NIV First-Century Study Bible

The NIV First-Century Study Bible from Zondervan gives us an edition of the New International Version which broadens present-day understanding of the Bible by including “Ancient Texts Relating to the Old Testament,” Hebrew words studies, “Day in the Life Articles,” and other study notes, sidebars, timelines, and illustrations meant to introduce us to biblical times, places, and peoples.

For example, the word study for Genesis 16:13 says:

GOD WHO SEES

el roi    אל-רועי

"This has a double meaning: 'God of seeing” and “God of my seeing'.”

In Ruth 4:1, the word study sidebar offers this description of a word familiar to Christians yet perhaps not with the full understanding of the original biblical perspective:

GUARDIAN-REDEEMER

goel     גואל

"The goel fulfilled the legal obligation of reacquiring property lost by family members because of difficult times."

Most Christians who have read the books of the Hebrew prophets see the connection between Isaiah 40:3 and John the Baptist who was likened to “A voice of one calling: ‘In the wilderness prepare the way for the Lord…” The footnote for that verse tells us, “This was an important passage for both the Dead Sea Scrolls community and John the Baptist…” Then the opposite page has a photograph of “The Qumran caves where the Dead Sea Scrolls were found,” which helps us to envision that place.

Just prior to this illumination of the text, however, the footnote for 40:1-2 refers to “The consolation of Israel,” which brings to mind the fulfillment acknowledged in Luke. As that footnote states:

“The idea that Israel had served its time of hard service and would be restored and comforted seems to have influenced a man named Simeon who recognized Jesus as the coming Messiah (see note on Luke 2:25-35).”

Turning, then, to that footnote in Luke 2, we read:

"The ‘consolation of Israel’ (v. 25) probably alludes to Isa 40:1-2, which not only has Messianic implications but also inspired the Dead Sea Scrolls community to flee to the desert to await the consolation, or salvation, expected in the Messianic age. Simeon’s words in verse 32 went further than predicting the salvation of Israel; they included the salvation of Gentiles….”

Looking for an example of the “Day in the Life,” my Bible opened to an article on the “Galilean Fisherman,” relevantly placed alongside John’s account of the apostles’ fishing after Jesus’ Resurrection. The article details the many aspects of a fisherman’s day, while the adjacent page illustrates “An artist’s reconstruction of a first-century fishing boat.” The article also informs us that Bethsaida “where at least three of the disciples were from…” means “house of fishing.”

In the back matter of this edition, the “Study Helps” section lists a “Topical Index to Articles” as well as a glossary, concordance, index to the maps that were scattered throughout the text, and full-page maps of world empires and the travels of God’s people.

Those travels come full circle in Revelation 22, when Jesus says, “I am the Alpha and the Omega, the First and the Last, the Beginning and the End,” (v. 13.) The footnote for that verse goes on to tell us:

“Here Jesus takes on the title used for God at the beginning of the book…. This appears to be a culmination of John’s revelation, not an afterthought. Jesus is synonymous with the one Lord and God.”

Amen.

Mary Harwell Sayler, ©2020

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Anselm Academic Study Bible

Before presenting the full text and footnotes to the New American Bible Revised Edition (NABRE), the Anselm Academic Study Bible provides a series of articles such as “The Formation of the Bible,” “Geography, Archaeology, and the Scriptures,” “Social Context of the Bible,” and “The Distinctiveness of Jesus,” where each article (and more!) contain highly interesting and helpful information.

For example, the article on geography lets us know the “territory controlled by the ancient Israelite kingdoms was relatively small – about the size of New Jersey.” And, in “Social Context,” we realize that “All of the cultures of the ancient Near East, along with Greek and Roman cultures, were honor cultures” where that status could “be earned or achieved,” which explains why King Saul, who had been victorious over thousands, became paranoid over David, who was honored for conquering “tens of thousands.”

In “The Formation of the Bible,” we discover that the Septuagint or Greek Bible was widely read during Jesus’ time and, therefore, provided over 90 percent of the Old Testament verses quoted in the New Testament. Although Catholic Bibles follow that translation, others do not, making the Apocrypha a source of confusion among various denominations. However, the article on “Deuterocanonical and Noncanonical Scriptures” not only explains this well but mentions various books written during Bible times that were not canonized but became a source of folktales and thought-provoking information not found in scripture.

Equally interesting, the article on “Jewish Biblical Interpretation” gives insight into common methods of study, biblical analysis, and interpretative thinking such as allegory, numeric value, and typology where something on earth represents a type of reality found in heaven. In addition, “Jewish and non-Jewish interpreters familiar with earlier Jewish commentary draw on rabbinic/ midrashic interpretation, with its attention to multiple meanings, plays on words, and intertextual conversations, to enhance literary-critical approaches.”

Understanding Jesus’ Jewish heritage helps us to recognize “The Many Faces of Jesus” as seen by early Christians and Gospel writers who “came to understand the person and mission of Jesus as the new Adam, the new Son of David, the new Passover, and the New Covenant that the Hebrew Scriptures foretold.” With this foundation, we’re better equipped to approach “A Brief History and Practice of Biblical Criticism” with its methods of studying the Bible through history, textual comparisons, translations, forms, sources, intent, and/or unifying themes.

As the article on “Contextual and Transformative Interpretation” explains, “different types of meaning within biblical texts” might focus on “The messianic meaning,” “The canonical meaning,” or “The communal meaning," but “One can read the Bible primarily for information, that is, to be intellectually enlightened, or for transformation, that is, to be personally changed.” Regarding the latter, “This integration of the meaning of the text and the world of the reader is the ultimate goal of interpretation.” With “meditative prayer or communal worship, the biblical texts become more personal and immediate,” for example, through Lectio Divina.

A subheading on “The Tradition of Lectio Divina” offers these bullet points for us to consider and live out:

• Lectio – Reading the Text with a Listening Ear.
• Meditatio – Reflecting on the Meaning and Message of the Text.
• Oratio – Praying in Response to Scripture.
• Contemplatio – Quietly Resting in God.
• Operatio – Faithful witness in Daily Life.


© 2014, Mary Sayler, reviewer


Anselm Academic Study Bible, paperback



Anselm Academic Study Bible, hardcover



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