Joshua Bennett
The Orthodox Bible, central to the Eastern Orthodox Christian tradition, is often referred to as the *Septuagint* (LXX) for the Old Testament and includes the canonical New Testament. The Septuagint is a Greek translation of the Hebrew Bible, dating back to the 3rd century BCE, and is highly regarded for its influence on early Christian scripture. Unlike the Protestant Bible, the Orthodox Bible includes additional books known as the *deuterocanonical* or *apocryphal* texts, such as Tobit, Judith, and Wisdom of Solomon. This expanded canon reflects the Orthodox Church's historical and theological continuity with the early Church, emphasizing the divine inspiration and liturgical significance of these texts in its worship and doctrine.
| Characteristics | Values |
|---|---|
| Name | The Orthodox Study Bible (OSB) |
| Tradition | Eastern Orthodox Christian |
| Translation | New King James Version (NKJV) with additional notes and commentary |
| Old Testament | Includes the Septuagint (LXX) canon, which has additional books and variations compared to the Protestant canon |
| New Testament | Standard 27-book canon |
| Commentary | Extensive commentary from Church Fathers and Orthodox theologians |
| Introductions | Introductory articles on Orthodox theology, history, and practices |
| Apocrypha | Includes deuterocanonical books (e.g., Tobit, Judith, Wisdom of Solomon) |
| Publisher | Thomas Nelson (original), Conciliar Press (current) |
| Release Year | 2008 (original), updated editions since |
| Purpose | To provide an Orthodox perspective on Scripture for study and devotion |
| Distinctive Feature | Emphasizes patristic interpretation and liturgical use of Scripture |
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What You'll Learn
- Name of the Orthodox Bible: The Orthodox Bible is commonly called the Septuagint (LXX)
- Old Testament in Orthodoxy: Includes additional books not in Protestant Bibles, known as deuterocanonicals
- New Testament in Orthodoxy: Uses the same New Testament as most Christian denominations, with minor variations
- Language of the Orthodox Bible: Originally written in Greek, with translations in various Orthodox languages
- Canonical Differences: Orthodox canon includes Tobit, Judith, Wisdom of Solomon, and others
Name of the Orthodox Bible: The Orthodox Bible is commonly called the Septuagint (LXX)
The Orthodox Bible, a cornerstone of Eastern Christian tradition, is most commonly referred to as the Septuagint, or LXX. This name derives from the Latin word for "seventy," reflecting the legend that seventy-two Jewish scholars translated the Hebrew Bible into Greek in the 3rd century BCE. The Septuagint holds immense significance for Orthodox Christians, as it serves as the primary scriptural text for both the Old and New Testaments. Its Greek language and unique textual variations distinguish it from other biblical versions, making it a vital resource for theological study and liturgical use.
One of the most striking features of the Septuagint is its inclusion of additional books not found in the Hebrew Bible, known as the deuterocanonical or apocryphal texts. These include books like Tobit, Judith, and Wisdom of Solomon, which are considered canonical by the Orthodox Church. This expanded canon reflects the Septuagint’s role as a comprehensive spiritual guide, offering insights into faith, morality, and divine wisdom. For Orthodox believers, these texts are not merely historical or supplementary but integral to understanding God’s revelation.
From a practical standpoint, the Septuagint is not just a relic of antiquity but a living text used in daily worship and study. Orthodox liturgical readings, hymns, and theological reflections are deeply rooted in its Greek phrasing and structure. For those seeking to engage with the Orthodox Bible, starting with the Septuagint provides a direct connection to the early Church’s scriptural traditions. Modern translations, such as the *Orthodox Study Bible*, often incorporate the Septuagint’s text, making it accessible to English-speaking readers while preserving its theological integrity.
A comparative analysis reveals the Septuagint’s influence on the New Testament, as its Greek language and phrasing shaped the writings of the apostles. For instance, the Gospel of Matthew frequently quotes the Septuagint, highlighting its role as a bridge between the Old and New Testaments. This intertextual relationship underscores the Septuagint’s authority in Orthodox theology, where it is viewed as the inspired Word of God. Unlike other biblical versions, which prioritize the Hebrew Masoretic Text, the Septuagint’s primacy in Orthodoxy reflects a distinct hermeneutical approach centered on continuity and tradition.
In conclusion, the Septuagint is more than just a name for the Orthodox Bible; it is a testament to the Church’s enduring commitment to its scriptural heritage. Its historical depth, theological richness, and practical relevance make it an indispensable resource for believers. Whether for liturgical use, academic study, or personal devotion, the Septuagint invites readers to engage with the Bible through the lens of Orthodox tradition, offering a unique and profound encounter with sacred Scripture.
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Old Testament in Orthodoxy: Includes additional books not in Protestant Bibles, known as deuterocanonicals
The Orthodox Bible, often referred to as the Septuagint, diverges from Protestant Bibles in its Old Testament composition. While Protestant Bibles typically contain 39 books, the Orthodox Old Testament includes additional texts known as deuterocanonicals, bringing the total to 46 books. These deuterocanonical books, such as Tobit, Judith, Wisdom of Solomon, and Sirach, are considered canonical by Orthodox Christians and are integral to their liturgical and theological traditions. This expanded canon reflects the Orthodox Church’s reliance on the Septuagint, a Greek translation of the Hebrew Scriptures completed in the pre-Christian era, which includes these texts.
One of the most striking differences lies in the theological and practical value Orthodox Christians assign to these deuterocanonical books. For instance, the Book of Sirach offers wisdom literature that complements the teachings of Proverbs and Ecclesiastes, while the Book of Tobit provides a narrative of faith and divine providence. These texts are not merely historical or supplementary; they are woven into the fabric of Orthodox worship, prayer, and moral instruction. Protestants, on the other hand, often view these books as apocryphal, useful for historical context but not authoritative for doctrine. This divergence highlights the distinct hermeneutical and liturgical priorities of the two traditions.
To understand the inclusion of deuterocanonicals, consider the historical context of the Septuagint. Commissioned by Ptolemy II of Egypt in the 3rd century BCE, it became the primary Bible of the early Christian Church. The apostles and Church Fathers frequently quoted from it, including the deuterocanonical books, which were treated as Scripture. The Protestant Reformation, however, led to a reevaluation of the canon, with reformers like Martin Luther relegating these texts to an appendix. Orthodox Christians, adhering to the traditions of the early Church, retained the Septuagint’s fuller canon, emphasizing continuity with apostolic faith and practice.
Practical engagement with these texts in Orthodox life is evident in their use during liturgical readings and personal devotion. For example, the Prayer of Azariah from the Book of Daniel (an expanded version in the Septuagint) is often recited in Orthodox services. Similarly, the story of Susanna, another deuterocanonical addition to Daniel, is read during the Divine Liturgy to illustrate themes of justice and divine intervention. For those exploring Orthodoxy, engaging with these texts can deepen understanding of the Church’s spiritual and moral teachings. A useful tip for newcomers is to start with the Book of Tobit, whose accessible narrative and themes of faith make it an excellent entry point.
In conclusion, the Orthodox Old Testament’s inclusion of deuterocanonical books is not merely a matter of quantity but reflects a profound theological and historical commitment. These texts enrich the Orthodox faith by providing additional wisdom, narratives, and prayers that resonate with the Church’s traditions. While Protestants may view them as secondary, for Orthodox Christians, they are indispensable. Exploring these books offers a window into the richness of Orthodox spirituality and its roots in the early Christian Church.
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New Testament in Orthodoxy: Uses the same New Testament as most Christian denominations, with minor variations
The Orthodox Church, with its rich theological heritage, shares a common foundation with many Christian denominations in its use of the New Testament. At first glance, this might seem surprising given the distinct liturgical and doctrinal traditions of Orthodoxy. However, the New Testament in Orthodox Bibles is largely the same as that found in Protestant, Catholic, and other Christian traditions, with only minor variations in text and arrangement. These differences, though subtle, reflect the unique historical and theological context of Orthodox Christianity.
One notable aspect of the Orthodox New Testament is its adherence to the Byzantine text-type, also known as the Majority Text. This version, which underlies the Textus Receptus used by the King James Bible, is favored by Orthodox scholars for its consistency with early Christian manuscripts. While most modern translations, including the New International Version (NIV) and English Standard Version (ESV), rely on the Alexandrian text-type, the Byzantine tradition holds significant weight in Orthodox circles. For instance, the Gospel of John 7:53–8:11, often omitted in Western Bibles due to textual uncertainties, is included in Orthodox editions, reflecting a commitment to preserving the fullness of the scriptural record.
Another distinguishing feature is the order of the books in the Orthodox New Testament. Unlike the standard Western arrangement, Orthodox Bibles often place the General Epistles (e.g., James, Peter, John, and Jude) before the Pauline Epistles. This ordering is not merely cosmetic but carries theological implications, emphasizing the collective witness of the early Church before the specific teachings of Paul. Such variations, though minor, highlight the Orthodox emphasis on tradition and the continuity of faith across centuries.
Practical considerations for readers include understanding these textual differences when engaging in interdenominational dialogue or study. For example, when discussing passages like the Pericope Adulterae (John 7:53–8:11), Orthodox Christians will reference its inclusion, while others might note its absence. Additionally, those using Orthodox study Bibles, such as the *Orthodox Study Bible* (OSB), will encounter notes and commentaries that align with Orthodox theology, offering insights into the Church Fathers and liturgical interpretations. This makes the OSB a valuable resource for both Orthodox believers and those seeking a deeper understanding of Eastern Christian perspectives.
In conclusion, while the New Testament in Orthodoxy shares much in common with other Christian denominations, its minor variations in text and arrangement reflect a distinct theological and historical identity. These differences, far from being divisive, enrich the broader Christian conversation by highlighting the diversity of tradition within unity of faith. For anyone exploring the Orthodox Bible, recognizing these nuances provides a fuller appreciation of its role in shaping Orthodox spirituality and practice.
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Language of the Orthodox Bible: Originally written in Greek, with translations in various Orthodox languages
The Orthodox Bible, often referred to as the Septuagint in its original Greek form, holds a unique place in Christian scripture. Unlike the Hebrew Bible, which underpins many Protestant translations, the Septuagint includes additional books and reflects the linguistic and cultural context of the Hellenistic world. This Greek foundation is not merely a historical detail but a cornerstone of Orthodox liturgical and theological tradition, shaping how the faithful engage with sacred texts.
Translating the Septuagint into various Orthodox languages has been a meticulous process, balancing fidelity to the original Greek with the need to resonate culturally and linguistically with diverse communities. For instance, the Slavonic Bible, used in Russian and other Slavic Orthodox traditions, is a translation of the Septuagint, not the Hebrew Masoretic Text. Similarly, the Romanian, Greek, and Arabic Orthodox Churches each have their own translations, tailored to their liturgical practices and linguistic nuances. These translations are not mere word-for-word renderings but are imbued with the theological and spiritual depth of the original, ensuring that the essence of the text remains intact across languages.
One practical consideration in these translations is the preservation of key theological terms. For example, the Greek word *theosis* (deification) is central to Orthodox theology, and its translation into other languages requires careful attention to ensure the concept is not diluted or misunderstood. Similarly, the term *ekklesia* (church) carries a specific ecclesial meaning in Orthodox thought, distinct from its usage in other Christian traditions. Translators must navigate these nuances to maintain the integrity of the text.
A comparative analysis reveals the Septuagint’s influence beyond Orthodox Christianity. While Protestant Bibles often rely on the Hebrew Masoretic Text, the Septuagint’s inclusion of the Apocrypha and its phrasing have shaped Catholic and even some Protestant translations. For instance, the phrase “full of grace” (*kecharitomene*) in the Greek Hail Mary prayer is directly from the Septuagint’s rendering of Luke 1:28. This highlights the Septuagint’s broader impact on Christian scripture, even outside Orthodox traditions.
In practice, Orthodox Christians often engage with the Bible in both its original Greek and translated forms. For those studying theology or preparing for liturgical roles, familiarity with the Greek text is essential. However, for daily devotion and communal worship, translations in the vernacular are indispensable. This dual approach ensures that the Orthodox Bible remains both a scholarly resource and a living source of spiritual nourishment, bridging the ancient world with contemporary faith communities.
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Canonical Differences: Orthodox canon includes Tobit, Judith, Wisdom of Solomon, and others
The Orthodox Bible, often referred to as the Septuagint (LXX), diverges from Protestant and Catholic canons in its inclusion of several deuterocanonical books. Among these are Tobit, Judith, and the Wisdom of Solomon, texts that hold significant theological and liturgical value in Orthodox tradition. These books, accepted as scripture by the early Church, were later contested during the Protestant Reformation, leading to their exclusion from many modern Protestant Bibles. Understanding these canonical differences requires a closer look at the historical and theological rationale behind their inclusion.
Analytically, the Septuagint’s broader canon reflects the Orthodox Church’s emphasis on continuity with the early Christian community. Tobit, for instance, offers a moral narrative of faith and divine providence, while Judith portrays courage and piety in the face of oppression. The Wisdom of Solomon, attributed to King Solomon, delves into themes of divine wisdom and the immortality of the soul. These texts enrich the Orthodox liturgical and spiritual life, providing additional resources for preaching, teaching, and personal devotion. Their inclusion underscores the Orthodox commitment to preserving the fullness of scriptural tradition.
Instructively, readers approaching the Orthodox Bible should note that these deuterocanonical books are not merely appendices but integral components of the canon. For example, the Book of Judith is read during the Feast of the Nativity of the Theotokos, highlighting its liturgical significance. Similarly, the Wisdom of Solomon is often cited in Orthodox hymnography, particularly in services honoring the Virgin Mary. To fully engage with Orthodox scripture, one must familiarize themselves with these texts, recognizing their role in shaping the Church’s theological and devotional practices.
Persuasively, the inclusion of these books in the Orthodox canon strengthens the Church’s claim to a more comprehensive and historically rooted scriptural tradition. While some argue that these texts lack the same authority as the protocanonical books, Orthodox theologians counter that their early acceptance by the Church Fathers and their use in the first centuries of Christianity validate their canonical status. This broader canon also bridges the gap between the Old and New Testaments, providing additional context for understanding the life and teachings of Christ.
Comparatively, the Protestant canon, which excludes these books, often labels them as "apocryphal," a term that carries a negative connotation of dubious authenticity. In contrast, the Orthodox Church views them as "deuterocanonical," meaning they were recognized later but are nonetheless canonical. This distinction highlights the differing hermeneutical approaches to scripture. While Protestants prioritize the Hebrew Masoretic Text as the basis for the Old Testament, the Orthodox Church adheres to the Septuagint, which was the scriptural foundation for the early Church and the New Testament authors themselves.
Descriptively, the Orthodox Bible’s inclusion of Tobit, Judith, and the Wisdom of Solomon, among others, paints a richer tapestry of faith and tradition. These texts offer diverse literary genres—from historical narratives to poetic wisdom—that cater to various spiritual needs. For instance, Tobit’s story of healing and redemption resonates with themes of mercy and divine intervention, while the Wisdom of Solomon’s philosophical reflections provide a deeper understanding of God’s nature. Together, these books contribute to a holistic vision of scripture that nourishes both the mind and the soul.
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Frequently asked questions
The Orthodox Bible is commonly referred to as the Septuagint (LXX) for the Old Testament and includes the canonical books recognized by the Eastern Orthodox Church.
The Septuagint is important because it is the Greek translation of the Hebrew Scriptures used by early Christians and is considered authoritative in the Orthodox tradition, including additional books not found in the Protestant canon.
In Slavic Orthodox traditions, the Bible is often referred to as the Ostromyrov Bible or Elizabethan Bible, which is a translation based on the Septuagint and other Orthodox texts.
