectively determine what belongs in the Bible’s library of sacred Scripture (even if it might be controversial), and what doesn’t (even if it might be widely loved)?
Fortunately, the people who made these decisions didn’t have to do it alone. For the most part, it was an organic process guided by the Holy Spirit. But even so, the Spirit is not always easy to discern, and there were certainly some disagreements along the way.
We’ve talked about the books that almost weren’t included in canon because their authenticity or spiritual benefit was in doubt. Now let’s take a look at the books that nearly were included — books that were popular, spiritually beneficial, maybe even somewhat inspired — but were ultimately determined unfit for canon.
It’s important to note that — for the most part — these are not considered heretical books. We’re not talking “gnostic gospels” or Marcionite commentaries. There is some questionable doctrine to be found in the antilegomena, to be sure. But they are generally orthodox works, and many of them are still read and revered even today. They were simply determined to be written by regular (if wise) people, not inspired by the Spirit, and are therefore subject to human flaws and foibles.
Books That Almost Made It Into the Old Testament
There were in fact many, many books that the rabbis rejected from the Hebrew canon, most of which are now lost to us. But there were still a few close exclusions that still managed to resonate throughout the early centuries of the church.
Apocrypha/Deuterocanon
The most important of the Old Testament “antilegomena” basically come down to the Deuterocanon. These books were, of course, included in all Christian Bibles up until the Reformation, and are still found in Orthodox, Catholic, and some Protestant Bibles (mainly Anglican). Most Protestants and Jews today do not consider them Scripture, though.
The Deuterocanonical books are a collection of writings from the Intertestamental Period — that is, the period between the finalizing of the Hebrew Old Testament and the New Testament (roughly 400-100 BC, with a few approaching the time of Christ).
Most were written in Greek, with a few in Aramaic. Because of this, they became popular in the Greek-speaking Jewish diaspora throughout the Roman empire, and were included in the Septuagint, the Greek translation of the Old Testament that also became the de facto Old Testament version for most Christians until Jerome’s Latin Vulgate in the 4th century AD (and remains the default version in most Eastern Orthodox churches).
Other than the Apocrypha, the book that was most narrowly rejected from the Old Testament is probably the Book of Enoch (technically 1 Enoch, as there are two other books bearing his name as well).
Enoch was written sometime between 300 and 100 BC, probably (like Daniel) in a combination of Hebrew and Aramaic. But the rabbis quickly dismissed it as heretical because it contains material that contradicts the Torah, yet wasn’t old enough (like Ezekiel) to have established its prophetic credentials.
The rabbis’ concerns weren’t unfounded. Enoch has indeed often been used in heretical contexts, particularly among gnostic groups who came to see angels as part of the fallen world order created by an evil demigod rather than the Lord of Heaven.
Nevertheless, as mentioned in Part I, the book achieved wide popularity and influence by New Testament times, and was even referenced several times by the apostles (e.g., in Jude and 2 Peter). It was also instrumental in the development of the doctrine of Satan as the prince of the fallen angels (which is hinted at but never explicitly said in the Bible itself).
Books That Almost Made It Into the New Testament
There is a long list of books that were at one point considered Scripture by some early Christians. Most were either determined to be spurious or, as I’ve written elsewhere, simply weren’t widely accepted and fell out of favor by the time canon became more consistently established. A few, however, remained widely regarded as “spiritually edifying” and perhaps even inspired, but were not sufficiently apostolic to warrant inclusion in Scripture.
Gospel of the Hebrews
One of the last books to be rejected from the New Testament (Eusebius names it alongside Revelation), this gospel is lost to us except in quotations from church fathers. It appears to focus to some extent on pre-incarnation matters, including suggesting that the Holy Spirit is Jesus’s Divine Mother.
Acts of Paul (and Thecla)
Essentially a sequel to Acts, this book details the rest of Paul’s missionary work, including his martyrdom by beheading, as well as the acts of Thecla, a widely venerated early saint who allegedly baptized herself at what she expected to be her martyrdom before being saved by multiple miracles (one of which involved the divine electrocution of a pack of man-eating seals — seriously, look it up).
The Acts of Paul (sometimes called “Acts of Paul and Thecla,” a testament to the latter’s appeal) was a highly popular book throughout the early church but never caught on strongly with church authorities. Much of the book has been preserved and translated into English, though with considerable lacunae (gaps) in the available manuscripts.
Shepherd of Hermas
Dense with visions, commandments, parables, and allegories,the Shepherd was quoted as an authority by many of the fathers and was even included in some early Bibles.
Despite having a very strong influence on the developing church’s moral theology, it also promotes a low Christology of Jesus as a mortal man adopted into divinity, and thus fell out of favor after the Council of Nicaea anathematized that view in 325 AD.
Nevertheless, it retained an important place in church history, and is relatively easy to find even today.
Apocalypse of Peter
Like the Apocalypse of John (aka Revelation), Peter’s Revelation provides visions and predictions of Christ’s Second Coming, the rewards of the righteous in heaven, and the torments of the wicked in hell. It was actually accepted as Scripture in some circles before Hebrews, James, and 2 Peter.
Though it was controversial for many of the same reasons as John’s Revelation, it appears to have been ultimately rejected because it suggested both that the holy in heaven could rescue the damned from hell with their prayers, and that in the end all souls might be restored in such a manner (a widespread though hotly contested view in the early church that was formally rejected at the Second Council of Constantinople in 553 AD).
Epistle of Barnabas
Ascribed throughout the early church to the Barnabas mentioned in Acts (e.g., Ac. 4:36), this treatise (not actually an epistle) enjoyed almost universal acceptance as authentic and authoritative in the early church.
Barnabas argues that the Jews had misinterpreted their Scriptures — a common argument among early Christians, which in its more extreme articulation was ultimately condemned as a heresy. It also divides between a “Way of Light” and “Way of Darkness,” with explicit descriptions of each path. (The Didache, below, contains the same material almost verbatim, and it’s difficult to tell which one is earlier.)
The book was most likely rejected as Scripture because (even if it was authentic, which some had begun to doubt) it was not by one of the original apostles.
1 & 2 Clement
These two letters were recognized fairly early as not being by the same author, and indeed the second is not even a letter, but the name stuck anyway.
1 Clement, written by Bishop Clement of Rome in the first century AD, addresses divisions in the church in Corinth, much as Paul had done a generation or so earlier.
2 Clement is an exhortation to repentance, probably deriving from a community of converted pagans — judging by its self-reproach for “worshipping stones and pieces of wood … made by humans.”
Probably the earliest known Christian text not included in the New Testament, 1 Clement was and remains well-loved and respected, but was not included in canon simply because it is not by an apostle.
Didache
Also known as “The Teaching of the Twelve Apostles,” the Didache is the earliest known Christian catechism, most likely dating from the late first century.
Though brief, it is remarkably comprehensive, providing first an ethical guide in the form of the “Two Ways” virtue-and-vice lists also found in the Epistle of Barnabas; then ritual instructions for sacraments such as baptism, prayer, and Eucharist; and finally some advice on church organization.
The Didache was influential and often cited among the church fathers (and continues to garner appreciation today, especially among Orthodox and Catholics), but few considered divinely inspired Scripture.
Conclusion: The Closing of Canon
In our opening thought experiment I asked what the core criteria would be for making the final call on our canon of spiritual texts.
Ultimately, the church fathers’ primary criterion ended up being a simple one: how reliably could the book in question be connected to one of the original apostles?
This very sensible, conservative approach allowed them to sidestep the worst of the controversy. Writings like 1 Clement, the Didache, or even the Epistle of Barnabas could still be accepted, read, and appreciated — just like our own list of “spiritual classics” — while acknowledging they are not divine revelation.
What then are we to make of all this? I’d suggest two things.
First, as I said in Part I, is simply how deeply God desires to be in conversation and relationship with us. The Holy Spirit didn’t just plop a finished Bible in our laps, but revealed it gradually, through many hands and voices, over many centuries. More than that, the Spirit is present in Scripture not merely as lightning in a bottle — not only through the course of composing all these books — but also of compiling them. And of course, even today, as readers, the Spirit is with us, guiding us through God’s Word into deeper relationship with the very Word through whom it was written, Jesus Christ.
Second, Scripture is closed (if still somewhat disputed between denominations, particularly with regards to Deuterocanon) — but engagement is not. The Bible is there not just to look upon and appreciate but to mutually interact with. What is engagement if not close relationship — and what is close relationship if not the whole complexity of experiences you might have with someone you love?
I like to think that, through this whole process of canonization, God was saying, hey, it’s OK to have favorites and least favorites in my Book — and favorite non-scripture books that help you connect with and make sense of Scripture — and those might change over time. But ultimately the Bible is the Bible, and as long as you continue to return to it, it will continue to be a lamp to your feet and light for your path.
Catch up on Part I of the Antilegomena, “Books That Almost Made It Into the Bible.” If you want to learn more about the history and content of the books that did make it into the Bible — and how they relate to extrabiblical texts — you can try Bible Gateway Plus free and get access to dozens of top resources for studying the Bible and deepening your relationship with God’s Word.
If you’re new to Bible reading — or even if you’re not — you might feel completely bewildered by the array of Bible versions, translations, and editions available today.
Whether you’re browsing the Bible section at your local bookstore or comparing Bible Gateway’s own library (which features dozens of English translations, let alone the huge variety of other languages), you might feel overwhelmed by the alphabet soup of abbreviations in front of you.
You’re not alone — Bible decision fatigue is real. In fact, it’s not uncommon for shoppers to leave stores empty handed rather than risk buying the “wrong” Bible version.
Here’s the good news: with very few exceptions, there is no “wrong” version of the Good News. But depending on what you’re looking for, there are better or worse places for you to start.
This guide will help you sort through the major Bible versions available today and make a choice that suits your personal circumstances. You’ll also learn a bit about the different translation types, or philosophies, and a crash course in their histories. When you’re done, you’ll have no trouble telling your NIV from your ESV, your NRSVUE from your NABRE, and your KJV from your NKJV.
Why Are There So Many Bible Versions?
Why are there so many Bible versions, anyway? How different can they really be?
If you’ve ever compared a few translations side by side, you know the answer: they can differ greatly. Sometimes it’s hard to believe both passages come from the same source text!
The books of the Bible were written over hundreds of years in various locations around the Mediterranean Sea and the Middle East. Most of the Old Testament was written in Hebrew (with a few passages in Aramaic) centuries before the birth of Jesus, while the latest books in the New Testament were written in Greek decades after his death and resurrection.
Needless to say, a lot has changed in the world since then. Rendering words written thousands of years ago and thousands of miles away — in very different languages and contexts than our own — intelligible to a modern English reader is an enormous challenge.
There are a lot of good reasons for the variety of different ways an original passage from the Bible can be translated. Here are just a few of them:
No One-to-One Correlation
Words in one language seldom have exact matches in other languages. There are often shades of meaning lost in translation — all the more so when separated by thousands of years.
Common examples include the Hebrew word ruach — which can be translated either “breath” or “wind” — and of course the Greek logos, which can variously mean “word,” “reason,” “thought,” or “speech.”
No Punctuation
Unlike modern English, most ancient languages have little to no punctuation to clarify where one phrase or sentence ends and another begins. To make matters worse, early Hebrew, Aramaic, and Greek manuscripts used all capital letters, and often didn’t include spaces between words. Hebrew didn’t even include vowels!
IMAGINETRYINGTOTRANSLATETHISSENTENCEWITHNOVOWELSIFITWASNTYOURNATIVELANGUAGE. Now imagine trying to do that for hundreds of pages (not to mention backwards: Hebrew is written right-to-left)!
Idioms
One of the greatest challenges trying to translate texts across languages and cultures is figuring out what to do with idioms, or common cultural phrases that mean something very different from what they appear to in the literal sense.
Do you convert them to the target language as closely as possible, so readers know exactly what images the original writers used, even if they don’t understand what was originally meant by them? Or do you try to get the point across by adjusting the words to something more meaningful to us today?
Imagine someone in Thailand — or for that matter, on Mars — two or three thousand years from now trying to make sense of phrases like “break a leg” or “throw the baby out with the bathwater” and you can start to get a sense of the problem.
These sorts of phrases abound in both Hebrew and Greek. Many of them have now entered our own lexicon — so much so that we don’t even realize they’re from the Bible — but others, like the many uses of covering or uncovering one’s feet — remain contested.
Times, Genres, and Styles
The books of the Bible were written by many hands over hundreds of years. Some books were carefully crafted by scholars, while others are the live-spoken testimony of holy men and women. Some of them are histories, some are poetry, some are letters, or collections of sayings, or prophecies. Often a single book will include several of these genres within it.
The fact that God chose so many hands to write his Word is part of what makes reading the Bible such a vibrant, dynamic, and engaging experience. When translating such a wonderful variety of voices, it’s possible to purposely or accidentally smooth them all out into a single, more consistent one.
There are reasons to do so — such as helping to highlight the thematic and narrative throughlines of the entirety of Scripture. But you also run the risk of losing the freshness and particular feeling of the individuals God selected and inspired to deliver his message.
Types of Bible Translation
Different translators intentionally approach all these problems differently — but all with the same goal of trying to make God’s Word clear and accessible in our own words.
To better understand what separates different Bible versions from one another, you first need to understand the fundamental translation philosophies behind them. Each translation style brings its unique lens to scripture, influencing how passages are interpreted and applied.
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. This approach preserves idioms, even if we lose their intended meaning.
Examples: The KJV and NKJV, ESV, NRSVUE, NASB, CSB, and NABRE versions are all different approaches to formal equivalence translation — some more stringently literal than others.
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. Here, idioms will be translated in a way that makes their intended meaning clear, even if it means losing the actual Hebrew or Greek phrase.
Examples: The NIV is among the most balanced translations available, but tends slightly more toward functional than formal equivalence. The NLT, CEB, and NIrV are more strongly thought-for-thought approaches.
Paraphrase
As the name suggests, paraphrases rephrase and restructure sentences from the original text to enhance clarity and accessibility for a modern audience. In other words, paraphrases fall on the far end of the thought-for-thought spectrum. While some paraphrases are well-loved and respected, they can be controversial, because they stray distantly from the original language of the Bible.
Examples: The Message and the Living Bible are paraphrased versions of the Bible. The Amplified Bible is, too, although it is unique in being a word-for-word paraphrase, where it provides multiple meanings of many words to help illustrate their various meanings.
Top Bible Versions Today
The most popular English versions of the Bible today include the New International Version (NIV), King James Version (KJV) and New King James Version (NKJV), the English Standard Version (ESV), the New Living Translation (NLT), the New Revised Standard Version (NRSVUE), and several others.
NIV (New International Version)
Summary: The most popular modern version of the Bible, known for its excellent and broadly accessible balance of accuracy and readability.
Year released: 1978 (Revised 2011)
Reading level: 7 (Relatively easy)
Translation team/sponsor: 100+ evangelical Bible scholars for Biblica (licensed to Zondervan in the U.S.)
The NIV’s deft balance of accuracy and readability has established it as the most popular modern Bible version. More than 100 international scholars labored for over a decade to capture the original meaning of each passage without sacrificing accessibility, beginning in the 1960s and finally publishing the finished version in 1978.
One of the most balanced translations available, the NIV leans just slightly toward a functional equivalence compared to other top translations. It should appeal to a wide variety of readers across ages, reading levels, and denominations.
Readers looking for a closer word-for-word translation, however, might be happier with the ESV or NRSVUE, while those looking for a more traditional feel should stick with the KJV or NKJV.
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)
Summary: The enduring and influential classic that set the bar for English Bible translations. 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
One of the most popular books in the world for hundreds of years, the King James Version needs little introduction. Commissioned (or “authorized”) by King James I of England in 1604, undertaken by a team of 47 scholars, and released in 1611, the KJV became the definitive Bible version in the English-speaking world until at least the mid-twentieth century. It is directly responsible for hundreds of English terms and phrases that we use every day — often without realizing their Biblical origin.
The KJV initially took a formal equivalence approach, though (because it was intended to be read aloud in services) it paid special attention to the beauty and elegance of the language. That effort still bears fruit today.
On the other hand, our language has changed a lot since 1611, and some of the phrasing and sentence structure can be confusing to modern readers. We no longer use “thee” and “thou” as informal pronouns, for example, which makes them paradoxically sound more formal.
In addition, 400 years of Bible scholarship has enabled us to see areas where the KJV translators had less access to the resources we have today, and had to make some occasionally puzzling guesses. (My personal favorite is from Numbers 23:22, God “hath as it were the strength of an unicorn.” Today most translations use “wild ox.”)
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)
Summary: An update to the KJV that preserves its literary majesty while modernizing archaic words and phrases.
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.
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)
Summary: A forward-thinking but academically rigorous translation that emphasizes gender inclusiveness. A favorite of scholars and academics, Catholics (NRSV-CE), and 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 then updated in 2021, the NRSV (now NRSVue) was developed by a team of about 30 translators from Protestant, Catholic, Orthodox, and (for the Old Testament) Jewish backgrounds. It was based on the RSV translation of 1952, itself an update of the ASV from 1901, using a predominantly formal equivalence and taking into account the latest scholarship of Biblical times and manuscripts.
Among its distinguishing developments, the NRSVue is known for using gender-inclusive translations such as “person” instead of “man” and “brothers and sisters” instead of “brothers” where the context supports or allows it. The translators argue that it better reflects the original meaning in languages where plural masculine pronouns (e.g., ἀδελφοὶ/adelphoi) were used for groups that included both men and women — especially where the text makes clear that women were, in fact, present, such as Acts 18:26-27 or 1 Corinthians 1:11.
While it remains a controversial choice among those who feel it is an insufficiently literal translation, other versions such as the NIV, CSB, and NASB have since adopted the same practice as better reflecting both modern usage and the original authors’ intentions.
The NRSV is also, in the edited and expanded Catholic Edition (NRSV-CE), one of the few complete Bible translations approved by the United States Conference of Catholic Bishops for private use and study.
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)
Summary: A straightforward translation that adheres to an “essentially literal” word-for-word approach. A favorite of scholarly evangelicals preferring 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 go beyond the NRSV and what they perceived as some liberties it 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.
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)
Summary: A rigorously word-for-word translation that seeks to reproduce the original structure of the Hebrew, Aramaic, and Greek. Generally considered 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.
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)
NLT (New Living Translation)
Summary: A looser translation that emphasizes readability, simplifying complex terms and phrases while preserving their original meaning. A good choice 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.
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 up thy loins”).
These modernizations make the NLT a nice, accessible option both for new Bible readers in search of clarity and for long-time Bible users seeking a new approach and perspective.
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)
Other Notable Bible Versions
Here are some other notable Bible versions from recent decades. See the graphic above for sample text of these translations.
CSB (Christian Standard Bible)
Summary: A balanced translation that goes for word-for-word accuracy while simplifying the language for modern readers. 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.
Year released: 2004 (Rev. 2017)
Reading level: 7 (Relatively easy)
Translation team/sponsor: 100 evangelical scholars for Holman Bible Publishers
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)
CEB (Common English Bible)
Summary: A dynamic yet balanced translation that strives for natural language and broad accessibility to speakers of modern English without sacrificing rigorous accuracy. Known for its informal, conversational style falling somewhere between the NIV and NLT.
Year released: 2011
Reading level: 7 (Relatively easy)
Translation team/sponsor: 120 mostly mainline Protestant and progressive evangelical scholars for Christian Resources Development Corporation (licensed to Abingdon)
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)
NABRE (New American Bible Revised Edition)
Summary: The official Catholic translation of the Bible and the only one approved for use in Mass, the NABRE takes a balanced, word-for-word translation approach, similar to but less stringent than the NRSVue or ESV. It’s also known for its extensive footnotes and cross-references.
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
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)
AMP (Amplified Bible)
Summary: A unique translation balancing word-for-word equivalence and paraphrase by offering multiple translations and exposition (“amplifications”) on many words and phrases. It’s a useful tool for private study but has received criticism for interpolating phrases like “personal Savior” that did not exist in the original time and language of the Bible.
Year released: 1965 (Rev. 2015)
Reading level: 11 (Challenging)
Translation team/sponsor: Frances Siewert (Presbyterian) and other scholars for Lockman and Zondervan
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)
Summary: A popular paraphrase by pastor and theologian Eugene Peterson, 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. It’s a compelling way to hear familiar passages with fresh ears, and works well as an audio Bible — though some of the American slang is already beginning to feel outdated. A fun read but not recommended as (nor intended to be) anyone’s first or only Bible.
Year released: 1993-2002 (Piece by piece)
Reading level: 6 (Easy)
Translation team/sponsor: Eugene Peterson (Presbyterian) and consulting scholars for NavPress
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)
A Brief History of Bible Translation
Although the number of Bible versions has exploded in recent decades, there is a long and active history of translating the Bible to make it more accessible to regional audiences. In fact, the first major translation of the Bible into a regional language was completed more than 200 years before the birth of Jesus.
Here’s a very brief, condensed timeline of the major developments in Bible translation, at least for the English-speaking world.
The Earliest Bible Translations
The oldest complete translation of the Old Testament from its original Hebrew was the Greek Septuagint, created around the 3rd century BC. The earliest complete translation of both testaments was the Latin Vulgate by Jerome in the 400s AD.
Septuagint (Greek): This is the Greek translation of the Hebrew Bible, created during the mid-3rd century BC to accommodate the increased use of Greek among diasporic Jews following the conquest of the eastern Mediterranean by Alexander the Great. It became the standard Old Testament for Christians throughout the Greek-speaking world, and, remarkably, is still in liturgical use today by the Eastern Orthodox Church.
Vulgate (Latin): Saint Jerome meticulously undertook his translation of the Bible in the late 4th to early 5th century AD to accommodate the increasing use of Latin instead of Greek in the western Roman Empire. He established a new precedent by translating the Old Testament from its original Hebrew rather than the more commonly used Septuagint version.
Jerome’s work paid off: even before the Catholic Church officially sanctioned it at the Council of Trent in the 16th century, the Vulgate was by far the most widely used version of the Bible in Europe — and remained the definitive Catholic version all the way until Vatican II permitted the use of vernacular Bibles in 1963.
First English Translations
It took nearly 1,000 years after the adoption of the Vulgate for Bibles to start appearing in English. By that time, most common people didn’t speak or understand Latin, making God’s Word inaccessible to them except indirectly, as explained by priests or passed down verbally in Bible-based stories.
Wycliffe’s Bible: The first complete translation of the entire Bible into English was by John Wycliffe and his followers in the late 1300s. It was based on the Vulgate (since the original Hebrew and Greek texts remained unavailable in the West). Because it had to be hand-copied and distributed, it didn’t reach a wide audience, but it was still enough to earn Wycliffe a condemnation for heresy 30 years after his death.
Tyndale’s New Testament: William Tyndale’s translation of the New Testament, published in 1526, was the first English version to be distributed using the new printing press. Tyndale’s work was groundbreaking for its use of the original Greek texts and for his commitment to making the Bible understandable for commoners, or those who spoke “the ploughman’s terms.” Unfortunately, it also led to his martyrdom in 1536.
The Geneva Bible: Published in 1560 by English refugees in Geneva, Switzerland, this was the first English Bible to include both verse numbers and extensive commentary. Its readability and comprehensive annotations made it the Bible of choice for English-speaking Protestants in the 16th and 17th centuries — including the Mayflower pilgrims in America.
The KJV: Commissioned by King James I of England in 1604, this translation aimed to create a version that could be accessible and acceptable to the broadest English-speaking audience — which included both Anglicans and Puritans, who were then mortal enemies. Its enduring use and admiration are a testament to its success.
Bible Translation in the 20th-21st Centuries
The 20th and 21st centuries have seen a proliferation of English Bible translations, reflecting diverse theological perspectives, advances in historical linguistics, and the ongoing quest for clarity and accessibility. The two most important developments during this era that aren’t listed above were the ASV and RSV.
ASV (American Standard Version): Released in 1901, the ASV took a strict word-for-word approach that sought to capture the original sense of the Hebrew, Aramaic, and Greek texts, while retaining the KJV’s use of Elizabethan English (such as “thee” and “thou”). Though not much used today, it served as the basis for most formal-equivalence translations since, including the RSV, NRSV, ESV, NASB, and the Amplified Bible.
RSV (Revised Standard Version): A major, comprehensive update of the ASV, the RSV was published in 1952 after 15 years of work by a massive ecumenical body of 38 Christian faith groups in the United States. It was the first translation to do away with archaic pronouns and verb forms (e.g., adopting “you have” instead of “thou hadst”), simplifying the text and opening God’s Word to millions of readers while adhering to rigorous accuracy by leveraging the latest Biblical scholarship and manuscripts.
Bible Version FAQs
How many versions of the Bible are there?
A lot! Bible Gateway has more than 200 versions — including more than 60 in English — and there are many more out there, especially when you include partial translations such as OT-only or NT-only translations and individual books from independent scholars.
Is there a most accurate Bible translation?
The short answer is “no.” The longer answer is that it depends how you — and any given translator — define “accuracy.”
Because ancient Hebrew and Greek texts don’t map perfectly onto modern English language and culture, any translation has to strike a careful balance between rigorous adherence to the original languages, or taking some liberties in order to clarify their meaning. (See the discussion on idioms above for some examples.)
Either way, there are countless choices to make about the best way to present confusing passages and guesswork about the original authors’ intent. And many of these choices are influenced by the translator’s own cultural, doctrinal, and theological assumptions.
That said, a more word-for-word approach such as the NASB or ESV/NRSVue (both inheritors of the RSV tradition) is likely to adhere closer to the original text. Scholars and academics tend to appreciate the NRSVue for looking more holistically at the underlying cultures and contexts of the Bible’s writers. But others say it is insufficiently literal in its interpretation of 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‘s deft balance and broad popularity make it a great first Bible version. But depending on your taste and reading level, you might be more interested in something more formal, like the NKJV, NRSVue, or ESV. Or, if you want something a little smoother and more accessible, try the NLT or CEB.
It’s also a good idea, if you’re just starting out, to begin with a Study Bible that can guide your reading and help you contextualize and make sense of complex passages. Most of the above versions have Study editions, so just find the one that feels right to you!
What version of the Bible do Catholics use?
The only English version of the Bible approved for Catholic mass is the NABRE. Additionally, the United States Conference of Catholic Bishops (USCCB) has approved the NRSV-CE and the Good News Translation (GNT) for private use, along with some other partial translations.
Of course, there’s nothing stopping Catholic readers from using any of the other Bible versions available — though you’ll want to ensure it includes the Deuterocanonical books that Protestant Bibles typically leave out. (Hint: Look for a “Catholic Edition” or “CE” after the abbreviation.)
The ESV, NLT, and CEB all have Catholic editions with Apocrypha. Be aware, though, that these translations were done by predominantly Protestant scholars, and may exhibit a slight bias toward Reformed theology in their word choices (and especially in their Study editions). When in doubt, stick with the Church-approved translations.
How should I choose which Bible version is right for me?
The best way 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). If you are new to Bible reading and 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!
It’s also always a good idea to consult your pastor. 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 the Lord, 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).
Conclusion: The Best Bible Version?
That’s easy: the best Bible version is the one you’ll keep reading!
If there’s one thing you should take away from this article, it’s that translating a text as big and complex and multifaceted and meaningful as the Bible is incredibly difficult. For better or worse, there’s no perfect “right way” to do it.
Ultimately, whether you’re drawn to the poetic cadence of the King James (or New King James) Version, the straightforward clarity of the New International Version, or the historical depth of the New Revised Standard Version (or better yet, all three of them!), what matters most is that you’re engaging with Scripture in a meaningful way.
So take your time, explore different translations, and find the one that brings you closer to understanding God’s message for you.
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.
This post was updated in February 2025 with several additional Bible versions and more information about each of them. The language was also corrected and clarified throughout.
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